SRI PARAMATMA

SANDARBHA
by Srila Jiva Gosvami
Reached Page 50
Volume One
Mangalacarana
tau santosayata santau
srila-rupa-sanatanau
daksinatyena bhattena
punar etad vivicyate
tasyadyam granthana-lekham
kranta-vyutkranta-khanditam
paryalocyatha paryayam
krtva likhati jivakah
tau - them; santosayata - pleasing; santau - saintly; srila-rupa-
sanatanau - Sri Rupa and Sanatana Gosvamis; daksinatyena - from
south India; bhattena - by Sri Gopala Bhatta Gosvami; punah - again;
etat - this; vivicyate - is described; tasya - of him; adyam - original;
granthana-lekham - riting; kranta-vyutkranta - various arguments;
khanditam - refuting; paryalocya - considering; atha - no; paryayam -
systematic arrangement; krtva - doing; likhati - rites; jivakah - !iva
Gosvami"
Srila Gopala Bhatta Gosvami# the great philosopher from the
southern provinces ho greatly pleased Srila Rupa Gosvami and Srila
Sanatana Gosvami# left many valuable notes that defeat various
philosophical misconceptions" Systematically arranging these notes#
and considering their content# !iva Gosvami rites this book"
Anuccheda 1
Text 1
atha paramatma vivriyate" yadyapi paramatmatvam vaikunthe $pi
prabhor asti" tad api ca bhagavattaggam tat syad ittham jagad-gatam
vacyam" tatra tam jagad-gata-jiva-nirupana-purvakam nirupayati
dvabhyam
atha - no; paramatma - the Supersoul; vivriyate" - is described;
yadyapi - although; paramatmatvam - the nature of the Supersoul;
vaikunthe - in %aikuntha; api - also; prabhoh - of the Supreme
&ersonality of Godhead; asti" - is; tad api - nevertheless; ca - also;
bhagavatta - of the nature of the Supreme &ersonality of Godhead;
aggam - - a part; tat - that; syat - is; ittham - thus; jagad-gatam - gone
to the material orld; vacyam" - to be said; tatra - there; tam - that;
jagad-gata - gone to the material orld; jiva - of the individual spirit
soul; nirupana - description; purvakam - previous; nirupayati - dssribes;
dvabhyam - ith to"
'o the Supersoul ill be described" (lthough the )ord*s Supersoul
feature is also manifested in the spiritual orld of %aikuntha# it is
generally said to that the Supreme )ord*s Supersoul e+pansion is
present primarily in the material orld" ,he individual spirit souls and
the Supersoul# both present in the material orld# are described in the
folloing to verses -Srimad-Bhagavatam ."//"/0-/123
Text 2
ksetrajna eta manasa vibhutir
jivasya maya-racitasya nityah
avirhitah kvapi tirohitac ca
cuddho vicaste hy avisuddha-kartuh
ksetrajna - the individual soul; eta - all these; manasa - of the mind;
vibhutih - different activities; jivasya - of the living entity; maya-
racitasya - created by the e+ternal material energy; nityah - from time
immemorial; avirhitah - sometimes manifested; kvapi - somehere;
tirohitah ca - and not manifested; suddhah - purified; vicaste - sees
this; hi - certainly; avisuddha - unpurified; kartuh - - of the doer"
4,he individual soul bereft of 5rsna consciousness has many ideas
and activities created in the mind by the e+ternal energy" ,hey have
e+isted from time immemorial" Sometimes they are manifest in the
akening state and in the dream state# but during deep sleep
-unconsciousness2 or trance# they disappear" ( person ho is liberated
in this life -jivan-mukta2 can see all these things vividly"6
Text
ksetrajna atma purusah puranah
saksat svayam-jyotir ajah parecah
narayano bhagavan vasudevah
sva-mayayatmany avadhiyamanah
ksetrajna - the Supreme &ersonality of Godhead; atma - all-
pervading# present everyhere; purusah - the unrestricted controller#
ho has unlimited poer; puranah - the original; saksat - perceivable
by hearing from the authorities and by direct perception; svayam -
personal; jyotih - manifesting 7is bodily rays -the Brahman effulgence2;
ajah - never born; parecah - the Supreme &ersonality of Godhead;
narayanah - the resting place of all living entities; bhagavan - the
Supreme &ersonality of Godhead ith si+ full opulences; vasudevah -
the shelter of everything# manifested and nonmanifest; sva-mayaya -
by 7is on potency; atmani - in 7is on self# or in the ordinary living
entities; avadhiyamanah - e+isting as the controller"
4,here are to kinds of ksetrajna3 the living entity# as e+plained
above# and the Supreme &ersonality of Godhead# ho is e+plained as
follos" 7e is the all-pervading cause of creation" 7e is full in 7imself
and is not dependent on others" 7e is perceived by hearing and direct
perception" 7e is self-effulgent and does not e+perience birth# death#
old age# or disease" 7e is the controller of all the demigods# beginning
ith )ord Brahma" 7e is called 'arayana and 7e is the shelter of living
entities after the annihilation of the material orld" 7e is full of all
opulences and 7e is the resting place of everything material" 7e is
therefore knon as %asudeva# the Supreme &ersonality of Godhead"86
Text !
yah cuddho $pi mayatah paro $pi maya-racitasya vaksyamanasya
sarva-ksetrasya mayaya kalpitasya manaso $ntahkaranasyaitah
prasiddha vibhutir vrttir vicaste vicesena pacyati" pacyams tatravisto
bhavati" sa khalv asau jiva-nama sva-carira-dvaya-laksana-ksetrasya
jnatrtvat ksetrajna ucyata ity arthah"
yah - ho; suddhah - pure; api - although; mayatah - maya; parah -
above; api - even; maya-racitasya - created by maya; vaksyamanasya -
hich ill be e+plained; sarva-ksetrasya - of all fields; mayaya - by
maya; kalpitasya - created; manasah - of the mind; antahkaranasya -
of the mind; etah - they; prasiddha - proved; vibhutih - vibhutis; vrttih -
actions; vicaste - sees; vicesena - specifically; pacyati - sees; pacyamh
- seeing; tatra - there; avistah - entered; bhavati" - is; sa - he; khalv -
indeed; asau - he; jiva-nama - called the jiva; sva-carira-dvaya-laksana
- characteri9ed by to bodies; ksetrasya - of the field; jnatrtvat -
because of being the knoer; ksetraja - the knoer of the field; ucyata
- is said; iti - thus; arthah" - the meaning"
,his verse means3 4:ven though he is by nature pure -suddhah2# that
is to say beyond the touch of the illusory potency maya# the individual
spirit soul sees -vicaste2 the -etah2 activities -vibhutih2 of the mind
-manasah2# the mind having been created by the illusory potency
maya -maya-racitasya2" ,he mind sees all fields of activity" ,he mind
ill be further described later in this book" By seeing these activities#
the individual soul# ho is called the $jiva*# enters into them" Because
he thus has knoledge of to different material bodies# the soul is thus
called $ksetrajna $ -the knoer of the field of action2"8
Text 5
tad uktam
yaya sammohito jiva
atmanam tri-gunatmakam
paro $pi manute $nartham
tat-krtam cabhipadyate" iti"
tat - that; uktam - said; yaya - by hom; sammohitah - illusioned; jiva
- the living entities; atmanam - self; tri-gunatmakam - conditioned by
the three modes of nature# or a product of matter; parah -
transcendental; api - in spite of; manute - takes it for granted;
anartham - things not anted; tat - by that; krtam ca - reaction;
abhipadyate - undergoes thereof; iti - thus"
,he conditioned soul is also described in these ords of Srimad-
Bhagavatam -/";".23
4<ue to this e+ternal energy# the living entity# although
transcendental to the three modes of material nature# thinks of himself
as a material product and thus undergoes the reactions of material
miseries"86
Text "
tasya manasah" kidrcataya maya-racitasya" tatraha jivasya
jivopadhitaya jiva-tadatmyena racitasya" tatac ca tat-
tayopacaryamanasyety arthah" tatac ca kidrcasya" avisuddham
bhagavad-bahirmukham karma karotiti tadrcasya" kidrcir vibhutih"
nitya anadita evanugatah" atra ca kada kidrcir ity apeksayam aha
jagrat-svapnayor avirbhutah susuptau tirohitac ceti"
tasya - of that; manasah" - mind; kidrcataya - ithhat=; maya-
racitasya" - created by maya; tatra - there; aha - said; jivasya - of the
soul; jiva - the soul; upadhitaya - ith the designation; jiva-tadatmyena
- by the identity of the soul; racitasya" - created; tatah - then; ca - and;
tat - that; taya - by that; upacaryamanasya - honored; iti - thus; arthah
- the meaning; tatah - then; ca - and; kidrcasya" - like hat=;
avisuddham - impure; bhagavat - the Supreme &ersonality of Godhead;
bahirmukham - outside; karma - deeds; karoti - does; iti - thus;
tadrcasya" - like that; kidrcih - like hat=; vibhutih - actions; nitya -
eternal; anadita - from time immemorial; eva - indeed; anugatah -
folloed; atra - here; ca - and; kada - hen=; kidrcih - like hat=; iti -
thus; apeksayam - in this matter; aha - said; jagrat-svapnayoh - of
aking and dream; avirbhutah - manifested; susuptau - in dreamless
sleep; tirohitah - disappeared; ca - and; iti - thus"
7ere someone may ask3 47o does the illusory energy maya create
-maya-racitasya2 the material mind -manasah2=8 ,he anser is given
in the ord 4jivasya8# hich means by making the individual soul think
that the e+ternal material body is his true identity8"
,hen someone may ask3 4>hat happens then=8 ,he anser is that
the soul then engages in impure material activities that have no
relation to the Supreme &ersonality of Godhead"
,hen someone may ask3 4>hat are these material activities
-vibhutih2 like=8 ,he anser is given in the ord nityah8# hich means
4they have been e+isting from time immemorial8"
,hen someone may ask3 4>hen are these material activities
manifested=8 ,he anser is given that they are manifest in the
akening state and in the dream state# but during deep sleep
-unconsciousness2 or trance# they disappear -tirohitac ca2"
Text #
yas tu purano jagrat-karana-bhutah purusah
adyo $vatarah purusah parasya ity-adina dvitiyadau prasiddhah"
yah - ho; tu - indeed; puranah - ancient; jagrat-karana-bhutah - the
creator of the aking state; purusah - the Supreme &ersonality of
Godhead; adyo $vatarah purusah parasya ity-adina - Srimad-
Bhagavatam 0"?"@0; dvitiyadau - in the beginning of the Second Aanto;
prasiddhah - proved"
,hat the Supreme &ersonality of Godhead is the creator of the
aking state is e+plained in these ords of Srimad-Bhagavatam
-0"?"@023
45aranarnavasayi %isnu is the first incarnation of the Supreme )ord#
and 7e is the master of eternal time# space# cause and effects# mind#
the elements# the material ego# the modes of nature# the senses# the
universal form of the )ord# Garbhodakasayi %isnu# and the sum total of
all living beings# both moving and nonmoving"86
Text $
saksad eva svayam-jyotih sva-prakacah" na tu jiva-vad anyapeksaya"
ajo janmadi-cunayh" paresam brahmadinam apicah" naram jiva-
samuhah sva-niyamyatvenayanam yasya sah" bhagavan aicvaryady-
amca-van" bhagavad-amcatvat" vasudevah sarva-bhutanam acrayah"
saksat - directly; eva - indeed; svayam-jyotih - self-manifest; sva-
prakacah" - self-manifest; na - not; tu - but; jiva-vat - like the individual
soul; anya - on others; apeksaya - dependent; ajah - unborn; janmadi-
cunayh" - free fo birth and other material changes; paresam - of others;
brahmadinam - beginning ith the demigod Brahma; api - also; icah -
the master; naram - naram; jiva-samuhah - the aggregate of all spirit
souls; sva-niyamyatvena - by controlling; ayanam - the resting place;
yasya - of hom; sah" - 7e; bhagavan - the Supreme &ersonality of
Godhead; aicvarya - opulences; adi - beginning; amca - parts; van -
possessing; bhagavad- amcatvat - becauyse of being a part and parcel
fo the Supreme &ersonality of Godhead; vasudevah - %asudeva; sarva-
bhutanam - of all living entities; acrayah - the shelter"
7ere -in the verse Buoted in te+t 12 the ord svayam-jyotih8 means
4,he Supreme &ersonality of Godhead is manifested according to 7is
on ish8" ,his means that the Supreme )ord is not like the individual
souls# ho are dependent on others" ,he ord 4ajah8 means that the
)ord is free of material birth and other material transformations" ,he
ord 4parecah8 means that the Supreme &ersonality of Godhead is
master of Brahma and all other living beings" ,he ord 4narayanah8
means that because 7e is the supreme controller# the Supreme
&ersonality of Godhead is also the resting place -ayana2 of all living
entities -nara2" ,he ord 4bhagavan8 means that the )ord is the
master of all opulences" ,he ord 4vasudevah8 means that the )ord is
the shelter of all living entities"
Text %
sva-mayaya sva-rupa-caktya atmani sva-svarupe avadhiyamano
$vasthapyamanah" karma-kartr-prayogah" mayayam mayike $py
antaryamitvena pravisto $pi svarupa-caktya svarupa-stha eva" na tu
tat-samcakta ity arthah" vasudevatvena sarva-ksetra-jatrtvat so
$parah" maya-mohito jivo maya-rahitah suddhah ksetrajna atma
paramatmeti"
sva-mayaya - sva-mayaya; sva-rupa-caktya - by 7is internal potency;
atmani - atmani; sva-svarupe - in 7is on transcendental form;
avadhiyamanah - avadhiyamanah; avasthapyamanah - being
established; karma-kartr-prayogah - the instrumental case; mayayam -
in maya; mayike - in the orkd created by maya; api - also;
antaryamitvena - as the Supersoul; pravistah - entered; api - also;
svarupa-caktya - by 7is internal potency; svarupa-stha - situated in
7imself; eva" - indeed; na - not; tu - but; tat-samsakta - attached to
that; iti - thus; arthah" - the meaning; vasudevatvena - as %asudeva;
sarva-ksetra-jatrtvat - because of being the knoer of all fields; sah -
7e; aparah - ithout superior; maya-mohitah - beilderdd by maya;
jivah - the individual spirit soul; maya-rahitah - ithout maya; suddhah
- pure; ksetrajna - knoer of the firld; atma - the Soul; paramatmathe
Supersoul; iti - thus"
,he ords 4sva-mayaya atmani avadhiyamanah8 mean 4by 7is on
internal potency -sva-mayaya2 7e has manifested -avadhiyamanah2
the orld ithin 7imself -atmani28" ,herefore in this passage the )ord
is in the instrumental case" ,hus the )ord enters the orld created by
the illusory potency maya and# by the poer of 7is on internal
potency# there 7e manifests 7is spiritual form of the Supersoul"
7oever# 7e never becomes attached to that orld of maya" ,hat is
the meaning" 7ere the )ord is called 4vasudevah8 because 7e is the
knoer of all fields of activities# and therefore no one is superior to
7im" ,he individual spirit soul is beildered by the illusory potency
maya# but the Supersoul -ksetrajna atma2 is never beildered by
maya" 7e is alays pure"
Text 10
tad evam api mukhyam ksetrajna tvam paramatmany eva" tad
uktam sarvam puman veda gunamc ca taj-jno na veda sarvajnam
anantam ide iti"
tat - that; evam - thus; api - also; mukhyam - primary; ksetrajatvam -
the state oif being the knoer of the field of activity; paramatmani - in
the Supersoul; eva" - indeed; tat - that; uktam - said; sarvam puman
veda gunamc ca taj-jno na veda sarvajnam anantam ide iti - Srimad-
Bhagavatam ?"@"0@"
,hus the primary meaning here is that the Supersoul is the knoer of
all fields of activity" ,his is described in the folloing ords of Srimad-
Bhagavatam -?"@"0.23
4'evertheless# the living being is unable to see the Supreme Being#
ho is omniscient and unlimited" I therefore offer my respectful
obeisances unto 7im"86
Text 11
tatha sri-gitopanisatsu
idam cariram kaunteya
ksetram ity abhidhiyate
etad yo vetti tam prahuh
ksetrajnam iti tad-vidah
tatha - so; sri-gitopanisatsu - in Sri Bhagavad-gita /1"0; idam - this;
cariram - body; kaunteya - C son of 5unti; ksetram - the field; iti - thus;
abhidhiyate - is called; etat - this; yah - anyone; vetti - knos; tam -
him; prahuh - is called; ksetrajnam - knoer of the body; iti - thus tad-
vidah - one ho knos"
,his is also described in Bhagavad-gita -/1"0-12# here the Supreme
&ersonality of Godhead e+plains3
4,his body# C son of 5unti# is called the field# and one ho knos this
body is called the knoer of the field"6
Text 12
ksetrajnam capi mam viddhi
sarva-ksetresu bharata
ksetra-ksetrajna yor jnanam
yat taj jnanam matam mama" iti"
ksetrajnam - the knoer; ca - also; api - certainly; mam - Me; viddhi -
kno; sarva - all; ksetresu - in bodily fields; bharata - C son of Bharata;
ksetra - field of activities -the body; ksetrajna yoh - the knoer of the
field; jnanam - knoledge; yat - that hich is taught; taj - that; jnanam
- knoledge; matam - opinion; mama" - My; iti - thus"
4C scion of Bharata# you should understand that I am also the
knoer in all bodies# and to understand this body and its oner is
called knoledge" ,hat is My opinion"86
Text 1
atra khalu ksetrajnam capi mam viddhi iti sarvesv api ksetresu mam
ca ksetrajnam viddhi" na tu jivam iva sva-sva-ksetra evety artha iti" na
ca jivecayoh samanadhikaranyena nirvicesa-cid-vastv eva jneyataya
nirdicati" sarva-ksetresu ity asya vaiyarthyapatteh"
atra - here; khalu - indeed; ksetrajnam capi mam viddhi iti - the
ords 4ksetrajnam capi mam viddhi8; sarvesu - in all; api - even;
ksetresu - fields; mam - Me; ca - and; ksetrajnam - the knoer of the
firld; viddhi" - kno; na - not; tu - but; jivam - the individual spirit soul;
iva - like; sva-sva-ksetre - their on fields; eva - indeed; iti - thus;
arthah - the meaning; iti" - thus; na - not; ca - also; jiva - of the
individual soul; icayoh - of the Supreme &ersonality of Godhead;
samanadhikaranyena - by eBuality; nirvicesa - ithout variety; cit -
spiritual; vastv - substance; eva - indeed; jneyatayaby hat is to be
knon; nirdicati - indicates; sarva-ksetresu - in all fields; iti - thus; asya
- of 7im; vaiyarthya - useless; apatteh - because of the improper
conclusion"
7ere the ords 4ksetrajnam capi mam viddhi8# hich in prose order
become 4mam ca ksetrajnam viddhi8# mean 4I am also the knoer in
all bodies8" ,hus the Supreme &ersonality of Godhead is not at all like
the individual spirit soul# for the individual soul knos his on body
only" ,hat is the meaning" ,herefore one should not accept the
impersonalist theory# hich states that the individual soul and the
Supreme &ersonality of Godhead are eBual" ,he impersonalist
interpretation of the ords sarva-ksetresu8 here is complete nonsense"
Text 1!
jneyam yat tat pravaksyami ity-adina" sarvatah pani-padam tat
sarvato $ksi-siro-mukham ity-adina ca sa-vicesasya nirdeksyamanatvat"
jneyam yat tat pravaksyami ity-adina - in Bhagavad-gita /1"/0;
sarvatah pani-padam tat sarvato $ksi-siro-mukham ity-adina - in
Bhagavad-gita /1"/1; ca - also; sa-vicesasya - the personalist idea# that
,hey are different; nirdeksyamanatvat - because it ill be shon"
,his is so because the personalist idea# that the individual soul and
the Supersoul are different# ill be affirmed in these ords of
Bhagavad-gita -/1"/0-/123
4I shall no e+plain the knoable# knoing hich you ill taste the
eternal" ,his is beginningless and it is subordinate to Me" It is called
Brahman# the spirit# and it lies beyond the cause and effect of this
material orld"6
4:veryhere are 7is hands and legs# 7is eyes and faces# and 7e
hears everything" In this ay the Supersoul e+ists"86
Text 15
amanitvam ity-adina jnanasya ca tathopadeksyamanatvat"
amanitvam ity-adina - Bhagavad-gita /1"D; jnanasya - of knoledge;
ca - also; tatha - so; upadeksyamanatvat - because of hat ill be
taught"
Eurther evidence that the personalist idea is correct is given by the
Supreme )ord 7imself hen 7e defines the true meaning of knoledge
in these ords -Bhagavad-gita /1"D-/023
47umility# pridelessness# non-violence# tolerance# simplicity#
approaching a bona fide spiritual master# cleanliness# steadiness and
self-control# renunciation of the objects of sense gratification# absence
of false ego# the perception of the evil of birth# death# old-age# and
disease# non-attachment to children# ife# home# and the rest# and
evenmindedness amid pleasant and unpleasant events# constant and
unalloyed devotion to Me# resorting to solitary places# detachment
from the general mass of people# accepting the importance of self-
reali9ation# and philosophical search for the (bsolute ,ruth - all these I
thus declare to be knoledge# and hat is contrary to these is
ignorance"86
Text 1"
kim ca ksetrajnam capi ity atra tat tvam asi itivat
samanadhikaranyena tan-nirvicesa-jnane vivaksite ksetra-ksetrajna yor
jnanam ity evanudyate" na tu ksetra-ksetrajna yor jnanam iti"
kim ca - furthermore; ksetrajnam capi iti - these ords; atra - here;
tat - that; tvam - you; asi - are; iti - thus; vat - like;
samanadhikaranyena - by eBuality; tan-nirvicesa - in the absence of
distinction; jnane - in knoledge; vivaksite - desired to be said; ksetra-
ksetrajna yor jnanam iti - these ords; eva - indeed; anudyate - is said;
na - not; tu - but; ksetra-ksetrajayor jnanam iti - these ords"
7oever# if in Bhagavad-gita /1"1 the Supreme )ord had ished to
teach that the individual souls are not different from 7im# and if this
Gita passage ere then like the Ahandogya Fpanisad*s -?"D";2
declaration 4tat tvam asi8 -Gou are that2# then the )ord ould have
said ksetrajnecvarayor jnanam8 -to understand the to knoers of this
body# ho are both the Supreme &ersonality of Godhead# is called
knoledge2" 7e ould not have said hat 7e actually did say3
4ksetrajna yor jnanam8 -to understand this body and its oner is called
knoledge2"
Text 1#
kintu ksetra-ksetrajna yor ity asyayam arthah" dvi- vidhayor api
ksetra-ksetrajna yor yaj-jnanam tan mamaiva jnanam matam"
anyarthac ca paramarcah iti nyayena maj-jnanaika-tatparyakam ity
arthah" jeyasyaikatvenaiva nirdistatvad yogyatvac ca"
kintu - hoever; ksetra-ksetrajna yoh - of the field and the knoer of
the field; iti - thus; asya - of this; ayam - this; arthah" - the meaning;
dvi-vidhayoh - of to kinds; api - also; ksetra-ksetrajna yoh - of the
field and the knoer of the field; yaj-jnanam - hich knoledge; tat -
that; mama - of Me; eva - indeed; jnanam - knoledge; matam" - the
opinion; anyarthac ca paramarcah iti nyayena - by %edanta-sutra
/"1"0H; maj-jnana - knoledge of Me; eka - only; tatparyakam - the
meaning; iti - thus; arthah - the meaning; jneyasya - of the object of
knoledge; ekatvena - by being one; eva - indeed; nirdistatvat -
because of being taught; yogyatvat - because of the propriety; ca" -
also"
7ere is the true meaning of the ords 4ksetra-ksetrajna yoh83 4,o
understand the to different persons ho kno this body is called
knoledge" ,hat is My opinion"8 ,his is also confirmed in the folloing
ords of Sri %edanta-sutra -/"1"0/23
anyarthac ca paramarcah
4,he meaning here is that the individual soul is different from the
Supreme"8
,hus# ultimately# the Supreme )ord says here3 4,rue knoledge is
knoledge of Me8" ,his is so because here a single object of knoledge
is described" ,hat is the proper understanding"
Text 1$
na ca nirisvara-sagkhya-vat ksetra-ksetrajna -matra-vibhagad atra
jnanam matam" mam ity anenecvarasyapeksitatvat" na ca vivarta-
vada-vad isvarasyapi bhrama-matra-pratita-purusatvam" tad-vacana-
laksana-sa-veda-gitadi-sastranam apramanyat bauddha-vadapatteh"
tasyam ca satyam bauddhanam iva vivarta-vadinam tad-
vyakhyanayukteh"
na - not; ca - also; nirisvara-sagkhya-vat - like thatheistic sankhya
theory; ksetra-ksetrajna - of the field and the knoer of the field; matra
- only; vibhagat - because of the distinction; atra - here; jnanam -
knoledge; matam" - considered; mam - Me; iti - thus; anena - by this;
isvarasya - of the Supreme &ersonality of Godhead; apeksitatvat -
because of being in relationto; na - not; ca - also; vivarta-vada-vat -
like the impersonalist theory of transformation; isvarasya - of the
Supreme &ersonality of Godhead; api - even; bhrama - beilderment;
matra - only; pratita - believed; purusatvam - the status of the
Supreme &ersonality of Godhead; tad-vacana - by those ords; laksana
- characteri9ed; sa - ith; veda - the %edas; gita - the Bhagavad-gita;
adi - beginning ith; sastranam - of scriptures; apramanyat - because
of not prividing evidence; bauddha-vadapatteh - of the theory of the
Buddhists; tasyam - in that; ca - also; satyam - truth; bauddhanam - of
the Buddhists; iva - like; vivarta-vadinam - of the impersonalists; tad-
vyakhyana - of that interpretation; ayukteh - becaus9e of being
illogical"
,he knoledge here is not like the atheistic sankhya theory# hich
accepts only the individual soul and the field of the soul*s perception"
,he reason is given here in the ord mam8 -Me2" >ith this ord the
Supreme &ersonality of Godhead affirms that 7e 7imself is the proper
object of knoledge" 'or is the knoledge described here like the
impersonalists* theory that the Supreme &ersonality of Godhead is an
illusion and only foolish people believe that the Supreme &ersonality of
Godhead really e+ists" ,his idea of the impersonalists is not supported
by the %edas# Bhagavad-gita# and other scriptures# for this idea is the
same as the idea of the Buddhists" ,he impersonalists and the
Buddhists actually share the same philosophy# a philosophy that is
ildly illogical"
Text 1%
na ca tasya satya-purusatve $pi nirvicesa-jnanam eva moksa-
sadhanam iti tadiya-sastrantaratah samaharyam" evam satata-yukta
ye ity-adi purvadhyaye nirvicesa-jnanasya heyatvena vivaksitatvat"
na - not; ca - also; tasya - of that; satya - truth; purusatve - in
personality; api - also; nirvicesa-jnanam - the impersonlist theory; eva -
indeed; moksa-sadhanam - the ay to attain liberation; iti - thus;
tadiya - of that; sastra - scriptures; antaratah - from ithin;
samaharyam - to be collected; evam satata-yukta ye ity-adi -
Bhagavad- gita /0"/; purvadhyaye - in the previous chapter; nirvicesa-
janasya - of the impersonalist theory; heyatvena - the status of being
orthy to be rejected; vivaksitatvat - because of desiring to say"
Many Buotes may be gathered from the scriptures to prove that the
impersonalist idea of the Supreme &ersonality of Godhead does not
lead to final liberation" Eor e+ample# in the previous chapter of
Bhagavad-gita it is said that the impersonalist theory should be
rejected" ,here it is said -Bhagavad-gita /0"/-023
4(rjuna inBuired3 >hich is considered to be more perfect3 those ho
are properly engaged in Gour devotional service# or those ho orship
the impersonal Brahman# the unmanifested=6
4,he Supreme &ersonality of Godhead said3 7e hose mind is fi+ed
on My personal form# alays engaged in orshiping Me ith great and
transcendental faith# is considered by Me to be most perfect"86
Text 20
tatraiva ca ye tu sarvani karmani ity-adinananya-bhaktan
uddicya tesam aham samuddharta mrtyu-samsara-sagarat
ity anena taj-jnanapeksapi nadrteti"
tatraiva ca ye tu sarvani karmani
ity-adinananya-bhaktan uddicya tesam aham
samuddharta mrtyu-samsara-sagarat ity anena
taj-jnanapeksapi nadrteti"
,he impersonalist theory is also critici9ed in these ords spoken by
the Supreme &ersonality of Godhead 7imself -Bhagavad-gita /0"?-;23
4Eor one ho orships Me# giving up all his activities unto Me and
being devoted to Me ithout deviation# engaged in devotional service
and alays meditating upon Me# ho has fi+ed his mind upon Me# C
son of &rtha# for him I am the sift deliverer from the ocean of birth
and death"86
Text 21
tad uktam ekadace svayam-bhagavata yat karmabhir yat tapasa ity
adi"
tad uktam ekadace svayam-bhagavata yat karmabhir yat tapasa ity
adi - Srimad-Bhagavatam //"0H"10-11"
,he Supreme &ersonality of Godhead again critici9es it in these
ords -Srimad-Bhagavatam //"0H"10-1123
4:verything that can be achieved by fruitive activities# penance#
knoledge# 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 someho or other My devotee
desires promotion to heaven# liberation# or residence in My abode# he
easily achieves such benedictions"8666
Text 22
moksa-dharme ca
ya vai sadhana-sampattih
purusartha-catustaye
taya vina tad apnoti
naro narayanacrayah" iti"
moksa-dharme - in the Moksa-dharma; ca - and; ya - hich; vai -
indeed; sadhana-sampattih - the result of religious practice; purusartha
- the goal of life; catustaye - fourfold; taya - by that; vina - ithout; tat
- that; apnoti - attains; narah - a person; narayanacrayah" - ho has
taken shelter of )ord 'arayana; iti - thus"
,his is also confirmed by the folloing ords of Sri Moksa-dharma3
4( person ho takes shelter of )ord 'arayana attains the four goals
of life" 7e does not need to perform any other spiritual activities other
than taking shelter of the )ord"8
Text 2
atra tu purvadhyaya-viclaghitam tad evavrtha-kartum sa-vicesataya
nirdicya
atra - here; tu - but; purvadhyaya - the previous chapter; viclaghitam
- praised; tat - that; eva - indeed; avrtha - not useless; kartum - to
make; sa-vicesataya - ith the personalist idea of spiritual variety;
nirdicya - indicating"
So the previous chapter*s -Ahapter /0 of Bhagavad-gita2 praise of the
personal conception of God shall not go in vain# the Supreme
&ersonality of Godhead again praises the personalist idea in these
ords -Bhagavad-gita /1"D23
Text 2!
iti ksetram tatha jnanam
jneyam coktam samasatah
mad-bhakta etad vijnaya
mad-bhavayopapadyate
iti - thus; ksetram - field of activities -the body2; tatha - also; jnanam
- knoledge; j'eyam - knoable; ca - also; uktam - describe;
samasatah - in summary; mad-bhaktah - My devotee; etat - allthis;
vijnaya - after understanding; mad-bhavaya - My nature; upapadyate -
attains"
4,hus the field of activities -the body2# knoledge# and the knoable
have been summarily described by Me" Cnly My devotees can
understand this thoroughly and thus attain to My nature"86
Text 25
ity antena bhakti-samvalitataya sukarartha-prayam krtam" ata evatra
vyasti-ksetrajna eva bhaktatvena nirdistah" samasti-ksetrajna s tu
jneyatveneti ksetra-ksetrajna - jnanabhyam saha jneyasya pathad
anusmarya tad- anantaram ca tasya tasya ca jivatvam isvaratvam ca
ksaram neti darcitam"
iti - thus; antena - ending; bhakti-samvalitataya - mi+ed ith
devotional service; sukarartha-prayam - easily done; krtam - done; ata
eva - therefore; atra - here; vyasti - the individual; ksetrajna - knoer
of the field; eva - indeed; bhaktatvena - as a devotee; nirdistah" - is
indicated; samasti - cumulative; ksetrajna h - knoer of the field; tu -
indeed; jneyatvena - as the object of knoledge; iti - thus; ksetra-
ksetrajna - of the field and the knoer of the field; jnanabhyam - both
kinds of knoledge; saha - ith; jneyasya - of the object of knoledge;
pathat - from the description of scripture; anusmarya - from the smrti-
sastra; tat - that; anantaram - after; ca - also; tasya - of that; tasya - of
that; ca - also; jivatvam - the nature of the individual spirit soul;
isvaratvam - the nature of the Supreme &ersonality of Godhead; ca -
also; ksaram - the fallible; na - not; iti - thus; darcitam - shon"
,hus it is e+plained that by engaging in devotional service one may
easily understand all this" ,he knoer of one field of activities -body2 is
the individual soul# the devotee of the )ord" ,he knoer of all fields of
activities -bodies2 is the Supreme &ersonality of Godhead# ho is the
object of knoledge for the individual souls" ,he truth about the field
of activities -the body2 and the knoer of the field -the spirit soul2
should be understood by studying the scriptures" ,he individual spirit
soul is thus one person and the Supreme &ersonality of Godhead is a
different person" ,he scriptures reveal that the Supreme &ersonality of
Godhead is never fallible"
Text 2"
yatah
purusah prakrti-stho hi
bhugkte prakrti-sthan gunan
karanam guna-saggo $sya
sad-asad-yoni-janmasu
yatah - because; purusah - the living entity; prakrti- sthah - being
situated in the material energy; hi - certainly; bhugkte - enjoys; prakrti-
sthan - produced by the material nature; gunan - modes fo nature;
karanam - cause; guna-saggah - association ith the modes of nature;
asya - of the living entity; sad-asat - good and bad; yoni - species of
life; janmasu - birth"
,he fallible individual spirit soul ho resides in the material orld is
described in these ords of Bhagavad-gita -/1"0023
4,he living entity in material nature thus follos the ays of life#
enjoying the three modes of nature" ,his is due to his association ith
the material nature" ,hus he meets ith good and evil amongst various
species"86
Text 2#
iti jivasya prakrti-sthatvam nirdicya svatas tasyaprakrtatva-
darsanaya sphutam evaksaratvam jnapitam
iti - thus; jivasya - of the individual soul; prakrti- sthatvam - the
situation in the material orld; nirdicya - dessribing; svatah -
personally; tasya - of him; aprakrtatva - the situation beyond the
material orld; darsanaya - to reveal; sphutam - clearly; eva - indeed;
aksaratvam - infallibility; jnapitam - taught"
In this ay the individual soul in the material orld is described" ,o
reveal the truth about the orld beyond the realm of matter# the
eternal and infallible Supreme )ord is described in these ords
-Bhagavad-gita /1"0123
Text 2$
upadrastanumanta ca
bharta bhokta Mahesvarah
paramatmeti capy ukto
dehe $smin purusah parah
upadrasta - overseer; anumanta - permitter; ca - also; bharta -
master; bhokta - supreme enjoyer; Mahesvarah - the Supreme )ord;
paramatma - Supersoul; iti - thus; ca - and; api - also; uktah - is said;
dehe - in this body; asmin - this; purusah - enjoyer; parah -
transcendental"
4Get in this body there is another# a transcendental enjoyer# ho is
the )ord# the supreme proprietor# ho e+ists as the overseer and
permitter# and ho is knon as the Supersoul"86
Text 2%
iti jivat paratvena nirdistasya paramatmakhya-purusasya tu
kaimutyenaiva tad darcitam
iti - thus; jivat - to the individual soul; paratvena - superior;
nirdistasya - e+plained; paramatmakhya - called the Supersoul;
purusasya - of the Supreme &ersonality of Godhead; tu - but;
kaimutyenaiva - ho much greater=; tat - that; darcitam - revealed"
Superior to the individual soul is the Supreme &ersonality of
Godhead# ho appears here in a form called 4&aramatma8 -the
Supersoul2" 7o much is the Supersoul superior to the individual soul=
,he Bhagavad-gita -/."/?-/;2 reveals3
Text 0
dvav imau purusau loke
ksarac caksara eva ca ksarah
sarvani bhutani
kuta-stho $ksara ucyate
dvau - to; imau - in this -orld2; purusau - living entities; loke - in
the orld; ksarah - fallible; ca - and; aksara - infallible; eva - certainly;
ca - and; ksarah - the fallible; sarvani - all; bhutani - living entities;
kuta-sthah - in oneness; aksara - infallible; ucyate - is said"
4,here are to classes of beings# the fallible and the infallible" In the
material orld every entity is fallible# and in the spiritual orld every
entity is called infallible"6
Text 1
uttamah purusas tv anyah
paramatmety udahrtah
yo loka-trayam avicya
bibharty avyaya isvarah
uttamah - the best; purusah - personality; tv - but; anyah - another;
parama - the supreme; atma - Self; iti - thus; udahrtah - said; yah - one
ho; loka - of the universe; trayam - the three divisions; avicya -
entering; bibharti - maintaining; avyaya - ine+haustible; isvarah - the
)ord"
4Besides these to# there is the greatest living personality# the )ord
7imself# ho has entered into these orlds and is maintaining them"86
Text 2
ity atra jivasyapy aksaratvam kanthoktam eva" tatropadrasta
parama-saksi" anumanta tat-tat-karmanurupah pravartakah" bharta
posakah" bhokta palayita" Mahesvarah sarvadhikarta" paramatma
sarvantaryamiti vyakhyeyam"
iti - thus; atra - here; jivasya - of the individual soul; api - also;
aksaratvam - infallibility; kanthoktam - personal testimony; eva -
indeed; tatra - there; upadrasta - upadrasta; parama-saksi" - supreme
itnes; anumanta - anumanta; tat-tat- karmanurupah - in relation to
various activities; pravartakah - the instigator; bharta - bharta;
posakah" - the maintainer; bhokta - bhokta; palayita" - the protector;
Mahesvarah - mahesvara; sarvadhikarta - the controller of all;
paramatma - paramatma; sarvantaryami - ho resides in everyone*s
heart; iti - thus; vyakhyeyam" - to be e+plained"
In these ords the )ord 7imself declares that the individual spirit
soul is also infallible" In Bhagavad-gita /1"01# upadrasta8 means 4the
supreme itness8# anumanta8 means 4the permitter of various
activities8# 4bharta8 means 4the maintainer8# 4bhokta8 means 4the
protector8# Mahesvarah8 means 4the ruler of all8# paramatma8 means
4the Supersoul ho resides in the hearts of all8"
Text
uttara-padyayos tu kutasthah eka-rupataya tu yah kala-vyapi sa
kutasthah ity amara-kosad avagatarthah" asau suddha-jiva eva
uttamah purusas tv anyah ity uttarat"
uttara-padyayoh - in the ne+t to verses; tu - indeed; kutasthah -
kutastha; eka-rupataya - ith one form; tu - indeed; yah - ho; kala -
time; vyapi - pervading; sa - he; kutasthah - kutastha; iti - thus; amara-
kosat - from (mara-kosa; avagatarthah" - the meaning is understood;
asau - this; suddha - pure; jiva - soul; eva - indeed; uttamah - superior;
purusah - person; tv - indeed; anyah - another; iti - thus; uttarat - from
the better"
In the folloing to verses -Bhagavad-gita /."/?-/;2 the ord
4kutasthah8 is defined by the (mara-koca dictionary in these ords3
4,he ord $kutasthah* means $7e hose form does not change in the
course of time*"8
,he 4kutasthah8 is thus the pure# liberated individual soul" ,he )ord
then says 4uttamah purusas tv anyah8 -(bove even the liberated soul
is the greatest living personality# the )ord 7imself2"
Text !
tad evam atrapi ksetra-ksetrajna -sarva-ksetraja uktah" atra
cottarayor anya ity anena bhinnayor eva sator aksarayor na tat-tad-
rupata-parityagah sambhaved iti na kadacid api nirvicesa-
rupenavasthitir iti darcitam"
tat - that; evam - thus; atra - here; api - also; ksetra-ksetraja - of the
field and the knoer ofthe field; sarva-ksetraja - the knoer of all
fields; uktah" - said; atra - here; ca - and; uttarayoh - in the folloing
to; anya - another; iti - thus; anena - by this; bhinnayoh - different;
eva - indeed; satoh - of the to beings; aksarayoh - infallible; na - not;
tat-tad-rupata - the various forms; parityagah - abandonment;
sambhavet - may be; iti - thus; na - not; kadacit - ever; api - also;
nirvicesa-rupenavasthitih - the situation of having a form ithout
Bualities; iti - thus; darcitam - revealed"
In this ay the field of activities -the body2# the knoer of that field#
and the knoer of all fields -all bodies2 are described" In the folloing
to verses -Bhagavad-gita /."/?-/;2 the ord 4anyah8 -another2
indicates that there are to distinct infallible beings" ,hus in liberation
the individual soul does not become formless" ,hus it is revealed that
the Supreme and the individual soul are never formless"
Text 5
tasmat mad-bhavayopapadyate iti yad uktam" tad api tat- sarsti-
prapti-tatparyakam" tad evam dvayor aksaratvena samye $pi jivasya
hina-saktitvat prakrty-avistasya tan-nivrtty-artham isvara eva
bhajaniyatvena jneya iti bhavah"
tasmat - therefore; mad-bhavayopapadyate - 4mad-
bhavayopapadyate8; iti - thus; yat - hich; uktam" - said; tat - that; api
- also; tat - of 7im; sarsti - the liberation of possessing opulences like
those of the Supreme &ersonality of Godhead; prapti - attainment;
tatparyakam - the meaning; tat - that; evam - thus; dvayoh - of both;
aksaratvena - ith infallibility; samye - in eBuality; api - even; jivasya -
of the individual spirit soul; hina - ithout; saktitvat - because of the
nature of potency; prakrti - into matter; avistasya - entered; tan-
nivrtty-artham - for the sake of renouncing that; isvara - the Supreme
&ersonality of Godhead; eva - indeed; bhajaniyatvena - because of
being the object of orship; jeya - to be knon; iti - thus; bhavah - the
meaning"
(lthough the )ord clearly says -Bhagavad-gita /1"/I2 mad-
bhavayopapadyate8 -the devotees attain to My nature2# the meaning
here is that the devotees attain transcendental opulences like those of
the )ord 7imself# not that they become the )ord" (lthough the )ord
and the individual soul are both eBually infallible# the individual soul is
not as poerful as the )ord" ,hat is hy the individual soul is trapped
in the material orld and hy# in order to become free of that trap of
material e+istence# the individual soul must orship the Supreme )ord"
,hat is the meaning"
Text "
tasmat idam cariram ity adikam punar ittham vivecaniyam" idam iti
sva-svaparoksam ity arthah" carira-ksetrayor ekaikatvena grahanam
atra vyakti-paryavasanena jati- puraskarenaiveti gamyate sarva-
ksetresu iti bahu- vacanenanuvadat"
tasmat - therefore; idam cariram ity adikam - Bhagavad-gita /1"0;
punah - again; ittham - thus; vivecaniyam - to be considered; idam -
idam; iti - thus; sva-svaparoksam - visible; iti - thus; arthah" - the
meaning; carira - of the body; ksetrayoh - of the to fields;
ekaikatvena - ith oneness; grahanam - to be accepted; atra - here;
vyakti - manifestation; paryavasanena - ith the determination; jati -
birth; puraskarena - placing first; eva - indeed; iti - thus; gamyate - is
attained; sarva-ksetresu - in all fields; iti - thus; bahu- vacanena - by
the the plural number; anuvadat - from the statement"
)et us no consider again the statement of Bhagavad-gita /1"0
-4,his body# C son of 5unti# is called the field# and one ho knos this
body is called the knoer of the field"862" ,he ord 4idam8 -this2
means 4this thing that is directly perceived8" ,he ord 4sarva-
ksetresu8 -in all bodies2 in Bhagavad-gita /1"1 is plural because the
conditioned soul in the material accepts many sets of to material
bodies# one after another"
'ote3 ,he conditioned soul has to material bodies3 /" the subtle
body of mind# intelligence and false ego# and 0" the gross body of
senses and limbs"
Text #
etad yo vetti ity atra deho $savo $ksa manavah ity adau sarvam
puman veda gunamc ca taj-jnah ity ukta-dica ksetrajna eta manaso
vibhutih ity ukta-dica ca janatity arthah"
etad yo vetti ity atra - in Bhagavad-gita /1"0; deho $savo $ksa
manavah ity adau sarvam puman veda gunamc ca taj-jah ity ukta-dica
- Srimad-Bhagavatam ?"@"0.; ksetraja eta manaso vibhutih ity ukta-
dica - Srimad-Bhagavatam ."//"/0-/1; ca - also; janati - knos; iti -
thus; arthah - the meaning"
,hese statements of Bhagavad-gita /1"0 are confirmed by the
folloing ords of Srimad-Bhagavatam -?"@"0.23
4Because they are only matter# the body# the life airs# the e+ternal
and internal senses# the five gross elements# and the subtle sense
objects -form# taste# smell# sound# and touch2 cannot kno their on
nature# the nature of the other senses# or the nature of their
controllers" But the living being# because of his spiritual nature# can
kno his body# the life airs# the senses# the elements# and the sense
objects# and he can also kno the three Bualities that form their roots"
'evertheless# although the living being is completely aare of them#
he is unable to see the Supreme Being# ho is omniscient and
unlimited" I therefore offer my respectful obeisances unto 7im"86
,hese statements are again confirmed by these ords of Srimad-
Bhagavatam -."//"/0-/123
4,he individual soul bereft of 5rsna consciousness has many ideas
and activities created in the mind by the e+ternal energy" ,hey have
been e+isting from time immemorial" Sometimes they are manifest in
the akening state and in the dream state# but during deep sleep
-unconsciousness2 or trance# they disappear" ( person ho is liberated
in this life -jivan-mukta2 can see all these things vividly"6
4,here are to kinds of ksetrajna3 the living entity# as e+plained
above# and the Supreme &ersonality of Godhead# ho is e+plained as
follos" 7e is the all-pervading cause of creation" 7e is full in 7imself
and is not dependent on others" 7e is perceived by hearing and direct
perception" 7e is self-effulgent and does not e+perience birth# death#
old age# or disease" 7e is the controller of all the demigods# beginning
ith )ord Brahma" 7e is called 'arayana and 7e is the shelter of living
entities after the annihilation of the material orld" 7e is full of all
opulences and 7e is the resting place of everything material" 7e is
therefore knon as %asudeva# the Supreme &ersonality of Godhead"86
Text $
ksetrajnam capi mam viddhi ity atra mam svayam bhagavantam eva
sarvesv api samasti-vyasti-rupesu ksetresu" na tu purva-ksetrajna -vat
nija-nija-ksetra eva ksetrajnam ca viddhiti"
ksetrajnam capi mam viddhi ity atra - in the ords ksetrajnam capi
mam viddhi; mam - mam; svayam - personally; bhagavantam - the
Supreme &ersonality of Godhead; eva - indeed; sarvesv - in all; api -
also; samasti-vyasti-rupesu - in individual forms and in the totality of
all forms; ksetresu - in fields; na - not; tu - but; purva-ksetrajna -vat -
like the previous knoer of the field; nija-nija-ksetra - each in his on
field; eva - indeed; ksetrajnam - the knoer of the field; ca - and;
viddhi - please kno; iti - thus"
In Bhagavad-gita /1"1 the Supreme )ord*s declaration 4ksetrajnam
capi mam viddhi8 -Gou should understand that I am also the knoer in
all bodies2 means that the Supreme &ersonality of Godhead knos
hat is happening in every body and in the entire universe as a hole"
In this ay 7e is not like the individual spirit souls# ho each kno only
hat his happening ithin his on limited sphere of perception"
Text %
tad uktam vistabhyaham idam krtsnam ekamcena sthito jagat iti"
tad uktam vistabhyaham idam krtsnam ekamcena sthito jagat iti -
Bhagavad-gita /H"@0"
,he Supreme &ersonality of Godhead again declares this in these
ords -Bhagavad-gita /H"@023
4>ith a single fragment of Myself I pervade and support this entire
creation"86
Text !0
yatra gaty-antaram nasti" tatraiva laksanamaya-kastam asriyate"
tathapi tena samanadhikaranyam yadi vivaksitam syat tarhi
ksetrajnam capi mam viddhi ity etavad eva tam ca mam viddhity
etavad eva va procyate" na tu sarva-ksetresu bharatety adhikam api"
kintu ksetrajna eta manaso vibhutih ity adi-vat ksetrajna -dvayam api
vaktavyam eva syat" tatha ca brahma-sutram guham pravistav
atmanau hi tad- darsanat iti"
yatra - here; gati - goal; antaram - another; na - not; asti - is; tatra -
there; eva - indeed; laksanamaya - consisting of characteristics;
kastam - difficulty; asriyate - is attained; tathapi - nevertheless; tena -
by this; samanadhikaranyam - eBuality; yadi - if; vivaksitam - ished to
be said; syat - may be; tarhi - then; ksetrajnam capi mam viddhi iti -
the ords ksetrajnam capi mam viddhi; etavat - like that; eva - indeed;
tam - 7im; ca - and; mam - Me; viddhi - please kno; iti - thus; etavat -
like that; eva - indeed; va - or; procyate" - is said; na - not; tu - but;
sarva-ksetresu - in all fields; bharata - C bharata; iti - thus; adhikam -
beginning; api" - also; kintu - hoever; ksetrajna eta manaso vibhutih
ity adi - Srimad-Bhagavatam ."//"/0; vat - like; ksetrajna - dvayam -
to knoers of the field; api - also; vaktavyam - to be said; eva -
indeed; syat - may be; tatha - so; ca - and; brahma-sutram - %edanta-
sutra; guham - the cave of the heart; pravistav - entered; atmanau -
to souls; hi - indeed; tad-darsanat - from the description of the
scriptures; iti" - thus"
In this passage -Bhagavad-gita /1"12 there is no object other than
4mam8 -Me2" ,herefore here it is difficult to reject the direct# literal
interpretation and accept instead a secondary# allegorical# roundabout
interpretation of these ords" If one insists on trying to interpret these
ords in such a ay that they may affirm that the individual soul is
identical ith the Supreme# the only ay he can do it is by re-riting
the clear statement 4ksetrajnam capi mam viddhi8 -Gou should
understand that I am also the knoer in all bodies2 so that it reads
instead 4ksetrajnam tam capi mam viddhi8 -Gou should understand
that the individual soul and I are the knoers in all bodies2" 7oever# it
is not possible to thus re-rite the ords of scripture# and thus it is not
possible to say that anyone but the Supreme &ersonality of Godhead is
the knoer in all bodies# as the ords 4sarva-ksetresu bharata8
declare" ,herefore it must be said that to different persons are
knoers of the field of activities ,his is confirmed by Srimad-
Bhagavatam ."//"/0-/1 -Buoted here in te+t 1;2 and it is also
confirmed by these ords of %edanta-sutra -/"0"//23
guham pravistav atmanau hi tad-darsanat iti"
4,o persons reside in the heart# for that is the conclusion of
scripture"8
Text !1
tad-vaividhyam eva copasamhrtam purusah prakrti-stho hi ity- adina"
tasmad upakramarthasyopasamharadhinatvad esa evarthah
samajnasah" yathoktam brahma-sutra-krdbhih asad- vyapadean neti
cen na dharmantarena vakya-cesat iti"
tat - that; vaividhyam - variety; eva - indeed; ca - also; upasamhrtam
- concluded; purusah prakrti-stho hi ity-adina - in Bhagavad-gita /1"00;
tasmat - therefore; upakrama - beginning; arthasya - of the meaning;
upasamhara - conclusion; adhinatvat - because of dependence; esa -
this; eva - indeed; arthah - the meaning; samaGjasah - properly; yatha
- as; uktam - said; brahma-sutra-krdbhih - by the distinguished author
of %edanta-sutra; asat - non-e+istence; vyapadeat - because of the
teaching; na - not; iti - thus; cet - if; na - not; dharma - nature;
antarena - by another; vakya - of the ords; cesat - because of the
remainder; iti - thus"
,hat the Supreme &ersonality of Godhead and the individual spirit
soul are different persons may be inferred by this description of the
conditioned soul -Bhagavad-gita /1"0023
4,he living entity in material nature thus follos the ays of life#
enjoying the three modes of nature" ,his is due to his association ith
that material nature" ,hus he meets ith good and evil amongst
various species"86
,hat the Supreme &ersonality of Godhead and the individual spirit
soul are different persons is e+plained again and again in all the
scriptures# from the beginning to the end" Eor e+ample# the author of
%edanta-sutra -%edanta-sutra 0"/"/;2 declares3
4If someone says that the individual soul and the Supreme are not
different# then I reply3 'o" ,hat cannot be so# for all the scriptures
declare that they have very different natures"8
Text !2
atha ksetra-ksetrajna yor jnanam ity atra yat ksetre jnanendriya-
gatam tenagatam ca jnanam darcayisyate" yac ca purvatra-ksetrajne
nija-nija-ksetra-jnanam darcitam" tat-tan-maj-jnanamcasya ksetresu
chaya-rupatvat ksetrajnesuyat kincid amcamcataya pravean mamaiva
jnanam matam iti" tasmat sadhuktam mukhyam ksetrajna tvam
paramatmany eveti"
atha - no; ksetra-ksetrajna yor jnanam ity atra - in Bhagavad-gita
/1"1; yat - hat; ksetre - in the field of activities; jnanendriya - to the
knoledge-acBuiring senses; gatam - gone; tena - by that; agatam -
arrived; ca - and; janam - knoledge; darcayisyate - ill be shon; yat
- hat; ca - and; purvatra - in the previous place; ksetrajne - in the
knoer of the field; nija-nija - each in his on; ksetra - field; jnanam -
knoledge; darcitam" - is shon; tat-tat - various; mat - of Me; jnana -
of knoledge; amcasya - of a part; ksetresu - in fields of activity;
chaya-rupatvat - because of having the form of a shado; ksetrajnesu-
among the knoers of the fields; yat - hat; kincit - something; amca-
amcataya - as the part of a part; pravean - entrance; mama - of Me;
eva - indeed; jnanam - knoledge; matam - opinion; iti" - thus; tasmat -
therefore; sadhu - ell; uktam - said; mukhyam - primary meaning;
ksetrajna tvam - the state of being the knoer of the field;
paramatmani - in the Supersoul; eva - indeed; iti - thus"
,he field of activities described in Bhagavad-gita /1"1 is the part of
the orld that is perceived by the knoledge-acBuiring senses" ,he
knoledge thus obtained ill be further described later in this book" (s
as previously e+plained# each individual soul has direct knoledge
only of his on small field of perception" ,hus the knoledge obtained
by the individual soul is only a shado of the knoledge obtained by
the )ord" ,he individual soul has only a very small part of a part of the
knoledge possessed by the Supreme )ord" ,herefore it is truly said
that the Supreme &ersonality of Godhead is the primary# the most
important knoer of the field of action"
Text !
atra sri-bhagavatah paramatma-rupenavirbhavo $pi ajani ca
yanmayam tad avimucya niyantr bhavet ity ukta-dica sakti-
vicesaliggitad yasmad evamcaj jivanam avirbhavas tenaiveti jneyam"
atra - here; sri-bhagavatah - of the Supreme &ersonality of Godhead;
paramatma-rupena - in the form of the Supersoul; avirbhavah -
appearance; api - even; ajani ca yanmayam tad avimucya niyantr
bhavet ity ukta-dica - in Srimad-Bhagavatam /H"D;"1H; sakti - potency;
vicesa - specific; aliggitat - because of being embraced; yasmat -
because; eva - indeed; amcat - because of a part; jivanam - of the
individual spirit souls; avirbhavah - manifestation; tena - by 7im; eva -
indeed; iti - thus; jneyam - to be knon"
,he Supersoul described here is a direct manifestation of the
Supreme &ersonality of Godhead" ,he individual spirit souls are
potencies of the )ord" ,hey are parts and parcels of the )ord" ,his is
described in the folloing prayer of Srimad-Bhagavatam -/H"D;"1H23
4C Supreme eternalJ If the embodied living entities ere eternal and
all-pervading like Gou# then they ould not be under Gour control" But
if the living entities are accepted as minute energies of Gour )ordship#
then they are at once subject to Gour supreme control" ,herefore# real
liberation entails surrender by the living entities to Gour control# and
that surrender ill make them happy" In that constitutional position
only can they be controllers" ,herefore# men ith limited knoledge
ho advocate the monistic theory that God and the living entities are
eBual in all respects are actually misleading themselves and others"86
Text !!
tad uktam tatraiva vistabhyaham idam krtsnam ekamcena sthito
jagat ity adi"
tat - that; uktam - said; tatra - there; eva - indeed; vistabhyaham
idam krtsnam ekamcena sthito jagat ity adi - Bhagavad-gita /H"@0"
,hat the Supreme &ersonality of Godhead and the individual spirit
soul are different may also be inferred by these ords spoken by the
Supreme &ersonality of Godhead 7imself -Bhagavad- gita /H"@023
4>ith a single fragment of Myself I pervade and support this entire
universe"86
Text !5
sri-visnu-purane ca
yasyayutayutamcamce
vicva-saktir iyam sthita
para-brahma-svarupasya
pranamama tam avyayam iti"
sri-visnu-purane - in Sri %isnu &urana; ca - also; yasya - of hom;
ayuta-ayuta - of a thousands ofthousands; amca - of a part; amce - of a
part; vicva-saktih - the potency of the universe; iyam - this; sthita -
situated; para-brahma-svarupasya - of the form fo the Supreme
&ersonality of Godhead; pranamama - I bo don; tam - to 7im;
avyayam - eternal and unchanging; iti" - thus"
,his difference may also be inferred from the folloing ords of Sri
%isnu &urana -/"I".023
4I bo don before the eternal and changeless Supreme &ersonality
of Godhead# hose form is spiritual" By a million-millionth part of 7is
poer the material orld is manifested"8
Text !"
purna-suddha-saktis tu kala-kastha-nimesadi ity anena darcita"
purna - perfect; suddha - pure; saktih - potency; tu - indeed; kala-
kastha-nimesadi iti - thus; anena - by this; darcita - revealed"
,he perfect and pure potency of the )ord is also described in these
ords of Sri %isnu &urana -/"I"@@23
4Seconds# minutes# hours# and all other units of time are all
manifested from the potency of the Supreme &ersonality of Godhead"8
Text !#
tatha sri-narada-pancaratre
sri-narada uvaca
suddha-sargam aham deva
jnatum icchami tattvatah
sarga-dvayasya caivasya
yah paratvena vartate
tatha - so; sri-narada-pancaratre - in Sri narada-pmacratra; sri-
narada - Sri 'arada; uvaca - said; suddha - pure; sargam - creation;
aham - I; deva - C )ord; jatum - to understand; icchami - I desire;
tattvatah - in truth; sarga-dvayasya - of the to orlds; ca - and; eva -
indeed; asya - of that; yah - ho; paratvena - by supriority; vartate - is"
In Sri 'arada-pancaratra# Sri 'arada Muni says3
4C )ord# I ish to understand Gour pure spiritual realm" Gou are the
Supreme &ersonality of Godhead# and the spiritual and the material
orlds rest in Gou"8
Text !$
tatraitat purvoktah pradhanikah caktac cety etat sarga-dvayasyeti
jneyam" sri-bhagavan uvaca
tatra - there; etat - this; purva - previous; uktah - said; pradhanikah -
primary; caktah - potency; ca - and; iti - thus; etat - this; sarga-
dvayasya - of the to orlds; iti - thus; jneyam - to be knon; sri-
bhagavan - the Supreme &ersonality of Godhead; uvaca - said"
In this part of Sri 'arada-pancaratra# the Supreme &ersonality of
Godhead ansered 'arada*s Buestion" (fter e+plaining that both
spiritual and material orlds are manifested from 7is potency# the
Supreme &ersonality of Godhead said3
Text !%
yah sarva-vyapako devah
para-brahma ca cacvatam
cit-samanyam jagaty asmin
paramananda-laksanam
yah - ho; sarva-vyapakah - all-pervading; devah - the Supreme
&ersonality of Godhead; para-brahma - the Supreme Spirit; ca - and;
cacvatam - eternally; cit- samanyam - spirit; jagati - in the orld; asmin
- this; paramananda-laksanam - the nature of bliss"
4,he Supreme &ersonality of Godhead and the impersonal Brahman
are both eternal" Spiritual and full of bliss# ,hey are also manifested in
the material orld"
Text 50
vasudevad abhinnam tu
vahny-arkendu-cata-prabham
vasudevo $pi bhagavams
tad-dharma paramecvarah
vasudevat - from )ord %asudeva; abhinnam - not different; tu -
indeed; vahny-arkendu-cata-prabham - splendid like hundreds of fires#
suns# and moons; vasudevah - )ord %asudeva; api - also; bhagavamh -
the Supreme &ersonality of Godhead; tad- dharma - 7is nature;
paramecvarah - the supreme controller"
4Splendid like many hundreds of fires# suns# and moons# the
impersonal Brahman is not different than )ord %asudeva" )ord
%asudeva is the Supreme &ersonality of Godhead" 7is nature is that 7e
is the supreme controller"
Text 51
svam diptim ksobhayaty eva
tejasa tena vai yutam
prakaca-rupo bhagavan
acyutam casrjad dvija
svam - on; diptim - effulgence; ksobhayati - agitates; eva - indeed;
tejasa - ith splendor; tena - by that; vai - indeed; yutam - endoed;
prakaca - manifested; rupah - form; bhagavan - the Supreme
&ersonality of Godhead; acyutam - infallible; ca - also; asrjat - created;
dvija - C brahmana"
4C brahmana# hen 7e removes the covering of 7is on Brahman
effulgence# the Supreme &ersonality of Godhead reveals 7is original#
eternal# transcendental form"
Text 52
so $cyuto $cyuta-tejac ca
svarupam vitanoti
vai asritya vasudevam ca
khastho megho jalam yatha
sah - 7e; acyutah - infallible; acyuta-tejah - infallible poer; ca - and;
svarupam - form; vitanoti - manifests; vai - indeedtaking shelter;
asritya vasudevam - %asudeva; ca - and; khasthah - staying in the sky;
meghah - a cloud; jalam - ater; yatha - as"
47e is all-poerful and invincible# and 7is potency is also all-poerful
and invincible" (s a cloud in the sky shoers rain# so the Supreme
&ersonality of Godhead reveals 7is original form"
Text 5
ksobhayitva svam atmanam
satya-bhasvara-vigraham utpadayam asa tada
samudrormir jalam yatha
ksobhayitva - agitating; svam - on; atmanam - self; satya-bhasvara-
vigraham - spiritual and effulgent form; utpadayam asa - manifested;
tada - then; samudrormih - aves in the ocean; jalam - ater; yatha -
as"
4(s the ocean manifests many aves# so the Supreme &ersonality of
Godhead manifests many glorious and effulgent transcendental forms"
Text 5!
sa cinmayah prakacatma
utpadyatmanam atmana
purusakhyam anantam ca
prakaca-prasaram mahat
sah - 7e; cinmayah - spiritual; prakacatma - manifest self;
utpadyatmanam - of manifestatuions; atmana - by 7imself;
purusakhyam - called the &urusa; anantam - limitless; ca - also;
prakaca-prasaram - manifestation; mahat - great"
4In this ay the spiritual and glorious Supreme &ersonality of
Godhead manifests 7is limitless form knon as the &urusa-avatara"
Text 55
sa ca vai sarva-jivanam
acrayah paramecvarah
antaryami sa tesam vai
tarakanam ivambaram
sah - 7e; ca - and; vai - indeed; sarva-jivanam - of all spirit souls;
acrayah - the shelter; paramecvarah - the Supreme &ersonality of
Godhead; antaryami - the Supersoul; sa - 7e; tesam - of them; vai -
indeed; tarakanam - of stars; iva - like; ambaram - the sky"
4In this ay 7e is the shelter and controller of all souls" 7e is the
Supersoul residing in the hearts of all beings" (s stars rest in the great
sky# so everything rests in 7im"
Text 5"
sendhanah pavako yadvat
sphulinga-nicayam dvija anicchatah prerayati
tadvad esa parah prabhuh
sendhanah - ith fuel; pavakah - fire; yadvat - as; sphulinga-nicayam
- many sparks; dvija - C brahmana; anicchatah - ithout desiring;
prerayati - sends; tadvat - in that ay; esa - 7e; parah - supreme;
prabhuh - )ord"
4(s a bla9ing fire spontaneously manifests many sparks# so the
Supreme &ersonality of Godhead spontaneously manifests the many
individual souls"
Text 5#
prag-vasana-nibandhanam
bandhanam ca vimuktaye
tasmad viddhi tad-amcams tan
sarvamcam tam ajam prabhum" iti"
prak - previous; vasana - material desires; nibandhanam - bound;
bandhanam - bound; ca - and; vimuktaye - for liberation; tasmat - from
that; viddhi - please kno; tad-amcan - 7is parts and parcels; tan -
them; sarvamcam - fo hom everything is a part; tam - to 7im; ajam -
the unborn; prabhum - )ord; iti" - thus"
45no that all living beings are part and parcel of the unborn
Supreme &ersonality of Godhead" >hen the individual souls# trapped
by their on past material desires# come to this material orld# the
Supreme &ersonality of Godhead follos them to set them free"8
Text 5$
ata eva yat tu brahmadau sri-pradyumnasya" manv-adau sri- visnoh"
rudradau sri-sankarsanasyantaryamitvam sruyate" tan- nanamcam
adayavatirnasya tasyaiva tat-tad-amcena tat-tad- antaryamitvam iti
mantavyam"
ata eva - therefore; yat - hat; tu - but; brahmadau - beginning ith
Brahma; sri-pradyumnasya" - of Sri &radyumna; manv-adau - beginning
ith Manu; sri-visnoh - of Sri %isnu; rudradau - beginning ith Siva; sri-
sankarsanasya - of Sri Sankarsana; antaryamitvam - the status of teh
Supersoul residing in the hearts fo all living beinmgs; sruyate" - is
heard in the scriptures; tan- nanamcam - various parts of 7im; adaya -
accepting; avatirnasya - incarnated; tasya - of 7im; eva - indeed; tat-
tad- amcena - by the various parts; tat-tat - various; antaryamitvam -
the status of the Supersoul; iti - thus; mantavyam - to be considered"
Manifesting 7is form of )ord &radyumna# the Supreme &ersonality of
Godhead becomes the Supersoul of Brahma and others" Manifesting
7is form of )ord %isnu# the Supreme &ersonality of Godhead becomes
the Supersoul of Manu and others" Manifesting 7is form of )ord
Sankarsana# the Supreme &ersonality of Godhead becomes the
Supersoul of Siva and others" ,his is confirmed by the ords of the
scriptures" ,hus descending to the material orld in 7is different
partial forms# the )ord becomes the Supersoul residing in the hearts of
all living beings"
Text 5%
ata eva rudrasya sri-sankarsana-prakrtitvam purusa-prakrtitvam cety
ubhayam apy amnatam prakrtim atmanah sankarsana-samjnam bhava
upadhavata ity adau" adav abhuc chata-dhrtih ity adau ca"
ata eva - therefore; rudrasya - of Siva; sri-sankarsana-prakrtitvam -
the nature of )ord Sankarsana; purusa-prakrtitvam - the nature of the
purusa-avatara; ca - and; iti - thus; ubhayam - both; api - also;
amnatam - described in the scriptures; prakrtim - nature; atmanah - of
the self; sankarsana-samjnam - named Sankarsana; bhava - nature;
upadhavata - attains; iti - thus; adau" - Srimad-Bhagavatam ."/;"/?;
adau abhuc chata-dhrtih ity adau - Srimad-Bhagavatam //"@".; ca -
also"
,hat )ord Siva is manifested from the purusa-avatara )ord
Sankarsana is confirmed by the folloing to Buotes from scripture" In
Srimad-Bhagavatam -."/;"/?2 it is said3
4)ord Siva knos that )ord Sankarsana is the original cause of his
on e+istence# and thus he alays meditates upon 7im in trance"86
In Srimad-Bhagavatam -//"@".2 it is also said3
4In the beginning# the original Supreme &ersonality manifested the
form of Brahma through the material mode of passion in order to
create this universe" ,he )ord manifested 7is form as %isnu# the )ord
of sacrifice and protector of the tice-born brahmanas and their
religious duties to maintain the universe" (nd hen the universe is to
be annihilated the same Supreme )ord employs the material mode of
ignorance and manifests the form of Rudra" ,he created living beings
are thus alays subject to the forces of creation# maintenance# and
destruction"8666
Text "0
esa eva
bhutatma cendriyatma ca
pradhanatma tatha bhavan tma ca paramatma ca
tvam ekah pancadha sthitah
ity adau vivrtah"
esah - 7e; eva - indeed; bhutatma - the soul of the material
elements; ca - and; indriyatma - the soul of the senses; ca - and;
pradhanatma - the soul of the primordial origin of matter; tatha - so;
bhavan - Gou; atma - the soul; ca - and; paramatma - the Supersoul; ca
- and; tvam - Gou; ekah - alone; pancadha - in five ays; sthitah" -
manifested; iti - thus; adau - beginning; vivrtah" - manifested"
In the %isnu &urana -."/D".H2 it is said3
4C )ord# Gou are the soul of the gross material elements# the soul of
the material senses# the soul of matter*s subtle origin# the soul# and
the Supersoul" In these five ays Gou are manifested"8
Text "1
tasmat sarvantaryami purusa eva brahmeti paramatmeti ity adau
paramatmatvena nirdista iti sthitam"
tasmat - therefore; sarvantaryami - the Supersoul present in the
hearts of all; purusa - the ourusa-avatara; eva - indeed; brahmeti
paramatmeti ity adau - Srimad-Bhagavatam /"0"//; paramatmatvena -
as the Supersoul; nirdista - indicated; iti - thus; sthitam - situated"
,he Supersoul# ho is the purusa-avatara situated in the hearts of
all# is also described in these ords of Srimad-Bhagavatam -/"0"//23
4)earned transcendentalists ho kno the (bsolute ,ruth call the
non-dual substance Brahman# &aramatma# and Bhagavan"86
7ere the ord 4&aramatma8 indicates the Supersoul"
Text "2
vyakhyatam ca svamibhih tasmai namo bhagavate brahmane
paramatmane ity atra varuna-stutau paramatmane sarva-jiva-niyantre
iti"
vyakhyatam - e+plained; ca - also; svamibhih - by Srila Sridhara
Svami; tasmai namo bhagavate brahmane paramatmane ity atra -
Srimad-Bhagavatam /H"0D";; varuna-stutau - in the prayers of %aruna;
paramatmane - to the Supersoul; sarva-jiva - of all individual souls;
niyantre - the controller; iti - thus"
,he Supersoul is also described in these prayers spoken by %aruna
-Srimad-Bhagavatam /H"0D";23
4I offer my respectful obeisances to the (bsolute ,ruth# ho is
Brahman# &aramatma# and Bhagavan"8
Srila Sridhara Svami comments on this verse3
47ere the ord $paramatmane* means $the controller of all individual
souls*"8
Text "
asya paramatmano mayopadhitaya purusatvam tupacaritam eva" tad
uktam vaisnave eva
asya - of 7im; paramatmanah - the Supersoul; maya - of maya;
upadhitaya - by the designation; purusatvam - the status of the
purusa-avatara; tu - but; upacaritam - honroed; eva" - indeed; tat -
that; uktam - said; vaisnave - in the %isnu &urana; eva - indeed
>hen 7e appears in the material orld# the Supersoul is called the
purusa-avatara" ,his is described in the folloing ords of Sri %isnu
&urana -?"D".D-.I23
Text "!
nanto $sti yasya na ca yasya samudbhavo $sti
vrddhir na yasya parinama-vivarjitasya
napaksayam ca samupaity avikalpa-vastu
yas tam nato $smi purusottamam adyam idyam
na - not; antah - end; asti - is; yasya - of hom; na - not; ca - and;
yasya - of hom; samudbhavah - birth; asti - is; vrddhih - groth; na -
not; yasya - of hom; parinama - transformation; vivarjitasya - ithout;
na - not; apaksayam - dindling; ca - and; samupaiti - attains; avikalpa
- ithout doubt; vastu - substance; yah - hom; tam - to 7im; natah -
boed don; asmi - I am; purusottamam - to the Supreme &erson;
adyam - origin; idyam - orshipable"
4I bo don before the purusa-avatara# ho is the origin of all and
the final object of orship" Eor 7im there is no death# no birth# no
groth# no change# no decay# and no doubt"
Text "5
tasyaiva yo $nu guna-bhug bahudhaika eva
cuddho $py asuddha iva murti-vibhaga-bhedaih
jnananvitah sakala-sattva-vibhuti-karta
tasmai nato $smi purusaya sadavyayaya" iti"
tasya - of 7im; eva - indeed; yah - ho; anu - folloing; guna-bhug -
the master of transcendental opulences; bahudha - in many ays; eka
- one; eva - indeed; suddhah - pure; api - although; asuddha - impure;
iva - like; murti-vibhaga-bhedaih - ith many forms; jana - knoledge;
anvitah - ith; sakala-sattva-vibhuti-karta - the creator of all
transcendental opulences; tasmai - to 7im; natah - boed don; asmi -
I am; purusaya - to the Supreme &erson; sada - alays; avyayaya -
eternal; iti" - thus"
4I bo don before the purusa-avatara# ho is the master of
transcendental virtues# ho manifests many forms# ho may seem to
be impure although in truth 7e is completely pure# and ho is the
master of all transcendental knoledge and opulences"8
Text ""
atra tasyaiva anu purvoktat paramecvarat samantaram" bahudha
brahmadi-rupena asuddha iva srsty-adisv asakta iva murti-vibhaganam
daksadi-manv-adi-rupanam bhedaih sarva-sattvanam vibhuti-karta
vistara-krt iti svami-padah"
atra - here; tasya - of 7im; eva - indeed; anu - folloing; purva -
previous; uktat - from the statement; paramecvarat - from the
Supreme &ersonality of Godhead; samantaram - different; bahudha - in
many ays; brahmadi - beginning ith Brahma; rupena - ith the
nform; asuddha - impure; iva - as if; srsty-adisv - beginning ith
creation; asakta - attached; iva - as if; murti-vibhaganam - of many
forms; daksadi-manv-adi-rupanam - beginning ith <aksa and Manu;
bhedaih - ith difference; sarva - all; sattvanam - e+istences; vibhuti -
opulences; karta - the creator; vistara - of e+tension; krt - the creator;
iti - thus; svami-padah - Srila Sridhara Svami"
Srila Sridhara Svami comments3
47ere the ord $anu* indicates that the purusa-avatara is manifested
from the previously described Supreme &ersonality of Godhead#
$bahudha* means $ith the form of Brahma and many other forms*#
$asuddha iva* means $as if 7e ere attached to the material creation*#
$murti-vibhaga-bhedaih* means $in the form of <aksa# Manu# and many
other forms*# and $sakala-sattva-vibhuti-karta* means $ho creates all
the opulences manifested by the living entities*"8
Text "#
tatra guna-bhug iti sad-guny-ananda-bhedoktety arthah"
tatra - there; guna-bhuk - guna-bhuk; iti - thus; sad - si+; guni -
virtues; ananda - bliss; bheda - different; ukta - said; iti - thus; arthah -
the meaning"
7ere the ord 4guna-bhuk8 means 4ith the bliss of the si+ virtues8"
Text& "$ and "%
yat tat suksmam avijneyam
avyaktam acalam dhruvam
indriyair indriyarthaic ca
sarva-bhutaic ca varjitam
sa hy antaratma bhutanam
ksetrajna c ceti kathyate
tri-guna-vyatirikto vai
purusac ceti kalpitah
iti moksa-dharme $pi narayaniyopakhyane"
yat - hat; tat - that; suksmam - subtle; avijeyam - unknoable;
avyaktam - unmanifested; acalam - unmoving; dhruvam - eternal;
indriyaih - by the senses; indriyarthaih - by the purpose of the senses;
ca - also; sarva-bhutaih - by all material elements; ca - and; varjitam -
ithout; sa - 7e; hi - indeed; antaratma - the Supersoul ithin the
heart; bhutanam - of the living entities; ksetrajna h - the knoer of the
field of action; ca - and; iti - thus; kathyate - is said; tri-guna-vyatiriktah
- beyond the modes of nature; vai - indeed; purusah - the purusa-
avatara; ca - also; iti - thus; kalpitah - considered; iti - thus; moksa-
dharme $pi narayaniyopakhyane - in the Moksa-dharma#
'arayaniyopakhyana# the purusa-avatara"
In the Moksa-dharma# 'arayaniyopakhyana -11@"0I-1H2# the purusa-
avatara is described in these ords3
4It is said that the purusa-avatara is very subtle# inconceivable#
unmanifested# unchanging# and eternal" 7e is untouched by the
material senses# material sense desires# and the material elements" 7e
is the Supersoul present in the hearts of all living beings and 7e
directly perceives all that happens everyhere and in every body" 7e
is untouched by the modes of material nature"8
Text #0
srutayo $py enam suddhatvenaiva varnayanti
srutayah - the Sruti-sastra; api - also; enam - 7im; suddhatvena -
ith purity; eva - indeed; varnayanti - describe"
,he Sruti-sastras also affirm that the purusa-avatara is completely
pure" Eor e+ample# in the Svetasvatara Fpanisad -?"// and @".2 it is
said3
Text #1
eko devah sarva-bhutesu gudhah
sarva-vyapi sarva-bhutantaratma
karmadhyaksah sarva-bhutadhivasah
saksi cetah kevalo nirgunac ca
ekah - one; devah - Supreme &ersonality of Godhead; sarva-bhutesu
- in all living entities; gudhah - hidden; sarva-vyapi - all- pervading;
sarva-bhutantaratma - the Supersoul in the hearts of all living beings;
karma - of actions; adhyaksah - - the itness; sarva-bhuta - in all living
beings; adhivasah - the residence; saksi - the itness; cetah - the
heart; kevalah - transcendental; nirgunah - beyond the modes of
material nature; ca - and"
4,he Supreme &ersonality of Godhead manifests 7imself as the all-
pervading Supersoul# the itness present in the hearts of all living
entities" 7e itnesses all activities of the living entity" 7e is the
supreme living force# and yet 7e is transcendental to all material
Bualities"86
Text #2
ajam ekam lohita-sukla-krsnam
bahvih prajah janayantim sa-rupah
ajo hy eko jusamano $nucete
jahaty enam bhukta-bhogam ajo $nyah" ity adyah"
ajam - unbron; ekam - one; lohita-sukla-krsnam - red# hite# and
black; bahvih - many; prajah - children; janayantim - givign birth; sa-
rupah - like herself; ajah - unborn; hi - indeed; ekah - one; jusamanah -
doing; anucete - follos; jahati - abandons; enam - here; bhukta-
bhogam - finished enjoyment; ajah - unborn; anyah - another; iti - thus;
adyah" - beginning"
4( unborn man enjoys an unborn red# hite# and black oman ho
bears many children like herself" (nother unborn man renounces this
oman and ill not enjoy ith her"8
'ote3 ,he unborn oman is the material nature" ,he colors red#
hite# and black are the modes of passion# goodness# and ignorance"
,he many children are the ingredients of the material universes" ,he
first unborn man is the individual spirit soul trapped in material
e+istence" ,he second unborn man is the Supersoul# ho is alays
aloof from the material nature"
Text #
tasmat sadhu vyakhyatam ksetrajna etah ity adi padya-dvayam" sri-
brahmano rahuganam"
tasmat - therefore; sadhu - ell; vyakhyatam - e+plained; ksetrajna
etah ity adi - Srimad-Bhagavatam ."//"/0-/1; padya-dvayam - to
verses; sri-brahmanah - the brahmana; rahuganam - to 5ing Rahugana"
,he purusa-avatara as also nicely described in the to verses of
Srimad-Bhagavatam -."//"/0-/12 Buoted in the beginning of this
anuccheda" ,hose verses ere spoken by a brahmana to 5ing
Rahugana"
Anuccheda 2
Text 1
atha tasyavirbhave yogyata pragvad bhaktir eva jneya
" avirbhavas tridha" yatha naradiya-tantre
atha - no; tasya - of 7im; avirbhave - in the manifestation; yogyata
- suitability; pragvat - as before; bhaktih - devotional service; eva -
indeed; jneya - to be understood; avirbhavah - manifestation; tridha -
so; yatha - as; naradiya-tantre - in the 'arada ,antra"
'o ill be e+plained the truth that the purusa-avatara reveals
7imself in response to the soul*s devotion" ,he purusa-avatara
manifests three forms# hich are described in the folloing ords of
the 'arada ,antra3
Text 2
visnos tu trini rupani
purusakhyany atho viduh
prathamam mahatah srastr
dvitiyam tv anda-samsthitam
trtiyam sarva-bhutastham
tani jnatva vimucyate" iti"
visnoh - of )ord %isnu; tu - certainly; trini - three; rupani - forms;
purusakhyani - celebrated as the purusa; athah - ho; viduh - they
kno; prathamam - one of them; mahatah - srastr - the creator of the
total material energy; dvitiyam - the second; tu - but; anda-samsthitam
- situated ithin the universe; trtiyam - the third; sarva-bhutastham -
ithin the hearts fo all living beings; tani - these three; jnatva -
knoing; vimucyate" - one becomes liberated; iti" - thus"
4%isnu has three forms called purusas" ,he first# Maha-%isnu# is the
creator of the total material energy -mahat2# the second is
Garbhodasayi# ho is situated ithin each universe# and the third is
5sirodacayi# ho lives in the heart of every living being" 7e ho knos
these three becomes liberated from the clutches of maya"86
Text
tatra prathamah yathagneh ksudra visphulinga vyuccaranti" sa
aiksata ity ady ukto maha-samasti-jiva-prakrtyor ekatapannayor
drastety eka eva"
tatra - there; prathamah - the first; yatha - as; agneh - from fire;
ksudra - tiny; visphulinga - sparks; vyuccaranti - are manifested; sa -
7e; aiksata - sa; iti - thus; adi - beginning; uktah - said; maha-
samasti-jiva-prakrtyoh - of the total of all individual souls and material
nature; ekatapannayoh - oneness; drasta - the seer iti - thus; eka - one;
eva" - indeed
,he first purusa-avatara is described in these ords of the Brhad-
aranyaka Fpanisad -0"/"0H23
yathagneh ksudra visphulinga vyuccaranti
4(s many tiny sparks are manifested from a great fire# so many
individual spirit souls are manifested from the Supreme"8
In the Brhad-aranyaka Fpanisad -/"0".2 it is also said3
sa aiksata
4,he Supreme )ord glanced and the material creation became
manifested"8
In this ay it is e+plained that ith 7is glance the first purusa-
avatara manifested the material nature and the conditioned state of
the individual spirit souls"
Text !
ayam eva sankarsana iti" maha-visnur iti ca" brahma-samhitayam
yatha tal-lingam bhagavan Sambhur jyotih-rupah sanatanah" tasminn
avirabhul ligge maha-visnur jagat-patih" sahasra-cirsa purusah ity
arabhya
ayam - 7e; eva - indeed; sankarsana - Sankarsana; iti" - thus; maha-
visnuh - Maha-visnu; iti - thus; ca" - also; brahma-samhitayam - in
Brahma-samhita; yatha tal-lingam bhagavan Sambhur jyotih-rupah
sanatanah - Brahma-samhita ."/1; tasminn avirabhul ligge maha-
visnur jagat-patih - Brahma-samhita ."/?" sahasra-cirsa purusah iti -
Brahma-samhita ."/;; arabhya - beginning"
,he first purusa-avatara is knon as )ord Sankarsana and )ord
Maha-%isnu" 7e is described in the folloing ords of Brahma-samhita
-."D# ."/H# and ."//23
4,he divine plenary portion of 5rsna creates the mundane orld" (t
creation there appears a divine halo of the nature of 7is on
subjective portion -svamsa2" ,his halo is divine Sambhu# the masculine
symbol or manifested emblem of the Supreme )ord" ,his halo is the
dim tilight reflection of the supreme eternal effulgence" ,his
masculine symbol is the subjective portion of divinity ho functions as
progenitor of the mundane orld# subject to the supreme regulatri+
-niyati2"866
4,he )ord of the orld# Maha-%isnu# is manifest in Sambhu by 7is
subjective portion in the form of 7is glance"866
4,he )ord of the mundane orld# Maha-%isnu# possesses thousands
of thousands of heads# eyes# and hands" 7e is the source of thousands
of thousands of avataras in 7is thousands of thousands of subjective
portions" 7e is the creator of thousands of thousands of individual
souls"866
Text 5
narayanah sa bhagavan
apas tasmat sanatanat
avirasit karanarno-
nidhih sankarsanatmakah
yoga-nidram gatas tasmin
sahasramcah svayam mahan
narayanah - 'arayana; sa - 7e; bhagavan - the Supreme &ersonality
of Godhead; apah - ater; tasmat - from 7im; sanatanat - eternal;
avirasit - manifested; karanarno-nidhih - the Aausal ocean;
sankarsanatmakah - )ord Sankarsana; yoga-nidram - divine sleep;
gatah - attained; tasmin - in that; sahasramcah - a thousand parts;
svayam - personally; mahan - great"
,he first purusa-avatara is also described in these ords of Brahma-
samhita -."/1 and ."/@23
4,he same MahK-%iLMu is spoken of by the name of 4'KrKyaMa8 in
this mundane orld" Erom that eternal person has sprung the vast
e+panse of ater of the spiritual Aausal Ccean" ,he subjective portion
of SaNkarLaMa ho abides in paravyoma# the above supreme puruLa
ith thousands of subjective portions# reposes in the state of divine
sleep Oyoga-nidrKP in the aters of the spiritual Aausal Ccean"8 66
Text "
tad-roma-bila-jalesu
bijam sankarsanasya ca
haimany andani jatani
maha-bhutavrtani tu ity adi"
tad-roma-bila-jalesu - in the many bodily pores; bijam - seed;
sankarsanasya - of )ord Sankarsana; ca - also; haimani - golden;
andani - eggs; jatani - born; maha-bhutavrtani - covered ith the five
elements; tu - indeed; iti - thus; adi" - beginning"
4,he spiritual seeds of Sankarsana e+isting in the pores of skin of
Maha-%isnu are born as so many golden sperms" ,hese sperms are
covered ith five great elements"866
Text #
lingam iti yasyayutayutamcamse vicva-saktir iyam sthita ity
anusarena tasya maha-bhagavatah sri-govindasya purusotpadakatval
lingam iva lingam yah khalv amca-vicesas tad eva Sambhuh" Sambhu-
cabdasya mukhyaya vrtter acraya ity arthah" ligge bhagavata evagga-
vicesa iti tat-prakarana-labdham"
lingam - lingam; iti - thus; yasya - of hom; ayuta - ten thousand;
ayuta - ten thousand amca - part; amse - of a part; vicva-saktih - the
potency of the universe; iyam - this; sthita - situated; iti - thus;
anusarena - folloing; tasya - of 7im; maha-bhagavatah - the Supreme
&ersonality of Godhead; sri-govindasya - )ord Govinda; purusa - the
purusa; utpadakatval - from the manifestation; lingam - linga; iva - like;
lingam - linga; yah - hich; khalv - indeed; amca-vicesah - a specific
part; tat - that; eva - indeed; Sambhuh" - Siva; Sambhu- cabdasya - of
the ord Sambhu; mukhyaya - primary meaning; vrtteh - of the action;
acraya - the shelter; iti - thus; arthah - the meaning; ligge - in the linga;
bhagavata - of the Supreme &ersonality of Godhead; eva - indeed;
agga - part; vicesa - specific; iti - thus; tat- prakarana-labdham - the
e+planation"
,he ord 4linga8 -masculine symbol2 described in the passage from
Brahma-samhita -."D2 Buoted here in te+t @# is e+plained in the
folloing ords of Sri %isnu &urana -/"I".0# Buoted in this book in
anuccheda /# te+t @.23
4I bo don before the eternal and changeless Supreme &ersonality
of Godhead# hose form is spiritual" By a million-millionth part of 7is
poer the material orld is manifested"8
,he 4linga8 is thus manifested from )ord Govinda# the Supreme
&ersonality of Godhead" ,hus )ord Siva is a partial manifestation of
)ord Govinda" ,he ord 4Sambhu8 here means 4the resting place of
activities8" ,hus it is e+plained that the 4linga8 is a partial
manifestation of the Supreme &ersonality of Godhead"
Text $
atha dvitiya-purusah yat srstva tad evanupravicat ity ady uktah
samasti-jivantaryami tesam brahmandatmakanam bahu- bhedad bahu-
bhedah"
atha - no; dvitiya-purusah - the second purusa-avatara; yat - hich;
srstva - creating; tat - that; eva - indeed; anupravicat - entered; iti -
thus; adi - beginning; uktah - said; samasti - all; jiva - souls; antaryami
- the Supersoul residing in the heart; tesam - of them;
brahmandatmakanam - the material universes; bahu-bhedat - many
difference; bahu-bhedah - many different"
'o the second purusa-avatara ill be described" In the ,aittiriya
Fpanisad -0"?"02 it is said3
4,he Supreme &ersonality of Godhead creates the material orld and
then enters it"8
,hese ords describe the Supreme )ord*s becoming the Supersoul
present in the hearts of all living entities" ,here are many different
material universes# and the )ord enters all of them to become the
Supersoul"
Text %
tatraiva suksmantaryami pradyumnah sthulantaryamy aniruddha iti
kvacit" anena maha-vaikuntha-sthah sankarsanadayas tad-amcinah" ye
tu cittady-adhisthataro vasudevadayas te tad-amca evety adi
vivecaniyam"
tatra - there; eva - inded; suksma - subtle; antaryami - Supersoul;
pradyumnah - &radyumna; sthula - gross; antaryami - Supersoul;
aniruddha - (niruddha; iti - thus; kvacit" - somehere; anena - by this;
maha-vaikuntha-sthah - staying in Maha-%aikuntha; sankarsanadayah -
beginning ith )ord Sankarsana; tad-amcinah" - 7is parts; ye - ho; tu
- indeed; cittady- adhisthatarah - the presiding <eity of the mind and
other senses; vasudevadayah - headed by )ord %asudeva; te - ,hey;
tad-amca - parts of 7im; eva - certainly; iti - thus; adi - beginning;
vivecaniyam" - to be said
)ord &radyumna is the Supersoul presiding over the subtle elements"
)ord (niruddha is the Supersoul presiding over the gross elements"
)ord Sankarsana and other e+pansions reside in Maha-%aikuntha" )ord
%asudeva and other e+pansions preside over the mind and senses" In
this ay it is e+plained"
Text 10
trtiyo $pi purusahQ
dva suparna sayuja sakhaya
samanam vrksam praisasvajate tayor anyah pippalam svadv atty
anacnann anyo $bhicakaciti
trtiyah - third; api - also; purusah - purusa-avatara; dva - to;
suparna - birds; sayuja - together; sakhaya - friends; samanam - the
same; vrksam - tree; praisasvajate - reside; tayoh - of them; anyah -
another; pippalam - pippala; svadv - delicious; atti - eats; anacnann -
not eating; anyah - another; abhicakaci - atches; iti - thus"
,he third purusa-avatara is also described in these ords of
Svetasvatara Fpanisad -@"?-;23
4In the individual spirit soul and the Supersoul# Supreme &ersonality
of Godhead# are like to friendly birds sitting on the same tree" Cne of
the birds -the individual atomic soul2 is eating the fruit of the tree -the
sense gratification afforded by the material body2# and the other bird
-the Supersoul2 is not trying to eat these fruits# but is simply atching
7is friend"6
Text 11
ity ady ukto vyasty-antaryami" tesam bahu-bhedad bahu- bhedah"
atra prathamasyavirbhavo yatha
iti - thus; adi - beginning; uktah - said; vyasti - of the individual;
antaryami - the Supersoul; tesam - of them; bahu- bhedat - because of
manydifferences; bahu- bhedah - many different; atra - here;
prathamasya - of the first; avirbhavah - manifestation; yatha - as"
,hese ords describe the Supersoul as 7e appears in the hearts of
the many living entities" Because there are many different living
entities# the Supersoul appears many times in this ay" ,he first
purusa-avatara is described in these ords of Srimad-Bhagavatam
-0"?"@023
Text 12
adyo $vatarah purusah parasya iti"
adyo $vatarah purusah parasya iti - Srimad-Bhagavatam 0"?"@0"
4)ord 5aranarnavasayi %isnu is the first incarnation of the Supreme
)ord# and 7e is the master of eternal time# space# cause and effects#
mind# the elements# the material ego# the modes of nature# the senses#
the universal form of the )ord# Garbhodakasayi %isnu# and the sum
total of all living beings# both moving and nonmoving"86
Text 1
tika ca parasya bhumnah purusah prakrti-pravartakah" yasya
sahasra-cirsa ity ady ukto lila-vigrahah sa adyo $vatarah ity esa"
tika - commentary; ca - and; parasya - parasya; bhumnah - of the
Supreme &ersonality of Godhead; purusah - purusa; prakrti-
pravartakah" - ho puts rthe material nature into action; yasya - of
hom; sahasra-cirsa ity adi - Rg %eda /H"IH"/; uktah - said; lila-
vigrahah - pastime form; sa - 7e; adyah - first; avatarah - incarnation;
iti - thus; esa - it"
Srila Sridhara Svami comments3
47ere the ord $parasya* means $of the Bhuma-purusa* and
$purusah* means $7e ho puts the material energy in motion*" ,his
pastime form of the )ord# ho is described here by the ords $adyo
$vatarah*# is also described in these ords of the Rg %eda -/H"IH"/23
4In 7is form of the purusa-avatara# a form ith thousands of heads#
thousands of eyes# and thousands of feet# the )ord filled the universe
and ent ten fingers beyond it"8
Text 1!
atra canyatra cavataratvam namaika-pada-vibhuty- avirbhavatvam
jneyam" sri-brahma sri-naradam"
atra - here; ca - also; anyatra - in another place; ca - also;
avataratvam - the status of an incarnation; nama - name; eka-pada-
vibhuti - the opulence of one Buarter; avirbhavatvam - manifestation;
jneyam - to be knon; sri- brahma - Sri Brahma; sri-naradam - to Sri
'arada"
In other places in scripture are also described the )ord*s incarnations
ithin the material orld# a orld that bears the name 4eka-pada-
vibhuti8 -the orld that is one-fourth of the Supreme )ord*s opulence2"
,he verse Buoted in the beginning of this anuccheda as spoken by Sri
Brahma to Sri 'arada"
Anuccheda
Text 1
dvitiyasya yatha
kalena so $jah purusayusabhi-
pravrtta-yogena virudha-bodhah
svayam tad antar hrdaye $vabhatam
apasyatapasyata yan na purvam
mrnala-gaurayata-cesa-bhoga-
paryagka ekam purusam cayanam ity adi"
dvitiyasya - of the second; yatha - as; kalena - in due course of tiem;
sah - he; ajah - the self born Brahma; purusayusa - by the sduration of
his age; abhipravrtta - being engaged; yogena - in meditation; virudha
- developed; bodhah - intelligence; svayam - automatically; tad antar
hrdaye - in the heart; avabhatam - manifested; apacyata - sa;
apasyata - did see; yat - hich; na - not; purvam - before; mrnala -
lotus floer; gaura - hite all over; ayata - gigantic; cesa-bhoga - body
of Sesa-naga; paryagka - on the bed; ekam - alone; purusam - the
Supreme &erson; cayanam - as lying; iti - thus; adi" - beginning"
,he second purusa-avatara is described in these ords -Srimad-
Bhagavatam 1"D"00-1H23
4(t the end of Brahma*s one hundred years# hen his meditation as
complete# he developed the reBuired knoledge# and as a result he
could see in his heart the Supreme ithin himself# hom he could not
see before ith the greatest endeavor"6
4Brahma could see that on the ater there as a gigantic lotuslike
hite bedstead# the body of Sesa-naga# on hich the &ersonality of
Godhead as lying alone" ,he hole atmosphere as illuminated by
the rays of the jeels bedecking the hood of Sesa-naga# and that
illumination dissipated all the darkness of those regions"6
4,he luster of the transcendental body of the )ord mocked the
beauty of the coral mountain" ,he coral mountain is very beautifully
dressed by the evening sky# but the yello dress of the )ord mocked
its beauty" ,here is gold on the summit of the mountain# but the )ord*s
helmet# bedecked ith jeels# mocked it" ,he mountain*s aterfalls#
herbs# etc"# ith a panorama of floers# seem like garlands# but the
)ord*s gigantic body# and 7is hands and legs# decorated ith jeels#
pearls# tulasi leaves# and floer garlands# mocked the scene on the
mountain"6
47is transcendental body# unlimited in length and breadth# occupied
the three planetary systems# upper# middle# and loer" 7is body as
self-illuminated by unparalleled dress and variegatedness and as
properly ornamented"6
4,he )ord shoed 7is lotus feet by raising them" 7is lotus feet are
the source of all aards achieved by devotional service free from
material contamination" Such aards are for those ho orship 7im in
pure devotion" ,he splendor of the transcendental rays from 7is
moonlike toenails and fingernails appeared like the petals of a floer"6
47e also acknoledged the service of the devotees and vanBuished
their distress by 7is beautiful smile" ,he reflection of 7is face#
decorated ith earrings# as so pleasing because it da99led ith the
rays from 7is lips and the beauty of 7is nose and eyebros"6
4My dear %idura# the )ord*s aist as covered ith yello cloth
resembling the saffron dust of the kadamba floer# and it as
encircled by a ell-decorated belt" 7is chest as decorated ith the
srivatsa marking and a necklace of unlimited value"6
4(s a sandalood tree is decorated ith fragrant floers and
branches# the )ord*s body as decorated ith valuable jeels and
pearls" 7e as the self-situated tree# the )ord of all others in the
universe" (nd as a sandalood tree is covered ith many snakes# so
the )ord*s body as covered by the hoods of (nanta"6
4)ike a great mountain# the )ord stands as the abode for all moving
and nonmoving living entities" 7e is the friend of the snakes because
)ord (nanta is 7is friend" (s a mountain has thousands of golden
peaks# so the )ord as seen ith the thousands of golden-helmeted
hoods of (nanta-naga" (nd as a mountain is sometimes filled ith
jeels# so 7is transcendental body as fully decorated ith valuable
jeels" (s a mountain is sometimes submerged in the ocean ater# so
the )ord is sometimes submerged in the ater of devastation"86
Text 2
ayam garbhodaka-sthah sahasra-cirsa pradyumna eva" purusayusa
vatsara-catena yogo bhakti-yogah" etad agre $pi avyakta-mulam ity
atra avyaktam pradhanam mulam adho-bhago yasyety arthah"
bhuvanagghripendram iti bhuvanani caturdaca tad-rupa agghripas
tesam indram tan-niyantrtvena vartamanam ity arthah" sri-maitreyo
viduram"
ayam - 7e; garbhodaka-sthah - staying on the Garbha ocean;
sahasra-cirsa - ith a thousand heads; pradyumna - &radyumna; eva" -
indeed; purusayusa - purusayusa; vatsara-catena - ith a hundred
years; yogah - yoga; bhakti-yogah" - devotional yoga; etat - this; agre -
before; api - aslo; avyakta-mulam ity atra - Srimad-Bhagavatam 1"D"0I;
avyaktam - avyakta; pradhanam - pradhana; mulam - root; adho-
bhagah - belo; yasya - of hom; iti - thus; arthah" - the meaning;
bhuvanagghripendram - bhuvanagghripendram; iti - thus; bhuvanani -
orlds; caturdaca - fourteen; tad-rupa - the forms; agghripah - trees;
tesam - of them; indram - Indra; tan-niyantrtvena - as the controller;
vartamanam - being so; iti - thus; arthah" - the meaning; sri-maitreyah
- Sri Maitreya; viduram - to %idura"
,hese verses describe the thousand-headed )ord &radyumna ho
resides on the Garbha Ccean" ,he ord 4purusayusa8 means 4for a
hundred years8# 4and yogena8 means 4by practicing the yoga of
devotional service8" In Srimad-Bhagavatam 1"D"0I the ord 4avyakta-
mulam8 means 4the root of pradhana# the unmanifested origin of
matter8# and 4bhuvanagghripendram8 means because 7e is the
Supreme Aontroller# 7e is like the king of the trees that are the
fourteen material orlds8" ,his verse as spoken by Sri Maitreya to
%idura"
Anuccheda !
Text 1
trtiyasyavirbhavo yatha
kecit sva-dehantar-hrdayavakace
pradea-matram purusam vasantam catur-bhujam kaGja-rathagga-
cagkha-
gadadharam dharanaya smaranti" ity adi"
trtiyasya - of the third; avirbhavah - manifestation; yatha - as; kecit -
others; sva-dehantah - ithin the body; hrdayavakace - in the region of
the heart; pradea-matram - measuring only eight inches; purusam -
the &ersonality of Godhead; vasantam - residing; catur- bhujam - ith
four hands; kaGja - lotus; rathagga - the heel of a chariot; cagkha -
conchshell; gadadharam - and ith a club in the hand; dharanaya -
conceiving in that ay; smaranti" - do meditate upon 7im; iti - thus;
adi" - beginning"
,he third purusa-avatara is described in these ords of Srimad-
Bhagavatam -0"0"D23
4Cthers conceive of the &ersonality of Godhead residing ithin the
body in the region of the heart and measuring only eight inches# ith
four hands carrying a lotus# a heel of a chariot# a conchshell# and a
club respectively"86
Text 2
pradeam tarjany-aggusthayor vistaras tat-pramanam hrdy apeksaya
tu manusyadhikaratvat iti nyayena" sri-cukah"
pradeam - pradesa; tarjany-aggusthayoh - of the forefinger and
thumb; vistarah - e+tent; tat-pramanam - that measurement; hrdi - the
heart; apeksaya - in relation to; tu - indeed; manusya - of a human
being; adhikaratvat - because of the Bualification; iti - thus; nyayena" -
byu the %edanta-sutra; sri-sukah- Sri Sukadeva Gosvami"
7ere the ord 4pradeca8 means 4the distance beteen the
forefinger and thumb" In the %edanta-sutra -/"1"0.2 it is said3
hrdy apeksaya tu manusyadhikaratvat
4,he Supreme &ersonality of Godhead indeed appears in the hearts
of human beings"8
Anuccheda 5
Text 1
evam purusasyaneka-vidhatve $pi drstantenaikyam upapadayati
evam - thus; purusasya - of the purusa-avatara; aneka-vidhatve - in
many ays; api - also; drstantena - by an e+ample; aikyam - oneness;
upapadayati - teaches"
(lthough 7e appears in many forms# the purusa-avatara is one
person" ,his is shon by the folloing e+ample given in Srimad-
Bhagavatam -."//"/@23
Text 2
yathanilah sthavara-jaggamanam
atma-svarupena nivista icet evam
paro bhagavan vasudevah
ksetrajna atmedam anupravistah
yatha - as much as; anilah - the air; sthavara - of the nonmoving
living entities; jaggamanam - and of the moving living entites; atma-
svarupena - by 7is e+pansion as the Supersoul; nivista - entered; icet -
controls; evam - thus; parah - transcendental; bhagavan - the Supreme
&ersonality of Godhead; vasudevah - the shelter of everything;
ksetrajna - knon as ksetrajna; atma - the vital force; idam - this
material orld; anupravistah - entered ithin"
47e is full of all opulences# and 7e is the resting place of everything
material" 7e is therefore knon as %asudeva# the Supreme &ersonality
of Godhead" By 7is on potency 7e is present ithin the hearts of all
living entities# just as the air or vital force is ithin the bodies of all
beings# moving and nonmoving" In this ay 7e controls the body" In
7is partial feature the Supreme &ersonality of Godhead enters all
bodies and controls them"86
Text
atma-svarupena prana-rupena nivista iced icita niyamayati" idam
visvam"
atma-svarupena - atma-svarupena; prana-rupena - in the form of the
vital force; nivista - entered; icet - controls; icita - is the controller;
niyamayati - controls; idam - this; visvam" - universe"
7ere the ord 4atma-svarupena8 means 4in the form of the vital
force8# 4nivista icet8 means 7e enters and controls8# and 4idam8
means this material universe8"
Text !
Srutic ca
vayur yathaiko bhuvanam pravisto
rupam rupam pratirupo babhuva
ekas tatha sarva-bhutantaratma
rupam rupam pratirupo bahic ca
iti kathake"
srutih - the Sruti-sastra; ca - also; vayuh - air; yatha - as; ekah - one;
bhuvanam - orld; pravistah - entered; rupam - form; rupam - form;
pratirupah - in every form; babhuva - as; ekah - one; tatha - so;
sarva-bhutantaratma - the Supersoul in the hearts fo all living beings;
rupam - form; rupam - form; pratirupah - in every form; bahih - outside;
ca - also; iti - thus; kathake - - in the 5atha Fpanisad"
( similar e+ample is given in these ords of the 5atha Fpanisad
-0"0"/H23
4(s the air that enters all living beings is one# so the Supersoul ho
enters the hearts of all living beings is a single person"8
Text 5
sri-brahmano rahuganam"
sri-brahmanah - a brahmana; rahuganam - to 5ing Rahugana"
,he verse Buoted in the beginning of this anuccheda as spoken by
a brahmana to 5ing Rahugana"
Anuccheda "
Text 1
tatha
eka eva paro hy atma
sarvesam eva dehinam
naneva grhyate mudhair
yatha jyotir yatha nabhah
tatha - so; eka - one; eva - indeed; parah - t; hi - indeed; atma -
Supersoul; sarvesam - of all; eva - indeed; dehinam - embodied beings;
nana - many; iva - as if; grhyate - is accepted; mudhaih - by fools;
yatha - as; jyotih - light; yatha - as; nabhah - the sky"
,hat the many forms of the Supersoul are all one person only is also
confirmed by the folloing e+ample given in Srimad-Bhagavatam
-/H".@"@@23
4Beildered fools think that the Supersoul# ho resides in all
embodied beings# is many different persons" ,he truth is that 7e is a
single transcendental person" (s the sky is one# and as a flame is one#
so the Supersoul is a single person"8
Text 2
dehinam jivanam" atma paramatma" sri-baladevah sri- rukminim"
dehinam - dehinam; jivanam" - of the individal spirit souls; atma -
atma; paramatma" - the Supersoul; sri-baladevah - Sri Baladeva; sri-
rukminim - to Sri Rukmini"
7ere the ord 4dehinam8 means 4of the individual spirit souls8# and
the ord 4atma8 means the Supersoul8" ,his verse as spoken by )ord
Balarama to Srimati Rukmini"
Anuccheda #
Text 1
evam
eka eva paro hy atma
bhutesv atmany avasthitah yathendur uda-patresu
bhutany ekatmakani ca
evam - thus; eka - one; eva - indeed; parah - transcendental; hi -
indeed; atma - Supersoul; bhutesv - in the living beings; atmani - in the
heart; avasthitah - situated; yatha - as; induh - the moon; uda-patresu -
in bodies of ater; bhutani - elements; eka - one; atmakani - - of the
Supreme &ersonality of Godhead; ca - also"
,hat the Supersoul is a single person is also confirmed by the
folloing ords of Srimad-Bhagavatam -//"/D"1023
4(s the moon reflected in many bodies of ater is a single moon# and
as the entire material creation is the energy of the single Supreme
)ord# so the Supersoul residing in the hearts of all living beings is a
single person"8
Text 2
bhutesu jivesu eka eva para atma" na tv asau jiva-vat tatra tatra lipto
bhavatity aha atmani sva-svarupa evavasthitah" bhutani jiva-deha api
yena karana-rupenaikatmakaniti" sri- bhagavan uddhavam"
bhutesu - bhutesu; jivesu - in the individual spirit souls; eka - one;
eva - indeed; para - t; atma" - Supersoul; na - not; tv - but; asau - 7e;
jiva-vat - like the individual soul; tatra - there; tatra - there; liptah -
anointed; bhavati - is; iti - thus; aha - said; atmani - in the Supersoul;
sva-svarupa - in 7is on form; eva - indeed; avasthitah - situated;
bhutani - the material elements; jiva-deha - the body of the individual
soul; api - even; yena - by hich; karana-rupena - as the cause; eka -
one; atmakani - self; iti - thus; sri- bhagavan - the Supreme &ersonality
of Godhead; uddhavam - to Fddhava"
7ere the ord 4bhutesu8 means 4in the individual spirit souls8" ,he
Supersoul residing in those souls is a single person -eka eva paro hy
atma2" 7oever# the Supersoul is not like the individual souls# ho are
contaminated by the touch of material nature" 4(tmani8 means
situated in 7is on form8# and 4bhutani8 means the material bodies of
the individual souls8" (tmakani8 indicates that the Supreme )ord is the
creator of the material bodies"
Anuccheda $
Text 1
evam ekasya purusasya nanatvam upapadya tasya punar amca
vivriyante" atra dvi-vidha amcah svamsa vibhinnamcac ca"
vibhinnamcas tatastha-cakty-atmaka jiva iti vaksyate" svamsas tu
guna-lilady-avatara-bhedena vividhah" tatra lilady-avatarah prasagga-
saggatya sri-krsna-sandarbhe vaksyante"
evam - thus; ekasya - of one; purusasya - purusa-avatar; nanatvam -
variety; upapadya - is e+plained; tasya - of 7im; punah - again; amca -
parts; vivriyante - are e+plained; atra - here; dvi-vidha - to kinds;
amcah - parts; svamsa - on parts; vibhinnamcah - separated parts;
ca" - also; vibhinnamcah - separated parts; tatastha-cakty- atmaka -
marginal potency; jiva - individual souls; iti - thus; vaksyate" - ill be
e+plained; svamsah - on parts; tu - but; guna-lilady-avatara-bhedena
- ith differences oif guna and lila avataras; vividhah" - various; tatra -
there; lilady- avatarah - beginning ith lila avataras; prasagga-
saggatya - by contact; sri-krsna-sandarbhe - in Sri 5rsna-sandarbha;
vaksyante" - ill be e+plained; gunavatara - guna avataras; yatha - as"
In this ay it has been e+plained that although the purusa-avatara is
a single person# 7e nevertheless e+pands in many different forms" ,he
Supreme &ersonality of Godhead has to kinds of e+pansions3 /"
svamsa -personal e+pansions2# and 0" vibhinnamsa -separated
e+pansions2" ,he )ord*s separated e+pansions are the individual spirit
souls# ho are all the )ord*s marginal potency -tatastha-sakti2" ,he
)ord*s personal e+pansions are 7is many incarnations# such as 7is
guna-avatars and lila-avataras" ,he )ord*s lila-avataras and other
incarnations ill be described later in the Sri 5rsna-sandarbha"
Text 2
gunavatara yatha
adav abhuc chata-dhrti rajasasya sarge
visnuh sthitau kratu-patir dvija-dharma-setuh
rudro $py ayaya tamasa purusah sa adya
ity udbhava-sthiti-layah satatam prajasu
gunavatara - guna-avataras; yatha - as; adav - in the beginning;
abhut - as; chata-dhrti - Brahma; rajasa - ith passion; asya - of
hom; sarge - in the creation; visnuh - )ors %isnu; sthitau - in the
situation; kratu-patih - the )ord of sacrifice; dvija-dharma-setuh - the
religious duties of the brahmanas; rudrah - )ord Siva; api - also;
apayaya - for destruction; tamasa - ith ignorance; purusah - th purusa
avatara; sa - 7e; adya - transcendental; iti - thus; udbhava - creation;
sthiti - maintenance; layah - and destruction; satatam - alays; prajasu
- in the living entities"
,he guna-avataras are described in these ords of Srimad-
Bhagavatam -//"@".23
4In the beginning of creation the Supreme &ersonality of Godhead
manifested the incarnation of Brahma to create the orld through the
mode of passion# %isnu# the master of sacrifices and the object of the
brahmanas* orship# to maintain the orld through the mode of
goodness# and Siva to destroy the orld through the mode of
ignorance" In this ay the residents of the material orld are alays
subject to creation# maintenance# and destruction"8
Text
sa yugapat guna-trayadhisthatadyah purusah prthak prthag api tat-
tad-gunadhisthana-lilayaiva adau rajasa asya jagatah sarge visarge
karye cata-dhrtir brahmabhut" sthitau visnuh sattveneti cesah"
sa - 7e; yugapat - at the same time; guna-trayadhisthatadyah -
beginning ith the cotnrollers of the three modes; purusah - the
purusa; prthak prthag - specific; api - also; tat- tad-gunadhisthana-
lilaya - by the pastime fo controlling the modes; eva - indeed; adau -
beginning; rajasa - by passion; asya - of that; jagatah - universe; sarge
- in creation; visarge - in ssecondary creation; karye - in action; cata-
dhrtih - Brahma; brahma - Brahma; abhut" - as; sthitau - in
maintenance; visnuh - %isnu; sattvena - ith goodness; iti - thus; cesah
- the remainder"
,his verse means that the purusa-avatara -adyah purusah2 is the
controller of all three modes of nature" In 7is pastime of controlling the
various modes# 7e first becomes Brahma -cata-dhrtih2 and ith the
modes of passion -rajasa2 engages in the activities of secondary
creation -sarge2" ,hen 7e becomes %isnu ho employs the mode of
goodness" In this ay the remainder of the verse is to be understood"
Text !
tatra saksad gunanuktic ca tasyati-rohita-svarupataya tat-
sambandhopacarasyapy uttagkanam ayuktam ity abhiprayena" palana-
kartrtvena kratu-patis tat-phala-data" yajna-rupas tu lilavatara-madhye
eva sri-brahmana dvitiye ganitah"
tatra - there; saksat - directly; guna - mode; anuktih - non-
statement; ca - and; tasya - of that; ati-rohita-svarupataya - ith an
e+panded form; tat-sambandha - in relation; upacarasya - of orship;
api - also; uttagkanam - binding; ayuktam - improper; iti - thus;
abhiprayena" - the meaning; palana-kartrtvena - by protection; kratu-
patih - kratu-pati; tat-phala-data" - the giver of results; yajna-rupah -
the form of yajna; tu - indeed; lilavatara-madhye - among the
ilavataras; eva - indeed; sri-brahmana - by Brahma; dvitiye - in the
second; ganitah - considered"
'ote that in this verse the mode of goodness is not specifically
stated in relation to )ord %isnu" ,his is because )ord %isnu is beyond
all the modes of material nature and it is not really proper to say that
7e has contact ith the material modes" Because 7e is the protector#
)ord %isnu gives the results of all sacrifices" ,hat is the meaning of the
ord kratu-patih8" ,his is e+plained by )ord Brahma in the Second
Aanto of Srimad-Bhagavatam"
Text 5
dvijanam dharmanam ca setuh palaka ity arthah" tamasa tasyapy
apyayaya rudro $bhud ity anena prakarenodbhava-sthiti-laya
bhavantiti" atra brahma-rudrayor avataravasaro moksa-dharme vivikto
$sti" yatha
dvijanam - of the Brahmanas; dharmanam - of duties; ca - and; setuh
- the bridge; palaka - the protector; iti - thus; arthah" - the meaning;
tamasa - by ignorance; tasya - of 7im; api - also; apyayaya - for
destruction; rudrah - Rudra; abhut - as; iti - thus; anena - by 7im;
prakarena - by the ay; udbhava - creation; sthiti - maintenance; laya -
destruction; bhavanti - are; iti - thus; atra - here; brahma-rudrayoh - of
Brahma and Siva; avataravasarah - the occasion of being incarnations;
moksa-dharme - in the Moksa-dharma; viviktah - distinguished; asti -
is; yatha - as"
,he ord 4dvija-dharma-setuh8 means 4the protector of the
brahmanas* duties8" ,he )ord also becomes Siva to destroy the
universe by employing the mode of ignorance -tamasa apyayaya
rudrah2" In this ay the creation# maintenance# and destruction of the
universes is performed -udbhava-sthiti-layah2" ,he position of Brahma
and Siva as guna-avataras is described in the folloing ords of the
Moksa-dharma3
Text "
brahme ratri-ksaye prapte
tasya hy amita-tejasah
prasadat pradurabhavat
padmam padma-nibheksana
brahme - of Brahma; ratri-ksaye - the end of the day; prapte -
attained; tasya - of him; hi - indeed; amita-tejasah - limitless poer;
prasadat - from the mercy; pradurabhavat - as manifested; padmam -
lotus; padma-nibheksana - C lotus-eyed one"
4C lotus-eyed one# at the end of Brahma*s day a lotus floer is
manifested from the mercy of the limitlessly poerful )ord"
Text #
tato brahma samabhavat
sa tasyaiva prasada-jah ahnah ksaye lalatac ca
suto devasya vai tatha krodhavistasya samjajne
rudrah samhara-karakah" iti"
tatah - from that; brahma - Brahma; samabhavat - born; sa - he;
tasya - of him; eva - indeed; prasada-jah - born from the mercy; ahnah
- of the day; ksaye - at the end; lalatat - from the forehead; ca - and;
sutah - son; devasya - of the )ored; vai - indeed; tatha - so; krodha -
anger; avistasya - entered; samjaje - is born; rudrah - Rudra; samhara-
karakah" - the destroyer; iti" - thus"
4Erom this lotus is born Brahma" ,hus Brahma is born from the
Supreme )ord*s mercy" (t the end of his day Brahma becomes angry
and from his forehead Siva is born"8
Text $
sri-visnos tu trtiye drcyate
tal-loka-padmam sa u eva visnuh
pravivicat sarva-gunavabhasam tasmin
svayam vedamayo vidhata
svayambhuvam yam sma vadanti so $bhut" iti"
sri-visnoh - of )ord %isnu; tu - indeed; trtiye - in ther third; drcyate - is
seen; tat - that; loka - universal; padmam - lotus floer; sa - 7e; u -
certainly; eva - factually; visnuh - the )ord; pravivicat - entered into;
sarva - all; gunavabhasam - reservoir of all modes of nature; tasmin -
in hich; svayam - in person; vedamayah - the personality of %edic
isdom; vidhata - controller of the univesre; svayambhuvam - self-
born; yam - hom; sma - in the past; vadanti - do say; sah - 7e; abhut -
generated; iti" - thus"
)ord %isnu is described in the folloing ords of Srimad-Bhagavatam
-1"D"/.23
4Into that universal lotus floer )ord %isnu personally entered as the
Supersoul# and hen it as thus impregnated ith all the modes of
material nature# the personality of %edic isdom# hom e call the
self-born# as generated"86
Text %
asyarthah tal-lokatmakam padmam" sarva-gunan jiva-bhogyan
arthan avabhasayatiti tatha" tad yasmaj jatam sa sri- narayanakhyah
purusa eva visnu-samjnah san sthapana-rupantaryamitayai pravivicat"
prakarsenalupta-saktitayaivavicat" svarthe nic" tasmin sri-visnuna
labdha-sthitau padme punah srsty-artham svayam eva brahmabhut"
sthitasyaiva mrd-ader ghataditaya srsteh"
asya - of that; arthah - the meaning; tal-lokatmakam - of that orld;
padmam" - the lotus; sarva-gunan - all modes; jiva-bhogyan - the soul*s
e+perience; arthan - meaning; avabhasayatimanifests; iti - thus; tatha"
- so; tat - that; yasmat - from hom; jatam - born; sa - 7e; sri-
narayanakhyah - named Sri 'arayana; purusa - the purusa; eva -
indeed; visnu-samjnah - named %isnu; san - being so; sthapana-rupa -
the form of maintaining; antaryamitayai - to the Supersoul; pravivicat" -
entered; prakarsena - pulling; alupta - not omitted; saktitaya - ith the
potency; aivavicat - entered; svarthe - meaning; nic" - nic; tasmin - in
that; sri-visnuna - by )ord %isnu; labdha - attained; sthitau - in
maintenance; padme - lotus; punah - again; srsty-artham - for creation;
svayam - personally; eva - indeed; brahma - Brahma; abhut - as;
sthitasya - situated; eva - indeed; mrd-adeh - beginning ith clay;
ghataditaya - beginnign ith a pot; srsteh - of creation"
7ere the ord 4tal-loka-padmam8 means 4that lotus orld8# 4sarva-
gunavabhasam8 means 4the manifestation of the modes of nature
e+perienced by the individual souls8# 4visnuh pravivicat8 means )ord
%isnu# ho is knon as 'arayana# entered to become the maintainer
and the Supersoul8" ,he )ord entered by the poer of 7is invincible
potency" 7ere is used the grammatical form called nic" ,hen# in order
to create the material orld# )ord %isnu entered this -tasmin2 lotus
floer and personally -svayam2 became Brahma" ,hen# as a potter
fashions pots and other things from clay# the )ord fashioned the
material universe from the various material ingredients"
Text 10
ata eva sthity-adaye hari-virinci-hareti samjah ity anyatrapi"
ata eva - therefore; sthity-adaye hari-virinci-hareti samjnah iti -
Srimad-Bhagavatam /"0"01; anyatra - in another place; api - also"
,his is also described in the folloing ords of Srimad-Bhagavatam
-/"0"0123
4,he transcendental Supreme &ersonality of Godhead is indirectly
associated ith the three modes of material nature# namely passion#
goodness# and ignorance# and just for the material orld*s creation#
maintenance# and destruction 7e accepts the three Bualitative forms of
Brahma# %isnu# and Siva"86
Text 11
sri-dravido nimim"
sri-dravidah - Sri <ravida; nimim - to 'imi"
,he verse Buoted in the beginning of this anuccheda as spoken by
Sri <ravida to 5ing 'imi"
Anuccheda %
Text 12
evam yo va aham ca giricac ca vibhuh svayam ca ity adau tripat iti"
evam - thus; yo va aham ca giricac ca vibhuh svayam ca ity adau
tripat iti - Srimad-Bhagavatam 1"I"/?"
,his is also described in the folloing prayer addressed to )ord %isnu
-Srimad-Bhagavatam 1"I"/?23
4Gour )ordship is the prime root of the tree of the planetary systems"
,his tree has gron by first penetrating the material nature in three
trunks - as me# Siva# and Gou# the almighty - for creation# maintenance#
and dissolution# and e three have gron ith many branches"
,herefore I offer my obeisances unto Gou# the tree of the cosmic
manifestation"86
Text 1
tika ca yo vai ekas tripat trayo brahmadayah padah skandha yasya
ity esa"
tika - commentary; ca - and yo vai ekas tripat - yo vai ekas tripat;
trayah - three; brahmadayah - beginning ith Brahma; padah - padas;
skandhah - trunks; yasya - of hom; iti - thus; esa - it"
Srila Sridhara Svami comments3
4,he ords $yo vai ekas tripat* mean $the guna-avataras headed by
Brahma are three trunks from 7im*"8
Text 1!
vrksa-rupatvena tad-varnanad esam skandhatvam" brahma sri-
garbhodacayinam
vrksa-rupatvena - ith the form of a tree; tad-varnanat - from that
description; esam - of them; skandhatvam" - the status of trunks;
brahma - Brahma; sri-garbhodacayinam - to Sri Ga@rbhodakacayi
%isnu"
,hus they are described as trunks of a tree" ,his verse as spoken
by Brahma to Sri Garbhodakasayi %isnu"
Anuccheda 10
Text 1
tesam avirbhavo yatha
tapyamanam tri-bhuvanam
pranayamaidhasagnina nirgatena
muner murdhnah
samiksya prabhavas trayah
tesam - of them; avirbhavah - the manifestation; yatha - as;
tapyamanam - hile practicing austerities; tri-bhuvanam - the three
orlds; pranayama - practice by breathing e+ercise; edhasa - fuel;
agnina - by the fire; nirgatena - issuing out; muneh - of the great sage;
murdhnah - the top of the head; samiksya - looking over; prabhavas
trayah - the three great gods -Brahma# %isnu# and Mahesvara2"
,he guna-avataras are also described in these ords of Srimad-
Bhagavatam -@"/"0/-0023
4>hen (tri Muni as engaged in these severe austerities# a bla9ing
fire came out of his head by virtue of his breathing e+ercise# and that
fire as seen by the three principal deities of the three orlds"6
Text 2
apsaro-muni-gandharva-
siddha-vidyadharoragaih
vitayamana-yacasas
tad-asrama-padam yayuh" ity adi"
apsarah - heavenly society omen; muni - great sages; gandharva -
the inhabitants of the Gandharva planet; siddha - of Siddhaloka;
vidyadhara - other demigods; uragaih - the inhabitants of 'agaloka;
vitayamana - being spread; yacasah - fame# reputation; tat - his;
asrama-padam - hermitage; yayuh" - en; iti - thus; adi" - beginning"
4(t that time# the three <eities approached the hermitage of (tri
Muni# accompanied by the deni9ens of the heavenly planets# such as
the celestial beauties# the Gandharvas# the Siddhas# the %idyadharas#
and the 'agas" ,hus they entered the asrama of the great sage# ho
had become famous by his austerities"86
Text
muner atreh" sri-maitreyo viduram"
muneh - muneh; atreh" - of (tri; sri-maitreyah - Sri Maitreya; viduram
- to %idura"
7ere the ord 4muneh8 means 4of (tri Muni8" ,his verse as spoken
by Sri Maitreya to %idura"
Anuccheda 11
Text 1
yatha va
sarasvatyas tate rajan
rsayah satram asate
vitarkah samabhut tesam
trisv adhicesu ko mahan
ity adi itihasah"
yatha - as; va - or; sarasvatyah - of the Sarasvati; tate - on the bank;
rajan - C king; rsayah - sages; satram - sacrifice; asate - do; vitarkah -
sipute; samabhut - arose; tesam - of them; trisv - in the three;
adhicesu - demigods; kah - ho=; mahan - the greatest; iti - thus; adi -
beginning; itihasah - the story"
,his is also described in the story narrated in Srimad-Bhagavatam#
Aanto ,en# Ahapter :ighty-nine# hich begins ith this verse -Srimad-
Bhagavatam /H"DI"/23
4)ong ago there as an assembly of great sages on the bank of the
river Sarasvati# and they performed a great sacrifice of the name
Satrayaja" In such assemblies# the great sages present usually discuss
%edic subject matters and philosophical topics# and in this particular
meeting the folloing Buestion as raised3 ,he three predominating
deities of the material orld# namely )ord Brahma# )ord %isnu# and
)ord Siva# are directing all the affairs of this cosmos# but ho among
them is the Supreme=86
Text 2
atra sri-visnoh sthanam ca ksirodadikam padmottara-khandadau
jagat-palana-nimittika-nivedanartham brahmadayas tatra muhur
gacchantiti prasiddheh" visnulokataya prasiddhec ca" brhat-sahasra-
namni ca ksirabdhi-mandira iti tan-nama-gane pathyate" cvetadvipa-
pateh kvacid aniruddhataya khyatic ca" tasya saksad evavirbhava ity
apeksayeti" sri-cukah"
atra - here; sri-visnoh - of )ord %isnu; sthanam - the position; ca -
and; ksirodadikam - beginning ith the milk ocean; padmottara-
khandadau - beginning ith the &adma &urana# Fttara-khanda; jagat -
of the orlds; palana - protection; nimittika - cause; nivedana -
reBuest; artham - for the purpose; brahmadayah - headed by Brahma;
tatra - there; muhuh - again and again; gacchanti - go; iti - thus;
prasiddheh" - from the proof; visnulokataya - as the planet of )ord
%isnu; prasiddheh - from the proof; ca" - also; brhat-sahasra-namni - in
the Brhat-sahasra-namna; ca - also; ksirabdhi-mandira - in the abode
mof the milk ocean; iti - thus; tan-nama-gane - in chanting 7is holy
names; pathyate - is read; cvetadvipa-pateh - of the master of
Svetadvipa; kvacit - somehere; aniruddhataya - as (niruddha;
khyatih - celebrated; ca" - and; tasya - of 7im; saksat - directly; eva -
indeed; avirbhava - manifestation; iti - thus; apeksaya - in relation; iti" -
thus; sri-sukah- Sri Sukadeva Gosvami"
,his truth -that )ord %isnu is the Supreme2 is also proved by the fact
that Brahma and the other demigods again and again go to the milk-
ocean and the other abodes of )ord %isnu to beg the )ord for
protection# and also by the fact that the transcendental realm of )ord
%isnu is celebrated above all others" Eor e+ample# the )ord*s abode is
glorified in the Brhat-sahasra-nama# hich counts 4ksirabdhi-mandira8
-7e hose palace is on the milk-ocean2 among )ord %isnu*s names" In
some places in the scriptures# )ord (niruddha is called svetadvipa-
pati8 -the master of Svetadvipa2" )ord (niruddha is a direct incarnation
of )ord %isnu" ,he verse Buoted in the beginning of this anuccheda as
spoken by Srila Sukadeva Gosvami"
(nucchedas /0 and /1

Text 1
evam pariksaya tatra tri-devyas taratamyam api sphutam" tatha
canyatra dvayenaha
evam - thus; pariksaya - by a test; tatra - there; tri-devyah - the three
demigods; taratamyam - the various statuses; api - also; sphutam" -
clearly seen; tatha - so; ca - also; anyatra - in another place; dvayena -
by to verses; aha - said"
In this story -Srimad-Bhagavatam# Aanto ,en# Ahapter :ighty-nine2 a
certain test clearly determines the relative importance of the three
<eities -%isnu# Brahma# and Siva2" ,he relative of importance of these
three <eities is also e+plained in to verses of Srimad-Bhagavatam"
,he first of these verses is given here -Srimad-Bhagavatam /"0"0123
Text 2
sattvam rajas tama iti prakrter gunas tair
yuktah parah purusa eka ihasya dhatte sthity-adaye hari-virinca-
hareti-samjnah
creyamsi tatra khalu sattva-tanor nrnam syuh
sattvam - goodness; rajah - passion; tama - the darkness of
ignorance; iti - thus; prakrteh - of material nature; gunah - Bualities;
taih - by them; yuktah - associated ith; parah - transcendental;
purusah - the personality; eka - one; iha asya - of this material orld;
dhatte - accepts; sthity-adaye - for the matter of creation#
maintenance# and destruction# etc"; hari - %isnu# the &ersonality of
Godhead; virinca - Brahma; hara - )ord Siva; iti - thus; samjnah -
different features; creyamsi - ultimate benefit; tatra - therein; khalu - of
course; sattva - goodness; tanoh - form; nrnam - of the human being;
syuh - derived"
4,he transcendental &ersonality of Godhead is indirectly associated
ith the three modes of material nature# namely passion# goodness#
and ignorance# and just for the material orld*s creation# maintenance#
and destruction 7e accepts the three Bualitative forms of Brahma#
%isnu# and Siva" Cf these three# all human beings can derive ultimate
benefit from %isnu# the form of the Buality of goodness"86
Text
iha yadyapy eka eva parah puman asya vicvasya sthity-adaye sthiti-
srsti-layartham taih sattvadibhir yuktah prthak prthak tat-tad-
adhisthata" tathapi paras tad-asamslistah san hari- virinci-hareti
samjna bhinna dhatte" tat-tad- rupenavirbhavatity arthah" tathapi tatra
tesam madhye creyamsi dharmartha-kama-moksa-bhakty-akhyani
sattva-tanor adhisthita-sattva-cakteh sri-visnor eva syuh"
iha - here; yadyapi - although; eka - one; eva - indeed; parah -
supreme; puman - person; asya - of this; vicvasya - universe; sthity-
adaye - beginning ith maintenance; sthiti-srsti-laya - maintenance#
creation# and destruction; artham - the meaning; taih - by them;
sattvadibhih - beginning ith goodness; yuktah - engaged; prthak
prthak - separately; tat-tad-adhisthata - the controller of them; tathapi
- nevertheless; parah - supreme; tad-asamslistah - not touched by
them; san - being so; hari-virinci-hara - Brahma# %isnu# a dn Siba; iti -
thus; samjna - names; bhinna - different; dhatte" - places; tat-tad-
rupena - in these forms; avirbhavati - manifests; iti - thus; arthah - the
meaning; tathapi - still; tatra - theer; tesam - of them; madhye - in the
midst; creyamsi - the best; dharmartha-kama-moksa-bhakty-akhyani -
called religion# economic development# sense gratification# liberation#
and devotional service; sattva-tanoh - of the form of goodness;
adhisthita - manifested; sattva-cakteh - of the poer of goodness; sri-
visnoh - of )ord %isnu; eva - indeed; syuh" - are"
,his verse means3 4:ven though -api2 7e employs goodness and the
other modes of material nature -taih2 to create# maintain# and destroy
-sthity-adaye2 the material universe# the one -ekah2 Supreme &erson
-parah2 remains alays untouched by these three modes" In this ay
7e appears as the three forms %isnu# Brahma# and Siva -hari-virinca-
hareti-samjah2" 'evertheless# the best results are obtained from )ord
%isnu# ho is the master of the potency of goodness -sattva-tanoh2"
,hese best results are religion# economic development# sense
gratification# liberation# and devotional service"8
Text !
ayam bhavah upadhi-drstya tau dvau sevamane rajas-tamasor
ghora-vimudhatvat bhavanto $pi dharmartha-kama nati-sukhada
bhavanti" tathopadhi-tyagena sevamane bhavann api mokso na saksan
na jathiti" kintu katham api paramatmamca evayam ity
anusandhanabhyasenaiva paramatmana eva bhavita"
ayam - this; bhavah - the meaning; upadhi-drstya - by the sight of
designations; tau - they; dvau - both; sevamane - serving; rajas-
tamasoh - of passion and ignorance; ghora-vimudhatvat - because of
being horribly beildered; bhavantah - being; api - even; dharmartha-
kama - religion# economic development# and sense gratficiation; na -
not; ati - great; sukhada - bringing happiness; bhavanti - are; tatha -
so; upadhi-tyagena - by renouncing designations; sevamane - serving;
bhavann - being so; api - even; moksah - liberation; na - not; saksat -
directly; na - not; jathiti" - at once; kintu - hoever; katham api - in
some ay; paramatmamca - a part of the Supersoul; eva - indeed;
ayam - this; iti - thus; anusandhanabhyasena - bys earching; eva -
indeed; paramatmana - of the Supersoul; eva - indeed; bhavita - ill
be"
7ere is the meaning3 Cne ho orships Brahma or Siva ith the idea
that they are the deities of the modes of passion and ignorance obtains
only religion# economic development# and sense gratification# hich
bring only very little happiness# as his result" 7e obtains only this
because he is completely beildered by the modes of passion and
ignorance" :ven if he abandons the idea that Brahma and Siva are the
<eities of specific modes# such a person cannot at once attain true
liberation" Cnly hen he understands that Brahma and Siva are partial
e+pansions of the Supersoul# and hen he strives to find the
Supersoul# can that person attain true liberation"
Text 5
tatra tatra saksat paramatmakarenaprakacat tasmat tabhyam
creyamsi na bhavantiti" athopadhi-drstyapi sri-visnum sevamane
sattvasya cantatvat dharmartha-kama api sukhadah"
tatra tatra - there; saksat - directly; paramatma - of the Supersul;
akarena - as a form; aprakacat - because of non manifestation; tasmat
- from that; tabhyam - by them; creyamsi - the best; na - not; bhavanti
- are; iti - thus; atha - then; upadhi-drstya - by seeing the designation;
api - also; sri- visnum - )ord %isnu; sevamane - serving; sattvasya - of
goodness; cantatvat - because of being peaceful; dharmartha-kama -
religion# sense gratifcation# and liberation; api - also; sukhadah" -
giving happiness"
If one does not see them as e+pansions of the Supersoul# one ill not
attain auspiciousness by orshiping Brahma and Siva" 7oever# even
thinking 7im only the <eity of the mode of goodness# if one orships
)ord %isnu# one ill attain auspiciousness" Such a person ill easily
attain hatever happiness may be obtained from religion# economic
development# and sense gratification" 7e obtains this because of the
peaceful and auspicious nature of the mode of goodness"
Text "
tatra niskamatvena tu na sevamane sattvat sajayate jnanam iti"
kaivalyam sattvikam janam iti cokter moksac ca saksat"
tatra - there; niskamatvena - ithout material desires; tu - but; na -
not; sevamane - serves; sattvat saGjayate jnanam iti - Bhagavad-gita
/@"/;; kaivalyam sattvikam jnanam iti - Srimad-Bhagavatam //"0."0@;
ca - and; ukteh - of the statement; moksah - liberation; ca - and; saksat
- directly"
,hus by orshiping )ord %isnu ithout any material desires one
attains true liberation" ,his is hinted by the folloing ords of
Bhagavad-gita -/@"/;23
4Erom the mode of goodness# real knoledge develops"86
It is also hinted by these ords of Srimad-Bhagavatam -//"0."0@23
4,he mode of goodness brings spiritual knoledge"8
Text #
ata uktam skande
bandhako bhava-pacena
bhava-pacac ca mocakah
kaivalyadah param brahma
visnur eva sanatanah" iti"
atah - then; uktam - said; skande - in the Sakdna &urana; bandhakah
- bondage; bhava-pacena - by the ropes of birth and death; bhava-
pacat - from the ropes of birth and death; ca - and; mocakah -
releasing; kaivalyadah - giving liberation; param - the Supreme;
brahma - (bsolute; visnuh - )ord %isnu; eva - indeed; sanatanah" -
eternal; iti" - thus"
,hat the orship of )ord %isnu brings liberation is also confirmed by
the folloing ords of the Skanda &urana3
47e binds the souls ith the ropes of birth and death" 7e unties the
ropes of birth and death that bind the souls" :ternal )ord %isnu# the
Supreme &ersonality of Godhead# brings liberation"8
Text $
upadhi-parityagena tu pancama-purusartho bhaktir eva bhavati"
tasya paramatmakarenaiva prakacat" tasmat sri- visnor eva creyamsi
syur iti"
upadhi-parityagena - by abandoning the designation; tu - but;
pancama-purusarthah - the fifth goal of life; bhaktih - devotional
service; eva - indeed; bhavati" - is; tasya - of 7im; paramatmakarena -
as a form of the Supersoul; eva - indeed; prakacat" - fromk the
manifestation; tasmat - from 7im; sri- visnoh - from )ord %isnu; eva -
indeed; creyamsi - the best; syuh - are; iti - thus"
By giving up the idea that )ord %isnu is merely the <eity of the mode
of goodness one becomes eligible to attain devotional service# hich is
the fifth goal of life -superior to the other four goals3 religion# economic
development# sense gratification# and liberation2" Such a person attains
devotional service because he understands that )ord %isnu is identical
ith the Supersoul" In this ay all good things -creyamsi2 come from
orshiping )ord %isnu"
Text %
atra tu yat-trayanam abheda-vakyenopajapta-matayo vivadante"
tatredam kramah yadyapi taratamyam idam adhisthana-gatam eva"
adhisthata tu parah purusa eka eveti bhedasambhavat" satyam
evabheda-vakyam tathapi tasya tatra tatra saksattvasaksattva-bedena
prakacena taratamyam durnivaram eveti sa-drstantam aha
atra - here; tu - but; yat - hich; trayanam - of the three; abheda-
vakyena - by the declataionm of non-difference; upajapta-matayah -
they ho declare the idea; vivadante - debate; tatra - there; idam -
thus; kramah - in seBuence; yadyapi - although; taratamyam - relative
importance; idam - this; adhisthana - establishment; gatam - attained;
eva" - indeed; adhisthata - the establisher; tu - indeed; parah -
superior; purusa - the Supreme &ersonality of Godhead; eka - one; eva
- indeed; iti - thus; bhedasambhavat - because of nonHdifferentce;
satyam - truth; eva - indeed; abheda - of non difference; vakyam -
statement; tathapi - nevertheless; tasya - of 7im; tatra - there; tatra -
there; saksattva - directly; aasaksattva - not directly; bhedena - by
difference; prakacena - manifestation; taratamyam - relatuve
importance; durnivaram - dififcult to prevent; eva - certainly; iti - thus;
sa-drstantam - ith an e+ample; aha - said"
Some philosophers# claiming that the three <eities Brahma# %isnu#
and Siva are identical in all respects# may dispute these conclusions"
7ere is the e+planation given in Srimad-Bhagavatam -/"0"0123
(lthough the three modes of nature are not eBual# and are indeed
situated in different levels of merit# nevertheless# they are all
manifested and controlled by the one Supreme &ersonality of Godhead
-parah purusa ekah2" ,herefore the controllers of the modes are not
different from )ord %isnu" ,hese ords are certainly the truth"
7oever# Brahma# %isnu# and Siva are still different in the sense that
some are direct manifestations of the Supreme &ersonality of Godhead
and others are indirect manifestations of the )ord" ,herefore one
cannot reject the idea that the modes and their <eities are situated in
different levels of importance" ,his is described in the folloing
e+ample given by Srimad-Bhagavatam -/"0"0@23
Text 10
parthivad daruno dhumas
tasmad agnis trayimayah tamasas tu rajas tasmat
sattvam yad brahma-darcanat
parthivat - from earth; darunah - fireood; dhumah - smoke; tasmat -
from that; agnih - fire; trayi - %edic sacrifices; mayah - made of;
tamasah - in the mode of ignorance; tu - but; rajah - the mode of
passion; tasmat - from that; sattvam - the mode of goodness; yat -
hich; brahma - the (bsolute ,ruth; darsanat - reali9ation"
4Eireood is a transformation of earth# but smoke is better than the
ra ood" (nd fire is still better# for by fire e can derive the benefits
of superior knoledge -through %edic sacrifices2" Similarly# passion
-rajas2 is better than ignorance -tamas2# but goodness -sattva2 is best
because by goodness one can come to reali9e the (bsolute ,ruth"86
Text 11
parthivan na tu dhumavad amcenagneyat" tata eva vedokta-
karmanah saksat pravrtti-prakaca-rahitad daruno yajiyan mathana-
kasthat sakacad amcenagneyo dhumas trayimayah purvapeksaya
vedokta-karmadhikyavirbhavaspadam" tasmad api svayam agnis
trayimayah saksat tad-ukta-karmavirbhavaspadam" evam kastha-
sthaniyat sattva-guna-vidurat tamasah sakacad dhuma-sthaniyam
kincit sattva-sannihitam rajo brahma-darcanam" vedokta-karma-
sthaniyasya tat-tad-avatarinah purusasya prakaca-dvaram"
parthivat - from earth; na - not; tu - but; dhumavat - like smoke;
amcena - by a part; agneyat - frpm fire; tata - from that; eva - indeed;
vedokta - spoken in the %edas; karmanah - of duties; saksat - directly;
pravrtti - action; prakaca - manifestation; rahitat - ithout; darunah -
fireood; yajniyan - suitable ofr yajnas; mathana-kasthat - by rubbing
the ood; sakacat - in the presence; amcena - by a part; agneyah -
possessing fire; dhumah - smoke; trayimayah - consisting of the three
%edas; purvapeksaya - in relation ot the previous; vedokta - spoken in
the %edas; karma - actions; adhikya - superiority; avirbhava -
manifestation; aspadam - abode; tasmat - from that; api - even;
svayam - personally; agnih - fire; trayimayah - the three %edas; saksat
- directly; tad-ukta-karmavirbhavaspadam - the manifestation of the
activities described there; evam - thus; kastha-sthaniyat - the situation
of ood; sattva-guna-vidurat - far from the mode of goodness;
tamasah - of ignorance; sakacat - in the presence; dhuma-sthaniyam -
the situation of smoke; kincit - something; sattva-sannihitam - ith
goodness; rajah - passion; brahma - the (bsolute ,ruth; darcanam -
seeing; vedokta - described in the %edas; karma - actions; sthaniyasya
- of the situation; tat-tad- avatarinah - incarnations; purusasya - of the
Supreme &ersonality of Godhead; prakaca-dvaram - by the
manifestation"
Eireood manifested from earth -parthivat2 is not like smoke# for
smoke has some fire ithin it" In the same ay the mode of ignorance
does not manifest the duties described in the %edas# but in the mode
of passion the duties described in the %edas may be partially
manifested" By rubbing to ooden sticks one may create smoke and
then a fire that may be used to perform a yajna" In this ay smoke
may lead to performance of %edic duties -tryimayah2" In this ay
smoke# or passion# is considered to be a better resting place for the
duties described in the %edas" Better than smoke# hoever# is fire" In
this ay it is seen that in the mode of goodness the duties described in
the %edas are directly manifested" ,herefore goodness is better than
passion" (s ood is far from actual fire# so ignorance is far from
goodness" (s smoke is not as far from fire# so passion is not as far from
goodness" Erom the mode of goodness one may attain brahma-
darsanam -the reali9ation of the (bsolute ,ruth2" ,hus by folloing the
duties described in the %edas one comes to have reali9ation of the
Supreme &ersonality of Godhead"
Text 12
tu-cabdena layatmakat tamasah sakacad rajasah sopadhika-jnana-
hetutvenecat tad-guna-cchavi-pradurbhava-rupam kincid brahma
-pratyasatti-matram uktam" na tu sarvatha" viksepakatvat"
tu-cabdena - by the ord tu; layatmakat - the nature of destruction;
tamasah - of ignorance; sakacat - in the presence; rajasah - of passion;
sa - ith; upadhika - designation; jana - knoledge; hetutvena - by the
cause; icat - from the Supreme &ersonality of Godhead; tad-guna - of
those modes; cchavi - light; pradurbhava - manifestation; rupam -
form; kicit - something; brahma - of the Supreme &ersonality of
Godhead; darsana - the sight; pratyasatti - nearness; matram - only;
uktam" - said; na - not; tu - but; sarvatha - in all respects;
viksepakatvat - because of throing"
By the ord 4tu8 -but2 is hinted the truth that the mode of ignorance
brings destruction" Because it brings some material knoledge# the
mode of passion brings a little light to see the Supreme" In other
ords# in the mode of passion one comes closer to seeing the
Supreme" 7oever# because it is so agitating and troublesome# the
mode of passion does not allo one to see the Supreme properly"
Text 1
yad agni-sthaniyam sattvam" tat saksad brahmano darcanam"
saksad eva samyak tat-tad-guna-rupavirbhava-dvaram" canta-svaccha-
svabhavatmakatvat" ato beahma-Sivayor asaksattvam sri- visnau tu
saksattvam siddham iti bhavah"
yat - hat; agni-sthaniyam - the place of fire; sattvam" - goodness;
tat - that; saksat - directly; brahmanah - of the Supreme; darcanam" -
the sight; saksat - directly; eva - indeed; samyak - properly; tat-tad-
guna-rupa - the nature of that mode; avirbhava-dvaram - by the
manifestation; canta - peaceful; svaccha - clear; svabhavatmakatvat -
because of the nature; atah - then; beahma-Sivayoh - of Brahma and
Siva; asaksattvam - the nature of nnot being direct; sri-visnau - in Sri
%isnu; tu - but; saksattvam - directness; siddham - proved; iti - thus;
bhavah - the meaning"
In this verse goodness is compared to fire" ,his is because in
goodness one can directly see the Supreme" Because goodness is by
nature peaceful and pure# goodness enables one to directly and
properly see the Supreme" In this ay it is proved that Brahma and
Siva are indirect incarnations and )ord %isnu is a direct incarnation of
the Supreme &ersonality of Godhead" ,hat is the meaning"
Text 1!
tatha ca sri-vamana-purane
brahma-visnv-ica-rupani
trini visnor mahatmanah
brahmani brahma-rupah sa
siva-rupah sive sthitah
prthag eva sthito devo
visnu-rupi janardanah" iti"
tatha - so; ca - and; sri-vamana-purane - in Sri %amana &urana;
brahma-visnv-ica-rupani - the forms of Brahma# %isnu# and Siva; trini -
thre; visnoh - of %isnu; mahatmanah - the Supreme &ersonality of
Godhead; brahmani - in Brahma; brahma-rupah - the form of Brahma;
sa - he; Siva-rupah - the from of Siva; cive - in Siva; sthitah - situated;
prthag - separately; eva - indeed; sthitah - situated; devah - the )ord;
visnu-rupi - in the form of %isnu; janardanah" - ho rescues 7is
devotees from troubles and sufferings; iti - thus"
,he ruth that )ord %isnu is directly the Supreme &ersonality of
Godhead is also e+plained in these ords of Sri %amana &urana3
4,he three forms of Brahma# %isnu# and Siva are all manifested from
)ord %isnu# ho is the Supreme &ersonality of Godhead" Brahma
appears in the form of Brahma# and Siva appears in the form of Siva"
)ord %isnu# hoever# is different from either Brahma or Siva# for )ord
%isnu is the Supreme &ersonality of Godhead 7imself# the )ord ho
delivers 7is devotees from distress"8
Text 15
tad uktam brahma-samhitayam
bhasvan yathacma-sakalesu nijesu tejah
sviyam kiyat prakatayaty api tadvad atra
brahma ya eva jagadanda-vidhana-karta
govindam adi-purusam tam aham bhajami
tat - that; uktam - said; brahma-samhitayam - in Brahma-samhita;
bhasvan - splendid; yatha - as; acma-sakalesu - in all jeels; nijesu -
on; tejah - light; sviyam - on; kiyat - ho much=; prakatayati -
manifests; api - even; tadvat - like that; atra - here; brahma - Brahma;
ya - ho; eva - indeed; jagadanda-vidhana-karta - the creator of the
universe; govindam - )ord 5rsna; adi-purusam - the Supreme
&ersonality of Godhead; tam - 7im; aham - I; bhajami - orship"
,he relative natures of Brahma# Siva# and %isnu are also described in
these ords of Brahma-samhita -."@I# ."@.# and ."@?23
4I adore the primeval )ord Govinda from hom the separated
subjective portion Brahma receives his poer for the regulation of the
mundane orld# just as the sun manifests some portion of his on light
in all the effulgent gems that bear the names of suryakanta etc"66
Text 1"
ksiram yatha dadhi-vikara-vicesa-yogat
sanjayate na tu tatah prthag asti hetoh
yah sambhutam api tatha samupaiti karyad
govindam adi-purusam tam aham bhajami
ksiram - milk; yatha - as; dadhi-vikara-vicesa-yogat - the
transformastion of yogurt; sanjayate - is born; na - not; tu - but; tatah -
then; prthag - separat; asti - is; hetoh - from the reason; yah - hom;
sambhutam - born; api - even; tatha - so; samupaiti - attains; karyat -
from trhe action; govindam - 5rsna; adi-purusam - the Supreme
&ersonality of Godhead; tam - 7im; aham - I; bhajami - orship"
4!ust as milk is transformed into curd by the action of acids# but yet
the effect curd is neither the same as# nor different from# its cause# vi9"
milk# so I adore the primeval )ord Govinda of hom the state of
Sambhu is a transformation for the performance of the ork of
destruction"866
Text 1#
diparcir eva hi dasantaram abhyupetya
dipayate vivrta-hetu-samana-dharma
yas tadrg eva hi ca visnutaya vibhati
govindam adi-purusam tam aham bhajami" ity adi"
diparcih - the light of a lamp; eva - indeed; hi - indeed; dacantaram -
another lamp; abhyupetya - e+panding; dipayate - illuminates; vivrta-
hetu-samana-dharma - the eBually poerful e+pansion; yah - ho;
tadrg - like that; eva - indeed; hi - indeed; ca - also; visnutaya - as )ord
%isnu; vibhati - is manifested; govindam - )ord 5rsna; adi-purusam -
the Supreme &ersonality of Godhead; tam - 7im; aham - I; bhajami -
orship"
4,he light of one candle being communicated to another candle#
although it burns separately in them# is the same in its Buality" I adore
the primeval )ord Govinda# ho e+hibits 7imself eBually in the same
mobile manner in 7is various manifestations"866
Text 1$
na ca dadhi-drstantena vikaritvam ayatam" tasya crutes tu cabda-
mulatvat iti nyayena muhuh parihrtatvat"
na - not; ca - and; dadhi-drstantena - by the e+ample of curd;
vikaritvam - transformation; ayatam" - attained; tasya - of that; cruteh -
of the Sruti; tu - indeed; cabda-mulatvat - because of being the root of
the scriptures; iti - thus; nyayena - by the %edanta-sutra; muhuh -
again and again; parihrtatvat - because of being refuted"
,he e+ample of curd given in this verse does not support the
impersonalists* theory of transformation# for that theory is again and
again refuted by the scriptures# and the scriptures* opinion should be
accepted# as is declared by the %edanta-sutra -0"/"0;23
srutes tu sabda-mulatvat
4,he scriptures are the root of knoledge"8
Text 1%
yathoktam yata udayastamayo vivrter mrd ivavikrtat iti"
yatha - as; uktam - said; yata udayastamayo vivrter mrd ivavikrtat iti
- Srimad-Bhagavatam /H"D;"/."
(n e+ample of the scriptures refutation of the impersonalists* theory
of transformation is given in these ord of Srimad-Bhagavatam
-/H"D;"/.23
4(s many things may be created from clay and then again dissolved
into the original clay# but the original clay itself remains unchanged# in
the same ay the Supreme &ersonality of Godhead creates and
annihilates the orlds# but 7e 7imself remains alays unchanged"8
Text 20
drstanta-trayena tu kramenedam labhyate" suryakanta-sthaniye
brahmopadhau suryasyeva tasya kincit prakacah" dadhi-sthaniye
Sambhupadhau ksira-sthaniyasya na tadrg api prakacah" dasantara-
sthaniye visnupadhau tu purna eva prakaca iti" sri-sutah"
drstanta-trayena - by three e+amples; tu - indeed; kramena - in
seBuence; idam - this; labhyate - is obtained; suryakanta - of
suryakanta; sthaniye - in the place; brahmopadhau - the designation of
Brahma; suryasya - of the sun; iva - like; tasya - of 7im; kicit -
something; prakacah" - manifestation; dadhi-sthaniye - in the place of
curd; Sambhupadhau - the designbation of Siva; ksira-sthaniyasya - of
the place of milk; na - not; tadrg - like that; api - even; prakacah -
manifestation; dasantara-sthaniye - in the place of lamps; visnupadhau
- the designation of %isnu; tu - but; purna - full; eva - indeed; prakaca -
manifestation; iti - thus; sri-sutah - Sri Suta Gosvami"
,he three e+amples given in the verses from Brahma-samhita may
be understood in the folloing ay" ,he e+ample of the sun and the
suryakanta jeels describes Brahma" In this ay it is seen that Brahma
is a very limited manifestation of the Supreme )ord" ,he e+ample of
milk and curd describes Siva" In this ay it is seen that Siva is not like
the Supreme )ord" ,he e+ample of one lamp lighting other lamps
describes )ord %isnu" In this ay it is seen that )ord %isnu is the
Supreme &ersonality of Godhead 7imself in all fullness" ,he verse
Buoted in the beginning of this anuccheda as spoken by Sri Suta
Gosvami"
Anuccheda 1!
Text 1
evam evaha tribhih
sivah sakti-yutah saksat
tri-lingo guna-samvrtah
vaikarikas taijasac ca
tamasac cety aham tridha
evam - thus; eva - indeed; aha - says; tribhih - by three; Sivah - - )ord
Siva; sakti-yutah - associated ith material nature; saksat - eternally;
tri-lingah - in three features; guna-samvrtah - covered by the modes of
nature; vaikarikah - one is called vaikarika; taijasas ca - another is
called taijasa; tamasas ca - as ell as tamasa; iti - thus; aham -
egotism; tridha - three kinds"
,he relative status of Brahma# %isnu# and Siva is also described in
these ords of Srimad-Bhagavatam -/H"DD"1-.23
4,he truth about )ord Siva is that he is alays covered ith three
material coverings3 vaikarika# taijasa# and tamasa" Because of these
three modes of material nature# he alays associates ith the e+ternal
energy and egotism itself"6
Text 2
tato vikara bhagavan
sodacamisu kincana upadhavan vibhutinam
sarvasam acnute gatim
tatah - from that; vikara - transformations; abhavan - ere; sodaca -
si+teen; amisu - among them; kincana - something; upadhavan -
pursuing; vibhutinam - of opulences; sarvasam - of all; acnute - enjoys;
gatim - goal"
4Erom egotism are manifested the si+teen elements" &ursuing these
elements# the living entity enjoys various opulences"
Text
harir hi nirgunah saksat
purusah prakrteh parah sa
sarva-drg upadrasta
tam bhajan nirguno bhavet
harih - the Supreme &ersonality of Godhead# %isnu; hi - certainly;
nirgunah - transcendental to all material Bualities; saksat - directly;
purusah - the supreme enjoyer; prakrteh - material nature; parah -
beyond; sa - 7e; sarva-drk - the seer of everything; upadrasta - the
overseer of everything; tam - 7im; bhajan - by orshiping; nirgunah -
transcendental to material Bualities; bhavet - one becomes"
4Sri 7ari# the Supreme &ersonality of Godhead# is situated beyond
the range of material nature" ,herefore 7e is the supreme
transcendental person" 7e can see everything inside and outside"
,herefore 7e is the supreme overseer of all living entities" If someone
takes shelter at 7is lotus feet and orships 7im# he also attains a
transcendental position"86
Text !
sasvac-chakti-yutah prathamatas tavan nityam eva caktya guna-
samyavastha-prakrti-rupopadhina yuktah" guna-ksobhe sati tri-liggo
guna-trayopadhih" prakataic ca sadbhis tair gunaih samvrtac ca"
sasvac-chakti-yutah - cacvac-chakti-yutah; prathamatah - first; tavan
- then; nityam - alays; eva - inded; caktya - by the potency; guna -
modes; samyaa - eBuality; avastha - situation; prakrti - of matter; rupa
- form; upadhina - ith the designations; yuktah" - ith; guna-ksobhe -
in agitation of the modes; sati - being so; tri-lingah - three features;
guna-trayopadhih" - designations of the three modes; prakataih -
manifested; ca - and; sadbhih - being so; taih - by them; gunaih - by
the modes; samvrtah - ith; ca - also"
,he ord 4sasvac-chakti-yutah8 means 4In the beginning )ord Siva is
accompanied by his eternal potency"8 ,hat is to say he is accompanied
by the material feature here the modes of nature are balanced
eBually against each other# and no one of them dominates the others"
,he ord 4tri-lingah8 means 4hen the modes are agitated# the
eBuilibrium is broken# and the three material modes manifest their
individual natures"8
Text 5
nanu tama-upadhitvam eva tasya sruyate" katham tat-tad-
upadhitvam" tatraha vaikarika iti"
nanu - is it not so=; tama-upadhitvam - the designation of ignorance;
eva - indeed; tasya - of that; sruyate" - is heard; katham - ho=; tat-tat
- various; upadhitvam - the state of having designation; tatra - there;
aha - says; vaikarika iti - the ord vaikarika"
7ere someone may ask3 4,he scriptures declare that )ord Siva
associates ith the mode of ignorance" >hy do you say# then# that he
associates ith all the modes=8
,o this Buestion this passage of Srimad-Bhagavatam ansers ith
the ord 4vaikarikah8 -)ord Siva associates ith goodness# passion#
and ignorance2"
Text "
aham ahan-tattvam hi tat-tad-rupena tridha" sa ca tad- adhisthatety
arthah" mukhyataya nastam namanyad guna-dvayam" gaunataya tv
asta evety arthah"
aham - aham; ahan-tattvam - egotism; hi - indeed; tat-tad-rupena - in
various forms; tridha" - three kinds; sa - he; ca - and; tat - of that;
adhisthata - the controller; iti - thus; arthah" - the meaning;
mukhyataya - primary meaning na - not; astam - may be; nama -
name; anyat - another; guna-dvayam" - to modes; gaunataya - ith
the secondary meaning; tv - but; aste - is; eva - indeed; iti - thus;
arthah - the meaning"
7ere the ord 4aham8 means 4egotism8# and 4tridha8 means 4that
egotism is manifested in three forms8" ,he meaning is that )ord Siva is
the presiding deity of these three kinds of egotism" In this passage the
direct meaning should not be accepted" ,he secondary meaning should
be accepted in its place"
Text #
tatas tena bhagavat-pratinidhi-rupenadhisthitad ahan- tattvat sodaca
vikara ye abhavann amisu vikaresu madhye sarvasam vibhutinam
sambandhi kincana upadhavan" tad- upadhikatvena tam upasino gatim
prapyam phalam labhate"
tatah - then; tena - by thisa; bhagavat-pratinidhi-rupena - as the
representative of the Supreme &ersonality of Godhead; adhisthitat -
established; ahan-tattvat - from egotism; sodaca - si+teen; vikara -
transformations; ye - hich; abhavann - ere; amisu - among them;
vikaresu - transformations; madhye - in the midst; sarvasam - of all;
vibhutinam - opulences; sambandhi - relationship; kicana - something;
upadhavan - pursuing; tad-upadhikatvena - by that designation; tam -
that; upasinah - orshiping; gatim - goal; prapyam - to be attained;
phalam - result; labhate - obtains"
In this ay )ord Siva acts as the representative of the Supreme
&ersonality of Godhead" Erom egotism are manifested the si+teen
-sodaca2 transformations -vikarah2 that are the material elements" ,he
living entities pursue -kincana upadhavan2 all -sarvasam2 the
opulences -vibhutinam2 manifested among these elements" By
orshiping )ord Siva# they attain their goals -gatim2"
Text $
hi prasiddhau hetau va" haris tu prakrter upadhitah paras tad-
dharmair asprstah" ata eva nirguno $pi kutas tri- lingatvadikam iti
bhavah" tatra hetuh saksad eva purusa isvarah" na tu pratibimbavad
vyavadhanenety arthah"
hi - hi; prasiddhau - in proof; hetau - in reason; va" - or; harih - )ord
5rsna; tu - indeed; prakrteh - of matter; upadhitah - designated; parah
- transcendental; tad-dharmaih - by those natures; asprstah" -
untouched; ata eva - therefore; nirgunah - nirguna; api - also; kutah -
from here=; tri-lingatvadikam - beginning ith the three features; iti -
thus; bhavah" - the meaning; tatra - there; hetuh - the reason; saksat -
directly; eva - indeed; purusa - the Supreme &ersonality of Godhead;
isvarah" - the controller; na - not; tu - but; pratibimbavat - like a
reflection; vyavadhanena - by separation; iti - thus; arthah - the
meaning"
In the last of these verses the ord 4hi8 means either 4it is certainly
ell knon8 or 4it is certainly proved8" ,he ords 4harih purusah
prakrteh parah8 mean 4)ord 7ari is never touched by the material
energy8" Eor this reason# )ord 7ari is said here to be nirgunah8
-beyond the modes of material nature2" ,his being so# ho is it possible
that )ord 7ari can come under the influence of the material modes= -It
is not possible"2 ,he reason )ord 7ari never comes under the influence
of the material modes is given in the ords 4saksat purusah8# hich
mean that 7e is the Supreme &ersonality of Godhead# the supreme
controller" 7e is not a reflection of something else that is the true
Supreme" 7e is the Supreme"
Text %
atah vidyavidye mama tanu itivat tanu-cabdopadanat kutracit sattva-
saktitva-cravanam api preksadi- matrenopakaritvad iti bhavah" ata eva
sarvesam Siva-brahmadinam drk jnanam yasmat tatha-bhutah sann
upadrasta tad-adi-saksi bhavati" atas tam bhajan nirguno bhaved
gunatita-phala-bhag bhavatiti" sri-cukah"
atah - therefore; vidyavidye mama tanu itivat - as in Srimad-
Bhagavatam //"//"1; tanu-cabdopadanat - from the ord tanu8;
kutracit - somehere; sattva-saktitva - the goodness potency;
cravanam - hearing; api - even; preksa - ith seeing; adi - beginning;
matrena - merely; upakaritvat - because of helping; iti - thus; bhavah" -
the meaning; ata eva - therefore; sarvesam - of all; Siva-brahmadinam
- beginning ith Siva and Brahma; drk - seeing; jnanam - knoledge;
yasmat - from hich; tatha-bhutah - in that ay; san - being so;
upadrasta - the oevrseer; tad-adi - of the living entities beginning ith
them; saksi - the itness; bhavati" - is; atah - therefore; tam - 7im;
bhajan - orshipinf; nirgunah - beyond the modes of nature; bhavet -
may become; guna - the modes; atita - beyond; phala - the result; bhak
- possessing; bhavati - is iti - thus; sri- sukah- Sri Sukadeva Gosvami"
7ere the ord 4tanuh8 is used in the same ay as in Srimad-
Bhagavatam //"//"1" In various places in the scriptures the potency of
the )ord is described" In this ay# merely by glancing# )ord 7ari can
perform various activities" ,hat is the meaning" ,he ord 4upadrasta8
here means that )ord 7ari is the itness" 4Sarva-drk8 means that )ord
7ari has direct knoledge of Siva# Brahma# and all other living entities"
,he ords 4tam bhajan nirguno bhavet8 mean that a person ho
orships )ord 7ari also transcends the influence of the material
modes" ,he verses Buoted in the beginning of this anuccheda ere
spoken by Srila Sukadeva Gosvami"
Anuccheda 15
Text 1
ata eva visnor eva parama-purusena saksad abhedoktim aha
ata eva - therefore; visnoh - )ord %isnu; eva - indeed; parama-
purusena - as the Supreme &ersonality of Godhead; saksat - directly;
abheda - non-difference; uktim - statement; aha - says"
,hat )ord %isnu is the Supreme &ersonality of Godhead 7imself is
confirmed by the folloing ords# here the demigod Brahma
describes )ord %isnu -Srimad-Bhagavatam 0"?"1023
Text 2
srjami tan-niyukto $ham
haro harati tad-vacah
visvam purusa-rupena
paripati tri-sakti-dhrk" iti"
srjami - do create; tat - by 7is; niyuktah - appointment; aham - I;
harah - )ord Siva; harati - destroys; tad-vacah - under 7is
subordination; visvam - the hole universe; purusa - the &ersonality of
Godhead; rupena - by 7is eternal form; paripati - maintains; tri-sakti-
dhrk - the controller of three energies; iti" - thus"
4By 7is ill# I create# )ord Siva destroys# and 7e 7imself# in 7is
eternal form as the &ersonality of Godhead# maintains everything" 7e
is the poerful controller of these three energies"86
Text
aham brahma" Srutic catra sa brahmana srjati" sa rudrena vilapayati"
so $nutpattir alaya eva harih parah paramanandah iti mahopanisadi"
aham - I; brahma" - Brahma; srutih - ,he sruti-sastra; ca - also; atra -
here; sa - 7e; brahmana - by Brahma; srjati" - creates; sa - 7e; rudrena
- by Siva; vilapayati - destroys; sah - 7e; anutpattih - never born; alaya
- the abode; eva - indeed; harih - )ord 7ari; parah - the Supreme;
paramanandah - full of transcendental bliss; iti - thus; mahopanisadi -
in the Maha Fpanisad"
7ere the ord 4aham8 -I2 refers to )ord Brahma" ,hat )ord 7ari is the
Supreme &ersonality of Godhead is also confirmed by the folloing
ords of the Maha Fpanisad -0"1"/@23
4Fsing Brahma as 7is agent# )ord 7ari creates the material universe"
Fsing Siva as 7is agent# )ord 7ari destroys the material universe" )ord
7ari is the blissful Supreme &ersonality of Godhead" 7e as never
born" 7e is the shelter in hich everything rests"8
Text !
sri-brahma sri-naradam
sri-brahma - Sri Brahma; sri-naradam - to Sri 'arada"
,he verse in ,e+t / as spoken by )ord Brahma to 'arada Muni"
S'( Pa'amatma)&anda'*ha
Volume T+o
Anuccheda 1"
,e+t /
tathaivaha
atranuvarnyate Rbhiksnam
visvatma bhagavan harih
yasya prasada-jo brahma
rudrah krodha-samudbhavah" iti"
tatha - so; eva - indeed; aha - said; atra - here; anuvarnyate - is
described; abhiksnam - again and again; visvatma - the soul of the
universes; bhagavan - the Supreme &ersonality of Godhead; harih -
7ari; yasya - of hom; prasada-jah - born from the mercy; brahma -
Brahma; rudrah - Siva; krodha-samudbhavah - bron from the anger; iti
- thus"
In Srimad-Bhagavatam -//"."/2 it is also said3
In this book the Supreme &ersonality of Godhead# )ord 7ari# is
described again and again" )ord 7ari is the soul of the universe" Erom
7is mercy Brahma is born# and from 7is anger Siva is born"S
Text 2
atra sri-visnur na kathita iti tena saksad abheda evety ayatam" tad
uktam sa u eva visnuh iti"
atra - here; sri-visnuh - )ord %isnu; na - not; kathita - said; iti - thus;
tena - by 7im; saksat - directly; abheda - not different; eva - indeed; iti
- thus; ayatam - attained; tat - that; uktam - said; sa - 7e; u - indeed;
eva - indeed; visnuh - %isnu; iti - thus"
(lthough the ord 4visnuS is not e+pressly used here# )ord %isnu is
meant# for )ord %isnu is not different from )ord 7ari" ,his is confirmed
by the folloing ords of Srimad-Bhagavatam -1"D"/.23
)ord %isnu personally entered as the Supersoul"S6
Text
srutis ca puruso ha vai narayano Rkamayata" atha narayanad ajo
Rjayata" yatah prajah sarvani bhutani"
srutih - the Sruti-sastra; ca - laos; purusah - the Supreme
&ersonality of Godhead; ha - indeed; vai - indeed; narayanah -
'arayana; akamayata - desired; atha - then; narayanat - from )ord
'arayana; ajah - Brahma; ajayata - as born; yatah - from hom;
prajah - the living entities; sarvani - all; bhutani - elements"
In the 'arayana Fpanisad -/2 it is said3
'arayana is the Supreme &ersonality of Godhead" 7e desired# TI
shall create childrenR" Erom 'arayana Brahma as born" Erom
'arayana the living entities and material elements ere manifested"S
Text !
narayanah param brahma
tattvam narayanah param
srtam satyam param brahma
purusam krsna-pingalam" iti"
narayanah - 'arayana; param brahma tattvam - the Supreme ,ruth;
narayanah - 'arayana; param - Supreme; srtam - manifested; satyam -
eternal; param brahma purusam - the Supreme &ersonality of
Godhead; krsna- pingalam - ith a dark comple+ion; iti - thus"
In the scriptures it is also said3
'arayana is the Supreme Brahman" 7e is the Supreme ,ruth" 7e is
the real# eternal Supreme Spirit" 7e is a person ith a dark
comple+ion"S
Text 5
eko narayana asin na brahma na ca sankarah" sa murtir bhutva
samacintayat" tata evaite vyajayanta visvo hiranyagarbho Rgnir varuna-
rudrendrah iti ca"
ekah - one; narayana - 'arayana; asit - as; na - not; brahma -
Brahma; na - not; ca - and; sankarah - Siva; sa - this; murtih - form;
bhutva - manifesting; samacintayat - thought; tata - then; eva - indeed;
ete - they; vyajayanta - ere born; visvah - the universe;
hiranyagarbhah - Brahma; agnih - (gni; varuna-rudrendrah - %aruna#
Siva# and Indra; iti - thus; ca - also"
It is also said3
In the beginning of creation there as only the Supreme
&ersonality of Godhead# 'arayana# and there as no e+istence of
Brahma or Siva"6 Manifesting 7is transcendental form# 'arayana began
to think# and from 7is thinking ere born
the universe and the demigods Brahma# (gni# %aruna# Siva# and Indra"S
Text "
tasmat tasyaiva varnaniyatvam api yuktam" sri-sutah"
tasmat - therefore; tasya - of 7im; eva - indeed; varnaniyatvam -
the state of being orthy to be described; api - also; yuktam -
endoed; sri-sutah - Sri Suta Gosvami"
,herefore# for these reasons one should describe the glories of )ord
'arayana" ,he verse Buoted in the beginning of this anuccheda as
spoken by Srila Suta Gosvami"
Anuccheda 1#
Text 1
nanu trayanam eka-bhavanam yo na pasyati vai bhidam" tatha na
te mayy acyute Rje ca bhidam anv api caksate ity adav abheda eva
sruyate" puranantare ca visnutas tayor bhede narakah sruyate"
satyam" vayam api bhedam na brumah" parama-purusasyaiva
tat-tad-rupam ity ekatmatvenaivopakrantatvat"
nanu - is it not so=; trayanam eka-bhavanam yo na pasyati vai
bhidam - Srimad-Bhagavatam @";".@; tatha na te mayy acyute Rje ca
bhidam anv api caksate ity adau - Srimad-Bhagavatam /0"/H"00;
abheda - not different; eva - indeed; sruyate - described in the
scriptures; puranantare - in another purana; ca - also; visnutah - from
)ord %isnu; tayoh - of them both; bhede - in difference; narakah - a
resident of hell; sruyate - is described in the scriptures; satyam - truth;
vayam - e; api - also; bhedam - difference; na - not; brumah - say;
parama-purusasya - of the Supreme &ersonality of Godhead; eva -
indeed; tat-tad-rupam - various forms; iti - thus; ekatmatvena - as one
person; eva - indeed; upakrantatvat - from hat as begun"
7ere someone may protest3 Is it not so that Srimad- Bhagavatam
-@";".@2 declares3
Cne ho does not consider Brahma# %isnu# and Siva# or the living
entities in general# to be separate from the Supreme# and ho knos
Brahman# actually reali9es peace" Cthers do not"S6
Is it not also so that in Srimad-Bhagavatam -/0"/H"002 )ord %isnu
7imself declares3
4,he devotees do not think that I am different from the demigod
Brahma"S
In another &urana it is also said that anyone ho thinks that
Brahma and Siva are different from )ord %isnu becomes a resident of
hell"
,o this protest I give the folloing reply3 ,hat is true" >e also say
that Brahma and Siva are not different from )ord %isnu" Erom the very
beginning e have said that even though 7e manifests many different
forms# the Supreme &ersonality of Godhead remains one person"
Text 2
sivo brahma ca bhinna-svabhavaditaya drsyamano Rpi pralaye
srstau ca tasmat svatantra evanya isvara iti na mantavyam" kintu
visnv-atmaka eva sa sa iti hi tatrarthah" tad uktam brahmani brahma-
rupah sah ity adi"
sivah - Siva; brahma - Brahma; ca - and; bhinna- svabhavaditaya -
beginning ith possessing a different nature; drsyamanah - being
seen; api - also; pralaye - in annihilation; srstau - in creation; ca - also;
tasmat - from that; svatantra - independent; evanya - personally;
isvara - the controller; iti - thus; na - not; mantavyam - to be
considered; kintu - hoever; visnu - )ord %isnu; atmaka - the Self; eva -
indeed; sa - he; sa - he; iti - thus; hi - indeed; tatra - there; arthah - the
meaning; tat - that; uktam - said; brahmani - in Brahma; brahma-rupah
- the form of Brahma; sahhe; iti - thus; adi - beginning"
(lthough Siva and Brahma may seem to be independent of )ord
%isnu# they are not truly independent in their duties of cosmic creation
and annihilation" ,hey are dependent on )ord %isnu" ,hat is the
meaning of the ord visnv-atmakaS applied to them" ,he ord means
that they are dependent on )ord %isnu"
,his is also described in the folloing ords of the %amana &urana3
,he demigod Brahma takes shelter of the Supreme &ersonality of
Godhead"S
Text
na ca prakasasya saksad-asaksad-rupatvadi taratamyam vayam
kalpayamah" param sastram eva vadati" sastram tu darsitam" evam
bhagavad-avataranukramanikasu trayanam bhedam angi-krtyaiva
kevalasya sri-dattasya ganana" soma- durvasasos tv aganana"
na - not; ca - and; prakasasya - of manifestation; saksat - direct;
asaksat - indirect; rupatva - having the form; adi - beginning ith;
taratamyam - gradations of higher and loer; vayam - e; kalpayamah
- consider; param - best; sastram - scripture; eva - indeed; vadati -
says; sastram - scripture; tu - but; darsitam - shon; evam - thus;
bhagavad-avatara - of the incarnations of the Supreme &ersonality of
Godhead; anukramanikasu - in the seBuence; trayanam - of the three;
bhedam - difference; angi-krtya - accepting; eva - indeed; kevalasya -
transcendental; sri-dattasya - of )ord <attatreya; ganana -
consideration; soma-durvasasoh - of Siva and <urvasa Muni; tv U but;
aganana - not consideration"
Brahma and Siva are not direct incarnations of the Supreme
&ersonality of Godhead" they are indirect incarnations" >e consider
that the )ord has different grades of incarnations# some direct and
other indirect" ,his is e+plained in the best of scriptures" (mong the
varying grades of incarnations the guna- avataras Siva and Brahma are
accepted as different from the Supreme )ord" <attatreya is counted
among the direct incarnations# but Siva and <urvasa Muni are not
counted among the direct incarnations"
Text !
kim ca brahma-vaivarte ca brahma-vakyam
naham sivo na canye ca
tac-chakty-ekamsa-bhaginah
bala-kridanakair yadvat
kridate Rsmabhir acyutah" iti"
kim - furthermore; ca - also; brahma-vaivarte - in the Brahma-
vaivarta &urana; ca - also; brahma-vakyam - the ords of Brahma; na -
not; aham - I; sivah - Siva; na - not; ca - also; anye - others; ca - and;
tac-chakty-ekamsa-bhaginah - parts of a part of 7is potency; bala-
kridanakaih - ith childhood pastimes; yadvat - hen; kridate - plays;
asmabhih - ith us; acyutah - the infallible )ord; iti - thus"
,his is also confirmed in the Brahma-vaivarta &urana# here
Brahma says3
I am not the Supreme# Siva is not the Supreme# and the other
demigods are not the Supreme either" >e are parts of the parts of one
of the Supreme )ordRs potencies" (s an adult plays ith children# so
the infallible Supreme &ersonality of Godhead plays ith us"S
Text 5
ata eva srutau yam kamaye tam ugram krnomi" tam brahmanam
tam rsim tam sumedham ity uktva mama yonir apasv antah iti sakti-
vacanam"
ata eva - therefore; srutau - in the Sruti-sastra; yam - hich;
kamaye - desire; tam - that; ugram - horrible; krnomi - I do; tam - that;
brahmanam - to Brahma; tam - him; rsim - the sage; tam - him;
sumedham - intelligence; iti - thus; uktva - said; mama - of me; yonih -
the birth; apasv - in ater; antah - at the end; iti - thus; sakti - of the
potency; vacanam - the ords"
In the Sruti-sastra# Sakti says3
,he Supreme &ersonality of Godhead says3 >hen I desire to
destroy the universe# I employ ferocious Siva" >hen I desire to create
the universe# I employ saintly intelligent Brahma" >hen I desire to
maintain the universe# I Myself appear" I manifest a form that lies don
on the 5arana aters"S
Text "
apasv antar iti karanodasayi sucyate apo nara iti proktah ity adeh"
yonih karanam"
apasv antah - in the ater; iti - thus; karanodasayi - 5aranodakasayi
%isnu; sucyate - is inicated; apah - apa; nara - nara; iti - thus; proktah -
is said; iti - thus; adeh - beginning; yonih - yoni; karanam - cause"
7ere the ords apasv antahS refer to )ord 5aranodakasayi %isnu"
7ere apahS means aterS and 4yoniS means 4causeS -karana2"
Text #
evam eva skande
brahmesanadibhir devair
yat praptum naiva sakyate
tadvat svabhavah kaivalyam
sa bhavan kevalo harih" iti"
evam - thus; eva - indeed; skande - in the Skanda &urana;
brahmesanadibhih - beginning ith Brahma and Siva; devaih - by the
demigods; yat - hat; praptum - to attain; na - not; eva - indeed;
sakyate - is able; tadvat - to that e+tent; svabhavah - on nature;
kaivalyam - liberation; sa - 7e; bhavan - Gour )ordship; kevalah - alone;
harih - )ord 7ari iti""
In the Skanda &urana it is said3
C )ord 7ari# Gou alone are the Supreme &ersonality of Godhead" If
Brahma# Siva# and the demigods cannot accomplish something# then
only Gou can accomplish it"S
Text $
tatha visnu-samanya-darsinam dosas ca sruyate" yatha
vaisnava-tantre
tatha - so; visnu-samanya - eBuality ith )ord %isnu; darsinam - of
they ho see; dosah - the defect; ca - also; sruyate - is e+plained in the
scriptures; yatha - as; vaisnava-tantre - in the %aisnava ,antra
&ersons ho think Brahma and Siva eBual to )ord %isnu make a
great mistake" ,his is e+plained in the folloing ords of the %aisnava
,antra3
Text %
na labheyuh punar bhaktim
harer aikantikim jadah
ekagrya-manasas capi
visnu-samanya-darsinah iti"
na - not; labheyuh - attain; punah - again; bhaktim - devotional
service; hareh - to )ord 7ari; aikantikim - pure; jadah - dull; ekagrya -
single-pointed; manasah - mind; ca - also; api - and; visnu-samanya-
darsinah - seeing to be eBual to )ord %isnu; iti - thus"
Eools ho think Brahma and Siva eBual to )ord %isnu do not attain
pure devotion to )ord 7ari"S
Text 10
anyatra ca
yas tu narayanam devam
brahma-rudradi-daivataih
samatvenaiva vikseta
sa pasandi bhaved dhruvam" iti"
anyatra - in another place; ca - also; yah - any person ho; tu -
hoever; narayanam - the Supreme &ersonality of Godhead# the
master of such demigods as Brahma and Siva;; devam - - the )ord;
brahma - )ord Brahma; rudra - )ord Siva; adi - and others; daivataih -
ith such demigods; samatvena - on an eBual level; eva - certainly;
vikseta - observes; sa - such a person; pasandi - pasandi; bhavet -
must be; dhruvam - certainly; iti - thus"
In another place in the scriptures it is said3
( person ho considers demigods like Brahma and Siva to be on
an eBual level ith 'arayana is to be considered an offender# a
pasandi"S6
Text 11
tatha ca mantra-varnah madhye vamanam asinam visve deva
upasate iti"
tatha - so; ca - also; mantra-varnah - the ords of the mantra;
madhye - in the midst; vamanam - )ord %amana; asinam - seated;
visve - in the universe; deva - the demigods; upasate - orship; iti -
thus
,his is also confirmed by the folloing ords of the Mantra- varna3
,hen )ord %amana sat in the middle and all the demigods
orshiped 7im"S
Text 12
nanu kvacid anya-sastre sivasyaiva parama-devatvam ucyate"
nanu - is it not so; kvacit - somehere; anya-sastre - in another
scripture; sivasya - of )ord Siva; eva - - indeed; parama-devatvam -
the position of the Supreme &ersonality of Godhead; ucyate - is said"
7ere someone may protest3 Is it not true that in other scriptures it
is said that )ord Siva is the Supreme &ersonality of Godhead=
Text 1
satyam" tathapi sastrasya sarasaratva-vivekena tad badhitam iti"
tatha ca padma-saivayor umam prati sri-sivena sri-visnu-vakyam
anukrtam
satyam - true; tathapi - nevertheless; sastrasya - of scripture; sara -
important; asaratva - and not important; vivekena - by distinguishing;
tat - that; badhitam - refuted; iti - thus; tatha - so; ca - also; padma-
saivayoh - in the &amda &urana and Siva &urana; umam - to Goddess
&artvati; prati - to; sri-sivena - by )ord Siva; sri- visnu-vakyam - the
ords of )ord %isnu; anukrtam - repeated
,hat is true" Still# hen the scriptures consider hat is good and
true# they reject that idea" Eor e+ample# in both the &adma &urana
-Fttara-khanda @0"/H.-/H?2 and the Siva &urana# )ord Siva repeats to
&arvati the folloing ords originally spoken by )ord %isnu3
Text 1!
tvam aradhya tatha sambho
grahisyami varam sada
dvaparadau yuge bhutva
kalaya manusadisu
tvam - you; aradhya - orshiping; tatha - so; sambhah - C Siva;
grahisyamiI ill accept; varam - a boon; sada - alays; dvapara - of
<vapara-yuga; aadau - in the beginning; yuge - in the yuga; bhutva -
becoming; kalaya - by a part; manusa - human;
adisu - beginning"
C Siva# I ill accept this service from you3 >hen the <vapara-yuga
has ended and the 5ali-yuga has begun# I ant you to incarnate among
the human beings"
Text 15
svagamaih kalpitais tvam tu
janan mad-vimukhan kuru
mam ca gopaya yena syat
srstir esottarottara" iti"
sva - on; agamaih - ith scriptures; kalpitaih - imagined; tvam -
you; tu - indeed; janan - the people; mad-vimukhan - averse to me;
kuru - make; mam - Me; ca - also; gopaya - conceal; yena - by hich;
syat - may be; srstih - creation; esa-this; uttarottara - more and more;
iti - thus"
In 5ali-yuga# mislead the people in general by propounding
imaginary meanings for the %edas to beilder them"6 In this ay turn
the people aay from Me" Make them averse to Me" 7ide Me from
them"S
Text 1"
varahe ca
esa moham srjamy asu
yo janan mohayisyati
tvam ca rudra maha-baho
moha-sastrani karaya
varahe - in the %araha &urana; ca - and; esa - he; moham - illusion;
srjami - create; asu - Buickly; yah - ho; janan - the people;
mohayisyati - ill be beildered; tvam - you; ca - and; rudra - Siva;
maha-bahah - C mighty armed one; moha-
sastrani - beildering scriptures; karaya - please do"
In the %araha &urana )ord %isnu says3
I ill create a situation here the people ill be beildered" C
mighty-armed Siva# please rite books that ill beilder the people"
Text 1#
atathyani vitathyani
darsayasva maha-bhuja
prakasam kuru catmanam
aprakasam ca mam kuru
atathyani - ithout the truth; vitathyani - ith lies; darsayasva -
please sho; maha-bhuja - C mighty-armed one; prakasam -
manifestation; kuru - do; ca - and; atmanam - yourself; aprakasam -
unmanifested; ca - also; mam - Me; kuru - please do"
C mighty-armed Siva# please rite books that preach many lies
and conceal the real truth" Make yourself prominent# and conceal Me"S
Text 1$
purananam ca madhye yad yat sattvika-kalpa-kathamayam tat tat
sri-visnu-mahima-param" yad yat tamasa-kalpa-kathamayam tat tac
chivadi-mahima-param iti sri-visnu-pratipadaka-puranasyaiva samyag-
jnana-pradatvam sattvat sanjayate jnanam iti darsanat"
purananam - of the &uranas; ca - and; madhye - in the midst; yad
yat - hatever; sattvika-kalpa-kathamayam - descriptions that are true
and good; tat tat - they; sri-visnu-mahima-param - devoted to the
glories of )ord %isnu; yad yat - haetver; tamasa-kalpa- kathamayam -
descriptions manifested from the mode of ignorance; tat tat - that;
sivadi-mahima-param - the glories of Siva and others; iti - thus; sri-
visnu-pratipadaka-puranasya - of a &urana that describes the glories of
)ord %isnu; eva - ndeed; samyag- jnana-pradatvam - giving true
knoledge; sattvat sanjayate jnanam iti darsanat - from the
description in Bhagavad-gita /@"/;"
,he &uranas in the mode of goodness glorify )ord %isnu# hereas
the &uranas in the mode of ignorance glorify )ord Siva and others"
,herefore the &uranas that glorify )ord %isnu present the actual truth"
,his is also confirmed by the folloing ords of Bhagavad-gita -/@"/;23
Erom the mode of goodness real knoledge develops"S6
Text 1%
tatha ca matsye
sattvikesu ca kalpesu
mahatmyam adhikam hareh
rajasesu ca mahatmyam
adhikam brahmano viduh
tatha - so; ca - and; matsye - in the Matsya &urana; sattvikesu - in
goodness; ca - also; kalpesu - in determination; mahatmyam - glory;
adhikam - better; hareh - of )ord 7ari; rajasesu - in passionm; ca - and;
mahatmyam - glorification; adhikam - better; brahmanah - of Brahma;
viduh - they kno"
In the Matsya &urana -.1"?;-?D2 it is also said3
,he sages kno that the glorification of )ord 7ari# hich is
contained in the goodness &uranas is better than the glorification of
Brahma# hich is contained in the passion &uranas"
Text 20
tadvad agnes ca mahatmyam
tamasesu sivasya ca
sankirnesu sarasvatyah
pitrnam ca nigadyate" iti"
tadvat - in the same ay; agneh - of (gni; ca - and; mahatmyam -
the glorification; tamasesu - in ignorance; sivasya - of Siva; ca - also;
sankirnesu - e+panded; sarasvatyah - of Sarasvati; pitrnam - of the
&itas; ca - also; nigadyate - said; iti - thus"
,he sages also say that the glorification of )ord 7ari is better than
the glorification of Siva and (gni# hich is contained in the ignorance
&uranas# and the glorification of )ord 7ari is also better than the
glorification of Sarasvati and the &itas# hich is contained in a host of
miscellaneous scriptures"S
Text 21
vaisnavam naradiyam ca
tatha bhagavatam subhe
garudam ca tatha padmam
varaham subha-darsane
vaisnavam - %isnu; naradiyam - 'arada; ca - and; tatha - so;
bhagavatam - Srimad-Bhagavatam; subhe - C beautiful one; garudam -
Garuda; ca - also; tatha - so; padmam - &adma; varaham - %araha;
subha-darsane - C beautiful one"
In the Matsya &urana# )ord Siva also says3
C beautiful one# it is said that the &uranas in the mode of goodness
are3 /" %isnu# 0" 'arada# 1" Srimad-Bhagavatam# @" Garuda# ." &adma#
and ?" %araha"
Text 22
brahmandam brahma-vaivartam
markandeyam tathaiva ca
bhavisyam vamanam brahmyam
rajasani nigadyate
brahmandam - Brahmanda; brahma-vaivartam - Brahma- vaivarta;
markandeyam - Markandeya; tatha - so; eva - indeed; ca - also;
bhavisyam - Bhavisya; vamanam - %amana; brahmyam - Brahma;
rajasani - in the mode of passion; nigadyate - is said"
It is said that the &uranas in the mode of passion are3 /"
Brahmanda# 0" Brahma-vaivarta# 1" Markandeya# @" Bhavisya# ."
%amana# and ?" Brahma"
Text 2
matsyam kurmam tatha laingam
saivam skandam tathaiva ca
agneyakam tathaitani
tamasani nigadyate" ity adi"
matsyam - Matsya; kurmam - 5urma; tatha - so; laingam - )inga;
saivam - Siva; skandam - Skanda; tatha - so; eva - indeed; ca - and;
agneyakam - (gni; tatha - so; etani - they; tamasani - in ignorance;
nigadyate - is said; iti - thus; adi - beginning"
It is said that the &uranas in the mode of ignorance are3 /" Matsya#
0" 5urma# 1" )inga# @" Siva# ." Skanda# and ?" (gni"S
Text 2!
ata uktam skande sanmukham prati sri-sivena
siva-sastresu tad grahyam
bhagavac-chastra-yogi yat
paramo visnur evaikas
taj jnanam moksa-sadhanam
sastranam nirnayas tv
esas tad anyan mohanaya hi" iti"
ata - therefore; uktam - said; skande - in the Skanda &urana;
sanmukham - 5arttikeya; prati - to; sri-sivena - by )ord Siva; siva - of
Siva; sastresu - in the scriptures; tat - that; grahyam - to be accepted;
bhagavac-chastra-yogi - appropriate for the scriptures of )ord %isnu;
yat - hat; paramah - Supreme; visnuh - )ord %isnu; eva - indeed; ekah
- one; taj - that; jnanam - knoledge; moksa- sadhanam - bringing
liberation; sastranam - of scriptures; nirnayah - the conclusion; tv -
indeed; esah - this; tat - that; anyan - another; mohanaya - for
beilderment; hi - indeed; iti - thus"
In the Skanda &urana# )ord Siva tells 5arttikeya3
,he statements of the Siva scriptures should be accepted only
hen they agree ith the %isnu scriptures" )ord %isnu is the only
Supreme )ord# and knoledge of 7im is the path to liberation" ,hat is
the conclusion of all the scriptures" (ny other conclusions are meant
only to beilder the people"S
Text 25
tathaiva ca drstam moksa-dharme narayaniyopakhyane"
vaisampayana uvaca
tatha - so; eva - indeed; ca - also; drstam - seen; moksa-dharme - in
the Moksa-dharma; narayaniyopakhyane - in the story of )ord
'arayana; vaisampayana uvaca - %aisampayana said"
,his is also seen in the folloing passage of the Moksa-dharma#
'arayaniyopakhyana# here %aisampayana says3
Text 2"
sankhyam yogah pancaratram
vedah pasapatam tatha
jnanany etani rajarse
viddhi nana-matani vai
sankhyam - sankhya; yogah - yoga; pancaratram - &ancaratra;
vedah - %edas; pasapatam - Saiva-sastras; tatha - so; jnanani -
knoledges; etani - these; rajarse - C saintly king; viddhi - please
kno; nana-matani - various opinions; vai - indeed"
C saintly king# please kno that there are many different
philosophies# such as the sankhya# yoga# pancaratra# %edic# and Saiva
philosophies"
Text 2#
sankhyasya vakta kapilah
paramarsih sa ucyate
hiranyagarbho yogasya
vetta nanyah puratanah
sankhyasya - of sankhya; vakta - the speaker; kapilah - 5apila;
paramarsihthe great sage; sa - he; ucyate - is said; hiranyagarbhah -
Brahma; yogasya - of yoga; vetta - the kno; na - not; anyahanother;
puratanah - ancient"
,he great sage 5apila is the propounder of the sankhya philosophy"
(ncient Brahma is the knoer of yoga" 'o one is like him"
Text 2$
apantaratamas caiva
vedacaryah sa ucyate
pracinagarbham tam rsim
pravadanti hi kecana
apantaratamah - (pantaratama; ca - also; eva - indeed; veda - of
the %edas; acaryah - the teacher; sa - he; ucyate - is said;
pracinagarbham - &racinagarbha; tam - him; rsim - the sage;
pravadanti - call; hi - indeed; kecana - some"
,he sage (pantaratama is said to be the teacher of the %edas"
Some call him by the name &racinagarbha"
Text 2%
uma-pator bhuta-patih
srikantho brahmanah sutah
uktavan idam avyagro
jnanam pasupatam sivah
uma-patoh - of the husband of &arvati; bhuta-patih - the master of
the ghosts; srikanthah - ho has a beautiful neck; brahmanah - of
Brahma; sutah - the son; uktavan - said; idam - this; avyagrah -
detached; jnanam - knoledg; pasupatam - Saiva; sivah - )ord Siva"
)ord Siva# ho is BrahmaRs son# &arvatiRs husband# and the ghostsR
master# and ho has a glorious neck and is detached from material
life# spoke the Saiva philosophy"
Text 0
pancaratrasya krtsnasya
vakta tu bhagavan svayam
sarvesu ca nrpa-srestha
jnanesv etesu drsyate
pancaratrasya - of pancaratra; krtsnasya - entire; vakta - the
speaker; tu - indeed; bhagavan - the Supreme &ersonality of Godhead;
svayam - 7imself; sarvesu - in all; ca - also; nrpa-srestha - C best of
kings; jnanesv - in knoledges; etesu - in these;
drsyate - is seen"
,he Supreme &ersonality of Godhead is 7imself the speaker of the
pancaratra philosophy" C best of kings# the pancaratra philosophy is
seen as the best of all the
philosophies"
Text 1
yathagamam yatha-jnanam
nistha narayanah prabhuh
na cainam evam jananti
tamo-bhuta visam-pate
yatha - as; agamam - scripture; yatha - as; jnanam - knoledge;
nistha - faith; narayanah - 'arayana; prabhuh - the )ord; na - not; ca -
also; enam - to 7im; evam - thus; jananti - kno; tamo- bhuta -
manifested in the mode of ignorance; visam-pate - C king"
,o hatever e+tent one understands the scriptures and knos the
truth of spiritual life# to that e+tent one ill have faith that )ord
'arayana is the Supreme &ersonality of Godhead" C king# persons ho
are trapped in the mode of ignorance cannot understand that
'arayana is the Supreme )ord"
Text 2
tam eva sastra-kartarah
pravadanti manisinah
nistham narayanam rsim
nanyo Rstiti vaco mama
tam - 7im; eva - certainly; sastra-kartarah - the austhors of the
scriptures; pravadanti - say; manisinah - ise; nistham - faith;
narayanam - 'arayana; rsim - sage; na - not; anyah - another; asti - is;
iti - thus; vacah - ords; mama - of me"
,he ise authors of the scriptures declare that 'arayana is the
Supreme )ord" ,he sages place their faith in )ord 'arayana" 'one but
7im is the Supreme" ,hose are my ords"
Text
nihsamsayesu sarvesu
nityam vasati vai harih
samsayad dhetu-valanan
nadhyavasati madhavah
nihsamsayesu - ithout doubt; sarvesu - in all; nityam - alays;
vasati - resides; vai - indeed; harih - )ord 5rsna; samsayat - from
doubt; hetu - cause; valanat - from the action; na - not; adhyavasati -
resides; madhavah - )ord 5rsna"
)ord 7ari alays stays ith persons ho have faith in 7im" 7e does
not stay among the faithless"
Text !
pancaratra-vido ye tu
yathakrama-para nrpa
ekanta-bhavopagatas
te harim pravisanti vai
pancaratra - the pancaratra; vidah - kno; ye - ho; tu - indeed;
yatha - as; krama - seBuence; para - devoted; nrpa - C king; ekanta-
bhavopagatah - pure devotees; te - they; harim - )ord 5rsna; pravisanti
- attain; vai - indeed"
C king# the pure devotees# ho kno the truths e+plained in the
&ancaratras# attain the company of )ord 7ari"
Text 5
sankhyam yogas ca sanatane dve
vedas ca sarve nikhile Rpi rajan
sarvaih samastair rsibhir nirukto
narayanam visvam idam puranam" iti"
sankhyam - sankhya; yogah - yoga; ca - and; sanatane - eternal;
dve - to; vedah - the %edas; ca - and; sarve - all; nikhile - all; api -
also; rajan - C king; sarvaih - by all; samastaih - by all; rsibhih - the
sages; niruktah - said; narayanam - 'arayana; visvam - universe; idam
- this; puranam - ancient; iti - thus"
Sankhya and yoga are both eternal" (ll the %edas are also eternal"
(ll the sages declare that )ord 'arayana is the ancient Supreme
&ersonality of Godhead# the master of all the orlds"S
Text "
atra apantaratamah iti sri-krsna-dvaipayanasyaiva janmantara-
nama-visesa iti tatraiva jneyam" atraivam vyakhyeyam pancaratra-
sammatam sri-narayanam eva
sarvottamatvena vaktum nana-matam darsayati sankhyam iti" tatra
pancaratram eva garistham acaste pancaratrasyety adau bhagavan
svayam iti"
atra - here; apantaratamah - apantaratama; iti - thus; sri-krsna-
dvaipayanasya - of Sri 5rsna-dvaipayana %yasa; eva - certainly; janma
- birth; antara - in another; nama - name; visesa - specific; iti - thus;
tatra - there; eva - indeed; jneyam - to be knon;
atra - here; evam - thus; vyakhyeyam - to be e+plained; pancaratra - of
the &ancaratras; sammatam - the conclusion; sri- narayanam - Sri
'arayana; eva - indeed; sarvottamatvena - as the best of all; vaktum -
to say; nana-matam - various opinions; darsayati - reveal; sankhyam -
sankhya; iti - thus; tatra - there; pancaratram - &ancaratra; eva -
indeed; garistham - the best; acaste - says; pancaratrasya - of
&ancaratra; iti - thus; adau - beginning; bhagavan - the Supreme
&ersonality of Godhead; svayam - personally; iti - thus"
7ere the ord apantaratamaS is Sri 5rsna-dvaipayana %yasaRs
name in a previous birth" ,hese verses e+plain that all these different
philosophies ultimately lead to the &ancaratra philosophy# hich
declares that )ord 'arayana is the supreme master of all" ,he verse
Buoted here in te+t 1H specifically declares that the &ancaratra
philosophy is the best of all philosophies"
Text #
atha dvau bhuta-sargau loke Rsmin daiva asura eva iti sri- gitasu
sruyate"
atha - no; dvau bhuta-sargau loke Rsmin daiva asura eva iti sri-
gitasu - in Bhagavad-gita /?"?; sruyate - is heard"
In Bhagavad-gita -/?"?2 the Supreme &ersonality of Godhead
declares3
C son of &rtha# in this orld there are to kinds of created beings"
Cne is called the divine and the other the demonic"S6
Text $
yad eva tani nana-matani ity uktam tattvasura prakrty- anusarenety
eva jneyam" daiva-prakrtayas tu tat-tat- sarvavalokanena pancaratra-
pratipadye sri-narayana eva paryavasyantity aha sarvesv iti" asurams
tu nindati na cainam iti"
yad eva - therefore; tani nana-matani ity uktam - said in the
passage beginnign ith the ords nana-mataniS; tattva - truth; asura -
asura; prakrty-anusarena - folloing matter; iti - thus; eva - indeed;
jneyam - to be knon; daiva- prakrtayah - ho have a spiritual nature;
tu - but; tat-tat - various; sarva - all; avalokanena - by seeing;
pancaratra- pratipadye - e+plained in the &ancaratra; sri-narayana - Sri
'arayana; eva - indeed; paryavasyanti - comes to the conclusion; iti -
thus; aha - said; sarvesv iti - in the passage beginning ith the ord
sarvesu; asuramh - the demons; tu - but; nindati - critici9es; na cainam
iti - the passage beginning ith the ords na cainamS"
In these verses -beginning ith te+t 0?2 the demonic and saintly
natures are both described" In the ords beginning ith the verse
Buoted here in te+t 1H it is said that the final conclusion of the
&ancaratra philosophy is the understanding that )ord 'arayana is the
Sri Supreme &ersonality of Godhead" In the verse Buoted here and in
te+t 1/ the demons are critici9ed"
Text %
tad uktam visnu-dharmagni-puranayoh
dvau bhuta-sargau loke Rsmin
daiva asura eva ca
visnu-bhaktah smrto saiva
asuras tad-viparyayah" iti"
tat - that; uktam - said; visnu-dharmagni-puranayoh - in the %isnu#
<harma# and (gni &uranas; dvau - to; bhuta - of the living beings;
sargau - dispositions; loke - in the orld; asmin - in this; daiva - godly;
asura - demonic; eva - certainly; ca - and; visnu-bhaktah - a devotee of
)ord %isnu; smrtah - remembered; daiva - godly; asurah - demonic;
tad-viparyayah - the opposite of that; iti - thus"
In the %isnu &urana# <harma &urana# and (gni &urana it is said3
,here are to classes of men in the created orld" Cne consists of
the demonic and the other of the godly" ,he devotees of )ord %isnu are
the godly# hereas those ho are just the opposite are called
demons"S6
Text !0
nanu tatra tatra mataya eva drsyante" tatraha tam eveti"
pancaratretara-sastra-kartaro hi dvi-vidhah kincij-jnah sarva-jnas ca"
tatradya yatha sva- sva-jnananusarena yat kincit tattvaika-desam
vadanti" tat tu samudraika-desa-varnanam samudra iva purna- tattve
sri-narayana eva paryavasyatiti te tam eva kincid vadanti"
nanu - is it not so; tatra tatra - there; mataya - opinions; eva -
indeed; drsyante - are seen; tatra - there; aha - said tam eva iti - the
ords tam evaS; pancaratra- &ancartara; itara - other; sastra -
scriptures; kartarah - authors; hi - indeed; dvi- vidhah - to kinds;
kincij-jnah - they ho have some knoledge; sarva-jnah - they ho
have all knoledge; ca - also; tatra - there; adyah - the former; yatha -
as; sva-sva-jnana - oneRs on knoledge; anusarena - according to; yat
- hat; kincit - something; tattva - truth; eka - only; desam - place;
vadanti - say; tat - that; tu - but; samudra - ocean; eka - only; desa -
place; varnanam - description; samudra - ocean; iva - like; purna - full;
tattve - truth; sri-narayana - Sri 'arayana; eva - indeed; paryavasyati -
concludes; iti - thus; te - they; tam - 7im; eva - indeed; kincit -
something; vadanti - say"
7ere someone may protest3 Is it not true that there are many
different philosophies# and they are all valid in their on ay=
,o this protest a reply may be given by Buoting the verse given
here in te+t 10" (side from the author of the &ancaratras# the authors
of the scriptures are of to kinds3 /" persons ho have some
knoledge# and 0" persons ho have all knoledge" ,he first of these#
the persons ho have some knoledge# can describe some portions of
the truth# according to hat they have the poer to understand of it" It
is very difficult to describe the entire ocean# but one may describe a
portion of it" ,he glories of )ord 'arayana are vast like an ocean"
,herefore these authors of scripture are able to describe only a certain
portion of them"
Text !1
ye tu sarvajnas te caivam abhiprayanti nasmabhir asuranam
mohanartham eva krtani sastrani" kintu daivanam vyatirekena
bodhanartham"
ye - ho; tu - but; sarvajnah - knoing all; te - they; ca - and; evam
- thus; abhiprayanti - intend; na - not; asmabhih - by us; asuranam - of
demons; mohanartham - for beilderment; eva - indeed; krtani - done;
sastrani - books; kintu - hoever; daivanam - of godly; vyatirekena - by
contrast; bodhanartham - for enlightening"
Scripture authors ho have all knoledge do not think T)et us rite
misleading things to beilder the demonsR" Cn the contrary# they think
T)et us rite things to enlighten the godlyR"
Text !2
te hi rajas-tamah-savalasya khandasya ca tattvasya tatha klesa-
bahulasya sadhanasya ca pratipadakany etani sastrani drstva vedams
ca durgaman drstva ca nirvidya sarva-vedartha- sarasya
suddhakhanda-tattva-sri-narayanasya sukhamaya-tad-
aradhanasya ca susthu pratipadake pancaratre eva gadham
praveksyantiti"
te - they; hi - indeed; rajah - passion; tamah - ignorance; savalasya -
barbarian; khandasya - broken; ca - and; tattvasya - truth; tatha - so;
klesa-bahulasya - of many troubles; sadhanasya - of the method; ca -
and; pratipadakani - proved; etani - these; sastrani - scriptures; drstva
- seeing; vedamh - the %edas; ca - and; durgaman - difficult to follo;
drstva - seeing; ca - and; nirvidya - being dissatisfied; sarva - all; veda -
%edas; artha - the meaning; sarasya - of the best; suddha - pure;
akhanda - unbroken; tattva - truth; sri-narayanasya - of )ord 'arayana;
sukhamaya - consisting of happiness; tat - of 7im; aradhanasya - of the
orship; ca - and; susthu - clearly; pratipadake - proved; pancaratre -
in the &ancaratra; eva - indeed; gadham - firmly; praveksyanti - ill
e+plain; iti - thus"
Seeing that the imperfect scriptures in the modes of passion and
ignorance bring only a host of troubles# and also seeing that the
original %edas are very difficult to follo properly# and thus being very
dissatisfied ith both of them# the all-knoing scripture authors affirm
the superiority of the &ancaratras# hich describe the pure absolute
truth# )ord 'arayana# and the orship of )ord 'arayana# hich is very
easy to perform"
Text !
tad etad aha nihsamsayesv iti" tasmat jhatiti vedartha- pratipattaye
pancaratram evadhyetavyam ity aha pancaratreti" yata evam tata
upasamharati sankhyam ca yogas ceti"
tat - this; etat - that; aha - said; nihsamsayesv iti - in the verse
beginning ith the ord nihsamsayesu; tasmat - from that; jhatiti - at
once; vedartha - the meaning of the %edas; pratipattaye - to establish;
pancaratram - the &ancaratra; eva - certainly; adhyetavyam - to be
studied; iti - thus; aha - said; pancaratraiti - the vesre beginning ith
the ord pancaratra; yata - from that; evam - thus; tata - from that;
upasamharati - concludes; sankhyam ca yogas ca iti - the verse
beginning ith the ords sankhyam ca yogas caS"
,his is confirmed in the Moksa-dharma verse Buoted here in te+t
11" In the Moksa-dharma verse Buoted here in te+t 1@# it is said that to
Buickly understand the true meaning and purpose of the %edas one
should study the &ancaratras" ,hat conclusion is given its final form in
the Moksa-dharma verse Buoted in this anuccheda in te+t 1."
Text !!
tad evam pancaratra-pratipadya-rupasya sri-bhagavata evam
utkarse sthite atmaramas ca munayah ity ady asakrd apurvam
upadisata sri-bhagavatena pratipadya-rupasya tasya kim utety api
vivecaniyam"
tat - that; evam - thus; pancaratra - of the &ancaratras; pratipadya -
to be established; rupasya - of the form; sri- bhagavata - of the
Supreme &ersonality of Godhead; evam - thus; utkarse - position of
being most e+alted; sthite - situated; atmaramas ca munayah ity adi -
in Srimad-Bhagavatam /";"/H; asakrt - many times; apurvam -
unprecedented; upadisata - shos; sri- bhagavatena - by Srimad-
Bhagavatam; pratipadya-rupasya - the form to be proved; tasya - of
that; kim uta - ho much more=; iti - thus; api - also; vivecaniyam - to
be said"
,hat the form of the Supreme &ersonality of Godhead is the original#
the highest feature of the Supreme is the truth taught in the
&ancaratras" ,his truth is also confirmed by the folloing ords of
Srimad-Bhagavatam -/";"/H23
(ll different varieties of atmaramas -those ho take pleasure in
atma# or spirit self2# especially those established on the path of self-
reali9ation# though freed from all kinds of material bondage# desire to
render unalloyed devotional service unto the &ersonality of Godhead"
,his means that the )ord possesses transcendental Bualities and
therefore can attract everyone# including liberated souls"S6
>hat more need be said=
Text !5
tad etad uktanusarena sada-sivesvara-tri-devi-rupa-vyuho Rpi
nirastah" tasmad eva ca sri-bhagavat-purusayor eva saivagame
sadasivadi-samjne tan-mahima-khyapanaya dhrte iti gamyate" sarva-
sastra-siromanau sri-bhagavate tu tri-devyam eva tat-taratamya-
jijnasa" purusa-bhagavatos tu tat- prasanga eva nasti"
tat - this; etat - that; ukta - said; anusarena - folloing; sada-
sivesvara - of )ord Sadasiva; tri-devi-rupa-vyuhah - the forms of the
three goddesses; api - also; nirastah - rejected; tasmat - therefgore;
eva - indeed; ca - also; sri-bhagavat-purusayoh - of the Supreme
&ersonality of Godhead and the purusa-avatara; eva - indeed;
saivagame - in the Siava scriptures; sadasiva - ith )ord Sadasiva; adi
- beginning; samjne - names; tan-mahima- khyapanaya - for describing
7is glories; dhrte - held; iti - thus; gamyate - is attained; sarva-sastra-
siromanau - in the crest jeel of all scriptures; sri-bhagavate - in
Srimad-Bhagavatam; tu - but; tri-devyam - in the three goddesses; eva
- indeed; tat-taratamya - of the gradations of higher and loer; jijnasa -
the desire to understand; purusa-bhagavatoh - of the purusa-avatara
and the Supreme &ersonality of Godhead; tu - but; tat-prasanga - in
association ith 7im; eva - indeed; na - not; asti - is"
In may also be noted in the conte+t of these ords that )ord
Sadasiva is not the same as the demigod Siva of the three guna-
avataras" In the Siva scriptures it is clearly said that )ord Sadasiva is
an e+pansion of the purusa-avatara and the Supreme &ersonality of
Godhead" In Srimad-Bhagavatam -in Aanto ,en" Ahapter :ighty-nine2#
the crest jeel of all scriptures# the Buestion >ho is the most e+alted
of the three guna- avataras=S is raised" In the anser given there it is
clear that the demigod Siva is not an e+pansion of the Supreme
&ersonality of Godhead and the purusa-avatara"
Text !"
brahmadayo yat krta-setu-pala
yat karanam visvam idam ca maya
ajna-kari yasya pisaca-carya
aho vibhumnas caritam vidambanam
brahmadayah - demigods like Brahma; yat - hose; krta - activities;
setu - religious rites; palah - observers; yat - one ho is; karanam - the
origin of; visvam - the universe; idam - this; ca - also; maya - material
energy; ajna-kari - order carrier; yasya - hose; pisaca - devilish; carya
- activity; ahah - C my )ord; vibhumnah - of the great; caritam -
character; vidambanam - simply imitation"
,he demigod )ord Siva is described in the folloing ords of
Srimad-Bhagavatam -1"/@"0I23
<emigods like Brahma also follo the religious rites observed by
him -Siva2" 7e -Siva2 is the controller of the material energy# hich
causes the creation of the material orld" he is great# and therefore his
devilish activities are simply imitation"S6
Text !#
ity asya trtiye gunavataratvena paramesvarabheda-drstya
tathatvam uktam iti jneyam"
iti - thus; asya - of this; trtiye - in the ,hird Aanto; gunavataratvena
- as a guna-avatar; paramesvarabheda-drstya - by the e+planation that
he is different from the Supreme &ersonality of Godhead; tathatvam -
the state of being like that; uktam - said; iti - thus; jneyam - to be
knon"
Erom these ords of Srimad-Bhagavatam it should be understood
that the demigod Siva is one of the guna-avataras" 7e is different from
the Supreme &ersonality of Godhead"
Text !$
nanu
na te giritrakhila-loka-pala-
virinca-vaikuntha-surendra-gamyam
jyotih param yatra rajas tamas ca
sattvam na yad brahma nirasta-bhedam
ity asya tasya paratvam sruyate evastame"
nanu - is it not said=; na - not; te - of your )ordship; giritra - C king
of the mountains; akhila-loka-pala - all the directors of departments of
material activities; virinca - )ord Brahma; vaikuntha - )ord %isnu;
surendra - the king of heaven; gamyam - they cann understand; jyotih
- effulgence; param - transcendental; yatra - herein; rajah - the mode
of passion; tamas ca - and the mode of ignorance; sattvam - the mode
of goodness; na - not; yad brahma - hich is impersonal Brahma;
nirasta-bhedam - ithout distinction beteen demigods and human
beings; iti - thus; asya - of 7im; tasya - of 7im; paratvam - supremacy;
sruyate - is heard; eva - indeed; astame - in the :ighth Aanto"
7ere someone may protest3 Is it not so that the folloing ords are
found in the :ighth Aanto of Srimad-Bhagavatam -D";"1/23
C )ord Girisa# since the impersonal Brahman effulgence is
transcendental to the material modes of goodness# passion# and
ignorance# the various directors of the material orld certainly cannot
appreciate it or even kno here it is" It is not understandable even to
)ord Brahma# )ord %isnu# or the 5ing of heaven# Mahendra"S6
,hese ords of Srimad-BhagavatamRs :ighth Aanto clearly sho
that )ord Siva is the Supreme &ersonality of Godhead"
Text !%
maivam" mahimna stuyamana hi deva viryena vardhate iti vaidika-
nyayena tad-ayukteh" sa hi stavah kalakuta-nasartham eva"
ma - not; evam - like that; mahimna - glory; stuyamana - praising;
hi - indeed; deva - demigods; viryena - ith poer; vardhate - increase;
iti - thus; vaidika - of the %edas; nyayena - by the e+ample; tad-
ayukteh - not logical for that; sa - that; hi - indeed; stavah - prayer;
kalakuta-nasartham - to destroy the kalakuta poison; eva - indeed"
,o this protest I reply3 It is not so" ,he idea that )ord Siva is the
Supreme &ersonality of Godhead is disproved by the folloing ords of
the %edas3
By glorifying )ord %isnu# the demigods become poerful"S
,he Srimad-Bhagavatam verse you Buoted as an appeal to )ord
Siva begging him to destroy the ocean of 5alakuta poison"
Text 50
tatraiva prite harau bhagavati priye Rham sa-caracarah iti"
tatra - there; eva - indeed; prite harau bhagavati priye Rham sa-
caracarah iti - Srimad-Bhagavatam D";"@H"
In that same chapter of Srimad-Bhagavatam -D";"@H2 )ord Siva
himself affirms the supremacy of )ord %isnu" Siva says3
My dear gentle ife Bhavani# hen one performs benevolent
activities for others# the Supreme &ersonality of Godhead# 7ari# is very
pleased" (nd hen the )ord is pleased# I am also pleased# along ith
all other living creatures"S6
Text 51

tatha navame
vayam na tata prabhavama bhumni"
yasmin pare Rnye Rpy aja-jiva-kosah
bhavanti kale na bhavanti hidrsah
sahasraso yatra vayam bhramamah" iti"
tatha - so; navame - in the 'inth Aanto; vayam - e; na - not; tata -
C my dear son; prabhavama - sufficiently able; bhumni - unto the great
Supreme &ersonality of Godhead; yasmin - in hom; pare - in the
,ranscendence; anye - others; api - even; ja - )ord Brahma; jiva - the
living entities; kosah - the universes; bhavanti - can become; kale - in
due course of time; na - not; bhavanti - can become; hi - indeed; idrsah
- like this; sahasrasah - many thousands and millions; yatra - herein;
vayam - all of us; bhramamah - are rotating; iti - thus"
,hat )ord Siva is not the Supreme &ersonality of Godhead is also
confirmed by these ords of Srimad-Bhagavatam -I"@".?2 here )ord
Siva himself e+plains3
My dear son# I# )ord Brahma# and the other demigods# ho rotate
ithin this universe under the misconception of our greatness# cannot
e+hibit any poer to compete ith the Supreme &ersonality of
Godhead# for innumerable universes and their inhabitants come into
e+istence and are annihilated by the simple direction of the )ord"S6
Text 52
ete vayam yasya vase mahatmanah sthitah sakuntha iva sutra-
yantritah iti ca tad-vakya-virodhat"
ete - vayam yasya vase mahatmanah sthitah sakuntha iva sutra-
yantritah iti - Srimad-Bhagavatam ."/;"01; ca - also; tad- vakya-
virodhat - because of refuting those ords"
In Srimad-Bhagavatam -."/;"012 )ord Siva himself affirms3
,herefore# I orship the Supreme &ersonality of Godhead# ho is
greater than any of us and under hose control are situated all the
demigods# material elements# and senses# and even )ord Brahma and I
myself# like birds bound by a rope"S6
,hese to verses of Srimad-Bhagavatam clearly refute the idea that
)ord Siva is the Supreme &ersonality of Godhead"
Text 5
athava yat sivasya jyotis tatra sthitam paramatmakhyam caitanyam
tat-samyag-jnane tasyapy aksamata yuktaiva"
athava - or; yat - hich; sivasya - of )ord Siva; jyotih - effulgence;
tatra - there; sthitam - situated; paramatmakhyam - called the
Supersoul; caitanyam - coscious; tat- samyag-jnane - in right
knoledge; tasya - of 7im; api - also; aksamata - inability; yukta -
proper; eva - indeed"
Cr# considering this from another point of vie# it may be said that
)ord SivaRs effulgence# hich is described in the verse -Srimad-
Bhagavatam D";"1/# Buoted here in te+t @D2 previously Buoted by you#
is the home of all-knoing )ord %isnu# ho is knon as the
&aramatma# or Supersoul" Fnderstood in this ay# it is Buite proper
that )ord SivaRs effulgence is beyond the living entitiesR understanding"
Text 5!
yad uktam dyu-pataya eva te na yayur antam anantataya tvam api
yad antaranda-nicaya nanu savaranah iti"
yat - hat; uktam - said; dyu-pataya eva te na yayur antam
anantataya tvam api yad antaranda-nicaya nanu savaranah iti -
Srimad- Bhagavatam /H"D;"@/"
,hat )ord %isnu is the Supreme &ersonality of Godhead is also
confirmed by the folloing ords of Srimad-Bhagavatam -/H"D;"@/2#
here the &ersonified %edas pray to )ord %isnu3
Cur dear )ord# although )ord Brahma# the predominating deity of
the highest planet# Brahmaloka# and 5ing Indra# the predominating
demigod of the heavenly planet# as ell as the predominating deities
of the sun planet# the moon planet# etc" are all very confidential
directors of this material orld# they have very little knoledge about
Gou" (nd hat to speak of ordinary human beings and mental
speculators= It is not possible for anyone to enumerate the unlimited
transcendental Bualities of Gour )ordship" 'o one# including the mental
speculators and the demigods in the higher planetary systems is
actually able to estimate the length and breadth of Gour form and
characteristics"S6
Text 55
brahma-samhita-mate tu bhagavad-anga-visesa eva sadasivah" na
tv anyah" yatha tatraiva sarvadi-karana-govinda-kathane
brahma-samhita-mate - in the opinion of Brahma-samhita; tu -
indeed; bhagavad-anga-visesa - as a limb of )ord 5rsnaRs body; eva -
indeed; sadasivah - )ord Sadasiva; na - not; tv - but; anyah - another;
yatha - as; tatra - there; eva - indeed; sarvadi-karana - the original
cause of all causes; govinda - of )ord 5rsna; kathane - in the
description"
In the ords of Brahma-samhita it is said that )ord Sadasiva is a
direct e+pansion of )ord %isnu" 7oever# the other Siva# the demigod
Siva# is not a direct e+pansion of )ord %isnu" ,his is described in the
folloing ords of Brahma- samhita -."D and ."/H2 here )ord 5rsnaRs
status as the original cause of all causes is described in these ords3
Text 5"
niyatih sa rama devi
tat-priya tad-vasamvada
niyatih - regulatri+; sa - she; rama - goddess Rama; devi - goddess;
tat-priya - dear to him; tad-vasamvada - under cotnrol"
Ramadevi# the spiritual -cit2 potency# beloved consort of the
Supreme )ord# is the regulatri+ of all entities"S66
Text 5#
tal-lingam bhagavan sambhur
jyoti-rupah sanatanah
ya yonih sa para saktih ity adi"
tal-lingam - the emblem of 7im; bhagavan - )ord; sambhuh -
Sambhu; jyoti-rupah - the form of light; sanatanah - eternal; ya - hich;
yonih - place of birth; sa - she; para - divine; saktih - potency; iti - thus;
adi - beginning"
,he divine plenary portion of 5rsna creates the mundane orld" at
creation there appears a divine halo of the nature of 7is on
subjective portion -svamsa2" ,his halo is divine Sambhu# the masculine
symbol or manifested emblem of the Supreme )ord" ,his halo is the
dim tilight reflection of the supreme eternal effulgence " ,his
masculine symbol is the subjective portion of divinity ho functions as
progenitor of the mundane orld# subject to the supreme regulatri+
-niyati2" ,he conceiving potency in regard to mundane creation makes
her appearance out of the supreme regulatri+" She is Maya# the limited
non-absolute -apara2 potency# the symbol of mundane feminine
productivity"S6
Text 5$
tasminn avirabhul linge
maha-visnuh ity ady-antam"
tasmin - in that; avirabhut - manifested; linge - emblem; maha-
visnuh - )ord Maha-%isnu; iti - thus; adi - beginning; antam - end"
the )ord of the orld Maha-%isnu is manifest in him -Siva2 by 7is
subjective portion in the form of 7is glance"S66
Text 5%
tad etad abhipretya sadasivatvadi-prasiddhim apy aksipyaha
tat - this; etat - that; abhipretya - underdtanding; sadasivatva - the
status of )ord sadasival adi - beginning; prasiddhim - proof; api - also;
aksipya - throing aay; aha - said"
)ord Sadasiva is thus a direct e+pansion of )ord %isnu" ,herefore
the ords of the folloing verse -Srimad-Bhagavatam /"/D"0/2 refer
not to 7im# but to the demigod Siva3
Text "0
athapi yat-pada-nakhavasrstam
jagad-virincopahrtarhanambhah
sesam punaty anyatamo mukundat
ko nama loke bhagavat-padarthah
atha - therefore; api - certainly; yat - hose; pada-nakha - nails of
the feet; avasrstam - emanating; jagat - the hole universe; virinca -
Brahmaji; upahrta - collected; arhana - orship; ambhah - ater; sa -
along ith; isam - )ord Siva; punati - purifies; anyatamah - ho else;
mukundat - besides the &ersonality of Godhead# Sri 5rsna; kah - ho=;
nama - name; loke - ithin the orld; bhagavat - Supreme )ord; pada -
position; arthah - orth"
>ho can be orthy of the name of the Supreme )ord but the
&ersonality of Godhead# Sri 5rsna= Brahmaji collected the ater
emanating from the nails of 7is feet in order to aard it to )ord Siva as
a orshipful elcome" ,his very ater -the Ganges2 is purifying the
hole universe# including )ord Siva"S6
Text "1
spastam" sri-sutah"
spastam - clear; sri-sutah - Sri Suta Gosvami"
,he meaning of this verse is clear" ,he verse Buoted in the
beginning of this anuccheda as spoken by Srila Suta Gosvami"
Anuccheda 1$
Text 1
tasmat naham sivo na canye ca tac-chakty-ekamsa-bhaginah ity
evam sadhv eva uktam ity aha
tasmat - therefore; na - not; aham - I; sivah - Siva; na - not; ca -
and; anye - others; ca - also; tat-sakti - of 7is potencies; eka - one;
amsa- bhaginah - part; iti - thus; evam - thus; sadhv - ell; eva -
indeed; uktam - spoken; iti - thus; aha - said"
,hat )ord Siva is not the Supreme &ersonality of Godhead is also
very eloBuently said in these ords of the Brahma-vaivarta &urana#
here )ord Siva himself declares3
I# )ord Siva# am not the Supreme &ersonality of Godhead# and the
other demigods are not the Supreme &ersonality of Godhead either"
>e are all parts of one of the Supreme )ordRs transcendental
potencies"S
Text 2
brahma bhavo Rham api yasya kalah kalayah iti"
brahma bhavo Rham api yasya kalah kalayah iti - Srimad-
Bhagavatam /H"?D"1;"
,hat )ord Siva is not the Supreme &ersonality of Godhead is also
confirmed by the folloing ords of Srimad-Bhagavatam -/H"?D"1;2
here )ord Balarama declares3
Brahma# Siva# and I are parts of the parts of )ord 5rsna"S
Text
spastam" sri-baladevah"
spastam - clear; sri-baladevah - )ord Balarama"
,he meaning of this verse is clear" ,his verse as spoken by )ord
Balarama
Anuccheda 1%
Text 1
atha paramatma-parikaresu jivas tasya ca tatastha-laksanam
ksetrajna etah ity atroktam svarupa-laksanam padmottara-
khandadikam anusrtya sri-ramanujacarya- matacarya-varena parama-
vrddha-sri-vaisnava-sampradaya- guruna sri-jamatr-muninopadistam"
atha - no; paramatma - of the Supersoul; parikaresu - among the
associates; jivah - the individual spirit soul; tasya - of 7im; ca - and;
tatastha-laksanam - considered the marginal potency; ksetrajna etah
iti - Srimad-Bhagavatam ."//"/0; atra - here; uktam - said; svarupa-
laksanam - the nature of 7is on form; padmottara-khandadikam -
beginning ith the &adma &urana# Fttara- khanda; anusrtya -
folloing; sri-ramanujacarya - of Sri Ramanuja (carya; mata - the
opinion; acarya-varena - by the great acarya; parama - great; vrddha -
increased; sri-vaisnava-sampradaya - of the Sri %aisnava sampradaya;
guruna - by the spiritual master; sri-jamatr-munina - by Sri !amatr
Muni; upadistam - taught"
,he individual spirit soul is the marginal potency of the )ord" ,he
soul is counted among the associates of the Supersoul" ,his is
e+plained in the folloing ords of Srimad-Bhagavatam -."//"/02
,he individual soul bereft of 5rsna consciousness has many ideas
and activities created in the mind by the e+ternal energy" ,hey have
been e+isting from time immemorial" Sometimes they are manifest in
the aking state and the dream state# but during deep sleep
-unconsciousness2 or trance# they disappear" ( person ho is liberated
in this life -jivan-mukta2 can see all these things vividly"S666
,hat the individual spirit soul is the marginal potency of the
Supreme )ord is confirmed by the statements of &adma &urana#
Fttara-khanda# by the statements of the great Sri %aisnava acarya Sri
Ramanujacarya# and also by the statements of the sage !amata Muni"
Text 2
tatra pranava-vyakhyane padmottara-khandam yatha
jnanasrayo jnana-gunas
cetanah prakrteh parah
na jato nirvikaras ca
eka-rupah svarupa-bhak
tatra - there; pranava-vyakhyane - in the commentary on Cmkara;
padmottara-khandam - the &adma &urana# Fttara-khanda; yatha - as;
jnanasrayah - the shelter of knoledge; jnana- gunah - the Buality of
knoledge; cetanah - consciousness; prakrteh - from nature; parah -
above; na - not; jatah - born; nirvikarah - unchanging; ca - and; eka-
rupah - one form; svarupa- bhak - situated in 7is original form"
,hat the individual spirit soul is the marginal potency of the
Supreme )ord is confirmed by these ords of &adma &urana# Fttara-
khanda# Ahapter IH3
,he individual spirit soul is full of knoledge# virtuous# beyond the
touch of matter# unborn# unchanging# and naturally situated in a single
spiritual form"
Text
anur nityo vyapti-silas
cid-anandatmakas tatha
aham-artho Rvyayah ksetri
bhinna-rupah sanatanah
anuh - atomic; nityah - eternal; vyapti-silah - all-pervaidng; cid-
anandatmakah - full of spiritual bliss; tatha - so; aham-arthah - ego;
avyayah - unchanging; ksetri - the knoer of ther field of activities;
bhinna-rupah - a separated form; sanatanah - eternal"
7e is atomic in si9e# all-pervading ithin the material body# full of
spiritual bliss# a separate and distinct person# unchanging# the knoer
of the field of activities# eternal# and different from others"
Text !
adahyo Rcchedya akledya
asosyo Rksara eva ca
evam-adi-gunair yuktah
sesa-bhutah parasya vai
adahyah - not burn; acchedya - not cut; akledya - not moistened;
asosyah - not ithered; aksara - imperishable; eva - indeed; ca - and;
evam - thus; adi - beginning; gunaih - ith Bualities; yuktah - endoed;
sesa-bhutah - the remainder; parasya - of the Supreme; vai - indeed"
7e cannot be burned# cut# moistened# dried# ithered# or killed" 7e
has these and many other spiritual virtues" 7e is part and parcel of the
Supreme"
Text 5
makarenocyate jivah
ksetrajnah paravan sada
dasa-bhuto harer eva
nanyasyaiva kadacana" iti"
makarena - by the syllable ma; ucyate - is said; jivah - the individual
spirit soul; ksetrajnah - the knoer of the field of activities; paravan -
superior; sada - alays; dasa-bhutah - a servant; hareh - of )ord 7ari;
eva - indeed; na - not; anyasya - of another; eva - indeed; kadacana -
ever; iti - thus"
In the sacred syllable Cm# the letter m stands for the individual
spirit soul" ,he individual soul is the knoer of the field of activities" 7e
is transcendental# and he is# in his original spiritual nature# a servant of
)ord 7ari" 7e is not a servant of anyone else"S
Text "
sri-jamatr-muninapy upadistam yatha
atma na devo na naro
na tiryak sthavaro na ca
na deho nendriyam naiva
manah prano na napi dhih
sri-jamatr-munina - by Sri !amata Muni; api - also; upadistam -
taught; yatha - as; atma - the soul; na - not; devah - a demigod; na -
not; naro - a human; na - not; tiryak - an animal; sthavarah -
stationary; na - not; ca - and; na - nto; dehah - body; na - not; indriyam
- senses; na - not; eva - indeed; manah - the mind; pranah - the life
breath; na - not; na - not; api - also; dhih - the intelligence"
Sri !amata Muni teaches3
,he soul is not a demigod# not a human being# not a animal# not an
unmoving plant# not the material body# not the senses# not the mind#
not the life breath# and not the intelligence"
Text #
na jado na vikari ca
jnana-matratmako na ca
svasmai svayam-prakasah syad
eka-rupah svarupa-bhak
cetano vyapti-silas ca
cid-anandatmakas tatha
na - not; jadah - material; na - not; vikari - subject to change; ca -
and; jnana - knoledge; matra - only; atmakah - self; na - not; ca - and;
svasmai - to himself; svayam-prakasah - personally manifested; syat -
may be; eka-rupah - one form; svarupa-bhak - having his on original
form; cetanah - conscious; vyapti-silah - all-pervading; ca - and; cid-
anandatmakah - full of spiritual knoledge; tatha - so"
,he soul is not made of matter# nor is he subject to the changes
matter imposes" 7is knoledge is not limited to the perception of the
material orld" 7e is conscious" 7e is all- pervading ithin the material
body" 7e is self-manifest" 7e has 7is on original spiritual form# hich
is full of spiritual knoledge and bliss"
Text $
aham-arthah pratiksetram
bhinno Rnur nitya-nirmalah
tatha jnatrtva-kartrtva-
bhoktrtva-nija-dharmakah
paramatmaika-sesatva-
svabhavah sarvada svatah" iti"
aham-arthah - ego; pratiksetram - every field; bhinnah - different;
anuh - atomic; nitya-nirmalah - alays pure; tatha - so; jnatrtva - the
state of being the knoer; kartrtva - the state of being the doer;
bhoktrtva - the state of being the enjoyer; nija - on; dharmakah -
nature; paramatmaika-sesatva-svabhavah - part and patrcel of the
Supreme &ersonality of Godhead; sarvada - alays; svatah - himself; iti
- thus"
he is an individual person# different from other persons" 7e is
atomic in si9e" 7e is eternally pure" In his original spiritual nature he is
a knoer# a doer# and an enjoyer" :ternally he is a part and parcel of
the Supreme &ersonality of Godhead"S
Text %
sri-ramanuja-bhasyanusarena vyakhya ceyam" tatra
devaditvam nirastam evasti tattva-sandarbhe
sri-ramanuja-bhasya - the commentary of Sri Ramanuja (carya;
anusarena - according to; vyakhya - commented; ca - also; iyam - this;
tatra - there; devaditvam - beginnign ith attaing the position of a
demigod; nirastam - rejected; eva - indeed; asti - is; tattva-sandarbhe -
in the ,attva-sandarbha"
In his commentary# Sri Ramanuja (carya gives the same
e+planation" In this ay the idea that the individual soul is a demigod
or other kind of material identity ithin his material orld is clearly
rejected" ,his idea is also rejected in the folloing ords of Srimad-
Bhagavatam -//"1"1I2# hich I have previously Buoted in Sri ,attva-
sandarbha3
Text 10
andesu pesisu tarusv aviniscitesu
prano hi jivam upadhavati tatra tatra
sanne yad indriya-gane Rhami ca prasupte
kutastha asayam rte tad-anusmrtir nah
andesu - in eggs; pesisu - in embryos; tarusv - in plants; aviniscitesu
- undetermined; pranah - life; hi - indeed; jivam - soul; upadhavati -
follos; tatra tatra - herever; sanne - merged; yat - hat; indriya-
gane - senses; ahami - in ego; ca - and; prasupte - sleeping; kutastha -
unchanging; asayam - covering of contaminated consciousness; rte -
ithout; tad-anusmrtih - remembering that; nah - of us"
,he spirit soul is born in many different species of life ithin the
material orld" Some species are born from eggs# others from
embryos# others from the seeds of plants and trees# and others from
perspiration" But in all species of life the prana# or vital air# remains
unchanging and follos the spirit soul from one body to another"
Similarly the spirit soul is eternally the same despite its material
condition of life" >e have practical e+perience of this" >hen e are
absorbed in deep sleep ithout dreaming# the material senses become
inactive# and even the mind and false ego are merged into a dormant
condition" But although the senses# mind# and false ego are inactive#
one remembers upon aking that he# the soul# as peacefully
sleeping"S6
Text 11
ity anena dehaditvam nirasyann aha
iti - thus; anena - by this; dehaditvam - the nody or other things;
nirasyan - rejecting; aha - says"
,he idea that the soul is the material body or some other material
thing is again rejected by these ords of Srimad- Bhagavatam
-//"/H"D23
Text 12
vilaksanah sthula-suksmad
dehad atmeksita sva-drk
yathagnir daruno dahyad
dahako Rnyah prakasakah
vilaksanah - different; sthula-suksmat - from subtle and gross;
dehat - body; atma - the soul; iksita - - is seen; sva - oneself; drk -
seeing; yatha - as; agnih - fire; darunah - fireood; dahyat - to be
burned; dahakah - the burner; anyah - another; prakasakah -
manifestation"
(s fire is different from fireood# so the soul# the seer of things# is
different from the subtle and gross material bodies"S
Text 1
vilaksanatve hetuh iksita tasya tasya drasta prakasas ca" svayam tu
sva-drk sva-prakasa iti" sri-bhagavan"
vilaksanatve - in difference; hetuh - the reason; iksita - the seer;
tasya - of that; tasya - of that; drasta - the seer; prakasah - the light; ca
- also; svayam - personally; tu - but; sva-drk - self seeing; sva- prakasa
- self manifest; iti - thus; sri-bhagavan - the Supreme &ersonality of
Godhead"
,he reason hy the soul is different from the material body is given
in the ord iksitaS hich means he ho seesS" ,he ord sva-drkS
means self- manifestS" ,his verse as spoken by the Supreme
&ersonality of Godhead"
Anuccheda 20
Text 1
jadatvam nirasyann aha
jagrat-svapna-susuptam ca
gunato vrddhi-vrttayah
tasam vilaksano jivah
saksitvena viniscitah
jadatvam - material status; nirasyann - rejecting; aha - says; jagrat-
svapna-susuptam - aking# dreaming# and dreamless sleep; ca - and;
gunatah - from the modes of nature; vrddhi-vrttayah - causes of
increase; tasam - of them; vilaksanah - different; jivah - the soul;
saksitvena - because of being a itness; viniscitah - determined"
,he idea that the soul is material is again rejected in these ords of
Srimad-Bhagavatam -//"/1"0;23
,he soul is different from hatever the modes of nature perform in
aking# dreaming# or dreamless sleep# for the soul is a itness only"S
Text 2
ya tu mayi turye sthito jahyat ity adau paramesvare Rpi turyatva-
prasiddhih"
ya - hich; tu - indeed; mayi turye sthito jahyat ity adau - in Srimad-
Bhagavatam //"/1"0D; paramesvare - in the Supreme )ord; api - also;
turyatva - transcendental nature; prasiddhih - proof"
In Srimad-Bhagavatam -//"/1"0D2# the Supreme &ersonality of
Godhead advises3
,he soul should renounce the material orld and find Me# ho am
alays situated in transcendence"S
In this ay it is proved that the Supreme &ersonality of Godhead is
alays beyond the touch of the material orld"
Text
sanyathaiva
virat hiranyagarbhas ca
karanam cety upadhayah
isasya yat tribhir hinam
turiyam tat padam viduh
sa - that; anyatha - in another ay; eva - indeed; virat -
5sirodakasayi %isnu; hiranyagarbhah - Garbhodakasayi %isnu; ca - and;
karanam - 5aranodakasayi %isnu; ca - and; iti - thus; upadhayah -
designations; isasya - of the Supreme &ersonality of Godhead; yat -
hat; tribhih - by three; hinam - ithout; turiyam - transcendence; tat -
that; padam - state; viduh - kno"
,he ord turiyaS here can also be interpreted in a different ay# as
Srila Sridhara Svami e+plains in these ords -Sri Bhavartha-dipika#
commentary on Srimad-Bhagavatam //"/."/?23
,he )ord has three forms3 /" 5sirodakasayi %isnu# 0"
Garbhodakasayi %isnu# and 5aranodakasayi %isnu" 7is fourth form is
)ord %asudeva" ,hat is hy )ord %asudeva is called TturiyaR -the
fourth2"S
Text !
ity ady-ukte vasudevasya catur-vyuhe turya- kaksakrantatvad va"
sri-bhagavan"
iti - thus; adi - beginning; ukte - said; vasudevasya - of )ord
%asudeva; catur-vyuhe - in the four e+pansions; turya- kaksakrantatvat
- because of being situated in transcendence; va - or; sri-bhagavan -
the Supreme &ersonality of Godhead"
Cr# the ord turiyaS may mean3 (mong the four Aatur- vyuha
forms of the )ord# )ord %asudeva is the fourth" ,hat is hy 7e is called
TturiyaR -the fourth2"S
Anuccheda 21
Text 1
vikaritvam nirasyann aha
visargadyah smasananta
bhava dehasya natmanah
kalanam iva candrasya
kalenavyakta-vartmana
vikaritvam - being subjet to change; nirasyann - refuting; aha - said;
visargadyah - beginning ith creation; smasananta - ending ith
cremation; bhava - states; dehasya - of the body; na - not; atmanah -
of the soul; kalanam - of different phases; iva - like; candrasya - of the
moon; kalena - in time; avyakta - unmanifest; vartmana - by the
pathay"
,hat the soul is subject to change is refuted by these ords of
Srimad-Bhagavatam -//";"@D23
(lthough the invisible movements of time push it through different
phases# the moon is alays unchanged" In this same ay# although the
body is pushed through many changes# hich begin ith birth and end
ith death and cremation# the soul is alays unchanged"S
Text 2
candrasya jalamaya-mandalatvat kalanam surya-praticchavi- rupa-
jyotir-atmakatvad yatha kalanam eva janmadya nasanta bhavah" na tu
candrasya" tatha dehasyaiva te bhava avyakta- vartmana kalena
bhavanti" na tv atmana ity arthah" sri- dattatreyo yadum"
candrasya - of the moon; jalamaya-mandalatvat - bercause of being
a circle made of ater; kalanam - of the phases; surya - from the sun;
praticchavi - reflected; rupa-jyotih - light; atmakatvat - because of;
yatha - as; kalanam - of the phases; eva - indeed; janmadya -
beginning ith birth; nasanta - ending ith death; bhavah - states of
being; na - not; tu - but; candrasya - of the moon; tatha - so; dehasya -
of the body; eva - indeed; te - those; bhava - states; avyakta -
unmanifest; vartmana - by the path; kalena - by time; bhavanti - are;
na - not; tv - but; atmana - of the soul; iti - thus; arthah - the meaning;
sri- dattatreyah - Sri <attatreya; yadum - to 5ing Gadu"
Because the moon is composed of ater# and because it shines ith
light reflected from the sun# the moon itself is not changed hen it
goes through different phases" In the same ay the soul is not
changed hen time forces the material body to go through the
changes that begin ith birth and end ith death" ,his verse as
spoken by Sri <attatreya to 5ing Gadu"
Anuccheda 22
Text 1
jnana-matratmako na ca iti" kim tarhi jnana- matratve Rpi jnana-
saktitvam prakasasya prakasana- saktitvavat tadrsatvam api"
jnana-matratmakah - only knoledge; na - not; ca - also; iti - thus;
kim - hether=; tarhi - then; jnana- matratve - in the state of being only
knoledge; api - also; jnana-saktitvam - the state of being the
knoledge potency; prakasasyaof light; prakasana - manifestation;-
saktitvavat - because of being the potency; tadrsatvam - the state of
being like that; api - also"
,he phrase jnana-matratmako na caS in the verse from !amata
MuniRs teachings -Buoted in this book in anuccheda /I# te+t ;2 means
that the individual soul is not only the potency of transcendental
knoledge# but the soul is also the potency of transcendental glory"
,he soul is described in the folloing ords of Srimad-Bhagavatam
-//"1"1D23
Text 2
natma jajana na marisyati naidhate Rsau
na ksiyate savana-vid-vyabhicarinam hi
sarvatra sasvad-anapayy-upalabdhi-matram
prano yathendriya-balena vikalpitam sat
na - not; atma - the soul; jajana - is born; na - not; marisyati - ill
die; na - not; edhate - gros; asau - he; na - not; ksiyate - diminishes;
savana-vit - the knoer of the the phases of time; vyabhicarinam - in
changing things; hi - indeed; sarvatra - everyhere; sasvat - alays;
anapayi - the companion; upalabdhi - knoledge; matram - only;
pranah - life force; yatha - as; indriya - of the senses; balena - by the
poer; vikalpitam - imagined; sat - hat"
,he soul as never born" It ill never die" It never gros" It never
decays" ,he soul is the itness# observing the changes time forces on
changeable things" ,he soul is consciousness# e+isting alays and in
every situation" (s# influenced by the senses# one mistakenly thinks
the life force changes# so the soul# beildered about his on nature#
thinks that he also changes"S
Text
ity anena tattva-sandarbha eva darsitam" atra upalabdhi- matratve
Rpi savanavittvenokteh spastam eva tadrsa-jnana-saktitvam"
iti - thus; anena - by this; tattva-sandarbha - in the ,attva-
sandarbha; eva - indeed; darsitam - revealed; atra - here; upalabdhi-
matratve - only consciousness; api - even; savana - of time; vittvena -
as the knoer; uktehfrom the statement; spastam - clear; eva - indeed;
tadrsa - like this; jnana - of knoledge; saktitvam - the state of being
the potency"
,his is also shon in the e+planations of Sri ,attva- sandarbha"
7ere the ords upalabdhi-matramS and savana-vitS clearly sho that
the individual soul is the potency of transcendental knoledge"
Text !
ata eva suddho vicaste hy avisuddha-kartuh ity uktam"
ata eva - therefore; suddho vicaste hy avisuddha-kartuh ity uktam -
Srimad-Bhagavatam ."//"/0"
In Srimad-Bhagavatam -."//"/02 the souls is also described in these
ords3
( person ho is liberated in this life -jivan- mukta2 can see all these
things vividly"S6
Text 5
prakarantarenapi tad aha
gunair vicitrah srjatim
sarupah prakrtim prajah
vilokya mumuhe sadyah
sa iha jnana-guhaya
prakarantarena - ith a different kind; api - also; tat - that; aha -
says; gunaih - by the threefold modes; vicitrah - variegated; srjatim -
creating; sarupah - ith forms; prakrtim - material nature; prajah -
living entities; vilokya - having seen; mumuhe - as illusioned; sadyah
- at once; sathe living entity; iha - in this orld; jnana-guhaya - by the
knoledge-covering feature"
<ifferent from the liberated soul is the conditioned soul" ,he
conditioned soul is described in these ords of Srimad- Bhagavatam
-1"0?".23
<ivided into varieties by her threefold modes# material nature
creates the forms of the living entities# and the living entities# seeing
this# are illusioned by the knoledge- covering feature of the illusory
energy"S6
Text "
atra vilokya ity anena" mumuhe ity anena" jnana- guhaya ity anena
ca parag-bhutayah prakrtes tat-krtad ajnanac ca pratyag bhutam yaj
jnanam tat tasya svarupa-
saktir eva syad iti gamyate"
atra - here; vilokya ity anena - by the ord vilokyaS; mumuhe ity
anena - by the ord mumuheS" jnana- guhaya ity anena - by the ord
jnana-guhayaS; ca - also; parag-bhutayah - the unfavorable potencies;
prakrteh - of matter; tat- krtat - done by that; ajnana - from ignorance;
ca - also; pratyak-bhutam - favorable; yaj - hat; jnanam - knoledge;
tat - that; tasya - of that; svarupa - on form; saktih - potency; eva -
indeed; syat - may be; iti - thus; gamyate - is attained"
7ere the ords vilokyaS# mumuheS# and jnana-guhayaS point to
the actions of the inauspicious material potency" <ifferent from that
material potency is the )ordRs internal spiritual potency# hich brings
transcendental knoledge"
Text #
sri-gitopanisadas ca tatha ajnanenavrtam jnanam tena muhyanti
jantavah iti"
sri-gitopanisadah - in Sri Bhagavad-gita; ca - also; tatha
ajnanenavrtam jnanam tena muhyanti jantavah iti - verse /."/."
,he inauspicious material potency is also described in these ords
of Bhagavad-gita -."/.23
:mbodied beings are beildered# hoever# because of the
ignorance that covers their true knoledge"S6
Text $
sri-kapiladevah"
sri-kapiladevah - Sri 5apiladeva"
,he verse Buoted in the beginning of this anuccheda as spoken by
)ord 5apiladeva"
Anuccheda 2
Text 1
sakty-antaram cahuh
sa yad ajaya tv ajam anusayita gunams ca jusan
bhajati sarupatam tad anu mrtyum apeta-bhagah iti"
sakty-antaram - another potency; ca - and; ahuh - said; sa - that;
yat - hich; ajaya - unbron; tv - indeed; ajam - unbron; anusayita - lies
don; gunamsmodes; ca - and; jusan - engaging; bhajati - orships;
sarupatam - having that nature; tat - that; anu - folloing; mrtyum -
death; apeta-bhagah - hose virtues are stolen; iti - thus"
,he material potency is also described in these ords of Srimad-
Bhagavatam -/H"D;"1D23
,he illusory material nature attracts the minute living entity to
embrace her# and as a result he assumes forms composed of her
Bualities" SubseBuently# he loses all of his spiritual Bualities and must
undergo repeated deaths"S666
Text 2
tika ca sa tu jivo yad yasmad ajaya mayaya ajam
avidyam anusayita alinget" tato gunams ca dehendriyadin
jusan sevamana atmataya adhyasyan tad anu tad-anantaram
sarupatam tad-dharma-yogam ca jusann apeta-bhagah
pihitanandadi-gunah san mrtyum samsaram bhajati prapnoti ity
esa"
tika - commenyary; ca - and; sa - this; tu - indeed; jivah - soul; yat -
hat; yasmat - from hich; ajaya - by the unborn; mayaya - maya;
ajam - to the unborn; avidyam - ignorance; anusayita - anusayita;
alinget - embraces; tatah - from that; gunams - modes; ca - and;
dehendriyadin - beginning ith the body and senses; jusan - engaging;
sevamana - engaging; atmataya - as the self; adhyasyan - attaining;
tat - that; anu - folloing; tad-anantaram - after that; sarupatam - ith
a form; tad-dharma-yogam - connecting to that nature; ca - and;
jusann - engaging; apeta-bhagah - apeat-bhagah; pihita - covered;
ananda - bliss; adi-beginning; gunah - Bualities; san - being so; mrtyum
- death; samsaram - the material orld; bhajati - attains; prapnoti -
attains; iti - thus; esa - the meaning"
Srila Sridhara Svami comments3
7ere the ords Tsa tuR mean Tthe individual spirit soulR# TajayaR
means Tby the unborn maya potencyR# TajamR means Tunborn material
ignoranceR# Tand TanusayitaR means TembracesR" TGunanR means Tthe
material body and sensesR# TjusanR means Tacting as if they ere the
selfR# Ttad anuR means Tafter thatR# TsaruatamR means Tith a nature
like thatR# Tjusann apeta- bhagahR means This bliss and other spiritual
Bualities are covered overR# TmrtyumR means Tthe material orld of
repeated birth and deathR# and TbhajatiR means The attainsR"S
Text
srutayah"
srutayah - the &ersonified %edas"
,his verse as spoken by the &ersonified %edas"
(nucheda 0@
Text 1
tatha
tat-sanga-bhramsitaisvaryam
samsarantam kubharyavat
tad agatir abudhasyeha
kim asat karmabhir bhavet
tatha - so; tat-sanga - by association ith the prostitute of
intelligence; bhramsita - taken aay; aisvaryam - the opulence of
independence; samsarantam - undergoing the material ay of life;
kubharyavat - e+actly like a person ho has a polluted ife; tad-agatih
- the movements of the polluted intelligence; abudhasya - of one ho
does not kno; iha - in this orld; kim asat karmabhir bhavet - hat
can be the benefit of performing temporary fruitive activities=
,he inauspicious life of the conditioned soul is again described in
these ords of Srimad-Bhagavatam -?"."/.23
If one becomes the husband of a prostitute# he loses all
independence" Similarly# if a living entity has polluted intelligence# he
prolongs his materialistic life" Erustrated by material nature# he must
follo the movements of the intelligence# hich brings various
conditions of happiness and distress" If one performs fruitive activities
under such conditions# hat ill be the benefit=S6
Text 2
tasyah pumscali-rupaya mayayah sangena bhramsitam aisvaryam
kincit sviya-jnanadi-samarthyam yasya tam" tasya gatih" samsarantam
gacchantam jivam sva-svarupam abudhasyajanata ity uttarenanvayah"
haryasvah"
tasyah - of this; pumscali-rupaya - in the form of a prostitute;
mayayah - maya; sangena - by the association; bhramsitam -
destroyed; aisvaryam - opulence; kincit - something; sviya - on; jnana
- knoledge; adi - beginning ith; samarthyam - ability; yasya - of
hom; tam - him; tasya - of him; gatih - the movement; samsarantam -
traveling; gacchantam - going; jivam - the soul; sva-svarupam - on
form; abudhasya - abudhasya; ajanatah - not knoing; iti - thus;
uttarena - by the last; anvayah - the seBuence; haryasvah - the
7aryasvas"
,his verse e+plains ho# by associating ith the prostitute named
Maya -material illusion2 one loses his spiritual knoledge and other
spiritual opulences -aisvaryam2" Such a soul anders -samsarantam2
ithout any good destination -agatih2" ,hat soul is very foolish
-abudhasya2"
Anuccheda 25
Text 1
tatha isvarasya vimuktasya karpanyam uta bandhanam iti"
tatha - so; isvarasya vimuktasya karpanyam uta bandhanam iti -
Srimad-Bhagavatam 1";"I"
Srimad-Bhagavatam -1";"I2 also declares3
Aertain conditioned souls put forard the theory that the Supreme
Brahman# or the &ersonality of Godhead# is overcome by illusion# or
maya# and at the same time they maintain that 7e is uncondtioned"
,his is against all logic"S6
Text 2
isvarasya kincij jnanadi-saktimatah" sri- maitreyah"
isvarasya - isvarasya; kincit - something; jnanadi - beginning ith
transcendental knoledge; sakti - the potencies; matah - possessing;
sri-maitreyah - Sri Maitreya"
7ere the ord isvarasyaS means of 7e ho is the master of the
knoledge potency and other transcendental potencies alsoS" ,his
verse as spoken by Sri Maitreya"
Anuccheda 2"
Text 1
tatha
vipralabdho mahisyaivam
sarva-prakrti-vancitah
necchann anukaroty ajnah
klaibyat krida-mrgo yatha
tatha - so; vipralabdhah - captivated; mahisya - by teh Bueen; evam
- thus; sarva - all; prakrti - e+istence; vancitah - being cheated; na
icchann - ithout desiring; anukaroti - used to imitate; ajnah - the
foolish king; klaibyat - by force; krida-mrgah - a pet animal; yatha - just
like"
,he inauspicious life of the conditioned soul is also described in
these ords of Srimad-Bhagavatam -@"0."?023
In this ay# 5ing &uranjana as captivated by his nice ife and as
thus cheated" Indeed# he became cheated in his hole e+istence in the
material orld" :ven against that poor foolish kingRs desire# he
remained under the control of his ife# just like a pet animal that
dances according to the order of its master"S6
Text 2
mahisya puranjanya vipralabdhah puranjanah sarvaya prakrtya
jnanadi-rupaya va ncitas tyajitah san necchan tad-icchayaivety arthah"
anukaroti tad dharmam atmany adhyasyeti"
mahisya - mahisya; puranjanya - by the ofe of 5ing puranjana;
vipralabdhah - cheated; puranjanah - &uranjana; sarvaya - all; prakrtya
- by nature; jnanadi- rupaya - beginning ith knoledge; vancitah -
cheated; tyajitah - abandoned; san - being so; na-not; icchan - desiring;
tad- icchaya - ithout desire; eva - indeed; iti - thus; arthah - the
meaning; anukaroti - follos; tat - that; dharmam - nature; atmani - in
the heart; adhyasya - practicing; iti - thus"
7ere the ord mahisyaS means by 5ing &uranjanaRs BueenS#
vipralabdhahS means &uranjana as cheated of his knoledge and all
other opulencesS# and necchanS means ithout desiringS" ,hat is the
meaning" (nukarotiS means in his heart he imitated that natureS"
Text
tatra jivasya saktimattayam parabhidhyanat tu tirohitam tato hy
asya bandha-viparyayau ity etat sutram apy anusandheyam"
tatra - there; jivasya - of the individual soul; saktimattayam - in the
state of being the paster of potencies; para - the Supreme &ersonality
of Godhead; abhidhyanat - by the ill; tubut; tirohitam - ithdran;
tatah - tyhen; hi - indeed; asya - of him; bandha-viparyayau - bondage
and its opposite; iti - thus; etat - this; sutram - sutra; api - also;
anusandheyam - may be considered"
,he relationship beteen the individual soul and the Supreme )ord#
ho is the master of all potencies# is described in these ords of
%edanta-sutra -1"0".23
By the ill of the Supreme &ersonality of Godhead# the illusory
potency maya is ithdran" Indeed# bondage and liberation both come
from the Supreme )ord"S
Text !
sri-naradah sri-pracinabarhisam"
sri-naradah - Sri 'arada; sri-pracinabarhisam - to Sri &racinabarhi"
,he verse Buoted in the beginning of this anuccheda as spoken by
Sri 'arada to Sri &racinabarhi"
Anuccheda 2#
Text 1
purvoktam evartham vyanjayitum svasmai svayam- prakasa ity
uktam" tatha-bhutatvam ca vilaksanah ity ady-ukta- padya eva sva-drk
ity anena vyaktam asti"
purva - previously; uktam - said; eva - indeed; artham - meaning;
vyanjayitum - to manifest; svasmai - to 7imself; svayam - personally;-
prakasa - manifest; iti - thus; uktam - the meaning; tatha-bhutatvam -
the state of being like that; ca - and; vilaksanah - distinguished; iti -
thus; adi - beginning; ukta - spoken; padye - in the verse; eva -
certainly; sva-drk - sva-drk; iti - thus; anena - by this; vyaktam -
manifested; asti - is"
,he individual soul is self manifest" ,his is confirmed by use of the
ords svayam-prakasaS and sva-drkS in Srimad-Bhagavatam //"/H"D
-Buoted here in anuccheda /I# te+t /02"
Text 2
tatra prakasas tavad guna-dravya-bhedena dvi-vidhah" prathame
nijasrayasya sphurti-rupah" dvitiyah sva-para-sphurti- nidanam vastu-
visesah"
tatra - there; prakasah - manifest; tavat - then; guna-dravya-
bhedena - ith the difference of the three material mdoes; dvi- vidhah
- to kinds; prathame - in the first; nija - on; asrayasya - of the
shelter; sphurti - manifestation; rupah - form; dvitiyah - the second;
sva - on; para - other; sphurti - maniefstation; nidanam - cause; vastu
- thing; visesah - specific"
Manifestation is of to kinds" /" self-manifestation# here one is the
seer and 0" manifestation here one is the object that is seen"
Text
tatratmano dravyatvad ayam eva grhyate" yatha dipas caksuh
prakasayan sva-para-sphurtim svayam eva karoti" na tu ghatadi-
prakasa-vat tad-adi-sapeksah" tasmad ayam svayam-prakasah" tathapi
svam prati na prakasate" yata eva jada ity ucyate" atma tu svam
param ca prakasayan svatmanam prati prakasamanatvat svasmai
svayam-prakasah" yata eva cid-rupa ucyate"
tatra - there; atmanah - of the self; dravyatvat - because of being a
thing; ayam - this; eva - indeed; grhyate - is accepted; yatha - as;
dipah - lamp; caksuh - eyes; prakasayan - manifesting; sva-para-
sphurtim - manifested by another; svayam - personally; eva - indeed;
karoti - does; na - not; tu - but; ghatadi - beginning ith a pot; prakasa
- manifestation; vat - like; tat - that; adi - beginning; sapeksah - in
relationship; tasmat - from that; ayam - this; svayam- prakasah - self-
manifested; tathapi - nevertheless; svam - oneself; prati - to; na - not;
prakasate - is manifested; yata - from hich; eva - indeed; jada -
matter; iti - thus; ucyate - is said; atma - self; tu - but; svam - on;
param - another; ca - another; prakasayan - manifesting; svatmanam -
on self; prati - to; prakasamanatvat - because of manifesting;
svasmai - to himself; svayam-prakasah - self-manifest; yata - because;
eva - indeed; cid-rupa - the spiritual form; ucyate - is said"
,he spirit soul should be understood in this ay3 ,he spirit soul has
the poer to light the lamp of the eyes and see various objects" ( clay
pot or other inanimate object has no such poer" In this ay the soul is
self-manifestS -svayam-prakasa2# hich means it has the poer to
manifest things before himself# or in other ords to perceive sense
objects" >hatever does not have that poer of perception is called
inanimate matterS" Because it thus has the poer to perceive itself and
others# the soul is called self-manifestS" ,hat is hy the soul is said to
be spiritual in nature"
Text !
tad uktam anyair api svayam-prakasatvam sva-vyavahare
paranapeksatvam" avedyatve saty aparoksa-vyavahara-yogyatvam
veti"
tat - that; uktam - said; anyaih - by others; api - even; svayam-
prakasatvam - the state of being slef-manifest; sva-vyavahare - in
oneRs on actions; para - others; anapeksatvam - the state of being
ithout reference to; avedyatve - in being unable to kno; sati - being
so; aparoksa - visible to the senses; vyavahara - of activities;
yogyatvam - suitableness; va - or; iti - thus"
Cther thinkers say that self-manifestS means the soul is
independent in its actionsS# and still other thinkers say that self-
manifest S means hen something is not understood# the soul can act
to try to understand itS"
Text 5
tatra purvatra paranapeksyatva-svarupa-laksane dipa- sadharmya-
jadatva-varanaya svasmai-padam apeksyam" paratva- laksane dipader
vedyatva-rupa-vailaksanyam" uttaratra tu spastartham" atah svadrk
svasmai svayam-prakasa ity arthah"
tatra - there; purvatra - previously; para - other; anapeksyatva -
ithout relation; svarupa-laksane - nature; dipa - lamp; sadharmya -
sameness; jadatva - material status; varanaya - for rejecting; svasmai-
padam - the ord svasmai; apeksyam - in relation to; paratva - the
state of being another; laksane - in the nature; dipa - lamp; adeh -
beginning ith; vedyatva - to be knon; rupa - of the form;
vailaksanyam - difference; uttaratra - in a later place; tu - but; spasta -
clear; artham - meaning; atah - from that; svadrk - svadrk; svasmai - to
oneself; svayam-prakasa - personally manifest; iti - thus; arthah - the
meaning"
In the first of these to ideas the idea of the soulRs independence
refutes the idea that the soul is material# like a material lamp" ,his
idea also affirms that the ord svayamS in svayam-prakasaS means
to oneselfS" Because the soul is thus different from a material lamp# it
is clear that the ord svayamS here means to oneselfS" ,he second of
these to ideas is clear in its meaning" In this ay it is clear that the
ord svayam- prakasaS# meaning manifest to oneselfS here has the
same meaning as the ord sva-drkS"
Text "
na casau paramatma-prakasyatve ghata-vat para-prakasyah"
paramatmanas tat-parama-svarupatvena para-prakasyatvabhavat"
evam evaha dvabhyam
na - not; ca - also; asau - he; paramatma - of the Supersoul;
prakasyatve - in the state of being able to be manifested; ghata- vat -
like a clay pot; para-prakasyah - visible to others; paramatmanah - of
the Supersoul; tat-parama-svarupatvena - because of being the
Supreme &ersonality of Godhead; para-prakasyatva - to be manifested
by others; abhavat - because of the non-e+istence; evam - thus; eva -
indeed; aha - said; dvabhyam - ith to verses"
,he Supersoul is not manifested by a source outside 7imself# as
clay pots or other material objects are" Because 7e is the Supreme
&ersonality of Godhead# the Supersoul is not dependent on others for
7is being manifested" ,he )ord 7imself e+plains this in the folloing
ords of Srimad-Bhagavatam -//"00"1H-1/23
Text #
mamanga maya guna-mayy anekadha
vikalpa-buddhis ca gunair vidhatte
vaikarikas tri-vidho Rdhyatmam ekam
athadhibhutam adhidaivam anyat
mama - of Me; anga - C dear one; maya - maya; guna- mayi -
consisting of the modes of material nature; anekadha - many; vikalpa-
buddhih - perceptions; ca - also; gunaih - by the modes; vidhatte -
placed; vaikarikah - transfoirmations; tri-vidhah - three kinds;
adhyatmam - adhyatma; ekam - one; atha - then; adhibhutam -
adhibhuta; adhidaivam - adhidaiva; anyat - another"
My dear Fddhava# My material energy# comprising three modes
and acting through them# manifests the varieties of creation along ith
varieties of consciousness for perceiving them" ,he manifest result of
material transformation is understood in three aspects3 adhyatmika#
adhidaivika# and adhibhautika"666
Text $
drg-rupam arkam vapur atra randhre
parasparam sidhyati yah svatah khe
atma yad esam aparo ya adyah
svayanubhutyakhila-siddha-siddhih
drg-rupam - the form of the eyes; arkam - the sun; vapuh - form;
atra - here; randhre - opening; parasparam - mutual; sidhyati - is
established; yah - ho; svatah - personally; khe - in the sky; atma -
soul; yat - hich; esam - of them; aparah - another; ya - ho; adyah -
beginning; svaya - personally; anubhutya - perceiving; akhila - all;
siddha - manifest; siddhih - source"
Sight# visible form# and the reflected image of the sun ithin the
aperture of the eye all ork together to reveal one another" But the
original sun standing in the sky is self- manifested" Similarly# the
Supreme Soul# the original cause of all entities# ho is thus separate
from all of them# acts by the illumination of 7is on transcendental
e+perience as the ultimate source of manifestation of all mutually
manifesting objects"S666
Text %
vikalpam bhedam tad-buddhis ca" anekadhatvam prapa ncayati
vaikarika iti" aneka-vikaravan apy asau sthula- drstya tavat tri-vidhah"
traividhyam aha adhyatmam ity adina" tani kramenaha drg-adi-
trayena"
vikalpam - manifestation; bhedam - difference; tad-buddhih - the
conception of that; ca - and; anekadhatvam - plurality; prapa ncayati -
cretes; vaikarika - transformations; iti - thus; aneka- vikaravanmany
transformations; api - also; asau - this; sthula - gross; drstya - by
vision; tavat - then; tri-vidhah - three kinds; traividhyam - three kinds;
aha - said; adhyatmam - adhyatma; iti - thus; adina - beginning; tani -
them; kramena - ith the seBuence; aha - said; drg-adi-trayena - by
the three beginning eith the ord drk"
,his verse describes vikalpa -manifestation2# bheda -difference2#
and tad-buddhih -the conceptions of things2" In this ay many different
manifestations are created" ,his is described ith the ord vaikarikaS"
,he ord tri-vidhahS indicates that three kinds of transformations are
present before the gross material vision" ,hese three kinds of
manifestations are described in the passage beginning ith the ord
adhyatmamS -Srimad-Bhagavatam //"00"1H# Buoted here in te+t ;2"
,hey are described# one after the other# in the three verses Srimad-
Bhagavatam //"00"1/-11"
Text 10
vapur amsah" atra randhre drg-goloke pravistam tat trayam ca
parasparam eva sidhyati" na tu svatah" yas tu khe akase arko vartate"
sa punah svatah sidhayti" caksur-visayatve Rpi sva-virodhinah
pratiyogy-apeksabhava-matrena svata ity uktam"
vapuh - vapuh; amsah - part; atra - here; randhre - randhra; drg-
goloke - eye; pravistam - entered; tat - that; trayam - thhree; ca - and;
parasparam - mutual; eva - indeed; sidhyati - is proved; na - not; tu -
but; svatah - personally; yah - hat; tu - indeed; khe - in the sky; akase
- sky; arkah - sun; vartate - is; sa - that; punah - again; svatah -
personally; sidhayti - is established; caksur-visayatve - in the eyeRs
sphere of perception; api - even; sva-virodhinah - self contradicting;
pratiyogi - opposing; apeksa - relation; abhava - absence; matrena -
only; svata - svatah; iti - thus; uktam - said"
7ere the ord vapuhS means partS# atra randhreS means on the
eyeballsS# ,he three manifestations thus ork together -parasparam2
to reveal each other -sidhyati2 on the eyes" ,herefore# they are
mutually dependent" ,hey are not self-manifested and independent"
7oever# the sun -arkah2 in the sky -khe2 is self-manifested -svatah
sidhyati2" :ven in the eyeRs sphere of perception the sun does not need
any other thing in order to be manifested" ,herefore it is self-
manifested -svatah2"
Text 11
evam yatha mandalatmarkah svatah sidhayti" tathatmapity aha yad
yatah purvokta-drstanta-hetor atma esam adhyatmadinam yo Rpara
adyas tesam asrayah" so Rpi svatah sidhyati" kintu svayanubhutyeti cid-
rupatvad visesah" na kevalam etavad api tv akhilanam paraspara-
prakasa-siddhanam siddhir yasmat tatha-bhutah sann iti" sri-bhagavan"
evam - thus; yatha - as; mandala - circle; atma - self; arkah - sun;
svatah - personally; sidhayti - manifested; tatha - so; atma - the
Supersoul; api-also; iti - thus; aha - said; yat - hat; yatah - from hich;
purva - previously; ukta - said; drstanta - e+ample; hetoh - cause; atma
- Supersopul; esam - of them; adhyatmadinam - beginning ith
adhyatma; yah - ho; apara - another; adyah - first; tesam - of them;
asrayah - the shelter; sah - 7e; api - indeed; svatah - personally;
sidhyati - is manifested; kintu - hoever; svayanubhutya - by being self
manifested; iti - thus; cid- rupatvat - because of being spieitual in
nature; visesah - specific; na - not; kevalam - alone; etavat - in that
ay; api - also; tv - indeed; akhilanam - of all; paraspara-prakasa-
siddhanam - mutually manifested; siddhih - manifestation; yasmat -
from hich; tatha-bhutah - in that ay; sann - being so; iti - thus; sri-
bhagavan - the Supreme &ersonality of Godhead"
,his verse e+plains3 (s the sun is self-manifested# so the Supersoul
is self-manifested also"S 7ere the ord yatS means because of the
previously stated e+ampleS" esamS means of the three things that
begin ith adhyatmaS# and yo Rpara adyahS means the shelter of
themS" In this ay the Supersoul is self- manifested" ,he )ord thus acts
by 7is on transcendental e+perience -svayanubhutya2 because 7e is
perfectly spiritual in nature" 7e is not only the cause of 7is on
manifestation# but 7e is also the cause of the manifestation of the
many mutually- dependent beings" ,hat is 7is nature" ,he verse
Buoted in this anuccheda ere spoken by the Supreme &ersonality of
Godhead"
Anuccheda 2$
Text 1
yasmat svarupa-bhutayaiva saktya tatha prakasate" tasmad eka-
rupa-svarupa-bhaktvam api dipavad eva" natma jajana ity adau
upalabdhi-matram ity anenaivoktam atra-padam tad-dharmanam api
svarupanatiriktatvam dhvanayati"
yasmat - from hich; svarupa-bhutaya - internal; eva - indeed;
saktya - potency; tatha - so; prakasate - mBanifests; tasmat - from
that; eka-rupa - one form; svarupa-bhaktvam - hjaving 7is on nature;
api - also; dipavat - like a lamp; eva - indeed; natma jajana ity adau - in
Srimad-Bhagavatam //"1"1D; upalabdhi-matram ity anena - by th
ords upalabdhi-matram; eva - indeed; uktam - said; matra-padam -
the ord matra; tad-dharmanam - of that nature; api - alos; svarupa -
on nature; anatiriktatvamthje state of not being different; dhvanayati
- declares""
,herefore the soul is manifested from the )ordRs internal potency"
:ach soul has one nature# like a lamp" ,he nature of the soul is
described in these ords of Srimad-Bhagavatam -//"1"1D# hich ere
previously Buoted in this book in anuccheda 00# te+t 023
,he soul as never born" It ill never die" It never gros" It never
decays" ,he soul is the itness# observing the changes time forces on
changeable things" ,he soul is consciousness# e+isting alays and in
every situation"S

Text 2
atha cetanatvam nama svasya cid-rupatve Rpy anyasya dehades
cetayitrtvam dipadi-prakasasya prakasayitrtva-vat" tad etat vilaksanah
ity adav eva drstantenoktam" prakasakah iti cetayitrtve hetuh"
atha - no; cetanatvam - consciousness; nama - indeed; svasya -
on; cid-rupatve - spiritual nature; api - also; anyasya - of another;
dehadeh - beginning ith the body; cetayitrtvam - the maker of
consciousness; dipadi-prakasasya - manifestation of lamps and other
like things; prakasayitrtva-vat - like the manifester; tat - that; etat -
this; vilaksanah - different; iti - thus; adav - beginning; eva - indeed;
drstantena - ith the e+ample; uktam - said; prakasakah -
manifestation; iti - thus; cetayitrtve - in the maker of consciousness;
hetuh - the reason"
,hus the soul is spiritual and conscious" (s a lamp or other
luminous object lights up a certain place# so the soul lights up the body
ith consciousness" ,his e+ample is given in Srimad- Bhagavatam
//"/H"D" In that verse the ord prakasahS means the source of
consciousnessS"
Text
vyapti-silatvam udaharisyamane atma ity adau sri- prahlada-vakye
vyapaka ity anenoktam vyapti-silatvam ati- suksmataya sarva-
cetanantah-pravesa-svabhavatvam jnana-matratmako na ca ity atra
cid-anandatmaka ity api hetv- antaram"
vyapti-silatvam - the nature of being all-pervading; udaharisyamane
- to be e+plained; atma ity adau - Srimad- Bhagavatam ;"?"0; sri-
prahlada-vakye - in the ords of Sri &rahlada; vyapaka ity anenoktam -
spoken ith the ord 4vyapakaS; vyapti-silatvam - the nature of being
all-pervading; ati-suksmataya - ith great subtlety; sarva-cetanantah-
pravesa- svabhavatvam - the nature of entering everyoneRs heart;
jnana-matra - simply knoledge; atmakah - self; na - not; ca - also; iti -
thus; atra - here; cid-anandatmaka - spiritual and full of bliss; iti - thus;
api - also; hetv-antaram - another reason"
,hat the Supersoul is all-pervading ill be e+plained later# in this
book# hen Sri &rahladaRs ords of Srimad-Bhagavatam ;"?"/I-01 ill
be Buoted" 7ere the ord vyapakaS means that the Supersoul subtly
enters the hearts of all living beings" Cne reason this is so is that the
)ordRs nature is like that# as e+plained in the ords jnana-matratmako
na caS -7e is not only transcendental knoledge2" (nother reason is
that because 7e is spiritual and full of bliss# therefore the )ord appears
as the Supersoul"
Text !
tasya tasya jada-pratiyogitvena jnanatvam duhkha- pratiyogitvena
tu jnanatvam anandatvam ca" jnanatvam tudahrtam" anandatvam ca
nirupadhi-premaspadatvena sadhayati
tasya - of 7im; tasya - of 7im; jada-pratiyogitvena - because of not
being material in nature; jnanatvam - the nature of transcendental
knoledge; duhkha-pratiyogitvena - because of being free of suffering;
tu - indeed; jnanatvam - the nature of knoledge; anandatvam - the
nature of bliss; ca - also; jnanatvam - the nature of knoledge; tu -
indeed; udahrtam - declared; anandatvam - bliss; ca - and; nirupadhi -
spirituasl and limitless; prema - of love; aspadatvena - because of
being the resting place; sadhayati - establishes"
Because 7e is free from any trace of matter# the Supersoul is filled
ith transcendental knoledge" Because 7e is free from suffering# the
Supersoul is filled ith knoledge and bliss" Because 7e is thus filled
ith transcendental knoledge and bliss# the Supersoul is the abode of
limitless transcendental love" ,his is e+plained in the folloing ords
of Srimad- Bhagavatam -/H"/@".@23
Text 5
tasmat priyatamah svatma
sarvesam eva dehinam
tad-artham eva sakalam
jagac caitac caracaram
tasmat - therefore; priyatamah - most dear; svatma - on self;
sarvesam - of all; eva - indeed; dehinam - embodied beings; tad-
artham - for his sake; eva - indeed; sakalam all; jagac - the universe;
ca - and; etat - this; caracaram - ith moving and nonmoving beings"
,herefore it is the Supersoul that is most dear to every embodied
living being# and it is simply for the satisfaction of the Supersoul that
the hole material creation of moving and nonmoving entities e+ists"S
Text "
spastam" sri-sukah"
spastam - clear; sri-sukah - Sri Sukadeva Gosvami"
,he meaning of this verse is clear" ,his verse as spoken by Srila
Sukadeva Gosvami"
Anuccheda 2%
Text 1
tasmims canandatmake jnane pratibimbam yusmad- arthatvam na
bhavati" kintv atmatvad asmad-arthatvam eva" tac casmad-arthatvam
aham-bhava eva" tato Rham ity etac chabdabhidheyakaram eva jnanam
suddha atma prakrty- aveso Rnyatha nopapadyate" yata evavesat
tadiya-sanghata evaham ity aham-bhavantaram prapnoti" tad etad
abhipretya tasyaham-arthatvam aha
tasmin - in this; ca - and; anandatmake - blissful self; jnane -
knoledge; pratibimbam - reflection; yusmat - of you; arthatvam - the
purpose; na - not; bhavati - is; kintv - hoever; atmatvat - becau9se of
the self; asmad-arthatvam - for our sake; eva - indeed; tac - that; ca -
and; asmad-arthatvam - for our sake; aham- bhava - ego; eva - indeed;
tatah - therefore; aham - I; iti - thus; etac - this; sabda - ord;
abhidheyakaram - to be said; eva - indeed; jnanam - knoledge;
suddha - pure; atma - soul; prakrti - matter; avesah - entrance;
anyatha - otherise; na - not; upapadyate - is attained; yata - from
hich; eva - indeed; avesat - from entrance; tadiya - like that;
sanghata - combination; eva - indeed; aham - I; iti - thus; aham-bhava -
false ego; antaram - after; prapnoti - attains; tat - this; etat - that;
abhipretya - knoing; tasya - of him; aham- arthatvam - false ego; aha
- says"
>hen that blissful spiritual consciousness is pervertedly reflected in
material consciousness# the individual soul thinks# I ill not act for
your benefit" I ill only act for my benefitS" In this ay the individual
soul comes under the grip of materialistic false-ego" ,hus influenced by
false-ego# the pure soul enters the material orld" >ithout this false-
ego it ould not be possible for the soul to enter the material orld" In
this ay the individual soul comes under the grip of false-ego" ,his is
described in the folloing ords of Srimad-Bhagavatam -1"0?"?23
Text 2
evam parabhidhyanena
kartrtvam prakrteh puman
karmasu kriyamanesu
gunair atmani manyate
evam - in this ay; para - other; abhidhyanena - by identification;
kartrtvam - the performance of activities; prakrteh - of the material
nature; puman - the living entity; karmasu kriyamanesu - hile the
activities are being performed; gunaih - by the three modes; atmani -
to himself; manyate - he considers"
Because of his forgetfulness# the transcendental living entity
accepts the influence of material energy as his field of activities# and
thus actuated# he rongly applies the activities to himself"S6
Text
parabhidhyanena prakrty-avesena prakrtir evaham iti mananena
prakrter gunaih kriyamanesu karmasu kartrtvam atmani manyate" atra
niraham-bhavasya parabhidhyanasambhavat paravesa-jatahankarasya
cavarakatvad asty eva tasminn anyo
Rham-bhava-visesah" sa ca suddha-rupa-matra-nisthatvan na samsara-
hetur iti spastam"
parabhidhyanena - arabhidhyanena;prakrty-avesena - by entering
the material orld; prakrtih - matter; eva - indeed; aham - I; iti - thus;
mananena - - thinking; prakrteh - of matter; gunaih - by the modes;
kriyamanesu - being done; karmasu - ac tions; kartrtvam - the doer;
atmani - in the self; manyate - is thought; atra - here; niraham-
bhavasya - freedom from false ego; parabhidhyana - by the false
identification; asambhavat - because of being impossible; paravesa -
entrance; jata - born; ahankarasya - of false ego; ca - also; avarakatvat
- because of covering; asti - is; eva - indeed; tasminn - in that; anyah -
another; aham-bhava-visesah - false ego; sa - that; ca - also; suddha-
rupa-matra-nisthatvan - because of confidence in the spiritual form; na
- not; samsara - of the material orld; hetuh - the cause; iti - thus;
spastam - clear"
7ere the orld parabhidhyanenaS means by entering the material
orld and thinking TI am made of matterR"S In this ay the
transcendental living entity accepts the influence of material energy as
his field of activities# and thus actuated# he rongly applies the
activities to himself -prakrter gunair kriyamanesu karmasu kartrtvam
atmani manyate2" ( person ho is free of false-ego does not think in
this ay" Cnly hen a person is covered by materialistic false-ego does
he think in this ay" ( soul ho is convinced of his spiritual identity
has no reason to enter the material orld" ,hat is clear"
Text !
tad evahankara-dvayam sanne yad indriya-gane Rhami ca prasupte
kutastha asayam rte tad anusmrtir nah ity atra darsitam"
tat - that; eva - indeed; ahankara-dvayam - to kinds of false ego;
sanne yad indriya-gane Rhami ca prasupte kutastha asayam rte tad
anusmrtir nah ity atra - in Srimad-Bhagavatam //"1"1I; darsitam -
revealed"
,he to kinds of false-ego are described in these ords of Srimad-
Bhagavatam -//"1"1I23
>hen the living entity sleeps and the senses# false-ego# and
material consciousness are all dormant# the unchanging soul still
remembers that he had slept"S
Text 5
upadhy-abhimanatmakasyahankarasya prasuptatvat tad anusmrtir
nah ity anena sukham aham asvapsam ity atmano Rhantayaiva
paramarsac ca" ata eva mam aham naj asisam ity atra paramarse Rpi
upadhy-abhimanino Rnusandhanabhavah" anyasya tv ajnana-
saksitvenanusandhanam iti dik" sri-kapiladevah"
upadhy-abhimanatmakasyahankarasya - of the soul covered by
false ego; prasuptatvat - because of tyhe sleeping condition; tat - of
that; anusmrtih - memory; nah - of us; iti - thus; anena - by this;
sukham - happily; aham - I; asvapsam - slept; iti - thus; atmanah - of
the self; ahantaya - by false ego; eva - indeed; paramarsac - from
consideration; ca - and; ata eva - therefgore; mam - myself; aham - I;
na - not; ajnasisam - understood; iti - thus; atra - here; paramarse - in
consideration; api - also; upadhy-abhimaninah - ith material
misidentification; anusandhana - searching; abhavah - non- e+istence;
anyasya - of another; tv - but; ajnana - of ignorance; saksitvena -
because of being the itness; anusandhanam - consideration; iti - thus;
dik - the direction; sri- kapiladevah - )ord 5apiladeva"
:ven though he as asleep# and even though he as in the grip of
materialistic false-ego# the soul still remember his activity of sleeping
-tad-anusmrtir nah2" ,hus# even though he is in the grip of false-ego#
the soul thinks# I slept happily"S :ven though he is in the grip of false-
ego# the soul does not think# I as completely unaare of myself as I
sleptS" ,he conclusion is that the soul is never in a state of
unaareness" ,he verse Buoted in the beginning of this anuccheda
as spoken by )ord 5apiladeva"
Anuccheda 0
Text 1
tatha
nrtyato gayatah pasyan
yathaivanukaroti tan
evam buddhi-gunan pasyann
aniho Rpy anukaryate
tatha - so; nrtyatah - dancing; gayatah - singing; pasyan - seeing;
yatha - as; eva - indeed; anukaroti - imitates; tan - them; evam - thus;
buddhiof intelligence; gunan - Bualities; pasyann - seeing; anihah -
inactive; api - even; anukaryate - is made to imitate"
,he soulRs nature is also described in these ords of Srimad-
Bhagavatam -//"00".123
Seeing others singing and dancing# one may be inclined to imitate
them" In the same ay# seeing the material intelligence# the inactive
spirit soul may be inclined to imitate it"S
Text 2
purvavat" sri-bhagavan"
purvavat - as before; sri-bhagavan - the Supreme &ersonality of
Godhead"
,his verse is harmonious ith the previous e+planations" ,his verse
as spoken by the Supreme &ersonality of Godhead"
Anuccheda 1
Text 1
evam eva svapna-drstantam api ghatayann aha
yad-arthena vinamusya
pumsa atma-viparyayah
pratiyata upadrastuh
sva-siras-chedanadikah
evam - thus; eva - indeed; svapna-drstantam - the e+ample of the
dream; api - also; ghatayann - doing; aha - says; yat - thus; arthena - a
purpose or meaning; vina - ithout; amusya - of such a one; pumsa - of
the living entity; atma-viparyayah - upset about self- identification;
pratiyata - so appear; upadrastuh - of the superficial onlooker; sva-
sirah - on head; chedana-adikah - cutting off"
,he e+ample of the dream is further elaborated in these ords of
Srimad-Bhagavatam -1";"/H23
,he living entity is in distress regarding his self-identity" 7e has no
factual background# like a man ho dreams that he sees his head cut
off"S6
Text 2
upadrastur amusyeti svapna-drastra amuna jivenety arthah" sri-
maitreyah"
upadrastuh - seer; amusya - of him; iti - thus; svapna- drastra -
seeing in a dream; amuna - by him; jivena - by the spirit soul; iti - thus;
arthah - the meaning; sri-maitreyah - Sri Maitreya"
7ere the ords upadrastur amusyaS mean of the spirit soul ho
sees something in a dreamS" ,his verse as spoken by Sri Maitreya"
Anuccheda 2
Text 1
sadhite ca svarupa-bhute Rham-bhave pratiksetram bhinnatvam api
sadhitam" yat tu
sadhite - attained; ca - and; svarupa-bhute - on nature; aham-
bhave - in false ego; pratiksetram - every field of activities;
bhinnatvam - difference; api - also; sadhitam - establ;ished; yat - hat;
tu - but"
Someone may say that it is only because of the influence of the
false-ego that one thinks there are many different souls# each the
itness of a particular field of activities" ,his mistaken idea is refuted
by the )ord 7imself in a passage of Srimad-Bhagavatam that begins
ith these ords -Srimad-Bhagavatam //"/1"0023
Text 2
vastuno yady ananatvam
atmanah prasna idrsah
katham ghateta vo vipra
vaktur va me ka asrayah
vastunah - in truth; yadi - if; ananatvam - the absence of variety;
atmanah - of the soul; prasna - the Buestion; idrsah - like this; katham -
ho=; ghateta - it may be; vah - of you; vipra - C brahmanas; vaktuh -
the speaker; va - or; me - of Me; ka - hat=; asrayah - the shelter"
If your Buestion assumes that all variety is ultimately an illusion#
then ho can such a Buestion be at all meaningful= C brahmanas#
hat is the truth about you and about Me# ho am no speaking to
you=S
Text
ity adau jnani-laukika-guru-ritim tadiya-prakrta- drstim vanusrtya
svasya jivantara-sadharanya-kalpanamaye sri- hamsadeva vakye
jivatmanam ekatvam" tat khalu amsa-bhede Rpi jnanecchun prati
jnanopayogitvena tam avivicyaiva samanakaratvenabheda-vyapadeso
yatha tatraiva
iti - thus; adau - beginning; jnani - of the impersonalists; laukika -
ordinary; guru - guru; ritim - method; tadiya - of this; prakrta -
material; drstim - vision; va - or; anusrtya - folloing; svasya - on; jiva
- souls; antara - other; sadharanya - common nature; kalpanamaye -
imagination; sri- hamsadeva - Sri 7amsadeva; vakye - in the ords;
jivatmanam - of the individual souls; ekatvam - oneness; tat - that;
khalu - indeed; amsa - of parts; bhede - in difference; api - even; jnana
- knoledge; icchun - desiring; prati - to; jnana - knoledge;
upayogitvena - ith appropriateness; tam - that avivicya - not
separating; eva - indeed; samana - eBual; akaratvena - ith form;
abheda - not different; vyapadesah - teaching; yatha - as; tatra - there;
eva - indeed"
7ere )ord 7amsadeva refers to the materialistic idea of the
impersonalist gurus ho claim that all individual souls are one and
there is no true difference beteen them" )ord 7amsadeva rejects this
idea and instead e+plains that the spirit souls# ho are part-and-parcel
of the )ord# are distinct individuals" 7e then says -Srimad-Bhagavatam
//"/1"0123
Text !
pancatmakesu bhutesu
samanesv api vastutah
ko bhavan iti vah prasno
vacarambho hy anarthakah
pancatmakesu - made of five elements; bhutesu - beings;
samanesveBual; api - even; vastutah - in truth; kah - ho=; bhavan -
you; iti - thus; vah - of you; prasnah - the Buestion; vacarambhah -
beginning of ords; hi - indeed; anarthakah - meaningless"
If your Buestion T>ho are Gou=R referred to the material body made
of five elements# elements that are in truth all alike# then your Buestion
as only a meaningless collection of ords"S
Text 5
tatrapy amsa-bhedo Rsty eva" ata uktam svayam-bhagavata suni
caiva svapake ca panditah sama-darsinah iti nirdosam hi samam
brahma ity adi ca"
tatrapi - still; amsa - of parts and parcels; bhedah - difference; asti -
is; eva - indeed; ata - then; uktam - said; svayam-bhagavata - by
theSupreme &ersonality of Godhead 7imself; suni caiva svapake ca
panditah sama-darsinah iti - Bhagavad- gita ."/D; nirdosam hi samam
brahma ity adi - Bhagavad-gita ."/I; ca - also"
,herefore# even though they are all parts-and-parcels of the
Supreme &ersonality of Godhead# the individual spirit souls are
individual# distinct persons# different from the )ord and from each
other" ,he )ord describes the individual souls in these ords
-Bhagavad-gita ."/D-/I23
,he humble sage# by virtue of true knoledge# sees ith eBual
vision a learned and gentle brahmana# a co# an elephant# a dog# and
a dog-eater -outcaste2"6
,hose hose minds are established in sameness and eBuanimity
have already conBuered the conditions of birth and death" ,hey are
flaless like Brahman# and thus they are already situated in
Brahman"S6
Text "
atra brahmeti jiva-brahmaivocyate" yatha yayaham etat sad- asat
sva-mayaya pasye mayi brahmani kalpitam pare iti"
atra - here; brahma - Brahman; iti - thus; jiva-brahma - the spirit
soul; eva - indeed; ucyate - is saud; yatha - as; yayaham etat sad- asat
sva-mayaya pasye mayi brahmani kalpitam pare iti - Srimad-
Bhagavatam /"."0;"
7ere the ord brahmaS indicates the spiritual nature of the
individual soul" ,hat the individual soul is spiritual and transcendental
is described in these ords of Srimad-Bhagavatam -/"."0;23
(s my taste developed# I could reali9e that it as only in my
ignorance that I had accepted gross and subtle material coverings# for
both the )ord and I am transcendental"S6
Text #
mayi brahmani dehatmakam pare brahmani ca jagad-atmakam sad
asat karya-karana-sanghatam sva-visayaka-mayaya jiva- mayakhyaya
deha evaham tatha indra-candrady-atmakam jagad evesvara itidam
kalpitam eva" yaya matya pasye pasyamity arthah" samanakaratvad
eva purvavad anyatra ca so Rham sa ca tvam iti" tad evam sarvesam
eva jivanam ekakaratve sati
mayi - mayi; brahmani - brahmani; dehatmakam - body; pare -
pare; brahmani - brahmani; ca - and; jagad-atmakam - the universe;
sad asat - sad asat; karya-karana-sanghatam - cause and effect; sva-
visayaka - in the range of perception; mayaya - by maya; jiva - soul;
maya - potency; akhyayanamed; deha - body; eva - indeed; aham - I;
tatha - so; indra-candrady-atmakam - beginning ith Indra and Aandra;
jagat - universe; eva - indeed; isvara - controller; iti - thus; idam - this;
kalpitam - considered; eva - indeed; yaya - by hich; matya - idea;
pasye - I see; pasyami - I see; iti - thus; arthah - the meaning; samana -
eBual; akaratvat - because of having a form; eva - indeed; purvavat -
as before; anyatra - in another place; ca - also; sah - he; aham - I; sa -
he; ca - also; tvam - you; iti - thus; tat - that; evam - thus; sarvesam -
of all; eva - indeed; jivanam - souls; ekakaratve - in the state of having
a form; sati - being so"
7ere the ords mayi brahmaniS mean the soul that resides in the
material bodyS# pare brahmaniS mean 7e ho is the soul of the entire
universeS# and sad asatS mean cause and effectS" In this ay the
individual spirit soul# ho is called the jiva-mayaS -the potency that is
the individual soul2 resides in the material body" -7ere 'arada says2 I
am such an individual soulS" (s the individual spirit soul resides in a
particular material body# in the same ay the Supreme &ersonality of
Godhead# ho is the controller of the entire universe# also resides in
the bodies of Indra# Aandra# and all others" 5alpitamS here means
ith this understandingS# yayaS means ith this ideaS# and pasyeS
means I seeS" In this ay# in the previous statements of this book# and
in many other places also in the scriptures # it is seen that the nature
of the individual souls is in many ays like the nature of the Supreme
&ersonality of Godhead 7imself" ,hat is hy in some places the
scriptures declare# ,he Supreme &ersonality of Godhead is like that# I
am like that# and you are also like thatS" ,hat all spirit souls have the
same kind of spiritual nature is also confirmed by these ords of
Srimad-Bhagavatam -//"/H"1023
Text $
yavat syad guna-vaisamyam
tavan nanatvam atmanah
nanatvam atmano yavat
paratantryam tadaiva hi
yavat - as; syat - is; guna-vaisamyam - difference of modes;
tavanthen; nanatvam - variety; atmanah - of the soul; nanatvam -
variety; atmanah - of the soul; yavat - as long as; paratantryam -
superiority; tada - then; eva - indeed; hi - indeed"
(s long as one thinks the different modes of material nature create
different kinds of souls# one ill think that the souls have many
different kinds of natures" (s long as one thinks the souls have many
different kinds of natures# one ill remain in the grip of material
illusion"S
Text %
ity adisu devadi-deha-bheda-krtagantuka-nanatvam nindyate
iti - thus; adisu - beginning; deva - demigods; adi - beginning ith;
deha - of material bodies; bheda - differences; krta - done; agantuka -
attaining; nanatvam - variety; nindyate - is critici9ed"
In these ords the idea that the different species of living entities#
beginning ith the demigods# and descending to the loest forms of
life# house different kinds of souls is strenuously refuted"
Text 10
venu-randhra-vibhedena
bhedah sadjadi-samjnitah
abheda-vyapino vayos
tatha tasya mahatmanah
venu - of a flute; randhra - holes; vibhedena - ith differences;
bhedah - difference; sadjadi-samjnitah - ith the different notes#
beginning ith sadja; abheda-vyapinah - not different; vayoh - of ind;
tatha - so; tasya - of that; mahatmanah - of the soul"
,he idea that a different Supersoul resides in the material bodies of
the different living entities is refuted by these ords of Sri %isnu
&urana -0"/@"1023
( flute has many holes# hich produce different notes and scales#
beginning ith sadja" 7oever# the ind that blos through the flute is
one" In the same ay it is the same Supersoul# 7is identity alays
unchanged# ho stays in different material bodies of the conditioned
souls"S
Text 11
ity adikam tu paramatma-visayakam eva" tad etat sarvam
abhipretya jivanam prati-ksetram bhinnatvam sva-paksatvena
nidarsayanti
iti - thus; adikam - beginning; tu - but; paramatma-visayakam - the
sphere of the Supersoul; eva - indeed; tat - this; etat - that; sarvam -
all; abhipretya - knoing; jivanam - of soul; prati-ksetram - in every
body; bhinnatvam - difference; sva-paksatvena - on side;
nidarsayanti - sho"
,hese ords of Sri %isnu &urana describe the Supersoul" (lthough
the Supersoul residing in the different material bodies is one person#
the individual spirit souls in the different material bodies are all
different persons" ,his is described in the folloing ords of Srimad-
Bhagavatam -/H"D;"1H23
Text 12
aparimita dhruvanubhrto yadi sarva-gatah iti"
aparimita dhruvanubhrto yadi sarva-gatah iti - Srimad- Bhagavatam
/H"D;"1H"
C Supreme :ternalJ If the embodied living entities ere eternal and
all-pervading like Gou# then they ould not be under Gour control" But
if the living entities are accepted as minute energies of Gour )ordship#
then they are at once subject to Gour supreme control" ,herefore real
liberation entails surrender by the living entities to Gour control# and
that surrender ill make them happy" In that constitutional position
only can they be controllers" ,herefore# men ith limited knoledge
ho advocate the monistic theory that God and the living entities are
eBual in all respects are actually misleading themselves and others"S6
Text 1
atra yadi-sabdat purva-pathenaparimitatvam dhruvatvam
casandigdham iti tatra svapaksatvam pascat pathena sarva- gatatvam
tu sandigdham iti tatra para-paksatvam spastam eva"
atra - here; yadi-sabdat - from the ord yadiS; purva- pathena - by
the previous Buotation; aparimitatvam - the state of being limitl;ess;
dhruvatvam - the state of being eternal; ca - also; asandigdham -
untouched by matter; iti - thus; tatra - there; svapaksatvam - on
nature; pascat - then; pathena - by the Buotation; sarva - all; gatatvam
- pervading; tu - but; sandigdham - in contact; iti - thus; tatra - there;
para-paksatvam - the state of being ith others; spastam - clear; eva -
indeed"
,he ords that follo the ord yadiS affirm that the Supreme
&ersonality of Godhead is limitless# eternal# and untouched by matter"
,hat is the Supreme )ordRs nature" ,he ords that follo that
description affirm that the Supreme &ersonality of Godhead is present
everyhere in the material orld" ,hat act establishes the )ordRs
relationship ith the living entities" ,his is clearly stated"
Text 1!
ata eva eko devah sarva-bhutesu gudhah ity adikam paramatma-
param vakyam jivanam anekatvam bodhayati" srutayah"
ata eva - therefore; eko devah sarva-bhutesu gudhah ity adikam -
Sri Svetasvatara Fpanisad ?"//; paramatma-param - teh Supersoul;
vakyam - statement; jivanam - of the individual spirit souls; anekatvam
- plurality; bodhayati - teaches; srutayah - the &ersonified %edas"
,he Supersoul is also described in these ords of Svetasvatara
Fpanisad -?"//23
,he Supreme &ersonality of Godhead manifests 7imself as the all-
pervading Supersoul# the itness present in the hearts of all living
entities" 7e itnesses all activities of the living entity" 7e is the
supreme living force# and yet 7e is transcendental to all material
Bualities"S6
Anuccheda
Text 1
pratiksetra-bhinnatve ketv-antaram anuh iti" anuh paramanur ity
arthah" paramanus ca yasya dig-bhede Rpy amso na kalpayitum
sakyate" sa evamsasya para kastheti tad- vidah" anor apy akhanda-
deha-cetayitrtvam prabhava-visesa- rupad gunad eva bhavati" yatha
sira adau dharyamanasya jatu-jhatitasyapi mahausadhi-
khandasyakhanda-deha-pusti- karanadi-hetuh prabhavah" yatha vayas-
kantader loha-calanadi- hetuh prabhava eva" tadvat" tad etad anutvam
aha suksmanam apy aham jivah iti"
pratiksetra - in every field of activities; bhinnatve - in difference; ket
- reason; antaram - another; anuh - atomic; iti - thus; anuh - atomic;
paramanuh - an atom; iti - thus; arthah - the meaning; paramanuh -
atom; ca - and; yasya - of hich; dik - direction; bhede - in difference;
api - also; amsah - a part; na - not; kalpayitum - to conceive; sakyate -
is able; sa - that; eva - indeed; amsasya - of a part; para kastha -
highest point; iti - thus; tat - that; vidah - understanding; anoh - of an
atom; api - also; akhanda - unbroken; deha - of the body; cetayitrtvam
- the satate of being conscious; prabhava-visesa-rupat - from the
specific poer; gunat - from the Buality; eva - indeed; bhavati - is;
yatha - as; sira - head; adau - in the beginning; dharyamanasya -
holding; jatu- jhatitasya - at once; api - also; mahausadhi - great
medicine; khandasya - broken; akhanda - unbroken; deha - body; pusti
- of nourishment; karana - cause; adi - first; hetuh - cause; prabhavah -
poer; yatha - as; vayas-kantadeh - beginning ith a magnetic; loha -
people; calana - moving; adi - beginning; hetuh - cause; prabhava -
poer; eva - indeed; tadvat - in that ay; tat - this; etat - that;
anutvam - atomic nature; aha - said; suksmanam - of small things; api -
also; aham - I; jivah - the individual soul; iti - thus"
(nother reason hy the individual souls in the different material
bodies are all different persons and are not the same is given in the
ord anuS# hich means atomS" 'o one can count the number of
atoms present in all directions" ,he atom is the smallest of all small
things" ,his is knon by the ise" ,herefore the soul# atomic in si9e#
fills the entire material body ith consciousness" ,hat is the soulRs
nature" (s medicine placed in the mouth strengthens the entire body#
and as a magnet moves pieces of iron# so the soul e+erts its influence
over the material body" ,he atomic nature of the soul is described by
the )ord 7imself in these ords of Srimad-Bhagavatam -//"/?"//23
Cf atomic particles# I am the soul"S
Text 2
tasmat suksmata-parakastha-prapto jiva ity arthah" durjneyatvad
yat suksmatvam tad atra na vivaksitam" mahatam ca mahan aham
suksmanam apy aham jivah iti paraspara- pratiyogitvena vakya-
dvayasyanantaryoktau svarasya-bhangat" prapanca-madhye hi sarva-
karanatvan mahat-tattvasya mahattvam nama vyapakatvam" na tu
prthivy-ady-apeksaya sujneyatvam yatha tadvat prapance jivanam api
suksmatvam paramanutvam eveti svarasyam"
tasmat - therefore; suksmata-parakastha-praptah - being the
smallest of particles; jiva - the individual soul; iti - thus; arthah - the
meaning; durjneyatvat - because of being difficult to understand; yat -
hat; suksmatvam - smalness; tat - that; atra - here; na - not;
vivaksitam - desired to be said; mahatam - of the large; ca - also;
mahan - the largest; aham - I; suksmanam - of the smallest; api - also;
aham - I; jivah - the soul; iti - thus; paraspara - mutual; pratiyogitvena -
opposites; vakya-dvayasya - of the to statements; anantarya - not
ithin; uktau - in the ords; svarasya - appropriateness; bhangat -
because of breaking; prapanca-madhye - in the midst of the material
orld; hi - indeed; sarva-karanatvan - because of being the cause of
all; mahat-tattvasya - of the mahat-tattva; mahattvam - the largeness;
nama - inded; vyapakatvam - the state of being all-pervading; na - not;
tu - indeed; prthivy-ady-apeksaya - in relationj to the material
elements# hich begin ith earth; sujneyatvam - to be easily
understood; yatha - as; tadvat - so; prapance - in the material orld;
jivanam - of the individual spoirit souls; api - also; suksmatvam -
smallness; paramanutvam - atomic nature; eva - indeed; iti - thus;
svarasyam - appropriate"
In this ay it is said that the individual soul is the smallest of the
small" Because it cannot be easily understood# ere ill not here
describe the great smallness of the soulRs si9e" In Srimad-Bhagavatam
-//"/?"//23the Supreme &ersonality of Godhead declares3
Cf great things I am the mahat-tattva# and of small things I am the
spirit soul"S
,hese to statements seem to be mutually contradictory" Because
the Supreme &ersonality of Godhead is the original cause of
everything# 7e is all-pervading in the material orld" In this ay he is
the greatness of the mahat-tattva" 7e is also the smallness of the
individual souls" hich should not be considered material# like earth or
the other material elements" Fnderstood in this ay# the )ordRs
statement is appropriate and logical"
Text
srutayas ca eso Rnuratma cetasa veditavya yasmin pranah
pancadha samvivesa iti" balagra-sata-bhagasya satadha kalpitasya ca
bhago jivah sa vijneyah iti" aragra-matro hy aparo Rpi drstah iti ca"
srutayah - the Srutis; ca - and; esah - he; anuh - atomic; atma -
soul; cetasa - by the mind; veditavya - to be knon; yasmin - in hich;
pranah - the breath; pancadha - in five ays; samvivesa - entered; iti -
thus; balagra - of the tip#of a hair; sata-bhagasya - of a hundredth part;
satadha - in a hundred parts; kalpitasya - considered; ca - also; bhagah
- part; jivah - the soul; sa - he; vijneyah - to be knon; iti - thus; agra-
matrah - the tip; hi - indeed; aparah - not great; api - also; drstah -
seen; iti - thus; ca - also"
,he Sruti-sastras also describe the atomic nature of the individual
soul" In the Mundaka Fpanisad -1"/"I2 it is said3
,he soul is atomic in si9e and can be perceived by perfect
intelligence" ,he atomic soul is floating in five kinds of air -prana#
apana# vyana# samana# and udana2# and is situated ithin the heart"S6
In the Svetasvatara Fpanisad -."I2 it is said3
>hen the upper point of a hair is divided into one hundred parts#
and again each of such parts is further divided into one hundred parts#
each such part is the measurement of the dimension of the spirit
soul"S6
In the Svetasvatara Fpanisad -."D2 it is also said3
,he spirit soul is atomic in si9e"S
Text !
sri-bhagavan"
sri-bhagavan - the Supreme &ersonality of Godhead"
,he verse Buoted in the beginning of this anuccheda as spoken by
the Supreme &ersonality of Godhead"
Anuccheda !
Text 1
tatha aparimita dhruvanubhrto yadi sarva-gata
tarhi na sasyateti niyamo dhruva-netaratha
ajani ca yan-mayam tad avimucya nityantr bhavet
samam anujanatam yad amatam mata-dustataya
tatha - so; aparimita - countless; dhruva - eternal; tanubhrtah -
emobodied souls; yadi - if; sarva-gata - all-pervading; tarhi - then; na -
not; sasyata - rulership; iti - thus; niyamah - rule; dhruva - C eternal
)ord; na - not; itaratha - otherise; ajani - born; ca - and; yan-mayam -
consisting of hom; tat - that; avimucya - not becomign free; nityantr -
controller; bhavet - may be; samam - eBuality; anujanatam - of they
ho kno; yat - hat; amatam - misunderstood; mata - opinion;
dustataya - because of falseness"
,hat the individual souls are different from the Supreme &ersonality
of Godhead is confirmed by these ords of Srimad- Bhagavatam
-/H"D;"1H23
C Supreme :ternalJ If the embodied living entities ere eternal and
all-pervading like Gou# then they ould not be under Gour control" But
if the living entities are accepted as minute energies of Gour )ordship#
then they are at once subject to Gour supreme control" ,herefore real
liberation entails surrender by the living entities to Gour control# and
that surrender ill make them happy" In that constitutional position
only can they be controllers" ,herefore# men ith limited knoledge
ho advocate the monistic theory that God and the living entities are
eBual in all respects are actually misleading themselves and others"S6
Text 2
ayam arthah paramatmano Rmsatvam tasmaj jayamanatvam ca
jivasya sruyate" tatra mamaivamso jiva-loke ity adi siddhe Rmsatve
tavat tasya vibhutvam ayuktam ity ahuh aparimita vastuta evananta-
sankhya nityas ca ye tanu-bhrto jivas te yadi sarva-gata vibhavah syus
tarhi tesam vyapyatvabhavena samatvat sasyateti niyamo na syat"
isvaro niyanta jivo niyamya iti veda-krta-niyamo na ghatata ity arthah"
ayam - this; arthah - the meaning; paramatmanah - of the
Supersoul; amsatvam - the status of a part; tasmaj - from that;
jayamanatvam - the status of being born; ca - also; jivasya - of ths
soul; sruyate - is heard; tatra - there; mamaivamso jiva-loke ity adi - in
Bhagavad-gita /.";; siddhe - proved; amsatve - the status of being a
part; tavat - then; tasya - of 7im; vibhutvam - all-poerfulness and
all-pervasiveness; ayuktam - improper; iti - thus; ahuh - said; aparimita
- aparimita; vastutah - in truth; eva - indeed; ananta - limitless;
sankhya - in number; nityah - eternal; ca - and; ye - ho; tanu-bhrtah -
emobidied souls; jivah - souls; te - they; yadi - if; sarva-gata - all-
pervading; vibhavah - all-pervading; syuh - are; tarhi - then; tesam - of
them; vyapyatvabhavena - ith the absence of being all-pervading;
samatvat - because of eBuality; sasyata - the state of being the
controller; iti - thus; niyamah - the controller; na - not; syat - is; isvarah
- the Supreme &ersonality of Godhead; niyanta - the controller; jivah -
the individual soul; niyamya - the controlled; iti - thus; veda-krta-
niyamah - the conclusion of the %edic scriptures; na - not; ghatata - is;
iti - thus; arthah - the meaning"
7ere is the meaning3 the Sruti-sastras declare that the individual
soul is a part-and-parcel of the Supreme &ersonality of Godhead" ,his
is confirmed in Bhagavad-gita -/.";2# here the Supreme )ord
declares3
,he living entities in this material orld are MVy parts and
parcels"S6
Because they are parts of the )ord# it is not possible for the
individual souls to be all-pervading" ,his verse -Srimad- Bhagavatam
/H"D;"1H2 declares3 C Supreme :ternalJ If the embodied living entities
ere eternal and all-pervading like Gou# then they ould not be under
Gour control"S ,he truth is# hoever# that the Supreme &ersonality of
Godhead is clearly the controller# and the individual spirit souls are
clearly under 7is control" It cannot be claimed that this is not he
conclusion of the %edic literatures"
Text
he dhruva itaratha jivasyanutvena vyapyatva-bhave tu sati na tan-
niyama iti na" api tu sa ghatata evety arthah"
he - C; dhruva - eternal; itaratha - otherise; jivasya - of the
individual soul; anutvena - ith atomic si9e; vyapyatva-bhave - the
state of being all-pervading; tu - but; sati - being so; na - not; tan-
niyama - under Gour control; iti - thus; na - not; api - also; tu - but; sa -
he; ghatata - may be; eva - indeed; iti - thus; arthah - the meaning"
,he verse therefore affirms# If the embodied living entities ere
eternal and all-pervading like Gou# then they ould not be under Gour
control"S ,herefore it is not possible that the individual spirit souls are
all-pervading" ,hat is the meaning"
Text !
atha yato va imani bhutani jayanta iti jayamanatvavasthayam api
vyapya-vyapakatvenaiva niyamya- niyantrtvam bhavati"
atha - no; yatah - from hom; va - indeed; imani - these; bhutani -
living entities; jayanta - are born; iti - thus; jayamanatva - of being
born; avasthayam - in the state; api - even; vyapya - as hat is
pervading; vyapakatvena - as 7e ho is all-pervading; eva - indeed;
niyamya - the controlled; niyantrtvam - the state of being the
controller; bhavati - is"
,hat the individual#souls are manifested from the Supreme
&ersonality of Godhead is e+plained in these ords of ,aittiriya
Fpanisad -1"/"/23
(ll created beings emanate from the (bsolute ,ruth# the Supreme
&ersonality of Godhead"S6
Because the individual spirit souls are manifested from the )ord the
relationship beteen the individual soul and the )ord is that of
controlled -the individual soul2 and controller -the Supreme )ord2 or
the object in hich all-pervasiveness is manifested -the individual soul2
and the person ho is all- pervading -the Supreme )ord2"
Text 5
sarvatraiva karya-karanayos tathabhava-darsanad ity ahuh ajaniti"
yan-mayam yad-upadanakam yaf ajani jatam jayata ity arthah" tad-
upadanam kartr tasya jayamanasya yasmin niyantr bhavet tad
avimucya kincid apy anuktva vyapyaivety arthah"
sarvatra - everyhere; eva - indeed; karya-karanayoh - of cause
and effect; tathabhava-darsanat - from seeing like that; iti - thus; ahuh
- said; ajaniti - ajani; yan-mayam - consisting of hich; yad-
upadanakam - the cause; yaf - hat; ajani - as born; jatam - born;
jayate - born; iti - thus; arthah - the meaning; tad-upadanam - the
cause of that; kartr - the creator; tasya - of that; jayamanasya - being
born; yasmin - in hich; niyantr - the controller; bhavet - is; tat - that;
avimucya - not being free; kincit - something; api - also; anuktva - not
saying; vyapya - pervading; eva - indeed; iti - thus; arthah - the
meaning"
Seeing everyhere the chain of causes and effects are manifested
in this ay# the speaker of this verse says ajaniS -as born" ,he ord
yan-mayamS means consisting of thisS# and yad ajaniS means as
bornS" ,he phrase yan niyantr bhavet tad avimucyaS means 7e is the
creatorS" (lthough not e+plicitly stated# here it is hinted 7e is all-
pervadingS"
Text "
kim ca yad-upadana-rupam paramatmakhyam tattvam kenapy
aparena samam samanam ity anujanatam yah kascit tatha vadati"
tatranujnam api dadatam amatam jnanam na bhavatity arthah" tatra
hetuh mata-dustataya tasya matasyasuddhatvena" tatrasuddhatvam
srutya ca virodhat"
kim ca - furthermore; yad-upadana-rupam - in the form of the
creator; paramatmakhyam - called the Supersoul; tattvam - truth;
kenapi - someho; aparena - by another; samam - eBual; samanam -
eBual; iti - thus; anujanatam - of they ho kno; yah - ho; kascit -
someone; tatha - so; vadati - says; tatra - there; anujnam - knoledge;
api - also; dadatam - gives; amatam - opinion; jnanam - knoledge; na
- not; bhavati - is; iti - thus; arthah" - the meaning; tatra - there; hetuh -
cause; mata-dustataya - mata-dustaya; tasya - of that; matasya - idea;
asuddhatvena" - ith impurity; tatra - there; asuddhatvam - impurity;
srutya - by the srutis; ca - and; virodhat - because of contradiction"
Some thinkers claim that the individual souls are eBual to the
Supersoul# ho is the creator of the the orlds" ,his idea is not true" It
is not real knoledge -amatam2" ,he ord mata-dustatayaS means
this idea is impure# for it contradicts the conclusions of the Sruti-
sastrasS"
Text #
srutis ca asamo va esa paro na hi kascid evam drsyate"sarve tv ete
na va jayante ca mriyante ca chidra hy ete bhavanty atha paro na
jayante na mriyate sarve hy apurnas ca bhavanti iti catur-veda-
sikhayam"
srutih - the Sruti-sastra; ca - and; asamah - not eBual; va - indeed;
esa - he; parah - the Supreme; na - not; hi - indeed; kascit - someone;
evam - thus; drsyate - is seen; sarve - all; tv - indeed; ete - they; na -
not; va - indeed; jayante - are born; ca - and; mriyante - die; ca - and;
chidra - faults; hi - inded; ete - they; bhavanti - are; atha - then; parah -
supreme; na - not; jayante - born; na - not; mriyate - dies; sarve - all;
hi - indeed; apurnah - inferior; ca - also; bhavanti - are; iti - thus; catur-
veda-sikhayam - in the Aatur-veda-sikha"
In the Sruti-sastra# in the Aatur-veda-sikha# it is said3
'o individual soul is eBual to the Supreme &ersonality of Godhead"
(ll individual souls are born# die# and are filled ith many faults" ,he
Supreme &ersonality of Godhead is never born and never dies" (ll the
individual souls are imperfect and subordinate to the )ord"S
Text $
na tat-samas cabhyadhikas ca drsyate iti"
na - not; tat-samah - eBual to 7im; ca - and; abhyadhikah - greater;
caand; drsyate - is seen; iti - thus"
In the Svetasvatara Fpanisad -?"D2 it is said3
'o one is greater than the Supreme &ersonality of Godhead" 'o
one is eBual to the Supreme &ersonality of Godhead"S
Text %
atha kasmad ucyate brahma brmhati brhmayati ca iti canyatra"
atha - no; kasmat - from hom=; ucyate - is said; brahma - the
Supreme; brmhaticreates; brhmayati - sustains; ca - and; iti - thus
canyatra"
In the scriptures it is also said3
>ho created all the orlds= ,he Supreme &ersonality of Godhead
creates and sustains all e+istence"S
Text 10
brhatvad brmhanatvac ca yad brahma paramam viduh iti sri-visnu-
purane"
brhatvat - because of greatness; brmhanatvac - because of making
great; ca - and; yat - hat; brahma - Supreme; paramam - Su reme;
viduh - kno; iti - thus; sri-visnu-purane - Sri %isnu &urana"
In the Sri %isnu &urana -/"/0".;2 it is said3
,he ise kno that the Supreme &ersonality of Godhead is the
master of all# for it is 7e ho creates and sustains all e+istence"S
Text 11
atah paramatmana eva sarva-vyapakatvam" eko devah sarva-
bhutesu gudhah sarva-vyapi sarva-bhutantaratma ity adau" tasmad
anur eva jiva iti"
atah - then; paramatmana - of the Supersoul; eva - indeed; sarva-
vyapakatvam - all-pervasiveness; eko devah sarva- bhutesu gudhah
sarva-vyapi sarva-bhutantaratma ity adau - Svetasvatara Fpanisad
?"//;" tasmat - therefore; anuh - atomic; eva - indeed; jiva - the soul; iti
- thus"
,he SupersoulRs all-pervasiveness is described in these ords of
Svetasvatara Fpanisad -?"//23
,he Supreme &ersonality of Godhead manifests 7imself as the all-
pervading Supersoul# the itness present in the hearts of all living
entities" 7e itnesses all activities of the living entity" 7e is the
supreme living force# and yet 7e is
transcendental to all material Bualities"S6
Erom these ords the truth that the individual spirit souls are
atomic in si9e may also be inferred"
Text 12
yat tu sri-bhagavad-gitasu nityah sarva-gatah sthanuh ity adina
jiva-nirupanam" tatra sarva-gatah sri-bhagavan eva tat- sthas tad-
asritas casav anus ceti sarva-gatah sthanur jivah proktah" srutayah"
yat - hat; tu - indeed; sri-bhagavad-gitasu - in Bhagavad-gita;
nityah sarva-gatah sthanuh ity adina - in Bhagavad-gita 0"0@; jiva-
nirupanam - description of the
individual souls; tatra - there; sarva-gatah - all-pervading; sri-
bhagavanthe Supreme &ersonality of Godhead; eva - indeed; tat- sthah
- staying there; tad-asritah - taking shelter there; ca - and; asau - 7e;
anuh - atomic; ca - and; iti - thus; sarva-gatah - all-pervaing; sthanuh -
staying; jivah - the soul; proktah - said; srutayah - the personified
%edas"
,he soul is also described in these ords of Bhagavad-gita -0"0@23
,he soul is everlasting# all-pervading# unchangeable# immovable#
and eternally the same"S6
In this verse the ord sarva-gatahS -all- pervading2 refers to the
Supreme &ersonality of Godhead" ,he ord sarva-gataS may also refer
to an unchanging atomic individual soul ho takes shelter -gata2 of the
the Supreme &ersonality of Godhead# ho is everything -sarva2" ,he
verse Buoted in the beginning of this anuccheda as spoken by the
&ersonified %edas"
Anuccheda 5
Text 1
atha suddha-svarupatvan nitya-nirmalatvam udahrtam eva suddho
vicaste hy avisuddha-kartuh ity anena"
atha - no; suddha-svarupatvan - because of purity; nitya-
nirmalatvameternal purity; udahrtam - said; eva - indeed; suddho
vicaste hy avisuddha-kartuh ity anena - Srimad-Bhagavatam ."//"/0"
,hat the individual soul is eternally pure in its nature is described in
these ords of Srimad-Bhagavatam -."//"/023
( person ho is pure and liberated in this life can see all these
things vividly"S
Text 2
tatha tenaiva suddhasyapi jnatrtvam apy udahrtam" jnanam ca
nityasya svabhavika-dharmatvan nityam" ata eva na vikriyatmakam
api" tatha caitanya-sambandhena dehadeh kartrtva-darsanat" kvacid
acetanasya kartrtvam ca"
tatha - so; tena - by that; eva - indeed; suddhasya - pure; api - also;
jnatrtvam - the status of being the knoer; api - also; udahrtam - said;
jnanam - knoledge; ca - and;
nityasya - eternal; svabhavika-dharmatvat - because of his on nature;
nityam - eternal; ata eva - therefore; na - not; vikriyatmakam -
subjected to change; api - also; tatha - so; caitanya- sambandhena - by
consciousness; dehadeh - beginning ith the material body; kartrtva -
of beingthe doer; darsanat - because of the sight; kvacit - somehere;
acetanasya - unconscious; kartrtvam - the status of being the doer; ca
- also"
,hese ords e+plain that a soul ho is pure can understand the
truth" ( soul ho is eternally pure knos the eternal truth" Such a soul
is not subjected to various kinds of material transformations" In this
ay a soul ho is conscious of the truth acts in a particular ay in
relation to his material body and the various things of this orld" (
person ho is not aare of the truth acts in a different ay in relation
to these things"
Text
na rte tvat kriyate kincanare ity adav antaryami- caitanya-
sambandhena bhavatity angi-karac ca suddhad eva kartrtvam
pravartate"
na - not; rte - ithout; tvat - you; kriyate - is done; ki ncana -
anything; are - Ch; iti - thus; adav - beginning; antaryami - of the
Supersoul; caitanya-sambandhena - ith aareness; bhavati - is; iti -
thus; angi-karac - from accepting; ca - and; suddhat - from purity; eva -
certainly; kartrtvam - the state of being the doer; pravartate - does"
In the scriptures it is said3
C )ord# ithout Gour help no one has the poer to do anything"S
In this ay the pure soul understands the position of the Supersoul#
the the Supersoul is# ultimately# the real doer of activities"
Text !
tad uktam dehendriya-prana-mano-dhiyo Rmi yad-amsa-viddhah
pracaranti karmasu iti"
tat - that; uktam - said; dehendriya-prana-mano-dhiyo Rmi yad-
amsa-viddhah
pracaranti karmasu iti - Srimad-Bhagavatam ?"/?"0@"
,his is also described in the folloing ords of Srimad- Bhagavatam
-?"/?"0@23
(s iron has the poer to burn hen made red-hot in the
association of fire# so the body# senses# living force# mind# and
intelligence# although merely lumps of matter# can function in their
activities hen infused ith a particle of consciousness by the
Supreme &ersonality of Godhead" (s iron cannot burn unless heated by
fire# the bodily senses cannot act unless favored by the Supreme
Brahman"S6
Text 5
tat tupadhi-pradhanyena pravartamanam upadhi-dharmatvena
vyapadisyate"
tat - that; tu - but; upadhi - designation; pradhanyena - by prime
importance; pravartamanam - being so; upadhi-dharmatvena - by the
nature of the designation;
vyapadisyate - ill be e+plained"
,he superior position of the material nature is described in these
ords of Srimad-Bhagavatam -1"0?"D23
Text "
yatha karya-karana-kartrtve karanam prakrtim viduh ity adau"
yatha karya-karana-kartrtve karanam prakrtim viduh ity adau -
Srimad-Bhagavatam 1"0?"D"
,he cause of the conditioned soulRs body and senses and the
sensesR presiding deities# the demigods# is the material nature" ,his is
understood by learned men" ,he feelings of happiness and distress of
the soul# ho is transcendental by nature# are caused by the spirit soul
himself"S6
Text #
paramatma-pradhanyena pravartamanas tu nirupadhikam evety
aha
paramatma-pradhanyena - the ultimate superiority of the
Supersoul; pravartamanah - being so; tu - indeed; nirupadhikam - free
from matter; eva - indeed; iti - thus; aha - said"
(bove the material nature is the Supersoul" By understanding the
ultimate superiority of the Supersoul# the individual soul attains the
transcendental state here he is freed from the touch of matter" ,his is
described in Srimad-Bhagavatam -//"0."0?2" here the Supreme
&ersonality of Godhead declares3
Text $
sattvikah karako Rsangi
ragandho rajasah smrtah
tamasah smrti-vibhrasto
nirguno mad-apasrayah
sattvikah - in the mode of goodness; karakah - a orker; asangi -
unattached; ragandhah - blinded by passion; rajasah - in the mode of
passion; smrtah - considered;
tamasah - in the mode of ignorance; smrti-vibhrastah - destruction of
memory; nirgunah - freed from the three modes; mad-apasrayah - one
ho takes shelter of Me"
( orker free of attachment is in the mode of goodness# a orker
blinded by personal desire is in the mode of passion# and a orker ho
has completely forgotten ho to tell right from rong is in the mode of
ignorance" But a orker ho has taken shelter of Me is understood to
be transcendental to the modes of nature"S666
Text %
spastam" sri-bhagavan"
spastam - clear; sri-bhagavan - the Supreme &ersonality of
Godhead"
,he meaning of this verse is clear" ,his verse as spoken by the
Supreme &ersonality of Godhead"
Anuccheda "
Text 1
atha bhoktrtvam samvedana-rupatvena yatha tatha tatraiva cid-
rupe paryavasyatity aha
atha - no; bhoktrtvam - the state of being the enjoyer;
samvedana-rupatvena - by perception; yatha - as; tatha - so; tatra -
there; eva - indeed; cid-rupe - in consciousness; paryavasyati -
concludes; iti - thus; aha - said"
,hat the spirit soul e+periences the various perceptions offered in
the material orld is described in these ords of Srimad-Bhagavatam
-1"0?"D23
Text 2
bhoktrtve sukha-duhkhanam purusam prakrteh param iti"
bhoktrtve sukha-duhkhanam purusam prakrteh param iti - Srimad-
Bhagavatam 1"0?"D"
,he feelings of happiness and distress of the soul# ho is
transcendental by nature# are caused by the spirit soul himself"S6
Text
karanam viduh iti purvenaivanvayah" sri-kapiladevah"
karanam - the cause; viduh - the learned understand; iti - thus;
purvena - by the previous; eva - indeed; anvayah - the meaning; sri-
kapiladevah - )ord 5apiladeva"
,he phrase that precedes these ords is karanam viduhS -learned
men kno this is the cause2" ,his verse as spoken by )ord
5apiladeva"
Anuccheda #
Text 1
atha paramatmaika-sesatva-sva-bhavas ceti vyakhyeyam" ekah
paramatmano Rnyah seso Rmsah" sa casau sa ca eka-sesah"
paramatmana eka-sesah paramatmaika-sesah" tasya bhavas tattvam
tad eva sva-bhavah prakrtir yasya sa paramatmaika-sesatva-sva-
bhavah" tatha-bhutas cayam sarvada moksa-dasayam apity arthah"
etadrsatvam casya svatah sva-rupata eva" na tu paricchedadina"
atha - no; paramatma - of the Supersoul; eka-sesatva-sva- bhavah
- an ekasesa-samasa; ca - also; iti - thus; vyakhyeyam - e+plained;
ekah - one; paramatmanah - of the Supersoul; anyah - another; sesah -
the remaining one; amsah - the part; sa - also; ca - and; asau - he; sa -
he; ca - and; eka-sesah - ekasesa; paramatmana - of the Supersoul;
eka- sesah - ekasesa; paramatmaika-sesah - an ekasesa of the
Supersoul;
tasya - of 7im; bhavah - the nature; tattvam - the truth; tat - that; eva -
indeed; sva-bhavah - on nature; prakrtih - nature; yasya - of hom;
sa - 7e; paramatmaika-sesatva-sva-bhavah - an ekasesa of the
Supersoul; tatha-bhutah - like that; ca - also; ayam - 7e; sarvada -
alays; moksa-dasayam - in the condition of being liberated; api - also;
iti - thus; arthah - the meaning; etadrsatvam - the state of being like
that; ca - also; asya - of him; svatah - personally; sva-rupata - by his
on nature; eva - indeed; na - not; tu - but; pariccheda - limitation;
adina - beginning"
Srila Sridhara Svami comments on this verse3
,his is an ekasesa-samasa ith the Supersoul as the first member
of the compound"S
In this ekasesa-samasa the eka is the Supersoul and the sesa is the
part-and-parcel living entity" In this compound ord the nature of the
Supersoul is described" 7ere it is said that the Supersoul is eternally
free from the touch of matter" ,hat is 7is nature" 7e is never subjected
to material limitations"
'ote3 (n ekasesa-samasa is a single ord that refers to to
persons" ,he ord purusamS -the person2 in the previous te+t Buoted
from Supreme &ersonality of Godhead is the ekasesa-samasa referred
to here" ,his ord refers to both the
Supreme &ersonality of Godhead and the individual spirit soul"
Text 2
tadiya-svabhavikacintya-saktya svabhavika-tadiya-rasmi-
paramanu-sthaniyatvat aupadhikavasthayam tv amsena prakrti-
sesatvam api bhavatiti ca svata ity asya bhavah"
tadiya - of 7im; svabhavika - nature; acintya - inconceivable; saktya
- ith the potency; svabhavika - nature; tadiya - of 7im; rasmi - rays of
light; paramanu - atom; sthaniyatvat - of the condition; aupadhika - of
matter; avasthayam - in the condition;
tv - indeed; amsena - as a part; prakrti - nature; sesatvam - the ending;
api - also; bhavati - is; iti - thus; ca - also; svata - personally; iti - thus;
asya - of this; bhavah - the meaning"
By 7is inconceivable potency the Supreme &ersonality of Godhead
manifests the individual souls# ho are 7is parts and parcels and ho
are like atomic particles of light manifested from 7im" Because the
individual souls are thus parts of the Supreme )ord# the use of an
ekasesa-samsa here is appropriate"
Text
sakti-rupatvam casya tatastha-sakty-atmakatvat" tatha tadiya-
rasmi-sthaniyatve Rpi nitya-tad-asrayitvat tad- vyatirekena vyatirekat
hetur jivo Rsya sargadeh ity anusarena
jagat-srstau tat-sadhanatvat" dravya-rupatve Rpi pradhana- samyac
cavagamyate"
sakti-rupatvam - the nature of the potency; ca - and; asya - of 7im;
tatastha-sakty-atmakatvat - because of being the marginal potency;
tatha - so; tadiya-rasmi-sthaniyatve - because of beinmg partcles of
light; api - also; nitya-tad-asrayitvat - because of taking shelter of 7im
eternally; tad-vyatirekena - by being different from 7im; vyatirekat -
because of difference; hetuh - the cause; jivah - the individual spirit
soul; asya - of 7im; sargadeh - beginning ith creation; iti - thus;
anusarena - by folloing; jagat-srstau - in the creation of the material
orld; tat-sadhanatvat - because of that method; dravya-rupatve - in
the nature of the thing; api - also; pradhana - of the most important;
samyat - because of likeness; ca - also; avagamyate - is knon"
,he individual spirit soul is the marginal potency of the Supreme
)ord" ,he soul is a particle of light manifested from the )ord" ,he soul
eternally rests ithin the )ord" In these ays the individual soul is
different from the Supreme )ord" Still# in other ays# the individual soul
is certainly like the )ord" ,he individual soul even shares# to an e+tent#
the )ordRs activity of creating the material orld" ,his is seen in the
folloing ords of Srimad-Bhagavatam -/0";"/D23
Cut of ignorance the living entity performs material activities and
thereby becomes in one sense the cause of the creation# maintenance#
and destruction of the universe"S666
Text !
uktam ca prakrti-visesatvena tasya saktitvam
visnu-saktih para prokta
ksetrajnakhya tathapara
avidya karma-samjnanya
trtiya saktir isyate" iti"
uktam - said; ca - also; prakrti-visesatvena - a specific potency;
tasya - of 7im; saktitvam - the state oif being a potency; visnu- saktih -
the potency of )ord %isnu;
para - spiritual; prokta - it is said; ksetrajnakhya - the potency knon
as ksetrajna; tatha - as ell as; para - spiritual; avidya - ignorance;
karma - fruitive activities;
samjna - knon as; anya - other; trtiya - third; saktih - potency;
isyateknon thus; iti - thus"
,he individual spirit souls are also a specific potency of the
Supreme )ord" ,his is described in the folloing ords of %isnu &urana
-?";"?/ and ?123
,he potency of )ord %isnu is summari9ed in three categories3
namely the spiritual potency# the living entities# and ignorance" ,he
spiritual potency is full of knoledge# the living entities# although
belonging to the spiritual potency# are subject to beilderment# and
the third energy# hich is full of ignorance# is alays visible in
fruitive activities"S6
Text 5
taya tirohitatvac ca
saktih ksetrajna-samjnita
sarva-bhutesu bhupala
taratamyena vartate
iti ca visnu-purane"
taya - by her; tirohitatvac - from being freed from the influence; ca -
also; saktih - the potency; ksetrajna - ksetrajna; samjnita - knon by th
ename; sarva- bhutesu - in different types of bodies; bhupala - C king;
taratamyena - in different degrees; vartate - e+ists; iti - thus; ca - and;
visnu-purane - in %isnu &urana"
,his living entity# covered by the influence of nescience# e+ists in
different forms in the material creation" C king# he is thus
proportionately freed from the influence of
material energy# to greater or lesser degrees"S6
Text "
bhumir apo Rnalo vayuh ity adau bhinna prakrtir astadha ity
antaram"
bhumir apo Rnalo vayuh ity adau bhinna prakrtir astadha ity
antaram - Bhagavad-gita ;"@-.2"
,hat the individual spirit souls are a potency of the )ord also
described by the )ord 7imself in these ords -Bhagavad-gita ;"@-.23
:arth# ater# fire# air# ether# mind# intelligence# and false-ego#
altogether these eight comprise My separated material energies"6
Text #
apareyam itas tv anyam
prakrtim viddhi me param
jiva-bhutam maha-baho
yayedam dharyate jagat
iti sri-gitopanisatsu ca"
apara - inferior; iyam - this; itah - besides this; tv - but; anyam -
another; prakrtim - energy; viddhi - just try to understand; me - My;
param - superior; jiva-bhutam - the living entities; maha- bahah - C
mighty-armed one; yaya - by hom; idam - this; dharyate - being
utili9ed or e+ploited; jagat - the material orld; iti - thus; sri-
gitopanisatsu - in Bhagavad-gita; ca - also"
Besides this inferior nature# C mighty-armed (rjuna# there is a
superior energy of Mine# hich are all living entities ho are struggling
ith material nature and are
sustaining the universe"S6
Text $
visnu-saktih para prokta ity adi visnu-purana-vacane tu tisrnam eva
prthak-saktitva-nirdesat ksetrajnasyavidya- karma-sambandhenaiva
saktitvam iti parastam" kintu sva- rupenaivety ayatam"
visnu-saktih para prokta ity adi visnu-purana-vacane - in the
statement of %isnu &urana ?";"?/; tu - but; tisrnam - of three; eva -
indeed; prthak-saktitva-nirdesat - ecause of the description of distinct
potencies; ksetrajnasya - of ksetrajna; avidya-of ignmorance; karma-
sambandhena - in relationship ith fruitive actions; eva - indeed;
saktitvam - the status of potency; iti - thus; para - superior; astam - is;
kintu - hoever; sva - on; rupena - form; eva - indeed; iti - thus;
ayatam - attained"
In %isnu &urana ?";"?/ -Buoted here in te+t @ of this anuccheda2
three distinct potencies are described" ,here it is stated that even
hen it is in contact ith the potency of ignorance and fruitive
activities# the ksetrajna potency# or the individual souls# are alays
part of the )ordRs spiritual -para2 potency"
Text %
tatha ca sri-bhagavad-gitayam mamaivamsah iti"
tatha - so; ca - and; sri-bhagavad-gitayam - in Sri Bhagavad- gita;
mamaivamsah iti - Bhagavad-gita /.";"
Indeed# the individual spirit souls are all part-and-parcel of the
Supreme )ord 7imself" ,his is confirmed in Bhagavad-gita -/.";2#
here the Supreme )ord declares3
,he living entities in this conditioned orld are My eternal
fragmental parts"S6
Text 10
ata eva apareyam itas tv anyam ity uktam"
ata eva - therefore; apareyam itas tv anyam iti - in Bhagavad- gita
;".; uktam - said"
,hat the individual spirit souls are a spiritual potency of the )ord is
again affirmed by the )ord in these ords -Bhagavad- gita ;".23
Besides this inferior nature# C mighty-armed (rjuna# there is a
superior energy of Mine# hich are all living entities ho are struggling
ith material nature and are
sustaining the universe"S6
Text 11
ksetrajna eta manaso vibhutih ity adau ksetrajna-sabdas ca suddhe
Rpi pravartate" ksetra- sabdasyopalaksana-matratvat"
ksetrajna eta manaso vibhutih ity adau - Srimad- Bhagavatam
."//"/0; ksetrajna-sabdah - the ord ksetrajna; ca - also; suddhe -
pure; api - indeed; pravartate - is; ksetra- sabdasya - of the ord
ksetra; upalaksana-matratvat - because of being a single one standing
for the hole"
In Srimad-Bhagavatam ."//"/0 the ord ksetrajnaS is used to
describe the individual spirit souls" :ven the liberated souls are
described there by that ord" ,he ord ksetrajnaS is here in the
singular# even though all the spirit souls are meant"
Text 12
tad evam saktitve Rpy anyatvam asya tatasthatvat" tatasthatvam ca
maya-sakty-atitatvat" asyavidya-para-bhavadi- rupena dosena
paramatmano lepabhavac cobhaya-kotav apravesat"
tat - that; evam - thus; saktitve - as a potency; api - also; anyatvam
- being another; asya - of him; tatasthatvat - because of being the
marginal potency; tatasthatvam - the state of being the marginal
potency; ca - and; maya-sakty-atitatvat - because of being beyond the
maya potency; asya - of him; avidya-para-bhava - the state of being
beyond ignorance; adi - beginning; rupena - by the form; dosena - ith
the defect; paramatmanah - of the Supersoul; lepa - conmtact;
abhavac - because of the absence; ca - and; ubhaya - both; kotau - on
the border; apravesat - because of not entering"
Because 7e is the marginal potency# the individual soul is different
from the )ord" Because he is superior to the maya potency of material
ignorance# the individual soul is called the marginal potency" Because
his position is on the border beteen the nature of the potency of
material ignorance and the nature of the Supreme &ersonality of
Godhead# the individual spirit soul is called the marginal potency"
Text 1
tasya tac-chaktitve saty api paramatmanas tal-lepabhavas ca yatha
kvacid eka-desa-sthe rasmau chayaya tiraskrte Rpi suryasyatiraskaras
tadvat"
tasya - of him; tac-chaktitve - as the potency of the )ord; sati -
being so; api - even; paramatmanah - of the Supreme &ersonality of
Godhead; tal-lepabhavah - ithout contact; ca - also; yatha - as; kvacit
- somehere; eka-desa-sthe - in one place; rasmau - in light; chayaya -
by shado; tiraskrte - eclipsed; api - eveb; suryasya - od the sun;
atiraskarah - not eclipsed; tadvat - then
:ven though he is the )ordRs potency# the individual soul is not like
the )ord in all respects" (s an ordinary object may sometimes be
covered by a shado# but the sun is never covered by a shado# in the
same ay the individual soul may be beildered
by the illusory potency maya# but the Supreme &ersonality of Godhead
is never beildered"
Text 1!
uktam ca tatasthatvam sri-narada-pancaratre
yat tatastham tu cid-rupam
sva-samvedyad vinirgatam
ranjitam guna-ragena
sa jiva iti kathyate" ity adau"
uktam - said; ca - also; tatasthatvam - the state of being the
marginal potency; sri-narada-pancaratre - in Sri 'arada- pancaratra;
yat - hat; tatastham - marginal; tu - indeed; cid- rupam - spiritual in
nature; sva-samvedyat - because of self-aareness;
vinirgatam - gone aay; ranjitam - agitated; guna - of the modes;
ragena - by desire; sa - he; jiva - the individual spirit soul; iti - thus;
kathyate - is said; iti - thus; adau - beginning"
,hat the individual soul is the )ordRs marginal potency is also
confirmed by these ords of Sri 'arada-pancaratra3
,he )ordRs marginal potency# hich is spiritual# conscious# and
liable to the contamination of the material modes# is called the
individual soul"S
Text 15
ato visnu-purane Rpy antarala eva pathito Rsau" anyatvam ca srutau
asman mayi srjate visvam etat tasmims canyo mayaya sanniruddhah"
tayor anyah pippalam svadv atti ity adau"
atah - the n; visnu-purane - in %isnu &urana; api - also; antarala -
marginal; eva - indeed; pathitah - read; asau - this; anyatvam - the
state of being someone else; ca - also; srutau - in the Sruti-sastra;
asman - from 7im; mayi - ther master of maya; srjate creates; visvam
- the universe; etat - this; tasmimh - in this; ca - and; anyah - another;
mayaya - bythe maya potency; sanniruddhah - stopped; tayoh - of
them; anyah - another; pippalam - the pippala fruit; svadv - seet; atti
- eats; iti - thus; adau - beginning"
,hat the individual soul and the Supreme &ersonality of Godhead
are different is also confirmed by the folloing ords of the
Svetasvatara Fpanisad -@"I23
Simply by studying the %edas it is very difficult for the conditioned
soul# illusioned by maya and trapped in the material orld# to
understand the Supreme &ersonality of Godhead# the controller of the
illusory potency and the creator of the
material universes"S6
,his is also confirmed by the folloing ords of Mundaka Fpanisad
-1"/"/2 and Svetasvatara Fpanisad -@"?-;23
In the individual spirit soul and the Supersoul# Supreme &ersonality
of Godhead# are like to friendly birds sitting on the same tree" Cne of
the birds -the individual atomic soul2 is eating the fruit of the tree -the
sense gratification afforded by the material body2# and the other bird
-the Supersoul2 is not trying to eat these fruits# but is simply atching
7is friend"6
Text 1"
ata evoktam vaisnave
vibheda-janake Rjnane
nasam atyantikam gate
atmano brahmano bhedam
asantam kah karisyati" iti"
ata eva - therefore; uktam - said; vaisnave - in the %isnu &urana;
vibheda - of beilderment; janake - in the cause; aj 0@ane - ignorance;
nasam - destruction; atyantikam - great; gate - attained; atmanah - of
the self; brahmanah - of trhe Supreme
&ersonality of Godhead; bhedam - difference; asantam - not true; kah -
ho=; karisyati - ill do; iti - thus"
,his is also confirmed by the folloing ords of %isnu &urana
-?";"I@23
>hen the false ideas about the difference of the soul are
completely dispelled# ho ill refute the statement that the individual
soul and the Supreme &ersonality of Godhead are different=S
Text 1#
devatva-manusyatvadi-laksano visesato yo bhedas tasya janake Rpy
ajnane nasam gate brahmanah paramatmanah saksad atmano jivasya
yo bhedah svabhavikas tam bhedam asantam kah karisyati" api tu
santam vidyamanam eva sarva eva
karisyatity arthah"
devatva-manusyatvadi - beginning eith the status of a demigod or a
human being; laksanah - nature; visesatah - distinguished; yah - hich;
bhedah - difference; tasya - of that; janake - the creator; api - even;
ajnane - ignorance; nasam - destruction;
gate - attained; brahmanah - of the Brahman; paramatmanah - of the
Supersoul; saksat - directly; atmanah - of the self; jivasya - individual
soul; yah - hich; bhedah - differencve; svabhavikah - nature; tam -
that; bhedam - difference; asantam - untrue; kah - ho; karisyati - iull
make; api - also; tu - indeed; santam - true; vidyamanam - being so;
eva - indeed; sarva - all; eva - indeed; karisyati - ill make; iti - thus;
arthah - the meaning"
7ere the ords vibheda-janake Rjnane nasam gateS mean hen
the illusion of thinking that the demigods# human beings# and other
species of life have different kinds of souls is completely dispelledS"
7ere brahmanahS means of the Supreme &ersonality of GodheadS#
and atmanahS means of the individual spirit soulS" Bhedam asantam
kah karisyatiS means ,hat the individual soul and the Supreme
&ersonality of Godhead are different is the truth" :veryone knos that
it is true"S
Text 1$
uttaratra pathe nasantam ity etasya vidheyatvad anyatharthah"
kasta-srsta eveti moksa-dasayam api tad- amsatvavyabhicarah sva-
bhavika-saktitvad eva"
uttaratra - later; pathe - in the reading; na - not; asantam - untrue;
iti - thus; etasya - of this; vidheyatvat - to be stated; anyatha - another;
arthah - meaning; kasta - of evil and suffering; srsta - created; eva -
indeed; iti - thus; moksa-dasayam - in the
condition of the liberated; api - also; tad- amsatva - being a part and
parcel fo the Supreme &ersonality of Godhead; avyabhicarah - not
changing; sva-bhavika-saktitvat - because of being a potency of the
)ord; eva - indeed"
(n alternate reading of this te+t gives the ords nasantamS instead
of asantamS If this alternate reading is accepted# the last part of this
verse should be interpreted in a different ay" ,hen it means# Because
he is one of the )ordRs potencies# even after attaining liberation the
soul remains alays part-and-parcel of the )ord"S
Text 1%
ata evavidya-vimoksa-purvaka-svarupavasthiti-laksanayam muktau
tal-linasya tat-sadharmyapattir bhavati
ata eva - therefore; avidya - ignorance; vimoksa - liberation;
purvaka - before; svarupa - on form; avasthiti - situation; laksanayam
- in the nature; muktau - liberated; tal-linasya - merged into 7im; tat-
sadharmyapattih - attainment of 7is nature; bhavati - is"
>hen he becomes free from ignorance and situated in his original
constitutional position# the soul is said to be liberated" In this liberated
condition his spiritual nature is like that of the )ord 7imself" ,his is
described in the folloing ords of Mundaka Fpanisad -1"0"I23
Text 20
niranjanah paramam samyam upaiti ity adi srutibhyah"
niranjanah - free from matter; paramam - supreme; samyam -
eBuality; upaiti - attains; iti - thus; adi - beginning; srutibhyah - from
the Sruti-sastras"
>hen he is liberated from the grip of matter# the individual soul
attains a spiritual nature like that of the Supreme )ord 7imself"S
Text 21
idam jnanam upasritya
mama sadharmyam agatah
sarge Rpi nopajayante
pralaye na vyathanti ca
iti sri-gitopanisadbhyas ca"
idam - this; jnanam - knoledge; upasritya - taking shelter of;
mama - My; sadharmyam - nature; agatah - attained; sarge Rpi - even
in the creation; na - never; upajayante - comes in ; pralaye - in the
annihilation; na - nor; vyathanti - disturbed; ca - also; iti - thus; sri-
gitopanisadbhyah - from Sri Bhagavad-gita; ca - also"
,his is also confirmed by the folloing ords of Bhagavad- gita
-/@"02# here the Supreme &ersonality of Godhead declares3
By becoming fi+ed in this knoledge# one can attain to the
transcendental nature# hich is like My on nature" ,hus established#
one is not born at the time of creation nor disturbed at the time of
dissolution"S6
Text 22
ata eva brahma veda brahmaiva bhavati ity adisu ca brahma-
tadatmyam eva bodhayati" svenacintaniya-jnanam bhavati"
ata eva - therefore; brahma - the supreme; veda - knos; brahma -
like the Supreme; eva - indeed; bhavati - becomes; iti - thus; adisu -
beginning; ca - also; brahma-tadatmyam - a nature like that of the
Supreme; eva - indeed; bodhayati - teaches; svena - on; acintaniya -
inconceivable; jnanam - knoledge; bhavati - is"
,his is also confirmed by the folloing ords of Mundaka Fpanisad
-1"0"I23
( person ho understands the Supreme attains a spiritual nature
like that of the Supreme"S
,hese ords teach that the soul attains a spiritual nature like that
of the Supreme" In this ay one comes to understand something of the
inconceivable )ord"
Text 2
tat-svabhavyapattih upapatteh iti-vat"
tat-svabhavya - of 7is nature; apattih - attainment; upapatteh -
%edanta-sutra 1"0"1?; iti - thus; vat - like"
,hat the liberated soul attains a spiritual nature like that of the )ord
is also confirmed by the folloing ords of %edanta- sutra -1"0"1?23
,his is true# for it is reasonable and logical"S
Text 2!
tad evam saktitve siddhe sakti-saktimatoh parasparanupravesat
saktimad-vyatireke sakti-vyatirekat cittvavisesac ca kvacid abheda-
nirdesa ekasminn api vastuni sakti-vaividhya-darsanad bheda-nirdesas
ca nasamanjasah" sri-ramanujiyas tu adhisthanadhisthatror api
jivesayor bheda- vyapadeso vyakti-jatyor gavadi-vyapadesa-vad iti
manyante"
tat - that; evam - thus; saktitve - in the position of being a potency;
siddhe - proved; sakti-saktimatoh - of the potency and the master of
potencies; paraspara - mutual; anupravesat - from entrance; saktimat -
from the master of potencies; vyatireke - different; sakti-vyatirekat -
different from the potency; cittva - considering;
avisesac - from non-difference; ca - and; kvacit - somehere; abheda -
of non-difference; nirdesa - teaching; ekasminn - in ojne place; api -
also; vastuni - thing; sakti - of potencies; vaividhya - variety; darsanat -
from seeing; bheda-nirdesah - teaching of difference; ca - also; na -
not; asamanjasah - improper;" sri-
ramanujiyah - the folloers of Sri Ramanujacarya; tu - but; adhisthana
- of the established; adhisthatroh - of the person ho establishes; api -
also; jiva - of the individual soul; isayoh - of the Supreme &ersonality of
Godhead; bheda - of difference;
vyapadesah - teaching; vyakti - manifestation; jatyoh - of birth; gavadi
- beginning ith cos; vyapadesa - teaching; vat - like; iti - thus;
manyante - considered"
In this ay it is proved that the individual souls are potencies of the
Supreme )ord" ,he potency and the master of potencies have a close
relationship" Still# the potencies are different from the master of
potencies# and the master of potencies is different from 7is potencies"
,hen again# in another sense they are not different from each other"
,hen again# because there are many different potencies# and thus
spiritual variety is very real# it is not rong to discuss the differences
that e+ist ithin the spiritual reality" ,he folloers of Sri
Ramanujacarya also affirm that the creator and 7is creation are
certainly different# that the Supreme &ersonality of Godhead and the
individual spirit soul are certainly different# that the hole and the part
are different# and that# for e+ample# a single co and the sum total of
all cos are different"
Text 25
yatah sri-visnu-purane
yo Ryam tavagato deva
samipam devata-ganah
sa tvam eva jagat-srasta
yatah sarva-gato bhavan" iti"
yatah - because; sri-visnu-purane - in Sri %isnu &urana; yah - ho;
ayam - he; tava - to Gou; agatah - approached; deva - C )ord; samipam
- near; devata-ganah - demigods; sa - he; tvam - Gou; eva - indeed;
jagat-srasta - the creator of the universe; yatah - because; sarva-
gatah - all-pervading; bhavan - Gou; iti - thus"
,hat the individual spirit souls and the Supreme &ersonality of
Godhead are different is also confirmed by the folloing prayer in Sri
%isnu &urana -/"I"?I23
>hoever comes before Gou# be he a demigod# is created by Gou# C
Supreme &ersonality of Godhead"S6
Text 2"
sri-gitasu ca sarvam samapnosi tato pi sarvah iti"
sri-gitasu ca sarvam samapnosi tato pi sarvah iti - in Bhagavad-gita
//"@H"
,his is also confirmed by the folloing ords of Sri Bhagavad-gita
-//"@H23
C Supreme &ersonality of Godhead# Gou are all- pervading# and
thus Gou are everythingJS6
Text 2#
tatra jnanecchun prati sastram abhedam upadisati bhakticchun
prati tu bhedam eva" kvacit tu paramatma- pratibimbatvam yad asya
sruyate yatha
tatra - there; jnana - knoledge; icchun - desiring; prati - to;
sastram - scripture; abhedam - not different; upadisati - teaches;
bhakti - devotional service; icchun - desiring; prati - to; tu - but;
bhedam - difference; eva - indeed; kvacit - somehere; tu - but;
paramatma - of the Supersoul; pratibimbatvam - reflection; yat - hat;
asya - of 7im; sruyate - is heart; yatha - as"
,o persons ho desire impersonal knoledge# the scriptures teach
that the Supreme and the individual souls are not different" ,o persons
ho desire to serve the )ord in devotional service# the scriptures teach
that the Supreme and individual
souls are different" In some places the scriptures declare that the
individual souls are reflections of the Supreme" (n e+ample of this is
found in the folloing ords of Srimad-Bhagavatam -@"0D"?123
Text 2$
yatha purusa atmanam
ekam adarsa-caksusoh
dvidhabhutam avekseta
tathaivantaram avayoh" iti"
yatha - as; purusa - the living entity; atmanam - his body; ekam -
one; adarsa - in am mirror; caksusoh - by the eyes; dvidhabhutam -
e+isting as to; avekseta - sees; tatha - similarly; eva - certainly;
antaram - difference; avayoh - beteen ourselves; iti - thus"
(s a person sees the reflection of his body in a mirror to be one
ith himself and not different# hereas others actually see to bodies#
so in our material condition# in hich the living being is affected and
yet not affected# there is a difference beteen God and the living
entity"S6
Text 2%
tad api jnanecchun praty abheda-drsti- posanartham evocyate" na
vastava-vrttyaiva pratibimbatvena"
tad api - nevertheless; jnanecchun prati - to persons ho desire
impersonal knoledge; abheda-drsti - the vision of being not different;
posanartham - in roder to increase; eva - indeed; ucyate - is said; na -
not; vastava-vrttya - ith reality; eva - indeed; pratibimbatvena - the
state of being a reflection
(lthough# in order to encourage the impersonalists in their idea that
they they are not different from the )ord# it may sometimes be said
that the individual souls are reflections of the )ord# that idea is not
really true" ,he individual souls are not reflections of the )ord"
Text 0
advaya-vada-guru-mate Rpi ambu-vad agrahanat iti nyaya- virodhad
vrddhi-hrasa-bhaktvam antar-bhavad ubhaya-sama njasyad evam iti
nyayena yatha-kathancit pratibimba- sadrsya-matrangi-karac ca"
advaya-vada-guru-mate - in the opinion of the imperosnnalist
gurus; api - even; ambu-vad agrahanat iti - %edanta-sutra 1"0"/I;
nyaya - %edanta; virodhat - because of contradiction; vrddhi-hrasa-
bhaktvam antar-bhavad ubhaya-samanjasyad evam iti
nyayena - %edanta-sutra 1"0"0H; yatha-kathancit - someho;
pratibimba - reflection; sadrsya - similarity; matra - only; angi- karac -
because of accepting; ca - also"
,his idea of the impersonalist gurus# that the individual souls are
reflections of the Supreme# is refuted by the folloing ords of
%edanta-sutra -1"0"/I-0H23
,he individual souls are not reflections of the Supreme# like
reflections of the sun in various bodies of ater" ,he scripturesR
e+ample of a reflection is merely meant to sho the greatness of the
Supreme and the smallness of the individual soul" It is not meant to be
taken literally"S
In this ay the %edanta-sutra affirms that the individual soul is only
like a reflection of the Supreme" ,he soul is not literally a reflection of
the Supreme"
Text 1
tad etat tasya paramatmamsa-rupataya nityatvam sri-
gitopanisadbhir api darsitam mamaivamso jiva-loke jiva-bhutah
sanatanah iti"
tat - that; etat - this; tasya - of him; paramatmamsa-rupataya - as a
part and parcel of the Supreme &ersonality of Godhead; nityatvam -
eternal nature; sri-
gitopanisadbhih - by Sri Bhagavad-gita; api - also; darsitam -
reveasled; mamaivamso jiva-loke jiva-bhutah sanatanah iti -
Bhagavad-gita /.";"
,hat the individual spirit souls are eternally parts-and- parcels of
the Supreme &ersonality of Godhead is confirmed by the )ord 7imself
in these ords of Sri Bhagavad-gita -/.";23
,he living entities in this conditioned orld are My eternal
fragmental parts"S6
Text 2
tad evam amsatvam tavad aha" tatra samasteh
esa hy asesa-sattvanam
atmamsah paramatmanah
adyo Rvataro yatrasau
bhuta-gramo vibhavyate
tat - that; evam - thus; amsatvam - the status of parts and parcels;
tavat - so; aha - said; tatra - there; samasteh - of the totality; esa - this;
hi - certainly; asesa - unlimited; sattvanam - living entities; atma - self;
amsah - part; paramatmanah - of the Supersoul; adyah - the first;
Rvatarah - incarnation; yatra - hereupon; asau - all those; bhuta-
gramah - the aggregate creations; vibhavyate - flourish"
,hat the sum total of all individual souls is a part and parcel of the
)ord is confirmed by these ords of Srimad- Bhagavatam -1"?"D23
,he gigantic universal form of the Supreme )ord is the first
incarnation and plenary portion of the Supersoul" 7e is the self of an
unlimited number of living entities# and in 7im rests the aggregate
creation# hich thus flourishes"S6
Text
tika ca asesa-sattvanam praninam atma" vyasttinam tad-amsatvat"
amso jivah" avataroktis tasmin narayanavirbhavabhiprayena ity esa"
tika - commentary; ca - also; asesa-sattvanam - asesa-sattvanam;
praninam - of living entities; atma - self; vyasttinam - of the
aggregates; tad-amsatvat - because of being a part; amsah - part;
jivah - individual soul; avatara - incarnation; uktih - statement; tasmin -
in 7im; narayana - of )ord 'arayana; avirbhava - manifestation;
abhiprayena - by the meaning; iti - thus; esa - it"
Srila Sridhara Svami comments3
In this verse the ord Tasesa-bhutanamS means of the living
entitiesR" ,his is so because the totality of living entities are part and
parcel of the )ord" ,he ord
TamsahR means Tthe individual spirit soulR# and the ord TavataraR
means Tthe incarnation of )ord 'arayanaR"S
Text !
sri-sukah"
sri-sukah - Sri Sukadeva Gosvami"
,his verse as spoken by Srila Sukadeva Gosvami"
Anuccheda $
Text 1
atha vyasteh
ekasyaiva mamamsasya
jivasyaiva maha-mate
bandho Rsyavidyamanadir
vidyaya ca tathetarah
atha - no; vyasteh - of the individual; ekasya - one; eva - indeed;
mama - of Me; amsasya - part; jivasya - of the soul; eva - indeed;
maha-mate - C noble-hearted one; bandhah - bondage; asya - of him;
avidyaya - by ignorance; anadih - ithout beginning; vidyaya - by
knoledge; ca - also; tatha - so; itarah - the other"
,hat each individual soul# taken for himself# is a part and parcel of
the )ord is confirmed by these ords spoken by the Supreme )ord
7imself -Srimad-Bhagavatam //"//"@23
C most intelligent Fddhava# the living entity# called jiva# is part and
parcel of Me# but due to ignorance he has been suffering in material
bondage since time immemorial" By knoledge# hoever# he can be
liberated"S666
Text 2
itaro moksah" atra rasmi-paramanu-sthaniyo vyasttih" tatra
sarvabhimani kascit samasttir iti jneyam" sri- bhagavan"
itarah - itarah; moksah - liberation; atra - here; rasmi-paramanu-
sthaniyah - of the atomic particles of sunlight; vyasttih - the individual;
tatra - there; sarvabhimani - in conseration of the totality; kascit -
something; samasttih - totality; iti - thus; jneyam - to be knon; sri-
bhagavan - the Supreme &ersonality of Godhead"
7ere the ord itarahS means liberationS" 7ere the individual soul is
like a single particle of sunlight# and the sum total of all individual
souls is like the sum total
of all sunlight" In this ay it should be understood" ,his verse as
spoken by the Supreme &ersonality of Godhead
S'( Pa'amatma)&anda'*ha
Volume Th'ee
Anuccheda %
Text 1
tatra saktitvenaivamsatvam vyajayanti
tatra - there; saktitvena - because of being a potency; eva - indeed;
amsatvam - the status of being a part and parcel; vyajayanti - reveals"
,hat the individual soulRs nature is to be both a potency of the )ord
and a part and parcel of the )ord is confirmed by the folloing prayer
-Srimad-Bhagavatam /H"D;"0H23
Text 2
sva-krta-puresv amisv abahir-antar-asamvahanam
tava purusam vadanty akhila-sakti-dhrto Rmsa-krtam" iti"
sva-krta - created by 7im; puresv - in the bodies; amisv - in them;
abahir-antar-asamvahanam - neither ithin nor ithout; tava - of Gou;
purusam - the living entity; vadanti - says; akhila-sakti-dhrtah - the
master of all potencies; amsa-krtam - manifested as a part and parcel;
iti - thus"
It is e+plained in the %edic literatures that the living entities
entrapped in different species of life are part and parcel of the
Supreme )ord"S6
Text
abahir-antara-samvahanam bahir bahirangani karyani" antah
antarangani karanani tair asamvaranam karya-karanair asamsprstam"
amsa-krtam amsam ity arthah" akhila-sakti-dhrtah sarva-sakti-
dharasyeti visesanam jiva-sakti-visistasyaiva tava jivo Rmso na tu
suddhasyeti gamayitva jivasya tac-chakti- rupatvenaivamsatvam ity
etad vyaayanti"
abahir-antara-samvahanam - abahir-antara-samvahanam; bahih -
bahir; bahirangani - e+ternal; karyani" - actions; antah - antah;
antarangani - internal; karanani - actions; taih - by them;
asamvaranam - not covered; karya-karanaih - by causes and effects;
asamsprstam - untouched; amsa-krtam - made a part; amsam - part; iti
- thus; arthah" - the meaning; akhila-sakti-dhrtah - akhila-sakti-dhrtah;
sarva-sakti-dharasya - possessing all potencies; iti - thus; visesanam -
specific; jiva-sakti-visistasya - specifically the potency that is the
individual spirit souls; eva - indeed; tava - of Gou; jivah - the soul;
aRmsah - part and parcel; na - not; tu - but; suddhasya - pure; iti - thus;
gamayitva - brining; jivasya - of the soul; tac-chakti - of 7is potency;
rupatvena - ith the nature; eva - indeed; amsatvam - the nature of
being a part; iti - thus; etat - this; vyanjayanti - reveal"
In the compound ord abahir-antar-asamvahanamS the ord
bahihS means e+ternal activitiesS# antahS means internal activitiesS#
and asamvaranamS means untouched by cause and effectS" (msa-
krtamS means part and parcelS# and akhila-sakti-dhrtahS means of 7e
ho possesses all potencies# especially the potencies that are the
individual spirit soulsS" 7ere the prayers says# C )ord# Gou do not send
a pure soul into the material orldS" ,his verse thus affirms that the
individual spirit souls are potencies of )ord and parts and parcels of the
)ord"
Text !
atha tatasthatvam ca sa yad ajaya ajam anusayita ity adau
vyaktam asti" ubhaya-kotav apravistatvad eva" srutayah sri-
bhagavantam"
atha - no; tatasthatvam - the nature of being the marginal
potency; ca sa yad ajaya ajam anusayita ity adau - in Srimad-
Bhagavatam /H"D;"1D; vyaktam - manifested; asti" - is; ubhaya-kotau -
on the boundary of both; apravistatvat - because of not having
entered; eva" - indeed; srutayah - the %edas; sri-bhagavantam - to the
Supreme
&ersonality of Godhead"
,hat the individual souls are the marginal potency of the )ord is
described in these ords of Srimad-Bhagavatam -/H"D;"1D23
,he illusory material nature attracts the minute living entity to
embrace her# and as a result he assumes forms composed of her
Bualities" SubseBuently# he loses all of
his spiritual Bualities and must undergo repeated deaths"S666
In this ay it is said that the individual souls are on the border
beteen the spiritual and material orlds" ,his verse as spoken by
the &ersonified %edas to the Supreme &ersonality of Godhead"
Anuccheda !0
Text 1
atha jnanecchum prati jivesayor abhedam aha
atha - no; jnanecchum prati - to they ho desire impersonal
knoledge; jivesayoh - of the individual soul and the Supreme
&ersonality of Godhead; abhedam - non difference; aha - says"
,o describe the ay in hich the individual spirit soul and the
Supreme &ersonality of Godhead are not different# the Srimad-
Bhagavatam -@"0D"?02 gives the folloing e+planation to those persons
ho desire impersonal knoledge3
Text 2
aham bhavan na canyas tvam
tvam evaham vicaksva bhoh
na nau pasyanti kavayas
chidram jatu manag api
aham - I; bhavan - you; na - not; ca - also; anyah - different; tvam -
you; tvam - you; eva - certainly; aham - as I am; vicaksva - just
observe; bhoh - my dear friend; na - not; nau - of Fs; pasyanti - do
observe; kavayah - learned scholars; chidram - faulty
dfferentiation; jatu - at any time; manag - in a small degree; api - even"
My dear friend# I# the Supersoul# and you# the individual soul# are not
different in Buality# for e are both spiritual" In fact# My dear friend#
you are Bualitatively not
different from Me in your constitutional position" !ust try to consider
this subject" ,hose ho are actually advanced scholars# ho are in
knoledge# do not find any Bualitative difference beteen you and
Me"S6
Text
spastam sri-paramatma puraanam"
spastam - clear; sri-paramatma - the Supersoul; puranjanam - to
5ing &uranjana"
,he meaning of this verse is clear" ,his verse as spoken by the
Supersoul to 5ing &uraana"
Anuccheda !1
Text 1
tatra purvokta-ritya prathamam tavat sarvesam eva tattvanam
parasparanupravesa-viviksayaikyam pratiyate" ity evam saktim iti
paramatmani jivakhya-sakty-anupravesa-vivaksaiva tayor aikya-pakse
hetur ity abhipraiti sri-bhagavan"
tatra - there; purvokta-ritya - by the previous statement;
prathamam - first; tavat - then; sarvesam - of all; eva - indeed;
tattvanam - truths; paraspara - mutual; anupravesa - entrance;
viviksaya - ith the desire to describe; aikyam - oneness;
pratiyate" - is accepted; iti - thus; evam - thus; saktim - potency; iti -
thus; paramatmani - in the Supersoul; jivakhya - called the individual
spirit soul; sakti - potency; anupravesa - entrance; vivaksa - the desire
to say; eva - indeed; tayoh - of them both; aikya- pakse - in oneness;
hetuh - the reason; iti - thus; abhipraiti - attains;
sri-bhagavan - the Supreme &ersonality of Godhead"
In the previous Buote it as affirmed that every things is present in
every other thing" In this ay it is affirmed that the potency that is the
individual spirit soul is present ithin the Supreme &ersonality of
Godhead# ho is the Supersoul and the
master of all potencies" It is in this ay that the Supreme &ersonality of
Godhead and the individual spirit souls are one" ,hat every thing is
present in every other things is described in these ords of Srimad-
Bhagavatam -//"00";23
Text 2
parasparanupravesat
tattvanam purusarsabha
paurvaparya-prasankhyanam
yatha vaktur vivaksitam
paraspara - mutual; anupravesat - because of entrance; tattvanam -
of things; purusarsabha - C best of men; paurvaparya - causes and
effects; prasankhyanam - sounting; yatha - as; vaktuh - of the speaker;
vivaksitam - desired to be said"
C best of men# because every thing is present in every other thing#
philosophers may calculate the different causes and effects in different
ays# according to their
personal desire"S
Text
tika ca anyonyasminn anupravesad vaktur yatha vivaksitam tatha
purva alpa-sankhya apara adhika-sankhya tayor bhavah paurvaparyam
tena prasankhyanam gananam ity esa"
tika - commentary; ca - and; anyonyasminn - mutually; anupravesat
- because of entering; vaktuh - of the speaker; yatha - as; vivaksitam -
desired to be said; tatha - so; purva - previous; alpa-sankhya - small
number; apara - another; adhika-sankhya - grester num#ber; tayoh - of
them; bhavahthe nature; paurvaparyam - cause and effect; tena U by
that; prasankhyanam - counting; gananam - counting; iti - thus; esa -
this"
Srila Sridhara Svami comments3
7ere the ords Tparasparanupravesad yatha vaktur vivaksitamR
mean Tbecause they enter each other# it may be as one ishes to
describe itR" T&aurvaparya-prasankhyanamR means Tone may count the
causes and effects as fe or many# as one likesR"S
Text !
sri-bhagavan"
sri-bhagavan - the Supreme &ersonality of Godhead"
,his verse as spoken by the Supreme &ersonality of Godhead"
Anuccheda !2
Text 1
athavyatirekena cid-rupatvavisesenapi tayor aikyam upadisati
atha - not; avyatirekena - ith non-difference; cid- rupatva -
spiritual status; avisesena - not different; api - also; tayoh - of the to
of them; aikyam - oneness;
upadisati - teaches"
'o ill be e+plained the truth that the individual spirit soul and
the Supreme &ersonality of Godhead are# because they are both
spiritual nature# Bualitatively one" In Srimad-Bhagavatam -//"00"//2 it
is said3
Text 2
purusesvarayor atra
na vailaksanyam anv api
tad-anya-kalpanapartha
jnanam ca prakrter gunah" iti"
purusa - of the individual spirit soul; isvarayoh - of the Supreme
&ersonality of Godhead; atra - here; na - not; vailaksanyam -
difference; anv - slight; api - even; tad-anya - of being other; kalpana -
imagination; apartha - useless; jnanam - knoledge; ca - and; prakrteh
- of matter; gunah" - the modes; iti" - thus"
(ccording to knoledge in the material mode of goodness# there is
no Bualitative difference beteen the living entity and the supreme
controller" ,he imagination of Bualitative difference beteen them is
useless speculation"S666
Text
tika ca katham tarhi pancavimsati-paksah" tatraha puruseti"
vailaksanyam visadrsatvam nasti" dvayor api cid- rupatvat" atas tayor
atyantam tad-anyatva-kalpanapartha ity esa"
tika - commentary; ca - and; katham - ho=; tarhi - then;
pancavimsati-paksah - the 0. elements; tatra - there; aha - says;
purusa - purusa; iti - thus; vailaksanyam - difference; visadrsatvam -
difference; na - not; asti - is; dvayoh - of both; api - also; cid- rupatvat -
because of spiritual nature; atah - then; tayoh - of both; atyantam -
great; tad-anyatva-kalpanapartha - useless speculation of being
different; iti - thus; esa - it"
Srila Sridhara Svami comments3
Someone may ask3 >hat is the nature of the 0. material elements=
,hat Buestion is ansered in this verse" ,he ords na vailaksanyamS
mean the to of them are not different# for they are both spiritual in
nature" ,he ord anya-kalpanaparthaS means the idea that they are
different is a useless speculation"S
Text !
atra sadrsatvananyatvabhyam tayoh sakti-saktimattvam ca
darsitam" tenavyatireko Rpi" sri-bhagavan"
atra - here; sadrsatva - likeness; ananyatvabhyam - and not being
different; tayoh - of them both; sakti-saktimattvam - the potency and
the master of potencies; ca - also; darsitam - revealed; tena - by this;
avyatirekah - not different; api - also; sri-bhagavan - the Supreme
&ersonality of Godhead"
,he individual soul and the Supreme &ersonality of Godhead are
similar and not different because one is the potency and the other is
the master of all potencies" ,hat is ho they are not different" ,his
verse as spoken by the Supreme &ersonality of
Godhead"
Anuccheda !
Text 1
atha bhakticchun prati tayor bhedam upadisati
atha - no; bhakticchun - to they ho desire devotional service;
prati - to; tayoh - of the to of them; bhedam - difference; upadisati -
teaches"
,o persons ho desire devotional service# the scriptures teach that
the individual spirit soul and the Supreme &ersonality of Godhead are
different" ,he Supreme &ersonality of Godhead -Srimad-Bhagavatam
1"I"112 e+plains3
Text 2
yada rahitam atmanam
bhutendriya-gunasayaih
sva-rupena mayopetam
pasyan svarajyam icchati
yada - hen; rahitam - freed from; atmanam - self; bhuta - material
elements; indriya - material senses; gunasayaih - under the influecne
of the material modes of nature; sva-rupena - in pure e+istence; maya
- by Me; upetam - approaching; pasyan - bys eeeing; svarajyam -
spiritual kingdom; icchati - enjoy"
>hen you are free from the conception of gross and subtle bodies
and hen your senses are free from all influences of the modes of
material nature# you ill reali9e your pure form in My association" (t
that time you ill be situated in pure
consciousness"S6
Text
bhutadibhir virahitam atmanam jivam svarupena tasya jiva- sakter
asraya-bhutena saktimata mayopetam yuktam" svarajyam sarsty-
adikam" sri-garbhodasayi brahmanam"
bhutadibhih - beginngin ith the material elements; virahitam -
ithout; atmanam - self; jivam - individual spirit soul; svarupena - in
his original form; tasya - of him; jiva - of the individual spirit soul;
sakteh - of the potency; asraya-bhutena - as the shelter; saktimata - of
the master of all potencies; maya - by Me; upetam - approached;
yuktam - engaged; svarajyam - spiritual kingdom; sarsty-adikam -
beginnign ith sarsti liberation; sri- garbhodasayi - )ord
Garbhodakasayi %isnu; brahmanam - to Brahma"
%irahitam atmanam svarupenaS means the individual spirit soul
freed from the material elements and other material encumbrancesS#
mayopetamS means in the
association of Me# the master of all potencies and the shelter of the
potency that is the individual spirit soulS# and svarajyamS means the
various kinds of liberation# hich begin ith the liberation of having
opulences like the )ord -sarsti2"S ,his verse as spoken by )ord
Garbhodakasayi %isnu to Brahma"
Anuccheda !!
Text 1
tatra bhede hetum aha
anady-avidya-yuktasya
purusasyatma-vedanam
svato na sambhavad anyas
tattva-jno jnana-do bhavet
tatra - there; bhede - difference; hetum - reason; aha - said; anadi -
beginningless; avidya - ignorance; yuktasya - possesing; purusasya - of
the individual spirit soul; atma - of the self; vedanam - knoledge;
svatah - personally; na - not; sambhavat - may be; anyah - another;
tattva-jnah - knoing the truth; jnana-dah - giving knoledge; bhavet -
should be"
,he reason hy the individual spirit soul and the Supreme
&ersonality of Godhead are different is given in these ords -Srimad-
Bhagavatam //"00"/H23
Because a person ho has been covered by ignorance since time
immemorial is not capable of effecting his on self- reali9ation# there
must be some other personality ho is in factual knoledge of the
(bsolute ,ruth and can impart this
knoledge to him"S666
Text 2
tika ca svato na sambhavati" svatah sarva-jnah paramesvaro Rnyo
bhaved iti sad-vimsati-tattva-paksabhiprayah ity esa"
tika - commentary; ca - and; svatah - personally; na - not;
sambhavati" - is possible; svatah - personally; sarva-jnah - all- knoing;
paramesvarah - the Supreme &ersonality of Godhead; anyah - another;
bhavet - is; iti - thus; sad-vimsati-tattva-
paksabhiprayah - knoing the 0? elements; iti - thus; esa - it"
Srila Sridhara Svami comments3
7ere the ords Tsvato naR mean Tit is not possible for himR# and the
ords Tsambhavad anyahR mean Tfor another person it is possibleR"
,hat other person is the Supreme &ersonality of Godhead# ho is
omniscient and knos everything
about the 0? elements of this orld"S
Text
jnanadatvam atra jnanaj jnatus ca vailaksanyam isvarasya
bodhayaty eveti bhavah" evam tvatto jnanam hi jivanam pramosas te
Rtra saktitah ity uddhava-vakyam cagre
jnanadatvam - the state of being the giver of transcendental
knoledge; atra - here; jnanat - from knoledge; jnatuh - the knoer;
ca - also; vailaksanyam - difference; isvarasya - of the Supreme
&ersonality of Godhead; bodhayati - teaches; eva - indeed; iti - thus;
bhavah" - the meaning; evam - thus; tvatto jnanam hi jivanam
pramosas te Rtra saktitah iti - Srimad-Bhagavatam //"00"0D; uddhava-
vakyam - the statement of Fddhava; ca - alsoi; agre - in the beginning"
,he meaning here is that the Supreme &ersonality of Godhead is
the knoer and teacher of transcendental knoledge" In that ay 7e is
different from the individual spirit souls" ,his is e+plained in the
folloing ords of Srimad-Bhagavatam -//"00"0D2# here Fddhava
tells the Supreme )ord3
Erom Gou alone the knoledge of the living beings arises# and by
Gour potency that knoledge is stolen aay" Indeed# no one but
Gourself can understand the real nature of Gour illusory potency"S666
Text !
atra yadi jivajnana-kalpitam eva tasya paramesvaratvam syat tarhi
sthanu-purusavat tasya jnanadatvam api na syad ity atah satya eva
jivesvara-bheda ity evam srimad-isvarenaiva svayam svasya
paramarthikesvarabhimanitvenaivastitvam mudhan prati
bodhitam iti spastam"
atra - here; yadi - if jiva - of the individual soul; ajnana - ignorance;
kalpitam - considered; eva - indeed; tasya - of him; paramesvaratvam -
the status of being the Supreme &ersonality of Godhead; syat - may
be; tarhi - then; sthanu - steady; purusa - person; vat - like; tasya - of
him; jnanadatvam - giving knoledge; api - also; na - not; syat - may
be; iti - thus; atah - then; satya - true; eva - indeed; jivesvara-bheda -
difference of the individual soul and the Supreme &ersonality of
Godhead; iti - thus; evam - thus; srimad- isvarena - by the Supreme
&ersonality of Godhead; eva - indeed; svayam - personally; svasya - of
7im; paramarthika - the spiritual goal; isvara - the Supreme &ersonality
of Godhead; abhimanitvena - proudly considering himself; eva -
indeed; astitvam - the state of being so; mudhan - fools; prati - to;
bodhitam - taught; iti - thus; spastam - clear"
If an individual spirit soul is so beildered that he thinks himself the
Supreme &ersonality of Godhead# that individual spirit soul does not
have the poer to teach knoledge of the real truth" ,he real truth is
that individual spirit soul and the
Supreme &ersonality of Godhead are different" 7oever# hen
speaking to beildered fools# the Supreme &ersonality of Godhead
7imself may sometimes teach this arrogant idea that the individual
soul is identical ith the Supreme )ord"
Text 5
bheda-vadinas catraiva prakarane yatha viviktam yad-vaktram
grhnimo yukti-sambhavat ity atra parama-viveka-jas tu bheda eveti"
tatha mayam madiyam udgrhya vadatam kim nu durghatam ity atra"
tathapi bhagavac-chaktyaiva tatra tatra nana-vadavakasa iti ca
manyante"
bheda-vadinah - speaking of the difference; ca - and; atra - here;
eva - indeed; prakarane - in the same chapter; yatha viviktam yad-
vaktram grhnimo yukti-sambhavat iti - Srimad-Bhagavatam //"00"I;
atra - here; parama-viveka-jah - from true knoledge; tu - indeed;
bheda - difference; eva - indeed; iti - thus; tatha - so; mayam madiyam
udgrhya vadatam kim nu durghatam iti - Srimad-Bhagavatam //"00"@;
atra" - here; tathapi - nevertheless; bhagavac-chaktya - by the potency
of the Supreme &ersonality of Godhead; eva - indeed; tatra - there;
tatra - there; nana-vadavakasa - in many different philosophies; itithus;
ca - also; manyante - are considered"
,he truth is that the Supreme &ersonality of Godhead and the
individual spirit soul are different" 'evertheless# the )ord 7imself
declares -Srimad-Bhagavatam //"00"I23
,herefore# no matter hich of these thinkers is speaking# and
regardless of hether in their calculations they include material
elements ithin their previous subtle causes or else ithin their
subseBuent manifest products# I accept their
conclusions as authoritative# because a logical e+planation can alays
be given for each of the different theoriesWS666
,he )ord also said -Srimad-Bhagavatam //"00"@23
Because all material elements are present everyhere# it is
reasonable that different learned brahmanas have analy9ed them in
different ays" (ll such philosophers spoke
under the shelter of My mystic potency# and thus they could say
anything ithout contradicting the truth"S666
In this ay it is seen that the different philosophies are ultimately
manifested by the potency of the Supreme &ersonality of Godhead"
Text "
nanu
srutih pratyaksam aitihyam
anumanam catustayam
pramanaesv anavasthanad
vikalpat sa virajyate
nanu - is it not so=; srutih - scripture; pratyaksam - direct p
erception; aitihyam - Itihasa; anumanam - logic; catustayam - four;
pramanaesu - among the sources of knoledge; anavasthanat -
flickering; vikalpat - from material illusion; sa - also;
virajyate - becomes detached"
7ere someone may say3 In Srimad-Bhagavatam -//"/I"/;2 it is said3
Erom the four types of evidence3 %edic knoledge# direct
e+perience# traditional isdom# and logical deduction# one can
understand the temporary# insubstantial nature of the material orld#
by hich one becomes detached from the duality of
this orld"S666
Text #
ity atra bheda-matram nisidhyate" vikalpa-sabdasya
samsayarthatvat" samsayam parityajya vastuny eva nistham karotity
arthah"
iti - thus; atra - here; bheda-matram - only difference; nisidhyate" -
is forbidden; vikalpa-sabdasya - of the orld vikalpaS; samsaya -
doubt; arthatvat - because of the meaning; samsayam - doubt;
parityajya - abandoning; vastuni - in a thing; eva - indeed; nistham -
faith; karoti - does; iti - thus; arthah - the meaning"
,his verse refutes the idea that the scripturesR teachings are
different" 7ere the ord vikalpaS means doubtS" >hen one becomes
free from doubt# one has full faith
and trust" ,hat is the meaning"
Text $
ata eva
karmanam parinamitvad
avirincyad amangalam
vipascin nasvaram pasyed
adrstam api drstavat
ata eva - therefore; karmanam - of karmas; parinamitvat - because
of the transformation; avirincyat - from Brahma; amangalam -
inauspicious; vipascin - a ise person; nasvaram - temporary; pasyet -
should see; adrstam - hat as not seen;
apieven; drsta - hat as seen; vat - like"
Srimad-Bhagavatam -//"/I"/D2 continues3
(n intelligent person should see that any material activity is
subject to constant transformation and that even on the planet of )ord
Brahma there is thus simply unhappiness" Indeed# a ise man can
understand that just as all that he has seen is temporary# similarly# all
things ithin the universe have a beginning and an end"S666
Text %
ity atrasyottara-sloke Rpi virincyam evavadhim krtva nasvaratva-
drstir ukta" na tu vaikunthadikam apiti" sri- bhagavan"
ity-thus; atra - here; asya - of this; uttara-sloke - later verse; api -
also; virincyam - Brahma; eva - indeed; avadhim - up to; krtva - doing;
nasvaratva-drstih - seeing the temporary nature; ukta" - said; na - not;
tu - but; vaikunthadikam - beginning ith
%aikunthaloka; api - also; iti - thus; sri-bhagavan - the Supreme
&ersonality of Godhead"
In this# the folloing verse# it is said that one may see the
temporary nature of the material orlds# even up to the orld of the
demigod Brahma" 7oever# the orld of %aikunthaloka and the other
spiritual orlds are not temporary" ,he verse Buoted in
the beginning of this anuccheda as spoken by the Supreme
&ersonality of Godhead"
Anuccheda !5
Text 1
anyatrapi sri-jamatr-munibhir upadistasya jiva-
laksanasyaivopajivyatvena tam laksayati tribhih
anyatra - in another place; api - also; sri-jamatr-munibhih - by Sri
!amata Muni; upadistasya - taught; jiva - of the individual soul;
laksanasya - of the nature; eva - indeed; upajivyatvena - by the ay of
maintenance; tam - that; laksayati - describes; tribhih - by three"
In another place in this book -anuccheda /I2# Sri !amtata Muni has
described the nature of the individual spirit soul" ,he soulRs nature is
also described in these three verses of Srimad- Bhagavatam -1"0."/?-
/D23
Text 2
aham-mamabhimanotthaih
kama-lobhadibhir malaih
vitam yada manah suddham
aduhkham asukham samam
aham - I; mama - mine; abhimana - from the misconception; utthaih
- produced; kama - lust; lobha - greed; adibhih - and so on; malaihfrom
the impurities; vitam - freed; yada - hen; manah - the mind; suddham
- pure; aduhkham - ithout distress;
asukham - ithout happiness; samam - eBuipoised"
>hen one is completely cleansed of the impurities of lust and
greed produced from the false identification of the body as TIR and
bodily possessions as TmineR# oneRs mind becomes purified" In that
state he transcends the state of so-called material happiness and
distress"6
Text
tada purusa atmanam
kevalam prakrteh param
nirantaram svayam jotir
animanam akhanditam
tada - then; purusa - the individual soul; atmanam - himsdelf;
kevalam - pure; prakrteh param - transcendental to material e+istence;
nirantaram - non-different; svayam jotih - self effulgenct; animanam -
infinitesimal; akhanditam - not fragmented"
(t that time the soul can see himself to be transcendental to
material e+istence and alays self-effulgent# never fragmented#
although very minute in si9e"6
Text !
jnana-vairagya-yuktena
bhakti-yuktena catmana
paripasyaty udasinam
prakrtim ca hataujasam
jnana - knoledge; vairagya - renunication; yuktena - eBuiped ith;
bhakti - devotional service; yuktena - eBuiped ith; ca - and; atmana -
by the mind; paripasyati - one sees; udasinam - indifferent; prakrtim -
material e+istence; ca - and; hataujasam - reduced in strength"
In that position of self-reali9ation# by practice of knoledge and
renunciation in devotional service# one sees everything in the right
perspective" 7e becomes indifferent to material e+istence# and the
material influence acts less
poerfully upon him"S6
Text 5
spastaiva yojana" tatraham iti padyena sa atma nitya- nirmala iti"
atmanam ity anenaivaham artha iti" anyatha hy atmatva-pratity-
abhavah syat" kevalam ity anena eka-rupa-svarupa- bhag iti" prakrteh
param ity anena vikara-rahita iti" bhakti-
yuktenety anena paramatma-prasadhina-tat-prakasatvat nirantaram
ity anena nityatvat paramatmaika-sesatvam iti" svayam-jyotir ity
anena svasmai svayam-prakasa iti" jnana-matratmako na ca iti ca"
animanam ity anenanur eveti" prati-ksetram bhinna iti ca" akhanditam
ity anenavicchinna-jnanadi-saktitvat jnatrtva-kartrtva-bhoktrtva-nija-
dharmaka iti vyanjitam" sri-kapiladevah"
spasta - clear; eva - indeed; yojana" - meaning; tatra - there; aham
iti padyena - by the verse beginning ith ahamS; sa - he; atma - atma;
nitya - eternally; nirmala - pure; iti" - thus; atmanam - atmanah; iti -
thus; anena - by this; eva - indeed; aham - I; artha - meaning; iti" -
thus; anyatha - otherise; hi - indeed; atmatva - the nature of the soul;
pratiti - belief; abhavah - non-e+istence; syat" - may be; kevalam -
kevalam; iti - thus; anena - by this; eka-rupa- svarupa-bhak -
possessing a sinmgle spiritual identity; iti" - thus; prakrteh param -
prakrteh param; iti - thus; anena - by this; vikara- rahita - ithout
material transformations; iti" - thus; bhakti - devotional service;
yuktena - ith; iti - thus; anena - by this; paramatma-prasada - of the
mercy of the Supersoul; adhina - subordinate; tat-prakasatvat -
because of that manifestation; nirantaram - nirantaram; iti - thus;
anena - by this; nityatvat - because of eternity; paramatmaika-
sesatvam - only the Supersoul remaining; iti" - thus; svayam-jyotih -
svasyam-jyotih; iti - thus; anena - by this; svasmai - to 7imself;
svayam-prakasa - self- manifest; iti" - thus; jnana-matra - only
knoledge; atmakah - self; na - not; ca - also; iti - thus; ca" - also;
animanam - animanam; iti - thus; anena - by this; anuh - atomic; eva -
indeed; iti - thus; prati- ksetram - to every field of actions; bhinna -
different; iti - thus; ca" - and; akhanditam - unbroken; iti - thus; anena -
by this; avicchinna - unbroken; jnana - knoledge; adi - beginning;
saktitvat - because of the potency; jnatrtva - the state of
being the knoer; kartrtva - the state of being the doer; bhoktrtva -
the state of being the enjoyer; nija - on; dharmaka - nature; iti - thus;
vyaitam - manifested; sri-
kapiladevah - )ord 5apiladeva"
,he meaning of these verses is clear" ,hese verses are e+plained by
!amata Muni in the passage Buoted in this book in anuccheda /I# te+ts
?-D" ,he soul described in the first of these Srimad-Bhagavatam verses
is e+plained to be nitya- nirmalaS -eternally pure2 in the parallel
passage of !amata Muni" ,he ord atmanamS -the self2 in the second
of these Srimad-Bhagavatam verses is e+plained to be aham- arthahS
-conscious of his identity as an individual person2 in the parallel
passage of !amata Muni" ,he ord kevalamS -only2 in the second of
these Srimad-Bhagavatam verses is e+plained to be eka-svarupa-
rupa-bhakS -he has his on original spiritual form2 in the parallel
passage of !amata Muni" ,he ords prakrteh paramS -above matter2 in
the second of these Srimad-Bhagavatam verses are e+plained to be
na vikariS -not subject to the changes matter imposes2 in the parallel
passage of !amata Muni" ,he ord bhakti- yuktenaS in the third of
these Srimad-Bhagavatam verses is e+plained by the affirmation that
the )ord manifests 7imself by 7is on kindness in the parallel passage
of !amata Muni" ,he ord nirantaramS in the second of these Srimad-
Bhagavatam verses is e+plained by the ord paramatmaika-
sesatvamS -he is part and parcel of the Supreme &ersonality of
Godhead2 in the parallel passage of !amata Muni" ,he ord svayam-
jyotihS in the second of these Srimad-Bhagavatam is e+plained by the
ords svasmai svayam-prakasahS -he is self-manifest2 and jnana-
matratmako na caS -his knoledge is not limited to the perception of
the material orld2 in the parallel passage of !amata Muni" ,he ord
animanamS in the second of these Srimad-Bhagavatam verses is
e+plained by the ords anuhS -he is atomic in si9e2 and pratiksetram
bhinnahS -he is different from other persons2 in the parallel passage of
!amata Muni" ,he ord akhanditamS# hich means that the potency of
knoledge
and the other potencies are not limited or incomplete# in the second of
these Srimad-Bhagavatam verses is e+plained by the ord jnatrtva-
kartrtva-bhoktrtva-nija-dharmakaS -in his original spiritual nature he is
a knoer# a doer# and an enjoyer2
in the parallel passage of !amata Muni" In this ay the meaning of
these ords is e+plained" ,hese verses of Srimad-Bhagavatam ere
spoken by )ord 5apiladeva"
Anuccheda !"
Text 1
tathedam api praktana-laksanaviruddham
tatha - so; idam - this; api - also; praktana - previous; laksana -
Bualities; aviruddham - ithout contradictiong"
,he previously described Bualities of the soul are described in the
same ay in these ords of Srimad-Bhagavatam -;";"/I-0H23
,e+ts 0 and 1
atma nityo Rvyayah suddha
ekah ksetrajna asrayah
avikriyah sva-drg ghetur
vyapako Rsangy anavrtah
etair dvadasabhir vidvan
atmano laksanaih paraih
aham mamety asad-bhavam
dehadau mohajam tyajet
atma - the spirit soul# the part and parcel of the Supreme
&ersonality of Godhead; nityah - ithout birth or death; avyayah - ith
no possibility of dindling; suddha - ithout the material
contamination of attachment and detachment; ekah - individual;
ksetrajna - ho knos and is therefore different from the material
body; asrayah - the original foundation; avikriyah - not undergoing
changes like the body; sva-drg - self-illuminated; hetuh - the casue of
all causes; vyapakah - spreading throughout the body in the form of
consciousness; asangi - not depending on the body -free to
transmigrate from one body to another; anavrtah - not covered by
material contamination; etaih - by all these; dvadasabhih - telve;
vidvan - a person ho is not foolish but fully aare of things as they
are; atmanah - of the spirit soul; laksanaih - sympotms; paraih -
transcendental; aham - I - I am this body"S2; mama - mine - evverything
in relationship ith this body is mineS2 iti - thus; asad-bhavam - a false
conception of life; dehadau - identifying oneself ith the material body
and then ith oneRs ife# children# family# community# nation# and so
on; mohajam - produced from illusory knoledge; tyajet - must give
up"
T(tmaR refers to the Supreme )ord or the living entities" Both of
them are spiritual# free from birth and death# free from deterioration#
and free from material contamination" ,hey are individual# they are
knoers of the e+ternal body# and they are the foundation or shelter of
everything" ,hey are free from material change# they are self-
illuminated# they are the cause of all causes# and they are all-
pervading" ,hey have nothing to do ith the material body# and
therefore they are alays uncovered" >ith these transcendental
Bualities# one ho is actually learned must give up the illusory
conception of life# in hich one thinks# TI am this material body# and
everything in relationship ith this body is mineR"S6
Text !
avyayo Rpaksaya-sunyah" ekah na tu dehendriyadi-sanghata- rupah"
ksetrajno jnatrtvadi-dharmakah" indriyadinam asrayah" svabhavika-
jnatrtvad eva avikriyah" svadrk svasmai svayam-prakasah" hetuh
sargadi- nimittam"
avyayah - avyayah; apaksaya-sunyah - ithout decay; ekah - one;
na - not; tu - but; dehendriyadi-sanghata-rupah - the form of the body#
senses# or other like things; ksetrajnah - ksetrajna; jnatrtvadi-
dharmakah - the nature of being the knoer of the fied of activities
and other things; indriyadinam - of tyhe senses; asrayah" - the shelter;
svabhavika-jnatrtvat - because of self knoledge; eva - indeed;
avikriyah - not subject to change; svadrk - svadrk; svasmai - to himself;
svayam-prakasah" - self manifest; hetuh - reason; sargadi - beginning
ith creation; nimittam - the cause"
In this verse avyayahS means ithout decayS# ekahS means not
the material body# senses# or other material thingsS# ksetrajnahS
means the knoer of the field of activitiesS# asrayahS means the
resting-place of the material sensesS# avikriyahS means because he is
the knoer of the field of activities he is not subject to material
transformationsS# sva-drkS means self- manifestS# and hetuhS means
the creator of the material orld and other thingsS"
Text 5
tad uktam sri-sutena hetur jivo Rsya sargader avidya- karma-
karakah iti"
tat - that; uktam - said; sri-sutena - by Sri Suta Gosvami; hetur jivo
Rsya sargader avidya-karma-karakah iti - Srimad-Bhagavatam /0";"/D"
,hat the individual spirit soul is also# in one sense# the creator of
the material orld is corroborated by the folloing ords of Sri Suta
Gosvami -Srimad-Bhagavatam //";"/D23
Cut of ignorance the living being performs material activities and
thereby becomes# in one sense# the cause of the creation#
maintenance# and destruction of the universe"S666
Text "
vyapako vyapti-silah" asangi anavrtas ca" svatah prakasa-rupatvat"
aham-mamety-sambhavam dehadau mohajam tyajet" iti dehady-
adhikaranakasya mohajasyaiva tyago na tu svarupa-bhutasyety aham-
artha iti vyajyate" tad evam jivas tad- amsatvat suksma-jyoti-rupa ity
eke" tathaiva hi kaustubhamsatvena vyaitam" tatha ca skanda-
prabhasa- khande jiva-nirupane
vyapakah - vyapaka; vyapti-silah" - all pervading; asangi -
untouched; anavrtah - uncovered; ca" - also; svatah - personally;
prakasa-rupatvat - because of being manifest; aham-mamety-
sambhavam - the ideas of I and min; dehadau - beginning ith the
material body; mohajam - illusion; tyajet - should abandon; iti - thus;
dehady-adhikaranakasya - beginning eith the material body;
mohajasya - born from illusion; eva - indeed; tyagah - rejection; na -
not; tu - but; svarupa-bhutasya - of the original form; iti - thus; aham-
artha - false ego; iti - thus; vyajyate" - is manifested; tat - that; evam -
thus; jivah - the soul; tad-amsatvat - because of being a part and
parcel; suksma-jyoti-rupa - the form of a tiny particle of light; iti - thus;
eke" - some; tatha - so; eva - indeed; hi - indeed; kaustubhamsatvena -
by a part of the kaustubha jeel; vya 0@jitam - manifested; tatha - so;
ca - also; skanda-prabhasa-khande - in the Skanda &urana# &rabhasa-
khanda; jiva-nirupane - in the description of the individual spirit soul"
In the to verses Buoted in the beginning of this anuccheda# the
ord vyapakahS means all-pervadingS# asangy anavrtahS mean
because it is self-manifest# the soul is neither dependent on the
material body nor covered by material contaminationS# and aham
mamety asad-bhavam dehadau mohajam tyajetS means Cne should
renounce the illusions that begin ith the material body# but one
should not renounce his individual identity as a spirit soul"S Some
thinkers say that the individual spirit souls are tiny particles of light" It
is sometimes said that the individual spirit souls are particles of light
from the Supreme )ordRs 5austubha jeel" ,he individual souls are
thus described as tiny particles of light in these ords of Skanda
&urana# &rabhaa-khanda3
Text #
na tasya varno rupam va
pramanam drsayte kvacit
na sakyah kathitum vapi
suksmas cananta-vigrahah
na - not; tasya - of him; varnah - class; rupam - form; va - or;
pramanam - evidence; drsayte - is seen; kvacit - anyrhere; na - not;
sakya - able to be done; kathitum - to speak; va - or; api - also;
suksmah - tiny; ca - and; ananta - limitless; vigrahah - form"
,he individual so has no material form and no material status" 'o
evidence for these ideas can be found in any scripture" 'o one can
speak ords to prove these ideas" ,he infinitesimal soul enters a
limitless number of material bodies"
Text $
balagra-sata-bhagasya
satadha kalpitasya ca
tasmat suksmataro jivah
sa canantyaya kalpate
balagra-sata-bhagasya - one hundredth part of thr tip of a hair;
satadha - a hundred times; kalpitasya - considered; ca - and; tasmat -
from that; suksmatarah - smaller; jivah - the individual spirit soul; sa -
he; ca - and; anantyaya - for limitlessness; kalpate - is considered"
>hen the upper point of a hair is divided into one hundred parts
and again each of such parts is further divided into one hundred parts#
each such part is the dimension of the spirit soul"6
Text %
aditya-varnam suksmabham
ab-bindum iva puskare
naksatram iva pasyanti
yogino jnana-caksusa" iti"
aditya-varnam - splendid like the sun; suksmabham - a tiny particle
of light; ap - of ater; bindum - a drop; iva - like; puskare - on a lotus
floer; naksatram - a star; iva - like; pasyanti - sees; yoginah - yogis;
jnana-caksusa - ith eyes of knoledge; iti" - thus"
>ith eyes of knoledge the yogis see that that the individual soul
is like a tiny particle of sunlight# like a star shining in the sky# like a
drop of ater on a lotus floer"S
Text 10
sri-prahlado Rsura-balakan"
sri-prahladah - Sri &rahalada; asura - of the demons; balakan - to
the sons"
,he verse Buoted in the beginning of this anuccheda as spoken by
Sri &rahlada to the demonsR sons"
Anuccheda !#
Text 1
tad evam ananta eva jivakhyas tatasthah saktayah" tatra tasam
varga-dvayam" eko vargo Rnadita eva bhagavad-unmukhah" anyas tv
anadita eva bhagavat-paranmukhah" svabhavatas tadiya- jnana-bhavat
tadiya-jnanabhavac ca"
tat - that; evam - thus; ananta - limitless; eva - inded; jivakhyah -
called individual souls; tatasthah - marginal; saktayah" - potencies;
tatra - there; tasam - of them; varga-dvayam" - to groups; ekah - one;
vargah - group; anadita - from time immemorial;
eva - indeed; bhagavad-unmukhah" - favorable to the Supreme
&ersonality of Godhead; anyah - others; tv - but; anadita - from time
imemmorial; eva - indeed; bhagavat-paranmukhah" - averse to the
Supreme &ersonality of Godhead; svabhavatah - by nature; tadiya - of
7im; jnana - knoledge; bhavat - because of the nature; tadiya - of
7im; jnana - the knoledge; abhavat - because of the absence; ca -
also"
,hus the )ordRs marginal potencies# ho are called the individual
spirit souls are limitless in number" Still# they may be divided into to
groups3 /" the souls ho# from time immemorial# are favorable to the
Supreme )ord# and 0" the rebellious souls ho# from time immemorial#
are averse to the Supreme )ord" ,his is because one group is aare of
the )ordRs glories and the other group is not aare of them"
Text 2
tatra prathamo Rntaranga-sakti-vilasanugrhito nitya- bhagavat-
parikara-rupo garudadikah" yathoktam padmottara-khande tri-pad-
vibhuter lokas tu ity adau bhagavat-sandarbhodahrte" asya ca
tatasthatvam jivatva-prasiddher isvaratva-kotav
apravesat"
tatra - there; prathamah - first; antaranga-sakti - internal potency;
vilasa - pastimes; anugrhitah - attained the mercy; nitya - eternal;
bhagavat - of the Supreme &ersonality of Godhead; parikara-rupah -
the form of associates; garudadikah" - beginning ith
Garuda; yatha - as; uktam - said; padmottara-khande - in thje &adma
&urana# Fttara-khanda; tri-pad-vibhuteh - of three fourths of the )ordRs
potencies; lokah - the orld; tu - indeed; iti - thus; adau - beginning;
bhagavat-sandarbhodahrte - described in the
Bhagavat-sandarbha; asya - of this; ca - also; tatasthatvam - the state
of being the marginal potency; jivatva-prasiddheh - of the proof of
being the individual spirit souls; isvaratva - of the status of the
Supreme &ersonality of Godhead; kotau - on the edge; apravesat -
because of not entering"
,he first group consists of Garuda and the other eternal associates
of the )ord# ,hese devotees take shelter of the )ordRs internal potency
and enjoy pastimes ith 7im" ,hey reside in the spiritual orld# hich
ill be described in the Bhagavat-
sandarbha -anuccheda ;D2 here the folloing ords of &adma
&urana# Fttara-khanda are Buoted3
Aountless blissful spiritual planets are in the spiritual sky# hich is
three fourths of the entire creation"S
,hus# although the nature of the individual souls is on the
borderline of the nature of the Supreme &ersonality of Godhead# the
individual souls do not enter that nature" ,hus they remain different
from the )ord"
Text
aparas tu tat-paranmukhatva-dosena labdha-cchidraya mayaya
paribhutah samsari" yathoktam hamsa-guhya-stave sarvam puman
veda gunams ca taj-jno na veda sarvajnam anantam ide iti"
aparah - others; tu - but; tat-paranmukhatva-dosena - ith the
defect of being averse to the Supreme &ersonality of Godhead; labdha-
cchidraya - faulty; mayaya - by the illusory potency; paribhutah -
defeated; samsari" - residing in the material orld;
yatha - as; uktam - said; hamsa-guhya-stave - in the7amsa-guhya
&rayers; sarvam puman veda gunams ca taj-jno na veda sarvajnam
anantam ide iti - Srimad-Bhagavatam ?"@"0."
,he other individual souls# the rebellious souls ho are averse to
the Supreme )ord# become conBuered by the illusory potency maya
and must live in the material orld" ,hey are described in the folloing
ords of the 7amsa-guhya &rayers -Srimad- Bhagavatam ?"@"0.23
But the living being# because of his spiritual nature# can kno his
body# then life airs# the senses# the elements# and the sense objects#
and he can also kno the three
Bualities that form their roots" 'evertheless# although the living being
is completely aare of them# he is unable to see the Supreme Being#
ho is omniscient and unlimited" I therefore offer my respectful
obeisances unto 7im"S6
Text !
ekadase ca bhayam dvitiyabhinivesatah syat ity adi"
ekadase - in the :leventh Aanto; ca - also; bhayam
dvitiyabhinivesatah syat ity adi - Srimad-Bhagavatam //"0"1;"
,he rebellious individual spirit souls averse to the Supreme )ord#
souls ho must then reside in the material orld# are also described in
these ords of Srimad-Bhagavatam -//"0"1;23
>hen the living entity is attracted by the material energy# hich is
separate from 5rsna# he is overpoered by fear" Because he is
separated from the Supreme &ersonality of Godhead by the material
energy# his conception of life is reversed" In
other ords# instead of being the eternal servant of 5rsna# he becomes
5rsnaRs competitor" ,his is called viparyayo Rsmrtih"S6
Text 5

yathoktam vaisnave
taya tirohitatvac ca"
saktih ksetrajna-samjnitah
sarva-bhutesu bhupala
taratamyena vartate" iti"
yatha - as; uktam - said; vaisnave - in the %isnu &urana; taya - by
her; tirohitatvac - being freed from the influence; ca" - also; saktih - the
potency; ksetrajna - ksetrajna; samjnitah - knon by the name; sarva-
bhutesu - in different types of bodies; bhupala - C king; taratamyena -
in different degrees; vartate" - e+ists; iti" - thus"
,he rebellious souls averse to the )ord and thus residing in the
material orld are also described in these ords of Sri %isnu &urana
-?";"?123
,he living entity# covered by the influence of nescience# e+ists in
different forms in the material condition" C king# he is thus
proportionately freed from the influence of material energy# to greater
or lesser degrees"S6
Text "
tad-varga-dvayam evoktam sri-vidurenapi
tattvanam bhagavams tesam
katidha pratisankramah
tatremam ka upasiran
ka u svid anuserate" ity anena"
tad-varga-dvayam - these to groups; eva - indeed; uktam - said;
sri-vidurena - by Sri %idura; api - also; tattvanam - the elements of
nnature; bhagavan - C great sage; tesam - of them; katidha - ho
many=; pratisankramah - dissolutions tatra - thereupon; imam - unto
the Supreme )ord; ke - ho are they=; upasiran - being saved; ka - ho
are they=; u - ho; svit - may; anuserate - serve the )ord hile he
sleeps;
iti - thus; anena" - by this"
,he to groups of individual souls are hinted in these ords of Sri
%idura -Srimad-Bhagavatam 1";"1;23
&lease describe ho many dissolutions there are for the elements
of material nature and ho survives after the dissolution to serve the
)ord hile 7e is asleep"S6
Text #
tatra paramesvara-paranmukhanam jivanam suddhanam api tac-
chakti-visistat paramesvarat sopadhikam janma bhavati" tac ca janma
nijopadhi-janmana nija-janmabhimana- hetukadhyatmikatvavastha
praptir eva"
tatra - there; paramesvara-paranmukhanam - averse to the
Supreme &ersonality of Godhead; jivanam - of the individual spirit
souls; suddhanam - pure; api - even; tac-chakti-visistat - because of
being one the the Supreme )ordRs potencies; paramesvarat - from the
Supreme &ersonality of Godhead; sopadhikam - ith a material body;
janma - birth; bhavati" - is; tac - that; ca - also; janma - birth; nijopadhi-
janmana - by birth of the material body; nija-janma - on birth;
abhimana - idea; hetuka - cause; adhyatmikatva - of the body; avastha
- state of being; praptih - attainment; eva - indeed"
,he rebellious pure spirit souls averse to the )ord thus take birth in
a material body" >hen the body is thus born# the beildered soul
thinks he is born" 7e thinks that his e+istence begins at that point"
Text $
tad etad ahuh
na ghatata udbhavah prakrti-purusayor ajayor
ubhaya-yuja bhavanty asu-bhrto jala-budbuda-vat
tvayi ta ime tato vividha-nama-gunaih parame
sarita ivarnave madhuni lilyur asesa-rasah
tat - this; etat - that; ahuh - they say; na - not; ghatata - is;
udbhavah - birth; prakrti-purusayoh - of matter and spirit; ajayoh -
unborn; ubhaya-yuja - ith both; bhavanti - are; asu-bhrtah - living
bodies; jala-budbuda-vat - like bubbles in the ater; tvayi - in Gou; ta -
they; ime - they; tatah - then; vividha-nama-gunaih - ith many
different names; parame - in the Supreme; sarita - rivers; iva - like;
arnave - in the ocean; madhuni - in honey; lilyuh - are merged; asesa-
rasah - all flavors"
,he &ersonified %edas describe the birth of these rebellious souls in
these ords addressed to the Supreme &ersonality of Godhead
-Srimad-Bhagavatam /H"D;"1/23

'either material nature nor the soul ho tries to enjoy her are ever
born# yet living bodies come into being hen these to combine# just
as bubbles form here ater meets the air" (nd just as rivers merge
into the ocean or the nectar from many different floers blends into
honey# so all these conditioned beings eventually merge back into Gou#
the Supreme# along ith their various names and Bualities"S6
Text %
prakrtais traigunyam" purusah suddho jivas tayor dvayor apy
ajatvad udbhavo na ghatate" ye casu-bhrta adhyatmika-rupah
sopadhayo jiva jayante" te tat-tad-ubhaya-sakti-yuja paramatmanaiva
karanena jayante" prakrti-vikara-pralayena supta-vasanatvat suddhas
tah paramatmani lina jivakhyah saktayah srsti-kale vikarinim prakrtim
asajya ksubhita- vasanah satyah sopadhikavastham prapnavantya eva
vyuccartantity arthah"
prakrtaih - material; traigunyam" - the three modes; purusah -
person; suddhah - pure; jivah - soul; tayoh - of them; dvayoh - to; api
- also; ajatvat - because of being unborn; udbhavah - birth; na - not;
ghatate" - is; ye - ho; ca - also; asu-bhrta - living bodies; adhyatmika-
rupah - the form of the self; sopadhayah - ith material
designations; jiva - souls; jayante" - are born; te - they; tat-tad-
ubhaya-sakti-yuja - ith those to potencies; paramatmana - by teh
Supersoul; eva - indeed; karanena - by the cause; jayante" - are born;
prakrti - of matter; vikara - transformations; pralayena - by destruction;
supta - sleeping; vasanatvat - because of past material desires;
suddhah - pure; tah - they; paramatmani - in the Supersoul; lina -
merged; jivakhyah - called souls; saktayah - potencies; srsti-kale - at
the time of material creation; vikarinim - transformation; prakrtim -
matter; asajya - being attached; ksubhita - agitated; vasanah - desires;
satyah - being so; sopadhikavastham - ith material designations;
prapnavantya - attaining; eva - indeed; vyuccaranti - transgress; iti -
thus; arthah - the meaning"
7ere the ord prakrtihS means the three modes of material
natureS# purusahS means the pure spirit soulS" Because neither the
individual souls nor the material orld of the three modes are ever
born# the verse declares# na ghatata udbhavahS -they are not born2"
(su-bhrtahS means the souls ho take birth in material bodiesS# the
Supreme &ersonality of Godhead 7imself causes these to potencies
-the potency that is the individual soul and the potency that is the
material energy2 to take birth" >hen the various transformations of
matter finally destroy the material orld# the potencies knon as the
pure individual souls# their material desires no dormant# enter the
Supreme &ersonality of Godhead" 7oever# hen the material orld is
created again# these souls become attracted to the various
transformations of matter" ,heir material desires thus aroused# they
again take birth in material bodies" ,hat is the meaning of this verse"
Text 10
etad abhipretyaiva bhagavan eka asedam ity adi trtiya- skandha-
prakarane
etat - this; abhipretya - intending; eva - indeed; bhagavan eka
asedam ity adi trtiya-skandha-prakarane - in Srimad-Bhagavatam
1"."00"
,his is also described in the folloing ords of Srimad- Bhagavatam
-1"."0123
,he Supreme &ersonality of Godhead# the master of all living
entities# e+isted prior to the creation as one ithout a second" It is by
7is ill only that creation is made possible and again everything
merges in 7im"S6
Text 11
kala-vrttya tu mayayam
guna-mayyam adhoksajah
purusenatma-bhutena
viryam adhatta viryavan
kala - the eternal time; vrttya - by the influence; tu - but; mayayam
- in the e+ternal energy; guna-mayyam - in the Bualitative modes of
nature; adhoksajah - the ,ranscendence; purusena - by the purusa
incarnation; atma-bhutena - ho is the plenary e+pansion of the )ord;
viryam - the seeds of the living beings; adhatta - impregnated;
viryavan - the Supreme )iving Being"
,he creation is again described in these ords of Srimad-
Bhagavatam -1"."0?23
,he Supreme )iving Being in 7is feature as the transcendental
purusa incarnation# ho is the )ordRs plenary e+pansion# impregnates
the material nature of three modes# and thus by the influence of
eternal time the living entities
appear"S6
Text 12
ity anena virya-sabdoktasya jivasya prakrtav adhanam uktam"
evam sri-gitopanisatsv api mama yonim mahad brahma tasmin
garbham dadhamy aham ity atroktam" tika-karais ca brahma- sabdena
prakrtir vyakhyata" garbha-sabdena jiva iti"
iti - thus; anena - ith this; virya-sabdoktasya - of the ord viryaS;
jivasya - of the individual soul; prakrtau - in the material orld;
adhanam - placing; uktam" - is said;
evam - thus; sri-gitopanisatsv - in Bhagavad-gita; api - also; mama
yonim mahad brahma tasmin garbham dadhamy aham iti - Bhagavad-
gita /@"1; atra - here; uktam - said; tika-karaih - by the author of the
commentary; ca - also; brahma- sabdena - by the ord Brahma;
prakrtih - matter; vyakhyata" - e+plained; garbha-sabdenaby teh ord
garbha; jiva - the soul; iti - thus"
,he ord viryaS here describes the individual soulRs entrance into
the material orld" ,his is also described by the Supreme &ersonality
of Godhead 7imself in these ords of Bhagavad-gita /@"123
4,he total material substance# called Brahman# is the source of
birth# and it is that Brahman that I impregnate# making possible the
births of the living beings# C son of
Bharata"S6
In his e+planation of this verse# the commentator says that here the
ord brahmaS means the material orldS and the ord garbhamS
means the individual
spirit soulS"
Text 1
punar esa eva trtiye
daivat ksobhita-dharminyam
svasyam yonau parah puman
adhatta viryam sasuta
mahat-tattvam hiranmayam
punah - again; esa - he; eva - indeed; trtiye - in the ,hird Aanto;
daivat - by the destinyof the conditioned souls; ksobhita - agitated;
dharminyam - hose eBuilibrium of the modes; svasyam - 7is on;
yonau - in the omb -material nature2; parah puman - the Supreme
&ersonality of Godhead; adhatta - impregnated; viryam - semen -7is
internal potency2; sa - she -material nature2; asuta - delivered; mahat-
tattvam - the sum total of cosmic intelligence; hiranmayam - knon as
7iranmaya"
,his is also described in the folloing ords of Srimad- Bhagavatam
-1"0?"/I23
(fter the Supreme &ersonality of Godhead impregnates material
nature ith 7is internal potency# material nature delivers the sum total
of the cosmic intelligence# ho is knon as 7iranmaya" ,his takes
place in material nature hen she
is agitated by the destinations of the conditioned souls"S6
Text 1!
ity atra viryam cic-chaktim iti tikayam vyakhyatam atah saktitvam
apy asya tika-sammatam" tato Rkasmad udbhava- matramse drstantah
jala-budbuda-vad iti" atah punar api pralaya-samaye ta ime sopadhika
jivas tvayi bimba-sthaniya- mula-cid-rupe rasmi-sthaniya-cid-eka-
laksana-suddha-jiva-sakti- maye" tata eva svam apito bhavati ity adi
srutau sva- sabdabhidheye parame paramatmani vividha-nama-gunair
vividhabhir devadi-samjnabhir vividhaih subasubha-gunais ca saha
lilyur liyante"
iti - thus; atra - here; viryam - viryam; cic-chaktim - the spiritual
potency; iti - thus; tikayam - in the commentary; vyakhyatam -
e+plained; atah - then; saktitvam - thge status of a potency; api - also;
asya - of this; tika-sammatam" - the conclusion of the commentary;
tatah - then; akasmat - suddenly; udbhava - born; matra - only; amse -
part; drstantah - e+ample; jala-budbuda-vat - like foam on the ater;
iti" - thus; atah - then; punah - again; api - also; pralaya-samaye - at
teh time of cosmic destruction; ta - they; ime - they; sopadhika - ith
material bodies; jivah - souls; tvayi - in Gou; bimba-sthaniya - as a
circle; mula - root; cit - spirit; rupe - in the form; rasmi-sthaniya - rays
of light; cid-eka- laksana - spiritusl nature; suddha-jiva - pure souls;
sakti- maye - consisting of potency; tata - then; eva - indeed; svam -
personally; api - aso; itah - then; bhavati - is; iti - thus; adi - beginning;
srutau - in the Sruti; sva - sva; sabda - ord; abhidheye - to be named;
parame - supreme; paramatmani - in ther Supreme &ersonality of
Godhead; vividha-nama- gunaih - ith various names and Bualities;
vividhabhih - various; devadi-samjnabhih - ith the name sof the
demigods and others; vividhaih - various; subasubha-gunaih - ith
auspoicious and inauspicious Bualities; ca - and; saha - ith; lilyuh -
lilyuh; liyante" - merge"
7ere Srila Sridhara Svami e+plains that the ord viryaS means the
spiritual potencyS" ,hus the conclusion of the commentator is that the
individual souls are
potencies of the Supreme )ord" 7ere the ord jala- budbuda-vatS -like
bubbles in the ater2 is given to describe the soulsR birth in the
material orld" ,hen again# the verse
e+plains# (t the time of cosmic annihilation the embodied souls again
enter Gou# C )ordS" ,hus the pure individual souls are a potency of the
)ord" ,hey are like rays of light emanating from the sun that is the
)ord" ,his is confirmed in the Sruti-sastra in the ords3
,he living entities are manifested from the )ord"S
7ere the ord parame means 4in the Supreme &ersonality of
GodheadS# vividha-nama-gunaihS means ith the names of the
various demigods and other living beings and ith their auspicious and
inauspicious Bualities also# and lilyuhS means they mergedS"
Text 15
purvavat pralaye Rpi drstantah sarita ivarnave iti" asesa- rasa iva
madhuni iti ca
purvavat - as before; pralaye - in devastation; api - even; drstantah
- e+ample; sarita - rivers; iva - like; arnave - in the ocean; iti" - thus;
asesa - all; rasa - flavors; iva - like; madhuni - in honey; iti - thus; ca -
and"
,his verse gives to e+ample to describe the period of cosmic
devastation" Cne e+ample is the e+ample of rivers entering the ocean
and the other is the e+ample of the nectar of different floers blending
into honey"
Text 1"
atra deva-manusyadi-nama-rupa-parityagena tasmin line Rpi
svarupa-bhedo Rsty eva" tat-tad-amsa-sambhavadity-abhiprayah"
atra - here; deva-manusya - demigods and human beings; adi -
beginning; nama - names; rupa - and forms; parityagena - by
abandoning; tasmin - in 7im; line - entered; api - even; svarupa-
bhedah - difference of forms; asti - is; eva" - indeed; tat-tad-amsa-
sambhavadity-abhiprayah - because they are all various parts and
parcels of 7im"
In this ay the souls abandoning their names and forms of
demigods# human beings# or other species of life and merge into the
body of the )ord" 7oever# because they are all in truth parts and
parcels of the )ord# they all retain their individual
identities# even hen they are merged in the )ordRs body"
Text 1#
atra srutayah hantemas tisro devata anena jivenatmananupravisya
nama-rupe vyakaravani iti"
atra - here; srutayah - the Sruti-sastras; hanta - indeed; imah - they;
tisrah - three; devata - demigods; anena - by this; jivena - by the
individual soul; atmana - by the soul; anupravisya - enterinf; nama-
rupe - names and forms; vyakaravani - I ill make; iti - thus"
,his is also described in the folloing ords of Ahandogya Fpanisad
-?"1"023
,hen the Supreme &ersonality of Godhead thought3 )et me create
the names and forms of the three kinds of material bodies and let me
place the conditioned souls in those bodies"S
Text 1$
ajam ekam lohita-sukla-krsnam
bahvih prajah srjamanam sa-rupah
ajo hy eko jusamano Rnusete
jahaty enam bhukta-bhogam ajo Rnyah" iti"
ajam - unborn; ekam - one; lohita-sukla-krsnam - red# hite# and
black; bahvih - many; prajah - children; srjamanam - creating; sa-
rupah - ith forms; ajah - unborn; hi - indeed; ekah - one; jusamanah -
doing; anusete - follos; jahati - rejects; enam - her; bhukta - enjoyed;
bhogam - enjoyment; ajah - unborn; anyah - another; iti" - thus"
,his is also described in these ords of the Svetasvatara Fpanisad
-@".23
(n unborn many enjoys and unborn red# hite# and black oman
ho bears many children like herself" (nother unborn man first enjoys
and then forsakes her"S
'ote3 ,he unborn oman is the material nature" ,he colors red#
hite# and black are the modes of passion# goodness# and ignorance"
,he many children are the ingredients of the material universes" ,he
first unborn man is the conditioned soul" ,he second unborn man is the
soul ho# after trying to enjoy matter# finally renounces the orld and
attains liberation"
Text 1%
yatha nadyah syandamanah samudre
astam gacchanti nama-rupe vihaya
tatha vidvan nama-rupad vimuktah
parat param purusam upaiti divyam
yatha - as; nadyah - rivers; syandamanah - floing; samudre - in
the ocean; astam - placed; gacchanti - go; nama-rupe - forms and
names; vihaya - abandoning; tatha - so; vidvan - a ise person; nama-
rupat - from names and forms; vimuktah - free; parat - than the
greatest; param - tgreater; purusam - the Supreme &erson; upaiti -
attains; divyam - transcendental"
,his is also described in these ords of the Mundaka Fpanisad
-1"0"D23
(s rivers abandon their names and forms and meet ith the ocean#
so the ise transcendentalist abandons his material name and form
and meets the glorious Supreme &erson"S
Text 20
yatha saumyema madhu madhu-krto nististhanti nana-rupanam
vrksanam rasan samavaharam ekatam rasam gamayanti" te yatha
tatra vivekam na labhante" amusyaham vrksasya raso Rsmy
amusyaham vrksasya raso Rsmity evam eva khalu saumyemah prajah
sati sampadya na viduh sati sampadyamahe iti"
yatha - as; saumya - C gentle one; ima - they; madhu - honey;
madhu- krtah - making honey; nististhanti - enter; nana-rupanam - of
various forms; vrksanam - of trees; rasan - tastes; samavaharam -
carry; ekatam - oneness; rasam - taste; gamayanti" - cause to attain; te
- they; yatha - as; tatra - there; vivekam - distinction; na - not;
labhante" - attain; amusya - of 7im; aham - I; vrksasya - of the tree;
rasah - taste; asmi - am; amusya - of 7im; aham - I; vrksasya - of the
tree; rasah - the taste; asmi - am; iti - thus; evam - thus; eva - indeed;
khalu - indeed; saumya - C gentle one; imah - they; prajah - children;
sati - being so; sampadya - attaining; na - not; viduh - kno; sati -
being so; sampadyamahe - e attain; iti - thus"
,his is also described in these ords of Ahandogya Fpanisad -?"I"/-
023
(s bees make honey from the nectar of many different kinds of
trees# and as# hen merged together in the honey# the different
nectars do not stand up and say3 TI am the
nectar from such-and-such treeR# or TI am the nectar from such- and-
such treeR# in the same ay# hen they merge into the body of the
Supreme &ersonality of Godhead# the many different spirit souls do not
say TI have come from such-and-such species of lifeR# or TI have come
from such-and-such species of lifeR"S
Text 21
srutayah sri-bhagavantam"
srutayah - the &ersonified %edas; sri-bhagavantam - to the Supreme
&ersonality of Godhead"
,he verse Buoted in the beginning of this anuccheda as spoken by
the &ersonified %edas to the Supreme &ersonality of Godhead"
Anuccheda !$
Text 1
tad evam paramatmanas tatasthakhya saktir vivrta" antarangakhya
tu purvavad eva jneya" atha bahirangakhya vivriyate
tat - that; evam - thus; paramatmanah - of the Supreme &ersonality
of Godhead; tatasthakhya - called the marginal potency; saktih -
potency; vivrta" - revealed;
antarangakhya - called the internal potency; tu - indeed; purvavat - as
before; eva - indeed; jneya - should be knon; atha - no;
bahirangakhyacalled the e+ternal potency; vivriyate - is revealed"
In this ay e have described the )ordRs marginal potency" e have
already described the )ordRs internal potency" 'o e ill describe the
)ordRs e+ternal potency"
Text 2
esa maya bhagavatah
srsti-sthity-anta-karini
tri-varna varnitasmabhih
kim bhuyah srotum icchasi
esa - she; maya - maya; bhagavatah - of the Supreme &ersonality of
Godhead; srsti-sthity-anta-karini - performing the activities of creation#
maintenance# and destruction; tri-varna - three kinds; varnita -
described; asmabhih - by us; kim - hat=; bhuyah - more; srotum - to
hear; icchasi - you ish"
,he )ordRs e+ternal potency is described in these ords of Srimad-
Bhagavatam -//"1"/?23
I have no described maya# the illusory energy of the Supreme
&ersonality of Godhead" ,his illusory potency# consisting of the three
modes of material nature# is empoered by the )ord for the creation#
maintenance# and annihilation of the
material universe" 'o# hat more do you ish to hear=S666
Text
bhagavatah svarupa-bhutaisvaryadeh paramatmana esa tatastha-
laksanena purvokta jagat-srsty-adi-karini mayakhya saktih" trayo varna
guna yasyah sa"
bhagavatah - of the Supreme &ersonality of Godhead; svarupa -
from 7is on nature; bhuta - manifested; aisvarya - opuelnces; adeh -
beginning; paramatmana - of the Supersoul; esa - he; tatastha -
marginal; laksanena - ith the nature; purvokta - previously said;
jagat-srsty-adi-karini - the caus9e of creation# maintenance# and
destruction; mayakhya - called maya; saktih" - potency; trayah - three;
varna - varnas; guna - modes; yasyah - of hom; sa - that"
7ere the ord bhagavatahS means of the Supreme &ersonality of
Godhead# ho is the master of all opulences and gloriesS# esaS means#
the previously described potency# hich is called mayaS# hich is the
cause of creation# maintenance and destruction# and hich has a
relationship ith the marginal potency#S and tri-varnahS means the
three modes of material natureS"
Text !
tatha catharvanikah pathanti sitasita ca krsna ca sarva- kama-
dugha vibhoh iti"
tatha - so; ca - also; atharvanikah - the (tharva %edas; pathanti -
read; sitasita - black and hite; ca - and; krsna - black; ca - and; sarva -
all; kama-dugha - fulfilling desires; vibhoh - of the Supreme &ersonality
of Godhead; iti - thus"
,he three modes of nature are described in the folloing ords of
the (tharva %eda3
Erom the Supreme &ersonality of Godhead ere manifested three
modes that ere hite# red# and black" ,hese modes ere meant to
fulfill the material desires of the
conditioned souls"S
Text 5
uktam ca daivi hy esa gunamayi mama maya duratyaya ity atra
gunamayiti"
uktam - said; ca - also; daivi hy esa gunamayi mama maya
duratyaya iti - Bhagavad-gita ;"/@; atra - here; gunamayi - gunamayi;
iti - thus"
,he three modes of material nature are also described by the
Supreme )ord in these ords of Bhagavad-gita -;"/@23
,his divine energy of Mine# consisting of the three modes of
material nature# is very difficult to overcome"S6
In this verse the ord gunamayiS refers to the three modes of
material nature"
Text "
antarikso videham"
antariksah - (ntarikso; videham - to %ideha"
,he verse Buoted in the beginning of this anuccheda as spoken by
(ntariksa Muni to the king of %ideha"
(nucchedas @I-.H
Text 1
tasya mayayas camsa-dvayam" tatra guna-rupasya mayakhyasya
nimittamsasya dravya-rupasya pradhanakhyasyopadanamsasya ca
parasparam bhedam aha caturbhih
tasyah - of this; mayayah - maya; ca - also; amsa-dvayam" - to
parts; tatra - there; guna-rupasya - of the modes; mayakhyasya -
called maya; nimitta - created; amsasya - part; dravya-rupasya - of a
thing; pradhanakhyasya - called pradhana; upadana - of the creator;
amsasya - of a part; ca - also; parasparam - mutual; bhedam -
difference; aha - said; caturbhih - ith four verses"
,he maya potency has to parts3 /" the modes of material nature#
hich are the creators of the material orld# and 0" the various
ingredients of hich the things in the material orld are made" ,he
ays these to parts are different are described in the four Srimad-
Bhagavatam verses to be Buoted no in this book"
Text 2
atha te sampravaksyami
sankhyam purvair viniscitam
yad vijnaya puman sadyo
jahyad vaikalpikam bhramam
atha - no; te - to you; sampravaksyami - I ill describe; sankhyam
- sankhya; purvaih - previous; viniscitam - described; yat - hat;
vijnaya - knoing; puman - a person; sadyah - at once; jahyat - may
abandon; vaikalpikam - duality; bhramam - illusion"
In the first of these verses the Supreme &ersonality of Godhead
declares -Srimad-Bhagavatam //"0@"/23
'o I shall describe to you the science of snkhya# hich has been
perfectly established the ancient authorities" By understanding this
science a person can immediately give up the illusion of material
duality"S666
Text
tika ca advitiyam paramatmano mayaya prakrti-purusa-dvara
sarvam dvaitam udeti" punas tatraiva liyata ity anusandhanasya
purusasya dvandva-bhramo nivartata iti vaktum sankhyam prastauti
atheti ity esa"
tika - commentary; ca - and; advitiyam - ithout a second;
paramatmanah - of the Supreme &ersonality of Godhead; mayaya - by
maya; prakrti-purusa-dvara - by matter and the soul; sarvam - all;
dvaitam - dualk; udeti" - is manifest; punah - again; tatra - there; eva -
indeed; liyata - is merged; iti - thus; anusandhanasya - of the
conclusion; purusasya - of the soul; dvandva-bhramah - beilderment
of dualtiy; nivartata - goes; iti - thus; vaktum - to say; sankhyam -
sankhya; prastauti - praises; atha - then iti - thus; iti - thus; esa - it"
Srila Sridhara Svami comments3
,he illusory potency maya imposes material duality on the spirit
souls" ,he sankhya philosophy is spoken to makes the souls free of
material duality" In this ay the )ord praises the sankhya philosophy"S
Text !
atra pradhana-paryayah prakrti-sabdah"
atra - here; pradhana - of pradhana; paryayah - synonym; prakrti-
sabdah - the ord prakrti"
In this conte+t the ord pradhanaS is a synonym for prakrtiS
-material nature2"
Text 5
asij jnanam atho artha
ekam evavikalpitam
yada viveka-nipuna
adau krta-yuge Ryuge
asit - as; jnanam - knoledge; athah - then; artha - purpose; ekam
- one; eva - indeed; avikalpitam - ithout duality; yada - hen; viveka-
nipuna - e+pert in discrimination; adau - in the beginning; krta-yuge
yuge - in satya-yuga"
In the second of these verses the Supreme &ersonality of Godhead
declares -Srimad-Bhagavatam //"0@"023
Criginally# during the Satya-yuga# hen all men ere very e+pert in
spiritual discrimination# and also previous to that# during the period of
annihilation# the seer e+isted alone# non-different from the seen
object"S666
Text "
tika ca atho-sabdah kartsnye" jnanam drastr tena drsya-rupah
krtsno Rpy arthas ca vikalpa-sunyam ekam eva" brahmany eva linam
asid ity arthah ity esa"
tika - commentary; ca - also; atho-sabdah - the ord atho; kartsnye"
- in completeness; jnanam - knoledge; drasth - the seer; tena - by
that; drsya-rupah - the from of the seen; krtsnah - complete; api - also;
arthah - measning; ca - and; vikalpa-
sunyam - ithout duality; ekam - one; eva" - indeed; brahmani - in
Brahman; eva - indeed; linam - merged; asit - as; iti - thus; arthah -
the meaning; iti - thus; esa - it"
Srila Sridhara Svami comments3
7ere the ord TathoS means TcompletelyR# and TjnanamR means
Tthere as no longer any difference beteen seer and seen# for all as
merged in BrahmanR"S
Text #
trtiya-skandhe ca bhagavan eka asedam agra atmatmanam vibhuh
ity adau yad bhagavattvena sabdyate" tad evatra brahmatvena
sabdyate iti"
trtiya-skandhe - in the ,hird Aanto; ca - also; bhagavan eka asedam
agra atmatmanam vibhuh ity adau - Srimad-Bhagavatam 1"."01; yat -
hat;
bhagavattvena - by the position of the Supreme &ersonality of
Godhead; sabdyate" - is said; tat - that; eva - indeed; atra - here;
brahmatvena - by the position of Brahman; sabdyate - is said; iti - thus"
,his is also described in the folloing ords of Srimad- Bhagavatam
-1"."0123
the Supreme &ersonality of Godhead# the master of all living
entities# e+isted prior to the creation as one ithout a second" It is by
7is ill only that creation is made possible and again everything
merges in 7im" ,his Supreme Self is
symptomi9ed by different names"S6
Text $
vadanti ity adi-vad ubhayatraikam eva vastu pratipadyam"
vadanti ity adi-vat - as in Srimad-Bhagavatam /"0"//; ubhayatra - in
both; ekam - one; eva - indeed; vastu - substance; pratipadyam - to be
established"
,his is also described in the folloing ords of Srimad- Bhagavatam
-/"0"//23
)earned transcendentalists ho kno the (bsolute ,ruth call the
non-dual substance Brahman# &aramatma# or Bhagavan"S6
In this ay the ord BrahmanS and the ord the Supreme
&ersonality of GodheadS both signify the same transcendental
(bsolute"
Text %
ante tu esa sankhya-vidhih proktah ity adau paravara-drsa maya ity
anena bhagavad-rupenapy avasthitih spastaiva"
ante - the end;tu esa - indeed; sankhya-vidhih proktah ity adau -
Srimad-Bhagavatam //"0@"0I; paravara-drsa - seeing higher and
loer; maya - maya; iti - thus; anena - by this; bhagavad-rupena - by
the form of the Supreme &ersonality of Godhead; api - also; avasthitih -
situation; spasta - clear; eva - indeed"
(t the end of this chapter of Srimad-Bhagavatam -//"0@"0I2 the
Supreme &ersonality of Godhead declares3
,hus I# the perfect seer of everything material and spiritual# have
spoken this knoledge of Sankhya# hich destroys the illusion of doubt
by scientific analysis of creation and annihilation"S666
In this verse the ords paravara-drsa mayaS describe the
transcendental status of the Supreme &ersonality of Godhead"
Text 10
kadety apeksayam aha yada adau krta-yuge viveka-nipuna jana
bhavanti" tasminn ayuge tat-purvasmin pralaya-samaye ity arthah"
kada - hen=; iti - thus; apeksayam - in relationship ith; aha - said;
yada - hen; adau - in the beginning; krta-yuge - in Satya yuga;
viveka-nipuna - e+pert in discrimination; jana - people; bhavanti" - are;
tasminn - in that; ayuge - not in the yuga; tat- purvasmin - before that;
pralaya-samaye - at the time of devastation;
iti - thus; arthah - the meaning"
7ere someone may ask3 >hen did this occur# that the seer e+isted
alone# non-different from the seen object= ,he anser is given here -in
Srimad-Bhagavatam //"0@"0# Buoted in te+t ;2 in the ords yada
viveka-nipuna adau krta-yuge RyugeS -Criginally# during the Satya-
yuga# hen all men ere very e+pert in spiritual discrimination# and
also previous to that# during the period of annihilation2" 7ere the ord
ayugeS means previous to that# during the period of annihilationS"
Text 11
tan-maya-phala-rupena
kevalam nirvikalpitam
van-mano-gocaram satyam
dvidha samabhaved brhat
tan-maya - of the Supreme &ersonality of GodheadRs maya potency;
phala - results; rupena - in the form; kevalam - only;
nirvikalpitamithout duality; vak - ords; manah - mind; gocaram - in
the realm; satyam - truth; dvidha - in to;
samabhavet - became; brhat - great"
In the ne+t of these verses -Srimad-Bhagavatam //"0@"12 the
Supreme &ersonality of Godhead declares3
,hat one (bsolute ,ruth# remaining free from material dualities and
inaccessible to ordinary speech and mind# divided 7imself into to
categories3 the material nature and the living entities ho are trying to
enjoy the manifestations of
that nature"S666
Text 12
tika ca tad brhad brahma van-mano-gocaram yatha bhavati tatha"
maya drsyam" phalam tat-prakasah" tad-rupena maya-rupena vilasa-
rupena ca dvidha abhut ity esa"
tika - commentary; ca - and; tat - that; brhat - great; brahma -
Brahman; van-mano-gocaram - in the realm of ords and mind; yatha -
as; bhavati - is; tatha - so; maya - maya; drsyam" - ssen; phalam -
result; tat- prakasah" - manifestation of that; tad-rupena - ith that
form; maya- rupena - the form of maya; vilasa-rupena - the form of
pastimes; ca - and; dvidha - in to; abhut - as; iti - thus; esa - it"
Srila Sridhara Svami comments3
7ere the ords brhad van-mano-gocaramS means Tthe (bsolute
,ruth# ho is beyond the mind and ordsR" In the ord Tmaya-phala-
rupenaR TmayaR refers to the visible orld and TphalaR refers to the seer
of the material orld" ,he ord dvidhaS means as maya and as the
enjoyer of mayaR"S
Text 1
atra maya drsyam iti" phalam tat-prakasa iti chedah" tena
brahmana yad drsyam vastu tan-maya" tasya brahmano yah prakasa-
visesah" sa phalam ity arthah"
atra - here; maya - maya; drsyam - visible; iti" - thus; phalam -
result; tat-prakasa - the seer of that; iti - thus; chedah" - difference;
tena - by that; brahmana - Brahman; yat - hat; drsyam - to beseen;
vastu - thing; tan-maya" - that maya; tasya - of that; brahmanah -
Supreme; yah - hich; prakasa - seer; visesah - sepcific; sa - that;
phalam - phala; iti - thus; arthah - the meaning"
7ere mayaS means the visible orldS# and phalaS means he ho
sees the visible orldS" ,hese are the to distinctions" >hat is seen by
the Supreme is called mayaS# and the seer that is manifested from the
Supreme is called phalaS" ,hat is the meaning"
Text 1!
tayor hy ekataro hy arthah
prakrtih sobhayatmika
jnanam tv anyatamo bhavah
purusah so Rbhidhiyate
tayoh - of the to; hi - indeed; ekatarah - one; hi - indeed; arthah -
meaning; prakrtih - matter; sa - -that; ubhayatmika - both; jnanam -
knoledge; tv - indeed; anyatamah - another; bhavah - meaning;
purusahpersopn; sah - he; abhidhiyate - is called"
In the last of these verses -Srimad-Bhagavatam //"0@"@2 the
Supreme &ersonality of Godhead declares3
Cf these to categories of manifestation# one is material nature#
hich embodies both the subtle causes and manifests products of
matter" ,he other is the conscious living entity# designated as the
enjoyer"S666
Text 15
tika ca tayor dvidha-bhutayor amsayor madhye ubhayatmika karya-
karana-rupini ity esa"
tika - commentary; ca - and; tayoh - tayoh; dvidha-bhutayoh - to
kinds; amsayoh - of parts; madhye - in the midst; ubhayatmika - both;
karya-karana-rupini - cause and effect; iti - thus; esa - it"
Srila Sridhara Svami comments3
7ere the ord TtayohR means Tthe to different parts-and-parcels
of the )ord# one of them the cause and the other the effectR"S
Text 1"
evam sri-visnu-purane visnoh svarupat parato Rhi te Rnye rupe
pradhanam purusas ca vipra
evam - thus; sri-visnu-purane - in Sri %isnu &urana; visnoh - of )ord
%isnu; svarupat - from the from; paratah - transcendental; hi - indeed;
te - they; anye - others; rupe - in the form; pradhanam - pradhana;
purusah - the person; ca - and; vipra - C brahmana"
,hese to potencies are also described in the folloing ords of Sri
%isnu &urana -/"0"0@23
C brahmana# from the transcendental body of )ord %isnu are
manifested the spirit souls# the material nature# and other things also"S
Text 1#
ity atra tesam eva tika ca parato nirupadhir visnoh svarupat te prag
ukte pradhanam purusas ceti dve rupe anye maya-krte iti"
iti - thus; atra - here; tesam - of them; eva - indeed; tika -
commentary; ca - and; paratah - of the transcendental; nirupadhih -
ithout a material body; visnoh - of )ord %isnu; svarupat - from the
form; te - they; prag - before; ukte - said; pradhanam - matter; purusah
- persopn; ca - and; iti - thus; dve - to; rupe - forms; anye - other;
maya-krte - created by maya; iti - thus"
Srila Sridhara Svami comments3
,his verse means3 TErom the transcendental body of )ord %isnu#
hich is not material# are manifested the spirit souls and the material
nature# hich ere both described previously in this book" Cther
things# created by the maya potency# ere also manifestedR"S
Text 1$
sri-bhagavan"
sri-bhagavan - the Supreme &ersonality of Godhead"
,he four Srimad-Bhagavatam verses that form the root of these four
anucchedas -@I-.02 ere spoken by the Supreme &ersonality of
Godhead"
Anuccheda 5
Text 1
anyatra tayor upadana-nimitta-rupayor amsayor vrtti-bhedena
bhedan apy aha
anyatra - in another place; tayoh - of them; upadana-nimitta-
rupayoh - the ingredient and the cause; amsayoh - of the to parts;
vrtti-bhedena U ith different activities; bhedan - differences; api -
also; aha - said"
,he different activities of these to parts-and-parcels of the )ord#
hich are the cause and ingredient of the material orld# are
described in these ords of Srimad-Bhagavatam -/H"?1"0?23
Text 2
kalo daivam karma jivah sva-bhavo
dravyam ksetram pranam atma vikarah
tat-sanghato bija-roha-pravahas
tan-mayaisa tan-nisedham prapadye
kalah - time; daivam - demigods; karma - karma; jivah - soul; sva-
bhavah - on nature; dravyam - thing; ksetram - field; pranam - life;
atma - self; vikarah - change; tat-sanghatah - the totality; bija-roha-
pravahah - planting the seed; tan-maya - 7is maya potency; esa - she;
tan-nisedham - forbiddintg that; prapadye - I surrender"
,ime# fate# karma# purification# the individual soul and his
propensities# the subtle material elements# the material body# the life
air# false ego# the various senses# the
totality of these as reflected in the living beingRs subtle body# all this
constitutes Gour material illusory energy# maya# an endless cycle like
that of seed and plant" I take shelter of Gou# the negation of this
maya"S666
Text
tika ca kalah ksobhakah" karma nimittam" tad eva phalabhimukham
abhivyaktam daivam" svabhavas tat-samskarah" jivas tadvan" dravyam
bhuta-suksmani" ksetram rakrtih" pranah sutram" atma ahankarah"
vikarah ekadasendriyani maha-bhutani
ceti sodasakah" tat-sanghato dehah" tasya ca bija-roha-vat pravahah"
roho Rnkurah" dehad bija-rupam karma" tato Rnkura-rupo dehah" tatah
punar evam iti pravahah" tat tvam nisedhavadhi- bhutam prapadye
bhaje iti ity esa"
tika - commentary; ca - and; kalah - time; ksobhakah" - agitator;
karma - karma; nimittam" - cause; tat - that; eva - indeed;
phalabhimukham - bringing result; abhivyaktam - manifested; daivam"
- destiny; svabhavah - nature; tat-samskarah" - purifying; jivah - soul;
tadvan" - then; dravyam - thing; bhuta-suksmani" - subtle
elements; ksetram - place; prakrtih" - matter; pranah - life; sutram -
string; atma - atma; ahankarah" - false ego; vikarah - change;
ekadasendriyanieleven senses; maha-bhutani - great elements; ca -
and; iti - this; sodasakah" - si+teen; tat-sanghatah - aggregate;
dehah"body; tasya - of that; ca - and; bija-roha-vat - like the seed;
pravahah - planting; rohah - groing; ankurah - sprout; dehat - from
the body; bija-rupam - thej form of a seed; karma" - karma; tatah -
then; ankura-rupah - the form of a sprout; dehah - body; tatah - then;
punah - again; evam - thus; iti - thus; pravahah" - manifestation; tat -
that; tvam - Gou; nisedhavadhi- bhutam - stopping; prapadye - I
surrender; bhaje - I orship; iti - thus; iti - thus; esa - it"
Srila Sridhara Svami comments3
In this verse the ord TkalahS means Tthe agitatorR# TkarmaR means
Tthe causeR# TdaivamR means Tthat hich brings resultsR# Tsva-bhavaR
means that hich purifiesR# TjivaR means The ho possesses thatR#
TdravyamR means Tthe subtle material elementsR# TksetramR means
Tthe material orldR# TpranahR means Tthe string of lifeR# TatmaR means
Tfalse egoR# TvikarahR means Tthe eleven senses and the five gross
elements# hich are then considered the si+teen ingredients of the
orldR# Ttat- sanghatahR means Tthe material body# hich is manifested
from past karma as a sprout is manifested from the planting of a seedR#
TtatR means Tto Gou# ho stop these manifestations of mayaR# and
TprapadyeR means TI orshipR"S
Text !
atra kala-daiva-karma-svabhava nimittamsah" anye upadanamsas
tadvan" jivas tubhayatmakas tathopadana-varge nimitta-sakty- amso
Rpy anuvartate" yatha jivopadhi-laksane Rham akhye tattve tadiyaham-
bhavah" sa hy avidya-parinama ity adi"
atra - here; kala-daiva-karma-svabhava - kala# daiva# karma# and
svabhava; nimittamsah" - causes; anye - the others; upadanamsah -
ingredients; tadvan - like that; jivah - the idnividual spirit soul; tu -
indeed; ubhayatmakah - - both; tatha - so; upadana- varge - among
the ingredients; nimitta - cause; sakti - potency; amsah - part; api -
also; anuvartate - follos; yatha - as; jivopadhi- laksane - the nature of
the soulRs material body; aham - I; akhye - called; tattve - truth; tadiya
- his; aham-bhavah - false ego; sa - he; hi - indeed; avidya-parinama -
transformation of ignorance; iti - thus; adi" - beginning"
Cf the items mentioned in this verse# time# fate# karma# and
purification are causes and the other items are the ingredients of the
orld" ,he individual spirit souls are counted in both categories" ,hey
are among the ingredients of the orld# and# as one of the )ordRs
potencies# they are also counted among the causes" >hen the soul is
placed in a material body and he accepts that material designation#
the false ego# hich is a transformation of ignorance# is manifested"
Text 5
yathoktam trtiyasya sasthe
atmanam casya nirbhinnam
abhimano Rvisat padam
karmanamsena yenasau
kartavyam pratipadyate" iti"
yatha - as; utam - said; trtiyasya - of the ,hird Aanto; sasthe - in the
si+th chapter; atmanam - false ego; ca - also; asya - of the gigantic
form; nirbhinnam - being separately manifested; abhimanah - false
identification; avisat - entered; padam - in
positoon; karmana - activities; amsena - by the part; yena - by hich;
asauthe living entity; kartavyam - objective activities; pratipadyate -
takes in; iti - thus"
,he false ego is described in these ords of Srimad- Bhagavatam
-1"?"0.23
,hereafter the materialistic ego of the gigantic form separately
manifested itself# and it entered into Rudra# the controller of false ego#
ith his on partial activities# by hich the living entity transacts his
objective actions"S6
Text "
atra atmanam ahankaram abhimano rudrah" karmanaham-vrttya iti
tika ca"
atra - here; atmanam - atmanam; ahankaram - false ego;
abhimanah - abhimana; rudrah" - Rudra; karmana - karmana; aham-
vrttya - ith the activities of false ego;
iti - thus; tika - commentary; ca - also"
Srila Sridhara Svami comments3
7ere the ord TatmanamR means Tfalse egoR# TabhimanahR means
TRudraR# and TkarmanaR means Tith the activities of the false egoR"S
Text #
atra ca yan-nirbhinnam tad-adhisthanam vag-adindriyam trtiyanta-
madhyatmam iti prakarana-nirnayah tikayam eva krto Rsti"
atra - here; ca - also; yan-nirbhinnam - nirbhinnam; tad-
adhisthanam - hat is established; vag-adindriyam - the senses
beginning ith the voice; trtiya - third; antam - end; adhyatmam - self;
iti - thus; prakarana-nirnayah - the conclusion of the chapter; tikayam -
in the commentary; eva - indeed; krtah - done; asti - is"
7ere the ord nirbhinnamS means the voice and other orking
sensesS" ( further e+planation is found at the end of the ,hird Aanto in
the commentary on the adhyatma- prakarana chapter"
Text $
karmano bija-rupatvam karanata-matra-vivaksaya" tad evam atrapi
mula-mayayah sarvopadanamsa-mula-bhutam ksetra-sabdoktam
pradhanam apy amsa-rupam ity adhigatanm"jivas tadvan ity anena
suddha-jivasya mayatitatvam bodhayati" jvarah sri-bhagavantam"
karmanah - of the activity; bija-rupatvam - the from of the seed;
karanata - cause; matra - only; vivaksaya - ith the desire to say; tat -
that; evam - thus; atra - here; api - also; mula - root; mayayah - of the
illusory potency; sarva - all; upadana - ingredients; amsa - parts; mula -
root; bhutam - manifested; ksetra - ksetra; sabda - ord; uktam - said;
pradhanam - pradhana; api - also; amsa-rupam - the form of a part; iti -
thus; adhigatanm - understood; jivah - the individual soul; tadvan - in
that ay; iti - thus; anena - by this; suddha-jivasya - of the pure spirit
soul; mayatitatvam - the state of being beyond the influence of the
illusory potency maya; bodhayati" - teaches; jvarah - ,he !vara; sri-
bhagavantam - to the Supreme &ersonality of Godhead"
7ere is described the root from hich materialistic activities gro"
,he field of activities and the primordial state of material nature are
included among the ingredients of the material orld manifested by
the root material potency maya" ,he
conditioned soul is subject to maya# but the pure souls is free from
mayaRs grip" ,hat is taught here" ,he verse Buoted in the beginning of
this anuccheda as spoken by the Sivajvara to the Supreme
&ersonality of Godhead"
Anuccheda 5!
Text 1
atha nimitta-rupamsasya prathame dve vrtti aha
atha - no; nimitta - of the cause; rupa - form; amsasya - of a part;
prathame - in the beginning; dve - to; vrtti - activities; aha - said"
In discussing the various causes# to activities ill be first
discussed" ,hese to are described in the folloing ords of Srimad-
Bhagavatam -//"//"123
Text 2
vidyavidye mama tanu
viddhy uddhava saririnam
moksa-bandha-kari adye
mayaya me vinirmite
vidya - knoledge; avidye - and ignorance; mama - My; tanu - to
bodies; viddhi - please kno; uddhava - C Fddhava; saririnam - of
embodied souls; moksa - liberation; bandha - and bondage; kari -
doing; adye - in the beginning; mayaya - by maya; me - of me;
vinirmite - created"
C Fddhava# both knoledge and ignorance# being products of
maya# are e+pansions of My potency" Both knoledge and ignorance
are beginningless and perpetually aard liberation and bondage to
embodied living beings"S666
Text
tika ca tany ete bandha-moksav abhyam iti tanu sakti me mayaya
vinirmite" maya-vrtti-rupatvat" bandha-moksa-karity eka- vacanam dvi-
vacanarthe" nanu tat-karyatve bandha-moksayor anaditva-nityatve na
syatam" tatraha adye anadi" tato yavad avidyam prerayami" tavad
bandhah" yada vidyam dadami" tada moksah sphuratity arthah" ity
esa"
tika - commentary; ca - and; tani - they; ete - they; bandha- moksav
- bondage and liberation; abhyam - called; iti - thus; tanu - tanu; sakti -
potencies; me - of Me; mayaya - by maya; vinirmite" - created; maya-
vrtti-rupatvat" - because of the activities of maya; bandha- moksa-kari -
doing bondage and liberation; iti - thus; eka- vacanam - singular; dvi-
vacanarthe - in the meaning of the dual; nanu - is it not so=; tat-
karyatve - as the effect; bandha-moksayoh - of bondage and liberation;
anaditva - the state of being beginningles; nityatve - the state of being
eternal; na - not; syatam" - attained; tatra - there; aha - said; adye -
adye; anadi" - beginningless; tatah - then; yavat - as far as; avidyam -
ignorances; prerayami" - I send aay; tavat - then; bandhah" -
bondage; yada - hen; vidyam - knoledge; dadami" - I give; tada -
then; moksah - liberation; sphurati - is manifested; iti - thus; arthah -
the meaning; iti - thus; esa - it"
Srila Sridhara Svami comments3
In this verse the ord TtanuS means the to potencies# and Tme
mayaya vinirmiteR means Tcreated by My mayaR" :ven though it is in
the singular# the compound ord
Tmoksa-bandha-kariR should be understood to be in the dual" 7ere
someone may object3 TIs it not so that# because they are effects and
not causes# bondage and liberation cannot be eternal=R ,he verse
ansers this objections by speaking the ord TadyeR# hich means
Te+isting from time ithout beginningR" ,he meaning here is
T>hen I teach untruth# I am trapped in material bondage# but hen I
teach the truth# then I attain liberationR" ,hat is the meaning"S
Text !
atra maya-vrtti-rupatvad iti vastuto maya-vrtti eva te"
vinirmitatvam tv aparananta-vrttikaya taya prakasamanatvad
evocyate" yato Rnadi ity arthah" tatha sphuratity asya moksa ity
anenaivanvayah" jivasya svato muktatvam eva" bandhas tv avidya-
matrena pratitah" vidyodaye tu tat prakasate matram" tato nitya eva
moksa iti bhavah"
atra - here; maya-vrtti-rupatvat - in the form of mayaRs activities; iti
- thus; vastutah - in truth; maya-vrtti - mayaRs activities; eva - indeed;
te" - they; vinirmitatvam - the condition of being created; tv - indeed;
aparananta-vrttikaya - limitless activities; taya - by that;
prakasamanatvat - because of being manifested; eva - indeed; ucyate -
is said; yatah - from hich; anadi - ithout beginning; iti - thus; arthah"
- the meaning; tatha - then; sphurati - is manifested; iti - thus; asya - of
that; moksa - liberation; iti - thus; anena - by this; eva - indeed
anvayah - the meaning; jivasya - of the soul; svatah - personally;
muktatvam - the state of being liberated; eva" - indeed; bandhah -
bondage; tv - indeed; avidya - ignorance; matrena - only; pratitah" -
believed; vidyodaye - in the manifestation of knoledge; tu - but; tat -
that; prakasate - is manifest; matram" - only; tatah - then; nitya -
eternal; eva - indeed; moksa - liberation; iti - thus; bhavah - the
meaning"
Because they are manifested from mayaRs activities# knoledge and
ignorance are here called activities of maya" Because maya is limitless#
hat she creates has no beginning" ,hat is the meaning in this verse"
In this ay the individual soulRs liberation is manifest" Erom ignorance
bondage is manifested and from knoledge liberation is manifested" In
this ay liberation is eternal" ,hat is the meaning"
Text 5
na ca vacyam" esa maya ity adau samanya-laksane moksa-
pradatvam tasya noktam ity asamyaktvam iti" anta- karitvenatyantika-
pralaya-rupasya moksasyapy upalaksitatvat"
na - not; ca - also; vacyam" - to be said; esa maya ity adau - in
Srimad-Bhagavatam //"1"/?; samanya-laksane - the same features;
moksa-pradatvam - the stte of giving liberation; tasya - of this; na -
not; uktam - said; iti - thus; asamyaktvam - the state of not being
eBual; iti" - thus; anta - end; karitvena - because of doing; atyantika -
great; pralaya - destruction; rupasya - in the form; moksasya - of
liberation; api - also; upalaksitatvat - because of being characteri9ed"
In Srimad-Bhagavatam //"1"/?2 it is said3
I have no described maya# the illusory energy of the Supreme
&ersonality of Godhead" ,his illusory potency# consisting of the three
modes of material nature# is empoered by the )ord for the creation#
maintenance# and annihilation of the
material universe"S666
It should not be said that because it does not declare that the maya
potency can grant liberation# this statement disagrees ith the
previously Buoted Srimad-Bhagavatam verse" ,he truth is that this
statement -Srimad-Bhagavatam //"1"0?2 does declare that maya can
grant liberation" ,his statement declares that maya brings the final
annihilation" ,he final annihilation it describes is in truth liberation"
Text "
atra vidyakhya vrttir iyam svarupa-sakti-vrtti-visesa-vidya- prakase
dvaram eva" na tu svayam eva seti jneyam" athavidyakhyasya
bhagasya dve vrtti avaranatmika viksepatmika ca" tatra purva jiva eva
tisthanti tadiyam svabhavikam jnanam avrnvana" uttara ca tam tad-
anyatha-jnanena saayanti vartata iti" sri-bhagavan"
atra - here; vidyakhya - called knoledge; vrttih - activity; iyam -
this; svarupa - on; sakti - potency; vrtti - activity; visesa - specific;
vidya - knoledge;-prakase - in the manifestation; dvaram - the
means; eva" - indeed; na - not; tu - but; svayam - personally; eva -
indeed; sa - that; iti - thus; jneyam - to be understood; atha - then;
avidyakhyasya - called ignorance; bhagasya - of the opulence; dve -
to; vrtti - activities; avaranatmika - covering; viksepatmika -
throing; ca - and; tatra - there; purva - the first; jiva - the soul; eva -
indeed; tisthanti - stays; tadiyam - in his; svabhavikam - on nature;
jnanam - knoledge; avrnvana" - covering; uttara - the
second; ca - also; tam - that; tat - than that; anyatha - other; jnanena -
by knoledge; saayanti - creates; vartata - is; iti" - thus; sri-bhagavan -
the Supreme &ersonality of Godhead"
>hat is called vidyaS -knoledge2 here is the means by hich the
)ordRs personal potency of transcendental knoledge is manifested"
,he avidyaS -ignorance2 here is
of to kinds3 / avaranatmika# and 0" viksepatmika" ,he first of these
coverRs the soulRs natural spiritual knoledge# and the second of these
overhelms the soul ith many ideas that have nothing to do ith the
real truth"
Anuccheda 55
Text 1
atra nimittamsas tv evam vivecaniyah" yatha nimittamsa- rupaya
mayakhyayaiva prasiddha saktis tridha drsyate" jnaneccha-kriya-
rupatvena" tatra tasyah paramesvara-nana-rupatvam yatha trtiye
atra - here; nimittamsah - the causes; tv - indeed; evam - thus;
vivecaniyah"to be described; yatha - as; nimittamsa- rupaya - as
causes; mayakhyaya - called maya; eva - indeed; prasiddha - proved;
saktih - potency; tridha - so; drsyate" - is seen; jnana - of knoledge;
iccha - desire; kriya - and action; rupatvena - in the forms; tatra -
there; tasyah - of that; paramesvara - of the Supreme &ersonality of
Godhead; jnana - of knoledge; rupatvam - the state of having the
form; yathaas; trtiye - in the third canto"
'o the various causes ill be described" ,he most celebrated of
these is the maya potency# hich has three aspects3 /" jnana
-knoledge2# 0" iccha -desire2# and kriya -activity2" (mong these#
knoledge of the Supreme &ersonality of Godhead is
described in these ords of Srimad-Bhagavatam -1"."0.23
Text 2
sa va etasya sandrastuh
saktih sad-asad-atmika
maya nama maha-bhaga
yayedam nirmame vibhuh
sa - that e+tenral energy; va - is either; etasya - of the )ord;
sandrastuh - of the perfect seer; saktih - energy; sad-asad-atmika - as
both cause and effect; maya nama - called by the name maya; maha-
bhaga - C fortunate one; yaya - by hich; idam - this material orld;
nirmame - constructed; vibhuh - the (lmighty"
,he )ord is the seer# and the e+ternal energy# hich is seen# orks
as both cause and effect in the cosmic manifestation" C greatly
fortunate %idura# this e+ternal energy is knon as maya# or illusion#
and through her agency only is the
entire material manifestation made possible"S6
Text
ity asya tikayam sa vai drastr-drsyanusandhana-rupa" sad drsyam"
asad adrsyam" atma svarupam" sad-asator atma yasyas tad-
ubhayanusandhana-rupatvat iti"
iti - thus; asya - of this; tikayam - in the commentary; sa - 7e; vai -
indeed; drastr - the seer; drsya - the seen; anusandhana - in relation
to; rupa - the form; sat - sat; drsyam - hat is seen; asat - asat;
adrsyam" - hat is not seen; atma - atma; svarupam" - on form; sad-
asatoh - of sat and asat; atma - the form; yasyah - of hi+h; tad-
ubhaya - of both; anusandhana-rupatvat - because of the form; iti -
thus"
Srila Sridhara Svami comments3
7ere the ords Tsa vaiR mean Tthe seer and the seenR" ,he ord
TsatR means That is
seenR# and TasatR means That is not seenR" Sad-asad- atmikaR means
Thich has the nature of both sat and asatR"S
Text !
tad-iccha-rupatvam yatha tatraiva atmecchanugatav atma"
tad-iccha-rupatvam - the nature of desire; yatha - as; tatra - there;
eva - indeed; atmecchanugatav atma - Srimad-Bhagavatam 1"."01"
,he desire feature of the Supreme &ersonality of Godhead is
described in these ords of Srimad-Bhagavatam -1"."0123
,he &ersonality of Godhead# the master of all living entities# e+isted
prior to the creation as one ithout a second" It is by 7is ill only that
creation is made possible and again everything merges in 7im"S6
Text 5
ity asya tikayam atmeccha maya tasyanugatau laye sati iti"
iti - thus; asya - of this; tikayam - in the commentary; atmeccha -
atmeccha; maya - maya; tasya - of 7im; anugatau - folloing; laye - in
destruction; sati - being so; iti" - thus
Srila Sridhara Svami comments3
7ere the ord Tatmeccha mayaR means Tfollos the ill of the
Supreme &ersonality of GodheadR"
Text "
tat-kriya-rupatvam caikadase esa maya bhagavatah ity udahrta-
vacane eva drastavyam"
tat-kriya-rupatvam - the nature of activities; ca - also; ekadase - in
the eleventh canto; esa maya bhagavatah iti - Srimad- Bhagavatam
//"1"/?; udahrta - said; vacane - in the ords; eva - indeed;
drastavyam - to be seen"
,he activity feature of the Supreme &ersonality of Godhead is
described in these ords of Srimad-Bhagavatam -//"1"/?23
I have no described maya# the illusory energy of the Supreme
&ersonality of Godhead" ,his illusory potency# consisting of the three
modes of material nature# is empoered by the )ord for the creation#
maintenance# and annihilation of the
material universe"S666
Text #
yadyapi paramesvarasya saksaj jnanadikam na maya" kintu
svarupa-saktir eva" tathapi taj-jnanadikam prakrte karye tu na tad-
artham pravartate" kintu bhaktartham eva" pravartamanam
anusangenaiva pravartata ity agre vivecaniyatvat" tat-pravrtty-abhasa-
samvalitam yan-maya-vrtti-rupam j 0@anadikam anyat tad eva taj-
jnanadi-sabdenocyate"
yadyapi - although; paramesvarasya - of the Supreme &ersonality of
Godhead; saksaj - direct; jnanadikam - beginning ith knoledge; na -
not; maya" - maya; kintu - hoever; svarupa-saktih - on form; eva" -
indeed; tathapi - still; taj-jnanadikam - beginning eith that knoledge;
prakrte - matter; karye - effect; tu - but; na - not;
tad-artham - for that purpose; pravartate" - is; kintu - hoever;
bhaktartham - for the sake of the devotee; eva" - indeed;
pravartamanam - being so; anusangena - by contact; eva - indeed;
pravartata - is; iti - thus; agre - beginning; vivecaniyatvat" - because of
hat should be said; tat-pravrtti - of that activity; abhasa - reflection;
samvalitam - mi+ed; yan-maya-vrtti-rupam - the form of mayaRs
activcities; jnanadikam - beginning ith knoledge; anyat - another;
tat - that; eva - indeed; taj-jnanadi - beginning ith that knoledge;
sabdena - by the ord; ucyate - is said"
(lthough the knoledge and other features of the Supreme
&ersonality of Godhead are never maya# nevertheless maya is one of
the )ordRs potencies" ,herefore the )ordRs knoledge and other
features are not directly employed for the purposes of illusion"
Rather they are used to benefit the )ordRs devotees" It is only the
material reflection of the )ordRs activities that are engaged in mayaRs
activities" It is in that sense that the ord jnanadiS is used here"
Text $
tatha-bhutam ca taj-jnanadikam dvi-vidham" svabhava- siddhitvat
kevala-paramesvara-nistham tad-dattatvaj jiva- nistham ca" tatra
prathamam drastr-drsyanusandhana-sisrksa- kaladi-rupam" dvitiyam
vidyavidya-bhogeccha-karmadi-rupam iti"
tatha-bhutam - like that; ca - also; taj-jnanadikam - beginning ith
knoledge; dvi-vidham" - to kinds; svabhava - on nature; siddhitvat
- because of perfection; kevala- paramesvara-nistham - transcendental
faith in the Supreme &ersonality of Godhead; tad-dattatvaj - because of
being given by 7im; jiva - of the souls; nistham - faith; ca" - also; tatra -
there; prathamam - first; drastr-drsyanusandhana - the seer and the
seen; sisrksa - the desire for creation; kaladi - beginning ith time;
rupam - the from; dvitiyam - second; vidyavidya - knoledge and
ignorance; bhoga - enjoyment; iccha - desire; karma - action; adi -
beginning ith; rupam - the from; iti - thus"
,he )ordRs knoledge and other features are of to kinds3 /" the
features that# because they are the )ordRs on transcendental
opulences# inspire faith in the )ord 7imself# and 0" the features that#
because they are opulences given to the )ordRs
devotees# inspire faith in the )ordRs devotees" ,he former are
opulences like the relationship beteen the seer and seen# the )ordRs
desire to create the universe# the )ordRs potency of time# and other like
features of the )ord" ,he latter are like
knoledge# ignorance# desire# activity# and other like features"
Text %
athopadanamsasya pradhanasya laksanam
yat tat tri-gunam avyaktam
nityam sad-asad-atmakam
pradhanam prakrtim prahur
avisesam visesavat
atha - no; upadanamsasya - of the ingredients; pradhanasya -
pradhana; laksanam - the nature; yat - no further; tat - that; tri-
gunam - combination of the three modes; avyaktam - unmanifested;
nityam - eternal; sad-asad-atmakam - consisting of casue and effect;
pradhanam - the pradhana; prakrtim - prakrti; prahuh - they call;
avisesam - undifferentiated; visesavat - possessing differentiation"
,he pradhana# hich is an ingredient of the material orld# is
described in these ords of Srimad-Bhagavatam -1"0?"/H23
,he unmanifested eternal combination of the three modes is the
cause of the manifest state and is called pradhana" It is called prakrti
hen in the manifested stage of e+istence"S6
Text 10
yat khalu tri-gunam sattvadi-guna-traya-samaharas tad
evavyaktam pradhanam prakrtim prahuh" tatravyakta-samjnatve
hetuh" avisesam guna-traya-samya-rupatvad anabhivyakta- visesam"
ata evavyakrta-samjnam ceti gamitam"
yat - hat; khalu - indeed; tri-gunam - three modes; sattvadi-guna-
traya-samaharah - the three modes beginning ith the mode of
goodness; tat - that; eva - indeed; avyaktam - unmanifested;
pradhanam - pradhana; prakrtim - prakrti; prahuh" - they say; tatra -
there; avyakta-samjnatve - of the name avyakta; hetuh" - the cause;
avisesam - ithout variety; guna-traya-samya-rupatvat - the
eBuilibrium of the three modes of nature; anabhivyakta - not
manifested; visesam - variety; ata eva - therefore; avyakrta-samjnam -
the name avyaktrta; ca - and; iti - thus; gamitam - attained"
,his verse says# ,he unmanifested eternal combination of the three
modes is the cause of the manifest state and is called pradhana" It is
called prakrti hen in the
manifested stage of e+istence"S6 ,he reason the pradhana is here
called avyaktamS -unmanifested2 is given here in the ord avisesamS#
hich means because the
three modes are situated in eBuilibrium# no one of them stronger than
the others# there is no variety"
Text 11
pradhana-samjnatve hetuh" visesavat svamsa-karya- rupanam
mahad-adi-visesanam asraya-rupataya tebhyah srestham"
pradhana-samjnatve - of the name pradhana; hetuh" - the reason;
visesavat svamsa-karya - the effect of variety; rupanam - of the forms;
mahad-adi - beginning ith the mahat- tattva; visesanam - specific;
asraya-rupataya - as the shelter;
tebhyah - than them; srestham - better"
,he reason the material nature is called pradhanaS is given in the
ord visesavatS# hich means ,he situation here the mahat-tattva
and other forces create variety is a superior situationS"
Text 12
prakrti-samjnatve hetuh" sad-asad-atmakam" sad- asatsu karya-
karana-rupesu mahad-adisu karanatvad anugata atma svarupam
yasya tat"
prakrti-samjnatve - the name prakrti; hetuh" - the reason; sad-asad-
atmakam" - sat-asad-atmika; sad-asatsu - in sat and asat; karya-
karana-rupesu - ith cause and effect; mahad- adisu - beginning eith
mahat-tattva; karanatvat - as the cause; anugata - folloed; atma - the
self; svarupam - on form; yasya - of hom; tat - that"
,he reason the material nature is called prakrtiS is given in the
ord sad-asad-atmikaS# hich means the cause of the mahat-tattva
and the other causes and effectsS"
Text 1
atha nityam pralaye karana-matratmanavasthita-sarvamsatvena
srsti-sthityos capa 0@ci-krtamsatvenavikrtam svarupam yasya tadrsam
iti brahmatvam mahad-adi-rupatvam ca vyavrttam" brahmano
nirgunatvat mahad-adinam cavyaktapeksaya karya-rupatvat"
atha - no; nityam - eternal; pralaye - in devastation; karana -
cause; matra - only; atmana - by tehe self; avasthita - situated; sarva -
all; amsatvena - as a part; srsti - of
creation; sthityoh - and maiontenance; ca - also; apa 0@ci- krta - not
made of the five gross material elements; amsatvena - as a part;
avikrtam - not changing; svarupam - on nature; yasya - of hich;
tadrsam - like that; iti - thus; brahmatvam - spiritual nature; mahad-
adi-rupatvam - the nature of the mahat-tattva and other like material
features; ca - and; vyavrttam" - different; brahmanah - of Brahman;
nirgunatvat - because of being beyond the three modes; mahad-
adinam - beginning ith the mahat-tattva; ca - also; avyakta -
unmanifested; apeksaya - in relation to; karya- rupatvat - because of
being the effect"
,he reason the material nature is called nityaS -eternal2 is that the
material nature remains as a cause even after the material orlds are
destroyed in the cosmic
annihilation" (lso# hen the material orlds are created or maintained#
the material nature is still not in the position of being something that
as created by the five gross material elements" Still# even though the
mahat-tattva and other material features are great in these ays# the
Supreme )ord is nevertheless different from them" ,he Supreme )ord
is beyond the touch of the material modes" ,he Supreme )ord remains
the original cause# and the mahat-tattva# avyakta# and other material
features are all effects created by 7im"
Text 1!
evam ca sri-visnu-purane
avyaktam karanam yat tat
pradhanam rsi-sattamaih
procyate prakrtih suksma
nityam sad-asad-atmakam
evam - thus; ca - also; sri-visnu-purane - in Sri %isnu &urana;
avyaktam - unmanifested; karanam - cause; yat - hat; tat - that;
pradhanam - pradhana; rsi-sattamaih - by the great sages; procyate -
is said; prakrtih - matter; suksma - subtle; nityam - eternal; sad-asat -
cause and effect; atmakam - nature"
,his is described in the folloing ords of Sri %isnu &urana -/"0"/I-
0/23
,he great sages say that the unmanifested material nature
-pradhana2 is the eternal and subtle cause and effect of the material
orld# " " "
Text 15
aksayyam nanyad-adharam
ameyam ajaram dhruvam
sabda-sparsa-vihinam tad-
rupadibhir asamhatam
aksayyam - imperishable; na - not; anyat - another; adharam -
shelter; ameyam - immeasurable; ajaram - undecaying; dhruvam -
real; sabda - sound; sparsa - and touch; vihinam - ithout; tad-
rupadibhih - by forms and other things; asamhatam - ithout contact"
" " " imperishable# independent# immeasurable# real# untouched by
sound# touch# form# and the like# " " "
Text 1"
tri-gunam taj jagad-yonir
anadi-prabhavapyayam
tenagre sarvam evasid
vyapyam vai pralayam anu" ity adi"
tri-gunam - three modes; taj - that; jagad-yonih - mother of the
universe; anadi - ithout beginning; prabhava - creation; apyayam -
destruction; tena - by that; agre - in the presence; sarvam - all; eva -
indeed; asit - as; vyapyam - pervaded; vai - indeed;
pralayamdestruction; anu" - folloing; iti - thus; adi" - beginning"
" " " consisting of the three modes# the creator of the material
universe# the beginningless origin of birth and destruction# everything#
and the cause that continues to e+ist even after the material universes
are destroyed"S
Text 1#
idam eva pradhanam anader jagatah suksmavastha-rupam
avyakrtavyaktady-abhidham vedantibhir api paramesvaradhinataya
manyate tad-adhinatvad artha-vat ity adi nyayesu"
idam - this; eva - indeed; pradhanam - pradhana; anadeh -
beginningless; jagatah - of the material universe; suksmavastha-rupam
- the subtle condition; avyakrtavyaktady- abhidham - called avyakta#
avyakrta# and other names; vedantibhih - by the knoers of %edanta;
api - also; paramesvaradhinataya - subordinate to the Supreme
&ersonality of Godhead; manyate - is considered; tad-adhinatvat -
because of being subordinate to 7im; artha-vat - like that; iti - thus; adi
- beginning; nyayesu - in %edanta-sutra"
,he unmanifested material nature -pradhana2# hich from
beginningless time is the subtle form of the material universe# is
knon by many names# such as avyakrtaS and avyaktaS" ,he knoers
of %edanta affirm that this unmanifested material nature is subordinate
to the Supreme &ersonality of Godhead" ,his is affirmed in the
folloing ords of %edanta-sutra -/"@"123
,he unmanifested material nature -pradhana2# is alays
subordinate to the Supreme &ersonality of Godhead"S
Text 1$
nisidhyate tu sankhya-vat svatantrataya anumanikam apy ekesam
iti cen na sarira-rupaka-vinyasta-grhitair darsayati ca ity adi nyayesu"
nisidhyate - is disproved; tu - but; sankhya-vat - like sankhya;
svatantratayaby independence; anumanikam - inference; api - also;
ekesam - of some; iti - thus; cen - if; na - not; sarira - body; rupaka -
metaphor; vinyasta - placed; grhitaih - because of beign accepted;
darsayati - reveals; ca - and; ity adi nyayesu - in %edanta-sutra"
,he folloers of the sankhya theory claim that the unmanifested
material nature is independent of the Supreme &ersonality of Godhead"
,his mistaken idea is refuted by the arguments presented in %edanta-
sutra /"@"/-/."
Text 1%
svetasvataropanisadi pradhana-sabdas ca" sruyate pradhana-
ksetrajna-patir gunesah samsara-bandha-sthiti- moksa-hetih ity adau"
svetasvataropanisadi - in Svetasvatara Fpanisad; pradhana-sabdah
- the ord pradhana; ca" - also; sruyate - is heard; pradhana-ksetrajna-
patir gunesah samsara-bandha-sthiti- moksa-hetih ity adau -
Svetasvatara Fpanisad ?"/?"
,he truth that the unmanifested material nature is subordinate to
and dependent on the Supreme &ersonality of Godhead is also
confirmed by the folloing ords of
Svetasvatara Fpanisad -?"/?23
,he Supreme &ersonality of Godhead is the Supersoul# the master
of all transcendental Bualities# and 7e is the master of the cosmic
manifestation in regard to bondage to the conditional state of material
e+istence and liberation from that bondage"S6
Text 20
sri-kapiladevah"
sri-kapiladevah - )ord 5apiladeva"
,he verse Buoted in the beginning of this anuccheda as spoken by
)ord 5apiladeva"
Anuccheda 5"
Text 1
tad evam sandarbha-dvaye sakti-traya-vivrttih krta" tatra
namabhinnata-janita-bhranti-hanaya sangraha-slokah
tat - that; evam - thus; sandarbha-dvaye - in to sandarbhas; sakti-
traya-vivrttihdescription of the three potencies; krta" - done; tatra -
there; nama - names; abhinnata - non-difference; janita - birth; bhranti
- mistake; hanaya - for destroying; sangraha-slokah - these verses"
In this ay the three potencies of the )ord have been described in
these to sandarbhas" ,o remove any confusion that may arise for the
host of different names that may be given to these three potencies#
the folloing verses are Buoted from the
scriptures3
Text 2
maya syad antaranga ya
bahiranga ca sa smrta
pradhane Rpi kvacid drsta
tad-vrttir mohini ca sa
maya - maya; syat - is; antaranga - internal; ya - hich; bahiranga -
e+ternal; ca - ansd; sa - that; smrta - called; pradhane - pradhana; api -
also; kvacit - somehere; drsta - seen; tad-vrttih - that action; mohini -
beildering; ca - and; sa - that"
,he )ordRs potencies are maya# antaranga# and bahiranga" ,he
beildering poers of maya are seen in the pradhana -unmanifested
matter2"
Text
adye traye syat prakrtis
cic-chaktis tv antarangika
suddha-jive Rpi te drste
tathesa-jnana-viryayoh
adye - in the beginning; traye - in the three; syat - is; prakrtih -
matter; cic-chaktih - spiritual potency; tv - indeed;
antarangikaantaranga; suddha - pure; jive - soul; api - also; te - they;
drste - seen; tatha - so; isa - of the Supreme &ersonality of Godhead;
jnana - knoledge; viryayoh - and poer"
Maya# bahiranga# and pradhana are three names for the )ordRs
material potency" Ait-sakti and antaranga are names for the )ordRs
spiritual potency" ,he pure spirit souls are manifestation of the
Supreme )ordRs potency of knoledge and poer"
Text !
cin-maya-sakti-vrttyas tu
vidya-saktir udiryate
cic-chakti-vrttau mayayam
yogamaya sama smrta
cit - spiritual; maya - maya; sakti - potency; vrttyah - ofnthe
activity; tu - indeed; vidya-saktih - the potency of knoledge; udiryate
- is said; cic-chakti - spiritual potency; vrttau - in the activity; mayayam
- in maya; yogamaya - yogamaya; sama - eBual; smrta - considered"
Erom the spiritual potency comes the potency of transcendental
knoledge" >hen it is engaged in activities that bring beilderment#
the spiritual potency is called Gogamaya"
Text 5
pradhanavyakrtavyaktam
traigunye prakrtau param
na mayayam na cic-chaktav
ity ady uhyam vivekibhih iti"
pradhan - pradhana; avyakrta - avyakrta; avyaktam - abyakta;
traigunye - three modes; prakrtau - in prakrti; param - great; na - and;
mayayam - in maya; na - not; cic-chaktav - in the spiritual potency; iti -
thus; adi - beginning; uhyam - to be considered; vivekibhih - by the
ise; iti" - thus"
&radhana# avyakrta# and avyakta are names of the material
potency# hich is made of three modes of matter" 7oever# the ise
do not use these names to refer to the
spiritual potency or the Gogamaya potency"S
Text "
atha maya-karyam jagal laksyate
tatas tenanuviddhebhyo
yuktebhyo Rndam acetanam
utthitam puruso yasmad
udatisthad asau virat
atha - no; maya-karyam - the activities of maya; jagal - the orld;
laksyate - is characteri9ed; tatah - then; tena - by the )ord;
anuviddhebhyah - from these seven principles# roused into activity;
yuktebhyah - united; Rndam - an egg; acetanam - unintelligent;
utthitam - rose; purusah - Aosmic Being; yasmat - from hich;
udatisthat - appeared; asau - that; virat - celebrated"
,he activities of the material potency maya are described in the
folloing ords of Srimad-Bhagavatam -1"0?"?/-?023
Erom these seven principles# roused into activity and united by the
presence of the )ord# an unintelligent egg arose# from hich appeared
the celebrated Aosmic Being"6
Text #
etad andam visesakhyam
krama-vrddhair dasottaraih
toyadibhih parivrtam
pradhanenavrtair bahih
yatra loka-vitano Ryam
rupam bhagavato hareh
etat - this; andam - egg; visesakhyam - called visesa; krama - one
after another; vrddhaih - increased; dasa - ten times; uttaraih - greater;
toyadibhih - by ater and so on; parivrtam - enveloped; pradhanena -
by pradhana; avrtaih - covered; bahih - on the outside; yatra - here;
loka- vitanah - the e+tension of the planetary systems; ayam - this;
rupam - form; bhagavatah - of the Supreme &ersonality of Godhead;
hareh - of )ord 7ari"
,he universal egg# or the universe in the shape of an egg# is called
the manifestation of material energy" Its layers of ater# air# fire# sky#
ego# and mahat-tattva increase in thickness one after another" :ach
layer is ten times bigger than the previous one# and the final outside
layer is covered by pradhana" >ithin the egg is the universal form of
)ord 7ari# of hose body the fourteen planetary systems are parts"S6"
Text $
tenesvaranuviddhebhyah ksubhitebhyo mahad-adibhyo Rndam
acetanam utthitam" yasmad andad asau virat purusas tudatisthat"
bhagavatah purusasya" sri-kapiladevah"
tena - by 7im; isvara - the Supreme &ersonality of Godhead;
anuviddhebhyah - anuviddhebhyah; ksubhitebhyah - agitated; mahad-
adibhyah - beginnign ith mahat-tattva; andam - egg; acetanam -
unintelligent; utthitam" - risen; yasmat - from hich;
andat - egg; asau - this; virat - cosmic; purusah - person; tu - indeed;
udatisthat - rose; bhagavatah - of the Supreme &ersonality of Godhead;
purusasya" - the purusa; sri-kapiladevah - )ord 5apiladeva"
7ere the ord tenaS means by the Supreme &ersonality of
GodheadS# anuviddhebhyahS means the mahat-tattva and other
material principles ere
agitatedS" Erom those material principles and unintelligent egg as
manifested" Erom that egg appeared the celebrated Aosmic Being" ,he
ord bhagavatahS means of the
purusa-avataraS"
Anuccheda 5#
Text 1
tad evam bhagavato rupam ity uktes tasyapi pragvad aprakrtatvam
apatati" tan-nisedhayaha
tat - that; evam - thus; bhagavatah - of the Supreme &ersonality of
Godhead; rupam - the form; iti - thus; ukteh - of the statement; tasya -
of 7im; api - also; pragvat - as before; aprakrtatvam - the state of
being non-material; apatati" - attained; tan-nisedhaya - for refutation;
aha - said"
Some may say that the universal form of the )ord# as described in
these to verses# is a spiritual form" ,hat idea is refuted by the
folloing statement about the )ordRs universal form -Srimad-
Bhagavatam 0"/H"1.23
Text 2
amuni bhagavad-rupe
maya te hy anuvarnite
ubhe api na grhnanti
maya-srste vipascitah
amuni - all these; bhagavat - unto the Supreme &ersonality of
Godhead; rupe - in the froms; maya - by me; te - unto you; hi -
certainly; anuvarnite - described respectively; ubhe - both; api - also;
na - never; grhnanti - accepts; maya - e+ternal; srste - being so
manifested; vipascitah - the learned one ho knos"
'either of the above forms of the )ord# as just described unto you
from the material angle of vision# is accepted by the pure devotees of
the )ord ho kno 7im ell"S6
Text
amuni amu" upasanartham bhagavaty aropite jagad- atmakesthula-
suksmakhye virat hiranyagarbhapara-paryaye vyasti-samasti-sarire ye
maya tubhyam anuvarnite te ubhe api vipascito na grhnanti" vastutaya
nopasate" kim tarhi tadiya-
bahirangadhisthanatayaivety arthah"
amuni - amuni; amu" - they; upasanartham - for the purpose of
orship; bhagavati - to the Supreme &ersonality of Godhead; aropite -
imposed; jagat - universe; atmake - self; sthula - gross; suksma -
subtle; akhye - called; virat - universal form;
hiranyagarbhapara-paryaye - called hiranyagrabha; vyasti- samasti -
individual and universal; sarire - in the body; ye - ho; maya - by me;
tubhyam - to you; anuvarnite - described; te - they; ubhe - both; api -
also; vipascitah - ise; na - not; grhnanti" - accept; vastutaya - in truth;
na - not; upasate - orship; kim - hether; tarhi - then; tadiya - 7is;
bahiranga - e+ternal; adhisthanataya - as the manifestation; eva -
indeed; iti - thus; arthah - the meaning"
7ere the ord amuniS means theyS" ,he universal form of the )ord
is imaginary# an artificial form in hich the entire universe# consisting
of the small and the great#
the individuals and the various groups# are imagined to be parts of the
)ordRs great body" ,he Srimad-Bhagavatam verse declares# ,his form I
have described unto you from the material angle of vision# is not
accepted by the pure devotees of the )ord
ho kno 7im ell"S ,his means that the ise devotees of the )ord do
not orship the universal form# for that form is composed of the )ordRs
e+ternal -bahiranga2 material potency"
Text !
tad uktam vaisnave
yad etad drsyate murtam
etaj-jnanatmanas tava
bhranti-jnanena pasyanti
jagad-rupam ayoginah" iti"
tat - taht; uktam - said; vaisnave - in the %isdnu &urana; yat - hat;
etat - this; drsyate - is seen; murtam - form; etaj-jnanatmanah - that
knoledge; tava - of you; bhranti-jnanena - ith a mistaken idea;
pasyanti - they see; jagad-rupam - the
universal form; ayoginah - ho are not yogis; iti" - thus"
,his is also confirmed by the folloing ords of %isnu &urana
-/"@"1I23
C Supreme &ersonality of Godhead filled ith transcendental
knoledge# fools ho are not advanced in yoga mistakenly think the
entire material universe is one of Gour forms"S
Text 5
etan-murtam jagad-bhranti-jnanenaiva tava rupam janantity
arthah"srutis ca nedam yad idam upasate iti" yad idam jagad upasate
praninah" nedam brahma iti sri-ramanuja- bhasyam"
etan-murtam - thisd form; jagat - the material universe; bhranti -
mistaken; jnanena - idea; eva - indeed; tava - by this; rupam - form;
jananti - kno; iti - thus; arthah - meaning;"srutih - Sruti- sastra; ca -
and; na - not; idam - this; yat - hat; idam - this; upasate - orship; iti"
- thus; yat - hat; idam - this; jagat - universe; upasate - orship;
praninah" - living entities; na - not; idam - this; brahma - the Supreme;
iti - thus; sri-ramanuja - pf Sri Ramanujacarya; bhasyam - the
commentary"
,his verse means# TC supreme )ord# they mistakenly think the
material universe is one of Gour formsR" In the 5ena Fpanisad -/"@2 it is
said3
,he object of their orship is not in truth the Supreme"S
Srila Ramanujacarya comments3
,hese ords mean# T,he people orship the universal form# but
the universal form is not a real form of the SupremeR"S
Text "
ata eva na grhnantity atra hetur maya-srste" na tu svarupa- sakti-
pradurbhavite" anena catur-bhujadi-laksanasya saksad- rupasya
mayatitatvam api vyaktam" atrasya jagato maya-mayasya purusa-
rupatve purusa-gunavataranam visnv-adinam sattvadi-
mayas tad-amsa-rupaniti jneyam"
ata eva - therefore; na - not; grhnanti - accept; iti - thus; atra - here;
hetuh - the reason; maya-srste - created by maya; na - not; tu - but;
svarupa - personal; sakti - potency; pradurbhavite - manifested; anena
- by this; catur-bhujadi-laksanasya - charachteristics beinging ith
having four arms; saksat - direct; rupasya - form;
mayatitatvam - the state of being above maya; api - also; vyaktam" -
manifested; atra - here; asya - of this; jagatah - universe; maya-
mayasya - made of maya; purusa-rupatve - in the form of the purusa-
avatara; purusa-gunavataranam - of the purusa-avataras and guna-
avataras; visnv-adinam - beginning eith )ord %isnu; sattvadi -
beginning ith goodness; mayah - consisting of; tad-amsa- rupani -
partial e+pansions; iti - thus; jneyam - to be knon"
,he reason hy the learned devotees do not accept -na grhnanti2
the universal form is given in the ords maya- srsteS -created by
maya2" ,he universal form is not manifested by the )ordRs internal
spiritual potency# it is not like the )ordRs other forms# hich have four
arms and many similar features# and it is not above the material orld
if maya# as the )ordRs forms alays are" >ithin the material universe
the )ordRs guna-avataras appear# and their forms control the three
modes of material
nature"
Text #
tany apeksya coktam markandeye
visnuh sarira-grahanam
aham isana eva ca
karitas te yato Rtas tvam
kah stotum saktiman bhavet" iti"
tani - them; apeksya - in relation to; c - also; uktam - said;
markandeye - in the Markandeya &urana; visnuh - )ord %isnu; sarira-
grahanam - the acceptance of a body;
aham - I; isana - Siva; eva - indeed; ca - also; karitah - done; te - they;
yatah - because of; atah - then; tvam - Gou; kah - ho; stotum - to
praise; saktiman - having the poer; bhavet" - is; iti" - thus"
,his is described in the folloing ords of the Markandeya &urana#
here the demigod Brahma declares3
%isnu# Siva# and I all accept forms in this orld" C %isnu# ho has
the poer to properly glorify Gour transcendental form=S
Text $
sarira-sabdasya tat-tan-nija-sarira-vacitve tu tad- grahanat purvam
visnv-adi-bhedasambhavat tan-nirdesanupapatteh" sri-sukah"
sarira-sabdasya - of the ord sarira; tat-tan-nija-sarira- vacitveith
the ord on body; tu - but; tad- grahanat - from accepting that;
purvam - previously; visnv - ith )ord %isnu; adi - beginning; bheda -
difference; asambhavat - because of being impossible; tan-
nirdesanupapatteh - from that e+planation; sri-sukah - Srila Sukadeva
Gosvami"
7ere the ord sariraS means 7is on bodyS" 7oever# the forms of
)ord %isnu and the other forms of the Supreme &ersonality of Godhead
are different from the forms of the demigods" ,hat is e+plained here"
,he verse Buoted in the beginning do this anuccheda as spoken by
Srila Sukadeva Gosvami"
Anuccheda 5$
Text 1
purvam maya-srste ity uktam" tatra maya-sabdasya
najnanarthatvam" tad-vade hi sarvam eva jivadi-dvaitam ajnanenaiva
sva-svarupena brahmani kalpyate iti matam"
nirahankarasya kenacid dharmantarenapi rahitasya sarva-
vilaksanasya cin-matrasya brahmanas tu najnanasrayatvam" na
cajnana-visayatvam" na ca bhrama-hetutvam
sambhavatiti"
purvam - previously; maya-srste - created by maya; iti - thus;
uktam" - said; tatra - there; maya-sabdasya - of the ord maya; na -
not; ajnanarthatvam - for ignorance; tad-vade - in that statement; hi -
indeed; sarvam - all; eva - indeed; jivadi-dvaitam - different from the
individual souls and others; ajnanena - by ignorance; eva - indeed; sva-
svarupena - ith 7is on form; brahmani - in the Supreme; kalpyate -
is considered; iti - thus; matam" - the opinion; nirahankarasya - ithout
false ego; kenacit - by someone; dharmantarena - ithout dharma; api
- also; rahitasya - ithout; sarva - all; vilaksanasya - different; cin-
matrasya - only spirit; brahmanah - of the Supreme &ersonality of
Godhead; tu - but; na - not; ajnana - of ignorance; asrayatvam - the
state of being the shelter; na - not; ca - and; ajnana - of ignorance;
visayatvam - in relation to; na - not; ca - and; bhrama-hetutvam - the
cause of the mistake; sambhavatiis possible; iti - thus"
In the previously Buoted Srimad-Bhagavatam verse# in the
compound ord maya-srsteS# the ord mayaS does not mean
ignoranceS" ,he understanding here is that the
individual spirit souls and everything else are different from the
Supreme &ersonality of Godhead" ,he understanding here is that the
Supreme &ersonality of Godhead# ho is free of false ego# ho is not
material# and ho is different from and superior to all else# is not the
resting place of ignorance or illusion" 'either is 7e is the grip of
ignorance" 'or is he the cause of illusion for others"
Text 2
paramalaukika-vastutvad acintya-saktitvam tu sambhavet" yat
khalu cintamany-adav api drsyate" yaya saktya tri-dosa- ghnausadhi-
vat paraspara-virodhinam api gunanam dharinya tasya
niravayavatvadike saty api savayavatvadikam angi-krtam"
paramalaukika-vastutvat - because of being most e+traordinary;
acintya-saktitvam - the state of inconceivable potencies; tu - indeed;
sambhavet" - may be; yat - hat; khalu - indeed; cintamany-adav -
beginning ith a cintamani jeel; api - also;
drsyate" - is nseen; yaya - by hich; saktya - potency; tri-dosa - three
defects; ghna - destroying; ausadhi - medicine; vat - like; paraspara-
virodhinam - mutually contradictory; api - also; gunanam - of Bualities;
dharinya - holsing; tasya - of that;
niravayavatvadike - beginning ith not possesssing limbs; sati - being
so; api - also; savayavatvadikam - beginning ith possessing limbs;
angi-krtam" - accepted"
Because 7e is most onderful and e+traordinary# the Supreme
&ersonality of Godhead is the master of inconceivable potencies" )ike a
miraculously poerful cintamani jeel# like a miraculous medicine that
cures the three kinds of diseases# and like other miraculous things# the
)ordRs inconceivable potency can do all onderful things" It can even
do to mutually contradictory things at the the same time" Eor
e+ample# it can arrange that the Supreme )ord has limbs and at the
same time does not have limbs"
Text
tatra sabdas casti pramanam vicitra-saktih purusah purano na
canyesam saktayas tadrsah syuh ity adikam svetasvataropanisad-
adau"
tatra - there; sabdah - ord; ca - and; asti - is; pramanam -
evidience; vicitra-saktih - onderful potency; purusah - the Supreme
&ersonality of Godhead; puranah - ancient; na - not; ca - and; anyesam
- of others; saktayah - potencies; tadrsah - like that; syuh - are; iti -
thus; adikam - beginning; svetasvataropanisad-adau - beginning ith
the Svetasvatara Fpanisad"
&roof of the )ordRs inconceivable potencies is seen in the
Svetasvatara Fpanisad and other scriptures" ,here it is said3
,he ancient Supreme &ersonality of Godhead has onderful
poers" 'o one else has poers like 7is"S
Text !
atmesvaro Rtarkya-sahasra-saktih ity adikam sri- bhagavatadisu"
atmesvaro Rtarkya-sahasra-saktih ity adikam sri- bhagavatadisu -
Srimad-Bhagavatam 1"11"1"
,he )ordRs inconceivable potencies are also described in this prayer
addressed to the Supreme &ersonality of Godhead -Srimad-
Bhagavatam 1"11"123
Gour diverse energies can act multifariously" ,his is inconceivable
to us"S6
Text 5
tatha ca brahma-sutram atmani caivam vicitras ca hi iti"
tatha - so; ca - also; brahma-sutram - %edanta-sutra; atmani - in the
Supreme &ersonality of Godhead; ca - also; evam - thus; vicitrah -
onderful; ca - also; hi - indeed; iti - thus"
,he )ordRs inconceivable potencies are also described in these
ords of %edanta-sutra -0"/"0D23
Many onderful poers reside in the Supreme &ersonality of
Godhead"S
Text "
tatra dvaitany athanupapattyapi brahmanya-jnanadikam
kalpayitum na sakyate" asambhavad eva" brahmany acintya-sakti- sad-
bhavasya yukti-labdhatvat srutatvac ca dvaitany anupapattis ca dure
gata"
tatra - there; dvaitani - different; atha - then; anupapattya - by the
e+planation; api - also; brahmanya-jnanadikam - beginning ith
knoledge of the Supreme &ersonality of Godhead; kalpayitum - to
understand; na - not; sakyate" - is able;
asambhavat - because of impossibility; eva" - indeed; brahmani - in the
Supreme &ersonality of Godhead; acintya-sakti - inconceivable
potencies; sad-bhavasya - of the transcendental e+istence; yukti-
labdhatvat - because of logic; srutatvac - because of the %edic
revelation; ca - and; dvaitani - different; anupapattih - illogicalness; ca
- and; dure - far aay; gata" - gone
It is not logical to say that the Supreme &ersonality of Godhead
does not have inconceivable potencies that can arrange for the )ord to
possess mutually contradictory Bualities# for no one has the poer to
understand the )ord completely" ,he )ord must have inconceivable
potencies# for that is logical and it is also confirmed by the %edic
revelation" ,herefore idea that the )ord does not have such poers
that can give 7im mutually contradictory Bualities is illogical and
should be thron far aay"
Text #
tatas cacintya-saktir eva dvaitopapattau karanam paryavasiyate"
tasman nirvikaradi-svabhavena sato Rpi paramatmano Rcintya-saktya
visvakaratvadina parinamadikam bhavati" cintamany- ayaskantadinam
sarvartha-prasava-loha-calanadi-vat"
tatah - therefore; cacintya-saktih - inconceivable potencies; eva -
indeed; dvaitopapattau - in the idea of difference; karanam - the
cause; paryavasiyate - come to an end; tasman - therefore; nirvikaradi-
svabhavena - the nature of not having a form and other like natures;
satah - beging so; api - also; paramatmanah - of the Supreme
&ersonality of Godhead; acintya-saktya - by the inconceivable potency;
visva - of the universe; akaratva - having the form; adina - beginning
ith; parinamadikam - beginning ith transformation; bhavati" - is;
cintamani - cintamani jeel; ayaskanta - magnet; adinam - beginning
ith; sarva - all; artha - meaning; prasava - creation; loha - orlds;
calana - movinh; adi - beginning ith; vat - like"
,herefore the conclusion is that the )ordRs inconceivable potency
arranges that the )ord can have many mutually contradictory
attributes" ,hus is because of the )ordRs
inconceivable potency that the )ord is changeless# and at the same
time changes 7imself to become the universal form and other forms"
(s a cintamani jeel has many onderful poers# and as a magnet has
the onderful poer to attract pieces of iron# so the )ordRs potencies
have many onderful poers also"
Text $
tad etad angi-krtam sri-badarayanena srutes tu sabda- mulatvat iti"
tat - this; etat - that; angi-krtam - accepted; sri-badarayanena - by
Sri %yasa; sruteh - of Sruti-sastra; tu - indeed; sabda - of the ords;
mulatvat - because of being the root; iti - thus"
,his truth is also accepted by Sri %yasadeva# ho declares
-%edanta-sutra 0"/"0;23
,he Supreme &ersonality of Godhead may have inconceivable
potencies and mutually contradictory Bualities# for these truths are all
described in the scriptures# hich are the root of all knoledge of the
spiritual reality"S
Text %
tatas tasya tadrsa-saktitvat prakrtavan maya-sabdasyendra- jala-
vidya-vacitvam api na yuktam" kintu miyate vicitram nirmiyate Rnayeti
vicitrartha-kara-sakti-vacitvam eva" tasmat paramatma-parinama eva
sastra-siddhantah" tad etac ca bhagavat-
sandarbhe vivrtam asti"
tatah - then; tasya - of 7im; tadrsa-saktitvat - because of having
inconceivable potencies like this; prakrtavan - material; maya - maya;
sabdasya - of the ord; indra-jala - mirage; vidya - knoledge;
vacitvam - statement; api - also; na - not; yuktam" - logical; kintu -
hoever; miyate - is arranged; vicitram - onder; nirmiyate - is
created; anaya - by that; iti - thus; vicitrartha-kara - creating onders;
sakti - potency; vacitvam - to be said; eva" - indeed; tasmat - therefore;
paramatma - of the Supreme &ersonality of Godhead; parinama -
transformation; eva - indeed; sastra-siddhantah" - the conclusion of the
scriptures; tat - that; etac - this; ca - and; bhagavat- sandarbhe - in
Bhagavat-sandarbha; vivrtam - revealed; asti - is"
Because they are like that# it is not logical to say that the poers of
the )ordRs transcendental potencies are like the magical tricks of the
illusory material potency maya" 7oever# it is proper to say that the
)ordRs transcendental potencies have
the poer to do great onders" ,herefore the conclusion of the
scriptures is that the Supreme &ersonality of Godhead can transform
7imself in any ay 7e ishes" ,his is also e+plained in the Bhagavat-
sandarbha"
Text 10
tatra caparinatasyaiva sato Rcintyaya taya saktya parinama ity asau
san-matratavabhasamana-svarupa-vyuha-rupa-dravyakhya- sakti-
rupenaiva parinamate" na tu svarupeneti gamyate" yathaiva
cintamanih" atas tan-mulatvan na paramatmopadanata- sampratipatti-
bhangah"
tatra - there; ca - and; aparinatasya - unchanged; eva - indeed;
satah - being so; acintyaya - inconceivable; taya - by that; saktya -
potency; parinama - transformation;
iti - thus; asau - this; san-matratavabhasamana - being manifested in
that ay; svarupa - on forms; vyuha - multitude; rupa - forms; dravya
- things; akhya - called; sakti - potency; rupena - in the form; eva -
indeed; parinamate" - is transfoirmed; na - not; tu - but; svarupena - by
7is original form; iti - thus; gamyate" - is attained; yatha - as; eva -
indeed; cintamanih - a cintamani jeel; atah - then; tan-mulatvan -
because of being the root of it; na - not; paramatma - the Supreme
&ersonality of Godhead; upadanata - the state of being the ingredient;
sampratipatti - admission; bhangah - breaking"
:ven though 7e is unchanging and is never transformed# by the
agency of 7is inconceivably potency# the Supreme &ersonality of
Godhead becomes transformed" ,hus# by the agency of 7is
inconceivable potency# the )ord can manifest many different
transcendental forms" 7oever# this does not mean that 7is original
transcendental form is changed or lost" ,hus the )ordRs potency is like
a cintamani jeel# hich can do any onderful thing" In this ay the
idea that# because 7e is the root of all e+istence# the Supreme
&ersonality of Godhead is 7imself the ingredient of the hich the
material orld is made is clearly refuted"
Text 11
tad uktam ekadase sri-bhagavata
prakrtir hy asyopadanam
adharah purusah parah
sato Rbhivyaakah kalo
brahma tat tritayam tv aham" iti"
tat - that; uktam - said; ekadase - in the eleventh canto; sri-
bhagavata - by the Supreme &ersonality of Godhead; prakrtih -
material nature; hi - indeed; asya - of it; upadanam - the ingredient;
adharah - the resting place; purusah - the Supreme &ersonality of
Godhead; parah - supreme; satah - of the real; abhivyanjakah -
agitating; kalah - time; brahma - the Supreme; tat - that; tritayam - the
three; tv - but; aham - I; iti" - thus"
,hat the material nature# and not the Supreme &ersonality of
Godhead# is the ingredient of hich the material orld is made is also
confirmed by the Supreme &ersonality of Godhead 7imself# ho
declares in the :leventh Aanto -Srimad-Bhagavatam //"0@"/I23
,he material universe may be considered real# having nature as its
original ingredient and final state" )ord Maha-%isnu is the resting place
of nature# hich becomes manifest by the poer of time" ,hus nature#
the almighty %isnu# and time are not different from Me# the Supreme
(bsolute ,ruth"S666
Text 12
ata eva kvacid asya brahmopadanatvam kvacit
pradhanopadanatvam ca sruyate" tatra sa mayakhya parinama-saktis
ca dvi-vidha varnyate" nimittamsa maya" upadanamsah pradhanam iti"
tatra kevala saktir nimittam tvad-vyuha-mayi tupadanam iti vivekah"
ata eva - therefore; kvacit - somehere; asya - of him; brahma - the
Supreme &ersonality of Godhead; upadanatvam - the status of the
ingredient; kvacit - somehere; pradhana - of pradhana; upadanatvam
- the status of the ingredient; ca - and; sruyate" - is heard; tatra - there;
sa - and; mayakhya - called maya; parinama-saktih - the poer of
transformation; ca - and; dvi-vidha - to kinds; varnyate" - is described;
nimittamsa - the cause; maya" - maya; upadanamsah - the ingredient;
pradhanam - pradhana; iti - thus; tatra - there; kevala - alone; saktih -
potency; nimittam - cause; tvad-vyuha-mayi - consisting of Gour group;
tu - indeed;
upadanam - ingredient; iti - thus; vivekah - distinction"
In some places in the scriptures it is said that the Supreme
&ersonality of Godhead is the ingredient of hich the material orld is
made and in other places in the scriptures it is said that pradhana ia
the ingredient of hich the orld is made" ,he
material transformation potency# hich is called maya is described in
to ays# as3 /" maya# the cause of the material orld# and 0"
pradhana# the ingredient of hich the material orld is made" In this
matter the ise devotees pray# C )ord# Gour spiritual potency# hich is
manifested from Gour four e+pansions of %asudeva# Sankarsana#
&radyumna# and (niruddha# is the real cause and ingredient of the
material orld"S
Text 1
ata eva srutav api vijnanam cavijnanam ca
iti kasyacid bhagasyacetanata sruyate"
ata eva - therefore; srutau - in the Sruti-sastra; api - also; vijnanam -
transcendental knoledge; ca - and; avijnanam - material ignorance;
ca - and; iti - thus; kasyacit - of someone; bhagasya - of a part;
acetanata - lack of intelligence; sruyate" - is said"
,he Supreme &ersonality of Godhead also created material
ignorance" In the ,aittiriya Fpanisad -0"?"/2 it is said3
Erom the Supreme &ersonality of Godhead both knoledge and
ignorance come"S
Text 1!
atha mula-pramane sri-bhagavate Rpi trtiyadau mukhya eva srsti-
prastave ca jnana-vairagyangatvena ca puranantara-gati-samanya-
sevitah pradhana-parinama eva sphutam upalabhyate"
atha - no; mula-pramane - in the root of all evidence; sri-
bhagavate - in Srimad-Bhagavatam; api - also; trtiyadau - in the
beginning fod the third canto; mukhya - primary; eva - indeed; srsti-
prastave - in the beginning of creation; ca - also; jnana - knoledge;
vairagya - and renunciation; angatvena - as parts; ca - and; purana -
&urana; antara - another; gati - goal; samanya - in general; sevitah -
served; pradhana-parinama - transformation fo pradhana; eva -
indeed; sphutam - clearly;
upalabhyate - is perceived"
In Srimad-Bhagavatam# hich is the root of all e+planations of the
truth# in the ,hird Aanto# in the description of creation# it is said that
the material orld is a transformation of transcendental knoledge
and renunciation" 7oever# in other
&uranas is said that the material orld is a transformation of pradhana"
Text 15
kva ca stuty-adau jnana-vairagyangatayaiva vivarto Rpi yah sruyate"
so Rpi jagato nanyatha-siddhata-parah" kintu paramatma-vyuha-
pradhana-parinamena siddhasyaiva tasya samasti-vyasti-rupasya
yatha-yatham suddhe paramatmani tad-
amsa-rupatmani vatmatmiyatadhyaropitata-parah"
kva - here; ca - and; stuty-adau - in the beginning of the prayers;
jnana-vairagyangataya - as parts pf knoledge and renunciation; eva -
indeed; vivartah - in transformation; api - also; yah - hat; sruyate" - is
heard; sah - that; api - also; jagatah - of the universe; na - not; anyatha
- otherise; siddhata-parah - conclusion; kintu - hoever; paramatma-
vyuha - of the catur-vyuha forms; pradhana - of pradhana; parinamena
- by the transformation; siddhasya - concluded; eva - indeed; tasya - of
that; samasti - of the aggregate; vyasti - of the individual; rupasya - of
the form; yatha-yatham - as it is; suddhe - pure; paramatmani - in the
Supersoul; tat - of 7im; amsa - part; rupa - form; atmani - in the self; va
- or; atmatmiyata - of the self; adhyaropitata-parah - imposed"
In the previously described prayer of Srimad-Bhagavatam it as
said that the material orld is a transformation of impersonal
knoledge and renunciation" ,hat is the truth" It is not otherise" Still#
that transformation is effected by the pradhana# hich is itself
manifested from the Aatur-vyuha e+pansions of the )ord" In this ay
the individuals and groups that comprise the material orld are
imagined to be parts of the body of the pure Supreme )ord"
Text 1"
tatra paramatmani virad-upasana-vakyadi-sravanam hetur atmani
tu tat-tad-aveso hetur iti vivecaniyam" anyatra siddhasya vastuna
evanyatraropo yatah suktau rajatasya" etad eva mithya-kha-puspader
aropasambhavat purva-purva-vivarta-matra-
siddhanadi-parasparatve drstantabhavac ca"
tatra - there; paramatmani - in the Supersoul; virad-upasana-
vakyadi-sravanam - description of the orship of the universal form;
hetuh - reason; atmani - in the Supersoul; tu - indeed; tat-tad- avesah -
entering them; hetuh - reason; iti - thus; vivecaniyam" - to be
considered; anyatra - in another place; siddhasya - proved; vastuna - in
truth; eva - indeed; anyatra - in another place; aropah - artificial
imposition; yatah - because; suktau - in a seashell; rajatasya" - of
silver; etat - this; eva - indeed; mithya - false; kha - in the sky; puspa -
of a floer; adeh - beginning; aropa - imposition; asambhavatbecause
of the impossibilty; purva - floer; purva - previous; vivarta -
transformation; matra - only; siddha - proved; anadi - ithout
beginning; parasparatve - mutual; drstanta - e+ample; abhavac - in the
absence; ca - and"
It is because the Supreme )ord assumes the form of the Supersoul
and thus enters the material orld that it is said in the scriptures that
the material universe is one of the )ord Rs forms" ,hat is the reason"
,he truth is that just as the silvery glitter on a seashell is not really
silver# so the so-called universal form is not really a form of the
Supreme )ord" (s a floer imagined to float in the sky e+ists only in
the imagination# so the )ordRs universal form is only an imagination" In
this ay the impersonalistsR idea that the universe is merely a
transformation of the Supreme is clearly refuted"
Text 1#
kim ca purvam khalu vari-darsnaad vary-akara mano-vrttir jatapi
tad-aprasanga-samaye supta tisthati" tat-tulya-vastu- darsanena tu
jagarti" tad-visesanusandhanam vina tad-abhedena svatantratam
aropayati" tasman na vari mithya" na va tat-
smaranamayi tad-akara vrttir na va tat-tulyam maricikadi vastu" kintu
tad-abhedenaropa evayatharthatvan mithya"
kim ca - furthermore; purvam - previous; khalu - indeed; vari-
darsnaat - from seeing ater; vary-akara - the form of ater; mano-
vrttih - the thought; jata - born; api - even; tad-aprasanga-samaye - at
the time of non-contact; supta - sleeping; tisthati" - stays; tat- tulya-
vastu - think like that; darsanena - by seeing; tu - indeed;
jagarti" - aakens; tad-visesanusandhanam - the search for that thing;
vina - ithout; tad-abhedena - by hat is not different from it;
svatantratam - independence; aropayati" - imposes; tasman - from
that; na - not; vari - ater; mithya" - false; na - not; va - or; tat - of that;
smaranamayi - consisting of the memory; tad-akara - the from of that;
vrttih - activity; na - not; va - or; tat-tulyam - eBual to that; maricika -
magical tricks; adi - beginning ith; vastu - thing; kintu - hoever;
tad-abhedena - not different from that; aropa - by artifical imposition;
eva - indeed; ayatharthatvan - because of not being like that; mithya -
false"
>hen one sees ater# the form of ater becomes impressed ithin
the mind" :ven hen it is not consciously brought up in thought# that
form remains dormant in the mind" 7oever# hen one sees
something that resembles ater# the conception of
the form of ater aakens in the mind" In this ay one may see a
mirage3 something that looks like# but is not ater" ,he real ater that
one sa before is not false# the thing one sees at present# even though
one does not understand its true nature# is not false# and the mindRs
memory of ater is not false" Still# one falsely thinks a piece of dry land
to be a lake filled ith ater" In the same ay some philosophers
falsely think the material universe is a form of the Supreme )ord"
Text 1$
svapne ca maya-matram tu kartsnyenabhivyakta-svarupatvat iti
nyayena jagrad-drsta-vastv-akarayam mano-vrttau paramatma- maya
tad-vastv-abhedam aropayatiti purvavat"
svapne - in dream; ca - also; maya-matram - only maya; tu - but;
kartsnyena - completely; an - not; abhivyakta - manifest; svarupatvat -
because of having a form; iti - thus; nyayena - by the %edanta-sutra;
jagrat - aking; drsta - see; vastu-thing;
akarayam - the form; mano-vrttau - the minds; actions; paramatma -
the Supersoul; -maya - maya; tad-vastv-abhedam - not differenmt from
that thing; aropayati - imagines; iti - thus; purvavat - as before"
,his is also true of dreams" In the %edanta-sutra -1"0"12 it is said3
<reams are illusions manifested by the maya potency" ,his is so
because the forms in dreams are manifested only incompletely"S
,his means that hen one is aake one sees the forms of various
objects# and hen one sleeps one recalls the memories of hat he has
seen" ,he maya potency of the Supreme &ersonality of Godhead
causes one to think that those memories are direct perceptions" In this
ay# just as in the previous e+ample of the mirage# one
misunderstands hat he sees"
Text 1%
tasmad vastutas tu na kvacid api mithyatvam" tatah suddha atmani
paramatmani va tadrsa-tad-aropa eva mithya" na tu visvam mithyeti"
tato jagatah paramatma-jatatvena saksat-tad- atmatvabhavad
bahiranga-sakti-mayatvena ca vaikunthadi-vat saksad tad-
atmiyatvabhavad abudhanam eva tatra suddhe tat- tad-buddhih"
yadyapi suddhasrayam eva jagat" tathapi jagata tat- samsargo Rpi
nasti"
tasmat - therefore; vastutah - in truth; tu - but; na - not; kvacit -
anyhere; api - evenb; mithyatvam" - falseness; tatah - then; suddha -
pure; atmani - in the self; paramatmani - in the Supersoul; va - or;
tadrsa-tad-aropa - artifioally imposing the identity of one thing on
another; eva - indeed; mithya" - illusion; na - not; tu - but;
visvam - the universe; mithya - an illusion; iti - thus; tatah - from this;
jagatah - of the universe; paramatma-jatatvena - because of being
born from the Supreme &ersonality of Godhead; saksat - directly; tad-
atmatva - his neature; abhavat - because of not being so; bahiranga -
e+ternal; sakti - potency; mayatvena - maya; ca - and;
vaikunthadi-vat - like the planets beginning ith %aikunthaloka; saksat
- directly; tad-atmiyatva - on nature; abhavat - because of not being
so; abudhanam - of the foolish; eva - indeed; tatra - there; suddhe -
pure; tat-tat - this and that; buddhih - the idea;
yadyapi - although; suddha - pure; asrayam - shelter; eva - indeed;
jagat" - universe; tathapi - still; jagata - of the universe; tat - that;
samsargah - creation; api - also; na - not; asti - is"
,herefore the material orld is not an illusion" ,he mistaken idea
that the universe is a form of the Supreme &ersonality of Godhead is
an illusion# but the material universe itself is not an illusion" ,he
material universe is created by the Supreme &ersonality of Godhead#
but that does not mean that the material universe is identical ith the
Supreme &ersonality of Godhead" ,he material universe is constructed
of the )ordRs e+ternal -bahiranga2 material potency" ,herefore it is not
at all like the spiritual orld of %aikuntha" Eools think it is like the
spiritual orld of %aikuntha"
Text 20
tad uktam asaktam sarva-bhrc caiva iti gitasu"
tat - that; uktam - said; asaktam sarva-bhrc caiva iti gitasu - in
Bhagavad-gita /1"/."
,hat the Supreme &ersonality of Godhead is not identical ith the
material orld is also confirmed by these ords of Bhagavad-gita
-/1"/.23
,he Supersoul is the original source of all senses# yet 7e is ithout
senses" 7e is unattached# although 7e is the maintainer of all living
beings" 7e transcends the modes of nature# and at the same time 7e is
the master of all modes of material nature"S6
Text 21
tatha deha-gehadav atmatmiyata-jnanam tesam eva syad ity
ubhayatraivaropah sastre sruyate" yatha yad etad drsyate murtam ity
adikam sri-visnu-purane"
tatha - so; deha-gehadav - becginnign ith body and home;
atmatmiyata - as identical ith the self; jnanam - knoledge; tesam -
of them; eva - indeed; syat - is; iti - thus; ubhayatra - in both places;
eva - indeed; aropah - artifical imposition; sastre - in scripture; sruyate"
- is heard; yathaas; yat - hat; etat - this; drsyate - is seen; murtam -
form; iti - thus; adikam - beginning; sri-visnu-purane - in Sri %isnu
&urana"
Eoolish materialists think their body# home# and possessions are
identical ith their very self" ,his is another kind of misidentification#
much like the misidentification of the material universe for the form of
the Supreme &ersonality of
Godhead" ,hat the material universe is not the form of the Supreme
)ord is also confirmed in these ords of %isnu &urana -/"@"1I23
C Supreme &ersonality of Godhead filled ith transcendental
knoledge# fools ho are not advanced in yoga mistakenly think the
entire material universe is one of Gour forms"S
Text 22
yatha va
atmatmanam param matva
paramatmanam eva ca
atma punar bahir mrgya
aho Rjna-janatajnata" iti"
yatha - as; vai - indeed; atmatmanam - the soul fo souls; param -
supreme; matva - thinking; paramatmanam - the Supersoul; eva -
indeed; ca - and; atma - self; punah - again; bahih - outside; mrgya - to
be sought; ahah - Ch; ajna-janata - of fools; jnata - folly; iti" - thus"
,hat the Supersoul is different from the material universe is hinted
in Srimad-Bhagavatam -/H"/@"0;2# here the demigod Brahma
addresses )ord 5rsna3
If one therefore thinks that the Supersoul is something different
from Gour personality# and thus searches out the Supersoul somehere
else# in the forest or in the caves of the 7imalayas# his condition is very
lamentable" Gou are present in everyoneRs heart# and there is no need
to search out the Supersoul anyhere else" If someone does so# he is
merely in ignorance"S6
Text 2
tvam atmanam sarvesam mula-rupam param itaram tad- viparitam
matva tatha param itaram jivam eva ca mula-rupatmanam param
matva sankhya-vida iva tasya tatha manyamanasya punah sa jivatma
bahir mrgyo bhavati" tasya tenaiva hetuna labdha- cchidraya mayaya
dehatma-buddhih karyata ity arthah" aho ajna-janataya ajnata bhramaj
jnana-bhramsa ity arthah"
tvam - Gou; atmanam - the soul; sarvesam - of all; mula-rupam - the
root form; param - supreme; itaram - another; tat - that; viparitam -
different; matva - thinking; tatha - so; param - supreme; itaram -
another; jivam - soul; eva - indeed; ca - and; mula-rupatmanam - the
root form; param - another; matva - thinking; sankhya-vida - knoing
sankhya; iva - like; tasya - of him; tatha - so; manyamanasya - thinking
like
that; punah - again; sa - he; jivatma - individual spirit soul; bahih -
outside; mrgyah - to be sought; bhavati" - is; tasya - of him; tena - by
that; eva - indeed; hetuna - reason; labdha - attained; cchidraya - fault;
mayaya - by the illuroy potency; dehatma-buddhih - thinking the
material body to be the self; karyata - is done; iti - thus; arthah" - the
meaning; ahah - then; ajna-janataya - the folly of fools; ajnata - from
ignroance; bhramat - from a mistaken idea; jnana - knoledge;
bhramsa - destruction; iti - thus; arthah - the meaning"
7ere the ord atmanamS means 7e ho is the root of allS# and
paramS means differentS" ,he verse then says# Cne ho sees that the
individual spirit soul is different from the soul ho is the root of all
creation# and ho thus understands the truth of the sankhya
philosophy# but ho then searches fro the Supreme Souls# e+ternally#
in the material universe# is beildered" 7e is beildered in the same
ay a materialist# ho thinks he is identical ith his e+ternal material
body# is beildered by the illusory potency maya" ,he phrase aho Rjna-
janatajnataS means" Such a person is simply in ignoranceS"
Text 2!
tad uktam hamsa-guhya-stave
deho Rsavo Rksa manavo bhuta-matra
natmanam anyam ca viduh param yat
sarvam puman veda gunams ca taj-jno
na veda sarvajnam anantam ide" iti"
tat - that; uktam - said; hamsa-guhya-stave - in the 7amsa-guhya
&rayers; dehah - this body; asavah - the life airs; aksa - the different
senses; manavah - the mind# understanding# intellect# and ego; bhuta-
matra - the five gross material elements and the sense objects -form#
taste# sound# and so on2; atmanam - themselves; anyam - any other;
ca - and; viduh - kno; param - beyond; yat - that hich; sarvam -
evereything; puman - the living being; veda - knos; gunan - the
Bualities of the material nature; ca - and; taj-jnah - knoing those
things; na - not; veda - knos; sarvajnam - unto the omniscient;
anantam - the unlimited; ide" - I offer my respectful obeisances; iti" -
thus"
,hat the Supreme &ersonality of Godhead is different from the
material universe is also hinted in these ords of the 7amsa-guhya
&rayers -Srimad-Bhagavatam ?"@"0.23
Because they are only matter# the body# the life- airs# the e+ternal
and internal senses# the five gross elements and the subtle sense
objects -form# taste# smell# sound# and touch2# cannot kno their on
nature# the nature of the other senses# or the nature of their
controllers" But the living being# because of his spiritual nature# can
kno his body# the life airs# the senses# the elements# and the sense
objects# and he can also kno the three Bualities that form their roots"
'evertheless# although the living being is completely aare of them#
he is unable to see the Supreme Being# ho is omniscient and
unlimited" I therefore offer my respectful obeisances unto 7im"S6
Text 25
tatha ca sri-bhagavad-uddhava-samvade
atma parijnanamayo vivado
hy astiti nastiti bhidatma-nisthah
vyartho Rpi naivoparameta pumsam
mattah paravrtta-dhiyam sva-lokat" iti"
tatha - so; ca - also; sri-bhagavad-uddhava-samvade - in the
conversation of the Supreme &ersonality of Godhead and Fddhava;
atma - soul; aparijnanamayah - ithout knoledge; vivadah - dispute;
hi - indeed; asti - is; iti - thus; na - not; asti - is;
iti - thus; bhida - difference; atma-nisthah - faith; vyarthah - useless;
api - also; na - not; eva - indeed; uparameta - stops; pumsam - of the
people; mattah - from Me; paravrtta-dhiyam - ho have turned their
attention; sva-lokat" - not different from them; iti - thus"
,hat the Supreme &ersonality of Godhead is different from the
material universe is also hinted in these ords spoken to Fddhava by
the Supreme &ersonality of Godhead -Srimad-Bhagavatam //"00"1@23
,he speculative argument of philosophers3 T,his orld is real#R T'o#
It is not realR is based upon incomplete knoledge of the Supreme Soul
and is simply aimed at
understanding material dualities" (lthough such argument is useless#
persons ho have turned their attention aay from Me# the Supersoul
residing in their hearts# are unable to give it up"S666
Text 2"
kim ca vivartasya jnanadi-prakarana-pathitatvena gaunatvat"
parinamasya tu sva-prakarana-pathitatvena mukhyatvat" jnanad-
ubhaya-prakarana-pathitatvena sandamsa-nyaya- siddha-pravalyac ca
parinama eva sri-bhagavata-tatparyam iti
gamyate"
kim ca - furthermore; vivartasya - of transformation; jnanadi -
beginning ith noledge; prakarana - e+planation; pathitatvena - by
hat is read; gaunatvat - because of the secondary meaning;
parinamasya - of transformation; tu - but; sva-prakarana- pathitatvena
- by hat is read in that portion; mukhyatvat" - because of the primary
meaning; jnanadi - beginnign ith knoledge; ubhaya - both;
prakarana - secontions; pathitatvena - by reading; sandamsa -
pronunciartion; nyaya - %edanta-sutra; siddha - proved; pravalyat - by
the poer; ca - and; parinama - transformation; eva - indeed; sri-
bhagavata-tatparyam - the meaning of Srimad-Bhagavatam; iti - thus;
gamyate - is obtained"
,he secondary# indirect interpretation here is that the Supreme
7imself becomes transformed to become the material orld" 7oever#
the primary# direct interpretation is that the )ordRs potencies are
transformed to become the material orld" ,hat the latter of these
vies is the actual truth# and it is the )ordRs potencies# and not the
)ord 7imself# that become transformed to become the material orld#
is confirmed by the statements of %edanta-sutra and Srimad-
Bhagavatam"
Text 2#
tac ca bhagavad-acintyaisvarya-jnanartham mithyatvabhidhanam
tu nasvaratvabhidhana-vat visvasya paramatma-
bahirmukhatvapadakatvad dheyata-jnana- matrartham" na tu vastv
eva tan na bhavatiti jivesa-svarupaikya-
jnana-matrartham"
tat - that; ca U and; bhagavat - of the Supreme &ersonality of
Godhead; acintya - inconceivable; aisvarya - opulence; jnana -
knoledge; artham - purpose; mithyatva - falisty; abhidhanam - ord;
tu - but; nasvaratva - temporary nature; abhidhana - e+planation; vat -
like; visvasya - of the material universe; paramatma - of the Supersoul;
bahirmukhatva - e+ternal nature; apadakatvat - because of being the
remover; heyata - of hat is not good; jnana - knoledge; matra - onlt;
artham - purpose; na - not; tu - but; vastv - thing; eva - indeed; tan -
them; na - not; bhavati - is; iti - thus; jiva - ofdnthe individual spiriot
soul; isa - of the Supreme &ersonality of Godhead; svarupa - on
nature; aikya - oneness; jnana-matrartham - only knoledge"
Because the Supreme &ersonality of Godhead has inconceivable
opulences# and the material universe is temporary and filled ith
illusions# it is not possible that the Supreme &ersonality of Godhead
and the material universe are identical" Eor similar
reasons it also cannot be possible that the individual spirit soul and the
Supreme &ersonality of Godhead are identical either"
Text 2$
vaidharmyac ca na svapnadi-vat iti nyayena"
vaidharmyat - because of different natures; ca - and; na - not;
svapna - a dream; adi - beginning ith; vat - like; iti - thus; nyayena -
by the %edanta-sutra"
,his is confirmed by the folloing ords of %edanta-sutra -0"0"0I23
,he individual spirit soul and the Supreme &ersonality of Godhead
cannot be identical# for they have different natures" ,o think they are
identical is to live in a
orld that is like a dream"S
Text 2%
tatha ca naradiye
jagad vilapayam asur
ity ucyetatha tat-smrteh
na ca tat-smrti-matrena
layo bhavati niscitam" iti"
tatha - so; ca - and; naradiye - in the'arada &urana; jagat - the
material universe; vilapayam asuh - declasre; iti - thus; ucyeta - is said;
atha - then; tat-smrteh - by the memory of that; na - not; ca - and; tat-
smrti-matrena - simply by the memory; layah - destruction; bhavati -
is; niscitam" - certainly; iti" - thus"
In the 'arada &urana it is said3
,hey ho meditate on the Supreme &ersonality of Godhead bring
destruction to their continued residence in the material orld" ,hey
ho meditate on the material orld bring destruction to themselves"S
Text 0
tatra mukhya eva pradhana-parinamam aha
tatra - there; mukhya - the primary meaning; eva - indeed;
pradhana- parinama - transformation of pradhana; aha - said"
,hat in the beginning of creation is the pradhana -and not the
Supreme &ersonality of Godhead2 becomes transformed into the
material orld is confirmed by the folloing ords of Srimad-
Bhagavatam -1"."0?-0;23
Text 1
kala-vrttya tu mayayam
guna-mayyam adhoksajah
purusenatma-bhutena
viryam adhatta viryavan
kala - eternal time; vrttya - by the influence of; tu - but; mayayam -
int he e+ternal energy; guna-mayyam - in the Bualitative mode sof
nature; adhoksajah - the ,arnscendence; purusenatma - by the purusa
incarnation; bhutena - ho is the plenary e+pansion of the )ord;
viryam - the seeds of the living entities; adhatta - impregnated;
viryavan - the Supreme )iving Being"
,he Supreme )iving Being in 7is feature as the transcendental
purusa incarnation# ho is the )ordRs plenary e+pansion# impregnates
the material nature of the three modes# and thus by the influence of
eternal time the living entities appear"6
Text 2
tato Rbhavan mahat-tattvam
avyaktat kala-coditat
vijnanatmatma-deha-stham
visvam vyaams tamo-nudah" ity adi"
tatah - thereafter; Rbhavan - came into e+istence; mahat - supreme;
tattvam - sum total; avyaktat - from the unmanifested; kala-coditat -
by the interaction of time; vijanatmatma - unalloyed goodness; deha-
stham - situated on the bodily self; visvam - complete universes;
vyajan - manifesting; tamo-nudah" - the supreme light; iti - thus; adi -
beginning"
,hereafter# influenced by the interactions of eternal time# the
supreme sum total of matter called the mahat- tattva became
manifested# and in this mahat-tattva the unalloyed goodness# the
Supreme )ord# soed the seeds of universal manifestation out of 7is
on body"S6
Text
bhagavan eka asedam iti praktananantara-granthad adhoksajo
bhagavan purusena prakrti-drastratma-bhutena svamsena dvara-
bhutena kalo vrttir yasyas taya mayaya nimitta-bhutaya guna-
mayyam mayayam avyakte viryam jivakhyam adhatta" hantemas tisro
devatah ity adi sruteh" vijnanatmaiva mahat-tattvam" tamo-nudah
pralaya-gatajnana-dhvamsa-karta" sri- maitreyah"
bhagavan eka asedam iti - Srimad-Bhagavatam 1"."01;
praktananantara-granthat - in the same book; adhoksajah - the
Supreme &ersonality of Godhead; bhagavan - the )ord; purusena - the
purusa incarnation; prakrti-drastra - by the seer of material nature;
atma-bhutena - manifested by the self; svamsena - by a part; dvara-
bhutena - manifested; kalah - time; vrttih - action; yasyah - of hich;
taya - by that; mayaya - maya; nimitta-bhutaya - manifested as the
cause; guna - of the modes of material nature; mayyam - conststing;
mayayam - maya; avyakte - unmanifested; viryam - poer; jivakhyam -
called jiva; adhatta" - gave; hanta - indeed; imah - these; tisrah - three;
devatah - demigods; iti - thus; adi - beginning; sruteh - from the Sruti-
sastra; vijnanatma - vijnanatma; eva - indeed; mahat- tattvam" -
mahat-tattva; tamo-nudah - tamo-nudah; pralaya - cosmic devastation;
gata - attained; jnana - knoledge; dhvamsa - destruction; karta - the
doer; sri-maitreyah - Sri Maitreya"
In the same chapter -Srimad-Bhagavatam 1"."012 it is also said3
,he Supreme &ersonality of Godhead# the master of all living
entities# e+isted prior to the creation as one ithout a second" It is by
7is ill only that creation is made possible and again everything
merges in 7im" ,his Supreme Self is
symptomi9ed by different names"S6
7ere the ord adhoksajahS means the Supreme &ersonality of
GodheadS# purusenaS means by the seer of material energyS#
bhutenaS means by 7is plenary e+pansionS# kala-vrttyaS means by
maya# hich acts through timeS# guna-mayyam mayayam viryam
adhattaS means 7e places the individual spirit souls in the maya
energy# hich consists of the three modes of nature"S
,his is also described in the passage of the Sruti-sastra that begins
ith the ords hantemas tisra devatahS"
,he ord vijnanatmaS means the mahat- tattvaS# and tamo-
nudahS means 7e ho destroys knoledge at the time of cosmic
annihilationS" ,he verse Buoted in the beginning of this anuccheda as
spoken by Sri Maitreya"
Anuccheda 5%
Text 1
jnanady-angatve Rpy aha
jnanadi - beginnign ith knoledge; angatve - as the parts; api -
also; aha - said"
,hat knoledge and the other parts of this orld are manifested
from the Supreme &ersonality of Godhead is confirmed in the folloing
ords of b -//"I"/?-0/23
Text 2
eko narayano devah
purva-srstam sva-mayaya
samhrtya kala-kalaya
kalpanta idam isvarah
eka evadvitiyo Rbhud
atmadharo Rkhilasrayah
ekah - one; narayanah - 'arayana; devah - the Supreme &ersonality
of Godhead; purva-srstam - before creation; sva-mayaya - by 7is on
maya potency; samhrtya - ithdraing; kala - time; kalaya - by a
portion; kalpanta - at the end of the kalpa; idam - this; isvarah - the
Supreme &ersonality of Godhead; eka - one; eva - indeed; advitiyah -
ithout a second; abhut - as; atmadharah - the resting place of the
self;
akhilasrayah - the shelter of all;"
,he )ord of the universe# 'arayana# is the orshipable God of all
living entities" >ithout e+traneous assistance# the )ord creates this
universe by 7is on potency#
and at the time of annihilation the )ord destroys the universe through
7is personal e+pansion of time and ithdras all of the cosmos#
including all the conditioned living entities# ithin 7imself" ,hus the
unlimited Self is the shelter and reservoir of
all potencies" ,he subtle pradhana# the basis of all cosmic
manifestation# is conserved ithin the )ord and is in this ay not
different from 7im" In the aftermath of annihilation the )ord stands
alone"666
,e+ts 1 and @
kalenatmanubhavena
samyam nitasu saktisu
sattvadisv adi-purusah
pradhana-purusesvarah
paravaranam parama
aste kaivalya-samjnitah
kevalanubhavananda-
sandoho nirupadhikah
kalena - by time; atmanubhavena - by perception of the self;
samyam - eBuality; nitasu - attained; saktisu - potencies; sattvadisv -
beginnign ith goodness; adi-purusah - the Supreme &ersonality of
Godhead; pradhana-purusesvarah - the master of pradhana;
paravaranam - of the great and the lo; parama - supreme;
aste - is; kaivalya-samjnitah - called kaivalya; kevala - transcendental;
anubhava - perception; ananda - bliss; sandohah - abundance;
nirupadhikah - ithout material designations"
>hen the Supreme &ersonality of Godhead displays 7is on
potency in the form of time and guides 7is material potencies# such as
the mode of goodness# into a neutral condition of eBuilibrium# 7e
remains as the supreme controller of that
neutral state# called pradhana# as ell as of the living entities" 7e is
also the supreme orshipable object for all beings# including liberated
souls# demigods# and ordinary
conditioned souls" ,he )ord is eternally free from any material
designation# and 7e constitutes the totality of spiritual bliss# hich one
e+periences by seeing the )ordRs spiritual form" ,he )ord thus e+hibits
the fullest meaning of the ord TliberationR"666
Text 5
kevalatmanubhavena
sva-mayam trigunatmikam
sanksobhyan srjaty adau
taya sutram arindama
kevalatmanubhavena - by seeing the spiritual self; sva- mayam -
on maya; trigunatmikam - consisting of the three modes of material
nature; sanksobhyan - agitating; srjati - creates; adau - in the
beginning; taya - by that; sutram - mahat-
tattva; arindama - C subduer of enemies"
C subduer of the enemies# at the time of creation the Supreme
&ersonality of Godhead e+pands 7is on transcendental potency in the
form of time# and agitating 7is material energy# maya# composed of
the three modes of material nature# 7e creates
the mahat-tattva"666
Text "
tam ahus tri-guna-vyaktim
srjantim visvato-mukham
yasmin protam idam visvam
yena samsarate puman
tam - that; ahuh - say; tri-guna-vyaktim - manifestation of the three
modes; srjantim - creating; visvato-mukham - everyheere; yasminin
hcih;
protam - spread; idam - this; visvam - universe; yena - by hich;
samsarate - is placed in material e+istence; puman - the living entity"
(ccording to great sages# that hich is the basis of the three
modes of material nature and hich manifests the variegated universe
is called the sutra or mahat-tattva" Indeed# this universe is resting
ithin that mahat-tattva# and due to its potency the living entity
undergoes material e+istence"666
Text #
yathorna-nabhir hrdayad
urnam santatya vaktratah
taya vihrtya bhuyas tam
grasaty evam mahesvarah
yatha - as; urna-nabhih - a spide; hrdayat - from the heart; urnam -
eb; santatya - spreading; vaktratah - from the mouth; taya - by that;
vihrtya - removing; bhuyah - again; tam - that; grasati - sallos;
evam - thus; mahesvarah - the Supreme &ersonality of Godhead"
!ust as from ithin himself the spider e+pands thread through his
mouth# plays ith it for some time# and eventually sallos it#
similarly# the Supreme &ersonality of Godhead e+pands 7is personal
potency from ithin 7imself" ,hus the )ord displays the netork of
cosmic manifestation# utili9es it according to 7is purpose# and
eventually ithdras it completely ithin 7imself"S666
Text $
kalah kala yasyas taya svadhinaya mayaya"
kalah - time; kala - part; yasyah - of hich; taya - by that;
svadhinayasubordinate; mayaya - by maya""
In this ay the maya potency# of hich time is a part# is under the
control of the Supreme &ersonality of Godhead"
Text %
srutis ca
yathorna-nabhih srjate grhnate ca
yatha prthivyam osadhayah sambhavanti
tatha satah purusat kesa-lomani
tathaksarat sambhavatiha visvam" iti"
srutih - Sruti-sastra; ca - and; yatha - as; urnanabhih - a spider;
srjate - creates; grhnate - and ithdras; ca - and; yatha - so;
prthvyam - in the earth; osadhayah - plants; sambhavanti - are; yatha -
as; satah - from the eternal; purusat - Supreme &erson; kesa- lomani -
hair; tatha - so; aksarat - immortal; sambhavanti - is manifested; iha -
here; visvam - the universe"
,he same e+ample of a spider is given in these ords of Mundaka
Fpanisad -/"/"/;23
(s a spider creates and then ithdras a eb# as plants sprout
from the ground# and as hairs gro# so the material universe has come
from the eternal Supreme &erson"S
Text 10
sri-dattatreyo yadum"
sri-dattatreyah - Sri <attatreya; yadum - to 5ing Gadu"
,he verse Buoted in the beginning of this anuccheda as spoken by
Sri <attatreya to 5ing Gadu"
S'( Pa'amatma)&anda'*ha
Volume ,ou'
(nuccheda ?H
Text 1
tad evam suksma-cid-acid-vastu-rupa-cuddha-jivavyakta- sakteh
paramatmanah sthula-cetanacenata-vastu-rupany adhyatmika-jivadi-
prthivy-antani jayanta ity uktam" tatah kevalasya paramatmano
nimittatvam cakti-vicistasyopadanatvam ity ubhaya-rupatam eva
manyante prakrtic ca pratijna drstantanurodhat ity adau"
tat - that; evam - thus; suksma - subtle; cit - spirit; acit - matter; vastu
- thing; rupa - form; cuddha - pure; jiva - soul; avyakta - unmanifested;
sakteh - of thr potency; paramatmanah - of theSupreme &ersonality of
Godhead; sthula - gross; cetana - conscious; acenata - unconscious;
vastu - thing; rupani - forms; adhyatmika - relating to the self; jiva -
individual spirit souls; adi - beginning ith; prthivi - earth; antani -
ending; jayanta - are born; iti - thus; uktam - said; tatah - then;
kevalasya - of the transcendental; paramatmanah - Supersoul;
nimittatvam - the state of being the cause; cakti-vicistasya - of a
specific potency; upadanatvam - the state of being the ingredient; iti -
thus; ubhaya-rupatam - both forms; eva - indeed; manyante - are
considered; prakrtih - material nature; ca - also; pratija - statement;
drstanta - e+ample; anurodhat - in conformity ith; iti - thus; adau -
beginning"
In this ay it is said that the gross# conscious# and inanimate
ingredients of the universes# beginning ith the individual spirit souls
and e+tending to the gross elements beginning ith earth# are
manifested from the Supreme &ersonality of Godhead# ho is the
master of the unmanifested potency# the individual spirit souls# and all
else made of spirit or matter" In this ay the Supreme &ersonality of
Godhead is original cause of the material universe and one of 7is
potencies is the ingredient of hich the material universe is
constructed" In this ay the nature of the )ord and 7is potency is
understood" ,his is described in the folloing ords of %edanta-sutra
-/"@"0@23
S,he material nature is manifested from the Supreme &ersonality of
Godhead# for this idea is not contradicted by the statements and
e+amples of the scriptures"S
Text 2
tad evam tasya sada cuddhatvam eva" tatra caktah saktimad-
avyatirekad ananyatvam uktam" tatha satkarya-vadaggi-kare svantah-
sthita-sva-dharma-vicesabhivyakti-labdha-vikacena
karanasyaivamcena karyatvam ity evam vacarambhanam vikaro
namadheyam mrttikety eva satyam ity adi Sruti-siddham karyasya
karanad ananyatvam" karanasya tu karyad anyatvam ity ayati" tad
evam jagat-karana-sakti-vicistat paramatmano Rnanyad evedam
jagatas tv asav anya evety aha
tat - that; evam - thus; tasya - of 7im; sada - alays; cuddhatvam -
the state of being pure; eva - indeed; tatra - there; caktah - of the
potency; saktimat - of the possessor of the potency; avyatirekat -
because of not being different; ananyatvam - the state of not being
different; uktam - is said; tatha - so; satkarya - orship; vada - said;
aggi-kare - acceptance; svantah - in the heart; sthita - situated; sva-
dharma - on nature; vicesa - specific; abhivyakti - manifestation;
labdha - attained; vikacena - by the manifestation; karanasya - of the
cause; eva - indeed; amcena - by a part; karyatvam - to be done; iti -
thus; evam - thus; vaca - ith ords; arambhanam - beginning; vikarah
- transformation; namadheyam - named; mrttiketi - beginning ith
earth; eva - indeed; satyam - true; iti - thus; adi - beginning; Sruti-
siddham - proved ion the Sruti-sastra; karyasya - of the effect; karanat
- from the cause; ananyatvam - the state of not beingdifferent;
karanasya - of the cause; tu - but; karyat - from the effect; anyatvam -
the state of being different; iti - thus; ayati - attains; tat - that; evam -
thus; jagat - of the universe; karana - of the cause; sakti - from the
potency; vicistat - specific; paramatmanah - from the Supersoul;
ananyat - not different; eva - indeed; idam - this; jagatah - of the
material universe; tv - but; asau - this; anya - different; eva - indeed; iti
- thus; aha - says"
In this ay it is said that the Supreme &ersonality of Godhead is
eternally pure" It is also said that because the master of potencies is
not different from his potencies# therefore the Supreme &ersonality of
Godhead is not different from 7is potencies" Because the cause is also
present ithin its effect# it is said that the cause is partially manifested
as its effect" ,his is described in the folloing ords of Ahandogya
Fpanisad -?"/"@23
S( small object made of clay is not really different from its origin# the
totality of clay" (ny distinction beteen the part and the hole is a
distinction that e+ists only in ords"S
In this ay the Sruti-sastra declares that the cause is not different
from the effect# and the effect is not different from the cause"
,herefore# because a specific the potency of the Supreme &ersonality
of Godhead is the cause of the material universe# and because the )ord
is not different from 7is potency and the cause is not different from its
effect# therefore the Supreme &ersonality of Godhead is# in one sense#
not different from the material orld" ,his is declared by the folloing
ords of Srimad-Bhagavatam -/"."0H23
Text
idam hi visvam bhagavan ivetaro
yato jagat-sthana-nirodha-sambhavah tad dhi svayam veda bhavams
tathapi te
pradeca-matram bhavatah pradarcitam
idam - this; hi - all; visvam - cosmos; bhagavan - the Supreme )ord;
iva - almost the same; itarah - different from; yatah - from hom; jagat
- the orlds; sthana - e+ist; nirodha - annihilation; sambhavah -
creation; tad hi - all about; svayam - personally; veda - kno; bhavamh
- your good self; tathapi - still; te - unto you; pradeca- matram - a
synopsis only; bhavatah - unto you; pradarcitam - e+plained"
S,he Supreme )ord &ersonality of Godhead is 7imself this cosmos#
and still 7e is aloof from it" Erom 7im only has this cosmic
manifestation emanated# in 7im it rests# and unto 7im it enters after
annihilation" Gour good self knos all about this" I have given only a
synopsis"S6
Text !
idam visvam bhagavan iva bhagavto Rnanyad ity arthah" tasmad
itaras tatastha-cakty-akhyo jivac ca iveti purvavat" ata eva aitad-
atmyam idam sarvam iti" sarvam khalv idam brahma iti Sruti" yato
bhagavatah" bhavato bhavantam" prati pradeca- matram kincin
matram darcitam ity arthah" sri-naradah sri-vedvyasam"
idam - this; visvam - unioverse; bhagavan - the Supreme &ersonality
of Godhead; iva - like; bhagavatah - from the Supreme &ersonality of
Godhead; ananyat - not different; iti - thus; arthah - the meaning;
tasmat - from 7im; itarah - different; tatastha-cakty-akhyah - called the
marginal potency; jivah - the individual spirit soul; ca - and; iva - like;
iti - thusd; purvavat - as before; ata eva - therefore; aitad-atmyam - the
nature of 7im; idam - this; sarvam - all; iti - thus; sarvam - all; khalv -
indeed; idam - this; brahma - the Supreme; iti - thus; Sruti - the Sruti-
sastra; yatah - from hom; bhagavatah - from the Supreme &ersonality
of Godhead; bhavatah - being so; bhavantam - you; prati - to; pradeca-
matram - only a synopsis; kicit - something; matram - only; darcitam -
revealed; iti - thus; arthah - the meaning; sri-naradah - Sri 'arada; sri-
vedvyasam - to Sri %edavyasa"
7ere the ords Sidam hi visvam bhagavanS mean# the material orld
is not different from the Supreme &ersonality of GodheadS" ,he ord
SitarahS here means Sthe individual spirit soul# hich is knon as the
marginal potency manifested from the )ordS# and SviaS means Sas
beforeS" ,hat the material orld is# in one sense# not different from the
Supreme &ersonality of Godhead is affirmed by the folloing ords of
the Ahandogya Fpanisad -?"D"; and 1"/@"/23
S:verything is the Supreme &ersonality of Godhead"S
S:verything# both matter and spirit# is non- different from the
Supreme &ersonality of Godhead ho is the Supreme Brahman"S6
7ere the ord SyatahS means Sfrom the Supreme &ersonality of
GodheadS# SbhavatahS means to youS# and Spradeca-matramS means
Sonly a synopsis has been revealedS" ,his verse as spoken by Sri
'arada to Sri %edavyasa"
(nuccheda ?/
Text 1
spastam evaha so Ryam te Rbhihitas tata
bhagavan vicva-bhavanah samasena harer nanyad
anyasmat sad asac ca yat
spastam - clearly; eva - indeed; aha - says; sah - that; Ryam - the
same; te - unto you; Rbhihitah - e+plained by me; tata - my dear son;
bhagavan - the &ersonality of Godhead; vicva- bhavanah - the creator
of the manifested orlds; samasena - in brief; hareh - ithout 7ari# the
)ord; na - never; anyat - anythign else; anyasmat - being the cause of;
sat - manifested# or phenomenal; asac - noumenal; ca - and; yat -
hatever there may be"
,hat the Supreme &ersonality of Godhead is the original cause of the
material orld is also clearly described in these ords of Srimad-
Bhagavatam -0";".H23
SMy dear son# I have no e+plained in brief the Supreme &ersonality
of Godhead# ho is creator of the manifested orlds" >ithout 7im#
7ari# the )ord# there are no other causes of the phenomenal and
noumenal e+istences"S6
Text 2
so Ryam samasenaiva sagksepenabhihitah" katham tatastha-
laksanenaivety aha sat karyam sthulam acuddha-jiva-jagad-akhyam
cetanacetana-vastu" asat karanam suksmam cuddha-jiva-
pradhanakhyam cid acid vastu ca yat tat sarvam harer anyan na
bhavati" suksmasya tac-chakti-rupatvat" sthulasya tat-karya- rupatvad
iti bhavah"
so Ryam samasena - so Ryam samasena; eva - indeed; sagksepena - in
brief; abhihitah - e+plained; katham - ho=; tatastha - marginal
potency; laksanena - by the nature; eva - indeed; iti - thus; aha - said;
sat - sat; karyam - effect; sthulam - gross; acuddha- jiva-jagad-akhyam
- called the orld of the impure souls; cetanacetana-vastu - conscious
and unconscious; asat - asat; karanam - cause; suksmam - subtle;
cuddha-jiva - of the oure souls; pradhana - the cause; akhyam - called;
cit - spiti; acit - matter; vastu - thing; ca - and; yat - hat; tat - that;
sarvam - all; hareh - of )ord 7ari; anyan - another; na - not; bhavati -
is; suksmasya - subtle; tac- chakti-rupatvat - because of having the
nature of 7is potency; sthulasya - gross; tat-karya-rupatvat - because
of being the effect; iti - thus; bhavah - the meaning"
7ere the ords Sso Ryam samasena abhihitahS mean SI have no
e+plained in briefS" Someone may ask3 >hat is the nature of the )ordRs
marginal potency=S the anser is given here in the ords SsatS and
asatS" 7ere SsatS means Sthe effect# the gross material orld that is
home to the impure spirit souls# the realm that consists of both
conscious beings and inanimate matterS" 7ere the ord SasatS means
Sthe subtle cause# the creator of the pure spirit soulsS" SGatS means Sall
matter and spiritS# and Sharer nanyatS means Sthere is no cause other
than )ord 7ariS" ,his is because the subtle spirit soulRs are the )ordRs
potencies and gross inanimate matter is an effect caused by the )ord"
Text
idam eva sri-hamsadevenoktam aham eva na matto Rnyad iti
budhyadhvam anjasa iti" jagatas tad-ananyatve Rpi suddhasya tasya
tad-dosa-sagkaryam nastity aha anyasmad iti" sri-brahma sri-naradam"
idam - this; eva - indeed; sri-hamsadevena - by )ord hamsadeva;
uktam - said; aham eva na matto Rnyad iti budhyadhvam anjasa iti -
Srimad-Bhagavatam //"/1"0@; jagatah - of the universe; tad-ananyatve
- in the state of not being different; api - even; suddhasya - pure; tasya
- of that; tad-dosa-sagkaryam - that defect; na - not; asti - is; iti - thus;
aha - said; anyasmat - from another; iti - thus; sri-brahma - Sri Brahma;
sri-naradam - to Sri 'arada"
)ord 7amsadeva also affirms this truth in these ords -Srimad-
Bhagavatam //"/1"0@23
S>ithin this orld# hatever is perceived by the mind# speech# eyes#
or other senses# is Me alone and nothing besides Me" (ll of you please
understand this by a straightforard analysis of the facts"S666
,herefore the ord SanyasmatS here means even though the material
orld is not different from 7im# the Supreme &ersonality of Godhead is
alays pure and uncontaminatedS"
(nuccheda ?0
Text 1
tatrananyatve yuktim vivrnoti pancabhih adav ante jananam sad
bahir antah paravaram jnanam jneyam vaco vacyam
tamo jyotic tv ayam svayam
tatra - there; ananyatve - in the state of not being different; yuktim -
reason; vivrnoti - reveals; pancabhih - ith five verses; adav - in the
beginning; ante - at the end; jananam - of all living entities; sat -
alays e+isting; bahih - e+ternally; antah - internally; para -
transcendental; avaram - material; jnanam - knoledge; jeyam - the
objective; vacah - e+pression; vacyam - the ultimate object; tamah -
darkness; jyotih - light; tu - indeed; ayam - this one -the Supreme
)ord2; svayam - 7imself"
,he reasons hy the Supreme &ersonality of Godhead is# in one
sense# not different from the material orld are e+plained in five
verses of Srimad-Bhagavatam -;"/.".;-?/2" ,he first of these verses
-Srimad-Bhagavatam ;"/.".;2 declares3
S7e ho e+ists internally and e+ternally# at the beginning and end of
everything and of all living beings# as that hich is enjoyable and as
the enjoyer of everything# superior and inferior# is the Supreme ,ruth"
7e alays e+ists as knoledge and the object of knoledge# as
e+pression and the object of understanding# as darkness and as light"
,hus 7e# the Supreme )ord# is everything"S6
Text 2
jananam dehadinam adau karanatvenante cavadhitvena yat
paramatma-laksanam caitanyam sarva-karanam vastu sad
vartamanam" tad eva svayam bahir bhogyam antar bhoktr param
avaram cocca- nicam tamo Rprakacah" jyotih prakacac ca sphurati
nanyat" anyasya tad vina svatah sphurananirupyatvad iti bhavah"
jananam - of the living entities; dehadinam - beginning ith material
bodies; adau - in the beginning; karanatvena - as the cauase; ante - at
the end; ca - and; avadhitvena - as the conclusion; yat - hat;
paramatma - of the Supersoul; laksanam - nature; caitanyam -
consciousness; sarva-karanam - cause of all; vastu - thing; sat - being;
vartamanam - being so; tat - that; eva - indeed; svayam - personally;
bahih - outside; bhogyam - to be enjoyed; antah - inside; bhokth - the
enjoyer; param - supreme; avaram - matter; ca - and; ucca - high;
nicam - and lo; tamah - tamah; aprakacah - the absence of light;
jyotih - jyotih; prakacah - light; ca - and; sphurati - manifests; na - not;
anyat - another; anyasya - of another; tat - that; vina - ithout; svatah
- personally; sphurana - manifestation; anirupyatvat - because of not
being described; iti - thus; bhavah - the meaning"
7ere the ord SjananamS means Sbeginning ith material bodiesS#
SadauS means Sin the beginning 7e is the causeS# and SanteS means Sat
the end 7e is the final conclusionS" ,hus the Supreme &ersonality of
GodheadRs nature is that 7e is all-knoing# eternally e+isting# and the
cause of everything" SBahihS means e+ternally 7e is that hich is
enjoyableS# SantahS means Sinternally 7e is the enjoyerS# paravaramS
means Sthe high and the loS# tamahS means Sthe absence of lightS#
prakacahS means SlightS" 'othing is different from 7im" ,he meaning
here is3 Sithout 7im as the cause# nothing is manifestedS"
(nuccheda ?1
Text 1
nanu katham tarhi tasmad atyanta-prthag ivartha-jatam pratiyate"
tatraha
nanu - indeed; katham - ho=; tarhi - then; tasmat - from 7im;
atyanta- prthag - very different; iva - like; artha - meaning; jatam -
born; pratiyate - is believed; tatra - there; aha - said"
7ere someone may protest3 SIf this is so# then hy to people believe
many things are independent# not created by the )ord=S ,o this
Buestion the folloing reply is given -Srimad- Bhagavatam ;"/.".D23
Text 2
abadhito Rpi hy abhaso
yatha vastutaya smrtah durghatatvad aindriyakam
tadvad artha-vikalpitam
abadhitah - rejected; Rpi - although; hi - certainly; abhasah - a
reflection; yatha - as; vastutaya - a form of realtity; smrtah - accepted;
durghatatvat - because of being very difficult to prove the reality;
aindriyakam - knoledge derived from the sneses; tadvat - similarly;
artha - reality; vikalpitam - speculated or doubtful"
S(lthough one may consider the reflection of the sun from a mirror to
be false# it has its factual e+istence" (ccordingly# to prove by
speculative knoledge that there is no reality ould be e+tremely
difficult"S6
Text
abadhitas tarka-virodhena sarvato badhitah svatantrya- sattayah
sakacan nirasto Rpi yatha abhasah suryadi-prati- racmir baladibhih
prthak prakacamanata-darsanad vastutaya svatantra-padarthataya
smrtah kalpitah" tadvad aindriyakam sarvam mudhaih
svatantrarthatvena vividham kalpitam" tat tu na tattva-drstya"
svatantrya-nirupanasya durghatatvad ity arthah"
abadhitah - abadhita; tarka-virodhena - rejected by logic; sarvatah -
in all respects; badhitah - disproved; svatantrya - independence;
-sattayah - of e+istence; sakacan - at once; nirastah - disproved; Rpi -
even; yatha - as; abhasah - reflection; suryadi - beginning eith the sun;
prati-racmih - rays of light; baladibhih - beginning ith children; prthak
- different; prakacamanata-darsanat - because of seeing the
manifestation; vastutaya - as reality; svatantra-padarthataya - by the
meaning of the ord independence; smrtah - considered; kalpitah -
understood; tadvat - then; aindriyakam - of the senses; sarvam - all;
mudhaih - by fools; svatantrarthatvena - by the meaning of
independence; vividham - various; kalpitam - understood; tat - thBt; tu
- but; na - not; tattva-drstya - by seeing the truth; svatantrya - of
independence; nirupanasya - of the dessription; durghatatvat -
bercause of the difficulty; iti - thus; arthah - the meaning"
7ere the ord SabadhitahS means Sthe idea that anything that e+ists
can be independent of the Supreme &ersonality of Godhead is
completely refuted by logicS" (bhasahS here means Sthe reflected light
of the sun or other luminous objectsS# Svastutaya smrtahS means Sto
think them independent realitiesS# Stadvad aindriyakamS means Sfools
think the material orld of the senses is not dependent on the
Supreme &ersonality of GodheadS" ,hey ho see the truth find it hard
to accept the idea that anything is independent of the Supreme
&ersonality of Godhead" ,hat is the meaning"
(nuccheda ?@
Text 1
tad evaha dvabhyam ksity-adinam iharthanam
chaya na katamapi hi tat-sagghato vikaro Rpi
na prthag nanvito mrsa
tat - that; eva - indeed; aha - sasid; dvabhyam - ith to verses;
ksity-adinam - of the five elements beginnign ith the earth; iha - inm
this orld; arthanam - of those five elements; chaya - shado; na -
neither; katama - hich of them=; api - indeed; hi - certainly; na - nor;
sagghatah - combination; vikarah - transformation; api - although; na
prthak - nor separated; na anvitah - nor inherent; mrsa - all these
theories are ithout substance"
,his is further e+plained in the ne+t to verses# the first of hich
declares -Srimad-Bhagavatam ;"/.".I23
SIn this orld there are five elements# namely earth# ater# fire# air
and ether# but the body is not a reflection of them# nor a combination
or transformation of them" Because the body and its ingredients are
neither distinct nor amalgamated# all such theories are insubstantial"S6
Text 2
ksity-adinam panca-bhutanam chayaikya-buddhy- alambana-rupam
dehadi-sagghatarambha-parinamanam madhye katamapy anyatamapi
na bhavati" na tavat tesam sagghato vrksanam iva vanam" eka-
decakarsane sarvakarsananupapatteh" na hy ekasmin vrksa akrste
sarvam vanam akrsyate" na ca vikara arabdho Rvayavi" api-cabdat
parinamo Rpi na" kutah" sa kim avayavebhyah prthag arabhyate
parinamate ca tad-anvito va" na tavad atyantam prthak" tatha
apratiteh" na canvitah" sa kim praty-avayavam sarvo Rpy anveti"
amcena va" adye Rgguli-matre Rpi deha-buddhih syat" dvitiye tasyapy
amcaggi-kare saty anavastha-patah syat" ato dehadeh
svatantryenavasthitir mrsaiveti"
ksity-adinam - beginning ith earth; panca- bhutanam - of the five
material elements; chaya - a shado; aikya - oneness; buddhi - idea;
alambana - taking shelter; rupam - form; dehadi - beginning ith the
body; sagghata - combination; arambha - beginning; parinamanam -
transformation; madhye - in the middle; katama - hich of them=; api -
also; anyatama - different; api - also; na - not; bhavati - is; na - not;
tavat - in that ay; tesam - of them; sagghatah - combination;
vrksanam - of trees; iva - like; vanam - forest; eka-deca - in one place;
akarsane - in bringing together; sarva - all; akarsana - bringing
together; anupapatteh - because of not e+plaining; na - not; hi -
indeed; ekasmin - in one; vrksa - tree; akrste - brought; sarvam - all;
vanam - forest; akrsyate - is brought; na - not; ca - and; vikara -
transformation; arabdhah - begun; avayavi - not having limbs; api-
cabdat - from the ord SapiS; parinamah - transformation; Rpi - also; na
- not; kutah - from hat=; sa - that; kim - hether=; avayavebhyah -
from limbs; prthag - different; arabhyate - is begun; parinamate -
transforms; ca - ands; tad-anvitah - ith that; va - or; na - not; tavat -
then; atyantam - great; prthak - different; tatha - so; apratiteh - not
believed; na - not; ca - and; anvitah - ith; sa - that; kim - hether=;
praty- avayavam - every limb; sarvah - all; Rpi - also; anveti - follos;
amcena - by a part; va - or; adye - in ther beginning; agguli-matre - in
only a finger; api - indeed; deha-buddhih - the idea of the body; syat -
is; dvitiye - in the second; tasya - of that; api - and; aca - of a part;
angi-kare - in acceptance; sati - being so; anavastha-patah - ithout
that situation; syat - is; atah - then; dehadeh - beginning ith the body;
svatantryena - ith independence; avasthitih - situation; mrsa - false;
eva - indeed; iti - thus"
7ere the ord Sksity-adinamS means Sof the five material elementsS#
SchayaS means Sthinking the material bodies and other things that
have a beginning and undergo various transformations have become
oneS# and katamapi naS means Sthis is not soS" 7ere the ord
SsanghatahS does not mean a combination like that of many trees
combining to become a forest# for it is not possible for all e+istence to
be brought together in one place" (n entire forest cannot be brought
together in a single tree" 7ere na vikarahS means Sthe ho has no
beginningS" (piS means Sthe hole is never transformedS" >hy is that=
(re the various parts distinct# or are they amalgamated= ,hey are not
distinct -na prthak2# and neither are they amalgamated -na canvitah2"
Is the hole completely present in each part# or is only a part of the
hole present in each part= (ccording to the first idea the entire body
is present in a single finger" (ccording to the second idea only a part of
the entire body is present in a single finger" ,he conclusion is that the
idea that the material body and other things are independent is an
illusion -mrca2"
(nuccheda ?.
Text 1
evam dehadeh svatantryenanirupyatvam uktva tad-dhetunam ksity-
adinam api tathaivanirupyatvam aha
evam - thus; dehadeh - beginning eith the body; svatantryena - ith
independence; anirupyatvam - the state of not dessribing; uktva -
saying; tad-dhetunam - of the causes of that; ksity-adinam - beginning
ith earth; api - also; tatha - so; eva - indeed; anirupyatvam - not to be
described; aha - says"
Because the material body is not independent of the )ord# therefore
the ingredients of the material body# namely the material elements#
beginning ith earth# are also not independent of the )ord" ,his is
described in the folloing ords -Srimad- Bhagavatam ;"/."?H23
Text 2
dhatavo Rvayavitvac ca
tan-matravayavair vina na syur hy asaty avayaviny
asann avayavo Rntatah
dhatavah - the five elements; Rvayavitvac - being the cause of the
bodily conception; ca - and; tan-matra - the sense objects -sound#
taste# touch# etc"2; avayavaih - the subtle parts; vina - ihtout; na -
not; syuh - can e+ist; hi - indeed; asati - unreal; avayavini - in the
formation of the body; asann - not e+isting; avayavah - the part of the
body; Rntatah - at the end"
SBecause the body is formed of the five elements# it cannot e+ist
ithout the subtle sense objects" ,herefore# since the body is false# the
sense objects are also naturally false or temporary"S6
Text
dharayantiti dhatavo maha-bhutani" tan-matraih suksmair avayavair
vina na syuh" avayavitvat" tesam api tarhy avayava eva svatantra iti
cet tatraha ukta-prakarenavayavini nirupayitum asati avayavo Rpy
antato nirupayitum asann eva syat" avayavi- pratity-
anyathanupapattim vina paramanu-laksanavayava-sad- bhave
pramanabhavad ity arthah"
dharayanti - maintain; iti - thus; dhatavah - dhatavah; maha- bhutani
- gross elements; tan-matraih - ith the sense objects; suksmaih -
subtle; avayavaih - parts; vina - ithout; na - not; syuh - are;
avayavitvat - because of the hole; tesam - of them; api - also; tarhi -
then; avayava - part; eva - indeed; svatantra - independent; iti - thus;
cet - if; tatra - there; aha - said; ukta-prakarena - by the previous
dessription; avayavini - the hole; nirupayitum - to dessribe; asati -
unreal; avayavah - part; Rpi - also; antatah - because of an end;
nirupayitum - to dessribe; asann - being so; eva - indeed; syat - is;
avayavi - hole; pratiti - belief; anyatha - otherise; anupapattim - not
to be proved; vina - ithout; paramanu - atoms; laksana - nature;
avayava - parts; sad- bhave - in true e+istence; pramana - evidence;
abhavat - because of the absence; iti - thus; arthah - the meaning"
7ere the ord SdhatavahS means Sthe gross material elements" ,his
ord is derived from the verb dhrS -to sustain2" ,hus the material
elements sustain the material orld" ,he ords Stan-matravayavair
vina na syuh avayavitvatS mean SIt cannot e+ist ithout the subtle
sense objectsS" If someone says that the material elements are
independent then this verse replies3 Savayavini asati avayavo Rpy
antatahS -the elements that comprise the body are by nature
temporary2" 'o real evidence supports the theory that the atoms that
comprise the material orld are not dependent on the Supreme
&ersonality of Godhead"
Text !
tad uktam pancame evam niruktam ksiti-cabda-vrttam ity adi"
tat - that; uktam - said; pancame - in the fifth canto; evam niruktam
ksiti-cabda-vrttam ity adi - Srimad-Bhagavatam ."/0"I"
,he idea that the material atoms are independent of the Supreme
&ersonality of Godhead is refuted by these ords -Srimad-
Bhagavatam ."/0"I23
SCne may say that varieties arise from the planet earth itself"
7oever# although the universe may temporarily appear to be the
truth# it ultimately has no real e+istence" the earth as originally
created by a combination of atomic particles# but these particles are
impermanent" (ctually the atom is not the cause of the universe#
although some philosophers think so" It is not a fact that the varieties
found in this material orld simply result from atomic ju+taposition or
combination"S6
Text 5
tasmad aikya-buddhy-alambana-rupam yat pratiyate" tat sarvatra
paramatma-laksanam sarva-karanam vastv eveti" sadhuktam adav
ante jananam sad ity adina"
tasmat - therefore; aikya - of oneness; buddhi - the idea; alambana-
rupam - acceptance; yat - hat; pratiyate - is believed; tat - that;
sarvatra - everyhere; paramatma-laksanam - the nature of the
Supersoul; sarva-karanam - the cause of all; vastv - thing; eva - indeed;
iti - is; sadhu - ell; uktam - said; adav - in the beginning; ante - at the
end; jananam - of living entities; sat - real; iti - thus; adina - beginning
,he theory of oneness is properly applied to the Supreme &ersonality
of Godhead# ho is the cause of all# and ho is eloBuently described in
these ords -Srimad-Bhagavatam ;"/.".;23
S7e ho e+ists internally and e+ternally# at the beginning and end of
everything and of all living beings# as that hich is enjoyable and as
the enjoyer of everything# superior and inferior# is the Supreme ,ruth"
7e alays e+ists as knoledge and the object of knoledge# as
e+pression and the object of understanding# as darkness and as light"
,hus 7e# the Supreme )ord# is everything"S6
Text "
evam eva trtiye Rpy uktam iti tasam sva-saktinam
satinam asametya sah prasupta-loka-tantranam
nicamya gatim icvarah
evam - thus; eva - indeed; trtiye - in the third canto; Rpi - also; uktam -
said; iti - thus; tasam - their; sva-saktinam - on potency; satinam - so
situated; asametya - ithout combination; sah - 7e -the )ord2;
prasupta - suspended; loka-tantranam - in the universal creations;
nicamya - hearing; gatim - progress; icvarah - the )ord"
,he )ordRs creation of the material orld is also described in these
ords of Srimad-Bhagavatam -1"?"/-123
S,he )ord thus heard about the suspension of the progressive
creative functions of the universe due to the noncombination of 7is
potencies# such as the mahat-tattva"6
Text #
kala-samjGam tato devim
bibhrac chaktim urukramah trayo-vimcati-tattvanam
ganam yugapad avicat
kala-samjGam - knon as 5ali; tatah - at that time; devim - the
goddess; bibhrac - destructive; chaktim - potency; urukramah - the
supreme poerful; trayo-vimcati - 01; tattvanam - of the elements;
ganam - all of theem; yugapat - simultaneously; avicat - entered"
Sthe Supreme &oerful )ord then simultaneously entered into the 01
elements ith the goddess 5ali# 7is e+ternal energy# ho alone
amalgamates all the different elements"6
Text $
so Rnupravisto bhagavamc
cesta-rupena tam ganam bhinnam samyojayam asa
suptam karma prabodhayan" iti"
sah - that; Rnupravistah - thus entering later on; bhagavamh - the
Supreme &ersonality of Godhead; cesta-rupena - by 7is represtation of
attempt# 5ali; tam - them; ganam - all the living entities# including the
demigods; bhinnam - separately; samyojayam asa - engaged to ork;
suptam - sleeping; karma - ork; prabodhayan - enlightening; iti - thus"
S,hus hen the Supreme &ersonality of Godhead entered into the
elements by 7is energy# all the living entities ere enlivened into
different activities# just as one engaged in his ork after aakening
from sleep"S6
Text %
ata eva yasya prthivi cariram ity adi crutau sarvasya paramatma-
cariratvena prasiddhih" paramatmanas tu cariritvena" tad evam
avayava-rupena pradhana-parinamah sarvatravayavi tu paramatma-
vastv eveti siddham" tato Rpy amithyatvam eva jagata upapadyate"
ata eva - therefore; yasya - of hom; prthivi - the earth; cariram - the
body; iti - thus; adi - beginning; crutau - in the Sruti- sastra; sarvasya -
of all; paramatma-cariratvena - as the body of the Supreme &ersonality
of Godhead; prasiddhih - celebrated; paramatmanah - of the Supreme
&ersonality of Godhead; tu - but; cariritvena - as the soul ithin the
body; tat - that; evam - thus; avayava-rupena - in the form of the part;
pradhana-parinamah - the transformation of pradhana; sarvatra -
everyhere; avayavi - the hole; tu - but; paramatma-vastv - the
Supreme &ersonality of Godhead; eva - indeed; iti - thus; siddham -
celebrated; tatah - then; api - also; amithyatvam - the state of not
being an illusion; eva - indeed; jagata - to the material universe;
upapadyate - is attained
,he universal form of the )ord is also described in these ords of the
Subala Fpanisad -;"/23
S,he earth is the body of the Supreme &ersonality of Godhead"S
In this ay it is said that the entire material orld is the body of the
Supreme &ersonality of Godhead" ,hus the Supreme &ersonality of
Godhead is the soul and the material orld is 7is body" ,hus as a
material body undergoes changes hile the soul ithin remains
unchanged# so the various parts of the material orld undergo
changes# hile the soul of the orld# the Supreme &ersonality of
Godhead# remains unchanged" In this ay it is proved that the material
orld is not unreal"
(nuccheda ??
Text 1
nanu yadi paramatma-vastv eva sarvatravayavi dehah syat tatac ca
tatraiva brahmanatvadi-samjGa-prapter guna- dosa-hetu-vidhi-
nisedhav api syatam" tau ca na sambhavatah" tasmad anya evavayavi
yujyate" ity acagkyaha
nanu - indeed; yadi - if; paramatma-vastv - the Supreme &ersonality
of Godhead; eva - indeed; sarvatra - everyhere; avayavi - the hole;
dehah - body; syat - is; tatah - then; ca - also; tatra - there; eva -
indeed; brahmanatva - the state of Brahmana; adi - beginning ith;
samjGa - name; prapteh - of the attainment; guna - virtues; dosa -
faults; hetu - reason; vidhi - rules; nisedhau - prohibitions; api - also;
syatam - are; tau - they; ca - and; na - not; sambhavatah - possible;
tasmat - from 7im; anya - anoither; eva - indeed; avayavi - hole;
yujyate - is engaged; iti - thus; acagkya - orrying; aha - said"
7ere someone may protest3 SIf the Supreme &ersonality of Godhead is
the complete hole and everything that e+ists is a part of 7im# then
the Supreme )ord possesses the virtues and faults of the brahmanas
and all others# and the rules and prohibitions of the scriptures apply to
7im also" Cf course# these statements cannot be accepted" ,hese are
all impossible ideas" therefore it must be someone or something else
that is the complete hole# for it cannot be the Supreme )ord"S
Eearing that someone ould speak these ords# Sri 'arada e+plained
-Srimad-Bhagavatam ;"/."?/23
Text 2
syat sadrca-bhramas tavad
vikalpe sati vastunah jagrat-svapnau yatha svapne
tatha vidhi-nisedhata
syat - it so becomes; sadrca - similarity; bhramah - mistake; tavat - as
long as; vikalpe - in separation; sati - the part; vastunah - from the
substance; jagrat - aking; svapnau - sleeping; yatha - as; svapne - in
a dream; tatha - similarly; vidhi-nisedhata - the regulatuive principles#
consisting of injunctions and prohibitions"
S>hen a substance and its parts are separated# the acceptance of
similarity beteen one and the other is called illusion" >hile dreaming
one creates a separation beteen the e+istences called akefulness
and sleep" It is in such a state of mind that the regulative principles of
the scriptures# consisting of injunctions and prohibitions are
recommended"S6
Text
vastunah paramatmano vikalpe samcaye satiti tasya tadrcatvena
nirnayo yavan na syad ity arthah" tavad eva tasmat sarvaikya-buddhi-
nidanat prthag-dehaikya-buddhih sadrcya-bhramah syat"
purvaparavayavanusandhane sati paramparam asajyaikatra
sthitatvenavayavatva-sadharanyena caikya-sadrcyat praty- avayavam
ekataya pratiteh" so Ryam deha iti bhrama eva bhavatity arthah" prati-
vrksam tad idam vanam iti vat"
vastunah - in truth; paramatmanah - from the Supreme &ersonality of
Godhead; vikalpe - in separation; samcaye - in doubt; sati - being so; iti
- thus; tasya - of 7im; tadrcatvena - being like that; nirnayah - in
conclusion; yavan - as much as; na - not; syat - may be; iti - thus;
arthah - the meaning; tavat - to that e+tent; eva - indeed; tasmat -
from that; sarva - all; aikya - oneness; buddhi - idea; nidanat - from the
destruction; prthag - separate; deha - body; aikya - of oneess; buddhih
- the idea; sadrcya - of similarity; bhramah - the mistake; syat - is;
purva - previous; apara - another; avayava - hole; anusandhane - in
seeking; sati - being so; paramparam - seBuence; asajya - being
attached; ekatra - in one place; sthitatvena - by the situation;
avayavatva - the atate of being the hole; sadharanyena - by the
general nature; ca - and; aikya - oneness; sadrcyat - from similarity;
praty-avayavam - to every part; ekataya - ith oneness; pratiteh -
believed; sah - that; Ryam - 7im; deha - body; iti - thus; bhrama -
mistake; eva - indeed; bhavati - is; iti - thus; arthah - the meaning;
prati-vrksam - to every tree; tat - that; idam - this; vanam - forest; iti -
thus; vat - like"
7ere the ords Svastunah vikalpe satiS mean hen there is doubt
about the Supreme &ersonality of GodheadS# and Stavat sadrcya-
bhramah syatS mean then the idea that all is one ith 7im becomes
destroyed and one comes to think that his material body is separate
from the )ord and has no connection ith 7imS" >hen one seeks the
supreme hole# then one sees the similar nature of all the parts and
one understands that the parts are one in the sense that they are all
parts of the hole" therefore to think# S,his material body is
everythingS is similar to thinking# Sthis one tree is the entire forestS"
Text !
yathoktam svayam-bhagavata so Ryam dipo Rrcisam yadvat
srotasam tad idam jalam so Ryam puman iti nrnam
mrsa dhir gir mrsayusam" iti"
yatha - as; uktam - said; svayam-bhagavata - by the Supreme
&ersonality of Godhead; sah - this; Ryam - this; dipah - lamp; Rrcisam -
of light; yadvat - as; srotasam - of rivers; tat - that; idam - this; jalam -
ater; sah - that; Ryam - this; puman - person; iti - thus; nrnam - of
people; mrsa - illusion; dhih - intelligence; gih - ords; mrsa - illusion;
ayusam - of hose lives; iti - thus"
,his kind of thinking is also described in the folloing ords of the
Supreme &ersonality of Godhead 7imself -Srimad- Bhagavatam
//"00"@.23
S(lthough the illumination of a lamp consists of innumerable rays of
light undergoing constant creation# transformation# and destruction# a
person ith illusory intelligence ho sees the light for a moment ill
speak falsely# saying# T,his is the light of the lamp"R (s one observes a
floing river# ever-ne ater passes by and goes far aay# yet a
foolish person# observing one point in the river falsely states# T,his is
the ater of the river"R Similarly# although the material body of a
human being is constantly undergoing transformation# those ho are
simply asting their lives falsely think and say that each particular
stage of the body is the personRs real identity"S666
Text 5
tatac ca tatraiva brahmanatvady-abhimane sati svapna- visayakau
jagrat-svapnav iva tad-visayakau vidhi-nisedhau syatam ity aha jagrad
iti" tatha tena prakarena vidher vidhita nisedhasya nisedhatety arthah"
tatah - then; ca - and; tatra - there; eva - - indeed; brahmanatva -
state of being a brahmana; adi - beginning ith; abhimane - in the
conception; sati - being so; svapna - dream; visayakau - in relation to;
jagrat-svapnav - aking and sleep; iva - like; tad-visayakau - in that
erealm of perception; vidhi- nisedhau - rules and prohibitions; syatam -
may be; iti - thus; aha - said; jagrat - aking; iti - thus; tatha - so; tena
- by that; prakarena - e+planation; vidheh - of the rules; vidhita -
placed; nisedhasya - of prihibitions; nisedhata - prihibition; iti - thus;
arthah - the meaning"
,hus the idea that one is a brahmana or member of another social
class is an idea suitable for akefulness and dream" ,he rules and
prohibitions of the scriptures are meant for persons ho stay ion the
to states of material conscious3 akefulness and dream" It is persons
in those to states of consciousness that the scriptures order to
perform certain activities and refrain from other activities"
Text "
evam para-svabhava-karmani
na pracamsen na garhayet visvam ekatmakam pacyan
prakrtya purusena ca
evam - thus; para-svabhava-karmani - othersR duties; na - not;
pracamsen - shoudl praise; na - not; garhayet - should sritici9e; visvam
- orld; ekatmakam - one soul; pacyan - seeing; prakrtya - ith nature;
purusena - ith the soul; ca - and"
7ere the Supreme &ersonality of Godhead -//"0D"/2 e+plains3
SCne should neither praise nor sritici9e the conditioned nature and
activities of other persons" Rather# one should see this orld as simply
the combination of material nature and the enjoying souls# all based on
the one (bsolute ,ruth"S666
Text #
ity adir ekadacasta-vimcatitamadhyaye Rpi jeyam" tatra ca kim
bhadram kim abhadram va dvaitasyavastunah kiyat ity adikam syat
sadrcya-bhramas tavat ity ady anusarenaiva vyakhyeyam" avastu yad
advaitam tasyety arthah" tasmat svatantryena nirupana-caktya
paramatmano Rnanyad eva sarvam iti prakaranarthah" sri-naradah sri-
yudhisthiram"
iti - thus; adih - beginning; ekadacasta- vimcatitamadhyaye - of the
eleventh canto# tenty-Heeighth chapter; Rpi - also; jneyam - to be
knon; tatra - there; ca - and; kim bhadram kim abhadram va
dvaitasyavastunah kiyat ity adikam - beginning ith these ords; syat
sadrcya-bhramas tavat ity ady anusarena - according to these ords;
eva - indeed; vyakhyeyam - to be ecplained; avastu - unreal; yat -
hat; advaitam - oneness; tasya - of that; iti - thus; arthah - the
meaning; tasmat - from that; svatantryena - ith independence;
nirupana - dessription; caktya - by the potency; paramatmanah - of the
Supreme &ersonality of Godhead; Rnanyat - not different; eva - indeed;
sarvam - all; iti - thus; prakaranarthah - the meaning of the passage;
sri-naradah - Sri 'arada; sri-yudhisthiram - to Sri Gudhisthira"
,his Buote is from the eleventh canto# tenty-eighth chapter of
Srimad-Bhagavatam" ,here it is also said -Srimad- Bhagavatam
//"0D"@23
S,hat hich is e+pressed by material ords or meditated upon by the
material mind is not ultimate truth" >hat# therefore# is actually good or
bad ithin this insubstantial orld of duality# and ho can the e+tent
of such good and bad be measured=S666
It is also said -Srimad-Bhagavatam ;"/."?/23
S>hen a substance and its parts are separated# the acceptance of
similarity beteen one and the other is called illusion" >hile dreaming
one creates a separation beteen the e+istences called akefulness
and sleep" It is in such a state of mind that the regulative principles of
the scriptures# consisting of injunctions and prohibitions are
recommended"S6
In this ay it is said that the idea that the things of this orld are
separated from the Supreme &ersonality of Godhead is not the truth"
,herefore everything that e+ists is dependent on the )ord" ,hat is the
meaning of these passages of Srimad- Bhagavatam" ,he verse Buoted
in the beginning of this anuccheda as spoken by Sri 'arada to Sri
Gudhisthira"
(nuccheda ?;
Text 1
ata evaha tvam vayur agnir avanir viyad ambu-matrah
pranendriyani hrdayam cid-anugrahac ca sarvam tvam eva sa-guno
vigunac ca bhutam
nanyat tvam asty api mano-vacaso niruktam
ata eva - therefore; aha - said; tvam - Gou -are2; vayuh - air; agnih -
fire; avanih - earth; viyat - sky; ambu - ater; matrah - the sense
objects; prana - the life airs; indriyani - the senses; hrdayam - the
mind; cit - consciousness; anugrahas ca - and false ego or the
demigods; sarvam - everything; tvam - Gou; eva - only; sa-gunah -
material nature ith its three modes; vigunah - the spiritual spark and
Supersoul# hich are beyond material nature; ca - and; bhuman - C my
great )ord; na - not; anyat - other; tvam - - than Gou; asti - is; api -
although; mano-vacasah - by mind and ords; niruktam - everythign
manifested"
,hat the material orld is# in one sense# not different from the
Supreme &ersonality of Godhead is also confirmed by the folloing
ords of Srimad-Bhagavatam -;"I"@D23
SC Supreme )ord# Gou are actually the air# the earth# fire# sky# and
ater" Gou are the objects of sense perception# the life airs# the five
senses# the mind# consciousness# and false ego" Indeed# Gou are
everything# subtle and gross" ,he material elements and anything
e+pressed# either by the ords or by the mind# are nothing but Gou"S6
Text 2
hrdayam antar-indriyam" mano buddhy-ahagkara-cittatmakam" cit
cuddho jivah" anugrahah sva-sammukhi-karana-saktih" kim bahuna" sa-
guno mayikah" vigunac camayikah sarvarthas tvam eveti" sri-
prahladah sri-nrsimham"
hrdayam - hrdayam; antar-indriyam - the sense ithin; manah - mind;
buddhy-ahagkara-cittatmakam - intelligence# false ego# consciousnes#
self; cit - cit; cuddhah - pure; jivah - soul; anugrahah - anugraha; sva-
sammukhi-karana-saktih - the favorable mercy potency; kim -
hether=; bahuna - more; sa-gunah - sa-guna; mayikah - made of
maya; vigunah - viguna; ca - and; amayikah - free from maya;
sarvarthah - all; tvam - Gou; eva - indeed; iti - thus; sri- prahladah - Sri
&rahlada; sri-nrsimham - to Sri 'rsimha"
7ere the ord ShrdayamS means Sthe sense ithinS" ,his ord refers
to the mind# intelligence# false ego# consciousness# and spirit self" SAitS
means the pure spirit soulS# and SanugrahahS means the favorable
mercy potencyS" >hat more need be said= sa-gunahS means Shat is
made of mayaS# vigunahS means Shat is beyond mayaS# and sarvam
tvam evaS means SGou are all thisS" ,his verse as spoken by Sri
&rahlada to )ord 'rsimha"
(nuccheda ?D
Text 1
atha tasya maya-sakti-karya-maya-jivebhyo Rnyatvam ca spastayati
atha - no; tasya - of that; maya-sakti - the maya potency; karya -
effect; maya - maya; jivebhyah - from the individual spiti souls;
anyatvam - the state of not being different; ca - also; spastayati -
clearly says"
,hat the Supreme &ersonality of Godhead# the maya potency# and the
individual spirit souls are also different is clearly e+plained in these
ords -Srimad-Bhagavatam 1"0D"@H-@/23
Text 2
yatholmukad visphuliggad
dhumad vapi sva-sambhavat apy atmatvenabhimatad
yathagnih prthag ulmukat
yatha - as; ulmukat - from the flames; visphuliggat - from the sparks;
dhumat - from the smoke; va - or; api - even; sva- sambhavat -
produced from itself; api - although; atmatvena - by nature;
abhimatadintimately connected; yatha - as; agnih - the fire; prthag -
different; ulmukat - from the flames"
Sthe bla9ing fire is different from the flames# from the sparks# and
from the smoke# although all are intimately connected because they
are born from the same bla9ing ood"6
Text
bhutendriyantahkaranat
pradhanaj jiva-samjGitat atma tatha prthag drasta
bhagavan brahma-samjGitah
bhuta - the five elements; indriya - the senses; antahkaranat - from
the mind; pradhanaj - fromthe pradhana; jiva- samjGitat - from the jiva
soul; atmathe &aramata; tatha - so; prthag - different; drasta - the
seer; bhagavan - the Supreme &ersonality of Godhead; brahma-
samjGitah - called Brahman"
S,he Supreme &ersonality of Godhead# ho is knon as param
brahma# is the seer" 7e is different from the jiva soul# or individual
living entity# ho is combined ith the senses# the five elements# and
consciousness"S6
Text !
ayam arthah sva-sambhavat svopadana-karanad ulmukat kastha-
musty-upadhikad agner hator yo visphuliggo yac ca dhumas tasmat
tasmad yatha tat-tad-upadanam agnih prthag yatha ca tasmad apy
ulmukat tad-upadanam asav agnih prthak"
ayam - this; arthah - the meaning; sva-sambhavat - sva-sambhavat;
svopadana-karanat - rpoduced from itself; ulmukat - ulmukat; kastha -
of ood;-musti - fist; upadhikat - from the cause; agneh - of fire; hatoh
- from the cause; yah - ho; visphuliggah - spark; yah - hat; ca - and;
dhumah - smoke; tasmat - from that; tasmat - from that; yatha - as;
tat- tad-upadanam - various causes; agnih - fire; prthag - different;
yatha - as; ca - that; tasmat - from that; api - also; ulmukat - from fire;
tad- upadanam - the cause of that; asav - that; agnih - fire; prthak -
different"
7ere the ord Ssva-sambhavatS means produced from itselfS# and
SulmukatS means flames produced from oodS" Erom this are produced
sparks and some" 7oever# even though it is the cause of the flames#
the fire -agnih2 is different -prthak2 from the flames themselves"
Text 5
kidrcam api" tat-trayad apy atmakatvenabhimatat" tapakataya dhume
Rpy agny-amca-sambhavenagni-svarupataya pratitad api" tatha
visphuligga-sthaniyaj jiva-samjitaj jivad ulmuka-sthaniyat pradhanat"
kidrcam - like hat=; api - also; tat - that; trayat - from the three; api -
also; atmakatvena - as the self; abhimatat - intimately connected;
tapakataya - by the sources of heat; dhume - in smoke; Rpi - also; agni -
of fire; amca - part; sambhavena - by production; agni - of fire;
svarupataya - ith the nature; pratitat - from the understanding; api -
also; tatha - so; visphuligga- sthaniyaj - from sparks; jiva-samjitaj -
called the individual spirit souls; jivat - from the individual spirit soul;
ulmuka-sthaniyat - from flames; pradhanat - from pradhana"
>hat are these things like= ,hree things are mentioned here"
Because it is produced from fire# smoke has a nature similar to that of
fire" the sparks here are the individual spirit souls# and the flames here
are the pradhana"
Text "
pradhanopadhika-bhagavat-tejaso dhuma-sthaniyad bhutadeh
sarvopadana-rupo bhgavan prthak" ya evatma svamcena tat-tad-
antaryamitaya paramatma" kvacid adhikarini nirvicesa-cin- matrataya
sphuran brahma-samjGitac ca" yata eva drasta" tesam adi-
madhyantavastha-saksiti yatholmukad idanim jvalatah kasthat sva-
sambhavad agneh svarupatvenabhimatad apy atyanta-vivekino hi
dhume Rpy agny-abhimano Rstiti dhumad ity apy uktam" ulmukat purva-
siddhad api tad-dahakah prakacakac cagnih prthag eva" tatha-
bhutendriyantahkaranadibhyah paramatmatvena bhagavattvena
brahma-samjGitatvena ca cabdito drasta tad-acesa-jGah prthag eva"
tesam bahiragga-tatasthaja-saktimayatvad ity arthah" sri-kapiladevah"
pradhana - pradhana; upadhika - cause; bhagavat - of the Supreme
&ersonality of Godhead; tejasah - potency; dhuma-sthaniyat - from
smoke; bhutadeh - beginning ith earth; sarva - all; upadana- rupah -
cause; bhgavan - the Supreme &ersonality of Godhead; prthak -
different; ya - ho; eva - indeed; atma - the soul; svamcena - by 7is
on part; tat-tat - of them; antaryamitaya - as the Supersoul;
paramatma - the &aramatam; kvacit - somehere; adhikarini - the
contyroller; nirvicesa - ithout variety; cin-matrataya - as spirit;
sphuran - manifest; brahma-samjGitah - called Brahman; ca - and; yata
- from hich; eva - indeed; drasta - the seer; tesam - of them; adi-
madhyanta - beginning# middle# and end; avastha - states; saksi - the
itness; iti - thus; yatha - as; ulmukat - from flames; idanim - no;
jvalatah - burning; kasthat - from ood; sva- sambhavat - self-
manifested; agneh - from fire; svarupatvena - by nature; abhimatat -
intimately connected; api - also; atyanta-vivekinah - very intelligenct;
hi - indeed; dhume - smoke; Rpi - also; agny-abhimanah - fire; Rsti - is; iti
- thus; dhumat - from smoke; iti - thus; api - also; uktam - said; ulmukat
- from flames; purva-siddhat - previously e+plained; api - also; tad-
dahakah - burning that; prakacakah - manifested; ca - also; agnih - fire;
prthag - different; eva - indeed; tatha-bhuta - in that ay; indriya -
senses; antahkarana - mind; adibhyahbeginning ith; paramatmatvena
- as the Supersoul; bhagavattvena - as the Supreme &ersonality of
Godhead; brahma-samjGitatvena - as hat is called Brahman; ca - and;
cabditah - called; drasta - the seer; tad-acesa-jGah - ho knos
everything; prthag - different; eva - indeed; tesam - of them; bahiragga
- e+ternal; tatasthaja - marginal; saktimayatvat - because of
possessing the potencies; iti - thus; arthah - the meaning; sri-
kapiladevah - )ord 5apiladeva"
Manifested from the flames# hich in this e+ample stand for the
)ordRs potency of pradhana# is the smoke# hich stands for the
material elements that begin ith earth" <ifferent -prthak2 from all
these is the Supreme &ersonality of Godhead -bhagavan2# ho is the
cause and origin of them all" ,he Supreme &ersonality of Godhead
e+pands as the Supersoul -atma2 present in the hearts of all beings#
and 7e also e+pands as the varietyless impersonal Brahman -brahma-
samjGitah2" 7e is the itness -drasta2 of everything# in beginning#
middle# and end" (s flames are self- manifested from fireood# so 7e is
self manifested -sva- sambhavat2" >hen intelligent persons see smoke#
the declare# S,here must be a fireS" In the same ay# hen intelligent
persons see the material orld# they declare# S,here must be a
creatorS" (s a fire is different from its flames# so the Supreme
&ersonality of Godhead is different from the material elements# senses#
mind# and other ingredients of the material orld" ,he Supreme )ord#
ho is called the Supreme &ersonality of Godhead -bhagavan2# the
Supersoul -paramatma2# and the impersonal Brahman -brahma2# and
ho is all-knoing -drasta2# is different from all else" ,his is because
the e+ternal material energy -bahiragga2# the marginal potency
-tatastha-sakti2 and other potencies are all 7is potencies" ,hat is the
meaning here" ,he verse Buoted in the beginning of this anuccheda
as spoken by )ord 5apiladeva"
(nuccheda ?I
Text 1
tatra tesam manah paramatmani nasti" te paramatmatmake jagaty
asad-amcam eva grhnanti" ye tu paramatma-vidas te sad- amcam eva
grhnantity ahuh
tatra - there; tesam - of them; manah - the mind; paramatmani - in
the Supersoul; na - not; asti - is; te - they; paramatmatmake - the
Supersoul; jagati - in the universe; asad-amcam - a part of the non-
eternal; eva - indeed; grhnanti - accepts; ye - ho; tu - but;
paramatma-vidah - ho understand the Supersoul; te - they; sad-
amcam - a part of the Supreme &ersonality of Godhead; eva - indeed;
grhnanti - accept; iti - thus; ahuh - they say"
Some thinkers do not accept the e+istence of the Supreme
&ersonality of Godhead and 7is e+pansion as the Supersoul" they say
that this material orld is only an illusion" 7oever# thinkers ho kno
the truth about the Supersoul declare that the material orld is real"
,his is affirmed by the folloing prayer addressed to the Supreme
&ersonality of Godhead -Srimad- Bhagavatam /H"D;"0?23
Text 2
sad iva manas tri-vrt tvayi vibhaty asad amanujat
sad abhimrsanty acesam idam atmatayatma-vidah na hi vikrtim
tyajanti kanakasya tad-atmataya
sva-krtam anupravistam idam atmatayavasitam
sat - real; iva - as if; manah - the mind; tri-vrt - threefold; tvayi - in
Gou; vibhati - is manifested; asat - unreal; a-manujat - e+tending to the
human beings; sat - real; abhimrsanti - think; acesam - all; idam - this;
atmatayatma-vidah - they ho understand the Supersoul; na - not; hi -
indeed; vikrtim - transformation; tyajanti - abandon; kanakasya - of
gold; tad-atmataya - as having the same identity; sva- krtam - self-
made; anupravistam - entered; idam - this; atmataya - as the same;
avasitam - determined"
S,he atheists think that three modes of material nature comprise
everything in this orld# from the simplest phenomena to the comple+
human body" (lthough these phenomena appear real# they are only a
false reflection of the spiritual reality# being a superimposition of the
mind upon Gou" Still# those ho kno the Supreme Self consider the
entire material creation to be real inasmuch as it is non-different from
the Self" !ust as things made of gold are indeed not to be rejected#
since their substance is actual gold# so this orld is undoubtedly non-
different from the )ord ho created it and then entered ithin it"S666
Text
tvayy asad avartamanam yan-manas tat khalu tri-vrt tri-guna- karye
jagati vartamanam sat tvayi sad iva vartamanam iva vibhati"
darvisuparasa-nyayena svavagadhe jagati sato Rpi paramatmano
grahanabhavat" na tu vartamanam eva vibhatity arthah"
tvayi - in Gou; asat - unreal; avartamanam - not being; yan-manah -
the mind of hom; tat - that; khalu - indeed; tri-vrt - threefold; tri-guna
- of the three material modes; karye - in the action; jagati - in the
mnaterial universe; vartamanam - being so; sat - real; tvayi - in Gou;
sat - real; iva - as if; vartamanam - being so; iva - like; vibhati - is
manifest; darvisuparasa-nyayena - by the e+ample of tasting darvi
soup; svavagadhe - deep; jagati - in the universe; satah - beaing so; Rpi
- also; paramatmanah - of the Supersoul; grahanabhavat - because of
not accepting; na - not; tu - but; vartamanam - being so; eva - indeed;
vibhati - is manifested; iti - thus; arthah - the meaning"
7ere the ords Ssad iva manas tri-vrt tvayi vibhatiS mean Sthe
atheists think that the three modes of material nature comprise
everything in this orld# from the simplest phenomena to the comple+
human body" (lthough these phenomena appear real# they are only a
false reflection of the spiritual reality# being a superimposition of the
mind upon Gou"S ,his is like the e+ample of darvi-supa-rasa-nyaya"
Because they do not accept the e+istence of the Supersoul# the
atheists think the material orld is unreal" ,hat is the meaning"
Text !
ata evasad-amcasya tri-guna-maya-mayatvam mano-mayatvam
coktam
ata eva - indeed; asad-amcasya - as unreal; tri-guna-maya-
mayatvam - an illusion created by the three modes of material nature;
mano-mayatvam - a figment of the imagination; ca - also; uktam - said"
,he atheists declare that the material orld is an illusion created by
the three modes# or else they think that the material orld is a figment
of the imagination" ,his is described in the folloing statement of
Srimad-Bhagavatam -//";";23
Text 5
yad idam manaso vaca
caksurbhyam cravanadibhih nacvaram grhyamanam ca
viddhi maya-mano-mayam" iti"
yat - hat; idam - this; manasah - of the mind; vaca - by the ords;
caksurbhyam - ith the eyes; cravanadibhih - beginning ith the ears;
nacvaram - temporary; grhyamanam - being accepted; ca - also; viddhi
- please kno; maya-mano- mayam - an illusion created by maya; iti -
thus""
S,he material universe that you perceive through your mind# speech#
eyes# ears# and other senses is an illusory creation that one imagines
to be real due to the influence of maya" In fact# you should kno that
all of the objects of the material senses are temporary"S666
Text "
ye tv atma-vidas tvad-vettaras te amanujat sopadhika- jiva-svarupam
abhivyapya idam acesam jagad eva atmataya svarupataya sad
abhimrsanti" tesam sad-amca eva drstir nanyatrety arthah"
ye - ho; tv - but; atma-vidah - kno the Supersoul; tvad- vettarah -
kno Gou; te - they; amanujat - from human beings; sopadhika - ith
material bodies; jiva-svarupam - the form of the individual spirit soul;
abhivyapya - pervading; idam - this; acesam - all; jagat - universe; eva
- indeed; atmataya - as the Self; svarupataya - ith the form; sat - real;
abhimrsanti - think; tesam - of them; sad-amca - real; eva - indeed;
drstih - sight; nanpt; anyatra - in another place; iti - thus; arthah - the
meaning"
,he ords Stv atma-vida amanujad idam acesam atmataya sad
abhimrcantiS mean S,hey ho understand the truth about the
Supersoul kno that the Supersoul is present everyhere in the
material orld# that 7e is present in the individual soulRs e+ternal
material bodies# beginning ith the human bodies and including all the
other kinds of bodies"S In this ay they see that the material orld is
real" ,hat is the meaning"
Text #
tatra drstantah na hi vikrtim iti" tesam kanaka-matram
mrgayamananam kanaka-vanijam hi kanaka-vikare sundara-
kurupakaratayam drstir nasti" cuddha-kanaka-matra-grahitvat"
tathatma-vidam apiti bhavah"
tatra - there; drstantah - e+ample; na - not; hi - indeed; vikrtim -
transformation; iti - thus; tesam - of them; kanaka- matram - consisting
of gold; mrgayamananam - of they ho seek; kanaka- vanijam - gold
merchants; hi - indeed; kanaka- vikare - transformations of gold;
sundara-kurupakaratayam - in beautiful ro ugly forms; drstih - sight; na
- not; asti - is; cuddha- kanaka - pure gold; matra - only; grahitvat -
because of accepting; tatha - in that ay; atma-vidam - knoing the
Supersoul; api - alos; iti - thus; bhavah - the meaning"
7ere# in the passage beginning ith the ords Sna hi vikrtimS# an
e+ample is given" Merchants ho seek gold are not very interested
hether golden objects have shapes that are beautiful or ugly" ,hey
are interested only in hether the gold itself is pure" In the same ay#
they ho kno the truth about the Supersoul# are not interested in the
various beautiful or ugly shapes present in the material orld" Rather#
they are interested in the all-pervading Supersoul"
Text $
darstantike Rpi tad-atmatve hetu-trayam ahuh idam jagat svena sac-
chakti-visistena sata upadana-rupena tvaya krtam paccat siddhe Rpi
karye karanamcavyabhicaritayantaryamitaya ca svena tvaya
pravistam punah pralaye Rpy atmataya sac-chakti- vicista-sad-
rupatayaivavasitam ceti" evam drstante Rpi vivecaniyam"
darstantike - in the e+ample; Rpi - also; tad-atmatve - as the identity;
hetu-trayam - three reasons; ahuh - said; idam - this; jagat - orld;
svena - on; sac-chakti-visistena - by a specific potency; sata - real;
upadana-rupena - as the ingredient; tvaya - by Gou; krtam - created;
paccat - after; siddhe - porved; Rpi - also; karye - in effect; karana -
cause; amca - part; avyabhicaritaya - as unchanging; antaryamitaya -
as the Supersoul; ca - also; svena - by 7im; tvaya - by Gou; pravistam -
entered; punah - again; pralaye - in destruction; Rpi - also; atmataya -
as the Self; sac- chakti - transcendental potency; vicista - specific; sad-
rupataya - ith a spiritual form; eva - indeed; avasitam - understood;
ca - also; iti - thus; evam - thus; drstante - in the e+ample; Rpi - also;
vivecaniyam - to be e+plained" "
,hree reasons are given to e+plain that the material universe is
manifested from the Supreme &ersonality of Godhead" ,he first reason
is given in the ord Ssva-krtamS# hich means SC )ord# Gou created
the material orld# by employing one of Gour potencies# hich then
become the ingredient of hich the material orld as made" ,he
second reason is given in the ord SanupravistamS# hich means
S(fter the material orld as created# Gou entered it as the Supersoul"
In this ay Gou are present in the hearts of all embodies beingsS" ,he
third reason is given in the ords atmatayavasitamS# hich mean
Shen the material universe is destroyed# the entire material creation#
hich is Gour potency# enters ithin Gou"S In this ay the e+ample is
e+plained"
Text %
tad etat sarvam abhiprayaivoktam vaisnave jnana-svarupam akhilam
jagad etad abuddhayah artha-svarupam pacyanto
bhramyas te moha-samplave
tat - this; etat - that; sarvam - all; abhipraya - knoing; eva - indeed;
uktam - said; vaisnave - in the %isnu &urana; jana-svarupam - the form
of transcendental knoledge; akhilam - all; jagat - universe; etat - this;
abuddhayah - fools; artha- svarupam - the from of the meaning;
pacyantah - seeing; bhramyah - beildered; te - they; moha- samplave
- droinging in beilderment"
(ll of this is also e+plained in the folloing ords of Sri %isnu &urana
-/"@"@H-@/23
SFnaare of the true nature of the material orld# fools see only
material things" In this ay they are plunged in illusion"
Text 10
ye tu jnana-vidah cuddha-
cetasas te Rkhilam jagat jnanatmakam prapacyanti
tvad-rupam paramecvara" iti"
ye - ho; tu - but; jnana-vidah - kno the truth; cuddha - pure;
cetasah - hearts; te - they; Rkhilam - all; jagat - the universe;
jnanatmakam - full of knoledge; prapacyanti - see; tvad- rupam - Gour
form; paramecvara - C Supreme &ersonality of Godhead; iti - thus"
SBut the ise and pure-hearted sages see that even the material
orld is full of transcendental knoledge" C Supreme &ersonality of
Godhead# they see the material orld is a form of Gou"S
Text 11
sri-crutayah"
sri-crutayah - the &ersonified %edas"
,he verse Buoted in the beginning of this anuccheda as spoken by
the &ersonified %edas"
(nuccheda ;H
Text 1
tad evam parinamadikam sadhitam" vivartac ca parihrtah" tato
vivarta-vadinam iva rajju sarpavan na mithyatvam" kintu ghatavan
nacvaratvam eva tasya" tato mithyatvabhave Rpi tri-
kalavyabhicarabhavaj jagato na sattvam" vivarta- parinamasiddhitvena
tad-dosa-dvayabhavavaty eva hi vastuni sattvam vidhiyate" yatha
paramatmani tac-chaktau va" sad eva saumyedam agra asit ity adau
idam-cabdoktam jagat" suksmavastha-laksana-tac-chakti-brahmanor
mithas tad- atmyapannayoh sac-chabda-vacanat" atah sat-karya-vadac
ca karya- suksmavastham avalambyaiva pravartate"
tat - that; evam - thus; parinamadikam - beginning ith evidence;
sadhitam - proved; vivartah - transformation; ca - and; parihrtah -
refuted; tatah - then; vivarta-vadinam - of they ho preache the theory
of transforamtion; iva - like; rajju - a rope; sarpavan - like a snake; na -
not; mithyatvam - falsity; kintu - hoever; ghatavan - like a pot;
nacvaratvam - temporariness; eva - indeed; tasya - of that; tatah -
then; mithyatvabhave - the absence of illusion; Rpi - even; tri- kala - the
three phases of time; avyabhicara - not rong; abhavaj - because of
the absence; jagatah - of the universe; na - not; sattvam - reality;
vivarta - transformation; parinama - transformation; asiddhitvena -
because of not being proved; tad-dosa-dvaya - the to defecvts;
abhava - absence; vati - possessing; eva - indeed; hi - indeed; vastuni -
in the thing; sattvam - rality; vidhiyate - is placed; yatha - as;
paramatmani - in theSupersoul; tac-chaktau - in 7is potency; va - or;
sat - eternal; eva - indeed; saumya - C gentle one; idam - this; agra -
before; asit - as; iti - thus; adau - beginning; idam-cabdoktam - said
by the ord idamS; jagat - the universe; suksma - subtle; avastha -
state; laksana - nature; tat - 7is; sakti - potency; brahmanoh - of the
Supreme &ersonality of Godhead; mithah - mutual; tad-
atmyapannayoh - attaining 7is nature; sac-chabda-vacanat - from the
ord SsatS; atah - then; sat-karya-vadah - they ho say it is real; ca -
and; karya-suksmavastham - subtle condition; avalambya - accepting;
eva - indeed; pravartate - is"
In this ay the idea that the material orld is a transformation
-parinama2 of the )ordRs potencies is proved and the idea that the
material orld is a transformation -vivarta2 of the Supreme &ersonality
of Godhead 7imself is refuted" ,hey ho say the material orld is a
transformation of the Supreme &ersonality of Godhead give the
e+ample of mistaking a rope for a snake" In this e+ample the imagines
snake has no real e+istence" 7oever# it cannot be said that the
material orld is unreal in that ay" >hat one can say is that the
material orld is manifested temporarily# as a clay pot is temporarily
manifested from the totality of clay" ,herefore the material orld is not
unreal" It really e+ists" But one can say that it is unreal in the sense
that it is temporarily manifested" It is not manifested in all three
phases of time" ,herefore the to theories of transformation are
rong# and the conclusion is that the material orld is certainly real" It
is real because it rests on the Supreme &ersonality of Godhead and 7is
potency" In the Ahandogya Fpanisad -?"0"/2 it is said3
SC gentle one# in the beginning only the eternal e+isted"S
In this passage the ord SidamS -this2 refers to the material orld" the
meaning here is that before the material orld as manifested the
Supreme &ersonality of Godhead and the subtle condition of the
material orld both e+isted eternally" ,herefore it may be said that the
material orld is real because the subtle nature of the material orld
alays e+ists"
Text 2
tad evam sthite Rpi punar acagkate nanu sad-upadanam jagat katham
tadvad anacvaratam api jagan na khalu sat syat" yadi ca nacvaram
syat" tarhi katham va cukti-rajata-vad avyabhicaritvena kevala-
vivartantah-pati na syat" tad etat pracnam uttagkya pariharanti
tat - that; evam - thus; sthite - situated; Rpi - even; punah - again;
acagkate - doubts; nanu - is it not so=; sat - of the eternal; upadanam -
the ingredient; jagat - the material universe; katham - ho=; tadvat -
then; anacvaratam - not temporary; api - also; jagan - the universe; na
- not; khalu - indeed; sat - eternal; syat - m ay be; yadi - if; ca - also;
nacvaram - temporary; syat - is; tarhi - then; katham - ho=; va - or;
cukti-rajata-vat - like silver on a seashell; avyabhicaritvena - because
of being unchanging; kevala - only; vivarta - transofrmation; antah -
ithin; pati - going; na - not; syat - is; tat - this; etat - that; pracnam -
Buestion; uttagkya - replying; pariharanti - refute"
7ere someone may protest3 SIs it not true that the Supreme
&ersonality of Godhead is the ingredient of hich the material orld is
made= 7o# then# is it possible that the material orld is temporary= If
the material orld is temporary# then must it not be an illusion# like the
illusion of thinking the glittering silverlike surface of a seashell to be
real silver=S" If this protest is raised# the folloing verse from Srimad-
Bhagavatam -/H"D;"1?2 may be Buoted in anser3
Text
sata idam utthitam yad iti cen nanu tarka-hatam
vyabhicarati kva ca kva ca mrsa na tathobhaya-yuk vyavahrtaye
vikalpa isito Rndha-paramparaya
bhramayati bharati ta uru-vrttibhir uktha-jadan
satah - from the real; idam - this; utthitam - manifested; yat - hat; iti
- thus; cen - if; nanu - indeed; tarka-hatam - refuted by logic;
vyabhicarati - changes; kva - here=; ca - and; kva - here=; ca - and;
mrsa - illusion; na - not; tatha - so; ubhaya-yuk - ith both;
vyavahrtaye - for ordinary activities; vikalpa - imagination; isitah -
desired; andha - of the blind; paramparaya - by the disciplic
succession; bhramayati - beilders; bharati - ords; ta - they; uru-
vrttibhih - ith elaborate activities; uktha-jadan - dulled by rituals"
SCur dear )ord# there are to classes of transcendentalists3 the
personalists and impersonalists" ,he opinion of the impersonalists is
that this material manifestation is false and that only the (bsolute
,ruth is factual" ,he impersonalists are called andha-parampara# or
blind folloers of the %edic ritualistic ceremonies"S6
Text !
idam visvam dharmi" sad iti sadhye dharmah" sata utpannatvat" yad
yata utpannam tat khalu tad-atmakam eva drstam" yatha kanakad
utpannam kundaladikam tad-atmakam" tadvat" atrotthitam eva" na tu
caktau rajatam iva tatraropitam iti siddhantinah sva-matam anuditam"
naivety ahuh nanu tarka-hatam iti" apadana-nirdecena bheda-pratiter
viruddha-hetutvat"
idam - this; visvam - universe; dharmi - the possesor of Bualities; sat -
real; iti - thus; sadhye - to be attained; dharmah - Buality; sata - from
the real; utpannatvat - because of being manifested; yat - hat; yata -
from hich; utpannam - manifested; tat - that; khalu - indeed; tad-
atmakam - the nature of that; eva - indeed; drstam - seen; yatha - as;
kanakat - from gold; utpannam - manifested; kundaladikam - beginning
ith earrings; tad-atmakam - the nature of that; tadvat - then; atra -
here; utthitam - manifested; eva - indeed; na - not; tu - but; caktau - in
the potency; rajatam - silver; iva - like; tatra - there; aropitam -
imagined; iti - thus; siddhantinah - they ho kno the conclusion; sva-
matam - in their on opinion; anuditam - not said; na - not; eva -
indeed; iti - thus; ahuh - said; nanu - inded; tarka- hatam - destroyed
by logic; iti - thus; apadana-nirdecena - by the use of the ablative case;
bheda-pratiteh - of difference; viruddha- hetutvat - because of
refutation"
7ere the ord SidamS refers to the material universe# the possessor
of Bualities# and SsatS refers to the supreme goal# the final resting
place" SSatahS means Smanifested from the satS" >hen one thing is
manifested from another# the manifested inherits something of the
nature of the manifestor" ,herefore# hen they are fashioned from
gold# earrings and other ornaments retain gold as their ingredient"
Such golden ornaments are not like the silver imagined to be visible on
the surface of a seashell# for that glittering is not really silver" ,he
impression that it is silver is a mistake" ,he impersonalists claim that
the material orld is an illusion# like that imagined silver on the
seashellRs surface" ,his idea is refuted in this verse by the ords Snanu
tarka-hatamS -Indeed# that idea is not logical2" 7ere the ablative cause
is used to refute the idea that the manifested material orld is
different from its source"
Text 5
nanu nabhedam sadhayamah" kintu tata utpannatvena kundaladi-vad
bhedam anudya pratisedhamah" tatrabheda eva syad ity
asagkyanaikantikatvena hetum dusayanti vyabhicarati kva ca iti" kva
ca kutrapi karana-dharmanugatir vyabhicarati" karyam karana-
dharmasya sarvamcenaivanugatam bhavatiti niyamo na vidyata ity
arthah" dahanady-udbhave prabhadau dahakatvadi- dharmadarsanad
iti bhavah"
nanu - indeed; na - not; abhedam - non-different; sadhayamah - e
prove; kintu - hoever; tata - fropm that; utpannatvena - because of
being manifested; kundaladi-vat - like those things that begin ith
earrings; bhedam - difference; anudya - not saying; pratisedhamah -
e refute; tatra - there; abheda - not different; eva - indeed; syat - is;
iti - thus; asagkya - doubting; anaikantikatvena - because of not being
one; hetum - the reason; dusayanti - refutes; vyabhicarati - is
inconsistent; kva - here=; ca - and; iti - thus; kva - here=; ca - and;
kutrapi - somehere; karana- dharmanugatih - folloing the nature of
the cause; vyabhicarati - is inconsistent; karyam - the effect; karana-
dharmasya - of the nature of the cause; sarva - all; amcena - by a part;
eva - indeed; anugatam - folloed; bhavati - is; iti - thus; niyamah -
restraint; na - not; vidyata - is; iti - thus; arthah - the meaning;
dahanady-udbhave - in the maniofestation of fire and other things;
prabha - light; adau - beginning; dahakatva - the state of burning; adi -
beginning ith; dharma - nature; adarsanat - from not seing; iti - thus;
bhavah - the meaning"
,he ord SnanuS means S7ere someone may protest3 T>e affirm that
they are not different" >e say that earrings and other ornaments made
of gold are not different from gold"R Eearing that someone ill use this
e+ample to prove that all e+istence is in all respect identical ith the
Supreme# the author of this Srimad-Bhagavatam verse speaks the
ords vyabhicarati kva caS -this idea is inconsistent2" 7ere the ords
Skva caS mean Sin some circumstances this idea is not confirmed by
the truth about the cause# for the effect is a part of the cause"S
therefore the idea of oneness is not true" 7ere the e+ample may be
given that light and other Bualities of fire are not identical ith fire
itself" ,his is e+plained in the folloing ords of Sri %isnu &urana
-/"00".1- ..23
Text "
dve rupe brahmanas tasya
murtam camurtam eva ca ksaraksara-svarupe te
sarva-bhutesv avasthite aksaram tat param brahma
ksaram sarvam idam jagat ity ady antaram"
dve - tp; rupe - forms; brahmanah - of the Supreme &ersonality of
Godhead; tasya - of 7im; murtam - the form; ca - and; amurtam -
ithout a form; eva - indeed; ca - and; ksara - tremporary; aksara -
eternal; svarupe - forms; te - they; sarva- bhutesv - in all living entities;
avasthite - situated; aksaram - eternal; tat - that; param - Supreme;
brahma - Brahman; ksaram - temporary; sarvam - all; idam - this; jagat
- material universe; iti - thus; adi - beginning; antaram - ending"
S,he Supreme &ersonality of Godhead has to natures" Cne nature
has a form# and the other nature is formless" Cne nature is temporary
and the other is eternal" ,he eternal nature is the Supreme Brahman#
and the temporary nature is the material orld"
Text #
eka-deca-sthitasyagner
jyotsna vistarini yatha parasya brahmanah saktis
tathedam akhilam jagat
eka-deca - in one place; sthitasya - being situated; agneh - of fire;
jyotsna - the illumination; vistarini - e+panded everyhere; yatha - just
as; parasya - of the Supreme; brahmanah - of the (bsolute ,ruth;
saktih - the energy; tatha - similary; idam - this; akhilam - entire; jagat
- universe"
S!ust as the illumination of a fire# hich is situated in one place# is
spread all over# the energies of the Supreme &ersonality of Godhead#
&arabrahman# are spread all over this universe"S6
Text $
ity etad evam vyakhyatam sri-svamibhir eva sri-visnu- purane nanv
aksarasya para-brahmanas tad-vilaksanam ksara-rupam katham syad
ity acagkya drstantenopapadayati eka-deceti" pradecikasyapy agner
dipader dahakasyapi tad-vilaksana jyotsna prabha yatha tat-prakaca-
vistaras tatha brahmanah sakti-krta-vistara idam akhilam jagat" iti"
iti - thus; etat - this; evam - thus; vyakhyatam - e+plained; sri-
svamibhih - by Srila Sridhara Svami; eva - indeed; sri-visnu- purane - in
Sri %isnu &urana; nanv - indeed; aksarasya - of the eternal; para-
brahmanah - Supreme &ersonality of Godhead; tad- vilaksanam -
different from 7im; ksara-rupam - the temporary form; katham - ho=;
syat - may be; iti - thus; acagkya - doubting; drstantena - ith an
e+ample; upapadayati - e+plains; eka-deceti - the verse beginnign ith
the ords eka-desa; pradecikasya - of one place; api - even; agneh - of
a fire; dipadeh - beginning ith a lamp; dahakasya - burning; api - also;
tad- vilaksana - different from that; jyotsna - light; prabha - light; yatha
- as; tat-prakaca-vistarah - the light spread all over; tatha - so;
brahmanah - of the Supreme &ersonality of Godhead; sakti-krta-vistara
- e+panded potencies; idam - this; akhilam - netire; jagat - universe; iti
- thus"
Srila Sridhara Svami comments3
S7ere someone may protest3 T7o is it possible that the temporary
material orld# hich is the temporary form of the Supreme
&ersonality of Godhead# be in any ay different from the Supreme
&ersonality of Godhead 7imself=R Eearing that someone ould protest
in this ay# in this verse the author gives an e+ample to e+plain the
truth" 7e says3 T( lamp or other flame may stay in one place# and its
energy# in the form of light# is spread in all directions" ,he light is# in
one sense# certainly different from the fire itself" In this same ay# the
entire material orld# hich is manifested from the Supreme )ordRs
potency# is different from the Supreme )ord 7imselfR"S
Text %
prakrtam anusaramah" nanu tarhi vyabhicaritve cukti- rajata-vad
evastu" tatraha kva ca mrsa iti" kva ca cakty-adav eva pratitika-matra-
sattakam rajatadikam mrsa" anyatra yatra ubhayam pratitim artha-
kriya-karitvam yunakti bhajate" tatra na tatha mrseti"
prakrtam - the original topic; anusaramah - e no return; nanu - is it
not so=; tarhi - then; vyabhicaritve - as a transformation; cukti-rajata-
vat - like a seashell and silver; eva - indeed; astu - is; tatra - there; aha
- said; kva ca mrsa iti - kva ca mrsa; kva ca - somehere; cakty-adav -
beginning ith the potency; eva - indeed; pratitika-matra-sattakam -
the reality is accepted; rajatadikam - beginning ith silver; mrsa -
illusion; anyatra - in another place; yatra - here; ubhayam - both;
pratitim - acceptance; artha-kriya-karitvam - doingthe meaning;
yunakti - engages; bhajate - engages; tatra - there; na - not; tatha - so;
mrsa - false; iti - thus"
'o e ill return to the original topic of this discussion" 7ere
someone may protest3 SIs it not so that the material orld is an
illusion# like the illusion of silver than seems to glitter on a seashell=S
,o this protest the Srimad-Bhagavatam replies ith the ords Skva ca
mrsaS -from one point of vie it is an illusion2" (lthough the glittering
on the seashell is not silver# it is not nothing" It is something else"
,herefore it is not non-e+istent -mrsa2"
Text 10
nanu kutatamrikadisv artha-kriya-karitapi drcyate" ity acagkyahuh
vyavahrtaye iti" kraya-vikrayadi-laksana- vyavaharayaiva vikalpo
bhrama istah" na tu tat-tat-prasiddha- samyag-artha-kriya-karitayai"
tad-danadau yatha-vat punya- phaladikam na bhavatiti"
nanu - is it not so=; kuta - false; tamrika - made of copper; adisv -
beginning ith; artha-kriya-karita - having the meaning; api - also;
drcyate - is seen; iti - thus; acagkya - fearing; ahuh - said; vyavahrtaye
- vtavahrtaye; iti - thus; kraya-vikrayadi- laksana - characteri9ed by
buying and selling; vyavaharaya - for the ordinary activities; eva -
indeed; vikalpah - mistake; bhrama - mistake; istah - desired; na - not;
tu - but; tat-tat-prasiddha-samyag-artha- kriya-karitayai - for having
the same meaning; tad- danadau - beginning ith giving; yatha-vat -
as; punya - of pious deeds; phala - results; adikambeginning ith; na -
not; bhavati - is; iti - thus"
7ere someone may again protest3 S,he material orld is unreal" (s a
less-valuable pot# not made of copper# is falsely claimed to be made of
copper# so the material orld is falsely claimed to be real"S ,o this
protest the Srimad- Bhagavatam replies ith the ord SvyavahrtayeS
-in ordinary activities2" ,his means that in the marketplace a merchant
may misrepresent the nature of the pot# but that does not mean that
the pot does not e+ist" Cf course# the merchant ill not gain the
benefits of pious deeds by cheating in that ay"
Text 11
tatha cunthitaya prakhyapitam visa-granthy-adikam kritva cunthi-
jnanena bhaksitam api narogya-janakam" pratyuta marakam eveti"
tasmat tat-tat-prasiddha-samyag-artha- kriya-karitayaiva jagatah
satyatvam aggri-kriyate" ekaggena sa kuta-sarpadau bhayadi-rupa tv
asty eveti" na tu tad-dhetoh"
tatha - so; cunthitaya - sunti; prakhyapitam - called; visa- granthy-
adikam - beginning ith poison; kritva - purchasing; cunthi-jnanena -
ithout knoledge of sunti; bhaksitam - eaten; api - even; na - not;
arogya-janakam - the cause of good health;" pratyuta - on the contrary;
marakam - death; eva - indeed; iti - thus; tasmat - therefore; tat-tat-
prasiddha-samyag-artha-kriya- karitaya - for that reason; eva - indeed;
jagatah - of the material eorld; satyatvam - reality; aggri-kriyate - is
accepted; ekaggena - by one part; sa - that; kuta - false; sarpa - snake;
adau - beginning; bhaya - fear; adi - beginning; rupa - form; tv -
indeed; asti - is; eva - indeed; iti - thus; na - not; tu - but; tad-dhetoh -
the reason for that"
If by mistake one purchases the poison named sunthi and then# not
knoing its true nature eats that poison# one ill not remain healthy"
7e ill certainly die" therefore to be in illusion about the true nature of
something does not mean that the thing in Buestion ceases to e+ist or
loses its actual identity" ,herefore all the e+amples of mistaking one
thing for another do not prove that the material orld is not real" ,he
material orld is certainly real" Cne e+ample of this is the story of a
personRs becoming frightened by mistaking a rope for a snake" ,he
e+planations given above sho that this e+ample does not prove that
the material orld is not real"
Text 12
kim ca andha-paramparayeti sa ca kraya-vikrayadi-laksana-
vyavaharo Rpi" na tu yatharthatamrikasyeva tad-vyavahara- kucalesv
api" kintv andha-paramparayaiva"
kim ca - furthermore; andha-paramparayeti - by the ord andha-
paramparaya; sa - that; ca - and; kraya-vikrayadi-laksana - the
e+ample of buying and selling; vyavaharah - material actions; Rpi - also;
na - not; tu - but; yatharthatamrikasyeva - as; tad-vyavahara - those
ordinary actions; kucalesv - in auspiciousness; api - also; kintv -
hoever; andha-paramparaya - by the blind parampara; eva - indeed"
7ere the Supreme &ersonality of Godhead verse uses the ord
Sandha-paramparayaS -the disciplic succession of blind teachers2" Such
persons cannot understand the e+amples of ordinary activities of the
marketplace -vyavahrtaye2 such as the e+ample of the copper pot"
,herefore these persons are said to be blind"
Text 1
atas tatra tadiya-kucalesv asiddhatvena vyavaharasyabhasa-
matratvat tasmad anyatha nanumeyam" dhumabhase hi vahni-
vyabhicarasyaucityam eveti bhavah" tad evam artha-kriya-karitvenasty
evetarasya bhrama-vastu- vailaksanyat satyatvam iti vivarta-vadini
niraste punar anacvara-vadi praty uttisthate"
atah - then; tatra - there; tadiya-kucalesv - in these auspicious things;
asiddhatvena - because of not being proven; vyavaharasya - of
ordinary activities; abhasa - reflection; matratvat - only; tasmat - from
that; anyatha - otherise; na - not; anumeyam - to be understood;
dhuma - of smoke; abhase - the shado; hi - indeed; vahni - of fire;
vyabhicarasya - of the transformation; aucityam - suitableness; eva -
indeed; iti - thus; bhavah - the emaing; tat - that; evam - thus; artha-
kriya-karitvena - by the proper meaning; asti - is; eva - indeed; itarasya
- of another; bhrama - eror; vastu - thing; vailaksanyat - because of
difference; satyatvam - reality; iti - thus; vivarta-vadini - the theory of
transformation; niraste - refuted; punah - again; anacvara-vadi - the
theory of eternity; prati - to; uttisthate - rises"
,herefore# one should not interpret these e+amples in any other ay"
,he relationship beteen smoke and fire is that smoke is produced by
fire" ,hat is the proper understanding" In that as one should
understand that the material orld is real# for it as created by the
Supreme &ersonality of Godhead" In this ay the impersonalistsR theory
of transformation is rejected# and the truth# that the Supreme
&ersonality of Godhead is eternal and unchanging# is established"
Text 1!
nanu apama somam amrta abhuma" aksayyam ha vai caturmasya-
yajinah sukrtam bhavati iti crutyaiva karma-phalasya nityatva-
pratipadanan nacvaratvam na ghatata ity asagkyahuh bhramayati iti"
nanu - is it not so; apama - e have drunk; somam - soma; amrta -
immortal; abhuma - e became; aksayyam - immortality; ha - indeed;
vai - indeed; caturmasya-yajinah - observifn Aaturmasya; sukrtam -
piety; bhavati - attain; iti - thus; crutya - by teh Sruti-sastra; eva -
indeed; karma-phalasya - the result of pious deeds; nityatva -
eternality; pratipadanan - from the proof; nacvaratvam -
temporariness; na - not; ghatata - is; iti - thus; asagkya - fearing; ahuh
- they say; bhramayati iti - the ord SbhramayatiS"
7ere someone may protest3 Sthe Sruti-sastras -Rg %eda D"@D"12
declare3
S>e have drunk soma# and no e are immortal" By observing
Aaturmasya e attained eternal piety"
In this ay the Sruti-sastras affirm that material pious deeds bring
results that are eternal" ,he results they bring are not temporary"S
Eearing that someone ould protest in this ay# the Srimad-
Bhagavatam verse replies ith the ord SbhramayatiS -such persons
are beildered2"
Text 15
he bhagavan te tava bharati uru-vrttibhir bahvibhir gauna-
laksanadibhir vrttibhih" uktha-jadan" ukthani yaje sasyante" tatra jadah
karma-craddha-bharakranta-manda- mataya ity arthah" tan
bhramayati"
he - C; bhagavan - Supreme &ersonality of Godhead; te - of Gou; tava
- of Gou; bharati - ords; uru-vrttibhih - ith great actions; bahvibhih -
ith many; gauna-laksanadibhih - direct and indirect; vrttibhih - ith
actions; uktha-jadan - uktha-jadan; ukthani - %edic hymns; yaje - in
yajna; sasyante - recited; tatra - there; jadah - dull; karma - in fruitive
actions; craddha - faith; bhara - great; akranta - overcome; manda -
slo; mataya - intelligence; iti - thus; arthah - the meaning; tan - them;
bhramayati - beilders
7ere the ords Ste bharati uru-vrttibhir uktha-jadan bhramayatiS
mean SC Supreme &ersonality of Godhead# filled ith many direct and
indirect meanings# Gour ords beilder the persons ho have become
feeble-minded by their great faith in the fruitive actions described in
the %edas"S
Text 1"
ayam bhavah" na hi vedah karma-phalam nityam abhipraiti" kinto
laksanaya prasastya-matram" anyesam vakyanam vidhy eka-
vakyatvena vidhav eva tatparyat" anyatha vakya-bheda-prasaggah"
tad yatha iha karma-jito lokah ksiyate" evam evamutra punya-jito lokah
ksiyate iti nyayopabrmhita-cruty-antara-vibodhac ca"
ayam - this; bhavah - the meaning; na - not; hi - indeed; vedah - the
%eda; karma-phalam - the fruits of action; nityam - alays; abhipraiti -
intends; kintah - hoever; laksanaya - ith meaning; prasastya-
matram - only praise; anyesam - of others; vakyanam - ords; vidhi -
please kno; eka-vakyatvena - ith one statement; vidhav - in the
rule; eva - indeed; tatparyat - from the meaning; anyatha - otherise;
vakya-bheda-prasaggah - difference of statements; tat - that; yatha -
as; iha - here; karma-jitah - conBuered by karma; lokah - the orld;
ksiyate - is destroyed; evam - thus; eva - indeed; amutra - in the ne+t
life; punya-jitah - conBuered by pious deeds; lokah - the orld; ksiyate
- is destroyed; iti - thus; nyaya - by an e+ample; upabrmhita -
corroborated; Sruti - Sruti; antara - another; vibodhah - knoleedge; ca
- also"
7ere is the meaning3 ,he %edas do not alays praise the results
attained by fruitive activities" Sometimes the rules and regulations for
fruitive activities are described# and sometimes the results of fruitive
activities are sritici9ed" Eor e+ample# in the Ahandogya Fpanisad
-D"/"?2 it is said3
SBy performing fruitive deeds one may enter the higher material
orlds# but then again he must also fall from those orlds" By
performing pious deeds one may# in the ne+t life# enter the higher
material orlds# but then again he must also fall from those orlds"S
Text 1#
atah karma-jadanam idam bhrama-matram" jagat tu satyam api
parinama-dharmatvena nacvaram eveti" tad uktam bhattenaiva
athavetihasa-purana-pramanyat srsti-pralayav apisyate iti"
atah - then; karma-jadanam - dulled by karma; idam - this; bhrama-
matram - only an illusion; jagat - universe; tu - but; satyam - real; api -
also; parinama-dharmatvena - ith the nature of transformation;
nacvaram - temporary; eva - indeed; iti - thus; tat - that; uktam - said;
bhattena - by Sri 5umarila Bhatta; eva - indeed; athava - or; itihasa-
purana-pramanyat - by the evidence of the &uranas and Itihasas; srsti-
pralayau - creation and destruction; api - also; isyate - is manifested; iti
- thus"
In this ay persons hose intelligence has become dulled by fruitive
activities are beildered" ,he truth is that the material orld is real#
although# because it is alays in flu+# it is considered temporary" ,his
is confirmed by the folloing ords of Sri 5umarika Bhatta3
S(ccording to the &uranas and Itihasas# the material universes are
again and again created and destroyed"S
Text 1$
athava nabhedam sadhayama ity adikam acagkya prasiddhasya
satta-trayasya mitho vailaksanyad abhedam pariharanti" kva ca
ghatadau artha-kriya-kariny api vyabhicarati satteti cesah" vastv
antarasyartha-kriya-karitayam asmarthyat decantare svayam
avidyamanatvat kalantare tirobhavitvac ca"
athava - or; na - not; abhedam - non-different; sadhayama - e
e+plain; iti - thus; adikam - beginning; acagkya - fearing; prasiddhasya
- established; satta - e+istence; trayasya - three; mithah - mutual;
vailaksanyat - because of being different; abhedam - not different;
pariharanti - refutes; kva ca - somehere; ghatadau - beginning ith a
pot; artha-kriya-karini - for the meaning of the ords; api - also;
vyabhicarati - is transformed; satta - e+istence; iti - thus; cesah - then
remainder; vastv - thing; antarasya - of another; artha-kriya-karitayam
- in the meaning fo the ords; asmarthyat - because of ability;
decantare - in another pl;ace; svayam - persopnally; avidyamanatvat -
because of not being; kalantare - in another time; tirobhavitvac -
because of disappearance; ca - also"
7ere someone may protest3 S,herefore e say that the material orld
is not different from the SupremeS" Eearing that someone might make
this claim# this verse of Srimad-Bhagavatam affirms that the three
e+istences -the Supreme &ersonality of Godhead# the individual spirit
souls# and the e+ternal material energy2 are different from each other"
In this ay the idea that they are not different is refuted" ,his is
affirmed here by the ords Skva ca vyabhicaratiS# hich mean that a
clay pot or other material object is limited in its e+istence" ,hus the
clay pot may e+ist in one place# but it does not e+ist in all places" It
may e+ist at one point in time# but in another point in time it ill have
vanished"
Text 1%
kva ca cukti-rajatadau tatrapi tadanim api mrsa" artha-kriya-
karitvabhavat" ya tubhaya-yuk ubhayatra ghatadi- sattayam cukti-
rajatadi-sattayam yug yogo yasyah" sa sa labdha- pada bhavatity
arthah"
kva ca - somehere; cukti-rajatadau - beginning ith a seashell and
silver; tatrapi - still; tadanim - then; api - also; mrsa - false; artha-kriya-
karitva - the meaning of ords; abhavat - because of the absence; ya -
ho; tu - but; ubhaya-yuk - ith both; ubhayatra - in both places;
ghatadi - beginnign ith pots; sattayam - in e+istence; cukti-rajatadi-
sattayam - the e+istence of thinsg that begin ith the silver of
seashells; yug - ehdoed; yogah - endoed; yasyah - of hich; sa -
that; sa - that; labdha - obtained; pada - condition; bhavati - is; iti -
thus; arthah - the meaning"
In addition to these things# there are things that are actually illusions
-mrsa2" (n e+ample of an illusion is the silver that seems to e+ist on
the surface of a seashell" In this ay the material orld consists of
both things -ubhaya-yuk23 /" realities# such as the clay pot and other
like things# and 0" illusions# such as the silver that seems to e+ist on
the surface of a seashell"
Text 20
sa parama-karana-satta na tatha kintu sarvatrapi sarvadapi tat-tad-
upadhy-anurupa-sarvartha-kriyady-adhisthana-rupety arthah" tasmad
artha-kriya-karitvena satyam api parinatatvena ghatavan nacvaram
eva jagat" na pratiti-matra-sattakam" na canacvara-sattakam iti
paraspara-vailaksanya-darcanat katham ekam anyad bhavitum arhatiti
bhavah"
sa - that; parama-karana-satta - the e+istence of the supreme cause;
na - not; tatha - so; kintu - hoever; sarvatra - everyhere; api - also;
sarvada - alays; api - also; tat-tad-upadhy-anurupa- sarvartha-
kriyady-adhisthana-rupa - the form of the resting place of the various
manifestations; iti - thus; arthah - the meaning; tasmat - from that;
artha-kriya-karitvena - by the meanign of ords; satyam - truth; api -
also; parinatatvena - by being transformed; ghatavat - like a pot;
nacvaram - temporary; eva - indeed; jagat - the material universe; na -
not; pratiti-matra-sattakam - e+istence that depends only on belief; na
- not; ca - and; anasvara - temporary; sattakam - e+istence; iti - thus;
paraspara - mutual; vailaksanya - difference; darsanat - because of the
revelation; katham - ho=; ekam - one; anyat - another; bhavitum - to
be; arhati - is able; iti - thus; bhavah - the meaning"
7oever# the prime cause of all causes is not like these to -the
limited realities and the illusions2# for the prime cause e+ists alays
and everyhere" ,herefore /" the material orld# like the clay pot
described before# is considered temporary because it is alays in flu+#
0" various illusions e+ist only because people mistakenly believe them#
and 1" the prime cause is eternal and unchanging" 7o is it possible to
say that these three are identical and not at all different from each
other=
Text 21
kuta-tamrikatvam acagkyaha vyavahrtaye iti" vikalpyate
anyatraropya iti vikalpah" svatah-siddhas tamrikadir arthah" sa eva
vyavahrtaye isitah"
kuta-tamrikatvam - the false copper pot; acagkya - fearing; aha - said;
vyavahrtaye - vyavahrtaye; iti - thus; vikalpyate - is imagined; anyatra
- in anothe rplace; aropya - aropya; iti - thus; vikalpah - imagined;
svatah-siddhah - self-sufficienmt; tamrikadih - beginning ith the
copper pot; arthah - the meaning; sa - that; eva - indeed; vyavahrtaye -
vyavahrtaye; isitah - is given"
Eearing that someone may bring up the e+ample of the pretended
copper pot# the Srimad-Bhagavatam speaks the ord vyavahrtayeS"
7ere the ord SvikalpahS means imagining the Bualities of one thing to
be present in anotherS" In this ay the ord SvyavahrtayeS is used"
Text 22
ayam arthah" atra kuta-tamrikena yam vyavaharam manyase" so Rpi
na tena sidhyati" kim tarhi satyatamrikenaiva" arthantaram
vyavahartur hrdi tasyaiva pratyaksatvat" kutatamrikam
atropalaksanam eva" kvacit tam vinapi tava grhe tamriko datta iti
paccad datavya iti va chala-prayoge smaryam"anenapi tena tatha
vyavahara-siddhah"
ayam - this; arthah - the meaning; atra - here; kuta-tamrikena - in the
pretended copper pot; yam - hich; vyavaharam - ordinary activity;
manyase - you think; sah - that; api - also; na - not; tena - by that;
sidhyati - is completed; kim - hat=; tarhi - then; satyatamrikena - ith
a genuine copper pot; eva - indeed; arthantaram - another meaning;
vyavahartuh - of the merchant; hrdi - in the heart; tasya - of him; eva -
indeed; pratyaksatvat - because of being present before the senses;
kutatamrikam - a false copper pot; atra - here; upalaksanam -
implication; eva - indeed; kvacit - in one place; tam - that; vina -
ithout; api - also; tava - of you; grhe - in the home; tamrikah - copper;
datta - given; iti - thus; paccat - after; datavya - to be given; iti - thus;
va - or; chala-prayoge - in cheating; smaryam - to be
remem#bered;"anena - by that api - also; tena - by that; tatha - so;
vyavahara-siddhah - ordinary activity"
7ere is the meaning" If the merchant thinks a false-copper pot is truly
made of copper and he has not the slightest inkling that the pot is not
genuine copper# and he thinks that the customer has taken home a
genuine copper pot# then the merchant has not cheated the customer"
,he merchant must be aare that he is cheating for there to be a
srime on his part"
Text 2
tasmad vyavahara-rupapy artha-kriya-karita tasyaiva bhavatiti sa
satya eva" anyatha satyasya tamrikasyabhave catam apy andhanam
na pacyatiti nyayena kuta-tamrika-paramparayapi vyavaharo Rpi na
sidhyed ity ahuh andha-paramparayeti" andha- parampara-dosat sa
eva vyavahrtaya isita ity anvayah" yathandha-paramparaya vyavaharo
na sidhyet" tatha kuta-tamrika- paramparayapity arthah"
tasmat - therefore; vyavahara-rupa - ordinary activities; api - also;
artha-kriya-karita - the meaning fo the ords; tasya - of that; eva -
indeed; bhavati - is; iti - thus; sa - that; satya - true; eva - indeed;
anyatha - otherise; satyasya - of true; tamrikasya - copper; abhave -
in the absence; catam - a hundred; api - even; andhanam - of blind
men; na - not; pacyati - see; iti - thus; nyayena - by the e+ample; kuta-
tamrika - of false copper; paramparaya - by the disciplic succession;
api - also; vyavaharah - ordinary activity; api - also; na - not; sidhyet -
becomes completed; iti - thus; ahuh - sadi; andha-paramparaya iti - the
ord Sandha-paramparayaS; andha-parampara- dosat - because of the
defect of the andha-parampara; sa - that; eva - indeed; vyavahrtaya -
vyavahrtaye; isita - is attained; iti - thus; anvayah - the meaning; yatha
- as; andha-paramparaya - by the andha- parampara; vyavaharah -
oerdinary activity; na - not; sidhyet - becomes completed; tatha - so;
kuta-tamrika - the false copper pot; paramparaya - by the andha-
parampara; iti - thus; arthah - the meaning"
:ven a hundred blind men cannot see hether a pot is genuine
copper or not" ,hat is hy the ord Sandha-paramparayaS -the disciplic
succession of blind men2 is used here" In this ay this verse describes
the andha-paramparaRs lack of ability to function in even ordinary
activities -vyavahrtaye2" (s the andha-parampara is useless in
performing regular activities# so the kuta-tamrika-parampara -disciplic
succession of cheaters2 is also useless" ,hat is the meaning"
Text 2!
ittham eva vijnana-vado Rpi nirakrtah" cagkara- carirake Rpi" anaditve
Rpy andha-parampara-nyayenapratisthav anavastha-vyavahara-vilopini
syan nabhipraya-siddhir ity uktva etad uktam bhavati" yathedam
suvarnam kena kritam iti prasne kaccid aha anenandheneti" anena
katham paricitam iti punar aha tenandhena paricayitam" tena ca
katham ity aha kenapy aparenandhenety anda-paramparayapi na
siddhyed vyavaharah" kintu tatrandha-paramparayam yady eko Rpi
caksusmata sarvadi- pravartako bhavati" tadaiva sidhyati" yatha ca
tatra sarvesv api caksusmata eva vyavahara-sadhakatvam" tatha
kasmimc cit-tamrike prathamam satye saty eva vyavaharah sidhyati"
tatra ca satyasyaiva vyavahara-sadhakatvam" tad-anusandhanenaiva
tatra pravrttec caksusmata iva pravartakatvat tatac ca kaccana
tamrikah satya iti sthite" yatra tad-vyavahara-kucalaih pariksaya
satyatavagamyate" sa eva kuta-tamrike Rpy aropyamanah satyo
bhavet" tad evam artha-kriya-karitvena tasya satyatve tad-
upalaksitam visvam eva bhrama-vastu-vilaksanam satyam iti siddham"
paramatmana evavayavitva-vyavahara-sadhakatvena sadhitatvad
yuktam eva tat"
ittham - thus; eva - indeed; vijnana-vadah - the theory of the jnani
philosophers; Rpi - also; nirakrtah - refuted; cagkara - of Sankaracarya;
carirake - in the commentary on %edanta-sutra; Rpi - even; anaditve -
ithout beginning; Rpi - even; andha-parampara- nyayena - by the
e+ample of the blind parampara; apratisthau - in non-establishment;
anavastha - not the suituation; vyavahara - action; vilopini - ithout;
syan - is; na - not; abhipraya - understanding; siddhih - attainment; iti -
thus; uktva - the meaning; etat - this; uktam - said; bhavati - is; yatha -
as; idam - this; suvarnam - gold; kena - by hom; kritam - purchased;
iti - thus; prasne - in the Buestion; kaccit - someone; aha - said; anena -
by him; andhena - a blind man; iti - thus; anena - by him; katham -
ho=; paricitam - selected; iti - thus; punah - again; aha - said; tena -
by him; andhena - the blind mman; paricayitam - understood; tena - by
him; ca - and; katham - ho=; iti - thus; aha - said; kenapi - by
someone; aparena - by another; andhena - by a albind man; iti - thus;
anda-paramparaya - by the parampara of blind men; api - also; na -
not; siddhyet - attained; vyavaharah - the activity; kintu - hoever;
tatra - there; andha- paramparayam - in the andha-parampara; yadi -
is; ekah - one; Rpi - even; caksusmata - having eyes; sarva - all; adi -
beginning; pravartakah - the prompter; bhavati - is; tada - then; eva -
indeed; sidhyati - is attained; yatha - as; ca - and; tatra - there; sarvesv
- in all; api - also; caksusmata - having eyes; eva - indeed; vyavahara-
sadhakatvam - the state of engaging in the activity; tatha - so;
kasmimh - in hat=; cit-tamrike - in the real copper pot; prathamam -
ifrst; satye - truth; sati - being so; eva - indeed; vyavaharah - action;
sidhyati - is perfected; tatra - there; ca - and; satyasya - of thre truth;
eva - indeed; vyavahara- sadhakatvam - the state of being Bualified to
perform the action; tad-anusandhanena - by pursuing that action; eva -
indeed; tatra - there; pravrtteh - of the action; caksusmata - having
eyes; iva - like; pravartakatvat - because of inspiring; tatah - then; ca -
and; kaccana - someone; tamrikah - copper; satya - true; iti - thus;
sthite - situated; yatra - here; tad-vyavahara-kucalaih - ith
auspicious in that action; pariksaya - by e+amination; satyata -
genuineness; avagamyate - is understood; sa - that; eva - indeed; kuta-
tamrike - true copper; Rpi - also; aropyamanah - falsely understanding;
satyah - truth; bhavet - is; tat - that; evam - thus; artha- kriya-
karitvena - the meaning of the ords; tasya - of that; satyatve - in
genuineness; tat - that; upalaksitam - understood; visvam - material
universe; eva - indeed; bhrama-vastu-vilaksanam - different from an
illusion; satyam - truth; iti - thus; siddham - proved; paramatmana - by
the Supersoul; eva - indeed; avayavitva - the hole; vyavahara -
activity; sadhakatvena - because of aspiring; sadhitatvat - because of
being attained; yuktam - proper; eva - indeed; tat - that"
In this ay the theory of the impersonalists is refuted" In
AagkaracaryaRs %edanta-commentary is found the folloing story#
hich shos the faults of the andha-parampara" ,here a Buestion as
asked3 S>hy bought this gold=S ,he anser as given3 S( blind man
bought it"S then the Buestion as asked3 S>ho determined that it as
genuine gold=S ,he anser as given3 S,he blind man determined it"S
,hen the Buestion as asked3 S7o as he able to kno that the gold
as genuine=S ,he anser as given3 S(nother blind man told him"S
Erom this it may be seen that even a host of blind men# and andha-
parampara -a disciplic succession of blind men2 cannot understand
even ordinary material things" ( host of blind man cannot see the
truth# but one person ho is not blind# ho has eyes# can see
everything" ( person ho has eyes can dissriminate beteen a
genuine copper pot and an imitation" ,his e+ample confirms the truth
that the material orld is real# and is not an illusion"
Text 25
tatha ca brahmadibhih stutam satyasya yonim iti" tat satyam ity
acaksate iti Srutic ca"
tatha - so; ca - and; brahmadibhih - beginning ith Brahma; stutam -
prayer; satyasya yonim iti - Srimad-Bhagavatam /H"0"0?; tat satyam
ity acaksate iti srutih - t,aittiriya Fpanisad 0"?; ca - also"
,hat the material orld is real is also confirmed by the folloing
prayer of Brahma and the demigods -Srimad-Bhagavatam /H"0"0?23
SC )ord# Gou are the active principle# the real truth# in all ingredients
of creation"S6
,his is also confirmed by the folloing ords of the ,aittiriya
Fpanisad -0"?23
S,hen 7e sa that the material orld as real"S
Text 2"
cistam anyat samanam" evam jagatah satyatvam aggi-krtam" tac ca
nacvaram iti" tatra nacvaratvam natyantikam" kintv avyaktataya
sthiter adrcyata-matram eva# sat-karyata- sampratipatteh yad bhutam
bhavac ca bhavisyac ca ity adi cruteh"
cistam - remainign; anyat - other; samanam - the same; evam - thus;
jagatah - of the material orld; satyatvam - reality; aggi- krtam -
accepted; tac - that; ca - and; nacvaram - temporary; iti - thus; tatra -
there; nacvaratvam - temporariness; na - not; atyantikam - great; kintv
- hoever; avyaktataya - by the state of being unmanifested; sthiteh -
of the situation; adrcyata-matram - simply because of being invisible;
eva# - indeed; sat-karyata-sampratipatteh - because of the proof of
bheing real; yat - hat; bhutam - as; bhavac - is; ca - and; bhavisyac -
ill be; ca - and; iti - thus; adi - beginning; cruteh - from the Sruti-
sastra"
,he remainder of the previously Buoted Srimad-Bhagavatam verse is
like hat has already been e+plained" In this ay it is shon that the
material orld# although temporary# is certainly real" :ven the
temporary nature of the material orld is only true in a certain sense#
for the material orld alays e+ists" It is temporary in the sense that it
is sometimes visible and sometimes invisible# although it alays e+ists"
,he fact that the material orld is real is also affirmed by the folloing
ords of Brhad- aranyaka Fpanisad -1"D"123
S,he material orld is# alays as# and alays ill be"S
(nuccheda ;/
Text 1
ata eva cuktitve rajatatvam iva tasyavyakta-rupatve jagattvam asan
na bhavati" patavac ceti nyayena jagad eva hi suksmatapannam
avyaktam iti drcyatvena bhranti-rajata-kaksam api jagat-tad-vilaksana-
sattakam tathatma-vada-parinatatvabhavena naikavastha-sattakam ity
evam artha-siddhaye tad-anantaram evahuh
ata eva - therefore; cuktitve - the state of being a seashell;
rajatatvam - the state of being silver; iva - like; tasya - of that; avyakta
- unmanifested; rupatve - in the form; jagattvam - the state of being
the universe; asan - unreal; na - not; bhavati - is; patavac ca - Sri
%edanta-sutra 0"/"/I; iti - thus; nyayena - by the e+ample; jagat - the
universe; eva - indeed; hi - indeed; suksmata - subtlety; apannam -
attained; avyaktam - unmanifested; iti - thus; drcyatvena - by being
visible; bhranti-rajata-kaksam - the mistake of thinking to be silver; api
- also; jagat - the material orld; tad- vilaksana - different from that;
sattakam - e+istence; tathatma-vada- parinatatva - the theory of
transformation; abhavena - because of the non-e+istence; na - not;
aikavastha-sattakam - oneness; iti - thus; evam - thus; artha-siddhaye -
for understanding the meaning; tad- anantaram - after that; eva -
indeed; ahuh - they said"
(nother argument of the impersonalists is that the material orld is
unreal because it is like the silver mistakenly thought to be present in
the silverlike glittering on a seashellRs surface" ,his argument cannot
be accepted" ( very different e+ample is given in the %edanta-sutra
-0"/"/I23
S,he material orld is like a cloth# its threads oven on the Supreme
&ersonality of Godhead"S
>hen the material orld enters a subtle state of e+istence# it is said
to be unmanifested" (t that time# hoever# it does not cease to e+ist
and become an illusion like the silver imagined to glitter on a seashellRs
surface" Rather# the material orld becomes transformed" ,he material
orld# after all# does not have only one state of e+istence" ,he
folloing e+planation is given in Srimad-Bhagavatam -/H"D;"1;23

Text 2
na yad idam agra asa na bhavisyad ato nidhanad
anumitam antara tvayi vibhati mrsaika-rase ata upamiyate dravina-
jati-vikalpathair
vitatha-mano-vilasam rtam ity avayanty abudhah
na - not; yat - hat; idam - this; agra - before; asa - as; na - not;
bhavisyat - ill be; atah - then; nidhanat - destruction; anu - after;
mitam - considered; antara - ithin; tvayi - Gou; vibhati - is maniefsted;
mrsa - false; eka-rase - in one mello; ata - then; upamiyate - is
considered; dravina-jati-vikalpathaih - ith various material
transformations; vitatha-mano-vilasam - an imagination; rtam -
ithout; iti - thus; avayanti - think; abudhah - fools"
S,he cosmic manifestation# because of the flickering nature of its
impermanent e+istence# appears to less-intelligent men to be false"S6
Text
yad yadi idam visvam agre srsteh purvam nasa nasid tada na
bhavisyann abhavisyad eva" ad-agamabhava arsah" akaca- kusumam
iveti bhavah" crutayac casid eveti vadanti sad eva saumyedam agra
asit" atma va idam agra asit ity adyah"
yat - yat; yadi - if; idam - this; visvam - universe; agre - before; srsteh
- created; purvam - before; na - not; asa - as; na - not; asit - as; tada
- then; na - not; bhavisyann - ill be; abhavisyat - ould be; eva -
indeed; ad-agamabhava - the affi+ at; arsah - from the sages; akaca -
in the sky; kusumam - floer; iva - like; iti - thus; bhavah - the
meaning; crutayah - the %edas; ca - and; asit - as; eva - indeed; iti -
thus; vadanti - say; sat - real; eva - indeed; saumya - C gentle one;
idam - this; agra - before; asit - as; atma - self; va - indeed; idam -
this; agra - before; asit - as; iti - thus; adyah - beginning"
7ere the ord SyatS means SifS# idamS means Sthe material universeS#
SagreS means Sbefore the material universe as createdS# na asaS
means Sas notS# and Sna bhavisyatS means Sould not beS" 7ere the
absence of the prefi+ aS in the ord that should be SabhavisyatS is an
e+ample of the poetic license of the sages" 7ere the impersonalists
claim that the material orld is like a floer imagined to float in the
sky" ,hat the material orld is real is confirmed by the folloing ords
of Ahandogya Fpanisad -?"0"/23
SC gentle one# before the material orld as manifested# the
Supreme &ersonality of Godhead e+isted"S
,his is also confirmed by the folloing ords of Brhad- aranyaka
Fpanisad -/"@"/23
SBefore the material orld as manifested# the Supreme &ersonality
of Godhead e+isted"S
Text !
tad evam suksmataya tattvad atmyena sthitam karanavastham idam
jagat visrtataya karyavastham bhavati" ato yan-nidhanan naca-matrad
dhetoh cuktau rajatam iva tvayi tad idam antara srsti-madhya eva" na
tv agre cante ca vibhatity anumitam tan mrseti pramana-siddham na
bhavatity arthah"
tat - that; evam - thus; suksmataya - subtly; tattvat - from the truth;
atmyena - as created by the Supreme &ersonality of Godhead; sthitam
- situated; karanavastham - as th cause; idam - this; jagat - universe;
visrtataya - manifested; karyavastham - as the effect; bhavati - is; atah
- then; yan-nidhanan - from the destruction ofhich; naca-matrat -
from the destruction; dhetoh - from the cause; cuktau - in a seashell;
rajatam - silver; iva - like; tvayi - in Gou; tat - that; idam - that; antara -
ithin; srsti-madhya - in the creation; eva - inded; na - not; tv - but;
agre - in the beginning; ca - and; ante - in the end; ca - and; vibhati - is
manifested; iti - thus; anumitam - considered; tan - that; mrsa - false;
iti - thus; pramana- siddham - proved by the evidence; na - not;
bhavati - is; iti - thus; arthah - the meaning"
Because the effect is also present ithin its cause# the material orld#
in its subtle form# is present in the Supreme &ersonality of Godhead
before the time of material creation" 7ere the verse says# SC )ord# the
idea that because at a certain point in time the material universe is
destroyed# therefore the material orld is unreal# like the silver
imagined to e+ist on the glittering surface of a seashell# and the idea
that although for a certain time the material universe is manifested
ithin Gou# it does not e+ist before or after that manifestation# and
therefore it is unreal# are conclusions not supported by the evidence of
the scriptures"S
Text 5
tatra hetum aha eka-rase iti" anubhavantaravisayananda- svada iti"
yasminn anubhute sati visayantara-sphurtir na sambhavati" tasmims
tvayi cukty-adi-nikrsta-vastuniva visayaropah katham syad ity arthah"
tatra - there; hetum - the reason; aha - said; eka-rase - eka-rase; iti -
thus; anubhava - e+perience; antara - ithin; visaya - the range of
perception; ananda - bliss; svada - tasting; iti - thus; yasminn - in
hich; anubhute - perceived; sati - being so; visayantara- sphurtih -
manifested ithin the range of perception; na - not; sambhavati - is
born; tasmimh - in that; tvayi - in Gou; cukty-adi- nikrsta-vastuni - the
seashell and other things; iva - like; visaya - in the field of perception;
aropah - an artifical imposition; katham - ho=; syat - may be; iti -
thus; arthah - the meaning"
,he reason for this is given in the ord Seka-raseS# hich means Sin
the Supreme &ersonality of Godhead# ho alays e+periences
transcendental blissS" ,herefore the verse declares3 Sthe material
universe rests ithin Gou# C Supreme &ersonality of GodheadS" 7o#
then# is it possible that the material orld is unreal# like the silver
mistakenly thought to e+ist in the glittering surface of a seashell=
Text "
dadhati sakrn manas tvayi ya atmani nitya-sukhe na punar upasate
purusa-sara-haravasathan ity asmakam evokteh"
dadhati sakrn manas tvayi ya atmani nitya-sukhe na punar upasate
purusa-sara-haravasathan iti - Srimad-Bhagavatam /H"D;"1.;
asmakam - of us; eva - indeed; uktehfrom the ords"
7ere the &ersonified %edas hint3 >e have already said -Srimad-
Bhagavatam /H"D;"1.23
S( 5rsna conscious being becomes disinterested in family life or
opulent living conditions"S6
Text #
ato Rcintya-caktya svarupad acyutasyaiva tava parinama- svikarena
dravina-jatinam dravya-matranam mrl-lohadinam vikalpa bheda ghata-
kundaladayas tesam panthano margah prakaras tair evasmabhir
upamiyate" na tu kutrapi bhrama- rajatadibhih"
atah - then; Rcintya-caktya - ith inconceivable potency; svarupat -
from 7is on form; acyutasya - of the infallible Supreme &ersonality of
Godhead; eva - indeed; tava - of Gou; parinama - transformation;
svikarena - by accepting; dravina- jatinam - of material things; dravya-
matranam - of material things; mrl-lohadinam - made of clay# iron# etc";
vikalpa - imagination; bheda - different; ghata-kundaladayah - clay
pots# earrings# and other like things; tesam - of them; panthanah -
path; margah - path; prakarah - specific; taih - by them; eva - indeed;
asmabhih - by us; upamiyate - is considered; na - not; tu - but; kutrapi -
somehere; bhrama - mistake; rajatadibhih - beginning eith silver"
7ere the &ersonified %edas say3 S,herefore e think that by the
Supreme )ordRs inconceivable potency the various ingredients# like iron
and earth# are transformed into the various objects of this orld# like
earrings and clay pots" ,herefore these objects are not illusions" ,hey
are not like the silver mistakenly thought to e+ist on the glittering
surface of a seashell"S
Text $
yasmad evam tasmad vitatha mano-vilasa yatra tadrcam eva rtam
tad-rupam brahmaivedam jagad ity abudha evavayanti manyante"
tasya tad-adhisthanatvasambhavad iti bhavah" rta- cabda-prayogas
tatra mithya-sambandha-rahitya-vyajanartham eva krta iti jneyam"
yasmat - from hich; evam - in this ay; tasmat - from that; vitatha -
false; mano-vilasa - imagination of the mind; yatra - here; tadrcam -
like that; eva - indeed; rtam - ithout; tad-rupam - that form; brahma -
the Supreme &ersonality of Godhead; eva - indeed; idam - this; jagat -
universe; iti - thus; abudha - fools; eva - indeed; avayanti - think;
manyante - think; tasya - of that; tad-adhisthanatva - the state of being
the creator; asambhavat - because of the impossibility; iti - thus;
bhavah - the meaning; rta-cabda-prayogah - the use of the ord Srta;
tatra - there; mithya - false; sambandha - relation; rahitya - being
ithout; vyaGjana - manifestation; artham - for the purpose; eva -
indeed; krta - done; iti - thus; jeyam - to be understood"
7ere the verse says3 SEools think that the material orld is an
imagination# the playing of the mind# and the material orld is actually
the Supreme itself" ,his cannot be true"S 7ere the ord SrtamS means
Sit is not unrealS"
Text %
atra sat-karya-vadinam ayam abhiprayah mrt-pindadi- karakair yo
ghatab utpadyate" sa sann asan va" adye pista- pesanam" dvitiye
kriyaya karakaic ca tat-sambandhasya kha- puspadharana-vada-
sambhavat tena ca tesam anyathatvat katham tat-siddhir iti dik"
atra - here; sat-karya-vadinam - of they ho say the material orld is
real; ayam - this; abhiprayah - the undertsanding; mrt- pindadi -
beginning ith balls of clay; karakaih - doing; yah - hich; ghatab -
pot; utpadyate - is manifested; sa - that; sann - being so; asan - that;
va - or; adye - in the beginning; pista- pesanam - useless labor; dvitiye
- in the second; kriyaya - of ac+tion; karakaih - by the doeer; ca - also;
tat-sambandhasya - in relatrion to that; kha - in the sky; puspa - floer;
dharana - holding; vada - ords; sambhavat - from the manifestation;
tena - by that; ca - and; tesam - of them; anyathatvat - because of
being different; katham - ho; tat-siddhih - the proof of that; iti - thus;
dik - the direction"
,hey ho affirm that the material orld is real say that as balls of
clay are fashioned into clay pots# so the things of this material orld
are fashioned from the material elements" ,hus there are to vies3 /"
that the material orld is real# and 0" that the material orld is not
real" ,here is no need to elaborately discuss the first vie" ,he second
vie affirms that actions# persons ho perform actions# and hat
results from the actions are all unreal# like a floer imagined to float in
the sky" 7o can anyone present any evidence to prove such a foolish
idea= ,he preceding is thus the general idea of this verse"
Text 10
tasman na prakatam eva san na catyantam asat" kintv avyaktataya
mrt-pinde eva sthito Rsau yatha karaka-tan- nispanna-kriya-yogena
vyajyate" tatha parama-karane tvayi sthitam visvam tvat-svabhavika-
sakti-tan-nispanna-kriya- yogeneti"
tasman - therefore; na - not; prakatam - manifested; eva - indeed; san
- real so; na - not; ca - and; atyantam - great; asat - unreal; kintv -
hoever; avyaktataya - as unmanifested; mrt-pinde - a ball of clay; eva
- indeed; sthitah - situated; Rsau - that; yatha - as; karaka - the doer;
tan-nispanna-kriya-yogena - connected ith the action; vyajyate - is
manifested; tatha - so; parama-karane - in the prime cause of all
causes; tvayi - in Gou; sthitam - situated; visvam - the material orld;
tvat-svabhavika-sakti - by Gour personal potency; tan-nispanna-kriya-
yogena - in connection ith the activity; iti - thus"
>hen it is not openly manifested# the material orld does not cease
to e+ist" Rather# it is e+ists in an unmanifested state" In that state it is
like the shapeless balls of clay that a craftsman may later shape into
pots and other objects" It is in this sense that the &ersonified %edas say
here3 SC )ord# Gour personal potency has created this material orld"S
Text 11
atra sva-vedantitva-prakhyapakanam apy anyatha-mananam
vedanta-viruddham eva" mana eva bhuta-karyam iti hi tatra
prasiddham yukti-viruddham ca" mano-Rhagkaradinam manah-
kalpitatvasambhavat" tatha hi sati veda-viruddho Rnicvara-vadac ca
prasajyeta" sa ca ninditah padme
atra - here; sva-vedantitva-prakhyapakanam - of the proponents of
%edanta; api - also; anyatha-mananam - thinking in a different ay;
vedanta-viruddham - contradicted by %edanta; eva - indeed; mana -
mind; eva - indeed; bhuta-karyam - the action of the elements; iti -
thus; hi - indeed; tatra - there; prasiddham - proved; yukti- viruddham -
contradicted by logic; ca - also; mano- Rhagkaradinam - beginning ith
mind and flase ego; manah - mind; kalpitatva - imagination;
asambhavat - because of not being so; tatha - so; hi - indeed; sati -
being so; veda-viruddhah - contradicted by %edanta; Rnicvara-vadah -
the theory of atheism; ca - also; prasajyeta - is manifested; sa - that; ca
- and; ninditah - sritici9ed; padme - in the &adma &urana"
,hey ho think otherise# that the material orld is not real# and ho
call themselves S%edantistsS# embrace a vie that is actually refuted
by the ords of the %edanta-sutra" ,heir idea# that the material orld
is an imagination created by the mind# is also refuted by logic# for it is
not logical to assume that the mind itself# along ith false ego and the
other elements# are an imagination of the mind" ,his being so# the
theory of atheism# that there is no God# is also rejected by the
%edanta-sutra" ,his theory is also sritici9ed by these ords of &adma
&urana3
Text 12
crutayah smrtayac caiva
yuktayac cecvaram param vadanti tad-viruddham yo
vadet tasman na cadhamah" iti"
crutayah - the Srutis; smrtayah - the Smrtis; ca - and; eva - indeed;
yuktayah - logic; ca - also; icvaram - God; param - the Sypreme;
vadanti - say; tad-viruddham - refuting that; yah - ho; vadet - speaks;
tasman - therefore; na - not; ca - and; adhamah - the loest; iti - thus"
S,he Srutis and Smrtis all affirm that the Supreme &ersonality of
Godhead certainly e+ists" (nyone ho tries to refute the e+istence of
God is loest of the lo"S
Text 1
asatyam apratistham te
jagad ahur anicvaram aparaspara-sambhutam
kim anyat kama-haitukam
asatyam - unreal; apratistham - ithout foundation; te - they; jagat -
the cosmic manifestation; ahuh - is said; anicvaram - ith nocontroller;
aparaspara - by mutual lust; sambhutam - caused; kim anyat - there is
no other cause; kama- haitukam - it isd due to lust only"
,he vie of the atheists is also described in these ords of Bhagavad-
gita -/?"D23
S,hey say that this orld is unreal# that there is no foundation# and
that there is no God in control" It is produced of se+ desire# and has no
cause other than lust"S6
Text 1!
iti sri-gitopanisad-adi-drstyaivanicvara-vadina eva vyacaksate"
asatyam mithya-bhutam satyasatyabhyam
anirvacaniyatvenapratistham nirdeca-cunyam sthanau purusatva-vat
brahmanicvaratvasyajnana-matra-kalpitatvad icvarabhimani tatra
kaccin nastity anicvaram eva jagat aparaspara-sambhutam anady-
ajnana-parasparasambhutam" aparasparah kriya-satatye" atah kama-
haitukam manah-sagkalpa- matra-jatam svapna-vad ity arthah"
iti - thus; sri-gitopanisat - of Sri Bhagavad-gita; adi - beginning; drstya
- by the vie; eva - indeed; anicvara- vadina - the atheists; eva -
indeed; vyacaksate - says; asatyam - unreal; mithya-bhutam - unreal;
satyasatyabhyam - both real and unreal; anirvacaniyatvena - because
it cannot be said; apratistham - ithout foundation; nirdeca-cunyam -
ithotu dessription; sthanau - in situation; purusatva-vat - like a
person; brahmani - in Brahman; icvaratvasya - of the state opf the
Supreme &ersonality of Godhead; ajnana - ignorance; matra - only;
kalpitatvat - because of ebing an imagination; icvara - the Supreme
&ersonality of Godhead; abhimani - thinking; tatra - there; kaccin -
someone; na - not; asti - is; iti - thus; anicvaram - atheism; eva -
indeed; jagat - universe; aparaspara-sambhutam - mutually created;
anady-ajana - beginningless ignorance; paraspara - mutual;
asambhutam - not created; aparasparah - not mutual; kriya-satatye - in
the reailty of the action; atah - then; kama-haitukam - the cause is lust;
manah- sagkalpa - imagination of the mind; matra - only; jatam -
produced; svapna - a dream; vat - like; iti - thus; arthah - the meaning"
,hus# in these ords of Bhagavad-gita and other scriptures# the
philosophy of atheism is described" 7ere the ord asatyamS means
SunrealS" It cannot be said that the orld is both real and unreal" 7ere
SapratisthamS means Sthere is no foundationS" 7ere the Bhagavad-gita
verse says# SBecause they think that God is created by the
imagination# the atheists think that they are God themselves"
,herefore they say that there is no God -anicvaram2" ,hey say that e
have created the orld -jagat2 ourselves -aparaspara- sambhutam2#
because of our beginningless ignorance# and e have created it out of
the desires in our minds -kama-haitukam2# as one creates things in a
dream"S ,hat is the meaning"
Text 15
atra pravrttim ca ity adina tesam samskara-dosa ukteh etam drstim
ity adina tu gatic ca nindisyata iti jneyam" ebhir eva brahmana
aicvaryopadhir mayapi jivajnana- kalpita" tayaiva jagat-srstir iti matam"
atra - here pravrttim ca ity adina - in Bhagavad-gita /?";; tesam - of
them; samskara-dosa - because of the fault of previous impious deeds;
ukteh - from the statement; etam drstim ity adina - in Bhagavad-gita
/?"I; tu - indeed; gatih - goal; ca - and; nindisyata - is sritici9ed; iti -
thus; jneyam - to be understood; ebhih - by them; eva - indeed;
brahmana - of the Supreme; aicvaryopadhih - the opulence; maya -
maya; api - even; jiva - of the individual spirit souls; ajnana - by the
ignorance; kalpita - imagined; taya - by that; eva - indeed; jagat-srstih -
the creation of the material orld; iti - thus; matam - considered
,he atheists and demons are also described in these ords of
Bhagavad-gita -/?";23
S,hose ho are demonic do not kno hat is to be done and hat is
not to be done" 'either cleanliness# nor proper behavior# nor truth is
found in them"S6
,he faults of the demons are also described in these ords of
Bhagavad-gita -/?"I23
SEolloing such conclusions# the demonic# ho are lost to themselves
and ho have no intelligence# engage in unbeneficial# horrible orks
meant to destroy the orld"S6
In this ay the demonsR activities are sritici9ed" ,he demons say that
the glories of the Supreme &ersonality of Godhead are all an illusion
-maya2# that the )ordRs glories are created by the imaginations of the
living beings" ,hey say that the Supreme )ordRs creation of the
material orld is all mythology"
Text 1"
yad uktam tadiya-bhasye tad-ananyatvam ity adi sutre
sarvajGecvarasyatma-bhute ivavidya-kalpite nama-rupe
tattvatattvabhyam anirvacaniye samsara-prapanca-bija- bhute
sarvajGecvarasya maya-saktih prakrtir iti Sruti- smrtyor abhilapyeta iti"
yat - hat; uktam - said; tadiya-bhasye - in the commentary; tad-
ananyatvam ity adi sutre - in the %edanta-sutra 0"/"/@; sarvajGa - all-
knoing; icvarasya - of the Supreme &ersonality of Godhead; atma-
bhute - self-manifested; iva - like; avidya - ignorance; kalpite -
imagined; nama-rupe - names and forms; tattva - truth; atattva -
untruth; abhyam - valled; anirvacaniye - indessribable; samsara-
prapanca-bija - the seed of the material creation; bhute - manifested;
sarvajGecvarasya - of the all- knoing Supreme &ersonality of
Godhead; maya-saktih - the maya potency; prakrtih - matter; iti - thus;
Sruti-smrtyoh - by the Sruti and Smrti; abhilapyeta - said; iti - thus"
In his commentary on %edanta-sutra -0"/"/@2# Sri Aagkaracarya
asserts3
S,he names and forms of the all-knoing Supreme &ersonality of
Godhead are a figment of the imagination" ,hey cannot be described
ith ords" 'o one can say hether they are real or not" ,hey are
created by the souls in the material orld" ,hey are manifested from
the illusory potency maya" ,hey are material" ,his is described in the
Sruti and Smrti"S
Text 1#
kintv atra vidyavidye mama tanu ity adi sri-bhagavad- vakyena tu
viruddham iti"
kintv atra vidyavidye mama tanu ity adi - in Srimad- Bhagavatam
//"//"1; sri-bhagavat - of the Supreme &ersonality of Godhead;
vakyena - by the ords; tu - indeed; viruddham - refuted; iti - thus"
,hese ideas are refuted by the Supreme )ord 7imself in these ords
-Srimad-Bhagavatam //"//"123
SC Fddhava# both knoledge and ignorance# being products of may#
are e+pansions of My potency" Both knoledge and ignorance are
beginningless and perpetually aard liberation and bondage to
embodied living beings"S666
Text 1$
ato mayavadataya cayam vadah khyayate" tad evam ca padmottara-
khande devim prati pasanda-sastram ganayata sri-mahadevenoktam
atah - therefore; mayavadataya - as the mayavada philosophy; ca -
also; ayam - this; vadah - ord; khyayate - is famous; tat - that; evam -
thus; ca - and; padmottara-khande - in the &adma &urana# Fttara-
khanda; devim - Goddess; prati - to; pasanda-sastram - the scriptures
of the blasphemers; ganayata - considering; sri-mahadevena - by )ord
Siva; uktam - said"
,his impersonalist and atheist philosophy is called mayavadaS -the
philosophy of maya2" In the &adma &urana# Fttara-khanda# in the
course of dessribing the scriptures of the blasphemers and atheists#
)ord Siva tells Goddess &arvati3
Text 1%
mayavadam asac chastram
pracchannam baudham ucyate mayaiva kathitam devi
kalau brahmana-rupina
mayavadam - the philosophy of mayavada; asac-chastram - false
scriptures; pracchannam - covered; baudham - Buddhism; ucyate - is
said; maya - by me; eva - only; kathitam - e+ecuted; devi - C goddess
of the material orld; kalau - in the age of 5ali; brahmana-rupina -
having the body of a brahmana"
S,he mayavada philosophy is impious" It is covered Buddhism" My
dear &arvati# in the form of a brahmana in 5ali-yuga I teach this
imagined Mayavada philosophy"S6
Text 20
vedante tu maha-castre
mayavadam avaidikam mayaiva vaksyate devi
jagatam naca-karanat" iti"
vedante - in %edanta; tu - indeed; maha-castre - the great ssripture;
mayavadam - mayavada; avaidikam - against the %edas; maya - ny
me; eva - indeed; vaksyate - is said; devi - C goddess; jagatam - of the
orlds; naca-karanat - causeing the destruction; iti - thus"
SSimilarly# in e+plaining %edanta# I dessribe the same mayavada
philosophy in order to mislead the entire population toard atheism by
denying the personal form of the )ord"S6
Text 21
tac casuranam mohanartham bhagavata evajGayeti tatraivoktam asti"
tatha ca padma evanyatra caive ca
tac - that; ca - also; asuranam - of the demons; mohana -
beilderment; artham - for the purpose; bhagavata - of the Supreme
&ersonality of Godhead; eva - indeed; ajnaya - by the order; iti - thus;
tatra - there; eva - indeed; uktam - said; asti - is; tatha - so; ca - also;
padma - in the &adma &urana; eva - indeed; anyatra - in another place;
caive - in the Siva &urana; ca - also"
In order to beilder the demons# the Supreme &ersonality of Godhead
7imself ordered )ord Siva to preach the mayavada philosophy" ,his is
confirmed by the folloing Buote from both the &adma &urana and the
Siva &urana# here the Supreme &ersonality of Godhead tells Siva3
Text 22
dvaparadau yuge bhutva
kalaya manusadisu svagamaih kalpitais tvam ca
janan mad-vimukhan kuru
dvaparadau yuge - after the <vapara yuga; bhutva - becoming;
kalaya - by a part; manusadisu - in human beings and others;
svagamaih - by your on scriptures; kalpitaih - imagined; tvam - you;
ca - and; janan - the people; mad- vimukhan - averse to Me; kuru -
please make"
SIn 5ali-yuga# mislead the people in general by propounding
imaginary meanings for the %edas to beilder them"S6
Text 2
iti sri-bhagavad-vakyam iti dik" ata evoktam sri-nrsimha- purane
yama-vakye
iti - thus; sri-bhagavad-vakyam - the ords of the Supreme
&ersonality of Godhead; iti - thus; dik - the direction; ata eva -
therefore; uktam - said; sri-nrsimha- purane - in Sri 'rsimha &urana;
yama-vakye - in the ords fo Gamaraja"
,hese ords ere spoken by the Supreme &ersonality of Godhead
7imself" ,he same truth is also described in the Sri 'rsimha &urana#
here Gamaraja says3
Text 2!
visadhara-kana-bhaksa-cagkaroktir
dacabala-pancacikhaksapada-vadan mahad api su-vicarya loka-
tantram
bhagavad-upastim rte na siddhir asti" iti"
visadhara - &atanjali; kanabhaksa - 5anada; sagkara - of Aagkara;
uktih - the ords; dacabala - Buddha; pacacikha - sankhya; aksapada -
Gautama; vadan - philosophies; mahat - great; api - also; su-vicarya -
carefully studying; loka- tantram - the materialistic ,antras; bhagavad-
upastim - devotional service to the Supreme &ersonality of Godhead;
rte - ithout; na - not; siddhih - perfection; asti - is; iti - thus"
S,hey ho carefully study the philosophies of &ataGjali# 5anada#
Aagkaracarya# Buddha# &seudo-5apila# Gautama# and other
materialistic authors# and ho neglect devotional service to the
Supreme &ersonality of Godhead# do not attain perfection"S
Text 25
sarve Rtra vada-grantha eva nirdistah" na tu mantra-grantha iti
namaksaram eva saksan nirdistam iti ca nanyatha mananiyam"
anandamayo Rbhyasat ity adisu vedanta-sutra- kara-matam tatra
dusyata iti"
sarve - all; Rtra - here; vada-grantha - scriptures; eva - indeed;
nirdistah - indicated; na - not; tu - but; mantra-grantha - mantra
scriptures; iti - thus; namaksaram - obeisasnces; eva - indeed; saksan -
directly; nirdistam - indicated; iti - thus; ca - and; na - not; anyatha -
otherise; mananiyam - to be considered; anandamayo Rbhyasat ity
adisu - in %edanta-sutra /"/"/0; vedanta-sutra - of %edanta-sutra; kara
- of the author; matam - the opinion; tatra - there; dusyata - is refuted;
iti - thus"
In this list the scriptures of all the different philosophies are
mentioned" Cnly the mantra-scriptures and some other scriptures are
e+cluded" In the folloing ords -%edanta- sutra /"/"/02# the author of
%edanta-sutra refutes all these philosophies3 anandamayo Rbhyasat
S,he Supreme &ersonality of Godhead is by nature full of joy"S6
Text 2"
ato yat kvacit tat-tat-pracamsa va syat tad api nitanta- nastika-vadam
nirjityamcenapy astika-vadah sthapita ity apeksaya jneyam" tasmat
svatantra icvara eva sarva- srasta" na tu jivah" svajnanena sva-
caktyaivety ayatam"
atah - then; yat - hat; kvacit - somehere; tat-tat-pracamsa - praise
of various ssritpures; va - or; syat - may be; tat - that; api - also;
nitanta-nastika-vadam - the great atheistic theories; nirjitya -
defeating; amcena - ith a part; api - also; astika- vadah - the religious
philosophy; sthapita - established; iti - thus; apeksaya - in relation;
jneyam - to be knon; tasmat - from that; svatantra - independent;
icvara - the Supreme &ersonality of Godhead; eva - indeed; sarva-
srasta - the creator fo all; na - not; tu - but; jivah - the individual spirit
soul; svajnanena - by his on knoledge; sva-caktya - by his on
poer; eva - indeed; iti - thus; ayatam - attained"
By the dessriptions in various parts of the scriptures# the philosophy
of atheism and impersonalism is soundly refuted# and the philosophy of
theism and devotion is firmly established" In this ay it is seen that the
Supreme &ersonality of Godhead is creator of all" By his on
knoledge and his on poer the individual spirit soul does not have
the poer to create"
Text 2#
tad uktam sri-badarayanenapi bahutra samjGa- murti-klptis tu tri-
vrtkurv ata upadecat ity adisu"
tat - that; uktam - said; sri-badarayanena - by Sri %yasadeba; api -
also; bahutra samjGa- murti-klptis tu tri-vrtkurv ata upadecat ity adisu -
%edanta- sutra 0"@"0/"
,hat the Supreme &ersonality of Godhead is the creator of the orld
is confirmed by Sri %yasadeva in the folloing ords of %edanta-sutra
-0"@"0H23 samjGa-murti-klptis tu tri-vrtkurv ata upadecat
S,he Supreme &ersonality of Godhead created the orld" ,hat is the
teaching of the scriptures"S
Text 2$
atah tan-mano Rsrjata manah prajapatim ity adau manah- cabdena
samasti-mano-Rdhisthata sriman aniruddha eva bahu syam prajayeya
tat-sagkalpa eva va vacyah"
atah - then; tan-manah - the nind; asrjata - created; manah - mind;
prajapatim - Brahma; iti - thus; adau - beginning; manah - manah;
cabdena - by the ord; samasti-mano-Rdhisthata - the oerigin of all
minds; sriman - Sri ; aniruddha - (niruddha; eva - indeed; bahu - many;
syam - I ill be; prajayeya - I ill father children; tat- sagkalpa - that
desire; eva - indeed; va - or; vacyah - to be said
,hat the Supreme &ersonality of Godhead is the creator of the orld
is also described in these ords of the scriptures3
S,he Supreme &ersonality of Godhead created mind# and mind
created the demigod Brahma"S
7ere the ord SmanahS -mind2 refers to )ord (niruddha# the presiding
<eity ho controls all minds"
,hat the Supreme &ersonality of Godhead is the creator of the orld
is also described in these ords of the Ahandogya Fpanisad -?"0"123
S,he Supreme &ersonality of Godhead then thought3 )et Me become
many" I ill father the many living entities"S
In this ay it is said that the material orld as created by the
Supreme )ordRs desire"
Text 2%
sa ca satya-svabhavikacintya-saktih paramecvaras tuccha- mayikam
api na kuryat" cintamaninam adhipatih svayam cintamanir eva va kuta-
kanakadi-vat"
sa - that; ca - and; satya-svabhavikacintya-saktih - the inconceivable
potency; paramecvarah - the Supreme &ersonality of Godhead; tuccha
- insignificant; mayikam - maya; api - also; na - not; kuryat - may do;
cintamaninam - of cintamani jeels; adhipatih - the king; svayam -
personally; cintamanih - cintamani; eva - indeed; va - or; kuta-
kanakadi-vat - like false gold or other like things"
(s the king of cintamani jeels does not create false gold# so the
Supreme &ersonality of Godhead# ho is master of inconceivable
transcendental potencies# does not directly create the insignificant
illusory potency called maya"
Text 0
tatha ca madhva-bhasya-pramanita srutih athainam ahuh satya-
karmeti satyam hy evedam visvam asrjata iti"
tatha - so; ca - and; madhva-bhasya-pramanita - Buoted in Sri Madhva
(caryaRs commentary; srutih - Sruti; atha - no; enam - 7im; ahuh -
say; satya-karma - hose actions are true; iti - thus; satyam - real; hi -
indeed; eva - indeed; idam - this; visvam - material orld; asrjata -
created; iti - thus"
In his commentary# Sri Madhvacarya Buotes the folloing ords of
the Sruti-sastra3
Sthe sages say that hatever the Supreme )ord creates is real"
,herefore the material orld is also a reality"S
Text 1
evam ca satya-vratam satya-param tri-satyam
satyasya yonim nihitam ca satye satyasya satyam rta satya-netram
satyatmakam tvam caranam prapannah
evam - thus; ca - and; satya-vratam - the Supreme &ersonality of
Godhead# ho never deviates from 7is vo; satya-param - hom is the
(bsolute ,ruth -as stated in the beginning of Srimad-Bhagavatam#
satyam param dhimahi2; tri-satyam - 7e is alays present as the
(bsolute ,ruth# before hte ceration of this cosmic manifestation# during
its maintenance# and even after its annihilation; satyasya - of all
relative orlds# hich are emanations from the (bsolute ,ruth# 5rsna;
yonim - the cause; nihitam - entered; ca - and; satye - in the five
factors thatcreate this material orld -namely the five elements -
earth# ater# fire# air# and ether2; satyasya - of all that is accepted as
the truth; satyam - the )ord is the original truth; rta-satya-netram - 7e
is the origin of hatever truth is pleasing -su-nteram2; satyatmakam -
everything pertaining to the )ord is truth -sac-cid-ananda- 7is body is
truth# 7is knoledge is truth# and 7is pelasure is truth2; tvam - unto
Gou; caranam - offering full surrender; prapannah - e are completely
under Gour protection"
,hat the material orld is real for it is created by the )ord is also
affirmed by the folloing prayer -Srimad-Bhagavatam /H"0"0?23
SC )ord# Gou never deviate from Gour vo# hich is alays perfect
because hatever Gou decide is perfectly correct and cannot be
stopped by anyone" Being present in the three phases of cosmic
manifestation - creation# maintenance# and annihilation - Gou are the
Supreme ,ruth" Indeed# unless one is completely truthful# one cannot
achieve Gour favor# hich therefore cannot be achieved by hyposrites"
Gou are the active principle# the real truth# in all the ingredients of
creation# and therefore Gou are knon as (ntaryami# the inner force"
Gou are eBual to everyone# and Gour instructions apply for everyone#
for all time" Gou are the beginning of all truth" ,herefore# offering our
obeisances# e surrender unto Gou" 5indly give us protection"S6
Text 2
ity atra satya-sagkalpatvam satya-parayanatvam srsty-adi- lila-
trayesu satyatvam" satyasya vicvasya karanatvam" satya eva vicve
Rsminn antaryamitaya sthitatvam" satyasya tasya satyata-hetutvam"
satya-vacanasyavyabhicari-drstec ca pravartakatvam" satya-rupatvam
ity etesam arthanam akrtam paripati ca saggacchate"
iti - thus; atra - here; satya-sagkalpatvam - hose desires are alays
fulfilled; satya-parayanatvam - being devoted to the truth; srsty-adi -
beginning ith creation; lila-trayesu - in three pastimes; satyatvam -
truth; satyasya - of ther truth; vicvasya - of the universe; karanatvam -
the state of being the cause; satya - truth; eva - indeed; vicve - in the
universe; Rsminn - in this; antaryamitaya - as the antaryami; sthitatvam
- situated; satyasya - of the truth; tasya - of this; satyata - of truth;
hetutvam - the state of being the cause; satya-vacanasya - of the ord
StruthS; avyabhicari - ithotu avering; drsteh - from the vision; ca -
and; pravartakatvam - the state of being the creator; satya-rupatvam -
the form of the truth; iti - thus; etesam - of them; arthanam -
meanings; akrtam - done; paripati - arrangement; ca - and;
saggacchate - attains"
In this verse it is said that because the Supreme &ersonality of
Godhead is devoted to the truth# and because all 7is desires are at
once fulfilled# therefore the )ordRs pastimes of creating# maintaining#
and destroying the material orlds is a reality" It is the truth" In this
verse the first satyasyaS means Sof the material orld# hich is real
because the Supreme )ord is its creatorS# SsatyeS means Sin the
material orld# hich is real because the Supreme &ersonality of
Godhead stays ithin it as the SupersoulS# and the second SsatyasyaS
means Sof the material orld# hich is real because the Supreme )ord
is the origin from hence it has comeS" ,hus it is said here that the
Supreme &ersonality of Godhead is the creator of the material orld#
hich is again and again described here as real -satya2" ,hat is the
meaning of these ords"
Text
anyatha satyasya yonim ity adau traye tatrapi nihitam ca satya ity
atrakasmad ardha-jaratiya-nyayena kasta- kalpanamayarthantare tu
bhagavata sva-praticrutam satya-krtam yat tat-tad-yuktam evety ato
brahmadibhis tasya tatha stave svarasya-bhaggah syat" prakrama-
bhaggac ca" tasmat satyam eva visvam iti sthitam" crutayah sri-
bhagavantam"
anyatha - otherise; satyasya yonim ity adau - beginning iththe
ords Ssatyasya yonim; traye - in three; tatrapi - still; nihitam -
entered; ca - and; satya - truth; iti - thus; atra - here; akasmat -
suddenly; ardha-jaratiya-nyayena - by the analogy of the half-old lady;
kasta-kalpanamayartha - in a difficult meaning; antare - in another; tu -
indeed; bhagavata - of the Supreme &ersonality of Godhead; sva-
praticrutam - on promise; satya-krtam - made truth; yat - hat; tat-
tad-yuktam - ith that; eva - indeed; iti - thus; atah - then;
brahmadibhih - by the demigods headed by Brahma; tasya - of this;
tatha - then; stave - in the prayer; svarasya-bhaggah - breaking the
suitableness; syat - is; prakrama-bhaggah - breaking the seBuence; ca
- and; tasmat - from that; satyam - truth; eva - indeed; visvam - the
universe; iti - thus; sthitam - situated; crutayah - the &ersonified %edas;
sri-bhagavantam - to the Supreme &ersonality of Godhead"
,he three ords statements Ssatyasya yonimS# nihitamS# and SsatyeS
affirm that the material orld is real" Cnly ith a very labored and
unnatural interpretation can one avoid accepting this truth" (lso# one
cannot accept the other statements of the scriptures and reject this
statement" ,he scriptures must be accepted as a hole# ithout
accepting some parts and rejecting others" ,his is e+plained in the
e+ample of ardha-jaratiya-nyaya" In this ay it is affirmed that the )ord
keeps 7is promise and the material orld is a reality" ,o interpret this
verse in any other ay ould break the logical and grammatical sense
of this verse# hich as spoken by Brahma and the demigods" In this
ay it is proved that the material orld is real#" ,he verse Buoted in
the beginning of this anuccheda as spoken by the &ersonified %edas
to the Supreme &ersonality of Godhead"
(nuccheda ;0
Text 1
tad evam na yad idam agra asa ity anena prakrta-laye Rpi sat-karya-
vade Rnugamitah" atyantike tu moksa-laksana-laye na prthivy-adinam
nacah" jiva-krtena tatha bhavana-matrena svabhavika-paramatma-
sakti-mayanam tesam nacayukteh"
tat - that; evam - thus; na yad idam agra asa ity anena - in Srimad-
Bhagavatam /H"D;"1;; prakrta-laye - in material destruction; Rpi - also;
sat-karya-vade - in the philosophy that the material orld is real;
Rnugamitah - is accepted; atyantike - greatly; tu - indeed; moksa-
laksana-laye - in destruction characteri9ed by liberation; na - not;
prthivy-adinam - of the elements beginning ith earth; nacah -
destruction; jiva-krtena - done by the individual spirit souls; tatha - so;
bhavana-matrena - simply by imagination; svabhavika-paramatma-
sakti-mayanam - consisting of the natural potency of the Supreme
&ersonality of Godhead; tesam - of them; naca - destruction; ayukteh -
because of being illogical"
In Srimad-Bhagavatam -/H"D;"0;2 it is said3
S,he cosmic manifestation# because of the flickering nature of its
impermanent e+istence# appears to less-intelligent men to be false"S6
In this ay it is understood that even after the time of cosmic
devastation# the material energy continues to e+ist" 7ere the ord
Scosmic devastationS refers to liberation from the material orld" It
does not dessribe the destruction of the element earth and the other
material elements" ,herefore it is not at all logical to say that the
material elements# hich are all potencies of the Supreme &ersonality
of Godhead# can be destroyed by the imagination or the him of
individual spirit souls"
Text 2
labdha-moksesu sri-pariksid-adisu tad-deha-sthanam api prthivy-ady-
amsanam sthiteh cravanat tatha hiranyagarbhamsanam buddhy-
adinam api bhavisyati" atas tesv adhyasa-parityaga evatyantika-laya
ity ucyate"
labdha - obtained; moksesu - liberation; sri-pariksid- adisu - beginning
ith Sri &ariksit; tad-deha-sthanam - the place of the body; api - also;
prthivy-adi - beginning ith earth; amsanam - of parts; sthiteh - from
the situation; cravanat - by hearing; tatha - so; hiranyagarbhamsanam
- of the parts of 7iranyagarbha; buddhy- adinam - beginning ith
intelligence; api - also; bhavisyati - ill be; atah - then; tesv - in them;
adhyasa - residence; parityaga - renunciation; eva - indeed; atyantika -
great; laya - devastation; iti - thus; ucyate - is said"
In the scripturesR dessription of ho 5ing &ariksit and other great
souls attained liberation it is said that the soul then leaves its home in
the material body made of earth# intelligence# and a host of other
ingredients that are part and parcel of the 7iranyagarbha -universal
form2" ,his departure of the soul from the material body is called Sthe
great devastationS"
Text
ata eva ghate bhinne ghatakaca
akacah syad yatha pura evam dehe mrte jivo
brahma sampadyate punah" ity atra"
ata eva - therefore; ghate - pot; bhinne - broken; ghatakaca - the sky
ithin the pot; akacah - sky; syat - is; yatha - as; pura - before; evam -
thus; dehe - the body; mrte - dead; jivah - the soul; brahma - spirit;
sampadyate - attains; punah - again; iti - thus; atra - here"
,his great devastation is also described in these ords of Srimad-
Bhagavatam -/0".". and /0"."//-/023
S>hen a pot is broken# the portion of the sky ithin the pot remains
as the element sky# just as before" In the same ay# hen the gross
and subtle bodies die# the living entity ithin resumes his spiritual
identity"S666
Text !
tatha evam samiksya catmanam
atmany adhaya niskale dacantam taksakam pade
lelihanam visananaih na draksyasi cariram ca
visvam ca prthag atmanah
tatha - so; evam - thus; samiksya - seeing; ca - and; atmanam - self;
atmani - in theself; adhaya - accepting; niskale - pure; dacantam -
biting; taksakam - ,aksaka; pade - in the foot; lelihanam - licking;
visananaih - ith poison mouths; na - not; draksyasi - you ill see;
cariram - body; ca - and; visvam - material universe; ca - and; prthag -
different; atmanah - from the self"
S,hus resigning yourself to the Supreme Soul# ho is free from all
material misidentifications# you ill not even notice the snake-bird
,aksaka hen he approaches you ith his poison-filled fangs and bites
your foot" 'or ill you see your dying body or the material orld
around you# because you ill have reali9ed yourself to be separate
from them"S666
Text 5
ity atrapy upadheh samyoga eva parityajyate" na tu tasya
mithyatvam pratipadyate" tatha hi buddhindriyety adi prakaranam"
tatra tad-acrayatva-tat-prakacyatva-tad-avyatiriktatvebhyo hetubhyo
buddhindriyadinam paramatma-svabhava-sakti-mayatvam aha
iti - thus; atra - here; api - also; upadheh - of the material designation;
samyoga - contact; eva - indeed; parityajyate - is rejected; na - not; tu -
but; tasya - of that; mithyatvam - falsity; pratipadyate - is accepted;
tatha - so; hi - indeed; buddhindriyety adi - beginnign ith intelligence
and senses; prakaranam - e+planation; tatra - there; tad-acrayatva -
the shelter of that; tat-prakacyatva - to be manifested; tad-
avyatiriktatvebhyah - different from that; hetubhyah - from the causes;
buddhindriyadinam - beginning ith the intelligence and senses;
paramatma-svabhava-sakti- mayatvam - consisting of the potency of
the Supreme &ersonality of Godhead; aha - said"
Because the soul in this ay leaves all contact ith the material
body# it is seen that the material body is not an illusion" In another
place in Srimad-Bhagavatam# here the intelligence# senses# and other
aspects of the material body are discussed# it is said that the
intelligence# senses# and other parts of the material body are all
manifested from the potency of the Supreme &ersonality of Godhead#
for they have 7im as their ultimate basis and their creator# and
because they are# in one sense# not different from 7im" ,his is
described in the folloing ords -Srimad-Bhagavatam /0"@"0123
Text "
buddhindriyartha-rupena
jnanam bhati tad-acrayam drcyatvavyatirekabhyam
ady-anta-vad avastu yat
buddhi - intelligence; indriya - senses; artha-rupena - sense objects;
jnanam - knoledge; bhati - manifests; tad- acrayam - shelter;
drcyatva - making visible; avyatirekabhyam - non- difference; ady-
anta-vat - possessing beginning and end; a- vastu - insubstantial; yat -
hat"
SIt is the (bsolute ,ruth alone ho manifests in the forms of
intelligence# the senses# and the objects of sense perception# and ho
is their ultimate basis" >hatever has a beginning and an end is
insubstantial because of being an object perceived by limited senses
and because of being non-different from its on cause"S666
Text #
antahkarana-bahih-karana-visaya-rupena paramatma-laksanam
jnanam eva bhati" tasmad ananyad eva buddhy-adi-vastv ity arthah"
yatas tad acrayam tesam acraya-rupam taj jnanam" klibatvam arsam"
antahkarana - internal senses; bahih-karana - e+ternal senses; visaya-
rupena - ith the range of perception; paramatma- laksanam -
characteri9ed by the Supersoul; jnanam - knoledgd; eva - indeed;
bhati - ios manifested; tasmat - from that; ananyat - ithout another;
eva - indeed; buddhy-adi-vastv - beginning ith intelligence; iti - thus;
arthah - the meaning; yatah - from hich; tat - that; acrayam - shelter;
tesam - of them; acraya-rupam - as the shelter; taj - that; jnanam -
knoledge;" klibatvam - neuter; arsam - the poetic license of the
sages"
7ere the ords Sjnanam bhatiS means Sthe Supreme &ersonality of
Godhead manifests as the internal and e+ternal sensesS" ,his means
that the Supreme )ord is# in one sense# not different from them" 7ere
the ord Stad- acrayamS means that the Supreme )ord is the shelter in
hich they rest" ,he use of the neuter gender in this ord is the poetic
license of the sages"
Text $
tathapi raja-bhrtyayor ivatyanta eva bhedah syat" tatra hetv-antare
Rpy aha drcyatvam tat-prakacyatvam" avyatirekas tad- vyatireke
Rvyatirekas tabhyam"
tathapi - still; raja - of a king; bhrtyayoh - and a servant; iva - like;
atyanta - great; eva - indeed; bhedah - difference; syat - is; tatra -
there; hetv-antare - in another reason; Rpi - also; aha - said; drcyatvam
- drtsyatvam; tat-prakacyatvam - the manifestor of that; avyatirekah -
not different; tad-vyatireke - different; Rvyatirekah - not different;
tabhyam - by both"
(s a king and a servant are very different# so the )ord is very
different from these# 7is creations" 7ere the ord drcyatvaS means S7e
ho manifestsS# and avyatirekahS means simultaneously one and
differentS"
Text %
tasmat eka-deca-sthitasyagner jyotsna vistarini yatha ity adi vad
buddhy-adinam tat-svabhavika-saktimayatvam eva setsyatiti bhavah"
tasmat - therefore; eka-deca-sthitasyagner jyotsna vistarini yatha ity
adi - Sri %isnu &urana /"00"..; vat - like; buddhy- adinam - beginning
ith the intelligence; tat-svabhavika- saktimayatvam - being 7is on
potency; eva - indeed; setsyatiti bhavah - is the meaning"
,his described in the folloing ords of Sri %isnu &urana -/"00"..23
S!ust as the illumination of a fire# hich is situated in one place# is
spread all over# the energies of the Supreme &ersonality of Godhead#
the &arabrahman# are spread all over this universe"S6
In this ay it is seen that the intelligence# senses# and other
ingredients of the material body are all manifested from the potency of
the Supreme &ersonality of Godhead" ,hat is the meaning"
Text 10
yat khalv ady-antavad vanig-vithy-adau siddham cukty-adau kadacid
evaropitam rajatam tat punar avastu tad-acrayakatva- tat-
prakacyatva-tad-vyatirekabhavat cukty-adi-vastu na bhavati" cukty-
adibhyo Rnanyan na bhavatity arthah"tatac caika-vijanena sarva-
vijnana-pratijGa virudhyeteti bhavah" evam asat-karya-vadantare Rpi
jneyam"
yat - hat; khalv - indeed; ady-antavat - possessing a beginning and
an end; vanig-vithy-adau - beginning ith the path of merhcnats;
siddham - proved; cukty-adau - beginning ith the seashell; kadacit -
sometimes; eva - indeed; aropitam - artifical imposition; rajatam -
silver; tat - taht; punah - again; avastu - insubstantial; tad- acrayakatva
- the shelter of that; tat-prakacyatva - the manifestor of that; tad-
vyatireka - not different from that; abhavat - because of the non-
e+istence; cukty-adi-vastu - things that begin ith the seashell; na -
not; bhavati - is; cukty-adibhyah - beginning ith the seashell; Rnanyan
- not different; na - not; bhavati - is; iti - thus; arthah - the meaning;
tatah - then; ca - and; eka-vijanena - ith one knoledge; sarva-
vijnana-pratija - all-knoing; virudhyeta - is refuted; iti - thus; bhavah -
the meaning; evam - thus; asat-karya-vadantare - different from the
vie that the materisl orld is unreal; Rpi - also; jneyam - to be
understood"
7ere the ords Sady-anta-vad avastuS indicate that the material
orld is not an illusion# like the illusion of silver that glitters on a
seashell" ,he e+ample of the seashell is not appropriate# for the
seashell is not the shelter or manifestor of the orld# nor is it# in one
sense# non-different from the orld" ,herefore this e+ample cannot be
used to dessribe the Supreme &ersonality of Godhead and the material
orld" In this ay the theory of they ho assert that the material orld
is unreal is refuted"
(nuccheda ;1
Text 1
ekasyapi vastuno RRmsa-bhedenacrayacrayitvam svayam eva
drstantena spastayati
ekasya - of mone; api - aslo; vastunah - in truth; amsa - a part;
bhedena - ith the difference; acraya - shelter; acrayitvamthe status of
they ho take shelter; svayam - personally; eva - indeed; drstantena -
by an e+ample; spastayati - clarifies"
,hat the Supreme )ord# ho is the shelter of all# is in one sense not
different from all of e+istence# hich takes shelter of 7im# is clearly
e+plained by the folloing e+ample given by Srimad-Bhagavatam
-/0"@"0@23
Text 2
dipac caksuc ca rupam ca
jyotiso na prthag bhavet evam dhih khani matrac ca
na syur anyatamad rtat
dipah - lamp; caksuh - eyes; ca - and; rupam - form; ca - and; jyotisah
- of light; na - not; prthag - different; bhavet - may be; evam - thus;
dhih - intelligence; khani - sky; matrah - the sense objects; ca - and; na
- not; syuh - are; anyatamat - from hat is different; rtat - different"
S( lamp# the eye that vies by the light of that lamp# and the visible
form that is vieed are all basically non- different from the element
fire" In the same ay# intelligence# the senses# and sense perceptions
have no e+istence separate from the supreme reality# although that
(bsolute ,ruth remains totally distinct from them"S666
Text
dipac caksu-rupanam maha-bhuta-jyotir-amsa-rupatvad dipadikam na
tatah prthak" evam dipa-prabhrtini rtat pramatmano na prthak syuh"
tathapi yatha maha-bhuta-jyotir dipadi-dosena na lipyate" tatha
buddhy-adi-dosena paramatmapi" tadvad asyapy anyatamatvad ity
aha anyatamad iti"
dipah - lamp; caksu-rupanam - of eyes; maha-bhuta-jyotir-amsa-
rupatvat - because having the nature of a particle of light; dipadikam -
beginning ith the lamp; na - not; tatah - from that; prthak - different;
evam - thus; dipa-prabhrtini - beginning ith the lamp; rtat - different;
pramatmanah - from the Supreme &ersonality of Godhead; na - not;
prthak - different; syuh - are; tathapi - still; yatha - as; maha-bhuta-
jyotih - the great light; dipadi-dosena - ith thr defect of the lamps and
other things; na - not; lipyate - is touched; tatha - so; buddhy-adi-
dosena - ith ther fault fo the things that begin ith intelligence;
paramatma - the Supreme &ersonality of Godhead; api - also; tadvat -
in the same ay; asya - of that; api - also; anyatamatvat - because of
being different; iti - thus; aha - said; anyatamat - different; iti - thus"
7ere the ords Sna prthakS mean S( lamp# the eye that vies by the
light of that lamp# and the visible form that is vieed are all basically
non-different from the element fire"S S'a prthakS also means SIn the
same ay# intelligence# the senses# and sense perceptions have no
e+istence separate from the supreme reality"S Still# the Supreme )ord
is not touched by any of the defects present in the lamp# the
intelligence# or any other like thing" ,hat is hy this verse declares
that the Supreme )ord is also different from 7is creation -anyatamat2"
(nuccheda ;@
Text 1
tad evam dhi-prabhrtinam paramatma-svabhavika-saktimayatvam
uktva tathapi tebhyo bahiragga-saktimayebhyo Rntaragga-sakti-
tatastha-sakti-vicista-paramatmano Rnyatamatvena tesam acuddhatva-
vyaGjanaya sadosatvam uktva tesu dhi- prabhrtisu adhyasam
pratiyajayitum tisrsu dhi-vrttisu tavac chuddhasyaiva jivasya
sakaranam adhyasam aha
tat - that; evam - thus; dhi-prabhrtinam - beginning ith intelligence;
paramatma-svabhavika-saktimayatvam - consisting of the potency of
the Supreme &ersonality of Godhead; uktva - saying; tathapi - still;
tebhyah - from them; bahiragga-saktimayebhyah - made of the )ordRs
ecternal potency; Rntaragga-sakti - the internal potency; tatastha-sakti
- marginal potency; vicista - specific; paramatmanah - of the Supreme
&ersonality of Godhead; Rnyatamatvena - by being different; tesam - of
them; acuddhatva - of impurity; vyaGjanaya - manifesting; sadosatvam
- defect; uktva - saying; tesu - in them; dhi-prabhrtisu - beginning ith
intelligence; adhyasam - residence; pratiyajayitum - to abandon; tisrsu
- three; dhi-vrttisu - in the actions of the intelligence; tavac - to that
e+tent; chuddhasya - pure; eva - indeed; jivasya - of the individual
spoirit soul; sakaranam - ith the senses; adhyasam - redience; aha -
said"
(lthough it has been said that the intelligence and other ingredients
of the material body are all manifested from the Supreme )ordRs on
potency# still these ingredients of the material body are the )ordRs
e+ternal potency# hich is different from the )ordRs internal potency
and from the marginal potency# hich is the individual spirit souls" ,he
e+ternal potency is impure and full of faults" ,hat is hy the pure spirit
soul leaves its home in the material body" ,he material body is
described in these ords of Srimad-Bhagavatam -/0"@"0.23
Text 2
buddher jagaranam svapnah
susuptir iti cocyate maya-matram idam rajan
nanatvam pratyag atmani
buddheh - of intelligence; jagaranam - akefulness; svapnah - dream;
susuptih - dramless sleep; iti - thus; ca - also; ucyate - is said; maya -
the maya potency; matram - alone; idam - this; rajan - C king;
nanatvam - variety; pratyag - different; atmani - in the self"
S,he three states of intelligence are called aking consciousness#
dream# and dreamless sleep" C king# these various states are all
manifested from the )ordRs maya potency"S
Text
buddhi-vrtti-rupam jagaranam svapnah susuptir itidam pratyag
atmani cuddha-jive vicva-taijasa-prajnatvakhyam nanatvam maya-
matram maya-krtadhyasa-matrena jatam ity arthah"
buddhi-vrtti-rupam - the activities of the intelligence; jagaranam -
aking; svapnah - sleep; susuptih - dreamless sleep; iti - thus; idam -
this; pratyag - different; atmani - in theself; cuddha- jive - in the pure
spirit soul; vicva-taijasa-prajatvakhyam - called material
consciousness; nanatvam - variety; maya-matram - made of the maya
potency; maya-krta - made by maya; adhyasa - residence; matrena -
only by; jatam - manifested; iti - thus; arthah - the meaning"
7ere the ords Sjagaranam svapnah susuptir iti idamS dessribe the
activities of the intelligence# pratyag-atmaniS means Sin the pure spirit
soulS# nanatvamS means Smaterial consciousnessS# and maya-matramS
means Smade of the maya potencyS" ,hat is the meaning"
(nuccheda ;.
Text 1
tatah paramatmani buddhy-adi-mayasya jagatah sato Rpi samparkah
sutaram nastity aha
tatah - then; paramatmani - in the Supreme &ersonality of Godhead;
buddhy-adi-mayasya - made of the mateerial features that begin ith
the intelligence; jagatah - of the material universe; satah - real; Rpi -
although; samparkah - union; sutaram - greatly; na - not; asti - is; iti -
thus; aha - said"
(lthough the material orld# hich consists of the intelligence and
many other like ingredients# rests ithin 7im# the Supreme &ersonality
of Godhead remains nevertheless untouched and unaffected by it" ,his
is described in the folloing ords of Srimad-Bhagavatam -/0"@"0?23
Text 2
yatha jaladhara vyomni
bhavanti na bhavanti ca brahmanidam tatha visvam
avayavy-udayapyayat
yatha - as; jaladhara - clouds; vyomni - in the sky; bhavanti - are; na -
not; bhavanti - are; ca - and; brahmani - in the Supreme &ersonality of
Godhead; idam - this; tatha - so; visvam - material universe; avayavi -
because of creation; udayapyayat - and destruction"
S(s in the sky sometimes there are clouds and sometimes there are
no clouds# so in the Supreme &ersonality of Godhead sometimes there
is a material orld and sometimes there is not" ,his is because
sometimes the material orld is manifested and sometimes it is
dissolved"S
Text
yatha vyomni vyoma-karya-vayu-jyotih-salila-parthivamca- dhuma-
parinata jaladharah svesam evavayavinam udayad bhavanti drcyante"
apyayan na bhavnti na drcyante ca" te ca tan na sprcantity arthah"
tatha brahmanidam visvam iti yojyam" avayavi sthula-rupam visvam"
udayah purusottama-drsti-jatah spasti-bhavah" apyayas tad-drsti-
nimilana-jatas tad- viparyayah" tatah suksma-rupena tasya sthitir asty
eva" jagac chakti-visista-karanastitvat"
yatha - as; vyomni - in the sky; vyoma - sky; karya - effect; vayu -
ind; jyotih - light; salila - ater; parthiva - earth; amca - particles;
dhuma - smoke; parinata - transformed; jaladharah - clouds; svesam -
on; eva - indeed; avayavinam - hole; udayat - creation; bhavanti -
is; drcyante - seen; apyayan - from destruction; na - not; bhavnti - is;
na - not; drcyante - is seen; ca - and; te - they; ca - and; tan - to them;
na - not; sprcanti - touch; iti - thus; arthah - the meaning; tatha - so;
brahmani - in the Supreme &ersonality of Godhead; idam - this; visvam
- universe; iti - this; yojyam - is appropriate; avayavi - the hole;
sthula-rupam - the great form; visvam - the universe; udayah -
manifestation; purusottama-drsti-jatah - born from the glance opf the
Supreme &ersonality of Godhead; spasti-bhavah - made clear; apyayah
- dissolkution; tad-drsti- nimilana-jatah - born from closing 7is eyes;
tad- viparyayah - the opposite of that; tatah - then; suksma-rupena -
ith a subtle form; tasya - of that; sthitih - continued e+istence; asti -
is; eva - indeed; jagac - the universe; chakti-visista-karanastitvat -
because of being one the the Supreme &ersonality of GodheadRs
potencies"
7ere the ords Syatha jaladhara vyomniS mean as in the sky there
are many clouds# hich consist of ind# light# ater# dust# and smoke
manifested from the skyS# bhavantiS means Sare seen to be manifested
from the hole# and are thus visibleS# and Sna bhavantiS means are not
manifested# and are thus invisibleS" In this ay the clouds do not
directly touch or affect the sky itself" that is the meaning" ,he ords
Sbrahmanidam tatha visvamS are appropriate as part of this e+ample"
S(vayaviS means the great form of the universeS# SudayaS means
manifested from the Supreme )ordRs glanceS# and apyayaS means
Sdissolved hen the Supreme )ord closes 7is eyesS" :ven after it is
dissolved# the material orld continues to e+ist in a subtle state" ,his is
so because it is one of the Supreme )ordRs potencies"
Text !
ittham evoktam sato RbhivyaGjakah kalah iti"
ittham - in this ay; eva - indeed; uktam - said; sato Rbhivyajakah
kalah iti - Srimad-Bhagavatam //"0@"/I"
,his is described in the folloing ords of Srimad- Bhagavatam
-//"0@"/I23
S,ime thus manifests the material orld# hich is real and eternal"S
(nuccheda ;?
Text 1
tad evam vaktum karanastitvam drstantena pratipadayati
tat - that; evam - thus; vaktum - to say; karanastitvam - as th cause;
drstantena - ith an e+ample; pratipadayati - shos
,hat the Supreme &ersonality of Godhead is the cause of the material
orld is shon by the folloing e+ample -Srimad- Bhagavatam
/0"."0;23
Text 2
satyam hy avayavah proktah
sarvavayavinam iha vinarthena pratiyeran
patasyevagga tantavah
satyam - truth; hi - indeed; avayavah - hole; proktah - said;
sarvavayavinam - of all parts; iha - here; vina - ithout; arthena - ith
the manifestation; pratiyeran - perceived; patasya - of cloth; iva - like;
agga - C dear one; tantavah - treads"
Sthe (bsolute truth is the origin of all" (s threads may be seen as
separate from the hole cloth# so the creation may be seen to be
separate from the Supreme )ord"S
Text
sarvesam avayavinam sthula-vastunam avayavah karanam satyam
satyo vyabhicara-rahitah proktah" loke tatha darcanad ity aha vineti"
arthena sthula-rupena patenapi vina"
sarvesam - of all; avayavinam - not the hole; sthula- vastunam - of
great things; avayavah - the hole; karanam - the cause; satyam -
truith; satyah - truth; vyabhicara-rahitah - ithout change; proktah -
said; loke - in the orld; tatha - so; darcanat - from seeing; iti - thus;
aha - said; vina - ithout; iti - thus; arthena - arthena; sthula-rupena -
ith the gross form; patena - by cloth; api - also; vina - ithout"
7ere SsarvavayavinamS means of all the gross ingredients of the
material orldS" SavayavahS means the causeS# SsatyamS means Sthe
(bsolute ,ruthS# and SproktahS means Sis said to be changelessS" ,hen
an e+ample from the material orld is given" S%ina arthenaS means Sas
the entire cloth is differentS"
(nuccheda ;;
Text 1
tasmin kartastitvam api vyatirekena pratipadayati
tasmin - in that; kartastitvam - the status as creator; api - also;
vyatirekena - ith different; pratipadayati - shos"
,hat the )ord is the Supreme Areator is also described in these ords
of Srimad-Bhagavatam -/0"@"0D23
Text 2
yat samanya-vicesabhyam
upalabhyeta sa bhramah
yat - hat; samanya - the same; vicesabhyam - and different;
upalabhyeta - is perceived; sa - that; bhramah - a mistake"
SIt is a mistake to think in terms of the hole and the part"S
Text
ayam arthah" yady evam ucyate" purvam suksmakarenapi jagan
nasit" kintu samanyam kevalam cuddham brahmaivasit tad eva caktya
nimitta-bhutaya vicesakarena jagad-rupena parinatam iti" tad asat"
yato yad eva samanya-vicesabhyam upalabhyeta sa bhramo vivarta-
vada eva" tatra hi cuddham brahmaivajnana-rupaya caktya jagat taya
vivrtam iti matam" na casmakam tad-abhyupapattih" parinama-
vadasya sat- karyata-purvakatvad ity arthah"
ayam - this; arthah - the meaning; yadi - if; evam - thus; ucyate - is
said; purvam - before; suksmakarena - in a subtle form; api - also;
jagan - the universe; na - not; asit - as; kintu - hoever; samanyam -
eBuality; kevalam - only; cuddham - pure; brahma - Brahman; eva -
indeed; asit - as; tat - that; eva - indeed; caktya - ith the potency;
nimitta-bhutaya - the cause; vicesakarena - ith a specific form; jagad-
rupena - ith the form of the universe; parinatam - transformed; iti -
thus; tat - that; asat - asat; yatah - from hich; yat - hich; eva -
indeed; samanya-vicesabhyam - the same and different; upalabhyeta -
is perceived; sa - that; bhramah - mistake; vivarta-vada - the theory of
transformation; eva - indeed; tatra - there; hi - indeed; cuddham -
pure; brahma - Brahma; aeva - indeed; ajana - of ignorance; rupaya -
ioth the nature; caktya - ith the potency; jagat - the universe; taya -
by that; vivrtam - manifested; iti - thus; matam - thought; na - not; ca -
and; asmakam - of us; tad- abhyupapattih - agreement; parinama-
vadasya - of the theory of transformation; sat - real; karyata - the
nature of the effect; purvakatvat - from before; iti - thus; arthah - the
meaning"
7ere is the meaning" Someone may say3 SBefore the creation the
material orld did not e+ist in a subtle form" (t that time only the pure
Supreme Brahman e+isted" ,hen# by the agency of 7is on potency#
the Supreme Brahman transformed 7imself into the material orld"
,herefore the material orld is not real" It is an illusion"S ,his theory#
called vivarta-vada -the theory of transformation2# is e+pounded here
in the ords Ssamanya-vicesabhyam upalabhyeta sa bhramahS"
(ccording to this theory the Supreme Brahman employs 7is potency of
ignorance to manifest the material orld" >e do not accept this theory
of transformation" the actual truth# that the material orld is indeed
real# has already been proved in this book"
(nuccheda ;D
Text 1
nanv apurvam eva karyam arambha-vivarta-vadinam iva yusmakam
api jayatam" tatraha
nanv - is it not so; apurvam - not before; eva - indeed; karyam - the
effect; arambha-vivarta-vadinam - of they ho say in the beginning
there as a transformation; iva - like; yusmakam - of us; api - also;
jayatam - is born; tatra - there; aha - said"
7ere someone may protest3 S,he effect cannot e+ist before it is
manifested" ,herefore e agree ith the vivarta-vada -theory of
transformation2"S
If this protest is said# then the folloing anser is given by Srimad-
Bhagavatam -/0"."0D23
Text 2
anyonyapacrayat sarvam adyanta-vad avastu yat"
anyonya - mutual; apacrayat - because of dependence; sarvam - all;
adyanta-vat - pSossessing beginning and end; avastu - insubtsantial;
yat - hat"
S,he hole and the part depend on each other for e+istence"
,herefore all that has a beginning and an end is insubstantial"S
Text
yad ady-anta-vad apurvam karyam tat punar avastu nirupanasaham
ity arthah" tatra hetuh anyonyapacrayat" yavat karyam na jayate" tavat
karanatvam mrc-chukty-ader na sidhyati" karanatvasiddhau ca karyam
na jayata eveti paraspara-sapeksatva-dosat" tatah karanatva-siddhaye
karya- saktis tatravacyam abhyupagantavya" sa ca karya-
suksmavasthaiveti karyastitvam sidhyati" tathapi sthula-rupata-
padakatvan mrd-adeh karanatvam api sidhyatiti bhavah"
yat - hat; ady-anta-vat - possessing a beginning and an end;
apurvam - not before; karyam - the effect; tat - that; punah - again;
avastu - is said; nirupana - dessription; asaham - unable; iti - thus;
arthah - the meaning; tatra - there; hetuh - the reason;
anyonyapacrayat - because of mutual dependence; yavat - as far as;
karyam - effect; na - not produced; jayate; tavat - to that e+tent;
karanatvam - the status fo the cause; mrc-chukty-adeh - beginning
ith the potency of earth; na - not; sidhyati - is proved; karanatva - of
being the cause; asiddhau - in the lack of proof; ca - and; karyam -
effect; na - not; jayata - is produced; eva - indeed; iti - thus; paraspara-
sapeksatva-dosat - because of the defect of mutual dependence; tatah
- then; karanatva-siddhaye - to prove the status as the cause; karya -
effect; saktih - potency; tatra - there; avacyam - unavoidably;
abhyupagantavya - to be agreed; sa - that; ca - and; karya - effect;
suksmavastha - the subtle nature; eva - indeed; iti - thus; karyastitvam
- the status as effect; sidhyati - is proved; tathapi - nevertheless;
sthula-rupata - the gross form; padakatvan - becasue opf the
manifestation; mrd-adeh - beginning irth earth; karanatvam - the
status as the cause; api - also; sidhyati - is proved; iti - thus; bhavah -
the meaning"
7ere the ords Syad ady-anta-vatS mean Sthe effect# hich does not
e+ist before it is manifestedS# avastuS means Shich cannot be
describedS" ,he reason for this is given in the ord SanyonyapacrayatS
-because of mutual dependence2" ,his means that as long as the effect
is not manifested# the cause of earth and the other material elements#
is not really complete in its e+istence# and if the cause does not e+ist#
then the effect cannot be manifested" therefore cause and effect are
dependent on each other" ,herefore# the )ordRs potency# hich is the
effect# must be accepted to e+ist along ith its cause# the Supreme
)ord# in order for the )ord to e+ist in completeness" In this ay it is
proved that even after the material universe is dissolved# the material
orld continues to e+ist in a subtle form" In this ay it is proved that
the Supreme &ersonality of Godhead is the original cause of the
material orld# hich is made of the element earth and a host of other
ingredients"
(nuccheda ;I
Text 1
tad evam svabhavika-saktimayam eva paramatmano jagad ity
upasamharati
tat - that; evam - thus; svabhavika-saktimayam - made of 7is opejn
poten+cy; eva - indeed; paramatmanah - of the Supreme &ersonality of
Godhead; jagat - universe; iti - thus; upasamharati - ithdras"
,hat the material orld is manifested from the potency of the
Supreme &ersonality of Godhead is also e+plained in these ords of
Srimad-Bhagavatam -//"@"0I23
Text 2
vikarah khyayamano Rpi
pratyag atmanam antara na nirupyo Rsty anur api
syac cec cit sama atma-vat
vikarah - transformation; khyayamanah - manifesting; Rpi - even;
pratyag atmanam - the Supreme &ersonality of Godhead; antara -
ithout; na - not; nirupyah - to be described; asti - is; anuh - atom; api
- even; syac - may be; cec - if; cit - spirit; sama - eBual; atma-vat - like
the Supreme"
SIt cannot be said that anything# even the smallest particle# e+ists
that as not manifested from the Supreme &ersonality of Godhead" if
something ere manifested not from him# then that something ould
be 7is spiritual eBual" It ould be just like 7im"S
Text
yadyapi khyayamanah prakacamana eva tathapi svalpo Rpi vikarah
pratyag atmanam paramatmanam vina tad-vyatirekena svatantrataya
na nirupyo Rsti" tad uktam tad-ananyatva-vivarana eva" yadi ca tam
vinapi syat tada cit-samah syac cid-rupena samah sva-prakaca
evabhavisyat" atmavat paramatmavann ity aikavasthac cabhavisyat"
yadyapi - although; khyayamanah - khyamana; prakacamana -
manifesting; eva - indeed; tathapi - still; svalpah - slight; Rpi - eveb;
vikarah - change; pratyag atmanam - the Supreme &ersonality of
Godhead; paramatmanam - the Supreme &ersonality of Godhead; vina
- ithout; tad-vyatirekena - different from 7im; svatantrataya-
independently; na - not; nirupyah - to be said; Rsti - is; tat - that; uktam
- said; tad-ananyatva-vivarana - as different from 7im; eva - indeed;
yadi - if; ca - and; tam - 7im; vina - ithout; api - aslo; syat - is; tada -
then; cit-samah - eBaul toi spirit; syac - may be; cid- rupena - ith a
spiritual form; samah - eBual; sva-prakaca - self manifested; eva -
indeed; abhavisyat - may be; atmavat - like the Self; paramatmavann -
like the Supreme &ersonality of Godhead; iti - thus; aikavasthah - one
status; ca - and; abhavisyat - ould be"
7ere the ord SkhyayamanahS means manifestedS# SvikarahS means
Seven a slight transformationS# Spratyag atmanam antaraS means
ithout the Supreme &ersonality of Godhead# different from 7im# or
independent of 7imS# and Sna nirupyahS means cannot be saidS" In this
ay it is said that the Supreme &ersonality of Godhead is# in one
sense# not different from 7is creation" ,he ords Ssyac cec cit sama
atma-vatS mean Sif something ere manifested not from him# then that
something ould be 7is spiritual eBual" It ould be just like 7im"S
(nuccheda DH
Text 1
nanu yadi paramatmanam vina vikaro nasti" tarhi paramatmanah
sopadhitve nirupadhitvam na sidhyati" tasmat sopadher nirupadhir
anya eva kim ity atraha
nanu - is it not so=; yadi - if; paramatmanam - teh Supreme
&ersonality of Godhead; vina - ithout; vikarah - transformation; na -
not; asti - si; tarhi - then; paramatmanah - of the Supreme &ersonality
of Godhead; sopadhitve - the state of having a materrial body;
nirupadhitvam - teh state of not having a material body; na - not;
sidhyati - is proved; tasmat - from that; sopadheh - ith a body;
nirupadhih - ithout a body; anya - asnother; eva - indeed; kim -
hether=; iti - thus; atra - here; aha - said"
7ere someone may ask3 SIf no material changes occur unless they are
begun by the Supreme &ersonality of Godhead# then the
transcendental Supreme &ersonality of Godhead and the material
universe are identical" Aan the transcendental Supreme )ord be
different from the material universe=S
If this Buestion is asked# a reply may be given in these ords -Srimad-
Bhagavatam /0"@"1H23
Text 2
na hi satyasya nanatvam
avidvan yadi manyate nanatvam chidrayor yadvaj
jyotisor vatayor iva
na - not; hi - indeed; satyasya - of the Supreme &ersonality of
Godhead; nanatvam - variety; avidvan - ignroant; yadi - if; manyate -
thinks; nanatvam - variety; chidrayor - of the to openings; yadvaj -
as; jyotisor - of the to lights; vatayor - of the to inds; iva - like"
S'othing is separate from the Supreme &ersonality of Godhead"
(nyone ho thinks the material orld is separate from the )ord is a
fool" ,he Supreme )ord and the material orld are like to skies# to
lights# or to inds"S
Text
satyasya paramatmano nanatvam na hi vidyate" yadi tasya nanatvam
manyate" tarhy avidvan" yatas tasya nirupadhitva- sopadhitva-
laksanam nanatvam mahakaca-ghatakacayor yadvat tadvad
grhaggana-gata-sarva-vyapi-tejasor iva bahya-carira- vayvor iva ceti"
satyasya - satyasya; paramatmano - of ther Supreme &ersonality of
Godhead; nanatvam - variety; na - not; hi - indeed; vidyate - is; yadi -
if; tasya - of 7im; nanatvam - variety; manyate - thinks; tarhy - then;
avidvan - foolish; yatas - from hom; tasya - of 7im; nirupadhitva - not
having a form; sopadhitva - having a form; laksanam - characteri9ed;
nanatvam - variety; mahakaca - of the great sky; ghatakacayor - of the
sky ithin a pot; yadvat - as; tadvad - so; grhaggana-gata - in a house;
sarva-vyapi - present everyhere; tejasor - of light; iva - like; bahya -
e+ternal; carira - ithin the body; vayvor - ind; iva - like; ca - and; iti"
7ere the ords Sna hi satyasya nanatvamS mean there is not a
variety of Supreme &ersonality of GodheadsS" ,he verse then e+plains#
SIf someone thinks there are# then that person is a foolS" ,he verse
then e+plains3 ,he difference beteen the Supreme )ord and the
material orld is like the difference beteen the entire sky and small
amount of sky ithin a clay pot# or like the great sun that shines
everyhere and a small lamp shining in a room# or like the ind that
blos through the sky and the breath in a single body

S'( Pa'amatma)&anda'*ha
Volume ,(-e
Anuccheda $1
Text 1
yasmat vikarah khyayamano Rpi pratyag-atmanam antara na nirupyo
Rsty anur api" tasmat sarva-cabda-vacyo Rpi sa eveti sa- drstantam aha
yasmat - brcause; vikarah khyayamano Rpi pratyag-atmanam antara
na nirupyo Rsty anur api - Srimad-Bhagavatam/0"@"0I; tasmat -
therefore; sarva-sabda-vacyah - to be said by all ords; api - also; sa -
that; eva - indeed; iti - thus; sa - ith; drstantam - an e+ample; aha -
said"
In Srimad-Bhagavatam -/0"@"0I2 it is said3
SIt cannot be said that anything# even the smallest particle# e+ists
that as not manifested from the Supreme &ersonality of Godhead" if
something ere manifested not from him# then that something ould
be 7is spiritual eBual" It ould be just like 7im"S
,his mean that all ords ultimately refer to the Supreme &ersonality
of Godhead" ,o e+plain this truth the folloing e+ample is given in
Srimad-Bhagavatam -/0"@"1/23
Text 2
yatha hiranyam bahudha pratiyate
nrbhih kriyabhir vyavahara-vartmasu evam vacobhir bhagavan
adhoksajo
vyakhyayate laukika-vaidikair janaih
yatha - as; hiranyam - god; bahudha - in many ays; pratiyate - is
knon; nrbhih - by people; kriyabhih - by deeds; vyavahara-vartmasu -
on the pasths of actions; evam - thus; vacobhih - by ords; bhagavan
- th@e Supreme &ersonality of Godhead; adhoksajah - ho is beyond
thematerial senses; vyakhyayate - is called; laukika - ordinary;
vaidikaih - and %edic; janaih - by people"
S(s gold is called by different names hen it is fashioned into
different objects# so the Supreme &ersonality of Godhead is called# in
the %edas and in ordinary speech# by many different names"S
Text
kriyabhis tat-tad-racana-bhedair bahudha kataka-kundaladi- rupena
yatha svarnam eva racobhis tat-tan-namabhih pratiyate" tatha lauka-
vaidikaih sarvair eva racobhir bhagavan eva vyakhyayate"
kriyabhih - by actrions; tat-tad-racana-bhedaih - by different kinds of
creation; bahudha - in many ays; kataka- kundaladi - beginning ith
belts and earrings; rupena - ith the forms; yatha - as; svarnam - gold;
eva - indeed; racobhih - by creation; tat- tan-namabhih - by various
names; pratiyate - is knon; tatha - so; lauka-vaidikaih - ordinary and
%edic; sarvaih - all; eva - indeed; racobhih - by creations; bhagavan -
the Supreme &ersonality of Godhead; eva - indeed; vyakhyayate - is
called"
,his verse means3 S(s gold# hen fashioned into belts# earrings# and
other ornaments# is called by different names# so the Supreme
&ersonality of Godhead is called by different names in the %edas and
in ordinary speech"S
Text !
tad uktam sarva-namabhidheyac ca sarva-vededitac ca sah iti skande"
tat - that; uktam - said; sarva-namabhidheyah - called by all names;
ca - and; sarva-veda - by all the %edas; iditah - orshiped; ca - Band;
sah - 7e; iti - thus; skande - in ths Skanda &urana"
,his is also described by the folloing ords of the Skanda &urana3
S:very ord that e+ists may be used as a name for the Supreme
&ersonality of Godhead# ho is orshiped by all the %edas"S
Anuccheda $2
Text 1
tad evam jagatah paramatma-svabhavika-saktimayatvam uktva
tena ca jiva-kartrkena jnanena tan-nacanacamarthyam vyajya
moksartham tad-adhyasa-parityagam upadestum paramatma- sakti-
mayasyapi tasyopadhy-adhyasatmakasyahagkarasya jiva- svarupa-
prakacavarakatva-rupam dosam sa-drstantam upapadayati
tat - that; evam - thus; jagatah - of the universe; paramatma-
svabhavika-saktimayatvam - the stat eof being a potency of the p;
uktva - saying; tena - by that; ca - and; jiva-kartrkena - as thecreator
of the individual souls; jnanena - by knoledge; tan-
nacanacamarthyam - able to destroy that; vyajya - manifesting;
moksartham - for the purpose of liberation; tad-adhyasa-parityagam -
abandoning the home; upadestum - to teach; paramatma - of the
Supreme &ersonality of Godhead; sakti-mayasya - consisting of the
potency; api - also; tasya - of that; upadhi - body; adhyasa - home;
atmakasya - consisting of; ahagkarasya - of flase ego; jiva - of the
individual spirit soul; svarupa - on form; prakaca - manifestation;
avarakatva - covering; rupam - form; dosam - fault; sa-drstantam -
ith an e+ample; upapadayati - teaches"
In this ay it has been e+plained that the material orld is a potency
of the Supreme &ersonality of Godhead" Merely by attaining
transcendental knoledge# the individual soul cannot attain liberation
from the material orld# for even then he remains covered by the
)ordRs potency of false-ego" (n e+ample is given to e+plain this in the
folloing ords of Srimad-Bhagavatam -/0"@"1023
Text 2
yatha ghano Rrka-prabhavo Rrka-darcito
hy arkamca-bhutasya ca caksusas tamah evam tv aham brahma-
gunas tad-iksito
brahmamcakasyatmana atma-bandhanah
yatha - as; ghanah - cloud; arka-prabhavah - manifested from the
sun; arka-darcitah - visible by the sun; hi - indeed; arkamca-bhutasya -
a part and parcel of the sun; ca - and; caksusah - of the eyes; tamah -
darkness; evam - thusd; tv - indeed; aham - false ego; brahma-gunah -
a Buality of the Supreme &ersonality of Godhead; tad-iksitah - visibly
because of 7im; brahmamcakasya - a part and parcel of the Supreme
&ersonality of Godhead; atmanah - of the soul; atma- bandhanah -
bondage"
S(lthough a cloud is a product of the sun and is also made visible by
the sun# it nevertheless creates darkness for the vieing eye# hich is
another partial e+pansion of the sun" Similarly# material false ego# a
particular product of the (bsolute ,ruth made visible by the (bsolute
,ruth# obstructs the individual soul# another partial e+pansion of the
(bsolute ,ruth# from reali9ing the (bsolute ,ruth"S666
Text
arka-racmaya eva megha-rupena parinata varsanti
arka-racmayah - rays of the sun; eva - indeed; megha-rupena - in
the form of clouds; parinata - transformed; varsanti - shoer rains"
Indeed# the sunRs rays become transformed into clouds# and as clouds
they shoer rains" ,his is described in the folloing ords of the
scriptures3
Text !
agnau prastahutih samyag
adityam upatisthate adityaj jayate vrstir
vrster annam tatah prajah iti vacanat"
agnau - in fire; prastahutih - offered oblations; samyag - properly;
adityam - the sun; upatisthate - orships; adityaj - from the sun;
jayate - is born; vrstih - rain; vrsteh - from rain; annam - food; tatah -
from that; prajah - the people; iti - thus; vacanat - from the ords"
SBy offering oblations in the fire# one orships the sun-god# for from
the sun come rains# from rains come food# and by food the people are
nourished"S
Text 5
ayam arthah" yatharka-prabhavo Rrkenaiva darcitah prakacitac ca
ghano nivido megho Rrkamca-bhutasya caksusas tamo divi bhumau ca
mahandhakara-rupo bhavati" evam aham prakrtahagkaro brahma-
gunah paramatma-sakti-karya-bhutas tad- iksitas tenaiva
paramatmana prakacitac ca" brahmamcakasya tatastha-sakti-rupatvat
paramatmano yo hinamcas tasyatmano jivasyatma-bandhanah
svarupa-prakacavarako bhavati"
ayam - this; arthah - the meaning; yatha - as; arka-prabhavah - born
from the sun; arkena - by the sun; eva - indeed; darcitah - revealed;
prakacitah - manifested; ca - and; ghanah - cloud; nividah - thick;
meghah - cloud; arkamca-bhutasya - a part and parcel of the sun;
caksusah - of the eye; tamah - darkness; divi - in the sky; bhumau - on
the gorund; ca - and; mahandhakara-rupah - great darkness; bhavati -
is; evam - thus; aham - false ego; prakrta - material; ahagkarah - ego;
brahma- gunah - the Buality fo the Supreme &ersonality of Godhead;
paramatma-sakti-karya-bhutah - created by a potency of tyhe Supreme
&ersonality of Godhead; tad-iksitah - seen; tena - by that; eva -
indeed; paramatmana - of the Supreme &ersonality of Godhead;
prakacitah - manifested; ca - and; brahmamcakasya - of a part and
parcelk of the Supreme &ersonality of Godhead; tatastha-sakti-
rupatvat - because of being the marginal pote cy; paramatmanah - of
the Supreme &ersonality of Godhead; yah - ho; hinamcah - a small
part; tasya - of him; atmanah - the soul; jivasyatma-bandhanah - the
bondage of the individual spirit soul; svarupa - on form; prakaca -
manifestation; avarakah - concealing; bhavati - is"
,his is the meaning3 ,he ords Syatharka-prabhavahS mean
Smanifested from the sunS# SghanahS means Sthick cloudsS# Sarkamca-
bhutasya caksusas tamahS means Sdarkness that obscures the vision
of the eye# hich is a partial e+pansion of the sun# on the ground and
in the skyS# Sevam ahamS means Smaterial false egoS# Sbrahma-
gunahS means Smanifested from a potency of the Supreme &ersonality
of GodheadS# SiksitahS means Smanifested from the Supreme
&ersonality of GodheadS# SbrahmamcakasyaS means Sthe marginal
potency# hich is a tiny part-and-parcel of the Supreme &ersonality of
GodheadS# and Satmana atma-bandhanahS means Shich covers the
real identity of the individual spirit soulS"
Anuccheda $
Text 1
sa cadhyasa-parityagah svato na bhavati" kintu paramatma-
jijGasaya tat-prabhavenaiveti vaktum purvavad eva drstanta-paripatim
aha
sa - that; ca - and; adhyasa - home; parityagah - leaving; svatah -
personally; na - not; bhavati - is; kintu - hoever; paramatma - of the
Supreme &ersonality of Godhead; jijGasaya - by knoledge; tat-
prabhavena - produced from that; eva - indeed; iti - thus; vaktum - to
say; purvavat - as before; eva - indeed; drstanta - e+ample; paripatim
- method; aha - said"
By his on poer# the individual spirit soul cannot become free of his
entanglement in the material orld" 7oever# hen a soul becomes
eager to kno the truth of the Supreme )ord# the )ord 7imself frees
the soul from material bondage" ,his is described in the folloing
e+ample -Srimad-Bhagavatam /0"@"1123
Text 2
ghano yadarka-prabhavo vidiryate
caksuh svarupam ravim iksate tada yada hy ahagkara upadhir atmano
jijGasaya nacyati tarhy anusmaret
ghanah - cloud; yada - hen; arka-prabhavah - born from the sun;
vidiryate - is torn apart; caksuh - eye; svarupam - on form; ravim -
sun; iksate - sees; tada - then; yada - hen; hi - indeed; ahagkara -
false ego; upadhih - material desitgnation; atmanah - of the soul;
jijasaya - ith eagerness to kno; nacyati - perishes; tarhi - then;
anusmaret - he remembers"
S>hen the cloud originally produced from the sun is torn apart# the
eye can see the actual form of the sun" Similarly# hen the spirit soul
destroys his material covering of false ego by inBuiring into the
transcendental science# he regains his spiritual aareness"S666
Text
ghano yadarka-prabhavo vidiryate iti drstantamce tad- vidaranasya na
caksuh-sakti-sadhyatvam" kintu surya-prabhava- sadhyatvam iti
vyaktam" anena darstantike Rpy atmanah paramatmano jijGasaya
jatena tat-prasadenahagkaro nacyati palayata ity atramce purusa-
jnana-sadhyatvam ahagkara-nacasya khanditam" ato vivarta-vado
nabhyupagatah"
ghanah - cloud; yada - hen; arka-prabhavah - born from the sun;
vidiryate - is broken; iti - thusd; drstantamce - in part of the e+ample;
tad-vidaranasya - of the braking of it; na - bot; caksuh-sakti-
sadhyatvam - in the poer of the eyes; kintu - hoever; surya-
prabhava - in ther poer of the sun; sadhyatvam - ability; iti - thus;
vyaktam - manifested; anena - by this; darstantike - in the e+ample;
api - also; atmanah - of the self; paramatmanah - of the Supreme
&ersonality of Godhead; jijGasaya - by the desire to kno; jatena -
born; tat-prasadena - by 7is mercy; ahagkarah - false ego; nacyati -
perishes; palayata - flees; iti - thus; atra - here; amce - in the part;
purusa-jnana-sadhyatvam - attainable by knoledge of the Supreme
&ersonality of Godhead; ahagkara- nacasya - destruction of the false
ego; khanditam - broken; atah - then; vivarta-vadah - the theory of
transformation; na - not; abhyupagatah - supported"
In the e+ample given here ith the ords Sghano yadarka-prabhavo
vidiryateS it is seen that the eyes themselves are poerless to dispel
the clouds" Cnly the sun has that poer" In the second part of the
e+ample the ord SatmanahS means Sof the Supreme &ersonality of
GodheadS# jijnasayaS means Shen the desire to kno is aroused# then
the Supreme )ord gives 7is mercyS# and ahagkaro nacyatiS means
Sthen the false ego fleesS" ,his means that the false ego perishes
hen one understands the Supreme &ersonality of Godhead" ,he
impersonalistsR theory of transformation is clearly not supported by
this e+planation"
Text !
atra copadhir iti vicesanena svarupa-bhutahagkaras tv anya eveti
spasti-bhutam" evam yatha drstante ghanamaya-
mahandhakaravaranabhavat tat-prabhavena yogyata-labhac ca caksuh
kartr-bhutam svarupam karma-bhutam iksate" sva-svarupa-prakacam
astitvena janati" sva-sakti-prakatyam labhata ity arthah"
atra - here; ca - and; upadhih - material designation; iti - thus;
vicesanena - by the adjective; svarupa-bhuta - personal; ahagkarah -
false ego; tv - indeed; anya - another; eva - indeed; iti - thus; spasti-
bhutam - made clear; evam - thus; yatha - as; drstante - in the
e+Bample; ghanamaya - made of clouds; mahandhakara - darkness;
avarana - covering; abhavat - because of the absence; tat- prabhavena
- born from that; yogyata - suitability; labhac - because of the
attainment; ca - and; caksuh - eyes; kartr-bhutam - manifested as the
doer; svarupam - on form; karma-bhutam - manifested as the deed;
iksate - sees; sva-svarupa-prakacam - manifested as the original form;
astitvena - by the e+istence; janati - knos; sva-sakti- prakatyam -
manifestation of 7is on potency; labhata - attains; iti - thus; arthah -
the meaning"
7ere the ords Sca upadhihS mean Sthe false ego covering the
individual spirit soulS" ,his e+ample e+plains that hen the darkness
of the clouds is removed# then the eyes -caksuh2 can see -iksate2 the
original form -svarupam2 of the soul" By thus seeing the original form
of the soul# one understands the true nature of the soul" In this ay
the soulRs original poer is again openly manifested" ,hat is the
meaning"
Text 5
kadacit tad-iksanonmukhah san ravim ceksate" tatha darstantike Rpy
anusmaret" smartum anusandhatum yogyo bhavati" atmanam
paramatmanam ceti cesah"
kadacit - sometime; tad-iksanonmukhah - eager to see; san - being
so; ravim - the sun; ca - also; iksate - sees; tatha - so; darstantike - in
the e+ample; api - also; anusmaret - remembers; smartum - to
remember; anusandhatum - to seek; yogyah - appropriate; bhavati -
is; atmanam - atmanam; paramatmanam - the Supreme &ersonality of
Godhead; ca - and; iti - thus; cesah - the remainder"
Sometimes a person is so eager to see the sun that he sees the sun
in his memory" ,hus# in the second part of this e+ample the ord
SanusmaretS -he remembers2 means Sseeing 7im in his memory# a
person searches for the Supreme &ersonality of GodheadS"
Anuccheda $!
Text 1
nigamayati yadaivam etena viveka-hetina
maya-mayahagkaranatma-bandhanam chittvacyutatmanubhavo
Rvatisthate
tam ahur atyantikam agga samplavam
nigamayati - the scriptures declare; yada - hen; evam - thus; etena
- by this; viveka-hetina - ith dissrimination; maya - of illusion; maya -
consisting; ahagkarana - false ego; atma - of the soul; bandhanam -
bondage; chittva - cutting; acyuta - of the infallible Supreme
&ersonality of Godhead; atma - self; anubhavah - perception;
avatisthate - remains; tam - that; ahuh - say; atyantikam - great; agga
- C dear one; samplavam - devastation"
Seeing the Supreme &ersonality of Godhead and attaining liberation
from the material orld are also described in these ords -Srimad-
Bhagavatam //"@"1@23
SBy cutting the soulRs bonds of false ego ith the sord of
intelligence# one can at last see the infallible Supreme &ersonality of
Godhead" ,he sages say this vision is final liberation"S
Text 2
etena purvokta-viveka-castrena maya-mayeti vicesanam svarupa-
bhutahagkarasya vyavacchedartham" avatisthate sva-
svarupenavasthito bhavati" na kevalam etavad eva"
acyutatmanubhavah" acyute Rcyuta-namny atmani paramatmany
anubhavo yasya tatha-bhuta eva sann avatisthate" sri-sukah""
etena - by this; purvokta - previously said; viveka - intelligence;
castrena - ith ther eapon; maya- maya - consisting of maya; iti -
thus; vicesanam - modifying; svarupa- bhuta - personal; ahagkarasya -
of false ego; vyavaccheda - cutting; artham - for the purpose;
avatisthate - stays; sva-svarupena - ith oneRs original form;
avasthitah - situated; bhavati - is; na - not; kevalam - only; etavat -
like that; eva - indeed; acyuta - of the infallible Supreme &ersonality of
Godhead; atma - self; anubhavah - perception; acyute - infalluble;
acyuta-namni - the name (cyuta; atmani - in the atma; paramatmani -
in the Supersoul; anubhavah - perception; yasya - of hom; tatha-
bhuta - int hat ay; eva - indeed; sann - being so; avatisthate - stays;
sri-sukah - Sri Sukadeva Gosvami"
7ere the ord SetenaS -by this2 refers to the previously mentioned
sord# and SmayamayaS is an adjective modifying SahagkaranaSS" ,he
sord is meant for cutting the false ego" S(vatisthateS means situated
in his original formS" ,hat is not all" ,here is also
SacyutatmanubhavahS -direct perception of the Supreme &ersonality
of Godhead2" 7ere SacyutaS is a name of the Supreme )ord and
SatmaS means Sthe SupersoulS" ,his verse as spoken by Srila
Sukadeva Gosvami"
Anuccheda $5
Text 1
atrayam apy ekesam paksah" paramecvarasya sakti-dvayam asti"
svarupakhya mayakhya ceti" purvaya svarupa-vaibhava- prakacanam"
aparaya tv indrajalavattayaiva mohitebhyo jivebhyo visva-srsty-adi-
darcanam"
atra - here; ayam - this; api - also; ekesam - of some; paksah - the
opinion; paramecvarasya - of the Supreme &ersonality of Godhead;
sakti-dvayam - to potencies; asti - is; svarupakhya - called personal;
mayakhya - called maya; ca - and; iti - thus purvaya - by the former;
svarupa - personal; vaibhava - poer and opulence; prakacanam -
manifestation; aparaya - by the latter; tv - but; indrajalavattaya - like a
mirage; eva - indeed; mohitebhyah - for the beildered; jivebhyah -
souls; visva - of the material orld; srsti - creation; adi - beginning;
darcanam - sight"
Some philosophers assert that the Supreme )ord has to potencies3
/" 7is personal# internal potency# and 0" 7is maya potency" ,he former
manifests the )ordRs glory and opulence# and the latter creates#
maintains# and destroys the material orld# hich is like a mirage to
sho the beildered conditioned souls"
Text 2
drcyate caikasya nana-vidyavatah kasyapi tatha vyavaharah" na
caivam advaita-vadinam ivedam apatitam" satyenaiva kartra satyam
eva drastaram prati satyayaiva taya saktya vastunah sphoranat loke
Rpi tathaiva drcyata iti bhavatv apidam nama"
drcyate - is seen; ca - also; ekasya - of one; nana- vidyavatah -
because of various kinds of knoledge; kasyapi - of someone; tatha -
then; vyavaharah - action; na - not; ca - also; evam - thus; advaita-
vadinam - of the monists; iva - like; idam - - this; apatitam - attained;
satyena - by the truth; eva - certainly; kartra - by the doer; satyam -
truth; eva - indeed; drastaram - to the seer; prati - to; satyaya - true;
eva - indeed; taya - by that; saktya - potency; vastunah - in truth;
sphoranat - from the manifestation; loke - in the orld; api - also; tatha
- so; eva - indeed; drcyata - is seen; iti - thus; bhavatv - may be; api -
also; idam - this; nama - indeed"
It is the vie of one group of philosophers that even material
activities are ultimately real" ,he idea of the impersonalists" In truth
the doer in the material orld is real# the seer is real# and the )ordRs
potency by hich all this is manifested in the material orld is also
real"
Text
yatah satyam na satyam nah krsna-
padabjamodam antara jagat satyam asatyam va
ko Ryam tasmin duragrahah
yatah - from hcih; satyam - real; na - not; satyam - real; nah - of us;
krsna - of )ord 5rsna; pada - feet; abja - lotus; amodam - fragrance;
antara - ithout; jagat - tbe material orld; satyam - real; asatyam -
ureal; va - or; kah - hat=; ayam - this; tasmin - in this; duragrahah -
foolishly obstinate"
,his affirmed by the folloing ords of the scriptures3
S>ho is such a fool that he astes his time thinking3 TIs the
fragrance of )ord 5rsnaRs lotus feet real or unreal= Is the material
orld real or unreal=R S
Text !
tad etan-mate sata idam utthitam ity adi vakyani prayo yatha-tika-
vyakhyanam eva jGeyani" kvacit tat- krtanumanadau bheda-
matrasyasattve prasakte vaikunthadinam api tathatva-prasaktis tan-
mate syad ity atra tu tesam ayam abhiprayah" vayam hi yal-loka-
pratyaksadi-siddham vastu" tad eva tat-siddha-vastv antara-
drstantena tad-dharmakam sadhayamah"
tat - that; etan-mate - in this vie; sata idam utthitam ity adi vakyani
- Srimad-Bhagavatam /H"D;"1?; prayah - mostly; yatha-tika-
vyakhyanam - according to the e+planation in the commentary; eva -
indeed; jGeyani - to be understood; kvacit - somehere; tat-
krtanumanadau - beginning ith that inference; bheda-matrasya - of
the difference; asattve - in the non-e+istence; prasakte - attached;
vaikunthadinam - beginning ith the spiritual orld; api - also;
tathatva - being like that; prasaktih - attachment; tan-mate - in that
vie; syat - is; iti - thus; atra - here; tu - but; tesam - of them; ayam -
this; abhiprayah - meaning; vayam - e; hi - indeed; yal-loka - of thsoe
poeple; pratyaksa - direct perceotion; adi - beginning; siddham -
proved; vastu - thing; tat - that; eva - indeed; tat - that; siddha -
proved; vastv - thing; antara-drstantena - ith another e+ample; tad-
dharmakam - the natur eof that; sadhayamah - e attempt"
,his is also e+plained in Srila Sridhara SvamiRs commentary on
Srimad-Bhagavatam /H"D;"1?" Some thinks claim that not only is the
material orld is unreal# but even the spiritual orld of %aikuntha is
also unreal" >e# hoever# affirm that the spiritual orld and the
visible material orld are both real" )ater e ill give an e+ample to
demonstrate this"
Text 5
yat tu tad asiddham sastra-vidvad-anubhavaika-gamya- tadrcatvam tat
punas tad drstanta-parardhadinapy anyatha-kartum na cakyata eveti"
tatha jivecvarabheda-sthapana ca cid-rupata- matra eveti" atha
svabhavika-maya-saktya paramecvaro visva- srsty-adikam karoti" jiva
eva tatra muhyatity uktam" tatra sandeham pracnottarabhyam
pariharaty astabhih
yat - hat; tu - indeed; tat - that; asiddham - unrpoved; sastra-
vidvat - like one ho knos the scriptures; anubhava - direct
perception; eka - one; gamya - to be attained; tadrcatvam - being like
that; tat - that; punah - again; tat - that; drstanta - e+ample; parardha
- parardha; adina - beginning ith; api - also; anyatha-kartum - to
make otherise; na - not; sakyata - is able; eva - indeed; iti - thus;
tatha - so; jiva - of the individual spirit soul; icvara - of the Supreme
&ersonality of Godhead; abheda - non-difference; sthapana - proving;
ca - also; cid- rupata - spiritual nature; matrah - only; eva - indeed; iti -
thus; atha - no; svabhavika-maya- saktya - by the internal potency
and the maya potency; paramecvarah - in the Supreme &ersonality of
Godhead; visva - of the material orld; srsti - creation; adikam -
beginning; karoti - does; jiva - the individual spirit soul; eva - indeed;
tatra - there; muhyati - is beildered; iti - thus; uktam - said; tatra -
there; sandeham - doubt; pracnottarabhyam - ith Buestion and
anser; pariharati - removes; astabhih - ith eight verses"
even if they give many millions of e+amples# the most learned
impersonalists still cannot prove their theory# or make the truth
anything other than it is" ,he truth is that the Supreme &ersonality of
Godhead and the individual spirit souls are one only in the sense that
they are all spiritual in nature" Ctherise# they are different" Eor
e+ample the Supreme &ersonality of Godhead creates the material
orld# and the individual spirit souls residing in the material orld are
beildered" (ny doubts about the truth that the Supreme &ersonality
of Godhead and the individual spirit souls are different ill be
removed by the Buestions and ansers in the folloing eight verses of
Srimad-Bhagavatam -1";"0-I2 Buoted and e+plained in this and the
folloing anucchedas" ,he first of these verses is given here -Srimad-
Bhagavatam 1";"023
Text "
sri-vidura uvaca brahman katham bhagavatas
cin-matrasyavikarinah lilaya capi yujyeran
nirgunasya gunah kriyah
sri-vidura uvaca - %udra said; brahman - C brahmana; katham - ho=;
bhagavatah - of the &ersonality of Godhead; cin-matrasya - of the
complete spiritual hole; avikarinah - of the unchangeable; lilaya - by
7is pastime; ca - either; api - even though it is so; yujyeran - take
place; nirgunasya - ho is ithout the modes of nature; gunah -
modes of nature; kriyah - activities"
Sri %idura said3 C great brahmana# since the Supreme &ersonality of
Godhead is the complete spiritual hole and is unchangeable# ho is
7e connected ith the material modes of nature and their activities= If
this is 7is pastime# ho do the activities of the unchangeable take
place and e+hibit Bualities ithout the modes of nature=S6
Text #
he brahman cin-matrasya cin-matra-svarupasya svatah svarupa-
saktya bhagavatah sri-vaikunthadi-gata-tadrcaicvaryadi-yuktasya ata
eva nirgunasya prakrta-gunasprstasyata eva cavikarinas tadrk-
svarupa-sakti-vilasa-bhutanam kriyanam anantanam api
sadaditvatvarananta-vidha-prakace tasminn ity asiddhatvat tat-tat-
kriyavirbhava-kartus tasyavasthantara-praptatvabhavat prakrta-kartur
iva na vikarapattir iti"
he - C; brahman - brhmana; cin-matrasya - spiritual; cin-matra-
svarupasya - hose form is spiritual; svatah - personally; svarupa-
saktya - by 7is personal potency; bhagavatah - of the Supreme
&ersonality of Godhead; sri-vaikunthadi - beginning ith Sri %aikuntha;
gata - attained; tadrca - like that; aicvarya - opulences; adi -
beginning; yuktasya - endoed; ata eva - therefore; nirgunasya -
ithout material modes; prakrta-guna - the material modes;
asprstasya - untouched; ata eva - therefore; ca - also; avikarinah -
unchangeable; tadrk - like this; svarupa - personal; sakti - potency;
vilasa - pastimes; bhutanam - manifested; kriyanam - activities;
anantanam - limitless; api - even; sadoditvara - Buick manifestation;
ananta-vidha - limitless; prakace - manifestation; tasminn - in that; iti -
thus; asiddhatvat - because of being unproved; tat-tat-kriya - of
various activities; avirbhava - manifestation; kartuh - doing; tasya - of
that; avastha - situation; antara - another; praptatva - atainment;
abhavat - because of the absence; prakrta - material; kartuh - of the
creator; iva - like; na - not; vikarapattih - possessing transformations;
iti - thus"
7ere the ord SbrahmnaS means SC brahmanaS# Scin-matrasyaS
means Shose form is spiritualS# SbhagavatahS means Shose poers
and opulences are manifested by 7is on internal potency in the
spiritual orld of %aikuntha and in other placesS# SnirgunasyaS means
ho is not touched by the material modes of natureS# and ca
avikarinahS means Shose limitless forms# potencies# and pastimes
are not subject to material changes# like those of the residents of the
material orldS"
Text $
nirvikarasya ca katham sattvadayah prakrta-gunah" katham va tad-
asagga-hetukah sthity-adayah kriyac ca yujyeran" tatac ca cin-matra-
vastu-virodhad eva te ca tac ca n ayujyante" bhagavattve tu svaira-
cestayapi na yujyerann ity aha lilaya vapiti"
nirvikarasya - changeless; ca - and; katham - ho=; sattvadayah -
beginning ith goodness; prakrta-gunah - masterial modes; katham -
ho=; va - or; tad-asagga-hetukah - the reason for non- contact; sthity-
adayah - beginning ith maintenace; kriyah - actions; ca - and;
yujyeran - tahe place; tatah - then; ca - and; cin- matra - spiritual;
vastu - substance; virodhat - because of contradiction; eva - indeed; te
- they; ca - and; tah - they; ca - and; na - not; yujyante - take place;"
bhagavattve - in thes status of the Supreme &ersonality of Godhead;
tu - but; svaira-cestaya - ith independent activities; api - even; na -
not; yujyerann - take place; iti - thus; aha - said; lilaya - ith pastimes
va - or; api - also; iti - thus"
7ere the Buestion is asked3 S7o is it possible that the )ord# ho is
not subject to material changes# has some connection ith the
material modes of nature# hich begin ith goodness=S ,hen this
Buestion is asked3 SIf the Supreme )ord has no contact ith the
material modes# then ho is the material universe created#
maintained# and destroyed=S Because the Supreme &ersonality of
Godhead is spiritual in nature# it cannot be said that 7e is in contact
ith the material modes# for that contact ould contradict 7is
spirituality" Still# the material modes have no poer to act
independently# ithout the influence of the Supreme )ord" ,hese
Buestions are ansered here ith the ords Slilaya vapiS -this is 7is
pastime2"
Text %
atravikaritva-nirgunatvabhyam saha cin-matratvam bhagavattvam
cety ubhayam api svi-krtyaiva purva-paksina prstam" tatac ca tasya
cin-matrasvarupasya bhavatu bhagavattvam" tatrasmakam na
sandehah" kintu tasya katham itara-gunadi- svikaro yujyata ity eva
prcchata iti vakyarthah"
atra - here; avikaritva - the state of being changeless; nirgunatva -
the state of being beyond the touch of the material modes; abhyam -
ith both; saha - ith; cin-matratvam - spirituality; bhagavattvam -
the status of the Supreme &ersonality of Godhead; ca - and; iti - thus;
ubhayam - both; api - also; svi-krtya - accepting; eva - indeed; purva-
paksina - by the opponent; prstam - asked; tatah - then; ca - also;
tasya - of 7im; cin-matra - spiritual; svarupasya - nature; bhavatu -
may be; bhagavattvam - the status of the Supreme &ersonality of
Godhead; tatra - there; asmakam - of us; na - not; sandehah - doubt;
kintu - hoever; tasya - of that; katham - ho=; itara-gunadi -
beginnign eith other modes; svikarah - acceptance; yujyata - is; iti -
thus; eva - indeed; prcchata - askign; iti - thus; vakya - of the ords;
arthah - the meaning"
7ere the person asking the Buestion accepts the truth that the
Supreme &ersonality of Godhead is spiritual in nature# is free of
material change# and is not touched by the material modes of nature"
7ere he says# S>e have no doubt that the Supreme &ersonality of
Godhead is spiritual and has a spiritual form" Still# ho is it that 7e has
some contact ith the modes of material nature=S ,hat is the meaning
of his Buestion"
Anuccheda $"
Text 1
tatac cin-matratve bhagavattve ca tasya tuccha gunah kriyac ca na
sambhavanty eveti dvi-guni-bhuyaiva pracnah" kim carbhakaval lilapi
na yujyate vaisamyad ity aha
tatah - then; cin-matratve - spiritual; bhagavattve - in the Supreme
&ersonality of Godhead; ca - and; tasya - of 7im; tuccha - insignificant;
gunah - material modes; kriyah - activities; ca - also; na - not;
sambhavanti - are possible; eva - indeedR iti - thus; dvi-guni-bhuya -
becoming doubled; eva - indeed; pracnah - Buestion; kim ca -
furtherore; arbhakavat - like a child; lila - pastimes; api - also; na - not;
yujyate - is endgaged; vaisamyat - because of being inappropriate; iti -
thus; aha - said"
Because 7e is perfectly spiritual# the Supreme &ersonality of Godhead
does not engage in ordinary insignificant material activities that are
impelled by the modes of nature" ,his truth is repeated again in the
folloing Buestion# hich asserts that it is illogical to assume that the
Supreme )ord ould play in the same ay an ordinary material child
ould play -Srimad-Bhagavatam 1";"123
Text 2
kridayam udyamo Rrbhasya
kamac cakridisanyatah svatas trptasya ca katham
nivrttasya sadanyatah
kridayam - in the matter of playing; udyamah - enthusiasm; arbhasya
- of the boys; kamah - desire; cakridisa - illingness to play; anyatah -
ith other boys; svatas-trptasya - for one ho is self satisfied; ca -
also; katham - hat for=; nivrttasya - one ho is detached; sada - at
all times; anyatah - otherise"
SBoys are enthusiastic to play ith other boys or ith various
diversions because they are encouraged by desire" But there is no
possibility of such desire for the )ord because 7e is self-satisfied and
detached from everything at all times"S6
Text
udyamayati pravartayatity udyamah" arbhakasya kridayam pravrtti-
hetuh kamo Rsti" anyatas tu vastv-antarena balantara- pravartanena va
tasya krideccha bhavati" bhagavatas tu svatah svenatmana svarupa-
vaibhavena ca trptasya ata evanyatah sada nivrttasya ca katham
anyato jivaj jagatac ca nimittat cikridiseti"
udyamayati - is enthusiastic; pravartayati - impells; iti - thus;
udyamah - enthusiasm; arbhakasya - of a boy; kridayam - in playing;
pravrtti-hetuh - the cause of action; kamah - desire; asti - is; anyatah -
others; tu - but; vastv-antarena - another thing; balantara - other
boys; pravartanena - by the cause; va - or; tasya - of him; krideccha -
the desire to play; bhavati - is; bhagavatah - of the Supreme
&ersonality of Godhead; tu - but; svatah - self; svenatmana - by
7imself; svarupa-vaibhavena - by 7is on potencies; ca - also;
trptasya - satisfied; ata eva - therefore; anyatah - other; sada - alays;
nivrttasya - detached; ca - and; katham - ho=; anyatah - others; jivaj
- individual spirit souls; jagatah - of the material orld; ca - and;
nimittat - from the cause; cikridisa - the desire to play; iti - thus"
7ere the ord SudyamahS means Shat impels one to actS" 7ere it is
said that desire -kamah2 is the cause of boysR playing -arbhakasya
kridayam2" S(nyatahS means either Sother thingsS or Sother boysS" In
this ay there is a desire to play" ,he verse then says# 7oever# the
Supreme &ersonality of Godhead is already satisfied -trptasya2 ith
7is on -svatah2 glories and opulences and poers# and therefore 7e
is alays detached from all else" 7o -katham2# then# is it possible
that 7e could desire to play -cikridisa2 ith the conditioned souls
residing in the material orld -anyatah2=S
Anuccheda $#
Text 1
na ca tasya te gunas tah kriyac ca na vidyanta ity apalapaniyam"
tatraiva prasiddher ity aha
na - not; ca - and; tasya - of 7im; te - they; gunah - modes of nature;
tah - they; kriyah - activities; ca - and; na - not; vidyanta - are; iti -
thus; apalapaniyam - not to be said; tatra - there; eva - indeed;
prasiddheh - from the proof; iti - thus; aha - said"
In this ay it is affirmed that the Supreme )ord performs no material
activities and is not influenced by the material modes" ,his is also
confirmed by the folloing ords -Srimad-Bhagavatam 1";"@23
Text 2
asraksid bhagavan visvam
guna-mayyatma-mayaya taya samsthapayaty etad
bhuyah pratyapidhasyati
asraksit - caused to create; bhagavan - the Supreme &ersonality of
Godhead; visvam - the universe; guna-mayya - endoed ith three
modes of material nature; atma - self; mayaya - by the potency; taya -
by her; samsthapayati - maintainbs; etat - all these; bhuyah - then
again; pratyapidhasyati - conversely dissolves also"
SBy 7is self-sheltered potency of the three modes of material
nature# the )ord has caused the creation of this universe" By her 7e
maintains the creation and conversely dissolves it# again and again"S6
Text
guna-mayya traigunya-vyaGjinya atmasritaya mayaya samsthapayati
palayati pratyapidhasyati pratilaumyena tirohitam karisyati"
guna-mayya - guna-mayya; traigunya-vyajinya - manifesting the
three modes; atmasritaya - taking shelter of the Self; mayaya - by the
maya potency; samsthapayati - establishes; palayati - protects;
pratyapidhasyati - dissovles; pratilaumyena - ith dissolution;
tirohitam - dissoulution; karisyati - ill do"
7ere the ord Sguna-mayyaS means consisting of the three modesS#
Satma-mayayaS means Sby 7is on potencyS# SsamsthapayatiS means
S7e protectsS# and SpratyapidhasyatiS means S7e ill dissolveS"
Anuccheda $$
Text 1
jivasya ca katham maya-mohitatvam ghatetety aksepantaram aha
jivasya - of the individual spirit soul; ca - also; katham - ho=; maya-
mohitatvam - the state of being beildered by the illusoryu potency;
ghateta - occurs; iti - thus; aksepa - hint; antaram - another; aha -
said"
,he Buestion S7o is it possible for the individual soul to be
beildered by the )ordRs illusory potency maya=S is hinted in these
ords -Srimad-Bhagavatam 1";".23
Text 2
decatah kalato yo Rsav
avasthatah svato Rnyatah aviluptavabodhatma
sa yujyetajaya katham
decatah - circumstantial; kalatah - by the influence of time; yah - one
ho; asav - the living entity; avasthatah - by situation; svatah - by
dream; anyatah - by others; avilupta - e+tinct; avabodha -
consciousness; atma - pure self; sa - he; yujyeta - engaged; ajaya -
ith nescience; katham - ho is it so=
S,he pure soul is pure consciousness and is never out of
consciousness# either due to circumstances# time# situations# dreams#
or other causes" 7o# then# does he become engaged in nescience=S
Text
yo Rsau decadibhir aviluptavabodha atma jivah" sa katham
ajayavidyaya yujyeta" tatra deca-vyavadhanato deca-gata-dosato va
caksuh-prakaca iva" kalato vidyud iva" avasthatah smrtir iva" svatah
sukti-rajatam iva" anyato ghatadi-vastv iva na tasyavabodho lupyate"
avyahata-svarupa-bhuta-janacrayatvad evety arthah"
yah - ho; asau - he; decadibhih - beginning ith place;
aviluptavabodha - e+tinct consciousness; atma - atma; jivah -
individual soul; sa - he; katham - ho=; ajaya - ajnaya; avidyayaby
nescience; yujyeta - is engaged; tatra - there; deca-vyavadhanatah -
according to place; deca-gata-dosatah - because of the defect of the
place; va - or; caksuh-prakaca - the mainfestation of the eyes; iva -
like; kalatah - from time; vidyut - lightning; iva - like; avasthatah -
situation; smrtih - memory; iva - like; svatah - personally; sukti-
rajatam - seashell and silver; iva - like; anyatah - another; ghatadi-
vastv - beginning eith clay pots; iva - like; na - not; tasya - of him;
avabodhah - consciousness; lupyate - is interrupted; avyahata-
svarupa-bhuta-jnana-uninterrupted knoledge; acrayatvadbecause of
being the shelter; eva - indeed; iti - thus; arthah - the meaning"
,his verse e+plains that the individual soul -yo Rsau atma2 is never
out of consciousness -aviluptavabodhah2 in any kind of circumstances"
,he Buestion is asked3 S7o -katham2 does he -sah2 become engaged
-yujyeta2 in nescience -ajaya2=S 7ere SdecatahS means because of bad
circumstances# or because of situation not favorable for the eyesS#
SkalatahS means Sbecause of time# hich passes like lightningS#
SavasthatahS means because of the various situations# such as the
condition of the memoryS# SsvatahS means Sbecause of dreams and
illusions# such as the illusion of thinking the glittering on a seashellRs
surface is genuine silverS# and SanyatahS means Sbecause of other
causes# as are seen in the e+ample of the clay pot and other like
e+amplesS" In this ay the individual soulRs consciousness is never
interrupted -aviluptavabodhah2" ,hat is the meaning"
Anuccheda $%
Text 1
tatraiva virodhantaram aha
tatra - there; eva - indeed; virodha - problem; antaram - another;
aha - said"
(nother problem is described in these ords -Srimad- Bhagavatam
1";"?23
Text 2 *haga-an e.a e-a(&a
sarva-ksetresv avasthitah amusya durbhagatvam va
kleco va karmabhih kutah
bhagavan - the Supreme &ersonality of Godhead; eka - alone; eva
esa - all these; sarva - all; ksetresv - in the living entities; avasthitah -
situated; amusya - of the living entities; durbhagatvam - misfortune;
va - either; klecah - miseries; va - or; karmabhih - by activities; kutah -
hat for=
S,he )ord# as the Supersoul# is situated in every living beingRs heart"
>hy then do the living entitiesR activities result in misfortune and
misery=S6
Text
esa eka eva bhagavan paramatmapi sarva-ksetresu sarvasya jivasya
ksetresu dehesv avasthitah" tatra sati katham amusyaiva jivasya
durbhagatvam svarupa-bhuta-jnanadi-lopah karmabhih klesac ca
tasya va kuto nasti" na hy ekasmin jaladau sthitayor vastunoh kasyacit
tat-samsargah kasyacin neti yujyata ity arthah"
esa - 7e; eka - one; eva - indeed; bhagavan - the Supreme &ersonality
of Godhead; paramatma - the Supersoul; api - also; sarva-ksetresu - in
all living entities; sarvasya - of all; jivasya - living entities; ksetresu - in
the fields; dehesv - in the bodies; avasthitah - situated; tatra - there;
sati - being so; katham - ho=; amusya - of him; eva - indeed; jivasya -
the individual spirit soul; durbhagatvam - misfortune; svarupa-bhuta-
jnanadi-lopah - interruption of natural spiritual knoledge; karmabhih
- by activities; klesah - suffering; ca - and; tasya - of him; va - or;
kutah - from here=; na - not; asti - is; na - not; hi - indeed; ekasmin -
in one; jaladau - beginning ith ater; sthitayoh - situated; vastunoh -
of the substance; kasyacit - of something; tat-samsargah - creation of
that; kasyacin - of something; na - not; iti - thus; yujyata - is engaged;
iti - thus; arthah - the meaning"
7ere the ords Sbhagavan eka evaisaS refer to the Supersoul"
SSarva-ksetresv avasthitahS means situated in the material bodies of
all conditioned soulsS" ,he verse then asks3 S>hy -kutah2 then do the
living entitiesR-amusya2 activities -karmabhih2 result in misfortune
-durbhagatvam2 and misery -klecah2=S ,he meaning of this verse is3
S(s to things cannot occupy the same point in space# either in ater
or land# so these to propositions cannot both be true"S
Anuccheda %0
Text 1
atra kevalam cin-matratvam na sambhavatiti bhagavattvam evaggi-
krtya sri-maitreya uvaca
atra - here; kevalam - only; cin-matratvam - spiritual nature; na -
not; sambhavati - is possible; iti - thus; bhagavattvam - the nature of
the Supreme &ersonality of Godhead; eva - indeed; aggi-krtya -
accepting; sri-maitreya - Sri Maitreya; uvaca - said"
,he Supreme &ersonality of Godhead is not only spiritual in nature" 7e
is also the master of all opulences" Sri Maitreya accepts this hen he
says -Srimad-Bhagavatam 1";"I23
Text 2
seyam bhagavato maya
yan nayena virudhyate icvarasya vimuktasya
karpanyam uta bandhanam
sa iyam - such a statement; bhagavatah - of the Supreme &ersonality
of Godhead; maya - illusion; yan - that hich; nayena - by logic;
virudhyate - become contradictory; icvarasya - of the Supreme
&ersonality of Godhead; vimuktasya - of the ever-liberated;
karpanyam - insufficiency; uta - as also# hat to speak of; bandhanam
- bondage"
SAertain conditioned souls put forard the theory that the Supreme
Brahman# or the Supreme &ersonality of Godhead# is overcome by
illusion# or maya# and at the same time they maintain that 7e is
unconditioned" ,his is against all logic"S6
Text
yaya visva-srsty-adikam bhavati" seyam bhagavato Rcintya- svarupa-
sakter mayakhya saktih" yad ya ca nayena tarkena virudhyate"
tarkatitataya seyam apy acintyety arthah"
yaya - by hich; visva-srsty-adikam - beginning ith the creation of
the material universe; bhavati - is; sa iyam - that; bhagavatah - of the
Supreme &ersonality of Godhead; acintya - inconceivable; svarupa -
personal; sakteh - Hof the potency; mayakhya - called maya; saktih -
the potency; yat - hat; ya - hich; ca - and; nayena - by logic;
tarkena - by logic; virudhyate - is contradicted; tarkatitataya - beyond
logic; sa iyam - that; api - also; acintya - inconceivable; iti - thus;
arthah - the meaning"
7ere the ords Sseyam bhagavato mayaS mean the )ordRs potency
that creates# maintains# and destroys the material orlds# a potency
that is called maya and is manifested from the )ordRs inconceivable
internal potencyS" SGan nayena virudhyateS means S,his is against all
logicS" ,he meaning is that the )ordRs inconceivable potency is beyond
ordinary material logic"
Text !
yadyapy evam dvayor apy acintyatvam" tathapi bhagavato mayety
anena vyaktatvat svarupa-sakter antaraggatvad bahiraggaya mayaya
gunaih sattvadibhis tat-karyaih sthapanadi-lilabhic ca nasau sprcyata
ity arthah"
yadyapi - although; evam - thus; dvayoh - of the to; api - even;
acintyatvam - inconceivability; tathapi - still; bhagavatah - of the
Supreme &ersonality of Godhead; maya - maya; iti - thus; anena - by
this; vyaktatvat - because of being manifested; svarupa-sakteh - of the
personal potency; antaraggatvat - because of being internal;
bahiraggaya - e+ternal; mayaya - by maya; gunaih - by the modes;
sattvadibhih - beginning ith goodness; tat-karyaih - by their effects;
sthapanadi-lilabhih - pastimes that begin ith creation; ca - and; na -
not; asau - this; sprcyata - is touched; iti - thus; arthah - the meaning"
(lthough the internal and e+ternal potencies of the )ord are both
inconceivable# for the e+ternal potency maya is itself manifested from
the internal potency# nevertheless the Supreme &ersonality of
Godhead is not touched by mayaRs three material modes# hich begin
ith the mode of goodness# nor is 7e touched by mayaRs pastimes of
creating# maintaining# and destroying the material orlds" ,hat is the
meaning"
Text 5
tatra kevalam cin-matratvam na" tantrena cayam arthah" satyam
paramecvare na te guna na ca tah kriyah" kintu yasyas te gunas tad-
acraya-balaya yaya ca kriyamanam karma tasminn aropyate" seyam
tasya mayakhya bahiragga saktih"
tatra - there; kevalam - only; cin-matratvam - spirit only; na - not;
tantrena - by the arrangement; ca - also; ayam - this; arthah - the
meaning; satyam - reality; paramecvare - in the Supreme &ersonality
of Godhead; na - not; te - the; guna - modes; na - not; ca - and; tah -
the; kriyah - material activities; kintu - hoever; yasyah - of hich; te
- the; gunah - modes; tad-acraya-balaya - by taking shjelter of 7im;
yaya - by huch; ca - and; kriyamanam - acting; karma - action;
tasminn - in that; aropyate - is artifically imposed; sa iyam - this; tasya
- of 7im; mayakhya - called maya; bahiragga - e+ternal; saktih -
potency"
,he Supreme &ersonality of Godhead is not only spirit" 7ere is the
meaning3 'either material activities nor the material modes have any
influence over the Supreme &ersonality of Godhead" 7oever because
mayaRs material modes and material activities ultimately find their
shelter in the Supreme &ersonality of Godhead# it is imagined that
they have influence over 7im" 7ere the ords SseyamS mean Sthe
)ordRs e+ternal potency# hich is called mayaS"
Text "
tad uktam rte Rrtham yat pratiyeta ity adi"
tat - that; uktam - said; rte Rrtham yat pratiyeta ity adi - Srimad-
Bhagavatam 0"I"1@"
,he Supreme )ord describes the illusory potency maya in these
ords of Srimad-Bhagavatam -0"I"1@23
SC Brahma# hatever appears to be of any value# if it is ithout
relation to Me# has no reality" 5no it as My illusory energy# that
reflection hich appears to be in darkness"S6
Text #
tad eva vivrnoti yan nayeneti" yad ity avyayam" yad yaya tad-
asritayapi yena bhagavata saha na virudhyate" yaya bhagavan na
virodha-visayi-kriyata ity arthah"
tat - that; eva - indeed; vivrnoti - reveals; yan - hat; nayena - by
logic; iti - indeed; yat - hat; iti - thus; avyayam - unchanging; yat -
hat; yaya - by hich; tad-asritaya - taking shelter of 7Im; api - also;
yena - by hom; bhagavata - the Supreme &ersonality of Godhead;
saha - ith; na - not; virudhyate - is contradicted; yaya - by hich;
bhagavan - the Supreme &ersonality of Godhead; na - not; virodha-
visayi-kriyata - is contradicted; iti - thus; arthah - the meaning"
,he ords in this verse -Srimad-Bhagavatam 1";"I# hich as
Buoted in te+t 0 of this anuccheda2 may also be divided yan na yena
virudhyateS instead of Syan nayena virudhyateS Interpreted in this ay
the ord SyanS means Sthe maya potency# hich takes shelter of the
Supreme )ordS# SnaS means SnotS# SyenaS means Sby the Supreme
&ersonality of GodheadS# and virudhyateS means Sis contradicted"S
Interpreted in this ay# the ords mean S,his is not against all logicS"
Text $
na hy abhasa-gatena kurvuratvadina calanadina va surya- mandalasya
tat-tad-yogo viroddhum sakyata iti bhavah" etena vaicamya-patac ca
parihrtah"
na - not; hi - indeed; abhasa-gatena - attained the illusion;
kurvuratvadina - beginning ith variety; calanadina - beginning ith
tricks; va - or; surya-mandalasya - of the sun; tat-tad- yogah -
contacting; viroddhum - to contradict; sakyata - is able; iti - thus;
bhavah - the meaning; etena - by this; vaicamya-patah - inconsistency;
ca - and; parihrtah - is removed"
7ere -in Srimad-Bhagavatam 0"I"1@ Buoted in te+t ? of this
anuccheda2 the ord SabhasahS -reflection2 indicates that the rays of
sunlight# even if they create colorful rainbos or beildering mirages#
never contradict or obscure the shining of the sun globe# hich is their
source" ,hus in this interpretation of Srimad-Bhagavatam 1";"I#
Buoted in te+t 0 of this anuccheda2 the idea of a contradiction or of
illogic is denied"
Text %
tad etat sarvam abhipretya seyam bhagavato maya ity anena ittham-
bhuta-guno harih itivat tat-tat-svabhavaiveyam iti dhvanitam"
tat - this; etat - that; sarvam - all; abhipretya - intending; seyam
bhagavato maya ity anena - by Srimad-Bhagavatam 1";"I; ittham-
bhuta-guno harih iti - Srimad-Bhagavatam /";"/H; vat - like; tat-tat-
svabhava - the nature of them; eva - indeed; iyam - this; iti - thus;
dhvanitam - said"
In this ay Srimad-Bhagavatam 1";"I may be interpreted according
to these ords of Srimad-Bhagavatam -/";"/H23
S,he )ord possesses transcendental Bualities and opulences"S
Text 10
tad etad-arthasyanukulo Ryam api cabda-dhvani-lambhito Rrtha-vicesah
sphurati" yatha nayena tarkena virudhyata iti" yat seyam bhagavato
mayeti" yad yaya mayaya yena bhagavata saha na virudhyate" nasau
virodha-visayi-kriyata iti" yad va yena bhagavata na virudhyate" na
sarvatha nirvisayi-kriyata iti ca"
tat - this; etat - that; arthasya - of the meaning; anukulah - favoravle;
ayam - this; api - also; cabda-dhvani- lambhitah - depending on the
sound of the ord; artha - meaning; vicesah - specific; sphurati - is
manifested; yatha - as; nayena - by logic; tarkena - by logic;
virudhyata - is contradicted; iti - thus; yat - hat; sa iyam - this;
bhagavatah - of the Supreme &ersonality of Godhead; maya - maya; iti
- thus; yat - hat; yaya - by hich; mayaya - maya; yena - by hom;
bhagavata - Supreme &ersonality of Godhead; saha - ith; na - not;
virudhyate - is contradicted; na - not; asau - that; virodha- visayi-
kriyata - is in the realm of contradictions; iti - thus; yat - hat; va - or;
yena - by hom; bhagavata - the Supreme &ersonality of Godhead; na
- not; virudhyate - is contradicted; na - not; sarvatha - in all respects;
nirvisayi-kriyata - not in the realm of perception; iti - thus; ca - also"
If these ords are interpreted Snayena virudhyateS# they may mean
Sthe Supreme &ersonality of Godhead cannot be understood by
material logicS" If the ords are interpreted Sna yena virudhyateS they
may mean Sthe Supreme &ersonality of Godhead cannot be
understood by taking shelter of 7is maya potencyS"
Text 11
evam eva sasthe navamadhyaye duravabodha iva tavayam ity-adina
gadyena tasya saguna-kartrtvam virudhya punar atha tatra bhavan iti
gadyenantaryamitaya guna-visarga-patitatvena jiva-vad bhoktrtva-
yogam sambhavya na hi virodha ubhayam ity adi gadyena tatra
tatravitarkya-saktitvam eva ca siddhante yojitam"
evam - thus; eva - indeed; sasthe - in the si+th canto; navamadhyaye
- in the ninth chapter; duravabodha iva tavayam ity-adina - Srimad-
Bhagavatam ?"I"1@; gadyena - in prose; tasya - of 7im; saguna-
kartrtvam - the material doer; virudhya - refuting; punah - again; atha
- then; tatra bhavan iti - Srimad-Bhagavatam ?"I"1.;
gadyenantaryamitaya - prose; guna-visarga-patitatvena - as fallen into
the orld created by the material modes; jiva-vat - like the individual
spirit soul; bhoktrtva-yogam - the enjoyer; sambhavya - creating; na -
not; hi - indeed; virodha - contradiction; ubhayam - both; iti - thus; adi
- beginning; gadyena - prose; tatra - there; tatra - there; avitarkya -
inconceivable; saktitvam - ith the potency; eva - indeed; ca - also;
siddhante - in the conclusion; yojitam - appropriate"
In Srimad-Bhagavatam -?"I"1@2 it is said3
SC )ord# Gou need no support# and although Gou have no material
body# Gou do not need cooperation from us" Since Gou are the cause
of the cosmic manifestation and Gou supply its material ingredients
ithout being transformed# Gou create# maintain# and annihilate this
cosmic manifestation by Gourself" 'evertheless#although Gou appear
engaged in material activity# Gou are transcendental to all material
Bualities" AonseBuently# these transcendental activities of Gours are
e+tremely difficult to understand"S6
In this prose passage of Srimad-Bhagavatam# it is clearly said that
the Supreme &ersonality of Godhead does not perform material
activities impelled by the material modes" In the ne+t passage
-Srimad-Bhagavatam ?"I"1.2 it is said3
S,hese are our inBuiries" ,he ordinary conditioned soul is subject to
the material las# and he thus receives the fruits of his actions" <oes
Gour )ordship # like an ordinary human being# e+ist ithin this material
orld in a body produced by the material modes= <o Gou enjoy or
suffer the good or bad results of actions under the influence of time#
past ork# and so forth= Cr# on the contrary# are Gou present here only
as a neutral itness ho is self-sufficient# free from all material
desires# and alays full of spiritual potency= >e certainly cannot
understand Gour actual position"S6
In this prose passage of Srimad-Bhagavatam the )ordRs feature as
the Supersoul is described and it is asked hether 7is presence in the
material orld of the three modes is like that of the conditioned souls
ho try to enjoy the material nature" In the ne+t passage it is said3
SC Supreme &ersonality of Godhead# all contradictions can be
reconciled in Gou" C )ord# since Gou are the Supreme &erson# the
reservoir of unlimited spiritual Bualities# the Supreme Aontroller# Gour
unlimited glories are inconceivable to the conditioned souls" Many
modern theologians argue about right and rong ithout knoing
hat is actually right" ,heir arguments are alays false and their
judgments inconclusive because they have no authori9ed evidence
ith hich to gain knoledge of Gou" Because their minds are agitated
by scriptures containing false conclusions# they are unable to
understand the truth concerning Gou" Eurthermore# because of
polluted eagerness to arrive at the right conclusion# their theories are
incapable of revealing Gou# ho are transcendental to their material
conceptions" Gou are one ithout a second# and therefore in Gou
contradictions like doing and not doing# happiness and distress# are
not contradictory" Gour potency is so great that it can do and undo
anything as Gou like" >ith the help of that potency# hat is impossible
for Gou= Since there is no duality in Gour constitutional position# Gou
can do everything by the influence of Gour energy"S6
In this prose passage of Srimad-Bhagavatam it is said that the
Supreme &ersonality of Godhead has inconceivable potencies"
Text 12
tatra svarupa-sakter avitarkyatvam bhagavati ity adibhir vicesanair
mayayac catma-mayam ity anena darcitam"
tatra - there; svarupa-sakteh - of the internal potency; avitarkyatvam
- inconceivaleness; bhagavati ity adibhih - Srimad- Bhagavatam ?"I"1?;
vicesanaih - ith adjectives; mayayah - of maya; ca - and; atma-
mayam - atma-mayam; iti - thus; anena - by this; darcitam - shon"
,hat the Supreme )ordRs potencies are inconceivable is confirmed
by the dessriptions that follo the ord bhagavatiS in this prose
passage of Srimad-Bhagavatam -?"I"1?2"
Text 1
tatra svarupa-dvayabhavat ity asya tathapy acintua-saktya tat-
kartrtvam tad-antah-patitvam vidyata ity arthah"
tatra-there; svarupa-dvayabhavat iti - in the ords svarupa-
dvayabhavat; asya - of this; tathapi - still; acintua-saktya - of the
inconceivable potency; tat-kartrtvam - the doer of that; tad-antah-
patitvam - falling ithin; vidyata - is; iti - thus; arthah - the meaning"
,hat the Supreme )ord employs 7is inconceivable potency to
personally enter the material orld is confirmed here -in Srimad-
Bhagavatam ?"I"1?2 by the use of the ord Ssvarupa- dvayabhavatS"
Text 1!
sama-visama-matinam iti tu gadyam tathapy uccavaca- buddhinam
tatha tatha sphurasiti pratipatty-artham jeyam"
sama-visama-matinam iti - Srimad-Bhagavatam ?"I"1;; tu - indeed;
gadyam - prose; tathapi - still; uccavaca - high and lo; buddhinam -
ho have intelligence; tatha - so; tatha - so; sphurasi - Gou manifest;
iti - thus; pratipatty-artham - for the sake pf proof; jeyam - to be
knon"
In Srimad-Bhagavatam -?"I"1;2 it is said3
S( rope causes fear for a beildered person ho considers it a snake#
but not for a person ith proper intelligence ho knos it to be only a
rope" Similarly Gou# as the Supersoul in everyoneRs heart# inspire fear
or fearlessness according to oneRs intelligence# but in Gou there is no
duality"S6
,he gist of this prose passage is3 SC )ord# Gou appear in this orld in
order to enlighten the intelligent and the unintelligent"S
Text 15
duravabodha iva iti praktana-gadye tu acarirah iti carira-cestam vina"
acaranah iti bhumy-ady-acrayam vinety arthah"
duravabodha iva iti - Srimad-Bhagavatam ?"I"1@; praktana -
previous; gadye - prose; tu - but; acarirah iti - teh ord SasarirahS;
carira-cestam - activities of the body; vina - ithout; acaranah -
ithout shelter; iti - thus; bhumy-ady- acrayam - taking shetler of the
earth or other things; vina - ithout; iti - thus; arthah - the meaning"
In Srimad-Bhagavatam ?"I"1@# hich as Buoted here -in te+t // of
this anuccheda2# the ord SacarirahS means free of having to perform
the activities that must be performed by a material bodyS# and
SacaranahS means not needing to take shelter of the earth or any other
thingS" ,hat is the meaning"
Text 1"
atha tatra ity adau sva-krte Rpi tasyapi hetu-kartrtvad yojaniyam"
tasmad atrapi svarupa-sakter eva pradhanyam darcitam"
atha tatra ity adau - Srimad-Bhagavatam ?"I"1.; sva-krte - done; api -
even; tasya - of 7im; api - also; hetu-kartrtvat - because of being the
creator; yojaniyam - is appropriate; tasmat - from that; atra - here; api
- also; svarupa-sakteh - internal potency; eva - indeed; pradhanyam -
primary importance; darcitam - is revealed"
In Srimad-Bhagavatam ?"I"1. -Buoted in te+t // of this anuccheda2
it is hinted that the )ord employs 7is e+ternal potency to create the
material orld" Eor this reason the )ordRs internal potency is superior
to the e+ternal potency"
Text 1#
ata eva rte Rrtham yat pratiyeta ity adau mayaya abhasa-
sthaniyatvam pradarcya tad asprcyatvam eva bhagavato darcitam
tvam adyah purusah saksat ity adau mayam vyudasya cic-chaktya ity
anena ca tatha jGapitam" maya paraity abhimukhe ca vilajjamana ity
anena ca"
ata eva - therefore; rte Rrtham yat pratiyeta ity adau - in Srimad-
Bhagavatam 0"I"1@; mayaya - of maya; abhasa - reflection;
sthaniyatvam - situation; pradarcya - revealing; tat - that;
asprcyatvam - untoucableness; eva - indeed; bhagavatah - of the
Supreme &ersonality of Godhead; darcitam - shon; tvam adyah
purusah saksat ity adau - in Srimad-Bhagavatam /";"01; mayam -
maya; vyudasya - vyudasya; cic-chaktya - cic-chaktya; iti - thus; anena
- by this; ca - and; tatha - so; jGapitam - informed; maya paraity
abhimukhe ca vilajjamana ity anena - Srimad-Bhagavatam 0";"@;; ca -
and"
In Srimad-Bhagavatam -0"I"1@2 the Supreme )ord e+plains3
SC Brahma# hatever appears to be of any value# if it is ithout
relation to me# has no reality" 5no it as My illusory energy# that
reflection hich appears to be in darkness"S6
In this ay it is shon that the )ordRs e+ternal potency# maya# is like
a reflection" ,hat the maya potency does not directly touch the
Supreme )ord is described in these ords of Srimad-Bhagavatam
-0";"0123
SC Supreme &ersonality of Godhead# Gou have cast aay the effects
of the material energy by dint of Gour spiritual potency"S6
,his also confirmed by these ords of Srimad-Bhagavatam -0";"@;23
SIn the Supreme &ersonality of Godhead the illusory energy does not
stand"S6
Text 1$
tad evam bhagavati tad-virodham parihrtya jive Rpy avidya-
sambandhatvam atarkyatvena darcitaya tan-mayayaiva samadadhati"
icvarasyeti yad ity anenaiva sambadhyate" artha- vacad atra ca
trtiyaya parinamyate"yad yaya icvarasya svarupa- jnanadibhih
samarthasya" ata eva vimuktasya jivasya karpanyam tat-tat-prakaca-
tirobhavas tatha bandhanam tad- darcita-gunamaya-jala-pravecac ca
bhavatiti"
tat - that; evam - thus; bhagavati - in the Supreme &ersonality of
Godhead; tad-virodham - in contradiction; parihrtya - removing; jive -
in the individual spirit soul; api - also; avidya - ignorance;
sambandhatvam - relationship; atarkyatvena - because of being
inconceivable; darcitaya - by revelation; tan-mayaya - by 7is maya
potency; eva - indeed; samadadhati - accepts; icvarasya - of the
Supreme &ersonality of Godhead; iti - thus; yat - hat; iti - thus; anena
- by this; eva - indeed; sambadhyate - is related; artha - meaning;
vacat - by the poer; atra - here; ca - and; trtiyaya - by the third;
parinamyate - is transformed;"yat - hat; yaya - by hat; icvarasya - of
the Supreme &ersonality of Godhead; svarupa - on form; jana -
knoledge; adibhih - beginning; samarthasya - able; ata eva -
therefore; vimuktasya - freed; jivasya - of the individual soul;
karpanyam - loly position; tat-tat-prakaca- tirobhavah -
disappearance; tatha - so; bandhanam - bondage; tad- darcita -
shoing that; gunamaya - consisting of the three modes of material
nature; jala - in the trap; pravecah - entrance; ca - and; bhavati - is; iti
- thus"
In this ay any seeming contradictions in the nature of the Supreme
&ersonality of Godhead are resolved and the inconceivable maya
potencyRs beilderment of the conditioned souls is described" ,his is
shon by the ords SicvarasyaS and SyanS in Srimad-Bhagavatam
1";"I -Buoted here in the beginning of anuccheda IH2" 7ere the ord
SyanS -yat2 has the force of the instrumental case and it means Sby
the poer of 7is transcendental knoledge and other opulences# the
Supreme &ersonality of Godhead -icvarasya2 is perfectly able to
remain alays free of the influence of mayaS" Cn the other hand# even
the liberated -vimuktasya2 individual soul -jivasya2 is in a much
inferior -karpanyam2 to the )ord# and may have to enter the trap of
the three modes of material nature -bandhanam2"
Text 1%
tad uktam tat-sagga-bhramsitaicvaryam iti"
tat - that; uktam - said; tat-sagga-bhramsitaicvaryam iti - Srimad-
Bhagavatam ?"."/."
,he state of the individual soul fallen into the material orld is
described in these ords of Srimad-Bhagavatam -?"."/.23
SIf one becomes the husband of a prostitute# he loses all
independence" Similarly# if a living entity has polluted intelligence# he
prolongs his materialistic life" Erustrated by material nature# he must
follo the movements of the intelligence# hich brings various
conditions of happiness and distress" If one performs fruitive activities
under such conditions# hat ill be the benefit=S6
Text 20
tad etat sarvam abhipretya crutayo Rpy ahuh sa yad ajaya tv ajam ity
adau apeta-bhagah iti ca"
tat - this; etat - that; sarvam - all; abhipretya - meaning; crutayah -
the %edas; api - also; ahuh - said; sa yad ajaya tv ajam ity adau - in
Srimad-Bhagavatam /H"D;"1D; apeta-bhagah iti - the ord apeta-
bhagah; ca - and"
,he fate of the individual soul fallen in the material orld is also
described in these ords spoken by the &ersonified %edas -Srimad-
Bhagavatam /H"D;"1D23
S,he illusory material nature attracts the minute living entity to
embrace her# and as a result he assumes forms composed of her
Bualities" SubseBuently# he loses all of his spiritual Bualities and must
undergo repeated deaths"S666
Text 21
atra mula-padye bhagavato mayety anena bhagavattvam tv
amayikam ity ayatam" indrasya mayety atra yathendratvam" evam
purvatrapi jneyam"
atra - here; mula - in the original; padye - verse; bhagavatah - of the
Supreme &ersonality of Godhead; maya - maya; iti - thus; anena - by
this; bhagavattvam - teh status of the Supreme &ersonality of
Godhead; tv - but; amayikam - free frokm the illusoryn potency; iti -
thus; ayatam - attained; indrasya - of Indra; maya - illusion; iti - thus;
atra - here; yatha - as; indratvam - the status of Indra; evam - thus;
purvatra - previously; api - also; jneyam - to be understood"
In the verse -Srimad-Bhagavatam 1";"I2 Buoted in the beginning of
this anuccheda the ords Sbhagavato mayaS indicate that the
Supreme &ersonality of Godhead is free from mayaRs touch" (s the
monarch ho controls maya# 7e is free from her poer" ,his has been
e+plained previously"
Anuccheda %1
Text 1
punar api jivasya vastutah sviya-tat-tad-avasthatvabhave Rpi
bhagavan-mayayaiva tat-tat-pratitir iti sa-drstantam upapadayati
punah - again; api - also; jivasya - of the individual soul; vastutah - in
truth; sviya-tat-tad-avasthatva - of those conditions of life; abhave - in
the absence; api - also; bhagavan-mayaya - by the illusory potency of
the Supreme &ersonality of Godhead; eva - indeed; tat-tat-pratitih -
knoledge of them; iti - thus; sa-drstantam - ith an e+ample;
upapadayati - affirms"
,he conditioned soul in the material orld ho# beildered by the
Supreme )ordRs illusory potency maya# does not understand his true
nature# is also described in these ords of Srimad- Bhagavatam
-1";"/H23
Text 2
yad arthena vinamusya
pumsa atma-viparyayah pratiyata upadrastuh
sva-cirac-chedanadibhih
yat - thus; arthena - a purpose or meaning; vina - ithout; amusya -
of such a one; pumsa - of the living entity; atma- viparyayah - upset
about self-identification; pratiyata - so appear; upadrastuh - of the
superficial onlooker; sva-cirah - on head; chedanadibhih - cutting off"
S,he living entity is in distress regarding his self-identity" 7e has no
factual background# like a man ho dreams that he sees his head cut
off"S6
Text
yad yasya mayaya hetur arthena vinapi" yadyapi tasya tri- kalam eva
so Rrtho nasti" tathapy atma-viparyaya atma-vismrti- purvaka-
parabhimanenaham eva tad-dharmity evam-rupah so Rrthah syat"
yat - hat; yasya - of hich; mayaya - by maya; hetuh - the cause;
arthena - ith the meaning; vina - ithout; api - certainly; yadyapi -
although; tasya - of that; tri-kalam - three phases of time; eva -
indeed; sah - that; arthah - meaning; na - not; asti - is; tathapi - still;
atma-viparyaya - upset about self-identification; atma- vismrti -
forgetting the self; purvaka - previous; parabhimanena - by the
conception; aham - I; eva - indeed; tad-dharmi - ith those Bualities;
iti - - thus; evam-rupah - ith such aform; sah - that; arthah - the
meaning; syat - is"
7ere SyadS means Sof mayaS and Sarthena vinaS mean Sithout a
purposeS" (lthough he is eternal# alays e+isting in the three phases
of time -past# present# and future2# the individual soul does not kno
this truth about himself" 7ere the ord Satma-viparyayahS indicates
that the conditioned soul has forgotten his true identity"
Text !
tatha hi upadrastur jivasya" trtiyarthe sasthi" svapnavasthayam jivena
sva-cirac-chedanadiko Rtiva-sambhavo Rrthah pratiyate"
tatha hi - furthermore; upadrastuh - of the seer; jivasya - of the soul;
trtiyarthe - in the meaning of the instrumental; sasthi - of the genetive
case; svapnavasthayam - in a dream; jivena - by the individual spirit
soul; sva-cirac-chedanadikah - the cutting off of his head; ativa-
sambhavah - great creation; arthah - meaning; pratiyate - is believed"
7ere the ord SupadrastuhS refers to the individual spirit soul"
(lthough this ord is in the genitive case# it has the force of the
instrumental" SSva-cirac-cedanadibhihS means Sin a dream he believes
that his head has been cut offS"
Text 5
na hi tasya cirac chinnam" na tu va sva-cirac-chedam ko Rpi pacyet"
kintu bhagavan-mayaivanyatra siddham tad-rupam artham tasminn
aropayatiti" maya-matram tu kartsnyenanabhivyakta- svarupatvat iti
nyayena"
na - not; hi - indeed; tasya - of him; cirah - the head; chinnam - cut
off; na - not; tu - indeed; va - or; sva-cirac-chedam - cutting off of his
on head; ko Rpi - someone; pacyet - may see; kintu - hoever;
bhagavan-maya - the )ordRs maya poitency; eva - indeed; anyatra - in
another place; siddham - established; tad-rupam - the form of that;
artham - the purpose; tasmin - in that; aropayati - artifically imposes;
iti - thus; maya-matram - only maya; tu - but; kartsnyena - completely;
anabhivyakta - not manifested; svarupatvat - because of the original
form; iti - thus; nyayena - by the %edanta-sutra"
In truth the head is not really cut off" Indeed# it is not possible for
anyone to sit in one place and see his on head being cut off in
another place" ,he sight of this is only an illusion created by the )ordRs
maya potency" ,his is described in the folloing ords of %edanta-
sutra -1"0"123
SIt is like a dream created by the maya potency"S
Anuccheda %2
Text 1
ata eva suddhasyapi sato jivasyaupadhikenaiva rupenopadhi-
dharmapattir iti drstantantarenopapadayati
ata eva - therefore; suddhasya - pure; api - also; satah - eternal;
jivasya - of the individual spirit soul; aupadhikena - by ten material
designation; eva - indeed; rupena - by the form; upadhi - of the
material designatrion; dharma - Bualities; apattih - attainment; iti -
thus; drstanta - e+ample; antarena - ith another; upapadayati -
e+plains"
In this ay the pure spirit soul misidentifies ith the material body"
,his is shon by another e+ample given in Srimad- Bhagavatam
-1";"//23
Text 2
yatha jale candramasah
kampadis tat-krto gunah drcyate Rsann api drastur
atmano Rnatmano gunah
yatha - as; jale - in the ater; candramasah - o fthe moon; kampadih
- Buivering# tc"; tat-krtah - done by the ater; gunah - Buality;
drcyate - is so seen; asann api - ithout e+istence; drastuh - of the
seer; atmanah - of the self; anatmanah - of other than the self; gunah -
Buality"
S(s the moon reflected on ater appears to the seer to tremble due
to being associated ith the Buality of the ater# so the self
associated ith matter appears to be Bualified as matter"S6
Text
yatha jale pratibimbitasyaiva candramaso jalopadhi-krtah kampadi-
guno dharmo drcyate" na tv akaca-sthitasya tadvad anatmanah
prakrti-rupopadher dharma atmanah suddhasyasann api aham eva so
Ryam ity avecan mayayopadhi-tad- atmyapannahagkarabhasasya
pratibimba-sthaniyasya tasya drastur adhyatmikavasthasyaiva
yadyapi syat tathapi cuddho Rsau tad- abhedabhimanena tam pacyatity
arthah"
yatha - as; jale - in the ater; pratibimbitasya - of a reflection; eva -
indeed; candramasah - of the moon; jalopadhi-krtah - on the ater;
kampa - Buivering; adi - beginning ith; gunah - Buality; dharmah -
nature; drcyate - is seen; na - not; tv - but; akaca-sthitasya - situated
in the sky; tadvat - in that ay; anatmanah - not of the self; prakrti-
rupopadheh - of a material form; dharma - nature; atmanah - of the
self; suddhasya - pure; asann - being so; api - also; aham - I; eva -
indeed; sah - he; ayam - this; iti - thus; avecan - entering;
mayayopadhi - of material designations; tad-atmya - idetity; apanna -
attained; ahagkara - false ego; abhasasya - of the reflection;
pratibimba- sthaniyasya - situated in a reflection; tasya - of that;
drastuh - of the seer; adhyatmika - of the self; avasthasya - situation;
eva - indeed; yadyapi - although; syat - may be; tathapi - still;
cuddhah - pure; asau - this; tad-abheda - not different from that;
abhimanena - ith the conception; tam - that; pasyati - sees; iti - thus;
arthah - the meaning"
,his verse e+plains3 S(s the moon reflected on ater appears to the
seer to tremble due to being associated ith the Buality of the ater#
so the self associated ith matter appears to be Bualified as matter"S6
,he soul then thinks3 SI am this material bodyS" (lthough hat he is
sees is only a false-ego reflection# the pure soul thinks he sees his
actual self"
Text !
tad uktam ekadace sri-bhagavata nrtyato gayatah pacyan
yathaivanukaroti tan evam buddhi-gunan pacyann
aniho Rpy anukaryate" iti"
tat - that; uktam - said; ekadace - in the eleventh canto; sri-
bhagavata - by the Supreme &ersonality of Godhead; nrtyatah -
dancing; gayatah - singing; pacyan - seeing; yatha - as; eva - indeed;
anukaroti - imitates; tan - them; evam - thus; buddhi-gunan - the
Buaolities of the intelligence; pacyann - seeing; anihah - not acting;
api - even; anukaryate - is imitated; iti - thus"
,he conditioned soulRs misidentification ith the material body is
also described in these ords -Srimad-Bhagavatam //"/0".12 spoken
by the Supreme &ersonality of Godhead 7imself3
S(s one may imitate singers and dancers# so the inactive spirit soul
imitates the activities of the material intelligence"S
Text 5
tathaivoktam cuddho vicaste hy avicuddha-kartuh iti"
tatha - so; eva - indeed; uktam - said; cuddho vicaste hy avicuddha-
kartuh iti - Srimad-Bhagavatam ."//"/0"
( liberated soul does not mistakenly identify ith the material body"
,his is described in the folloing ords -Srimad- Bhagavatam ."//"/023
S( person ho is liberated in this life -jivan- mukta2 can see all these
things vividly"S6
Text "
vi-cabdasya catra tad-aveca eva tatparyam" tasmad bhagavato
Rcintya-svarupantaragga-maha-prabala-saktitvad bahiraggaya
prabalayapy acintyayapi mayayapi na sprstih" jivasya tu taya sprstir iti
siddhantitam" sri-cukah"
vi - vi; cabdasya - of the ord; ca - and; atra - here; tad- aveca -
entering that; eva - indeed; tatparyam - the meaning; tasmat - from
that; bhagavatah - of the Supreme &ersonality of Godhead; acintya-
svarupantaragga-maha-prabala-saktitvat - because of the poer of
the internal potency of the Supreme &ersonality of Godhead;
bahiraggaya - of the e+ternal potency; prabalaya - by the poer; api -
also; acintyaya - inconceivable; api - also; mayaya - maya; api - also;
na - not; sprstih - touching; jivasya - of the spirit soul; tu - but; taya -
by that; sprstih - touching; iti - thus; siddhantitam - concluded; sri-
sukah- Sri Sukadeva Gosvami"
7ere the prefi+ SviS means Sentering thatS" ,his means that because
he is protected by the )ordRs inconceivable internal potency# the
liberated soul is not touched by the inconceivable e+ternal potency
maya" ,hat is the conclusion" ,he verse Buoted in the beginning of
this anuccheda as spoken by Srila Sukadeva Gosvami"
Anuccheda %
Text 1
evam srstadi-lila-traye samanyato yojite Rpi punar vicesatah
samcayya siddhantah kriyate sthunanikhanana-nyayena"
evam - thus; srsta - material creation; adi - beginning ith; lila -
pastimes; traye - in three; samanyatah - in general; yojite - ebgaged;
api - even; punah - again; vicesatah - specifically; samcayya -
doubting; siddhantah - the conclusion; kriyate - is done;
sthunanikhanana-nyayena" - by the e+ample of repeatedly pushing
the post into the ground"
In this ay it has been e+plained in a general ay that the Supreme
&ersonality of Godhead engages in pastimes of creating# maintaining#
and destroying the material universes" Because some readers may
still doubt that this is the truth# e ill# as fence-maker ill again and
again push his fence-pots into the ground to make them secure#
present more arguments to prove this truth beyond any doubts"
Text 2
nanu palana-lilayam ye ye Rvataras tatha tatraiva sva- prasada-
vyaGjaka-smitabhaya-mudradi-cestaya sura-paksa- pato yuddhadi-
cestaya daitya-samhara ity adika ya ya va lilah cruyante" te ca tac ca
svayam paramecvarena kriyante na va"
nanu - is it not so=; palana-lilayam - in the pastime of maintaining; ye
ye - hatever; avatarah - incarnations; tatha - so; tatra - there; eva -
indeed; sva - on; prasada - mercy; vyajaka - manifesting; smita -
smile; abhaya - fearless; mudra - gestures; adi - beginning ith;
cestaya - by the action; sura-paksa-patah - taking sides ith the
demigods; yuddhadi- cestaya - ith fighting and other like activities;
daitya- samhara - diminishing the demons; iti - thus; adika - beginning
ith; ya ya - hatever; va - or; lilah - pastimes; cruyante - are heard;
te - they; ca - and; tah - to them; ca - and; svayam - all;
paramecvarena - by the Supreme &ersonality of Godhead; kriyante -
are done; na - not; va - or"
7ere someone may ask3 SIn 7is pastime of protecting the material
orld# the Supreme &ersonality of Godhead# in the forms of 7is many
incarnations# enters the material orld again and again" (t these
times the )ord takes the side of the devotees and# by fighting great
battles and performing other like activities# diminishes the poer of
the demons" (t these times the )ord shos 7is mercy to the devotees
by smiling at them# gesturing that they not be afraid# and in many
other ays also" (re all these activities really performed by the
Supreme )ord 7imself# or does 7e not really perform them personally=
Text
adye purva-paksas tad avastha eva" praty uta paksa- patadina
vaisamyam ca" ante tesam avataranam tasam lilanam ca na svarupa-
bhutata sidhyatiti sampratipatti-bhaggah"
adye - in the first; purva-paksah - the first argument; tat - that;
avastha - situation; eva" - indeed; praty uta - on the other side; paksa-
pata - the argument; adina - beginning ith; vaisamyam - difficulty;
ca" - and; ante - at the end; tesam - of ,hem; avataranam - of the
incarnations; tasam - of them; lilanam - the pastimes; ca - and; na -
not; svarupa-bhutata - manifestations of the )ordRs actual form;
sidhyati - is proved; iti - - thus; sampratipatti - of the proof; bhaggah -
the breaking"
S,he first of these vies# that these activities are indeed performed
by the Supreme )ord 7imself# is the actual truth" 7oever# on the
other hand# it is not logical to assume that the Supreme )ord ould
ally 7imself ith one group of conditioned souls against another group
of conditioned souls" ,he second vie asserts that these incarnations
and pastimes are not the forms and activities of the Supreme )ord
7imself" In this ay this second vie is different from the first vie"S
Text !
atrocyate satyam" visva-palanartham paramecvaro na kicit karoti"
kintu svena sahaivavatirnan vaikuntha- parsadan tathadhikarika-
devady-antar-gatan tatha tatasthan anyamc ca bhaktan anandayitum
svarupa-saktyaviskarenaiva nanavataran lilac casau prakacayati"
atra - here; ucyate - is said; satyam" - truth; visva- palanartham - for
the purpose of protecting the orlds; paramecvarah - the Supreme
&ersonality of Godhead; na - not; kicit - anything; karoti" - does; kintu -
hoever; svena - by 7is on; saha - ith; avatirnan - descended;
vaikuntha - from the spiritual orld; parsadan - personal associates;
tatha - so; adhikarika- devadi - beginning ith the ruling demigods;
antah - ithin; gatan - gone; tatha - so; tatasthan - marginal; anyan -
others; ca - and; bhaktan - devotees; anandayitum - to please;
svarupa-saktya - ith 7is personal potency; aviskarena - ith the
manifestation; eva - indeed; nana - various; avataran - incarnations;
lilah - pastiems; ca - and; asau - 7e; prakacayati - manifests"
,o these ords the folloing reply may be given3 Ges" ,hat is the
truth" ,he Supreme &ersonality of Godhead does not descend to the
this orld for the purpose of granting protection to the orld" Rather#
7e manifests the forms of 7is many incarnations and 7is many
pastimes to please 7is associates from the spiritual orld# the
demigods that rule over the planets# and 7is many other devotees"
Text 5
tad uktam padme muhurtenapi samhartum
sakto yadyapi danavan mad-bhaktanam vinodartham
karomi vividhah kriyah
tat - that; uktam - said; padme - in the &adma &urana; muhurtena -
for a moment; api - even; samhartum - to destroy; saktah - able;
yadyapi - although; danavan - the demons; mad-bhaktanam - of My
devotees; vinodartham - for the happiness; karomi - I do; vividhah -
many; kriyah - activities"
,his is also confirmed by the folloing ords of the &adma &urana#
here the Supreme )ord says3
SIf I ish# I can kill all the demons in a single moment" ,he real
reason I perform many activities is to give pleasure to My devotees"
Text "
darsana-dhyana-samsparcair
matsya-kurma-vihaggamah svany apatyani pusnanti
tathaham api padmaja" iti"
darsana-dhyana-samsparcaih - by seeing# meditation# and touch;
matsya-kurma-vihaggamah - the fish# turtle# and birds; svani - on;
apatyani - children; pusnanti - maintain; tatha - so; aham - I; api - also;
padmaja" - C Brahma; iti" - thus"
SBy vision# by meditation# and by touch only do the fish# the tortoise#
and the birds maintain their offspring" Similarly do I also# C &admaja"S6
Text #
hari-bhakti-sudhodaye nityam ca purna-kamasya
janmani vividhani me bhakta-sarvesta-danaya
tasmat kim te priyam vada" iti"
hari-bhakti-sudhodaye - in the 7ari-bhakti-sudhodaye; nityam -
alays; ca - and; purna-kamasya - fulfilled desires; janmani - birth;
vividhani - various; me - of Me; bhakta-sarvesta-danaya - to fulfill the
desires of My devotees; tasmat - therefore; kim - hat=; te - of you;
priyam - dear; vada" - please tell; iti - thus"
In the 7ari-bhakti-sudhodaya# the Supreme )ord says3
S(ll My desires are at once fulfilled" It is to fulfill My devoteesR
desires that I take birth again and again in this orld" ,herefore#
please tell Me3 >hat is your desire=S
Text $
tatha sri-kunti-devi-vacanam ca bhakti-yoga-vidhanartham katham
pacyema hi striyah iti"
tatha - so; sri-kunti-devi-vacanam - the ords of Sri 5unti; ca - and;
bhakti-yoga-vidhanartham katham pacyema hi striyah iti - Srimad-
Bhagavatam /"D"0H"
,his is also described in the folloing prayer# here Xueen 5unti
tells the Supreme &ersonality of Godhead -Srimad-Bhagavatam
/"D"0H23
SGou Gourself descend to propagate the transcendental science of
devotional service unto the hearts of the advanced transcendentalists
and mental speculators# ho are purified by being able to dissriminate
beteen matter and spirit" 7o# then# can e omen kno Gou
perfectly=S6
Text %
atra bhakti-yoga-vidhanam tad-artham avatirnam tvam itk
tikanumatam ca"
atra - here; bhakti-yoga-vidhanam - to give devotional service; tad-
artham - for that purpose; avatirnam - descended; tvam - Gou; itk -
thus; tikanumatam - according to the commentary; ca - also"
In his commentary on these ords# Srila Sridhara Svami confirms
that the Supreme &ersonality of Godhead does indeed descend to the
material orld for the purpose of teaching the science of devotional
service"
Text 10
sri-brahma-vacanam ca prapancam nisprapaGco Rpi
vidambayasi bhu-tale prapanna-janatananda-
sandoham prathitum prabho" iti"
sri-brahma-vacanam - the ords of Sri -Brahma; ca - and; prapancam
- material; nisprapacah - spiritual; api - also; vidambayasi - Gou imitate;
bhu-tale - on the earth; prapanna-janata - of the surrendered
devotees; ananda - bliss; sandoham - great; prathitum - to give;
prabho" - C Supreme &ersonality of Godhead iti""
,his is also confirmed by the folloing ords# here Brahma tells
the Supreme &ersonality of Godhead -Srimad-Bhagavatam /H"/@"1;23
SI can also understand that Gour appearance as a small coherd boy#
a child of the coherd men# is not at all a material activity" Gou are so
much obliged by their affection that Gou are here to enthuse them
ith more loving service by Gour transcendental presence" In
%rndavana there is no distinction beteen material and spiritual
because everything is dedicated to Gour loving service" My dear )ord#
Gour %rndavana pastimes are simply to enthuse Gour devotees" If
someone takes Gour %rndavana pastimes to be material# he ill be
misled"S6
Text 11
svarupa-saktyaivaviskarac ca sri-brahmanaiva darcitah" esa prapanna-
varado ramayatma-saktya yad yat karisyati grhita- gunavatarah ity
adina"
svarupa-saktya - by 7is internal potency; eva - indeed; aviskarah -
manifested; ca - and; sri-brahmana - by Brahma; eva - indeed;
darcitah" - revealed; esa prapanna-varado ramayatma- saktya yad yat
karisyati grhita-gunavatarah ity adina - Srimad- Bhagavatam 1"I"01"
,hat the Supreme &ersonality of Godhead incarnates through the
agency of 7is in internal potency is confirmed by these ords spoken
by the demigod Brahma -Srimad-Bhagavatam 1"I"0123
S,he Supreme )ord# the &ersonality of Godhead# is alays the
benefactor of the surrendered souls" 7is activities are alays enacted
through 7is internal potency# Rama# or the goddess of fortune" I pray
only to engage in 7is service in the creation of the material orld# and
I pray that I not be materially affected by my orks# for thus I may be
able to give up the false prestige of being the creator"S6
Text 12
grhita gunah karunyadayao yatra tatha-bhuto Rvataro yasyety arthah"
tad evam bhaktanandartham eva tan prakatayatas
tasyananusamhitam api sura-paksa-patadi-visva-palana-rupam tan-
maya-karyam svata eva bhavati"
grhita - accepted; gunah - virtues; karunyadayaah - beginning ith
mercy; yatra - here; tatha-bhutah - like that; avatarah - incarnation;
yasya - of hom; iti - thus; arthah" - the meaning; tat - that; evam -
thus; bhaktanandartham - to give pleasure to the devotees; eva -
indeed; tan - them; prakatayatah - manifesting; tasya - of 7im;
ananusamhitam - unrelated; api - also; sura-paksa-pata - taking sides
ith the demigods; adi - beginning eith; visva-palana- rupam -
protecting the material orld; tan-maya-karyam - done by 7is maya
potency; svata - personally; eva - indeed; bhavati" - is"
7ere the ord Sgrhita-gunavatarahS means the )ordRs incarnations#
hich are merciful and have a host of other virtuesS" In this ay it is
declared that the )ord descends to the material orld in order to give
bliss to 7is devotees" 7e does not really descend to the orld in order
to take sides ith the demigods and protect the orld# for the
protection of the orld is easily accomplished by the )ordRs maya
potency"
Text 1
loke yatha kecid bhaktah parasparam bhagavat-prema- sukhollasaya
militas tad-anabhijGan api kamccin mardaggikadin saggrhya tad-guna-
gananandenonmattavan nrtyanto vicvecam evamaggalam ghnanti"
maggalam api vardhayantiti"
loke - in the material orld; yatha - as; kecit - some; bhaktah -
devotees; parasparam - mutually; bhagavat-prema - love for the
Supreme &ersonality of Godhead; sukha - happiness; ullasaya - for
arousing; militah - meeting; tad-anabhijGan - not understanding; api -
even; kamccin - some; mardaggikadin - beginning ith mrdanga
players; saggrhya - accepting; tad-guna-gana - singing about 7is
Bualities; anandenonmattavan - ild ith bliss; nrtyantah - dancing;
vicvesam - of all; eva - indeed; amaggalam - inauspiciousness;
ghnanti" - destroys; maggalam - auspiciousness; api - also;
vardhayanti - increases; iti - thus"
In this orld some devotees of the )ord may meet in order to taste
together the bliss of pure love for the Supreme )ord" In that assembly
some other persons# ho do not understand the truth about the )ordRs
glories# may also participate in the chanting# play on the mrdaggas
and other musical instruments# and even dance in ecstatic bliss as
they sing the )ordRs holy names"
Text 1!
tad uktam vag gadgada ity adau mad-bhakti-yogo bhuvanam punati
iti"
tat - that; uktam - said; vag gadgada ity adau mad-bhakti-yogo
bhuvanam punati iti - Srimad-Bhagavatam //"/@"0@"
,he Supreme &ersonality of Godhead 7imself e+plains -Srimad-
Bhagavatam //"/@"0@23
SMy devotee ho eeps# laughs# dances and sries out as ithout
shame he chants My holy names in a voice choked ith ecstasy#
purifies the entire orld"S
Text 15
evam evoktam srsty-adikam harer naiva
prayojanam apeksya tu kurute kevalanandad
yatha mattasya nartanam" iti"
evam - thus; eva - indeed; uktam - said; srsti - creation; adikam -
beginning; hareh - of )ord 5rsna; na - not; eva - indeed; prayojanam -
need; apeksya - in relation to; tu - but; kurute - does; kevalanandat -
out of transcendental bliss; yatha - as; mattasya - maddened;
nartanam" - dancing; iti" - thus"
,his is also described in the folloing ords of the scriptures3
SIgnoring the material orld# a great devotee dances# ild ith
transcendental bliss as he chants the holy names of )ord 7ari"S
Text 1"
na ca vaktavyam svena tesam tair api svasyanandena svatas trptata-
hanih syat" tathanyan parityajya ca tesam evanandena
vaisamyantaram api syad iti"
na - not; ca - and; vaktavyam - to be said; svena - on; tesam - of
them; taih - ith them; api - also; svasya - on; anandena - ith bliss;
svatah - personally; trptata - satisfaction; hanih - destruction; syat" -
may be; tatha - so; anyan - others; parityajya - abandoning; ca - and;
tesam - of them; eva - indeed; anandena - ith bliss; vaisamya -
problem; antaram - another; api - also; syat - is; iti - thus"
7ere someone may say that it is not possible for the devotees to be
really happy# for they cannot ignore the sufferings of the non-
devotees" ,heir troubles ill stop the devoteesR bliss"
Text 1#
tatradye vicuddhorjita-sattva-tanum asrito Rpi muni-jane svatas trpti-
parakastham prapto bhakta-vatsalya-darsanat tad- anucara evasau
guno na tu tat pratighatiti labhyate"
tatra - there; adye - in the beginning; vicuddhorjita-sattva- tanum - a
pure spiritual form; asritah - taken shelter; api - even; muni- jane -
sages; svatah - personally; trpti-parakastham - the greatest bliss;
praptah - attained; bhakta-vatsalya-darsanat - from seeing the love for
the devotees; tad-anucara - folloing that; eva - indeed; asau - this;
gunah - virtue; na - not; tu - but; tat - that; pratighati - contradicting;
iti - thus; labhyate - is attained"
,heir bodiesR made of pure goodness# the great sages e+perience
the greatest transcendental bliss" Seeing the love their )ord has for
7is devotees# the sages follo in 7is footsteps" In this ay the sages
are very merciful to the non-devotees" ,he sagesR bliss and mercy are
not mutually contradictory Bualities"
Text 1$
yatha sarvan munin prati sri-pariksid-vakyam nehatha vamutra ca
kaccanartha rte paranugraham atma-cilanam iti"
yatha - ass; sarvan - all; munin - the sages; prati - to; sri-pariksid-
vakyam - the ords of Maharaja &ariksit; nehatha vamutra ca
kaccanartha rte paranugraham atma-cilanam iti - Srimad- Bhagavatam
/"/I"01"
,he mercy of the sages is seen in the folloing ords spoken by
Maharaja &ariksit to all the great sages -Srimad-Bhagavatam /"/I"0123
SGou are naturally inclined to do good to others# and for this you
have no interest# either in this life or in the ne+t"S6
Text 1%
tatha jada-bharata-caritadau sindhu-pataya atma-satttvam
viganayatah paranubhavah parama-karunikatayopadicya ity adi"
tatha - so; jada-bharata - of !ada Bharata; carita - the activities; adau
- in the beginning; sindhu-pataya atma-satttvam viganayatah
paranubhavah parama-karunikatayopadicya ity adi - Srimad-
Bhagavatam ."/1"0@"
,he mercy of the sages is also described by these ords in the
beginning of !ada BharataRs story -Srimad-Bhagavatam ."/1"0@23
SBeing a %aisnava# he as naturally very kindhearted# and he
therefore told the king about the constitutional position of the soul"S6
Text 20
sri-narada-purva-janmani cakruh krpam yadyapi tulya- darsanah
sucrusamane munayo Rlpa-bhasini iti ca"
sri-narada-purva-janmani - in the previous birth of Sri 'arada; cakruh
krpam yadyapi tulya- darsanah sucrusamane munayo Rlpa-bhasini iti -
Srimad- Bhagavatam /"."0@; ca - also"
,he sagesR mercifulness is also seen in these ords from Sri
'aradaRs dessription of his previous birth -Srimad-Bhagavatam
/"."0@23
S(lthough they ere impartial by nature# those folloers of the
%edanta blessed me ith their causeless mercy"S6
Text 21
tatha sri-kunti-stave namo Rkincana-vittaya
nivrtta-guna-vrttaye atmaramaya cantaya
kaivalya-pataye namah" iti"
tatha - so; sri-kunti-stave - in the prayers of Xueen 5unti; namah - all
obeisances unto Gou; akincana-vittaya - unto the property of the
materially impoverished; nivrtta - completely transcendental to the
actions of the material; modes; guna - material modes; vrttaye -
affection; atmaramaya - one ho is self-satisfied; cantaya - the most
engentle; kaivalya- pataye - unto the master of the monists; namah -
boing don; iti" - thus"
,he glories of the )ord and 7is devotees are described in this prayer
spoken by Xueen 5unti to )ord 5rsna -Srimad- Bhagavatam /"D"0;23
SMy obeisances unto Gou# ho are the property of the materially
impoverished" Gou have nothing to do ith the actions and reactions
of the material modes of nature" Gou are self- satisfied and therefore
Gou are the most gentle and are the master of the monists"S6
Text 22
akincana bhakta eva vittam sarvasvam yasya iti tika ca"
akincana - poverty-stricken; bhakta - devotee; eva - indeed; vittam -
ealth; sarvasvam - treasure; yasya - of hom; iti - thus; tika - the
commentary; ca - and"
Srila Sridhara Svami comments3
S7ere the ord Takincana-vittaR means T7e ho is the be-all-and-
end-all of the materially impoverished devoteesR"S
Text 2
tato Rnyatha cakrtajGata-dosac ca nirdose bhagavaty apatati" tatah
siddhe tathavidhasyapi bhakta-vatsalye bhaktanam duhkha-hanya
sukha-praptya va svanando bhavatity ayatam eva"
tatah - then; anyatha - otherise; ca - and; akrtajata - ingratitude;
dosah - defect; ca - and; nirdose - faultless; bhagavati - in the
Supreme &ersonality of Godhead; apatati - entered; tatah - then;
siddhe - perfect; tathavidhasya - like that; api - also; bhakta-vatsalye -
affectionate to the devotees; bhaktanam - of devotees; duhkha-hanya
- destroying the sufferings; sukha- praptya - attainment of happiness;
va - or; svanandah - on bliss; bhavati - is; iti - thus; ayatam - atained;
eva - indeed"
In this ay it is proved that the Supreme )ord is not ungrateful to
7is devotees" 7e loves 7is devotees" 7e removes their sufferings and
brings them transcendental bliss"
Text 2!
kim ca parama-sara-bhutaya api svarupa-sakteh sara-bhuta hladini
nama ya vrttis tasya eva sara-bhuto vrtti-viceso bhaktih" sa ca raty-
apara-paryaya hhaktir bhagavati bhaktesu ca niksipta- nijobhaya-kotih
sarvada tisthati"
kim ca - furthermore; parama-sara-bhutaya - of the best; api - also;
svarupa-sakteh - of 7is internal potency; sara-bhuta - the best; hladini
- 7aldini; nama - named; ya - hich; vrttih - action; tasya - of that; eva
- indeed; sara-bhutah - the best; vrtti-vicesah - specific action;
bhaktih" - devotional service; sa - that; ca - and; raty-apara-paryaya -
the best love; hhaktih - devotional service; bhagavati - for the
Supreme &ersonality of Godhead; bhaktesu - in the devotees; ca - and;
niksipta - placed; nija - on; ubhaya - both; kotih - edge; sarvada -
alays; tisthati - stays"
,he best of the Supreme )ordRs internal potencies is the potency
called hladini" ,he best activity of this potency is devotional service" In
this ay the )ord and 7is devotees love each other eternally"
Text 25
ata evoktam bhagavan bhakta-bhaktiman iti"
ata eva - therefore; uktam - said; bhagavan bhakta-bhaktiman iti -
Srimad-Bhagavatam /H"D?".I"
,his is described in the folloing ords of Srimad- Bhagavatam
-/H"D?".I23
S,he Supreme &ersonality of Godhead loves 7is devotees"S
Text 2"
tasmad bhakta-sthaya taya bhagavatas trptau na svatas trptita-hanih"
praty uta saktitvena svarupato bhinnabhinnaya api tasyah"
tasmat - therefore; bhakta-sthaya - staying ith the devotees; taya -
ith that; bhagavatah - of the Supreme &ersonality of Godhead; trptau
- in the satisfaction; na - not; svatah - personally; trptita - satisfaction;
hanih - destruction; praty uta - on the contrary; saktitvena - ith the
potency; svarupatah - from the form; bhinnabhinnaya - different and
non-different; api - also; tasyah - of that"
<evotional service thus delights the Supreme &ersonality of
Godhead" ,his# of course# does not mean that the devotees are not
delighted also" (s one of the )ordRs potencies# devotional service is
simultaneously one and different from the )ord"
Text 2#
ye yatha mam prapadyante tams tathaiva bhajamy aham iti nyayena"
ye yatha mam prapadyante tams tathaiva bhajamy aham iti nyayena
- Bhagavad-gita @"//"
,his is confirmed by the )ord 7imself in the folloing ords
-Bhagavad-gita @"//23
S(ll of them# as they surrender unto Me# I reard accordingly"S6
Text 2$
bhakta-citta-sphuritaya bheda-vrttir eva sphuranat" bhagavato mam
hladayaty asya bhatir iti" ananda- camatkaraticayac ca bhavati"
bhakta - of the devotees; citta - in the hearts; sphuritayamanifested;
bheda-vrttih - different action; eva - indeed; sphuranat" - from the
manifestation; bhagavatah - of the Supreme &ersonality of Godhead;
mam - Me; hladayati - delights; asya - of this; bhatih - manifestation;
iti" - thus; ananda - of bliss; camatkara - onder; aticayah - great; ca -
- and; bhavati - is"
Situated in the devoteeRs heart# devotional service manifests as
many activities" :ngaged in devotional service in this ay# the
devotee thinks# Smy service to the )ord brings me great blissS" In this
ay devotional service brings a great onder of transcendental bliss"
Text 2%
sakti-tadvator bheda-mate Rpi visistasyaiva svarupatvam
sampratipannam" tad etat sarvam abhipretya bhanitam durvasasam
prati sri-visnuna
sakti-tadvatoh - of the potency and the possessor of the potency;
bheda-mate - in theopinion of difference; api - even; visistasya -
specific; eva - indeed; svarupatvam - the on form; sampratipannam -
estabpished; tat - this; etat - that; sarvam - all; abhipretya -
knmoing; bhanitam - spoken; durvasasam - <urvasa Muni; prati - to;
sri-visnuna - by )ord Sri %isnu"
In this ay it is seen that the potencies and the )ord# ho is the
master of all potencies# are different" (ll this is e+plained in these
ords spoken to <urvasa Muni by )ord Sri %isnu -Srimad-Bhagavatam
I"@"?1-?D23
Text 0
aham bhakta-paradhino
hy asvatantra iva dvija sadhubhir grasta-hrdayo
bhaktair bhakta-jana-priyah
ahamYI; bhakta-paradhinah - am dependent on the ill of My
devotees; hi - indeed; asvatantra - - am not independent; iva - e+actly
like that; dvija - C brahmana; sadhubhih - by pure devotees
completely free from all material desires; grasta-hrdayah - My heart is
controlled; bhaktaih - because they are devotees; bhakta-jana-priyah -
I am dependent not only on My devotee but also on My devoteeRs
devotee -the devoteeRs devotee is e+tremely dear to Me2""
SI am completely under the control of My devotees" Indeed# I am not
at all independent" Because My devotees are completely devoid of
material desires# I sit only ithin the cores of their hearts" >hat to
speak of My devotee# even those ho are devotees of My devotee are
very dear to Me"6
Text 1
naham atmanam asase
mad-bhaktaih sadhubhir vina sriyam catyantikim brahman
yesam gatir aham para
na - not; aham - I; atmanam - transcendental bliss; asase - desire;
mad-bhaktaih - ith My devotees; sadhubhih - ith the sainbtly
persons; vina - ithout them; sriyam - all My si+ opulences; ca - also;
atyantikim - the Supreme; brahman - C brahmana; yesam - of hom;
gatih - destination; aham - I am; para - the ultimate"
SC best of the brahmanas# ithout saintly persons for hom I am
the only destination# I do not desire to enjoy My transcendental bliss
and My supreme opulences"6
Text 2
ye daragara-putraptan
pranan vittim imam param hitva mam caranam yatah
katham tams tyaktum utsahe
ye - those devotees of Mine ho; dara - ife; agara - house; putra -
children# sons; aptan - relatives# society; pranan - even life; vittim -
ealth; imam - all these; param - elevation top heavenly planets or
becoming one by merging into Brahman; hitva - giving up -all these
ambitions and paraphernalia2; mam - unto Me; caranam - shelter;
yatah - having taken; katham - ho=; tamh - such persopns; tyaktum -
to give them up; utsahe - I can be enthisatisc in that ay -it is not
possible2"
SSince pure devotees give up their homes# ives# children# relatives#
riches# and even their lives simply to serve Me# ithout any desire for
material improvement in this life or in the ne+t# ho can I give up such
devotees at any time=6
Text
mayi nirbaddha-hrdayah
sadhavah sama-darcinah vace kurvanti mam bhaktya
sat-striyah sat-patim yatha
mayi - unto Me; nirbaddha-hrdayah - firmly attached in the core of
the heart; sadhavah - the pure devotees; sama-darcinah - ho are
eBual to everyone; vace - under control; kurvanti - they make; mam -
unto Me; bhaktya - by devotional service; sat-striyah - cahste omen;
sat-patim - unto the gentle husband; yatha - as"
S(s chaste omen bring their gentle husbands under control by
service# the pure devotees# ho are eBual to everyone and completely
attached to Me in the core of the heart# bring Me under their full
control"6
Text !
mat-sevaya pratitam te
salokyadi-catustayam necchanti sevaya purnah
kuto Rnyat kala-viplutam
mat-sevaya - by being engaged fully in My transcendental loving
service; pratitam - authomatically achieved; te - such pure devotees
are fully satisfied; salokyadi-catustayam - the four diffreent types of
liberation -salokya# sarupya# samipya# and sarsti# hat to speak of
sayujya2; na - not; icchanti - desire; sevaya - simply by devotional
service; purnah - fully complete; kutah - here is the Buestion=; anyat
- other things; kala- viplutam - hich are finished in the course of time"
SMy devotees# ho are alays satisfied to be engaged in My loving
service# are not interested even in the four principles of liberation
-salokya# sarupya# samipya# and sarsti2# although these are
automatically achieved by their service" >hat then is to be said of
such perishable happiness as elevation to the higher planetary
systems=6
Text 5
sadhavo hrdayam mahyam
sadhunam hrdayas tv aham mad-anyat te na jananti
naham tebhyo manag api" iti"
sadhavah - the pure devotees; hrdayam - in the core of the heart;
mahyam - of Me; sadhunam - of the pure devotees also; hrdayah - in
the core of the heart; tv - indeed; aham - I am; mad-anyat - anything
else but Me; te - they; na - not; jananti - kno; na - not; aham - I;
tebhyah - than them; manag api - even by a little fraction; iti - thus"
S,he pure devotee is alays ithin the core of My heart# and I am
alays in the heart of the pure devotee" My devotees do not kno
anything else but Me# and I do not kno anyone else but them"S6
Text "
atra ye daragareti-trayam akrtajGata-nivarane" sadhavo hrdayam
mahyam iti svatas trptita-hani-parihare" bhakteh svarupa-sakti-sara-
hladini-saratve ca aham bhakta- paradhinah iti dvayam"
atra - here; ye - hich; daragareti-trayam - the three beginning ith
dara and agara; akrtajGata - ungratefulness; nivarane - refuting;
sadhavo hrdayam mahyam iti - Srimad- Bhagavatam I"@"?D; svatah -
personally; trptita-hani- parihare" - rejection of the loss of bliss;
bhakteh - of devotional service; svarupa-sakti-sara-hladini-saratve -
the best of hladini- salti# the best of potencies; ca - and; aham bhakta-
paradhinah - Srimad-BhagavatamI"@"?1; iti - thus; dvayam - to"
,hat the Supreme &ersonality of Godhead is not ungrateful to 7is
devotees is shon here in Srimad-Bhagavatam I"@"?.-?; -Buoted here
in te+ts 10-1@2" ,he idea that the devotees to not taste transcendental
bliss is refuted by Srimad-Bhagavatam I"@"?D -Buoted here te+t 1.2"
,hat the hladini-sakti is the best of the )ordRs potencies is affirmed by
Srimad-Bhagavatam I"@"?1-?@ -Buoted here in te+ts 1H-1/2"
Text #
tatraiva bhaktesv api bhakti-rupena tat-pravece sati vicesato mat-
sevaya pratitam ity api jneyam"
tatra - there; eva - indeed; bhaktesv - among the devotees; api -
also; bhakti-rupena - in the form of devotional service; tat- pravece -
entering; sati - being so; vicesatah - sepcifically; mat-sevaya pratitam
iti - Srimad-Bhagavatam I"@"?;; api - also; jneyam - to be understood"
,hat the Supreme &ersonality of Godhead is present as the
devotional service in 7is devoteesR hearts is described in Srimad-
Bhagavatam I"@"?; -Buoted here in te+t 1@2"
Text $
tato na praktano dosah" dvitiye Rpy evam acaksmahe" paranandane
pravrttir dvidha jayate" parato nijabhista- sampattyai kvacit tad-
abhista-matra-sampattyai ca"
tatah - from that; na - not; praktanah - the former; dosah - defect;
dvitiye - second; api - also; evam - thus; acaksmahe" - e say;
paranandane - transcendental bliss; pravrttih - activity; dvidha -
tofold; jayate" - is manifested; paratah - from the other; nija - on;
abhista - desired; sampattyai - for opulence; kvacit - somehere; tad-
abhista-matra-sampattyai - for the desired opulence; ca - also"
In the first of these statements it is seen that the Supreme
&ersonality of Godhead has no faults" In the second of these
statements the endeavor for happiness is seen in to ays3 /" a
person may endeavor only for his on happiness# and 0" a person may
endeavor to make others happy"
Text %
tatra prathamo natrapy upayuktah" svatmartha-matrataya kutrapi
paksa-patabhavat" athottara-pakse tu para-sukhasya para- duhkhasya
canubhavenaiva paranukulyenaiva pravrtticcha jayate" na tu yat kincij
jnana-matrena cittasya para- duhkhady-asparce krpa-rupa-
vikarasambhavat
tatra - there; prathamah - the first; na - not; atra - here; api - even;
upayuktah" - engaged; svatmartha-matrataya - for oneRs on self;
kutrapi - somehere; paksa-patabhavat" - because of not taking sides;
atha - here; uttara-pakse - in the other side; tu - indeed; para-
sukhasya - of the otherRs happiness; para- duhkhasya - of the othjerRs
sufferings; ca - and; anubhavena - by e+periencing; eva - indeed;
paranukulyena - because of being very favorable; eva - - indeed;
pravrtticcha - desire; jayate" - is born; na - not; tu - but; yat - hat;
kincit - something; jnana- matrena - simply by knoledge; cittasya - of
the mind; para- duhkhadi - beginning ith otherRs sufferings; asparce -
not being touched; krpa - mercy; rupa - form; vikara - transformation;
asambhavat - because of the impossibility"
In the first of these to kinds of endeavors mercy is not possible# for in
that situation a person thinks only of his on benefit and he does not
care about the benefit of others" In the second of these kinds of
endeavor one feels happy in others happiness and unhappy in others
suffering" In that situation one ill desire that others may be happy"
7oever# a person ho has never been touched by the sufferings that
others feel cannot e+perience the emotion of compassion" ,his is
described in the folloing ords of Srimad-Bhagavatam -/H"/H"/@23
Text !0
yatha kantaka-viddhaggo
jantor necchati tam vyatham jiva-samyam gato liggair
na tatha viddha-kantakah" iti nyayat"
yatha - as; kantaka-viddhaggah - a Serson hose body has been
pinpricked; jantoh - of such an animal; na - not; icchati - desires; tam -
a particular; vyatham - pain; jiva- samyam gatah - hen he
understands that theposition is the same for everyone; liggaih - by
possessing a particular type of body; na - not; tatha - so; viddha-
kantakah" - a person ho has notbeen pinpricked; iti - thus; nyayat" -
by the e+ample"
SBy seeing their faces# one hose body has been pricked by pins
can understand the pain of others ho are pinpricked" Reali9ing that
this pain is the same for everyone# he does not ant others to suffer
in this ay" But one ho has never been pricked by pins cannot
understand this pain"S6
Text !1
tatac ca sada paramanandaika-rupe Rpahata-kalmase bhagavati
prakrtasya sukhabhidha-duhkhasya prasiddha-duhkhasya ca surye
pecaka-caksur-jyotisa iva tamasa iva catyantabhavat tat-tad-
anubhavo nasty eva"
tatah - then; ca - and; sada - alays; paramanandaika-rupe - the
form of transcendental bliss; apahata-kalmase - free of impurity;
bhagavati - in the Supreme &ersonality of Godhead; prakrtasya -
material; sukha-happiness; abhidha - called; duhkhasya - of suffering;
prasiddha-duhkhasya - celebrated suffering; ca - and; surye - in the
sun; pecaka - of an ol; caksuh - eyes; jyotisa - light; iva - like; tamasa
- of darkness; iva - like; ca - also; atyanta - great; abhavat - because of
the non-e+istence; tat-tad- anubhavah - percieving various objects; na
- not; asti - is; eva" - indeed
,he Supreme &ersonality of Godhead is full of spiritual bliss and free of
all material contamination" ,herefore 7e does not make any
distinction beteen material suffering and material so-called
happiness# hich is actually only a different kind of suffering" In this
ay the )ord is like the olRs eyes# hich do not make any distinction
beteen the light and the darkness"
Text !2
yat tu bhagavati duhkha-sambandham parijihirsanto Rpi kecid evam
vadanti" tasmin duhkhanubhava-jnanam asty eva" tac ca
parakiyatvenaiva bhasate" na tu sviyatveneti" tad api ghatta-kudyam
prabhatam"
yat - hat; tu - but; bhagavati - in the Supreme &ersonality of
Godhead; duhkha-sambandham - in relation to suffering;
parijihirsantah - desiring to defeat; api - even; kecit - some; evam -
thus; vadanti" - say; tasmin - in that; duhkhanubhava - the percpetion
of suffering; jnanam - knoledge; asti - is; eva" - indeed; tat - that; ca -
and; parakiyatvena - as belonging to another; eva - indeed; bhasate" -
is manifested; na - not; tu - but; sviyatvena - as belonging to oneself;
iti - thus; tat - that; api - also; ghatta-kudyam prabhatam - the
e+ample of the toll-collecting station"
Some philosophers assert that the Supreme &ersonality of Godhead
has no connection at all ith any material sufferings" ,hey say that#
because 7e is all-knoing 7e is certainly aare of the sufferings of
others# but still 7e does not suffer personally" ,his is like the e+ample
of the person ho traveled a very circuitous route in order to avoid
passing a toll-station# but all his efforts only brought him to the toll-
station anyay"
Text !
duhkhanubhavo nama hy antahkarane duhkha-sparcah" sa ca sparcah
svasmad bhavatu parasmad veti" duhkha-sambandhavicesat"
asarvajna-dosac ca surya-drstantenaoiva parihrtah" praty uta
gunatvenaiva darcitac ca"
duhkhanubhavah - the perception of suffering; nama - indeed; hi -
indeed; antahkarane - in the heart; duhkha-sparcah" - the touch of
suffering; sa - that; ca - and; sparcah - touch; svasmat - personal;
bhavatu - may be; parasmat - from another; va - or; iti - thus; duhkha-
sambandha - in relation to suffering; avicesat - because of being
ithout distinction; asarvajna-dosah - the fault of not- being all-
knoing; ca - and; surya-drstantena - by the e+ample of the sun; eva -
indeed; parihrtah" - refuted; praty uta - on the contrary; gunatvena -
by the Buality; eva - indeed; darcitah - revealed; ca - and"
,hey say that one perceives suffering hen suffering touches the
heart" ,he suffering may be oneRs on personal suffering or the
suffering of others" ,here is no real distinction" Both are suffering" (ny
idea that the Supreme &ersonality of Godhead is not all-knoing is
refuted by the e+ample that compares 7im to the everyhere-shining
sun" (lso# in this ay it is seen that the )ord does have transcendental
Bualities"
Text !!
tasmat tasmin yat kincid duhkha-jnanam astu" duhkhanubhavas tu
nasty eva" yata eva kartum akartum anyatha kartum samarthe
parama-karunamaya-nicaya-ciro-manau tasmin virajamane Rpy adyapi
jivah samsara-duhkham anubhavantity atra nairghrnya-pariharac ca
bhavati"
tasmat - from that; tasmin - in 7im; yat - hat; kicit - something;
duhkha-jnanam - the knoledge of suffering; astu" - may be;
duhkhanubhavah - the perception of suffering; tu - nut; na - not; asti -
is ; eva" - indeed; yata - because; eva - indeed; kartum - to do;
akartum - not to do; anyatha - otherise; kartum - to do; samarthe -
able; parama - supremely; karunamaya - merciful; nicaya - of the
multitudes; cirah - the crest; manau - jeel; tasmin - in 7im;
virajamane - being manifested; api - even; adya - no; api - even;
jivah - the soul; samsara-duhkham - the sufferings of the material
orld; anubhavanti - e+perience; iti - thus; atra - here; nairghrnya -
mercilnessness; pariharah - removal; ca - and; bhavati - is"
,his idea# that the Supreme &ersonality of Godhead personally
suffers is not the truth" ,he truth is that even though 7e is aare of all
suffering that every occurs# the Supreme &ersonality of Godhead
never feels suffering personally" ,his is because 7e is all-poerful" 7e
has the poer to do anything# to undo anything# or to change anything
into anything else" It is also because 7e is by 7is very nature the
crest-jeel of all compassionate persons" he does not reBuire to suffer
personally in order to feel compassion for others" ,hus 7e is not like
the conditioned souls# ho reBuire to suffer in the material orld
before they can feel compassion for othersR suffering"
Text !5
yat tu bhaktanam sukham tat tasya bhakti-rupam eva" tatha tesam
duhkham ca bhagavat-prapty-antarayenaiva bhavati" tatra cadhika
bhagavaty eva cittardrata jayate" sa ca bhaktir eveti"
yat - hat; tu - but; bhaktanam - of devotees; sukham - happiness;
tat - that; tasya - of 7im; bhakti-rupam - the form of devotional service;
eva" - indeed; tatha - so; tesam - of them; duhkham - suffering; ca -
and; bhagavat-prapty-antarayena - by obstructing the attainment of
the Supreme &ersonality of Godhead; eva - indeed; bhavati" - is; tatra
- there; ca - also; adhika - more; bhagavati - in the Supreme
&ersonality of Godhead; eva - indeed; cittardrata - melting of the
heart; jayate" - is born; sa - that; ca - and; bhaktih - devotional service;
eva - indeed; iti - thus"
<evotional service brings happiness to the devotees" Cbstacles that
prevent them from meeting the Supreme &ersonality of Godhead bring
the devotees suffering" >hen the )ord sees these obstacles# 7is heart
melts ith compassion for the devotees" ,hat compassion takes the
form of devotional service"
Text !"
kvacid gajendradinam api prakrta eva duhkhe sa eva mama caranam
ity adina tathaiva bhaktir udbhuteveti" kvacid yamalarjunadisu sri-
naradadi-bhaktanam bhaktih sphutaiveti ca sarvatha dainyatmaka-
bhakta-bhakty-anubhava eva tam karunayati" na tu prakrtam
duhkham" yogye karane satya-yogyasya kalpananaucityat" duhkhas-
ambhavasyaiva karanatve sarva- samsarocchitteh"
kvacit - somehere; gajendradinam - beginning ith Gajendra; api -
also; prakrta - material; eva - indeed; duhkhe - suffering; sa - that; eva
- indeed; mama - of me; caranam - the shelter; iti - thus; adina -
beginning; tatha - so; eva - indeed; bhaktih - devotional service;
udbhuteveti" - is manifested; kvacit - somehere; yamalarjunadisu -
beginning ith the Gamalarjuna trees; sri- naradadi-bhaktanam -
devotees beginning ith Sri 'arada; bhaktih - devotional service;
sphuta - manifested; eva-indeed; iti - thus; ca - and; sarvatha - in all
respects; dainyatmaka - humble at heart; bhakta - devotees; bhakti -
of devotional service; anubhava - perception; eva - indeed; tam - that;
karunayati - is merciful; na - not; tu - but; prakrtam - material;
duhkham" - suffering; yogye - appropriate; karane - in doing; satya-
yogyasya - appropriate for the truth; kalpana - concpetion; anaucityat
- because of being unsuitable; duhkhas-ambhavasya - of the
manifestation of suffering; eva - indeed; karanatve - as the cause;
sarva - all; samsara - material e+istence; ucchitteh - of the
destruction"
Many devotees# like Gajendra# turn to the )ord hen they are
troubled by material sufferings" In this condition they pray# S,he
Supreme )ord is my only shelterS# and thus they attain devotional
service" Cthers# like the Gamalarjuna trees# attain devotional service
by the mercy of great souls# like Sri 'arada" Still others attain
devotional service because they are naturally humble" In these ays
the )ord gives 7is mercy and frees them from material sufferings" 7e
does not consider hether they are Bualified to receive 7is mercy or
not Bualified to receive it" 7e gives 7is mercy ithout restriction" In
this ay 7e stops the sufferings of 7is devotees" 7e rescues them
from the cycle of repeated birth and death"
Text !#
atha tasya parampara-karanatvam asty eveti ced astu" na kapi hanir
iti" tasmad ubhayatha bhaktanandane tad-bhakty-anubhava eva
bhagavantam pravartayatiti siddham"
atha - no; tasya - of 7im; parampara - of the series; karanatvam -
the state of being the cause; asti - is; eva - indeed; iti - thus; cet - of;
astu" - is; na - not; kapi - anything; hanih - destruction; iti" - thus;
tasmat - therefore; ubhayatha - in both ays; bhaktanandane - in the
happiness of the devotees; tad-bhakty- anubhava - the perception of
devotional service; eva - indeed; bhagavantam - to the Supreme
&ersonality of Godhead; pravartayati - brings; iti - thus; siddham -
proved"
If material sufferings had a different cause# they might never come
to an end" In this ay it is proved that material sufferings and material
happiness are meant to bring the soul to the Supreme )ord and to the
happiness of devotional service"
Text !$
tata etad uktam bhavati" yady anyasya sukha-duhkham anubhuyapi
tat-parityagenetarasya sukham duhkha-hanim va sampadayati"
tadaiva vaisamyam apatati"
tata - therefore; etat - thus; uktam - said; bhavati" - is; yadi - if;
anyasya - of another; sukha-duhkham - happiness and suffering;
anubhuya - e+operiencing; api - also; tat-parityagena - by rejecting
thatl; itarasya - of another; sukham - happiness; duhkha- hanim -
destruction fo suffering; va - or; sampadayati - establishes; tada -
then; eva - indeed; vaisamyam - problem; apatati - attains"
If the perception of happiness and suffering ere something
different from this dessription# then the attainment of happiness and
the end of suffering ould be attained in a ay other than by
engaging in devotional service" ,his conclusion is not at all logical or
true"
Text !%
sri-bhagavati tu prakrta-sukha-duhkhanubhavabhavan na tad apatati"
yatha kalpa-tarau" tad uktam srimad-akrurena
sri-bhagavati - in the Supreme &ersonality of Godhead; tu - but;
prakrta-sukha-duhkha - of material happiness and suffering; anubhava
- e+perience; abhavat - bercauae of the non-e+istence; na - not; tat -
that; apatati - attains; yatha - as; kalpa-tarau" - a kalpa-vrksa tree; tat
- that; uktam - said; srimad-akrurena - by Sri (krura"
,hus the conclusion is that the Supreme &ersonality of Godhead never
e+periences material happiness or material suffering" 7e is like a
spiritual kalpa-vrksa that fulfills everyoneRs desires" ,his is confirmed
by Sri (krura in these ords -Srimad-Bhagavatam /H"1D"0023
Text 50
na tasya kaccid dayitah suhrttamo
na capriyo dvesya upeksya eva va tathapi bhaktan bhajate yatha
tatha
sura-drumo yadvad upasrito Rrthadah" iti"
na - not; tasya - of 7iom; kaccit - anyone; dayitah - dear; suhrttamah
- best friend; na - not; ca - and; apriyah - not dear; dvesya - to ber
hated; upeksya - neglected; eva - indeed; va - or; tathapi - still;
bhaktan - devotees; bhajate - reciprocates; yatha - ass; tatha - so;
sura- drumah - a kalpa-vrksa tree; yadvat - as; upasritah - approached;
arthadah" - fulfilling desires; iti" - thus"
S'o one is 5rsnaRs dearest friend" 'o one is 7is hated enemy" 'o one
is rejected by 7im" Still# 7e reciprocates 7is devoteesR love" ,o them
7e is like a kalpa-vrksa tree that fulfills all desires"S
Text 51
atra bhaktad anya eva kaccid iti jneyam" kah panditas tvad aparam
caranam samiyad bhakta-priyadrta-girah suhrdah krtajGat ity etat tad-
vakyenaiva tat-priyatva- prokteh"
atra - here; bhaktat - from a devotee; anya - another; eva - indeed;
kaccit - someone; iti - thus; jneyam - to be understood; kah panditas
tvad aparam caranam samiyad bhakta-priyadrta-girah suhrdah
krtajGat ity etat tad-vakyena - by the ords of Srimad-Bhagavatam
/H"@D"0?; eva - indeed; tat-priyatva - the dearness of 7im; prokteh -
said"
7ere the ord SkaccitS means Sa person ho is not a devoteeS" that
the Supreme &ersonality of Godhead dearly loves 7is devotees is
confirmed by these ords -Srimad-Bhagavatam /H"@D"0?23
SMy dear )ord# Gou are very affectionate to Gour devotees" Gou are
also a truthful and grateful friend" >here is that learned man ho
ould give Gou up and surrender to someone else= Gou fulfill all the
desires of Gour devotees# so much so that sometimes Gou even give
Gourself to them" Still# Gou neither increase nor decrease by such
activity"S6
Text 52
sri-mahadevenapy uktam na hy asyasti priyah kaccin
napriyah svah paro Rpi va atmatvat sarva-bhutanam
sarva-bhuta-priyo harih
sri-mahadevena - by )ord Siva; api - also; uktam - said; na - not; hi -
indeed; asya - of the )ord; asti - there is; priyah - very dear; kaccin -
anyone; na - nor; apriyah - not dear; svah - on; parah - other; api -
even; va - or; atmatvat - due to being the soul of the soul; sarva-
bhutanam - of all living entities; sarva-bhuta - to all living entities;
priyah - very# very dear; harih - )ord 7ari"
,hat the Supreme &ersonality of Godhead is eBual to all to also
confirmed by these ords of )ord Siva -Srimad-Bhagavatam ?"/;"11-
1@23
S7e holds no one as very dear and no one as inimical" he has no one
for 7is on relative# and no one is alien to 7im" 7e is actually the soul
of the soul of all living entities" ,hus 7e is the auspicious friend of all
living beings and is very near and dear to all of them"6
Text 5
tasya cayam maha-bhagas
citraketuh priyo Rnugah sarvatra sama-drk canto
hy aham caivacyuta-priyah" iti"
tasya - of 7im -the )ord2; ca - and; ayam - this; maha-bhagah - ,he
most fortunate; citraketuh - 5ing Aitraketu; priyah - beloved; anugah -
most obedient servant; sarvatra - everyhere; sama-drk - sees
eBually; cantah - very peaceful; hi - indeed; aham - I; ca - also; eva -
certainly; acyuta-priyah - very dear to )ord 5rsna# ho never fails; iti -
thus"
S,he magnanimous Aitraketu is a dear devotee of the )ord" 7e is
eBual to all living entities and is free from attachment and hatred"
Similarly# I am also very dear to )ord 'arayana"S6
Text 5!
tathoktam sri-prahladenapi citram tavehita-maho Rmita-yoga-maya-
lila-visrsta-bhuvanasya vicaradasya sarvatmanah sama-drco Rvisamah
sva-bhavo
bhakta-priyo yad asi kalpa-taru-svabhavah" iti"
tatha - so; uktam - said; sri-prahladena - by Sri &rahlada; api - also;
citram - very onderful; tava ihitam - all Gour activities; ahah - alas;
amita - unlimited; yoga-maya - of Gour spiritual potency; lila - by the
pastimes;"visrsta-bhuvanasya - of Gour )ordship# by hom all the
universes have been created; vicaradasya - of Gour )ordship# ho are
e+pert in all respects; sarvatmanah - of Gour )ordship# ho pervade
all; sama-drcah - and ho are eBual toard all; avisamah - ithout
differentiation; sva-bhavah - that is Gour characteristic; bhakta-priyah
- under the circumstances Gou become favoirable to the devotees; yat
- because; asi - Gou are; kalpa-taru- svabhavah" - having the
characteristic of a desire tree; iti - thus"
,hat the Supreme &ersonality of Godhead is eBual to all and is like a
desire tree that fulfills 7is devoteesR desires is described by Sri
&rahlada is these ords -Srimad-Bhagavatam D"01"D23
SC )ord# Gour pastimes are all onderfully performed by Gour
inconceivable spiritual energy# and by her perverted reflection# the
material energy# Gou have created all the universes" (s the Supersoul
of all living entities# Gou are aare of everything# and therefore Gou
are certainly eBual toard everyone" 'onetheless# Gou favor Gour
devotees" ,his is not partiality# hoever# for Gour characteristic is like
that of a desire tree# hich yields everything according to oneRs
desire"S6
Text 55
arthac ca yat tvam bhakta-priyo Rsi" so Rsi sama-drcas tava svabhavo
Rvisamo visamo na bhavati" tatra hetu-garbha-vicesanam kalpa-taru-
svabhava iti" tasmad visama-svabhavataya pratito Rpi tvayy
avaisamyam ity ativa-citram iti"
arthah - the meaning; ca - also; yat - hat; tvam - Gou; bhakta- priyah
- dear ot the devotees; asi" - are; sah - 7e; asi - Goui are; sama- drcah -
seeing eBually; tava - of Gou; svabhavah - nature; avisamah - ithout
differentiation; visamah - differentiation; na - not; bhavati" - is; tatra -
here; hetu-garbha- vicesanam - teh adjective; kalpa-taru-svabhava -
the nature of a desire tree; iti" - thus; tasmat - from that; visama-
svabhavataya - by the nature of differentiation; pratitah - understood;
api - even; tvayi - in Gou; avaisamyam - ithout differentiation; iti -
thus; ativa- citram - very onderful; iti - thus"
,his verse means3 SC )ord# Gou favor Gour devotees -bhakta-priyo
Rsi2# but still Gou are certainly eBual toard everyone -sama-drcah2"
,his is not partiality -avisamah2# hoever# for Gour characteristic is
like that of a desire tree -kalpa-taru-svabhavah2# hich yields
everything according to oneRs desire"S6
Text 5"
athava paratrapi kalpa-vrksadi-laksane samane evacrayaniye vastuni
bhakta-paksa-pata-rupa-vaisamya-darsanat tad-vaisamyam api
samasyaiva svabhava iti labdhe tad-apariharyam eveti
siddhantayitavyam"
athava - or; paratra - in another place; api - also; kalpa- vrksadi-
laksane - ith ther natuire of a desire tree or other like thing; samane
- eBual; eva - indeed; acrayaniye - to be taken shelter of; vastuni -
substance; bhakta-paksa-pata - taking sides ith the devotees; rupa -
in the from; vaisamya - paritalisty; darsanat - from seeing; tad-
vaisamyam - partiality to them; api - a;lso; samasya - eBual; eva -
indeed; svabhava - nature; iti - thus; labdhe - attained; tad-
apariharyam - not to be removed; eva - indeed; iti - thus;
siddhantayitavyam - to be concluded"
In another interpretation of this verse it is understood that the
Supreme &ersonality of Godhead is like a desire tree or other like
things and for this reason one should take shelter of 7im" (lso# 7e is
naturally partial to 7is devotees# and this partiality to them dopes not
at all conflict ith 7is natural impartiality to everyone"
Text 5#
tatac ca visama-svabhava ity eva vyakhyeyam tatha purvatrapi
bhaktan bhajata iti vaisamya eva yojaniyam iti" vastutas tu sri-
bhagavaty acintyam aicvaryam eva mukhyas tad-avirodhe hetuh"
tatah - then; ca - and; visama-svabhava - visama-svabhava; iti - thus;
eva - indeed; vyakhyeyam - to be e+plained; tatha - so; purvatra - in
another place; api - also; bhaktan - the devotees; bhajata -
reciprocates; iti - thus; vaisamya - partiality; eva - indeed; yojaniyam -
appropriate; iti" - thus; vastutah - in truth; tu - but; sri- bhagavati - in
the Supreme &ersonality of Godhead; acintyam - inbconceivable;
aicvaryam - opulence; eva - indeed; mukhyah - primary; tad-avirodhe -
not contradicting that; hetuh - the reason"
In some readings the ord Savisama-svabhavahS -7e is naturally
impartial2 is replaced by Svisama- svabhavahS -7e is naturally partial to
7is devotees2" 7is partiality to them is appropriate because in this ay
7e reciprocates ith them -bhaktan bhajate2" Because the )ord has
inconceivable potencies 7is impartiality to all and 7is partiality to 7is
devotees do not contradict each other"
Text 5$
yad uktam namo namas te Rstv rsabhaya satvatam ity adau dvitiyasya
caturthe"
yat - hat; uktam - said; namo namas te Rstv rsabhaya satvatam ity
adau dvitiyasya caturthe - in Srimad-Bhagavatam 0"@"/@"
,hat the )ord is partial to the devotees is also confirmed by these
ords of Srimad-Bhagavatam -0"@"/@23
S)et me offer my respectful obeisances unto 7e ho is the associate
of the members of the Gadu dynasty and ho is alays a problem for
the nondevotees" 7e is the supreme enjoyer of both the material and
spiritual orlds# yet 7e enjoys 7is on abode in the spiritual sky"
,here is no one eBual to 7im because 7is transcendental opulence is
immeasurable"S6
Text 5%
tikayam tad evam vaisamya-pratitav apy adosatvayacintyam
aicvaryam aha iti"
tikayam - in the commentary; tat - that; evam - thus; vaisamya-
pratitav - in the knoledge of partiality; api - also; adosatvaya - being
free of fault; acintyam - inconceivable; aicvaryam - opulence; aha -
said; iti - thus"
Srila Sridhara Svami comments3
S7ere there is no fault in the )ordRs partiality to the devotees# for the
)ord has inconceivable poers and opulences"S
Text "0
tad uktam sri-bhismena sarvatmanah sama-drco
hy advayasyanahagkrteh tat-krtam mati-vaisamyam
niravadyasya na kvacit
tat - that; uktam - said; sri-bhismena - by Sri Bhimsa; sarvatmanah -
of one ho is present in everyoneRs heart; sama-drcah - of one ho is
eBually kind to one and all; hi - certainly; advayasya - of the (bsolute;
anahagkrteh - free from all material identity of false ego; tat-krtam -
everything done by 7im; mati - consciousness; vaisamyam -
differentiation; niravadyasya - freed from all attachment; na - never;
kvacit - at any stage"
,hat although 7e is eBual to all# the Supreme &ersonality of
Godhead is still partial to 7is devotees is confirmed by Sri Bhisma in
these ords of Srimad-Bhagavatam -/"I"0/-0023
SBeing the absolute &ersonality of Godhead# 7e is present in
everyoneRs heart" 7e is eBually kind to everyone# and 7e is free from
the false ego of differentiation" ,herefore hatever 7e does is free
from material inebriety" 7e is eBuibalanced"6
Text "1
tathapy ekanta-bhaktesu
pacya bhupanukampitam yan me Rsums tyajatah saksat
krsno darsanam agatah" iti"
tathapi - still; ekanta - unflinching; bhaktesu - unto the devotees;
pacya - see here; bhupa - C king; anukampitam - ho sympathetic;
yan - for hich; me - my; asumh - life; tyajatah - ending; saksat -
directly; krsnah - the &ersonality of Godhead; darsanam - in my vie;
agatah" - has kindly come; iti" - thus"
SGet# despite 7is being eBually kind to everyone# 7e has graciously
come before me hile I am ending my life# for I am his 7is unflinching
servitor"S6
Text "2
tatha svayam sri-bhagavata samo Rham sarva-bhutesu
na me dvesyo Rsti na priyah ye bhajanti tu mam bhaktya
mayi te tesu capy aham" iti"
tatha - so; svayam - personally; sri-bhagavata - by the Supreme
&ersonality of Godhead; samah - eBually disposed; aham - I; sarva-
bhutesu - to all living entities; na - no one; me - Mine; dvesyah -
hateful; asti - is; na - nor; priyah - dear; ye - those; bhajanti - render
transcendental service; tu - yet; mam - unto Me; bhaktya - in devotion;
mayi - unto Me; te - such persons; tesu - in them; ca - also; api -
certainly; aham" - I; iti" - thus"
,his partiality to the devotees is confirmed by the )ord 7imself in
these ords -Bhagavad-gita I"0I23
SI envy no one# nor am I partial to anyone" I am eBual to all" But
hoever renders service unto Me in devotion is a friend# is in Me# and I
am also a friend to him"S6
Text "
tad evam tat-tad-adose bhakta-paksa-patasya svarupa-sakti- sara-
bhutatve bhakta-vinodartham eva svarupa-saktyaiva svayam eva ca
tat-tad-avatara-lilah karoti bhagavan" tato visva-palanam tu svayam
eva sidhyatiti sthite" na vaidura-pracnas tad-avasthah"
tat - that; evam - thus; tat-tad-adose - in these faults; bhakta- paksa-
patasya - taking the devoteesR side; svarupa-sakti - personal potency;
sara-bhutatve - in being the best; bhakta-vinodartham - for the sake of
pleasing the devotees; eva - indeed; svarupa-saktya - ith 7is
personal poetncy; eva - indeed; svayam - personally; eva - indeed; ca -
also; tat-tad-avatara-lilah - 7is various incarnations and pastimes;
karoti - does; bhagavan" - the Supreme &ersonality of Godhead; tatah -
therefore; visva-palanam - protecting the material universe; tu -
indeed; svayam - personally; eva - indeed; sidhyati - proves; iti - thus;
sthite" - situated; na - not; vaidura- pracnah - the Buestion of %idura;
tad-avasthah - that situation"
,hus the Supreme &ersonality of Godhead is not at fault for being
partial to 7is devotees" (ctually 7e manifests 7is various incarnations
and pastimes by 7is transcendental potency for the purpose of
pleasing 7is devotees" 7e does not descend to this orld in order to
protect the material orld" ,hat as already established by %iduraRs
Buestion -Srimad-Bhagavatam 1";"0-;2 previously Buoted in this book"
Text "!
atra devadinam prakrtataya taih saha lilayam svatas trptata- hanis
tesu tad-amcavecadi-svikarenagre parihartavya" tatha bhakta-
vinodaika-prayojanaka-svaira-lila-kaivalyena canyatra raga-
dvesabhavan na vaisamyam api" praty uta pitta-dusita- jihvanam
khanda vairasya iva tasman nigrahe Rpy anubhuyamane tesam
dustatadi-ksapana-laksanam hitam eva bhavati"
atra - here; devadinam - beginning ith the demigods; prakrtataya -
material; taih - them; saha - ith; lilayam - in pastimes; svatah -
personally; trptata - satiation; hanih - destruction; tesu - in them; tad-
amca - 7is part; aveca - entrance; adi - beginning; svikarena - by
accepting; agre - in the presence; parihartavya - to be refuted; tatha -
so; bhakta-vinodaika-prayojanaka - only for the purpose of pleasing
7is devotees; svaira - independent; lila - pastimes; kaivalyena -
e+clusively; ca - also; anyatra - in another place; raga-dvesabhavat -
because of the absence of attraction or hatred; na - not; vaisamyam -
partiality; api" - also; praty uta - on the contrary; pitta-dusita-jihvanam
- of tongues afflicted ith jaundice; khanda - from sugar candy;
vairasya - the absence of taste; iva - like; tasman - from that; nigrahe -
in rejection; api - even; anubhuyamane - e+periencing; tesam - of
them; dustata - ickedness; adi - beginning ith; ksapana - defeating;
laksanam - nature; hitam - auspicious; eva - indeed; bhavati - is"
>hen 7e incarnates in the material orld# the )ord associates ith
the material demigods" Because associating ith them in 7is pastimes
ould ordinarily not be very pleasing to 7im# 7e personally enters
them and fills them ith devotion" In this ay they become acceptable
companions for 7im and 7e accepts them" >hen the )ord accepts the
forms of 7is different incarnations by the agency of 7is internal
potency# 7e does not lose or change 7is personality" 7e is the same
person in each incarnation" ,he )ord incarnates only to please 7is
devotees" (side from 7is love for 7is devotees# 7e is impartial and
eBual to all# for 7e neither hates nor loves anyone" >hen a person has
jaundice# sugar candy tastes bitter" 7oever# eating sugar candy is
the cure for jaundice" In the same ay the Supreme )ord gives 7is
association to the demons" ,hat association is bitter for them# but it is
also the cure for their continued e+istence in the orld of birth and
death" In this ay the Supreme )ord acts for the demonsR elfare"
Text "5
atra na hy asya janmano hetuh
karmano va mahi-pate atma-mayam vinecasya
parasya drastur atmanah
atra - here; na - not; hi - indeed; asya - of 7im -the Supreme
&ersonality of Godhead2; janmanah - of the appearance# or taking
birth; hetuh - there is any cause; karmanah - or for the acting; va -
either; mahi-pate - C king -Maharaja &ariksit2; atma-mayam - 7is
supreme compassion for the fallen souls; vina - ithout; icasya - of the
supreme controller; parasya - of the &ersonality of Godhead# ho is
beyond the material orld; drastuh - of the Supersoul# ho itnesses
everyoneRs activities; atmanah - of the Supersouyl of everyone"
,hat the Supreme &ersonality of Godhead acts so that the
conditioned souls may become liberated is confirmed by these ords
-Srimad-Bhagavatam I"0@".;-.D23
SC Maharaja &ariksit# but for the )ordRs personal desire there is no
cause for 7is appearance# disappearance# or activities" (s the
Supersoul# 7e knos everything" AonseBuently# there is no cause that
affects 7im# not even the results of fruitive activities"6
Text ""
yan-maya-cestitam pumsah
sthity-utpatty-apyayaya hi anugrahas tan-nivrtter
atma-labhaya cesyate
yat - hatever; maya-cestitam - the las of material nature enacted
by the Supreme &ersonality of Godhead; pumsah - of the living
entities; sthiti - duration of life; utpatti - birth; apyayaya - annihilation;
hi - indeed; anugrahah - compassion; tan- nivrtteh - the creation and
manifestation of cosmic energy to stop the repetition of birth and
death; atma-labhaya - thus going home# back to Godehad; ca - indeed;
isyate - for this purpose the creation is there"
S,he Supreme &ersonality of Godhead acts through 7is material
energy in the creation# maintenance# and annihilation of this cosmic
manifestation just to deliver the living entity by 7is compassion and
stop the living entityRs birth# death# and duration of materialistic life"
,hus 7e enables the living being to return home# back to Godhead"S6
Text "#
iti navamanta-stha-sri-cuka-vakyanusarena pralaye linopadher jivasya
dharmady-asambhavad upadhi-srsty-adina" dharmadi-
sampadanenanugraha iti tadiya-tikanusarena ca"
iti - thus; navamanta-stha-sri-cuka-vakyanusarena - according to Sri
Sukadeva GosvamiRs statement at the end of the ninth canto; pralaye
- in annihilation; lina - #erged; upadheh - of the material designation;
jivasya - of the individual spirit soul; dharmady-asambhavat - because
of the non-manifestation of the material Bualities; upadhi-srsty-adina"
- beginning ith ht ecreation of material designations; dharmadi-
sampadanena - ith the manifestation of material Bualities; anugraha
- mercy; iti - thus; tadiya-tikanusarena - according to the commentary;
ca - also"
(ccording to these ords of Srila Sukadeva Gosvami at the end of
Srimad-BhagavatamRs 'inth Aanto# the periodic dissolution of the
material cosmos# material forms# and material Bualities# and their
subseBuent re-manifestation are all the mercy of the )ord" ,his is also
confirmed in Srila Sridhara SvamiRs commentary"
Text "$
tatha loke bhavan jagadinah kalayavatirnah
sad-raksanaya khala-nigrahanaya canyah kaccit tvadiyam atiyati
nidecam ica
kim va janah svakrtam icchati tan na vidmah
tatha - so; loke - in the orld; bhavan - Gour )ordship; jagadinah - the
master of the orld; kalaya - ith Gour plenary portion; avatirnah -
incarnated; sad-raksanaya - to protect the devotees; khala-
nigrahanaya - to crush the demons; ca - also; anyah - another; kaccit -
someone; tvadiyam - Gour; atiyati - transgress; nidecam - order; ica -
C )ord; kim - ho=; va - or; janah - person; svakrtam - personally
done; icchati - desires; tan - that; na - not; vidmah - e understand"
,hat the Supreme &ersonality of Godhead comes to the material
orld to protect the devotees is confirmed by this prayer in Srimad-
Bhagavatam -/H";H"0;23
SMy dear )ord# Gou are the proprietor of all the orlds and Gou have
incarnated Gourself along ith Gour plenary e+pansion )ord Balarama"
It is said that Gour appearance in this incarnation is for the purpose of
protecting the faithful and destroying the miscreants" Fnder the
circumstances# ho is it possible that miscreants like !arasandha can
put us into such deplorable conditions of life against Gour authority=
>e are pu99led at the situation and cannot understand ho it is
possible"S6
Text "%
iti jarasandha-baddha-raja-vrnda-nivedane Rpi icvare tvayi sad-
raksanartham avatirne Rpi ced asmakam duhkham syat tarhi kim
anyah kaccid jarasandhadis tvad-ajGam api lagghayati" kim ca tvaya
raksyamano Rpi janah sva-karma-duhkham prapnoty eveti na vidmah"
na caitad ubhayam api yuktam iti bhavah"
iti - thus; jarasandha-baddha-raja-vrnda-nivedane - in the appeal
made by the kinds imprisoned by 5arasandha; api - also; icvare - in
the Supreme &ersonality of Godhead; tvayi - in Gou; sad- raksanartham
- for the purpose of rescuing the devotees; avatirne - descended; api -
also; cet - if; asmakam - of us; duhkham - suffering; syat - is; tarhi -
then; kim - hy=; anyah - another; kaccit - someone; jarasandhadih -
beginning ith !arasandha; tvad- ajGam - Gour order; api - also;
lagghayati" - disobeys; kim - hy=; ca - also; tvaya - by Gou;
raksyamanah - protected; api - also; janah - perople; sva-karma-
duhkham - the sufferings of their on karma; prapnoti - attains; eva -
indeed; iti - thus; na - not; vidmah" - e kno; na - not; ca - and; etat -
this; ubhayam - both; api - also; yuktam - proper; iti - thus; bhavah" -
the meaning
,hese ords are a reBuest sent to the Supreme &ersonality of
Godhead by the kings imprisoned by !arasandha" Srila Sridhara Svami
gives the folloing e+planation3
S,he gist of this verse is3 TC )ord# if Gou have descended to this
orld to protect the devotees# then hy do e suffer so painfully=
>hy do !arasandha and others disobey Gour orders= :ven though Gou
give them protection# hy do the people continue to suffer the results
of their past karma= >e do not understand hy this is so= ,hese
things are not right"R ,hat is the meaning of this verse"S
Text #0
iti tadiya-tikanusarena ca lilayah svairatve Rpi durghata-ghatani
mayaiva tada tada devasuradinam tat-tat- karmodbodha-sandhanam
api ghatayati"
iti - thusd; tadiya-tikanusarena - according to the commentary; ca -
and; lilayah - of pastimes; svairatve - in independence; api - also;
durghata - -ghatani - difficult to understand; maya - maya; eva -
indeed; tada tada - thne; devasuradinam - beginning ith the
demiogds and the deomns; tat-tat-karma - karma; udbodha-
sandhanam - seeiking; api - also; ghatayati" - causes"
In this e+planation by Srila Sridhara Svami it is seen that the
Supreme )ord is supremely independent and can enjoy pastimes in
any ay 7e ishes# and it is also seen that it is very difficult to
understand ho the poerful maya potency aards to the demigods#
demons# and other conditioned souls the results of their past fruitive
actions"
Text #1
yaya sva-sva-karmana prthag eva cestamananam jivanam cesta-
vicesah paraspara-cubhacubha-cakunataya ghatita bhavantity adikam
loke Rpi drcyate"
yaya - by hich; sva-sva-karmana - according to their on karma;
prthag - specific; eva - indeed; cestamananam - acting; jivanam - of
individual spirit souls; cesta-vicesah - sepcific action; paraspara -
mutual; cubha - good; acubha - and evil; cakunataya - by the omen;
ghatita - done; bhavanti - are; iti - thus; adikam - beginning; loke - in
the orld; api - also; drcyate - is seen"
By their on actions# the individual spirit souls in the material orld
bring upon themselves various kinds of good and bad results" ,hat is
clearly seen in this orld"
Text #2
yatra tu kvacid esa tal-lila-javam anugantum na caknoti" tatraiva
paramecituh svairata vyakti-bhavati"
yatra - here; tu - indeed; kvacit - somehere; esa - the maya
potency; tal-lila-javam - the force of 7is pastimes; anugantum - to
follo; na - not; caknoti" - is able; tatra - there; eva - indeed;
paramecituh - of the supreme controller; svairata - independence;
vyakti- bhavati - manifests"
,he maya potency cannot imitate the Supreme )ordRs pastimes" ,he
Supreme )ord is completely independent and can do hatever 7e
likes"
Text #
yatha guru-putram ihanitam
nija-karma-nibandhanam anayasva maha-raja
mac-chasana-puraskrtah" iti yama-visayaka-sri-bhagavad-adecadau"
yatha - as; guru-putram - the guruRs son; iha - here; anitam - brought;
nija-karma-nibandhanam - the bondage of his on karma; anayasva -
bring; maha-raja - C great king; mac-chasana-puraskrtah" - by My
order; iti - thus; yama-visayaka - to Gamaraja; sri - - bhagavat - of the
Supreme &ersonality of Godhead; adeca - the order; adau - beginning"
,hat Gamaraja and his servants are bound to follo the orders of the
Supreme &ersonality of Godhead is seen in these ords spoken by
)ord 5rsna to Gamaraja -Srimad-Bhagavatam /H"@."@.23
SSome time back you caused the droning of the son of Cur teacher"
I order you to return him"S6
Text #!
tatac ca tasyati-virala-pracaratvan na sarvatra krta-hany-
akrtabhyagama-prasaggac ca"
tatah - then; ca - and; tasya - of that; ati-virala- pracaratvat - because
of being very rare; na - not; sarvatra - everyhere; krta-hani -
departed; akrtabhyagama-prasaggah - not arrived; ca - and"
Because it is very rare that one ill receive a direct order from the
Supreme )ord in this ay# Gamaraja is not at fault for acting in a ay
contrary to his ordinary duties"
Text #5
atha yadi kecid bhaktanam eva dvisanti" tada bbakta-paksa- patantah-
patitvad bhagavata seyam tad-dvese Rpi na dosah" praty uta bhakta-
visayaka-tad-rateh posakatvena hladini-vrtti- bhutanandollasa-vicesa
evasau"
atha - nor; yadi - if; kecit - some; bhaktanam - of devotees; eva -
indeed; dvisanti" - hante; tada - then; bbakta-paksa - the side of the
devotees; patantah-patitvat - because of taking; bhagavata - by the
Supreme &ersonality of Godhead; sa iyam - this; tad-dvese - in that
hatred; api - even; na - not; dosah" - fault; praty uta - on the contrary;
bhakta-visayaka-tad-rateh - devotion to 7is devotees; posakatvena -
because of maintaining; hladini-vrtti- bhuta - manifested from the
activities of the hladini potency; ananda - bliss; ullasa-vicesa - great
glory; eva - indeed; asau - this"
7oever# if some persons hate them# the )ord at once becomes the
partisan of 7is devotees" ,his is not a fault on the )ordRs part" ,he
)ord loves 7is devotees" 7e protects them# and# ith 7is hladini
potency# 7e brings them great bliss"
Text #"
yena hi dvesena pratipada-pronmilat-sandrananda- vaicitri-samatirikta-
bhaktir asamaru-sthala-brahma- kaivalyapadana-rupatvena tadiya-
bhakti-rasa-maha-pratiyogitaya tato Rnyatha duccikitsyataya ca
tatrocitam"
yena - by hich; hi - indeed; dvesena - hatred; pratipada- pronmilat-
sandrananda-vaicitri-samatirikta-bhaktih - the onder of great bliss of
loving devotional service at every moment; a - not; sa - ith; maru-
sthala - the desert; brahma- kaivalya - impersonal liberation; apadana-
rupatvena - because opf manifesting; tadiya-bhakti-rasa-maha-
pratiyogitaya - as the opposite of the great nectar of devotional
service; tatah - then; anyatha - otherise; duccikitsyataya - by being
incurable; ca - also; tatra - there; ucitam - proper"
,he hatred of persons ho oppose the devotees only increases the
devoteesR love for the )ord# and that love brings the devotees a great
onder of intense transcendental bliss at every moment# a bliss that
has nothing to do ith the hopeless parched desert of impersonal so-
called liberation"
Text ##
tad-uttha-bhagavat-tejasa tat-svarupa-sakter api tiraskarena
dhvamsabhava-tulyam svargapavarga-narakesv api tulyartha-
darcinah iti nyayenanyesam ativa duhsaham tesam api kamukanam
nikamam anabhistam uddanda-guna-vicesam kurvaty eva bhagavati
tasya sarva-hita-paryavasayi-caritra-svabhavatvad eva tat-tad-
durvara-durvasana-mayacesa-samsara-kleca-naco Rpi bhavati"
tad-uttha-bhagavat-tejasa - by the poer of the Supreme &ersonality
of Godhead; tat-svarupa-sakteh - of 7is personal potency; api - also;
tiraskarena - by eclipsing; dhvamsabhava- tulyam - like the non-
e+istence of darkness; svargapavarga-narakesv api tulyartha-darcinah
iti nyayena - Srimad-Bhagavatam ?"/;"0D; anyesam - of others; ativa -
great; duhsaham - unbearable; tesam - of them; api - also;
kamukanam - filled ith material desires; nikamam - ithout matertial
desires; anabhistam - ithout material desires; uddanda- guna-
vicesam - specific Buality; kurvati - does; eva - indeed; bhagavati - in
the Supreme &ersonality of Godhead; tasya - of that; sarva-hita-
paryavasayi-caritra-svabhavatvat - becaus9e of activities that benefit
everyone; eva - indeed; tat-tad-durvara- durvasana-mayacesa-
samsara-kleca-nacah - the destruction of horrible material sufferings;
api - also; bhavati - is"
,hus devotional service# hich is manifested from the Supreme
)ordRs internal potency# eclipses everything else and makes it
unimportant by comparison" ,his is described in the folloing ords of
Srimad-Bhagavatam -?"/;"0D23
S<evotees solely engaged in the devotional service of the Supreme
&ersonality of Godhead# 'arayana# never fear any condition of life"
Eor them the heavenly planets# liberation# and the hellish planets are
all the same# for such devotees are interested only in the service of
the )ord"S6
Because they have no material desires and because they are
interested to ork for the elfare of all living beings# the devotees of
the )ord become free from the many horrible and unbearable
sufferings of continued material e+istence"
Text #$
yah khalv abhedopasakanam ati-krcchra-sadhyah purusarthah" kvacic
ca paramartha-vastv-abhijnanam naraka-nirvicesam tesam kaminam
tu nikamam abhistam vit-kitanam ivamedhyam svarga-vicesam
tebhyo dadati" sa paramecvarah"
yah - ho; khalv - indeed; abheda - not different; upasakanam - of
the orshipers; ati-krcchra-sadhyah - very difficult to be obtained;
purusarthah" - the goal of life; kvacit - something; ca - and;
paramartha-vastv-abhijnanam - understanding hat is thre goal of
life; naraka-nirvicesam - free from hell; tesam - of them; kaminam -
desiring; tu - indeed; nikamam - sccording to desire; abhistam -
desired; vit-kitanam - of orms in stool; iva - like; amedhyam - not
orthy; svarga-vicesam - specific hevaenly orld; tebhyah - to them;
dadati" - gives; sa - 7e; paramecvarah - the Supreme &ersonality of
Godhead"
,he impersonalists find it very difficult to attain the true goal of life"
Fnaare of the true goal of life# the impersonalists attain impersonal
liberation# hich is just like hell" Materialists filled ith material
desires attain various so-called heavenly material orlds here they
enjoy like orms in stool" ,he Supreme &ersonality of Godhead gives
these destinations to the impersonalists and the materialists"
Text #%
ata evoktam naga-patnibhih ripoh sutanam api tulya-drster dhatse
damam phalam evanusamcan iti"
ata eva - therefore; uktam - said; naga-patnibhih - by the ives of
5aliya-naga; ripoh sutanam api tulya-drster dhatse damam phalam
evanusamcan iti - Srimad-Bhagavatam /H"/?"11"
,hat the activities of the )ord are alays for the benefit of everyone
is confirmed by 'aga-patnis in these ords -Srimad- Bhagavatam
/H"/?"1123
SC dear )ord# Gou are eBual to everyone" Eor Gou there is no
distinction beteen Gour sons# friends# and enemies" ,herefore the
punishment hich Gou have so kindly offered to 5aliya is e+actly
befitting" C )ord# Gou have descended especially for the purpose of
annihilating all kinds of disturbing elements ithin the orld# and
because Gou are the (bsolute ,ruth# there is no difference beteen
Gour mercy and punishment" >e think# therefore# that this apparent
punishment to 5aliya is actually some benediction"S6
Text $0
atra sutanam suta-vat palyanam devanam ity arthah" damam iti yato
damam apity arthah"
atra - here; sutanam - of sons; suta-vat - like a son; palyanam -
protected; devanam - of the demigods; iti - thus; arthah" - the
meaning; damam - subduing; iti - thus; yatah - from hom; damam -
subduing; api - also; iti - thus; arthah" - the meaning"
7ere the ord SsutanamS means Sof the demigods# ho are
protected as if they ere sonsS# and damamS means SpunishmentS"
Text $1
yat tu putanadav uttama-bhakta-gatih sruyate" tad- bhaktanukaranadi-
mahatmyenaiveti tatra tatra spastam eva yatha sa-dvesad iva
putanapi sa-kula ity adi"
yat - hat; tu - but; putanadav - beginning ith &utana; uttama-
bhakta-gatih - the desitination of the greatest devotees; sruyate" - is
heard; tad- bhaktanukarana - imitating the devotees; adi - beginning
ith; mahatmyena - by the glories; eva - indeed; iti - thus; tatra tatra
- there; spastam - clearly; eva - inded; yatha - as; sa-dvesad iva
putanapi sa- kula ity adi - Srimad-Bhagavatam /H"/@"1."
:ven &utana and other demons attained the same destination that is
attained by the greatest devotees" ,hus is is seen that even artificially
imitating the activities of the great devotees is glorious" ,his is
confirmed by the folloing ords addressed to the Supreme
&ersonality of Godhead -Srimad-Bhagavatam /H"/@"1.23
SI think of ho Gou are so kind# so magnanimous that even &utana#
ho came to cheat Gou by dressing herself as a very affectionate
mother# as aarded liberation and the actual post of a mother" (nd
other demons belonging to the same family# such as (ghasura and
Bakasura# ere also favored ith liberation"S6
Text $2
atha yadi kecid bhakta eva santo bhaktantaresu kathacid
aparadhyanti" tada tenaivaparadhena bhaktesu bhagavati ca
vivartamanam dvesa-vadavanala-jvala-kalapam anubhuya cirat
kathaGcit punah sa-dvesenapi bhagavat- samsparcadina sa-parikare
tad-aparadha-dose vinaste sva- padam eva prapnuvanti" na tu brahma-
kaivalyam" bhakti-laksana- bijasyanacvara-svabhavatvat"
atha - no; yadi - if; kecit - some; bhakta - devotees; eva - indeed;
santah - saintly; bhaktantaresu - to other devotees; kathacit -
someho; aparadhyanti" - commit offenses; tada - then; tena - by
that; eva - indeed; aparadhena - offense; bhaktesu - to the devotees;
bhagavati - to the Supreme &ersonality of Godhead; ca - also;
vivartamanam - becoming changed; dvesa-vadavanala-jvala- kalapam
- by flames from the volcano of hatred; anubhuya - e+periencing; cirat
- for a long time; kathacit - someho; punah - again; sa-dvesena - ith
hatred; api - also; bhagavat - of the Supreme &ersonality of Godhead;
samsparca - by the touch; adina - beginning; sa-parikare - ith 7is
asssociates; tad- aparadha-dose - in the fault of an offense; vinaste -
destriyed; sva-padam - on position; eva - indeed; prapnuvanti" -
attain; na - not; tu - but; brahma-kaivalyam" - impersonal liberation;
bhakti- laksana - characteri9ed by devotional service; bijasya - of the
seed; anacvara - eternal; svabhavatvat - because of the natural
position"
If some devotees commit offenses to other devotees# the offenders
burn for a long time in the volcanic fires of hatred to not only other
devotees# but even to the Supreme )ord 7imself" (fter some time they
receive the angry touch of the Supreme )ord" In that ay their
offenses become destroyed# and they attain the feet of the )ord at the
end" Such devotees do not attain impersonal liberation# for they are
protected by the eternal nature of the devotional service they have
already performed"
Text $
tesu bhagavatah krodhac ca balesu matur iveti" tasmat sarvam
samanjasam" tatha hi sri-rajovaca
tesu - to them; bhagavatah - of the Supreme &ersonality of
Godhead; krodhah - anger; ca - and; balesu - to children; matuh - of a
mother; iva - like; iti - thus; tasmat - from this; sarvam - all;
samanjasam - right and just; tatha hi - furthermore; sri-rajovaca - the
king said"
In this ay the )ord is like a mother angry ith her children" ,hus the
)ordRs actions are right# just# and good" ,his is e+plained in the
folloing passage -Srimad-Bhagavatam /";"/- /0# hich is discussed
here in anucchedas I1-/H@2# hich begins ith these ords of Srimad-
Bhagavatam -;"/"/2# here 5ing &ariksit inBuired3
Text $!
samah priyah suhrd brahman
bhutanam bhagavan svayam indrasyarthe katham daityan
avadhid visamo yatha
samah - eBual; priyah - beloved; suhrt - friend; brahman - C
brahmana -Sukadeva2; bhutanam - toard all living entities; bhagavan
- the Supreme )ord# %isnu; svayam - 7imself; indrasya - of Indra;
arthe - for the benefit; katham - ho=; daityan - the demons; avadhit -
killed; visamah - partial; yatha - as if"
SMy dear brahmana# the Supreme &ersonality of Godhead# %isnu#
being everyoneRs ell-isher# is eBual and e+tremely dear to
everyone" 7o# then# did 7e become partial like a common man for
the sake of Indra# and thus kill IndraRs enemies= 7o can a person
eBual to everyone be partial to some and inimical toard others=6
Text $5
paramatmatvena samah suhrt hita-kari priyah priti-visayo bhagavan"
evam sati samyenaivopakartavyatvena priti- visayatvena ca sarvesv
eva praptesu katham visama iva daityan avadhit" visamatvam
upalaksanam" asuhrdi va priya iva ceti"
paramatmatvena - as the Supersoul; samah - eBual; suhrt - friend;
hita-kari - ell-isher; priyah - dear; priti-visayah - affectionate;
bhagavan - the Supreme &ersonality of Godhead; evam - thus; sati -
being so; samyena - ith eBuality; eva - indeed; upakartavyatvena -
as the helper; priti-visayatvena - ith affection; ca - and; sarvesv - in
all; eva - indeed; praptesu - attained; katham - ho=; visama - partial;
iva - like; daityan - to the demons; avadhit - killeed; visamatvam -
paritality; upalaksanam" - characteristic; a-suhrdi - not a friend; va -
or; priya - dear; iva - like; ca - and; iti - thus"
7ere the ord SsamahS means Sbecause 7e is the Supersoul# 7e is
eBual to allS# SsuhrtS means the ell-isherS# and Sbhagavan priyahS
means the affectionate Supreme &ersonality of GodheadS" ,he
Buestion in this verse is3 SIf 7e is eBual# affectionate# and helpful to all
living beings# hy does the Supreme &ersonality of Godhead sho
partiality by killing the demons=S ,hus the )ord is partial" ,o some 7e
is a dear friend# and to others 7e is an enemy"
Anuccheda %!
Text 1
kim ca" yasya yaih prayojanam sidhyati" sa tat-paksa-pati bhavati"
yebhyo bibheti" tan dvesena hanti" na tu tad atrastity aha
kim ca - furthermore; yasya - of hom; yaih - ith hom;
prayojanam - need; sidhyati" - is established; sa - 7e; tat-paksa-pati -
the ally of the devotees; bhavati - is; yebhyah - from hom; bibheti" -
fear; tan - them; dvesena - ith hatred; hanti" - kill; na - not; tu - but;
tat - that; atra - here; asti - is iti - thus; aha - said"
7ere someone may say that because 7e has needs that reBuire to be
fulfilled# because 7e is partial to some living entities# and because 7e
fears other living entities# the Supreme &ersonality of Godhead
hatefully kills 7is enemies" ,his is not an accurate dessription of the
Supreme &ersonality of Godhead" ,his is e+plained in the folloing
ords -Srimad-Bhagavatam ;"/"023
Text 2
na hy asyarthah sura-ganaih
saksan nihcreyasatmanah naivasurebhyo vidviso
nodvegac cagunasya hi
na - not; hi - certainly; asya - 7is; arthah - benefit# interest; sura-
ganaih - ith the demigods; saksan - personally; nihcreyasa - of the
highest bliss; atmanah - hose nature; na - not; eva - certainly;
asurebhyah - for the demons; vidvisah - envy; na - not; udvegacfear;
ca - and; agunasya - ho possesses no material Bualities; hi -
certainly"
S)ord %isnu 7imself# the Supreme &ersonality of Godhead# is the
reservoir of all pleasure" ,herefore# hat benefit ould 7e derive from
siding ith the demigods= >hat interest ould 7e fulfill in this ay=
Since the )ord is transcendental# hy should 7e fear the asuras# and
ho could 7e be envious of them=S6
Text
nihcreyasam paramanandah"
nihcreyasam - nihcreyasam; paramanandah - transcendental bliss"
7ere the ord SnihcreyasamS means transcendental pleasureS"
Anuccheda %5
Text 1
atah iti nah su-maha-bhaga
narayana-gunan prati samcayah su-mahan jatas
tad bhavan cettum arhati
atah - then; iti - thus; nah - our; su-maha-bhaga - C glorious one;
narayana-gunan - the Bualities of 'arayana; prati - toard; samcayah
- doubt; su-mahan - very great; jatah - born; tat - that; bhavan - Gour
lordship; cettum arhati - please dispel"
,hen it is said -Srimad-Bhagavatam ;"/"123
SC greatly fortunate and learned brahmana# hether 'arayana is
partial or impartial has become a subject of great doubt" 5indly dispel
my doubt ith positive evidence that 'arayana is alays neutral and
eBual to everyone"S6
Text 2
gunan anugraha-nigrahadin prati tat tam samcayam"
gunan - gunan; anugraha - mercy; nigraha - and punishment; adin -
beginning ith; prati - to; tat - taht; tam - that; samcayam - doubt"
,he doubt here is about the )ordRs Bualities# such as 7is aarding
both mercy and punishment"
Anuccheda %"
Text 1
atra sri-rsir uvaca sadhu prstam maha-raja
harec caritam adbhutam yad-bhagavata-mahatmyam
bhagavad-bhakti-vardhanam
atra - here; sri-rsir uvaca - the sage Sri Sukadeva Gosvami said;
sadhu - e+cellent; prstam - inBuiry; maha-raja - C great king; hareh -
of the Supreme )ord# 7ari; caritam - activities; adbhutam - onderful;
yat - from hich; bhagavata - of the )ordRs devotee -&rahlada2;
mahatmyam - the glories; bhagavad-bhakti - devotion to the )ord;
vardhanam - increasing"
,hen it is said -Srimad-Bhagavatam /";"@23
S,he great sage Sukadeva Gosvami said3 My dear king# you have put
before me and e+cellent Buestion" <iscourses concerning the activities
of the )ord# in hich the glories of 7is devotees are also found# are
e+tremely pleasing to devotees" Such onderful topics alays
counteract the miseries of the materialistic ay of life"S6
Text 2
he maharaja idam yat prstam tat sadhu su-vicaritam eva" kintu harec
caritam adbhutam apurvam" avaisamye Rpi visamataya
pratiyamanatvena vicaratitatvat" yad yatra harec carite bhagavad-
bhakti-vardhanam bhagavata-mahatmyam bhagavatanam sri-
prahladopalaksita-bhakta-vrndanam mahatmyam vartate" anena
bhagavatartham eva sarvam karoti bhagavan na tv anyartham ity
asyaivarthasya paryavasanam bhavisyatiti vyaGjitam"
he - C; maharaja - king; idam - thus; yat - hat; prstam - asked; tat -
that; sadhu - e+cellent; su-vicaritam - ell-thought; eva" - indeed;
kintu - hoever; hareh - of )ord 5rsna; caritam - activities; adbhutam -
onderful; apurvam" - unprecedented; avaisamye - uithout partiality;
api - even; visamataya - ith partiality; pratiyamanatvena - because of
the understanding; vicaratitatvat" - because of thus considering; yat -
hat; yatra - here; hareh - of )ord 5rsna; carite - activities;
bhagavad-bhakti-vardhanam - increasing devotion to the Supreme
&ersonality of Godhead; bhagavata-mahatmyam - the glories of the
)ordRs devotees; bhagavatanam - of the devotees; sri-
prahladopalaksita - like Sri &rahlada; bhakta-vrndanam - of the
devotees; mahatmyam - the glory; vartate" - is; anena - by this;
bhagavatartham - for the beneit of the devotees; eva - indeed; sarvam
- all; karoti - does; bhagavan - the Supreme &ersonality of Godhead;
na - not; tv - but; anya - another; artham - meaning; iti - thus; asya - of
this; eva-indeed; arthasya - of the purpose; paryavasanam -
conclusion; bhavisyati - ill be; iti-thus; vyaZ - "sy 0@/[jitam -
manifested"
In this verse it is said3 SMy dear king# you have put before me and
e+cellent# ell-considered Buestion" ,he glories of the )ord are
onderful and ithout precedent"S ,he )ordRs activities are onderful
because even though 7e is supremely impartial# the )ord is still partial
to 7is devotees" ,hen the verse declares3 SBy hearing about the )ordRs
activities# a person increases 7is devotion of the )ord"S ,he ord
Sbhagavata-mahatmyamS means Sthe glories of &rahlada and the
other devotees of the )ordS" In this ay it is seen that the Supreme
&ersonality of Godhead alays acts for the benefit of 7is devotees" It
is not otherise" ,his conclusion ill be clearly e+plained in later parts
of this book"
Text
tika ca sva-bhakta-paksa-patena
tad-vipaksa-vidaranam nrsimham adbhutam vande
paramananda-vigraham" ity esa"
tika - commentary; ca - and; sva-bhakta-paksa-patena - by being
partial to 7is devotees; tad-vipaksa-vidaranam - tearing apart the
enemies of 7is devotees; nrsimham - )ord 'rsimha; adbhutam -
onderful; vande - I bo don; paramananda-vigraham" - hose form
is filled ith transcendental bliss; iti - thus; esa" - it"
In his commentary on Srimad-Bhagavatam ;"/"/# Srila Sridhara
Svami prays3
SI bo don before )ord 'rsimha# hose onderful form is filled ith
transcendental bliss# ho is the partisan of 7is devotees# and ho rips
apart anyone ho becomes 7is devoteeRs attacker"S
Anuccheda %#
Text 1
atah giyate paramam punyam
rsibhir naradadibhih natva krsnaya munaye
kathayisye hareh katham
atah - then; giyate - is sung; paramam - foremost; punyam - pious;
rsibhih - by the sages; naradadibhih - headed by Sri 'arada Muni;
natva - after offering obeisances; krsnaya - to 5rsna-dvaipayana
%yasa; munaye - the great sage; kathayisye - I shallnarrat; hareh - of
7ari; katham - the topics;"
,hen it is said -Srimad-Bhagavatam -;"/".23
S,herefore great sages like 'arada alays speak upon Srimad-
Bhagavatam because it gives one the facility to hear and chant about
the onderful activities of the )ord" )et me offer my respectful
obeisances unto Srila %yasadeva and then begin dessribing topics
concerning the activities of )ord 7ari"S6
Text 2
paramam punyam yatha syat tatha ya giyate tam katham iti yat
tadoradhyaharenanvayah" atra ca tair giyamanatvena bhaktaika-
sukha-prayojanatvam eva vyaGjitam"
paramam - transcendental; punyam - piety; yatha - as; syat - is;
tatha - so; ya - hat; giyate - is said; tam - that; katham - topic; iti -
thus; yat-tadoh - of the to ords SyatS and StatS;
adhyaharenanvayah - the e+planation; atra - here; ca - and; taih - by
them; giyamanatvena - as being told; bhaktaika-sukha- prayojanatvam
- the only happiness of the devotees; eva - indeed; vyaGjitam -
manifested"
7ere the ords Sgiyate paramam punyam kathamS are part of a
relative clause" 7ere the relative and co-relative pronouns SyatS and
StatS are understood although not e+pressed" In this ay it is
e+plained that dessribing the Supreme )ordRs glories is the great
happiness of the devotees"
Anuccheda %$
Text 1
tatra tavad vyaGjitarthanurupam eva pracnasyottaram aha
tatra - there; tavat - then; vyaGjita - manifested; artha - meaning;
anurupam - according to; eva - indeed; pracnasya - of the Buestion;
uttaram - the anser; aha - spoke"
In the folloing ords these Buestions are appropriately ansered
-Srimad-Bhagavatam ;"/"?23
Text 2
nirguno Rpi hy ajo Rvyakto
bhagavan prakrteh parah sva-maya-gunam avicya
badhya-badhakatam gatah
nirgunah - ithout material Bualities; api - although; hi - certainly;
ajah - unborn; avyaktah - unmanifest; bhagavan - the Supreme )ord;
prakrteh - to material nature; parah - transcendental; sva-maya - of
7is on energy; gunam - material Bualities; avicya - entering; badhya
- obligation; badhakatam - the condition of being obliged; gatah -
accepts"
S,he Supreme &ersonality of Godhead# %isnu# is alays
transcendental to material Bualities# and therefore 7e is called
nirguna# or ithout Bualities" Because 7e is unborn 7e does not have
a material body to be subjected to attachment and hatred" (lthough
the )ord is alays above material e+istence# through 7is spiritual
potency 7e appeared and acted like an ordinary human being#
accepting duties and obligations# apparently like a conditioned soul"S6
Text
yasmat prakrteh paras tasman nirgunah prakrta-guna-rahitah" tata
evajo nitya-siddhah" ata eva cavyaktah prakrta- dehendriyadi-
rahitatvan nanyena vyajyata iti svayam-prakaca- dehadir ity arthah"
tatac ca prakrti-gunottha-raga-dvesadi- rahitac ceti bhavah"
yasmat - because; prakrteh - to matter; parah - transcendental;
tasman - therefore; nirgunah - Bualityless; prakrta-guna- rahitah" -
ithout material Bualities; tata - therefore; eva - indeed; ajah -
unborn; nitya-siddhah" - teernally perfect; ata eva - therefore; ca -
also; avyaktah - unmanifested; prakrta-dehendriyadi- rahitatvan -
because of not possessing material body# senses# or other material
things; na - not; anyena - by another; vyajyata - is manifested; iti -
thus; svayam-prakaca - self-manifested; dehadih - beginning ith the
body; iti - thus; arthah" - the meaning; tatah - therefore; ca - and;
prakrti-guna - material Bualities; uttha - arisen; raga - attachment;
dvesa - and hatred; adi - beginnign ith; rahitah - ithout; ca - also; iti
- thus; bhavah - the meaning"
7ere it is said that because 7e is transcendental to material
Bualities# the )ord has no material Bualities" ,herefore 7e is unborn
-ajah2 and eternally perfect" ,hat is also hy 7e is unmanifested
-avyaktah2 7ere the ord unmanifested means Sthe )ordRs body#
senses# and everything else are not material" they are spiritual# and
therefore self-manifestedS" ,his means that the )ord does not have
material emotions like material love and hatred"
Text !
evam evam-bhuto Rpi svesu bhaktesu ya maya krpa tatrocito yo guno
lila-kautuka-maya-vicuddhorjita-sattvakhyas tam avicyalambya
bhagavan nityam eva prakacita-sad-gunaicvaryah san" etad apy
upalaksanam" kadacid adityadau jatah san lokendriyesu vyakto Rpi san
badhya-badhakatam gatah"
evam - thus; evam-bhutah - like this; api - also; svesu - on;
bhaktesu - to the devotees; ya - hat; maya - maya; krpa - msercy;
tatra - there; ucitah - appropriate; yah - hat; gunah - Buality; lila -
pastimes; kautuka - bliss; maya - consisting of; vicuddha - pure; urjita
- impelled; sattva - e+istence; akhyah - called; tam - that; avicya -
entering; alambya - resting on; bhagavan - the Supreme &ersonality of
Godhead; nityam - alays; eva - indeed; prakacita - maniefsted; sad-
gunaicvaryah - opulence of the si+ Bualities; san" - being so; etat -
that; api - also; upalaksanam - nature; kadacit - sometime; aditya - the
sun; adau - beginning; jatah - born; san - being so; lokendriyesu - the
master of nthe senses; vyaktah - manifested; api - also; san - being
so; badhya - obligation; badhakatam - the condition of being obliged;
gatah - attains"
In this ay the )ord is merciful to 7is devotees" Eull ith si+
transcendental opulences# and manifesting blissful and pure
transcendental form and pastimes# the )ord enters the material orld"
In this ay the )ord sometimes is SbornS# and then is openly visible to
the senses of the conditioned souls in the material orld" In this ay
the )ord acts like ordinary human being# accepting duties and
obligations# apparently like a conditioned soul -badhya-badhakatam
gatah2"
Text 5
nija-drsti-pathe Rpi sthatum asamarthesv ati-ksudresu devasuradisu
sva-sahayya-pratiyoddhrtva-sampadanaya svayam saGcaritam kincit
tad-amsa-laksanam eva tejah samasritya badhyatam badhakatam ca
gatah"
nija-drsti-pathe - in the pathay of the eyes; api - also; sthatum - to
stay; asamarthesv - unable; ati-ksudresu - very insignificant;
devasuradisu - beginning ith the demigods and demons; sva-
sahayya-pratiyoddhrtva-sampadanaya - to help and to fight; svayam -
personally; saGcaritam - moved; kincit - something; tad-amsa-
laksanam - the nature of a part; eva - indeed; tejah - poer;
samasritya - taking shelter; badhyatam badhakatam ca gatah -
attained ordinary obligations"
In this ay the Supreme &ersonality of Godhead helps the demigods
and fights ith the demons" (lthough neither the demigods nor the
demons are orthy to alk on the pathay of the Supreme )ordRs
eyes# the )ord# manifesting only part of 7is original transcendental
glory# pretends to be an ordinary resident of the material orld"
Text "
yuddha-lila-vaicitryaya pratiyoddhrsu tadanim yasmin prakacyamanad
api tejaso Rdhikam tejaso Rmsam saGcarya badhyatam parajayam
kadacit tu tasman nyunam saGcarya badhakatam jayam prapta ity
arthah" syat krpa-dambhayor maya iti visva-prakacah"
yuddha - fighting; lila - pastimes; vaicitryaya - for the onder;
pratiyoddhrsu - enemy fighters; tadanim - then; yasmin - in hich;
prakacyamanat - because of manifesting; api - also; tejasah - of poer;
adhikam - superiority; tejasah - of poer; amsam - part; sacarya -
manifesting; badhyatam - ordinary; parajayam - vi+ctory; kadacit -
sometimes; tu - but; tasman - therefore; nyunam - lesser; sacarya -
manifesting; badhakatam - ordinary; jayam - victory; prapta - attained;
iti - thus; arthah" - the meraning; syat - is; krpa - of mercy; dambhayoh
- of trickery; maya - maya; iti - thus; visva- prakacah - %isva-prakasa"
>hen the )ord manifests more of 7is transcendental poer# 7e
gives the demons a very stunning defeat in 7is pastimes of fighting
ith them" >hen the )ord manifests less of 7is transcendental poer#
7e gives the demons less of a defeat" ,he ord maya is defined in
these ords of the %isva-prakaca <ictionary3
S TMayaR means either TmercyR or TtrickeryR"S
Text #
atra saty apy arthantare bhagavatanugraha-
prayojanatvenaivopakrantatvad upasamharisyamanatvac ca gati-
samanyac ca chalamaya-mayaya tat-tat-kartrtve Rpy adhika- dosapatac
ca tan napeksate"
atra - here; sati - being so; api - also; arthantare - in another
meaning; bhagavatanugraha - the mercy of the )ord; prayojanatvena -
by the need; eva - indeed; upakrantatvat - because of attacking;
upasamharisyamanatvac - because it ill be concluded; ca - also; gati-
samanyac - because of the same action; ca - and; chalamaya- mayaya
- because of being a trick; tat-tat-kartrtve - in the astate of being the
doer of these various activities; api - also; adhika- dosapatac - because
of the great fault; ca - and; tan - them; na - not; apeksate - takes into
consideration"
,hese ords may also be interpreted in a different ay" Because the
)ordRs activities must alays sho 7is mercy to 7is devotees# and
because 7is activities in this orld are sometimes manifested and
then again unmanifested# and because the )ord is alays eBual to all#
as the %edanta-sutra -/"/"/H2 declares in the ords S,he Supreme
)ord is alays eBual to allS# therefore the idea that the Supreme )ord
is partial to some living entities and the enemy of other living entities
is an illusion created by the illusory potency maya"
Text $
tasmad bhakta-vinodaika-prayojanaka-svaira-lila- kaivalyenanyatra
raga-dvesabhavan natra vaisamyam iti bhavah" ata eva badhyatam
api yatiti badhakataya sahaivoktam" tatha nija-svarupa-sakti-vilasa-
laksana-lilaviskarena sarvesam eva hitam paryavasyatiti
suhrttvadikam ca napayatiti dhvanitam"
tasmat - therfore; bhakta-vinodaika-prayojanaka - only to please the
devotees; svaira - independent; lila - pastimes; kaivalyena -
transcendental; anyatra - in another place; raga- dvesabhavan -
because of the absence of material love and hatred; na - not; atra -
here; vaisamyam - partiality; iti - thus; bhavah" - the meaning; ata eva
- therefore; badhyatam - as an ordinary prson; api - even; yati -
attains; iti - thus; badhakataya - ordinary obligations; saha - ith; eva
- indeed; uktam - is said; tatha - so; nija- svarupa-sakti - personal
potency; vilasa - pastiems; laksana - characteristic; lila - pastimes;
aviskarena - by manifestation; sarvesam - of all; eva - indeed; hitam -
auspiciousness; paryavasyati - bring at the end; iti - thus;
suhrttvadikam - beginning ith being the friend; ca - and; na - not;
apayati - leaves; iti - thus; dhvanitam - it is said"
,herefore the Supreme &ersonality of Godhead manifests 7is
independent pastimes to please 7is devotees" If this ere not so# then
7e ould be partial" ,hat is the meaning" In this ay the )ord appears
like an ordinary person and accepts the obligations of an ordinary
person" In this ay# ith the aid of 7is internal potency# 7e manifests
transcendental pastimes that in the end bring auspiciousness to
everyone" In this ay 7e is the friend of everyone" It cannot be said
that 7e is not the friend of everyone" ,hat is the meaning"
Anuccheda %%
Text 1
atha katham so Rpi vicuddha-sattvakhyo gunah prakrto na bhavati"
kada va kutra tam viryaticayam saGcarayati" katham va krta-hany-
akrtabhyagama-prasaggo na bhavatity adikam acagkyaha dvabhyam
atha - no; katham - ho=; so Rpi - 7e; vicuddha-sattvakhyah - pure
goodness; gunah - Buality; prakrtah - material; na - not; bhavati - is;
kada - then; va - or; kutra - here=; tam - that; viryaticayam - great
poer; saGcarayati - manifests; katham - nho=; va - or; krta-hani -
destruction; akrtabhyagama - not attacking; prasaggah - in relation to;
na - not; bhavati - is; iti - thus; adikam - beginning; acagkya - fearing;
aha - said; dvabhyam - ith to verses"
7ere someone may ask3 SIt is said that the Supreme &ersonality of
Godhead is situated in the mode of pure goodness" Is this goodness
not material# one of the material modes of nature= >hen and here
does the )ord manifest 7is great transcendental poer= >hy does the
)ord sometimes kill the demons and sometimes not kill them=S
Eearing that someone may ask these Buestions# Srila Sukadeva
Gosvami gives an anser in to verses -Srimad-Bhagavatam ;"/";-D2"
In the first of these verses -Srimad-Bhagavatam /";";2 he says3
Text 2
sattvam rajas tama iti
prakrter natmano gunah na tesam yugapad rajan
hrasa ullasa eva ca
sattvam - the mode of goodness; rajah - the mode of passion; tama -
the mode of ignorance; iti - thus; prakrteh - of material nature; na -
not; atmanah - of the spirit soul; gunah - Bualities; na - not; tesam - of
them; yugapat - simultaneously; rajan - C king; hrasa - diminution;
ullasa - prominence; eva - certainly; ca - or"
SMy dear 5ing &ariksit# the material Bualities - sattva-guna# rajo-
guna# and tamo-guna - all belong to the material orld and do not
even touch the Supreme &ersonality of Godhead" ,hese three gunas
cannot act by increasing or decreasing simultaneously"S6
Text
sattvadayo gunah prakrter eva natmanah" atmanah paramecvarasya
tasya tu ye sarve Rpi nityam evollasino gunas te tu te na bhavantity
arthah"
sattvadayah - beginning ith goodness; gunah - modes; prakrteh - of
matter; eva - indeed; na - not; atmanah - of the atma; atmanah - of the
atma; paramecvarasya - of the Supreme &ersonality of Godhead;
tasya - of 7im; tu - but; ye - ho; sarve - all; api - also; nityam - alays;
eva - indeed; ullasinah - increasing; gunah - modes; te - they; tu - but;
te - they; na - not; bhavanti - are; iti - thus; arthah - the meaning"
,his verse means Sthe material modes are never present in the
Supreme &ersonality of GodheadS"
Text !
tad uktam sattvadayo na santica iti"
tat - that; uktam - said; sattvadayo na santica iti - Sri %isnu &urana
/"I"@1"
,his is confirmed by the folloing ords of Sri %isnu &urana -/"I"@123
S,he Supreme &ersonality of Godhead# %isnu# is beyond the three
Bualities goodness# passion# and ignorance"S6
Text 5
hladini sandhini samvit tvayy eka sarva-samsthitau iti ca"
hladini sandhini samvit tvayy eka sarva-samsthitau iti - Sri %isnu
&urana /"/0"?I; ca - and"
,his is also confirmed by these ords of Sri %isnu &urana -/"/0"?I23
SC )ord# Gou are the support of everything" the three attributes
hladini# sandhini# and samvit e+ist in Gou as one spiritual energy" But
the material modes# hich cause happiness# misery# and mi+tures of
the to# do not e+ist in Gou# for Gou have no material Bualities"S6

Text "
yasman natmanas te" tasmad eva yugapat hrasa eva va ullasa eva
va nasti" kintu vikaritvena parasparam abhyupamarditvat kasyacit
kadacit hrasah" kasyacit kadacid ullaso bhavatity arthah" tatac ca
devadinam tat-samharye Rsuradinam ca tad-yuddhe yogyatam
darcayati"
yasman - because; na - not; atmanah - of the Self; te" - they; tasmat -
therefore; eva - indeed; yugapat - simultaneously; hrasa - diminution;
eva - indeed; va - or; ullasa - prominence; eva - indeed; va - or; na -
not; asti - is; kintu - hoever; vikaritvena - by transformations;
parasparam - mutual; abhyupamarditvat - because of refutation;
kasyacit - of something; kadacit - sometime; hrasah" - diminution;
kasyacit - of something; kadacit - sometime; ullasah - prominence;
bhavati - is; iti - thus; arthah - the meaning; tatah - then; ca - and;
devadinam - beginning ith the demigods; tat- samharye - in inding
up; asuradinam - beginning ith the demigods; ca - and; tad-yuddhe -
in fighting ith them; yogyatam - properness; darcayati - shos"
Because the modes of material nature neither increase nor decrease
in relation to the Supreme &ersonality of Godhead# they never bring
material transformations upon 7im" ,hey never under any
circumstances increase their influence over 7im# and# in the same
ay# they never in any circumstances decrease their influence over
7im" ,hey have no poer over 7im" In this ay it is seen that the
Supreme &ersonality of GodheadRs protecting the demigods and
fighting ith the demons is perfectly appropriate# right

S'( Pa'amatma)&anda'*ha
Volume ,(-e
Anuccheda $1
Text 1
yasmat vikarah khyayamano Rpi pratyag-atmanam antara na nirupyo
Rsty anur api" tasmat sarva-cabda-vacyo Rpi sa eveti sa- drstantam aha
yasmat - brcause; vikarah khyayamano Rpi pratyag-atmanam antara
na nirupyo Rsty anur api - Srimad-Bhagavatam/0"@"0I; tasmat -
therefore; sarva-sabda-vacyah - to be said by all ords; api - also; sa -
that; eva - indeed; iti - thus; sa - ith; drstantam - an e+ample; aha -
said"
In Srimad-Bhagavatam -/0"@"0I2 it is said3
SIt cannot be said that anything# even the smallest particle# e+ists
that as not manifested from the Supreme &ersonality of Godhead" if
something ere manifested not from him# then that something ould
be 7is spiritual eBual" It ould be just like 7im"S
,his mean that all ords ultimately refer to the Supreme &ersonality
of Godhead" ,o e+plain this truth the folloing e+ample is given in
Srimad-Bhagavatam -/0"@"1/23
Text 2
yatha hiranyam bahudha pratiyate
nrbhih kriyabhir vyavahara-vartmasu evam vacobhir bhagavan
adhoksajo
vyakhyayate laukika-vaidikair janaih
yatha - as; hiranyam - god; bahudha - in many ays; pratiyate - is
knon; nrbhih - by people; kriyabhih - by deeds; vyavahara-vartmasu -
on the pasths of actions; evam - thus; vacobhih - by ords; bhagavan
- th@e Supreme &ersonality of Godhead; adhoksajah - ho is beyond
thematerial senses; vyakhyayate - is called; laukika - ordinary;
vaidikaih - and %edic; janaih - by people"
S(s gold is called by different names hen it is fashioned into
different objects# so the Supreme &ersonality of Godhead is called# in
the %edas and in ordinary speech# by many different names"S
Text
kriyabhis tat-tad-racana-bhedair bahudha kataka-kundaladi- rupena
yatha svarnam eva racobhis tat-tan-namabhih pratiyate" tatha lauka-
vaidikaih sarvair eva racobhir bhagavan eva vyakhyayate"
kriyabhih - by actrions; tat-tad-racana-bhedaih - by different kinds of
creation; bahudha - in many ays; kataka- kundaladi - beginning ith
belts and earrings; rupena - ith the forms; yatha - as; svarnam - gold;
eva - indeed; racobhih - by creation; tat- tan-namabhih - by various
names; pratiyate - is knon; tatha - so; lauka-vaidikaih - ordinary and
%edic; sarvaih - all; eva - indeed; racobhih - by creations; bhagavan -
the Supreme &ersonality of Godhead; eva - indeed; vyakhyayate - is
called"
,his verse means3 S(s gold# hen fashioned into belts# earrings# and
other ornaments# is called by different names# so the Supreme
&ersonality of Godhead is called by different names in the %edas and
in ordinary speech"S
Text !
tad uktam sarva-namabhidheyac ca sarva-vededitac ca sah iti skande"
tat - that; uktam - said; sarva-namabhidheyah - called by all names;
ca - and; sarva-veda - by all the %edas; iditah - orshiped; ca - Band;
sah - 7e; iti - thus; skande - in ths Skanda &urana"
,his is also described by the folloing ords of the Skanda &urana3
S:very ord that e+ists may be used as a name for the Supreme
&ersonality of Godhead# ho is orshiped by all the %edas"S
Anuccheda $2
Text 1
tad evam jagatah paramatma-svabhavika-saktimayatvam uktva
tena ca jiva-kartrkena jnanena tan-nacanacamarthyam vyajya
moksartham tad-adhyasa-parityagam upadestum paramatma- sakti-
mayasyapi tasyopadhy-adhyasatmakasyahagkarasya jiva- svarupa-
prakacavarakatva-rupam dosam sa-drstantam upapadayati
tat - that; evam - thus; jagatah - of the universe; paramatma-
svabhavika-saktimayatvam - the stat eof being a potency of the p;
uktva - saying; tena - by that; ca - and; jiva-kartrkena - as thecreator
of the individual souls; jnanena - by knoledge; tan-
nacanacamarthyam - able to destroy that; vyajya - manifesting;
moksartham - for the purpose of liberation; tad-adhyasa-parityagam -
abandoning the home; upadestum - to teach; paramatma - of the
Supreme &ersonality of Godhead; sakti-mayasya - consisting of the
potency; api - also; tasya - of that; upadhi - body; adhyasa - home;
atmakasya - consisting of; ahagkarasya - of flase ego; jiva - of the
individual spirit soul; svarupa - on form; prakaca - manifestation;
avarakatva - covering; rupam - form; dosam - fault; sa-drstantam -
ith an e+ample; upapadayati - teaches"
In this ay it has been e+plained that the material orld is a potency
of the Supreme &ersonality of Godhead" Merely by attaining
transcendental knoledge# the individual soul cannot attain liberation
from the material orld# for even then he remains covered by the
)ordRs potency of false-ego" (n e+ample is given to e+plain this in the
folloing ords of Srimad-Bhagavatam -/0"@"1023
Text 2
yatha ghano Rrka-prabhavo Rrka-darcito
hy arkamca-bhutasya ca caksusas tamah evam tv aham brahma-
gunas tad-iksito
brahmamcakasyatmana atma-bandhanah
yatha - as; ghanah - cloud; arka-prabhavah - manifested from the
sun; arka-darcitah - visible by the sun; hi - indeed; arkamca-bhutasya -
a part and parcel of the sun; ca - and; caksusah - of the eyes; tamah -
darkness; evam - thusd; tv - indeed; aham - false ego; brahma-gunah -
a Buality of the Supreme &ersonality of Godhead; tad-iksitah - visibly
because of 7im; brahmamcakasya - a part and parcel of the Supreme
&ersonality of Godhead; atmanah - of the soul; atma- bandhanah -
bondage"
S(lthough a cloud is a product of the sun and is also made visible by
the sun# it nevertheless creates darkness for the vieing eye# hich is
another partial e+pansion of the sun" Similarly# material false ego# a
particular product of the (bsolute ,ruth made visible by the (bsolute
,ruth# obstructs the individual soul# another partial e+pansion of the
(bsolute ,ruth# from reali9ing the (bsolute ,ruth"S666
Text
arka-racmaya eva megha-rupena parinata varsanti
arka-racmayah - rays of the sun; eva - indeed; megha-rupena - in
the form of clouds; parinata - transformed; varsanti - shoer rains"
Indeed# the sunRs rays become transformed into clouds# and as clouds
they shoer rains" ,his is described in the folloing ords of the
scriptures3
Text !
agnau prastahutih samyag
adityam upatisthate adityaj jayate vrstir
vrster annam tatah prajah iti vacanat"
agnau - in fire; prastahutih - offered oblations; samyag - properly;
adityam - the sun; upatisthate - orships; adityaj - from the sun;
jayate - is born; vrstih - rain; vrsteh - from rain; annam - food; tatah -
from that; prajah - the people; iti - thus; vacanat - from the ords"
SBy offering oblations in the fire# one orships the sun-god# for from
the sun come rains# from rains come food# and by food the people are
nourished"S
Text 5
ayam arthah" yatharka-prabhavo Rrkenaiva darcitah prakacitac ca
ghano nivido megho Rrkamca-bhutasya caksusas tamo divi bhumau ca
mahandhakara-rupo bhavati" evam aham prakrtahagkaro brahma-
gunah paramatma-sakti-karya-bhutas tad- iksitas tenaiva
paramatmana prakacitac ca" brahmamcakasya tatastha-sakti-rupatvat
paramatmano yo hinamcas tasyatmano jivasyatma-bandhanah
svarupa-prakacavarako bhavati"
ayam - this; arthah - the meaning; yatha - as; arka-prabhavah - born
from the sun; arkena - by the sun; eva - indeed; darcitah - revealed;
prakacitah - manifested; ca - and; ghanah - cloud; nividah - thick;
meghah - cloud; arkamca-bhutasya - a part and parcel of the sun;
caksusah - of the eye; tamah - darkness; divi - in the sky; bhumau - on
the gorund; ca - and; mahandhakara-rupah - great darkness; bhavati -
is; evam - thus; aham - false ego; prakrta - material; ahagkarah - ego;
brahma- gunah - the Buality fo the Supreme &ersonality of Godhead;
paramatma-sakti-karya-bhutah - created by a potency of tyhe Supreme
&ersonality of Godhead; tad-iksitah - seen; tena - by that; eva -
indeed; paramatmana - of the Supreme &ersonality of Godhead;
prakacitah - manifested; ca - and; brahmamcakasya - of a part and
parcelk of the Supreme &ersonality of Godhead; tatastha-sakti-
rupatvat - because of being the marginal pote cy; paramatmanah - of
the Supreme &ersonality of Godhead; yah - ho; hinamcah - a small
part; tasya - of him; atmanah - the soul; jivasyatma-bandhanah - the
bondage of the individual spirit soul; svarupa - on form; prakaca -
manifestation; avarakah - concealing; bhavati - is"
,his is the meaning3 ,he ords Syatharka-prabhavahS mean
Smanifested from the sunS# SghanahS means Sthick cloudsS# Sarkamca-
bhutasya caksusas tamahS means Sdarkness that obscures the vision
of the eye# hich is a partial e+pansion of the sun# on the ground and
in the skyS# Sevam ahamS means Smaterial false egoS# Sbrahma-
gunahS means Smanifested from a potency of the Supreme &ersonality
of GodheadS# SiksitahS means Smanifested from the Supreme
&ersonality of GodheadS# SbrahmamcakasyaS means Sthe marginal
potency# hich is a tiny part-and-parcel of the Supreme &ersonality of
GodheadS# and Satmana atma-bandhanahS means Shich covers the
real identity of the individual spirit soulS"
Anuccheda $
Text 1
sa cadhyasa-parityagah svato na bhavati" kintu paramatma-
jijGasaya tat-prabhavenaiveti vaktum purvavad eva drstanta-paripatim
aha
sa - that; ca - and; adhyasa - home; parityagah - leaving; svatah -
personally; na - not; bhavati - is; kintu - hoever; paramatma - of the
Supreme &ersonality of Godhead; jijGasaya - by knoledge; tat-
prabhavena - produced from that; eva - indeed; iti - thus; vaktum - to
say; purvavat - as before; eva - indeed; drstanta - e+ample; paripatim
- method; aha - said"
By his on poer# the individual spirit soul cannot become free of his
entanglement in the material orld" 7oever# hen a soul becomes
eager to kno the truth of the Supreme )ord# the )ord 7imself frees
the soul from material bondage" ,his is described in the folloing
e+ample -Srimad-Bhagavatam /0"@"1123
Text 2
ghano yadarka-prabhavo vidiryate
caksuh svarupam ravim iksate tada yada hy ahagkara upadhir atmano
jijGasaya nacyati tarhy anusmaret
ghanah - cloud; yada - hen; arka-prabhavah - born from the sun;
vidiryate - is torn apart; caksuh - eye; svarupam - on form; ravim -
sun; iksate - sees; tada - then; yada - hen; hi - indeed; ahagkara -
false ego; upadhih - material desitgnation; atmanah - of the soul;
jijasaya - ith eagerness to kno; nacyati - perishes; tarhi - then;
anusmaret - he remembers"
S>hen the cloud originally produced from the sun is torn apart# the
eye can see the actual form of the sun" Similarly# hen the spirit soul
destroys his material covering of false ego by inBuiring into the
transcendental science# he regains his spiritual aareness"S666
Text
ghano yadarka-prabhavo vidiryate iti drstantamce tad- vidaranasya na
caksuh-sakti-sadhyatvam" kintu surya-prabhava- sadhyatvam iti
vyaktam" anena darstantike Rpy atmanah paramatmano jijGasaya
jatena tat-prasadenahagkaro nacyati palayata ity atramce purusa-
jnana-sadhyatvam ahagkara-nacasya khanditam" ato vivarta-vado
nabhyupagatah"
ghanah - cloud; yada - hen; arka-prabhavah - born from the sun;
vidiryate - is broken; iti - thusd; drstantamce - in part of the e+ample;
tad-vidaranasya - of the braking of it; na - bot; caksuh-sakti-
sadhyatvam - in the poer of the eyes; kintu - hoever; surya-
prabhava - in ther poer of the sun; sadhyatvam - ability; iti - thus;
vyaktam - manifested; anena - by this; darstantike - in the e+ample;
api - also; atmanah - of the self; paramatmanah - of the Supreme
&ersonality of Godhead; jijGasaya - by the desire to kno; jatena -
born; tat-prasadena - by 7is mercy; ahagkarah - false ego; nacyati -
perishes; palayata - flees; iti - thus; atra - here; amce - in the part;
purusa-jnana-sadhyatvam - attainable by knoledge of the Supreme
&ersonality of Godhead; ahagkara- nacasya - destruction of the false
ego; khanditam - broken; atah - then; vivarta-vadah - the theory of
transformation; na - not; abhyupagatah - supported"
In the e+ample given here ith the ords Sghano yadarka-prabhavo
vidiryateS it is seen that the eyes themselves are poerless to dispel
the clouds" Cnly the sun has that poer" In the second part of the
e+ample the ord SatmanahS means Sof the Supreme &ersonality of
GodheadS# jijnasayaS means Shen the desire to kno is aroused# then
the Supreme )ord gives 7is mercyS# and ahagkaro nacyatiS means
Sthen the false ego fleesS" ,his means that the false ego perishes
hen one understands the Supreme &ersonality of Godhead" ,he
impersonalistsR theory of transformation is clearly not supported by
this e+planation"
Text !
atra copadhir iti vicesanena svarupa-bhutahagkaras tv anya eveti
spasti-bhutam" evam yatha drstante ghanamaya-
mahandhakaravaranabhavat tat-prabhavena yogyata-labhac ca caksuh
kartr-bhutam svarupam karma-bhutam iksate" sva-svarupa-prakacam
astitvena janati" sva-sakti-prakatyam labhata ity arthah"
atra - here; ca - and; upadhih - material designation; iti - thus;
vicesanena - by the adjective; svarupa-bhuta - personal; ahagkarah -
false ego; tv - indeed; anya - another; eva - indeed; iti - thus; spasti-
bhutam - made clear; evam - thus; yatha - as; drstante - in the
e+Bample; ghanamaya - made of clouds; mahandhakara - darkness;
avarana - covering; abhavat - because of the absence; tat- prabhavena
- born from that; yogyata - suitability; labhac - because of the
attainment; ca - and; caksuh - eyes; kartr-bhutam - manifested as the
doer; svarupam - on form; karma-bhutam - manifested as the deed;
iksate - sees; sva-svarupa-prakacam - manifested as the original form;
astitvena - by the e+istence; janati - knos; sva-sakti- prakatyam -
manifestation of 7is on potency; labhata - attains; iti - thus; arthah -
the meaning"
7ere the ords Sca upadhihS mean Sthe false ego covering the
individual spirit soulS" ,his e+ample e+plains that hen the darkness
of the clouds is removed# then the eyes -caksuh2 can see -iksate2 the
original form -svarupam2 of the soul" By thus seeing the original form
of the soul# one understands the true nature of the soul" In this ay
the soulRs original poer is again openly manifested" ,hat is the
meaning"
Text 5
kadacit tad-iksanonmukhah san ravim ceksate" tatha darstantike Rpy
anusmaret" smartum anusandhatum yogyo bhavati" atmanam
paramatmanam ceti cesah"
kadacit - sometime; tad-iksanonmukhah - eager to see; san - being
so; ravim - the sun; ca - also; iksate - sees; tatha - so; darstantike - in
the e+ample; api - also; anusmaret - remembers; smartum - to
remember; anusandhatum - to seek; yogyah - appropriate; bhavati -
is; atmanam - atmanam; paramatmanam - the Supreme &ersonality of
Godhead; ca - and; iti - thus; cesah - the remainder"
Sometimes a person is so eager to see the sun that he sees the sun
in his memory" ,hus# in the second part of this e+ample the ord
SanusmaretS -he remembers2 means Sseeing 7im in his memory# a
person searches for the Supreme &ersonality of GodheadS"
Anuccheda $!
Text 1
nigamayati yadaivam etena viveka-hetina
maya-mayahagkaranatma-bandhanam chittvacyutatmanubhavo
Rvatisthate
tam ahur atyantikam agga samplavam
nigamayati - the scriptures declare; yada - hen; evam - thus; etena
- by this; viveka-hetina - ith dissrimination; maya - of illusion; maya -
consisting; ahagkarana - false ego; atma - of the soul; bandhanam -
bondage; chittva - cutting; acyuta - of the infallible Supreme
&ersonality of Godhead; atma - self; anubhavah - perception;
avatisthate - remains; tam - that; ahuh - say; atyantikam - great; agga
- C dear one; samplavam - devastation"
Seeing the Supreme &ersonality of Godhead and attaining liberation
from the material orld are also described in these ords -Srimad-
Bhagavatam //"@"1@23
SBy cutting the soulRs bonds of false ego ith the sord of
intelligence# one can at last see the infallible Supreme &ersonality of
Godhead" ,he sages say this vision is final liberation"S
Text 2
etena purvokta-viveka-castrena maya-mayeti vicesanam svarupa-
bhutahagkarasya vyavacchedartham" avatisthate sva-
svarupenavasthito bhavati" na kevalam etavad eva"
acyutatmanubhavah" acyute Rcyuta-namny atmani paramatmany
anubhavo yasya tatha-bhuta eva sann avatisthate" sri-sukah""
etena - by this; purvokta - previously said; viveka - intelligence;
castrena - ith ther eapon; maya- maya - consisting of maya; iti -
thus; vicesanam - modifying; svarupa- bhuta - personal; ahagkarasya -
of false ego; vyavaccheda - cutting; artham - for the purpose;
avatisthate - stays; sva-svarupena - ith oneRs original form;
avasthitah - situated; bhavati - is; na - not; kevalam - only; etavat -
like that; eva - indeed; acyuta - of the infallible Supreme &ersonality of
Godhead; atma - self; anubhavah - perception; acyute - infalluble;
acyuta-namni - the name (cyuta; atmani - in the atma; paramatmani -
in the Supersoul; anubhavah - perception; yasya - of hom; tatha-
bhuta - int hat ay; eva - indeed; sann - being so; avatisthate - stays;
sri-sukah - Sri Sukadeva Gosvami"
7ere the ord SetenaS -by this2 refers to the previously mentioned
sord# and SmayamayaS is an adjective modifying SahagkaranaSS" ,he
sord is meant for cutting the false ego" S(vatisthateS means situated
in his original formS" ,hat is not all" ,here is also
SacyutatmanubhavahS -direct perception of the Supreme &ersonality
of Godhead2" 7ere SacyutaS is a name of the Supreme )ord and
SatmaS means Sthe SupersoulS" ,his verse as spoken by Srila
Sukadeva Gosvami"
Anuccheda $5
Text 1
atrayam apy ekesam paksah" paramecvarasya sakti-dvayam asti"
svarupakhya mayakhya ceti" purvaya svarupa-vaibhava- prakacanam"
aparaya tv indrajalavattayaiva mohitebhyo jivebhyo visva-srsty-adi-
darcanam"
atra - here; ayam - this; api - also; ekesam - of some; paksah - the
opinion; paramecvarasya - of the Supreme &ersonality of Godhead;
sakti-dvayam - to potencies; asti - is; svarupakhya - called personal;
mayakhya - called maya; ca - and; iti - thus purvaya - by the former;
svarupa - personal; vaibhava - poer and opulence; prakacanam -
manifestation; aparaya - by the latter; tv - but; indrajalavattaya - like a
mirage; eva - indeed; mohitebhyah - for the beildered; jivebhyah -
souls; visva - of the material orld; srsti - creation; adi - beginning;
darcanam - sight"
Some philosophers assert that the Supreme )ord has to potencies3
/" 7is personal# internal potency# and 0" 7is maya potency" ,he former
manifests the )ordRs glory and opulence# and the latter creates#
maintains# and destroys the material orld# hich is like a mirage to
sho the beildered conditioned souls"
Text 2
drcyate caikasya nana-vidyavatah kasyapi tatha vyavaharah" na
caivam advaita-vadinam ivedam apatitam" satyenaiva kartra satyam
eva drastaram prati satyayaiva taya saktya vastunah sphoranat loke
Rpi tathaiva drcyata iti bhavatv apidam nama"
drcyate - is seen; ca - also; ekasya - of one; nana- vidyavatah -
because of various kinds of knoledge; kasyapi - of someone; tatha -
then; vyavaharah - action; na - not; ca - also; evam - thus; advaita-
vadinam - of the monists; iva - like; idam - - this; apatitam - attained;
satyena - by the truth; eva - certainly; kartra - by the doer; satyam -
truth; eva - indeed; drastaram - to the seer; prati - to; satyaya - true;
eva - indeed; taya - by that; saktya - potency; vastunah - in truth;
sphoranat - from the manifestation; loke - in the orld; api - also; tatha
- so; eva - indeed; drcyata - is seen; iti - thus; bhavatv - may be; api -
also; idam - this; nama - indeed"
It is the vie of one group of philosophers that even material
activities are ultimately real" ,he idea of the impersonalists" In truth
the doer in the material orld is real# the seer is real# and the )ordRs
potency by hich all this is manifested in the material orld is also
real"
Text
yatah satyam na satyam nah krsna-
padabjamodam antara jagat satyam asatyam va
ko Ryam tasmin duragrahah
yatah - from hcih; satyam - real; na - not; satyam - real; nah - of us;
krsna - of )ord 5rsna; pada - feet; abja - lotus; amodam - fragrance;
antara - ithout; jagat - tbe material orld; satyam - real; asatyam -
ureal; va - or; kah - hat=; ayam - this; tasmin - in this; duragrahah -
foolishly obstinate"
,his affirmed by the folloing ords of the scriptures3
S>ho is such a fool that he astes his time thinking3 TIs the
fragrance of )ord 5rsnaRs lotus feet real or unreal= Is the material
orld real or unreal=R S
Text !
tad etan-mate sata idam utthitam ity adi vakyani prayo yatha-tika-
vyakhyanam eva jGeyani" kvacit tat- krtanumanadau bheda-
matrasyasattve prasakte vaikunthadinam api tathatva-prasaktis tan-
mate syad ity atra tu tesam ayam abhiprayah" vayam hi yal-loka-
pratyaksadi-siddham vastu" tad eva tat-siddha-vastv antara-
drstantena tad-dharmakam sadhayamah"
tat - that; etan-mate - in this vie; sata idam utthitam ity adi vakyani
- Srimad-Bhagavatam /H"D;"1?; prayah - mostly; yatha-tika-
vyakhyanam - according to the e+planation in the commentary; eva -
indeed; jGeyani - to be understood; kvacit - somehere; tat-
krtanumanadau - beginning ith that inference; bheda-matrasya - of
the difference; asattve - in the non-e+istence; prasakte - attached;
vaikunthadinam - beginning ith the spiritual orld; api - also;
tathatva - being like that; prasaktih - attachment; tan-mate - in that
vie; syat - is; iti - thus; atra - here; tu - but; tesam - of them; ayam -
this; abhiprayah - meaning; vayam - e; hi - indeed; yal-loka - of thsoe
poeple; pratyaksa - direct perceotion; adi - beginning; siddham -
proved; vastu - thing; tat - that; eva - indeed; tat - that; siddha -
proved; vastv - thing; antara-drstantena - ith another e+ample; tad-
dharmakam - the natur eof that; sadhayamah - e attempt"
,his is also e+plained in Srila Sridhara SvamiRs commentary on
Srimad-Bhagavatam /H"D;"1?" Some thinks claim that not only is the
material orld is unreal# but even the spiritual orld of %aikuntha is
also unreal" >e# hoever# affirm that the spiritual orld and the
visible material orld are both real" )ater e ill give an e+ample to
demonstrate this"
Text 5
yat tu tad asiddham sastra-vidvad-anubhavaika-gamya- tadrcatvam tat
punas tad drstanta-parardhadinapy anyatha-kartum na cakyata eveti"
tatha jivecvarabheda-sthapana ca cid-rupata- matra eveti" atha
svabhavika-maya-saktya paramecvaro visva- srsty-adikam karoti" jiva
eva tatra muhyatity uktam" tatra sandeham pracnottarabhyam
pariharaty astabhih
yat - hat; tu - indeed; tat - that; asiddham - unrpoved; sastra-
vidvat - like one ho knos the scriptures; anubhava - direct
perception; eka - one; gamya - to be attained; tadrcatvam - being like
that; tat - that; punah - again; tat - that; drstanta - e+ample; parardha
- parardha; adina - beginning ith; api - also; anyatha-kartum - to
make otherise; na - not; sakyata - is able; eva - indeed; iti - thus;
tatha - so; jiva - of the individual spirit soul; icvara - of the Supreme
&ersonality of Godhead; abheda - non-difference; sthapana - proving;
ca - also; cid- rupata - spiritual nature; matrah - only; eva - indeed; iti -
thus; atha - no; svabhavika-maya- saktya - by the internal potency
and the maya potency; paramecvarah - in the Supreme &ersonality of
Godhead; visva - of the material orld; srsti - creation; adikam -
beginning; karoti - does; jiva - the individual spirit soul; eva - indeed;
tatra - there; muhyati - is beildered; iti - thus; uktam - said; tatra -
there; sandeham - doubt; pracnottarabhyam - ith Buestion and
anser; pariharati - removes; astabhih - ith eight verses"
even if they give many millions of e+amples# the most learned
impersonalists still cannot prove their theory# or make the truth
anything other than it is" ,he truth is that the Supreme &ersonality of
Godhead and the individual spirit souls are one only in the sense that
they are all spiritual in nature" Ctherise# they are different" Eor
e+ample the Supreme &ersonality of Godhead creates the material
orld# and the individual spirit souls residing in the material orld are
beildered" (ny doubts about the truth that the Supreme &ersonality
of Godhead and the individual spirit souls are different ill be
removed by the Buestions and ansers in the folloing eight verses of
Srimad-Bhagavatam -1";"0-I2 Buoted and e+plained in this and the
folloing anucchedas" ,he first of these verses is given here -Srimad-
Bhagavatam 1";"023
Text "
sri-vidura uvaca brahman katham bhagavatas
cin-matrasyavikarinah lilaya capi yujyeran
nirgunasya gunah kriyah
sri-vidura uvaca - %udra said; brahman - C brahmana; katham - ho=;
bhagavatah - of the &ersonality of Godhead; cin-matrasya - of the
complete spiritual hole; avikarinah - of the unchangeable; lilaya - by
7is pastime; ca - either; api - even though it is so; yujyeran - take
place; nirgunasya - ho is ithout the modes of nature; gunah -
modes of nature; kriyah - activities"
Sri %idura said3 C great brahmana# since the Supreme &ersonality of
Godhead is the complete spiritual hole and is unchangeable# ho is
7e connected ith the material modes of nature and their activities= If
this is 7is pastime# ho do the activities of the unchangeable take
place and e+hibit Bualities ithout the modes of nature=S6
Text #
he brahman cin-matrasya cin-matra-svarupasya svatah svarupa-
saktya bhagavatah sri-vaikunthadi-gata-tadrcaicvaryadi-yuktasya ata
eva nirgunasya prakrta-gunasprstasyata eva cavikarinas tadrk-
svarupa-sakti-vilasa-bhutanam kriyanam anantanam api
sadaditvatvarananta-vidha-prakace tasminn ity asiddhatvat tat-tat-
kriyavirbhava-kartus tasyavasthantara-praptatvabhavat prakrta-kartur
iva na vikarapattir iti"
he - C; brahman - brhmana; cin-matrasya - spiritual; cin-matra-
svarupasya - hose form is spiritual; svatah - personally; svarupa-
saktya - by 7is personal potency; bhagavatah - of the Supreme
&ersonality of Godhead; sri-vaikunthadi - beginning ith Sri %aikuntha;
gata - attained; tadrca - like that; aicvarya - opulences; adi -
beginning; yuktasya - endoed; ata eva - therefore; nirgunasya -
ithout material modes; prakrta-guna - the material modes;
asprstasya - untouched; ata eva - therefore; ca - also; avikarinah -
unchangeable; tadrk - like this; svarupa - personal; sakti - potency;
vilasa - pastimes; bhutanam - manifested; kriyanam - activities;
anantanam - limitless; api - even; sadoditvara - Buick manifestation;
ananta-vidha - limitless; prakace - manifestation; tasminn - in that; iti -
thus; asiddhatvat - because of being unproved; tat-tat-kriya - of
various activities; avirbhava - manifestation; kartuh - doing; tasya - of
that; avastha - situation; antara - another; praptatva - atainment;
abhavat - because of the absence; prakrta - material; kartuh - of the
creator; iva - like; na - not; vikarapattih - possessing transformations;
iti - thus"
7ere the ord SbrahmnaS means SC brahmanaS# Scin-matrasyaS
means Shose form is spiritualS# SbhagavatahS means Shose poers
and opulences are manifested by 7is on internal potency in the
spiritual orld of %aikuntha and in other placesS# SnirgunasyaS means
ho is not touched by the material modes of natureS# and ca
avikarinahS means Shose limitless forms# potencies# and pastimes
are not subject to material changes# like those of the residents of the
material orldS"
Text $
nirvikarasya ca katham sattvadayah prakrta-gunah" katham va tad-
asagga-hetukah sthity-adayah kriyac ca yujyeran" tatac ca cin-matra-
vastu-virodhad eva te ca tac ca n ayujyante" bhagavattve tu svaira-
cestayapi na yujyerann ity aha lilaya vapiti"
nirvikarasya - changeless; ca - and; katham - ho=; sattvadayah -
beginning ith goodness; prakrta-gunah - masterial modes; katham -
ho=; va - or; tad-asagga-hetukah - the reason for non- contact; sthity-
adayah - beginning ith maintenace; kriyah - actions; ca - and;
yujyeran - tahe place; tatah - then; ca - and; cin- matra - spiritual;
vastu - substance; virodhat - because of contradiction; eva - indeed; te
- they; ca - and; tah - they; ca - and; na - not; yujyante - take place;"
bhagavattve - in thes status of the Supreme &ersonality of Godhead;
tu - but; svaira-cestaya - ith independent activities; api - even; na -
not; yujyerann - take place; iti - thus; aha - said; lilaya - ith pastimes
va - or; api - also; iti - thus"
7ere the Buestion is asked3 S7o is it possible that the )ord# ho is
not subject to material changes# has some connection ith the
material modes of nature# hich begin ith goodness=S ,hen this
Buestion is asked3 SIf the Supreme )ord has no contact ith the
material modes# then ho is the material universe created#
maintained# and destroyed=S Because the Supreme &ersonality of
Godhead is spiritual in nature# it cannot be said that 7e is in contact
ith the material modes# for that contact ould contradict 7is
spirituality" Still# the material modes have no poer to act
independently# ithout the influence of the Supreme )ord" ,hese
Buestions are ansered here ith the ords Slilaya vapiS -this is 7is
pastime2"
Text %
atravikaritva-nirgunatvabhyam saha cin-matratvam bhagavattvam
cety ubhayam api svi-krtyaiva purva-paksina prstam" tatac ca tasya
cin-matrasvarupasya bhavatu bhagavattvam" tatrasmakam na
sandehah" kintu tasya katham itara-gunadi- svikaro yujyata ity eva
prcchata iti vakyarthah"
atra - here; avikaritva - the state of being changeless; nirgunatva -
the state of being beyond the touch of the material modes; abhyam -
ith both; saha - ith; cin-matratvam - spirituality; bhagavattvam -
the status of the Supreme &ersonality of Godhead; ca - and; iti - thus;
ubhayam - both; api - also; svi-krtya - accepting; eva - indeed; purva-
paksina - by the opponent; prstam - asked; tatah - then; ca - also;
tasya - of 7im; cin-matra - spiritual; svarupasya - nature; bhavatu -
may be; bhagavattvam - the status of the Supreme &ersonality of
Godhead; tatra - there; asmakam - of us; na - not; sandehah - doubt;
kintu - hoever; tasya - of that; katham - ho=; itara-gunadi -
beginnign eith other modes; svikarah - acceptance; yujyata - is; iti -
thus; eva - indeed; prcchata - askign; iti - thus; vakya - of the ords;
arthah - the meaning"
7ere the person asking the Buestion accepts the truth that the
Supreme &ersonality of Godhead is spiritual in nature# is free of
material change# and is not touched by the material modes of nature"
7ere he says# S>e have no doubt that the Supreme &ersonality of
Godhead is spiritual and has a spiritual form" Still# ho is it that 7e has
some contact ith the modes of material nature=S ,hat is the meaning
of his Buestion"
Anuccheda $"
Text 1
tatac cin-matratve bhagavattve ca tasya tuccha gunah kriyac ca na
sambhavanty eveti dvi-guni-bhuyaiva pracnah" kim carbhakaval lilapi
na yujyate vaisamyad ity aha
tatah - then; cin-matratve - spiritual; bhagavattve - in the Supreme
&ersonality of Godhead; ca - and; tasya - of 7im; tuccha - insignificant;
gunah - material modes; kriyah - activities; ca - also; na - not;
sambhavanti - are possible; eva - indeedR iti - thus; dvi-guni-bhuya -
becoming doubled; eva - indeed; pracnah - Buestion; kim ca -
furtherore; arbhakavat - like a child; lila - pastimes; api - also; na - not;
yujyate - is endgaged; vaisamyat - because of being inappropriate; iti -
thus; aha - said"
Because 7e is perfectly spiritual# the Supreme &ersonality of Godhead
does not engage in ordinary insignificant material activities that are
impelled by the modes of nature" ,his truth is repeated again in the
folloing Buestion# hich asserts that it is illogical to assume that the
Supreme )ord ould play in the same ay an ordinary material child
ould play -Srimad-Bhagavatam 1";"123
Text 2
kridayam udyamo Rrbhasya
kamac cakridisanyatah svatas trptasya ca katham
nivrttasya sadanyatah
kridayam - in the matter of playing; udyamah - enthusiasm; arbhasya
- of the boys; kamah - desire; cakridisa - illingness to play; anyatah -
ith other boys; svatas-trptasya - for one ho is self satisfied; ca -
also; katham - hat for=; nivrttasya - one ho is detached; sada - at
all times; anyatah - otherise"
SBoys are enthusiastic to play ith other boys or ith various
diversions because they are encouraged by desire" But there is no
possibility of such desire for the )ord because 7e is self-satisfied and
detached from everything at all times"S6
Text
udyamayati pravartayatity udyamah" arbhakasya kridayam pravrtti-
hetuh kamo Rsti" anyatas tu vastv-antarena balantara- pravartanena va
tasya krideccha bhavati" bhagavatas tu svatah svenatmana svarupa-
vaibhavena ca trptasya ata evanyatah sada nivrttasya ca katham
anyato jivaj jagatac ca nimittat cikridiseti"
udyamayati - is enthusiastic; pravartayati - impells; iti - thus;
udyamah - enthusiasm; arbhakasya - of a boy; kridayam - in playing;
pravrtti-hetuh - the cause of action; kamah - desire; asti - is; anyatah -
others; tu - but; vastv-antarena - another thing; balantara - other
boys; pravartanena - by the cause; va - or; tasya - of him; krideccha -
the desire to play; bhavati - is; bhagavatah - of the Supreme
&ersonality of Godhead; tu - but; svatah - self; svenatmana - by
7imself; svarupa-vaibhavena - by 7is on potencies; ca - also;
trptasya - satisfied; ata eva - therefore; anyatah - other; sada - alays;
nivrttasya - detached; ca - and; katham - ho=; anyatah - others; jivaj
- individual spirit souls; jagatah - of the material orld; ca - and;
nimittat - from the cause; cikridisa - the desire to play; iti - thus"
7ere the ord SudyamahS means Shat impels one to actS" 7ere it is
said that desire -kamah2 is the cause of boysR playing -arbhakasya
kridayam2" S(nyatahS means either Sother thingsS or Sother boysS" In
this ay there is a desire to play" ,he verse then says# 7oever# the
Supreme &ersonality of Godhead is already satisfied -trptasya2 ith
7is on -svatah2 glories and opulences and poers# and therefore 7e
is alays detached from all else" 7o -katham2# then# is it possible
that 7e could desire to play -cikridisa2 ith the conditioned souls
residing in the material orld -anyatah2=S
Anuccheda $#
Text 1
na ca tasya te gunas tah kriyac ca na vidyanta ity apalapaniyam"
tatraiva prasiddher ity aha
na - not; ca - and; tasya - of 7im; te - they; gunah - modes of nature;
tah - they; kriyah - activities; ca - and; na - not; vidyanta - are; iti -
thus; apalapaniyam - not to be said; tatra - there; eva - indeed;
prasiddheh - from the proof; iti - thus; aha - said"
In this ay it is affirmed that the Supreme )ord performs no material
activities and is not influenced by the material modes" ,his is also
confirmed by the folloing ords -Srimad-Bhagavatam 1";"@23
Text 2
asraksid bhagavan visvam
guna-mayyatma-mayaya taya samsthapayaty etad
bhuyah pratyapidhasyati
asraksit - caused to create; bhagavan - the Supreme &ersonality of
Godhead; visvam - the universe; guna-mayya - endoed ith three
modes of material nature; atma - self; mayaya - by the potency; taya -
by her; samsthapayati - maintainbs; etat - all these; bhuyah - then
again; pratyapidhasyati - conversely dissolves also"
SBy 7is self-sheltered potency of the three modes of material
nature# the )ord has caused the creation of this universe" By her 7e
maintains the creation and conversely dissolves it# again and again"S6
Text
guna-mayya traigunya-vyaGjinya atmasritaya mayaya samsthapayati
palayati pratyapidhasyati pratilaumyena tirohitam karisyati"
guna-mayya - guna-mayya; traigunya-vyajinya - manifesting the
three modes; atmasritaya - taking shelter of the Self; mayaya - by the
maya potency; samsthapayati - establishes; palayati - protects;
pratyapidhasyati - dissovles; pratilaumyena - ith dissolution;
tirohitam - dissoulution; karisyati - ill do"
7ere the ord Sguna-mayyaS means consisting of the three modesS#
Satma-mayayaS means Sby 7is on potencyS# SsamsthapayatiS means
S7e protectsS# and SpratyapidhasyatiS means S7e ill dissolveS"
Anuccheda $$
Text 1
jivasya ca katham maya-mohitatvam ghatetety aksepantaram aha
jivasya - of the individual spirit soul; ca - also; katham - ho=; maya-
mohitatvam - the state of being beildered by the illusoryu potency;
ghateta - occurs; iti - thus; aksepa - hint; antaram - another; aha -
said"
,he Buestion S7o is it possible for the individual soul to be
beildered by the )ordRs illusory potency maya=S is hinted in these
ords -Srimad-Bhagavatam 1";".23
Text 2
decatah kalato yo Rsav
avasthatah svato Rnyatah aviluptavabodhatma
sa yujyetajaya katham
decatah - circumstantial; kalatah - by the influence of time; yah - one
ho; asav - the living entity; avasthatah - by situation; svatah - by
dream; anyatah - by others; avilupta - e+tinct; avabodha -
consciousness; atma - pure self; sa - he; yujyeta - engaged; ajaya -
ith nescience; katham - ho is it so=
S,he pure soul is pure consciousness and is never out of
consciousness# either due to circumstances# time# situations# dreams#
or other causes" 7o# then# does he become engaged in nescience=S
Text
yo Rsau decadibhir aviluptavabodha atma jivah" sa katham
ajayavidyaya yujyeta" tatra deca-vyavadhanato deca-gata-dosato va
caksuh-prakaca iva" kalato vidyud iva" avasthatah smrtir iva" svatah
sukti-rajatam iva" anyato ghatadi-vastv iva na tasyavabodho lupyate"
avyahata-svarupa-bhuta-janacrayatvad evety arthah"
yah - ho; asau - he; decadibhih - beginning ith place;
aviluptavabodha - e+tinct consciousness; atma - atma; jivah -
individual soul; sa - he; katham - ho=; ajaya - ajnaya; avidyayaby
nescience; yujyeta - is engaged; tatra - there; deca-vyavadhanatah -
according to place; deca-gata-dosatah - because of the defect of the
place; va - or; caksuh-prakaca - the mainfestation of the eyes; iva -
like; kalatah - from time; vidyut - lightning; iva - like; avasthatah -
situation; smrtih - memory; iva - like; svatah - personally; sukti-
rajatam - seashell and silver; iva - like; anyatah - another; ghatadi-
vastv - beginning eith clay pots; iva - like; na - not; tasya - of him;
avabodhah - consciousness; lupyate - is interrupted; avyahata-
svarupa-bhuta-jnana-uninterrupted knoledge; acrayatvadbecause of
being the shelter; eva - indeed; iti - thus; arthah - the meaning"
,his verse e+plains that the individual soul -yo Rsau atma2 is never
out of consciousness -aviluptavabodhah2 in any kind of circumstances"
,he Buestion is asked3 S7o -katham2 does he -sah2 become engaged
-yujyeta2 in nescience -ajaya2=S 7ere SdecatahS means because of bad
circumstances# or because of situation not favorable for the eyesS#
SkalatahS means Sbecause of time# hich passes like lightningS#
SavasthatahS means because of the various situations# such as the
condition of the memoryS# SsvatahS means Sbecause of dreams and
illusions# such as the illusion of thinking the glittering on a seashellRs
surface is genuine silverS# and SanyatahS means Sbecause of other
causes# as are seen in the e+ample of the clay pot and other like
e+amplesS" In this ay the individual soulRs consciousness is never
interrupted -aviluptavabodhah2" ,hat is the meaning"
Anuccheda $%
Text 1
tatraiva virodhantaram aha
tatra - there; eva - indeed; virodha - problem; antaram - another;
aha - said"
(nother problem is described in these ords -Srimad- Bhagavatam
1";"?23
Text 2 *haga-an e.a e-a(&a
sarva-ksetresv avasthitah amusya durbhagatvam va
kleco va karmabhih kutah
bhagavan - the Supreme &ersonality of Godhead; eka - alone; eva
esa - all these; sarva - all; ksetresv - in the living entities; avasthitah -
situated; amusya - of the living entities; durbhagatvam - misfortune;
va - either; klecah - miseries; va - or; karmabhih - by activities; kutah -
hat for=
S,he )ord# as the Supersoul# is situated in every living beingRs heart"
>hy then do the living entitiesR activities result in misfortune and
misery=S6
Text
esa eka eva bhagavan paramatmapi sarva-ksetresu sarvasya jivasya
ksetresu dehesv avasthitah" tatra sati katham amusyaiva jivasya
durbhagatvam svarupa-bhuta-jnanadi-lopah karmabhih klesac ca
tasya va kuto nasti" na hy ekasmin jaladau sthitayor vastunoh kasyacit
tat-samsargah kasyacin neti yujyata ity arthah"
esa - 7e; eka - one; eva - indeed; bhagavan - the Supreme &ersonality
of Godhead; paramatma - the Supersoul; api - also; sarva-ksetresu - in
all living entities; sarvasya - of all; jivasya - living entities; ksetresu - in
the fields; dehesv - in the bodies; avasthitah - situated; tatra - there;
sati - being so; katham - ho=; amusya - of him; eva - indeed; jivasya -
the individual spirit soul; durbhagatvam - misfortune; svarupa-bhuta-
jnanadi-lopah - interruption of natural spiritual knoledge; karmabhih
- by activities; klesah - suffering; ca - and; tasya - of him; va - or;
kutah - from here=; na - not; asti - is; na - not; hi - indeed; ekasmin -
in one; jaladau - beginning ith ater; sthitayoh - situated; vastunoh -
of the substance; kasyacit - of something; tat-samsargah - creation of
that; kasyacin - of something; na - not; iti - thus; yujyata - is engaged;
iti - thus; arthah - the meaning"
7ere the ords Sbhagavan eka evaisaS refer to the Supersoul"
SSarva-ksetresv avasthitahS means situated in the material bodies of
all conditioned soulsS" ,he verse then asks3 S>hy -kutah2 then do the
living entitiesR-amusya2 activities -karmabhih2 result in misfortune
-durbhagatvam2 and misery -klecah2=S ,he meaning of this verse is3
S(s to things cannot occupy the same point in space# either in ater
or land# so these to propositions cannot both be true"S
Anuccheda %0
Text 1
atra kevalam cin-matratvam na sambhavatiti bhagavattvam evaggi-
krtya sri-maitreya uvaca
atra - here; kevalam - only; cin-matratvam - spiritual nature; na -
not; sambhavati - is possible; iti - thus; bhagavattvam - the nature of
the Supreme &ersonality of Godhead; eva - indeed; aggi-krtya -
accepting; sri-maitreya - Sri Maitreya; uvaca - said"
,he Supreme &ersonality of Godhead is not only spiritual in nature" 7e
is also the master of all opulences" Sri Maitreya accepts this hen he
says -Srimad-Bhagavatam 1";"I23
Text 2
seyam bhagavato maya
yan nayena virudhyate icvarasya vimuktasya
karpanyam uta bandhanam
sa iyam - such a statement; bhagavatah - of the Supreme &ersonality
of Godhead; maya - illusion; yan - that hich; nayena - by logic;
virudhyate - become contradictory; icvarasya - of the Supreme
&ersonality of Godhead; vimuktasya - of the ever-liberated;
karpanyam - insufficiency; uta - as also# hat to speak of; bandhanam
- bondage"
SAertain conditioned souls put forard the theory that the Supreme
Brahman# or the Supreme &ersonality of Godhead# is overcome by
illusion# or maya# and at the same time they maintain that 7e is
unconditioned" ,his is against all logic"S6
Text
yaya visva-srsty-adikam bhavati" seyam bhagavato Rcintya- svarupa-
sakter mayakhya saktih" yad ya ca nayena tarkena virudhyate"
tarkatitataya seyam apy acintyety arthah"
yaya - by hich; visva-srsty-adikam - beginning ith the creation of
the material universe; bhavati - is; sa iyam - that; bhagavatah - of the
Supreme &ersonality of Godhead; acintya - inconceivable; svarupa -
personal; sakteh - Hof the potency; mayakhya - called maya; saktih -
the potency; yat - hat; ya - hich; ca - and; nayena - by logic;
tarkena - by logic; virudhyate - is contradicted; tarkatitataya - beyond
logic; sa iyam - that; api - also; acintya - inconceivable; iti - thus;
arthah - the meaning"
7ere the ords Sseyam bhagavato mayaS mean the )ordRs potency
that creates# maintains# and destroys the material orlds# a potency
that is called maya and is manifested from the )ordRs inconceivable
internal potencyS" SGan nayena virudhyateS means S,his is against all
logicS" ,he meaning is that the )ordRs inconceivable potency is beyond
ordinary material logic"
Text !
yadyapy evam dvayor apy acintyatvam" tathapi bhagavato mayety
anena vyaktatvat svarupa-sakter antaraggatvad bahiraggaya mayaya
gunaih sattvadibhis tat-karyaih sthapanadi-lilabhic ca nasau sprcyata
ity arthah"
yadyapi - although; evam - thus; dvayoh - of the to; api - even;
acintyatvam - inconceivability; tathapi - still; bhagavatah - of the
Supreme &ersonality of Godhead; maya - maya; iti - thus; anena - by
this; vyaktatvat - because of being manifested; svarupa-sakteh - of the
personal potency; antaraggatvat - because of being internal;
bahiraggaya - e+ternal; mayaya - by maya; gunaih - by the modes;
sattvadibhih - beginning ith goodness; tat-karyaih - by their effects;
sthapanadi-lilabhih - pastimes that begin ith creation; ca - and; na -
not; asau - this; sprcyata - is touched; iti - thus; arthah - the meaning"
(lthough the internal and e+ternal potencies of the )ord are both
inconceivable# for the e+ternal potency maya is itself manifested from
the internal potency# nevertheless the Supreme &ersonality of
Godhead is not touched by mayaRs three material modes# hich begin
ith the mode of goodness# nor is 7e touched by mayaRs pastimes of
creating# maintaining# and destroying the material orlds" ,hat is the
meaning"
Text 5
tatra kevalam cin-matratvam na" tantrena cayam arthah" satyam
paramecvare na te guna na ca tah kriyah" kintu yasyas te gunas tad-
acraya-balaya yaya ca kriyamanam karma tasminn aropyate" seyam
tasya mayakhya bahiragga saktih"
tatra - there; kevalam - only; cin-matratvam - spirit only; na - not;
tantrena - by the arrangement; ca - also; ayam - this; arthah - the
meaning; satyam - reality; paramecvare - in the Supreme &ersonality
of Godhead; na - not; te - the; guna - modes; na - not; ca - and; tah -
the; kriyah - material activities; kintu - hoever; yasyah - of hich; te
- the; gunah - modes; tad-acraya-balaya - by taking shjelter of 7im;
yaya - by huch; ca - and; kriyamanam - acting; karma - action;
tasminn - in that; aropyate - is artifically imposed; sa iyam - this; tasya
- of 7im; mayakhya - called maya; bahiragga - e+ternal; saktih -
potency"
,he Supreme &ersonality of Godhead is not only spirit" 7ere is the
meaning3 'either material activities nor the material modes have any
influence over the Supreme &ersonality of Godhead" 7oever because
mayaRs material modes and material activities ultimately find their
shelter in the Supreme &ersonality of Godhead# it is imagined that
they have influence over 7im" 7ere the ords SseyamS mean Sthe
)ordRs e+ternal potency# hich is called mayaS"
Text "
tad uktam rte Rrtham yat pratiyeta ity adi"
tat - that; uktam - said; rte Rrtham yat pratiyeta ity adi - Srimad-
Bhagavatam 0"I"1@"
,he Supreme )ord describes the illusory potency maya in these
ords of Srimad-Bhagavatam -0"I"1@23
SC Brahma# hatever appears to be of any value# if it is ithout
relation to Me# has no reality" 5no it as My illusory energy# that
reflection hich appears to be in darkness"S6
Text #
tad eva vivrnoti yan nayeneti" yad ity avyayam" yad yaya tad-
asritayapi yena bhagavata saha na virudhyate" yaya bhagavan na
virodha-visayi-kriyata ity arthah"
tat - that; eva - indeed; vivrnoti - reveals; yan - hat; nayena - by
logic; iti - indeed; yat - hat; iti - thus; avyayam - unchanging; yat -
hat; yaya - by hich; tad-asritaya - taking shelter of 7Im; api - also;
yena - by hom; bhagavata - the Supreme &ersonality of Godhead;
saha - ith; na - not; virudhyate - is contradicted; yaya - by hich;
bhagavan - the Supreme &ersonality of Godhead; na - not; virodha-
visayi-kriyata - is contradicted; iti - thus; arthah - the meaning"
,he ords in this verse -Srimad-Bhagavatam 1";"I# hich as
Buoted in te+t 0 of this anuccheda2 may also be divided yan na yena
virudhyateS instead of Syan nayena virudhyateS Interpreted in this ay
the ord SyanS means Sthe maya potency# hich takes shelter of the
Supreme )ordS# SnaS means SnotS# SyenaS means Sby the Supreme
&ersonality of GodheadS# and virudhyateS means Sis contradicted"S
Interpreted in this ay# the ords mean S,his is not against all logicS"
Text $
na hy abhasa-gatena kurvuratvadina calanadina va surya- mandalasya
tat-tad-yogo viroddhum sakyata iti bhavah" etena vaicamya-patac ca
parihrtah"
na - not; hi - indeed; abhasa-gatena - attained the illusion;
kurvuratvadina - beginning ith variety; calanadina - beginning ith
tricks; va - or; surya-mandalasya - of the sun; tat-tad- yogah -
contacting; viroddhum - to contradict; sakyata - is able; iti - thus;
bhavah - the meaning; etena - by this; vaicamya-patah - inconsistency;
ca - and; parihrtah - is removed"
7ere -in Srimad-Bhagavatam 0"I"1@ Buoted in te+t ? of this
anuccheda2 the ord SabhasahS -reflection2 indicates that the rays of
sunlight# even if they create colorful rainbos or beildering mirages#
never contradict or obscure the shining of the sun globe# hich is their
source" ,hus in this interpretation of Srimad-Bhagavatam 1";"I#
Buoted in te+t 0 of this anuccheda2 the idea of a contradiction or of
illogic is denied"
Text %
tad etat sarvam abhipretya seyam bhagavato maya ity anena ittham-
bhuta-guno harih itivat tat-tat-svabhavaiveyam iti dhvanitam"
tat - this; etat - that; sarvam - all; abhipretya - intending; seyam
bhagavato maya ity anena - by Srimad-Bhagavatam 1";"I; ittham-
bhuta-guno harih iti - Srimad-Bhagavatam /";"/H; vat - like; tat-tat-
svabhava - the nature of them; eva - indeed; iyam - this; iti - thus;
dhvanitam - said"
In this ay Srimad-Bhagavatam 1";"I may be interpreted according
to these ords of Srimad-Bhagavatam -/";"/H23
S,he )ord possesses transcendental Bualities and opulences"S
Text 10
tad etad-arthasyanukulo Ryam api cabda-dhvani-lambhito Rrtha-vicesah
sphurati" yatha nayena tarkena virudhyata iti" yat seyam bhagavato
mayeti" yad yaya mayaya yena bhagavata saha na virudhyate" nasau
virodha-visayi-kriyata iti" yad va yena bhagavata na virudhyate" na
sarvatha nirvisayi-kriyata iti ca"
tat - this; etat - that; arthasya - of the meaning; anukulah - favoravle;
ayam - this; api - also; cabda-dhvani- lambhitah - depending on the
sound of the ord; artha - meaning; vicesah - specific; sphurati - is
manifested; yatha - as; nayena - by logic; tarkena - by logic;
virudhyata - is contradicted; iti - thus; yat - hat; sa iyam - this;
bhagavatah - of the Supreme &ersonality of Godhead; maya - maya; iti
- thus; yat - hat; yaya - by hich; mayaya - maya; yena - by hom;
bhagavata - Supreme &ersonality of Godhead; saha - ith; na - not;
virudhyate - is contradicted; na - not; asau - that; virodha- visayi-
kriyata - is in the realm of contradictions; iti - thus; yat - hat; va - or;
yena - by hom; bhagavata - the Supreme &ersonality of Godhead; na
- not; virudhyate - is contradicted; na - not; sarvatha - in all respects;
nirvisayi-kriyata - not in the realm of perception; iti - thus; ca - also"
If these ords are interpreted Snayena virudhyateS# they may mean
Sthe Supreme &ersonality of Godhead cannot be understood by
material logicS" If the ords are interpreted Sna yena virudhyateS they
may mean Sthe Supreme &ersonality of Godhead cannot be
understood by taking shelter of 7is maya potencyS"
Text 11
evam eva sasthe navamadhyaye duravabodha iva tavayam ity-adina
gadyena tasya saguna-kartrtvam virudhya punar atha tatra bhavan iti
gadyenantaryamitaya guna-visarga-patitatvena jiva-vad bhoktrtva-
yogam sambhavya na hi virodha ubhayam ity adi gadyena tatra
tatravitarkya-saktitvam eva ca siddhante yojitam"
evam - thus; eva - indeed; sasthe - in the si+th canto; navamadhyaye
- in the ninth chapter; duravabodha iva tavayam ity-adina - Srimad-
Bhagavatam ?"I"1@; gadyena - in prose; tasya - of 7im; saguna-
kartrtvam - the material doer; virudhya - refuting; punah - again; atha
- then; tatra bhavan iti - Srimad-Bhagavatam ?"I"1.;
gadyenantaryamitaya - prose; guna-visarga-patitatvena - as fallen into
the orld created by the material modes; jiva-vat - like the individual
spirit soul; bhoktrtva-yogam - the enjoyer; sambhavya - creating; na -
not; hi - indeed; virodha - contradiction; ubhayam - both; iti - thus; adi
- beginning; gadyena - prose; tatra - there; tatra - there; avitarkya -
inconceivable; saktitvam - ith the potency; eva - indeed; ca - also;
siddhante - in the conclusion; yojitam - appropriate"
In Srimad-Bhagavatam -?"I"1@2 it is said3
SC )ord# Gou need no support# and although Gou have no material
body# Gou do not need cooperation from us" Since Gou are the cause
of the cosmic manifestation and Gou supply its material ingredients
ithout being transformed# Gou create# maintain# and annihilate this
cosmic manifestation by Gourself" 'evertheless#although Gou appear
engaged in material activity# Gou are transcendental to all material
Bualities" AonseBuently# these transcendental activities of Gours are
e+tremely difficult to understand"S6
In this prose passage of Srimad-Bhagavatam# it is clearly said that
the Supreme &ersonality of Godhead does not perform material
activities impelled by the material modes" In the ne+t passage
-Srimad-Bhagavatam ?"I"1.2 it is said3
S,hese are our inBuiries" ,he ordinary conditioned soul is subject to
the material las# and he thus receives the fruits of his actions" <oes
Gour )ordship # like an ordinary human being# e+ist ithin this material
orld in a body produced by the material modes= <o Gou enjoy or
suffer the good or bad results of actions under the influence of time#
past ork# and so forth= Cr# on the contrary# are Gou present here only
as a neutral itness ho is self-sufficient# free from all material
desires# and alays full of spiritual potency= >e certainly cannot
understand Gour actual position"S6
In this prose passage of Srimad-Bhagavatam the )ordRs feature as
the Supersoul is described and it is asked hether 7is presence in the
material orld of the three modes is like that of the conditioned souls
ho try to enjoy the material nature" In the ne+t passage it is said3
SC Supreme &ersonality of Godhead# all contradictions can be
reconciled in Gou" C )ord# since Gou are the Supreme &erson# the
reservoir of unlimited spiritual Bualities# the Supreme Aontroller# Gour
unlimited glories are inconceivable to the conditioned souls" Many
modern theologians argue about right and rong ithout knoing
hat is actually right" ,heir arguments are alays false and their
judgments inconclusive because they have no authori9ed evidence
ith hich to gain knoledge of Gou" Because their minds are agitated
by scriptures containing false conclusions# they are unable to
understand the truth concerning Gou" Eurthermore# because of
polluted eagerness to arrive at the right conclusion# their theories are
incapable of revealing Gou# ho are transcendental to their material
conceptions" Gou are one ithout a second# and therefore in Gou
contradictions like doing and not doing# happiness and distress# are
not contradictory" Gour potency is so great that it can do and undo
anything as Gou like" >ith the help of that potency# hat is impossible
for Gou= Since there is no duality in Gour constitutional position# Gou
can do everything by the influence of Gour energy"S6
In this prose passage of Srimad-Bhagavatam it is said that the
Supreme &ersonality of Godhead has inconceivable potencies"
Text 12
tatra svarupa-sakter avitarkyatvam bhagavati ity adibhir vicesanair
mayayac catma-mayam ity anena darcitam"
tatra - there; svarupa-sakteh - of the internal potency; avitarkyatvam
- inconceivaleness; bhagavati ity adibhih - Srimad- Bhagavatam ?"I"1?;
vicesanaih - ith adjectives; mayayah - of maya; ca - and; atma-
mayam - atma-mayam; iti - thus; anena - by this; darcitam - shon"
,hat the Supreme )ordRs potencies are inconceivable is confirmed
by the dessriptions that follo the ord bhagavatiS in this prose
passage of Srimad-Bhagavatam -?"I"1?2"
Text 1
tatra svarupa-dvayabhavat ity asya tathapy acintua-saktya tat-
kartrtvam tad-antah-patitvam vidyata ity arthah"
tatra-there; svarupa-dvayabhavat iti - in the ords svarupa-
dvayabhavat; asya - of this; tathapi - still; acintua-saktya - of the
inconceivable potency; tat-kartrtvam - the doer of that; tad-antah-
patitvam - falling ithin; vidyata - is; iti - thus; arthah - the meaning"
,hat the Supreme )ord employs 7is inconceivable potency to
personally enter the material orld is confirmed here -in Srimad-
Bhagavatam ?"I"1?2 by the use of the ord Ssvarupa- dvayabhavatS"
Text 1!
sama-visama-matinam iti tu gadyam tathapy uccavaca- buddhinam
tatha tatha sphurasiti pratipatty-artham jeyam"
sama-visama-matinam iti - Srimad-Bhagavatam ?"I"1;; tu - indeed;
gadyam - prose; tathapi - still; uccavaca - high and lo; buddhinam -
ho have intelligence; tatha - so; tatha - so; sphurasi - Gou manifest;
iti - thus; pratipatty-artham - for the sake pf proof; jeyam - to be
knon"
In Srimad-Bhagavatam -?"I"1;2 it is said3
S( rope causes fear for a beildered person ho considers it a snake#
but not for a person ith proper intelligence ho knos it to be only a
rope" Similarly Gou# as the Supersoul in everyoneRs heart# inspire fear
or fearlessness according to oneRs intelligence# but in Gou there is no
duality"S6
,he gist of this prose passage is3 SC )ord# Gou appear in this orld in
order to enlighten the intelligent and the unintelligent"S
Text 15
duravabodha iva iti praktana-gadye tu acarirah iti carira-cestam vina"
acaranah iti bhumy-ady-acrayam vinety arthah"
duravabodha iva iti - Srimad-Bhagavatam ?"I"1@; praktana -
previous; gadye - prose; tu - but; acarirah iti - teh ord SasarirahS;
carira-cestam - activities of the body; vina - ithout; acaranah -
ithout shelter; iti - thus; bhumy-ady- acrayam - taking shetler of the
earth or other things; vina - ithout; iti - thus; arthah - the meaning"
In Srimad-Bhagavatam ?"I"1@# hich as Buoted here -in te+t // of
this anuccheda2# the ord SacarirahS means free of having to perform
the activities that must be performed by a material bodyS# and
SacaranahS means not needing to take shelter of the earth or any other
thingS" ,hat is the meaning"
Text 1"
atha tatra ity adau sva-krte Rpi tasyapi hetu-kartrtvad yojaniyam"
tasmad atrapi svarupa-sakter eva pradhanyam darcitam"
atha tatra ity adau - Srimad-Bhagavatam ?"I"1.; sva-krte - done; api -
even; tasya - of 7im; api - also; hetu-kartrtvat - because of being the
creator; yojaniyam - is appropriate; tasmat - from that; atra - here; api
- also; svarupa-sakteh - internal potency; eva - indeed; pradhanyam -
primary importance; darcitam - is revealed"
In Srimad-Bhagavatam ?"I"1. -Buoted in te+t // of this anuccheda2
it is hinted that the )ord employs 7is e+ternal potency to create the
material orld" Eor this reason the )ordRs internal potency is superior
to the e+ternal potency"
Text 1#
ata eva rte Rrtham yat pratiyeta ity adau mayaya abhasa-
sthaniyatvam pradarcya tad asprcyatvam eva bhagavato darcitam
tvam adyah purusah saksat ity adau mayam vyudasya cic-chaktya ity
anena ca tatha jGapitam" maya paraity abhimukhe ca vilajjamana ity
anena ca"
ata eva - therefore; rte Rrtham yat pratiyeta ity adau - in Srimad-
Bhagavatam 0"I"1@; mayaya - of maya; abhasa - reflection;
sthaniyatvam - situation; pradarcya - revealing; tat - that;
asprcyatvam - untoucableness; eva - indeed; bhagavatah - of the
Supreme &ersonality of Godhead; darcitam - shon; tvam adyah
purusah saksat ity adau - in Srimad-Bhagavatam /";"01; mayam -
maya; vyudasya - vyudasya; cic-chaktya - cic-chaktya; iti - thus; anena
- by this; ca - and; tatha - so; jGapitam - informed; maya paraity
abhimukhe ca vilajjamana ity anena - Srimad-Bhagavatam 0";"@;; ca -
and"
In Srimad-Bhagavatam -0"I"1@2 the Supreme )ord e+plains3
SC Brahma# hatever appears to be of any value# if it is ithout
relation to me# has no reality" 5no it as My illusory energy# that
reflection hich appears to be in darkness"S6
In this ay it is shon that the )ordRs e+ternal potency# maya# is like
a reflection" ,hat the maya potency does not directly touch the
Supreme )ord is described in these ords of Srimad-Bhagavatam
-0";"0123
SC Supreme &ersonality of Godhead# Gou have cast aay the effects
of the material energy by dint of Gour spiritual potency"S6
,his also confirmed by these ords of Srimad-Bhagavatam -0";"@;23
SIn the Supreme &ersonality of Godhead the illusory energy does not
stand"S6
Text 1$
tad evam bhagavati tad-virodham parihrtya jive Rpy avidya-
sambandhatvam atarkyatvena darcitaya tan-mayayaiva samadadhati"
icvarasyeti yad ity anenaiva sambadhyate" artha- vacad atra ca
trtiyaya parinamyate"yad yaya icvarasya svarupa- jnanadibhih
samarthasya" ata eva vimuktasya jivasya karpanyam tat-tat-prakaca-
tirobhavas tatha bandhanam tad- darcita-gunamaya-jala-pravecac ca
bhavatiti"
tat - that; evam - thus; bhagavati - in the Supreme &ersonality of
Godhead; tad-virodham - in contradiction; parihrtya - removing; jive -
in the individual spirit soul; api - also; avidya - ignorance;
sambandhatvam - relationship; atarkyatvena - because of being
inconceivable; darcitaya - by revelation; tan-mayaya - by 7is maya
potency; eva - indeed; samadadhati - accepts; icvarasya - of the
Supreme &ersonality of Godhead; iti - thus; yat - hat; iti - thus; anena
- by this; eva - indeed; sambadhyate - is related; artha - meaning;
vacat - by the poer; atra - here; ca - and; trtiyaya - by the third;
parinamyate - is transformed;"yat - hat; yaya - by hat; icvarasya - of
the Supreme &ersonality of Godhead; svarupa - on form; jana -
knoledge; adibhih - beginning; samarthasya - able; ata eva -
therefore; vimuktasya - freed; jivasya - of the individual soul;
karpanyam - loly position; tat-tat-prakaca- tirobhavah -
disappearance; tatha - so; bandhanam - bondage; tad- darcita -
shoing that; gunamaya - consisting of the three modes of material
nature; jala - in the trap; pravecah - entrance; ca - and; bhavati - is; iti
- thus"
In this ay any seeming contradictions in the nature of the Supreme
&ersonality of Godhead are resolved and the inconceivable maya
potencyRs beilderment of the conditioned souls is described" ,his is
shon by the ords SicvarasyaS and SyanS in Srimad-Bhagavatam
1";"I -Buoted here in the beginning of anuccheda IH2" 7ere the ord
SyanS -yat2 has the force of the instrumental case and it means Sby
the poer of 7is transcendental knoledge and other opulences# the
Supreme &ersonality of Godhead -icvarasya2 is perfectly able to
remain alays free of the influence of mayaS" Cn the other hand# even
the liberated -vimuktasya2 individual soul -jivasya2 is in a much
inferior -karpanyam2 to the )ord# and may have to enter the trap of
the three modes of material nature -bandhanam2"
Text 1%
tad uktam tat-sagga-bhramsitaicvaryam iti"
tat - that; uktam - said; tat-sagga-bhramsitaicvaryam iti - Srimad-
Bhagavatam ?"."/."
,he state of the individual soul fallen into the material orld is
described in these ords of Srimad-Bhagavatam -?"."/.23
SIf one becomes the husband of a prostitute# he loses all
independence" Similarly# if a living entity has polluted intelligence# he
prolongs his materialistic life" Erustrated by material nature# he must
follo the movements of the intelligence# hich brings various
conditions of happiness and distress" If one performs fruitive activities
under such conditions# hat ill be the benefit=S6
Text 20
tad etat sarvam abhipretya crutayo Rpy ahuh sa yad ajaya tv ajam ity
adau apeta-bhagah iti ca"
tat - this; etat - that; sarvam - all; abhipretya - meaning; crutayah -
the %edas; api - also; ahuh - said; sa yad ajaya tv ajam ity adau - in
Srimad-Bhagavatam /H"D;"1D; apeta-bhagah iti - the ord apeta-
bhagah; ca - and"
,he fate of the individual soul fallen in the material orld is also
described in these ords spoken by the &ersonified %edas -Srimad-
Bhagavatam /H"D;"1D23
S,he illusory material nature attracts the minute living entity to
embrace her# and as a result he assumes forms composed of her
Bualities" SubseBuently# he loses all of his spiritual Bualities and must
undergo repeated deaths"S666
Text 21
atra mula-padye bhagavato mayety anena bhagavattvam tv
amayikam ity ayatam" indrasya mayety atra yathendratvam" evam
purvatrapi jneyam"
atra - here; mula - in the original; padye - verse; bhagavatah - of the
Supreme &ersonality of Godhead; maya - maya; iti - thus; anena - by
this; bhagavattvam - teh status of the Supreme &ersonality of
Godhead; tv - but; amayikam - free frokm the illusoryn potency; iti -
thus; ayatam - attained; indrasya - of Indra; maya - illusion; iti - thus;
atra - here; yatha - as; indratvam - the status of Indra; evam - thus;
purvatra - previously; api - also; jneyam - to be understood"
In the verse -Srimad-Bhagavatam 1";"I2 Buoted in the beginning of
this anuccheda the ords Sbhagavato mayaS indicate that the
Supreme &ersonality of Godhead is free from mayaRs touch" (s the
monarch ho controls maya# 7e is free from her poer" ,his has been
e+plained previously"
Anuccheda %1
Text 1
punar api jivasya vastutah sviya-tat-tad-avasthatvabhave Rpi
bhagavan-mayayaiva tat-tat-pratitir iti sa-drstantam upapadayati
punah - again; api - also; jivasya - of the individual soul; vastutah - in
truth; sviya-tat-tad-avasthatva - of those conditions of life; abhave - in
the absence; api - also; bhagavan-mayaya - by the illusory potency of
the Supreme &ersonality of Godhead; eva - indeed; tat-tat-pratitih -
knoledge of them; iti - thus; sa-drstantam - ith an e+ample;
upapadayati - affirms"
,he conditioned soul in the material orld ho# beildered by the
Supreme )ordRs illusory potency maya# does not understand his true
nature# is also described in these ords of Srimad- Bhagavatam
-1";"/H23
Text 2
yad arthena vinamusya
pumsa atma-viparyayah pratiyata upadrastuh
sva-cirac-chedanadibhih
yat - thus; arthena - a purpose or meaning; vina - ithout; amusya -
of such a one; pumsa - of the living entity; atma- viparyayah - upset
about self-identification; pratiyata - so appear; upadrastuh - of the
superficial onlooker; sva-cirah - on head; chedanadibhih - cutting off"
S,he living entity is in distress regarding his self-identity" 7e has no
factual background# like a man ho dreams that he sees his head cut
off"S6
Text
yad yasya mayaya hetur arthena vinapi" yadyapi tasya tri- kalam eva
so Rrtho nasti" tathapy atma-viparyaya atma-vismrti- purvaka-
parabhimanenaham eva tad-dharmity evam-rupah so Rrthah syat"
yat - hat; yasya - of hich; mayaya - by maya; hetuh - the cause;
arthena - ith the meaning; vina - ithout; api - certainly; yadyapi -
although; tasya - of that; tri-kalam - three phases of time; eva -
indeed; sah - that; arthah - meaning; na - not; asti - is; tathapi - still;
atma-viparyaya - upset about self-identification; atma- vismrti -
forgetting the self; purvaka - previous; parabhimanena - by the
conception; aham - I; eva - indeed; tad-dharmi - ith those Bualities;
iti - - thus; evam-rupah - ith such aform; sah - that; arthah - the
meaning; syat - is"
7ere SyadS means Sof mayaS and Sarthena vinaS mean Sithout a
purposeS" (lthough he is eternal# alays e+isting in the three phases
of time -past# present# and future2# the individual soul does not kno
this truth about himself" 7ere the ord Satma-viparyayahS indicates
that the conditioned soul has forgotten his true identity"
Text !
tatha hi upadrastur jivasya" trtiyarthe sasthi" svapnavasthayam jivena
sva-cirac-chedanadiko Rtiva-sambhavo Rrthah pratiyate"
tatha hi - furthermore; upadrastuh - of the seer; jivasya - of the soul;
trtiyarthe - in the meaning of the instrumental; sasthi - of the genetive
case; svapnavasthayam - in a dream; jivena - by the individual spirit
soul; sva-cirac-chedanadikah - the cutting off of his head; ativa-
sambhavah - great creation; arthah - meaning; pratiyate - is believed"
7ere the ord SupadrastuhS refers to the individual spirit soul"
(lthough this ord is in the genitive case# it has the force of the
instrumental" SSva-cirac-cedanadibhihS means Sin a dream he believes
that his head has been cut offS"
Text 5
na hi tasya cirac chinnam" na tu va sva-cirac-chedam ko Rpi pacyet"
kintu bhagavan-mayaivanyatra siddham tad-rupam artham tasminn
aropayatiti" maya-matram tu kartsnyenanabhivyakta- svarupatvat iti
nyayena"
na - not; hi - indeed; tasya - of him; cirah - the head; chinnam - cut
off; na - not; tu - indeed; va - or; sva-cirac-chedam - cutting off of his
on head; ko Rpi - someone; pacyet - may see; kintu - hoever;
bhagavan-maya - the )ordRs maya poitency; eva - indeed; anyatra - in
another place; siddham - established; tad-rupam - the form of that;
artham - the purpose; tasmin - in that; aropayati - artifically imposes;
iti - thus; maya-matram - only maya; tu - but; kartsnyena - completely;
anabhivyakta - not manifested; svarupatvat - because of the original
form; iti - thus; nyayena - by the %edanta-sutra"
In truth the head is not really cut off" Indeed# it is not possible for
anyone to sit in one place and see his on head being cut off in
another place" ,he sight of this is only an illusion created by the )ordRs
maya potency" ,his is described in the folloing ords of %edanta-
sutra -1"0"123
SIt is like a dream created by the maya potency"S
Anuccheda %2
Text 1
ata eva suddhasyapi sato jivasyaupadhikenaiva rupenopadhi-
dharmapattir iti drstantantarenopapadayati
ata eva - therefore; suddhasya - pure; api - also; satah - eternal;
jivasya - of the individual spirit soul; aupadhikena - by ten material
designation; eva - indeed; rupena - by the form; upadhi - of the
material designatrion; dharma - Bualities; apattih - attainment; iti -
thus; drstanta - e+ample; antarena - ith another; upapadayati -
e+plains"
In this ay the pure spirit soul misidentifies ith the material body"
,his is shon by another e+ample given in Srimad- Bhagavatam
-1";"//23
Text 2
yatha jale candramasah
kampadis tat-krto gunah drcyate Rsann api drastur
atmano Rnatmano gunah
yatha - as; jale - in the ater; candramasah - o fthe moon; kampadih
- Buivering# tc"; tat-krtah - done by the ater; gunah - Buality;
drcyate - is so seen; asann api - ithout e+istence; drastuh - of the
seer; atmanah - of the self; anatmanah - of other than the self; gunah -
Buality"
S(s the moon reflected on ater appears to the seer to tremble due
to being associated ith the Buality of the ater# so the self
associated ith matter appears to be Bualified as matter"S6
Text
yatha jale pratibimbitasyaiva candramaso jalopadhi-krtah kampadi-
guno dharmo drcyate" na tv akaca-sthitasya tadvad anatmanah
prakrti-rupopadher dharma atmanah suddhasyasann api aham eva so
Ryam ity avecan mayayopadhi-tad- atmyapannahagkarabhasasya
pratibimba-sthaniyasya tasya drastur adhyatmikavasthasyaiva
yadyapi syat tathapi cuddho Rsau tad- abhedabhimanena tam pacyatity
arthah"
yatha - as; jale - in the ater; pratibimbitasya - of a reflection; eva -
indeed; candramasah - of the moon; jalopadhi-krtah - on the ater;
kampa - Buivering; adi - beginning ith; gunah - Buality; dharmah -
nature; drcyate - is seen; na - not; tv - but; akaca-sthitasya - situated
in the sky; tadvat - in that ay; anatmanah - not of the self; prakrti-
rupopadheh - of a material form; dharma - nature; atmanah - of the
self; suddhasya - pure; asann - being so; api - also; aham - I; eva -
indeed; sah - he; ayam - this; iti - thus; avecan - entering;
mayayopadhi - of material designations; tad-atmya - idetity; apanna -
attained; ahagkara - false ego; abhasasya - of the reflection;
pratibimba- sthaniyasya - situated in a reflection; tasya - of that;
drastuh - of the seer; adhyatmika - of the self; avasthasya - situation;
eva - indeed; yadyapi - although; syat - may be; tathapi - still;
cuddhah - pure; asau - this; tad-abheda - not different from that;
abhimanena - ith the conception; tam - that; pasyati - sees; iti - thus;
arthah - the meaning"
,his verse e+plains3 S(s the moon reflected on ater appears to the
seer to tremble due to being associated ith the Buality of the ater#
so the self associated ith matter appears to be Bualified as matter"S6
,he soul then thinks3 SI am this material bodyS" (lthough hat he is
sees is only a false-ego reflection# the pure soul thinks he sees his
actual self"
Text !
tad uktam ekadace sri-bhagavata nrtyato gayatah pacyan
yathaivanukaroti tan evam buddhi-gunan pacyann
aniho Rpy anukaryate" iti"
tat - that; uktam - said; ekadace - in the eleventh canto; sri-
bhagavata - by the Supreme &ersonality of Godhead; nrtyatah -
dancing; gayatah - singing; pacyan - seeing; yatha - as; eva - indeed;
anukaroti - imitates; tan - them; evam - thus; buddhi-gunan - the
Buaolities of the intelligence; pacyann - seeing; anihah - not acting;
api - even; anukaryate - is imitated; iti - thus"
,he conditioned soulRs misidentification ith the material body is
also described in these ords -Srimad-Bhagavatam //"/0".12 spoken
by the Supreme &ersonality of Godhead 7imself3
S(s one may imitate singers and dancers# so the inactive spirit soul
imitates the activities of the material intelligence"S
Text 5
tathaivoktam cuddho vicaste hy avicuddha-kartuh iti"
tatha - so; eva - indeed; uktam - said; cuddho vicaste hy avicuddha-
kartuh iti - Srimad-Bhagavatam ."//"/0"
( liberated soul does not mistakenly identify ith the material body"
,his is described in the folloing ords -Srimad- Bhagavatam ."//"/023
S( person ho is liberated in this life -jivan- mukta2 can see all these
things vividly"S6
Text "
vi-cabdasya catra tad-aveca eva tatparyam" tasmad bhagavato
Rcintya-svarupantaragga-maha-prabala-saktitvad bahiraggaya
prabalayapy acintyayapi mayayapi na sprstih" jivasya tu taya sprstir iti
siddhantitam" sri-cukah"
vi - vi; cabdasya - of the ord; ca - and; atra - here; tad- aveca -
entering that; eva - indeed; tatparyam - the meaning; tasmat - from
that; bhagavatah - of the Supreme &ersonality of Godhead; acintya-
svarupantaragga-maha-prabala-saktitvat - because of the poer of
the internal potency of the Supreme &ersonality of Godhead;
bahiraggaya - of the e+ternal potency; prabalaya - by the poer; api -
also; acintyaya - inconceivable; api - also; mayaya - maya; api - also;
na - not; sprstih - touching; jivasya - of the spirit soul; tu - but; taya -
by that; sprstih - touching; iti - thus; siddhantitam - concluded; sri-
sukah- Sri Sukadeva Gosvami"
7ere the prefi+ SviS means Sentering thatS" ,his means that because
he is protected by the )ordRs inconceivable internal potency# the
liberated soul is not touched by the inconceivable e+ternal potency
maya" ,hat is the conclusion" ,he verse Buoted in the beginning of
this anuccheda as spoken by Srila Sukadeva Gosvami"
Anuccheda %
Text 1
evam srstadi-lila-traye samanyato yojite Rpi punar vicesatah
samcayya siddhantah kriyate sthunanikhanana-nyayena"
evam - thus; srsta - material creation; adi - beginning ith; lila -
pastimes; traye - in three; samanyatah - in general; yojite - ebgaged;
api - even; punah - again; vicesatah - specifically; samcayya -
doubting; siddhantah - the conclusion; kriyate - is done;
sthunanikhanana-nyayena" - by the e+ample of repeatedly pushing
the post into the ground"
In this ay it has been e+plained in a general ay that the Supreme
&ersonality of Godhead engages in pastimes of creating# maintaining#
and destroying the material universes" Because some readers may
still doubt that this is the truth# e ill# as fence-maker ill again and
again push his fence-pots into the ground to make them secure#
present more arguments to prove this truth beyond any doubts"
Text 2
nanu palana-lilayam ye ye Rvataras tatha tatraiva sva- prasada-
vyaGjaka-smitabhaya-mudradi-cestaya sura-paksa- pato yuddhadi-
cestaya daitya-samhara ity adika ya ya va lilah cruyante" te ca tac ca
svayam paramecvarena kriyante na va"
nanu - is it not so=; palana-lilayam - in the pastime of maintaining; ye
ye - hatever; avatarah - incarnations; tatha - so; tatra - there; eva -
indeed; sva - on; prasada - mercy; vyajaka - manifesting; smita -
smile; abhaya - fearless; mudra - gestures; adi - beginning ith;
cestaya - by the action; sura-paksa-patah - taking sides ith the
demigods; yuddhadi- cestaya - ith fighting and other like activities;
daitya- samhara - diminishing the demons; iti - thus; adika - beginning
ith; ya ya - hatever; va - or; lilah - pastimes; cruyante - are heard;
te - they; ca - and; tah - to them; ca - and; svayam - all;
paramecvarena - by the Supreme &ersonality of Godhead; kriyante -
are done; na - not; va - or"
7ere someone may ask3 SIn 7is pastime of protecting the material
orld# the Supreme &ersonality of Godhead# in the forms of 7is many
incarnations# enters the material orld again and again" (t these
times the )ord takes the side of the devotees and# by fighting great
battles and performing other like activities# diminishes the poer of
the demons" (t these times the )ord shos 7is mercy to the devotees
by smiling at them# gesturing that they not be afraid# and in many
other ays also" (re all these activities really performed by the
Supreme )ord 7imself# or does 7e not really perform them personally=
Text
adye purva-paksas tad avastha eva" praty uta paksa- patadina
vaisamyam ca" ante tesam avataranam tasam lilanam ca na svarupa-
bhutata sidhyatiti sampratipatti-bhaggah"
adye - in the first; purva-paksah - the first argument; tat - that;
avastha - situation; eva" - indeed; praty uta - on the other side; paksa-
pata - the argument; adina - beginning ith; vaisamyam - difficulty;
ca" - and; ante - at the end; tesam - of ,hem; avataranam - of the
incarnations; tasam - of them; lilanam - the pastimes; ca - and; na -
not; svarupa-bhutata - manifestations of the )ordRs actual form;
sidhyati - is proved; iti - - thus; sampratipatti - of the proof; bhaggah -
the breaking"
S,he first of these vies# that these activities are indeed performed
by the Supreme )ord 7imself# is the actual truth" 7oever# on the
other hand# it is not logical to assume that the Supreme )ord ould
ally 7imself ith one group of conditioned souls against another group
of conditioned souls" ,he second vie asserts that these incarnations
and pastimes are not the forms and activities of the Supreme )ord
7imself" In this ay this second vie is different from the first vie"S
Text !
atrocyate satyam" visva-palanartham paramecvaro na kicit karoti"
kintu svena sahaivavatirnan vaikuntha- parsadan tathadhikarika-
devady-antar-gatan tatha tatasthan anyamc ca bhaktan anandayitum
svarupa-saktyaviskarenaiva nanavataran lilac casau prakacayati"
atra - here; ucyate - is said; satyam" - truth; visva- palanartham - for
the purpose of protecting the orlds; paramecvarah - the Supreme
&ersonality of Godhead; na - not; kicit - anything; karoti" - does; kintu -
hoever; svena - by 7is on; saha - ith; avatirnan - descended;
vaikuntha - from the spiritual orld; parsadan - personal associates;
tatha - so; adhikarika- devadi - beginning ith the ruling demigods;
antah - ithin; gatan - gone; tatha - so; tatasthan - marginal; anyan -
others; ca - and; bhaktan - devotees; anandayitum - to please;
svarupa-saktya - ith 7is personal potency; aviskarena - ith the
manifestation; eva - indeed; nana - various; avataran - incarnations;
lilah - pastiems; ca - and; asau - 7e; prakacayati - manifests"
,o these ords the folloing reply may be given3 Ges" ,hat is the
truth" ,he Supreme &ersonality of Godhead does not descend to the
this orld for the purpose of granting protection to the orld" Rather#
7e manifests the forms of 7is many incarnations and 7is many
pastimes to please 7is associates from the spiritual orld# the
demigods that rule over the planets# and 7is many other devotees"
Text 5
tad uktam padme muhurtenapi samhartum
sakto yadyapi danavan mad-bhaktanam vinodartham
karomi vividhah kriyah
tat - that; uktam - said; padme - in the &adma &urana; muhurtena -
for a moment; api - even; samhartum - to destroy; saktah - able;
yadyapi - although; danavan - the demons; mad-bhaktanam - of My
devotees; vinodartham - for the happiness; karomi - I do; vividhah -
many; kriyah - activities"
,his is also confirmed by the folloing ords of the &adma &urana#
here the Supreme )ord says3
SIf I ish# I can kill all the demons in a single moment" ,he real
reason I perform many activities is to give pleasure to My devotees"
Text "
darsana-dhyana-samsparcair
matsya-kurma-vihaggamah svany apatyani pusnanti
tathaham api padmaja" iti"
darsana-dhyana-samsparcaih - by seeing# meditation# and touch;
matsya-kurma-vihaggamah - the fish# turtle# and birds; svani - on;
apatyani - children; pusnanti - maintain; tatha - so; aham - I; api - also;
padmaja" - C Brahma; iti" - thus"
SBy vision# by meditation# and by touch only do the fish# the tortoise#
and the birds maintain their offspring" Similarly do I also# C &admaja"S6
Text #
hari-bhakti-sudhodaye nityam ca purna-kamasya
janmani vividhani me bhakta-sarvesta-danaya
tasmat kim te priyam vada" iti"
hari-bhakti-sudhodaye - in the 7ari-bhakti-sudhodaye; nityam -
alays; ca - and; purna-kamasya - fulfilled desires; janmani - birth;
vividhani - various; me - of Me; bhakta-sarvesta-danaya - to fulfill the
desires of My devotees; tasmat - therefore; kim - hat=; te - of you;
priyam - dear; vada" - please tell; iti - thus"
In the 7ari-bhakti-sudhodaya# the Supreme )ord says3
S(ll My desires are at once fulfilled" It is to fulfill My devoteesR
desires that I take birth again and again in this orld" ,herefore#
please tell Me3 >hat is your desire=S
Text $
tatha sri-kunti-devi-vacanam ca bhakti-yoga-vidhanartham katham
pacyema hi striyah iti"
tatha - so; sri-kunti-devi-vacanam - the ords of Sri 5unti; ca - and;
bhakti-yoga-vidhanartham katham pacyema hi striyah iti - Srimad-
Bhagavatam /"D"0H"
,his is also described in the folloing prayer# here Xueen 5unti
tells the Supreme &ersonality of Godhead -Srimad-Bhagavatam
/"D"0H23
SGou Gourself descend to propagate the transcendental science of
devotional service unto the hearts of the advanced transcendentalists
and mental speculators# ho are purified by being able to dissriminate
beteen matter and spirit" 7o# then# can e omen kno Gou
perfectly=S6
Text %
atra bhakti-yoga-vidhanam tad-artham avatirnam tvam itk
tikanumatam ca"
atra - here; bhakti-yoga-vidhanam - to give devotional service; tad-
artham - for that purpose; avatirnam - descended; tvam - Gou; itk -
thus; tikanumatam - according to the commentary; ca - also"
In his commentary on these ords# Srila Sridhara Svami confirms
that the Supreme &ersonality of Godhead does indeed descend to the
material orld for the purpose of teaching the science of devotional
service"
Text 10
sri-brahma-vacanam ca prapancam nisprapaGco Rpi
vidambayasi bhu-tale prapanna-janatananda-
sandoham prathitum prabho" iti"
sri-brahma-vacanam - the ords of Sri -Brahma; ca - and; prapancam
- material; nisprapacah - spiritual; api - also; vidambayasi - Gou imitate;
bhu-tale - on the earth; prapanna-janata - of the surrendered
devotees; ananda - bliss; sandoham - great; prathitum - to give;
prabho" - C Supreme &ersonality of Godhead iti""
,his is also confirmed by the folloing ords# here Brahma tells
the Supreme &ersonality of Godhead -Srimad-Bhagavatam /H"/@"1;23
SI can also understand that Gour appearance as a small coherd boy#
a child of the coherd men# is not at all a material activity" Gou are so
much obliged by their affection that Gou are here to enthuse them
ith more loving service by Gour transcendental presence" In
%rndavana there is no distinction beteen material and spiritual
because everything is dedicated to Gour loving service" My dear )ord#
Gour %rndavana pastimes are simply to enthuse Gour devotees" If
someone takes Gour %rndavana pastimes to be material# he ill be
misled"S6
Text 11
svarupa-saktyaivaviskarac ca sri-brahmanaiva darcitah" esa prapanna-
varado ramayatma-saktya yad yat karisyati grhita- gunavatarah ity
adina"
svarupa-saktya - by 7is internal potency; eva - indeed; aviskarah -
manifested; ca - and; sri-brahmana - by Brahma; eva - indeed;
darcitah" - revealed; esa prapanna-varado ramayatma- saktya yad yat
karisyati grhita-gunavatarah ity adina - Srimad- Bhagavatam 1"I"01"
,hat the Supreme &ersonality of Godhead incarnates through the
agency of 7is in internal potency is confirmed by these ords spoken
by the demigod Brahma -Srimad-Bhagavatam 1"I"0123
S,he Supreme )ord# the &ersonality of Godhead# is alays the
benefactor of the surrendered souls" 7is activities are alays enacted
through 7is internal potency# Rama# or the goddess of fortune" I pray
only to engage in 7is service in the creation of the material orld# and
I pray that I not be materially affected by my orks# for thus I may be
able to give up the false prestige of being the creator"S6
Text 12
grhita gunah karunyadayao yatra tatha-bhuto Rvataro yasyety arthah"
tad evam bhaktanandartham eva tan prakatayatas
tasyananusamhitam api sura-paksa-patadi-visva-palana-rupam tan-
maya-karyam svata eva bhavati"
grhita - accepted; gunah - virtues; karunyadayaah - beginning ith
mercy; yatra - here; tatha-bhutah - like that; avatarah - incarnation;
yasya - of hom; iti - thus; arthah" - the meaning; tat - that; evam -
thus; bhaktanandartham - to give pleasure to the devotees; eva -
indeed; tan - them; prakatayatah - manifesting; tasya - of 7im;
ananusamhitam - unrelated; api - also; sura-paksa-pata - taking sides
ith the demigods; adi - beginning eith; visva-palana- rupam -
protecting the material orld; tan-maya-karyam - done by 7is maya
potency; svata - personally; eva - indeed; bhavati" - is"
7ere the ord Sgrhita-gunavatarahS means the )ordRs incarnations#
hich are merciful and have a host of other virtuesS" In this ay it is
declared that the )ord descends to the material orld in order to give
bliss to 7is devotees" 7e does not really descend to the orld in order
to take sides ith the demigods and protect the orld# for the
protection of the orld is easily accomplished by the )ordRs maya
potency"
Text 1
loke yatha kecid bhaktah parasparam bhagavat-prema- sukhollasaya
militas tad-anabhijGan api kamccin mardaggikadin saggrhya tad-guna-
gananandenonmattavan nrtyanto vicvecam evamaggalam ghnanti"
maggalam api vardhayantiti"
loke - in the material orld; yatha - as; kecit - some; bhaktah -
devotees; parasparam - mutually; bhagavat-prema - love for the
Supreme &ersonality of Godhead; sukha - happiness; ullasaya - for
arousing; militah - meeting; tad-anabhijGan - not understanding; api -
even; kamccin - some; mardaggikadin - beginning ith mrdanga
players; saggrhya - accepting; tad-guna-gana - singing about 7is
Bualities; anandenonmattavan - ild ith bliss; nrtyantah - dancing;
vicvesam - of all; eva - indeed; amaggalam - inauspiciousness;
ghnanti" - destroys; maggalam - auspiciousness; api - also;
vardhayanti - increases; iti - thus"
In this orld some devotees of the )ord may meet in order to taste
together the bliss of pure love for the Supreme )ord" In that assembly
some other persons# ho do not understand the truth about the )ordRs
glories# may also participate in the chanting# play on the mrdaggas
and other musical instruments# and even dance in ecstatic bliss as
they sing the )ordRs holy names"
Text 1!
tad uktam vag gadgada ity adau mad-bhakti-yogo bhuvanam punati
iti"
tat - that; uktam - said; vag gadgada ity adau mad-bhakti-yogo
bhuvanam punati iti - Srimad-Bhagavatam //"/@"0@"
,he Supreme &ersonality of Godhead 7imself e+plains -Srimad-
Bhagavatam //"/@"0@23
SMy devotee ho eeps# laughs# dances and sries out as ithout
shame he chants My holy names in a voice choked ith ecstasy#
purifies the entire orld"S
Text 15
evam evoktam srsty-adikam harer naiva
prayojanam apeksya tu kurute kevalanandad
yatha mattasya nartanam" iti"
evam - thus; eva - indeed; uktam - said; srsti - creation; adikam -
beginning; hareh - of )ord 5rsna; na - not; eva - indeed; prayojanam -
need; apeksya - in relation to; tu - but; kurute - does; kevalanandat -
out of transcendental bliss; yatha - as; mattasya - maddened;
nartanam" - dancing; iti" - thus"
,his is also described in the folloing ords of the scriptures3
SIgnoring the material orld# a great devotee dances# ild ith
transcendental bliss as he chants the holy names of )ord 7ari"S
Text 1"
na ca vaktavyam svena tesam tair api svasyanandena svatas trptata-
hanih syat" tathanyan parityajya ca tesam evanandena
vaisamyantaram api syad iti"
na - not; ca - and; vaktavyam - to be said; svena - on; tesam - of
them; taih - ith them; api - also; svasya - on; anandena - ith bliss;
svatah - personally; trptata - satisfaction; hanih - destruction; syat" -
may be; tatha - so; anyan - others; parityajya - abandoning; ca - and;
tesam - of them; eva - indeed; anandena - ith bliss; vaisamya -
problem; antaram - another; api - also; syat - is; iti - thus"
7ere someone may say that it is not possible for the devotees to be
really happy# for they cannot ignore the sufferings of the non-
devotees" ,heir troubles ill stop the devoteesR bliss"
Text 1#
tatradye vicuddhorjita-sattva-tanum asrito Rpi muni-jane svatas trpti-
parakastham prapto bhakta-vatsalya-darsanat tad- anucara evasau
guno na tu tat pratighatiti labhyate"
tatra - there; adye - in the beginning; vicuddhorjita-sattva- tanum - a
pure spiritual form; asritah - taken shelter; api - even; muni- jane -
sages; svatah - personally; trpti-parakastham - the greatest bliss;
praptah - attained; bhakta-vatsalya-darsanat - from seeing the love for
the devotees; tad-anucara - folloing that; eva - indeed; asau - this;
gunah - virtue; na - not; tu - but; tat - that; pratighati - contradicting;
iti - thus; labhyate - is attained"
,heir bodiesR made of pure goodness# the great sages e+perience
the greatest transcendental bliss" Seeing the love their )ord has for
7is devotees# the sages follo in 7is footsteps" In this ay the sages
are very merciful to the non-devotees" ,he sagesR bliss and mercy are
not mutually contradictory Bualities"
Text 1$
yatha sarvan munin prati sri-pariksid-vakyam nehatha vamutra ca
kaccanartha rte paranugraham atma-cilanam iti"
yatha - ass; sarvan - all; munin - the sages; prati - to; sri-pariksid-
vakyam - the ords of Maharaja &ariksit; nehatha vamutra ca
kaccanartha rte paranugraham atma-cilanam iti - Srimad- Bhagavatam
/"/I"01"
,he mercy of the sages is seen in the folloing ords spoken by
Maharaja &ariksit to all the great sages -Srimad-Bhagavatam /"/I"0123
SGou are naturally inclined to do good to others# and for this you
have no interest# either in this life or in the ne+t"S6
Text 1%
tatha jada-bharata-caritadau sindhu-pataya atma-satttvam
viganayatah paranubhavah parama-karunikatayopadicya ity adi"
tatha - so; jada-bharata - of !ada Bharata; carita - the activities; adau
- in the beginning; sindhu-pataya atma-satttvam viganayatah
paranubhavah parama-karunikatayopadicya ity adi - Srimad-
Bhagavatam ."/1"0@"
,he mercy of the sages is also described by these ords in the
beginning of !ada BharataRs story -Srimad-Bhagavatam ."/1"0@23
SBeing a %aisnava# he as naturally very kindhearted# and he
therefore told the king about the constitutional position of the soul"S6
Text 20
sri-narada-purva-janmani cakruh krpam yadyapi tulya- darsanah
sucrusamane munayo Rlpa-bhasini iti ca"
sri-narada-purva-janmani - in the previous birth of Sri 'arada; cakruh
krpam yadyapi tulya- darsanah sucrusamane munayo Rlpa-bhasini iti -
Srimad- Bhagavatam /"."0@; ca - also"
,he sagesR mercifulness is also seen in these ords from Sri
'aradaRs dessription of his previous birth -Srimad-Bhagavatam
/"."0@23
S(lthough they ere impartial by nature# those folloers of the
%edanta blessed me ith their causeless mercy"S6
Text 21
tatha sri-kunti-stave namo Rkincana-vittaya
nivrtta-guna-vrttaye atmaramaya cantaya
kaivalya-pataye namah" iti"
tatha - so; sri-kunti-stave - in the prayers of Xueen 5unti; namah - all
obeisances unto Gou; akincana-vittaya - unto the property of the
materially impoverished; nivrtta - completely transcendental to the
actions of the material; modes; guna - material modes; vrttaye -
affection; atmaramaya - one ho is self-satisfied; cantaya - the most
engentle; kaivalya- pataye - unto the master of the monists; namah -
boing don; iti" - thus"
,he glories of the )ord and 7is devotees are described in this prayer
spoken by Xueen 5unti to )ord 5rsna -Srimad- Bhagavatam /"D"0;23
SMy obeisances unto Gou# ho are the property of the materially
impoverished" Gou have nothing to do ith the actions and reactions
of the material modes of nature" Gou are self- satisfied and therefore
Gou are the most gentle and are the master of the monists"S6
Text 22
akincana bhakta eva vittam sarvasvam yasya iti tika ca"
akincana - poverty-stricken; bhakta - devotee; eva - indeed; vittam -
ealth; sarvasvam - treasure; yasya - of hom; iti - thus; tika - the
commentary; ca - and"
Srila Sridhara Svami comments3
S7ere the ord Takincana-vittaR means T7e ho is the be-all-and-
end-all of the materially impoverished devoteesR"S
Text 2
tato Rnyatha cakrtajGata-dosac ca nirdose bhagavaty apatati" tatah
siddhe tathavidhasyapi bhakta-vatsalye bhaktanam duhkha-hanya
sukha-praptya va svanando bhavatity ayatam eva"
tatah - then; anyatha - otherise; ca - and; akrtajata - ingratitude;
dosah - defect; ca - and; nirdose - faultless; bhagavati - in the
Supreme &ersonality of Godhead; apatati - entered; tatah - then;
siddhe - perfect; tathavidhasya - like that; api - also; bhakta-vatsalye -
affectionate to the devotees; bhaktanam - of devotees; duhkha-hanya
- destroying the sufferings; sukha- praptya - attainment of happiness;
va - or; svanandah - on bliss; bhavati - is; iti - thus; ayatam - atained;
eva - indeed"
In this ay it is proved that the Supreme )ord is not ungrateful to
7is devotees" 7e loves 7is devotees" 7e removes their sufferings and
brings them transcendental bliss"
Text 2!
kim ca parama-sara-bhutaya api svarupa-sakteh sara-bhuta hladini
nama ya vrttis tasya eva sara-bhuto vrtti-viceso bhaktih" sa ca raty-
apara-paryaya hhaktir bhagavati bhaktesu ca niksipta- nijobhaya-kotih
sarvada tisthati"
kim ca - furthermore; parama-sara-bhutaya - of the best; api - also;
svarupa-sakteh - of 7is internal potency; sara-bhuta - the best; hladini
- 7aldini; nama - named; ya - hich; vrttih - action; tasya - of that; eva
- indeed; sara-bhutah - the best; vrtti-vicesah - specific action;
bhaktih" - devotional service; sa - that; ca - and; raty-apara-paryaya -
the best love; hhaktih - devotional service; bhagavati - for the
Supreme &ersonality of Godhead; bhaktesu - in the devotees; ca - and;
niksipta - placed; nija - on; ubhaya - both; kotih - edge; sarvada -
alays; tisthati - stays"
,he best of the Supreme )ordRs internal potencies is the potency
called hladini" ,he best activity of this potency is devotional service" In
this ay the )ord and 7is devotees love each other eternally"
Text 25
ata evoktam bhagavan bhakta-bhaktiman iti"
ata eva - therefore; uktam - said; bhagavan bhakta-bhaktiman iti -
Srimad-Bhagavatam /H"D?".I"
,his is described in the folloing ords of Srimad- Bhagavatam
-/H"D?".I23
S,he Supreme &ersonality of Godhead loves 7is devotees"S
Text 2"
tasmad bhakta-sthaya taya bhagavatas trptau na svatas trptita-hanih"
praty uta saktitvena svarupato bhinnabhinnaya api tasyah"
tasmat - therefore; bhakta-sthaya - staying ith the devotees; taya -
ith that; bhagavatah - of the Supreme &ersonality of Godhead; trptau
- in the satisfaction; na - not; svatah - personally; trptita - satisfaction;
hanih - destruction; praty uta - on the contrary; saktitvena - ith the
potency; svarupatah - from the form; bhinnabhinnaya - different and
non-different; api - also; tasyah - of that"
<evotional service thus delights the Supreme &ersonality of
Godhead" ,his# of course# does not mean that the devotees are not
delighted also" (s one of the )ordRs potencies# devotional service is
simultaneously one and different from the )ord"
Text 2#
ye yatha mam prapadyante tams tathaiva bhajamy aham iti nyayena"
ye yatha mam prapadyante tams tathaiva bhajamy aham iti nyayena
- Bhagavad-gita @"//"
,his is confirmed by the )ord 7imself in the folloing ords
-Bhagavad-gita @"//23
S(ll of them# as they surrender unto Me# I reard accordingly"S6
Text 2$
bhakta-citta-sphuritaya bheda-vrttir eva sphuranat" bhagavato mam
hladayaty asya bhatir iti" ananda- camatkaraticayac ca bhavati"
bhakta - of the devotees; citta - in the hearts; sphuritayamanifested;
bheda-vrttih - different action; eva - indeed; sphuranat" - from the
manifestation; bhagavatah - of the Supreme &ersonality of Godhead;
mam - Me; hladayati - delights; asya - of this; bhatih - manifestation;
iti" - thus; ananda - of bliss; camatkara - onder; aticayah - great; ca -
- and; bhavati - is"
Situated in the devoteeRs heart# devotional service manifests as
many activities" :ngaged in devotional service in this ay# the
devotee thinks# Smy service to the )ord brings me great blissS" In this
ay devotional service brings a great onder of transcendental bliss"
Text 2%
sakti-tadvator bheda-mate Rpi visistasyaiva svarupatvam
sampratipannam" tad etat sarvam abhipretya bhanitam durvasasam
prati sri-visnuna
sakti-tadvatoh - of the potency and the possessor of the potency;
bheda-mate - in theopinion of difference; api - even; visistasya -
specific; eva - indeed; svarupatvam - the on form; sampratipannam -
estabpished; tat - this; etat - that; sarvam - all; abhipretya -
knmoing; bhanitam - spoken; durvasasam - <urvasa Muni; prati - to;
sri-visnuna - by )ord Sri %isnu"
In this ay it is seen that the potencies and the )ord# ho is the
master of all potencies# are different" (ll this is e+plained in these
ords spoken to <urvasa Muni by )ord Sri %isnu -Srimad-Bhagavatam
I"@"?1-?D23
Text 0
aham bhakta-paradhino
hy asvatantra iva dvija sadhubhir grasta-hrdayo
bhaktair bhakta-jana-priyah
ahamYI; bhakta-paradhinah - am dependent on the ill of My
devotees; hi - indeed; asvatantra - - am not independent; iva - e+actly
like that; dvija - C brahmana; sadhubhih - by pure devotees
completely free from all material desires; grasta-hrdayah - My heart is
controlled; bhaktaih - because they are devotees; bhakta-jana-priyah -
I am dependent not only on My devotee but also on My devoteeRs
devotee -the devoteeRs devotee is e+tremely dear to Me2""
SI am completely under the control of My devotees" Indeed# I am not
at all independent" Because My devotees are completely devoid of
material desires# I sit only ithin the cores of their hearts" >hat to
speak of My devotee# even those ho are devotees of My devotee are
very dear to Me"6
Text 1
naham atmanam asase
mad-bhaktaih sadhubhir vina sriyam catyantikim brahman
yesam gatir aham para
na - not; aham - I; atmanam - transcendental bliss; asase - desire;
mad-bhaktaih - ith My devotees; sadhubhih - ith the sainbtly
persons; vina - ithout them; sriyam - all My si+ opulences; ca - also;
atyantikim - the Supreme; brahman - C brahmana; yesam - of hom;
gatih - destination; aham - I am; para - the ultimate"
SC best of the brahmanas# ithout saintly persons for hom I am
the only destination# I do not desire to enjoy My transcendental bliss
and My supreme opulences"6
Text 2
ye daragara-putraptan
pranan vittim imam param hitva mam caranam yatah
katham tams tyaktum utsahe
ye - those devotees of Mine ho; dara - ife; agara - house; putra -
children# sons; aptan - relatives# society; pranan - even life; vittim -
ealth; imam - all these; param - elevation top heavenly planets or
becoming one by merging into Brahman; hitva - giving up -all these
ambitions and paraphernalia2; mam - unto Me; caranam - shelter;
yatah - having taken; katham - ho=; tamh - such persopns; tyaktum -
to give them up; utsahe - I can be enthisatisc in that ay -it is not
possible2"
SSince pure devotees give up their homes# ives# children# relatives#
riches# and even their lives simply to serve Me# ithout any desire for
material improvement in this life or in the ne+t# ho can I give up such
devotees at any time=6
Text
mayi nirbaddha-hrdayah
sadhavah sama-darcinah vace kurvanti mam bhaktya
sat-striyah sat-patim yatha
mayi - unto Me; nirbaddha-hrdayah - firmly attached in the core of
the heart; sadhavah - the pure devotees; sama-darcinah - ho are
eBual to everyone; vace - under control; kurvanti - they make; mam -
unto Me; bhaktya - by devotional service; sat-striyah - cahste omen;
sat-patim - unto the gentle husband; yatha - as"
S(s chaste omen bring their gentle husbands under control by
service# the pure devotees# ho are eBual to everyone and completely
attached to Me in the core of the heart# bring Me under their full
control"6
Text !
mat-sevaya pratitam te
salokyadi-catustayam necchanti sevaya purnah
kuto Rnyat kala-viplutam
mat-sevaya - by being engaged fully in My transcendental loving
service; pratitam - authomatically achieved; te - such pure devotees
are fully satisfied; salokyadi-catustayam - the four diffreent types of
liberation -salokya# sarupya# samipya# and sarsti# hat to speak of
sayujya2; na - not; icchanti - desire; sevaya - simply by devotional
service; purnah - fully complete; kutah - here is the Buestion=; anyat
- other things; kala- viplutam - hich are finished in the course of time"
SMy devotees# ho are alays satisfied to be engaged in My loving
service# are not interested even in the four principles of liberation
-salokya# sarupya# samipya# and sarsti2# although these are
automatically achieved by their service" >hat then is to be said of
such perishable happiness as elevation to the higher planetary
systems=6
Text 5
sadhavo hrdayam mahyam
sadhunam hrdayas tv aham mad-anyat te na jananti
naham tebhyo manag api" iti"
sadhavah - the pure devotees; hrdayam - in the core of the heart;
mahyam - of Me; sadhunam - of the pure devotees also; hrdayah - in
the core of the heart; tv - indeed; aham - I am; mad-anyat - anything
else but Me; te - they; na - not; jananti - kno; na - not; aham - I;
tebhyah - than them; manag api - even by a little fraction; iti - thus"
S,he pure devotee is alays ithin the core of My heart# and I am
alays in the heart of the pure devotee" My devotees do not kno
anything else but Me# and I do not kno anyone else but them"S6
Text "
atra ye daragareti-trayam akrtajGata-nivarane" sadhavo hrdayam
mahyam iti svatas trptita-hani-parihare" bhakteh svarupa-sakti-sara-
hladini-saratve ca aham bhakta- paradhinah iti dvayam"
atra - here; ye - hich; daragareti-trayam - the three beginning ith
dara and agara; akrtajGata - ungratefulness; nivarane - refuting;
sadhavo hrdayam mahyam iti - Srimad- Bhagavatam I"@"?D; svatah -
personally; trptita-hani- parihare" - rejection of the loss of bliss;
bhakteh - of devotional service; svarupa-sakti-sara-hladini-saratve -
the best of hladini- salti# the best of potencies; ca - and; aham bhakta-
paradhinah - Srimad-BhagavatamI"@"?1; iti - thus; dvayam - to"
,hat the Supreme &ersonality of Godhead is not ungrateful to 7is
devotees is shon here in Srimad-Bhagavatam I"@"?.-?; -Buoted here
in te+ts 10-1@2" ,he idea that the devotees to not taste transcendental
bliss is refuted by Srimad-Bhagavatam I"@"?D -Buoted here te+t 1.2"
,hat the hladini-sakti is the best of the )ordRs potencies is affirmed by
Srimad-Bhagavatam I"@"?1-?@ -Buoted here in te+ts 1H-1/2"
Text #
tatraiva bhaktesv api bhakti-rupena tat-pravece sati vicesato mat-
sevaya pratitam ity api jneyam"
tatra - there; eva - indeed; bhaktesv - among the devotees; api -
also; bhakti-rupena - in the form of devotional service; tat- pravece -
entering; sati - being so; vicesatah - sepcifically; mat-sevaya pratitam
iti - Srimad-Bhagavatam I"@"?;; api - also; jneyam - to be understood"
,hat the Supreme &ersonality of Godhead is present as the
devotional service in 7is devoteesR hearts is described in Srimad-
Bhagavatam I"@"?; -Buoted here in te+t 1@2"
Text $
tato na praktano dosah" dvitiye Rpy evam acaksmahe" paranandane
pravrttir dvidha jayate" parato nijabhista- sampattyai kvacit tad-
abhista-matra-sampattyai ca"
tatah - from that; na - not; praktanah - the former; dosah - defect;
dvitiye - second; api - also; evam - thus; acaksmahe" - e say;
paranandane - transcendental bliss; pravrttih - activity; dvidha -
tofold; jayate" - is manifested; paratah - from the other; nija - on;
abhista - desired; sampattyai - for opulence; kvacit - somehere; tad-
abhista-matra-sampattyai - for the desired opulence; ca - also"
In the first of these statements it is seen that the Supreme
&ersonality of Godhead has no faults" In the second of these
statements the endeavor for happiness is seen in to ays3 /" a
person may endeavor only for his on happiness# and 0" a person may
endeavor to make others happy"
Text %
tatra prathamo natrapy upayuktah" svatmartha-matrataya kutrapi
paksa-patabhavat" athottara-pakse tu para-sukhasya para- duhkhasya
canubhavenaiva paranukulyenaiva pravrtticcha jayate" na tu yat kincij
jnana-matrena cittasya para- duhkhady-asparce krpa-rupa-
vikarasambhavat
tatra - there; prathamah - the first; na - not; atra - here; api - even;
upayuktah" - engaged; svatmartha-matrataya - for oneRs on self;
kutrapi - somehere; paksa-patabhavat" - because of not taking sides;
atha - here; uttara-pakse - in the other side; tu - indeed; para-
sukhasya - of the otherRs happiness; para- duhkhasya - of the othjerRs
sufferings; ca - and; anubhavena - by e+periencing; eva - indeed;
paranukulyena - because of being very favorable; eva - - indeed;
pravrtticcha - desire; jayate" - is born; na - not; tu - but; yat - hat;
kincit - something; jnana- matrena - simply by knoledge; cittasya - of
the mind; para- duhkhadi - beginning ith otherRs sufferings; asparce -
not being touched; krpa - mercy; rupa - form; vikara - transformation;
asambhavat - because of the impossibility"
In the first of these to kinds of endeavors mercy is not possible# for in
that situation a person thinks only of his on benefit and he does not
care about the benefit of others" In the second of these kinds of
endeavor one feels happy in others happiness and unhappy in others
suffering" In that situation one ill desire that others may be happy"
7oever# a person ho has never been touched by the sufferings that
others feel cannot e+perience the emotion of compassion" ,his is
described in the folloing ords of Srimad-Bhagavatam -/H"/H"/@23
Text !0
yatha kantaka-viddhaggo
jantor necchati tam vyatham jiva-samyam gato liggair
na tatha viddha-kantakah" iti nyayat"
yatha - as; kantaka-viddhaggah - a Serson hose body has been
pinpricked; jantoh - of such an animal; na - not; icchati - desires; tam -
a particular; vyatham - pain; jiva- samyam gatah - hen he
understands that theposition is the same for everyone; liggaih - by
possessing a particular type of body; na - not; tatha - so; viddha-
kantakah" - a person ho has notbeen pinpricked; iti - thus; nyayat" -
by the e+ample"
SBy seeing their faces# one hose body has been pricked by pins
can understand the pain of others ho are pinpricked" Reali9ing that
this pain is the same for everyone# he does not ant others to suffer
in this ay" But one ho has never been pricked by pins cannot
understand this pain"S6
Text !1
tatac ca sada paramanandaika-rupe Rpahata-kalmase bhagavati
prakrtasya sukhabhidha-duhkhasya prasiddha-duhkhasya ca surye
pecaka-caksur-jyotisa iva tamasa iva catyantabhavat tat-tad-
anubhavo nasty eva"
tatah - then; ca - and; sada - alays; paramanandaika-rupe - the
form of transcendental bliss; apahata-kalmase - free of impurity;
bhagavati - in the Supreme &ersonality of Godhead; prakrtasya -
material; sukha-happiness; abhidha - called; duhkhasya - of suffering;
prasiddha-duhkhasya - celebrated suffering; ca - and; surye - in the
sun; pecaka - of an ol; caksuh - eyes; jyotisa - light; iva - like; tamasa
- of darkness; iva - like; ca - also; atyanta - great; abhavat - because of
the non-e+istence; tat-tad- anubhavah - percieving various objects; na
- not; asti - is; eva" - indeed
,he Supreme &ersonality of Godhead is full of spiritual bliss and free of
all material contamination" ,herefore 7e does not make any
distinction beteen material suffering and material so-called
happiness# hich is actually only a different kind of suffering" In this
ay the )ord is like the olRs eyes# hich do not make any distinction
beteen the light and the darkness"
Text !2
yat tu bhagavati duhkha-sambandham parijihirsanto Rpi kecid evam
vadanti" tasmin duhkhanubhava-jnanam asty eva" tac ca
parakiyatvenaiva bhasate" na tu sviyatveneti" tad api ghatta-kudyam
prabhatam"
yat - hat; tu - but; bhagavati - in the Supreme &ersonality of
Godhead; duhkha-sambandham - in relation to suffering;
parijihirsantah - desiring to defeat; api - even; kecit - some; evam -
thus; vadanti" - say; tasmin - in that; duhkhanubhava - the percpetion
of suffering; jnanam - knoledge; asti - is; eva" - indeed; tat - that; ca -
and; parakiyatvena - as belonging to another; eva - indeed; bhasate" -
is manifested; na - not; tu - but; sviyatvena - as belonging to oneself;
iti - thus; tat - that; api - also; ghatta-kudyam prabhatam - the
e+ample of the toll-collecting station"
Some philosophers assert that the Supreme &ersonality of Godhead
has no connection at all ith any material sufferings" ,hey say that#
because 7e is all-knoing 7e is certainly aare of the sufferings of
others# but still 7e does not suffer personally" ,his is like the e+ample
of the person ho traveled a very circuitous route in order to avoid
passing a toll-station# but all his efforts only brought him to the toll-
station anyay"
Text !
duhkhanubhavo nama hy antahkarane duhkha-sparcah" sa ca sparcah
svasmad bhavatu parasmad veti" duhkha-sambandhavicesat"
asarvajna-dosac ca surya-drstantenaoiva parihrtah" praty uta
gunatvenaiva darcitac ca"
duhkhanubhavah - the perception of suffering; nama - indeed; hi -
indeed; antahkarane - in the heart; duhkha-sparcah" - the touch of
suffering; sa - that; ca - and; sparcah - touch; svasmat - personal;
bhavatu - may be; parasmat - from another; va - or; iti - thus; duhkha-
sambandha - in relation to suffering; avicesat - because of being
ithout distinction; asarvajna-dosah - the fault of not- being all-
knoing; ca - and; surya-drstantena - by the e+ample of the sun; eva -
indeed; parihrtah" - refuted; praty uta - on the contrary; gunatvena -
by the Buality; eva - indeed; darcitah - revealed; ca - and"
,hey say that one perceives suffering hen suffering touches the
heart" ,he suffering may be oneRs on personal suffering or the
suffering of others" ,here is no real distinction" Both are suffering" (ny
idea that the Supreme &ersonality of Godhead is not all-knoing is
refuted by the e+ample that compares 7im to the everyhere-shining
sun" (lso# in this ay it is seen that the )ord does have transcendental
Bualities"
Text !!
tasmat tasmin yat kincid duhkha-jnanam astu" duhkhanubhavas tu
nasty eva" yata eva kartum akartum anyatha kartum samarthe
parama-karunamaya-nicaya-ciro-manau tasmin virajamane Rpy adyapi
jivah samsara-duhkham anubhavantity atra nairghrnya-pariharac ca
bhavati"
tasmat - from that; tasmin - in 7im; yat - hat; kicit - something;
duhkha-jnanam - the knoledge of suffering; astu" - may be;
duhkhanubhavah - the perception of suffering; tu - nut; na - not; asti -
is ; eva" - indeed; yata - because; eva - indeed; kartum - to do;
akartum - not to do; anyatha - otherise; kartum - to do; samarthe -
able; parama - supremely; karunamaya - merciful; nicaya - of the
multitudes; cirah - the crest; manau - jeel; tasmin - in 7im;
virajamane - being manifested; api - even; adya - no; api - even;
jivah - the soul; samsara-duhkham - the sufferings of the material
orld; anubhavanti - e+perience; iti - thus; atra - here; nairghrnya -
mercilnessness; pariharah - removal; ca - and; bhavati - is"
,his idea# that the Supreme &ersonality of Godhead personally
suffers is not the truth" ,he truth is that even though 7e is aare of all
suffering that every occurs# the Supreme &ersonality of Godhead
never feels suffering personally" ,his is because 7e is all-poerful" 7e
has the poer to do anything# to undo anything# or to change anything
into anything else" It is also because 7e is by 7is very nature the
crest-jeel of all compassionate persons" he does not reBuire to suffer
personally in order to feel compassion for others" ,hus 7e is not like
the conditioned souls# ho reBuire to suffer in the material orld
before they can feel compassion for othersR suffering"
Text !5
yat tu bhaktanam sukham tat tasya bhakti-rupam eva" tatha tesam
duhkham ca bhagavat-prapty-antarayenaiva bhavati" tatra cadhika
bhagavaty eva cittardrata jayate" sa ca bhaktir eveti"
yat - hat; tu - but; bhaktanam - of devotees; sukham - happiness;
tat - that; tasya - of 7im; bhakti-rupam - the form of devotional service;
eva" - indeed; tatha - so; tesam - of them; duhkham - suffering; ca -
and; bhagavat-prapty-antarayena - by obstructing the attainment of
the Supreme &ersonality of Godhead; eva - indeed; bhavati" - is; tatra
- there; ca - also; adhika - more; bhagavati - in the Supreme
&ersonality of Godhead; eva - indeed; cittardrata - melting of the
heart; jayate" - is born; sa - that; ca - and; bhaktih - devotional service;
eva - indeed; iti - thus"
<evotional service brings happiness to the devotees" Cbstacles that
prevent them from meeting the Supreme &ersonality of Godhead bring
the devotees suffering" >hen the )ord sees these obstacles# 7is heart
melts ith compassion for the devotees" ,hat compassion takes the
form of devotional service"
Text !"
kvacid gajendradinam api prakrta eva duhkhe sa eva mama caranam
ity adina tathaiva bhaktir udbhuteveti" kvacid yamalarjunadisu sri-
naradadi-bhaktanam bhaktih sphutaiveti ca sarvatha dainyatmaka-
bhakta-bhakty-anubhava eva tam karunayati" na tu prakrtam
duhkham" yogye karane satya-yogyasya kalpananaucityat" duhkhas-
ambhavasyaiva karanatve sarva- samsarocchitteh"
kvacit - somehere; gajendradinam - beginning ith Gajendra; api -
also; prakrta - material; eva - indeed; duhkhe - suffering; sa - that; eva
- indeed; mama - of me; caranam - the shelter; iti - thus; adina -
beginning; tatha - so; eva - indeed; bhaktih - devotional service;
udbhuteveti" - is manifested; kvacit - somehere; yamalarjunadisu -
beginning ith the Gamalarjuna trees; sri- naradadi-bhaktanam -
devotees beginning ith Sri 'arada; bhaktih - devotional service;
sphuta - manifested; eva-indeed; iti - thus; ca - and; sarvatha - in all
respects; dainyatmaka - humble at heart; bhakta - devotees; bhakti -
of devotional service; anubhava - perception; eva - indeed; tam - that;
karunayati - is merciful; na - not; tu - but; prakrtam - material;
duhkham" - suffering; yogye - appropriate; karane - in doing; satya-
yogyasya - appropriate for the truth; kalpana - concpetion; anaucityat
- because of being unsuitable; duhkhas-ambhavasya - of the
manifestation of suffering; eva - indeed; karanatve - as the cause;
sarva - all; samsara - material e+istence; ucchitteh - of the
destruction"
Many devotees# like Gajendra# turn to the )ord hen they are
troubled by material sufferings" In this condition they pray# S,he
Supreme )ord is my only shelterS# and thus they attain devotional
service" Cthers# like the Gamalarjuna trees# attain devotional service
by the mercy of great souls# like Sri 'arada" Still others attain
devotional service because they are naturally humble" In these ays
the )ord gives 7is mercy and frees them from material sufferings" 7e
does not consider hether they are Bualified to receive 7is mercy or
not Bualified to receive it" 7e gives 7is mercy ithout restriction" In
this ay 7e stops the sufferings of 7is devotees" 7e rescues them
from the cycle of repeated birth and death"
Text !#
atha tasya parampara-karanatvam asty eveti ced astu" na kapi hanir
iti" tasmad ubhayatha bhaktanandane tad-bhakty-anubhava eva
bhagavantam pravartayatiti siddham"
atha - no; tasya - of 7im; parampara - of the series; karanatvam -
the state of being the cause; asti - is; eva - indeed; iti - thus; cet - of;
astu" - is; na - not; kapi - anything; hanih - destruction; iti" - thus;
tasmat - therefore; ubhayatha - in both ays; bhaktanandane - in the
happiness of the devotees; tad-bhakty- anubhava - the perception of
devotional service; eva - indeed; bhagavantam - to the Supreme
&ersonality of Godhead; pravartayati - brings; iti - thus; siddham -
proved"
If material sufferings had a different cause# they might never come
to an end" In this ay it is proved that material sufferings and material
happiness are meant to bring the soul to the Supreme )ord and to the
happiness of devotional service"
Text !$
tata etad uktam bhavati" yady anyasya sukha-duhkham anubhuyapi
tat-parityagenetarasya sukham duhkha-hanim va sampadayati"
tadaiva vaisamyam apatati"
tata - therefore; etat - thus; uktam - said; bhavati" - is; yadi - if;
anyasya - of another; sukha-duhkham - happiness and suffering;
anubhuya - e+operiencing; api - also; tat-parityagena - by rejecting
thatl; itarasya - of another; sukham - happiness; duhkha- hanim -
destruction fo suffering; va - or; sampadayati - establishes; tada -
then; eva - indeed; vaisamyam - problem; apatati - attains"
If the perception of happiness and suffering ere something
different from this dessription# then the attainment of happiness and
the end of suffering ould be attained in a ay other than by
engaging in devotional service" ,his conclusion is not at all logical or
true"
Text !%
sri-bhagavati tu prakrta-sukha-duhkhanubhavabhavan na tad apatati"
yatha kalpa-tarau" tad uktam srimad-akrurena
sri-bhagavati - in the Supreme &ersonality of Godhead; tu - but;
prakrta-sukha-duhkha - of material happiness and suffering; anubhava
- e+perience; abhavat - bercauae of the non-e+istence; na - not; tat -
that; apatati - attains; yatha - as; kalpa-tarau" - a kalpa-vrksa tree; tat
- that; uktam - said; srimad-akrurena - by Sri (krura"
,hus the conclusion is that the Supreme &ersonality of Godhead never
e+periences material happiness or material suffering" 7e is like a
spiritual kalpa-vrksa that fulfills everyoneRs desires" ,his is confirmed
by Sri (krura in these ords -Srimad-Bhagavatam /H"1D"0023
Text 50
na tasya kaccid dayitah suhrttamo
na capriyo dvesya upeksya eva va tathapi bhaktan bhajate yatha
tatha
sura-drumo yadvad upasrito Rrthadah" iti"
na - not; tasya - of 7iom; kaccit - anyone; dayitah - dear; suhrttamah
- best friend; na - not; ca - and; apriyah - not dear; dvesya - to ber
hated; upeksya - neglected; eva - indeed; va - or; tathapi - still;
bhaktan - devotees; bhajate - reciprocates; yatha - ass; tatha - so;
sura- drumah - a kalpa-vrksa tree; yadvat - as; upasritah - approached;
arthadah" - fulfilling desires; iti" - thus"
S'o one is 5rsnaRs dearest friend" 'o one is 7is hated enemy" 'o one
is rejected by 7im" Still# 7e reciprocates 7is devoteesR love" ,o them
7e is like a kalpa-vrksa tree that fulfills all desires"S
Text 51
atra bhaktad anya eva kaccid iti jneyam" kah panditas tvad aparam
caranam samiyad bhakta-priyadrta-girah suhrdah krtajGat ity etat tad-
vakyenaiva tat-priyatva- prokteh"
atra - here; bhaktat - from a devotee; anya - another; eva - indeed;
kaccit - someone; iti - thus; jneyam - to be understood; kah panditas
tvad aparam caranam samiyad bhakta-priyadrta-girah suhrdah
krtajGat ity etat tad-vakyena - by the ords of Srimad-Bhagavatam
/H"@D"0?; eva - indeed; tat-priyatva - the dearness of 7im; prokteh -
said"
7ere the ord SkaccitS means Sa person ho is not a devoteeS" that
the Supreme &ersonality of Godhead dearly loves 7is devotees is
confirmed by these ords -Srimad-Bhagavatam /H"@D"0?23
SMy dear )ord# Gou are very affectionate to Gour devotees" Gou are
also a truthful and grateful friend" >here is that learned man ho
ould give Gou up and surrender to someone else= Gou fulfill all the
desires of Gour devotees# so much so that sometimes Gou even give
Gourself to them" Still# Gou neither increase nor decrease by such
activity"S6
Text 52
sri-mahadevenapy uktam na hy asyasti priyah kaccin
napriyah svah paro Rpi va atmatvat sarva-bhutanam
sarva-bhuta-priyo harih
sri-mahadevena - by )ord Siva; api - also; uktam - said; na - not; hi -
indeed; asya - of the )ord; asti - there is; priyah - very dear; kaccin -
anyone; na - nor; apriyah - not dear; svah - on; parah - other; api -
even; va - or; atmatvat - due to being the soul of the soul; sarva-
bhutanam - of all living entities; sarva-bhuta - to all living entities;
priyah - very# very dear; harih - )ord 7ari"
,hat the Supreme &ersonality of Godhead is eBual to all to also
confirmed by these ords of )ord Siva -Srimad-Bhagavatam ?"/;"11-
1@23
S7e holds no one as very dear and no one as inimical" he has no one
for 7is on relative# and no one is alien to 7im" 7e is actually the soul
of the soul of all living entities" ,hus 7e is the auspicious friend of all
living beings and is very near and dear to all of them"6
Text 5
tasya cayam maha-bhagas
citraketuh priyo Rnugah sarvatra sama-drk canto
hy aham caivacyuta-priyah" iti"
tasya - of 7im -the )ord2; ca - and; ayam - this; maha-bhagah - ,he
most fortunate; citraketuh - 5ing Aitraketu; priyah - beloved; anugah -
most obedient servant; sarvatra - everyhere; sama-drk - sees
eBually; cantah - very peaceful; hi - indeed; aham - I; ca - also; eva -
certainly; acyuta-priyah - very dear to )ord 5rsna# ho never fails; iti -
thus"
S,he magnanimous Aitraketu is a dear devotee of the )ord" 7e is
eBual to all living entities and is free from attachment and hatred"
Similarly# I am also very dear to )ord 'arayana"S6
Text 5!
tathoktam sri-prahladenapi citram tavehita-maho Rmita-yoga-maya-
lila-visrsta-bhuvanasya vicaradasya sarvatmanah sama-drco Rvisamah
sva-bhavo
bhakta-priyo yad asi kalpa-taru-svabhavah" iti"
tatha - so; uktam - said; sri-prahladena - by Sri &rahlada; api - also;
citram - very onderful; tava ihitam - all Gour activities; ahah - alas;
amita - unlimited; yoga-maya - of Gour spiritual potency; lila - by the
pastimes;"visrsta-bhuvanasya - of Gour )ordship# by hom all the
universes have been created; vicaradasya - of Gour )ordship# ho are
e+pert in all respects; sarvatmanah - of Gour )ordship# ho pervade
all; sama-drcah - and ho are eBual toard all; avisamah - ithout
differentiation; sva-bhavah - that is Gour characteristic; bhakta-priyah
- under the circumstances Gou become favoirable to the devotees; yat
- because; asi - Gou are; kalpa-taru- svabhavah" - having the
characteristic of a desire tree; iti - thus"
,hat the Supreme &ersonality of Godhead is eBual to all and is like a
desire tree that fulfills 7is devoteesR desires is described by Sri
&rahlada is these ords -Srimad-Bhagavatam D"01"D23
SC )ord# Gour pastimes are all onderfully performed by Gour
inconceivable spiritual energy# and by her perverted reflection# the
material energy# Gou have created all the universes" (s the Supersoul
of all living entities# Gou are aare of everything# and therefore Gou
are certainly eBual toard everyone" 'onetheless# Gou favor Gour
devotees" ,his is not partiality# hoever# for Gour characteristic is like
that of a desire tree# hich yields everything according to oneRs
desire"S6
Text 55
arthac ca yat tvam bhakta-priyo Rsi" so Rsi sama-drcas tava svabhavo
Rvisamo visamo na bhavati" tatra hetu-garbha-vicesanam kalpa-taru-
svabhava iti" tasmad visama-svabhavataya pratito Rpi tvayy
avaisamyam ity ativa-citram iti"
arthah - the meaning; ca - also; yat - hat; tvam - Gou; bhakta- priyah
- dear ot the devotees; asi" - are; sah - 7e; asi - Goui are; sama- drcah -
seeing eBually; tava - of Gou; svabhavah - nature; avisamah - ithout
differentiation; visamah - differentiation; na - not; bhavati" - is; tatra -
here; hetu-garbha- vicesanam - teh adjective; kalpa-taru-svabhava -
the nature of a desire tree; iti" - thus; tasmat - from that; visama-
svabhavataya - by the nature of differentiation; pratitah - understood;
api - even; tvayi - in Gou; avaisamyam - ithout differentiation; iti -
thus; ativa- citram - very onderful; iti - thus"
,his verse means3 SC )ord# Gou favor Gour devotees -bhakta-priyo
Rsi2# but still Gou are certainly eBual toard everyone -sama-drcah2"
,his is not partiality -avisamah2# hoever# for Gour characteristic is
like that of a desire tree -kalpa-taru-svabhavah2# hich yields
everything according to oneRs desire"S6
Text 5"
athava paratrapi kalpa-vrksadi-laksane samane evacrayaniye vastuni
bhakta-paksa-pata-rupa-vaisamya-darsanat tad-vaisamyam api
samasyaiva svabhava iti labdhe tad-apariharyam eveti
siddhantayitavyam"
athava - or; paratra - in another place; api - also; kalpa- vrksadi-
laksane - ith ther natuire of a desire tree or other like thing; samane
- eBual; eva - indeed; acrayaniye - to be taken shelter of; vastuni -
substance; bhakta-paksa-pata - taking sides ith the devotees; rupa -
in the from; vaisamya - paritalisty; darsanat - from seeing; tad-
vaisamyam - partiality to them; api - a;lso; samasya - eBual; eva -
indeed; svabhava - nature; iti - thus; labdhe - attained; tad-
apariharyam - not to be removed; eva - indeed; iti - thus;
siddhantayitavyam - to be concluded"
In another interpretation of this verse it is understood that the
Supreme &ersonality of Godhead is like a desire tree or other like
things and for this reason one should take shelter of 7im" (lso# 7e is
naturally partial to 7is devotees# and this partiality to them dopes not
at all conflict ith 7is natural impartiality to everyone"
Text 5#
tatac ca visama-svabhava ity eva vyakhyeyam tatha purvatrapi
bhaktan bhajata iti vaisamya eva yojaniyam iti" vastutas tu sri-
bhagavaty acintyam aicvaryam eva mukhyas tad-avirodhe hetuh"
tatah - then; ca - and; visama-svabhava - visama-svabhava; iti - thus;
eva - indeed; vyakhyeyam - to be e+plained; tatha - so; purvatra - in
another place; api - also; bhaktan - the devotees; bhajata -
reciprocates; iti - thus; vaisamya - partiality; eva - indeed; yojaniyam -
appropriate; iti" - thus; vastutah - in truth; tu - but; sri- bhagavati - in
the Supreme &ersonality of Godhead; acintyam - inbconceivable;
aicvaryam - opulence; eva - indeed; mukhyah - primary; tad-avirodhe -
not contradicting that; hetuh - the reason"
In some readings the ord Savisama-svabhavahS -7e is naturally
impartial2 is replaced by Svisama- svabhavahS -7e is naturally partial to
7is devotees2" 7is partiality to them is appropriate because in this ay
7e reciprocates ith them -bhaktan bhajate2" Because the )ord has
inconceivable potencies 7is impartiality to all and 7is partiality to 7is
devotees do not contradict each other"
Text 5$
yad uktam namo namas te Rstv rsabhaya satvatam ity adau dvitiyasya
caturthe"
yat - hat; uktam - said; namo namas te Rstv rsabhaya satvatam ity
adau dvitiyasya caturthe - in Srimad-Bhagavatam 0"@"/@"
,hat the )ord is partial to the devotees is also confirmed by these
ords of Srimad-Bhagavatam -0"@"/@23
S)et me offer my respectful obeisances unto 7e ho is the associate
of the members of the Gadu dynasty and ho is alays a problem for
the nondevotees" 7e is the supreme enjoyer of both the material and
spiritual orlds# yet 7e enjoys 7is on abode in the spiritual sky"
,here is no one eBual to 7im because 7is transcendental opulence is
immeasurable"S6
Text 5%
tikayam tad evam vaisamya-pratitav apy adosatvayacintyam
aicvaryam aha iti"
tikayam - in the commentary; tat - that; evam - thus; vaisamya-
pratitav - in the knoledge of partiality; api - also; adosatvaya - being
free of fault; acintyam - inconceivable; aicvaryam - opulence; aha -
said; iti - thus"
Srila Sridhara Svami comments3
S7ere there is no fault in the )ordRs partiality to the devotees# for the
)ord has inconceivable poers and opulences"S
Text "0
tad uktam sri-bhismena sarvatmanah sama-drco
hy advayasyanahagkrteh tat-krtam mati-vaisamyam
niravadyasya na kvacit
tat - that; uktam - said; sri-bhismena - by Sri Bhimsa; sarvatmanah -
of one ho is present in everyoneRs heart; sama-drcah - of one ho is
eBually kind to one and all; hi - certainly; advayasya - of the (bsolute;
anahagkrteh - free from all material identity of false ego; tat-krtam -
everything done by 7im; mati - consciousness; vaisamyam -
differentiation; niravadyasya - freed from all attachment; na - never;
kvacit - at any stage"
,hat although 7e is eBual to all# the Supreme &ersonality of
Godhead is still partial to 7is devotees is confirmed by Sri Bhisma in
these ords of Srimad-Bhagavatam -/"I"0/-0023
SBeing the absolute &ersonality of Godhead# 7e is present in
everyoneRs heart" 7e is eBually kind to everyone# and 7e is free from
the false ego of differentiation" ,herefore hatever 7e does is free
from material inebriety" 7e is eBuibalanced"6
Text "1
tathapy ekanta-bhaktesu
pacya bhupanukampitam yan me Rsums tyajatah saksat
krsno darsanam agatah" iti"
tathapi - still; ekanta - unflinching; bhaktesu - unto the devotees;
pacya - see here; bhupa - C king; anukampitam - ho sympathetic;
yan - for hich; me - my; asumh - life; tyajatah - ending; saksat -
directly; krsnah - the &ersonality of Godhead; darsanam - in my vie;
agatah" - has kindly come; iti" - thus"
SGet# despite 7is being eBually kind to everyone# 7e has graciously
come before me hile I am ending my life# for I am his 7is unflinching
servitor"S6
Text "2
tatha svayam sri-bhagavata samo Rham sarva-bhutesu
na me dvesyo Rsti na priyah ye bhajanti tu mam bhaktya
mayi te tesu capy aham" iti"
tatha - so; svayam - personally; sri-bhagavata - by the Supreme
&ersonality of Godhead; samah - eBually disposed; aham - I; sarva-
bhutesu - to all living entities; na - no one; me - Mine; dvesyah -
hateful; asti - is; na - nor; priyah - dear; ye - those; bhajanti - render
transcendental service; tu - yet; mam - unto Me; bhaktya - in devotion;
mayi - unto Me; te - such persons; tesu - in them; ca - also; api -
certainly; aham" - I; iti" - thus"
,his partiality to the devotees is confirmed by the )ord 7imself in
these ords -Bhagavad-gita I"0I23
SI envy no one# nor am I partial to anyone" I am eBual to all" But
hoever renders service unto Me in devotion is a friend# is in Me# and I
am also a friend to him"S6
Text "
tad evam tat-tad-adose bhakta-paksa-patasya svarupa-sakti- sara-
bhutatve bhakta-vinodartham eva svarupa-saktyaiva svayam eva ca
tat-tad-avatara-lilah karoti bhagavan" tato visva-palanam tu svayam
eva sidhyatiti sthite" na vaidura-pracnas tad-avasthah"
tat - that; evam - thus; tat-tad-adose - in these faults; bhakta- paksa-
patasya - taking the devoteesR side; svarupa-sakti - personal potency;
sara-bhutatve - in being the best; bhakta-vinodartham - for the sake of
pleasing the devotees; eva - indeed; svarupa-saktya - ith 7is
personal poetncy; eva - indeed; svayam - personally; eva - indeed; ca -
also; tat-tad-avatara-lilah - 7is various incarnations and pastimes;
karoti - does; bhagavan" - the Supreme &ersonality of Godhead; tatah -
therefore; visva-palanam - protecting the material universe; tu -
indeed; svayam - personally; eva - indeed; sidhyati - proves; iti - thus;
sthite" - situated; na - not; vaidura- pracnah - the Buestion of %idura;
tad-avasthah - that situation"
,hus the Supreme &ersonality of Godhead is not at fault for being
partial to 7is devotees" (ctually 7e manifests 7is various incarnations
and pastimes by 7is transcendental potency for the purpose of
pleasing 7is devotees" 7e does not descend to this orld in order to
protect the material orld" ,hat as already established by %iduraRs
Buestion -Srimad-Bhagavatam 1";"0-;2 previously Buoted in this book"
Text "!
atra devadinam prakrtataya taih saha lilayam svatas trptata- hanis
tesu tad-amcavecadi-svikarenagre parihartavya" tatha bhakta-
vinodaika-prayojanaka-svaira-lila-kaivalyena canyatra raga-
dvesabhavan na vaisamyam api" praty uta pitta-dusita- jihvanam
khanda vairasya iva tasman nigrahe Rpy anubhuyamane tesam
dustatadi-ksapana-laksanam hitam eva bhavati"
atra - here; devadinam - beginning ith the demigods; prakrtataya -
material; taih - them; saha - ith; lilayam - in pastimes; svatah -
personally; trptata - satiation; hanih - destruction; tesu - in them; tad-
amca - 7is part; aveca - entrance; adi - beginning; svikarena - by
accepting; agre - in the presence; parihartavya - to be refuted; tatha -
so; bhakta-vinodaika-prayojanaka - only for the purpose of pleasing
7is devotees; svaira - independent; lila - pastimes; kaivalyena -
e+clusively; ca - also; anyatra - in another place; raga-dvesabhavat -
because of the absence of attraction or hatred; na - not; vaisamyam -
partiality; api" - also; praty uta - on the contrary; pitta-dusita-jihvanam
- of tongues afflicted ith jaundice; khanda - from sugar candy;
vairasya - the absence of taste; iva - like; tasman - from that; nigrahe -
in rejection; api - even; anubhuyamane - e+periencing; tesam - of
them; dustata - ickedness; adi - beginning ith; ksapana - defeating;
laksanam - nature; hitam - auspicious; eva - indeed; bhavati - is"
>hen 7e incarnates in the material orld# the )ord associates ith
the material demigods" Because associating ith them in 7is pastimes
ould ordinarily not be very pleasing to 7im# 7e personally enters
them and fills them ith devotion" In this ay they become acceptable
companions for 7im and 7e accepts them" >hen the )ord accepts the
forms of 7is different incarnations by the agency of 7is internal
potency# 7e does not lose or change 7is personality" 7e is the same
person in each incarnation" ,he )ord incarnates only to please 7is
devotees" (side from 7is love for 7is devotees# 7e is impartial and
eBual to all# for 7e neither hates nor loves anyone" >hen a person has
jaundice# sugar candy tastes bitter" 7oever# eating sugar candy is
the cure for jaundice" In the same ay the Supreme )ord gives 7is
association to the demons" ,hat association is bitter for them# but it is
also the cure for their continued e+istence in the orld of birth and
death" In this ay the Supreme )ord acts for the demonsR elfare"
Text "5
atra na hy asya janmano hetuh
karmano va mahi-pate atma-mayam vinecasya
parasya drastur atmanah
atra - here; na - not; hi - indeed; asya - of 7im -the Supreme
&ersonality of Godhead2; janmanah - of the appearance# or taking
birth; hetuh - there is any cause; karmanah - or for the acting; va -
either; mahi-pate - C king -Maharaja &ariksit2; atma-mayam - 7is
supreme compassion for the fallen souls; vina - ithout; icasya - of the
supreme controller; parasya - of the &ersonality of Godhead# ho is
beyond the material orld; drastuh - of the Supersoul# ho itnesses
everyoneRs activities; atmanah - of the Supersouyl of everyone"
,hat the Supreme &ersonality of Godhead acts so that the
conditioned souls may become liberated is confirmed by these ords
-Srimad-Bhagavatam I"0@".;-.D23
SC Maharaja &ariksit# but for the )ordRs personal desire there is no
cause for 7is appearance# disappearance# or activities" (s the
Supersoul# 7e knos everything" AonseBuently# there is no cause that
affects 7im# not even the results of fruitive activities"6
Text ""
yan-maya-cestitam pumsah
sthity-utpatty-apyayaya hi anugrahas tan-nivrtter
atma-labhaya cesyate
yat - hatever; maya-cestitam - the las of material nature enacted
by the Supreme &ersonality of Godhead; pumsah - of the living
entities; sthiti - duration of life; utpatti - birth; apyayaya - annihilation;
hi - indeed; anugrahah - compassion; tan- nivrtteh - the creation and
manifestation of cosmic energy to stop the repetition of birth and
death; atma-labhaya - thus going home# back to Godehad; ca - indeed;
isyate - for this purpose the creation is there"
S,he Supreme &ersonality of Godhead acts through 7is material
energy in the creation# maintenance# and annihilation of this cosmic
manifestation just to deliver the living entity by 7is compassion and
stop the living entityRs birth# death# and duration of materialistic life"
,hus 7e enables the living being to return home# back to Godhead"S6
Text "#
iti navamanta-stha-sri-cuka-vakyanusarena pralaye linopadher jivasya
dharmady-asambhavad upadhi-srsty-adina" dharmadi-
sampadanenanugraha iti tadiya-tikanusarena ca"
iti - thus; navamanta-stha-sri-cuka-vakyanusarena - according to Sri
Sukadeva GosvamiRs statement at the end of the ninth canto; pralaye
- in annihilation; lina - #erged; upadheh - of the material designation;
jivasya - of the individual spirit soul; dharmady-asambhavat - because
of the non-manifestation of the material Bualities; upadhi-srsty-adina"
- beginning ith ht ecreation of material designations; dharmadi-
sampadanena - ith the manifestation of material Bualities; anugraha
- mercy; iti - thus; tadiya-tikanusarena - according to the commentary;
ca - also"
(ccording to these ords of Srila Sukadeva Gosvami at the end of
Srimad-BhagavatamRs 'inth Aanto# the periodic dissolution of the
material cosmos# material forms# and material Bualities# and their
subseBuent re-manifestation are all the mercy of the )ord" ,his is also
confirmed in Srila Sridhara SvamiRs commentary"
Text "$
tatha loke bhavan jagadinah kalayavatirnah
sad-raksanaya khala-nigrahanaya canyah kaccit tvadiyam atiyati
nidecam ica
kim va janah svakrtam icchati tan na vidmah
tatha - so; loke - in the orld; bhavan - Gour )ordship; jagadinah - the
master of the orld; kalaya - ith Gour plenary portion; avatirnah -
incarnated; sad-raksanaya - to protect the devotees; khala-
nigrahanaya - to crush the demons; ca - also; anyah - another; kaccit -
someone; tvadiyam - Gour; atiyati - transgress; nidecam - order; ica -
C )ord; kim - ho=; va - or; janah - person; svakrtam - personally
done; icchati - desires; tan - that; na - not; vidmah - e understand"
,hat the Supreme &ersonality of Godhead comes to the material
orld to protect the devotees is confirmed by this prayer in Srimad-
Bhagavatam -/H";H"0;23
SMy dear )ord# Gou are the proprietor of all the orlds and Gou have
incarnated Gourself along ith Gour plenary e+pansion )ord Balarama"
It is said that Gour appearance in this incarnation is for the purpose of
protecting the faithful and destroying the miscreants" Fnder the
circumstances# ho is it possible that miscreants like !arasandha can
put us into such deplorable conditions of life against Gour authority=
>e are pu99led at the situation and cannot understand ho it is
possible"S6
Text "%
iti jarasandha-baddha-raja-vrnda-nivedane Rpi icvare tvayi sad-
raksanartham avatirne Rpi ced asmakam duhkham syat tarhi kim
anyah kaccid jarasandhadis tvad-ajGam api lagghayati" kim ca tvaya
raksyamano Rpi janah sva-karma-duhkham prapnoty eveti na vidmah"
na caitad ubhayam api yuktam iti bhavah"
iti - thus; jarasandha-baddha-raja-vrnda-nivedane - in the appeal
made by the kinds imprisoned by 5arasandha; api - also; icvare - in
the Supreme &ersonality of Godhead; tvayi - in Gou; sad- raksanartham
- for the purpose of rescuing the devotees; avatirne - descended; api -
also; cet - if; asmakam - of us; duhkham - suffering; syat - is; tarhi -
then; kim - hy=; anyah - another; kaccit - someone; jarasandhadih -
beginning ith !arasandha; tvad- ajGam - Gour order; api - also;
lagghayati" - disobeys; kim - hy=; ca - also; tvaya - by Gou;
raksyamanah - protected; api - also; janah - perople; sva-karma-
duhkham - the sufferings of their on karma; prapnoti - attains; eva -
indeed; iti - thus; na - not; vidmah" - e kno; na - not; ca - and; etat -
this; ubhayam - both; api - also; yuktam - proper; iti - thus; bhavah" -
the meaning
,hese ords are a reBuest sent to the Supreme &ersonality of
Godhead by the kings imprisoned by !arasandha" Srila Sridhara Svami
gives the folloing e+planation3
S,he gist of this verse is3 TC )ord# if Gou have descended to this
orld to protect the devotees# then hy do e suffer so painfully=
>hy do !arasandha and others disobey Gour orders= :ven though Gou
give them protection# hy do the people continue to suffer the results
of their past karma= >e do not understand hy this is so= ,hese
things are not right"R ,hat is the meaning of this verse"S
Text #0
iti tadiya-tikanusarena ca lilayah svairatve Rpi durghata-ghatani
mayaiva tada tada devasuradinam tat-tat- karmodbodha-sandhanam
api ghatayati"
iti - thusd; tadiya-tikanusarena - according to the commentary; ca -
and; lilayah - of pastimes; svairatve - in independence; api - also;
durghata - -ghatani - difficult to understand; maya - maya; eva -
indeed; tada tada - thne; devasuradinam - beginning ith the
demiogds and the deomns; tat-tat-karma - karma; udbodha-
sandhanam - seeiking; api - also; ghatayati" - causes"
In this e+planation by Srila Sridhara Svami it is seen that the
Supreme )ord is supremely independent and can enjoy pastimes in
any ay 7e ishes# and it is also seen that it is very difficult to
understand ho the poerful maya potency aards to the demigods#
demons# and other conditioned souls the results of their past fruitive
actions"
Text #1
yaya sva-sva-karmana prthag eva cestamananam jivanam cesta-
vicesah paraspara-cubhacubha-cakunataya ghatita bhavantity adikam
loke Rpi drcyate"
yaya - by hich; sva-sva-karmana - according to their on karma;
prthag - specific; eva - indeed; cestamananam - acting; jivanam - of
individual spirit souls; cesta-vicesah - sepcific action; paraspara -
mutual; cubha - good; acubha - and evil; cakunataya - by the omen;
ghatita - done; bhavanti - are; iti - thus; adikam - beginning; loke - in
the orld; api - also; drcyate - is seen"
By their on actions# the individual spirit souls in the material orld
bring upon themselves various kinds of good and bad results" ,hat is
clearly seen in this orld"
Text #2
yatra tu kvacid esa tal-lila-javam anugantum na caknoti" tatraiva
paramecituh svairata vyakti-bhavati"
yatra - here; tu - indeed; kvacit - somehere; esa - the maya
potency; tal-lila-javam - the force of 7is pastimes; anugantum - to
follo; na - not; caknoti" - is able; tatra - there; eva - indeed;
paramecituh - of the supreme controller; svairata - independence;
vyakti- bhavati - manifests"
,he maya potency cannot imitate the Supreme )ordRs pastimes" ,he
Supreme )ord is completely independent and can do hatever 7e
likes"
Text #
yatha guru-putram ihanitam
nija-karma-nibandhanam anayasva maha-raja
mac-chasana-puraskrtah" iti yama-visayaka-sri-bhagavad-adecadau"
yatha - as; guru-putram - the guruRs son; iha - here; anitam - brought;
nija-karma-nibandhanam - the bondage of his on karma; anayasva -
bring; maha-raja - C great king; mac-chasana-puraskrtah" - by My
order; iti - thus; yama-visayaka - to Gamaraja; sri - - bhagavat - of the
Supreme &ersonality of Godhead; adeca - the order; adau - beginning"
,hat Gamaraja and his servants are bound to follo the orders of the
Supreme &ersonality of Godhead is seen in these ords spoken by
)ord 5rsna to Gamaraja -Srimad-Bhagavatam /H"@."@.23
SSome time back you caused the droning of the son of Cur teacher"
I order you to return him"S6
Text #!
tatac ca tasyati-virala-pracaratvan na sarvatra krta-hany-
akrtabhyagama-prasaggac ca"
tatah - then; ca - and; tasya - of that; ati-virala- pracaratvat - because
of being very rare; na - not; sarvatra - everyhere; krta-hani -
departed; akrtabhyagama-prasaggah - not arrived; ca - and"
Because it is very rare that one ill receive a direct order from the
Supreme )ord in this ay# Gamaraja is not at fault for acting in a ay
contrary to his ordinary duties"
Text #5
atha yadi kecid bhaktanam eva dvisanti" tada bbakta-paksa- patantah-
patitvad bhagavata seyam tad-dvese Rpi na dosah" praty uta bhakta-
visayaka-tad-rateh posakatvena hladini-vrtti- bhutanandollasa-vicesa
evasau"
atha - nor; yadi - if; kecit - some; bhaktanam - of devotees; eva -
indeed; dvisanti" - hante; tada - then; bbakta-paksa - the side of the
devotees; patantah-patitvat - because of taking; bhagavata - by the
Supreme &ersonality of Godhead; sa iyam - this; tad-dvese - in that
hatred; api - even; na - not; dosah" - fault; praty uta - on the contrary;
bhakta-visayaka-tad-rateh - devotion to 7is devotees; posakatvena -
because of maintaining; hladini-vrtti- bhuta - manifested from the
activities of the hladini potency; ananda - bliss; ullasa-vicesa - great
glory; eva - indeed; asau - this"
7oever# if some persons hate them# the )ord at once becomes the
partisan of 7is devotees" ,his is not a fault on the )ordRs part" ,he
)ord loves 7is devotees" 7e protects them# and# ith 7is hladini
potency# 7e brings them great bliss"
Text #"
yena hi dvesena pratipada-pronmilat-sandrananda- vaicitri-samatirikta-
bhaktir asamaru-sthala-brahma- kaivalyapadana-rupatvena tadiya-
bhakti-rasa-maha-pratiyogitaya tato Rnyatha duccikitsyataya ca
tatrocitam"
yena - by hich; hi - indeed; dvesena - hatred; pratipada- pronmilat-
sandrananda-vaicitri-samatirikta-bhaktih - the onder of great bliss of
loving devotional service at every moment; a - not; sa - ith; maru-
sthala - the desert; brahma- kaivalya - impersonal liberation; apadana-
rupatvena - because opf manifesting; tadiya-bhakti-rasa-maha-
pratiyogitaya - as the opposite of the great nectar of devotional
service; tatah - then; anyatha - otherise; duccikitsyataya - by being
incurable; ca - also; tatra - there; ucitam - proper"
,he hatred of persons ho oppose the devotees only increases the
devoteesR love for the )ord# and that love brings the devotees a great
onder of intense transcendental bliss at every moment# a bliss that
has nothing to do ith the hopeless parched desert of impersonal so-
called liberation"
Text ##
tad-uttha-bhagavat-tejasa tat-svarupa-sakter api tiraskarena
dhvamsabhava-tulyam svargapavarga-narakesv api tulyartha-
darcinah iti nyayenanyesam ativa duhsaham tesam api kamukanam
nikamam anabhistam uddanda-guna-vicesam kurvaty eva bhagavati
tasya sarva-hita-paryavasayi-caritra-svabhavatvad eva tat-tad-
durvara-durvasana-mayacesa-samsara-kleca-naco Rpi bhavati"
tad-uttha-bhagavat-tejasa - by the poer of the Supreme &ersonality
of Godhead; tat-svarupa-sakteh - of 7is personal potency; api - also;
tiraskarena - by eclipsing; dhvamsabhava- tulyam - like the non-
e+istence of darkness; svargapavarga-narakesv api tulyartha-darcinah
iti nyayena - Srimad-Bhagavatam ?"/;"0D; anyesam - of others; ativa -
great; duhsaham - unbearable; tesam - of them; api - also;
kamukanam - filled ith material desires; nikamam - ithout matertial
desires; anabhistam - ithout material desires; uddanda- guna-
vicesam - specific Buality; kurvati - does; eva - indeed; bhagavati - in
the Supreme &ersonality of Godhead; tasya - of that; sarva-hita-
paryavasayi-caritra-svabhavatvat - becaus9e of activities that benefit
everyone; eva - indeed; tat-tad-durvara- durvasana-mayacesa-
samsara-kleca-nacah - the destruction of horrible material sufferings;
api - also; bhavati - is"
,hus devotional service# hich is manifested from the Supreme
)ordRs internal potency# eclipses everything else and makes it
unimportant by comparison" ,his is described in the folloing ords of
Srimad-Bhagavatam -?"/;"0D23
S<evotees solely engaged in the devotional service of the Supreme
&ersonality of Godhead# 'arayana# never fear any condition of life"
Eor them the heavenly planets# liberation# and the hellish planets are
all the same# for such devotees are interested only in the service of
the )ord"S6
Because they have no material desires and because they are
interested to ork for the elfare of all living beings# the devotees of
the )ord become free from the many horrible and unbearable
sufferings of continued material e+istence"
Text #$
yah khalv abhedopasakanam ati-krcchra-sadhyah purusarthah" kvacic
ca paramartha-vastv-abhijnanam naraka-nirvicesam tesam kaminam
tu nikamam abhistam vit-kitanam ivamedhyam svarga-vicesam
tebhyo dadati" sa paramecvarah"
yah - ho; khalv - indeed; abheda - not different; upasakanam - of
the orshipers; ati-krcchra-sadhyah - very difficult to be obtained;
purusarthah" - the goal of life; kvacit - something; ca - and;
paramartha-vastv-abhijnanam - understanding hat is thre goal of
life; naraka-nirvicesam - free from hell; tesam - of them; kaminam -
desiring; tu - indeed; nikamam - sccording to desire; abhistam -
desired; vit-kitanam - of orms in stool; iva - like; amedhyam - not
orthy; svarga-vicesam - specific hevaenly orld; tebhyah - to them;
dadati" - gives; sa - 7e; paramecvarah - the Supreme &ersonality of
Godhead"
,he impersonalists find it very difficult to attain the true goal of life"
Fnaare of the true goal of life# the impersonalists attain impersonal
liberation# hich is just like hell" Materialists filled ith material
desires attain various so-called heavenly material orlds here they
enjoy like orms in stool" ,he Supreme &ersonality of Godhead gives
these destinations to the impersonalists and the materialists"
Text #%
ata evoktam naga-patnibhih ripoh sutanam api tulya-drster dhatse
damam phalam evanusamcan iti"
ata eva - therefore; uktam - said; naga-patnibhih - by the ives of
5aliya-naga; ripoh sutanam api tulya-drster dhatse damam phalam
evanusamcan iti - Srimad-Bhagavatam /H"/?"11"
,hat the activities of the )ord are alays for the benefit of everyone
is confirmed by 'aga-patnis in these ords -Srimad- Bhagavatam
/H"/?"1123
SC dear )ord# Gou are eBual to everyone" Eor Gou there is no
distinction beteen Gour sons# friends# and enemies" ,herefore the
punishment hich Gou have so kindly offered to 5aliya is e+actly
befitting" C )ord# Gou have descended especially for the purpose of
annihilating all kinds of disturbing elements ithin the orld# and
because Gou are the (bsolute ,ruth# there is no difference beteen
Gour mercy and punishment" >e think# therefore# that this apparent
punishment to 5aliya is actually some benediction"S6
Text $0
atra sutanam suta-vat palyanam devanam ity arthah" damam iti yato
damam apity arthah"
atra - here; sutanam - of sons; suta-vat - like a son; palyanam -
protected; devanam - of the demigods; iti - thus; arthah" - the
meaning; damam - subduing; iti - thus; yatah - from hom; damam -
subduing; api - also; iti - thus; arthah" - the meaning"
7ere the ord SsutanamS means Sof the demigods# ho are
protected as if they ere sonsS# and damamS means SpunishmentS"
Text $1
yat tu putanadav uttama-bhakta-gatih sruyate" tad- bhaktanukaranadi-
mahatmyenaiveti tatra tatra spastam eva yatha sa-dvesad iva
putanapi sa-kula ity adi"
yat - hat; tu - but; putanadav - beginning ith &utana; uttama-
bhakta-gatih - the desitination of the greatest devotees; sruyate" - is
heard; tad- bhaktanukarana - imitating the devotees; adi - beginning
ith; mahatmyena - by the glories; eva - indeed; iti - thus; tatra tatra
- there; spastam - clearly; eva - inded; yatha - as; sa-dvesad iva
putanapi sa- kula ity adi - Srimad-Bhagavatam /H"/@"1."
:ven &utana and other demons attained the same destination that is
attained by the greatest devotees" ,hus is is seen that even artificially
imitating the activities of the great devotees is glorious" ,his is
confirmed by the folloing ords addressed to the Supreme
&ersonality of Godhead -Srimad-Bhagavatam /H"/@"1.23
SI think of ho Gou are so kind# so magnanimous that even &utana#
ho came to cheat Gou by dressing herself as a very affectionate
mother# as aarded liberation and the actual post of a mother" (nd
other demons belonging to the same family# such as (ghasura and
Bakasura# ere also favored ith liberation"S6
Text $2
atha yadi kecid bhakta eva santo bhaktantaresu kathacid
aparadhyanti" tada tenaivaparadhena bhaktesu bhagavati ca
vivartamanam dvesa-vadavanala-jvala-kalapam anubhuya cirat
kathaGcit punah sa-dvesenapi bhagavat- samsparcadina sa-parikare
tad-aparadha-dose vinaste sva- padam eva prapnuvanti" na tu brahma-
kaivalyam" bhakti-laksana- bijasyanacvara-svabhavatvat"
atha - no; yadi - if; kecit - some; bhakta - devotees; eva - indeed;
santah - saintly; bhaktantaresu - to other devotees; kathacit -
someho; aparadhyanti" - commit offenses; tada - then; tena - by
that; eva - indeed; aparadhena - offense; bhaktesu - to the devotees;
bhagavati - to the Supreme &ersonality of Godhead; ca - also;
vivartamanam - becoming changed; dvesa-vadavanala-jvala- kalapam
- by flames from the volcano of hatred; anubhuya - e+periencing; cirat
- for a long time; kathacit - someho; punah - again; sa-dvesena - ith
hatred; api - also; bhagavat - of the Supreme &ersonality of Godhead;
samsparca - by the touch; adina - beginning; sa-parikare - ith 7is
asssociates; tad- aparadha-dose - in the fault of an offense; vinaste -
destriyed; sva-padam - on position; eva - indeed; prapnuvanti" -
attain; na - not; tu - but; brahma-kaivalyam" - impersonal liberation;
bhakti- laksana - characteri9ed by devotional service; bijasya - of the
seed; anacvara - eternal; svabhavatvat - because of the natural
position"
If some devotees commit offenses to other devotees# the offenders
burn for a long time in the volcanic fires of hatred to not only other
devotees# but even to the Supreme )ord 7imself" (fter some time they
receive the angry touch of the Supreme )ord" In that ay their
offenses become destroyed# and they attain the feet of the )ord at the
end" Such devotees do not attain impersonal liberation# for they are
protected by the eternal nature of the devotional service they have
already performed"
Text $
tesu bhagavatah krodhac ca balesu matur iveti" tasmat sarvam
samanjasam" tatha hi sri-rajovaca
tesu - to them; bhagavatah - of the Supreme &ersonality of
Godhead; krodhah - anger; ca - and; balesu - to children; matuh - of a
mother; iva - like; iti - thus; tasmat - from this; sarvam - all;
samanjasam - right and just; tatha hi - furthermore; sri-rajovaca - the
king said"
In this ay the )ord is like a mother angry ith her children" ,hus the
)ordRs actions are right# just# and good" ,his is e+plained in the
folloing passage -Srimad-Bhagavatam /";"/- /0# hich is discussed
here in anucchedas I1-/H@2# hich begins ith these ords of Srimad-
Bhagavatam -;"/"/2# here 5ing &ariksit inBuired3
Text $!
samah priyah suhrd brahman
bhutanam bhagavan svayam indrasyarthe katham daityan
avadhid visamo yatha
samah - eBual; priyah - beloved; suhrt - friend; brahman - C
brahmana -Sukadeva2; bhutanam - toard all living entities; bhagavan
- the Supreme )ord# %isnu; svayam - 7imself; indrasya - of Indra;
arthe - for the benefit; katham - ho=; daityan - the demons; avadhit -
killed; visamah - partial; yatha - as if"
SMy dear brahmana# the Supreme &ersonality of Godhead# %isnu#
being everyoneRs ell-isher# is eBual and e+tremely dear to
everyone" 7o# then# did 7e become partial like a common man for
the sake of Indra# and thus kill IndraRs enemies= 7o can a person
eBual to everyone be partial to some and inimical toard others=6
Text $5
paramatmatvena samah suhrt hita-kari priyah priti-visayo bhagavan"
evam sati samyenaivopakartavyatvena priti- visayatvena ca sarvesv
eva praptesu katham visama iva daityan avadhit" visamatvam
upalaksanam" asuhrdi va priya iva ceti"
paramatmatvena - as the Supersoul; samah - eBual; suhrt - friend;
hita-kari - ell-isher; priyah - dear; priti-visayah - affectionate;
bhagavan - the Supreme &ersonality of Godhead; evam - thus; sati -
being so; samyena - ith eBuality; eva - indeed; upakartavyatvena -
as the helper; priti-visayatvena - ith affection; ca - and; sarvesv - in
all; eva - indeed; praptesu - attained; katham - ho=; visama - partial;
iva - like; daityan - to the demons; avadhit - killeed; visamatvam -
paritality; upalaksanam" - characteristic; a-suhrdi - not a friend; va -
or; priya - dear; iva - like; ca - and; iti - thus"
7ere the ord SsamahS means Sbecause 7e is the Supersoul# 7e is
eBual to allS# SsuhrtS means the ell-isherS# and Sbhagavan priyahS
means the affectionate Supreme &ersonality of GodheadS" ,he
Buestion in this verse is3 SIf 7e is eBual# affectionate# and helpful to all
living beings# hy does the Supreme &ersonality of Godhead sho
partiality by killing the demons=S ,hus the )ord is partial" ,o some 7e
is a dear friend# and to others 7e is an enemy"
Anuccheda %!
Text 1
kim ca" yasya yaih prayojanam sidhyati" sa tat-paksa-pati bhavati"
yebhyo bibheti" tan dvesena hanti" na tu tad atrastity aha
kim ca - furthermore; yasya - of hom; yaih - ith hom;
prayojanam - need; sidhyati" - is established; sa - 7e; tat-paksa-pati -
the ally of the devotees; bhavati - is; yebhyah - from hom; bibheti" -
fear; tan - them; dvesena - ith hatred; hanti" - kill; na - not; tu - but;
tat - that; atra - here; asti - is iti - thus; aha - said"
7ere someone may say that because 7e has needs that reBuire to be
fulfilled# because 7e is partial to some living entities# and because 7e
fears other living entities# the Supreme &ersonality of Godhead
hatefully kills 7is enemies" ,his is not an accurate dessription of the
Supreme &ersonality of Godhead" ,his is e+plained in the folloing
ords -Srimad-Bhagavatam ;"/"023
Text 2
na hy asyarthah sura-ganaih
saksan nihcreyasatmanah naivasurebhyo vidviso
nodvegac cagunasya hi
na - not; hi - certainly; asya - 7is; arthah - benefit# interest; sura-
ganaih - ith the demigods; saksan - personally; nihcreyasa - of the
highest bliss; atmanah - hose nature; na - not; eva - certainly;
asurebhyah - for the demons; vidvisah - envy; na - not; udvegacfear;
ca - and; agunasya - ho possesses no material Bualities; hi -
certainly"
S)ord %isnu 7imself# the Supreme &ersonality of Godhead# is the
reservoir of all pleasure" ,herefore# hat benefit ould 7e derive from
siding ith the demigods= >hat interest ould 7e fulfill in this ay=
Since the )ord is transcendental# hy should 7e fear the asuras# and
ho could 7e be envious of them=S6
Text
nihcreyasam paramanandah"
nihcreyasam - nihcreyasam; paramanandah - transcendental bliss"
7ere the ord SnihcreyasamS means transcendental pleasureS"
Anuccheda %5
Text 1
atah iti nah su-maha-bhaga
narayana-gunan prati samcayah su-mahan jatas
tad bhavan cettum arhati
atah - then; iti - thus; nah - our; su-maha-bhaga - C glorious one;
narayana-gunan - the Bualities of 'arayana; prati - toard; samcayah
- doubt; su-mahan - very great; jatah - born; tat - that; bhavan - Gour
lordship; cettum arhati - please dispel"
,hen it is said -Srimad-Bhagavatam ;"/"123
SC greatly fortunate and learned brahmana# hether 'arayana is
partial or impartial has become a subject of great doubt" 5indly dispel
my doubt ith positive evidence that 'arayana is alays neutral and
eBual to everyone"S6
Text 2
gunan anugraha-nigrahadin prati tat tam samcayam"
gunan - gunan; anugraha - mercy; nigraha - and punishment; adin -
beginning ith; prati - to; tat - taht; tam - that; samcayam - doubt"
,he doubt here is about the )ordRs Bualities# such as 7is aarding
both mercy and punishment"
Anuccheda %"
Text 1
atra sri-rsir uvaca sadhu prstam maha-raja
harec caritam adbhutam yad-bhagavata-mahatmyam
bhagavad-bhakti-vardhanam
atra - here; sri-rsir uvaca - the sage Sri Sukadeva Gosvami said;
sadhu - e+cellent; prstam - inBuiry; maha-raja - C great king; hareh -
of the Supreme )ord# 7ari; caritam - activities; adbhutam - onderful;
yat - from hich; bhagavata - of the )ordRs devotee -&rahlada2;
mahatmyam - the glories; bhagavad-bhakti - devotion to the )ord;
vardhanam - increasing"
,hen it is said -Srimad-Bhagavatam /";"@23
S,he great sage Sukadeva Gosvami said3 My dear king# you have put
before me and e+cellent Buestion" <iscourses concerning the activities
of the )ord# in hich the glories of 7is devotees are also found# are
e+tremely pleasing to devotees" Such onderful topics alays
counteract the miseries of the materialistic ay of life"S6
Text 2
he maharaja idam yat prstam tat sadhu su-vicaritam eva" kintu harec
caritam adbhutam apurvam" avaisamye Rpi visamataya
pratiyamanatvena vicaratitatvat" yad yatra harec carite bhagavad-
bhakti-vardhanam bhagavata-mahatmyam bhagavatanam sri-
prahladopalaksita-bhakta-vrndanam mahatmyam vartate" anena
bhagavatartham eva sarvam karoti bhagavan na tv anyartham ity
asyaivarthasya paryavasanam bhavisyatiti vyaGjitam"
he - C; maharaja - king; idam - thus; yat - hat; prstam - asked; tat -
that; sadhu - e+cellent; su-vicaritam - ell-thought; eva" - indeed;
kintu - hoever; hareh - of )ord 5rsna; caritam - activities; adbhutam -
onderful; apurvam" - unprecedented; avaisamye - uithout partiality;
api - even; visamataya - ith partiality; pratiyamanatvena - because of
the understanding; vicaratitatvat" - because of thus considering; yat -
hat; yatra - here; hareh - of )ord 5rsna; carite - activities;
bhagavad-bhakti-vardhanam - increasing devotion to the Supreme
&ersonality of Godhead; bhagavata-mahatmyam - the glories of the
)ordRs devotees; bhagavatanam - of the devotees; sri-
prahladopalaksita - like Sri &rahlada; bhakta-vrndanam - of the
devotees; mahatmyam - the glory; vartate" - is; anena - by this;
bhagavatartham - for the beneit of the devotees; eva - indeed; sarvam
- all; karoti - does; bhagavan - the Supreme &ersonality of Godhead;
na - not; tv - but; anya - another; artham - meaning; iti - thus; asya - of
this; eva-indeed; arthasya - of the purpose; paryavasanam -
conclusion; bhavisyati - ill be; iti-thus; vyaZ - "sy 0@/[jitam -
manifested"
In this verse it is said3 SMy dear king# you have put before me and
e+cellent# ell-considered Buestion" ,he glories of the )ord are
onderful and ithout precedent"S ,he )ordRs activities are onderful
because even though 7e is supremely impartial# the )ord is still partial
to 7is devotees" ,hen the verse declares3 SBy hearing about the )ordRs
activities# a person increases 7is devotion of the )ord"S ,he ord
Sbhagavata-mahatmyamS means Sthe glories of &rahlada and the
other devotees of the )ordS" In this ay it is seen that the Supreme
&ersonality of Godhead alays acts for the benefit of 7is devotees" It
is not otherise" ,his conclusion ill be clearly e+plained in later parts
of this book"
Text
tika ca sva-bhakta-paksa-patena
tad-vipaksa-vidaranam nrsimham adbhutam vande
paramananda-vigraham" ity esa"
tika - commentary; ca - and; sva-bhakta-paksa-patena - by being
partial to 7is devotees; tad-vipaksa-vidaranam - tearing apart the
enemies of 7is devotees; nrsimham - )ord 'rsimha; adbhutam -
onderful; vande - I bo don; paramananda-vigraham" - hose form
is filled ith transcendental bliss; iti - thus; esa" - it"
In his commentary on Srimad-Bhagavatam ;"/"/# Srila Sridhara
Svami prays3
SI bo don before )ord 'rsimha# hose onderful form is filled ith
transcendental bliss# ho is the partisan of 7is devotees# and ho rips
apart anyone ho becomes 7is devoteeRs attacker"S
Anuccheda %#
Text 1
atah giyate paramam punyam
rsibhir naradadibhih natva krsnaya munaye
kathayisye hareh katham
atah - then; giyate - is sung; paramam - foremost; punyam - pious;
rsibhih - by the sages; naradadibhih - headed by Sri 'arada Muni;
natva - after offering obeisances; krsnaya - to 5rsna-dvaipayana
%yasa; munaye - the great sage; kathayisye - I shallnarrat; hareh - of
7ari; katham - the topics;"
,hen it is said -Srimad-Bhagavatam -;"/".23
S,herefore great sages like 'arada alays speak upon Srimad-
Bhagavatam because it gives one the facility to hear and chant about
the onderful activities of the )ord" )et me offer my respectful
obeisances unto Srila %yasadeva and then begin dessribing topics
concerning the activities of )ord 7ari"S6
Text 2
paramam punyam yatha syat tatha ya giyate tam katham iti yat
tadoradhyaharenanvayah" atra ca tair giyamanatvena bhaktaika-
sukha-prayojanatvam eva vyaGjitam"
paramam - transcendental; punyam - piety; yatha - as; syat - is;
tatha - so; ya - hat; giyate - is said; tam - that; katham - topic; iti -
thus; yat-tadoh - of the to ords SyatS and StatS;
adhyaharenanvayah - the e+planation; atra - here; ca - and; taih - by
them; giyamanatvena - as being told; bhaktaika-sukha- prayojanatvam
- the only happiness of the devotees; eva - indeed; vyaGjitam -
manifested"
7ere the ords Sgiyate paramam punyam kathamS are part of a
relative clause" 7ere the relative and co-relative pronouns SyatS and
StatS are understood although not e+pressed" In this ay it is
e+plained that dessribing the Supreme )ordRs glories is the great
happiness of the devotees"
Anuccheda %$
Text 1
tatra tavad vyaGjitarthanurupam eva pracnasyottaram aha
tatra - there; tavat - then; vyaGjita - manifested; artha - meaning;
anurupam - according to; eva - indeed; pracnasya - of the Buestion;
uttaram - the anser; aha - spoke"
In the folloing ords these Buestions are appropriately ansered
-Srimad-Bhagavatam ;"/"?23
Text 2
nirguno Rpi hy ajo Rvyakto
bhagavan prakrteh parah sva-maya-gunam avicya
badhya-badhakatam gatah
nirgunah - ithout material Bualities; api - although; hi - certainly;
ajah - unborn; avyaktah - unmanifest; bhagavan - the Supreme )ord;
prakrteh - to material nature; parah - transcendental; sva-maya - of
7is on energy; gunam - material Bualities; avicya - entering; badhya
- obligation; badhakatam - the condition of being obliged; gatah -
accepts"
S,he Supreme &ersonality of Godhead# %isnu# is alays
transcendental to material Bualities# and therefore 7e is called
nirguna# or ithout Bualities" Because 7e is unborn 7e does not have
a material body to be subjected to attachment and hatred" (lthough
the )ord is alays above material e+istence# through 7is spiritual
potency 7e appeared and acted like an ordinary human being#
accepting duties and obligations# apparently like a conditioned soul"S6
Text
yasmat prakrteh paras tasman nirgunah prakrta-guna-rahitah" tata
evajo nitya-siddhah" ata eva cavyaktah prakrta- dehendriyadi-
rahitatvan nanyena vyajyata iti svayam-prakaca- dehadir ity arthah"
tatac ca prakrti-gunottha-raga-dvesadi- rahitac ceti bhavah"
yasmat - because; prakrteh - to matter; parah - transcendental;
tasman - therefore; nirgunah - Bualityless; prakrta-guna- rahitah" -
ithout material Bualities; tata - therefore; eva - indeed; ajah -
unborn; nitya-siddhah" - teernally perfect; ata eva - therefore; ca -
also; avyaktah - unmanifested; prakrta-dehendriyadi- rahitatvan -
because of not possessing material body# senses# or other material
things; na - not; anyena - by another; vyajyata - is manifested; iti -
thus; svayam-prakaca - self-manifested; dehadih - beginning ith the
body; iti - thus; arthah" - the meaning; tatah - therefore; ca - and;
prakrti-guna - material Bualities; uttha - arisen; raga - attachment;
dvesa - and hatred; adi - beginnign ith; rahitah - ithout; ca - also; iti
- thus; bhavah - the meaning"
7ere it is said that because 7e is transcendental to material
Bualities# the )ord has no material Bualities" ,herefore 7e is unborn
-ajah2 and eternally perfect" ,hat is also hy 7e is unmanifested
-avyaktah2 7ere the ord unmanifested means Sthe )ordRs body#
senses# and everything else are not material" they are spiritual# and
therefore self-manifestedS" ,his means that the )ord does not have
material emotions like material love and hatred"
Text !
evam evam-bhuto Rpi svesu bhaktesu ya maya krpa tatrocito yo guno
lila-kautuka-maya-vicuddhorjita-sattvakhyas tam avicyalambya
bhagavan nityam eva prakacita-sad-gunaicvaryah san" etad apy
upalaksanam" kadacid adityadau jatah san lokendriyesu vyakto Rpi san
badhya-badhakatam gatah"
evam - thus; evam-bhutah - like this; api - also; svesu - on;
bhaktesu - to the devotees; ya - hat; maya - maya; krpa - msercy;
tatra - there; ucitah - appropriate; yah - hat; gunah - Buality; lila -
pastimes; kautuka - bliss; maya - consisting of; vicuddha - pure; urjita
- impelled; sattva - e+istence; akhyah - called; tam - that; avicya -
entering; alambya - resting on; bhagavan - the Supreme &ersonality of
Godhead; nityam - alays; eva - indeed; prakacita - maniefsted; sad-
gunaicvaryah - opulence of the si+ Bualities; san" - being so; etat -
that; api - also; upalaksanam - nature; kadacit - sometime; aditya - the
sun; adau - beginning; jatah - born; san - being so; lokendriyesu - the
master of nthe senses; vyaktah - manifested; api - also; san - being
so; badhya - obligation; badhakatam - the condition of being obliged;
gatah - attains"
In this ay the )ord is merciful to 7is devotees" Eull ith si+
transcendental opulences# and manifesting blissful and pure
transcendental form and pastimes# the )ord enters the material orld"
In this ay the )ord sometimes is SbornS# and then is openly visible to
the senses of the conditioned souls in the material orld" In this ay
the )ord acts like ordinary human being# accepting duties and
obligations# apparently like a conditioned soul -badhya-badhakatam
gatah2"
Text 5
nija-drsti-pathe Rpi sthatum asamarthesv ati-ksudresu devasuradisu
sva-sahayya-pratiyoddhrtva-sampadanaya svayam saGcaritam kincit
tad-amsa-laksanam eva tejah samasritya badhyatam badhakatam ca
gatah"
nija-drsti-pathe - in the pathay of the eyes; api - also; sthatum - to
stay; asamarthesv - unable; ati-ksudresu - very insignificant;
devasuradisu - beginning ith the demigods and demons; sva-
sahayya-pratiyoddhrtva-sampadanaya - to help and to fight; svayam -
personally; saGcaritam - moved; kincit - something; tad-amsa-
laksanam - the nature of a part; eva - indeed; tejah - poer;
samasritya - taking shelter; badhyatam badhakatam ca gatah -
attained ordinary obligations"
In this ay the Supreme &ersonality of Godhead helps the demigods
and fights ith the demons" (lthough neither the demigods nor the
demons are orthy to alk on the pathay of the Supreme )ordRs
eyes# the )ord# manifesting only part of 7is original transcendental
glory# pretends to be an ordinary resident of the material orld"
Text "
yuddha-lila-vaicitryaya pratiyoddhrsu tadanim yasmin prakacyamanad
api tejaso Rdhikam tejaso Rmsam saGcarya badhyatam parajayam
kadacit tu tasman nyunam saGcarya badhakatam jayam prapta ity
arthah" syat krpa-dambhayor maya iti visva-prakacah"
yuddha - fighting; lila - pastimes; vaicitryaya - for the onder;
pratiyoddhrsu - enemy fighters; tadanim - then; yasmin - in hich;
prakacyamanat - because of manifesting; api - also; tejasah - of poer;
adhikam - superiority; tejasah - of poer; amsam - part; sacarya -
manifesting; badhyatam - ordinary; parajayam - vi+ctory; kadacit -
sometimes; tu - but; tasman - therefore; nyunam - lesser; sacarya -
manifesting; badhakatam - ordinary; jayam - victory; prapta - attained;
iti - thus; arthah" - the meraning; syat - is; krpa - of mercy; dambhayoh
- of trickery; maya - maya; iti - thus; visva- prakacah - %isva-prakasa"
>hen the )ord manifests more of 7is transcendental poer# 7e
gives the demons a very stunning defeat in 7is pastimes of fighting
ith them" >hen the )ord manifests less of 7is transcendental poer#
7e gives the demons less of a defeat" ,he ord maya is defined in
these ords of the %isva-prakaca <ictionary3
S TMayaR means either TmercyR or TtrickeryR"S
Text #
atra saty apy arthantare bhagavatanugraha-
prayojanatvenaivopakrantatvad upasamharisyamanatvac ca gati-
samanyac ca chalamaya-mayaya tat-tat-kartrtve Rpy adhika- dosapatac
ca tan napeksate"
atra - here; sati - being so; api - also; arthantare - in another
meaning; bhagavatanugraha - the mercy of the )ord; prayojanatvena -
by the need; eva - indeed; upakrantatvat - because of attacking;
upasamharisyamanatvac - because it ill be concluded; ca - also; gati-
samanyac - because of the same action; ca - and; chalamaya- mayaya
- because of being a trick; tat-tat-kartrtve - in the astate of being the
doer of these various activities; api - also; adhika- dosapatac - because
of the great fault; ca - and; tan - them; na - not; apeksate - takes into
consideration"
,hese ords may also be interpreted in a different ay" Because the
)ordRs activities must alays sho 7is mercy to 7is devotees# and
because 7is activities in this orld are sometimes manifested and
then again unmanifested# and because the )ord is alays eBual to all#
as the %edanta-sutra -/"/"/H2 declares in the ords S,he Supreme
)ord is alays eBual to allS# therefore the idea that the Supreme )ord
is partial to some living entities and the enemy of other living entities
is an illusion created by the illusory potency maya"
Text $
tasmad bhakta-vinodaika-prayojanaka-svaira-lila- kaivalyenanyatra
raga-dvesabhavan natra vaisamyam iti bhavah" ata eva badhyatam
api yatiti badhakataya sahaivoktam" tatha nija-svarupa-sakti-vilasa-
laksana-lilaviskarena sarvesam eva hitam paryavasyatiti
suhrttvadikam ca napayatiti dhvanitam"
tasmat - therfore; bhakta-vinodaika-prayojanaka - only to please the
devotees; svaira - independent; lila - pastimes; kaivalyena -
transcendental; anyatra - in another place; raga- dvesabhavan -
because of the absence of material love and hatred; na - not; atra -
here; vaisamyam - partiality; iti - thus; bhavah" - the meaning; ata eva
- therefore; badhyatam - as an ordinary prson; api - even; yati -
attains; iti - thus; badhakataya - ordinary obligations; saha - ith; eva
- indeed; uktam - is said; tatha - so; nija- svarupa-sakti - personal
potency; vilasa - pastiems; laksana - characteristic; lila - pastimes;
aviskarena - by manifestation; sarvesam - of all; eva - indeed; hitam -
auspiciousness; paryavasyati - bring at the end; iti - thus;
suhrttvadikam - beginning ith being the friend; ca - and; na - not;
apayati - leaves; iti - thus; dhvanitam - it is said"
,herefore the Supreme &ersonality of Godhead manifests 7is
independent pastimes to please 7is devotees" If this ere not so# then
7e ould be partial" ,hat is the meaning" In this ay the )ord appears
like an ordinary person and accepts the obligations of an ordinary
person" In this ay# ith the aid of 7is internal potency# 7e manifests
transcendental pastimes that in the end bring auspiciousness to
everyone" In this ay 7e is the friend of everyone" It cannot be said
that 7e is not the friend of everyone" ,hat is the meaning"
Anuccheda %%
Text 1
atha katham so Rpi vicuddha-sattvakhyo gunah prakrto na bhavati"
kada va kutra tam viryaticayam saGcarayati" katham va krta-hany-
akrtabhyagama-prasaggo na bhavatity adikam acagkyaha dvabhyam
atha - no; katham - ho=; so Rpi - 7e; vicuddha-sattvakhyah - pure
goodness; gunah - Buality; prakrtah - material; na - not; bhavati - is;
kada - then; va - or; kutra - here=; tam - that; viryaticayam - great
poer; saGcarayati - manifests; katham - nho=; va - or; krta-hani -
destruction; akrtabhyagama - not attacking; prasaggah - in relation to;
na - not; bhavati - is; iti - thus; adikam - beginning; acagkya - fearing;
aha - said; dvabhyam - ith to verses"
7ere someone may ask3 SIt is said that the Supreme &ersonality of
Godhead is situated in the mode of pure goodness" Is this goodness
not material# one of the material modes of nature= >hen and here
does the )ord manifest 7is great transcendental poer= >hy does the
)ord sometimes kill the demons and sometimes not kill them=S
Eearing that someone may ask these Buestions# Srila Sukadeva
Gosvami gives an anser in to verses -Srimad-Bhagavatam ;"/";-D2"
In the first of these verses -Srimad-Bhagavatam /";";2 he says3
Text 2
sattvam rajas tama iti
prakrter natmano gunah na tesam yugapad rajan
hrasa ullasa eva ca
sattvam - the mode of goodness; rajah - the mode of passion; tama -
the mode of ignorance; iti - thus; prakrteh - of material nature; na -
not; atmanah - of the spirit soul; gunah - Bualities; na - not; tesam - of
them; yugapat - simultaneously; rajan - C king; hrasa - diminution;
ullasa - prominence; eva - certainly; ca - or"
SMy dear 5ing &ariksit# the material Bualities - sattva-guna# rajo-
guna# and tamo-guna - all belong to the material orld and do not
even touch the Supreme &ersonality of Godhead" ,hese three gunas
cannot act by increasing or decreasing simultaneously"S6
Text
sattvadayo gunah prakrter eva natmanah" atmanah paramecvarasya
tasya tu ye sarve Rpi nityam evollasino gunas te tu te na bhavantity
arthah"
sattvadayah - beginning ith goodness; gunah - modes; prakrteh - of
matter; eva - indeed; na - not; atmanah - of the atma; atmanah - of the
atma; paramecvarasya - of the Supreme &ersonality of Godhead;
tasya - of 7im; tu - but; ye - ho; sarve - all; api - also; nityam - alays;
eva - indeed; ullasinah - increasing; gunah - modes; te - they; tu - but;
te - they; na - not; bhavanti - are; iti - thus; arthah - the meaning"
,his verse means Sthe material modes are never present in the
Supreme &ersonality of GodheadS"
Text !
tad uktam sattvadayo na santica iti"
tat - that; uktam - said; sattvadayo na santica iti - Sri %isnu &urana
/"I"@1"
,his is confirmed by the folloing ords of Sri %isnu &urana -/"I"@123
S,he Supreme &ersonality of Godhead# %isnu# is beyond the three
Bualities goodness# passion# and ignorance"S6
Text 5
hladini sandhini samvit tvayy eka sarva-samsthitau iti ca"
hladini sandhini samvit tvayy eka sarva-samsthitau iti - Sri %isnu
&urana /"/0"?I; ca - and"
,his is also confirmed by these ords of Sri %isnu &urana -/"/0"?I23
SC )ord# Gou are the support of everything" the three attributes
hladini# sandhini# and samvit e+ist in Gou as one spiritual energy" But
the material modes# hich cause happiness# misery# and mi+tures of
the to# do not e+ist in Gou# for Gou have no material Bualities"S6

Text "
yasman natmanas te" tasmad eva yugapat hrasa eva va ullasa eva
va nasti" kintu vikaritvena parasparam abhyupamarditvat kasyacit
kadacit hrasah" kasyacit kadacid ullaso bhavatity arthah" tatac ca
devadinam tat-samharye Rsuradinam ca tad-yuddhe yogyatam
darcayati"
yasman - because; na - not; atmanah - of the Self; te" - they; tasmat -
therefore; eva - indeed; yugapat - simultaneously; hrasa - diminution;
eva - indeed; va - or; ullasa - prominence; eva - indeed; va - or; na -
not; asti - is; kintu - hoever; vikaritvena - by transformations;
parasparam - mutual; abhyupamarditvat - because of refutation;
kasyacit - of something; kadacit - sometime; hrasah" - diminution;
kasyacit - of something; kadacit - sometime; ullasah - prominence;
bhavati - is; iti - thus; arthah - the meaning; tatah - then; ca - and;
devadinam - beginning ith the demigods; tat- samharye - in inding
up; asuradinam - beginning ith the demigods; ca - and; tad-yuddhe -
in fighting ith them; yogyatam - properness; darcayati - shos"
Because the modes of material nature neither increase nor decrease
in relation to the Supreme &ersonality of Godhead# they never bring
material transformations upon 7im" ,hey never under any
circumstances increase their influence over 7im# and# in the same
ay# they never in any circumstances decrease their influence over
7im" ,hey have no poer over 7im" In this ay it is seen that the
Supreme &ersonality of GodheadRs protecting the demigods and
fighting ith the demons is perfectly appropriate# right

S'( Pa'amatma)&anda'*ha
Volume S(x
Anuccheda 100
Text 1
tatha sattvady-ullasa-kale tal-lilayas tad-adhinatvam iva yat pratiyate"
tad anuvadan pariharati
tatha - so; sattvadi - of the modes beginning ith goodness; ullasa -
increase; kale - in the time; tal-lilayah - of 7is pastime; tad-adhinatvam
- the state of being subordinate to that; iva - like; yat - that; pratiyate -
is understood; tat - that; anuvadan - saying; pariharati - removes"
7ere someone may say3 S(t different times one of the modes of
nature# either goodness# passion# or ignorance# become prominent"
,he pastimes of the )ord are then under the control of hatever
material mode is then prominent"S ,his false idea is refuted by the
folloing ords of Srimad-Bhagavatam -/";"D23
Text 2
jaya-kale tu sattvasya
devarsin rajaso Rsuran tamaso yaksa-raksamsi
tat-kalanuguno Rbhajat
jaya-kale - in the time of prominence; tu - indeed; sattvasya - of
goodness; deva - the demigods; rsin - and sages; rajasah - of passion;
asuran - the demons; tamasah - of ignorance; yaksa-raksamsi - the
yaksas and Raksasas; tat- kalanugunah - according to the particular
time; abhajat - fostered"
S>hen the Buality of goodness is prominent# the sages and demigods
flourish ith the help of that Buality# ith hich they are infused and
surcharged by the Supreme )ord" Similarly# hen the mode of passion
is prominent the demons flourish# and hen ignorance is prominent
the Gaksas and Raksasas flourish" ,he Supreme &ersonality of Godhead
is present in everyoneRs heart# fostering the reactions of sattva- guna#
rajo-guna# and tamo-guna"S6
Text
sattvasya jaya-kale devan rsimc cabhajad bhajati bhagavan tat-
prakrti-tat-tad-dehesu sattvopadhikam nija-tejah saGcarayati" yena ca
tan sahayamanan karotity arthah"
sattvasya - of goodsness; jaya-kale - at the time of prominence;
devan - the demigods; rsimh - teh sages; ca - and; abhajat - fostered;
bhajati - fosters; bhagavan - the Supreme &ersonality of Godhead; tat-
prakrti-tat-tad- dehesu - in the various bodies of those natures;
sattvopadhikam - the body of goodness; nija-tejah - on poer;
sancarayati - fosters; yena - by hich; ca - and; tan - that;
sahayamanan - helping; karoti - does iti - thus; arthah - the meaning "
7ere the ords Ssattvasya jaya-kale devarsin abhajatS mean S>hen
the Buality of goodness is prominent# the sages and demigods flourish
ith the help of that Buality# ith hich they are infused and
surcharged by the Supreme )ord"S
Text !
evam rajaso jaya-kale asuresu raja-upadhikam tamaso jaya- kale
yaksa-raksahsu tama-upadhikam iti yojaniyam" tatac ca yena tan
yaksadin pratiyoddhrn kurvan devadin parajitan karoti" svam api tatha
darcayatity arthah" tad evam bhakta-rasa-posa-lila- vaicitryaya
badhya-badhakatam yatiti darcitam"
evam - thus; rajasah - of passion; jaya-kale - at the time of
prominence; asuresu - in the demons; raja-upadhikam - the
designation of passion; tamasah - of ignorance; jaya- kale - at the time
of prominence; yaksa-raksahsu - the Gaksas ansd Raksasas; tama-
upadhikam - the designation of ignorance; iti - thus; yojaniyam -
appropriate; tatah - then; ca - and; yena - by hich; tan - them;
yaksadin - beginning ith the Gaksas; pratiyoddhr n - enemy fighters;
kurvan - doing; devadin - beginning eith the demigods; parajitan -
defeated; karoti - does; svam - on; api - also; tatha - so; darcayati -
shos; iti - thus; arthah - the meaning; tat - that; evam - thus; bhakta -
devotees; rasa - mellos; posa - nourishment; lila - pastimes;
vaicitryaya - for onderful variety; badhya-badhakatam - the status of
an ordinary person; yati - attains; iti - thus; darcitam - revealed"
7ere the ords Srajaso jaya-kaleS and tamaso jaya- kaleS mean
SSimilarly# hen the mode of passion is prominent the demons flourish#
and hen ignorance is prominent the Gaksas and Raksasas flourish"S
7oever# hen the Supreme &ersonality of Godhead personally
descends to the material orld and pretends to be an ordinary human
being# 7e easily defeats the Gaksas# Raksasas# and demigods# and 7e
also increases the devoteesR mellos of love for 7im" ,his is e+plained
in the ords Sbadhya-badhakatamS"
Text 5
yac ca ksiroda-mathane sruyate tathasuran avicad asurena
rupena tesam bala-viryam irayan uddipayan deva-ganamc ca visnur
daivena nagendram abodha-rupah" iti"
yat - hat; ca - and; ksiroda-mathane - in churning the ocean of milk;
sruyate - is heard; tatha - therefafter; asuran - unto the demons; avicat
- entered; asurena - by the Buality of passion; rupena - in such a form;
tesam - of them; bala-viryam - strength and energy; irayan -
increasing; uddipayan - encouraging; deva- ganamh - the demigods; ca
- also; visnuh - )ord %isnu; daivena - by the feature of goodness;
nagendram - unto the king of serpents# %asuki; abodha-rupah - by the
Buality of ignorance; iti - thus"
,hat the Supreme )ord makes the modes of nature enter the different
classes of living beings is also confirmed by these ords of Srimad-
Bhagavatam -D";"//2 dessribing the )ordRs appearance at the time of
churning the milk-ocean3
S,hereafter# )ord %isnu entered the demons as the Buality of passion#
the demigods as the Buality of goodness# and %asuki as the Buality of
ignorance to encourage them and increase their various types of
strength and energy"S6"
Text "
tatrapi tad-vaicitryartham eva tatha tat-tad-avecas tasyeti labhyate"
nanv ayata tasya tat-tad-gunodbodha-kala- paravacyena svara-lilata-
hanih" tatac ca guna- sambandhaticaye vaisamyadikam ca spastam
evety acagkyaha tat-kalanuguna iti"
tatrapi - neveretheless; tad-vaicitryartham - for that variety; eva -
indeed; tatha - so; tat-tad-avecah - entering them; tasya - of that; iti -
thus; labhyate - is attainmed; nanv - is it not so=; ayata - attained;
tasya - of that; tat-tad-gunodbodha-kala - the time of manifesting the
modes of nature; paravacyena - by being under the control; svara-
lilata-hanih - destruction of independence; tatah - then; ca - and; guna
- of the modes; sambandha - relation; aticaye - great; vaisamyadikam -
beginning ith partiality; ca - and; spastam - clearly; eva - indeed; iti -
thus; acagkya - fearing; aha - said; tat-kalanuguna - the ord Stat-
kalanugunaS; iti - thus"
In this ay it is said that the Supreme &ersonality of Godhead caused
the different modes to enter the different kinds of living beings" 7ere
someone may protest3 SIf hen they are thus manifest the modes of
nature bring the living beings under their control# then the living
beings have no independence" In this ay the )ord is unfair and unjust#
for ithout any good reason 7e makes the different modes enter the
different kinds of living beings" In this ay 7e is partial to some living
beings and the enemy of others"S Eearing that someone ould speak
this protest# the Srimad-Bhagavatam speaks the ord Stat-
kalanugunahS -appropriate to that particular time2"
Text #
tesam sattvadinam kala evanuguno yasya sah" bhagavac- charana
itivat samasah" svairam eva kridati tasmin nityam eva tad-
anugatikataya mayaya tad-anusarenaivanadi-siddha-pravaham tam
jagat-karma-samudayam prairya sva-vrtti-vicesa-rupatvena
pravartyamanah sattvadi-gunanam kala eva tad-adhino bhavatity
arthah"
tesam - of them; sattvadinam - beginning ith goodness; kala - time;
eva - indeed; anugunah - folloing; yasya - of hich; sah - that;
bhagavat - of the Supreme &ersonality of Godhead; carana - taking
shelter; itivat - like; samasah - compund; svairam - independent; eva -
indeed; kridati - plays; tasmin - in that; nityam - alays; eva - indeed;
tad-anugatikataya - by folloing that; mayaya - by maya; tad-
anusarena - according to that; eva - indeed; anadi - beginningless;
siddha - perfect; pravaham - stream; tam - that; jagat-karma-
samudayam - the manifestation of the orldRs karma; prairya -
sending; sva-vrtti-vicesa-rupatvena - ith the form of oneRs on
actions; pravartyamanah - setting in motion; sattvadi-gunanam - of the
modes beginning ith goodness; kala - time; eva - indeed; tad-
adhinah - dependent on that; bhavati - is; iti - thus; arthah - the
meaning"
,he ord Stat-kalanugunahS means Sthe time is dependent on the
modes beginning ith goodnessS" 7ere the compound ord Stat-
kalanugunahS is like the compound ord Sbhagavat-charanahS
-dependent on the Supreme &ersonality of Godhead2" In truth the
individual spirit soul retains his minute independence" ,he material
potency maya responds to the soulRs desires" ,he individual soul
desires in certain ays and performs material actions to fulfill his
desires" ,hese materialistic actions set the modes of material nature
-beginning ith goodness2 into motion# and the modes then set time
into motion" In this ay material time is dependent on the three modes
of material nature"
Text $
kalasya maya-vrttitvam udahrtam kalo daivam ity adau tvan-
mayayaisa iti"
kalasya - of time; maya-vrttitvam - a activity of maya; udahrtam -
said; kalo daivam ity adau tvan-mayayaisa iti - Srimad-Bhagavatam
/H"?1"0?;
,hat time is material in nature is confirmed by these ords of Srimad-
Bhagavatam -/H"?1"0?23
SIn the material body there are actions and reactions of the three
modes of material nature" ,he time factor is the most important
element and is above all others# because the material manifestation is
effected by time agitation" ,hus natural phenomena come into
e+istence# and as soon as there is the appearance of phenomena#
fruitive activities ar visible" (s the result of these fruitive activities# a
living entity takes his form" 7e acBuires a particular type of nature
hich is packed up in a subtle body and gross body formed by the life
air# the ego# the ten sense organs# the mind# and the five gross
elements" ,hese then create the type of body hich later becomes the
root or cause of various other bodies# hich are acBuired one after
another by the transmigration of the soul" (ll these phenomenal
manifestations are the combined actions of Gour material energy"
Fnaffected by the action and reaction of different elements# Gou are
the cause of this e+ternal energy# and because Gou are transcendental
to such compulsions of material energy# Gou are the supreme
tranBuillity" Gou are the last ord in freedom from material
contamination" I am therefore taking shelter at Gour lotus fee?t# giving
up all other shelter"S6
Text %
yad va tesam kalo Rpi sadanugato bhaktanugraha-matrartha- svaira-
cestatmaka-prabhava-laksano guno yasya sa ity arthah" tato Rpi tac-
cestanusarenaiva mayaya tat-tat-pravartanam iti bhavah"
yad va - or; tesam - of them; kalah - time; api - also; sadanugatah - in
accordance ith; bhaktanugraha - mercy to the devotees; matra - only;
artha - meaning; svaira - independent; cesta - actions; atmaka -
personal; prabhava - poer; laksanah - characteristic; gunah - Buality;
yasya - of hom; sa - 7e; iti - thus; arthah - the meaning; tatah - then;
api - also; tac- cestanusarena - according to those actions; eva -
indeed; mayaya - by maya; tat-tat-pravartanam - seeting them into
motion; iti - thus; bhavah - the meaning"
Cr# in another interpretation# the ord Stat- kalanugunahS may mean
Sthe Supreme &ersonality of Godhead# ho mercifully makes time
favorable to 7is devoteesS"
Text 10
yad uktam so Ryam kalas tasya te Rvyakta-bandho cestam ahuc
cestate yena vicvam iti"
yat - hat; uktam - said; so Ryam kalas tasya te Rvyakta-bandho
cestam ahuc cestate yena vicvam iti - Srimad-Bhagavatam /H"1"0?"
,he material nature of time is also described in these ords of Srimad-
Bhagavatam -/H"1"0?23
SC inaugurator of the material energy# this onderful creation orks
under the control of poerful time# hich is divided into seconds#
minutes# hours# and years" ,his element of time# hich e+tends for
many millions of years# is but another form of )ord %isnu" Eor Gour
pastimes# Gou act as the controller of time# but Gou are the reservoir of
all good fortune" )et me offer my full surrender unto Gour )ordship"S6
Text 11
tatha cobhayathapi na paravacyam ity ayatam" ittham eva sri-
kapiladevo Rpi yah kalah panca-vimcakah iti" prabhavam paurusam
prahuh kama eke yato bhayam iti ca"
tatha - so; ca - and; ubhayatha - in both ays; api - also; na - not;
paravacyam - under control; iti - thusd; ayatam - attained; ittham -
thus; eva - indeed; sri-kapiladevah - )ord 5apiladeva; api - also; yah
kalah panca-vimcakah iti" prabhavam paurusam prahuh kama eke yato
bhayam iti ca - Srimad-Bhagavatam 1"0?"/.-/?"
,hese to verses affirm that the Supreme &ersonality of Godhead is
not under the control of time" ,his is also confirmed by )ord 5apiladeva
in these ords -Srimad-Bhagavatam 1"0?"/.-/?23
S,he mi+ing element# hich is knon as time# is counted as the
tenty-fifth element" ,he influence of the Supreme &ersonality of
Godhead is felt in the time factor# hich causes fear of death due to
the false ego if the deluded soul ho has contacted material nature"S6
Text& 12 and 1
tatra maya-vyaggyatva-purusa-gunatva-laksana-mata-dvayam
upanyastavan" atra tasya cesta-prabhavasya bhakta-vinodayaiva
mukhya pravrttih" gunodbodhadi-karyam tu tatra svata eva bhavatiti
tatra pravrtty-abhasa eva" tatac ca purvo Rmcah svayam eveti svarupa-
cakter eva vilasah" paras tu tad-abhasa- rupa evety abhasa-cakter
mayaya evantar-gatah" yo Ryam kalah ity adau nimesadih ity uktis tu
dvayor abheda-vivaksayaiveti jneyam"
tatra - there; maya - of maya; vyaggyatva - hint; purusa - purusa;
gunatva - modes; laksana - nature; mata - considered; dvayam - to;
upanyastavan - said; atra - here; tasya - of that; cesta- prabhavasya -
action; bhakta-vinodaya - for the pleasure of 7is devotees; eva -
indeed; mukhya - primary; pravrttih - action; gunodbodhadi-karyam -
the activities nthat begin ith the manifestation of the material modes
of nature; tu - but; tatra - there; svata - personally; eva - indeed;
bhavati - is; iti - thus; tatra - there; pravrtti - of the action; abhasa -
reflection; eva - indeed; tatah - then; ca - also; purvah - previous;
amcah - part; svayam - personally; eva - indeed; iti - thus; svarupa -
personal; cakteh - of the potency; eva - indeed; vilasah - pastimes;
parah - latter; tu - but; tad-abhasa- rupa - reflection of that; eva -
indeed; iti - thus; abhasa-cakteh - of the reflected potency; mayaya -
maya; eva - indeed; antar- gatah - entered; yo Ryam kalah ity adau
nimesadih ity uktih - Srimad-Bhagavatam /H"1"0?; tu - but; dvayoh -
both; abheda- vivaksaya - by dessribing as not different; eva - indeed;
iti - thus; jneyam - to be understood"
In the manifestation of the material orld to factors are described
here" ,he most important factor is the Supreme &ersonality of
Godhead" ,he less important factor is the material potency maya" ,he
primary purpose for the )ordRs actions is the pleasure of 7is devotees"
,he secondary purpose for the )ordRs activities is the creation of the
material orld of the three modes" >hen 7e acts to fulfill the primary
purpose# the )ord personally appears in 7is original form or plenary
e+pansion# enjoys transcendental pastimes# and manifests 7is internal#
spiritual potency" >hen 7e acts to fulfill the secondary purpose# the
)ord manifests 7is e+ternal# material potency# maya# hich is the
reflection of 7is internal# spiritual potency" ,hen the )ord enters the
material orld" ,hese to purposes of the )ord are described# ithout
distinguishing beteen them# in Srimad- Bhagavatam /H"1"0? -Buoted
in this anuccehda in te+t /H2"
Text 1!
ata evam va vyakhyeyam yatha bhrtyasyanugato bhrtyoh Rnubhrtyah"
tathatra prabhava-laksanasya gunasyanugata abhasa- rupena guno
Rnugunah" tatha ca tesam kalo Rpy anuguno na tu saksad guno yasyeti"
ata - then; evam - thus; va - or; vyakhyeyam - to be e+plained; yatha
- as; bhrtyasya - of a servant; anugatah - folloer; bhrtyoh - servant;
anubhrtyah - servant; tatha - so; atra - here; prabhava-laksanasya - of
the poer; gunasya - of the modes; anugata - folloing; abhasa -
reflection; rupena - form; gunah - mode; anugunah - folloing the
mode; tatha - so; ca - and; tesam - of them; kalah - time; api - also;
anugunah - folloing; na - not; tu - indeed; saksat - directly; gunah -
mode; yasya - of hom; iti - thus"
In the +o'd /tat).alanugunah/ 0(n S'(mad)Bhaga-atam #111$2 3uoted (n text 2
o4 th(& anuccheda2# the ord anugunaS means either SservantS or
reflectionS" ,hus material time is a servant or reflection of the material
modes" Material time is thus not the same as the material modes
directly"
Anuccheda 101
Text 1
nanu tesu tesu tenavecyamanam tejah katham na laksyate" tatraha
nanu - indeed; tesu tesu - in hatever; tena - by 7im; avecyamanam -
entered; tejah - poer; katham - ho=; na - that; laksyate - is
characteri9ed; tatra - there; aha - said"
7ere someone may ask3 S>hy does the Supreme )ord not give eBual
poers to all living beings=S ,his Buestion is ansered in the folloing
ords of Srimad-Bhagavatam -;"/"I23
Text 2
jyotir adir ivabhati
sagghatan na vivicyate vidanty atmanam atmastham
mathitva kavayo Rntatah
jyotih - fire; adih - and other elements; iva - just as; abhati - appear;
sagghatan - from the bodies of the demigods and others; na - not;
vivicyate - are distinguished; vidanti - perceive; atmanam - the
Supersoul; atmastham - situated in the heart; mathitva - by discerning;
kavayah - e+pert thinkers; antatah - ithin"
S,he all-pervading &ersonality of Godhead e+ists ithin the heart of
every living being# and an e+pert thinker can perceive ho 7e is
present there to a large or small e+tent" !ust as one can understand
the supply of fire in ood# the ater in a aterpot# or the sky ithin a
pot# one can understand hether a living entity is a demon or a
demigod by understanding that living entityRs devotional
performances" ( thoughtful man can understand ho much a person is
favored by the Supreme )ord by seeing his actions"S6
Text
yadyapi tesu tesu nija-tejo-Rmcenavisto Rsau 9agghatat sammicratvan
na vivicyate" laukikair vivektum na cakyate" tathapi kavayo viveka-
nipuna antato mathitva tasyapi sahayyam tenapi yuddham ity
adikasambhavartha-nisedhena vivicya tad- amcenatma-stham tat tad
atmani pravistam atmanam icvaram vidanti jananti"
yadyapi - although; tesu tesu - in them; nija-tejo-Rmcena - ith a part
of 7is potency; avistah - entered; asau - that; 9agghatat - from the
bodies; sammicratvat - because of being mi+ed; na - not; vivicyate - is
distinguished; laukikaih - by ordinary persons; vivektum - to
distinguish; na - not; cakyate - is able; tathapi - still; kavayah - the
ise; viveka-nipuna - e+pert at distinguishing; antatah - from the end;
mathitva - discerning; tasya - of that; api - also; sahayyam - help; tena
- by that; api - also; yuddham - to fight; iti - thus; adika - beginning;
asambhava - impossible; artha - meaning; nisedhena - by the
prohibition; vivicya - discerning; tad- amcena - ith a part; atma-stham
- situated in the heart; tat tat - that; atmani - in the heart; pravistam -
entered; atmanam - atma; icvaram - the Supreme &ersonality of
Godhead; vidanti - kno; jananti - kno"
(lthough# bringing part of 7is transcendental potencies# the Supreme
&ersonality of Godhead personally enters the bodies -sagghatat2 of
every living being# and ordinary persons cannot perceive -na vivicyate2
7is presence in their bodies# nevertheless the ise -kavayah2# ho are
filled ith transcendental knoledge# can understand -antato mathitva
vidanti2 that the Supreme &ersonality of Godhead -atmanam2 has
entered ithin their hearts -atma-stham2"
Text !
tatra hetu-garbho drstantah yasmat tat tejah jyotir adih padartha
ivabhati drastrsv iti vicesah" ayam arthah" yatha nedam manes tejah
purvam adarsanat" kintu tad-atapa-samyogena sauram teja evatra
pravistam iti suryakantadau trnadi-dahena tad-anubhavisu tada bhati"
yatha ca purvavad eva vayor ayam gandhah parthiva eva pravista iti
tesv abhati" tathatrapiti"
tatra - there; hetu-garbhah - the reason; drstantah - an e+ample;
yasmat - from hom; tat - that; tejah - poer; jyotih - light; adih -
beginning; padartha - the meaning of the ord; iva - as if; abhati - is
manifested; drastrsv - among the seers; iti - thus; vicesah - specific;
ayam - this; arthah - meaning; yatha - as; na - not; idam - this; maneh -
of a jeel; tejah - light; purvam - before; adarsanat - from not seeing;
kintu - hoever; tad-atapa-samyogena - in connection ith heart;
sauram - the sun; teja - light; eva - indeed; atra - here; pravistam -
entered; iti - thus; suryakantadau - beginning ith the Suryakanta
jeel; trnadi-dahena - by a fire of stra ior other like things; tad-
anubhavisu - by perception; tada - then; bhati - is manifested; yatha -
as; ca - and; purvavat - as before; eva - indeed; vayoh - of air; ayam -
this; gandhah - fragrance; parthiva - earth; eva - indeed; pravista -
enetred; iti - thus; tesv - in them; abhati - is maniefsted; tatha - so; atra
- here; api - indeed; iti - thus"
7ere an e+ample is given in the ords Sjyotir-adir ivabhatiS# hich
mean Sas light and other things are manifested before they ho can
seeS" 7ere is the meaning3 (s a Suryakanta jeel or other jeel has no
light of its on# but only shines hen the sun shines upon it# as stra
or other flammable objects do not have fire of themselves# but only
burst into flames hen in contact ith a burning object# and as the
ind has no fragrance of itself# but merely carries the fragrances of the
earth and other objects# so the living entities have no poer unless the
Supreme &ersonality of Godhead enters them and gives them poer"S
Text 5
athava nanv evam tatra tatra tatravecitaih sva-tejobhir eva kridatity
ayatam" katham tarhi tair api kridatiti drcyate" tatraha jyotir iti"
athava - or; nanv - indeed; evam - thus; tatra - there; tatra - there;
tatra - there; avecitaih - entered; sva-tejobhih - ith 7is on poer;
eva - indeed; kridati - enjoys pastimes; iti - thus; ayatam - attained;
katham - ho=; tarhi - then; taih - ith them; api - also; kridati - enjoys
pastimes; iti - thus; drcyate - is seen; tatra - there; aha - said; jyotih -
light; iti - thus"
7ere someone may ask3 S>herever 7e goes# the Supreme &ersonality
of Godhead enjoys pastimes ith 7is transcendental potencies" In this
situation ho does 7e enjoy pastimes ith them=S ,his Buestion is
ansered here in the passage beginning ith the ord SjyotihS"
Text "
yatha caksur-adi-jyotirbhih svamce rupa-matre Rpi prakacyamane
gandhadi-guna-pancaka mrd evasau prakacata iti pratiyate" yatha ca
karnadi-nabhasa svamce cabda-matre Rpi grhyamane dundubhir
evasav iti pratiyate" tac ca tat-tad-gunanam sammicratvad eva
bhavati" na vastutah" tatha kavaya atmanam icvaram tat-tat-sagghata-
sthatvenanyaiva viviktam api atma-stham svamca-tejobhir eva
kridantam janantity arthah"
yatha - as; caksuh - eyes; adi - beginning; jyotirbhih - ith light;
svamce - in 7is part; rupa-matre - in the from; api - also;
prakacyamane - manifesting; gandha - fragrance; adi - beginning; guna
- Buality; pancaka - five; mrt - earth; eva - indeed; asau - 7e; prakacata
- is maniefsted; iti - thus; pratiyate - is understood; yatha - as; ca -
also; karna - ears; adi - beginning; nabhasa - ith the sky; svamce - in
7is part; cabda-matre - only sound; api - also; grhyamane - is
accepted; dundubhih - a dundubhi drum; eva - indeed; asau - this; iti -
thus; pratiyate - is understood; tac - that; ca - and; tat-tad-gunanam -
of these Bualities; sammicratvat - becau9se of the mi+ture; eva -
indeed; bhavati - is; na - not; vastutah - in truth; tatha - so; kavaya -
the ise; atmanam - the Supreme &ersonality of Godhead; icvaram -
the Supreme &ersonality of Godhead; tat-tat-sagghata-sthatvena -
staying in the bopdies of the living entities; anya - another; eva -
indeed; viviktam - to disecern; api - also; atma-stham - situated in the
heart; svamca - on part; tejobhih - ith the potencies; eva - indeed;
kridantam - enjoying pastimes; jananti - knos; iti - thus; arthah - the
meaning"
(s forms are manifest before the eyes# as fragrance# form# sound#
taste# and touch are separately manifest in the earth# and as the sound
of a dundubhi drum is manifested in the ear# so the Supreme
&ersonality of Godhead is manifested in the heart" ,he ise kno that
the )ord in the heart enjoys pastimes there ith 7is transcendental
potencies"
Anuccheda 102
Text 1
tad evam yuddhadi-nija-lilabhir bhakta-vinodanam eva prayojanam"
vicva-palanam tu tatah svata eva sidhyatity uktva srsti-pralayayoh
prakrtiksanadav api sarvacagka-nirasartham ati-dican tesv apy
avicesam aha
tat - that; evam - thus; yuddhadi-nija-lilabhih - ith pastimes beginning
ith fighting; bhakta-vinodanam - the pleasure pof the devotees; eva -
indeed; prayojanam - need; vicva-palanam - protection of the orld;
tu - indeed; tatah - then; svata - personally; eva - indeed; sidhyati - is
proved; iti - thus; uktva - saying; srsti-pralayayoh - of creation and
annihilation; prakrtiksanadav - beginning ith a glance at the material
energy; api - also; sarvacagka - all doubts; nirasa - refuting; artham -
purpose; ati-dican - shoing; tesv - in them; api - also; avicesam - not
specific; aha - said"
,hus# to please 7is devotees# the Supreme &ersonality of Godhead
enjoys pastimes of fighting and other pastimes also" #,he )ord also
maintains the material orld# and# ith a glance at the material energy
also creates and destroys the material orld" (ny doubts about this are
dispelled in the three verses -Srimad- Bhagavatam ;"/"/H-/02 that
begin ith these ords of Srimad- Bhagavatam -;"/"/H23
Text 2
yada sisrksuh pura atmanah paro
rajah srjaty esa prthak sva-mayaya sattvam vicitrasu riramsur icvarah
cayisyamanas tama irayaty asau
yada - hen; sisrksuh - desiring to create; pura - material bodies;
atmanah - for the living entities; parah - the &ersonality of Godhead;
rajah - the mode of passion; srjati - manifests; esa - 7e; prthak -
separately# predominently; sva-mayaya - by 7is on creative energy;
sattvam - the mode of goodness; vicitrasu - in various types of bodies;
riramsuh - desiring to act; icvarah - the Supreme &ersonality of
Godhead; cayisyamanah - being about to conclude; tama - the mode
ignorance; irayati - causes to rise; asau - that Supreme"
S>hen the Supreme &ersonality of Godhead creates the different types
of bodies# offering a particular body to each living entity according to
his character and fruitive actions# the )ord revives all the Bualities of
material nature - sattva- guna# rajo-guna# and tamo-guna" ,hen# as the
Supersoul# 7e enters each body and influences the Bualities of
creation# maintenance# and annihilation# using sattva-guna for
maintenance# rajo-guna for creation# and tamo-guna for annihilation"S6
Text
yada yatra sva-cesta-laksane kale esa parah paramecvarah sva-
mayaya bhakta-krpaya atmanah purah pracina-srsti-gata- sadhaka-
bhakta-rupani svasyadhisthanani sisrksur bhavati" prakrtya saha etesu
linesu avirbhavanartham iksam karoti" tada prthak svarupa-cakter
itarasau jiva-mayakhya saktih purvavat tac-cestatmaka-
prabhavabhasoddipta rajah srjati" svamca- bhutad guna-traya-samyad
avyaktat tad viksipati" udbodhayatiti va"
yada - hen; yatra - here; sva-cesta-laksane - characteri9ed by 7is
on actions; kale - in time; esa - 7e; parah - the Supreme &ersonality
of Godhead; paramecvarah - the Supreme &ersonality of Godhead; sva-
mayaya - by 7is on maya potency; bhakta-krpaya - by mercy to 7is
devotees; atmanah - of the self; purah - before; pracina- srsti-gata - in
creation; sadhaka-bhakta-rupani - the forms of 7is aspiring devotees;
svasya - of 7im; adhisthanani - creations; sisrksuh - desiring to create;
bhavati - is; prakrtya saha - ith 7is material energy; etesu - in them;
linesu - merged; avirbhavanartham - for the sake of manifestation;
iksam - glance; karoti - does; tada - then; prthak - separate; svarupa-
cakteh - of 7is personal potency; itarasau - another; jiva-mayakhya -
called jiva-maya; saktih - potency; purvavat - as before; tac-cesta - 7is
actions; atmaka- prabhava - 7is poers; abhasoddipta - splendid; rajah
- passion; srjati - creates; svamca - 7is on part; bhutat - manifested;
guna- traya-samyat - from the eBuilibrium of the three modes;
avyaktat - from the unmanifested; tat - that; viksipati - manifests;
udbodhayati - causes to be born; iti - thus; va - or"
7ere the ord SyadaS means Sat the time hen the )ord acted in that
ayS# Sesa parahS means the Supreme &ersonality of GodheadS# Ssva-
mayayaS means ith mercy to 7is devoteesS# Satmanah purah
sisrksuhS means Sbefore the material orld as manifested# the )ord
desired to create residences for 7is aspiring devoteesS# Sprthak asauS
means Sith 7is internal potency 7e manifested the potency called
jiva-maya -the individual spirit souls2 as it had been beforeS# and rajah
srjatiS means S7e manifested or created the mode of passion from the
unmanifested -avyakta2# here the three modes had been situated in
eBuilibriumS"
Text !
yad va prthag maya nugata esa kala eva srjati" tathasau- padena ca
kala evocyate" atha vicitrasu nana-guna-vaicitri- matisu tal-laksanasu
pursu yada rantum icchur bhavati" tadasau sattvam srjati" yada punas
tabhir eva militva cayisyamanah cayitum icchur bhavatity
arthah"tadasau tamah srjatiti" tato bhakta-nimittam eva sarva eva
srsty-adi-kriyah pravartanta iti bhavah"
yad va - or; prthan - separate; maya nugata - folloing maya; esa -
this; kala - time; eva - indeed; srjati - creates; tatha - so; asau - 7e;
padena - ith the ord; ca - and; kala - time; eva - indeed; ucyate - is;
atha - then; vicitrasu - vicitrasu; nana-guna-vaicitri-matisu - in the
variegated manifestation of the material modes; tal- laksanasu -
characteri9ed in that ay; pursu - manifested; yada - hen; rantum -
tp enjoy; icchuh - desiring; bhavati - is; tada - then; asau - 7e; sattvam
- goodness; srjati - creates; yada - hen; punah - again; tabhih - ith
them; eva - indeed; militva - meeting; cayisyamanah - about to recline;
cayitum - to recline; icchuh - desires; bhavati - is; iti - thus; arthah - the
meaning;"tada - then; asau - 7e; tamah - ignorance; srjati - creates; iti -
thus; tatah - then; bhakta-nimittam - the cause of the devotees; eva -
indeed; sarva - all; eva - indeed; srsty-adi-kriyah - activities beginning
ith creation; pravartante - are; iti - thus; bhavah - the meaning"
7ere the ord SvicitrasuS means Shen the modes of nature are
manifested in all their varietyS# sattvamS means Shen the )ord
desires to enjoy pastimes# 7e creates the mode of goodnessS#
cayisyamanahS means Shen the )ord desires to restS# and StamahS
means Sthen 7e creates the mode of goodnessS" ,hese activities of
creation# maintenance# and annihilation are all done for the sake of 7is
devotees" ,hat is the meaning"
Text 5
yathaggi-krtam ekadacasya trtiye tika-krdbhir api kim artham sasarja"
sva-matratma-prasiddhaye svam mimite pramimiyate ya atmanam
upaste sa sva-mata" tasyatmano jivasya prakrstayai siddhaye iti"
yatha - as; aggi-krtam - accepted; ekadacasya - of the eleventh
canto; trtiye - in the third chapter; tika-krdbhih - by the author of the
commentary; api - also; kim artham - hy=; sasarja - created; sva-
matratma-prasiddhaye - sva-matratma-prasiddhaye; svam - on;
mimite - created; pramimiyate - created; ya - ho; atmanam - self;
upaste - orshiped; sa - 7e; sva-mata - considered 7imself; tasya - of
7im; atmanah - the self; jivasya - of the individual spirit soul;
prakrstayai - to make e+alted; siddhaye - for perfection; iti - thus"
Srila Sridhara Svami e+plains -in his commentary on Srimad-
Bhagavatam //"1"123
S>hy did the Supreme &ersonality of Godhead create the material
orld= ,he anser is given here in the ord Tsva- matratma-
prasiddhayeR# hich means Tso the individual spirit souls ho orship
7im may attain perfectionR"S
Text "
cayanam atra purusavatarasya kadacit pralayodadhau yoga- nidra
kadacid bhagavat-praveco va" yadyapi sarvesv api jivesu
antaryamitaya paramecvaras tisthati" tatha pi tatrasamsaktatvad
sthita eva bhavati" tad-bhaktesu tu samacaktatvan na tatheti" na ca
tat-saggadau tasyeccheti yathokta-vyakhyanam eva balavat"
cayanam - resting; atra - here; purusavatarasya - of the purusa-
avatara; kadacit - sometimes; pralayodadhau - on the ocean of cosmic
annihilation; yoga-nidra - mystic sleep; kadacit - sometimes; bhagavat-
pravecah - the entrance of the )ord; va - or; yadyapi - also; sarvesv - in
all; api - also; jivesu - spirit souls; antaryamitaya - as the Supersoul
residing in the heart; paramecvarah - the Supreme &ersonality of
Godhead; tisthati - stays; tatha pi - nevertheless; tatra - there;
asamsaktatvat - because of not being attached; sthita - staying; eva -
indeed; bhavati - is; tad-bhaktesu - in 7is devotees; tu - indeed;
samacaktatvan - because of being attached; na - not; tatha - so; iti -
thus; na - not; ca - and; tat-saggadau - beginnign ith their
association; tasya - of 7im; iccha - desire; iti - thus; yatha - as; ukta -
said; vyakhyanam - e+planation; eva - indeed; balavat - as poerful"
Sometimes the purusa-avatara rests in mystic sleep -yoga- nidra2 on
the ocean of cosmic annihilation# and sometimes 7e personally enters
the material orld" (lthough 7e personally resides in the hearts of all
living beings# the Supreme &ersonality of Godhead is not at all
attached to anything in the material orld" 7oever# the )ord is
attached to 7is devotees# and 7e desires their company" In this ay
the )ord is both attached and not attached"
Text #
tatha ca bhagavad-upanisadah mat-sthani sarva-bhutani na caham
tesv avasthitah na ca mat-sthani bhutani pacya me yogam aicvaram
iti" ye bhajanti tu mam bhaktya mayi te tesu capy aham iti ca"
tatha - so; ca - and; bhagavad-upanisadah - in Bhagavad-gita; mat-
sthani sarva-bhutani na caham tesv avasthitah na ca mat-sthani
bhutani pacya me yogam aicvaram iti - Bhagavad-gita I"@-.; ye
bhajanti tu mam bhaktya mayi te tesu capy aham iti - bhagavad-gita
I"0I; ca - and"
,hat 7e is both attached and not attached is confirmed by the
Supreme &ersonality of Godhead 7imself in these ords of Sri
Bhagavad-gita -I"@-. and I"0I23
S(ll beings are in Me# but I am not in them" (nd yet everything that is
created does not rest in Me" Behold My mystic opulenceJS6
SBut hoever renders service unto Me in devotion is a friend# is in Me#
and I am also a friend to him"S6
Text $
uktam ca hari-bhakti-sudhodaye bhaktanam hrdayam cantam
sa-sriyo me priyam grham vasami tatra cobhaiva
vaikunthakhyadi-varnana" iti"
uktam - said; ca - also; hari-bhakti-sudhodaye - in 7ari-bhakti-
sudhodaya; bhaktanam - of the devotees; hrdayam - the heart; cantam
- peaceful; sa-sriyah - ith the goddess of fortune; me - to Me; priyam -
dear; grham - home; vasami - I reside; tatra - there; cobha - glory; eva
- indeed; vaikuntha - %aikuntha; akhya - called; adi - beginning;
varnana - dessription; iti - thus"
In 7ari-bhakti-sudhodaya -/@".;2# the Supreme )ord again e+plains3
S,he peaceful hearts of My devotees are the homes the goddess of
fortune and I like best" I reside in those homes and I call them
%aikuntha"S
Anuccheda 10
Text 1
evam prasaggena srsti-pralayav api vyakhyaya punah palanam eva
vyacaksanah prakaranam upasamharati sardhena
evam - thus; prasaggena - by contact; srsti-pralayav - creation and
annihilation; api - also; vyakhyaya - to be e+plained; punah - again;
palanam - protection; eva - indeed; vyacaksanah - e+planation;
prakaranam - e+planation; upasamharati - concludes; sardhena - ith
half"
,hus the Supreme &ersonality of Godhead arranges for the creation#
destruction# and maintenance of the material orlds" ,he ne+t verse
gives the summary of this conclusion -Srimad- Bhagavatam ;"/"//-/023
Text 2
kalam carantam srjatica acrayam
pradhana-pumbhyam nara-deva satya-krt ya esa rajann api kala icita
sattvam suranikam ivaidhayaty atah tat-praty-anikan asuran sura-
priyo
rajas-tamaskan praminoty uru-cravah
kalam - time; carantam - moving; srjati - creates; ica - the Supreme
&ersonality of Godhead; acrayam - shelter; pradhana - for the material
energy; pumbhyam - and the living entity; nara- deva - C ruler of men;
satya-krt - true creator; ya - hich; esa - this; rajann - C king; api -
even; kala - time; icita - the Supreme )ord; sattvam - the mode of
goodness; suranikam - numbers of demigods; iva - certainly; edhayati -
causes to increase; atah - hence; tat-praty-anikan - inimical to them;
asuran - the demons; sura-priyah - beging the friend of the demigods;
rajas-tamaskan - covered by passion and ignorsance; praminoti -
destroys; uru-cravah - hose glories are idespread"
SC great king# the Supreme &ersonality of Godhead# the controller of
the spiritual and material energies# ho is certainly the creator of the
entire cosmos# creates the time factor to allo the material energy and
the living entity to act ithin the limits of time" ,hus the Supreme
&ersonality is never under the time factor nor under the material
energy"6
SC king# this time factor enhances the sattva-guna" ,hus although the
Supreme )ord is the controller# he favors the demigods# ho are
mostly situated in sattva-guna" ,hen the demons# ho are influenced
by tamo-guna# are annihilated" ,he Supreme )ord induces the time
factor to act in different ays# but 7e is never partial" Rather# 7is
activities are glorious" ,herefore 7e is called Frucrava"S6
Text
satya-krt svarupa-sakti-vilasenaiva svayam paramartha- satya-
kriyavirbhavaka eva san sva-cesta-rupam kalam srjati vyaGjayati"
satya-krt - satya-krt; svarupa-sakti-vilasena - ith the pastimes of 7is
personal potency; eva - indeed; svayam - personally; paramartha - ther
supreme goal; satya-kriya - activities of goodness; avirbhavaka -
manifesting; eva - indeed; san - bring so; sva-cesta- rupam - the form
of 7is on activities; kalam - time; srjati - creates; vyaGjayati -
manifests"
7ere the ord Ssatya-krtS means Semploying the pastimes of 7is
personal potency# 7e manifests the true activities that lead to the
supreme goal of lifeS# and kalam srjatiS means S7e 7imself manifests
timeS"
Text !
kim kurvantam" pradhana-pumbhyam ca carantam tat-tat-
sambandhanam sadhaka-bhaktanam devadi-pravistam nija-tejo-
Rmcanam ca sahayya-hetor eva srjyamanataya utpattyaivavyakta-jiva-
sagghatabhyam carantam" ata eva sannidhanenaiva tayos tat-tad-
avasthanam acrayam udbhava-hetum ca"
kim - hat=; kurvantam - doing; pradhana-pumbhyam - matter and
the living entity; ca - and; carantam - doping; tat-tat - various; -
sambandhanam - of relationships; sadhaka-bhaktanam - of the
sadhana-bhaktas; devadi - beginning ith the demigods; pravistam -
entered; nija-tejah - on poer; amcanam - of parts; ca - and;
sahayya-hetoh - for the purpost of helping; eva - indeed;
srjyamanataya - as creating; utpattya - manifesting; eva - indeed;
avyakta - unmanifested; jiva-sagghatabhyam - and individfual souls;
carantam - moving; ata eva - therefore; sannidhanena - by putting
together; eva - indeed; tayoh - of the to; tat-tad-avasthanam -
various states of being; acrayam - shelter; udbhava-hetum - the cause
of creation; ca - and"
7o does the )ord do this -set time in motion2= ,hat is ansered ith
the ords Spradhana-pumbhyam carantamS# hich mean Sappearing in
the forms of 7is partial incarnations# the )ord enters the demigods#
ho are his sadhaka devotees# and helps them in the activities of
creation" ,hus he brings together the unmanifested material energy
and the individual spirit souls"S In this ay the creation -acrayam2 of
various different conditions of life is created"
Text 5
naradeveti sambodhanena yatha nijehaya mukhyam eva karyam
kurvatas tava tayaivanyad api ksudrataram svayam eva sidhyati"
tadvad ihapiti bodhitam" tato ya esa cesta-rupah kalah" sa sattvam
sattva-pradhanam suranikam edhayativa" tata eva tat- praty-anikan
rajas-tamah-pradhanan asuran praminotiva hinastiva" ye tu devesu
bhakta asuresu bhakta-vidvesinas tan svayam palayati hinasti caiveti
purvam evoktam" yasmat tac-cesta- laksanasya kalasyaivam varta"
tasmad icitapi edhayativa praminotiva ceti" he rajann iti
purvabhiprayam eva"
naradeva - naradeva; iti - thus; sambodhanena - in the vocative case;
yatha - as; nijehaya - ith 7is on action; mukhyam - primary; eva -
indeed; karyam - action; kurvatah - doing; tava - of Gou; taya - by this;
eva - indeed; anyat - another; api - even; ksudrataram - more
insignificant; svayam - personally; eva - indeed; sidhyati - is concluded;
tadvat - like that; iha - here; api - also; iti - thus; bodhitam - e+plained;
tatah - then; ya - ho; esa - 7e; cesta-rupah - the form of actions;
kalah - time; sa - that; sattvam - sattva; sattva- pradhanam - the sattva
unmanifested mode; suranikam - many demigods; edhayati -
increasees; iva - asif; tata - then; eva - indeed; tat - that; praty-anikan -
enemies; rajas-tamah-pradhanan - primarily in passion and ignorance;
asuran - demons; praminoti - destroys; iva - as if; hinastiva - destroys;
ye - ho; tu - but; devesu - in the demigods; bhakta - devotees;
asuresu - in the demons; bhakta-vidvesinah - they ho hate the
devotees; tan - them; svayam - personally; palayati - deprotects;
hinasti - destroys; ca - and; eva - indeed; iti - thus; purvam - before;
eva - indeed; uktam - said; yasmat - from hich; tac-cesta - 7is
actions; laksanasya - characetri9ed; kalasya - of time; evam - thus;
varta - the nes; tasmat - from that; icita - the controller; api - also;
edhayativa - increases; praminoti - destroys; iva - like; ca - and; iti -
thus; he - C; rajann - king; iti - thus; purva - previous; abhiprayam -
meaning; eva - indeed"
7ere the ord SnaradevaS# hich is in the vocative case# means
Ssimply by Gour desire orthy actions are done" (ctions that Gou do
not desire to be done are unorthy and unimportant"S ,his verse
means3 S,his time factor enhances the sattva-guna" ,hus although the
Supreme )ord is the controller# he favors the demigods# ho are
mostly situated in sattva-guna" ,hen the demons# ho are influenced
by tamo-guna# are annihilated"S In this ay the )ord protects the
demigods and destroys the demons# ho hate the )ordRs devotees"
,his has been e+plained in previous passages" ,hese activities are
carried out by time" Because 7e is the controller -icita2 of time# it is the
Supreme )ord ho protects the devotees and destroys the demons"
Text "
nanu yadi cecituh prayojanam na bhavati" tarhi katham kadapy asuran
api sva-paksan vidhaya devair na yudhyate" tatraha sura-priyah"
nanu - indeed; yadi - if; cecituh - of the actor; prayojanam - need; na -
not; bhavati - is; tarhi - then; katham - ho=; kadapi - sometimes;
asuran - demons; api - even; sva-paksan - on side; vidhaya - placing;
devaih - ith the demigods; na - not; yudhyate - is fought; tatra -
there; aha - said; sura-priyah - the ords beginning ith Ssura-priyahS""
7ere someone may ask3 SIf 7e is self-sufficient and never in need of
anything e+ternal to fulfill 7is desires# hy does the Supreme
&ersonality of Godhead never take the side of the demons and fight
ith them against the demigods=S
,his Buestion is ansered here by the ord Ssura- priyahS -7e is the
friend of the demigods2"
Text #
suresu vartamanah priya bhakta yasya sah" sattva-pradhanesu suresu
prayacas tesam sarvesam anugamanenaiva tasyanugamanam"
kadacid brhaspaty-adisu mahatsv aparadhe tu tesam malinyena
suratvacchadanat tesam tasya caitesv ananugamanam syad iti"jaya-
kale tu sattvasya ity ady uktam iti bhavah"
suresu - among the demigods; vartamanah - being so; priya - dear;
bhakta - devotees; yasya - of hom; sah - 7e; sattva-pradhanesu -
maninly in goodness; suresu - in the demigods; prayacah - mainly;
tesam - of them; sarvesam - of all; anugamanena - by folloing; eva -
indeed; tasya-of 7im; anugamanam - folloing; kadacit - sometimes;
brhaspaty-adisu - headed by Brhaspati; mahatsv - great souls;
aparadhe - offense; tu - but; tesam - of them; malinyena - by
contamination; suratva - status as demigods; acchadanat - because of
covering; tesam - of them; tasya - of 7im; ca- - and; etesu - in them;
ananugamanam - not folloing; syat - may be; iti - thus;"jaya-kale - at
the time of victory; tu - but; sattvasya - of goodness; iti - thus; adi -
beginning; uktam - said; iti - thus; bhavah - the meaning"
,he ord Ssura-priyahS here means S7e ho has many dear devotees
among the ranks of the demigodsS" ,he )ord is also favorable to the
demigods because they are mostly in the mode of goodness" 7oever#
sometimes the demigods become contaminated because of offenses to
Brhaspati and other great souls" >hen their status as true demigods is
thus covered over by offenses# the Supreme )ord is no longer
favorable to them" ,his is described in Srimad-Bhagavatam ;"/"D
-Buoted here in anuccheda /HH# te+t 02" In this ay the meaning is
e+plained"
Text $
nanu katham te Rpi tan nanugacchanti" tatraha rajas-tamaskan iti"
atyanta-bhagavad-bahirmukhata-karayos tayor gunayor arocakatvad
eveti bhavah"
nanu - indeed; katham - ho=; te - they; api - also; tan - tem; na - not;
anugacchanti - are favorable; tatra - there; aha - said; rajas- tamaskan
- rajas-tamaskan; iti - thus; atyanta - great; bhagavat - the Supreme
&ersonality of Godhead; bahirmukhata - being outside; karayoh - the
causes; tayoh - of the to; gunayoh - modes; arocakatvat - because of
being displeasing; eva - indeed; iti - thus; bhavah - the meaning"
7ere someone may ask3 S>hy is the )ord at that time not favorable to
the demigods=S ,he anser is given here in the ords Srajas-
tamaskanS -then they are covered by passion and ignorance2" ,he
modes of passion and ignorance push one far aay from the Supreme
)ord" ,hat is because these to modes are very displeasing to 7im"
,hat is the meaning"
Text %
tarhy asau sa-daivasuranam nigraham eva karotity anyathapy
asamaGjasyam ity acagkyaha uru-cravah" vairena yam nrpatayah iti"
aho baki yam stana-kalakutam ity adibhir uru sarvato visrtam
mahattamam va cravah kirtir yasya sah" tesam apy anugraham eva
karotiti bhavah"
tarhi - then; asau - this; sa-daivasuranam - of the demigods and
demons; nigraham - punishment; eva - indeed; karoti - does; iti - thus;
anyatha - otherise; api - also; asamaGjasyam - improriety; iti - thus;
acagkya - fearing; aha - said; uru-cravah - uru-sravah; vairena yam
nrpatayah iti - Srimad-Bhagavatam //"."@D; ahah - baki yam stana-
kalakutam ity adibhih - Srimad-Bhagavatam1"0"01; uru - uru; sarvatah
- in all respects; visrtam - e+panded; mahattamam - greatness; va - or;
cravah - srava; kirtih - glory; yasya - of hom; sah - 7e; tesam - of
them; api - also; anugraham - mercy; eva - indeed; karoti - does; iti -
thus; bhavah - the meaning"
7ere someone may protest3 SIt is not right for the )ord to punish the
demigods and demons in this ay"S Eearing that someone may speak
these ords# the )ord is here described ith the ord SurucravahS -7is
activities are glorious2" ,hat the )ord is not to be faulted for punishing
the demons is also confirmed by these ords -Srimad-Bhagavatam
//"."@D23
SInimical kings like Aicupala# &aundraka# and Aalva ere alays
thinking about )ord 5rsna" :ven hile they ere lying don# sitting# or
engaging in other activities# they enviously meditated upon the bodily
movements of the )ord# 7is sporting pastimes# 7is loving glances upon
7is devotees# and other attractive features displayed by the )ord"
Being thus alays absorbed in 5rsna# they achieved spiritual liberation
in the )ordRs on abode" >hat then can be said of the benedictions
offered to those ho constantly fi+ their minds on )ord 5rsna in a
favorable# loving mood=S666
It is also said -Srimad-Bhagavatam 1"0"0123
S(las# ho shall I take shelter of one more merciful than 7e ho
granted the position of a mother to a she-demon -&utana2 although she
as unfaithful and she prepared deadly poison to be sucked from her
breast=S6
In these ays it is e+plained that the ord Suru- cravahS means Sthe
Supreme )ord# hose glories are manifested everyhereS" ,hus the
)ordRs giving of so-called punishment is also 7is mercy" ,hat is the
meaning here"
Anuccheda 10!
Text 1
tad evam siddhantam pradarcya tatra sva-bhaktanugraha- matra-
prayojanam tat tat karoti pareca iti pratij atarthodaharanaya prahlada-
jaya-vijayadi-krpayah sucakam itihasa-vicesam aha
tat - this; evam - thus; siddhantam - conclusion; pradarcya - shoing;
tatra - there; sva-bhakta - to 7is devotees; anugraha - mercy; matra -
only; prayojanam - need; tat tat - that; karoti - does; pareca - the
Supreme &ersonality of Godhead; iti - thus; pratij ata - promise; artha -
meaning; udaharanaya - for the e+planation; prahlada-jaya-vijayadi-
krpayah - of mercy to &rahlada# !aya# %ijaya# and others; sucakam -
indication; itihasa-vicesam - specific history; aha - said"
In this ay the conclusion that the Supreme &ersonality of Godhead
acts only to sho mercy to 7is devotees is revealed" ,hat the )ord
gives mercy to all is e+plained in the histories of &rahlada# !aya# %ijaya#
and many others" Eor e+ample# in Srimad- Bhagavatam -;"/"/12 it is
said3
Text 2
atraivodahrtah purvam
itihasah surarsina pritya maha -kratau rajan
prcchate Rjata-catrave" ity adi"
atra - in this connection; eva - certainly; udahrtah - as recited;
purvam - previously; itihasah - an old staory; surarsina - by the great
sage 'arada; pritya - ith joy; maha- kratau - at the great Rajasuya
sasrifice; rajan - C king; prcchate - to the inBuiring; ajata-catrave -
Maharaja Gudhisthira# ho had no enemy; iti - thus; adi - beginning"
SEormerly# C king# hen Maharaja Gudhisthira as performing the
Rajasuya sasrifice# the great sage 'arada# responding to his inBuiry#
recited historical facts shoing ho the Supreme &ersonality of
Godhead is alays impartial# even hen killing demons" In this regard
he gave a vivid e+ample"S6
Text
tikaiva drcya" sri-cukah"
tika - commentary; eva - indeed; drcya - to be seen; sri- sukah- Sri
Sukadeva Gosvami""
Cne should look at Srila Sridhara SvamiRs commentary on this verse"
,his verse as spoken by Srila Sukadeva Gosvami"
Anuccheda 105
Text 1
tad evam sarve api vaisamya-nairghrnye parihrtah" icvaras tu
parjanyavad drastavya ity asya brahma-sutra-nirgalitartha-
nyayasyapy atraivantar-bhava-siddhah" iti brahma-bhagavat-
paramatmano vivrtah" tad evam tri-vyuhatvam eva vyakhyatam"
kvacid vasudevadi-catur-vyuhaditvam ca drcyate" sa ca bhedah
kasyacit kenacid abheda-vivaksaya bheda-vivaksaya ca nayuktah"
tat - that; evam - thus; sarve - all; api - also; vaisamya - partiality;
nairghrnye - mercilessness; parihrtah - refuted; icvarah - the Supreme
&ersonality of Godhead; tu - indeed; parjanyavat - like the rain;
drastavya - to be seen; iti - thus; asya - of 7im; brahma-sutra - in the
%edanta-sutra; nirgalita - manifested; artha - meaning; nyayasya - of
%edanta; api - also; atra - here; eva - indeed; antar- bhava -
disappearance; siddhah - proof; iti - thus; brahma-bhagavat-
paramatmanah - of Brahman# Bhagavan# and &aramatma; vivrtah -
revealed; tat - that; evam - thus; tri-vyuhatvam - three forms; eva -
indeed; vyakhyatam - e+plained; kvacit - somehere; vasudevadi-
catur-vyuhaditvam - the natuire of the four forms beginning ith
%asudeva; ca - also; drcyate - is seen; sa - that; ca - and; bhedah -
difference; kasyacit - of someone; kenacit - by someone; abheda-
vivaksaya - ith the desire to e+plain that they are different; bheda-
vivaksaya - ith the desire to e+plain that they are different; ca - and;
na - not; ayuktah - improper"
In this ay the idea that the Supreme &ersonality of Godhead is cruel
or unjust is refuted" (ctually the )ord is merciful to everyone" 7e gives
7is mercy to all in the same ay the rain falls everyhere" ,his is
confirmed by the folloing ords of %edanta-sutra -0"/"1@23
S,he Supreme &ersonality of Godhead is neither cruel nor unjust# for
the scriptures reveal that the individual living entities suffer or enjoy
according to their on karma"S
,he )ord appears as the impersonal Brahman# the all- pervading
Supersoul -paramatma2 and the Supreme &ersonality of Godhead
-bhagavan2" In this ay the )ord has three forms" ,he )ord also
appears as %asudeva# Sagkarsana# &radyumna# and (niruddha" In that
ay the )ord has four forms" In one sense# these are different forms" In
another sense# they are not different from the )ord 7imself" It is not
improper# therefore# to say that these forms are different"
Text 2
tad uktam moksa-dharme narayaniye eka-vyuha-vibhago va
kvacid dvi-vyuha-samjGitah tri-vyuhac capi sagkhyatas
catur-vyuhac ca drcyate" iti"
tat - that; uktam - said; moksa-dharme - in the Moks-adharma;
narayaniye - in the 'arayaniya; eka-vyuha-vibhagah - one form; va -
or; kvacit - somehere; dvi-vyuha-samjGitah - to forms; tri- vyuhah -
three forms; ca - also; api - and; sagkhyatah - numbering; catur-vyuhah
- four forms; ca - and; drcyate - is seen; iti - thus"
,hat the )ord thus has many forms is e+plained in these ords of the
Moksa-dharmaRs 'arayaniya3
SIn some circumstances the Supreme )ord has one form" In other
circumstances to forms# three forms# or four forms are seen"S
Text
Srutic ca sa ekadha bhavati tridha bhavati ity adya"
srutih - the Srutio-sastra; ca - also; sa - 7e; ekadha - in one form;
bhavati - is; tridha - in three forms; bhavati - is; iti - thus; adya -
beginning"
,his is also described in the folloing ords of Ahandogya Fpanisad
-;"0?"023
SSometimes the )ord has one form and sometimes 7e manifests
three forms"S
Text !
atha purva-ritya catur-vyuhatvady-avisamvaditaya yad atra tri-
vyuhatvam darcitam" tatra prathama-vyuhasya sri-bhagavata eva
mukhyatvam" yat-pratipadakatvenaivasya maha-puranasya sri-
bhagavatam ity akhya"
atha - no; purva-ritya - according to the previous e+planation; catur-
vyuhatvadi - beginning eith the four forms; avisamvaditaya - ithout
contradiction; yat - hat; atra - here; tri- vyuhatvam - having three
forms; darcitam - revealed; tatra - theer; prathama-vyuhasya - of the
first form; sri-bhagavata - the Supreme &ersonality of Godhead; eva -
indeed; mukhyatvam - being the most important; yat-pratipadakatvena
- ith the e+planation of that; eva - indeed; asya - of this; maha-
puranasya - great &urana; sri- bhagavatam - Srimad-Bhagavatam; iti -
thus; akhya - called"
,hus there is no contradiction hen the scriptures sometimes say the
)ord has four forms and at other times the scriptures say that the )ord
has three forms" >hen it is said that the )ord has three forms
-Brahman# &aramatma# and Bhagavan2 it should be understood that
Bhagavan -the Supreme &ersonality of Godhead2 is the most important
of these forms" Bhagavan is very elaborately described in the Maha-
purana called Srimad-Bhagavatam"
Text 5
yathoktam idam bhagavatam nama puranam brahma-sammitam iti"
yatha - as; uktam - said; idam bhagavatam nama puranam brahma-
sammitam iti - Srimad-Bhagavatam /"1"@H"
,his is confirmed by the folloing ords -Srimad-Bhagavatam /"1"@H23
S,his Srimad-Bhagavatam is the literary incarnation of God# and it is
compiled by Srila %yasadeva# the incarnation of God" It is meant for the
ultimate good of all people# and it is all-successful# all-blissful# and all-
perfect"S6
Text "
tasya hi pradhanyena sad-vidhena liggena tatparyam api paryalocyate
upakramopasamharav
abhyaso Rpurvata-phalam artha-vadopapatti ca
liggam tatparya-nirnaye ity ukta-prakarena"
tasya - of that; hi - indeed; pradhanyena - by being most important;
sad-vidhena - ith si+ kinds; liggena - forms; tatparyam - measning;
api - also; paryalocyate - is seen; upakrama - beginning; upasamharau
- and end; abhyasah - endeavor; apurvata-phalam - unprecedented
result; artha-vada - e+planation; upapatti - logic; ca - and; liggam -
sign; tatparya-nirnaye - in the conclusion; iti - thus; ukta- prakarena -
by the e+planation"
,he si+ ays in hich the meaning of a book is understood are
described in the folloing ords3
S,he si+ ays in hich the meaning of a book is understood are3 /"
the authorRs preamble# 0" ,he authorRs concluding ords# 1" hat is
repeated by the author again and again in the course of the book# @"
hat is uniBue to the book# and thus not found in other books# ." the
authorRs on declaration of his intent in riting the book# and ?" the
application of logic to understanding the authorRs intention"S
Text #
tatha hi tavad upakramopasmharayor aikyam janmady asya yato
Rnvayad itaratac carthesv abhijGah svarat
tene brahma hrda ya adi-kavaye muhyanti yat surayah tejo-vari-
mrdam yatha vinimayo yatra tri-sargo Rmrsa
dhamna svena sada nirasta-kuhakam satyam param dhimahi
tatha hi - furthermore; tavat - then; upakrama - preamble;
upasmharayoh - conclusion; aikyam - oneneness; janmadi - creation#
sustenance# and destruction; asya - of the manifested universes; yatah
- from hom; anvayat - directly; itaratah - indirectly; ca - and; arthesv -
purposes; abhijGah - fully cogni9ant; svarat - fully independent; tene -
imparted; brahma - the %edic knoledge; hrda - consciousness of the
heart; ya - one ho; adi-kavaye - unto the original created being;
muhyanti - are illusioned; yat - about hom; surayah - the gerat sages
and demigods; tejah - fire; vari - ater; mrdam - earth; yatha - as
much as; vinimayah - action and reaction; yatra - hereupon; tri-
sargah - three modes of creation# creative faculties; amrsa - almost
factual; dhamna - along ith all transcendental paraphernalia; svena -
slf-sufficently; sada - alays; nirasta - ngeation by absence; kuhakam
- illusion; satyam - truth; param - absilute; dhimahi - I do meditate
upon"
,he preamble and concluding ords of Srimad-Bhagavatam are in
complete agreement" Both dessribe the (bsolute ,ruth" ,he preamble
of Srimad-Bhagavatam -/"/"/2 is3
SI meditate upon )ord Sri 5rsna because 7e is the (bsolute ,ruth and
the primeval cause of all causes of the creation# sustenance# and
destruction of the manifested universes" 7e is directly and indirectly
conscious of all manifestations# and 7e is independent because there is
no other cause beyond 7im" It is 7e only ho first imparted the %edic
knoledge unto the heart of Brahmaji# the original living being" By 7im
even the great sages and demigods are placed into illusion# as one is
beildered by the illusory representations of ater seen in fire# or land
seen on ater" Cnly because of 7im do the material universes#
temporarily manifested by the reactions of the three modes of nature#
appear factual although they are unreal" I therefore meditate upon
7im# )ord Sri 5rsna# ho is eternally e+istent in the transcendental
abode# hich is forever free from the illusory representations of the
material orld" I meditate upon 7im# for 7e is the (bsolute ,ruth"S6
Text $
kasmai yena vibhasito Ryam atulo jnana-pradipah pura
tad-rupena ca naradaya munaye krsnaya tad-rupina yogindraya tad-
atmanatha bhagavad-rataya karunyatas
tac chuddham vimalam vicokam amrtam satyam param dhimahi
kasmai - to Brahma; yena - by hom; vibhasitah - spoken; ayam -
this; atulah - peerless; jnana - of knoledge; pradipah - lamp; pura -
before; tad-rupena - in that form; ca - and; naradaya - to 'arada;
munaye - the sage; krsnaya - to 5rsna; tad-rupina - ith that form;
yogindraya - to the king of the yogis; tad-atmana - ith that nature;
atha - then; bhagavad-rataya - devoted to the Supreme &ersonality of
Godhead; karunyatah - mercifully; tac - that; chuddham - pure;
vimalam - spotless; vicokam - free from suffering; amrtam - eternal;
satyam - truth; param - supreme; dhimahi - I meditate"
,he concluding ords of Srimad-Bhagavatam -/0"/1"/I2 are3
SI meditate upon the pure and spotless (bsolute ,ruth# ho is free
from suffering and death" In the beginning 7e personally revealed this
peerless lamp of knoledge to Brahma" Brahma spoke it to 'aada
Muni# ho then spoke it to 5rsna <vaipayana %yasa" %yasa spoke it to
Sukadeva Gosvami# the king of yogis# and Sukadeva spoke it to the
great devotee Maharaja &ariksit"S6
Text %
atra purvasyarthah artho Ryam brahma-sutranam iti garudokter asya
maha-puranasya brahma-sutrakrtrima- bhasyatmakatvat prathamam
tad upadayaiva avatarah"
atra - here; purvasya - of the previous; arthah - meaning; arthah -
meaning; ayam - this; brahma-sutranam - of %edanta sutra; iti - thus;
garuda - of the Garuda &urana; ukteh - of the statement; asya - of this;
maha-puranasya - maha-purana; brahma-sutra - of %edanta-sutra;
akrtrima - natural; bhasya - commentary; atmakatvat - because of
having the nature; prathamam - first; tat - that; upadaya - accepting;
eva - indeed; avatarah - incarnation"
In the Garuda &urana it is said3
SSrimad-Bhagavatam is the perfect commentary on %edanta-sutra"S
,hus the Garuda Maha-purana affirms that Srimad-Bhagavatam is the
natural commentary on %edanta-sutra"
Text 10
tatra purvam athato brahma-jijGasa iti vyacaste tejo-vari-mrdam ity
ady ardhena"
tatra - there; purvam - before; atha - no; atah - then; brahma - into
the Supreme; jijGasa - should be an inBuiry; iti - thus; vyacaste - says;
tejo-vari-mrdam ity ady ardhena - the half-verse beginning ith the
ords Stejo-vari-mrdamS"
In this ay the second half of Srimad-BhagavatamRs first verse -/"/"/2
is the natural commentary on %edanta-sutraRs first aphorism -/"/"/2"
Text 11
yojanayam prathamikatvad asya purvatvam" tatra brahma- jijGaseti
vyacaste param dhimahi itiram sri- bhagavantam dhimahi dhyayema"
yojanayam - in the structure; prathamikatvat - because of being at
the beginning; asya - of this; purvatvam - at the beginning; tatra -
there; brahma- jijGaseti - %edanta-suytra /"/"/; vyacaste - e+plains;
param - Supreme; dhimahi - I meditate; iti - thus;ram - Supreme; sri-
bhagavantam - the Supreme &ersonality of Godhead; dhimahi - I
meditate; dhyayema - I meditate"
7ere the first ords of %edanta-sutra -S'o# therefore# one should
inBuire about Brahman"S2 are e+plained by the first verse of Srimad-
Bhagavatam# here it is said param dhimahiS # hich mean SI meditate
on the Supreme &ersonality of GodheadS"
Text 12
tad evam mukta-pragrahaya yoga-vrttya brhattvad brahma yat
sarvatmakam tad-bahic ca bhavati" tat tu nija-racmy-adibhyah surya
iva sarvebhyah param eva svato bhavatiti mula-rupatva- pradarsanaya
para-padena brahma-padam vyakhyayate" tac catra bhagavan evety
abhimatam" purusasya tad-amsatvan nirvicesa- brahmano gunadi-
hinatvat"
tat - that; evam - thus; mukta-pragrahaya - liberated; yoga- vrttya -
by the actions of yoga; brhattvat - because of greatness; brahma -
Brahma; yat - hat; sarva - all; atmakam - self; tad-bahih - outside
that; ca - and; bhavati - is; tat - that; tu - but; nija-racmy- adibhyah -
beginning ith 7is rays of light; surya - the sun; iva - like; sarvebhyah -
to all; param - supreme; eva - indeed; svatah - personally; bhavati - is;
iti - thus; mula - root; rupatva - form; pradarsanaya - for revealing;
para-padena - by the ord paraS; brahma-padam - the ord SbrahmaS;
vyakhyayate - is e+plained; tac - that; ca - also; atra - here; bhagavan -
the Supreme &ersonality of Godhead; eva - indeed; iti - thus;
abhimatam - considered; purusasya - of the Supreme &ersonality of
Godhead; tad-amsatvan - having a part; nirvicesa - varietyless;
brahmanah - of Brahman; gunadi-hinatvat - because of not havign
Bualities"
,he ord SbrahmaS -in %edanta-sutra /"/"/2 means Sthe greatestS"
Brahman is like the sun# and everything that e+ists is like rays of light
emanating from the Brahman-sun" ,herefore the ord paramS -in
Srimad-Bhagavatam /"/"/2 e+plains the true meaning of the ord
SbrahmaS -in %edanta-sutra /"/"/2" ,he ord SparamS there means Sthe
Supreme &ersonality of GodheadS" the conclusion# then# is that the
varietyless impersonal Brahman is one aspect of the Supreme &erson"
Text 1
uktam ca sri-ramanuja-caranaih sarvatra brhattva-guna- yogena hi
brahma-cabdah" brhattvam ca svarupena gunaic ca
yatranavadhikaticayah" so Rsya brahma-cabdasya mukhyo Rrthah" sa ca
sarvecvara eva iti"
uktam - said; ca - and; sri-ramanuja-caranaih - by Sri Ramanuja
(carya; sarvatra - everyhere; brhattva-guna-yogena - ith the Buality
of greatness; hi - indeed; brahma-cabdah - the ord brahma;
brhattvam - greatness; ca - also; svarupena - on form; gunaih - ith
Bualities; ca - also; yatra - here; anavadhika-aticayah - limitless; sah -
ho; asya - of 7im; brahma-cabdasya - of the ord brahma; mukhyah -
primary; arthah - meaning; sa - that; ca - and; sarvecvara - the
Supreme &ersonality of Godhead; eva - indeed; iti - thus"
Srila Ramanuja (carya e+plains3
S,he ord TbrahmaR means T7e ho is in every ay the greatestR" Eor
this reason the primary meaning of the ord TbrahmaR is Tthe Supreme
&erson# hose transcendental Bualities have no limitR"S
Text 1!
uktam ca pracetobhih na hy anto yad vibhutinam so Rnanta iti giyase
iti"
uktam - said; ca - and; pracetobhih na hy anto yad vibhutinam so
Rnanta iti giyase iti - Srimad-Bhagavatam @"1H"1/"
,hat the Bualities and glories of the Supreme &ersonality of Godhead
have no limit is confirmed by the folloing ords of Srimad-
Bhagavatam -@"1H"1/23
S<ear )ord# e shall therefore pray for Gour benediction because Gou
are the Supreme# beyond all transcendence# and because there is no
end to Gour opulences" AonseBuently Gou are celebrated by the name
(nanta"S6
Text 15
ata eva vividha-manoharanantakaratve Rpi tat-tad- akaracraya-
paramadbhuta-mukhyakaratvam api tasya vya jitam"tad evam
murtatve siddhe tenaiva paratvena tasya visnv- adi-rupaka-
bhagavattvam eva siddham" tasyaiva brahma-Sivadi- paratvena
darcitatvat" atra jijGasety asya vyakhya dhimahiti" yatas taj-jijGasayas
tatparyam tad-dhyana eva"
ata eva - therefore; vividha - various; manohara - charming; ananta -
limitless; akaratve - having forms; api - also; tat-tat - various; -akara -
forms; acraya - shelter; parama - supreme; adbhuta - onderful;
mukhya - primary; akaratvam - having forms; api - also; tasya - of 7im;
vyaGjitam - manifested; tat - that; evam - in this ay; murtatve -
having form; siddhe - proved; tena - by this; eva - indeed; paratvena -
by being supreme; tasya - of 7im; visnv - )ord %isnu; adi - beginning
ith; rupaka - form; bhagavattvam - the nature of the Supreme
&ersonality of Godhead; eva - indeed; siddham - proved; tasya - of 7im;
eva - indeed; brahma-Sivadi - beginning ith Brahma and Siva;
paratvena - by the supremacy; darcitatvat - because of being shon;
atra - here; jijGasa - jijnasaR iti - thus; asya - of this; vyakhya - is
e+plained; dhimahi-dhimahi; iti - thus; yatah - from hich; taj-
jijGasayah - of inBuiry; tatparyam - the meaning; tad-dhyana - that
meditation; eva - indeed"
In this ay it is e+plained that the Supreme &ersonality of Godhead of
a limitless variety of handsome and onderful transcendental forms"
,his proves that the Supreme has many forms# such as the form of
)ord %isnu# and it also proves that the forms of the Supreme
&ersonality of Godhead are superior to the forms of Brahma# Siva# and
the other demigods"
,he ord SjijGasaS -one should inBuire2 in the beginning of %edanta-
sutra is e+plained by the ord dhimahiS -I meditate2 in the beginning
of Srimad-Bhagavatam" ,his means that one ho is eager to
understand the Supreme ill alays think of 7im" In this ay one
meditates on the Supreme"
Text 1"
tad uktam ekadace svayam bhagavata para-brahmani nisnato
na nisnayat pare yadi cramas tasya crama-phalo
hy adhenum iva raksatah" iti"
tat - that; uktam - said; ekadace - in the eleventh canto; svayam -
personally; bhagavata - by the Supreme &ersonality of Godhead; para-
brahmani - in the Supreme &ersonality of Godhead; nisnatah - learned;
na - not; nisnayat - learned; pare - in the Supreme &ersonality of
Godhead; yadi - if; cramah - labor; tasya - of him; crama-phalah - labor
as the result; hi - indeed; adhenum - a co ithout milking capacity;
iva - like; raksatah - from protecting; iti - thus"
,his is also described by the Supreme &ersonality of Godhead 7imself
in these ords of Srimad-Bhagavatam -//"//"/D23
SCne may be ell-versed in all the transcendental literature of the
%edas# but if he fails to be acBuainted ith the Supreme# it must be
concluded that all of his education is like the burden of a beast or like
oneRSs keeping a co ithout milking capacity"S6
Text 1#
tato dhimahity anena sri-ramanuja-matam jijGasa- padam
nididhyasana-param eveti sviyatvenaggi-karoti sri- bhagavata-nama
sarva-vedadi-sara-rupo Ryam grantha ity ayatam"
tatah - therefore; dhimahiti - the ord dhimahi; anena - by this; sri-
ramanuja-matam - the opinion of Ramanuja (carya; jijZ - "sy 0@/[asa-
padam - the ord jijnasa; nididhyasana-param - meditation; eva -
indeed; iti - thus; sviyatvena - by accepting; aggi-karoti - accepts; sri-
bhagavata-nama - called Srimad-Bhagavatam; sarva-vedadi-sara-
rupah - the best fo all the %edas; ayam - hich; grantha - book; iti -
thus; ayatam - attained"
In the opinion of Srila Ramanuja (carya# the ord dhimahiS -I meditate2
is used in the beginning of Srimad- Bhagavatam to e+plain the
meaning of the ord SjijnasaS -should be inBuired about2 in the
beginning of %edanta-sutra" In this ay he accepts that Srimad-
Bhagavatam is the best of all %edic scriptures"
Text 1$
dhimahi bahu-vacanam kala-deca-parampara-sthitasya sarvasyapi tat-
kartavyatabhiprayena ananta-koti- brahmandantaryaminam
purusanam amci-bhute bhagavaty eva dhyanasyabhidhanat" anenaika-
jiva-vada-jivana-bhuto vivarta- vado Rpi nirastah"
dhimahi - dhimahi; bahu-vacanam - plural number; kala-deca-
parampara-sthitasya - in different times and places; sarvasya - of all;
api - also; tat-kartavyata - to be done; abhiprayena - by the meaning;
ananta-koti - limitless millions; brahmanda - universes; antaryaminam -
of rsdsiding ithin; purusanam - of persons; amci-bhute - become
apart; bhagavati - in the Supreme &ersonality of Godhead; eva -
indeed; dhyanasya - of meditation; abhidhanat - from the ord; anena
- by this; eka - one; jiva - soul; vada - saying; jivana - life; bhutah -
manifested; vivarta-vadah - the theory of transformation; api - also;
nirastah - is refuted"
,he ord SdhimahiS -e meditate2 is in the plural because many
different living entities in different times and places in limitless millions
of universes meditate on the Supreme &ersonality of Godhead"
Because it thus affirms that there are many different individual souls#
this ord refutes the impersonalistsR theory that everything that e+ists
is only a transformation of the Supreme"
Text 1%
dhyayatir api bhagavato murtatvam api bodhayati" dhyanasya murta
evakastarthatvat" sati ca su-sadhye pum-arthopaye duhsadhyasya
purusapravrttya svata evapakarsat tad- upasakasyaiva yuktatamatva-
nirnayac ca"
dhyayatih - meditation; api - also; bhagavatah - of the Supreme
&ersonality of Godhead; murtatvam - the state of having a form; api -
also; bodhayati - informs; dhyanasya - of meditation; murta - form; eva
- indeed; akastarthatvat - because of the final meaning; sati - being so;
ca - and; su-sadhye - easily attained; pum-artha - for the goal of life;
upaye - the means of attaining; duhsadhyasya - difficult to attain;
purusa - odf the people; apravrttya - improper actions; svata -
personally; eva - indeed; apakarsat - by rejecting; tad-upasakasya - ofn
the orshiper; eva - indeed; yuktatamatva - because of being proper;
nirnayat - because of the conclusion; ca - also"
It is said here that one should meditate on the Supreme )ord" ,his
implies that the )ord has a form# for if the )ord did not have a form it
ould be very difficult to meditate on 7im" By meditating on the )ordRs
form one easily attains the supreme goal of life" Cne ho does not
meditate on the )ordRs form finds the supreme goal of life elusive and
difficult to attain" ,herefore the conclusion is that one should meditate
on and orship the form of the )ord"
Text 20
tatha ca sri-gitopanisadah mayy avecya mano ye mam
nitya-yukta upasate craddhaya parayopetas
te me yuktatama matah
tatha - so; ca - also; sri-gitopanisadah - from Bhagavad-gita; mayi -
unto Me; avecya - fi+ing; manah - mind; ye - one ho; mam - unto Me;
nitya - alays; yukta - engaged; upasate - orships; craddhaya - ith
faith; paraya - transcendental; upetah - engages; te - they; me - Mine;
yuktatama - most perfect; matah - I consider"
,his is confirmed by the Supreme )ord 7imself in these ords of
Bhagavad-gita -/0"0-.23
S7e hose mind is fi+ed on My personal form# alays engaged in
orshiping Me ith great and transcendental faith# is considered by Me
to be most perfect"6
Text 21
ye tv aksaram anirdecyam
avyaktam paryupasate te prapnuvanti mam eva
sarva-bhuta-hite ratah
ye - those; tv - but; aksaram - hich is beyond the perception of the
senses; anirdecyam - indefinite; avyaktam - unmanifested;
paryupasate - completely engages; te - they; prapnuvanti - achieve;
mam - unto Me; eva - certainly; sarva-bhuta-hite - all living entitiesR
elfare; ratah - engaged""
SBut those ho fully orship the unmanifested# that hich lies beyond
the perception of the senses# the all-pervading# inconceivable# fi+ed#
and immovable - the impersonal conception of the (bsolute ,ruth - by
controlling the various senses and being eBually disposed to everyone#
such persons# engaged in the elfare of all# at last achieve Me"6
Text 22
kleco Rdhikataras tesam
avyaktasakta-cetasam avyakta hi gatir duhkham
dehavadbhir avapyate" iti"
klecah - trouble; adhikatarah - more troublesome; tesam - of them;
avyakta - unmanifested; asakta - being attached; cetasam - of those
hose minds; avyakta - unmanifested; hi - certainly; gatir duhkham -
progress is troublesome; dehavadbhih - of the embodiments; avapyate
- achieve; iti - thus"
SEor those hose minds are attached to the unmanifested# impersonal
feature of the Supreme# advancement is very troublesome" ,o make
progress in that discipline is alays difficult for those ho are
embodied"S6
Text 2
ittham eva ca vivrtam brahmana creyah-srtim bhaktim udasya te
vibho
klisyanti ye kevala-bodha-labdhaye tesam asau klecala eva cisyate
nanyad yatha sthula-tusavaghatinam" iti"
ittham - thus; eva - indeed; ca - and; vivrtam - revelaed; brahmana -
by the demigod Brahma; creyah-srtim - the auspicious path of
liberation; bhaktim - devotional service; udasya - giving up; te - of Gou;
vibhah - C my )ord; klisyanti - accpt increased difficulties; ye - all those
persons; kevala - only; bodha- labdhaye - for obtaining knoledge;
tesam - of them; asau - that; klecala - trouble; eva - only; cisyate -
remains; na - not; anyat - anything else; yatha - as much as; sthula -
bukly; tusa - husks of rice; avaghatinam - of those beating; iti - thus"
,hat the orship of the Supreme )ordRs transcendental form is better
than the path of the impersonalists is also confirmed by these ords of
the demigod Brahma -Srimad-Bhagavatam /H"/@"@23
SMy dear )ord# devotional service unto Gou is the only auspicious
path" If one gives it up simply for speculative knoledge or the
understanding that these living beings are spirit souls and the material
orld is false# he undergoes a great deal of trouble" 7e only gains
troublesome and inauspicious activities" 7is endeavors are like beating
a husk that is already devoid of rice" CneRs labor becomes fruitless"S6
Text 2!
ata evasya dhyeyasya svayam-bhagavattvam eva sadhitam"
Sivadayac ca vyavrttah" tatha dhimahiti liga dyotita prthag
anusandhana-rahita prarthana dhyanopalaksita-bhagavad-bhajanam
eva parama-purusarthatvena vyanakti" tato bhagavatas tu tathatvam
svayam eva vyaktam" tatac ca yathokta-parama-manohara-murtitvam
eva laksyate"
ata eva - indeed; asya - of 7im; dhyeyasya - the object of meditation;
svayam-bhagavattvam - the Supreme &ersonality of Godhead; eva -
indeed; sadhitam - attained; Sivadayah - headed by )ord Siva; ca -
and; vyavrttah - different; tatha - so; dhimahiti - the ord dhimahi; liga
- form; dyotita - splendid; prthag - different; anusandhana-rahita -
ithout search; prarthana - reBuest; dhyanopalaksita-bhagavad-
bhajanam - devotional service characteri9ed by meditation on the
Supreme &ersonality of Godhead; eva - indeed; parama-
purusarthatvena - the highest goal of life; vyanakti - manifests; tatah -
then; bhagavatah - from the Supreme &ersonality of Godhead; tu -
indeed; tathatvam - the nature like that; svayam - personally; eva -
indeed; vyaktam - manifesteed; tatah - then; ca - and; yathokta-
parama-manohara-murtitvam - having supremely handsome forms as
already described; eva - indeed; laksyate - is characteri9ed"
In this ay it is understood that the Supreme &ersonality of Godhead is
object of meditation described in the first verse of Srimad-
Bhagavatam" )ord Siva and the other demigods are not the object of
meditation described there" ,here the ord dhimahiS is in the potential
mood -lig2" In this ay it is seen that devotional service to the Supreme
&ersonality of Godhead# and no other activity# leads to the highest goal
of life" In this ay it is e+plained that the Supreme &ersonality of
Godhead has a a charming# sublime# handsome transcendental form"
Text 25
tatha ca vedanam sama-vedo Rsmi iti" tatra ca brhat sama tatha
samnam ity ukta-mahimni brhat-samni brhad dhamam brhat
parthivam brhad antariksam brhad divam brhad dhamam brhadbhyo
vamam vamebhyo vamam iti" tad evam brahma-jijGaseti vyakhyatam"
tatha - so; ca - and; vedanam - of all the %edas; sama-vedah - the
Sama %eda; asmi - I am; iti - thus; tatra - there; ca - and; brhat sama -
the Brhat-sama; tatha - also; samnam - of the Sama-veda; iti - thus;
ukta - described; mahimni - in the glory; brhat-samni - in the Brhat-
sama; brhat - great; dhamam - abode; brhat - great; parthivam - earth;
brhat - great; antariksam - sky; brhat - great; divam - heaven; brhat -
great; dhamam - abode; brhadbhyah - from the great; vamam - on the
left; vamebhyah - from the left; vamam - the left; iti - thus; tat - that;
evam - thus; brahma-jijGaseti - the ord Sbrahma-jijnasa; vyakhyatam -
e+plained"
,he Supreme )ord describes 7imself in these ords of Bhagavad-gita
-/H"0023
SCf the %edas I am the Sama-veda"S6
7e also says -Bhagavad-gita /H"0023
SCf hymns I am the Brhat-sma sung to )ord Indra"S6
,he Supreme )ord is also glorified in these ords of the Brhat-sama3
S,he Supreme &ersonality of Godhead is the supreme abode" 7e is
beyond the earth# beyond the sky# and beyond the material heavenly
orlds" 7e is greater than the great" 7e is more handsome and
glorious than the glories of this orld"S
In this ay the ord Sbrahma-jijGasaS has been e+plained"
Text 2"
athata ity asya vyakhyamaha satyam iti" yatas tatratha- cabda
anantarye" atah-cabdo vrttasya hetu-bhave vartate" tasmad atheti
svadhyaya-kramatah prak prapta-karma-kande purva- mimamsaya
samyak karma-jnanad anantaram ity arthah"
atha - no; atah - so; iti - thus; asya - of this; vyakhyamaha -
e+planation; satyam - truth; iti - thus; yatah - from hich; tatra - there;
atha-cabda - the ord atha; anantarye - immediatly folloing; atah-
cabdah - the ord atah; vrttasya - being; hetu- bhave - cause; vartate -
is; tasmat - from that; atha - atha; iti - thus; svadhyaya-kramatah -
from study; prak - previous; prapta-karma-kande - in the karma-kanda;
purva-mimamsaya - of the purva-mimasa; samyak - properly; karma -
karma; jnanat - from knoledge; anantaram - folloing; iti - thus;
arthah - the meaning"
In the first verse of Srimad-Bhagavatam the ord satyamS e+plains the
ord SathatahS in the first sutra of %edanta-sutra" Immediately
folloing the ord athaS is the ord SatahS# hich means Sfor this
reasonS" ,he ord SathaS -no2 here means after one has studied the
karma-kanda section of the %edas and the purva-mimamsa -karma-
mimamsa2 philosophyS" ,hat is the meaning here"
Text 2#
ata iti tat-kramatah samanantaram prapta-brahma-kande tuttara-
mimamsaya nirneya-samyag-arthe Rdhita-carad yat ki citd
anusamhitarthat kutaccid vakyad dhetor ity arthah"
ata iti - the ord atah; tat-kramatah - in that seBuence;
samanantaram - folloing; prapta-brahma-kande - in the Brahma-
kanda; tu - indeed; uttara-mimamsaya - ith uttara-mimasa; nirneya-
samyag- arthe - in the conclusion; adhita-carat - by study; yat - hat;
ki cit - somthing; anusamhitarthat - fromthe meaning; kutaccit -
something; vakyat - from the ords; hetoh - the cause; iti - thus;
arthah - the meaning"
,he ord SatahS means Safter studying the brahma-kanda portion of
the %edas and the uttara-mimamsa -%edanta2 philosophyS" ,he
meaning is that after studying %edanta there is still more to be
studied"
Text 2$
purva-mimamsayam purva-paksatvenottara-mimamsa- nirnayottara-
pakse Rsminn avacyapeksyatvad aviruddhamse sahayatvat karmanah
canty-adi-laksana-sattva-cuddhi-hetutvac ca tad anantaram ity eva
labhyam"
purva-mimamsayam - in purva-mimamsa; purva-paksatvena - as the
opponent; uttara-mimamsa - uttara-mimamsa; nirnaya - conclusion;
uttara-pakse - in the reply; asminn - in this; avacya - inevitable;
apeksyatvat - in relation to; aviruddhamse - not contradicted;
sahayatvat - because of help; karmanah - of karma; canti - peace; adi -
beginning; laksana - characteristics; sattva - goodness; cuddhi - purity;
hetutvat - because of the reason; ca - and; tat - that; anantaram -
after; iti - thus; eva - indeed; labhyam - to be attained"
In %edanta-sutra the purva-mimamsa philosophy is the philosophical
opponent to be defeated by the ansers given by the uttara-mimamsa
philosophy" ,he uttara-mimamsa philosophy enables one to attain
peacefulness and the other virtues of goodness and purity" ,herefore it
comes after the purva-mimamsa"
Text 2%
vakyani caitani tad yatheha karma-jito lokah ksiyata evam evamutra
punya-jito lokah ksiyate" atha ya ihatmanam anuvidya vrajanty etamc
ca satya-kamamc tesam sarvesu lokesu kama-caro bhavati iti" na sa
punar avartate iti" sa canantyaya kalpate iti" niraGjanah paramam
samyam upaiti iti"
vakyani - statements; ca - and; etani - these; tat - that; yatha - as; iha
- here; karma-jitah - conBuered by karma; lokah - orld; ksiyata -
perishes; evam - thus; eva - indeed; amutra - in the ne+t life; punya-
jitah - attained by piety; lokah - orld; ksiyate - perishes; atha - then;
ya - hat; iha - here; atmanam - self; anuvidya - folloing; vrajanti -
go; etan - them; ca - and; satya-kaman - hose desires are fulfilled;
tesam - of them; sarvesu - in all; lokesu - orlds; kama- carah - going
as they ish; bhavati - is; iti - thus; na - not; sa - he; punah - again;
avartate - returns; iti - thus; sa - he; ca - and; anantyaya - for
limitlessness; kalpate - is Bualified; iti - thus; niraGjanah - untouched;
paramam - supreme; samyam - eBuality; upaiti - attains; iti - thus"
,he uttara-mimamsa philosophy is described in the folloing ords of
the scriptures" In the Ahandogya Fpanisad -D"/"?2 it is said3
S>hatever benefits one obtains in this lifetime by good karma ill
ultimately perish" >hatever residence in a heavenly material orld one
obtains in the ne+t life by material pious deeds ill ultimately be lost"
7oever# a person ho knos the Supreme attains all his desires" 7e
can travel to any orld he likes"S
In the scriptures it is also said3
SCne ho knos the Supreme never returns to the material orld"S
In the Avetacvatara Fpanisad -."I2 it is said3
S( person ho understands the Supreme becomes eligible for
liberation"S
In the Mundaka Fpanisad -1"/"12 it is said3
S( person ho understands the Supreme becomes free from the
material orld" 7e becomes liberated like the )ord 7imself"S
Text 0
idam jnanam upasritya
mama sadharmyam agatah sarge Rpi nopajayante
pralaye na vyathanti ca" iti"
idam - this; jnanam - knoledge; upasritya - taking shelter of; mama
- My; sadharmyam - nature; agatah - attained; sarge Rpi - even in the
creation; na - never; upajayante - comes in; pralaye - in the
annihilation; na - nor; vyathanti - disturbed; ca - also; iti - thus"
,his is also e+plained by the Supreme &ersonality of Godhead 7imself
in these ords -Bhagavad-gita /@"023
SBy becoming fi+ed in this knoledge# one can attain to the
transcendental nature# hich is like My on nature" ,hus established#
one is not born at the time of creation nor disturbed at the time of
dissolution"S6
Text 1
tad etad ubhayam vivrtam sri-ramanuja-carirake mimamsa- purva-
bhaga-jGatasya karmano Rpasthira-phalatvam tad- upari-tana-
bhagavaseyasya brahma-jnanasya tv anantaksaya-phalatvam sruyate"
atah purva-vrttat karma-j anad anantaram brahma jGatavyam ity
uktam bhavati" tad aha sarvadi-vrtti-karo bhagavan baudhayanah
vrttat karmadhigamad anantaram brahma-vividiseti iti"
tat - this; etat - that; ubhayam - both; vivrtam - revealed; sri-
ramanuja-carirake - in Sri Ramanuja (caryaRs commentary on %edanta-
sutra; mimamsa- purva-bhaga - purva-mimamsa; jGatasya -
understood; karmanah - of karma; apasthira-phalatvam - temporary
results; tad- upari - above that; tana - manifested; bhagavaseyasya -
part; brahma- jnanasya - knoledge of Brahman; tv - indeed; ananta -
limitless; aksaya - eternal; phalatvam - ith results; sruyate - is heard
in the Sruti-sastra; atah - then; purva-vrttat - from the fromer; karma-j
anat - knoledge of karma; anantaram - after; brahma - Brahman;
jGatavyam - to be understood; iti - thus; uktam - said; bhavati - isa; tat
- that; aha - said; sarvadi-vrtti-karah - the original cause of everything;
bhagavan - the Supreme &ersonality of Godhead; baudhayanah -
Badarayana; vrttat - from the thing; karma - karma; adhigamat -
understanding; anantaram - after; brahma- vividisa - the desire to
understand the Supreme; iti - thus; iti - thus"
,hese to -purva-mimamsa and uttara-mimamsa2 are also described
in these ords of Srila Ramanuja (caryaRs %edanta-sutra commentary3
S,he fruitive activities pressribed by purva-mimamsa bring results
that are paltry and temporary" 7oever# the knoledge of the
Supreme that is attained by folloing the uttara-mimamsa2 brings
results that are limitless and eternal" ,herefore# after one has
mastered the purva-mimamsa# one should strive to understand the
Supreme# ho is described in the uttara- mimamsa" ,herefore in the
first sutra of %edanta# )ord %yasadeva# ho is 7imself the original
cause of all causes# e+plains3 T(fter understanding the fruitive
activities of purva-mimamsa# one should strive to understand the
SupremeR"S
Text 2
etad eva puraGjanopakhyane ca daksina-vama- karnayoh pitr-hu-
veda-hu-cabda-nirukto vyaktam asti" tad evam samyak karma-kanda-
jnanantaram brahma-kanda-gatesu kesucid vakyesu svargady-
anandasya vastu-vicarena duhkha- rupatva-vyabhicari-sattaka-jnana-
purvakam brahmanas tv avyabhicari-paratam anandatvena satyatva-
jnanam eva brahma-jijGasayam hetur iti"
etat - this; eva - indeed; puraGjanopakhyane - in the story of 5ing
&uranjana; ca - and; daksina-vama - left and right; karnayoh - in the
ears; pitr-hu-veda-hu-cabda-niruktah - saying pitr-hu veda-hu; vyaktam
- manifested; asti - is; tat - that; evam - thus; samyak - properly;
karma-kanda-jnanantaram - after knoledge of karma-kanda; brahma-
kanda-gatesu - in the portion about the Supreme; kesucit - in some;
vakyesu - ords; svargady-anandasya - the bliss of Svargaloka and
other places; vastu-vicarena - in considering the things; duhkha - of
suffering; rupatva - the form; vyabhicari - sattaka - inferior nature;
jnana - knoledge; purvakam - before; brahmanah - of the Supreme; tv
- indeed; avyabhicari- paratam - superiority; anandatvena - ith bliss;
satyatva-j anam - knoledge of the truth; eva - indeed; brahma-jij
asayam - in the desire to understand the Supreme; hetuh - the cause;
iti - thus"
,his is also e+plained in the dessription of the to ears# &itrhu and
<evahu in the story of 5ing &uraGjana -Srimad- Bhagavatam @"0.".H-
./2" ,his means that after understanding that the pleasures of
Svargaloka and other places in the material orld are all inferior and
temporary and lead only to sufferings in the end# a person ill yearn to
understand the Supreme# for by understanding the Supreme one
attains eternal bliss" ,hat is hy one ill yearn to understand the
Supreme# as described in the ords Sbrahma-jijGasaS at the beginning
of %edanta-sutra"
Text
athata ity asyarthe labdhe tan-nirgalitartham evaha satyam iti" sarva-
sattadav avyabhicari-sattakam ity arthah" param ity anenanvayat
satyam jnanam anantam brahma ity atra crutau ca brahmety anena"
atha - atha; atah - atah; iti - thus; asya - of this; arthe - in the meaning;
labdhe - obtained; tan-nirgalita - manifested; artham - meaning; eva -
indeed; aha - said; satyam - satyam; iti - this; sarva- sattadav -
beginning ith all e+istence; avyabhicari-sattakam - eterbal e+istence;
iti - thus; arthah - the meaning; param - param; iti - thus; anena - by
this; anvayat - the meaning; satyam - satyam; j anam - knoledge;
anantam - limitless; brahma - Brahman; iti - thus; atra - here; crutau -
in the Sruti-sastra; ca - and; brahma - Brahman; iti - thus; anena - by
this"
,he ords SathatahS in the beginning of %edanta- sutra are e+plained
by the ord SsatyamS in the beginning of Srimad-Bhagavatam" the
ords Ssatyam paramS there mean S7e ho e+ists eternallyS" ,hat the
Supreme e+ists eternally is confirmed by these ords of ,aittiriya
Fpanisad -0"/"023
S,he Supreme is eternal# limitless# and full of knoledge"S
Text !
tad evam anyasya tad-icchadhina-sattakatvena vyabhicari-
sattakatvam ayati" tad evam atra tad etad avadhi vyabhicari- sattakam
eva dhyatavanto vayam idanim tv avyabhicari-sattakam dhyayemeti
bhavah"
tat - that; evam - thus; anyasya - of another; tad-iccha - 7is desire;
adhina - subordinate; sattakatvena - e+istence; vyabhicari - inferior; -
sattakatvam - e+istence; ayati - attains; tat - that; evam - thus; atra -
here; tat - that; etat - this; avadhi - until; vyabhicari - inferior; sattakam
- e+istence; eva - indeed; dhyatavantah - meditating; vayam - e;
idanim - no; tv - indeed; avyabhicari-sattakam - superior e+istence;
dhyayema - e meditate; iti - thus; bhavah - the meaning"
,he entire creation is inferior to the Supreme )ord and subject to 7is
ill" ,he ord SdhimahiS here means fully aare of the inferior
creation# e meditate on the Supreme# ho is above allS"
Text 5
atha paratvam eva vyanakti dhamneti" atra dhama-cabdena prabhava
ucyate prakaco va" grha-deha-tvit-prabhava dhamani ity- amaradi-
nanartha-vargat" na tu svarupam"
atha - no; paratvam - superiority; eva - indeed; vyanakti - manifests;
dhamna - dhmana; iti - thus; atra - here; dhama-cabdena - by the
ord dhamna; prabhava - glory; ucyate - is said; prakacah - splendor;
va - or; grha - home; deha - body; tvit - splendor; prabhava - glory;
dhamani - dhama; iti - thus;- amara - (mara-kosa; adi - beginning ith;
nana - various; artha - meanings; vargat - from the multitude; na - not;
tu - but; svarupam - on form"
,he Superior position of the Supreme &ersonality of Godhead is
described here -in Srimad-Bhagavatam /"/"/2 by the ord dhamnaS"
,he ord SdhamaS may mean either poerS or gloryS" In the (mara-
koca the folloing definitions of dhama are given3
S,he ord TdhamaR may mean ThomeR# TbodyR# TgloryR# or TpoerR"S
,hese definitions are also confirmed by other dictionaries as ell" >e
may note that the ord SdhamaS is not defined to mean Son natureS"
Text "
tatha kuhaka-cabdenatra pratarana-krd ucyate" tac ca jiva-
svarupavarana-viksepa-karitvadina maya-vaibhavam eva" tatac ca
svena dhamna sva-prabhava-rupaya sva-prakaca-rupaya va caktya
sada nityam eva nirastam kuhakam maya-vaibhavam yasmat tam"
tatha - so; kuhaka-cabdena - by th ord SkuhakaS; atra - here;
pratarana-krt - beildering; ucyate - is said; tac - that; ca - and; jiva -
of the individual spirit souls; svarupa - the original form; avarana -
covering; viksepa-karitva - throing; adina - beginning ith; maya-
vaibhavam - the poer of maya; eva - thus; tatah - then; ca - and;
svena - on; dhamna - ith glory; sva-prabhava- rupaya - on poer;
sva-prakaca-rupaya - on glory; va - or; caktya - ith the poer; sada -
alays; nityam - alays; eva - indeed; nirastam - sent aay; kuhakam
- illsuion; maya-vaibhavam - the poer of maya; yasmat - from hom;
tam - 7im"
In the first verse of Srimad-Bhagavatam the ord kuhakamS means
Sthat hich beildersS" ,his ord refers to the maya potency# hich
covers the real forms of the individual spirit souls and thros them into
the material orld" ,hen Sdhamna svenaS means Sith the potency of
7is on gloryS or Sith 7is on poerS# sadaS means SalaysS# and
Snirasta-kuhakamS means Sthe poer of maya is dispelledS"
Text #
tad uktam mayam vyudyasya cic-chaktya iti"
tad uktam mayam vyudyasya cic-chaktya iti"
,hat the Supreme &ersonality of Godhead dispels the poer of maya is
confirmed by this prayer addressed to the )ord -Srimad- Bhagavatam
/";"0123
SC )ord# Gou have cast aay the effects of the material energy by
dint of Gour spiritual potency"S6
Text $
tasya api cakter agantukatvena svenety asya vaiyarthyam
syat"svarupenety evam vyakhyane tu svenety anenaiva caritarthata
syat" yatha kathaGcit tatha vyakhyane Rpi kuhaka- nirasana-laksana
saktir evapadyate" sa ca sadhakatama-rupaya trtiyaya vyakteti" etena
maya-tat-karya-vilaksanam yad vastu tat tasya svarupam iti svarupa-
laksanam api gamyam"
tasyah - of that; api - also; cakteh - potency; agantukatvena -
unelcome; svena - svena; iti - thus; asya - of this; vaiyarthyam -
useless; syat - is; svarupena - ith the original form; iti - thus; evam -
thus; vyakhyane - in the e+planation; tu - but; svena - svena; iti - thus;
anena - by this; eva - indeed; carita - nature; arthata - meaning; syat -
is; yatha - as; kathaGcit - something; tatha - so; vyakhyane - in the
e+planation; api - also; kuhaka - illusion; nirasana - dispelling; laksana -
characteri9ed; saktih - poetncy; eva - indeed; apadyate - is attained; sa
- that; ca - and; sadhakatama- rupaya - ith the nature of the most
Bualified; trtiyaya - ith the instrumental case; vyakta - is manifested;
iti - thus; etena - by this; maya-tat-karya-vilaksanam - different from
the activities of maya; yat - hat; vastu - thing; tat - that; tasya - of
7im; svarupam - the original form; iti - thus; svarupa-laksanam - the
nature odf the original form; api - also; gamyam - to be attained"
It is not right to interpret the ord SsvenaS to mean Sindependent of
the )ordRs on potencyS" Such an interpretation is useless" ,he right
understanding is that the ord SsvenaS means Sith 7is original
natureS" In this ay it is e+plained that the )ordRs personal potency
naturally dispels the illusory poer of maya" ,his ord is in the
instrumental case" In this ay it is seen that the Supreme &ersonality
of Godhead is beyond the touch of the illusory potency maya"
Text %
tac ca satyam jnanam anantam brahma iti" vij anam anandam brahma
iti Sruti-prasiddham eva"
tat - that; ca - and; satyam - eternal; jnanam - knoledge; anantam -
limitless; brahma - the Supreme &ersonality of Godhead; iti - thus; vij
anam - knoledge; anandam - bliss; brahma - the Supreme &ersonality
of Godhead; iti - thus; Sruti-prasiddham - proved by thre Sruti-sastra;
eva - also"
,his is confirmed by the folloing ords of ,aittiriya Fpanisad -0"/"023
S,he Supreme is eternal# limitless# and full of knoledge"S
It is also confirmed by these ords of Brhad-aranyaka Fpanisad
-1"I"0D23
S,he Supreme is blissful and full of knoledge"S
Text !0
etac chruti-laksakam eva ca satyam iti vinyastam" tad evam svarupa-
saktic ca saksad evopakranta" tatah sutaram evasya bhagavattvam
spastam"
etat - this; chruti-laksakam - characteri9ed by the Sruti; eva - indeed;
ca - and; satyam - eternasl; iti - thus; vinyastam - established; tat -
that; evam - thus; svarupa - personal; saktih - potency; ca - and; saksat
- directly; eva - indeed; upakranta - approached; tatah - then; sutaram
- clearly; eva - indeed; asya - of 7im; bhagavattvam - the nature of the
Supreme &ersonality of Godhead; spastam - clear"
In this ay the ord SsatyamS -eternal2 is also used in the Fpanisads
to dessribe the Supreme" In this ay the )ordRs internal spiritual
potency is described and it is also clearly declared that the Supreme
)ord is the master of all opulences"
Text !1
atha mukhye satyatve yuktim darcayati yatreti" brahmatvat sarvatra
sthite vasudeve bhagavati yasmin sthita-trayanam gunanam
bhutendriya-devatatmako yasyaivecituh sargo Rpy ayam amrsa cukty-
adau rajatadikam ivaropito na bhavati" kintu yato va imani iti Sruti-
prasiddhe brahmani yatra sarvada sthitvat samjGa-murti-klptas tu tri-
vrt kurvata upadecat iti nyayena yad eka-kartrtvac ca satya eva"
atha - no; mukhye - primary; satyatve - in eternity; yuktim - the
reason; darcayati - shos; yatra - here; iti - thus; brahmatvat -
because of being the Brahman; sarvatra - everyhere; sthite -
situated; vasudeve - %asudeva; bhagavati - the Supreme &ersonality of
Godhead; yasmin - in hich; sthita-trayanam - three situations;
gunanam - of the modes; bhuta - elements; indriya - senses; devata -
demigods; atmakah - self; yasya - of hom; eva - indeed; icituh - of the
supreme controller; sargah - in the creation; api - also; ayam - this;
amrsa - unreal; cukty-adau - beginning ith the seashell; rajatadikam -
beginning ith silver; iva - like; aropitah - artifical imposition; na - not;
bhavati - is; kintu - hoever; yatah - from hom; va - indeed; imani -
these; iti - thus; Sruti-prasiddhe - proved by the Sruti-sastra; brahmani
- in Brahman; yatra - here; sarvada - alays; sthitvat - because of
being situated; samj a-murti-klptas tu tri-vrt kurvata upadecat iti
nyayena - %edanta-sutra 0"@"0/; yat - hat; eka - one; kartrtvat -
because of being the doer; ca - and; satya - eternal; eva - indeed"
,he reason hy the Supreme is the eternal (bsolute ,ruth is given in
the ord SyatraS -in hom2" Because 7e is the greatest# the Supreme
&ersonality of Godhead# )ord %asudeva is present everyhere" 7e is
the controller of the material elements# senses# demigods# and others
manifested by the three modes of material nature" ,he ords Ssargo
RmrsaS mean Sthe material orld is not an illusion# like the illusion of
thinking silver to be present in the glittering surface of a seashell"S
,hat everything is manifested from the Supreme is confirmed by the
folloing ords of ,aittiriya Fpanisad -1"/"/23
SErom the Supreme all the material elements have come"S
,his is also confirmed by the folloing ords of %edanta-sutra
-0"@"0H23
SBut the creation of the orld of names and forms in the three modes
of nature is done by the Supreme &ersonality of Godhead# for that is
the teaching of ssripture"S

,hus# because 7e is the creator of the material orlds# the Supreme
&ersonality of Godhead is the eternal (bsolute ,ruth -satyam2"
Text !2
tatra drstantenapy amrsatvam sadhayati teja-adinam vinimayah
parasparamca-vyatayah parasparasminn amcenavasthitir ity arthah"
tatra - there; drstantena - ith an e+ample; api - also; amrsatvam -
reality; sadhayati - shos; teja-adinam - beginning ith fire; vinimayah
- actuion and reaction; parasparamca-vyatayah - mutual parts;
parasparasminn - mutual; amcena - by a part; avasthitih - situation; iti
- thus; arthah - the meaning"
,hen an e+ample is given to prove that the material orld is indeed
real" ,here it is said3 Stejo-vari-mrdam yatha vinimayahS# hich means
that fire and the other ingredients of the material orld all rest ithin
the real Supreme )ord" Eor this reason they must indeed be real"
Text !
sa yatha mrsa na bhavati" kintu yathaivecvara-nirmanam tathety
arthah" imas tisro devatac tri-vrd ekaika bhavati" yad agne rohitam
rupam tejasas tad-rupam yac chuklam tad-apam yat krsnam tat
prthivyah" tad annasya iti cruteh"
sa - that; yatha - as; mrsa - false; na - not; bhavati - is; kintu -
hoever; yatha - as; eva - indeed; icvara - the Supreme &ersonality of
Godhead; nirmanam - creation; tatha - so; iti - thus; arthah - the
meaning; imah - these; tisrah - three; devatah - demigods; tri- vrt -
three kinds; ekaika - one by one; bhavati - is; yat - hat; agneh - of
fire; rohitam - manifested; rupam - form; tejasah - of fire; tad-rupam -
that form; yac - hat; chuklam - hite; tad-apam - of ater; yat - hat;
krsnam - black; tat - that; prthivyah - of earth; tat - that; annasya - of
food; iti - thus; cruteh - from the Sruti-sastra"
,he material orld cannot be false# for it is created by the Supreme
&ersonality of Godhead 7imself" ,his is confirmed by the folloing
ords of Ahandogya Fpanisad -?"1"@ and ?"@"/23
S,hen the Supreme &ersonality of Godhead created the three
demigods" Cne by one the )ord created the things of the material
orld" 7e created the red fire# the clear aters# and the dark earth"S
Text !!
tad evam arthasyasya Sruti-mulatvat kalpana-mulas tv anyo Rrthah
svata eva parantah" tatra ca samanyataya nirdistanam teja-adinam
vicesatve sagkramanam na cabdikanam hrdayam adhyarohati"
tat - that; evam - thus; arthasya - of the meaning; asya - this; Sruti -
of the scriptures; mulatvat - being the root; kalpana - conception;
mulah - the root; tv - indeed; anyah - another; arthah - meaning; svata
- persopnally; eva - indeed; parastah - refuted; tatra - there; ca - and;
samanyataya - ith eBuality; nirdistanam - e+plained; teja-adinam -
beginning ith fire; vicesatve - in difference; sagkramanam -
seBuence; na - not; cabdikanam - of grammarians; hrdayam - heart;
adhyarohati - rules"
,hus# because the %edanta-sutra declares that the Supreme is the root
from hom the scriptures have gron# these dessriptions of ssripture
cannot be rejected as the mere imagination or invention of some
riter" ,herefore it must be accepted that the material orld as
created by the Supreme &ersonality of Godhead" It did not
spontaneously come into e+istence ithout a creator" ,hey ho are
learned in Sanskrit grammar ill never accept the idea that this
statement of Ahandogya Fpanisad means that fire and the other
material elements spontaneously came into e+istence ithout an
original cause behind them"
Text !5
yadi ca tad evamamsyata" tada vary-adini maricikadisu yathety
evavaksyata" kim ca tan-mate brahmatas tri-sargasya mukhyam janma
nasti" kintv aropa eva janmety ucyate"
yadi - if; ca - and; tat - that; eva - indeed; amamsyata - is thought; tada
- then; vary-adini - beginning eith ater; maricika - mirages; adisu -
beginning ith; yatha - as; iti - thus; eva - indeed; avaksyata - is seen;
kim ca - furthermore; tan-mate - in that idea; brahmatah - from the
Supreme; tri-sargasya - of the three orlds; mukhyam - primary; janma
- birth; na - not; asti - is; kintv - hoever; aropa - artifical imposition;
eva - indeed; janma - birth; iti - thus; ucyate - is said
If this vie# that the material orld is spontaneously created and has
no creator# is accepted# then it is accepted that the ater and other
elements of the material orld are all like a great mirage" (ccording to
this vie# the material orld as not created from the Supreme# for
the orld is only a great illusion"
Text !"
sa punar bhramad eva bhavati" bhramac ca sadrcyavalambi"
sadrcyam tu kala-bhedenobhayam evadhisthanam karoti" rajate Rpi
cukti-bhrama-sambhavat"
sa - that; punah - Bagain; bhramat - from illusion; eva - indeed;
bhavati - is; bhramah - illusion; ca - and; sadrcya - like that; avalambi -
acceptance; sadrcyam - being like that; tu - but; kala-bhedena - ith
divisions of time; ubhayam - both; eva - indeed; adhisthanam -
creation; karoti - does; rajate - in silver; api - also; cukti-bhrama-
sambhavat - from the illusion of a seashell"
(ccording to this vie the entire material orld is an illusion and the
divisions of time are also illusory" ,he orld is thus thought to be like
the silver falsely thought to e+ist on on the glittering surface of a
seashell"
Text !#
na caikatmakam bhramadhisthanam" bahv-atmakam tu bhrama-
kalpitam ity asti niyamo mitho militesu vidura-varti-dhuma- parvata-
vrksesv akhanda-megha-bhrama-sambhavat"
na - not; ca - also; eka - one; atmakam - self; bhrama - illusion;
adhisthanam - creation;" bahv-atmakam - many selves; tu - but;
bhrama - illusion; kalpitam - imagined; iti - thus; asti - is; niyamah -
niysma; mithah - mutual; militesu - meeting; vidura - far; varti - being;
dhuma - smoke; parvata - mountain; vrksesu - among trees; akhanda -
unbroken; megha - clouds; bhrama - illusion; sambhavat - from the
manifestation"
,o think that there is one soul is an illusion and to think that there are
many different souls is also an illusion" It is an idea created by the
imagination" It is like a great mass of clouds on the hori9on# a mass of
clouds that one may falsely think to be smoke from a faraay fire or a
faraay mountain# or a faraay forest"
Text !$
tad evam prakrte Rpy anadita eva tri-sargah pratyaksam pratiyate"
brahma ca cin-matrataya svata eva sphurad asti" tasmad anady-
ajnanakrantasya jivasya yatha sad-rupata- sadrcyena brahmani tri-
sarga-bhramah syat tatha tri-sarge Rpi brahma-bhramah katham na
kadacit syat" tatac ca brahmana evadhisthanatvam ity anirnaye sarva-
naca-prasaggah"
tat - that; evam - thus; prakrte - material; api - also; anadita -
beginningless; eva - indeed; tri-sargah - three material orlds;
pratyaksam - direct; pratiyate - is accepted; brahma - the Supreme; ca
- and; cin-matrataya - as only spirit; svata - personally; eva - indeed;
sphurat - manifested; asti - is; tasmat - from 7im; anady-aj ana -
beginningless ignorance; akrantasya - overcome; jivasya - of the
individual spirit soul; yatha - as; sad-rupata - spiritual nature;
sadrcyena - like; brahmani - in the Suprteme; tri-sarga-bhramah - the
illusion of the three orlds; syat - may be; tatha - so; tri-sarge - in the
three orlds; api - also; brahma - odf the Supreme; bhramah - illusion;
katham - ho=; na - not; kadacit - ever; syat - may be; tatah - then; ca
- and; brahmana - of the Supreme; eva - indeed; adhisthanatvam -
establishment; iti - thus; anirnaye - not concluding; sarva - all; naca -
destruction; prasaggah - in relation to"
7ere someone may say3 S,he material orld -tri-sargah2 has e+isted
from time ithout beginning" ,he spiritual Supreme has also e+isted
from time ithout beginning" the conditioned individual souls are
beildered about their true spiritual identity" 7o is it possible# then#
that the Supreme is never beildered in this ay by the illusions of the
material orld=S ,his conclusion is mistaken" It is not true" If this
conclusion is accepted# then all becomes lost"
Text !%
aropakatvam tu jadasyeva" cin-matrasyapi na sambhavati" brahma ca
cin-matram eva tan-matam iti" tatac ca Sruti-mula eva vyakhyane
siddhe so Ryam abhiprayah yatra hi yan nasti" kintv anyatraiva drcyate"
tatraiva tad-aropah siddhah"
aropakatvam - artifical imposaition; tu - not; jadasya - of matter; iva -
like; cin-matrasya - only spirit; api - also; na - not; sambhavati - is
possible; brahma - the Supreme; ca - and; cin-matram - only spirit; eva
- indeed; tan-matam - that idea; iti - thus; tatah - then; ca - and; Sruti-
mula - the root of the scriptures; eva - indeed; vyakhyane - in the
e+cplanation; siddhe - proved; so Ryam - that; abhiprayah - the
meaning; yatra - here; hi - indeed; yan - hat; na - not; asti - is; kintv
- hoever; anyatra - in another place; eva - indeed; drcyate - is seen;
tatra - there; eva - indeed; tad-aropah - artifical imposition; siddhah -
proved"
,he material orld is not an illusion that e+ists only in the imagination"
In the same ay the spiritual orld is also not an illusion that e+ists
only in the imagination" ,he impersonalists affirm that the Supreme is
pure spirit and nothing else" In the commentary on %edanta-sutraRs
affirmation that the Supreme )ord is the root from hom the scriptures
have gron# it is affirmed that material illusions only hen one does
not see his relationship ith the Supreme"
Text 50
tatac ca vastutas tad-ayogat tatra tat-sattaya tat-satta kartum na
cakyata eva" tri-sargasya tu tac-chakti-visistad bhagavato mukhya-
vrttyaiva jatatvena crutatvat tad-vyatirekena vyatirekat tatraiva
sarvatmake so Rsti" tatas tasmin na caropitac ca" aropas tu tathapi
dhamnety adi-rityaivacintya-saktitvat tena liptatvabhave Rpi tac-
chagka-rupa eva"
tatah - then; ca - and; vastutah - in truth; tad-ayogat - ithout contact
ith the Supreme; tatra - there; tat-sattaya - ith that reality; tat-satta
- that reality; kartum - to do; na - not; sakyata - is able; eva - indeed;
tri-sargasya - of the material orld; tu - but; tac- chakti-visistat -
because of a specific potency of 7is; bhagavatah - of the Supreme
&ersonality of Godhead; mukhya- vrttya - ith the primary meaning;
eva - indeed; jatatvena - because of being born; crutatvat - because of
being heard; tad-vyatirekena - ith the difference; vyatirekat - from
the difference; tatra - there; eva - indeed; sarvatmake - the self of all;
sah - 7e; asti - is; tatah - then; tasmin - in 7im; na - not; ca - also;
aropitah - aritifcal imposition; ca - and; aropah - artifical imposition; tu -
but; tathapi - still; dhamneti - by the ord dhamna; adi - beginning;
ritya - by the ords; eva-indeed; acintya - inconceivable; saktitvat -
because of the potency; tena - by that; liptatva - being affected;
abhave - in the absence; api - also; tac-chagka-rupa - the nature of
that doubt; eva - indeed"
Material illusion thus has no poer to touch the Supreme" ,hat is the
primary meaning of these ords of Srimad-BhagavatamRs first verse"
,he scriptures declare that the material orld is created by a specific
potency of the Supreme &ersonality of Godhead# >ithout the )ord# the
material orld ould not e+ist" ,he material orld rests ithin the
)ord" ,herefore material illusion cannot touch the Supreme )ord" ,he
ord SdhamnaS in this verse of Srimad-Bhagavatam affirms that
because 7e is the master of inconceivable spiritual potencies# the )ord
cannot be touched by material illusion" :ven though this is certainly
true# some thinkers still have doubts"
Text 51
tatha ca eka-deca-sthitasyagner jGyotnsa- vistarini yatha ity
anusarena tat-sattaya tat-satta bhavati"
tatha - so; ca - and; eka-deca-sthitasyagner jGyotnsa- vistarini yatha
ity anusarena - according to Sri %isnu &urana /"00"..; tat-sattaya - by
7is real e+istence; tat-satta - 7is e+istence; bhavati - is"
Because the Supreme &ersonality of Godhead is real# therefore the
material orld created by 7im must also be real" ,his is confirmed by
the folloing ords of Sri %isnu &urana -/"00"..23
S!ust as the illumination of a fire# hich is situated in one place# is
spread all over# the energies of the Supreme &ersonality of Godhead#
&arabhrahman# are spread all over this universe"S6
Text 52
tato bhagavato mukhyam satyatvam tri-sargasya na mrsatvam iti"
tatha ca srutih satyasya satyam iti tatha prana vai satyam tesam eva
satyam iti prana-cabdoditanam sthula-suksma- bhutanam
vyavaharatah satyatvenadhigatanam mula-karana- bhutam parama-
satyam bhagavantam darcayatiti"
tatah - of this; bhagavatah - of the Supreme &ersonality of Godhead;
mukhyam - primary; satyatvam - reality; tri-sargasya - of the material
orld; na - not; mrsatvam - falsity; iti - thus; tatha - so; ca - and; srutih
- the Sruti-sastra; satyasya - of the real; satyam - reality; iti - thus;
tatha - so; prana - life breath; vai - indeed; satyam - real; tesam - of
them; eva - indeed; satyam - real; iti - thus; prana-cabda - the ord
SlifeS; uditanam - said; sthula - gross; suksma - subtle; bhutanam - of
elements; vyavaharatah - acting; satyatvena - ith reality;
adhigatanam - knon; mula - root; karana - cause; bhutam -
manifested; parama-satyam - supreme reality; bhagavantam - the
Supreme &ersonality of Godhead; darcayati - reveals; iti - thus"
,he material orld cannot be false" It must be real# for it is manifested
from the Supreme &ersonality of Godhead# ho is the supreme reality"
,his is confirmed by the folloing ords of Brhad-aranyaka Fpanisad
-0"/"0H23
S,he Supreme is real# and therefore the individual souls and material
orlds created by 7im are also real"S
In this passage the ord SpranaS means Sthe gross and subtle
material elements" In this ay it is seen that because the Supreme
&ersonality of Godhead is real# the material elements# hich are
created by 7im# must also be real"
Text 5
atah tam eva tatastha-laksanena ca tatha vyaGjayan prathamam
visadarthataya brahma-sutranam eva vivrtir iyam samhiteti
vibodhayisaya ca tad anantaram sutram eva prathamam anuvadati
janmady asya yatah iti"
atah - then; tam - that; eva - indeed; tatastha- laksanena -
characteri9ed as marginal; ca - and; tatha - so; vya jayan - manifesting;
prathamam - first; vicadarthataya - ith the pure meaning; brahma-
sutranam - of the %edanta-sutras; eva - indeed; vivrtih - manifestation;
iyam - this; samhita - gathered; iti - thus; vibodhayisaya - ith the
intention to e+plain; ca - and; tat - that; anantaram - after; sutram -
sutra; eva - indeed; prathamam - first; anuvadati - e+plains; janmady
asya yatah iti - the first ords of Srimad-Bhagavatam"
Srimad-Bhagavatam is the natural commentary on %edanta- sutra"
,herefore the first statement of %edanta-sutra -janmady asya yatah2 is
e+plained by the first verse of Srimad-Bhagavatam"
Text 5!
janmaditi srsti-sthiti-pralayam" tad-guna-samvij ano bahuvrihih" asya
vicvasya brahma-stamba-paryantaneka- kartr-bhoktr-samyuktasya
pratiniyata-deca-kala-nimitta-kriya- phalacrayasya manasapy acintya-
vividha-vicitraracana-rupasya" yato yasmad acintya-caktya svayam
upadana-rupat kartr-adi-rupac ca janmadi tam param dhimahity
anvayah"
janmadi - janmadi; iti - thus; srsti-sthiti-pralayam - creation#
maintenance# and annihilation; tad-guna - the modes; samvij anah -
knol1edge; bahuvrihih - a bahuvrihi-samasa; asya - of this; vicvasya -
universe; brahma-stamba-paryantaneka - of the many material
universes; kartr - creator; bhoktr - enjoyer; samyuktasya - ith;
pratiniyata - every; deca - place; kala - time; nimitta - cause;
kriyaaction; phala - of results; acrayasya - of the resting place; manasa
- ith the mind; api - also; acintya - unconceivable; vividha - various;
vicitra - onderful; racana - creations; rupasya - having the form; yatah
- from hom; yasmat - from hom; acintya-caktya - by7is
inconceivable potency; svayam - personally; upadana-rupat - in the
form of the ingredient; kartr-adi-rupac - in the form of the creator; ca -
also; janmadi - beginning ith birth; tam - that; param - Supreme;
dhimahi - e meditate; iti - thus; anvayah - the meaning"
7ere -in %edanta-sutra /"/"0 and Srimad-Bhagavatam /"/"/2 the ord
SjanmadiS is a tad-guna-samvijnana bahuvrihi- samasa that means
Screation# maintenance# and annihilationS" 7ere SasyaS means Sof the
material universe# hich is filled ith a great variety of living entities#
from the demigod Brahma don to the immovable plants# ho all
perform various actions and attain various perceptions and
e+periences# and a great variety of times# places# actions# causes# and
results# a variety that is far beyond the poer of the human mind to
comprehendS" 7ere SyatahS means from hom the creation#
maintenance# and annihilation of the material orld is manifestedS"
,his means that the Supreme &ersonality of Godhead is both the
creator and the ingredient of the material orld" ,hen it is said# SI
meditate on that Supreme )ord -param dhimahi2"
Text 55
atra visaya-vakyam ca bhrgur vai varunir varunam pitaram upasasara"
adhihi bho bhagavo brahma ity arabhya yato va imani bhutani jayante"
yena jatani jivanti" yat prayanty abhisamvicanti tad vijijGasasva tad
brahma iti" tat tejo Rsrjata ity adi ca"
atra - here; visaya - the range of perception; vakyam - statement; ca -
and; bhrguh - Bhrgu; vai - indeed; varunih - the son of %aruna;
varunam - to %aruna; pitaram - his father; upasasara - approached;
adhihi - please teach; bhah - C; bhagavah - lord; brahma - the
Supreme; iti - thus; arabhya - beginning; yatah - from hom; vai -
indeed; imani - these; bhutani - beings; jayante - are born; yena - by
hom; jatani - born; jivanti - live; yat - hat; prayanti - go;
abhisamvicanti - enter; tat - that; vijijGasasva - you should try to kno;
tat - that; brahma - the Supreme; iti - indeed; tat - that; tejah - poer;
asrjata - created; iti - thus; adi - beginning; ca - also"
,hat the Supreme &ersonality of Godhead is the creator of the material
orld is described in these ords of ,aittiriya Fpanisad -1"/"/23
SBhrgu Muni approached his father# %aruna# and asked# TC master#
please teach me about the SupremeR" " " " %aruna replied# TErom the
Supreme all living beings have come# by 7is grace they remain alive#
and into 7im they enter at the endR" 5no that is the Supreme"S
,his is also confirmed by the folloing ords of Ahandogya Fpanisad
-?"0"123
S,he Supreme created the elements of the material orld"S
Text 5"
janmadikam ihopalaksanam" na tu vicesanam" tatas tad-dhyane tan
na pravicati" kintu cuddham eva tad-dhyeyam iti" kim ca atra prag-
ukta-vicesana-vicista-vicva-janmadec tadrca-hetutvena sarva-
saktitvam satya-sagkalpatvam sarvajnatvam sarvecvaratvam ca tasya
sucitam" yah sarvajGah sarva-vid yasya jnanamayam tapah" sarvasya
vaci ity adi cruteh"
janmadikam - beginning eityh birth; iha - here; upalaksanam -
understood; na - not; tu - but; vicesanam - adjective; tatah - then; tad-
dhyane - meditation on 7im; tan - that; na - not; pravicati - enters;
kintu - hoever; cuddham - pure; eva - indeed; tad- dhyeyam - to be
meditated on; iti - thus; kim ca - furthermore; atra - here; prak -
previously; ukta - said; vicesana - adjective; visista - sepcific; vicva -
universe; janma - birth; adeh - beginning; tadrca - like that; hetutvena -
because of being the origin; sarva- saktitvam - the nature of having all
potencies; satya- sagkalpatvam - the nature of having all desires
fulfilled; sarvajnatvam - the nature of knoing everything;
sarvecvaratvam - the nature of being the master of all; ca - and; tasya
- of 7im; sucitam - indicated; yah - ho; sarvajGah - all- knoing;
sarva-vit - all-knoing; yasya - of hom; j anamayam - consisting of
knoledge; tapah - austerity; sarvasya - of all; vaci - controlling; iti -
thus; adi - beginning; cruteh - from the Sruti"
,he ord SjanmadiS here does not modify the Supreme" 7ere the
supreme is not the person ho meditates" Rather 7e is the supremely
pure object of meditation" Eurthermore# the Supreme is the creator of
the material orld# hich as described here by the ord SjanmadiS"
Because 7e is the creator of the material orld# the Supreme is all-
poerful# all-knoing# the controller of all# and the person hose every
desire is at once fulfilled" ,his is confirmed by the folloing ords of
Mundaka Fpanisad -/"/"I23
S,he Supreme is all-knoing and all-poerful"S
,his is also confirmed by these ords of Brhad-aranyaka Fpanisad
-@"@"0023
S,he Supreme dominates and controls everyone"S
Text 5#
tatha paratvena nirastakhila-heya-pratyanika-svarupatvam jnanady-
ananta-kalyana-gunatvam sucitam na tasya karyam karanam ca
vidyate ity adi cruteh"
tatha - so; paratvena - as the Supreme; nirasta - rejected; akhila - all;
heya - unorthy; pratyanika - enemies; svarupatvam - nature; jnanadi -
beginning ith knoledge; ananta - limitless; kalyana - auspicious;
gunatvam - virtues; sucitam - indicated; na - not; tasya - of 7im;
karyam - to be done; karanam - cause; ca - and; vidyate - is; iti - thus;
adi - beginning; cruteh - from the Sruti-sastra"
Because 7e is the greatest# the Supreme has all virtues and no faults"
he is described in these ords of Avetacvatara Fpanisad -?"D23
S7e does not possess bodily form like that of an ordinary living entity"
,here is no difference beteen 7is body and 7is soul" 7e is absolute"
(ll 7is senses are transcendental" (ny one of 7is senses can perform
the action of any other sense" ,herefore# no one i greater than 7im# or
eBual to 7im" 7is potencies are multifarious# and thus 7is deeds are
automatically performed as a natural seBuence"S6
Text 5$
ye tu nirvicesam vastu jijGasyam iti vadanti" tan- mate brahma-
jijGasayam janmady asya yatah ity asaggatam syat" niraticaya-brhad-
brmhanam ca iti nirvacanat" tac ca brahma jagaj-janmadi-karanam iti
vacanac ca" evam uttaresv api sutresu sutrodahrta-Sruti-gane
ceksanady-anvaya-darsanat sutrani sutrodahrta-crutayac ca na tatra
pramanam"
ye - ho; tu - indeed; nirvicesam - Bualityless; vastu - thing; jij asyam
- to be inBuired about; iti - thus; vadanti - say; tan-mate - in that
opinion; brahma-jijGasayam - in the inBuiry into the Supreme; janmady
asya yatah iti - the ords janmady asya yatah; asaggatam - not
attained; syat - is; niraticaya - not great; brhat - great; brmhanam -
greatness; ca - and; iti - thus; nirvacanat - from the statement; tat -
that; ca - also; brahma - the Supreme; jagaj-janmadi - beginning ith
the birth of the universe; karanam - the origin; iti - thus; vacanac -
from the statement; ca - also; evam - thus; uttaresv - in the uttara-
mimamsa; api - and; sutresu - in the sutras; sutra - sutras; udahrta -
said; Sruti-gane - in the Sruti- sastras; ca - also; iksana - sight; adi -
beginning; anvaya - meaning; darsanat - by the vie; sutrani - the
sutras; sutra - by the sutras; udahrta - said; crutayah - the Srtuti-
sastras; ca - and; na - not; tatra - there; pramanam - evidence"
,he impersonalists claim that the ords Sbrahma- jijGasaS at the
beginning of %edanta-sutra refer to the Bualityless impersonal
Brahman" By e+plaining that these ords of %edanta-sutra dessribe
someone ho is the creator# maintainer# and destroyer of the material
orlds -janmady asya yatah2 Srimad- Bhagavatam here refutes the
impersonalistsR idea" ,he impersonalistsR idea is also refuted by these
ords of the scriptures3
S,he Supreme is the greatest" 'o one is as great as 7e"S
S,he Supreme is the original cause of the material orld"S
,he truth is that the ords of %edanta-sutra# the ssripture verses
Buoted in %edanta-sutra# and the %edic scriptures themselves do not
support the impersonalistsR idea"
Text 5%
tarkac ca sadhya-dharmavyabhicari-sadhana-dharmanvita- vastu-
visayatvan na nirvicesa-vastuni pramanam" jagaj-janmadi- bhramo
yatas tad brahmeti svotpreksa-pakse ca na nirvicesa-vastu- siddhih"
tarkah - logic; ca - and; sadhya - to be attained; dharma - nature;
avyabhicari - constant; sadhana - spiritual practice; dharma - nature;
anvita - ith; vastu - thing; visayatvat - because of the sphere pf
perception; na - not; nirvicesa-vastuni - impersoanl and Bualityless;
pramanam - evidence; jagat - of the material orld; janma - birth; adi -
beginnign ith; bhramah - illusion; yatah - from hom; tat - that;
brahma - the Supreme; iti - thus; svotpreksa-pakse - imagining one
thing to have the Bualities of another; ca - also; na - not; nirvicesa-
vastu - the impersonal Brahman; siddhih - proof"
)ogic also refutes the impersonalistsR idea" Because the Supreme must
be the origin of all goals that are to be attain as ell as all methods
that may be adopted to attain these goals# the Supreme cannot be
impersonal or Bualityless" It is not appropriate to say that the material
orld is an illusion that is manifested from the Supreme" ,hese ords
make no sense" In this ay it is proved that the Supreme cannot be
impersonal or Bualityless"
Text "0
brahma-mulam ajnanam ajnana-saksi brahmety upagamat" saksitvam
hi prakacaika-rasatayocyate" prakacatvam tu jadad vyavartakam
svasya parasya ca vyavahara- yogyata-padanasvabhavena bhavati"
tatha sati sa-vicesatvam" tad- abhave prakacataiva na syat"
tucchataiva syat"
brahma - of the Supreme; mulam - the root; aj anam - ignorance;
ajnana - of ignorance; saksi - the itness; brahma - the Supreme; iti -
thus; upagamat - from the knoledge; saksitvam - the status oif a
itness; hi - indeed; prakaca - manifestation; eka - one; rasataya -
iththe state of e+istence; ucyate - is said; prakacatvam -
manifestation; tu - indeed; jadat - from matter; vyavartakam -
e+clusion; svasya - on; parasya - of another; ca - and; vyavahara -
action; yogyata - appropriateness; padan - states; asvabhavena - by
hat is not the nature; bhavati - is; tatha - so; sati - being so; sa-
vicesatvam - ith Bualities; tad- abhave - in the absence of that;
prakasata - manifestation; eva - indeed; na - not; syat - may be;
tucchata - insignificance; eva - indeed; syat - is"
,he impersonalistsR idea is that the orld is an illusion that has its
roots in a mistaken idea# and the Supreme is the neutral# aloof itness
of this material illusion" 7oever# this very idea affirms that the
Supreme is not material# and the Supreme and others perform actions"
,hese are the symptoms of a person" ,hey are not the symptoms of an
impersonal# Bualityless something" In this ay it is seen that the
impersonalistsR idea is very foolish and insignificant" It is not orth
considering"
Text "1

kim ca tejo-vari-mrdam ity anenaiva tesam vivaksitam setsyatiti
janmady asya yatah ity aprayojakam syat" atas tat-tad-vicesavattve
labdhe sa ca vicesah sakti-rupa eva"
kim ca - furthermore; tejo-vari-mrdam - tejo-vari-mrdam; iti - thus;
anena - by this; eva - indeed; tesam - of them; vivaksitam - desired to
be said; setsyati - is; iti - thus; janmady asya yatah iti - janmady asya
yatah; aprayojakam - inappropriatekness; syat - is; atah - then; tat-tad-
vicesavattve - having Bualities; labdhe - attained; sa - that; ca - and;
vicesah - specific; sakti-rupa - the form of potencies; eva - indeed"
,he impersonalists may try to claim that the ords tejo-vari-mrdamS in
this verse of Srimad-Bhagavatam\ support their idea" 7oever# the
ords Sjanmady asya yatahS refute all their claims" Because the
Supreme has many potencies# therefore 7e has Bualities and 7e is a
person"
Text "2
saktic cantaragga bahiragga tatastha ceti tridha darcita" tatra
vikaratmakesu jagaj-janmadisu saksad-dhetuta bahiraggaya eva syad
iti sa mayakhya copakranta" tatastha ca vayam dhimahity anena atha
yadyapi bhagavato Rmcat tad- upadana-bhuta-prakrty-akhya-sakti-
vicistat purusad evasya janmadi" tathapi bhagavaty eva tad-dhetuta
paryavasyati" samudraika-dece yasya janmadi" tasya samudra eva
janmaditi"
saktih - potency; ca - alos; antaragga - internal; bahiragga - e+ternal;
tatastha - marginal; ca - and; iti - thus; tridha - three kinds; darcita -
shon; tatra - there; vikaratmakesu - ith transformations; jagaj-
janmadisu - beginning ith the creation of the material orld; saksad-
dhetuta - the direct cause; bahiraggaya - of the e+ternal; eva - indeed;
syat - is; iti - thus; sa - that; mayakhya - called maya; ca - and;
upakranta - near; tatastha - marginal; ca - and; vayam - e; dhimahi -
meditate; iti - thus; anena - by this; atha - then; yadyapi - Balthough;
bhagavatah - of the Supreme &ersonality of Godhead; amcat - because
of being part and parcel; tad- upadana - the ingredient; bhuta -
become; prakrti - prakrti; akhya - called; sakti - potency; vicistat -
specific; purusat - from the purusa; eva - indeed; asya - of 7im; janma -
birth; adi - beginning; tathapi - still; bhagavati - in the Supreme
&ersonality of Godhead; eva - indeed; tad-dhetuta - the cause of that;
paryavasyati - concludes; samudra - having the mark; eka - one; dece -
in the place; yasya - of hom; janmadi - beginning ith birth; tasya - of
7im; samudra - having the mark; eva - indeed; janmadi-janmadi; iti -
thus"
,he Supreme &ersonality of Godhead has three potencies3 /"
antaragga -internal2# 0" bahiragga -e+ternal2# and 1" tatastha
-marginal2" ,he e+ternal potency# hich is also called maya# creates#
maintains# and annihilates the material universes" ,he marginal
potency is e living entities# ho meditate -dhimahi2 on the Supreme"
(lthough the material energy is the immediate cause of the material
orld# because that material potency is part-and- parcel of the
Supreme )ord# it is the Supreme )ord ho is the ultimate cause of the
creation# maintenance# and annihilation of the material universes"
Text "
yathoktam prakrtir hy asyopadanam
adharah purusah parah sato RbhivyaGjakah kalo
brahma tat-trtayas tv aham" iti"
yatha - as; uktam - said; prakrtih - matter; hi - indeed; asya - of this;
upadanam - ingredient; adharah - resting place; purusah - the Supreme
&ersonality of Godhead; parah - supreme; satah - being so;
abhivyaGjakah - manifesting; kalah - time; brahma - Brahman; tat-
trtayah - these three; tv - indeed; aham - I; iti - thus"
,his is also confirmed by the Supreme &ersonality of Godhead 7imself
in these ords -Srimad-Bhagavatam //"0@"/I23
S,he material universe may be considered real# having nature as its
original ingredient and final state" )ord Maha-%isnu is the resting place
of nature# hich becomes manifest by the poer of time" ,hus nature#
the almighty %isnu# and time are not different from Me# the Supreme
(bsolute ,ruth"S666
Text "!
tasya ca bhagavato janmady asya yatah ity anenapi murtatvam eva
laksyate" yato murtasyas jagato murti-cakter nidhana-rupa-
tadrcananta-para-saktinam nidhana-rupo Rsav ity aksipyate" tasya
parama-karanatvaggi-karat"
tasya - of 7im; ca - and; bhagavatah - of the Supreme &ersonality of
Godhead; janmady asya yatah ity anena - by Srimad-Bhagavatam
/"/"/; api - also; murtatvam - having a form; eva - indeed; laksyate - is
seen; yatah - from hom; murtasyah - havign a form; jagatah - of the
orld; murti- cakteh - of the potency of ther form; nidhana-rupa -
resting-place; tadrca - like this; ananta - limitless; para -
transcendental; saktinam - of potencies; nidhana-rupah - in the form of
the resting place; asav - this; iti - thus; aksipyate - is rejected; tasya -
of 7im; parama-karanatva - supreme cause; aggi-karat - because of
accepting"
In this ay it is seen that the ords Sjanmady asya yatahS from
%edanta-sutra and Srimad-Bhagavatam hint that the Supreme has a
form" the material universe is one of 7is limbs# and 7is many other
potencies are other limbs" ,hey all rest ithin 7im" ,hus 7e is the
original cause of all"
Text "5
na ca tasya murtatve saty anyato janmapatet" anavasthapatter
ekasyaivaditvenaggi-karat sagkhyanam avyaktasyeva sa karanam
karanadhipadhipo na casya kaccij janito na cadhipah iti Sruti- nisedhat"
anadi-siddhaprakrta-svabhavika-murtitvena tasya tat-prasiddhec ca"
tad evam murtatve siddhe sa ca murto visnu- narayanadi-saksad-
rupakah sri-bhagavan eva nanyah"
na - not; ca - and; tasya - of 7im; murtatve - the state of having a
form; sati - being so; anyatah - otherise; janma - birth; apatet -
attains; anavastha - another situation; apatteh - of the attainment;
ekasya - of one; eva - indeed; aditvena - beginning; aggi-karat -
because of accepting; sagkhyanam - of the sankhya philosophers;
avyaktasya - of the unmanifested; iva - like; sa - 7e; karanam - the
cause; karana - of the cause; adhipa - of the ruler; adhipah - the ruler;
na - not; ca - and; asya - of 7im; kaccit - something; janitah - born; na -
not; ca - and; adhipah - the ruler; iti - thus; Sruti - the Sruti-sastra;
nisedhat - because of contradicting; anadi - ithout beginning; siddha -
perfect; aprakrta - not material; svabhavika - on; murtitvena - ith
the form; tasya - of 7im; tat-prasiddheh - because ofnthe proof of that;
ca - and; tat - that; evam - thus; murtatve - havign a form; siddhe -
proved; sa - 7e; ca - and; murtah - form; visnu - %isnu; narayana -
'arayana; adi - beginning; saksat - direct; rupakah - form; sri-
bhagavan - the Supreme &ersonality of Godhead; eva - indeed; na -
not; anyah - anyone else"
:ven though 7e has a from# the Supreme never takes birth" ,here
must be an original cause of all" ,he idea that there is an endless
series of causes and no original cause cannot be accepted" ,he
Sagkhya philosophers claim that the unmanifested material nature is
the original cause# but this vie cannot be accepted# for the scriptures
contradict it" It is contradicted by these ords of Avetacvatara
Fpanisad -?"I23
S,he Supreme )ord is the cause of all causes" 7e is the master of all
masters of the senses" 'o one is 7is father" 'o one is 7is king"S
In this ay it is proved that the form of the )ord is not material and
has no beginning" ,he )ord has many forms# such as the form of )ord
%isnu and )ord 'arayana" ,hese are the forms of the )ord" ,hey are
not other than the )ord"
Text ""
tatha ca dana-dharme yatah sarvani bhutani
bhavanty adi-yugagame yasmimc ca pralayam yanti
punar eva yuga-ksaye
tatha - so; ca - and; dana-dharme - in the <ana-dharma; yatah - from
hom; sarvani - all; bhutani - beings; bhavanti - are; adi- yugagame -
in the beginning of the first yuga; yasmin - in hom; ca - and;
pralayam - annihilation; yanti - go; punah - again; eva - indeed; yuga-
ksaye - at the end of the yuga"
,his is also described in these ords of the <ana-dharma3
SIn the beginning of creation all living beings are manifested from the
Supreme )ord# and at the time of cosmic devastation# all living beings
enter 7im again"S
Text "#
ity adikam tat-pratipadaka-sahasra-namadau" tatraiva tu yathoktam
anirdecya-vapuh sriman iti"
iti - thus; adikam - beginning; tat-pratipadaka - proving that; sahasra-
namadau - in the beginning the thousand names; tatra - there; eva -
indeed; tu - indeed; yatha - as; uktam - said; anirdecya-vapuh - hose
form cannot be described; sriman - glorious; iti - thus"
,hat the )ord has a form is also confirmed in the beginning of the
%isnu-sahasra-nama# here the )ord is called by the names
Sanirdecya-vapuhS -7e hose form is beyond dessription2 and SrimanS
-7e ho is glorious2"
Text "$
evam ca skande srasta pata ca samharta
sa eko harir icvarah srastrtvadikam anyesam
daru-yosa-vad ucyate
evam - thus; ca - also; skande - in the Skanda &urana; srasta -
creator; pata - protector; ca - and; samharta - destroyer; sa - 7e; ekah -
one; harih - )ord 7ari; icvarah - the supreme controller; srastrtvadikam
- beginning ith being the fcreator; anyesam - of others; daru-yosa-vat
- like ooden statue of a oman; ucyate - is said"
,hat the Supreme )ord is the creator and controller of the material
orld is confirmed by these ords of Skanda &urana3
S)ord 7ari is the only supreme controller" 7e is only the creator#
maintainer# and destroyer of the orlds" (nyone else ho may seem to
be a creator# maintainer# or destroyer is only a ooden puppet in 7is
hands"
Text "%
eka-deca-kriyavattvan
na tu sarvatmaneritam srsty-adikam samastam tu
visnor eva param bhavet" iti"
eka - one; deca - place; kriyavattvat - action; na - not; tu - but; sarva -
all; atmana - by the Self; iritam - said; srsty- adikam - beginning ith
creation; samastam - everything; tu - but; visnoh - of )ord %isnu; eva -
indeed; param - supreme; bhavet - is; iti - thus"
S)ord %isnu does not stay only in one place or perform only one action"
7e can be everyhere and do everything" 7e is the creator# maintainer
and destroyer of the orlds" 7e is the Supreme"S
Text #0
mahopanisadi ca sa brahmana srjati sa rudrena vilapayati ity adikam"
mahopanisadi - in the Maha Fpanisad; ca - and; sa - 7e; brahmana -
by Brahma; srjati - creates; sa - and; rudrena - by Siva; vilapayati -
destroys; iti - thus; adikam - beginning"
In the Maha Fpanisad it is said3
S,he Supreme &ersonality of Godhead employs Brahma to create the
orld and Siva to destroy it"S
Text #1
ata eva vivrtam nimitta-matram icasya
vicva-sarga-nirodhayoh hiranyagarbhah sarvac ca
kalasyarupinas tava" iti"
ata eva - therefore; vivrtam - revealed; nimitta-matram - only the
intermediate cause; icasya - of the Supreme &ersonality of Godhead;
vicva - of the universe; sarga - of creation; nirodhayoh - and
destruction; hiranyagarbhah - 7iranyagarbha; sarvah - Indra; ca - and;
kalasya - of time; arupinah - fgormless; tava - of Gou; iti - thus"
,his is also confirmed by these ords addressed to the Supreme )ord
-Srimad-Bhagavatam /H";/"D23
S(ctually# Gou are creating and destroying the entire cosmic
manifestation" )ord Brahma and )ord Siva are only the superficially
visible causes" Areation and destruction are actually being performed
by the invisible time factor# hich is Gour impersonal representation"S6
Text #2
tava yo rupa-rahitah kalah kala-saktis tasya nimitta-matram iti
vyadhikarana eva sasthi"
tava - of Gou; yah - ho; rupa-rahitah - ithout a form; kalah - time;
kala-saktih - the potency of time; tasya - of that; nimitta-matram - the
intermediate cause; iti - thus; vyadhikarana - e+planation; eva -
indeed; sasthi - the genetive cause"
7ere the ords Stava kalasyarupino nimittamS mean SGour time-
potency# hich is formless# is the intermediate causeS" 7ere time is in
the genitive case"
Text #
tatha adyo Rvatarah purusah parasya ity adi"
tatha - so; adyo Rvatarah purusah parasya ity adi - Srimad-
Bhagavatam 0"?"@0"
,hat the Supreme &ersonality of Godhead is the original cause of time
and the material orld is also confirmed by these ords of Srimad-
Bhagavatam -0"?"@023
S5aranarnavacayi %isnu is the first incarnation of the Supreme )ord#
and 7e is the master of eternal time# space# cause and effects# mind#
the elements# the material ego# the modes of nature# the senses# the
universal form of the )ord" Garbhodakacayi %isnu# and the sum total of
all living beings# both moving and non-moving"S6
Text #!
yad-amcato Rsya sthiti-janma-nacah ity adi ca"
yad-amcato Rsya sthiti-janma-nacah ity adi - Srimad- Bhagavatam
?"1"/0; ca - also"
,his is also confirmed by these ords of Srimad-Bhagavatam -?"1"/023
S(bove me and above all other demigods# including Indra and Aandra#
is the one supreme master and controller" ,he partial manifestations of
7is personality are Brahma# %isnu# and Siva# ho are in charge of the
creation# maintenance# and annihilation of this universe" 7e is like the
to threads that form the length and breadth of a oven cloth" ,he
entire orld is controlled by 7im just as a bull is controlled by a rope in
his nose"S6
Text #5
tad evam atrapi tatha-vidha-murtir bhagavan evopakrantah" tad evam
tatastha-laksanena param nirdharya tad eva laksanam brahma-sutre
sastra-yonitvat" tat tu samanvayat ity etat sutra-dvayena sthapitam
asti"
tat - that; evam - thus; atra - here; api - - also; tatha-vidha- murtih -
form like that; bhagavan - the Supreme &ersonality of Godhead; eva -
indeed; upakrantah - begun; tat - that; evam - thus; tatastha-laksanena
- characteri9ed by the marginal potency; param - supreme; nirdharya -
determining; tat - that; eva - indeed; laksanam - nature; brahma-sutre -
in %edanta-sutra; sastra-yonitvat - %edanta-sutra /"/"1; tat tu
samanvayat iti - %edanta-sutra /"/"@; etat - that; sutra-dvayena - ith
to sutras; sthapitam - proved; asti - is"
In this ay the form of the Supreme &ersonality of Godhead is
described" ,he ay the individual spirit souls# or marginal potency# can
understand the truth about the Supreme )ord is described in to
statements of %edanta-sutra -/"/"1-@23
S,he Supreme )ord is the author of all revealed scriptures# and all
revealed scriptures are for knoing the Supreme )ord"S6
S,hat the Supreme )ord is the author of all revealed scriptures is
confirmed by the ords of the scriptures"S
Text #"
tatra purva-sutrasyarthah kuto brahmano jagaj-janmadi- hetutvam"
tatraha sastram yonir jnana-karanam yasya tattvat"

tatra - there; purva-sutrasya - of the previous sutra; arthah - the
meaning; kutah - here=; brahmanah - of the Supreme; jagaj- janmadi
- beginning ith the creation of the material universe; hetutvam - the
state of being the cause; tatra - there; aha - said; sastram - ssripture;
yonih - the cause of birth; jnana - of knoledge; karanam - the cause;
yasya - of hich; tattvat - from the truth"
,he first of these sutras is e+plained in this ay3 >hy is it said that the
Supreme is the original cause of the material universeRs creation#
maintenance# and annihilation= ,his Buestion is ansered by the ords
Ssastra-yonitvatS# hich mean Sbecause the scriptures are the ay to
kno the truthS"
Text ##
yato va imani bhutani ity adi sastra-pramanakatvad iti"
yato va imani bhutani ity adi - ,aittiriya Fpanisad 1"/"/; sastra-
pramanakatvat - because of being tyhe evidence from assripture; iti -
thus"
Ssriptural evidence for the truth that the Supreme )ord is the origin of
material creation is found in these ords of ,aittiriya Fpanisad -1"/"/23
S,he Supreme (bsolute ,ruth is that from hich everything is born"S6
Text #$
natra darsanantara-vat tarka-pramanakatvam" tarkapratisthanat"
atyantatindriyatvena pratyaksadi- pramanavisayatvad brahmanac ceti
bhavah"
na - not; atra - here; darsanantara-vat - like in another philosophy;
tarka-pramanakatvam - the evidince of logic; tarkapratisthanat -
%edanta-sutra 0"/"//; atyanta - greatly; ati - beyond; indriyatvena - the
meaterial senses; pratyaksa - direct perception; adi - beginning;
pramana - evidence; visayatvat - because of being in the range of
perception; brahmanah - of the Supreme; cah - also; iti - thus; bhavah -
the meaning"
Fnlike other philosophies# the philosophy of %edanta does not accept
logic as the best kind of evidence" In %edanta-sutra -0"/"//2 it is said3
S,ranscendental topics cannot be understood by argument or logic"S6
,he Supreme is beyond the perception of the material senses"
,herefore material direct perception and other kinds of material
sources of knoledge are not helpful to understand 7im" that is the
meaning here"
Text #%
vainacikas tv avirodhadhyaye tarkenaiva nirakarisyante" atra
tarkapratisthanam caivam icvarah karta na bhavati" prayojana-
cunyatvan muktatma-vat"
vainacikah - the Buddhists; tv - indeed; avirodhadhyaye - in a
chapoter that does not contradict; tarkena - by logic; eva - indeed;
nirakarisyante - ill be refuted; atra - here; tarkapratisthanam - the
nmon-acceptance of logic; ca - also; evam - thus; icvarah - the
supreme controller; karta - the creator; na - not; bhavati - is; prayojana
- need; cunyatvat - because of the absence; muktatma- vat - like a
liberated soul"
Still# in other places logic is used to refute the theories of the Buddhists
and other atheists and heretics" 7oever# unaided material logic
cannot be used to dessribe the nature of the Supreme &ersonality of
Godhead# the creator of the material orld"
Text $0
nanu bhuvanadikam jiva-kartrkam karyatvat ghata-vat" vimati-visayah
kalo na loka-cunyah" kalatvat vartamana-kala- vad ity adi" tad evam
darsananugunyenecvaranumanam tu darsanantara-pratikulya-
parahatam iti sastraika-pramanakah para-brahma-bhutah sarvecvarah
purusottamah"
nanu - is it not so=; bhuvana - the orlds; adikam - beginning; jiva -
the individual spirit souls; kartrkam - the cerator; karyatvat - because
of being the effect; ghata-vat - like a pot; vimati - of fools; visayah - in
the range of perception; kalah - time; na - not; loka-cunyah - devoid of
the orlds; kalatvat - because of time; vartamana - present; kala -
time; vat - like; iti - thus; adi - beginning; tat - that; evam - thus;
darsana - philosophy; anugunyena - appropriate; icvara - of the
Supreme &ersonality of Godhead; anumanam - logic; tu - indeed;
darsana - philosophy; antara - another; pratikulya - unfavorableness;
parahatam - defeated; iti - thus; sastraika-pramanakah - the ssripture
is the only evidence; para-brahma-bhutah - the Supreme &ersonality of
Godhead; sarvecvarah - the controller of all; purusottamah - the
Supreme &erson"
7ere someone may protest3 SIs it not so that just as an individual soul
can create a clay pot# so an individual soul can also create a material
universe=S
,o this protest is given the folloing reply3 Material time does not
e+ist outside of the material orld" Cutside of the material orld time
is manifested as an eternal present" Erom that spiritual perspective
logic proves the truth of the Supreme &ersonality of Godhead and any
theory that there is not Supreme &ersonality of Godhead is at once
refuted by logic" ,herefore# for the residents of the material orld the
only ay to understand the Supreme &ersonality of Godhead is by
accepting the revelation of ssripture"
Text $1
sastram tu sakaletara-pramana-paridrsta-samasta-vastu- vijatiya-
sarvajGya-satya-sagkalpatvadi- micranavadhikaticayaparimitodara-
vicitra-guna-sagaram nikhila-heya-pratyanika-svarupam pratipadayatiti
na pramanantaravasita-vastu-sadharmya-prayukta-dosa-gandhah" ata
eva svabhavikananta-nitya-murtimattvam api tasya sidhyatiti"
sastram - ssripture; tu - indeed; sakala - all; itara - other; pramana -
evidence; paridrsta - seen; samasta - all; vastu - things; vijatiya -
different; sarvajGya - omniscience; satya- sagkalpatva - having all
desires at once fulfilled; adi - beginning ith; micra - mi+ed;
anavadhika - limitless; aticaya - great; aparimita - unlimited; udara -
generous; vicitra - onderful; guna - of virtues; sagaram - ocean;
nikhila - all; heya - vices; pratyanika - enemies; svarupam - form;
pratipadayati - proves; iti - thus; na - not; pramana - evidenmce; antara
- another; avasita - concluded; vastu - thing; sadharmya - the same
nature; prayukta - engaged; dosa - of a fault; gandhah - the fragrance;
ata eva - therefore; svabhavika - on; ananta - limitless; nitya -
eternal; murtimattvam - having a form; api - also; tasya - of 7im;
sidhyati - proves; iti - thus"
Ssripture teaches that the Supreme &ersonality of Godhead has an
ocean of onderful good Bualities" such as all-knoledge# 7is every
ish being at once fulfilled# being free of all limits# and countless other
virtues and noble Bualities" he also has no faults" 7e has not even the
slightest scent of any fault"
Text $2
athottara-sutrasyarthah brahmanah katham sastra- pramanakatvam"
tatraha tat tv iti"
atha - no; uttara-sutrasya - of the latter sutra; arthah - the meaning;
brahmanah - of the Supreme; katham - ho=; sastra - ssripture;
pramanakatvam - evidence; tatra - there; aha - said; tattv iti - the
ords Stat tuS"
'o the second sutra -%edanta-sutra /"/"@2 ill be e+plained"
Someone may ask3 S>hy do you say that the studying the scriptures is
the proper ay to understand the Supreme=S %edanta-sutra /"/"@ is
then spoken to anser this Buestion"
Text $
tu-cabdah prasaktacagka-nivrtty-arthah" tac-chastra- pramanakatvam
brahmanah sambhavaty eva" kutah" samanvayat" anvaya-
vyatirekabhyam upapadanam samanvayas tasmat"
tu-cabdah - the ord StuS; prasaktacagka-nivrtty- arthah - for
ansering the objection; tac-chastra - of the scriptures;
pramanakatvam - evidence; brahmanah - of the Supreme; sambhavati
- is; eva - indeed; kutah - the reason; samanvayat - because of
agreement; anvaya-vyatirekabhyam - directly and inderctly;
upapadanam - reason; samanvayah - agreement; tasmat - from that"
,he sutra begins its anser ith the ord StuS -but2# hich is a ord
appropriate for beginning the anser to an objection" ,he scriptures
dessribe the Supreme" Someone may ask3 S>hy do you say that=S ,he
anser is given in the sutra ith the ord SsamanvayatS# hich
means# Sbecause all this scriptures# directly and indirectly# affirm that
it is soS"
Text $!
tatranvayah satyam jnanam anantam brahma iti" anando brahma iti"
ekam evadvitiyam brahma iti" tat satyam sa atma iti" sad eva
saumyedam agra asit iti" brahma va idam ekam evagra asit iti" atma
va idam eka evagra asit purusa-vidhah iti" puruso ha vai narayanah iti"
eko ha vai narayana asit iti" tad aiksata bahu syam prajayayeti iti"
tasmad va etasmad atmana akacah sambhutah iti" tat tejo Rsrjata iti"
yato va imani bhutani jayante iti" puruso ha vai narayano Rkamayata"
atha narayanad ajo Rjayata" yatah prajah sarvani bhutani"
tatra - there; anvayah - the meaning; satyam - truth; j anam -
knoledge; anantam - limitless; brahma - the Supreme; iti - thus;
anandah - bliss; brahma - the Supreme; iti - thus; ekam - one; eva -
indeed; advitiyam - ithout a rival; brahma - the Supreme; iti - thus;
tat - that; satyam - truth; sa - 7e; atma - the Supreme Self; iti - thus;
sat - the Supreme; eva - indeed; saumya - C gentle one; idam - this;
agra - before; asit - as; iti - thus; brahma - the Supreme; vai - indeed;
idam - thisd; ekam - one; eva - indeed; agre - before; asit - as; iti -
thus; atma - the Supreme; vai - indeed; idam - this; eka - one; eva -
indeed; agre - before; asit - as; purusa-vidhah - the Supreme
&ersonality of Godhead; iti - thus; purusah - the Supreme &ersonality of
Godhead; ha - indeed; vai - indeed; narayanah - 'arayana; iti - thus;
ekah - one; ha - indeed; vai - indeed; narayana - 'arayana; asit - as;
iti - thus; tat - that; aiksata - glance; bahu - many; syam - I ill be;
prajayaya - I ill father children; iti - thus; iti - thus; tasmat - from 7im;
va - indeed; etasmat - from 7im; atmana - of the Supreme; akacah -
the sky; sambhutah - born; iti - thus; tat - that; tejah - poer; asrjata -
created; iti - thus; yatah - from hom; va - indeed; imani - these;
bhutani - beings; jayante - are born; iti - thus; purusah - the Supreme
&ersonality of Godhead; ha - indeed; vai - indeed; narayanah -
'arayana; akamayata - desired; atha - then; narayanat - from
'arayana; ajah - Brahma; ajayata - as born; yatah - from hom;
prajah - the beings; sarvani - all; bhutani - beings"
Many passages may be Buoted from ssripture to dessribe the Supreme
)ord and to prove that 7e created the material orld" Eor e+ample# in
the ,aittiriya Fpanisad -0"//2 it is said3 satyam jnanam anantam
brahma
S,he Supreme is eternal# real# limitless# and full of knoledge"S
In the the ,aittiriya Fpanisad -1"?"/2 it is said3 anando brahma
S,he Supreme is full of bliss"S
In the the Ahandogya Fpanisad -?"0"/2 it is said3 ekam evadvitiyam
brahma
S'o one can rival the Supreme )ord"S
In the the Ahandogya Fpanisad -?"D";2 it is said3 tat satyam sa atma
S,he Supreme )ord is eternal and real"S
In the the Ahandogya Fpanisad -?"0"/2 it is said3 sad eva saumyedam
agra asit
SC gentle one# before the material orld as manifested# the Supreme
)ord e+isted"S
In the the Brhad-aranyaka Fpanisad -/"@"/H2 it is said3 brahma va
idam ekam evagra asit
SBefore the material orld as manifested# the Supreme )ord e+isted"S
In the the Brhad-aranyaka Fpanisad -?"0"/2 it is said3 atma va idam
eka evagra asit purusa-vidhah
SBefore the material orld as manifested# the Supreme &ersonality
of Godhead e+isted"S
In the the 'arayana Fpanisad -te+t /2 it is said3 puruso ha vai
narayanah
S)ord 'arayana is the Supreme &ersonality of Godhead"S
In the the Maha-'arayana Fpanisad -/"/2 it is said3 eko ha vai
narayana asit
S)ord 'arayana is the only Supreme &ersonality of Godhead"S
In the the Ahandogya Fpanisad -?"0"12 it is said3 tad aiksata bahu
syam prajayaya
S,he Supreme &ersonality of Godhead thought3 )et Me become many"
)et Me father many children"S
In the the ,aittiriya Fpanisad -0"/"12 it is said3 tasmad va etasmad
atmana akacah sambhutah
SErom the Supreme &ersonality of Godhead the sky as born"S
In the the Ahandogya Fpanisad -?"0"12 it is said3 tat tejo Rsrjata
S,he Supreme &ersonality of Godhead created fire and the other
material elements"S
In the the ,aittiriya Fpanisad -0"/"12 it is said3 yato va imani bhutani
jayante
S(ll created beings emanate from the (bsolute ,ruth# the Supreme
&ersonality of Godhead"S6
In the the Maha-'arayana Fpanisad it is said3 puruso ha vai narayano
Rkamayata" atha narayanad ajo Rjayata" yatah prajah sarvani bhutani"
SIn the beginning )ord 'arayana desired to create the material orld"
,hen from )ord 'arayana the demigod Brahma as born# and from
Brahma all the living entities ere manifested"S
Text $5
narayanah param brahma
tattvam narayanah param rtam satyam param brahma
purusam krsna-piggalam" ity adisu ca"
narayanah - 'arayana; param brahma - the Supreme &ersonality of
Godhead; tattvam - the truth; narayanah - 'arayana; param - the
supreme; rtam - object of orship; satyam - eternal; param brahma
purusam - the Supreme &ersonality of Godhead; krsna- piggalam -
dark; iti - thus; adisu - beginning; ca - also"
In the the Maha-'arayana Fpanisad it is said3
S'arayana is the Supreme Brahman" 'arayana is the supreme truth"
'arayana is the supreme truth# the supreme object of orship# and the
Supreme Brahman" 7is transcendental form is dark and splendid"S
Text $"
atha vyatirekah katham asatah saj jayeta iti" ko hy evanyat kah
pranyad yad esa akaca anando na syat iti" eko ha vai narayana asin na
brahma na ca cagkarah ity adisu"
atha - no; vyatirekah - indirect; katham - ho=; asatah - from the
unreal; saj - reality; jayeta - is born; iti - thus; kah - ho=; hi - indeed;
eva - indeed; anyat - from another; kah - ho; pranyat - from life; yat -
hat; esa - this; akaca - sky; anandah - bliss; na - not; syat - is; iti -
thus; ekah - one; ha - indeed; vai - indeed; narayana - 'arayana; asin -
as; na - not; brahma - Brahma; na - not; ca - and; cagkarah - Siva; iti -
thus; adisu - beginning"
,he )ord is indirectly described in these ords of Ahandogya Fpanisad
-?"0"023 katham asatah saj jayeta
S7o is it possible that the real orld as born from something that
is not real=
In the ,aittiriya Fpanisad -0";"/2 it is said3 ko hy evanyat kah pranyad
yad esa akaca anando na syat
S>ho could breathe or remain alive if the blissful Supreme )ord did
not reside in his heart=S
In the the Maha-'arayana Fpanisad -/"/2 it is said3 eko ha vai
narayana asin na brahma na ca cagkarah
SIn the beginning there as only )ord 'arayana" there as no
Brahma and no Siva"S
Text $#
anyesam ca vakyanam samanvayas tatraiva vaksyate" anandamayo
Rbhyasat ity adina"
anyesam - of other; ca - and; vakyanam - statements; samanvayah -
accumulation; tatra - there; eva - indeed; vaksyate - ill be said;
anandamayah - blissful; abhyasat - from practive; iti - thus; adina -
beginning"
Many other passages from ssripture may be Buoted to dessribe the
Supreme &ersonality of Godhead" Eor e+ample# in %edanta-sutra
-/"/"/02 it is said3
S,he Supreme &ersonality of Godhead is by nature full of joy"S6
Text $$
sa caivam paramananda-rupatvenaiva samanvito bhavatiti tad-
upalabdhyaiva parama-purusarthatva-siddher na prayojana-
cunyatvam api"
sa - 7e; ca - also; evam - thus; paramananda-rupatvena - ith a form
of transcendental bliss; eva - indeed; samanvitah - ith; bhavati - is; iti
- thus; tad- upalabdhya - understanding that; eva - indeed; parama-
purusa - of the Supreme &ersonality of Godhead; arthatva-siddheh - of
the perfection of meaning; na - not; prayojana - need; cunyatvam -
being ithout; api - also"
Cne ho thus understands that the Supreme &ersonality of Godhead
has a form of transcendental bliss attains the supreme goal of life"
'othing remains unattained by such a person

Sri &aramatma-sandarbha
%olume Si+




Cne ho thus understands that the Supreme &ersonality of Godhead
has a form of transcendental bliss attains the supreme goal of life"
'othing remains unattained by such a person"
Text $%
tad evam sutra-dvayarthe sthite tad etad vyacaste anvayad itaratac
carthesu iti" arthesu nana-vidhesv api veda-vakyarthesu satsu anvayad
anvaya-mukhena yato yasmad ekasmad asya janmadi pratiyate"
athetarato vyatireka-mukhena ca yasmad evasya tat pratiyata ity
arthah" ata eva tasya cruty-anvaya-vyatireka- darcitena parama-sukha-
rupatvena parama-purusarthatvam ca dhvanitam"
tat - that; evam - thus; sutra-dvaya - of the to sutras; arthe - the
meaning; sthite - situated; tat - this; etat - that; vyacaste - said;
anvayat - anvayat; itaratah - itaratah; carthesu - carthesu; iti - thus;
arthesu - in the meanings; nana-vidhesv - various kinds; api - also;
veda- vakyarthesu - in the meaning of the ords of the %edas; satsu -
being so; anvayat - directly; anvaya-mukhena - directly; yatah - from
hom; yasmat - from hom; ekasmat - from one; asya - pf 7im;
janmadi - beginning ith birth; pratiyate - is knon; atha - then;
itaratah - indirectly; vyatireka-mukhena - indirectly; ca - and; yasmat -
from hom; eva - indeed; asya - of this; tat - this; pratiyate - is knon;
iti - thus; arthah - the meaning; ata eva - thus; tasya - of 7im; cruty-
anvaya-vyatireka - trhe direct and indirect meaning of the scriptures;
darcitenashon; parama-sukha-rupatvena - ith the form of
transcendental happiness; parama-purusarthatvam - the supreme goal
of life; ca - also; dhvanitam - said"
,hese to sutras -%edanta-sutra /"/"1-@2 are e+plained by the ords
Sanvayad itaratac carthesuS in Srimad- Bhagavatam /"/"/" 7ere
SarthesuS means Sthe various statements of the %edic scripturesS#
SanvayatS means Sith the direct dessriptions of 7e ho is the cause
of the creation# maintenance# and annihilation of the material orldS#
SitaratahS means Sith the indirect dessriptions of 7imS" In this ay# by
understanding the direct and indirect statements of the %edas# one
easily attains the supreme goal of life"
Text %0
eko ha vai narayana asit ity adi sastra-pramanatvena prak sthapita-
rupatvam ceti"
ekah - one; ha - indeed; vai - indeed; narayana - 'arayana; asit - as;
iti - thus; adi - beginning; sastra-pramanatvena - by the evidence of
ssripture; prak - before; sthapita - established; rupatvam - having the
form; ca - also; iti - thus"
,he Maha-'arayana FpanisadRs -/"/2 statement Seko ha vai narayana
asitS -Before the material orld as created# only )ord 'arayana
e+isted2 is ssriptural proof that the form of )ord 'arayana e+isted
before the material orld as created"
Text %1
atha iksater nacabdam iti vyacaste abhijGa iti"
atha - no; iksateh - because of being seen; na - not; acabdam -
indessribeable; iti - thus; vyacaste - said; abhij a - abhijna; iti - thus"
,he ne+t sutra is -%edanta-sutra /"/".2 is3 iksater nacabdam
SBecause it is said that the Supreme glanced on the material nature# it
is not said by the scriptures that pradhana -the unmanifested state of
matter2 is the cause of the material orld"S
,his sutra is e+plained by the ord SabhijGahS in Srimad-Bhagavatam
/"/"/"
Text %2
atra sutrarthah idam amnayate chandogye sad eva saumyedam agra
asid ekam evadvitiyam brahma iti" tad aiksata bahu syam iti" tat tejo
Rsrjata ity adi"
atra - here; sutrarthah - the meaning of the sutra; idam - this;
amnayate - in the scriptures; chandogye - in the Ahandogya Fpanisad;
sat - the Supreme; eva - indeed; saumya - C gentle one; idam - this;
agre - before; asit - as; ekam - one; eva - indeed; advitiyam - ithout
a rival; brahma - the Supreme; iti - thus; tat - that; aiksata - sa; bahu
- many; syam - I ill be; iti - thus; tat - that; tejah - poer; asrjata -
created; iti - thus; adi - beginning"
,his sutra is also e+plained by many passages in the scriptures" In the
Ahandogya Fpanisad -?"0"/2 it is said3 sad eva saumyedam agra asid
ekam evadvitiyam brahma
SC gentle one# in the beginning only the Supreme e+isted" ,here as
none but 7im"S
In the Fpanisads it is also said3 tad aiksata bahu syam
S,he Supreme thoughtS )et Me become many"S
In the Fpanisads it is again said3 tat tejo Rsrjata ity adi"
S,he Supreme created the element fire and the other material
elements"S
Text %
atra paroktam pradhanam api jagat-karanatvenayati" tac ca nety aha
iksater iti" yasmin cabda eva pramanam na bhavati" tad acabdam
anumanikam pradhanam ity arthah" na tad iha pratipadyam"
atra - here; para - Supreme; uktam - said; pradhanam - pradhana; api
- also; jagat-karanatvena - as the cause of the material universe; ayati
- attains; tac - that; ca - and; na - not; iti - thus; aha - said; iksateh -
iksateh; iti - thus; yasmin - in hom; cabda - sound; eva - indeed;
pramanam - evidence; na - not; bhavati - is; tat - that; acabdam - not
sound; anumanikam - evidence; pradhanam - pradhana; iti - thus;
arthah - the meaning; na - not; tat - that; iha - here; pratipadyam - to
be proved"
7ere someone may protest3 SIs it not said that the pradhana
-unmanifested material nature2 is the creator of the material orld=S
,o this protest the ords of %edanta-sutra /"/". say3 S'o" ,hat is not
true" ,he %edic scriptures do not say that the pradhana is the ultimate
cause of the material orld"S
Text %!
kuto Rcabdatvam tasyety acagkyaha iksateh"
kutah - from hat=; acabdatvam - the state of not being described in
ssripture; tasya - of that; iti - thus; acagkyaha - fearing; iksateh -
%edanta-sutra /"/"."
Eearing that someone might say S>here do the scriptures say that
pradhana is not the creator of the material orld=S# %edanta-sutra
-/"/".2 says3 SiksatehS -Because it is said that the Supreme glanced on
the material energy2"
Text %5
sac-chabda-vacya-sambandhi-vyapara-vicesabhidhayina iksater
dhatoh cravanat" tad aiksata itiksanam cacetane pradhane na
sambhavet" anyatra ceksa-purtikaiva srstih" sa aiksata lokan nu srja iti"
sa iman lokan asrjata ity adau"
sat-cabda - the ord SsatS; vacya - to be said; sambandhi - in relation
to; vyapara - action; vicesa - specific; abhidhayina - naming; iksateh -
of iksateh; dhatoh - of the root; cravanat - from hearing; tat - that;
aiksata - sa; itiksanam - seeing; ca - and; acetane - inanimate;
pradhane - pradhasna; na - not; sambhavet - may be; anyatra - in
another place; ceksa-purtika - the eyes; eva - indeed; srstih - creation;
sa - 7e; aiksata - glanced; lokan - the orlds; nu - indeed; srja -
created; iti - thus; sa - 7e; iman - the; lokan - orlds; asrjata - created;
iti - thus; adau - beginning"
,he ord SiksatehS here describes the activity of seeing performed by
the Supreme" >hen the Fpanisads say the creator of the orld glanced
-tad aiksata2 on the material energy# these ords cannot dessribe the
inanimate unconscious pradhana# hich does not have to poer to see
anything" ,hat the creator of the material has the poer to see is
confirmed in these ords of (itareya Fpanisad -/"/"/23 sa aiksata lokan
nu srja
S>ith a glance 7e created the material orlds"S
In (itareya Fpanisad -/"/"02 it is also said3 sa iman lokan asrjata
SBy glancing 7e created the material orld"S
Text %"
iksanam catra tad-acesa-srjya-vicaratmakatvat sarvaj atvam eva
krodi-karoti" tad etad aha abhijGa iti"
iksanam - seeing; ca - and; atra - here; tad-acesa - all that; srjya -
creation; vicara - consideration; atmakatvat - because of the nature;
sarvaj atvam - moniscience; eva - indeed; krodi-karoti - accepts; tat -
this; etat - that; aha - said; abhijGa - abhijna; iti - thus"
Because 7e created everything ith a glance# and because 7e thus
sees everything that as created# the Supreme is all- knoing" ,his is
described in Srimad-Bhagavatam /"/"/ by the ord SabhijGaS"
Text %#
nanu tadanim ekam advitiyam ity uktes tasyeksana-sadhanam na
sambhavati" tatraha svarad iti"
nanu - is it not so=; tadanim - then; ekam - one; advitiyam - ithout a
second; iti - thus; ukteh - from the statement; tasya - of 7im; iksana -
seeing; sadhanam - action; na - not; sambhavati - is possible; tatra -
there; aha - said; svarad - independent; iti - thus"
7ere someone may protest3 S,he scriptures say that the )ord is Tekam
evadvitiyamR -one ithout a second2" ,his must mean that# because 7e
is everything# the )ord cannot be so limited as to have the poer to
see# and because 7e cannot see anything# 7e cannot possible be all-
knoing"S
By speaking the ord Ssva-ratS -7e is independent2# Srimad-
Bhagavatam /"/"/ refutes this objection"
Text %$
svarupenaiva tatha tatha rajata iti na tasya karyam karanam ca
vidyate ity adau" svabhaviki jnana-bala-kriya ca ity adi cruteh"
svarupena - in 7is on form; eva - indeed; tatha tatha - so; rajate - is
manifested; iti - thus; na - not; tasya - of 7im; karyam - duty; karanam
- cause; ca - and; vidyate - is; iti - thus; adau - beginning; svabhaviki -
on nature; jnana-bala-kriya - knoledge# poer# and action; ca - and;
iti - thus; adi - beginning; cruteh - from the Sruti-sastra"
,his means that the Supreme can do anything 7e ishes" In the
Avetacvatara Fpanisad -?"D2 it is said3
S7e does not possess bodily form like that of an ordinary living entity"
,here is no difference beteen 7is body and 7is soul" 7e is absolute"
(ll 7is senses are transcendental" (ny one of 7is senses can perform
the action of any other sense" ,herefore# no one is greater than 7im or
eBual to 7im" 7is potencies are multifarious# and thus 7is deeds are
automatically performed as a natural seBuence"S6
Text %%
eteneksana-van-murtimattvam api tasya svabhavikam ity ayatam"
nihcvasitasyapy agre darcayisyamanatvat" tac ca yathoktam eveti ca"
etena - by this; iksana - sight; vat - possessing; murtimattvam -
having a form; api - also; tasya - of 7im; svabhavikam - natural; iti -
thus; ayatam - attained; nihcvasitasya - of the breath; api - also; agre -
in the beginning; darcayisyamanatvat - to be seen; tac - that; ca - and;
yatha - as; uktam - said; eva - indeed; iti - thus; ca - also"
In this ay it is seen that the Supreme )ord has a form and that form
has the poer to see" ,he )ord also has the poer to breathe# as ill
be shon later -te+t /H02 in this book"
Text 100
atha sastra-yonitvat ity asyarthantaram vyacaste tena iti"
atha - no; sastra-yonitvat iti - %edanta-sutra /"/"1; asya - of this;
artha - meaning; antaram - another; vyacaste - says; tene - the ord
SteneS; iti - thus"
(nother interpretation of %edanta-sutra /"/"1 is given in Srimad-
Bhagavatam /"/"/Rs ord SteneS -7e imparted2"
Text 101
tac carthantaram yatha katham tasya jagaj-janmadi-kartrtvam" katham
va nanya-tantroktasya pradhanasya na canyasyeti" tatraha sastrasya
veda-laksanasya yonih karanam"
tac - that; ca - also; artha - meaning; antaram - another; yatha - as;
katham - ho=; tasya - of 7im; jagaj-janmadi-kartrtvam - the creator of
the material universe; katham - ho=; va - or; na - not; anya-
tantroktasya - said in other scriptures; pradhanasya - of pradhana; na -
not; ca - and; anyasya - of another; iti - thus; tatra - there; aha - said;
sastrasya - of ssripture; veda-laksanasya - characteri9ed by the %edas;
yonih - yoni; karanam - cause"
'o this second interpretation ill be discussed" 7ere someone may
protest3 S7o is it possible that the Supreme is the creator# maintainer#
and destroyer of the material universes= <o the scriptures not say that
the pradhana -unmanifested material energy2 is the creator of the
material orlds=S
,o this protest the folloing anser is given3 ,he %edas affirm that
the Supreme is the creator -yoni2 of the material orlds"
Text 102
tad-rupatvat" evam va are Rsya mahato bhutasya nicvasitam etad yad
rg-vedo yad yajur-vedah sama-vedo Rtharvaggirasa itihasa-puranam
vidya upanisadah clokah sutrany apy asutrani vyakhyanani iti cruteh"
tad-rupatvat - from that nature; evam - thus; va - indeed; are - Ch;
asya - of 7im; mahatah - the Supreme; bhutasya - manifested;
nicvasitam - breathed; etat - thus; yat - hich; rg-vedah - the Rg %eda;
yat - hich; yajur-vedah - the Gajur %eda; sama-vedah - the Sama
%eda; atharvaggirasa - the Stharva %eda; itihasa-puranam - the
Itihasas and &uranas; vidya - knoledge; upanisadah - the Fpanisads;
clokah - the verses; sutrani - the sutras; api - also; asutrani - not
sutras; vyakhyanani - e+planations; iti - thus; cruteh - from Sruti-sastra"
,hat the Supreme )ord has the poer to breathe is confirmed by these
ords of Brhad-aranyaka Fpanisad -0"@"/H23
SErom the breath of the Supreme Being came the Rg %eda# Gajur
%eda# Sama %eda# (tharva %eda# Itihasas# &uranas# Fpanisads# verses#
sutras# prose e+planations# and %edic commentaries"S
Text 10
sastram hi sarva-pramanagocara-vivdhananta-jnana- mayam" tasya ca
karanam brahmaiva sruyata iti" tad evam mukhyam sastra-jGam
tadrcam sarvajnatvam vina ca sarva- srsty-adikam anyasya
nopapadyata iti prokta-laksanam brahmaiva jagat-karanam" na
pradhanam" na ca jivantaram iti"
sastram - ssripture; hi - indeed; sarva - all; pramana - evidence;
agocara - not in the range of perception; vividha - various; ananta -
limitless; jnana - knoledge; mayam - consisting of; tasya - of it; ca -
and; karanam - the origin; brahma - the Supreme; eva - indeed;
sruyata - is said in the Sruti; iti - thus; tat - that; evam - indeed;
mukhyam - primary; sastra - of ssripture; jGam - the knoer; tadrcam -
like that; sarvajnatvam - being all- knoing; vina - ithout; ca - and;
sarva - all; srsti - creation; adikam - beginning ith; anyasya - of
another; na - not; upapadyate - is established; iti - thus; prokta -
described; laksanam - nature; brahma - the Supreme; eva - indeed;
jagat-karanam - the cause of the material universe; na - not;
pradhanam - pradhana; na - not; ca - and; jivantaram - another soul; iti
- thus"
Ssripture brings knoledge of a limitless variety of things# including
many things that cannot be knon in any other ay" ,he scriptures
themselves declare that the Supreme 7imself is their original author"
,herefore the Supreme is all-knoing" (lso# if 7e ere not all-knoing#
it ould not be possible for 7im to create# maintain# and annihilate the
material universes" In this ay it is proved that the Supreme is the
original creator of the material orld" 'either pradhana nor any
individual soul is the creator"
Text 10!
tad eva vivrtyaha tene brahma hrda ya adi-kavaye iti brahma vedam
adi-kavaye brahmane brahmanam prati hrdantahkarana- dvaraiva" na
tu vag-dvara" tene avirbhavitavan"
tat - this; eva - indeed; vivrtya - revealing; aha - said; tene brahma
hrda ya adi-kavaye - tene brahma hrda ya adi-kavaye; iti - thus;
brahma - brahma; vedam - the %edas; adi-kavaye - adi-kavaye;
brahmane - the demigod Brahma; brahmanam - Brahma; prati - to;
hrda - hrda; antahkarana - the heart; dvara - by; eva - indeed; na - not;
tu - but; vag- dvara - by ords; tene - tene; avirbhavitavan -
manifested"
,hat the Supreme is the original author of the %edic scriptures is also
described in Srimad-Bhagavatam /"/"/ in the ords Stene brahma hrda
ya adi-kavayeS -It is 7e only ho first imparted the %edic knoledge
unto the heart of Brahmaji# the original living being2" 7ere the ord
SbrahmaS means Sthe %edic scripturesS# Sadi-kavayeS means to the
demigod BrahmaS# ShrdaS means Snot by ords# but through the
heartS# and SteneS means manifestedS"
Text 105
atra brhad-vacakena brahma-padena sarva-j anamayatvam tasya
jGapitam" hrdety anenantaryamitvam sarva-saktimayatvam ca
jGapitam" adi-kavaya ity anena tasyapi ciksa-nidanatvac chastra-
yonitvam ceti"
atra - here; brhad-vacakena - by the meaning SgreatS; brahma-
padena - by the ord SbrahmaS; sarva-j anamayatvam - consisting of
all knoledge; tasya - of that; j apitam - is informed; hrda - hrda; iti -
thus; anena - by this; antaryamitvam - the nature of the Supersoul;
sarva- saktimayatvam - the nature of having all potencies; ca - and; j
apitam - taught; adi-kavaya - adi-kavaye; iti - thus; anena - by this;
tasya - of this; api - also; ciksa - instruction; nidanatvat - because of
giving; sastra - of ssripture; yonitvam - the nature of being the author;
ca - and; iti - thus"
,he ord SbrahmaS is derived from the ord brhatS -great2" In this ay
it is said that the scriptures -brahma2 are the Sgreat knoledgeS or the
knoledge of everythingS" ,he ord ShrdaS here teaches us that the
Supreme )ord is the Supersoul in everyoneRs heart and the master of
all potencies" Because 7e is the original teacher of all knoledge# the
Supreme )ord is thus the original author of the %edas# as %edanta-
sutra /"/"1 -sastra- yonitvat2 e+plains"
Text 10" S'ut(c cat'a 5o *'ahmanam -(dadhat( 6u'-am
yo vai vedamc ca prahinoti tasmai tam ha devam atma-buddhi-
prakacam
mumuksur vai caranam aham prapadye" iti"
srutih - the Sruti; ca - and; atra - here; yah - go; brahmanam -
Brhma; vidadhati - gave; purvam - formerly; yah - ho; vai - certainly;
vedamc - the %edas; ca - also; prahinoti - gave; tasmai - to him; tam -
to 7im; ha - certainly; devam - the Supreme &ersonality of Godhead;
atma-buddhi-prakacam - the original source of all enlightenment;
mumuksuh - desiring liberation; vai - certainly; caranam aham
prapadye - let me surrender; iti - thus"
,his is also described in the folloing ords of Avetacvatara Fpanisad
-?"/D23
SBecause I desire liberation# let me surrender unto the Supreme
&ersonality of Godhead# ho first enlightened )ord Brahma in %edic
knoledge through )ord BrahmaRs heart" ,he )ord is the original
source of all enlightenment and spiritual advancement"S6
Text 10#
mukta-jiva api tat-karanam nety aha muhyantiti" yatra brahmani
vedakhye surayah cesadayo Rpi" anena ca cayana-lila- vyaGjita-
nicvasitamaya-vedo brahmadi-vidhanacanac ca yah padmanabhas tad-
adi-murtikah sri-bhagavan evabhihitah"
mukta-jiva - the liberateed souls; api - even; tat-karanam - the
original source of that; na - not; iti - thus; aha - said; muhyanti -
muhyanti; iti - thus; yatra - here; brahmani - in the Brahma; vedakhye
- called the %edas; surayah - the demigods; cesadayah - headed by
)ord Aesa; api - even; anena - by that; ca - and; cayana - of sleep; lila -
pastimes; vyaGjita - manifested; nicvasitamaya - consisting of the
breath; vedah - the %eda; brahmadi - headed by Brahma;
vidhanacanah - giving; ca - and; yah - ho; padmanabhah - the lotus-
naveled )ord; tad-adi-murtikah - ith forms that begin ith that; sri-
bhagavan - the Supreme &ersonality of Godhead; eva - indeed;
abhihitah - named"
,he liberated individual souls are certainly not the original authors of
the %edic scriptures" ,his is confirmed by the ord SmuhyantiS -even
the great sages and demigods are placed into illusion2 in Srimad-
Bhagavatam /"/"/" ,his means that even the great demigods# such as
)ord Aesa# are not the authors of the %edas" ,he %edas ere
manifested from the breathing of )ord Garbhodakacayi %isnu# ho is
one of the many forms of the Supreme &ersonality of Godhead# as 7e
enjoyed pastimes of sleep" (t that time the %edas ere revealed to the
demigod Brahma"
Text 10$
vivrtam caitat pracodita yena pura sarasvati ity adina"
vivrtam - manifested ca - and; etat - that; pracodita yena pura
sarasvati ity adina - Srimad-Bhagavatam 0"@"00"
,hat the Supreme )ord taught the %edas to the demigod Brahma is
confirmed by the folloing ords of Srimad-Bhagavatam -0"@"0023
SMay the )ord# ho in the beginning of the creation amplified the
potent knoledge of Brahma from ithin his heart and inspired him
ith full knoledge of creation and of 7is on Self# and ho appeared
to be generated from the mouth of Brahma# be pleased ith me"S6
Text 10%
atha tat tu samanvayat ity asyarthantaram" yatha sastra- yonitve
hetuc ca drcyate ity aha tat tv iti" samanvayo Rtra samyak sarvato-
mukho Rnvayo vyutpattir vedartha-parij anam yasmat tat tu sastra-
yoni-nidanatvam nicciyata iti jive samyak jnanam eva nasti"
pradhanatva-cetanam eveti bhavah"
atha - no; tat tu samanvayat ity asya - of %edanta-sutra /"/"@;
arthantaram - an altrenate e+planation; yatha - as; sastra-yonitve - the
author of the scriptures; hetuh - the cause; ca - and; drcyate - is seen;
iti - thus; aha - said; tat tv iti - the ords Stat tuS; samanvayah -
samanvayah; atra - here; samyak - evereyhere; sarvato- mukhah - in
all directions; anvayah - meaning; vyutpattih - manifestation; veda - of
the %edas; artha - the truth; parijnanam - knoledge; yasmat - from
hom; tat - that; tu - but; sastra-yoni-nidanatvam - the nature of
teaching the %edas; nicciyate - is ascertained; iti - thus; jive - to the
individual soul; samyak - complete; j anam - knoledge; eva - indeed;
na - not; asti - is; pradhanatva- cetanam - consciousness; eva - indeed;
iti - thus; bhavah - the meaning"
'o an alternate interpretation of %edanta-sutra /"/"@ -tat tu
samanvayat2 ill be discussed" (fter it is seen that the Supreme is the
original author of the %edic scriptures -sastra- yonitvat2# the ne+t sutra#
beginning ith the ords Stat tuS# is spoken" In the ord
SsamanvayatS# the prefi+ samS means SallS and SanvayatS means the
truths described in the %edasS" In this ay it is concluded that the
Supreme must be the author of the %edas# for only 7e has all-
knoledge" Because the individual soul does not have all knoledge#
he cannot be the %edasR author"
Text 110
sa vetti vicvam na hi tasya vetta iti cruteh"
sa vetti vicvam na hi tasya vetta iti cruteh - Avetacvatara Fpanisad
1"/I"
,hat the Supreme )ord has all knoledge and the individual spirit soul
does not is confirmed by these ords of Avetacvatara Fpanisad -1"/I23
S,he Supreme )ord knos everything# but no one knos 7im"S6
Text 111
tad etad asya tadiya-samyag-jnanam vyatireka-mukhena bodhayitum
jivanam sarvesam api tadiya-samyag-j anabhavam aha muhyantiti"
surayah cesadayo Rpi yad yatra cabda-brahmani muhyanti"
tat - this; etat - that; asya - of 7im; tadiya-samyag-j anam - all
knoledge; vyatireka-mukhena - indirectly e+plained; bodhayitum - to
e+plain; jivanam - of the individual souls; sarvesam - of all; api - also;
tadiya-samyag-j anabhavam - the absence of all knoledge about 7im;
aha - said; muhyanti - muhyanti; iti - thus; surayah - the demigods;
cesadayah - headed by Aesa; api - even; yat - hat; yatra - here;
cabda-brahmani - in the ords of the %edas; muhyanti - are
beildered"
In Srimad-Bhagavatam /"/"/ the ord SmuhyantiS -By 7im even the
great sages and demigods are placed into illusion2 indirectly affirms
that the Supreme )ord has all knoledge and no individual soul has all
knoledge like the )ord" ,he ords surayo muhyantiS mean Seven the
demigods like )ord Aesa are beildered to understand the true
meaning of the %edasS"
Text 112
tad etad vivrtam svayam-bhagavata kim vidhatte kim acaste
kim anudya vikalpayet ity asya hrdayam loke
nanyo mad veda kaccana" iti"
tat - this; etat - that; vivrtam - revealed; svayam-bhagavata - by the
Supreme &ersonality of Godhead 7imself; kim - hat=; vidhatte -
direct; kim - hat=; acaste - declare; kim - hat=; anudya - taking as
the object; vikalpayet - may conjecture; iti - thus; asya - of the %edic
literature; hrdayam - intention; loke - in this orld; na - not; anyat -
other; mat - than Me; veda - knos; kaccana - anyone; iti - thus"
,he Supreme )ord 7imself affirms -Srimad-Bhagavatam //"0/"@023
S>hat is the direction of all %edic literatures= Cn hom do they set
focus= >ho is the purpose of all speculation= Cutside of Me no one
knos these things"S6
Text 11
anena ca saksad-bhagavan evabhihitah" atha iksater nacabdam ity
asyarthantaram abhijGa ity atraiva vya jitam asti"
anena - by this; ca - also; saksad-bhagavan - the Supreme &ersonality
of Godhead; eva - indeed; abhihitah - declared; atha - no; iksater
nacabdam ity asya - of %edanta-sutra /"/".; arthantaram - another
meaning; abhijGa - abhijna; iti - thus; atra - here; eva - indeed; vya
jitam - manifested; asti - is"
In this ay the Supreme )ord is described" 'o an alternate
interpretation of %edanta-sutra /"/". -iksater nacabdam2 ill be
discussed"
Text 11!
atra sutrarthah" nanu acabdam asparcam arupam avyayam ity adi
cruteh katham tasya cabda-yonitvam" tatraha prakrtam brahma cabda-
hinam na bhavati" kutah iksateh tad aiksata bahu syam prajayeya ity
atra bahu syam iti cabdatmakeksa-dhatoh cravanat"
atra - here; sutrarthah - the meaning of the sutra; nanu - is it not so=;
acabdam - not heard; asparcam - not touched; arupam - ithout a
form; avyayam - eternal; iti - thus; adi cruteh - 5atha Fpanisad /"1"/.;
katham - ho=; tasya - of 7im; cabda-yonitvam - the author of the
%edas; tatra - there; aha - - said; prakrtam - natural; brahma - the
Supreme; cabda- hinam - ithout sound; na - not; bhavati - is; kutah -
hy=; iksateh - from a glance; tat - that; aiksata - sa; bahu - many;
syam - I ill become; prajayeya - I ill give birth to children; iti - thus;
atra - here; bahu - many; syam - I ill become; iti - thus; cabda -
sound; atmaka - nature; iksa-dhatoh - from the root iksa; cravanat -
from the Sruti-sastra"
7ere someone may protest3 In 5atha Fpanisad -/"1"/.2 it is said3
S,he Supreme is aloof from all sound and touch" 7e has no form" 7e is
eternal and unchanging"S
If this is so# ho can the Supreme be the author of the %edas=
,o this protest the folloing reply is given3 It is not true that the
Supreme is aloof from all sound and other objects of sense perception"
Eor e+ample# in the Ahandogya Fpanisad -?"0"12 it is said3
S,hen the Supreme glanced at the material energy" 7e thought3 )et
Me become many" I ill father many children"S
7ere it is said that the Supreme can see# so it is not unreasonable to
assume that 7e can also hear" ,herefore 7e is not aloof from sound
and other objects of sense perception"
Text 115
tad etad aha abhijGah" bahu syam ity adi- cabdatmaka-vicara-
vidagdhah" sa ca cabdadi-sakti-samudayas tasya na prakrtah" prakrti-
ksobhat purvatrapi sad-bhavat" tat-svarupa- bhuta evety aha svarad
iti" atra purvavat tadrcam sadharmatvam murtimattvam api siddham"
tat - this; etat - that; aha - said; abhijGah - abhijna; bahu - many;
syam - I ill become; iti - thus; adi - beginning; cabda - sound; atmaka
- nature; vicara - consideration; vidagdhah - e+pert; sa - that; ca - and;
cabdadi-sakti-samudayah - the potencies that begin ith sound; tasya
- of 7im; na - not; prakrtah - material; prakrti- ksobhat - from the
agitation of matter; purvatra - previously; api - also; sad-bhavat -
fropm spiritual nature; tat-svarupa - from 7is on form; bhuta -
manifested; eva - indeed; iti - thus; aha - said; svarad - svarat; iti -
thus; atra - here; purvavat - as before; tadrcam - like that;
sadharmatvam - having a like nature; murtimattvam - having a form;
api - also; siddham - proved"
,his is e+plained by the ord SabhijGahS -he is conscious of all
manifestations2 in Srimad-Bhagavatam /"/"/" ,herefore# as Ahandogya
Fpanisad -?"0"12 e+plains# the Supreme )ord is conscious of all sounds
and all other sense objects" Still# these poers of the )ord are not at all
material# for the )ord is perfectly spiritual in nature" 7e e+isted before
the material orld as even manifested" ,he nature of the )ord is then
e+plained in the ord SsvaratS -7e is independent2 in Srimad-
Bhagavatam /"/"/" In this ay# as has already been e+plained in this
book# it is proved that the Supreme )ord has a form" ,hat is 7is nature"
Text 11"
yathahuh sutra-karah antas tad-dharmopadecat iti"
yatha - as; ahuh - said; sutra-karah - the author of %edanta- sutra;
antah - ithin; tat - of 7im; dharma - the nature; upadecat - because of
the teaching; iti - thus"
,his is also affirmed by the author of %edanta-sutra in these ords
-%edanta-sutra /"/"0H23 antas tad-dharmopadecat
S,he person ithin the sun and the eye is the Supreme &ersonality of
Godhead# because the %edic literatures e+plain that 7is nature fits the
dessription of the )ord"S
Text 11#
ato Rcabdatvadikam prakrta-cabda-hinatvadikam eveti j eyam"
atrottara-mimamsadhyaya-catustayasyapy artho darcitah" tatra
anvayad itaratac ca iti samanvayadhyayasya muhyanti yat surayah ity
avirodhadhyayasya dhimahi iti sadhanadhyayasya satyam param iti
phaladhyayasyeti" tatha gayatry-artho Rpi spastah" tatra janmady asya
yatah iti pranavarthah" srsty-adi-saktimattva-vacitvat"
atah - then; acabdatvadikam - beginning ith sound; prakrta- cabda-
hinatvadikam - eithout being material sound; eva - indeed; iti - thus;
jneyam - to be understood; atra - here; uttara- mimamsadhyaya-
catustayasya - of the fourth chapter of %edanta- sutra; api - also;
arthah - meaning; darcitah - revealed; tatra - there; anvayat - directly;
itaratah - indirectly; ca - also; iti - thus; samanvaya - all; adhyayasya -
of the chapter; muhyanti - are beildered; yat - hat; surayah - the
demigods; iti - thus; avirodhadhyayasya - not contradicting; dhimahi - I
meditate; iti - thus; sadhana - of sadhana; adhyayasya - of the chaoter;
satyam - truth; param - supreme; iti - thus; phala - result; adhyayasya -
of the chapter; iti - thus; tatha - so; gayatry-arthah - the meaning fo
gayatri; api - also; spastah - clearly; tatra - there; janmady asya yatah
iti - janmady asya yatah; pranava - of the sacred syllable Cm; arthah -
the meaning; srsty-adi - beginning ith creation; saktimattva - the
nature of having the potency; vacitvat - because of the statement"
,herefore hen the scriptures say the Supreme is aloof from sound
and other sense objects# it means that 7is sense poers are not
material" In this ay the first four sutras of %edanta are e+plained by
the first verse of Srimad-Bhagavatam" %edanta-sutra /"/"@ is e+plained
by the ords Sanvayad itaratas caS" ,he avirodha portion of %edanta-
sutra is e+plained by the ords Smuhyanti yat surayahS in the first
verse of Srimad- Bhagavatam" ,he sadhana portion of %edanta-sutra is
e+plained by the ord SdhimahiS in Srimad-Bhagavatam /"/"/" ,he
phala portion of %edanta-sutra is e+plained by the ords Ssatyam
paramS in Srimad-Bhagavatam /"/"/" ,he first verse of Srimad-
Bhagavatam also e+plains the meaning of the Gayatri-mantra" ,he
syllable Cm in the Gayatri-mantra is e+plained by the ords Sjanmady
asya yatahS in Srimad-Bhagavatam /"/"/# for Cm describes the )ordRs
poer to create# maintain# and annihilate the material universes"
Text 11$
tad evam evagni-purane gayatri-vyakhyane proktam taj-jyotir
bhagavan visnur jagaj-janmadi-karanam iti"
tat - that; evam - thus; eva - certainly; agni-purane - in the (gni
&urana; gayatri-vyakhyane - in the e+planation of the GaByatri-
mantra; proktam - said; taj-jyotih - 7is effulgence; bhagavan - the
Supreme &ersonality of Godhead; visnuh - )ord %isnu; jagaj-janmadi-
karanam - the cause of material creation# maintenance# and
annihilation; iti - thus"
,his is e+plained in the (gni &uranaRs dessription of the Gayatri-
mantra3
S)ord %isnu is the Supreme &ersonality of Godhead" Erom 7im comes
the Brahmajyoti effulgence" 7e is the creator# maintainer# and
destroyer of the material orlds"S
Text 11%
yatra tri-sargo Rmrsa iti vyahrti-trayarthah" ubhayatrapi loka-trayasya
tad-ananyatvena vivaksitatvat"
yatra tri-sargo Rmrsa iti - Syatra tri-sargo RmrsaS; vyahrti-traya - of the
three ords Sbhur bhuvah svahS; arthah - the meaning; ubhayatra - in
both places; api - also; loka-trayasya - of the three orlds; tad-
ananyatvena - by not being different from that; vivaksitatvat - because
of being the speakerRs intention"
,he ords Syatra tri-sargo RmrsaS in Srimad- Bhagavatam /"/"/ e+plain
the ords Sbhur bhuvah svahS in the Gayatri-mantra" ,his is because
both te+ts refer to the three material planetary systems"
Text 120
svarad iti savitr-prakacaka-parama-tejo-vaci" tene brahma hrda iti
buddhi-vrtti-prerana-prarthana sucita" tad evam krpaya sva-
dhyanayasmakam buddhi-vrttih prerayatad iti bhavah"
svarad - svarad; iti - thus; savitr - of the sun; prakacaka - illuminating;
parama - supreme; tejah - light; vaci - dessribing; tene brahma hrda iti
- tene brahma hrda; buddhi- vrtti-prerana-prarthana - the prayer to
enlightne the intelligence; sucita - indicated; tat - that; evam - thus;
krpaya - by mercy; sva- dhyanaya - on meditation; asmakam - of us;
buddhi-vrttih - activities of the intelligence; prerayatat - because of
impelling; iti - thus; bhavah - the meaning"
,he ord SsvaratS in Srimad-Bhagavatam /"/"/ e+plains the Gayatri-
mantraRs dessription of the sunRs effulgence" ,he ords Stene brahma
hrdaS in Srimad-Bhagavatam /"/"/ e+plain the Gayatri-mantraRs prayer
for enlightenment" ,hat prayer is3 SMay the )ord mercifully engage our
thoughts in meditation on 7im"S
Text 121
evam evoktam gayatrya ca samarambhah iti" tac ca tejas tatra antas
tad-dharmopadecat ity adina sampratipannam yan-murtam tad-ady-
ananta-murtimad eva dhyeyam iti"
evam - thus; eva - indeed; uktam - said; gayatrya - of Gayatri-
mantra; ca - and; samarambhah - begun; iti - thus; tac - that; ca - also;
tejah - light; tatra - there; antah - ithin; tad-dharmopadecat ity adina -
%edanta- sutra /"/"0H; sampratipannam - established; yan-murtam -
hose form; tad-adi - beginning ith that; ananta - limitless; murtimat
- hvaing forms; eva - indeed; dhyeyam - to be meditated on; iti - thus"
%edanta-sutra /"/"0H and the passage of the (gni &urana beginning
ith the ords Sgayatrya ca samarambhahS both refer to the Gayatri-
mantra and both dessribe meditation on the limitless form of the
Supreme )ord"
Text 122
tatha cagni-puranasya kramastha-vacanani evam sandhya-vidhim
krtva
gayatrim ca japet smaret gayatry-ukthani sastrani
bhargam pranams tathaiva ca
tatha - so; ca - also; agni-puranasya - of the (gni &urana; kramastha-
vacanani - ords; evam - thus; sandhya- vidhim - the duties at the
three times of day; krtva - doing; gayatrim - Gayatri; ca - and; japet -
should chant; smaret - should remember; gayatry-ukthani - the ords
of Gayatri; sastrani - the scriptures; bhargam - the effulgence;
pranamh - life-breath; tatha - so; eva - indeed; ca - also"
,he Gayatri-mantra is described in these ords of the (gni &urana
-Ahapter 0/?23
SCne should perform the duties of sunrise# noon# and sunset" (t those
times one should chant the Gayatri-mantra and one should meditate
on the ords of the Gayatri-mantra# on the transcendental effulgence#
and on the life-breath"
Text 12
tatah smrteyam gayatri
savitri yata eva ca prakacini sa savitur
vag-rupatvat sarasvati
tatah - then; smrta - remmbered; iyam - this; gayatri - gayatri; savitri
- Savitr ; yata - from hich; eva - indeed; ca - and; prakacini -
manifested; sa - that; savituh - of the sun-god; vag-rupatvat - from the
from of speech; sarasvati - Sarasvati""
SCne should meditate on Gayatri# on Savitri# the sun-goddess -savituh2#
and on Sarasvati# the goddess of speech"
Text 12!
taj-jyotih paramam brahma
bhargas tejo yatah smrtah bhargah syad bhrajata iti
bahulam chandasiritam
taj-jyotih - 7is effulgence; paramam - supreme; brahma - Brahman;
bhargah - light; tejah - light; yatah - from hom; smrtah -
remembered; bhargah - bharga; syat - is; bhrajata - shining; iti - thus;
bahulam - many; chandasiritam - said by the %edic hymns"
SCne should meditate on the spiritual effulgence -bhargah2 of the
Supreme )ord# hich is described in many %edic hymns"
Text 125
varenyam sarva-tejobhyah
crestham vai paramam padam
varenyam - varenyam; sarva-tejobhyah - of all lughts; crestham - the
best; vai - indeed; paramam - supreme; padam - abode"
S,hen one should meditate on the )ordRs supreme abode# hich is the
best -varenyam2 of all that is effulgent"
Text 12"
svargapavarga-kamair va
varaniyam sadaiva hi
svarga - Svargaloka; apavarga - and liberation; kamaih - by they ho
desire; va - or; varaniyam - to be desired; sada - alays; eva - indeed;
hi - indeed"
S,his abode is the best of all attainments that may be desired
-varenyam2" It is better than Svargaloka and better than impersonal
liberation"
Text 12#
vrnoter varanarthatvat
jagrat-svapnadi-varjitam
vrnoteh - of the ord SvrnotiS; varanarthatvat - because of the
meaning of choosing a boon; jagrat- svapnadi-varjitam - ithout
akefulness# sleep# or any other condition of material consciousness"
,he ord SvarenyamS comes from the verb vrnS -to choose2" ,hus the
spiritual orld described here is the highest blessing one may ish to
attain# for the spiritual orld is above the orld of matter# here
material akefulness# dream# and unconscious sleep dominate"
Text 12$
nityam cuddham buddham ekam
nityam bhargam adhicvaram aham brahma param jyotir
dhyayema hi vimuktaye
nityam - eternal; cuddham - pure; buddham - ise; ekam - one;
nityam - eternal; bhargam - effulgence; adhicvaram - the Supreme
)ord; aham - I; brahma - Braghman; param - Supreme; jyotih -
effulgence; dhyayema - meditate; hi - indeed; vimuktaye - to attain
liberation"
S,o attain liberation -dhimahi2 I meditate on the eternal# effulgent#
pure# all-knoing# Supreme )ord# ho is the controller of all"
Text 12%
taj jyotir bhagavan visnur
jagaj-janmadi-karanam
taj - that; jyotih - ffulgence; bhagavan - the Supreme &ersonality of
Godhead; visnuh - )ord %isnu; jagaj-janmadi-karanam - the cause of
hat begins ith creation of the material orld"
S,he origin of the impersonal Brahmajyoti is )ord %isnu" 7e is the
Supreme &ersonality of Godhead" 7e is the creator# maintainer# and
destroyer of the material universes"
Text 10
Sivam kecit pathanti sma
sakti-rupam pathanti ca kecit suryam kecid agnim
daivatany agni-hotrinah
Sivam - )ord Siva; kecit - some; pathanti - read; sma - indeed; sakti-
rupam - the form of Sakti; pathanti - read; ca - indeed; kecit - some;
suryam - Surya; kecit - some; agnim - (gni; daivatani - demigods; agni-
hotrinah - performing agnihotra-yajnas"
SSome performers of yajGas offer prayers to Siva# some to <urga#
some to Surya# and some to (gni"
Text 11
agny-adi-rupi visnur hi
vedadau brahma giyate
agni - (gni; adi - beginning; rupi - the form; visnuh - )ord %isnu; hi -
indeed; vedadau - beginning ith the %edas; brahma - the Supreme;
giyate - is said"
S7oever# the %edas declare that )ord %isnu is the Supreme )ord" 7e
is the father of (gni and all the demigods"
Text 12
tat padam paramam visnor
devasya savituh smrtam
tat - 7is; padam - abode; paramam - supreme; visnoh - of )ord %isnu;
devasya - of the Supreme &ersonality of Godhead; savituh - of the
<eity of the sun; smrtam - considered"
S,he ords Tsavitur varenyamR mean Tthe abode of )ord %isnu# the
Supreme &ersonality of GodheadR"
Text 1
dadhater va dhimahiti
manasa dharayemahi
dadhateh - of the ord dadhatiS; va - or; dhimahi - I meditate; iti -
thus; manasa - ith the mind; dharayemahi - e hold"
S,he ord TdhimahiR here means Te meditateR or Te hold ithin the
mindR"
Text 1!
no Rsmakam yac ca bhargas tat
sarvesam praninam dhiyah codayat prerayad buddhim
bhoktr nam sarva-karmasu drstadrsta-vipakesu
visnuh suryagni-rupa-bhak
nah - nah; asmakam - of us; yac - hat; ca - and; bhargah -
effulgence; tat - that; sarvesam - of all; praninam - living entities;
dhiyah - intelligence; codayat - codayat; prerayat - may inspire;
buddhim - intelligence; bhoktr nam - of the enjoyers; sarva-karmasu -
in all karmas; drstadrsta - seen and unseen; vipakesu - ripe; visnuh -
)ord %isnu; suryagni-rupa-bhak - in the forms of Surya# (gni# and the
other demigods"
S7ere the ords Sdhiyo yo nah pracodayatS mean SMay )ord %isnu#
hose representatives are Surya# (gni# and all the demigods# inspire
the intelligence of us# the living entities subject to past karma# hich
sometimes is visible and sometimes aits unseenR"
Text 15
icvara-prerito gacchet
svargam va cvabhram eva va
icvara - by the Supreme )ord; preritah - inspired; gacchet - may go;
svargam - to Svargaloka; va - or; cvabhram - to hell; eva - indeed; va -
or"
SBecause of their karma the Supreme )ord sends the living entities to
Svargaloka or to hell"
Text 1"
icavasyam idam sarvam
mahad-adi-jagad-dharih svargadyaih kridate devo
yo hamsah purusah prabhuh
icavasyam - controlled and oned by the )ord; idam - this; sarvam -
everything; mahad-adi - beginnign ith the mahat-ta?ttva; jagat -
universe; dharih - maintaing; svargadyaih - beginnign ith Svarga;
kridate - enjoys pastiems; devah - the Supreme &ersonality of
Godhead; yah - ho; hamsah - the supreme san; purusah - the
Supreme &erson; prabhuh - the master"
S:verything ithin this universe is controlled and oned by the )ord"
7e is the maintainer of the mahat-tattva and the material universes"
7e enjoys pastimes in 7is spiritual abode" 7e is the sanlike Supreme
&erson" 7e is the Supreme Master"
Text 1#
dhyanena puruso Ryam ca
drastavyah surya-mandale satyam sadaSivam brahma
visnor yat paramam padam
dhyanena - by meditation; purusah - person; ayam - this; ca - and;
drastavyah - to be seen; surya-mandale - in the circle of the sun;
satyam - truth; sadaSivam - Siva; brahma - Brahma; visnoh - %isnu; yat
- hat; paramam - supreme; padam - abode"
S,hus one should meditate on the Supreme &erson" 7e may be seen in
the circle of the sun" 7e is SadaSiva" 7e is Brahman" 7e is %isnu" 7is
realm is the supreme abode"
Text 1$
devasya savitur devo
varenyam hi turiyakam
devasya - of the )ord; savituh - residing in the sun; devah - the )ord;
varenyam - the best; hi - indeed; turiyakam - the spiritual orld"
S,hus the ords Tsavitur devasya varenyamR refer to the spiritual orld
of the Supreme )ord"
Text 1%
yo Rsav aditya-purusah
so sav aham anuttamam jananam cubha-karmadin
pravartayati yah sada" ity adi"
yah - ho; asau - 7e; aditya-purusah - the person in the sun; sah - 7e;
sau - 7e; aham - I; anuttamam - peerless; jananam - of people; cubha-
karmadin - beginnign ith auspicious deeds; pravartayati - impells; yah
- ho; sada - alays; iti - thus; adi - beginning"
SI am the servant of the Supreme &erson# the person ho resides in
the sun and ho inspires the living entities to perform pious deeds"S
Text 1!0
yatradhikrtya gayatrim
varnyate dharma-vistarah vrtrasura-vadhotsiktam
tad bhagavatam ucyate" ity adina ca"
yatra - here; adhikrtya - ith reference to; gayatrim - Gayatri;
varnyate - is described; dharma-vistarah - religion; vrtrasura - of
%rtrasura; vadha - the killing; utsiktam - increased; tat - that;
bhagavatam - Srimad-Bhagavatam; ucyate - is said; iti - thus; adina -
beginning; ca - and"
It is also said -(gni &urana 0/;"?23
S,he Gayatri-mantra is also described in the &urana called Srimad-
Bhagavatam# hich narrates the story of %rtrasuraRs death and
describes the true path of religion"S
Text 1!1
tasmad bharga-brahma-para-visnu-bhagavac-chabdabhinna-
varnataya tatra tatra nirdista api bhagavat-pratipadaka eva jGeyah"
madhye madhye tv ahan-grahopasana-nirdecas tat- samya iva labdhe
hi tad-upasana-yogyata bhavatiti"
tasmat - from this; bharga - effulgence; brahma - Brahman; para -
above; visnu - %isnu; bhagavat - Bhagavan; cabda - ord; abhinna -
not different; varnataya - by the dessription; tatra tatra - there; nirdista
- indicated; api - also; bhagavat- pratipadaka - dessribving the
Supreme &ersonality of Godhead; eva - indeed; jGeyah - to bre
understood; madhye madhye - in the midst; tv - indeed; ahan-
grahopasana-nirdecah - the teaching of ahangrahopasana; tat-samya -
like that; iva - like; labdhe - attained; hi - indeed; tad-upasana-
ayogyata - not proper for that orship; bhavati - is; iti - thus"
,he ords SbhargaS# SbrahmaS# paraS# and SvisnuS here are all names
of the Supreme &ersonality of Godhead" ,he impersonalistsR idea of
ahaggrahopasanaS# here they imagine they are one ith the
Supreme# is not an appropriate ay to orship the Supreme )ord"
Text 1!2
tatha daca-laksanartho Rpy atraiva drcyah" tatra sarga- visarga-sthana-
nirodhah" janmady asya yatah ity atra manvantarecanukatha ca
sthanantargate" posanam tene ity adau" utih muhyanti ity adau"
mukta-jivanam api tat-sannidhye sati kuhaka-nirasana-vyaGjake
dhamna ity adau" acrayah satyam param ity adau"
tatha - so; daca-laksana - five topics; arthah - meaning; api - also;
atra - here; eva - indeed; drcyah - to be seen" tatra - there; sarga -
creation; visarga - secondary creation; sthana - maintenance; nirodhah
- destruction; janmady asya yatah iti - janmady asya yatah; atra - here;
manvantara - the manvantaras; ica - of the Supreme &ersonality of
Godhead; anukatha - topics; ca - and; sthanantargate - ithin
maintanence; posanam - nourishment; tene ity adau - the passage
beginning ith tene; utih - mercy; muhyanti ity adau - the passage
beginning ith muhyanti; mukta-jivanam - of the liberated soiuls; api -
also; tat- sannidhye - near; sati - being so; kuhaka-nirasana-vya jake -
free from material illusions; dhamna ity adau - the passage beginning
ith dhamna; acrayah - the shelter; satyam param ity adau - the
passage beginning ith satyam param"
'o the ten subjects of Srimad-Bhagavatam ill be discussed" Cf
these ten subjects# SsargaS -creation of the ingredients of the cosmos2#
SvisargaS -the creations of Brahma2# SsthanaS -the maintenance of the
creation2# and SnirodhaS -the inding up of the creation2 are described
in the ords Sjanmady asya yatahS" SManvvantaraS -pressribed duties
for la-abiding men2# SicanukathaS -dessription of the incarnations of
the )ord2# and posanaS -special favor given to the faithful2 are
described in the ords Stene brahma hrda ya adi-kavayeS" FtiS
-impetuses for activity2 are described in the ords muhyanti yat
surayahS" SMuktiS -liberation from gross and subtle material e+istence2
is described in the ords nirasta-kuhakam dhamnaS" S(crayaS -the
ultimate shelter# the Supreme &ersonality of Godhead2 is described in
the ords Ssatyam paramS"
Text 1!
sa ca svayam-bhagavattvena nirnitatvat sri-krsna eveti purvokta-
prakara eva vyakta iti" tad eva yasminn upakrama-vakye sarvesu
pada-vakya-tatparyesu tasya dhyeyasya sa-vicesatvam murtimattvam
sri-bhagavad-akaratvam ca vyaktam" tac ca yuktam" svarupa-
vakyantara-vyaktatvat"
sa - 7e; ca - and; svayam-bhagavattvena - as the Supreme
&ersonality of Godhead; nirnitatvat - because of theconclusion; sri-
krsna - Sri 5rsna; eva - inded; iti - thus; purvokta-prakara - in the
previous statement; eva - indeed; vyakta - man ifested; iti - thus; tat -
that; eva - indeed; yasminn - in hom; upakrama-vakye - in the
statement; sarvesu - in all; pada - of the verses; vakya - of the ords;
tatparyesu - in the meanings; tasya - of 7im; dhyeyasya - the object of
meditation; sa-vicesatvam - ith variety; murtimattvam - hvaing a
form; sri-bhagavad-akaratvam - teh from of the Supreme &ersonality of
Godhead; ca - and; vyaktam - manifested; tac - that; ca - and; yuktam -
proper; svarupa - on form; vakya - statement; antara - iithin;
vyaktatvat - because of being manifested"
,herefore the conclusion of the scriptures is that )ord Sri 5rsna is the
Supreme &ersonality of Godhead" In all the verses of the scriptures it is
said that 7e is the proper object of meditation# that 7e has a great
multitude of transcendental Bualities# and that 7e has a transcendental
form glorious ith a host of transcendental opulences" In this ay the
)ord is described"
Text 1!!
yo Rsyotprekasaka adi-madhya-nidhane yo Rvyakta-jivecvaro
yah srstvedam anupravicya rsina cakre purah casti tah yam sampadya
jahaty ajam anucayi suptah kulayam yatha
tam kaivalya-nirasta-yonim abhayam dhyayed ajasram harim" iti"
yah - ho; asya - of 7im; utprekasaka - atching over; adi- madhya-
nidhane - beginning# middle# and end; yah - ho; avyakta - of the
unmanifested; jiva - and of the individual souls; icvarah - the master;
yah - ho; srstva - creating; idam - thids; anupravicya - entering; rsina
- by the sage; cakre - did; purah - before; casti - taught; tah - them;
yam - hom; sampadya - surrendering; jahati - renounces; ajam - the
unborn; anucayi - resting; suptah - asleep; kulayam - the body; yatha -
as; tam - to 7im; kaivalya-nirasta-yonim - the source of liberation;
abhayam - fearless; dhyayet - I meditate; ajasram - alays; harim -
)ord 5rsna; iti - thus"
,he Supreme &ersonality of Godhead is also described in these ords
of Srimad-Bhagavatam -/H"D;".H23
S7e is the )ord ho eternally atches over this universe# ho e+ists
before# during# and after its manifestation" 7e is the master of both the
unmanifest material energy and the spirit soul" (fter sending forth the
creation 7e enters ithin it# accompanying each living entity" ,here 7e
creates the material bodies and then remains as their regulator" By
surrendering to 7im one can escape the embrace of illusion# just as a
dreaming person forgets his on body" Cne ho ants liberation from
fear should constantly meditate upon 7im# )ord 7ari# ho is alays on
the platform of perfection and thus never subject to material birth"S666
Text 1!5
ato dharma-projjhita-ity-adav anantara-vakye Rpi kim vaparaih ity
adina tatraiva tatparyam darcitam" tathopasamhara-
vakyadhinarthatvad upakrama-vakyasya nati-kramaniyam eva"
atah - then; dharma-projjhita-ity-adav - Srimad-Bhagavatam /"/"0;
anantara-vakye - folloing statement; api - also; kim vaparaih ity adina
- beginning ith the ords Skim va paraih; tatra - there; eva - indeed;
tatparyam - the meaning; darcitam - revealed; tatha - so; upasamhara
- concluding; vakya - ords; adhina - subordinate; arthatvat - because
of the meaning; upakrama-vakyasya - of the pramble; na - not; ati-
kramaniyam - superceding; eva - also"
In Srimad-Bhagavatam /"/"0 it is said3
SAompletely rejecting all religious activities hich are materially
motivated# this Bhagavata &urana propounds the highest truth# hich
is understandable by those devotees ho are fully pure in heart" ,he
highest truth is reality distinguished from illusion for the elfare of all"
Such truth uproots the threefold miseries" ,his beautiful Bhagavatam#
compiled by the great sage %yasadeva -in his maturity2# is sufficient in
itself for God-reali9ation" >hat is the need of any other ssripture= (s
soon as one attentively and submissively hears the message of
Bhagavatam# by this culture of knoledge the Supreme )ord is
established ithin his heart"S6
Eor revealing the authorRs intention# the opening ords of a book are
most important# even more important than the bookRs concluding
ords"
Text 1!"
kasmai yena vibhasito Ryam ity adi darcitam tasya tadrca-
vicesavattvadikam"
kasmai yena vibhasito Ryam ity adi - Srimad-Bhagavatam /0"/1"/I;
darcitam - shon; tasya - of that; tadrca- vicesavattva - the nature of
that; adikam - beginning ith"
,he true subject of Srimad-Bhagavatam is also revealed in these# its
concluding ords -Srimad-Bhagavatam /0"/1"/I23
SI meditate upon the pure and spotless (bsolute ,ruth# ho is free
from suffering and death" In the beginning 7e personally revealed this
peerless lamp of knoledge to Brahma" Brahma spoke it to 'aada
Muni# ho then spoke it to 5rsna <vaipayana %yasa" %yasa spoke it to
Sukadeva Gosvami# the king of yogis# and Sukadeva spoke it to the
great devotee Maharaja &ariksit"S6
Text 1!#
yathaiva atma-grhitir itara-vad uttarat ity atra cagkara-
carirakasyaparasyam yojanayam upakramoktasya sac-chabda-
vacyasyatmatvam upasamhara-sthad atma-cabdal labhyate" tadvad
ihapi catuh-cloki-vaktur bhagavattvam" darcitam ca sri-vyasa-
samadhav api tasyaiva dhyeyatvam"
yatha - as; eva - indeed; atma-grhitir itara-vad uttarat ity atra - in
%edanta-sutra 1"1"/;; cagkara- carirakasya - of SankaracaryaRs
%edanta commentary; aparasyamanother; yojanayam - in the
grammatical construction; upakramoktasya - of the preceding
statement; sac-chabda- vacyasya - of the ord SsatS; atmatvam - the
nature; upasamhara-sthat - conclusion; atma-cabdal - frpom the ord
atmaS; labhyate - is obtained; tadvat - in that ay; iha - here; api -
also; catuh-cloki-vaktuh - of the speaker of the four versses;
bhagavattvam - the status of Srimad-Bhagavatam; darcitam - is
revealed; ca - and; sri-vyasa - of Sri %yasa; samadhau - in the mystic
trance; api - also; tasya - of 7im; eva - indeed; dhyeyatvam - the
proper object of meditation"
In 7is commentary on %edanta-sutra 1"1"/;# Aagkaracarya e+plains
that the ord SatmaS# hich comes at the conclusion# should be
interpreted to mean the same thing as the ord SsatS in the beginning#
for the ords of the beginning are most important" ,herefore the
Supreme &ersonality of Godhead is the true topic of Srimad-
Bhagavatam# for 7e is described in its beginning" 7e is the speaker of
the four most important verses of Srimad-Bhagavatam -0"I"11-1?2# and
7e is the )ord the sage %yasa sa in mystic trance -Srimad-
Bhagavatam /";"/-;2"
Text 1!$
tad etad eva ca sva-sukha-nibhrta-ity-adi-sri-Sukadeva-
hrdayanugatam iti" sri-vyasah"
tat - this; etat - that; eva - indeed; ca - also; sva-sukha-nibhrta-ity-adi-
sri-Sukadeva- hrdayanugatam iti - Srimad-Bhagavatam /0"/0"?I;" sri-
vyasah - Sri %yasa"
,he Supreme &ersonality of Godhead is also described at the
conclusion of Srimad-Bhagavatam -/0"/0"?I2# here it is said3
SI offer my respectful obeisances unto Srila Sukadeva Gosvami# the
son of %yasadeva" 7e is the destroyer of all sinful reactions and is full
of self-reali9ation and bliss" Because of this# he has no other desire"
Still# he as attracted by the transcendental pastimes of the Supreme
&ersonality of Godhead# and out of compassion for the people he
described the transcendental historical literature called Srimad-
Bhagavatam" ,his is compared to the light of the (bsolute ,ruth"S6
Text 1!%
athopasamhara-vakyasyapy ayam arthah" kasmai garbhodacayi-
purusa-nabhi-kamala-sthaya brahmane tatraiva yena maha-
vaikuntham darcayata dvitiya-skandha-varnita-tadrca-sri-murty- adina
bhagavata vibhasitah prakacitah" na tu tadapi racitah"
atha - no; upasamhara-vakyasya - of the concluding statement; api -
also; ayam - this; arthah - the meaning; kasmai - kasmai; garbhodacayi
- Garbhodakacayi %isnu; purusa - of the purusa- avatara; nabhi -
navcel; kamala - lotus; sthaya - staying; brahmane - to the demigod
Brahma; tatra - there; eva - indeed; yena - by hom; maha-
vaikuntham - the spiritual orld; darcayata - revealed; dvitiya-
skandha - in the second canto; varnita - described; tadrca - like that;
sri-murti - the )ordRs transcendental form; adina - beginning ith;
bhagavata - by the Supreme &ersonality of Godhead; vibhasitah -
manifested; prakacitah - manifested; na - not; tu - but; tada - then; api
- also; racitah - ritten"
7ere is the meaning of Srimad-BhagavatamRs -/0"/1"/I2 concluding
ords3 ,he ord SkasmaiS here means to the demigod Brahma# ho
stayed on the lotus floer gron from the navel of the purusa-avatara
)ord Garbhodakacayi %isnuS# and SyenaS means Sby the Supreme
&ersonality of Godhead hose transcendental form as described in
the second canto and ho there revealed 7is spiritual abode of Maha-
%aikunthaS" S%ibhasitahS means manifestedS" It does not mean
SrittenS"
Text 150
ayam sri-bhagavata-rupah pura purva-parardhadau tad-rupena
brahma-rupena tad-rupina sri-narada-rupina yogindraya sri- cukaya
tad-atmana sri-krsna-dvaipayana-rupena" tad-atmanety asyottarenapy
anvayah" tatra tad-atmana sri-cuka-rupeneti j eyam"
ayam - this; sri-bhagavata-rupah - Srimad-Bhagavatam; pura - before;
purva-parardhadau - in the previous parardha; tad- rupena - by that
form; brahma-rupena - by Brahma; tad-rupina - in that form; sri-
narada-rupina - by Sri 'arada; yogindraya - to the king of yogis; sri-
cukaya - to Sri Suka; tad-atmana - by him; sri-krsna- dvaipayana-
rupena - by Sri 5rsna<vaipayana %yasa; tad-atmana - by him; iti - thus;
asya - of that; uttarena - by the latter; api - also; anvayah - the
meaning; tatra - there; tad-atmana - by him; sri-cuka- rupeneti - by Sri
Suka; jneyam - to be knon"
S(yamS means Sthis Srimad-BhagavatamS# Z"sy /?D[tad-rupenaS
means Sby the demigod BrahmaS# puraS means Sin the previous
parardhaS# Stad- rupinaS means Sby 'arada MuniS# SyogindrayaS means
Sto Srila Sukadeva GosvamiS# Stad-atmanaS means Sby Srila 5rsna
<vaipayana %yasaS# and# in the ne+t phrase of the sentence it also
means Sby Srila Sukadeva GosvamiS"
Text 151
tad-rupenety adibhis tribhih padair na kevalam catuh-cloky eva tena
prakacita" kim tarhi" tatra tatravistenakhandam eva puranam iti
dyotitam" atra mad-rupena ca yusmabhyam iti sagkocananukto Rpi sri-
suta-vakya-ceso gamyah"
tad-rupeneti - the ord Stad-rupena; adibhih - beginning ith; tribhih -
three; padaih - Buarters; na - not; kevalam - only; catuh- cloki - the four
verses; eva - indeed; tena - by 7im; prakacita - manifested; kim -
hether=; tarhi - then; tatra tatra - there; avistena - entered;
akhandam - unbroken; eva - indeed; puranam - &urana; iti - indeed;
dyotitam - spelndid; atra - here; mad- rupena - in the form of me; ca -
and; yusmabhyam - to us; iti - thus; sagkocana - ithdraing; anuktah
- unsaid; api - even; sri-suta-vakya- cesah - the remainder of Sri SutaRs
statement; gamyah - to be attained"
,he last three Buarters of Srimad-Bhagavatam /0"/1"/I e+plain the
four most important verses of Srimad-Bhagavatam -0"I"11-1?2" By
these verse the entire Srimad-Bhagavatam &urana is e+plained" (t the
end of Srimad-Bhagavatam# Sri Suta Gosvami says3 Sno I have
e+plained the Srimad-Bhagavatam to all of you"S
Text 152
evam sarvasyapi sri-bhagavata-guror mahima darcitah" sagkarsana-
sampradaya-pravrttis tu sri-krsna-dvaipayana- kartrka-
prakacanantargataiveti prthag nocyate" tat param satyam sri-
bhagavatakhyam tattvam dhimahi"
evam - thus; sarvasya - of all; api - also; sri-bhagavata-guroh - of the
teacher of Srimad-Bhagavatam; mahima - the glory; darcitah -
revealed; sagkarsana-sampradaya-pravrttih - the origin of the
Sankarsana sampradaya; tu - but; sri-krsna-dvaipayana - Sri 5rsna
<vaipayana %yasa; kartrka - the author; prakacana - manifestation;
antargata - ithin; eva - indeed; iti - thus; prthak - different; na - not;
ucyate - is said; tat - that; param - Supreme; satyam - truth; sri-
bhagavatakhyam - called the Supreme &ersonality of Godhead;
tattvam - on the truth; dhimahi - I meditate"
In this ay the glories of Srimad-BhagavatamRs teacher are revealed"
Sri 5rsna <vaipayana %yasa manifested Srimad- Bhagavatam# hich
as passed don through the disciplic succession from )ord
Sagkarsana" In this ay there is no difference in Srimad-BhagavatamRs
teachings"
Text 15
yat tat param anuttamam iti sahasra-nama-stotrat para- cabdena ca
sri-bhagavan evocyate" adyo Rvatarah purusah parasya iti dvitiyat"
yat - hat; tat - that; param - Supreme; anuttamam - peerless; iti -
thus; sahasra-nama-stotrat - in the thousand names; para- cabdena -
by teh ord SoparaS; ca - and; sri-bhagavan - the Supreme &ersonality
of Godhead; eva - indeed; ucyate - is said; adyo Rvatarah purusah
parasya iti dvitiyat - in Srimad-Bhagavatam 0"?"@0"
,he ord SparaS -the Supreme2 is a name of the Supreme &ersonality
of Godhead" In the Sahasra-nama &rayers it is said3
S,he Supreme -para2 has no eBual or superiorS"
,he ord SparaS is also used as a name of the Supreme &ersonality of
Godhead in these ords of Srimad- Bhagavatam 0"?"@023
S5aranarnavacayi %isnu is the first incarnation of the Supreme )ord
-para2"S6
Text 15!
brahmadinam buddhi-vrtti-prerakatvenabhidhanad gayatry-
arthopalaksitena dhimahiti gayatri-padenaiva yathopakramam
upasamharan gayatrya apy artho Ryam grantha iti darcyaati"
brahmadinam - beginning ith Brahma; buddhi-vrtti- prerakatvena -
as 7e ho enlightens the intelligence; abhidhanat - by the name;
gayatri - of Gayatri-mantra; artha - of the meaning; upalaksitena -
seen; dhimahiti - the ord dhimahiS; gayatri-padena - by the ords of
Gayatri-mantra; eva - indeed; yatha - as; upakramam - beginning;
upasamharan - ending; gayatrya - by Gayatri; api - also; arthah -
meaning; ayam - this; grantha - book; iti - thus; darcyaati - shos"
By speaking the ord SdhimahiS# at its beginning -/#/"/2 and end
-/0"/1"/I2# Srimad-Bhagavatam refers to the Gayatri-mantra# hich is
a prayer for enlightenment spoken by the demigod Brahma and other
saintly persons" In this ay it is seen that Srimad-Bhagavatam is
actually a commentary on the Gayatri- mantra"
Text 155
tad uktam gayatri-bhasya-rupo Rsau bharatartha- vinirnayah iti"
tat - thta; uktam - said; gayatri-bhasya-rupah - a commebtary on the
Gayatri-mantra; asau - thus; bharatartha - the meaning of
Mahabharata; vinirnayah - the conclusion; iti - thus"
,hat Srimad-Bhagavatam is actually a commentary on the Gayatri-
mantra is confirmed by these ords of the Garuda &urana3
S,he meaning of the %edanta-sutra is present in Srimad-Bhagavatam"
,he full purport of the Mahabharata is also there" ,he commentary on
the Brahma-gayatri is also there and fully e+panded ith all %edic
knoledge"S6
Text 15"
sri-sutah"
sri-sutah - Sri Suta Gosvami"
,he verse Buoted in the beginning of this anuccheda as spoken by Sri
Suta Gosvami"
Anuccheda 10"
Text 1 atha*h5a&ena .al()mala)&amhat().alano 7.h(leco
harir itaratra na giyate hy abhiksnam iha tu punar bhagavan acesa-
murtih
paripathito Rnupadam katha-prasaggaih
atha - no; abhyasena - by repetition; kali-mala-samhati- kalanah -
destroying the impurities ofg the 5ali-yuga; akhilecah - the Supreme
&ersonality of Godhead; harih - )ord 7ari; itaratra - in other places; na -
not; giyate - gliorified; hi - indeed; abhiksnam - alays; iha - here; tu -
but; punah - again; bhagavan - the Supreme &ersonality of Godhead;
acesa - complete; murtih - form; paripathitah - described; anupadam -
in every verse; katha-prasaggaih - ith stories"
,he Supreme &ersonality of Godhead is the only topic of Srimad-
Bhagavatam is again described in these ords -Srimad- Bhagavatam
/0"/0"??23
S)ord 7ari# the supreme controller of all beings# annihilates the
accumulated sins of the 5ali age# yet other literatures do not
constantly glorify 7im" But that Supreme &ersonality of Godhead#
appearing in 7is innumerable personal e+pansions# is abundantly and
constantly described throughout the various narrations of this Srimad-
Bhagavatam"S666
Text 2
kalano nacanah" itaratra karma-brahmadi-pratipadaka- sastrantare
akhileco virad antaryami narayano Rpi tat-palako visnur vapi na giyate"
kvacid giyate va" tatra tv abhiksnam naiva giyate" tu-cabdo
Rvadharane" saksat sri-bhagavan punar iha sri-bhagavate evabhiksnam
giyate"
kalanah - kalanah; nacanah - destruction; itaratra - in another place;
karma-brahmadi-pratipadaka - teaching about karma# Brahman# and
other like things; sastrantare - in other scriptures; akhilecah - the
master of all; virad - the universal form; antaryami - the Supersoul;
narayanah - )ord 'arayana; api - also; tat-palakah - the protector of
that; visnuh - )ord %isnu; va - or; api - also; na - not; giyate - is sung;
kvacit - somehere; giyate - is sung; va - or; tatra - there; tv - indeed;
abhiksnam - at every moment; na - not; eva - indeed; giyate - is sung;
tu-cabdah - the ord StuS; avadharane - in attention; saksat - durectly;
sri-bhagavan - the Supreme &ersonality of Godhead; punah - again; iha
- here; sri- bhagavate - in Srimad-Bhagavatam; eva - indeed;
abhiksnam - at every moment; giyate - is sung"
7ere the ord SkalanahS means SdestructionS# SitaratraS means Sin
other scriptures# hich dessribe karma# Brahman# and other like
topicsS# akhilecahS means Sthe universal form# the Supersoul# )ord
'arayana# and )ord %isnu# the protector of the universeS# Sna giyateS
means either Sis not describedS or Smay be described in some placesS#
Sna giyate abhiksnamS means Sis not described at every momentS# #
StuS means SindeedS# Sbhagavan punar iha evabhiksnam giyateS
means Sin Srimad-Bhagavatam the Supreme &ersonality of Godhead is
described at every momentS"
Text
narayanadayo va ye Rtra varnitas te Rpy acesa eva murtayo Rvatara
yasya sah" tatha-bhuta eva giyate" na tv itaratreva tad-avivekenety
arthah"
narayana - ith )ord 'arayana; adayah - beginning; va - or; ye - ho;
atra - here; varnitah - described; te - they; api - also; acesa - all; eva -
indeed; murtayah - forms; avatara - incarnations; yasya - of hom; sah
- 7e; tatha-bhuta - in that ay; eva - indeed; giyate - is sung; na - not;
tv - but; itaratra - in other places; iva - like; tad-avivekena - by the
unintelligent; iti - thus; arthah - the meaning"
7ere Sna tv itaratraS means Sin these other scriptures the foolish
authors do not dessribe the Supreme &ersonality of Godhead# ho
appears in the forms of many incarnations# such as the form of )ord
'arayanaS"
Text !
ata eva tat-tat-katha-prasaggair apy anupadam padam padam api
laksi-krtya bhagavan eva pari sarvato-bhavena pathito vyaktam evokta
iti" anenapurvatapi vyakhyata" anyatranadhigatatvat" sri-sutah"
ata eva-therefore; tat-tat-katha-prasaggaih - by these different topics;
api - also; anupadam - in every verse; padam padam - verse after
verseS api - also; laksi-krtya - dessribing; bhagavan - the Supreme
&ersonality of Godhead; eva - indeed; pari - pari; sarvato-bhavena - in
all respects; pathitah - ritten; vyaktam - manifested; eva - indeed;
ukta - said; iti - thus; anena - by this; apurvata - unprecedented; api - -
also; vyakhyata - e+plained; anyatra - in another place; anadhigatatvat
- because of not being understood; sri-sutah - Sri Suta Gosvami"
7ere the ords Sbhagavan paripathito Rnu-padam katha-prasaggaihS
mean Sthe Supreme &ersonality of Godhead is described in every verse
of Srimad-BhagavatamS" ,his e+planation I have given is original and is
not taken from a previous source" ,he verse Buoted in the beginning of
this anuccheda as spoken by Srila Suta Gosvami"
Anuccheda 10#
Text 1
atha phalenapi pibanti ye bhagavata atmanah satam
kathamrtam cravana-putesu sambhrtam punanti te visaya-
vidusitacayam
vrajanti tac-carana-saroruhantikam
atha - no; phalena - ith the result; api - also; pibanti - ho drink; ye
- those; bhagavata - of the Supreme &ersonality of Godhead; atmanah -
of the most dear; satam - of devotees; kathamrtam - the nectar of the
messages; cravana-putesu - ith the earholes; sambhrtam - fully filled;
punanti - purify; te - their; visaya - material enjoyment; vidusitacayam
- polluted aim of life; vrajanti - do go back; tat - the )ordRs; carana -
feet; saroruhantikam - near the lotus"
,he result one obtains by hearing Srimad-Bhagavatam is described in
these ords -Srimad-Bhagavatam 0"0"1;23
S,hose ho drink through aural reception# fully filled ith the
nectarean message of )ord 5rsna# the beloved of the devotees# purify
the polluted aim of life knon as material enjoyment and thus go back
to Godhead# to the lotus feet of 7im -the &ersonality of Godhead2"S6
Text 2
satam atmanah pranecvarasya" yad va vyatirekena sasthi" satam
atmanah svasya yo bhagavams tasyety arthah" tesam bhagavati
svamitvena mamataspadatvat" atra kathamrtam prakramyamanam sri-
bhagavatakhyam eva mukhyam yasyam vai cruyamanayam ity adikam
ca tathaivoktam iti" sri-cukah"
satam atmanah - satam atmanah; pranecvarasya - of the )otrd of life;
yat - hat; va - or; vyatirekena - indirectly; sasthi - thegenetive case;
satam atmanah - satam atmanah; svasya - on; yah - ho;
bhagavamh - the Supreme &ersonality of Godhead; tasya - of 7im; iti -
thus; arthah - the meaning; tesam - of them; bhagavati - in the
Supreme &ersonality of Godhead; svamitvena - as the master;
mamataspadatvat - the obect of possesion; atra - here; kathamrtam -
the nectar of topics; prakramyamanam - doing; sri-bhagavatakhyam -
called Srimad- Bhagavatam; eva - indeed; mukhyam - primarily;
yasyam - in hich; vai - indeed; cruyamanayam - hearing; iti - thus;
adikam - beginning; ca - also; tatha - so; eva - indeed; uktam - said; iti -
thus; sri-sukah- Sri Sukadeva Gosvami"
7ere the ords Ssatam atmanahS may mean Sof the )ord of lifeS# or# if
the genitive case is accepted# they may mean Sthe Supreme
&ersonality of GodheadS" ,he )ord is described by these ords because
7e is simultaneously the master and the property of 7is devoteesS" ,he
ord kathamrtamS -the nectarean message2 refers primarily to Srimad-
Bhagavatam" Srimad-Bhagavatam is also described in these ords
-Srimad-Bhagavatam /";";23
SSimply by giving aural reception to this %edic literature# the feeling
for loving devotional service to )ord 5rsna# the Supreme &ersonality of
Godhead# sprouts up at once to e+tinguish the fire of lamentation#
illusion# and fearfulness"S6
,he verse Buoted in the beginning of this anuccheda as spoken by
Srila Sukadeva Gosvami"
Anuccheda 10$
Text 1
athartha-vadena yam brahma-varunendra-marutah stunvanti divyaih
stavair
vedaih sagga-pada-kramopanisadair gayanti yam sama-gah
dhyanavasthita-tad-gatena manasa pacyanti yam yogino
yasyantam na viduh surasura-gana devaya tasmai namah
atha - no; artha-vadena - ith the meaning; yam - hom; brahma-
varunendra-marutah - Brahma# %aruna# Indra# and the Maruts;
stunvanti - praise; divyaih - ith glorious; stavaih - prayers; vedaih -
ith the %edas; sagga - ith the parts; pada-krama - ith the
seBuence of verses; upanisadaih - ith the Fpanisads; gayanti - sing;
yam - hom; sama-gah - the singers of Sama %eda; dhyana - in
meditation; avasthita - situated; tad-gatena - attained; manasa - ith
the mind; pacyanti - see; yam - hom; yoginah - the yogis; yasya - of
hom; antam - the end; na - not; viduh - kno; surasura- gana - the
demigods and demons; devaya - to the Supreme &ersonality of
Godhead; tasmai - to 7im; namah - obeisances"
,his purpose of Srimad-Bhagavatam is described in these ords
-Srimad-Bhagavatam /0"/1"/23
SI offer my respectful obeisances to the Supreme &ersonality of
Godhead# hom Brahma# Indra# Siva# and the Maruts glorify ith
splendid prayers# hom the chanters of the Sama %eda glorify by
singing the %edas ith their parts# pada-kramas# and Fpanisads# hom
the yogis see in their hearts rapt in meditation# and hose limit neither
the demigods nor the demons can ever find"S
Text 2
stavair vedaic ca stunvanti stavanti" dhyanenavsthitam niccalam tad-
gatam yan-manas tena" sri-sutah"
stavaih - ith prayers; vedaih - ith the %edas; ca - and; stunvanti -
praise; stavanti - praise; dhyanenavsthitam - asituated in meditation;
niccalam - unavering; tad-gatam - attained that; yan-manah - hose
minds; tena - by that; sri-sutah - Sri Suta Gisvami"
7ere the ords Sstavair vedaih stunvantiS means Sthey glorify ith
prayers and ith the %edasS# and dhyanavasthita-tad-gatena manasaS
means Sith minds fi+ed in unavering meditationS"
Anuccheda 10%
Text 1 atho6a6att5a *haga-an &a'-a)*hute&u
laksitah svatmana harih drcyair buddhy-adibhir drasta
laksanair anumapakaih
atha - no; upapattya - ith the conclusion; bhagavan - the
&ersonality of Godhead; sarva - all; bhutesu - in the living entites;
laksitah - is visible; svatmana - along ith the self; harih - the )ord;
drcyaih - by hat is seen; buddhy-adibhih - by intelligence; drasta -
one ho sees; laksanaih - by different signs; anumapakaih - by
hypothesis"
,he use of logic in understanding the Supreme &ersonality of Godhead
is described in these ords -Srimad-Bhagavatam 0"0"1.23
S,he &ersonality of Godhead )ord Sri 5rsna is in every living being
along ith the individual soul" (nd this fact is perceived and
hypothesi9ed in our acts of seeing and taking help from the
intelligence"S6
Text 2
prathamam drasta jivo laksitah" kaih" drcyair buddhy- adibhih" tad eva
dvedha darcayati drcyanam jadanam buddhy- adinam darsanam sva-
prakacam drastaram vina na ghatata ity anupapatti-dvara laksanaih
sva-prakaca-drastr-laksakaih" tatha buddhy-adini kartr-prayojyani
karanatvad vasyadi-vad iti vyapti- dvaranumapakair iti"
prathamam - first; drasta - the seer; jivah - the individual spirit soul;
laksitah - is described; kaih - by hom=; drcyaih - visible; buddhy-
adibhih - beginning ith the intelligence; tat - that; eva - indeed;
dvedha - in to ays; darcayati - shos; drcyanam - of the visible;
jadanam - of matter; buddhy-adinam - beginning ith the intelligence;
darsanam - sight; sva-prakacam - self-manifested; drastaram - the
seer; vina - ithout; na - not; ghatata - occurs; iti - thus; anupapatti-
dvara - by logic laksanaih - by features; sva-prakaca- drastr-laksakaih -
by the self-manifested seer; tatha - so; buddhy- adini - beginnign eith
intelligence; kartr-prayojyani - the doer; karanatvat - because of being
the cause; va - or; asya - of that; adi - beginning; vat - like; iti - thus;
vyapti-dvara - by the manifestations; anumapakaih - by they ho infer;
iti - thus"
7ere the ords Sdrasta laksitahS mean first# the individual spirit soul is
the seerS" ,he Buestion may then be asked3 S7o does he see=S ,he
anser is given in the ords Sdrsyair buddhy-adibhihS -by seeing and
taking help from the intelligence2" 7ere there are to considerations"
>ithout the presence of the seer the act of seeing the visible material
orld does not occur" ,herefore it is by the seer# ho sees ith the
help of intelligence and other like tools# that seeing occurs"
Text
atha bhagavan api laksitah" kena" sarva-bhutesu sarvesu bhutesu
drastrsu pravistena svatmana svamca-rupenantaryamina" adau sarva-
drastrbhir antaryami laksitah" tatas tena bhagavan api laksita ity
arthah"
atha - no; bhagavan - the Supreme &ersonality of Godhead; api -
also; laksitah - described; kena - by hat=; sarva-bhutesu - in all living
entities; sarvesu - in all; bhutesu - living entities; drastrsu - seers;
pravistena - entered; svatmana - personally; svamca-rupena - ith 7is
e+pansion; antaryamina - as the Supersoul; adau - beginning; sarva-
drastrbhih - in all living beings; antaryami - the Supersoul; laksitah -
characteri9ed; tatah - then; tena - by that; bhagavan - the Supreme
&ersonality of Godhead; api - also; laksita - characteri9ed; iti - thus;
arthah - the meaning"
,hen the Supreme &ersonality of Godhead is described" 7o is 7e
described= he is described as the Supersoul in the hearts of all the
seers" In this ay 7e is seen by them" ,hat is the meaning of the ords
Sbhagavan sarva-bhutesu laksitah svatmana harihS"
Text !
sa ca sa ca purvavat dvidhaiva laksyate" tatha hi kartrtva-
bhoktrtvayor asvatantrya-darsanat karmano Rpi jadatvat sarvesam api
jivanam tatra tatra pravrttir antah-prayojaka- vicesam vina na ghatata
ity anupapatti-dvarantaryami laksyate"
sa - he; ca - and; sa - 7e; ca - and; purvavat - as before; dvidha - in
to ays; eva - indeed; laksyate - is seen; tatha hi - furthermore;
kartrtva - the doer; bhoktrtvayoh - and the enjoyer; asvatantrya - lack
of independence; darsanat - because of the sight; karmanah - of
karma; api - also; jadatvat - because of being inanimate matter;
sarvesam - of all; api - also; jivanam - souls; tatra tatra - there;
pravrttih - action; antah-prayojaka- vicesam - being ithin; vina -
ithout; na - not; ghatate - occurs; iti - thus; anupapatti-dvara - by
logic; antaryami - the Supersoul; laksyate - is seen"
(s as said before# the presence of the Supersoul is understood in to
ays" Because the living entities are not independent in their actions
and in their encounters ith either pleasure or pain# and because the
living entities cannot act ithout e+ternal help# one can understand by
logic and intelligence that the Supersoul must e+ist"
Text 5
esa hy anenatmana caksusa darcayati" srotrena cravayati" manasa
manayati" buddhya bodhayati" tasmad etav ahuh srtir asrtih iti
bhallaveya-Srutic ca"
esa - 7e; hi - indeed; anena - by this; atmana - atmana; caksusa - by
the eyes; darcayati - shos; srotrena - by the ears; cravayati - causes
to hear; manasa - by the mind; manayati - causes to think; buddhya -
by the intelligence; bodhayati - teaches; tasmat - from that; etav -
these to; ahuh - said; srtih - going; asrtih - not going; iti - thus;
bhallaveya- srutih - the Bhallaveya-sruti; ca - also"
7ere the ord SatmanaS means Sby eyesS" By giving him eyes# the
Supersoul enables the individual soul to see" By giving him ears 7e
enables the soul to hear# by giving him a mind 7e enables the soul to
think# and by giving intelligence 7e enables to soul to understand" ,his
is confirmed by the folloing ords of the Bhallava-Sruti3 Ssrtir asrtihS"
Text "
atha tasmai cantaryamitvaicvaryaya tesu yadi sarvamcenaiva
pravicati" ko Rpi paras tada svatah purnatvabhavad anicvaratvam eva
syad ity anupapatti-dvarantaryami-rupena tasyamcena bhagavan api
laksitah"
atha - no; tasmai - to that; ca - and; antaryamitva - the statusa of the
Supersoul; aicvaryaya - to the opulence; tesu - in them; yadi - if;
sarvamcena - ith a part of all; eva - indeed; pravicati - inters; ko Rpi -
someone; parah - the Supreme; tada - thern; svatah - personally;
purnatva - perfection; abhavat - because of the absence; anicvaratvam
- not being the Supreme &ersonality of Godhead; eva - indeed; syat -
is; iti - thus; anupapatti-dvara - by intelligence; antaryami - of the
Supersoul; rupena - by the form; tasya - of 7im; amcena - by a part;
bhagavan - the Supreme &ersonality of Godhead; api - also; laksitah - is
seen"
(lso# by seeing that the Supersoul has entered all living beings# one
can understand that these Supersouls are all e+pansions or parts of a
great person" In this ay one can infer the e+istence of the Supreme
&ersonality of Godhead"
Text #
ata eva sri-gitopanisatsu athava bahunaitena
kim jGatena tavarjuna vistabhyaham idam krtsnam
ekamcena sthito jagat" iti"
ata eva - therefore; sri-gitopanisatsu - in Bhagavada-gita; athava - or;
bahuna - many; etena - by this kind; kim - hat=; j atena - knoing;
tava - your; arjuna - C (rjuna; vistabhya - entire; aham - I; idam - this;
krtsnam - all manifestation; eka - one; amcena - part; sthitah -
situated; jagat - in the universe; iti - thus"
,hat the Supersoul is a partial e+pansion of the Supreme )ord is
confirmed by the )ord 7imself in these ords -Bhagavad- gita /H"@023
SBut hat need is there# (rjuna# for all this detailed knoledge= >ith
a single fragment of Myself I pervade and support this entire
universe"S6
Text $
visnu-purane ca sva-sakti-lecavrta-bhuta-sargah iti"
visnu-purane - in the %isnu &urana; ca - Band; sva-sakti- lecaa - ith a
fragment of 7is poer; avrta - pervaded; bhuta- sargah - the material
orld; iti - thus"
,his is also confirmed by the folloing ords of Sri %isnu &urana3
SManifesting only a fragment of 7is poer# the Supreme &ersonality
of Godhead pervades the material orld"S
Text %
tatha jiva-prayojaka-kartr-preritavyaparah" asvatantryat" taksadi-
karma-kara-jana-vad ity evam antaryamini tattve vyapti- dvara siddhe
punas tenaiva bhagavan api sadhyate" tuccha- vaibhava-jivantaryami-
svarupam icvara-tattvam nijamci- tattvacrayam" tathaiva paryapteh"
raja-prabhutvasrita-taksadi- karma-kara-prayojaka-prabhutvadi-vad iti"
tatha - so; jiva - the individual spiri souls; prayojaka - impelling; kartr -
the doer; prerita - sent; vyaparah - actions; asvatantryat - because of
not being independent; taksa - cutting ood; adi - beginning ith;
karma - actions; kara - doing; jana - people; vat - like; iti - thus; evam -
thus; antaryamini - in the Supersoul; tattve - ijn the truth; vyapti-dvara
- by the manifestation; siddhe - proved; punah - again; tena - by that;
eva - indeed; bhagavan - the Supreme &ersonality of Godhead; api -
also; sadhyate - is attained; tuccha - insignificant; vaibhava - poer;
jiva - souls; antaryami-svarupam - the form of the Supersoul; icvara-
tattvam - the nature of the Supreme &ersonality of Godhead; nijamci -
7is on parts; tattva - truths; acrayam - the shelter; tatha - so; eva -
indeed; paryapteh - attained; raja - of a king; prabhutva - the state of
being a master; asrita - taken shelter; taksa - cutting ood; adi -
beginnign ith; karma - actions; kara - doing; prayojaka - impelling;
prabhutva - matsery; adi - beginning ith; vat - like; iti - thus"
the individual spirit souls are dependent on others in the course of
their activities# such as chopping ood or a host of other activities"
,hey are not independent" In this ay the e+istence of the Supersoul is
proved# and it is also proved that the Supersoul is a partial e+pansion
of the original Supreme &ersonality of Godhead" (s an ordinary person
is subject to the rule of a king of a country# even more so is the
individual spirit soul subject to the rule of the Supreme &ersonality of
Godhead"
Text 10
athavatra yathendriyaih prthag dvarair
artho bahu-gunacrayah eko naneyate tadvad
bhagavan sastra-vartmabhih
athava - or; atra - here; yatha - as; indriyaih - by the senses; prthag-
dvaraih - in different ays; arthah - an object; bahu- guna - many
Bualities; acrayah - endoed ith; ekah - one; nana - differently; iyate
- is perceived; tadvat - similarly; bhagavan - the Supreme &ersonality
of Godhead; sastra- vartmabhih - according to different ssriptural
injunctions"
,he Supreme &ersonality of Godhead and 7is many direct e+pansions#
such as 7is e+pansion of the Supersoul# is described in these ords of
Srimad-Bhagavatam -1"10"1123
S( single object is appreciated differently by different senses due to its
having different Bualities" Similarly# the Supreme &ersonality of
Godhead is one# but according to different ssriptural injunctions 7e
appears to be different"S6
Text 11
ity evodaharaniyam" anenaiva gati-samanyam ca sidhyatiti" sri-cukah"
pratyavasthapitam vadanti-ity-adi padyam"
iti - thus; eva - certainly; udaharaniyam - to be said; anena - by this;
eva - indeed; gati-samanyam - eBual paths; ca - and; sidhyati - is
proved; iti - thus; sri-sukah- Sri Suka; pratyavasthapitam - established;
vadanti-ity-adi padyam - Srimad- Bhagavatam /"0"//"
,hus it is proved that all the forms of the )ord are the same person#
the same Supreme &ersonality of Godhead" ,he verse Buoted in the
beginning of this anuccheda as spoken by Srila Sukadeva Gosvami"
,hese truths are also confirmed by the folloing ords of Srimad-
Bhagavatam -/"0"//23
S)earned transcendentalists ho kno the (bsolute ,ruth call the
non-dual substance Brahman# &aramatma# or Bhagavan"S6 ,hus ends
Sri &aramatma-sandarbha