Shrimad Bhagavatam

Canto 2

Chapter One

Description of the Universal Form

|| 2.1.1 ||

çré-çuka uväca
varéyän eña te praçnaù kåto loka-hitaà nåpa |
ätmavit-sammataù puàsäà çrotavyädiñu yaù paraù ||

TRANSLATION
Çukadeva said: O King! Your question is most excellent. Your question which is
the highest among all such questions is beneficial for the people, and approved
by the assembly of sages.

COMMENTARY
Offering respects to guru and Kåñëa, the ocean of mercy, I take shelter of Çré-
Çukadeva the eye of the universe, and master of the worlds. I offer myself and
everything I possess to he who is the life of the gopés, the controller, for service to
his dear devotees.

In the ten chapters of the Second Canto, Çukadeva begins by describing, in three
chapters, how this scripture originates from Näräyaëa. In one chapter the
excellence of bhakti is described. Three chapters describe the conversation
between Brahmä and the Lord. One chapter describes the questions of Parékñit and
one chapter describes the instructions of the Lord to Brahmä. One chapter
describes the ten characteristics of the Puräëa and the Canto is summarized. In the
first chapter the process of meditation on the parts of the universal form such as
the feet, practiced in añöäìga-yoga, is described.

At the end of the previous Canto Parékñit asked what is perfection and the means
to perfection, and what is to be heard, chanted remembered and worshipped, as
well as what is not be heard, chanted, remembered and worshipped. Çukadeva
rejoiced at this question. This is the best (varéyän). The questions asked by you are
beneficial to the people. This is not a material question. This is approved by the
sages present in your assembly who are knowers of ätmä, because they have come
here for that purpose alone. Even the questions asked by devotees should be
heard, chanted and remembered. Among the questions about what is to be heard,
chanted and remembered, this is the best question, the ultimate, because there is
nothing higher. That question alone if heard, chanted and remembered will make
people completely successful. Furthermore, by hearing the answer given by me to
that question, you will be come successful. Thus later it will be said:

väsudeva-kathä-praçnaù puruñäàs trén punäti hi

vaktäraà pracchakaà çrotèàs tat-päda-salilaà yathä

The Ganges, emanating from the toe of Lord Viñëu, purifies the three
worlds, the upper, middle and lower planetary systems. Similarly, when one
asks questions about the pastimes and characteristics of Lord Väsudeva,
Kåñëa, three varieties of men are purified: the speaker or preacher, he who
inquires, and the people in general who listen. SB 10.1.16

|| 2.1.2 ||

çrotavyädéni räjendra nèëäà santi sahasraçaù |

apaçyatäm ätma-tattvaà gåheñu gåha-medhinäm ||

TRANSLATION
O King! There are thousands of topics that can be heard by those who do not
inquire about the goal of life, those who are attached to the house and commit
five types of violence.

COMMENTARY
Later it will be explained that the perfection is attaining the feet of the Lord, and
that is accomplished by hearing and chanting the names and pastimes of the Lord.
This is the highest process. However, the question was also asked, what should
not be heard, chanted or remembered. Therefore in three verses this is answered
by describing karma-yoga. Ätma-tattva means “Who am I? What should I do?
What is my future? How will I get deliverance?” Those living in the house do not
ask these questions (apaçaytäm). Gåha-medhinäm means “those who are attached
to their houses, absorbed in five sins in the house.” Medhå means violence.

|| 2.1.3 ||

nidrayä hriyate naktaà vyaväyena ca vä vayaù |

divä cärthehayä räjan kuöumba-bharaëena vä ||

TRANSLATION
O King! Life is wasted at night in sleeping or in sex enjoyment. Life is wasted
during the day by desiring material objects or supporting family members.

COMMENTARY
They spend their life uselessly. Life span is wasted by sleeping at night, because
night is unsuitable for action. Or it is decreased with sex life, since this is not
forbidden for the karmés. Life span is decreased during the day by desiring to
accumulate objects (arthehayä), for without objects one cannot either perfect
karma, nor support family members, because in karma-yoga one is obliged to
support a family. Ca stands for the perfection of karma.

|| 2.1.4 ||

dehäpatya-kalaträdiñv ätma-sainyeñv asatsv api |

teñäà pramatto nidhanaà paçyann api na paçyati ||

TRANSLATION
Deeply attached to his body, children and wife, who are like an army giving
protection, though they are false, he sees their destruction but does not see it.

COMMENTARY
This verse elaborates the phrase apaçyatäm ätma-tattvam. The body and other
things are like one’s army for fighting against time. One is attached to them even
though they are false (asatsu), since the soul has no relationship with the body
and other objects. Or though they are not proper, and incapable of saving one
(asatsu) since they are material, the person remains inattentive, because though
they are destroyed by time (including parents who have not yet died), he sees their
death, but does not examine the matter. He is devoured by time. The devotee of
the Lord, however, recognizing the Lord, and not attached to the body, conquers
time

|| 2.1.5 ||

tasmäd bhärata sarvätmä bhagavän éçvaro hariù |

çrotavyaù kértitavyaç ca smartavyaç cecchatäbhayam ||

TRANSLATION
The Lord who is Paramätmä, Bhagavän and Lord of power, should be heard
about, glorified and remembered by those desiring freedom from fear.

COMMENTARY
Therefore do not perform karma for success, but perform bhakti alone. O you who
are born in the family of Bharata! The Lord is to be heard about by the person
desiring fearlessness--absence of that which defeats him. The Lord Hari is the
subject. By the three modifiers (sarvätmä, bhägavän and éçvaraù) three types of
bhakti are indicated: that with a desire for liberation, rägänugä and vaidhé bhakti.
First, the Lord who is Paramätmä (sarvätmä) should be heard about by the person
desiring liberation and freedom from fear (abhayam). Second, Bhagavän, the
beautiful son of Nanda, should be heard about by the person who is greedy for
becoming fixed in his devotion (abhayam). Amara-koña says bhagaà çré-käma-
mähätmya-vérya-yatnärka-kértiñu: bhaga means wealth, desire, glory, power, effort,
the sun and fame. In the third version (with éçvaraù) abhayam refers to the Lord,
because of whom one has no fear. This meaning is expressed a few verses later.
Muhürtät sarvam utsåjya gatavän abhayaà harim: he at once freed himself from all
material activities and took shelter of the supreme safety, the Personality of
Godhead. (SB 2.1.13) The Lord who is the controller (éçvara) should be heard by
the person who is controlled, who desires the Lord who causes fearlessness. Or the
Supreme Lord is heard about by the person who desires the Lord to deliver him.
The two words ca after chanting and remembering indicate that after hearing, the
two processes of chanting and remembering should be done at the same time.
Thus the question about what is to be heard, chanted and remembered has been
answered.

|| 2.1.6 ||

etävän säìkhya-yogäbhyäà sva-dharma-pariniñöhayä |

janma-läbhaù paraù puàsäm ante näräyaëa-småtiù ||

TRANSLATION
For persons fixed in jïäna, yoga and karma, gaining such a birth, with
remembrance of Näräyaëa while rejecting the other processes, is the best.

COMMENTARY
If persons doing jïäna, karma or other processes become devotees by association
with devotees, they do not again perform those other processes. They become
successful. That is expressed in this verse. For jïänés, yogés and karmés, to attain
such a birth is best. What birth is that? That is a successful birth if, with the end of
jïäna, yoga and karma (ante–not literally the end but by approximation), pure
bhakti, remembrance of Näräyaëa, appears, as in the case of the Kumäras, Nava-
yogendras, Präcénabarhi and others. “At the end” signifies that even if they give up
bhakti, they do not again practice the other processes. Thus it is said:

etävän eva yajatäm iha niùçreyasodayaù |

bhagavaty acalo bhävo yad bhägavata-saìgataù ||

Auspiciousness arises for the worshippers of devatäs if firm devotion for the
Lord arises from association with devotees. SB 2.3.11

Others say the verse means “At the end of this life, remembering Näräyaëa is the
supreme attainment.”

|| 2.1.7 ||

präyeëa munayo räjan nivåttä vidhi-ñedhataù |

nairguëya-sthä ramante sma guëänukathane hareù ||

TRANSLATION
O King! Generally the sages who are beyond rules and prohibitions, who are
situated beyond the guëas, take pleasure in glorifying the qualities of the Lord.
 COMMENTARY
The perfection is to realize the sweetness of the qualities and form of the Lord.
That is far superior to merging in brahman. This verse gives some proof of the
realization of the Lord. Those situated beyond the guëas, who have gone beyond
rules and prohibitions, those who are liberated, take pleasure in glorification of
the qualities of the Lord, not in the happiness of impersonal brahman. The word
“generally” is used because some jévan-muktas perform glorification of the Lord’s
qualities in order to merge in the Brahman, and they do not take pleasure in those
glorifications.

|| 2.1.8||

idaà bhägavataà näma puräëaà brahma-sammitam |

adhétavän dväparädau pitur dvaipäyanäd aham ||

TRANSLATION
This scripture concerning the Supreme Lord is a Puräëa equal to the Lord
himself. I learned this scripture from my father Vyäsa at the beginning of the
last part of Dväpara-yuga.

COMMENTARY
What is this astonishing work not heard before? True it is astonishing. That is
explained in this verse. Bhägavatam means what is spoken by the Lord or
concerning the Lord. Or idaà bhägavatam can mean “this work which is about the
Lord.” This scripture (idam) is filled with pastimes of the Lord revealed through
questions and answers between you and me. It contains realization of the ätmä
through discussing creation, maintenance and destruction for the benefit of you
and others. It is the cream of all the Upaniñads and is eternally perfect. It appeared
through my father Vyäsa. It is equal to the supreme brahman or established
brahman (brahma-sammitam). How did you obtain it? It was taught to me. The
meaning of scripture is impossible to learn by dint of one’s intelligence. Since
Vyäsa appeared in Satyavaté not long before Kåñëa’s appearance, he could not
appear at the beginning of Dväpara-yuga. Thus dväpara means “at the end of
Dväpara” and dväparädau means “at beginning of the last part of Dväpara-yuga.”

|| 2.1.9-10 ||

pariniñöhito ’pi nairguëya uttama-çloka-lélayä |

gåhéta-cetä räjarñe äkhyänaà yad adhétavän ||

tad ahaà te ’bhidhäsyämi mahä-pauruñiko bhavän |

yasya çraddadhatäm äçu syän mukunde matiù sate ||

TRANSLATION
Though I was fixed in brahman and beyond the guëas, my mind became
attracted to the pastimes of the Lord. I thus learned about his pastimes. I will
tell them to you. You are a great personality, who, among the faithful, will
quickly fix your pure mind on Kåñëa.

COMMENTARY
“You are very famous. From birth you had realized brahman and left the house to
walk the world. You did not even learn from your father who was pursuing you.
How then can you say this now?” This verse explains. “Though I was fixed in the
brahman, my mind became attracted (gåhéta-cetä) to the pastimes of the Lord. I am
the proof that the pastimes of the Lord are sweeter than the realization of
brahman.” “I should also attain this rare thing. I desire that you should make me
taste it from head to foot.” Seeing this eagerness in Parékñit, Çukadeva speaks.
“You are a person who should attain Kåñëa who is the mahä-puruña (mahä-
pauruñikaù).” Or it can simply mean mahä-puruña following the words like vinaya
which becomes vainayika without changing the meaning. (Päëini 5.4.34) This is
the Bhägavatam, having faith in which (yasya), the pure mind will quickly be fixed
in the Lord (mukunde matiù saté). Or you are a great personality, whose mind,
when it has faith, will be fixed on the Lord. It should be understood that the
Bhägavatam was heard from the first verse starting with janmädy asya to the last
verse ending with viñëu-rätam amümucat. Thus, though Süta spoke the verses of
the first and twelfth cantos, the following statement is completely acceptable: "O
Ambaréça! Please hear continually the Bhägavatam spoken by Çukadeva." (Padma
Puräëa).1

|| 2.1.11 ||

etan nirvidyamänänäm icchatäm akuto-bhayam |

yoginäà nåpa nirëétaà harer nämänukértanam ||

TRANSLATION
O King! Continuous chanting of the name of the Lord has been prescribed for
devotees, for those with desires for liberation and material elevation, and for
those satisfied with the self.

COMMENTARY
“It is understood that in this scripture bhakti is described. Among the aìgas of
bhakti which one is defined as the chief one, standing out like an emperor exerting
power everywhere?”

This verse answers. Among the aìgas of bhakti, hearing, chanting and
remembering are the three chief ones. This has been stated in verse 5. Among
those three, chanting is the chief. In chanting, however, there is chanting of the
Lord’s name, his qualities and his pastimes. Among those anukértana is best. That
means chanting the name according to (anu) one’s bhakti. Or it means continuous
chanting. It is defined (nérëitam) by the previous äcäryas, not just by me.

1
Çukadeva begins speaking in the Second Canto and finishes with the Fifth Chapter of the
Twelfth Canto. Süta speaks the First Canto and the remainder of the Twelfth Canto.
Therefore there is no need of inquiry for proof. In chanting there is no fear of
purity or impurity concerning time, place, person and utensils. This means that
even outcastes who cannot tolerate serving the Lord do not hesitate to chant.
(Since even impure persons are allowed to chant) Moreover, there is no good,
better and best for sädhakas and siddhas. Chanting is for those who are indifferent
to all desires including the desire for liberation (nirvidyämänänäm). It is for those
who desire material things (icchatäm). Such persons can chant just as they make
offerings for certain goals. Thus the meaning is as follows. It is recommended for
the unalloyed devotees (nirvidyamänänäm), for those who desire Svarga and
liberation, and for those who are satisfied in the self (yoginäm). This means that
according to these different methods one will get corresponding results (not the
same result).

|| 2.1.12 ||

kià pramattasya bahubhiù parokñair häyanair iha |

varaà muhürtaà viditaà ghaöate çreyase yataù ||

TRANSLATION
What is the use of many years of the materially engaged person without
noticing that those years have passed uselessly? It is better to know that one
moment has passed uselessly because then one can inquire into the best
engagement.

COMMENTARY
“Oh! Oh! I have very little life left. What practice am I supposed to follow?” One
should not worry in this way. This is expressed in three verses. What is the use of
living many years without knowing that they have been passed uselessly? To know
that a moment has passed uselessly is better, because by knowing so, one can
make efforts for spiritual life.

|| 2.1.13 ||

khaöväìgo näma räjarñir jïätveyattäm ihäyuñaù |

muhürtät sarvam utsåjya gatavän abhayaà harim ||

TRANSLATION
The sage among kings Khaöväìga, knowing how long he had to live, from that
moment gave up everything on earth and surrendered to the Lord, the shelter of
fearlessness.

COMMENTARY
This is proved by the example of Khaöväìga. Khätväìga, on the side of the devatäs,
conquered the demons. The devatäs were pleased and requested him to ask for a
benediction. He said, “First, please tell me how much more time I have to live.”
They answered, “You have only a moment to live.” He was silent. Quickly he came
to the earth and surrendered to the Lord.
 || 2.1.14 ||

taväpy etarhi kauravya saptähaà jévitävadhiù |

upakalpaya tat sarvaà tävad yat sämparäyikam ||

TRANSLATION
O descendent of the Kurus! But you have seven days remaining in your life.
Make all necessary arrangements in this time for your destination after death.

COMMENTARY
Taväpi etarhi means tava tu “but your time (etarhi) on the other hand.” Yat
sämparäyikam means sädhana for attaining the next life. Please do all that is
necessary.

|| 2.1.15 ||

anta-käle tu puruña ägate gata-sädhvasaù |

chindyäd asaìga-çastreëa spåhäà dehe ’nu ye ca tam ||

TRANSLATION
The time of death having arrived(, a man, devoid of fear of death, should cut off
with the weapon of detachment desires for the body and for things related to
the body such as wife and children.

COMMENTARY
The question was asked, “What should the dying man do.?” “You should perform
yoga to enter into Brahman with ease, after giving up the body by your will
through yoga.” In this verse he speaks of the excellence of the yoga process which
was the opinion held by some sages in the great assembly. Çukadeva’s own opinion
will be given at the end of the second chapter. Devoid of fear of death (sädhvasaù),
with the weapon of detachment (asaìga-çastrena) cut off all desires for the body
(tam) and things related to the body such as sons and wife (ye anu).

|| 2.1.16-17 ||

gåhät pravrajito dhéraù puëya-tértha-jaläplutaù |

çucau vivikta äséno vidhivat kalpitäsane ||

abhyasen manasä çuddha trivåd-brahmäkñaraà param |

mano yacchej jita-çväso brahma-béjam avismaran ||

TRANSLATION
The person controlling his senses should leave the house, take bath in holy
places, and then sitting on a seat made according to rules in a solitary, clean
place, should repeat the pure syllable oà using the mind and controlling the
breath, make the mind motionless while remembering oà.

COMMENTARY
Dhéra represents the first stage of yama such as brahmacarya. Bathing in holy
rivers represents the second stage of niyama. Sitting on the äsana made according
to the rules -- of kuça, deer skin and cloth -- represents the third stage of äsana.
Chanting the three syllables combined as oà repeatedly is the fourth stage of
präëäyäma. By much practice of präëäyäma one should first make the mind
motionless (mano yacchet). Brahma-béjam means oà.

|| 2.1.18 ||

niyacched viñayebhyo ’kñän manasä buddhi-särathiù |

manaù karmabhir äkñiptaà çubhärthe dhärayed dhiyä ||

TRANSLATION
One should restrain the senses such as the eye from the sense objects by the
mind whose assistant is the intelligence and concentrate with intelligence on
the Lord. The mind is always agitated by previous karmas.

COMMENTARY
By the controlled mind one should withdraw the senses such as eye and ear from
the sense objects such as sound. This is the fifth stage, pratyähära. The mind,
whose assistant is the intelligence which discriminates, should then concentrate
with intelligence on the form of the Lord (çubhärthe). This is the sixth stage of
dhäraëä. The mind is described as that which is impossible to make motionless by
präëäyäma and other processes because of the extreme strength of previous
karmas.

|| 2.1.19 ||

tatraikävayavaà dhyäyed avyucchinnena cetasä |

mano nirviñayaà yuktvä tataù kiïcana na smaret |
padaà tat paramaà viñëor mano yatra prasédati ||

TRANSLATION
One should then meditate on the limbs of the Lord one after the other with
uninterrupted mind. Using the mind detached from sense objects, one should
not think of anything else. That is the brahman aspect of the Lord, in which the
mind is extinguished.

COMMENTARY
Next the seven stage, meditation, is described. One should meditate on the
individual limbs of the Lord. Dhäraëä makes the mind steady by concentration on
the Lord in general. Meditation or dhyäna is a more complete steadiness of the
mind produced by contemplating the limbs of the Lord. This is with uninterrupted
consciousness. Engaging the mind which is without contact with sense objects,
one should not think of anything else. This is the brahman, the form (padam) of
the Lord, in which the mind is extinguished. This is the eighth stage, samädhi.

|| 2.1.20 ||

rajas-tamobhyäm äkñiptaà vimüòhaà mana ätmanaù |

yacched dhäraëayä dhéro hanti yä tat-kåtaà malam ||

TRANSLATION
The wise man controls the mind agitated by rajas and bewildered by tamas by
practice of dhäraëä, which destroys the impurity produced by rajas and tamas.

COMMENTARY
If there is again disturbance from the guëas, one should make dhäraëä firm.
Agitated by rajas and bewildered by tamas, one should control one’s mind. That
will destroy the contamination created by rajas and tamas (tat-kåtam).

|| 2.1.21 ||

yasyäà sandhäryamäëäyäà yogino bhakti-lakñaëaù |

äçu sampadyate yoga äçrayaà bhadram ékñataù ||

TRANSLATION
In that process of dhäraëä, the yogé who sees the Lord by dhäraëä quickly
completes bhakti-miçra-yoga.

COMMENTARY
In that dhäräëä, yoga which has qualities of bhakti, bhakti-miçra-yoga -- in which
the person has desire for liberation, but not without some bhakti -- is
accomplished for the yogé who sees the Lord by dhäraëä (bhadram äçrayam).

|| 2.1.22 ||

räjoväca—
yathä sandhäryate brahman dhäraëä yatra sammatä |
yädåçé vä hared äçu puruñasya mano-malam ||

TRANSLATION
The Kking said: O brähmaëa! How is dhäraëä accomplished? What is the
approved object of concentration? How can one quickly remove the
contaminations in the mind?

COMMENTARY
The King asks about bhakti-miçra-yoga out of curiosity, not because he wants to
practice. It is only appropriate that the student of Çukadeva would have an
inclination for pure bhakti like Çukadeva.

|| 2.1.23 ||

çré-çuka uväca—
2
jitäsano jita-çväso jita-saìgo jitendriyaù |
sthüle bhagavato rüpe manaù sandhärayed dhiyä ||

TRANSLATION
Çukadeva said: Having perfected äsanas and breathing, having given up bad
association and conquered the senses, one should concentrate the mind on the
gross form of the Lord with the intelligence

COMMENTARY
This verse answers the first question. For those yogés who cannot concentrate on
the spiritual form of the Paramätmä mentioned in verse 21, concentration on the
universal form for removing the continuation of attraction and repulsion is
described.

|| 2.1.24 ||

viçeñas tasya deho ’yaà sthaviñöhaç ca sthavéyasäm |

yatredaà vyajyate viçvaà bhütaà bhavyaà bhavac ca sat ||

TRANSLATION
The body of the universal form is more solid than the solid. Within that form,
the past, present and future of the universe, the products of the Lord, are seen.

COMMENTARY
Viçeñaù means the samañöi universal form. By meditating on all things heard and
seen as the form of the Lord, as the Lord’s outstanding vibhütis, hatred and envy
and other bad qualities should never appear in the mind. Thus the heart becomes
pure with absence of those negative qualities. With purity of heart, dhäraëä on the
form of Viñëu with spiritual form becomes easy. Sat means “only effects.”

|| 2.1.25 ||

aëòa-koçe career ’smin saptävaraëa-saàyute |

vairäjaù puruño yo ’sau bhagavän dhäraëäçrayaù ||

2
üttaram äha ’jitäsana ’ity ärabhya ’yävat (tävat in folio) sthavéyaù puruñasya rüpaà kriyävasäne
prayataù smaret’ [bhä.pu. 2.2.14] ity antenna |
 TRANSLATION
Within the universal shell made of seven layers exists the universal form, the
Lord, who is the object of dhäraëä.

COMMENTARY
Where does he reside? Who is he? In the universe of five hundred million yojanas
breadth, with seven coverings of earth, water, fire, air, ether, false ego, and mahat-
tattva, is the universal form (vairajaù), the gross body belonging to the totality of
jévas called Hiraëyagarbha (his subtle body). Garbhodakaçäyé-viñëu, the second
puruña, is the antaryämé of Hiraëyagarbha. The universal form (vairajaù), being
worshipped as his representative, is also called Bhagavän.

|| 2.1.26 ||

pätälam etasya hi päda-mülaà

paöhanti pärñëi-prapade rasätalam |
mahätalaà viçva-såjo ’tha gulphau
talätalaà vai puruñasya jaìghe ||

TRANSLATION
Pätala are his soles, Rasätala is his heels, Mahätala is his ankles and Talätala is
his calves.

COMMENTARY
How should one meditate on the different limbs? Päda-mülam is the under side of
the foot. Pärñëi-prapade is the heel.

|| 2.1.27 ||

dve jänuné sutalaà viçva-mürter

üru-dvayaà vitalaà cät mahépate
nabhastalaà näbhi-saro gåëanti ||

TRANSLATION
Sutala is the two knees. Vitala is lower part of the two thighs, and Atala is the
upper part of the thighs. Mahétala, the earth, is the hips. Bhuvar is the navel.

COMMENTARY
The lower portion of the thighs is Vitala and the upper portion is Atala.

|| 2.1.28 ||

uraù-sthalaà jyotir-anékam asya

grévä mahar vadanaà vai jano’sya |
tapo raräöéà vidur ädi-puàsaù
satyaà tu çérñäëi sahasra-çérñëaù ||
 TRANSLATION
His chest is Svarga, his neck is Maharloka. His face is Janaloka. The forehead of
the universal form is known as Tapoloka. The tops of the heads of the thousand-
headed form is Satyaloka.

COMMENTARY
All the luminaries (jyotir-anékam) mean Svarga. Raräöém means forehead. Satyam
means Satyaloka.

|| 2.1.29 ||

indrädayo bähava ähur usräù

karëau diçaù çrotram amuñya çabdaù |
näsatya-dasrau paramasya näse
ghräëo ’sya gandho mukham agnir iddhaù ||

TRANSLATION
The devatäs such as Indra are his arms. The devatäs of the directions and the
organ for hearing arise from his ears. Sound arises from his organ of hearing.
The Açvinis and the organ for smelling arise from his nostrils. Fragrance arises
from his organ of smelling. Flaming fire is his mouth.

COMMENTARY
Usrä means devatäs. The devatäs such as Indra are said to be his arms. The
directions (diçaù) which are the presiding deities of our hearing are location of the
hearing organ (karëau) of the universal form. Sound, the sense object of our
hearing, is his (amuñya) organ of hearing (çrotram). Other senses, sense objects
and devatäs should be understood in the same way.

Though the divisions of the body of the Lord in the heart (vyasti-viräö) and the
universal form (samasti-viräö are the same, this samañöi-viåät is worshipped by the
yogés who engage in worshipping Hiraëyagarbha, the totality of the jévas,3 as the
Supreme Lord. The meaning here is that from the sense organs of that Supreme
Lord (such as his ear) arise the objects of the senses such as sound in the universal
form (rather than the literal statement that the ear is the sound). Similarly, it
should be understood that from the location of the senses of the Lord arise the
sense organs (such as the ear) and the devatäs of the senses (such as direction
devatäs).4 This is identity (sense object equals the Lord’s sense organ) is caused by

3
Hiraëyagarbha is a subtle universal form and Viräö is a gross universal form.
4
For material perception the sense organ, the sense devatä and the sense object or tan-mätra are
necessary. In this meditation, all these arise from the body of the Supreme Lord. A distinction is
made by Viçvanätha between the sense organ and the place of the sense organ in the Lord
because the real material sense organ such as the ear is subtle in nature and travels with the jéva
birth after birth. This is distinct from the gross organ which perishes at death. From the location
of a specific organ on the Lord, the sense organ and sense devatä of the universal form arise.
From the sense organ of the Lord, the sense object of the universal form, and the element
considering the effect and cause to be non-different. In this way, one meditates on
the universal form with the direction devatäs, sound, and ear (all material
ingredients of material perception) as the Supreme Lord. This is how the mental
image of the place of hearing in the Lord, organ of hearing, dik-devatä and sound
should be understood. Näsatya-dasrau means the Açvini-kumäras. Näse means in
the nostrils. Iddhaù means shining.

|| 2.1.30 ||

dyaur akñiëé cakñur abhüt pataìgaù

pakñmäëi viñëor ahané ubhe ca |
tad-bhrü-vijåmbhaù parameñöhi-dhiñëyam
äpo5 ’sya tälü rasa eva jihvä ||

TRANSLATION
The sun devatä arises from his eyes and the form arises from his eyes. The day
and night are the eyelashes of the form. The abode of Brahmä is the movement
of his brow. Varuëa arises from his palate, and taste arises from his tongue.

COMMENTARY
Dyauh means the heavens. This means that the sun in the heavens is his two eye
balls. The sky stands for the sun, just as , when we say “The pavilions screamed”
we mean “The people in the pavilions screamed.” Form, the sense object of sight,
is his organ of sight. Pataìga means brilliant form, not the sun. Otherwise this
would contradict later statements. It is said rüpäëäà tejasäà cakñur divaù süryaysa
cäkñiëé: his eyes are related to brilliant forms and his eye balls are related to the
sun. (SB 2.6.3)

etad vai pauruñaà rüpaà bhüù pädau dyauù çiro nabhaù |

näbhiù süryo 'kñiëé näse väyuù karëau diçaù prabhoù ||

This is the representation of the Supreme Lord as the universal person, in

which the earth is his feet, the heavens are his head, the antariñka is his
navel, the sun devatä is his eye balls, the wind devatä is his nostrils, the
direction devatäs are his ears. SB 12.11.6

Ahané means day and night. Day can also mean night, by the logic of combining
forms which always go together. Parameñöhi-dhiñëyam means the abode of Brahmä.
Äpaù is Varuëa. The palate is the place of taste and the tongue is the sense organ
of taste.

|| 2.1.31 ||

associated with it arise. The creation of the sense organ is not mentioned but should be
understood when the creation of the sense devatä is mentioned.
5
äpa ity anena tad-adhiñöhätä varuëaù |
 chandäàsy anantasya çiro gåëanti
daàñörä yamaù sneha-kalä dvijäni |
häso janonmäda-karé ca mäyä
duranta-sargo yad-apäìga-mokñaù ||

TRANSLATION
The Vedic verses are the top of his head. Yama is his front teeth. Affection is the
two rows of teeth. His smile is mäyä which illusions all men. His glance is
insurmountable saàsära.

COMMENTARY
Chandäàsi means Vedas. Çiraù means the brahma-randhram. Sneha-kaläù means
particles of affection for sons etc. Dvijäni means teeth. Neuter case is poetic
license. Duranta-sarga means saàsära which is hard to cross.

|| 2.1.32 ||

vréòottarauñöho ’dhara eva lobho

dharmaù stano ’dharma-patho ’sya påñöham |
kas tasya meòhraà våñaëau ca mitrau
kukñiù samudrä girayo ’sthi-saìghäù ||

TRANSLATION
Shyness is his upper lip, greed is his lower lip. Dharma is his chest and the path
of adharma is his back. Brahmä his is penis, Mitra and Varuëa are his testicles.
The oceans are his abdomen and the mountains are his bones.

COMMENTARY
Dharma is the right side of his chest, because it is said dharmaù stanäd dakñiëataù:
dharma came from the right side of his chest. (SB 3.12.25) Kaù means Brahmä.
Medhram means penis. Mitrau refers to Miträ-varuëa. Våñanäu means the
testicles.

|| 2.1.33 ||

nadyo ’sya näòyo ’tha tanü-ruhäëi

mahé-ruhä viçva-tanor nåpendra |
ananta-véryaù çvasitaà mätariçvä
gatir vayaù karma guëa-pravähaù ||

TRANSLATION
O best of kings! The rivers are veins of the universal form. The trees are his
body hairs. The wind with the prowess of Ananta-çeña is his breathing. The
movement of time is his walking. The movement of the living beings birth after
birth is his play.
 COMMENTARY
Ananta refers to Çeña. The wind that has the power of Çeña is the breathing. The
movement of time (vayaù) is his walking. The saàsära of the living beings (guëa-
pravähaù) is his play (karma).

|| 2.1.34 ||

éçasya keçän vidur ambuvähän

väsas tu sandhyäà kuru-varya bhümnaù |
avyaktam ähur hådayaà manaç ca
candramäù sarva-vikära-koçaù ||

TRANSLATION
O best of the Kurus! The clouds are his hair. Twilight is his clothing. Avaykta-
prakåti is his intelligence. The moon is his mind, the shelter of all change.

COMMENTARY
Bhumnäh means “of the powerful lord.” Pradhäna (avyaktam) is his intelligence
(hådayam). The famous moon is his mind. It is the shelter, like a vessel, for all
kinds of changes.

|| 2.1.35 ||

vijïäna-çaktià mahim ämananti

sarvätmano ’ntaù-karaëaà giritram |
açväçvatary-uñöra-gajä nakhäni6
sarve mågäù7 paçavaù8 çroëi-deçe9 ||35||

TRANSLATION
They say that mahat-tattva is his citta. Rudra is his false ego. Horses, mules,
camels and elephants are his nails. All animals are his hips.

COMMENTARY
10
Vijïäna-çakti means his citta. Mahim means mahat-tattva. Antaù-karaëam means
false ego. Giritram means Rudra. Açvataré is a cross between a donkey and a female
horse.

|| 2.1.36 ||

vayäàsi tad-vyäkaraëaà vicitraà

manur manéñä manujo niväsaù|
gandharva-vidyädhara-cäraëäpsaraù
6
nakhäni nakhopalakñitäni åkñädénéti kecit |
7
mågä hariëädayaù |
8
paçavo gavädayaù |
9
çroëi-deçe upäsyästattvenänusandheyä ity arthaù |
10
Citta is the mahat-tattva represented in the individual.
 svara småtér asuränéka-véryaù ||

TRANSLATION
The birds are his skill in crafts. Manu is his deliberating intelligence. Humans
are his house. The Gandharvas, Vidyädharas and Apsaräs are his musical
ability. The armies of demons are his prowess.

COMMENTARY
The birds (vayäàsi) are his transformation. This refers to transformations in name
and form according to the çruti. This means his skill in craftsmanship.

yena çuklékåtä haàsäù çukäç ca haritékåtäù |

mayüräç citritä yena sa te våttià vidhäsyati || iti |

The swans are white, the parrots are green, the peacocks are
variegated in color. The Lord made their nature in this way.

Manu is his intelligence which deliberates (manéñä). Man (manujaù) is his house,
because the çruti says puruñatve cävistaräm ätmä: the Lord resides in the humans in
a manifest way. Gandharva-vidyädhara-cäraëäpsaraù can be considered one
dvandva compound. Svara refers to the seven notes of the scale. Memory is
Prahläda (if the version is asuränéka-varyaù). Otherwise asuränéka-véryaù means
“the armies of the demons are his prowess.”

|| 2.1.37 ||

brahmänanaà kñatra-bhujo mahätmä

viò ürur aìghri-çrita-kåñëa-varëaù |
nänäbhidhäbhéjya-gaëopapanno
dravyätmakaù karma vitäna-yogaù ||

TRANSLATION
Brähmaëas are his face. The kñatriyas are his arms. The vaiçyas are his thighs
and the çüdras are his feet. He is endowed with followers of the various devatäs.
The methods of sacrifice with ingredients, along with groups of the devatäs with
many names, are his duties.

COMMENTARY
Brahmä means brähmaëa. His arms are the kñatriyas (kñatraù). Vaiçyas (viö) are his
thighs. Those who are black, çüdras, take shelter of his feet. Methods of sacrifice,
with ingredients for oblations, endowed with groups of devatäs with many names
such as the Rudras and Vasus, are his prescribed duties.

|| 2.1.38 ||

iyän asäv éçvara-vigrahasya

 yaù sanniveçaù kathito mayä te |
sandhäryate ’smin vapuñi sthaviñöhe
manaù sva-buddhyä na yato ’sti kiïcit ||

TRANSLATION
This form of the Lord with many limbs has been described by me to you this
much. The yogés concentrate the mind on this gross form along with their
intelligence.

COMMENTARY
This much (iyän) -- this form of the Lord which has various limbs (sanniveçaù) --
has been described by me to you. The mind is concentrated by the yogés. Other
than this there is nothing else. The meaning is this. Wherever the mind wanders
because of its fickle nature, it should consider using the intelligence and think:
“This is so and so limb of the Lord.” All the objects of which the mind thinks thus
are limbs of the Lord. This leads to all thoughts becoming thoughts of the Lord.
Hatred and envy and other bad qualities do not appear in the mind because one
meditates on these sentiments present in humans and Gandharvas as limbs of the
Lord.

|| 2.1.39 ||

sa sarva-dhé-våtty-anubhüta-sarva
ätmä yathä svapna-janekñitaikaù |
taà satyam änanda-nidhià bhajeta
nänyatra sajjed yata ätma-pätaù ||

TRANSLATION
The yogé, furnished with the impressions of his senses in his mind from many
births in the past, which are temporary like a single dream experience of all
sorts of men and enjoyment, will worship the Lord, an ocean of bliss, eternal in
time and space, and nothing else, since those things will cause degradation.

COMMENTARY
Accompanying this meditation on the Lord there will appear certain results such
as enjoyment and power. Should the yogé enjoy these or not? If he enjoys, then
that indicates a lax yogé. It is said:

yadä na yogopacitäsu ceto

mäyäsu siddhasya viñajjate ’ìga
ananya-hetuñv atha me gatiù syäd
ätyantiké yatra na måtyu-häsaù
 When the yogé's heart is no longer attracted to the abundant enjoyments
available only through yoga he can attain final liberation, where death can
show no pride. SB 3.27.30

If he does not enjoy those things, it is still difficult to reject those enjoyments
which arrive. By discrimination alone all becomes easy. The method of
discrimination is then shown.

The yogé (saù) is filled with old impressions from his senses in his mind lasting
from thousands of births in the past concerning enjoyment and powers as a lord of
devatäs and humans. What is the use of experiencing those things again? They
have no permanence. An example is given. They are just like creations of various
people, soldiers, friends, and ministers with all sorts of enjoyments experienced by
the jéva in a dream. Thus, he should worship the Lord, an ocean of bliss, existing
in all time and places (satyam). He does not become attached to other things, to
the happiness of the material world, because it is limited in time and space, and
without an ocean of bliss.

Chapter Two

Meditating on the Puruña in the Heart

|| 2.2.1 ||

çré-çuka uväca—
evaà purä dhäraëayätma-yonir
nañöäà småtià pratyavarudhya tuñöät |
tathä sasarjedam amogha-dåñöir
yathäpyayät präg vyavasäya-buddhiù pädau ||

TRANSLATION
Çukadeva said: Previously Brahmä, with fixed intelligence and pure vision, after
regaining his memory of creation by satisfying the Lord, created this universe as
it was previous to the destruction.

COMMENTARY
In the second chapter, the spiritual body of the Lord, practice of dhäraëä by the
perfected yogé, the two paths for merging into the Lord for those who desire to
give up their bodies, dhäraëä on visible material objects which infer the presence
of the Lord, and dhäraëä on Bhagavän are described.

The intermediate results of yoga are here described. Gaining (praty avaruddhya)
his lost memory, by satisfying the Supreme Lord (tuñöät), Brahmä again created the
universe as it was before the destruction (apyayät). He had fixed (vyavasäya)
intelligence, “I will create it by the inspiration of the Lord.”

|| 2.2.2 ||

çäbdasya hi brahmaëa eña panthä

yan nämabhir dhyäyati dhér apärthaiù |
paribhramaàs tatra na vindate ’rthän
mäyämaye väsanayä çayänaù ||

TRANSLATION
This is the path of the Vedas in which the intelligence concentrates on various
names which are useless. A sleeping person, desiring happiness, does not enjoy
objects as he wanders around in his dream.

COMMENTARY
What should the dying person do? In answer to this some sages want to say, “Do
karma alone with sacrifices for going to Svarga. This is proved by the Vedas.” This
verse answers them. This is the path of the Vedas made up of sound, in which the
intelligence of the sädhaka becomes engaged in names such as Svarga. He thinks,
“I will attain happiness in Svarga.” But it is useless (apärthaiù). This is described.
With a desire for happiness, the person in a dream wandering around does not
enjoy objects. Though he attains those planets, he does not get excellent happiness
since it is perishable.

|| 2.2.3 ||

ataù kavir nämasu yävad arthaù

syäd apramatto vyavasäya-buddhiù |
siddhe’nyathärthe na yateta tatra
pariçramaà tatra samékñamäëaù ||

TRANSLATION
Being fixed in determination, attentive to his goal, the wise man will take only
what he needs among material objects to support the body. He should not
attempt to support himself by other means since it requires unnecessary labor.

COMMENTARY
Having criticized severely the path of the karmés as being material, he now speaks
about the necessity of attaining perfection in yoga, which rejects the results of
karma, and which is common to the devotees and the jïänés as well. The
intelligent person does not meditate on material objects of pleasure and does not
endeavor for them. It is said:

kämasya nendriya-prétir läbho jéveta yävatä |

jévasya tattva-jijïäsä närtho yaç ceha karmabhiù ||
 Life’s desires should never be directed toward sense gratification. One
should desire only a healthy life, or self-preservation, since a human being is
meant for inquiry about the Absolute Truth. Nothing else should be the goal
of one’s works. SB 1.2.10

One should accept as many material objects as one needs to support the body
(yävad artha), because one is attentive (apramattaù) to perfecting one’s sädhana.
Though one sees many obstacles, one does not deviate from one’s practice
(vyavasäya-buddhiù). He concludes, “Whatever happens, simply happens.
Whatever I have decided, that is certain.” The amount needed to support the body
of a young person is not the same as one’s own needs. Though there are other
ways of supporting the body, one does not attempt them, because in such efforts
there is labor of worshipping wealthy men etc. It is like grinding what has already
been ground.11

|| 2.2.4 ||

satyäà kñitau kià kaçipoù prayäsair

bähau sva-siddhe hy upabarhaëaiù kim |
saty aïjalau kià purudhänna-pätryä
dig-valkalädau sati kià dukülaiù ||

TRANSLATION
If there is the earth, why do you need a bed? If you have arms, why do you need
a pillow? If you have your palms of your hands, why do you need many dishes?
If you have the directions and tree bark, why do you need clothing?

COMMENTARY
Here is described the only way of attaining perfection for the competent person.
Kaçipoù means “of a bed.” Upabarhaëaiù means “for pillows.” What is the need of
many types of (purudhä) dishes for food?

|| 2.2.5 ||

céräëi kià pathi na santi diçanti bhikñäà

naiväìghripäù para-bhåtaù sarito ’py açuñyan |
ruddhä guhäù kim ajito ’vati nopasannän
kasmäd bhajanti kavayo dhana-durmadändhän ||

TRANSLATION
Are there not torn clothes on the road? Are not the trees, sustainers of others,
giving alms? Have the rivers gone dry? Have the caves all closed? Does not
Viñëu protect his devotees? Why should the wise worship the blind men
infatuated with money?

11
Piñöa-peñana-nyäya.
 COMMENTARY
“But how can I get rid of cold?” Angry at such an objection, he speaks. “Is there
not torn cloth lying on the road?” “How can I relieve my hunger?” “Do the trees,
which nourish others, not give alms? Men should not give you anything!” “I have
to find some water!” “What bad intelligence you have! Have the rivers gone dry?”
“But I will have to protect myself from the hail. A grass hut is necessary.” “Have
the caves closed?” “But if I go in a cave, there may be tigers!” “Does not Viñëu
protect his devotees? The Lord in the heart is in the tiger. Why will the Lord,
affectionate to the devotee, send the tiger to attack the devotee?”

|| 2.2.6 ||

evaà sva-citte svata eva siddha

ätmä priyo ’rtho bhagavän anantaù |
taà nirvåto niyatärtho bhajeta
saàsära-hetüparamaç ca yatra ||

TRANSLATION
The Lord, who is filled with prema, who is most valued, who is full of all
qualities and who is everywhere, appears spontaneously in his heart. The yogé,
filled with bliss and aiming for prema, should worship him. By this worship,
ignorance, the cause of repeated births, is destroyed.

COMMENTARY
“Is it necessary for the yogé to search out the ingredients for worshipping the
Lord?” This verse answers. It is already accomplished because Väsudeva (ätmä) is
already in his heart. It is not necessary to follow procedures like avähana to call
the Lord. Priya, artha, bhagavän and ananta are modifiers of ätmä, the Lord. The
Lord is naturally the shelter of prema. Thus he is called priya. Though he is the
shelter of prema, he has no unwanted accessories like sons, since he is the
supreme object (arthaù). Though he is the supreme object, he is not just in the
heart. He is Bhagavän, observed with beauty and other qualities. He is not
restricted in place at all. He is situated in all places since he is all-pervading
(anantaù). There is no effort needed in worshiping the Lord. The devotee is
absorbed completely in the bliss of his worship (nirvåtaù). He has prema as the
fixed goal of his bhakti (niyatärthaù). Or niyatärthaù can mean he has fixed the
number of names he chants, how many stories he will hear, how many obeisances
he will offer, how much time he will meditate. By that worship, ignorance, the
cause of saàsära, should be destroyed, as an unsought result for the devotee. For
the jïänés and yogés however this is a sought result. The word ca is added to
complete the meter.

|| 2.2.7 ||

kas täà tv anädåtya paränucintäm

 åte paçün asatéà näma kuryät |
paçyaï janaà patitaà vaitaraëyäà
sva-karmajän paritäpäï juñäëam ||

TRANSLATION
Seeing people experiencing suffering from their own actions while sinking in
the river of hell, who except persons indulging in material life would disregard
bhakti, which concentrates on the Lord, and meditate instead on material
objects?

COMMENTARY
This verse states the opposite. Para refers to the Lord. Who except those involved
in material life (paçün) would unsuitably disrespect bhakti and think of material
objects (asatém)?

|| 2.2.8 ||

kecit sva-dehäntar-hådayävakäçe
prädeça-mätraà puruñaà vasantam |
catur-bhujaà kaïja-rathäìga-çaìkha-
gadä-dharaà dhäraëayä smaranti ||

TRANSLATION
Some yogés meditate upon the Paramätmä measuring one pradeça, who is
residing in the heart within the body, and who holds the lotus, wheel, conch
and club in his four hands.

COMMENTARY
Having shown bhakti and the presence and absence of bhakti, Çukadeva now
speaks again about the process of dhäraëä of the yogés on the form of the
Paramätmä, which is superior to the universal form previously described. “Some
(kecit)” refers to those who are superior to the yogés who meditate on the universal
form, or to those who by practicing meditation on the universal form which has
been described have become purified and then meditate on the spiritual form of
Paramätmä. There are four types of yogés who practice dhäraëä. The first type
meditates on präëa and the mind without using the form of the Lord. This is not
approved by the Bhägavatam. The second type becomes purified by meditating on
the universal form just described, and then meditates on the four armed form of
Paramätmä, Garbhodakaçäyé-viñëu, described in the Third Canto (SB 3.8.23).

måëäla-gauräyata-çeña-bhoga-
paryaìka ekaà puruñaà çayänam
phaëätapaträyuta-mürdha-ratna-
dyubhir hata-dhvänta-yugänta-toye
 He saw the one lord sleeping on the broad bed of Çeña, white like a water
lily, in the waters of devastation whose darkness was dissipated by the light
from the jewels on top of the thousands of umbrella-like hoods of Çesä.

The third type, after meditating on the universal form, meditates on the vyañöi-
viräö, the Lord in the heart with four arms. The fourth type is pure in heart
already. Some say that kecit refers to those who from the beginning, being pure in
heart, meditate on the vyañöi-viräö in the heart. Prädeña-mätram means the heart
has a dimension of one prädeça. One meditates on the form who assumes that size
in the heart of one pradeça. Though he is that size, by his inconceivable energy,
he has a form of a man fifteen years old, for it is said santaà vayasi kaiçore: he is
fifteen years old (SB 3.28.17) Vasantam means “who has made his residence there
as the Paramätmä.”

|| 2.2.9 ||

prasanna-vaktraà nalinäyatekñaëaà
kadamba-kiïjalka-piçaìga-väsasam
lasan-mahä-ratna-hiraëmayäìgadaà
sphuran-mahä-ratna-kiréöa-kuëòalam ||

TRANSLATION
This form has a smiling face, eyes wide like blue lotus petals, cloth yellow like
kadamba pollen, gold arm bands with sparkling rubies, and earrings and crown
made of dazzling gems.

COMMENTARY
Mahä-ratna means valuable gems like the ruby.

|| 2.2.10 ||

unnidra-håt-paìkaja-karëikälaye
yogeçvarästhäpita-päda-pallavam |
çré-lakñmaëaà kaustubha-ratna-kandharam
amläna-lakñmyä vana-mälayäcitam ||

TRANSLATION
His two lotus feet are established by great yogés in the center of the blossoming
lotus within their hearts. Around his neck is the Kaustubha jewel and on his left
chest is the mark of Lakñmé. He is covered with a flower garland which never
fades.

COMMENTARY
He has feet which are placed by great yogés in the center of the blossoming lotus in
their hearts. One should thus meditate upon his devotees, the great yogés. The
mark of Lakñmé is a golden line on the left chest of the Lord. The word lakñmaëam
is formed from lakñma (mark) with the ending ëa, meaning “possessing.” This is
according to Päëini 5.2.100 for words starting with päman. The Kaustubha hangs
from his neck by a gold string. Äcitam means spread.

|| 2.2.11 ||

vibhüñitaà mekhalayäìguléyakair
mahä-dhanair nüpura-kaìkaëädibhiù |
snigdhämaläkuïcita-néla-kuntalair
virocamänänana-häsa-peçalam ||

TRANSLATION
He is decorated with valuable belt, rings, anklets, and bracelets. His attractive,
smiling face is surrounded by spotless, glossy, curly black locks of hair.

COMMENTARY
Mahä-dhanaiù means “valuable.” He has an attractive (peçalam) smile on his face
which shines with glossy locks of hair.

|| 2.2.12 ||

adéna-lélä-hasitekñaëollasad-
bhrü-bhaìga-saàsücita-bhüry-anugraham
ékñeta cintämayam enam éçvaraà
yävan mano dhäraëayävatiñöhate ||

TRANSLATION
His mercy is indicated by his sweet, playful, smiling glance and the movement
of his shining eye brows. One should see this form of the Lord which appears
through contemplation until the mind remains in a concentrated state.

COMMENTARY
His mercy is indicated by his smiling, playful, sweet (adénam) glance and the
movement of his shining eyebrows. Cintämayam means “which appears by
meditation.”

|| 2.2.13 ||

ekaikaço ’ìgäni dhiyä nu bhävayet

pädädi yävad dhasitaà gadäbhåtaù
jitaà jitaà sthänam apohya dhärayet
paraà paraà çuddhyati dhér yathä yathä ||

TRANSLATION
One should meditate with the intelligence on each limb one after the other
starting from the feet up to the smiling face of the Lord. After practicing
concentrating on one limb one should give that up and proceed to the next as
the intelligence gradually becomes purified.

COMMENTARY
One should firmly (nu) meditate (bhävayet). Repeatedly meditating on each limb
(jitam jitam), such as the feet or ankles one should give that up and meditate on a
higher limb such as the shanks or knee, using one’s mind. One should meditate to
the degree that the intelligence becomes purified and gives up lust for material
objects. According to the purity of consciousness, one will have effective
meditation. One who has a very contaminated consciousness cannot perform this
meditation. He should meditate on the universal form.

|| 2.2.14 ||

yävan na jäyeta parävare ’smin

viçveçvare drañöari bhakti-yogaù |
tävat sthavéyaù puruñasya rüpaà
kriyävasäne prayataù smareta ||

TRANSLATION
As long as meditation on the Lord and the witness of all beings, superior to
even Brahmä, which has bhakti as an element, does not manifest, one should
remember the gross universal form after performing necessary rites of karma-
yoga.

COMMENTARY
As long as one cannot meditate on this form because of impure consciousness, one
should meditate on the universal form. Parävare means “he to whom Brahmä and
others are inferior.” Why? He is the Lord of the universe, and the witness, whom
no one can see. Bhakti-yogaù means that the meditation, an aìga of yoga, has an
element of bhakti. Kriyävasäne means after performing karmas which are necessary
for purification.

|| 2.2.15 ||

sthiraà sukhaà cäsanam ästhito yatir

yadä jihäsur imam aìga lokam |
käle ca deçe ca mano na sajjayet
präëän niyacchen manasä jitäsuù ||

TRANSLATION
O King! When the renounced yogé, seated comfortably on his seat, desires to
give up his body, he does not attach the mind to time or place. Conquering life,
he controls the senses by the mind.

COMMENTARY
This verse describes giving up the body by the bhakti-miçra-yogé. When he desires
to give up the body (lokam) he should not be attached to time such as uttaräyaëa
or a holy place. For the yogé, time and place are not causes of perfection. Yoga
alone is the cause of perfection. With great determination, he controls the senses
(präëän) by the mind. This implies he merges the subtle senses in the mind.

|| 2.2.16 ||

manaù sva-buddhyämalayä niyamya

kñetra-jïa etäà ninayet tam ätmani |
ätmänam ätmany avarudhya dhéro
labdhopaçäntir virameta kåtyät ||

TRANSLATION
He merges the mind into the pure intelligence, and merges the intelligence into
the witnessing jéva. He merges the witnessing jéva into the pure jéva, and merges
the pure jéva into the brahman. Having done so, the yogé, attaining cessation of
material life, withdraws from all action.

COMMENTARY
Then he merges the mind into the intelligence. He then merges the intelligence
into the jéva, which witnesses intelligence and other elements. He merges that jéva
into the pure jéva, and merges the pure jéva into the brahman. He makes them one.
Having attained destruction of all elements, (labhopaçäntiù), he stops all actions,
because there is nothing left for the liberated person to do.

|| 2.2.17 ||

na yatra kälo ’nimiñäà paraù prabhuù

kuto nu devä jagatäà ya éçire
na yatra sattvaà na rajas tamaç ca
na vai vikäro na mahän pradhänam ||

TRANSLATION
In this person, time, the controller of the devatäs, has no influence. What
influence can the devatäs, who control the material realm, have over him? In
him there is not sattva, rajas or tamas, no false ego, no mahat-tattva, and no
prakåti.

COMMENTARY
No one can disturb this person. When he has attained brahman as his svarüpa,
time, which is superior (paraù) to the devatäs (animiñäm), has no influence (na
prabhuù). How then can devatäs, who control this material world, influence him?
What is the nature of that brahman? In that state of brahman there are no guëas
and no false ego (vikäraù).
 || 2.2.18 ||

paraà padaà vaiñëavam ämananti tad

yan neti netéty atad utsisåkñavaù
visåjya daurätmyam ananya-sauhådä
hådopaguhyärha-padaà pade pade ||

TRANSLATION
The yogés, desiring to give up the world which is not brahman, thoroughly know
that impersonal aspect of Viñëu, defined as “not this,” by avoiding erring
intelligence concerning the Lord’s nature and avoiding everything not related to
the Lord, while embracing at every moment the worshippable lotus feet of the
Lord with their whole heart.

COMMENTARY
Why do the guëas not exist in him? He is superior to prakåti (paraà). He has
attained the impersonal form of Viñëu (vaiñëavam padam). That is famous. But the
devotees like Närada understand this much more than the jïänés do. Desiring to
give up the false world (atat), they know completely know (ämananti) that
brahman, which is defined as “not this.” What do they do to attain this? They give
up the bad intelligence (daurätmyam) of the jïänés involved in impersonal
Brahman alone. How? They do not have affection for things not related to Viñëu
(ananya-sauhådä). The yogés embrace the lotus feet of Viñëu who is worthy of
worship (arha) at every moment with his heart, considering that as all in all.
When they desire to realize only the brahman aspect of the Lord, they desire to
give up the atat, everything except that. But they do not give up the visible world
because it is useful for serving the Lord. Thus the words “desire to give” rather
than “give up” are used. The word daurätmyam means those fools who think that
the body of Viñëu is material.

|| 2.2.19 ||

itthaà munis tüparamed vyavasthito

vijïäna-dåg-vérya-surandhitäçayaù
sva-pärñëinäpéòya gudaà tato’nilaà
sthäneñu ñaösünnamayej jita-klamaù ||

TRANSLATION
In this way the yogé, situated in brahman, having destroyed all subtle desires by
the strength of his vision of realization, gives up everything, though it is
difficult. Pressing the mulädhära-cakra with his heel, without fatigue, he raises
the air through the six places.

COMMENTARY
Ittham means situated in Brahman. The word tu indicates that he must make great
endeavor for this compared to what will be explained later. His subtle desires are
destroyed by strength of his vision gained through realization. The method of
giving up the body is then described. Pressing the mulädhära-cakra with his heel,
he should lead the präëa through six places--the navel, heart, chest, base of the
palate, forehead between the brows and brahma-randhra. Starting below the navel,
passing the svädhiñöhäna-cakra, one raises the air to the navel with the
maëipüraka-cakra, then to the heart with the anähata-cakra, and then to the chest,
to the viçuddha-cakra, situated below the throat.

|| 2.2.20 ||

näbhyäà sthitaà hådy adhiropya tasmäd

udäna-gatyorasi taà nayen muniù
tato ’nusandhäya dhiyä manasvé
sva-tälu-mülaà çanakair nayeta ||

TRANSLATION
The yogé raises the air situated in the navel (svädhiñöhäna-cakra and
maëipüraka-cakra) to the heart (anähata-cakra), and then the throat (viçuddha-
cakra), through the movement of the udäna air which flows upwards. The yogé
having controlled his consciousness, searching out with intelligence, leads the
air gradually to the base of the palate.

COMMENTARY
Manasvé means “one who has conquered the consciousness.” The base of the
palate indicates a place preceding the actually cakra. The movement is performed
slowly (çanaiù) because of the possibility of the air going in many directions.

|| 2.2.21 ||

tasmäd bhruvor antaram unnayeta

niruddha-saptäyatano ’napekñaù
sthitvä muhürtärdham akuëöha-dåñöir
nirbhidya mürdhan visåjet paraà gataù ||

TRANSLATION
He leads the air to the point between the brows (äjïä-cakra) and blocks the
seven pathways. Situated there for a moment, unattached, with clear vision,
absorbed in the Brahman, he then pierces the brahma-randhra and gives up the
senses and body.

COMMENTARY
Then he leads the air to the äjïä-cakra between the eyebrows. He blocks the seven
roads: the two ears, two eyes, two nostrils and mouth. These are the paths by
which the präëa can exit. Being unattached, not being interested in experiencing
the enjoyments of Brahma-loka, as the krama-muktas are, he pierces the brahma-
randhra and gives up the body (gross) and senses (subtle body).
 || 2.2.22 ||

yadi prayäsyan nåpa pärameñöhyaà

vaihäyasänäm uta yad vihäram
añöädhipatyaà guëa-sanniväye
sahaiva gacchen manasendriyaiç ca ||

TRANSLATION
O King! If one endeavors for Brahma-loka or the playgrounds of the aerial
beings who are endowed with eight mystic powers in the variegated universe,
one goes to those places with the mind and senses.

COMMENTARY
Having spoken of instant liberation, Çukadeva now describes gradual liberation
(krama-mukti). If one desires to attain Brahma-loka (pärameñöhyam) or the
playgrounds of the Khecaras (flying beings) who have eight mystic powers, in this
universe filled with all qualities (guëa-sanniväye), at the time of giving up the
body, one does not give up the mind and senses. Rather with the mind and senses,
one goes to enjoy those planets.

|| 2.2.23 ||

yogeçvaräëäà gatim ähur antar-

bahis-tri-lokyäù pavanäntar-ätmanäm
na karmabhis täà gatim äpnuvanti
vidyä-tapo-yoga-samädhi-bhäjäm ||

TRANSLATION
They say that the great yogés who possess subtle bodies and worship the Lord,
follow dharma and practice añöäìga-yoga and jïäna go anywhere inside and
outside the universe. They do not attain such places by performance of karma.

COMMENTARY
Though the yogés may enjoy, that is not the same enjoyment experienced by the
karmés. They say that the great yogés can go inside the universe to places like
Mahar-loka and outside the universe as well, because they have subtle bodies
(pavanäntar-ätmanäm). They perform worship of the Lord (vidyä), follow the rules
of the Lord (tapo) practice añöäìga-yoga (yoga) and jïäna as well (samädhi).

|| 2.2.24 ||

vaiçvänaraà yäti vihäyasä gataù

suñumëayä brahma-pathena çociñä
vidhüta-kalko ’tha harer udastät
prayäti cakraà nåpa çaiçumäram ||
 TRANSLATION
O King! The yogé, having gone by the path of Brahma-loka, goes to Vaiçvänara
by means of the ether, through the luminaries of the suñumna-näòé. Being free of
all desires, he then approaches the Çiçumära constellation above, which is
related to the Lord.

COMMENTARY
First they go to the presiding deity of fire, Vaiçvänara, 12 by means of the äkäça
(vihäyasä), through the suñumna-näòé, by the path to Brahma-loka (brahma-
pathena). That näòé is located outside the body, since it is filled with luminaries
(çociñä). Having given up all impurities (vidhüta-kalkaù), not being attached to
anything, they proceed to the circle of stars located higher, in the form of a
dolphin, which is related to the Lord. That circle starts with stars such as Äditya
(Punarvasu) and ends with the Dhruva star.13

|| 2.2.25 ||

tad viçva-näbhià tv ativartya viñëor

aëéyasä virajenätmanaikaù
namaskåtaà brahma-vidäm upaiti
kalpäyuño yad vibudhä ramante ||

TRANSLATION
Surpassing the navel of Viñëu, the area of Svarga, with his very subtle, pure
body, he alone arrives at the worshipable Mahar-loka, in which sages who live
for a mahä-kalpa enjoy.

COMMENTARY
Passing through this circle of stars belonging to Viñëu, which is the navel of the
universal form (viçva-näbhim) with a subtle body which is very subtle (aëiyasä)
and pure (virajena), he alone (ekaù), separate from others because he does not go
to Svarga, arrives at Mahar-loka (brahma-vidäm) worthy of worship (namaskåtam),
where the sages who live for a mahä-kalpa (lifetime of Brahmä) enjoy.

|| 2.2.26 ||

atho anantasya mukhänalena

dandahyamänaà sa nirékñya viçvam
niryäti siddheçvara-yuñöa-dhiñëyaà
yad dvai-parärdhyaà tad u pärameñöhyam ||

TRANSLATION
12
This is the level of Svarga.
13
This is described in SB 5.23. At the tail of Çiçumära is the pole star. Its body extends around
the sky, following the path of the sun, with the twenty-seven constellations situated on parts of
its body.
After this, seeing the three worlds (including Svarga) burning because of the fire
emanating from the mouth of Ananta, he departs for Brahma-loka which lasts
two parärdhas, and where there are flying vehicles used by perfected beings.

COMMENTARY
After this (athaù), if he desires, out of curiosity, to stay there until the end of the
day of Brahmä, at the end of the day, seeing the three worlds (viçvam) burning, he
departs from Mahar-loka because of the heat and goes upward to Brahma-loka
(pärameñöhyam) that lasts for two parärdhas (Brahmä’s life), in which there are
space vehicles used by the perfected beings.

|| 2.2.27 ||

na yatra çoko na jarä na måtyur

närtir na codvega åte kutaçcit |
yac cittato ’daù kåpayänidaà-vidäà
duranta-duùkha-prabhavänudarçanät ||

TRANSLATION
In Brahma-loka there is no lamentation, old age, death, suffering or fear, except
suffering in the mind, because of their compassion on seeing the influence of
insurmountable suffering on the living entities ignorant of the path of Vaiñëava-
yoga.

COMMENTARY
This is a glorification of Satya-loka. In that place there is no lamentation, old age,
death, suffering (artiù) or fear (udvegaù), except for suffering in the mind
(cittataù). Why? How does that arise? It is because of compassion arising from
seeing the influence of insurmountable suffering of those in the three worlds who
do not know the process of devotional yoga. This is praise in disguise for the great
compassion of the inhabitants of Satya-loka.

|| 2.2.28 ||

tato viçeñaà pratipadya nirbhayas

tenätmanäpo ’nala-mürtir atvaran |
jyotirmayo väyum upetya käle
väyv-ätmanä khaà båhad ätma-liìgam ||

TRANSLATION
Then he attains the layer of earth without fear with a body of earth, then the
layer of water, with a body of water, and then the layer of fire with a body of
fire. In time he attains layer of air with an air body and then the layer of ether,
which is worshipped as a form of Paramätmä.

COMMENTARY
If the yogé desires to stay until the end of Brahma’s life, he attains liberation at that
time with Brahmä. If he desires liberation before that, he pierces the seven
coverings of the universe and enters brahman. That is now described. First he
attains the first layer of earth (viçeñam), five billion yojanas thick, covering the
universe measuring five billion yojanas in width. How does he do this? He takes a
form of earth (ätmanä). Attaining the other layers should be understood in the
same way. He is devoid of any fear of suffering to the body from burning or other
dangers. Then he attains the layer of water which is ten times thicker than the
earth layer, with a water body. Then with a form of fire (anala-müritù), he attains
the layer of fire ten times thicker than the water layer. Atvaran means “becomes.”
He attains these various forms to enjoy the sense objects of each layer. In earth
with an earth body he can enjoy the sense object of smell, and in the water layer
with a water body he can enjoy the sense object of taste. After some time, with that
fiery body, he attains the layer of air ten times thicker than the fire layer, with an
air body. He then attains the layer of ether ten times thicker than the air layer. It is
a form of the great soul (båhad-ätma-liìgam), since it is worshipped as a form of
Paramätmä. Or it is called the great soul because ether’s essence is sound, which is
the Vedas. It proves the Vedas by being the sound of the Vedas.

|| 2.2.29 ||

ghräëena gandhaà rasanena vai rasaà

rüpaà ca dåñöyä çvasanaà tvacaiva |
çrotreëa copetya nabho-guëatvaà
präëena cäkütim upaiti yogé ||

TRANSLATION
The yogé attains smell, taste, form, touch, and sound, as well as the actions of
the various action senses.

COMMENTARY
He surpasses the subtle sense objects. He attains fragrance, perceived by the nose,
then taste, perceived by the tongue. He attains touch (çvasanam) and then sound
(nabho-guëatvam). He attains the various actions of the action senses (präëena).
These sense objects reside in the various layers. Smell resides in the earth layer for
instance. They are explained here, but are attained along with the various layers.

|| 2.2.30 ||

sa bhüta-sükñmendriya-sannikarñaà
manomayaà devamayaà vikäryam |
saàsädya gatyä saha tena yäti
vijïäna-tattvaà guëa-sannirodham ||

TRANSLATION
The yogé attains the layer of false ego in which the sense objects, senses, mind
and sense devatäs are merged into the guëas of tamas, rajas and sattva. He
merges the false ego into the mahat-tattva layer. He then merges the mahat-
tattva into the pradhäna, in which the guëas have stopped functioning.

COMMENTARY
Having described surpassing the gross and subtle elements, Çukadeva describes
how the yogé attains the layer of false ego and then the layer of mahat-tattva. He
attains the layer of false ego (vikäryam). Vikäryam means having various effects. In
that false ego are merged (sannikarñaù) the senses (indriya) and the sense objects
(bhüta-sukñma). The sense objects (as well as the elements) are merged into false
ego in tamas. The senses are merged into false ego in rajas. The mind and the
devatäs of the senses (manomayam devamayam) are merged in the false ego in
sattva. Then along with the false ego which remains, he goes to the layer of mahat-
tattva (vijïäna-tattvam). He merges the false ego into the mahat-tattva. He then
merges the mahat-tattva into pradhäna in which the guëas stop functioning.14

|| 2.2.31 ||

tenätmanätmänam upaiti çäntam

änandam änandamayo ’vasäne
etäà gatià bhägavatéà gato yaù
sa vai punar neha viñajjate ’ìga ||

TRANSLATION
O King! He merges his svarüpa along with pradhäna into the blissful,
unchanging form of Mahä-viñëu. With that termination, he remains blissful. He
who has attained this goal does not return to the material world.

COMMENTARY
Along with pradhäna (tena), in his svarüpa (atmanä), he attains the supreme
brahman, the ädi-puruña (ätmänam), full of bliss, who is beyond the layer of
prakåti. This is the abode of Käraëärëavaçäyé-viñëu. Finally he becomes bliss
(änandamayaù avasäne). This means that he merges into the Lord. He does not
return to the material world.

|| 2.2.32 ||

ete såté te nåpa veda-géte

tvayäbhipåñöe ca sanätane ca |
ye vai purä brahmaëa äha tuñöa
ärädhito bhagavän väsudevaù ||

TRANSLATION

14
If pradhäna is considered a layer, then there are eight layers instead of seven.
Väsudeva, being satisfied, described to Brahmä long ago these two eternal paths
to attain brahman, described in the Vedas, which were asked by you.

COMMENTARY
These are the paths to brahman. The first path is direct liberation. This is described
in verse 21 with the words nirbhidya mürdhan visåjet paraà gataù. The second path
is gradual liberation which was described starting with verse 22. These paths are
described in the Vedas, not observed by me. The Vedas describe direct liberation:

yadä sarve pramucyante kämä ye’sya hrdi sthitäù |

atha martyo’måto bhavaty atra brahma samaçnute ||

When one is free from all desires situated in the heart, then one becomes
immortal and attains brahman. Katha Upaniñad 2.3.14

Gradual liberation is described also in the Vedas with the section starting with te
’rcir abhisambhavanti: they reach the sun planet. (Brùad-äraëyaka Upaniñad)

Parékñit previously asked what a person who is dying should do. This answers the
question.

|| 2.2.33 ||

na hy ato ’nyaù çivaù panthä viçataù saàsåtäv iha |

väsudeve bhagavati bhakti-yogo yato bhavet ||

TRANSLATION
There is no other auspicious path for those suffering in the material world,
because this path produces prema for Bhagavän Väsudeva.

COMMENTARY
Now the path to attain the ultimate perfection of all is described. Because it
produces bhakti-yoga or prema, there is no other auspicious path, a path without
obstacles. Just as the two paths just described produce liberation, this path
produces prema. Because this path produces the most excellent result, prema, even
that path leading to the attainment of prema is far superior to the liberation
attained by the two paths. Bhakti-yoga cannot be described as a method to attain
liberation since its goal is prema.

|| 2.2.34 ||

bhagavän brahma kärtsnyena trir anvékñya manéñayä |

tad adhyavasyat küöa-stho ratir ätman yato bhavet ||

TRANSLATION
The unchanging Lord reviewed three times the Vedas completely with his
intelligence, and determined that process which produces prema in the self.

COMMENTARY
“You are determining the path which is the essences of everything with your
intelligence. Is there another path? Do I have any other path?”

The Lord himself first determined this with his intelligence. The Lord, endowed
with independent omniscience, though he is the Supreme Lord, examined the
Vedas (brahma) which come from his breathing three times. Just as sages go over
the scriptures two or three times to gather the purport, the Lord, enacting the
pastime of a sage, clarifying what was hard to understanding for the people in the
meaning of the Vedas, reviewed everything three times, in a pastime to extract the
essence of all the Vedic instructions. The çruti says sa munir bhütvä samacintayat:
the Lord became a sage and contemplated. But by this he gets a view of infinite
Vedas recited by infinite Brahmäs, with descriptions of infinite glories of
Vaikuëöha. The Lord is not bewildered by this, for he is described as küöastha,
unchanging. Amara-koña says käla-vyäpé sa küöastha eka-rüpatayaiva yaù: küöastha
means that which pervaded time with one form. The Lord himself says:

kià vidhatte kim äcañöe kim anüdya vikalpayet |

ity asyä hådayaà loke nänyo mad veda kaçcana ||

What do the Vedas instruct as action? What is the final meaning of the
Vedas? What alternatives do the Vedas raise? No one except me or my dear
devotee knows the intended meaning of the Vedas. SB 11.21.42

He determined (adhyavasät) that thing which is explained in all the Vedas, from
which permanent (küöasthaù) prema (ratiù) arises in the self. Rati is the first stage
of prema.

|| 2.2.35 ||

bhagavän sarva-bhüteñu lakñitaù svätmanä hariù |

dåçyair buddhy-ädibhir drañöä lakñaëair anumäpakaiù ||

TRANSLATION
The çänta-bhakta sees the Supreme Lord in all beings by the mercy of
Paramätmä. The Lord and jéva are inferred by symptoms such as their
observable intelligence.

COMMENTARY
That rati takes five forms: çänti, préti, sakhya, vätsalya and priyatä. The Lord
explains this later.
 na karhicin mat-paräù çänta-rüpe
naìkñyanti no me ’nimiño leòhi hetiù
yeñäm ahaà priya ätmä sutaç ca
sakhä guruù suhådo daivam iñöam

The devotees in the spiritual world are not deprived of any enjoyment. My
wheel of time does not afflict those devotees, for whom I am a lover, the
ätmä, son, friend, elder, companion or worshipable deity. SB 3.25.38

First the unique shelter and object of çänti-rati is described. The Lord Bhagavän
(hariù) is seen by the çänta devotees in himself and all others, since the Lord is all-
pervading, by means of the antaryämé (svätmanä). The Lord says viñöabhyäham
idaà kåtsnam ekäàçena sthito jagat: by my portion I am situated everywhere in this
universe. (BG 10.42)

How is the jéva or the antaryämé by whom Kåñëa is seen to be known? This takes
place by inference. The jéva (drañöä) is known to exist by seeing his intelligence
(dåçyaiù buddhyädibhiù). The proposition is “Because we observe material
intelligence, there is a conscious seer, the jéva.” The invariable concomitance to
support this is “Intelligence and other factors necessarily accompany the jéva
because they are causes of fulfilling his goals.” Similarly the antaryämé is inferred
by certain qualities (such as superior intelligence) which define him. All jévas are
dependent in their enjoying and acting, and even if they do the same activity, there
are differing results for different jévas, and sometimes no results for some jévas.
Thus the symptoms of the jéva will vary. That should be understood by the word
ädi. The jéva, a doer and controller, is like a carpenter king, because he gets
proportionate results as allotted by his master and sometimes no results, since he
is not independent.

|| 2.2.36 ||

tasmät sarvätmanä räjan hariù sarvatra sarvadä |

çrotavyaù kértitavyaç ca smartavyo bhagavän nåëäm ||

TRANSLATION
O King! Therefore, at all times and all places without restriction men should
hear about, glorify and remember the Supreme Lord with full concentration of
mind.

COMMENTARY
This verse describes the sädhana which were mentioned in verses 33 and 34. Since
there is no other auspicious path (as mentioned in verse 33), therefore (tasmäd),
one must hear about the Lord. Or tasmät can indicate a conclusion to verse 35,
“Since the Lord is seen in all beings by the çänta-bhakta, one should hear about the
Lord to realize him.” One should do this at all times and places (sarvatra sarvadä).
This indicates there is no restriction on time and place. One should do it with the
complete mind (sarvätmanä), not with some parts of the mind being attached to
karma and jïäna.

tasmäd ekena manasä bhagavän sätvatäà patiù |

çrotavyaù kértitavyaç ca dhyeyaù püjyaç ca nityadä ||

Therefore, with mind dedicated only to bhakti, devoid of karma and jïäna,
one should constantly hear about, glorify and meditate upon the Supreme
Lord, master of the devotees. SB 1.2.14

Because the same items are repeated in both verses, one should understand that
these are the chief items of bhakti. However other items such as serving the lotus
feet are also indicated though not explicitly stated.

|| 2.2.37 ||

pibanti ye bhagavata ätmanaù satäà

kathämåtaà çravaëa-puöeñu sambhåtam |
punanti te viñaya-vidüñitäçayaà
vrajanti tac-caraëa-saroruhäntikam ||

TRANSLATION
Those who drink the sweet pastimes of the Lord and his devotees held in the
cups of their ears clean their hearts of all contamination and attain the lotus feet
of the Lord for service.

COMMENTARY
Speaking of the common experience in prema of the four other types of rati, this
verse shows the result. Those who hear the sweet pastimes of Bhagavän himself
become purified. Bhagavän here indicates Näräyaëa, Räma or Kåñëa; or it can
indicate in Kåñëa himself, the form worshipped according to one’s bhäva: the
bälya, paugaëòa or kaiçora form. And according to the form of the Lord, they hear
the sweet pastimes of his devotees, such as Närada, Hanumän, Nanda, and
Çrédäma. The word “drink” indicates that these devotees have developed rati, for
that word “drinking” is used aptly to describe those have reached perfection in
relishing sweetness. Those who have not developed rati are directed to sädhana to
attain rati, such as the previous verse. Those who drink the topics of the Lord
wash out their antaù-karaëa (äçayam), (which is already pure). This is the
unsought result. They attain the lotus feet of the Lord, in order to serve the Lord.
This is the sought result. This answers the question what is the highest perfection
asked in SB 1.19.37.
 Chapter Three

Worship of Devatäs

|| 2.3.1 ||

çré-çuka uväca—
evam etan nigaditaà påñöavän yad bhavän mama |
nåëäà yan mriyamäëänäà manuñyeñu manéñiëäm ||

TRANSLATION
Çukadeva said: In response to your question about the activities of a dying man,
I have explained the two paths according to yoga, and for those who are
intelligent among men and dying, I have explained the path of bhakti.

COMMENTARY
In the Third Chapter it is explained that the results of worshipping devatäs is
insignificant and that senses are useless without being employed in bhakti to the
Lord.

What you asked about duties of the dying person I have explained in terms of the
two paths for the yogé. Among those person, from those who are wise and dying,
such as you, I have described the process of hearing, glorifying and remembering
the sweet pastimes of the Lord.

|| 2.3.2 ||

brahma-varcasa-kämas tu yajeta brahmaëaù patim |

indram indriya-kämas tu prajä-kämaù prajäpatén ||

TRANSLATION
The person who desires the knowledge of Brahmä should worship Brahmä, the
master of the Vedas. The person who desires strong senses should worship
Indra. The person desiring progeny should worship the Prajäpati such as Dakña.

COMMENTARY
Now hear the activities for those who are not intelligent among men. Or this
section can be said to be supplied as an explanation of who should be worshipped,
by first showing the deities whom the foolish worship. This description continues
until verse 9. Brahmaëaù patim means “the master of the Vedas.” The Prajäpatis
are the sons of Brahmä such as Dakña.

|| 2.3.3 ||
 devéà mäyäà tu çré-kämas tejas-kämo vibhävasum |
vasu-kämo vasün rudrän vérya-kämo ’tha véryavän ||

TRANSLATION
The person who desires prosperity should worship Durgä, and the person
desiring energy should worship Agni. The person desiring wealth should
worship eight Vasus, and the strong person desiring virility should worship the
Rudras.

COMMENTARY
Mäyäm means Durgä, vibhävasum is Agni. The strong man (véryavän) who desires
abundant semen to enjoy with many women (vérya-kämaù) should worship the
Rudras.

|| 2.3.4 ||

annädya-kämas tv aditià svarga-kämo’ diteù sutän |

viçvän devän räjya-kämaù sädhyän saàsädhako viçäm ||

TRANSLATION
The person desiring to eat or feed others should worship Aditi. The person
desiring Svarga should worship her sons, the twelve Ädityas. The person
desiring a kingdom should worship the Viçva-devas. The person in agriculture
and trade should worship the Sädhyas.

COMMENTARY
Annädyam means to feed others or to eat. Aditi’s sons are the twelve Ädityas.
Viçäm saàñädhakaù means those engaged in agriculture and trading.

|| 2.3.5 ||

äyuñ-kämo ’çvinau devau puñöi-käma iläà yajet |

pratiñöhä-kämaù puruño rodasé loka-mätarau ||

TRANSLATION
The person desiring long life should worship the Açvini-kumäras. The person
desiring a strong body should worship the earth. The person desiring to stay in
his position should worship the heaven and earth--which support the world.

COMMENTARY
Iläm means earth. Pratiñöhäm means they do not want to fall from their position.
Rodasé means the heaven and earth.

|| 2.3.6 ||

rüpäbhikämo gandharvän stré-kämo ’psara urvaçém |

ädhipatya-kämaù sarveñäà yajeta parameñöhinam ||
 TRANSLATION
The person desiring beauty should worship the Gandharvas. The person
desiring to enjoy women should worship the Apsaräs and Urvaçé. The person
desiring to rule everyone should worship Brahmä.

COMMENTARY
Apsara urvaçém means the Apsaräs and Urvaçé.

|| 2.3.7 ||

yajïaà yajed yaças-kämaù koça-kämaù pracetasam |

vidyä-kämas tu giriçaà dämpatyärtha umäà satém ||

TRANSLATION
The person desiring fame should worship Indra. The person desiring to hoard
wealth should worship Varuëa. The person desiring knowledge should worship
Çiva. The person desiring affectionate relationship between husband and wife
should worship Umä.

COMMENTARY
Yajïam is a name of Indra. Dampatyärthaù means a person desiring mutual
affection between a man and woman.

|| 2.3.8 ||

dharmärtha uttama-çlokaà tantuù tanvan pitèn yajet |

rakñä-kämaù puëya-janän ojas-kämo marud-gaëän ||

TRANSLATION
The person desiring dharma should worship Dharma. The person desiring many
descendents should worship the Pitås. The person desiring protection should
worship the Yakñas. The person desiring strong senses should worship the
Maruts.

COMMENTARY
Uttamaù-çlokam means Dharma. Tantuù tanvan means desiring increase of
descendents. Puëya-janän means the Yakñas. The Maruts are devatäs.

|| 2.3.9 ||

räjya-kämo manün devän niråtià tv abhicaran yajet |

käma-kämo yajet somam akämaù puruñaà param ||

TRANSLATION
The person desiring to be a king should worship the Manus. The person
desiring to kill enemies should worship Niråti, a Räkñasa. The person desiring
sense gratification should worship Soma. The person desiring to destroy all
material desires should worship the Supreme Lord.

COMMENTARY
Räjya means “desire to be a king.” This is distinguished from desiring a kingdom
for which one worships the Viçva-devas mentioned in verse 4. Manün refers to the
Manus who protect the Manvantaras (seventy-one yuga cycles each). Abhicaran
means killing enemies. Niråtim is a Räkñasa. Käma-kämaù means desiring sense
gratification. Having mentioned the activities of the foolish people, Çukadeva then
mentions the activity of the intelligent person. The person desiring to destroy all
material desires (akämaù) should worship the supreme person, Bhagavän.

|| 2.3.10 ||

akämaù sarva-kämo vä mokña-käma udära-dhéù |

tévreëa bhakti-yogena yajeta puruñaà param ||

TRANSLATION
The person desiring destruction of all desires, the person with all desires, and
even the person with an intense desire for liberation, if he has good intelligence,
will worship the Supreme Lord with pure bhakti.

COMMENTARY
Not only those persons who have a desire to destroy all material desires should
worship the Supreme Lord, but also those with all desires and those with no
desires should worship Bhagavän. According to Çrédhara Svämé, akämaù means a
pure devotee. Jéva Gosvämé in his Sandarbha says that akämaù means a person
whose only happiness is the happiness of the Supreme Lord. The word sarva-käma
includes all desires in general. Mokña-käma is mentioned separately in order to cut
down peoples’ thought that they are without desire (since they desire liberation).
Or the word can indicate than the person desiring liberation is even more filled
with desire than the person desiring material comforts, since it follows directly
after the word sarva-kämaù. The word käma itself indicates a desire to destroy
suffering and attain happiness. Those desires are shown to be stronger in the
jïänis engaged in destroying the suffering of their saàsära and anxious for the
experience of the happiness of brahman than in the karmés who desire to destroy
temporary suffering and gain temporary happiness of Svarga by worshipping
devatäs. But the devotees are engaged only in giving happiness to their
worshippable Lord. The word niñkäma is applicable to them. This is understood
from their statements:

nätha yoni-sahasreñu yeñu yeñu vrajämy aham |

teñu teñv acyutä bhaktir acyutästu sadä tvayi ||
Wherever I may wander, O master, among thousands of species of life, in
each situation may I have firmly fixed devotion to you, O Acyuta. Viñëu
Puräëa
 sva-karma-phala-nirdiñöäà yäà yäà yonià vrajämy aham |
tasyäà tasyäà håñékeça tvayi bhaktir dåòhästu me ||
May I have firm devotion to you in whatever birth I take allotted by my
karmas.

tan naù samädiçopäyaà yena te caraëäbjayoù |

småtir yathä na viramed api saàsaratäm iha ||

Please tell us how we may constantly remember your lotus feet, though we
continue in the cycle of birth and death in this world. SB 10.73.15

King Parékñit also said, as he began his fast:

punaç ca bhüyäd bhagavaty anante ratiù prasaìgaç ca tad-äçrayeñu |

mahatsu yäà yäm upayämi såñöià maitry astu sarvatra namo dvijebhyaù ||

On the other hand, in whatever birth I receive, may I have rati for the
unlimited Lord, excellent association with his devotees who take shelter of
him and friendship with all living beings! I offer respects to the brähmaëas.
SB 1.19.16

Udära-dhéù means very intelligent. To make Bhagavän the subject of one\s

devotion whether it is without desires or with desires is a sign of good intelligence.
Not worshipping the Lord is a sign of foolish intelligence. That bhakti should be
strong (tévreëa), without the mixture of jïäna or karma, like the rays of the sun
unmixed with clouds.

|| 2.3.11||

etävän eva yajatäm iha niùçreyasodayaù |

bhagavaty acalo bhävo yad bhägavata-saìgataù ||

TRANSLATION
Auspiciousness arises for the worshippers of devatäs if firm devotion for the
Lord arises from association with devotees.

COMMENTARY
After the worshippers of various devatäs have their desires fulfilled what goal do
they achieve? Nothing. But if they receive mercy of devotees then they attain
bhakti. The worshippers of devatäs (yajatäm) will attain the highest good
(niùçreyasoòayaù), if (yad) an attitude of service (bhävaù) to the Lord arises
because of association with devotees. Otherwise no good arises, because the
devatäs cannot bestow the highest good. The Lord says:

ye ’py anya-devatä-bhaktä yajante çraddhayänvitäù |

 te ’pi mäm eva kaunteya yajanty avidhi-pürvakam ||
ahaà hi sarva-yajïänäà bhoktä ca prabhur eva ca |
na tu mäm abhijänanti tattvenätaç cyavanti te ||

Those who are devoted to other gods and with faith worship them--they also
worship me, but by the wrong method, O son of Kunté.

I am the enjoyer and master of all sacrifices. Those who do not know me in
truth fall down. BG 9.23-24

Worship of the devatäs is not a cause of developing bhakti to the Lord at all.
Association with devotees is the only method. That association is unpredictable as
explained before.

|| 2.3.12 ||

jïänaà yad äpratinivåtta-guëormi-cakram

ät ma-prasäda uta yatra guëeñv asaìgaù |
kaivalya-sammata-pathas tv atha bhakti-yogaù
ko nirvåto hari-kathäsu ratià na kuryät ||

TRANSLATION
If jïäna, the path approved for attaining the Lord, which creates indifference to
the multitude of material guëas, arises and is followed by satisfaction of the self,
which creates complete detachment from the guëas, then bhakti-yoga should
arise. Experiencing bliss in bhakti, how can that person not have attraction for
topics of the Lord?

COMMENTARY
“It is improper take shelter of one deity at the end of life after taking shelter of
someone else for one’s whole life. How can it be proper to make the person who
has always worshipped some devatä develop devotion to the Lord at the end?”

Such worshippers of devatäs are actually very low, because even the worshippers
of brahman take to the worship of the Lord. The progression is shown in this
verse.

When (yad) there arises jïäna, which destroys the multitude of whirlpools of the
guëas, which brings satisfaction of the self, by which there is detachment from
material enjoyment, and which is the path approved for merging, then bhakti-yoga
arises.

One should not worry that one cannot attain association of devotees since that
mercy is spontaneous, as explained previously. By the mercy of the Lord, Sanaka
and others attained bhakti. By the mercy of devotees, persons such as Çukadeva
attained bhakti through kértana and other processes. Who absorbed in the
happiness of bhakti (nirvåtaù) would not have attachment (ratim) for topics of the
Lord? This means that the person without attachment for the topics of the Lord is
not happy at all. Here the superiority of pure bhakti to karma, jïäna, yoga and
worship of devatäs is shown. And whatever they aim to achieve in those processes
is accomplished by bhakti alone. And for all those persons practicing various
methods, the highest result (prema) is finally attained by only bhakti. Thus pure
bhakti which disregards karma and jïäna, without any of those desires, whose
principle activities are hearing, glorifying and remembering the Lord, is the
method of producing prema. This is the opinion of Çukadeva. Among those
methods, chanting the name of the Lord is the supreme method. Thus five items
(karma, jïäna, yoga, bhakti and prema) have been delineated. This is the meaning
of the section in summary.

|| 2.3.13 ||

çaunaka uväca—
ity abhivyähåtaà räjä niçamya bharatarñabhaù |
kim anyat påñöavän bhüyo vaiyäsakim åñià kavim ||

TRANSLATION
Çaunaka said: Hearing the explanations, what else did the King, best of the
Bharata lineage, ask the wise sage Çukadeva?

COMMENTARY
In saying this he expresses wonder, since all the questions were answered
properly. Åñim means he who sees the supreme brahman. Kavim means that among
the sages he the most expert at describing the Lord.

|| 2.3.14 ||

etac chuçrüñatäà vidvan süta no ’rhasi bhäñitum |

kathä hari-kathodarkäù satäà syuù sadasi dhruvam ||

TRANSLATION
O learned Süta! You should tell that to us, who desire to hear. Topics which
conclude in discussion of the Lord will certainly appear in the assembly of great
devotees.

COMMENTARY
Having understood that hearing and chanting are necessary, what else did Parékñit
ask? They hoped that he would ask about the topic of Kåñëa that should be heard
and chanted. One cannot say the other topics even about creation and sub-
creation, Manvantaras and kings are unrelated. Even those topics about creation
and sub-creation which conclude in discussion of the Lord should be heard
because they end with the discussion of Kåñëa.
 || 2.3.15 ||

sa vai bhägavato räjä päëòaveyo mahä-rathaù |

bäla-kréòanakaiù kréòan kåñëa-kréòäà ya ädade ||

TRANSLATION
That King, grandson of the Päëòavas, and a mahä-ratha, who, while playing as a
child with toys, would enact Kåñëa’s pastimes, was a great devotee.

COMMENTARY
That assembly of devotees, among mature and immature assemblies, was the best
of all. There the hearer and the speaker were most extraordinary. That is explained
in two verses. While a child, Parékñit would enact Kåñëa’s pastimes.

|| 2.3.16 ||

vaiyäsakiç ca bhagavän väsudeva-paräyaëaù |

urugäya-guëodäräù satäà syur hi samägame ||

TRANSLATION
Omniscient Çukadeva was surrendered to Väsudeva. In the meeting of such
devotees there will arise talks containing abundant qualities of Kåñëa, which
fulfill all the mind’s desires.

COMMENTARY
Bhagavän means omniscient. In the meeting of devotees, there will be topics
containing Kåñëa’s qualities which generously fulfill (udäräù) the mind’s desires.
Those qualities of the Lord are fixed for devotees in the present and future. Thus
at that place he will produce those qualities of Kåñëa. Topics which give rise to
talks about Kåñëa are relished by the devotees.

|| 2.3.17 ||

äyur harati vai puàsäm udyann astaà ca yann asau |

tasyarte yat-kñaëo néta uttama-çloka-värtayä ||

TRANSLATION
Both by rising and by setting, the sun decreases the duration of life of everyone,
except one who utilizes the time by discussing topics of the Supreme Lord.

COMMENTARY
This is not an activity which can be delayed. The sun rises and sets. It steals away
men’s lives except the life where there arises the opportunity (kñaëaù) for hearing
topics of Kåñëa. Or the sun steals way life, except the life where even just a
moment is spent in the topics of the Lord. By this alone, life becomes successful. It
is said that when one branch of the tree bears fruit, the whole tree becomes
successful. What then to speak of all the branches bearing fruit. If one spent one’s
whole life absorbed in Kåñëa’s topics, how wonderful it would be! “If that is so,
and life is not taken away by hearing about Kåñëa, from the moment of hearing
about Kåñëa, a person should not die.” That is true. It is said that the wealth of
those of good character is imperishable wealth, since others spend their wealth in
unlimited pleasures. The småti says:

samam abrähmaëe dänaà dviguëaà brähmaëa-bruve |

adhéte çata-sähasram anantaà veda-pärage ||

In giving to the non-brähmaëa the amount remains the same. In

giving to a brähmaëa in name only the amount doubles. In giving to a
brähmaëa who knows the Vedas thoroughly, the amount multiplies by
a hundred thousand. Manu-småti 7.85

The devotee, blessed with long life by Kåñëa, then becomes the associate of
the Lord. Certainly his life is indestructible. Thus the devotee of Kåñëa does
not have his life stolen away. The devotees’ old age, death and sickness
appear by the will of the Lord for increasing his longing for the Lord, for
letting the opinions of others not be destroyed 15 and for protecting the
confidential nature of his devotees. They are not caused by time or karma.
This has been explained in the chapter concerning Bhéñma’s disappearance.

|| 2.3.18 ||

taravaù kià na jévanti bhasträù kià na çvasanty uta |

na khädanti na mehanti kià gräme paçavo ’pare ||

TRANSLATION
Do not the trees live long life? Do not the bellows breathe? Do not the village
animals and animal-like men eat and mate?

COMMENTARY
The person whose life is not stolen away does not receive rebirth in this world. Do
not the trees live? They live much longer than the humans. But they do not
breathe. Does not the bellows breathe? The bellows breathe more strongly than
the humans. But the bellows do not eat. Do not the animals eat and mate? They
can eat more than the humans. Apare indicates animals in human form.

|| 2.3.19 ||

çva-viò-varähoñöra-kharaiù saàstutaù puruñaù paçuù |

na yat-karëa-pathopeto jätu näma gadägrajaù ||

TRANSLATION

15
Jïänés think karmas of this life can be destroyed only by experiencing them.
This human animal, whose ear has never heard about Kåñëa, is praised by dogs,
hogs, camels and donkeys.

COMMENTARY
Their animalistic life is to be condemned. They are glorified profusely by dogs,
pigs, camels and donkeys. He as one person accepts the qualities of us four
(animals), whereas we are all incapable of taking up another animal’s qualities. He,
being a human, can take up so many qualities of animals, and we being animals,
cannot take up even one quality of another animal. Overstepping his scripture
ordained by dharma, he accepts our qualities with passion. We however are fixed
in our qualities by destiny. He is aware of the hell into which he will be born by
following our qualities, whereas we are dull-witted and cannot understand
anything of the future. In this way the animals praise him in four ways. The dog’s
quality is to become angry without reason. The pigs quality is eat impure items.
The quality of the camel is carrying heavy burdens. The quality of the donkey is to
get kicked by his mate. Kåñëa has never gone in that person’s ears. Gadägraja
means “he who appears in front of sickness (gada) as its enemy.” Thus he will
appear and destroy the sickness of anger and other bad qualities of the animalistic
man.

|| 2.3.20 ||

bile batorukrama-vikramän ye
na çåëvataù karëa-puöe narasya |
jihväsaté därdurikeva süta
na copagäyaty urugäya-gäthäù ||

TRANSLATION
Süta! How lamentable! The ears of a person who has not heard the glories of the
Lord are like snake holes. The tongue which does not chant the glories of the
Lord is as offensive as a frog’s tongue.

COMMENTARY
After the whole person has been criticized, the parts of his body are criticized in
five verses. Oh! How lamentable! (bata) The ears of a man who has not heard the
glories of the Lord are holes fit for snakes to live. The tongue which does not
chant the glories of the Lord is offensive (asaté) like that of a frog. Or it is like an
unchaste woman, which destroys all of one’s piety. Though a person becomes
successful by performing bhakti with even one of these limbs, they are criticized
since they are otherwise useless.

|| 2.3.21||

bhäraù paraà paööa-kiréöa-juñöam

apy uttamäìgaà na namen mukundam|
çävau karau no kurute saparyäà
harer lasat-käïcana-kaìkaëau vä ||
 TRANSLATION
The head, decorated with turban and crown, which does not bow to Kåñëa, is
simply a heavy weight which will sink the person in saàsära. The hands which
do not make offerings to the Lord, though decorated with glittering gold
bracelets, are those of a dead person.

COMMENTARY
The topmost limb, the head, is simply a burden decorated with crown and turban.
It drowns him in the ocean of saàsära. The hands are those of a dead person. The
devatäs and Pitåñ do not accept water given by that person because he is impure.

|| 2.3.22 ||

barhäyite te nayane naräëäà

liìgäni viñëor na nirékñato ye |
pädau nåëäà tau druma-janma-bhäjau
kñeträëi nänuvrajato harer yau ||

TRANSLATION
Men’s eyes which do not see the form of the Lord are like the eyes on the
peacock feather, and they fall on the thorny field of saàsära. Men’s feet which
do not walk to the places of the Lord are like the bases of trees, to be cut by the
axes of Yama-dütas.

COMMENTARY
The eyes which do not see the deity form of Viñëu are like those on the peacock
feather. Those persons whose eyes do not see the path of deliverance for the self
fall into the thorn field of saàsära. The feet of men who do not go to holy places
are born as trees. They are similar to the bases of trees, cut by the axes of the
Yama-dütas.

|| 2.3.23 ||

jévaï chavo bhägavatäìghri-reëuà

na jätu martyo ’bhilabheta yas tu|
çré-viñëu-padyä manujas tulasyäù
çvasaï chavo yas tu na veda gandham ||

TRANSLATION
That person who does not smear his body with the dust from the devotees’ feet
is a ghost, whose offerings are not accepted by the Lord. That person who does
not smell the fragrance of the tulasé on Viñëu’s feet is similarly a ghost.

COMMENTARY
After criticism of various parts of the body, there is now criticism of all of them
together. The person who does not touch (abhilabheta) the dust of the devotees’
feet, who does not smear that dust on his body, is like a living corpse --a departed
soul (çavaù), who frightens the devotees by his presence. This means that the Lord
does not accept the service from his hands. The person who is not eager to smell
the fragrance of tulasé attached to the Lord’s feet is also a breathing corpse.

|| 2.3.24 ||

tad açma-säraà hådayaà batedaà

yad gåhyamäëair hari-näma-dheyaiù |
na vikriyetätha yadä vikäro
netre jalaà gätra-ruheñu harñaù ||

TRANSLATION
That heart which does not transform on hearing the names of the Lord, even
though he shows tears in the eyes and hair standing on end, is made of iron.

COMMENTARY
The external limbs individually and collectively have been criticized. Now the
internal nature of the person indifferent to the Lord’s glories is criticized. That
heart which does not transform by the many names of the Lord being chanted
(gåhyamäëaiù) is iron (açma-säram). The transformation is described. The body
hair should stand up. The Sandarbha says that if one continually chants but the
heart does not melt, that is a sign of nämäparadha. However it should not be said
that simply by tears and hairs standing on end that a person has a melted heart.
Rüpa Gosvämé has said:

nisarga-picchila-svänte tad-abhyäsa-pare’pi ca |
sattväbhäsaà vinäpi syuù kväpy açru-pulakädayaù ||

When a person has a hard heart and practices exhibiting the sättvika-bhävas,
without even a touch of emotion, the appearance of tears or other symptoms
are called niùsattva. BRS 2.3.89

And in devotees with very deep experience of prema, external tears and hairs
standing on end may not be seen, even though they have melted hearts. Therefore
this verse should be explained as follows. That heart which does not transform
with chanting, but still has tears in the eyes and hairs standing on end (imitation),
should be considered an iron heart.

The extraordinary symptoms of transformation of the heart should be the list of

items starting with kñänti:

kñäntir avyartha-kälatvaà viraktir mäna-çunyatä |

äçä-bandhaù samutkaëöhä näma-gäne sadä ruciù ||
äsaktis tad-guëäkhyäne prétis tad-vasati-sthale |
ity ädayo ’nubhäväù syur jäta-bhäväìkure jane ||
 The anubhävas or characteristics of a person who has developed the bud of
bhäva are as follows: tolerance, not wasting time, detachment from enjoy-
ment, pridelessness, confidence in the Lord’s mercy, longing for the Lord,
taste for chanting the name of the Lord, attachment to discussing about the
Lord’s qualities, and attachment to living in the abode of the Lord. Bhakti-
rasämåta-sindhu 1.3.25-6

Tears and hair standing on end are the ordinary symptoms of the heart melting.
When the uttamädhikärés who are nirmatsara chant, they will experience the
sweetness of the name. In that state there will be the symptoms such as tolerance
and tears. When the majority of kaniñöädhikärés with matsara chant, they will not
experience the sweetness of the name, and transformation of the heart will not
take place. The symptoms starting with tolerance do not appear. Even though they
may show tears or hairs standing on end, they should be criticized as having iron
hearts. However, by association with devotees, when they pass through the stages
of anartha-nivröti, niñöhä, ruci and äsakti, with time, the heart will melt, and the
iron heart will dissolve. Those whose hearts melt but remain iron-like are hard to
cure. This is explained in relation to sa-béja-yoga-dhyäna in the Third Canto:

evaà harau bhagavati pratilabdha-bhävo

bhaktyä dravad-dhådaya utpulakaù pramodät |
autkaëöhya-bäñpa-kalayä muhur ardyamänas
tac cäpi citta-baòiçaà çanakair viyuìkte ||

The unfortunate yogé who has developed love for the Lord, full of all sweet
qualities, whose heart is somewhat soft because of devotion, whose body
hairs stand on end in ecstasy, who is constantly overcome with intense tears
of joy, gradually withdraws his hook-like mind from the Lord's form. SB
3.28.34

Dravad-dhådaya means his heart has melted. However baòiça (fish hook) means it
is still iron since the fish hook is made of iron. The bhäva that he attains and the
melting of the heart are äbhäsas or semblances only, since he gradually withdraws
the mind from the Lord. Why give up the Lord who is the real goal of life? By the
bhakti in this meditation, he cannot be called a devotee but a yogé since he gives
pain to the limbs of the Lord, the object of his meditation, by his fish hook heart,
which is hard and bent.

The ideas present here are supported later in the text:

sä väg yayä tasya guëän gåëéte

karau ca tat-karma-karau manaç ca
smared vasantaà sthira-jaìgameñu
çåëoti tat-puëya-kathäù sa karëaù
 Actual speech is that which describes the qualities of the Lord, real hands
are those that work for him, a true mind is that which always remembers
him dwelling within everything moving and nonmoving, and actual ears are
those that listen to sanctifying topics about him. SB 10.80.3

These statements, by negative expression, confirm the necessity of practicing

bhakti which is the conclusion of the scriptures.

|| 2.3.25 ||

athäbhidhehy aìga mano-'nukülaà

prabhäñase bhägavata-pradhänaù |
yad äha vaiyäsakir ätma-vidyä-
viçärado nåpatià sädhu påñöaù ||

TRANSLATION
O sage! Please tell us! You should speak according to your inclination what the
greatest of devotees, Çukadeva, expert in knowledge of the Lord, spoke to the
King on being asked.

COMMENTARY
“Therefore, because of this, please tell us.” “What should I tell you?” “According
to your inclination, you speak what Çukadeva said. There is nothing else to say.”

Chapter Four

Çukadeva Glorifies the Lord

|| 2.4.1 ||

süta uväca—
vaiyäsaker iti vacas tattva-niçcayam ätmanaù |
upadhärya matià kåñëe auttareyaù satéà vyadhät ||

TRANSLATION
Süta said: Hearing the words of Çukadeva by which he could discern the truth
about the soul, Parékñit concentrated his mind which was always thinking of
Kåñëa
.

COMMENTARY
In the Fourth Chapter, Çukadeva, being asked by Parékñit, describes the creation
through the conversation of Brahmä and Närada, after offering respects to his guru
Kåñëa.
Hearing words from which he could discern the truth about the soul, he
particularly (vi) concentrated his mind which was always thinking of Kåñëa,
because he was the son of Uttarä (auttareyaù). From the time that Kåñëa entered
her womb to save him, he remembered Kåñëa. Or satém matim can mean
“undeviating mind.”

|| 2.4.2 ||

ätma-jäyä-sutägära- paçu-draviëa-bandhuñu |
räjye cävikale16 nityaà virüòhäà mamatäà jahau ||

TRANSLATION
He completely gave up attachment to body, wife, sons, house, animals, wealth,
friends, kingdom, which is constant and strong in others.

COMMENTARY
Ätma means body.

|| 2.4.3 ||

papraccha cemam evärthaà yan17 mäà påcchatha sattamäù |

kåñëänubhäva-çravaëe çraddadhäno mahä-manäù ||

TRANSLATION
O great devotees! The intelligent Parékñit, full of faith in hearing Kåñëa’s
activities, asked this question to Çukadeva which you have asked me.

COMMENTARY
“What you have asked” refers to the request the sages made in the last chapter
“Please tell us everything which is related to Kåñëa,” expressed in verses such as
äyur harati vai puàsäm. The King asked Çukadeva the same thing.

|| 2.4.4 ||

saàsthäà vijïäya sannyasya karma trai-vargikaà ca yat |

väsudeve bhagavati ätma-bhävaà dåòhaà gataù ||

TRANSLATION
Knowing his impending death, giving up all actions of dharma, artha and käma,
he became firmly fixed in prema to Kåñëa.

COMMENTARY
Understanding he was going to die (saàsthäm), giving up (sannyasya) all material
activities, he attained firm prema (bhävam), though it was already present.

16
avikale anupadrave, vairyädibhir anupadrute vä |
17
he munayaù, hari-léläà brühéti yat påcchatha imam evärtham iti yojyam |
 || 2.4.5 ||

räjoväca—
samécénaà vaco brahman sarva-jïasya tavänagha |
tamo viçéryate mahyaà hareù kathayataù kathäm ||

TRANSLATION
The King said: O sinless brähmaëa! When you, full of knowledge, speak topics
of the Lord, my ignorance is destroyed. Those words are fitting.

COMMENTARY
Tamaù means ignorance. Mahyam means mama (my).

|| 2.4.6 ||

bhüya eva vivitsämi18 bhagavän ätma-mäyayä |

yathedaà såjate viçvaà durvibhävyam adhéçvaraiù19 ||

TRANSLATION
Again, I desire to know how the Lord, by his energy, creates this universe which
is hard to meditate on by even the devatäs.

COMMENTARY
This is the King’s intention. You have described that I should hear and chant at the
point of death. The subjects of hearing and chanting are Kåñëa’s qualities, forms
and pastimes. First I will ask about the pastimes of creation by his mäyä-çakti.
Then I will ask about his pastimes such as lifting Govardhana using his cit-çakti.
Again I desire to know. The verb form vivitsämi is poetic license (the other being
vividisämi). The universe is hard to meditate upon (durvibhävyam).

|| 2.4.7-8 ||

yathä gopäyati vibhur yathä saàyacchate punaù |

yäà yäà çaktim upäçritya puru-çaktiù paraù pumän |
ätmänaà kréòayan kréòan karoti vikaroti ca ||20
nünaà bhagavato brahman harer adbhuta-karmaëaù |
durvibhävyam iväbhäti kavibhiç cäpi ceñöitam ||

TRANSLATION
I desire to know how the Lord maintains and then destroys the universe again.
By which çaktis does this possessor of many çaktis, the supreme person, sport
with mäyä and create the elements, and then employing the devatäs create the
18
vivitsäméty atra iò-abhäva ärñaù |
19
adhéçvarair brahmädibhiù |
20
Çrédhara reads this line with the following verse.
bodies of the living entities? O brähmaëa! The activities of the Lord, performer
of astonishing activities, certainly appear hard to understand for even the wise.

COMMENTARY
Gopäyati means “maintains.” Samyacchate means “destroys.” The Lord possesses
many çaktis such as the taöañthä-çakti, bahiraìga-çakti and antaraìga-çakti related
to the jéva, matter and the spiritual world. He sports with mäyä-çakti (kréòan) and
creates a form of himself (ätmänam karoti) in the form of mahat-tattva, false ego
and other elements. This is a question about sarga, primary creation. He engages
others, the devatäs such as Brahmä and Maréci, in sporting (kréòayan), and creates
a form of himself (ätmänam vikaroti) in the form of the devatäs, animals, and
humans. This is secondary creation.

|| 2.4.9 ||

yathä guëäàs tu prakåter yugapat kramaço ’pi vä |

bibharti bhüriças tv ekaù kurvan karmäëi janmabhiù ||

TRANSLATION
Just as the Lord, while performing activities of creation and destruction,
supports the guëas of prakåti all at once as one puruña, he also supports the
guëas through many forms of devatäs. Does he do this gradually in sequence?

COMMENTARY
Just as the Lord, as one, as the puruña, supports the guëas of präkåti at one time,
or, without being contaminated, as one puruña, activates the guëas with his
glance and maintain them, he also maintains the guëas as many (bhüriçaù), by the
appearance (janmabhiù) of Brahmä, Maréci and others. Does he do this gradually
in sequence? How does he support the günas? He performs activities of creation.

|| 2.4.10 ||

vicikitsitam etan me bravétu bhagavän yathä |

çäbde brahmaëi niñëätaù parasmiàç ca bhavän khalu ||

TRANSLATION
Please speak these topics about which I am doubtful. You are expert in
discerning the truth in the scriptures just as Kåñëa himself knows, and you have
realized Kåñëa.

COMMENTARY
Vicikitsitam means doubt. “If this is hard for the wise to understand, how do you
know that I know?” “Just as Kåñëa, Bhagavän, knows, you, his devotee, also
know.” You are expert in discerning the Vedas (brahmaëi) and in realizing Kåñëa
(parasmin). Other writers of scripture do not all realize Kåñëa. They do not know.
The Lord says:
 kià vidhatte kim äcañöe kim anüdya vikalpayet |
ity asyä hådayaà loke nänyo mad veda kaçcana ||

What do the Vedas instruct as action? What is the final meaning of the
Vedas? What alternatives do the Vedas raise? No one except me or my dear
devotee knows the intended meaning of the Vedas. SB 11.21.42
The Vaiñëavas should hear the pastimes of Kåñëa and the avatäras involving the
cit-çakti and but should similarly hear the pastimes of the puruñävatäras such as
creating the universe, involving mäyä-çakti. Those pastimes should not be leered
at. The hearer Parékñit and the speaker Çukadeva intended that those pastimes
should be known.

|| 2.4.11 ||

süta uväca—
ity upämantrito räjïä guëänukathane hareù |
håñékeçam anusmåtya prativaktuà pracakrame ||

TRANSLATION
Süta said: Being thus requested by the King to speak about the qualities of the
Lord, Çukadeva, remembering the Lord of the senses, prepared to answer.

COMMENTARY
Håñékeça is the person who inspires all the senses. May the Lord become situated
in my words and answer you! While offering respects to the Lord and guru, he
begins to answer.

|| 2.4.12 ||

çré-çuka uväca—
namaù parasmai puruñäya bhüyase
sad-udbhava-sthäna-nirodha-lélayä |
gåhéta-çakti-tritayäya dehinäm
antar-bhaväyänupalakñya-vartmane ||

TRANSLATION
Çukadeva said: I offer my respects to the supreme person Kåñëa, whose
powerful expansion is Mahä-viñëu, performing pastimes of creation,
maintenance and destruction of the universe through accepting the three guëas,
whose second and third expansions act as the inner soul of the universe and the
jévas, and who can be realized by the path of bhakti, but cannot be realized by
other paths.

COMMENTARY
He offers respects in thirteen verses. I offer my respects to the supreme person,
Kåñëa. First he speaks of the power of Kåñëa. I offer respects to the unlimited
power of the puruñävatäras (bhüyase). He then describes a pastime of the first
puruñävatära: creation, maintenance and destruction of the universe using the
three guëas or sattva, rajas and tamas (gåhéta-çakti-tritayäya). He then describes
the second and third puruñas. He is the antaryämé of the whole universe and all the
living beings within (antarbhaväya). He can be realized by bhakti, but is unknown
to the yogés (anupalakñya-vartmane).

|| 2.4.13 ||

bhüyo namaù sad-våjina-cchide ’satäm

asambhaväyäkhila-sattva-mürtaye |
puàsäà punaù päramahaàsya äçrame
vyavasthitänäm anumågya-däçuñe ||

TRANSLATION
Again I offer respects to you, the destroyer of suffering of the devotees and giver
of liberation to the demons, the form of çuddha-sattva, the shelter of those with
the mood of the paramahaàsas, the giver of brahman to the bhakti-miçra-jïänés
and prema to the pure devotees.

COMMENTARY
The sweetness of the Lord’s mercy is now described. Again I offer respects to you
who destroy the suffering of your devotee by appearing as Räma and Kåñëa (sad-
våjina-cchide). You destroy the suffering of material existence (abhaväya) for the
sinful (asatäm), non-devotee räñaksas and asuras, by personally killing them.

Khila-sattva means inferior, material existence. Akhila-sattva means superior,

spiritual existence. You have a body of çuddha-sattva. You are the shelter of the
mood of the paramahaàsas. You are the giver of the bliss of brahman to the bhakti-
miçra-jïänés and the giver of the bliss of prema to the pure devotees
(vyavasthitänäm), who are under your shelter.

|| 2.4.14 ||

namo namas te ’stv åñabhäya sätvatäà

vidüra-käñöhäya muhuù kuyoginäm |
nirasta-sämyätiçayena rädhasä
sva-dhämani brahmaëi raàsyate namaù ||

TRANSLATION
I continually offer respects to you, son of Vasudeva of the Yadus, who remain
forever distant from the non-devotees, who are the enjoyer in your spiritual
abode in Mathurä and Vraja with your devotees, displaying powers that are
unequalled and unsurpassed.

COMMENTARY
You are filled with power and sweetness. Continually I offer respects (namo
namaù). By using the second person case (te), he implies that the Lord is directly
his worshippable deity. I offer respects to the son of Vasudeva (åñabhäya), of the
Yadu dynasty (sätvatäm). The phrase åñabhäya sätvatäm also implies the meaning
“protector of the devotees” in connection with the previous verse. You are a
distant for those without bhakti (kuyoginäm). But you are not distant or hidden.
There is no one equal or greater than you in power (rädhasä). You are the enjoyer
(raàsyate) in your dhäma of Mathurä-maëòala, along with those persons qualified
for that enjoyment. What type of dhäma is that? It is the very form of brahman.
Täsäà madhye säkñäd brahma gopäla-puré hi: in the center is the town of the
cowherd Kåñëa, which is directly brahman. (Gopäla-täpiné Upaniñad) Rädhasä
indicates his power and raàsyate indicates his sweetness.

|| 2.4.15 ||

yat-kértanaà21 yat-smaraëaà yad-ékñaëaà

yad-vandanaà yac-chravaëaà yad-arhaëam |
lokasya sadyo vidhunoti kalmañaà
tasmai subhadra-çravase namo namaù ||

TRANSLATION
I offer continual respects to the Lord with all auspicious qualities, whose
glorification, remembrance, deity form, topics and worship immediately destroy
the impurities of man.

COMMENTARY
All the impurities blocking attainment of the Lord are destroyed by glorifying and
remembering the Lord. Yad-ékñaëam refers to seeing the deity form of the Lord. He
has all auspicious qualities (subhadra-çravase).

|| 2.4.16 ||

vicakñaëä yac-caraëopasädanät
saìgaà vyudasyobhayato ’ntar-ätmanaù |
vindanti hi brahma-gatià gata-klamäs
tasmai subhadra-çravase namo namaù ||

TRANSLATION
I offer repeated respects to the Lord with all auspicious qualities. By
worshipping his feet the jïänés destroy the attachments of this world and the

21
asmin padye yac chabdävåttyä eka-vacanena ca sakåt tat tanmätram apéty abhihitam |
next which reside in the heart, and attain their spiritual goal of brahman
without fatigue.

COMMENTARY
Even the jïänés, whose impurities are destroyed, worship him. Ubhayataù means
in this life and the next. Vyudasya means destroying. Antar-ätmaù means the
antaù-karaëa. Those who do not worship the Lord’s feet become exhausted. It is
said:

çreyaù-såtià bhaktim udasya te vibho

kliçyanti ye kevala-bodha-labdhaye
teñäm asau kleçala eva çiñyate
nänyad yathä sthüla-tuñävaghätinäm

My dear Lord, devotional service unto you is the best path for self-
realization. If someone gives up that path and engages in the cultivation of
speculative knowledge, he will simply undergo a troublesome process and
will not achieve his desired result. As a person who beats an empty husk of
wheat cannot get grain, one who simply speculates cannot achieve self-
realization. His only gain is trouble. SB 10.14.4

|| 2.4.17 ||

tapasvino däna-parä yaçasvino

manasvino mantra-vidaù sumaìgaläù |
kñemaà na vindanti vinä yad-arpaëaà
tasmai subhadra-çravase namo namaù ||

TRANSLATION
I offer continual respects to the Lord full of auspicious qualities. Without
worshipping him, the jïänés, karmés, specialized karmés, yogés, scholars of the
Vedas and followers of proper conduct cannot attain any benefit.

COMMENTARY
Without bhakti the practices of even great souls, being useless, are condemned.
The jïänés (tapasvinaù), the karmés (däna-paräù), the special karmés who perform
horse sacrifices (yaçasvinaù), the yogés (manasvinaù), the studiers of the Vedas
(mantra-vidaù), the followers of proper conduct (sumaìgaläù) cannot attain
benefit without worshipping the Lord. The phrase subhadra-çravase is repeated
with each verse to show the predominance of hearing and chanting the glories
(çravase) of the Lord.

|| 2.4.18 ||
 kiräta22-hüëändhra-pulinda-pulkaçä
äbhéra-çumbhä yavanäù khasädayaù23 |
ye ’nye ca päpä yad-upäçrayäçrayäù
çudhyanti tasmai prabhaviñëave namaù ||

TRANSLATION
I offer respects to the Lord of inconceivable power. The Kirätas, Hüëas,
Andhras, Pulindas, Pulkaças, Abhéras, Çumbhas, Yavanas, Khasas and others of
low birth, and those sinful by actions, by taking shelter of the devotees who
take shelter of the powerful Lord, become purified of their prärabdha-karmas.

COMMENTARY
Even the condemned sinners, by just a trace of bhakti become successful. Those
born in the tribes mentioned are considered sinful by birth. Others are sinful by
actions. They all become purified. Upäçraya refers to the devotees. Those who
surrender to the devotees accepting those devotees as gurus become purified. Just
by taking shelter of the proper guru, sinners by birth or action become purified.
This indicates that bhakti destroys the prärabdha and aprärabdha karmas. The low
birth is the cause of impurity for the persons mentioned. The present experience
of low birth is the prärabdha-päpa or prärabdha-karma. The word çudhyanti means
they are purified. If they are purified, their bad birth must be destroyed. If their
bad birth has been destroyed their prärabdha-karmas must have been destroyed.
When they are called by those names it should be understood to be for practical
purposes. It is not their spiritual designation, for it is forbidden to identify
devotees by their birth. arcye viñëau çilä-dhér guruñu nara-matir vaiñëave jäti-
buddhiù: It is an offense to see the deity form as stone, to see the guru as an
ordinary man, and to see the Vaiñëava according to his birth. (Padma Puräëa) The
rule is that though they have had low birth, they should be taught bhakti. It will be
said:

düre hari-kathäù kecid düre cäcyuta-kértanäù

striyaù çüdrädayaç caiva te ’nukampyä bhavädåçäm

Persons devoid of devotee association and who cannot appreciate

glorification of the Lord, women and çüdras, deserve your mercy. SB 11.5.4

The word ädyaù in the verse indicates those of low birth. In order to remove the
objection that the Lord cannot possibility consider all low cases, the word
prabhaviñëave is used. The Lord has natural ability (prabhutä). It is not subject to
logic.
22
kiräteti | çabarät parëa-çabaré-jätäù kirätäù | vaiçyäd brähmaëé-jäto vaidehakas tasmät pulkasé-
jätaù hüëäù | vaidehaka-puträ ändhräù | niñöhyät kiräté-jätäù pulindäù | çüdräd brähmaëé-jätäç
cäëòäläs tamsäj jätäù pulkasäù | brähmaëäd vaiçyäyäà jäto’mbañöhaù, tasya kanyäyäà
brähmaëäj jätä äbhéräù | kaìkäù karparäù | nåpäd vaiçyäyäà jätä yavanäù | çakäs turuñka-viçeñäù
23
çakädayaù iti päöhaù |
 || 2.4.19 ||

sa eña ätmätmavatäm adhéçvaras

trayémayo dharmamayas tapomayaù |
gata-vyalékair aja-çaìkarädibhir
vitarkya-liìgo bhagavän prasédatäm ||

TRANSLATION
He alone is the Supreme Lord. He is worshipped as the ätmä by the jïänés and
yogés. He is to be worshipped by the knowers of the Vedas, the followers of
dharma and the performers of austerities. May the Lord whose qualities cannot
be known even by those free of deceit such as Brahmä and Çiva be merciful to
me!

COMMENTARY
The excellence of those with bhakti was shown by negative and positive statements
in the last two verses. The Lord is now shown to be worshipped by others for
attaining their particular goals. He is the Lord. He is worshipped as the ätmä by
the jïänés and yogés (ätmavatäm). He is worshipped by the followers of the Vedas,
the followers of dharma and the followers of austerity. His qualities cannot be
known with certainty even by those free of deceit such as Brahmä and Çiva. What
then to speak of knowing his form which holds those qualities? And what to speak
of those jïänés and yogés who are not free of deceit knowing his qualities or form!

|| 2.4.20 ||

çriyaù patir yajïa-patiù prajä-patir

dhiyäà patir loka-patir dharä-patiù |
patir gatiç cändhaka-våñëi-sätvatäà
prasédatäà me bhagavän satäà patiù ||

TRANSLATION
He is the protector of prosperity, sacrifice, the citizens, the intelligent, the
planets, and the earth. He is the protector and goal to be attained for the
Andhakas, Våñëis and Yadus. May the Lord, master of the devotees, be pleased
with me!

COMMENTARY
The Lord is protector of all. Details are given. He is the master and the goal to be
attained, as a Yädava in his aprakaöa form.

|| 2.4.21 ||

yad-aìghry-abhidhyäna-samädhi-dhautayä
dhiyänupaçyanti hi tattvam ätmanaù |
 vadanti caitat kavayo yathä-rucaà
sa me mukundo bhagavän prasédatäm ||

TRANSLATION
May Mukunda be pleased with me! Purified by meditation on his feet the wise
sages see with their intelligence the truth about Paramätmä and while others
speak of him according to their impure intelligence.

COMMENTARY
May Kåñëa give me knowledge! Those purified by samädhi at the Lord’s feet see
the true form of Paramätmä. But (ca) other learned people speak of him according
to their taste, by the power of their learning. Some say he is Paramätmä but others
will speak of him as having form, having no form, the jéva who is small, or an all-
pervading jéva. Or others will speak of the universe as false though it appears true
and eternal. They speak according to their intelligence, but their intelligence has
not been purified. Therefore they do not see the truth about the ätmä.

|| 2.4.22 ||

pracoditä yena purä sarasvaté

vitanvatäjasya satéà småtià hådi |
sva-lakñaëä prädurabhüt kiläsyataù
sa me åñéëäm åñabhaù prasédatäm ||

TRANSLATION
May the Lord, the best of the sages, be pleased with me! Inspired by him, at the
beginning of the kalpa, Sarasvaté, whose aim is to reveal Kåñëa, appeared from
the mouth of Brahmä and revealed proper memory to carry out creation in his
heart.

COMMENTARY
“Just as the Lord made the Vedas flow from the mouth of Brahmä, may he let the
description of his pastimes flow from my mouth!” That wish is expressed in this
verse. Inspired by the Lord, Sarasvaté, the form of the Vedas, appeared
(prädurabhüta) from Brahmä’s mouth (äsyataù) at the beginning of the kalpa
(purä), and revealed (vitanvatä) proper memory in his heart. Sarasvaté shows
(laksaëä) Kåñëa (sva) as the object of worship. The Lord says:

kälena nañöä pralaye väëéyaà veda-saàjïitä |

mayädau brahmaëe proktä dharmo yasyäà mad-ätmakaù ||

By the influence of time, the Vedic knowledge was lost at the time of
annihilation. Therefore, when the subsequent creation took place, I spoke to
Brahmä the Vedic knowledge in which bhakti is the essence. SB 11.14.3
 || 2.4.23 ||

bhütair mahadbhir ya imäù puro vibhur

nirmäya çete yad amüñu püruñaù |
bhuìkte guëän ñoòaça ñoòaçätmakaù
so ’laìkåñéñöa bhagavän vacäàsi me ||

TRANSLATION
May the Lord ornament my words by his presence in them, just as he creates
the bodies for the living beings with the material elements and dwells in them,
but, as the puruña, being the life of the sixteen elements, enjoys them without
being contaminated.

COMMENTARY
“Now may my words, created by him, by his presence in them, create beauty with
literary ornaments and qualities invoking mädhurya, karauëa and other rasas, to
bring joy to the listeners!” May the Lord ornament my words by being present in
them, just as the Lord after creating bodies for humans and others, personally
resides in those bodies and makes them successful. Having created the bodies
(imäù puraù) by mahat-tattva and other elements, he dwells (çete) in those bodies
(amüñu) as the antaryämé. The meaning of puruña is then proved. He can to this,
because as the puruña he enjoys the guëas in the form of the eleven senses and five
gross elements without contamination, since he enjoys by his glances. May he also
enjoy the qualities of my words! Ñoòaçätmakaù means “one who gives life to the
sixteen elements.” The ending kaù has the same meaning as the word without kaù.
Those bodies, endowed with ornaments and clothing, but without the Lord’s
presence, are untouchable by the devotees. May my words not be without your
presence!

|| 2.4.24 ||

namas tasmai bhagavate väsudeväya vedhase |

papur jïänam ayaà saumyä yan-mukhämburuhäsavam ||

TRANSLATION
I offer respects to the avatära of Väsudeva, Vyäsadeva, the writer of scriptures,
whose lotus mouth nectar, topics about Kåñëa, filled with knowledge, the
devotees drink.
COMMENTARY
He offers respects to his guru Vyäsadeva, who is the avatära of Väsudeva
(väsudeväya), who is the maker of scriptures (vedhase), whose lotus mouth nectar,
filled with knowledge, the devotees drink. Or Väsudeva can mean Kåñëa. Then
saumyäù refers to gopés of Kåñëa. Jïänam means filled with knowledge. Just by
drinking the nectar of his lotus mouth, filled with the most extraordinary
knowledge, filled with ornaments, rasa, and skill in dancing, singing, music, and
art, which they knew nothing about, the gopés attained full realization of it. Let us,
following them, also attain that knowledge. This is the confidential meaning.

|| 2.4.25 ||

etad evätma-bhü räjan näradäya vipåcchate |

veda-garbho ’bhyadhät säkñäd yad äha harir ätmanaù ||

TRANSLATION
O King! Brahmä, filled with the Vedas, taught this knowledge, which the Lord
had directly spoke to him, to Närada who asked about it.

COMMENTARY
He praises the conversation between Brahmä and Närada, which contained
questions and answers. Brahmä, who at his birth was filled with the Vedas (veda-
garbhaù), spoke this knowledge which the Lord himself had taught to him
(ätmanaù).

Chapter Five

Primary Creation: Sarga

|| 2.5.1 ||

närada uväca—
deva-deva namas te ’stu bhüta-bhävana pürvaja |
tad vijänéhi yaj jïänam ätma-tattva-nidarçanam ||

TRANSLATION
Närada said: O lord of lords! O creator of the living beings! O first born! You
know that knowledge which reveals the truth about the ätmä and Paramätmä.

COMMENTARY
In the Fifth Chapter Brahmä explains the creation of elements to Närada and the
universal form with the planets as his various limbs.

Bhüta-bhävanaù means he who creates the bodies of the living entities. Pürva-jäh
means he is born before Maréci and others, from who appeared my brothers. You
know in detail (vijänéhi) that knowledge which reveals the truth about ätmä and
Paramätmä. The imperative here stands for the present tense. Or it can stand for
the causative, “Please let me know.”

|| 2.5.2 ||
 yad rüpaà yad adhiñöhänaà yataù såñöam idaà prabho |
yat saàsthaà yat paraà yac ca tat tattvaà vada tattvataù ||

TRANSLATION
Please explain the truth about the characteristics of the universe, its shelter, the
process by which it was created, into what it merges at destruction, on what it
is dependent, and of what it is composed.

COMMENTARY
Speak the truth about this universe (idam) its characteristics (rüpam), its shelter
(adhiñöhänäm), by what ingredients it is created, in what it merges at destruction
(yat saàstham), upon what it depends (yat param), what it is made of (yac ca).

|| 2.5.3 ||

sarvaà hy etad bhavän veda bhüta-bhavya-bhavat-prabhuù |

karämalaka-vad viçvaà vijïänävasitaà tava ||

TRANSLATION
You, the master of all living beings in the past, present and future, know this
universe; you know everything about the Paramätmä, jéva and matter. Thus, you
understand this universe with detailed knowledge like an ämalaké in your hand.

COMMENTARY
You know everything. You know three things: Paramätmä, jévätmä and the
material universe. Because you are the master of all entities born in the past, of all
born in the future, and all existing now, you know (avasitam) with detailed (vi)
knowledge (jïäna) this universe like an ämalaké in your hand.

|| 2.5.4 ||

yad-vijïäno yad-ädhäro yat-paras tvaà yad-ätmakaù |

ekaù såjasi bhütäni bhütair evätma-mäyayä ||

TRANSLATION
You, the source of your own knowledge, your own shelter, dependent on
yourself, with your self as your soul, without help create the living beings with
the elements coming from your own energy.

COMMENTARY
Let the universe be! Please explain something about yourself. You are your source
of knowledge (yad-vijïänaù), your own shelter (yad-ädhäraù), dependent on
yourself alone (yat-paraù) and you are your own ätmä. I think that you are the
independent Supreme Lord. Ekaù means “without help from anyone.”

|| 2.5.5 ||
 ätman bhävayase täni na paräbhävayan svayam |
ätma-çaktim avañöabhya ürëanäbhir iväklamaù ||

TRANSLATION
Situated in your own energy like a spider creating his web, without fatigue, you
protect the living beings within yourself, without being destroyed.

COMMENTARY
You protect (bhävayase) in yourself (ätman) these living beings. You do not get
destroyed, just as a spider, situated in his own energy, creates his web. You are
without fatigue (aklamaù).

|| 2.5.6 ||

nähaà veda paraà hy asmin näparaà na samaà vibho |

näma-rüpa-guëair bhävyaà sad-asat kiïcid anyataù ||

TRANSLATION
O Lord! I do not know from where else everything can arise whether it is
superior, inferior or medium, produced with name, form and qualities, gross or
subtle.

COMMENTARY
Whatever is superior, inferior or medium in this world, created (bhävyam) with
names such as human, forms such as two legged forms, and qualities such as white
color, whatever is gross and subtle (sad-asat), I do not know from where else it
can come. I think that everything comes from you alone.

|| 2.5.7 ||

sa bhavän acarad ghoraà yat tapaù susamähitaù |

tena khedayase nas tvaà parä-çaìkäà ca yacchasi ||

TRANSLATION
Though you are like this, you performed great austerities. By this you bewilder
us. You produce a doubt that there is some other Lord.

COMMENTARY
Though you are like this, you produce the doubt that there is some other Lord.

|| 2.5.8 ||

etan me påcchataù sarvaà sarva-jïa sakaleçvara |

vijänéhi yathaivedam ahaà budhye ’nuçäsitaù ||

TRANSLATION
O omniscient one! O lord of all things! Please consider and tell me everything
that I have asked, so that after being taught, I can understand.

COMMENTARY
Considering carefully, tell me (vijänéhi) all the things indicated in my questions.
Moreover, say it in such a way that, after being taught, I can comprehend
completely. This means “Give the answer without obstructions.”

|| 2.5.9 ||

brahmoväca—
samyak käruëikasyedaà vatsa te vicikitsitam |
yad ahaà coditaù saumya bhagavad-vérya-darçane ||

TRANSLATION
Brahmä said: O auspicious son! You are merciful to me. Your doubt is proper,
because I was inspired on seeing the power of the Lord in creating the universe.

COMMENTARY
Brahmä is overjoyed with the question. O son (vatsa)! Your doubt (viciktisitam) is
proper (samyak). You, in questioning me, though you have all knowledge, have
been merciful (käruëikasya) to me, your father. Since you told me to consider
(vijänéhi) and answer, please know that I was inspired by seeing the Lord’s power
in creating the universe. For a moment I see that in my mind. In this way he
rejoiced.

|| 2.5.10 ||

nänåtaà tava tac cäpi yathä mäà prabravéñi bhoù |

avijïäya paraà matta etävat tvaà yato hi me ||

TRANSLATION
O son! What you say about me is not untrue, because people, not knowing the
difference between me and the Lord say that I have that power.

COMMENTARY
Moreover, O son! It is not untrue when you say that I alone create the living
beings (ekaù såjasi bhütäni), because if one does not know the difference between
myself and the Lord, it will appear that I am in that position. Using two different
subjects for the participle and the main verb is poetic license. Or it can mean
“because of not distinguishing the Supreme Lord (param) from me (mattaù),
people think me to be that Supreme Lord (etävat).” Though you are omniscient,
you speak as they speak, just in order to educate them. It should not be said that
Närada speaks like this because he does not understand the difference between the
Lord and Brahmä. It would be improper for Brahmä to think that Närada was
ignorant.

|| 2.5.11 ||

yena sva-rociñä viçvaà rocitaà rocayämy aham |

yathärko ’gnir yathä somo yatharkña-graha-tärakäù ||

TRANSLATION
I manifest the universe which is manifested by the self-manifesting Lord, just as
the sun, fire, moon, constellations, planets and stars illuminate only what the
Lord chooses to illuminate.

COMMENTARY
Actually I am very insignificant. I manifest the universe which is already
manifested by the self-manifesting Lord (sva-rociñä), like grinding what is already
ground, just as the sun and other luminaries reveal what is already revealed by the
Lord. The çruti says:

na tatra süryo bhäti na candra-tärakaà

nemä vidyuto bhänti kuto ’yam agniù |
tam eva bhäntam anu bhäti sarvaà
tasya bhäsä sarvam idaà vibhäti ||

There, the sun, the moon, the stars, fire and lightning do not shine. They all
shine only by following the shining Lord. His light illuminates all these.
Kaöha Upaniñad 5.15

|| 2.5.12 ||

tasmai namo bhagavate väsudeväya dhémahi |

yan-mäyayä durjayayä mäà vadanti jagad-gurum ||

TRANSLATION
I meditate on the Supreme Lord Väsudeva, by whose insurmountable mäyä
people call me the guru of the universe.

COMMENTARY
But are you not known everywhere as the guru of the universe who creates the
worlds? With surprise and derision he speaks.

|| 2.5.13 ||

vilajjamänayä yasya sthätum ékñä-pathe ’muyä |

vimohitä vikatthante mamäham iti durdhiyaù ||
 TRANSLATION
The ignorant jévas, bewildered by mäyä who is ashamed to stand in sight of the
Lord, boast about “I” and “mine.”

COMMENTARY
Are those who respect you as the guru of the universe and its creator bewildered
by mäyä? Yes. Those who give respect and receive respect without reference to the
Lord are bewildered by mäyä who is situated at the back of the Lord, beyond his
vision. That is expressed in this verse. Knowing that she deceives, she is ashamed
to stand in sight, like a deceitful woman, she stands behind the Lord. Bewildered
by her, people boast. Being situated behind the Lord also indicates that she is not
facing the Lord. Because she is not facing the Lord her influence does not
approach him at all.

|| 2.5.14 ||

dravyaà karma ca kälaç ca svabhävo jéva eva ca |

väsudevät paro brahman na cänyo ’rtho ’sti tattvataù ||

TRANSLATION
O brähmaëa! The elements, karma, time, svabhäva and the jéva are not different
from Väsudeva. Nothing but he exists in truth.

COMMENTARY
Ten questions were asked about the universe, starting with its characteristics (yad-
rüpam). To answer this, first it is explained that nothing exists other than the
Lord. Dravyam means the elements, the substance of matter (upädäna). Karma is
the cause of birth. Käla is the agitator of the guëas. Svabhäva is the cause of the
change in the guëas. Jéva is the enjoyer. None of these exist apart from the Lord,
because the items, except the jéva, are the effects of mäyä, and mäyä and the jéva
are energies of the Lord. The universe is thus a form of Väsudeva. Thus the answer
to the question about the characteristic of the universe (yad-rüpam) is given.

|| 2.5.15 ||

näräyaëa-parä vedä devä näräyaëäìgajäù |

näräyaëa-parä lokä näräyaëa-parä makhäù ||

TRANSLATION
The Vedas are dependent on Näräyaëa. The devatäs are the born from the limbs
of Näräyaëa. The planets and sacrifices are dependent on Näräyaëa.

COMMENTARY
Näräyaëa is the cause (paraù) of these. This is proof of the Lord, and also indicates
his qualities such as omniscience. This affirms the statement çästra-yonitvät.
Everything is näräyaëa-paraù because everything is situated in Näräyaëa and
dependent on Näräyaëa. This answers the questions about the shelter of the
universe and dependence of the universe.

|| 2.5.16 ||

näräyaëa-paro yogo näräyaëa-paraà tapaù |

näräyaëa-paraà jïänaà näräyaëa-parä gatiù ||

TRANSLATION
Yoga is dependent on Näräyaëa. Austerity is dependent on Näräyaëa.
Knowledge is dependent on Näräyaëa. Liberation is dependent on Näräyaëa.

COMMENTARY
Gatiù means liberation.

|| 2.5.17 ||

tasyäpi drañöur éçasya küöa-sthasyäkhilätmanaù |

såjyaà såjämi såñöo ’ham ékñayaiväbhicoditaù ||

TRANSLATION
I am created by him. Inspired by the Lord’s glance, I create what is already
created by the Lord -- the witness, the soul situated in all beings.

COMMENTARY
Then what do you do? I create what he has already created. Do you do this by
your own decision? No, I do it by his glance, by his direction (ékñayä). It cannot
be otherwise since he witnesses what I do (drañöuù) and controls it, and he is the
soul (küöa-sthasya) within all beings. This indicates that he is the Lord and
Brahmä is a jéva. Çruti says:

eko devaù sarva-bhüteñu güòhaù

sarva-vyäpé sarva-bhütäntarätmä |
karmädhyakñaù sarva-bhütädhiväsaù
säkñé cetä kevalo nirguëaç ca ||

He is the one Lord situated in all beings. He is all-pervading, dwelling

within all beings as their soul. He is the controller of action, the abode
of all beings, the witness, the consciousness, pure, without any trace
of material qualities. Çvetäçvatara Upaniñad 6.11

eña bhütädhipatir eña lokeçvaro loka-pälaù

He is the Lord of all beings, the Lord of all planets and the protector
of all planets. Båhad-äraëyaka Upaniñad 4.4.22
Because he is present in the intelligence of all entities, without distinction
from Brahmä to the ant, and recognized as such, he is said to be kütastha,
uniformly situated.

|| 2.5.18 ||

sattvaà rajas tama iti nirguëasya guëäs trayaù |

sthiti-sarga-nirodheñu gåhétä mäyayä vibhoù ||

TRANSLATION
The three guëas of sattva, rajas and tamas, belonging to the Lord without guëas,
are accepted by the mäyä of the Lord for creation, maintenance and destruction.

COMMENTARY
How does this distinction between the jéva and éçvara come about? Is it because
you are inspired and he inspires? Three verses explain the cause of distinction.
The three guëas belong to the Lord who has no material guëas. How is this? They
are accepted by mäyä of the Lord for creation, maintenance and destruction. They
are his guëas since they are the guëas of his çakti, mäyä. Though mäyä eternally
possesses this form as the guëas, the word “accepts” is used, as if it has a
beginning. The usage is the same as tasyecchayätta-vapuñaù: Kåñëa accepts a body
by his will. (SB 10.33.34) Actually Kåñëa eternally has the form of a human. This
simply follows common expression.

|| 2.5.19 ||

kärya-käraëa-kartåtve dravya-jïäna-kriyäçrayäù |
badhnanti nityadä muktaà mäyinaà puruñaà guëäù ||

TRANSLATION
The guëas -- the cause of matter, senses and the sense devatäs -- binds the jéva
who is associated with mäyä, but who is actually composed of knowledge, with
false identities of body, senses and mind.

COMMENTARY
These guëas bind the jéva (puruñam), a function of the Lord’s taöastha-çakti, who
associates with mäyä (mäyinam). By the logic of the previous statement, it is
possible for the jévas who are situated behind the Lord to be influenced
independently by mäyä who is also situated behind the Lord. The jéva is called
eternally liberated because he has beginningless knowledge just as he has
beginningless ignorance. This will be made clear at the end of the seventh chapter.
How does he get bound? The states of the guëas are present as adhibhüta (kärya),
adhyätmä (käraëa) and adhidaiva (kartåtve). The guëas are the shelter or causes of
matter (dravya), the senses (kriyä) and the devatäs (jïäna). The guëas bind the
jéva by these identities. The order of jïäna and kriya in the text should be reversed
for proper understanding.
 || 2.5.20 ||

sa eña bhagavän liìgais tribhir etair adhokñajaù |

svalakñita-gatir brahman sarveñäà mama ceçvaraù ||

TRANSLATION
The Lord, who is brahman, who is the controller of me and all beings, is not
known because of the covering of the three guëas on the jéva.

COMMENTARY
The Lord is the possessor of mäyä-çakti. His nature (gatiù) is not known (su
alakñita) because of the coverings of the three guëas on the jévas. Or he is not
known by the three guëas. However he is known by his devotees with knowledge.

sattvaà na ced dhätar idaà nijaà bhaved

vijïänam ajïäna-bhidäpamärjanam
guëa-prakäçair anuméyate bhavän
prakäçate yasya ca yena vä guëaù

O Lord, cause of all causes, if your transcendental body were not beyond the
modes of material nature, one could not understand the difference between
matter and transcendence. Only by your presence can one understand the
transcendental nature of your Lordship, who are the controller of material
nature. Your transcendental nature is very difficult to understand unless one
is influenced by the presence of your transcendental form. SB 10.2.35

|| 2.5.21 ||

kälaà karma svabhävaà ca mäyeço mäyayä svayä |

ätman yadåcchayä präptaà vibubhüñur upädade ||

TRANSLATION
The Lord of mäyä, desiring to become many, by his own will, accepts time
which was merged in himself, as well as karma and svabhäva which were
merged in the jéva, through the agency of mäyä.

COMMENTARY
It has been stated that the Lord produces the universe by means of his energy
mäyä. Now the process (yatùa såsöam idam) is given. The Lord, desiring to become
many (vibubhüñuù) by his own will (yadåcchayä), accepts for creation (upäòade)
time, which was merged in him (ätman präptam kälam), karma (the fate of the
jévas) and svabhävam which were merged in the jéva. This does not take place
spontaneously, but by mäyä.

|| 2.5.22 ||
 käläd guëa-vyatikaraù pariëämaù svabhävataù |
karmaëo janma mahataù puruñädhiñöhitäd abhüt ||

TRANSLATION
The guëas are agitated from a state of equilibrium by time. They are
transformed into another form by svabhäva. The mahat-tattva appears by the
karma of the jévas. All this is under the direction of the Lord.

COMMENTARY
The functions of time and other factors are discussed. Time is the agitator of the
guëas. This means giving up equilibrium. Pariëämaù means attaining another
form. Mahataù is mahat-tattva. Puruñädhiñöhitäd modifies all the three items.

|| 2.5.23 ||

mahatas tu vikurväëäd rajaù-sattvopabåàhität |

tamaù-pradhänas tv abhavad dravya-jïäna-kriyätmakaù ||

TRANSLATION
From the transformation called mahat-tattva predominated by rajas and sattva, a
substance predominated by tamas, ahaìkära, arose, composed of adhibhüta,
adhyätma and. adhidaiva.

COMMENTARY
Mahat-tattva has all the three guëas but there is a predominance of rajas and
sattva, because of kriyä and jïäna çaktis. From this state of transformation,
namely, mahat-tattva which has a predominance of rajas and sattva and which is
produced by time, svabhäva and karma, a substance predominated by tamas
(ahaìkära) arises. The word yaù can be added to connect this verse with saù in the
next verse. Drayva refers to adhibhütam, jïänam to adhidaivam and kriyä to
adhyätman. These are three causes of illusion for the living entities.

|| 2.5.24 ||

so ’haìkära iti prokto vikurvan samabhüt tridhä |

vaikärikas taijasaç ca tämasaç ceti yad-bhidä |
dravya-çaktiù kriyä-çaktir jïäna-çaktir iti prabho ||

TRANSLATION
That ahaìkära transforms into three types: derived from sattva, rajas and tamas,
called jïäna-çakti, kriyä-çakti and dravya-çakti.

COMMENTARY
The three divisions are described: that derived from sattva-guëa (vaikärikaù), from
rajoguëa (taijasaù) and from tamoguëa (tämasaù). The qualities in verse order are
drayva, kriyä and jïäna çaktis. The dravya-çakti has the capacity to produce the
five gross elements starting with ether. The kriyä-çakti has the capacity to produce
the senses. The jïäna-çakti has the capacity to produce the sense devatäs. O
Närada (prabho)! You know all of this. The state of equilibrium is pradhäna. By the
agitation of time, the predominance of sattva produces the mahat-tattva.
Predominance of rajas produces the sütra-tattva, a type of mahat-tattva.
Predominance of tamas produces ahaìkära. The effect of ahaìkära, with
predominance of tamas and with rajas and sattva elements in much less amount,
produces the five gross elements. In this covering on the jéva (ahaìkära), there is a
predominance of tamas.

|| 2.5.25 ||

tämasäd api bhütäder vikurväëäd abhün nabhaù |

tasya mäträ guëaù çabdo liìgaà yad drañöå-dåçyayoù ||

TRANSLATION
From the darkness of false ego, the first of the five elements, namely, ether
(sky), is generated. Its subtle form is the quality of sound. This arose before
ether. Sound represents objects unseen (or objects from the past) and seen in
the present as well.

COMMENTARY
This describes the details of ahaìkära in tamas. Is it not well known that, first,
sound arises from this mode? That is true. That is the subtle form (mäträ) of ether.
That is its distinguishing quality (guëa). By sound, ether is produced. This should
be understood for the other verses concerning the elements as well. The quality of
sound is described. It represents things unseen in the past and things in the
present or future. Because it is modifying liìgam, yad is in the neuter form.

||26 ||

nabhaso ’tha vikurväëäd abhüt sparça-guëo ’nilaù |

paränvayäc chabdaväàç ca präëa ojaù saho balam ||

TRANSLATION
From ether arose the subtle touch and the element air. Air also holds the
previous quality of sound. Air is the cause of präëa, which gives strength to the
senses, mind and body.

COMMENTARY
Ether is the cause of air. Air contains the previous quality of sound. The character
of air is the präëa, which supports the body. Ojas is sharpness of the senses. Sahas
is sharpness of the mind, and balam is health of the body. Präëa is the cause of
these.
 || 2.5.27 ||

väyor api vikurväëät käla-karma-svabhävataù |

udapadyata tejo vai rüpavat sparça-çabdavat ||

TRANSLATION
Under the influence of time, karma and svabhäva, by a transformation of air,
arose the subtle aspect called form and fire. Touch and sound also exist in fire.

COMMENTARY
Fire, as well as form, possesses sound and touch, the causes of ether and air
respectively. Water and earth also possess the subtle forms of the previous
elements in them.

|| 2.5.28 ||

tejasas tu vikurväëäd äséd ambho rasätmakam |

rüpavat sparçavac cämbho ghoñavac ca paränvayät ||

TRANSLATION
From the transformation of fire arose taste and water. Water contains form, as
well as touch and sound from the previous elements.

COMMENTARY
Ghoñaù means sound.

|| 2.5.29 ||

viçeñas tu vikurväëäd ambhaso gandhavän abhüt |

paränvayäd rasa-sparça- çabda-rüpa-guëänvitaù ||

TRANSLATION
From the transformation of water arose smell and earth. Earth contains the
subtle aspects -- taste, touch, form and sound -- of the previous elements.

COMMENTARY
Viçeñaù means earth.

|| 2.5.30 ||

vaikärikän mano jajïe devä vaikärikä daça |

dig-vätärka-praceto ’çvi- vahnéndropendra-mitra-käù ||

TRANSLATION
From ahaìkära in sattva arose the mind and it deity as well as the ten presiding
deities of the senses: the directions, Väyu, the sun, Varuëa, the two Açvini-
kumäras, Agni, Indra, Upendra, Mitra and Prajäpati Dakña.
 COMMENTARY
From ahaìkära in sattva arose mind, and its devatä the moon. The other sense
devatäs are mentioned: directions for ear, Väyu for the skin, the sun for the eyes,
Varuëa for the tongue and the two Açvinis for the nose, Agni for the voice, Indra
for the hands, Upendra for the feet, Mitra for the anus and Prajäpati for the
penis.24

|| 2.5.31 ||

taijasät tu vikurväëäd indriyäëi daçäbhavan |

jïäna-çaktiù kriyä-çaktir buddhiù präëaç ca taijasau |
çrotraà tvag-ghräëa-dåg-jihvä väg-dor-meòhräìghri-päyavaù ||

TRANSLATION
From ahaìkära in rajas arose the intelligence (the çakti of the five knowledge
senses), präëa (the çakti of the five action senses), and the ten senses. The ten
senses are the ear, skin, nose, eye, tongue, voice, hands, feet, anus and penis.

COMMENTARY
From the transformation of ahaìkära in rajas arose the ten senses. The çakti of the
five knowledge senses is intelligence (buddhiù).25 The çakti of the five action senses
is präëa. Buddhi and präëa arise from ahaìkära in rajas, and buddhi becomes
particularized as the five knowledge senses. Präëa becomes particularized as the
five action senses. It should be understood that air in the form of präëa arising
from the ahaìkära in tamas is also an effect of ahaìkära in rajas. Doù means
hands. Meòhra is the penis. Päyuù is the anus. They are not in proper order.

|| 2.5.32-33 ||

yadaite ’saìgatä bhävä bhütendriya-mano-guëäù |

yadäyatana-nirmäëe na çekur brahma-vittama ||

tadä saàhatya cänyonyaà bhagavac-chakti-coditäù |

sad-asattvam upädäya cobhayaà sasåjur hy adaù ||

TRANSLATION
O best of the brähmaëas! As long as the gross elements, senses and mind were
not mixed together, it was not possible for them to produce material bodies.
Coming together by the impulse of the Lord’s energy, accepting primary and
secondary forms, they created the body of the whole universe and the individual
bodies in it.

COMMENTARY
24
Jéva Gosvämé says that Upendra is not Viñëu but a devatä with some powers of the Lord.
Vijayadvaja-tértha says kaù is Dakña Prajäpati.
25
Jïäna-çakti comes from sattva. Kriyä-çakti comes from rajas.
The käraëa-såñöi has been described. Now the kärya-såñöi is described. When these
ingredients were unmixed (asaìgatä), and when it was not possible for them to
make the bodies (äyatana), then the Lord entered them. They became combined
by his compacting energy, and taking primary and secondary forms, created the
body of the universe as a whole and the individual bodies.

|| 2.5.34 ||

varña-püga-sahasränte tad aëòam udake çayam |

käla-karma-svabhäva-stho jévo ’jévam ajévayat ||

TRANSLATION
After a thousand years, the Lord, situated in time, karma and svabhäva, brought
to life the non-living universe which was lying in the water.

COMMENTARY
After a thousand years, the purusaù (jévaù), the soul of the mass of jévas
(Hiraëyagarbha), one who gives life, brought to life (ajévayat) the non-living
universe (ajévam). This shows the connection of the universe with the Lord.

|| 2.5.35 ||

sa eva puruñas tasmäd aëòaà nirbhidya nirgataù |

sahasrorv-aìghri-bähv-akñaù sahasränana-çérñavän ||

TRANSLATION
That puruña pierced the universe and went outside. There he resides with a
thousand legs, feet, arms, eyes, faces and heads.

COMMENTARY
Everything is pervaded by the Lord. This puruña is the antaryämé of the totality of
jévas (hiraëyagarbha). Tasmäd represents a missing verb participle “having entered
the universe.” He, entering into the total jévas, and being situated there (tasmäd),
pierced the universe, and became situated outside. How is he situated outside? His
form without material guëas lying on the Käraëa Ocean is described.

|| 2.5.36 ||

yasyehävayavair lokän kalpayanti manéñiëaù |

kaöy-ädibhir adhaù sapta saptordhvaà jaghanädibhiù ||

TRANSLATION
Within the universe, the wise imagine the planets as his limbs. The buttocks
and below are the lower seven planets starting with Atala, and hips and above
are the seven upper planets starting with earth.
 COMMENTARY
Within the universe (iha) is the puruña made of the planets (loka-maya-puruñaù)
whose limbs the wise imagine to be the planets. This sentence continues until
verse 41. Kaöi means buttocks. Jaghanam means the hips. The lower seven planets
start with Atala. Upwards are Bhü and the other planets.

|| 2.5.37 ||

puruñasya mukhaà brahma kñatram etasya bähavaù |

ürvor vaiçyo bhagavataù padbhyäà çüdro vyajäyata ||

TRANSLATION
The brähmaëas arose from the puruña’s head, the kñatriyas arose from his arms,
the vaiçyas arose from his thighs and the çüdras arose from his feet.

COMMENTARY
Incidentally, the varëas also arose from his limbs. Literally the brähmaëas are his
face. The cause, the face and the effect, the brähmaëas, are taken as non-different.
Kñatram means kñatriyas. The çruti says brähmaëo ’sya mukham äséd bähü räjanyaù
kåtaù: the brähmaëas were his face, and the kñatriyas acted as his arms.

|| 2.5.38 ||

bhür-lokaù26 kalpitaù padbhyäà bhuvar-loko ’sya näbhitaù |

hådä svarloka urasä maharloko mahätmanaù ||

TRANSLATION
From the feet to the hips the planets from Pätala to earth are imagined.
Bhuvarloka extends from the navel. Svarga is situated at the heart, and
Maharloka is at the chest.

COMMENTARY
Showing the differences in imagining the planets for purposes of worship, two
verses describe the body composed of seven planets. The planets from Pätala to
earth are imagined to extend from the two feet to the two hips.

|| 2.5.39 ||

gréväyäà janaloko ’sya tapolokaù stana-dvayät |

mürdhabhiù satyalokas tu brahmalokaù sanätanaù ||

TRANSLATION
Janaloka is on the neck, Tapaloka is on the breast and Satyaloka is on the heads
of that form. Above this is the Lord’s planet which is eternal.

26
bhuvar ity avyayaà antarékña-lokasya näma |
 COMMENTARY
For the purpose of worship it is not a fault to reverse the limbs (breast after neck).
However, stana (nipple) can also mean the lips. Above Satyaloka is the planet of
the Lord, Vaikuëöha. But this is not the object of meditation as a limb of the
universal form because it is eternal. Though it exists within the universe it is like
the Lord, eternal.

|| 2.5.40-41 ||

tat-kaöyäà cätalaà kÿptam ürubhyäà vitalaà vibhoù |

jänubhyäà sutalaà çuddhaà jaìghäbhyäà tu talätalam ||
mahätalaà tu gulphäbhyäà prapadäbhyäà rasätalam |
pätälaà päda-talata iti lokamayaù pumän ||

TRANSLATION
Atala is the buttocks of the Lord. Vitala is his thighs. Pure Sutala is his knees.
Talätala is his shanks. Mahätala is his ankles, Rasätala is the top of his feet, and
Pätäla is the soles of his feet.

COMMENTARY
Now the method of meditation on fourteen planets is described. The seven upper
planets were already described. The seven lower planets are now described in two
verses. Sutalam is considered pure because Prahläda, Bali and other devotees
reside there.

|| 2.5.42 ||

bhür-lokaù kalpitaù padbhyäà bhuvar-loko ’sya näbhitaù |

svar-lokaù kalpito mürdhnä iti vä loka-kalpanä ||

TRANSLATION
Earth and the lower planets are imagined extend from the feet. Bhuvarloka is
at the navel. Svarga-loka is imaged to be the head. This is how others imagine
the planets on the universal form.

COMMENTARY
Now the universal form is described in three parts. Bhüloka is considered with all
the lower planets.

Chapter Six

Second Description of the Universal Form: Vibhütis of the Lord

|| 2.6.1 ||
 brahmoväca—
väcäà vahner mukhaà kñetraà chandasäà sapta dhätavaù |
havya-kavyämåtännänäà jihvä sarva-rasasya ca ||

TRANSLATION
Brahmä said: From the mouth of the Lord arose speech, the speech organ, and
Agni in the universal form. From his seven dhätus arose the seven Vedic meters.
From the Lord’s tongue arose the remnants of offerings to devatäs and Pitås, the
six tastes, and from the Lord’s place of tasting arose the tongue and Varuëa.

COMMENTARY
In the sixth chapter the speech and other elements arising from the universal
form’s limbs and the three fourths and one quarter powers are described.

From the Lord, who was accompanied by mäyä-çakti, the universal form arose.
This is explained.

Akrüra says:

bhüs toyam agniù pavanaà kham ädir

mahän ajädir mana indriyäëi |
sarvendriyärthä vibudhäç ca sarve
ye hetavas te jagato ’ìga-bhütäù ||

Earth; water; fire; air; ether and its source, false ego; the mahat-tattva, the
total material nature and her source, the Supreme Lord’s puruña expansion;
the mind; the senses; the sense objects; and the senses’ presiding deities—all
these causes of the cosmic manifestation are born from your transcendental
body. SB 10.40.2

Which limbs of the universal form arose from which limbs of the Supreme Lord?
Speech of the universal form and the individual living beings, their organs of
speaking, and the presiding deity of the voice organ, namely fire, arose from the
mouth of the Lord. The words are modifying the word hareù in the seventh verse.
Kñetram means the place of origination. Though speech and fire etc. arise from
material ahaìkära, they are said to arise from the mouth and other bodily parts of
the Lord because they are vibhütis of the Lord’s various limbs such as the mouth.
Mäyä is also the çakti of the Lord and therefore non-different from him. çakti-
çaktimator abhedät çakteù käryaà çaktimato ’pi bhavati: because of non-difference
between the çakti and the possessor of the çakti, the effect of the çakti becomes
non-different from the possessor of the çakti. Speech, fire etc. and all their
expansions in the spiritual world are eternal and full of consciousness since they
are part of the spiritual pastimes. But their vibhütis in the material world are mäyä
and temporary.
There are seven meters such as gäyatré. The seven dhätus of the Lord such as skin,
being the places of origination, became the seven meters. The place of origination
is in the nominative case and the items arising are in the possessive case. The
meaning is “From the place of origination arose that particular devatä and sense
organ.” This should be understood for all the items listed. Havyam is food for the
devatäs. Kavyam is food for the Pitås. Amåtam is the remnants of food from both,
which becomes food for men. From the organ of taste of the Supreme Lord arose
the six types of taste in the universal form (and water). Ca indicates that Varuëa,
the devatä of the tongue (and the tongue of the universal form) arose from the
palate, place of tasting on the Lord.27

|| 2.6.2 ||

sarväsünäà ca väyoç ca tan-näse paramäyaëe |

açvinor oñadhénäà ca ghräëo moda-pramodayoù ||

TRANSLATION
From the Lord’s place of smelling, the best location, arose all life airs, Väyu, the
Açvini-kumäras, and fragrant herbs. From his organ of smell arose the sense
object called fragrance in the form smells and perfumes.

COMMENTARY
Tan-näse refers to the Lord’s nostrils. Açvinis and herbs are connected to the
nostrils. Moda and pramoda are general and special perfumes. Ghåäëaù refers to
the sense organ of the Lord.28

|| 2.6.3 ||

rüpäëäà tejasäà cakñur divaù süryasya cäkñiëé |

karëau diçäà ca térthänäà çrotram äkäça-çabdayoù ||

TRANSLATION
From the Lord’s seeing organ arose form and fire. From his place of seeing, the
eye-balls, arose the divine sun deity (and the sense organ of seeing in the
universal form). From his place of hearing arose the direction devatäs (and the
sense organ of hearing in the universal form) and from his organ of hearing
arose ether and sound.

27
There is a distinction between the sense organ, which is subtle, and the place of the sense
organ, or the gross manifestation of the organ made of the gross elements. This distinction is
applied to the Supreme Lord and his organs as well. From his sense organ, if it is a knowledge
sense, arises the gross element and the sense object (tan-mäträ). From the place of the organ, or
the form of the organ, arises the sense devatä and the sense organ of the universal form and the
individual living entities. All factors are not always listed in the following verses but should be
understood.
28
From the Lord’s sense organ of smell the earth element also arises. From the place of smelling
(tan-näse) arises the sense devatäs, the Açvini-kumäras, and the senses organ of the universal
form (not mentioned).
 COMMENTARY
Cakñus refers to the Lord’s seeing organ. Akñiné refers to his eye-balls. Karëau
refers to the Lord’s place of hearing, and çrotram refers to his hearing organ.

|| 2.6.4 ||

tad-gätraà vastu-säräëäà saubhagasya ca bhäjanam |

tvag asya sparça-väyoç ca sarva-medhasya caiva hi ||

TRANSLATION
From his body, the place of auspiciousness, arose the çaktis of things. From the
Lord’s touch organ arose the sense object touch and all sacrifices, and from the
place of his organ of touch arose its deity Väyu.

COMMENTARY
With mention of the skin, the place of the organ should be understood as well as
the sense organ. (From the sense organ of touch of the Lord arose the touch
sensation and air, and from the place of the smelling organ arose Väyu devatä and
the smelling organ of the universal form.) The actual dual form should be sparça-
väyvoù, but for metrical reasons the “v” is dropped. Medhasya means “of sacrifice.”
Vastu-säräëäm means “of the powers of things.”

|| 2.6.5 ||

romäëy udbhijja-jäténäà yair vä yajïas tu sambhåtaù |

keça-çmaçru-nakhäny asya çilä-lohäbhra-vidyutäm ||

TRANSLATION
From his body hairs arose all trees by which sacrifice is performed. From his
hair and beard arose clouds and from his nails arose lightning, minerals and
metals.

COMMENTARY
From his hair arose all trees (udbhijja-jäténäm) by which sacrifice is undertaken
and not other trees. From his hair arose clouds. It has already been said éçasya
keçän vidur ambuvähän: they know the Lord’s hair is the clouds. (SB 2.1.34) His
beard is also the clouds because of similar color. His nails, shining brightly are
said to be lightning, white and red minerals, and metals, because of similarity.

|| 2.6.6 ||

bähavo loka-pälänäà präyaçaù kñema-karmaëäm ||29

TRANSLATION

29
Çrédhara breaks up the verses differently from this point. Jéva and Viçvanätha see this as a half-
verse. I have adjusted Çrédhara’s commentary in accordance with Jéva’s numbering.
From his arms arose the Loka-palas, who protect the people.30

COMMENTARY
ñema-kärmaëäm means “those who protect.”

|| 2.6.7 ||

vikramo bhür bhuvaù svaç ca kñemasya çaraëasya ca |

sarva-käma-varasyäpi hareç caraëa äspadam ||

TRANSLATION
From his steps arose Bhür-loka, Bhuvar-loka and Svarga-loka. From the abode of
the Lord’s feet arose auspiciousness, items which give protection, and bestowal
of all desires.

COMMENTARY
From his footsteps (vikramaù) arose Bhür, Bhuvar and Svarga. Because they are
indeclinables, they are not put in the possessive case. From his feet arose
auspiciousness, protective items (çaraëasya) and fulfillment of all desires.31

|| 2.6.8 ||

apäà véryasya sargasya parjanyasya prajäpateù |

puàsaù çiçna upasthas tu prajäty-änanda-nirvåteù ||

TRANSLATION
From the location of his penis arose water, semen, creation, showers and
Prajäpati Dakña, its presiding deity. From his sense organ of generation arose
the destruction of pain (production of bliss) through sexual union for producing
offspring.

COMMENTARY
Véryasya means of semen. From the place of the penis (çiñnaù) arose rain showers
(parjanyasya). From the organ of generation (upasthaù) arose destruction of pain
(nirvåteù) through union for producing offspring (the action of this organ).

|| 2.6.9 ||

päyur yamasya mitrasya parimokñasya närada |

hiàsäyä niråter måtyor nirayasya gudaà småtaù ||

TRANSLATION

30
Indra is the deity of the arms. The activity of the arms is protection.
31
Not mentioned is the deity of the feet sense organ Upendra, unless hareù caraëa aspadam is
taken to indicate “from the place of feet arose Upendra.” Mention of the various planets
indicates movement, which is the function of the feet.
O Närada! From the Lord’s evacuation organ arose Yama, Mitra and evacuation.
From the place of evacuation arose violence, poverty, its presiding deity Måtyu
and hell.

COMMENTARY
Päyuù is the sense organ of evacuation. Guòam is the place of evacuation.
Parimokñasya means evacuation. Niååteù means of poverty. Måtyoù indicates the
presiding deity of the place of evacuation. However, from a previous verse (SB
2.5.30) it was indicated that Mitra was the presiding deity of the anus. In support
of the present verse, later it is said gudaà måtyur apänena nodatiñöhet tato viräö (SB
3.26.66): Måtyu entered with apäëa but the Lord did not arise. In the present verse
Mitra is also mentioned, but it should be understood that he is an assistant to
Måtyu. To say that Mitra is the presiding deity of the evacuating organ (whereas
Måtyu is the presiding deity of the place of evacuation) is not accepted since it will
break the regularity of presentation in the descriptions (by introducing a second
deity for an organ).

|| 2.6.10 ||

paräbhüter adharmasya tamasaç cäpi paçcimaù |

näòyo nada-nadénäà ca goträëäm asthi-saàhatiù ||

TRANSLATION
From the Lord’s back arose destruction, irreligion, and ignorance. From his
veins arose the rivers and streams. From his bones arose mountains.

COMMENTARY
Tamasaù means ignorance. It arose from his back (paçcimaù). Gotränäm means
mountains.

|| 2.6.11 ||

avyakta-rasa-sindhünäà bhütänäà nidhanasya ca |

udaraà viditaà puàso hådayaà manasaù padam ||

TRANSLATION
From his belly arose oceans, juice in food, pradhäna, and destruction of all
entities. From his heart arose the mind of man.

COMMENTARY
Avyakta indicates pradhäna. Rasa means the juice in food. Bhütänäà nidhänasya
means the destruction of all living beings.

|| 2.6.12 ||

dharmasya mama tubhyaà ca kumäräëäà bhavasya ca |

vijïänasya ca sattvasya parasyätmä paräyaëam ||
 TRANSLATION
His antaùkaraëa is the shelter of dharma, me, you, the Kumäras, Çiva,
intelligence and citta.

COMMENTARY
Tubhyam means of you. Kumäräëäm means Sanaka and his brothers. Bhavasya
means Çiva. Vijïänasya means intelligence. Sattvasya means citta. Ätmä means the
antaùkaraëa.

|| 2.6.13-16 ||

ahaà bhavän bhavaç caiva ta ime munayo ’grajäù |

suräsura-narä nägäù khagä måga-sarésåpäù ||
gandharväpsaraso yakñä rakño-bhüta-gaëoragäù |
paçavaù pitaraù siddhä vidyädharäç cäraëä drumäù ||
anye ca vividhä jéväjala-sthala-nabhaukasaù |
graharkña-ketavas täräs taòitaù stanayitnavaù ||
sarvaà puruña evedaà bhütaà bhavyaà bhavac ca yat |
tenedam ävåtaà viçvaà vitastim adhitiñöhati ||

TRANSLATION
I, you, Çiva, the sages, the Kumäras, the devatäs, asuras, humans, Nägas,
birds, beasts, reptiles, Gandharvas, Apsaras, Yakñas, Rakñas, Bhütas,
Uragas, cows, Pitås, Siddhas, Vidyädharas, Cäraëas, trees, planets,
constellations, comets, stars, lightning, clouds--all these are only the Lord.
Whatever existed in the past, whatever exists in the present and whatever
will exist in the future, is covered by the Lord. He extends beyond the
universe by ten fingers.

COMMENTARY
Because the Supreme Lord is the possessor of the mäyä-çakti, everything in
this world is non-different from him. This confirms the meaning of the
Puruña-sükta. The line starting sahasra-çérñä and three verses starting with
brähmaëo ’sya mukham äsét in the Puruña-sükta were described in the
previous chapter. (SB 2.5.37) Now puruña evedaà sarvam (the Lord is
everything in the universe) from the Puruña-sükta is illustrated in three and
half verses. After showing that the Supreme Lord is the cause of the material
world, Brahmä states that the Lord is beyond the material world, and limits
the whole world: this world is covered by the Supreme Lord, because he
exists (tiñöhati) greater than (adhi) this world. He remains, exceeding it by
ten fingers (vitastim). This is stated to express his superiority to the
universe, not to express his dimension, since he cannot be measured, being
unlimited. This illustrates the Puruña-sükta line sa bhümià sarvataù spåñövä
atyatiñöhad daçäìgulam: touching the earth (universe), he extended himself
beyond it by ten fingers. Bhümin means viçvam in the context, and
daçäìgulam means vitastim. Atyatiñöhad means adhitiñöhati.

|| 2.6.17 ||

sva-dhiñëyaà pratapan präëo bahiç ca pratapaty asau |

evaà viräjaà pratapaàs tapaty antar bahiù pumän ||

TRANSLATION
Just as the life air energizes the body inside and spreads its influence outside as
well, the Lord energizes the universe inside and outside as well.

COMMENTARY
An example is given. The life air energizes the interior of the body, and spreads its
heat outside as well. The Lord situated in the universal form as the antaryämé,
energizes in the sense of empowering it with his jïäna, kriyä and dravya çaktis,
and thus spreads his influence inside and outside as well.

|| 2.6.18 ||

so ’måtasyäbhayasyeço martyam annaà yad atyagät |

mahimaiña tato brahman puruñasya duratyayaù ||

TRANSLATION
O brähmaëa! He is the Lord of spiritual bliss, beyond material existence,
because he surpasses material happiness. The power of the Supreme Lord is
unlimited.

COMMENTARY
The Supreme Lord is the lord of bliss—the enjoyer and the giver of enjoyment.
The nectar of Svarga is excluded from the meaning by saying that the amåta is
devoid of fear of saàñära (abhayasya). Why is he the Lord of amåta? He surpasses
material happiness which ends in death (martyam annam). In partaking of amåta
there is no chewing the chewed. If he sometimes chews it, then he does so without
attachment. Thus as antaryämé he chews: aham hi sarva-yajïänäm bhoktä ca
prabhur eva ca: I am the enjoyer and the master of all sacrifices. (BG 9.24) Though
he is sometimes designated as the enjoyer, he surpasses material enjoyment
(annam). Ekas tayoù khädati pippalännam anyo niranno ’pi balena bhüyän (SB
11.11.6): one of the two eats the fruit of the Pippala tree, and the other, though he
does not eat, remains strong. Nirannaù means that he is not attached at all to
material enjoyment. This verse explains the Puruña-sükta verse utämåtatvasyeçäno
yad annenätirohati: he is the master of amåta, who surpasses material enjoyment.
Amåtatvasya means the same as amåtasya. Annena means annam, according to the
rule that other case endings can substitute for the accusative endings but retain
the same meaning. Atirohati means atyakrämat. The reason is given. The glory of
the Supreme Lord is unlimited (duratyayaù). This explains the meaning of the
Puruña-sükta line etävän asya mahimäto jyäyäàç ca püruñaù: such are the powers of
the Supreme Person.

|| 2.6.19 ||

pädeñu sarva-bhütäni puàsaù sthiti-pado viduù |

amåtaà kñemam abhayaà tri-mürdhno ’dhäyi mürdhasu ||

TRANSLATION
The wise know that the living beings are situated within the portions designated
by the Lord, whose feet protect all places. Eternity, absence of sickness, and
absence of fear of committing offense are fixed in the spiritual world situated
above the three guëas.

COMMENTARY
Two verses distinguish the material and spiritual vibhütis. The wise know that all
living beings, whether conditioned or liberated, reside within either the material
or spiritual portions (pädeñu) of the Lord, whose feet (padaù) act as the protector
(sthiti) of all planets. In the places in the spiritual sky, situated above (mürdhasu)
the topmost places of the three guëas, above the coverings of the universe (tri-
müdhnoù), there is no death (amröam), no sickness (kñemam), and no fear arising
from offenses to the Lord among the persons there. Absence of fear from time is
already covered in the word amåtam. This is established (adhäyi) there. In the
place of the three guëas, death, sickness and fear of offense are well established.
One should understand that the material world is temporary and the spiritual
world is eternal. The spiritual world will be described later. Na ca käla-vikramaù
na yatra mäyä: in the spiritual world there is no influence of time or mäyä. (SB
2.9.10)

This verse explains the Puruña-sükta phrases pädo ’sya viçvä-bhütäni

tripädasyämåtaà divi: the living entities of the universe are one quarter and in the
spiritual world of three parts everything is eternal. Pädo ’sya, the place and the
living entities are linked with a copula verb because of non-difference between the
place and the person residing. Tripädasya is in the singular to express the whole.
In the spiritual place (divi) there is eternity situated in his place of three vibhütis.

|| 2.6.20 ||

pädäs trayo bahiç cäsann aprajänäà ya äçramäù |

antas tri-lokyäs tv aparo gåha-medho ’båhad-vrataù ||

TRANSLATION
Beyond the material realm lies the spiritual realm with the abodes of the
liberated souls. In the material realm of the three guëas the materialists devoid
of bhakti to the Lord reside.
 COMMENTARY
This verse explains the previous verse. Beyond the coverings of prakåti (bahiù)
described by the words trimüdha (top of the three guëas), exists spiritual world
described as three parts (trayo pädäù). The word ca after bahiù indicates that
sometimes that the three parts exist within the material world in places like
Mathurä. Here are the places (äçåamäù) of those who do not take birth at all
(aprajänäm), those liberated from saàsära. The places and the inhabitants are
eternal, since the previous verse said that the place was without death and
sickness. But within prakåti made of the worlds of three guëas (trilokyäù) exists
the fourth part (aparaù), where the karmés live, without being devotees of the Lord
(abåhad-vrataù). But if they become devotees, then they exist in the other three
parts. This verse explains the Puruña-sükta line tripäd-ürdhva udait puruñaù pädo
’syehäbhavat punaù: tthe three quarters portion of the Lord transcended the
material portion; the Lord in the one quarter portion manifested the universe
again, as he had done repeatedly before. The småti also says:

tripäd-vibhüter lokäs tu asaìkhyäù parikértitäù |

çuddha-sattva-mayäù sarve brahmänanda-sukhähvayäù ||
sarve nityä nirvikärä heya-räga-vivarjitäù |
sarve hiraëmayäù çuddhäù koöi-sürya-sama-prabhäù ||
sarve vedamayä divyäù käma-krodhädi-varjitäù |
näräyaëa-padämbhoja-bhakty-eka-rasa-sevinaù ||
nirantaraà säma-gäna-paripürëa-sukhaà çritäù |
sarve païcopaniñada-svarüpayä veda-varcasaù || ity ädi ||

The spiritual worlds are unlimited in number. They are all çuddha-sattva,
filled with spiritual bliss, eternal, without change, and devoid of low
passions. They are pure gold, shining like millions of suns, personifying
Vedic knowledge, filled with pastimes and devoid of lust and anger. These
places exclusively serve the lotus feet of Näräyaëa, and are always blissfully
singing verses. They are the essence of the Vedas, embodying the five
Upaniñads.

The word tripad-vibhüti means the spiritual world and päda-vibhüti means the
material world. The Sandarbha quotes Padma Puräëa in this regard:

tripäd-vyäptiù paraà dhämni pädo syehäbhavat punaù |

tripäd-vibhüter nityaà syät anityaà pädam aiçvaram ||
nityaà tad-rüpam éçasya paraà dhämni sthitaà çubham |
acyutaà çäçvataà divyaà sadä yauvanam äçritam ||
nityaà sambhogam éçvaryä çriyä bhümyä ca saàvåttam ||

The spiritual realm is spread over three parts. One part is this world. The
three part spiritual world is eternal. The power of one part is temporary. The
eternal form of the Supreme Lord is situated in that glorious place. That
 form of the Lord is undecaying, eternal, full of pastimes, eternally young,
eternally enjoying and surrounded by Sré, Bhümé and Éçvaré.

|| 2.6.21 ||

såté vicakrame viçvaì säçanänaçane ubhe |

yad avidyä ca vidyä ca puruñas tübhayäçrayaù ||

TRANSLATION
The jéva, qualified by ignorance and knowledge, wanders on two paths--for
attaining enjoyment and liberation. The Lord is the shelter of both paths.

COMMENTARY
The jéva attains these two places by specific qualities. He who wanders in the
universe is called viçvaì, the jéva. The jéva wanders on these two paths (såté). The
perfect tense is used to mean the present. These paths are followed to attain
enjoyment and liberation (säçanänaçane). The qualification is mentioned. He who
has avidyä attains the material realm and he who has vidyä attains the spiritual
world. However, the spiritual world is actually attained by accepting bhakti after
giving up vidyä also. Bhaktyäham ekayä grähyaù: I am only attained by bhakti. (SB
11.14.21) The Supreme Lord however is the shelter of both paths. He is the shelter
of mäyä who has functions of avidyä and vidyä. Thus the two paths are dependent
on the Lord. This verse describes the Puruña-sükta line tato viçvaì vyakrämat
säçanäçanaçane ubhe: the jéva traverses the two paths of enjoyment and liberation.

|| 2.6.22 ||

yasmäd aëòaà viräò jajïe bhütendriya-guëätmakaù |

tad dravyam atyagäd viçvaà gobhiù sürya ivätapan ||

TRANSLATION
From the Lord the universe was born. The Lord, possessing elements, senses
and guëas, after entering the universe, surpassed that material universe, and
remained in the spiritual world, just as the sun illuminates the universe with its
rays while remaining in his planet.

COMMENTARY
The spiritual world of three parts is a display of the cit-çakti. The Supreme Lord is
attached to this place. The material world of one part is a display of the mäyä-
çakti. The Lord is not attached to this place, and merely assists it. From that
puruña this material realm (aëòam viräò) was born.

The Lord endowed with matter, senses and guëas, entering the universal form
(dravyam), manifesting it, surpassed it (atyagät) since he is unattached to it. This
means, having gone there, he still remains eternally in his spiritual abode of three
parts. An example is given. He is like the sun, which, situated in its globe,
illuminates the universe.

|| 2.6.23 ||

yadäsya näbhyän nalinäd aham äsaà mahätmanaù |

nävidaà yajïa-sambhärän puruñävayavän åte ||

TRANSLATION
When I appeared from the lotus in the Lord’s navel, I could not see any
ingredients for sacrifice other than the limbs of the Lord.

COMMENTARY
If the Lord is everything, then how can I serve him with a method to attaining him
since there is no differentiation of materials, articles of worship and even his
worshippers? That is true. Because it is necessary to worship him, and because
there is nothing except him, one should perform worship of him with articles
which are also him, just as one worships earth with scent and flowers made of
earth. His order alone is the authority. To show this he gives himself as an
example. When I appeared from the Lotus in his navel, there were no ingredients
for sacrifice.

|| 2.6.24-26 ||

teñu yajïasya paçavaù savanaspatayaù kuçäù |

idaà ca deva-yajanaà kälaç coru-guëänvitaù ||

vastüny oñadhayaù snehä rasa-loha-mådo jalam |

åco yajüàñi sämäni cätur-hotraà ca sattama ||

näma-dheyäni manträç ca dakñiëäç ca vratäni ca |

devatänukramaù kalpaù saìkalpas tantram eva ca ||

TRANSLATION
By using the limbs of the Lord, I assembled the following ingredients: animals,
the sacrificial posts, the kuça grass, the proper place and the proper time such
as spring; plates and other utensils, plants like rice, ghee, honey, metals like
gold, earth, water, verses of the Åg, Yajur and Säma Vedas, the various offerings
of oblations; the names of the sacrifices like jyostiñöoma, the mantras, gifts,
vows, assigning the regions of the devatäs, the sacrificial manuals, ritual vows,
and the modes of performance.

COMMENTARY
This sentence continues for four verses. In order to make ingredients (teñu) for
sacrifice, I produced the ingredients from the Lord’s limbs (saàbharäù sambhåtäù).
The end of the sentence is in verse 28. Vanaspatayaù means sacrificial posts. Deva-
yajanam is a sacrificial ground, for it is said that one should sit in a place worthy
of sacrifice. Bahu-guëänvitaù means times like spring. Vastüni means plates and
other utensils. Oñadhayaù means plants like rice. Snehä means oils like ghee. Rasa
means liquids like honey. Loha means metals like gold. Cätur-hotram means acts
like offering oblations.

Nämadheyäni means the names of the sacrifices such as jyotiñöoma. Devatänukrama

means assigning the locations of the devatäs. Kalpa means a practical guide to the
actions such as Baudhäyana-çrauta-sütras. Saàkalpa means the utterance of a ritual
vow, such as “Now I perform this ceremony.” Tantram means the method of
performance.

|| 2.6.27 ||

gatayo matayaç caiva präyaçcittaà samarpaëam |

puruñävayavair ete sambhäräù sambhåtä mayä ||

TRANSLATION
By using the limbs of the Lord, I assembled the movements, the prayers, the
atonements and the final offering.

COMMENTARY
Gatayaù means movements like the three steps taken by the sacrificer. Matayaù
means meditation verses for devatäs. Samarpaëam means offering of the sacrifice to
the Lord.

|| 2.6.28 ||

iti sambhåta-sambhäraù puruñävayavair aham |

tam eva puruñaà yajïaà tenaiväyajam éçvaram ||

TRANSLATION
By these ingredients assembled through the limbs of the Lord, I performed
sacrifice to the Lord.

COMMENTARY
Concerning sacrifice the çruti says yajïo vai viñëuù: sacrifice is Viñëu. This verse
refers to the Puruña-sükta lines yat puruñeëa haviñä deva yajnam atanvata: the
devatäs performed sacrifice using the Lord as the oblations; and yajïena yajïam
ayajanta: they performed sacrifice using the Lord.

|| 2.6.29 ||

tatas te bhrätara ime prajänäà patayo nava |

ayajan vyaktam avyaktaà puruñaà su-samähitäù ||
 TRANSLATION
Then your brothers, the nine Prajäpatis, with concentrated minds, worshipped
visible persons like Indra and the invisible Lord.

COMMENTARY
Vyaktam means persons like Indra, and avyaktam indicates the Lord. This verse
illustrates the meaning of puruñaà jätam agrataù tena devä ayajanta: placing the
Lord in front of them, the devatäs worshipped him by the sacrifice.

|| 2.6.30 ||

tataç ca manavaù käle éjire åñayo ’pare |

pitaro vibudhä daityä manuñyäù kratubhir vibhum ||

TRANSLATION
Then the Manus, sages, Pitås, the devatäs, the Daityas and humans, on different
occasions worshipped the Lord using sacrifice.

COMMENTARY
Käle means “when they had the opportunity.”

|| 2.6.31 ||

näräyaëe bhagavati tad idaà viçvam ähitam |

gåhéta-mäyoru-guëaù sargädäv aguëaù svataù ||

TRANSLATION
The universe is situated in Näräyaëa, the Supreme Lord. By nature the Lord is
beyond the guëas of prakåti, but for creation, maintenance and destruction of
the universe, he has many guëas by accepting mäyä through the forms of the
devatäs.

COMMENTARY
This verse summarizes the answer to the question given in SB 2.5.2 yad
adhiñthänam: what is shelter of the universe. Ähitam means situated. The Lord
naturally has no guëas but has many guëas by accepting mäyä in the form of
devatäs like Brahmä and Çiva.

|| 2.6.32 ||

såjämi tan-niyukto ’haà haro harati tad-vaçaù |

viçvaà puruña-rüpeëa paripäti tri-çakti-dhåk ||

TRANSLATION
I create under his order, and Çiva destroys under his order. Holding his three
energies, he protects the universe as the Paramätmä.
 COMMENTARY
This verse elaborates the creation, maintenance and destruction mentioned in the
previous verse. It also answers the question yat paras tvam: on whom do you,
Brahmä, depend? Brahmä and Çiva are different from Viñëu because of their
contact with rajas and tamas, since they are under the control of Viñëu. Though
Viñëu is connected with sattva-guëa, he is çuddha-sattva., He is not actually in
contact with sattva-guëa since he is indifferent to it and since sattva does not have
a harmful nature. Because he is thus beyond the guëas, he is shown to be the Lord,
Paramätmä, who holds mäyä-çakti having three guëas (tri-çakti-dhåk). Or this can
mean he holds the internal, external and taöastha çaktis.

|| 2.6.33 ||

iti te ’bhihitaà täta yathedam anupåcchasi |

nänyad bhagavataù kiïcid bhävyaà sad-asad-ätmakam ||

TRANSLATION
O son! I have answered according to your questions. You should not think that
there is anything, either as effect or as cause, other than the Supreme Lord.

COMMENTARY
This summarizes the section. Sad-asad-ätmakam means composed of effect and
cause, and also the spiritual world and material world. You should not think (na
bhävyam) that there is anything except the Lord.

|| 2.6.34 ||

na bhäraté me ’ìga måñopalakñyate

na vai kvacin me manaso måñä gatiù |
na me håñékäëi patanty asat-pathe
yan me hådautkaëöhyavatä dhåto hariù ||

TRANSLATION
O Närada! My words are never false. The working of the mind is never false. My
senses do not fall onto the wrong path. This is because I hold the Lord in my
heart, filled great zeal.

COMMENTARY
“You say that the spiritual world is eternal, beyond the three guëas in such verses
as amåtaà kñemam abhayaà tri-mürdhno’dhäyi mürdhasu. (SB 2.6.19) You have
also said that the one quarter portion, the material world of three guëas, is not
false, though it is temporary, being the effect of the external energy mäyä in such
verses as vilajjamänayä. (SB 2.5.13) You also imply that the objects of the material
world are real since they are used in sädhana. But others learned in scripture say
that this whole universe is illusory, since it is a play of the mind, and that the
existence of the Lord is temporary since it has only secondary qualities of
existence. What to speak of his abode of three portions! Should I believe your
words or theirs?”

The words I have spoken to you are not false. The reason is that the Lord, the
cause of everything, is held in my zealous mind. Where there is the Lord, there is
truth. Believe my words. Others learned in scriptures do not hold the Lord in
their minds. Thus the working of their minds is false, and their words are false. Do
not accept the opinions of such liars!

|| 2.6.35 ||

so ’haà samämnäya-mayas tapo-mayaù

prajäpaténäm abhivanditaù patiù |
ästhäya yogaà nipuëaà samähitas
taà nädhyagacchaà yata ätma-sambhavaù ||

TRANSLATION
I, being of this nature, and being filled with the Vedas, filled with austerity, a
master worshipped by the Prajäpatis, performing yoga with fixed mind, did not
know the Lord, since I was created by him.

COMMENTARY
“Those learned in the conclusions of all the Vedas think that they know the form
of the Supreme Lord. Do they understand other things by their reasoning?”

I, as described in the previous verse, holding the Lord in my zealous heart (so
’ham), am filled with the Vedas (samämnäya-mayaù). The Vedas came out of my
mouths at the beginning. Others ask the meaning of these Vedas even today. I am
the first to perform austerity.

sa cintayan dvy-akñaram ekadämbhasy

upäçåëod dvir-gaditaà vaco vibhuù
sparçeñu yat ñoòaçam ekaviàçaà
niñkiïcanänäà nåpa yad dhanaà viduù

While Brahmä was contemplating how to carry out the creation of the
universe, he heard close by in the water a word of two syllables tapa
composed of the sixteenth and twenty-first sounds of the alphabet, which is
known as the wealth of the devotees with no material desire. SB 2.9.6

I performed austerity first, ordered by the Lord. Having gained knowledge of the
Lord, I received powers from the Lord. I am worshipped by the Prajäpatis. Do not
say that I do not have powers of yoga. With concentrated mind I practiced skilful
yoga. But I did not know the Lord, because he is my creator. Oh! Then how can
those created by me, though they think they know something, know him? Those
who say that the existence of the Lord is secondary are blind.

|| 2.6.36 ||

nato ’smy ahaà tac-caraëaà saméyuñäà

bhavac-chidaà svasty-ayanaà sumaìgalam |
yo hy ätma-mäyä-vibhavaà sma paryagäd
yathä nabhaù sväntam athäpare kutaù ||

TRANSLATION
I offer my respects to lotus feet of the Lord, which destroy material existence
for the devotees and bestow the bliss of prema, and which deliver the goals of
other sädhanas. Even that Lord does not know the extent of his yoga-mäyä, just
as space does not know its limits. What then can others know about the Lord?

COMMENTARY
The inexperienced fools prattle when they speak about the Supreme Lord, because
even the Lord cannot know about himself. Brahmä offers him respect with great
devotion. I offer respects to the Lord’s feet which cut the suffering of material life
for the devotees (saméyuñäm). This is an unsought result for the devotees. Those
feet give the happiness of prema (svastyayanam). This is the sought result. Those
feet cause most auspiciousness (sumaìgalam), because without some mixture of
bhakti the karmés, jïänés and yogés get no results from their practice. He also does
not know (paryägat) the extent of his yoga-mäyä (ätmä-mäyä-vibhavam). Pari here
is a negative. Thus pariyägat means he cannot know. How then can others
understand?

But how can the omniscient Lord not know? It is because he has no limits. An
example is given. Space does not know its own end. Not being able to see a sky
flower does not destroy omniscience. Thus it is said:

dyupataya eva te na yayur antam anantatayä

tvam api yad antaräëòa-nicayä nanu sävaraëäù

Because you are unlimited, neither the lords of heaven nor even you
yourself can ever reach the end of your glories. The countless universes,
each enveloped in its shell, are compelled by the wheel of time to wander
within you, like particles of dust blowing about in the sky. SB 10.87.41

The çruti says:

yo ’syädhyakñaù parame vyoman so ’ìga veda yadi vä na veda

If a person says he knows that Supreme Lord in the spiritual sky, he does
not know him.
 || 2.6.37 ||

nähaà na yüyaà yad-åtäà gatià vidur

na vämadevaù kim utäpare suräù |
tan-mäyayä mohita-buddhayas tv idaà
vinirmitaà cätma-samaà vicakñmahe ||

TRANSLATION
I, you, and Çiva do not know the three part spiritual world and the one part
material world, what to speak of others. Bewildered in intelligence, we speak
about the material realm only, and do that according to our limited knowledge.

COMMENTARY
Brahmä expresses his low position in two verses. Vämadevaù is Çiva. I, you and
Çiva do not know the truth about the spiritual and material worlds. What then to
speak of others knowing? With confused intelligence, we speak of the one quarter
portion made of mäyä, but only according to our own knowledge (ätmä-samam).
We do not know everything.

|| 2.6.38 ||

yasyävatära-karmäëi gäyanti hy asmad-ädayaù |

na yaà vidanti tattvena tasmai bhagavate namaù ||

TRANSLATION
I and others offer respects to the Supreme Lord, whom we do not know but
whose activities we glorify when he appears as various avatäras.

COMMENTARY
Even if we do not know about these things in truth we can still practice bhakti
with processes like chanting. We speak about the activities of his avatäras. Please
listen.

|| 2.6.39 ||

sa eña ädyaù puruñaù kalpe kalpe såjaty ajaù |

ätmätmany ätmanätmänaà sa saàyacchati päti ca ||

TRANSLATION
Mahä-viñëu, without birth, the soul of all beings, creates, maintains and
destroys himself (the universe) by himself in himself.

COMMENTARY
Brahmä summarizes the activities of the first puruñävatära. The puruñävatara
(ädhyaù puruñaù), the unborn self, creates himself by himself in himself, at the
beginning of every mahä-kalpa (kalpe kalpe). He, the subject, creates the object,
himself (the universe).

|| 2.6.40 ||

viçuddhaà kevalaà jïänaà pratyak samyag avasthitam |

satyaà pürëam anädy-antaà nirguëaà nityam advayam ||

TRANSLATION
The Lord is that knowledge which is full of bliss, çuddha-sattva, beyond subject,
object and instrument, distinguished from all else, situated everywhere in its
true form, complete at all times, without beginning or end, without material
guëas, eternal and without comparison.

COMMENTARY
“But you have said you do not know the Lord in verse 38. Is it the impersonal
form that you do not know?” This verse answers. Jïänam is the word modified by
the other words. It means a form of bliss, since the çruti says vijïänam änandam
brahma: the Lord is knowledge and bliss. (Båhad-äraëyaka Upaniñad 3.9.28) This
jïänam is kevala because it lacks subject, object and instrument since knowledge
simply knows (or simply is). (It does not need another object to carry out
recognition, and has no object other than itself.) It is without coverings
(viçuddham). It is separate from everything else (pratyak). But it is situated
properly because it pervades everywhere. Though it pervades everywhere, it is still
in its same excellent form (satyam). It is without lesser degrees (pürëam). It is
without birth and change (anädi-anantam). It is not mixed with the material guëas
(nirguëam). It remains in one form throughout all time (nityam). Nothing else can
compare to it (advayam).

|| 2.6.41 ||

åñe vidanti munayaù praçäntätmendriyäçayäù |

yadä tad eväsat-tarkais tirodhéyeta viplutam ||

TRANSLATION
O sage! The contemplative sages know that impersonal form of the Lord when
they have controlled their mind, senses and body. That form disappears when
assailed by false logic.

COMMENTARY
O sage! O Närada! The contemplative sages (munayaù), when their minds, senses
and bodies become peaceful, know him as described above. That Lord as
knowledge disappears when troubled by false logic. This form as knowledge refers
to his impersonal aspect. They know him to a certain degree, but not in his
personal form. This is explained in the Tenth Canto:
 athäpi bhüman mahimäguëasya te
viboddhum arhaty amaläntar-ätmabhiù
avikriyät svänubhaväd arüpato
hy ananya-bodhyätmatayä na cänyathä

Nondevotees, however, cannot realize you in your full personal feature.

Nevertheless, it may be possible for them to realize your expansion as the
impersonal Supreme by cultivating direct perception of the self within the
heart. But they can do this only by purifying their mind and senses of all
conceptions of material distinctions and all attachment to material sense
objects. Only in this way will your impersonal feature manifest itself to
them. SB 10.14.6

|| 2.6.42 ||

ädyo ’vatäraù puruñaù parasya

kälaù svabhävaù sad-asan manaç ca |
dravyaà vikäro guëa indriyäëi
viräö svaräö sthäsnu cariñëu bhümnaù ||

TRANSLATION
Mahä-viñëu, an expansion of the Lord of Vaikuëöha, is time, svabhäva, effect
and cause, mahat-tattva, the five gross elements, false ego, the three guëas, the
senses, the universal form, the totality of jévas, the individual jévas as non-
moving and moving beings. All of these are related to the Supreme Lord.

COMMENTARY
In four and half verses the first puruñävatära mentioned in verse 38 is described in
more detail. That first puruñävatära, who lies on the Käraëa Ocean and glances at
prakåti, is expanded from the Lord residing in the spiritual sky (parasya). That
was explained in the First Canto with jagåhe pauruñaà rüpaà bhagavän: the Lord
accepted the form of the first puruña. (SB 1.3.1) Time and svabhäva are his
products. They are identified with the Lord as in the previous statement kalpe
kalpe såjaty ajaù ätmätmany ätmanätmänam: the Lord creates himself by himself in
himself in every mahä-kalpa. (SB 2.6.39) This means that by his mäyä-çakti he
becomes many. He is the whole universe composed of effect and cause (sad-asat).
This aspect is then detailed. He is mahat-tattva (manaù).32 The exact sequence of
creation is not followed here. He is the five gross elements (dravyam). He is the
false ego (vikäraù). He is the three guëas. He is the universal form, consisting of
Pätäla and other planets. He is the total of all jévas, called Hiraëyagarbha. He is all
non-moving beings (sthäsnu) and moving beings (cariñëu), the individual bodies.
These are all related to the Supreme Lord (bhümnaù).

|| 2.6.43-45 ||

32
Viçvanätha does not give the meaning of manas. Çrédhara Svämé says it is mahat-tattva.
 ahaà bhavo yajïa ime prajeçä
dakñädayo ye bhavad-ädayaç ca |
svarloka-päläù khaga-loka-pälä
nåloka-päläs talaloka-päläù ||

gandharva-vidyädhara-cäraëeçä
ye yakña-rakñoraga-näga-näthäù |
ye vä åñéëäm åñabhäù pitèëäà
daityendra-siddheçvara-dänavendräù |
anye ca ye preta-piçäca-bhüta-
küñmäëòa-yädo-måga-pakñy-adhéçäù ||

yat kià ca loke bhagavan mahasvad

ojaù-sahasvad balavat kñamävat |
çré-hré-vibhüty-ätmavad adbhutärëaà
tattvaà paraà rüpavad asva-rüpam ||

TRANSLATION
I, Ñiva, Viñëu, the Prajäpatis such as Dakña, you, Närada, and others like the
Kumäras, the protectors of Svarga, Bhuvar-loka, Bhü-loka and the lower planets,
leaders of the Gandharvas, Vidyädharas, and Cäraëas, 33 the leaders of the
Yakñas, Rakñas, Uragas and Nägas, 34 the best of the sages and Pitrñ, the leaders
of the Daityas, Dänavas35 and Siddhas, the leaders of the Pretas, Piçäcas, Bhütas,
Küñmäëdas, aquatics, beasts and birds 36— whatever in this universe possesses
glory, influence, strength of mind, senses and body; whatever is endowed with
patience, beauty, shame at doing the sinful, excellence, intelligence, or
astonishing syllables: whatever has form or no form—none of these are the
svarüpa of the Lord.

COMMENTARY
Äham means Brahmä. Tad-ädayaù means the three guëävatäras. Khaga-loka-pälaù
means the protectors within (ga) bhuvar-loka (kha). Tala-loka-päläù means the
lords of Pätäla and other lower planets. The sandhi in rakñoraga is poetic license.

What more can be said? Amara-koña says bhagaà çré-käma-mähätmya-vérya-

yatnärka-kértiñu: bhaga means prosperity, love, glory, potency, effort, the sun, and
fame. Thus bhagavat means whatever possesses glory. Mahasvat means endowed
with tejas or influence. Ojasvat, sahasvat, balavat mean possessor of fitness of

33
Leader of the Gandharvas is Viçvävasu. Leader of the Cäraëas is Puñpadanta.
34
Kuvera is head of the Yakñas. Niråti is head of the Rakñas. Väsuki is head of the Uragas and
Ananta is head of the Nägas. Head of the sages is Vasiñöha. Head of the Pitås is Yama. Head of the
Daityas is Prählada. Head of the Siddhas is Sanaka. Head of the Dänavas is Våñaparva.
35
Dänavas are the sons of Danu and Kaçyapa. Daityas are sons of Diti and Käçyapa.
36
Pretas and Piçäcas are type of Bhütas or ghosts. The leader of the Piçäcas is Ghaëöäkarëa. The
leader of the Bhütas is Bhairava. The leader of the Küñmäëòas is Bhåìgi. The leader of the
aquatics is the timiìgila. Head of the beasts is the lion. This is list is taken from Vijayadhvaja-
tértha’s commentary.
senses, mind and body. Håéù means disgust with sinful acts. Atmä means
intelligence. Adbhutärëam means astonishing syllable. All these things (tattvam),
with form like us (rüpavat), and the formless as well (param), such as time, these
two types of things, though forms of the Supreme Lord, do not arise from his
svarüpa. That is because they do not have the functions of the svarüpa-çakti.
Though time and other factors are the effects of the puruñävatära, they are his
çaktis. Brahmä and Çiva are his guëävataras, the Prajäpatis and others are his
vibhütis. All these, and the jïänés, yogés, karmés, the fools, the moving and non-
moving beings, should be understood to be the entourage for the creation,
maintenance and destruction pastimes of the purusävatära.

|| 2.6.46 ||

prädhänyato yän åña ämananti

lélävatärän puruñasya bhümnaù |
äpéyatäà karëa-kañäya-çoñän
anukramiñye ta imän supeçän ||

TRANSLATION
I will now speak in order about the beautiful lélävatäras of the Supreme Lord,
whose topics dry up the desire to hear anything else and which the sages glorify
for their valuable content.

COMMENTARY
The puruñävatära has been described but this topic is predominantly concerning
mäyä-çakti. Now the lélävatäras who are composed of the cit-çakti are described. I
will speak about the lélävatäras whom the sages glorify prominently for their
worshippable aspects (prädhänyataù). These topics dry up the desire to hear other
topics (karëa-kaçäya-çoñän). O Närada! I will speak the topics in order
(anukramiñye). You should drink the nectar of these topics (äpéyatäm).

Chapter Seven

brahma-närada-saàvädaù

|| 2.7.1 ||

brahmoväca—
yatrodyataù kñiti-taloddharaëäya bibhrat
krauòéà tanuà sakala-yajïa-mayém anantaù |
antar-mahärëava upägatam ädi-daityaà
taà daàñörayädrim iva vajra-dharo dadära ||

TRANSLATION
Brahmä said: In the great ocean where he strove to lift up the earth, the infinite
Lord took the form of a boar, the form of all sacrifice, and pierced Hiraëyäkña
who had come there with his tusks, just as Indra pierces a mountain with his
thunderbolt.

COMMENTARY
In the seventh chapter, the avatäras starting with Varäha, along with their
activities, vibhütis and their devotees, are described in summary.

This verse describes Varäha. In the great ocean where he strove (udayataù) to lift
up the earth, the Lord took the form of a boar and pierced Hiraëyäkña who had
come there with his tusks (daàñörayä). First he used his hands, then his tusks,
according to a later description.

taà muñöibhir vinighnantaà vajra-särair adhokñajaù

kareëa karëa-müle ’han yathä tväñöraà marut-patiù

The demon now began to strike the Lord with his hard fists, but Lord
Adhokñaja slapped him in the root of the ear, just as Indra, the lord of the
Maruts, had hit the demon Våtra. SB 3.19.25

|| 2.7.2 ||

jäto rucer ajanayat suyamän suyajïa

äküti-sünur amarän atha dakñiëäyäm |
loka-trayasya mahatém aharad yad ärtià
sväyambhuvena manunä harir ity anüktaù ||

TRANSLATION
The Lord called Suyajïa, the son of Äküti and Ruci, gave birth to the devatäs
called Suyamäs in his wife Dakñiëä. When he relieved the three worlds of great
suffering, Sväyambhuva named him Hari.

COMMENTARY
This verse describes Yajïa. He was born from Prajäpati Ruci and gave birth to the
devatäs called Suyamäs. He was called Suyajïa. His mother was Äküti, the
daughter of Sväyambhuva. His wife was Dakñiëä. He became Indra. When he
relieved (aharat) the three worlds of suffering, he was named Hari by Manu, his
grandfather. Previously he was named Suyajïa. In the following descriptions the
birth, activities, parents, and name of each avatära is mentioned.

|| 2.7.3 ||

jajïe ca kardama-gåhe dvija devahütyäà

strébhiù samaà navabhir ätma-gatià sva-mätre |
üce yayätma-çamalaà guëa-saìga-paìkam
asmin vidhüya kapilasya gatià prapede ||
 TRANSLATION
O Närada! The Lord was born in the house of Kardama to Devahüté along with
nine sisters, and spoke spiritual knowledge to his mother, by which people of
this world became purified of the mud of material association which
contaminates the soul and were able to attain the planet of Kapila in the
spiritual world.

COMMENTARY
This describes Kapila. O Närada (dvije)! He was born (jajïe) in the house of
Kardama from Devahüté, along with (samam) nine sisters. He taught her spiritual
knowledge by which people in this world (asmin), purified of the mud of material
association which contaminates (çamalam) the soul, attained the planet of Kapila
in the spiritual world.

|| 2.7.4 ||

atrer apatyam abhikäìkñata äha tuñöo

datto mayäham iti yad bhagavän sa dattaù |
yat-päda-paìkaja-paräga-pavitra-dehä
yogarddhim äpur ubhayéà yadu-haihayädyäù ||

TRANSLATION
The Lord, satisfied, said to Atri who desired a son, “I have given myself to you.”
Thus he was called Datta. Those purified by the dust of Dattätreya’s feet, such
as Yadu and Haihaya, attained perfection of yoga for enjoyment and liberation.

COMMENTARY
This verse describes Dattätreya. The possessive case of atreù indicates the dative
case. He said to Atri who wanted a son, “I have given (dattaù) myself to you.”
Therefore he was named Datta, son of Atri (atreya). Those who purified their
bodies by the dust of his lotus feet attained perfection of yoga in order to enjoy in
this world or the next world or in order to gain enjoyment or liberation. Among
those persons (who were thus purified), Paraçuräma killed Haihaya in anger
because of his great offense, even though Haihaya had attained an elevated status
in yoga.

|| 2.7.5 ||

taptaà tapo vividha-loka-sisåkñayä me

ädau sanät sva-tapasaù sa catuù-sano ’bhüt |
präk-kalpa-samplava-vinañöam ihätma-tattvaà
samyag jagäda munayo yad acakñatätman ||

TRANSLATION
I performed austerities for creation of the various planets in the beginning.
From that austerity, which continued for a long time, the Lord became the four
Kumäras. In this day of Brahmä, they thoroughly explained knowledge of the
soul which was lost during the inundation at the end of the previous day (of
Brahmä) and which sages saw directly in their minds.

COMMENTARY
This describes the Kumäras. Because of the austerity that I performed in the
beginning, lasting for a long time (sanät) for creating the worlds, the Lord became
the four Sanas. Sana means the four Kumäras, Sanaka, Sanandana, Sanätana and
Sanatkumära. Sana means to spread out. In the sahasra-näma-stotra the Lord is
called Sanätana-tamaù, the most ancient. In this kalpa of Brahmä (asmin), they
spoke spiritual knowledge which had been lost during the devastation of the
previous kalpa. Sages saw directly (realized) in their minds (ätman) what they had
spoken.

|| 2.7.6 ||

dharmasya dakña-duhitary ajaniñöa mürtyäà

näräyaëo nara iti sva-tapaù-prabhävaù |
dåñövätmano bhagavato niyamävalopaà
devyas tv anaìga-påtanä ghaöituà na çekuù ||

TRANSLATION
The Lord was born to Mürti, daughter of Dakña, and wife of Dharma, as
Näräyaëa and Nara, having extraordinary powers of austerity. The army of
Cupid composed of Apsaräs seeing that they could not break their vow, because
they were the Supreme Lord, became stunned out of fear of getting cursed for
their offense.

COMMENTARY
This describes Nara-näräyaëa. The Lord appeared as Näräyaëa and Nara in Mürti,
the wife of Dharma. Two forms were born. Thes forms possessed extraordinary
(sva) power of austerity. The army of Cupid, consisting of many Apsaräs, came to
break their austerity. Seeing the impossibility of breaking their austerity because
they were the two Supreme Lords, they could not move. They became paralyzed
with the fear of getting cursed. Atmanaù is in the singular instead of dual to
express one type—they are both the Supreme Lord. According to Bhäëòari, the
syllable ava indicates a negation, instead of using the syllable a. Thus avalopa
means “not breaking.” Or the verse can mean “Seeing the replica forms of the
Apsaräs and Urvasé emanating from the Lord (atmanaù) and seeing that they could
not break their vow, they became stunned in astonishment.”

|| 2.7.7 ||

kämaà dahanti kåtino nanu roña-dåñöyä

roñaà dahantam uta te na dahanty asahyam |
so ’yaà yad antaram alaà praviçan bibheti
 kämaù kathaà nu punar asya manaù çrayeta ||

TRANSLATION
Rudra burns Cupid by his angry glance, but he cannot destroy the intolerable
anger which burns even himself. But anger fears to enter the Lord’s pure mind.
How can lust then take shelter of his mind?

COMMENTARY
It is not astonishing that the Lord conquers Cupid, because he does not become
angry. He conquers anger which is difficult for others to conquer. Accomplished
persons, headed by Rudra, burn up Cupid by angry glances. But they do not burn
up the anger by which they themselves are consumed. This means that they
cannot control that anger. Oh (nu)! That anger (so ’yam) is afraid of entering
within (antaram) the Lord. Or it fears to enter his mind (antar). Why? His mind is
pure (amalam).

|| 2.7.8 ||

viddhaù sapatny-udita-patribhir anti räjïo

bälo ’pi sann upagatas tapase vanäni |
tasmä adäd dhruva-gatià gåëate prasanno
divyäù stuvanti munayo yad upary-adhastät ||

TRANSLATION
Pierced by the arrows of the words of his step-mother, Dhruva, only a boy, left
the King and went to the forest to perform penance. Being pleased with Dhruva
who offered prayers, the Lord gave him Dhurva-loka, which the seven sages
situated above and below in the sky praise.

COMMENTARY
This verse described Påñnigarbha. Pierced by the arrows of words of Suruci, the
co-wife of his mother, Dhruva left the presence (anti) of King Uttänapada and
went to the forest for performing austerity (tapase). Pleased with Dhruva who
offered him prayers (gåëate), the Lord gave him Dhurva-loka, an eternal planet,
which the seven sages, situated in the sky (divyäù) above and below, praise. Or it
can mean, “Bhågu, who is situated above, and the seven sages, who are situated
below, praise that planet.”

This form is called Påçnigarbha, an avatära of Väsudeva. He is mentioned in the

Tenth Canto:

tvam eva pürva-sarge ’bhüù påçniù sväyambhuve sati

tadäyaà sutapä näma prajäpatir akalmañaù

My dear mother, best of the chaste, in your previous birth, in the

Sväyambhuva millennium, you were known as Påçni, and Vasudeva, who
was the most pious Prajäpati, was named Sutapä. SB 10.3.32
 adåñövänyatamaà loke çélaudärya-guëaiù samam
ahaà suto väm abhavaà påçnigarbha iti çrutaù

Since I found no one else as highly elevated as you in simplicity and other
qualities of good character, I appeared in this world as Påçnigarbha, or one
who is celebrated as having taken birth from Påçni. SB 10.3.41

His birth but not his activities are mentioned in the Tenth Canto.. His activities
but not his birth are mentioned in the present verse. By comparing the birth and
activities, both can be combined consistently. Laghu-bhägavatamåta says:

asyätra caritänuktyä nämänuktyä ca tatra vai |

parasparam apekñitväd yuktä caikatra saìgatiù ||

Since the activities of the son of Påçni are not mentioned in the quotation
from the Tenth Canto and Påçni’s name is not mentioned in the Second
Canto quote, the two can be taken as the same person because of the need
for both name and activities for avatära descriptions. Laghu-bhägavatämåta
1.3.56

One should not say that this verse describes how Näräyaëa came from Vaikuëöha
for Dhruva, and thus this is a separate avatära called Dhruva-priya. The same
scripture also says:

aträgamana-mätreëa yadi syäd avatäratä |

anyaträpi prasajyeta yatheñöaà tat-prakalpanä ||57||

If one were to argue that the Lord could be considered a separate avatära for
just approaching Dhruva, this should apply to other forms of the Lord also.
Laghu-bhägavatämåta 1.3.57

|| 2.7.9 ||

yad venam utpatha-gataà dvija-väkya-vajra-

niñpluñöa-pauruña-bhagaà niraye patantam |
trätvärthito jagati putra-padaà ca lebhe
dugdhä vasüni vasudhä sakaläni yena ||

TRANSLATION
When the brähmaëas prayed for his appearance, Påthu appeared and delivered
his father Vena who had fallen to hell and whose powers had been burned up by
the thunderbolt words of the brähmaëas. Thus he was worthy of the name putra
(son). He milked the earth of food and other items.

COMMENTARY
This described Påthu. When (yad) prayed for (arthitaù) by the sages, the Lord
appeared, and having delivered Vena, who had fallen to hell, he got the name
putra. The word putra is derived as follows:

puà-nämno narakädy asmät pitaraà träyate sutaù |

tasmät putra iti proktaù svayam eva svayaàbhuvä ||

The son delivers (träyate) his father from the hell called put. Thus he is
called
putra.

How did he do this? It is described in the Vämana Puräëa that Prthu heard from
Närada that his father, whose powers had been burned up by the thunderbolt
curse of the brähmaëas, after suffering in hell, had attained a low body of a leper.
Påthu brought him to Påthu lake at Kurukñetra and, by bathing him there,
delivered him from his unremitting suffering. After that, he milked the earth for
food and other items (vüsuni).

|| 2.7.10 ||

näbher asäv åñabha äsa sudevi-sünur

yo vai cacära sama-dåg jaòa-yoga-caryäm |
yat päramahaàsyam åñayaù padam ämananti
svasthaù praçänta-karaëaù parimukta-saìgaù ||

TRANSLATION
Åñabha, who performed jaòa-yoga, and whose renunciation is practiced by other
sages, was the son of Sudevé and King Näbhi. He was situated in himself, had
controlled senses, and gave up all material association.

COMMENTARY
This verse describes Åñabhadeva. He appeared as the son of Sudevi and Näbhi. He
practiced yoga as if he was inanimate (jaòa). The sages practice the characteristics
of his renunciation. What type of person was he? He was situated in himself
(svasthaù).

One may object that after renouncing everything he again attained worldy
connection by gaining worshippers. He gave up completely the association of
those sages who followed his renunciation. He had no affection for them, thinking
that they did not understand his type of renunciation. Thus they became dried up.
One should see the story (in the Fifth Canto) for the details.

|| 2.7.11 ||

satre mamäsa bhagavän haya-çérañätho

säkñät sa yajïa-puruñas tapanéya-varëaù |
 chandomayo makhamayo ’khila-devatätmä
väco babhüvur uçatéù çvasato ’sya nastaù ||

TRANSLATION
At my sacrifice the Lord, the very form of sacrifice, golden in color, appeared as
Hayagréva. From the breathing of his nostrils the charming Vedas, complete
with meters, sacrifices and prayers to the devatäs, appeared.

COMMENTARY
Hayagréva is described. At my sacrifice (satre), the Lord appeared as Hayagréva.
From the exhaling (çvasataù) of Hayagréva (asya) through his nostrils (nastaù) the
pleasant (uçatéh) words of the Vedas appeared. The three words chandomayo
makhamayo ’khila-devatätmä describe karma-käëdä, jïäna-käëòä and devatä käëdä
çrutis. Instead of makhamaya sometimes amåtamaya is seen.

|| 2.7.12 ||

matsyo yugänta-samaye manunopalabdhaù

kñoëé-mayo nikhila-jéva-nikäya-ketaù |
visraàsitän uru-bhaye salile mukhän me
ädäya tatra vijahära ha veda-märgän ||

TRANSLATION
Matsya, appearing at the end of the manvantara, seen by the future Vaivasvata
Manu, acted as the shelter for the earth and all the living beings, and taking up
the Vedas which has slipped from my (Brahmä’s) mouth into the water, played
in the frightening waters.

COMMENTARY
Matsya is described. He was seen by the future Vaivasvata Manu at the end of the
Yuga. He became the shelter of the earth and others as well as the four types of
jévas. He took up the Vedas which has dropped from my mouth into the
frightening waters and played in that water.

|| 2.7.13 ||

kñérodadhäv amara-dänava-yüthapänäm
unmathnatäm amåta-labdhaya ädi-devaù |
påñöhena kacchapa-vapur vidadhära gotraà
nidräkñaëo ’dri-parivarta-kañäëa-kaëòüù ||

TRANSLATION
In the form of a turtle, the Lord held up Mandara Mountain on his back so that
the devatäs and Dänavas could obtain nectar from churning the milk ocean,
while he took the opportunity to sleep and relieve himself of itching by the
turning of the mountain on his back.
 COMMENTARY
This describes Kürma. The lord, who took the opportunity to sleep, or was
joyfully sleeping, held up the Mandara Mountain (gotram) for attaining nectar
from the milk ocean, to relieve his itching by the turning of the mountain. The
verb kañ means to destroy. The form kañäëa is poetic license.

|| 2.7.14 ||

traipiñöaporu-bhaya-hä sa nåsiàha-rüpaà
kåtvä bhramad-bhrukuöi-daàñöra-karäla-vaktram |
daityendram äçu gadayäbhipatantam äräd
ürau nipätya vidadära nakhaiù sphurantam ||

TRANSLATION
To remove the devatäs’ great fears, taking the form of Nåsiàha, with frightening
face, fangs and frowns, the Lord, after placing Hiraëyakaçipu on his thighs,
using his claws, tore apart the king of the Daityas, who had suddenly appeared
and rushed towards him with his club.

COMMENTARY
This verse describes Nåsiàha. This form destroyed the great fears of the devatäs
(traipiñöapa). With his club, the king of the Daityas, Hiraëyakaçipu, rushed close
(ärät) to the Lord, who had a frightening face with fangs and frowns.

|| 2.7.15 ||

antaù-sarasy uru-balena pade gåhéto

gräheëa yütha-patir ambuja-hasta ärtaù |
ähedam ädi-puruñäkhila-loka-nätha
tértha-çravaù çravaëa-maìgala-nämadheya ||

TRANSLATION
When the king of the elephants was bitten on his foot by a powerful crocodile
while in the water and suffering because of that, taking a lotus in his trunk, he
cried out, “O first person, master of all people, famous for purifying, auspicious
to the ear!”

COMMENTARY
Two verses describe the avatära Hari. The elephant calls out four names of the
Lord. “You possess a human form from the beginning (ädi-puruña) but I, because
of being a jéva, had a human form previously but now have an elephant form. You
are the master of all people (akhila-loka-nätha). You can also be my master. You
are famous for purifying (tértha-çravaù), and, therefore, you should purify me of
the sin of this low birth. I have heard your auspicious name (çravaëa-maìgala)
from the mouth of my guru. How, then, can I be in this inauspicious position
now?”

|| 2.7.16 ||

çrutvä haris tam araëärthinam aprameyaç

cakräyudhaù patagaräja-bhujädhirüòhaù |
cakreëa nakra-vadanaà vinipäöya tasmäd
dhaste pragåhya bhagavän kåpayojjahära ||

TRANSLATION
The immeasurable Hari, hearing his desire to surrender, holding the cakra in
his hand and mounted on Garuòa, attacked the mouth of the crocodile, grabbed
the elephant by his trunk and mercifully delivered him.

COMMENTARY
Araëärthinam means longing for surrender.

|| 2.7.17 ||

jyäyän guëair avarajo ’py aditeù sutänäà

lokän vicakrama imän yad athädhiyajïaù |
kñmäà vämanena jagåhe tripada-cchalena
yäcïäm åte pathi caran prabhubhir na cälyaù ||

TRANSLATION
The Lord of sacrifice, though younger than the other sons of Aditi, taking the
form of Vämana, surpassing all the worlds by his step, took the whole earth on
the pretext of begging three steps. Without Vämana begging from him, Bali who
followed the path of dharma, could not be made to give up his wealth.

COMMENTARY

Though the controller of sacrifices, in the form of Vämana, was younger than the
other sons of Aditi (the twelve Ädityas), he was the best in qualities.

How can the Lord practice deception and beg land? Without begging, he who
follows dharma could not be induced to give up his wealth.

|| 2.7.18 ||

närtho baler ayam urukrama-päda-çaucam

äpaù çikhä-dhåtavato vibudhädhipatyam |
yo vai pratiçrutam åte na cikérñad anyad
ätmänam aìga manasä haraye ’ bhimene ||

TRANSLATION
O Närada! Bali did not want the kingdom of heaven he had previously gained by
force, for he held tightly to his head the water from the feet of Vämana. He did
not want to do anything except fulfill his promise and offered his body to the
Lord with faith.

COMMENTARY
One may worry that it is improper to remove Bali’s wealth by begging. But the
Lord takes away with the intention of giving much more, such as his own planet.
The kingdom of heaven, which was previously taken by force, was not Bali’s
objective now, even if it were to be given. Why? He held completely (ä) the water
(apaù) from the feet of Vämana on his head, even though he was cursed by
Çukräcärya. O Närada (aìga)! He did not want to do anything except fulfill his
promise. Acikérñat is the proper form. Cikérñad is poetic license. He agreed to give
his body, his identity, to the Lord for fulfilling the third step.

|| 2.7.19 ||

tubhyaà ca närada bhåçaà bhagavän vivåddha-

bhävena sädhu parituñöa uväca yogam |
jïänaà ca bhägavatam ätma-satattva-dépaà
yad väsudeva-çaraëä vidur aïjasaiva ||

TRANSLATION
O Närada! The Lord as Hamña, greatly pleased with your prema, spoke about
bhakti-yoga, knowledge about himself and also that knowledge which removes
ignorance in the jéva, both of which the pure devotees understand with joy.

COMMENTARY
This verse describes Haàsa. The Lord as Haàsa, satisfied by your prema
(vivåddha-bhävena) spoke bhakti-yoga (yogam) and jïäna to you. There are two
types of knowledge; one that has Kåñëa, who is the object of devotion, as the
subject, and two, that which has the jéva, who is the shelter of bhakti, as the
subject. These are defined by two descriptive terms in the verse. Bhägavatam refers
to information for understanding about the Lord’s beauty, fragrance, voice, young
age, sweetness and attractive qualities in order to attain prema. The other type is
that which removes the covering of ignorance and reveals (pradépam) the nature of
the jéva (such as knowledge and bliss), who is the shelter of bhakti. These are the
two types of knowledge. The pure devotees joyfully (aïjasä) understand this
knowledge. Everywhere in the scriptures, words such as knowledge are used
without distinguishing whether they are used to describe another element, or as
the main element, with conventional meaning (rüòha), such as in the word
brahma-jïäna. Similarly païhkaja refers to lotus (the common usage) and other
things (anything growing from mud). In other places, however, the words are used
according to strict derivation (yaugika) as in the following examples:

purä mayä proktam ajäya näbhye

 padme niñaëëäya mamädi-sarge
jïänaà paraà man-mahimävabhäsaà
yat sürayo bhägavataà vadanti

Previously at the beginning of creation, I spoke to Brahmä sitting on his

lotus in lake of my navel the highest knowledge which reveals my pastimes,
and which the devotees call the four essential verses of Bhägavatam. SB
3.4.13

väsudeve bhagavati bhakti-yogaù prayojitaù

janayaty äçu vairägyaà jïänaà ca yad ahaitukam
2.7
Bhakti dedicated to Lord Kåñëa, endowed with special moods, quickly
produces detachment from material goals and knowledge of the Lord devoid
of the desire for liberation. SB 1.2.7

aho bhägyam aho bhägyaà nanda-gopa-vrajaukasäm

yan-mitraà paramänandaà pürëaà brahma sanätanam

How greatly fortunate are Nanda Mahäräja, the cowherd men and all the
other inhabitants of Vrajabhümi! There is no limit to their good fortune,
because the Absolute Truth, the source of transcendental bliss, the eternal
Supreme Brahman, has become their friend. SB 10.14.32

Other examples are païkajam vartma durgamam: the road which has become
muddy (païkajam---instead of meaning a lotus) is difficult to pass. Maëòapaà
bhojayej janam: the man should enjoy the hall. Bhojayet also means “should eat”.

In Viñëu-dharmottara it is said that the Lord as Haàsa spoke bhakti-yoga to

Närada, not impersonal jïäna. However it is also said:

yadä tvaà sanakädibhyo yena rüpeëa keçava |

yogam ädiñöavän etad rüpam icchämi veditum ||

O Keçava! I desire to know that form of yoga which you taught to the
Kumäras.

That Haàsa taught jïäna to the Kumäåas. It should be understood to be a different

Haàña. Tubhyaà ca (unto you also) in the verse indicates that the Lord spoke
bhakti-yoga to Närada who was also an avatära. Thus Brahmä indicates that
Närada is also an avatära.

|| 2.7.20 ||
 cakraà ca dikñv avihataà daçasu sva-tejo
manvantareñu manu-vaàça-dharo bibharti |
duñöeñu räjasu damaà vyadadhät sva-kértià
satye tri-påñöha uçatéà prathayaàç caritraiù ||

TRANSLATION
During the manvantara, the Lord, as the protector of the dynasty of Manu,
assumed great power like the Sudarçana-cakra, which is unimpeded in ten
directions. He punished the evil kings and spread his attractive glories up to
Satya-loka by his qualities.

COMMENTARY
This verse describes the manvantara-avatära.37 The Lord, as the protector of
Manu’s family, assumed great power like the Sudarçana-cakra which is unimpeded
in the ten directions, He punished the evil kings. He spread his attractive glories
even up to Satya-loka which is above the three worlds.

|| 2.7.21 ||

dhanvantariç ca bhagavän svayam eva kértir

nämnä nåëäà puru-rujäà ruja äçu hanti |
yajïe ca bhägam amåtäyur avävarundha
äyuñya-vedam anuçästy avatérya loke ||

TRANSLATION
The Lord by the name Dhanvantari, personified fame, quickly destroyed the
diseases of the seriously ill. At the sacrifice, empowered to give people long life
by making them free of disease, he obtained the portion of nectar taken by the
demons, and, appearing in this world as avatära, founded Ayurveda.

COMMENTARY
This verse describes Dhanvantari. The Lord by the name Dhanvantari is the
embodiment of fame (svayam kértiù). He was the cause of making people live as if
immortally, by making them free of disease (amåtäyuù). He took the portion
previously taken by the demons (if the version reads aväpa ruddham). He obtained
the portion taken from the demons (avävarundha). He propagated the Veda
concerning healthy life.

|| 2.7.22 ||

kñatraà kñayäya vidhinopabhåtaà mahätmä

brahma-dhrug ujjhita-pathaà narakärti-lipsu |
uddhanty asäv avani-kaëöakam ugra-véryas
triù-sapta-kåtva urudhära-paraçvadhena ||

37
Foureen manvantara avatäras appear in one day of Brahmä.
 TRANSLATION
With his sharp axe, the greatly powerful Lord twenty-one times killed the
kñatriyas, thorns in the earth, who had committed violence against the
brähmaëas, had strayed from the path of the Vedas, had desired suffering in
hell, and thus became an offering to death according to the rules.

COMMENTARY
This verse describes Paraçuräma. He killed the kñatriyas, who were an offering
(upabhåtam) to death (kñayäya) according to the rules. This means that they were
offered up as a gift to Paraçuräma who was filled with raudra-rasa. The kñatriyas
committed violence against the brähmaëas. That was the reason why he killed
them.

|| 2.7.23 ||

asmat-prasäda-sumukhaù kalayä kaleça

ikñväku-vaàça avatérya guror nideçe |
tiñöhan vanaà sa-dayitänuja äviveça
yasmin virudhya daça-kandhara ärtim ärcchat ||

TRANSLATION
The kind Lord, merciful to all of us, the Llord of all parts, appeared in the
Ikñväku dynasty along with his brothers, and, following the order of his guru,
lived in the forest with Lakñmaëa. By opposing Räma, Rävaëa lost his life.

COMMENTARY
Räma is described in three verses. Räma was kind (sumukhaù), showing mercy
(prasäda) to all of us, from Brahmä to the non-moving entities. This indicates
Räma’s very merciful nature. He appeared in the Ikñväku dynasty along with
Lakñmaëa and his brothers (kalayä). He was the Lord of parts (kaleçaù) and he
was perfect. Çruti says cinmaye ’smin mahä-viñëau jäte däçarathe harau: the Lord,
Mahä-viñëu, was born as Räma, and was fully spiritual. (Räma-täpaëi Upaniñad)
Småti says: nåñiàha-räma-kåñëeñu ñäòguëyaà paripüritam: Nåsiàha, Räma and
Kåñëa are complete with all good qualities. (Padma Puräëa) Rävaëa achieved
destruction (ärtim ärcchat) by Räma.

|| 2.7.24 ||

yasmä adäd udadhir üòha-bhayäìga-vepo

märgaà sapady ari-puraà haravad didhakñoù |
düre suhån-mathita-roña-suçoëa-dåñöyä
tätapyamäna-makaroraga-nakra-cakraù ||

TRANSLATION
The ocean, trembling in fear, filled with groups of crocodiles, snakes and
makaras burning from his hot glances caused by his rising anger which was due
to separation from Sétä who was far away, immediately gave a path to Räma,
who desired to burn Laìka, just as Çiva burned Tripura.

COMMENTARY
The ocean, trembling in fear, gave a path to Räma, who desired to burn Laìka, just
as Çiva burned Tripura. The possessive case (didhakñoù) here represents the dative
case. That ocean was filled with groups of crocodiles, snakes and makaras which
were scorched by his red glances, caused by his frightening anger, which was due
to separation from Sétä (suhån) who was far away.

|| 2.7.25 ||

vakñaù-sthala-sparça-rugna-mahendra-väha-
dantair viòambita-kakubjuña üòha-häsam |
sadyo ’subhiù saha vineñyati dära-hartur
visphürjitair dhanuña uccarato ’dhisainye ||

TRANSLATION
Räma would immediately remove the loud laugh of Rävaëa, who turned the
directions white with the fragments of Airävata’s tusk which broke when it
collided with his chest, just by the twang of his bow which moved wonderfully
through the battlefield.

COMMENTARY
Rävaëa had turned the directions white with the tusks of Indra’s elephant, which
broke on contacting his chest. The pieces of broken tusk fled in all directions or
served all directions (kakub juñaù). Rävaëa, who stole his wife (dära-hartuù), gave
a loud laugh. Räma would immediately remove the pride of Rävaëa, who thought
“There is no one equal to me” along with his life airs, by the twang of his bow,
which moved wonderfully among the troops of both sides. There is another
version with kakub-jaya-rüòha-häsam: pride which increased his victory in all
directions.

|| 2.7.26 ||

bhümeù suretara-varütha-vimarditäyäù
kleça-vyayäya kalayä sita-kåñëa-keçaù |
jätaù kariñyati janänupalakñya-märgaù
karmäëi cätma-mahimopanibandhanäni ||

TRANSLATION
Kåñëa, with skillfully bound up hair, whose method of attainment is unknown
to men, having made his appearance to relieve the earth of the suffering caused
by the armies of demons, and to relieve the devotees of their pain of separation,
will perform activities whose sweetness will hide his powers.

COMMENTARY
Now Kåñëa is described in ten verses. He made his appearance to remove the
suffering of the earth and the suffering due to saàsära, and to relieve the devotees,
on this earth, of suffering caused by separation from the Lord. When the earth is
afflicted by the troops of kings who are demons (suretara), he, who has a course
that cannot be detected by us, will appear.

“Though an object is known, a person can fix its nature by giving it a name and
form according to his intelligence. For instance, one can say, ‘This Kaustubha
jewel is actually a ruby.’ Or ‘Though this is a ruby, actually it is coral.’ Thus
though this avatära remains unknown in svarüpa, that svarüpa is described in the
Puräëas, is it not? This person who is very ancient has white and black hair
appeared in his portion as Kåñëa. Viñëu Puräëa (5.1.59) says ujjahärätmanaù keçau
sita-kåñëau mahämune: O great sage, he pulled out black and white hairs from
himself. Mahäbhärata 1.189.31-32 also says:

sa cäpi keçau harir udbabarha

çuklam ekam aparaà cäpi kåñëam |
tau cäpi keçäväviçetäà yadünäà
kule striyau rohiëéà devakéà ca ||

tayor eko balabhadro babhüva

yo ’sau çvetas tasya devasya keçaù |
kåñëo dvitéyaù keçavaù sambabhüva
keço yo ’sau varëataù kåñëa uktaù ||

Viñëu took two hairs, one white and black. These two hairs entered the
wombs of Rohiëé and Devaké in the Yadu family. The white hair became
Balaräma and the black hair became Kåñëa.”

If one examines the superficial meanings of these statements, they are

contradictory and therefore should be rejected. Though Näräyaëa has a body of
bliss and knowledge, totally unaffected by the three guëas, he is described as
having white and black hair, because of getting old. However he is described as
being eternally young in statements such as santaà vayasi kaiçore: he has a young
age. (SB 3.28.17) And Kåñëa is stated to be the original form of Bhagavän with the
statement kåñëas tu bhagavän svayam whereas here it says he arose from Viñëu’s
hair. Therefore the wise will explain these verses differently.

Séta-kåñëa-keça does not mean white and black hair but only expresses its beauty.
How does one explain the quotation from Mahäbhärata? With the idea of “Let my
two hairs become successful” Viñëu pulled out two hairs, to indicate the colors of
Balaräma and Kåñëa (the hairs were not actually black and white). If this
explanation is not accepted, the contradiction mentioned above exists about
Viñëu’s age and as well the contradiction to the statement kåñëas tu bhagavän
svayam. Çrédhara Svämé says kalayä rämeëa saha svayaà sita-kåñëa-keço bhagavän
eva jätaù: the Llord with beautiful black hair appeared with Balaräma (kalayä).
 kalayä çilpa-naipuëya-viçeña-vidhinä sitäù |
baddhäù kåñëä atiçyämäù keçä yeneti vigrahaù |
sa evetyasya vaidagdhé-viçeñotkarña éritaù ||157||
kià vä yaù kalayäàçena syät sita-çyäma-keçakaù |
sa eväträvatérëo ’bhüt çré-lélä-puruñottamaù ||158||

Kåñëa is described as having a form with black hair (kåñëa) bound up (sitäù)
with skill (kalayä). This is a description of his excellent beauty. Kåñëa,
called lélä-puruñottama, with bound up, black hair then appeared along with
Lord Kñérodakaçäyé as his aàça. Laghu-bhägavatämåta 1.157-158

Jéva Gosvämé says:

aàçavo ye prakäçante mama te keça-saàjïitäù iti småter mac-chiro-dhäryau

sita-kåñëa-kiraëau dvau prabhü avatariñyata iti sücanärthaà keça-
dvayoddharaëam

Småti says “Keça means the rays which emanate from me.” Thus, when
Viñëu pulled out two hairs he indicated, “The two Lords whose two rays,
black and white, maintain my head, will appear.” Kåñëa-sandarbha

Not using the word keça to indicate hair (which is the conventional meaning) is an
indication that the sages who wrote the scriptures are following the Bhägavatam
statement parokña-vädä åñayaù parokñaà mama ca priyam: the Vedic seers and
mantras deal in esoteric terms, and I also am pleased by such confidential
descriptions. (SB 11.21.35)

The Viñëu Puräëa quotation can be explained as follows. From the antaù-karaëa,
the two Lords, white and black, forms of happiness (ka means happiness éça
means lord), being pleased with many prayers, became visible (ujjahära). O great
sage! By contemplation the meaning should be understood. (Muni means “one
who contemplates.”) According to Nämärtha-varga the word ka means happiness,
the head and water. The two verses from Mahäbhärata should be explained in the
same way.

For relieving the earth’s suffering with (sita) just one his one parts, Kåñëa, the
form of happiness (ka) and the controller (éça), having both sweetness and power,
appeared along with Balaräma. Another meaning of séta is Çiva, another meaning
of kåñëa is Viñëu, and another meaning of ka is Brahmä. Thus sita-krsna-keçaù
means “lord of Ñiva, Viñëu and Brahmä.” Later it will be said sa yävad urvyä
bharam éçvareçvaraù: the Lord of lords will move about on earth as long as there is
suffering (SB 10.1.22)

What type of activities does Kåñëa perform? These activities completely cover up
his great powers. That means that his great powers exist but are covered by the
sweetness of his activities. Or the activities cause complete bondage to his glory.
This means that his activities bind up everyone’s minds by their sweetness. The
path unseen by men (janänupalakñya-märga) indicates the confidential path of
rägänuga-bhakti.

|| 2.7.27 ||

tokena jéva-haraëaà yad ulüki-käyäs

trai-mäsikasya ca padä çakaöo ’pavåttaù |
yad riìgatäntara-gatena divi-spåçor vä
unmülanaà tv itarathärjunayor na bhävyam ||

TRANSLATION
He killed Pütanä when he was just an infant; he overturned the cart with his
three- month-old foot; simply by his crawling between the two Arjuna trees
which touched the heavens, he uprooted them. Such activities are not possible
for other forms of the Lord.

COMMENTARY
Here his activities are described. He killed Pütanä when he was a small baby
(tokena), not when he was bigger in body, but when he was very small, and could
be killed easily. He did not show a form like Vämana, who had great power and
was very strong and large, extending over the universe, and therefore a more
suitable target for being killed. By his foot, which was very tender at three months,
he overturned the cart. He was not like Nåsiàha who showed huge, tough feet for
killing Hiraëyakaçipu. He uprooted the Arjuna trees by crawling between them
while being tied to a mortar, unlike Varäha, who took great care to lift up the
earth. These examples of his activities are given to illustrate how Kåñëa’s activities
cover his powers with their sweetness. These activities are not possible (na
bhävyam) for the other avatäras.

|| 2.7.28 ||

yad vai vraje vraja-paçün viña-toya-pétän

päläàs tv ajévayad anugraha-dåñöi-våñöyä |
tac-chuddhaye’ti-viña-vérya-vilola-jihvam
uccäöayiñyad uragaà viharan hradinyäm ||

TRANSLATION
He will bring to life the cows and cowherds who drank the poisonous water by
the shower of his merciful, sweet glance. He will drive the snake, whose
trembling tongue was full of poison, from the Yamunä, so that he can play in its
waters to purify it of the poison.

COMMENTARY
By the shower of his sweet glance of mercy, he brought back to life the cows and
the cowherd boys who had drunk poisonous water. This activity also shows his
sweetness hiding his powers. He drove the snake from the Yamunä so that he
could play in her waters to purify it of the poison.

|| 2.7.29 ||

tat karma divyam iva yan niçi niùçayänaà

dävägninä çuci-vane paridahyamäne |
unneñyati vrajam ato ’vasitänta-kälaà
netre pidhäpya sa-balo ’nadhigamya-véryaù ||

TRANSLATION
When that same night, a fire burns up the forest of reeds dry from the summer
heat, he whose strength cannot be understood, along with Balaräma, will rescue
the dozing inhabitants of Vraja for whom death is certain, by having them close
their eyes.

COMMENTARY
To mention that his activities appear to be transcendental is customary speech.
Actually all his activities are spiritual. The Lord says janma karma ca me divyam.
(BG 4.9) On the night that Käliya was killed, when the forest, dry from the
summer heat (çuci), is burning due to a forest fire, he will deliver (unneñyati) the
inhabitants who are certain (avasita) to die. The forest was composed of dry reeds.
He made them close their eyes.

|| 2.7.30 ||

gåhëéta yad yad upabandham amuñya mätä

çulbaà sutasya na tu tat tad amuñya mäti |
yaj jåmbhato ’sya vadane bhuvanäni gopé
saàvékñya çaìkita-manäù pratibodhitäsét ||

TRANSLATION
Yaçodä took rope to bind him up but the rope was not sufficient to tie him. She
also saw in his gaping mouth the universe, and then, with a worried mind,
recovered her affection for him as her son.

COMMENTARY
Mother Yaçoòä took a rope (çulbam) to tie him up, but it was not big (na mäti)
enough to tie him. Yaçoòä (gopé), seeing all the worlds in his open mouth, was
first astonished. Kià svapna etad uta deva-mäyä: was this a dream or some illusion
of the devatäs? (SB 10.8.40) Then she understood that her child had great powers.
atho amuñyaiva mamärbhakasya yaù kaçcanautpattika ätma-yogaù: has this been
manifested by my own intelligence, or is it some mystic power exhibited by my
child? (SB 10.8.40) Did Kåñëa do this? Then after that, she recovered
(pratibodhitä). She realized the sweetness of her affection for her child, which
counteracted her realization of his powers. She had previously thought “He is
Näräyaëa. Let him destroy my materialistic affection for him, seeing him as my
child” with such words as praëatäsmi tat-padam (SB 10.8.40): I pay respects to his
lotus feet.

|| 2.7.31 ||

nandaà ca mokñyati bhayäd varuëasya päçäd

gopän bileñu pihitän maya-sünunä ca |
ahny äpåtaà niçi çayänam atiçrameëa
lokaà vikuëöham upaneñyati gokulaà sma ||

TRANSLATION
He will deliver Nanda from the fearful ropes of Varuëa and deliver the cowherd
boys hidden in caves by Vyoma. He will take the inhabitants of Vraja, who will
be busy looking for Nanda and Kåñëa all day, and fall asleep exhausted at night,
to Vaikuëöha-loka.

COMMENTARY
He will deliver Nanda from the fearful ropes of Varuëa. Nanda will fear that
Varuëa, binding him with ropes, will keep him in his planet because he had
bathed at a forbidden time. But actually Nanda would not be bound up by Varuëa,
but would be taken to his planet for a few moments, so that Varuëa could see
Kåñëa. And he delivered the cowherd boys hidden in the caves by Vyoma (maya-
sünunä). He will take the inhabitants of Vraja, who will be engaged all day long in
looking for Kåñëa and Nanda (who will be with Varuëa) and fall asleep at night
exhausted, to Vaikuëöha.38

|| 2.7.32 ||

gopair makhe pratihate vraja-viplaväya

deve ’bhivarñati paçün kåpayä rirakñuù |
dhartocchiléndhram iva sapta-dinäni sapta-
varño mahédhram anaghaika-kare salélam ||

TRANSLATION
When Indra, deprived of sacrifice by the cowherds, showered rain to flood
Vraja, Kåñëa, only seven years old, desiring to protect the cows by his mercy,
will effortlessly hold up Govardhana like an open umbrella for seven days with
one hand, without getting tired.

COMMENTARY
Deve means Indra. Kåñëa desired to protect them (rirakñuù should be rirakñiñuù).
Ucchiléndhram means “like an open umbrella.” Anaghaika-kare means “with one
hand without getting tired.”

38
This is actually Aiçvarya-goloka according his comments on SB 10.28.
 || 2.7.33 ||

kréòan vane niçi niçäkara-raçmi-gauryäà

räsonmukhaù kala-padäyata-mürcchitena |
uddépita-smara-rujäà vraja-bhåd-vadhünäà
hartur hariñyati çiro dhanadänugasya ||

TRANSLATION
Inclined to perform the räsa dance, Kåñëa will sport in the night made white by
the rays of the moon, and will cut off the head of Çaìkhacüòa, follower of
Kuvera, who will attempt to steal the cowherd men’s wives whose love for
Kåñëa was incited by the modulations coming from the sweet, low melodies of
his flute.

COMMENTARY
What kind of night will it be? It will be made white by the rays of the moon.
Inclined to perform the räsa dance, he will sport. On another day in the future, the
killing of Çaìkhacüòa will take place. It is mentioned together with the räsa dance
because it will take place near the place of the räsa dance on another day. He will
cut off the head of Çaìkhacüòa who will steal the wives of the cowherd men
(vraja-bhåt), whose love for Kåñëa will be excited by the modulations coming from
low, sweet songs. Or, he will perform räsa dance in the middle of the night, after
killing Çaìkhacüòa, since it is first mentioned that he will become inclined to the
räsa dance (rasonmukhaù).

|| 2.7.34-35 ||

ye ca pralamba-khara-dardura-keçy-ariñöa-
mallebha-kaàsa-yavanäù kapi-pauëòrakädyäù |
anye ca çälva-kuja-balvala-dantavakra-
saptokña-çambara-vidüratha-rukmi-mukhyäù ||

ye vä mådhe samiti-çälina ätta-cäpäù

kämboja-matsya-kuru-såïjaya-kaikayädyäù |
yäsyanty adarçanam alaà bala-pärtha-bhéma-
vyäjähvayena hariëä nilayaà tadéyam ||

TRANSLATION
The demons headed by Pralambha, Dhenuka, Baka, Keçé, Ariñöa, the wrestlers,
Kuvalayäpéòa, Kaàña, Kälayavana, Dvivida, Pauëòraka, Çälva, Narakäsura,
Balvala, Dantavakra, the seven bulls, Çambara, Vidüratha and Rukmi, as well as
those with bow in hand glorious in fighting on the battlefield, such as the
Kämbojas, Matsyas, Kurus, Såïjayas, and Kaikayas will attain säyujya or
Vaikuëöha by the Lord or through his instruments Balaräma, Arjuna, Bhéma and
others.
 COMMENTARY
Vyäsa, having described somewhat the Våndävana pastimes because of their
extreme sweetness, indicates in summary the other pastimes -- the killing of
demons -- in two verses. Some of these demons will attain säyujya and some will
attain Vaikuëöha. Kharaù refers to Dhenuka, Darduraù refers to Baka. Ibha refers
to Kuvalayäpéòa. Kuja means Narakäsura. Kapi means Dvivida. Samiti-çälinaù
means those who shine in battle. Pralamba, Dhenuka, Dvivida, Balvala, and Rukmi
were killed by Balaräma. Bhéma and Arjuna killed the Kämbojas and others.
Pradyumna killed Çambara. Mucukunda killed Yavana. The Lord did not kill them.
Thus their names are also mentioned in the phrase bala-pärtha-bhéma-
vyäjähvayena: they will attain liberation by the Lord who is also called Balaräma,
Arjuna and Bhéma. Subdued by him, the seven bulls will attain liberation at
another time (since they were animals). Among the demons Pralamba, Dhenuka
and others will get säyujya and Pauëòraka, Dantavakra and others will get
Vaikuëöha. This will be understood from later statements.

|| 2.7.36 ||

kälena mélita-dhiyäm avamåçya nèëäà

stokäyuñäà sva-nigamo bata düra-päraù |
ävirhitas tv anuyugaà sa hi satyavatyäà
veda-drumaà viöa-paço vibhajiñyati sma ||

TRANSLATION
The Lord, seeing that the ocean of the Vedas composed by himself will be
difficult to cross by people whose lives are short and whose intelligence has
been limited by time, will appear in every kalpa as the son of Satyavaté and
divide the tree of the Vedas into branches.

COMMENTARY
This verse describes Vyäsadeva. Considering that the ocean of the Vedas written
by himself was difficult to cross (düra-päraù) for the men with short lives and
whose intelligence has been reduced by time, Vyäsa appears in every kalpa to
Satyavaté and divides the Vedas into branches. Anuyugam means every kalpa or day
of Brahmä.39

|| 2.7.37 ||

deva-dviñäà nigama-vartmani niñöhitänäà

pürbhir mayena vihitäbhir adåçya-türbhiù |
lokän ghnatäà mati-vimoham atipralobhaà
veñaà vidhäya bahu bhäñyata aupadharmyam ||

TRANSLATION

39
This implies that he actually appears only once in a day of Brahmä. The other forms
mentioned in Viñëu Puräëa and Mahäbharata are therefore aàça forms only.
When the demons, fixed in Vedic learning, 40 kill people using fortresses
traveling at great speeds so that they are not seen by the enemy, built by Maya,
the Lord will take the dress of a non-believer and will speak many alluring
heretical doctrines to bewilder their minds.

COMMENTARY
This verse describes Buddha. When the demons fixed in the path of the Vedas kill
people from fortresses made by Maya and travel at speeds so that they cannot be
seen by the enemy, the Lord, wearing the dress of a non-believer, will speak many
heretical teachings (aupadharmyam) which will bewilder them, being very alluring
to their minds. Aupadharmyam means related to upadharma.

|| 2.7.38 ||

yarhy älayeñv api satäà na hareù kathäù syuù

päñaëòino dvija-janä våñalä nå-deväù |
svähä svadhä vañaò iti sma giro na yatra
çästä bhaviñyati kaler bhagavän yugänte ||

TRANSLATION
When the topics of the Lord are not heard in the houses of the devotees, when
the brähmaëas are heretical, the kings are çüdras and the words of sacrifice
svähä, svadhä and vañaö are not uttered, the Lord will appear as Kalki at the end
of Kali-yuga as the punisher.

COMMENTARY
This verse describes Kalki. Våñaläù means çüdras. Nå-deväù means kings. At the
end of Kali-yuga (kaler yugänte) the Lord will appear. The particular avatäras
should be seen in proper perspective. In the conversation between Brahmä and
Närada, Varäha and others had already appeared in the past. Some of the
Manvantara-avatäras had appeared in the past and some will appear in the future.
Dhanvantari and Paraçuräma existed then. Räma and others are in the future. In
the verses, sometimes the tenses do not reflect this, because of necessities of
meter.

|| 2.7.39 ||

sarge tapo ’ham åñayo nava ye prajeçäù

sthäne ’tha dharma-makha-manv-amarävanéçäù |
ante tv adharma-hara-manyu-vaçäsurädyä
mäyä-vibhütaya imäù puru-çakti-bhäjaù ||

TRANSLATION
40
Çrédhara Svämé says by the strength of their learning they build the weapons. Other
commentators take “learned in the Vedas” to modify the people who get killed by the demons.
Jéva Gosvämé says because they do not hear the proper conclusions of the Vedas, they act as
demons.
The vibhütis of mäyä, filled with great çakti, are austerity, myself, the sages and
the nine Prajäpatis for creation; dharma, sacrifice, the Manus, the devatäs, and
kings for maintenance; and adharma, Çiva, the snakes, and demons for
destruction.

COMMENTARY
This verse describes the vibhütis of the guëävatäras within the material world
according to divisions. For maintenance (sthäne) there are dharma, sacrifices, the
Manus, the devatäs, and kings. Ante means destruction. Manyu-vaçäù means
snakes and others who are controlled by anger.

|| 2.7.40 ||

viñëor nu vérya-gaëanäà katamo ’rhatéha

yaù pärthiväny api kavir vimame rajäàsi |
caskambha yaù sva-raàhasäskhalatä tri-påñöhaà
yasmät tri-sämya-sadanäd uru-kampayänam ||

TRANSLATION
Can even a person who is able to count the particles of dust on earth estimate
the glories of Viñëu, who paralyzed the universe by his swift, firm step, which
caused trembling starting from the outermost layer of prakåti?

COMMENTARY
It is not possible to explain completely the lélävatäras of the Lord. Is it possible to
estimate the power of Viñëu? The word kartum is missing. He paralyzed the
universe with the swiftness of his foot as Trivikrama, which caused tremendous
trembling starting from the outermost layer of prakåti (tri-sämya-sadanäd). There
is the Vedic mantra:

viñëor véryäëi kià prävocaà yaù pärthiväny api vimane rajäàsi

yo ’skambhayad uttaraà sadhasthaà vicakramäëas tredhorugäya

Can even he, who measures the dust of the earth, describe the powers of
much praised Viñëu who took three steps and paralyzed the upper worlds
along with the devatäs?

Here is the meaning. Can even he, who measures the dust of the earth, describe
the powers of much praised Viñëu who took three steps and paralyzed the upper
worlds (uttaram) along with the devatäs (sadhastham)? Stham means devatäs and
sadha means “with.”

|| 2.7.41 ||

näntaà vidämy aham amé munayo ’gra-jäs te

mäyä-balasya puruñasya kuto ’varä ye |
 gäyan guëän daça-çatänana ädi-devaù
çeño ’dhunäpi samavasyati näsya päram ||

TRANSLATION
I and the sages such as the Kumäras, who are your elder brothers, do not know
the limit of the strength of the Lord’s material energy, what to speak of others.
Even Çeña, who has been singing the glories of the Lord till the present with his
thousand heads, has not been able to find an end to them.

COMMENTARY
This is further explained. I do not know the end of the strength of his mäyä-çakti,
what to speak of his spiritual energy. Çeça does not attain an end to singing his
qualities pertaining to the material and spiritual worlds.

|| 2.7.42 ||

yeñäà sa eña bhagavän dayayed anantaù

sarvätmanäçrita-pado yadi nirvyalékam |
te dustaräm atitaranti ca deva-mäyäà
naiñäà mamäham iti dhéù çva-çågäla-bhakñye ||

TRANSLATION
Those to whom the infinite Lord shows mercy -- when they attain devotees who
are surrendered completely to the lotus feet of the Lord and who have no
material desires -- cross the insurmountable ocean of mäyä and understand the
Lord. They are devoid of the intelligence which thinks in terms of “my body”
and the “bodies of my family members” which are worthy food for dogs and
jackals.

COMMENTARY
“If you cannot know the Lord then realization of him is without foundation.” That
is answered in this verse. Only those person to whom the Lord shows mercy
saying, “Let these persons know me,” cross the ocean of mäyä and know the Lord.
The çruti says:

näyäm ätmä pravacanena labhyo na medhayä na bahunä çrutena

yam evaiña våëute tena labhäs tasyaiña ätmä vivåëute tanuà sväm

The Lord is not attained by speaking or intelligence or much hearing. The

Lord is attained by that person alone whom the Lord chooses. He reveals his
own form to that person. Muëòaka Upaniñad 3.2.3

What are the symptoms of his mercy? There should be persons without material
desires (nirvyalékam), who take shelter of the Lord’s feet with indifference to
karma and jïäna (sarvätmanä). The principal function of his çakti of mercy is to
manifest pure bhakti. That pure bhakti is manifested in people by his devotees.
(Thus mercy is obtained by getting association of devotees.) If they attain that
association then they cross mäyä and attain knowledge of the Lord. Gaining
knowledge of the Lord is indicated by the word ca. By what symptoms should
mäyä’s affliction and freedom from that affliction (knowledge) be known? One
thinks of “me” and “mine,” -- of one’s own body and the bodies of children and
others, which are worthy food for dogs and jackals. Those who attain mercy are
free from this conception.

|| 2.7.43-45 ||

vedäham aìga paramasya hi yoga-mäyäà

yüyaà bhavaç ca bhagavän atha daitya-varyaù |
patné manoù sa ca manuç ca tad-ätmajäç ca
präcénabarhir åbhur aìga uta dhruvaç ca ||

ikñväkur aila-mucukunda-videha-gädhi-
raghv-ambaréña-sagarä gaya-nähuñädyäù |
mändhätr-alarka-çatadhanv-anu-rantidevä
devavrato balir amürttarayo dilépaù ||

saubhary-utaìka-çibi-devala-pippaläda-
särasvatoddhava-paräçara-bhüriñeëäù |
ye ’nye vibhéñaëa-hanümad-upendradatta-
pärthärñöiñeëa-vidura-çrutadeva-varyäù ||

TRANSLATION
O Närada! I, you, Çiva, Prahläda, Çatarüpä, Sväyambhuva, his sons,
Präcénabarhi, Åbhu, Aìga, Dhruva, Ikñvaku, Aila, Mucukunda, Janaka, Gädhi,
Raghu, Ambaréña, Sagara, Gaya, Nähuña, Mandhätä, Alarka, Çatadhanvä, Anu,
Rantidevä, Bhéñma, Bali, Amürttaraya, Dilépa, Saubhari, Utaìka, Çibi, Devala,
Pippaläda, Dadhéci, Uddhava, Paräçara, Bhüriçeëa, Vibhéñaëa, Hanumän, Çuka,
Arjuna, Ärñöiñeëa, Vidura, and Çrutadeva know the power of the Lord.

COMMENTARY
“Who has attained identity without me and mine? Where can we see the
symptoms of the Lord’s mercy?” Because the Lord has shown mercy to me, I
know. I speak with the agreement of the knowledgeable devotees. I know
according to my realization. I do not know the end of his glories. That was
revealed by me previously. Daitya-varyäù is Prahläda. Patné is Çatarüpä. Manu is
Sväyambhuva. His children are Priyavrata, Uttänapäda, Devahüté and others.
Präcénabarhiñaù drops the visargas for metrical reasons. Sometimes Rantidevä and
Devavrata are reversed. The loss of ä in Çatadhanvä is poetic license. Devavrata is
Bhéñma. Upendradatta is Çuka.

|| 2.7.46 ||
 te vai vidanty atitaranti ca deva-mäyäà
stré-çüdra-hüëa-çabarä api päpa-jéväù |
yady adbhuta-krama-paräyaëa-çéla-çikñäs
tiryag-janä api kim u çruta-dhäraëä ye ||

TRANSLATION
Women, çüdras, Hüëas, Çabaras and other sinfully born persons also certainly
cross over the material world and know the Lord if they learn about the
qualities of the devotees of the Lord. If even animals can understand, how much
more quickly can humans, who hear from the mouth of guru, understand the
Lord?

COMMENTARY
Not only those great persons but even lower persons have realized his powers. If
they learn about the qualities of those devotees who have surrendered to the
Supreme Lord, who takes great steps; if they learn about devotees who do not
discriminate between high and low, they also know the powers of the Lord, even if
they are swans, elephants, parrots or cranes (tiryag-janä). What then to speak of
how quickly humans, who hear the name and form of the Lord from the mouth of
a guru, can know the Lord?

|| 2.7.47 ||

çaçvat praçäntam abhayaà pratibodha-mätraà

çuddhaà samaà sad-asataù paramätma-tattvam |
çabdo na yatra puru-kärakavän kriyärtho
mäyä paraity abhimukhe ca vilajjamänä ||

tad vai padaà bhagavataù paramasya puàso

brahmeti yad vidur ajasra-sukhaà viçokam |

TRANSLATION
Paramätmä is eternally peaceful and fearless, bestows knowledge, is pure, and
equal to all. Brahman which is known as unlimited happiness and freedom from
grief is one aspect of the Supreme Lord, which words with action as their object
and words with many case relations cannot describe. Mäyä, being ashamed,
cannot stand before the Lord.

COMMENTARY
“The Lord is revealed in three forms according to the person’s qualification as
mentioned in the statement brahmeti paramätmeti bhagavän iti çabdyate (SB
1.2.11). From SB 2.6.45 until SB 2.7.42, ending with the description of Kalki, the
unlimited qualities of Bhagavän have been described. The worshippers of
Bhagavän have been described from SB 2.6.42-46. Is it necessary then to speak
about Paramätmä and brahman now?” This verse answers.
Paramätmä in all the jévas from high to low (sad-asataù), from Brahmä to the
plants, has an impartial disposition (samam). He is always (çaçvat) extremely (pra)
peaceful (çäntam). This word (having the same meaning as sama) is used to
describe his control of sattva-guëa as in the following:

guëäù sattvädayaù çänta-ghora-müòhäù svabhävataù

viñëu-brahma-çivänäà ca guëa-yantå-svarüpiëäm

The modes of goodness, passion and ignorance, whose individual natures

are peaceful, violent and foolish, are personally regulated by Lord Viñëu,
Lord Brahmä and Lord Çiva respectively.

The words çaçvat (always) and pra (extremely) further distinguish sama, the effect
of sattva-guëa. He is fearless, presiding over the fearful jéva. Though he possesses
knowledge, he is described by the words pratibodha-mätram. This means that he
reveals awareness (bodha), an effect of sattva-guëa.41 This is emphasized by the
words prati (in regard to) and mätra (fully). He is pure, presiding over the impure
jéva.

Paramätmä has been described. Now brahman is described. Words indicating

objects and implying relationship along with action cannot describe brahman.42
“But you talk about brahman in this way. If you say na yatra puru-kärakavän, does
this not contradict your own words?” The answer is given. Brahman is one aspect
(pada) of the Lord, behind whom stands bashful mäyä. It is the aspect without
qualities, the initial phase of realization of the Lord -- who has spiritual variety,
form and qualities. The Lord says madéyaà mahimänaà ca paraà brahmeti
çabditam: that which is my greatness is called brahman. (SB 8.24.38) This means
that brahman is the greatness of the Lord and is characterized by all-pervasion.

This is the meaning. Words cannot define Bhagavän who possess non-material
form and qualities, since sound is a quality of material ether. Thus mäyä cannot
stand before the Lord. However, there are descriptions such as megha-çyämaù
kanaka-paridhiù: he has a dark complexion like a cloud and yellow garments (SB
8.7.17); paìkajäkño ’yam ätmä: he has lotus eyes. To some degree such words can
convey about the Lord to people’s minds, by comparison to material objects such
as clouds and gold. And people become joyful thinking that they are meditating on
the Lord though they, in fact, possess only a semblance of the Lord by their
concentration. The Lord, however, under the control of waves of unprecedented
mercy, thinks “That devotee is meditating on me”. Then he brings that devotee to
his feet so that the devotee can serve the Lord. The Lord’s svarüpa being
inexpressible by words becomes accomplished by the Lord’s mercy. But how can
41
In BG 14.6 sattva-guëa is characterized by anämayam, meaning peacefulness of the senses, and
prakäçakam, knowledge.
42
Words do not stand alone. They are related to action, supplied by a verb, and then are
expressed in grammatical relationships, such as “in brahman, from brahman, unto brahman, by
brahman, of brahman.”
the svarüpa of brahman be expressed by words, since it is devoid of material and
spiritual qualities? That is the meaning of çabdo na yatra. Because brahman lacks
quality and classification and hence lacks meaningful use of words to correspond
to the object (brahman), words indicating actions and relationships cannot
describe it. Thus the word brahman is used simply to denote that object. Though
brahman is beyond words, it is the formless aspect of Bhagavän who can be
described. Since it can be expressed in relation to the Lord for common
understanding, even brahman becomes expressible through words. This will be
explained in SB 10.87. From realization of this brahman one attains unrestricted
happiness and dissipation of grief (viçokam). How much more can the form of
Bhagavän give happiness and dissipation of grief!

|| 2.7.48 ||

sadhryaì niyamya yatayo yam akarta-hetià

jahyuù svaräò iva nipäna-khanitram indraù ||

TRANSLATION
The yogés and sannyäsés, who concentrated their mind on brahman and
Paramätmä, finally give up the sädhana of seeing non-difference, being
indifferent to that practice, as much as Indra is indifferent to digging a well.

COMMENTARY
The worshippers of Paramätmä and brahman are described as having the same
general form. Sadhryak means “that which accompanies,” the mind. Masculine
gender of yam is poetic license. The yogés and sannyäsis (yatayaù), concentrating
their minds (sadhåyak) on Paramätmä and brahman, should give up the practice
(hetim) of no distinctions (akarta). They do not respect it because it is considered
unsuitable. An example is given of losing interest in a process because it is no
longer useful. It is like Indra who is the very form of rain (svaräö), having no
interest in digging a well (nipäna). Or svaräö can mean who exists by himself, with
wealth. A poor man who becomes wealthy like Indra gives up his shovel which he
used when he was a laborer. The devotees of the Lord however respect their
sädhana twice as much when they attain prema. The devotees cannot be included
in above statement at all.

|| 2.7.49 ||

sa çreyasäm api vibhur bhagavän yato ’sya

bhäva-svabhäva-vihitasya sataù prasiddhiù |
dehe sva-dhätu-vigame ’nu viçéryamäëe
vyomeva tatra puruño na viçéryate ’jaù ||

TRANSLATION
Bhagavän is the bestower of results for all processes, and from him alone the
highest perfection of sädhana prescribed by the nature of one’s bhäva appears.
When the body dissolves after the departure of the dhätus, the jéva, being
unborn, is not dissolved, like the ether in the body.

COMMENTARY
Without worship of the Supreme Lord, worshippers of Paramätmä and brahman
cannot attain results. The Lord is the giver (vibhuù) of liberation, Svarga and other
goals (çreyasäm). Therefore yogés, jïänés and karmés must worship the Lord in
order to attain their respective results. From Bhagavän, not from brahman or
Paramätmä, comes the highest perfection (prasiddhiù) of the highest sädhana
(hearing, chanting, etc.) prescribed by the nature of the devotee’s bhäva (däsya,
sakhya etc.). This means that the devotees of the Lord should not perform yoga or
jïäna for attaining their result, namely, prema for the Lord.

If a devotee gives up his body before attaining perfection of his sädhana of bhakti,
yoga or jïäna, what happens? When he is separated from his dhätus, and after that
(anu), the body is dissolved, the jéva (puruñaù), like the ether in the body, is not
dissolved, because it is actually unborn (ajaù). It is not born with the body.
Taking a suitable body again in a suitable place coming from the impressions of
bhakti, jïäna or yoga, he will perfect himself by performing sädhana. It is said
yatate ca tato bhüyaù saàsiddhau kurunandana: O son of the Kurus, that person
born again will try for perfection. (BG 6.43)

|| 2.7.50 ||

so ’yaà te ’bhihitas täta bhagavän viçva-bhävanaù |

samäsena harer nänyad anyasmät sad-asac ca yat ||

TRANSLATION
Bhagavän, maintainer of the universe, has thus been described in summary. The
universe and jévas are none other than the Lord, but arise from the Lord who is
different from them.

COMMENTARY
This summarizes the meaning of three chapters. Bhagavän has been described in
summary. How is he described? Sat means the effect: the universe in totality and
in its parts. Asat means the cause: the jévas. All of this is none other than the Lord,
since the çaktis of mäyä and jéva are non-different from the possessor of the çakti
and the effects of the çakti are none other than the çakti itself. How do they arise
from the Lord? The Lord is different from them (anyasmät). Because the Lord is
indifferent to these two çaktis – taöasthä and bahiraìga -- the Lord has no fault in
his relationship to them. Their non-difference will be shown later in the
Bhägavatam.

|| 2.7.51 ||

idaà bhägavataà näma yan me bhagavatoditam |

 saìgraho ’yaà vibhüténäà tvam etad vipulé kuru ||

TRANSLATION
This work called Bhägavatam, spoken to me by the Lord, is a collection of the
Lord’s vibhütis. You should distribute it everywhere.

COMMENTARY
Are you reciting something astonishing, never heard before? Yes, but I alone do
not speak it. The Lord spoke to me this work called the Bhägavatam. Do not
consider it just a scripture. It is a collection of vibhütis or powers of the Lord,
because in the Gétä and other works the word vibhüti means a partial avatära of
the Lord. The Lord directly remains in this form of scripture. Therefore you
should distribute it everywhere. That is Närada’s service.

|| 2.7.52 ||

yathä harau bhagavati nåëäà bhaktir bhaviñyati |

sarvätmany akhilädhäre iti saìkalpya varëaya ||

TRANSLATION
After making a saìkalpa, you should speak the Bhägavatam in such a way that
devotion to Hari, attractor of the mind, Bhagavän, the blissful object of worship,
the essence of all worship and the fulfiller of all desires, will appear in the
people of Kali-yuga.

COMMENTARY
But in front of me, the guru, you should follow one rule in distributing it. You
should speak it so that there will arise devotion in men who will be born in Kali-
yuga,. Bhaviñyati stands for bhavet (potential form). It is directed to the people of
Kali-yuga because it has been said nañöa-dåçäm eña puräëärko ’dhunoditaù: this
Puräëa has now risen for those who have lost sight. (SB 1.3.43) The word harau,
meaning “to Hari,” indicates that the Lord attracts the mind by prema and the
Lord takes away material life. Bhagavati “to Bhagavän,” indicates that this form is
easy to worship or is blissfully worshipped (since he possesses all wonderful
qualities). The Lord is the essence of all forms (sarvätmani). By devotion to him,
all types of worship are perfected. By devotion to him, all desires are achieved,
even material desires (akhilädhäre). He should utter a statement of saìkalpa,
“Starting from today, I will describe devotion to the Lord.”

|| 2.7.53 ||

mäyäà varëayato ’muñya éçvarasyänumodataù

çåëvataù çraddhayä nityaà mäyayätmä na muhyati

TRANSLATION
If the jéva constantly describes mäyä in relation to the Lord, remembers mäyä or
hears about mäya with proper faith, he will not be bewildered by mäyä.

COMMENTARY
“Bhakti characterized by hearing and chanting the pastimes and whose subjects are
the names and pastimes of the Lord -- such as lifting Govardhana -- and his
lélävatäras are all spiritual and full of bliss. But the pastimes of the puruñävatäras
dealing with mäyä-çakti predominantly, with his glance over prakåti, the
production of mahat-tattva and then ahaìkära, are all related to mäyä. Should one
describe mäyä or not?” This verse answers. The description of mäyä as an
assistance to the processes of chanting (varëatyaù), remembering (anumodataù)
and hearing (çånvataù) is also bhakti. He should have faith that even mäyä-çakti of
the Lord, along with her expansion as mahat-tattva and other elements, is a
devotee with the greatest devotion. This will be explained in the Third Canto in
the verses recited by the elements. Thus the pure devotees should hear about
mäyä and mahat-tattva with this way of thinking. The jéva (ätmä) is not bewildered
by mäyä. Pastimes of the Lord related to mäyä are not mäyä. Rather they are
transcendental. Man-niketaà tu nirguëam: residence in a place where I reside is
transcendental. (SB 11.25.25)

Chapter Eight

Parékñit’s Questions

|| 2.8.1-2 ||

räjoväca—
brahmaëä codito brahman guëäkhyäne ’guëasya ca |
yasmai yasmai yathä präha närado deva-darçanaù ||
etad veditum icchämi tattvaà tattva-vidäà vara |
harer adbhuta-véryasya kathä loka-sumaìgaläù ||

TRANSLATION
The King said: O brähmaëa! O best of knowers of truth! I desire to know exactly
the truth that Närada -- seer of Kåñëa and taught by Brahmä -- spoke to others
while explaining the qualities of the Lord who is without material qualities.
Topics of the Lord who has astonishing powers are all-auspicious for the world.

COMMENTARY
In the eighth chapter, Parékñit, revealing clearly his enthusiasm for topics about
Kåñëa, asks Çukadeva, who destroys all doubts, about various topics.

Aguëasya means “devoid of material guëas.” Deva refers to Kåñëa.

|| 2.8.3 ||
 kathayasva mahäbhäga yathäham akhilätmani |
kåñëe niveçya niùsaìgaà manas tyakñye kalevaram ||

TRANSLATION
O great soul! Please speak so that I can give up the body absorbing my mind,
devoid of material desires, in Kåñëa who is the soul of all beings.

COMMENTARY
Here Parékñit indicates that his objects of attachment such as kingdom have been
given up. Whatever attachment is left for the body, he wishes to give up by
concentrating his mind on Kåñëa. This shows his efforts to remember Kåñëa.

|| 2.8.4 ||

çåëvataù çraddhayä nityaà gåëataç ca sva-ceñöitam |

kälena nätidérgheëa bhagavän viçate hådi ||

TRANSLATION
The Lord quickly enters the heart of the devotee who with faith continually
hears and chants about the Lord’s activities.

COMMENTARY
Effort in remembering Kåñëa is not necessary for the devotee who hears and
chants. Even without great effort, the Lord spontaneously enters into the heart.
Hearing and chanting here indicates remembering.

|| 2.8.5 ||

praviñöaù karëa-randhreëa svänäà bhäva-saroruham |

dhunoti çamalaà kåñëaù salilasya yathä çarat ||

TRANSLATION
Kåñëa, entering the lotus of the heart through the ears of the devotees, washes
away all contamination until it is completely pure like the pools of water in the
autumn seasons.

COMMENTARY
Kåñëa in the form of topics enters the lotus of the heart (bhäva-saroruham)
through the ears. Though Paramätmä is always situated in the heart, he is neutral.
This implies that Kåñëa, entering though the ears, attaches the jéva to himself.
Bhäva indicates relationships like däsya and sakhya. Thus bhäva-saroruham can
also mean the lotus of various sentiments for the Lord. Kåñëa washes way the
faults (çamalam) such as lust and anger.

“But this is not so remarkable, because jïäna and yoga can do this also.” By mixing
a substance in a jar of water, that water alone is purified, but not all the water in
rivers or ponds. The contamination also remains in the jar and is not completely
destroyed. By shaking the jar, the dirt becomes disturbed again. Jïäna and yoga
purify some people but not all, and even then not completely. They purify the
heart to some degree. It is said:

yamädibhir yoga-pathaiù käma-lobha-hato muhuù |

mukunda-sevayä yadvat tathätmäddhä na çämyati ||

The ätmä constantly afflicted by lust and greed will not be satisifed by
añöaìga-yoga and other paths as much as by direct service to Mukunda. SB
1.6.35

But Kåñëa, just by entering, purifies everything with no impurities remaining. That
is the meaning of the example.

|| 2.8.6 ||

dhautätmä puruñaù kåñëa-päda-mülaà na muïcati |

mukta-sarva-parikleçaù pänthaù sva-çaraëaà yathä ||

TRANSLATION
The person with a pure heart does not give up the root of the feet of Kåñëa. He
is like a traveler, who, giving up all sufferings after earning wealth, does not
leave his house.

COMMENTARY
This verse describes the person with a purified heart. He does not give up the root
of the feet of Kåñëa.

evaà harau bhagavati pratilabdha-bhävo

bhaktyä dravad-dhådaya utpulakaù pramodät
autkaëöhya-bäñpa-kalayä muhur ardyamänas
tac cäpi citta-baòiçaà çanakair viyuìkte

The unfortunate yogé who has developed love for the Lord, full of all sweet
qualities, whose heart is somewhat soft because of devotion, whose body
hairs stand on end in ecstasy, who is constantly overcome with intense
tears of joy, gradually withdraws his hook-like mind from the Lord's form.
SB 3.28.34

This verse describes a yogé who thinks he has a pure heart, not a person with a
pure heart. It is just as the traveler returning from a journey does not give up his
house. “But do we not see that the traveler after some time leaves his house to go
out and earn wealth?” The traveler is further described. He is freed from all
suffering, having earned wealth.

|| 2.8.7 ||

yad adhätu-mato brahman dehärambho ’sya dhätubhiù |

yadåcchayä hetunä vä bhavanto jänate yathä

TRANSLATION
O brähmaëa! Please explain whether the body of the jéva made of elements takes
place by chance or by any specific cause as you understand it.

COMMENTARY
Having expressed his enthusiasm for hearing about Kåñëa, the first aìga of pure
bhakti that he cherishes, Parékñit inquires about subjects to the extent that they
may contribute to the accomplishment of the goals of pure or mixed bhakti. These
questions continue till the end of the chapter. Wherever even a trace of bhakti
appears, it should be established without aparädha, otherwise Bhakti-devé will not
show mercy. It is shown here that one should desire to know about examples and
more examples of bhakti performed by pure devotees who are fixed in, and
cherish, hearing and chanting about the sweetness of the Lord for the purpose of
producing prema.

The jéva who does not have a relationship with the material elements (adhätu-
mataù) takes up a body made of material elements. Is this body produced by
chance or for some reason? These topics should be explained by you as you have
understood them. Persons other than you do not know this. Why should I ask
them?

|| 2.8.8 ||

äséd yad-udarät padmaà loka-saàsthäna-lakñaëam |

yävän ayaà vai puruña iyattävayavaiù påthak |
tävän asäv iti proktaù saàsthävayavavän iva ||

TRANSLATION
The puruña from whose belly a lotus appears has been described as having
planets as his limbs. Though different from the material human form which is
endowed with limited limbs, he seems similar since he also has limbs. What is
the difference between these two?

COMMENTARY
It has been explained that the Lord of the jéva has a body similar to the jéva. How
is the Lord then different from the jéva? Three lines ask this question. The Lord
from whose navel a lotus appears has been described as being composed of the
planets. But this Lord has been described as different from the material person
endowed with limited limbs, though the Lord is endowed with limbs such as
hands and feet which are suitably thick, thin, long and short similar to the jévas.
Though the Lord’s hands and feet are different from those of the jéva, they are
described as similar. What is the actual difference?

|| 2.8.9 ||

ajaù såjati bhütäni bhütätmä yad-anugrahät |

dadåçe yena tad-rüpaà näbhi-padma-samudbhavaù ||

TRANSLATION
By the mercy of the Lord, Brahmä, the controller of the bodies within this
universe, arising from the lotus in the Lord’s navel, created those bodies and
saw that form.

COMMENTARY
Certainly you should explain the difference. Brahmä (ajaù) is the controller of the
individual bodies (bhütämä) since he represents the totality of bodies. Since he has
come from the lotus in the navel of the Lord, by the Lord’s mercy alone he creates.
And the Lord is not without form, because Brahmä saw that form. Though Brahmä
is unborn, he appeared from the lotus in the Lord’s navel. Is the form of the Lord
similar to that of the material body of Brahmä, or is it different? That you should
explain.

|| 2.8.10 ||

sa cäpi yatra puruño viçva-sthity-udbhaväpyayaù |

muktvätma-mäyäà mäyeçaù çete sarva-guhäçayaù ||

TRANSLATION
Please describe where this puruña, the creator, maintainer and destroyer of the
universe, the Lord of mäyä, dwelling within all beings, but untouched by his
mäyä, lies down.

COMMENTARY
Now he asks a different question. Please describe the place where the Lord, who
glances over prakåti, lies. Though he is the Lord of mäyä, the master of mäyä, he
does not touch her since she is his external energy?

|| 2.8.11 ||

puruñävayavair lokäù sapäläù pürva-kalpitäù |

lokair amuñyävayaväù sa-pälair iti çuçruma ||

TRANSLATION
The planets and their protectors were previously identified with limbs of the
puruña and the limbs of the puruña were identified with the planets. This I have
heard. If there are more details please explain them.

COMMENTARY
Now Parékñit asks another question. The planets were previously imagined as
limbs of the puruña starting in SB 2.5.36. The limbs of the puruña were equated
with the planets starting in SB 2.1.26. I have heard this from your mouth. If there
are some other details concerning this, please tell that. I asked about the jéva
controlled by the Lord and the second puruña situated in the universe (SB 2.8.8). I
have asked about the first puruña, creator of the mahat-tattva (SB 2.8.10) and the
third puruña situated in all living entities (SB 2.8.10). It is said in the småti:

viñëos tu tréëi rüpäëi puruñäkhyäny atho viduù |

ekaà tu mahataù srañöå dvitéyaà tantu-saàsthitam |
tåtéyaà sarva-bhütasthaà täni jïätvä vimucyate ||

The three forms of Viñëu are called puruñas. The first is the creator of the
mahat-tattva. The second is situated in the universe, and the third is situated
in all living entities. One who knows them becomes liberated.

I have also asked about the totality of jévas in the present question about the limbs
of the puruña. These five questions are suitable for çänta and däsya bhakti. These
questions indicate that Çukadeva should tell how the form of the Lord, that
Brahmä saw, is distinct from the jéva. This is desired in préti-bhakti or däsya-bhakti.

|| 2.8.12 ||

yävän kalpo vikalpo vä yathä kälo ’numéyate |

bhüta-bhavya-bhavac-chabda äyur-mänaà ca yat sataù ||

TRANSLATION
Speak of the kalpas and their subdivisions, how time is perceived in the past
present and future and about the life spans of the humans, devatäs and Pitås.

COMMENTARY
Speak also about the great time spans (kalpaù) and their divisions (vikalpaù), how
time in past, future and present is perceived, and the life spans of the humans,
Pitås and devatäs, who think they are their bodies (sataù)

|| 2.8.13 ||

kälasyänugatir yä tu lakñyate ’ëvé båhaty api |

yävatyaù karma-gatayo yädåçér dvija-sattama ||

TRANSLATION
O brähmaëa! Speak about the progress of time with large and small divisions
and the number and types of destinations achieved by karma.

COMMENTARY
The progress (anugatiù) of time has very small divisions (anvé) like the paramäëu
and large divisions (båhati) like years. Karma-gatayaù refers to the destinations
achieved by sinful or pious acts. Yädåçéù stands for yadåçyaù (what type). All of the
places achieved by karma are ultimately devoured by the small and large divisions
of time. These two questions are suitable for pure bhakti in order to become
indifferent to all karma. The Lord says jäta-çraddho mat-kathäsu nirviëëaù sarva-
karmasu: he who has developed faith in my topics and is indifferent to all karmas.
(SB 11.20.27)

|| 2.8.14 ||

yasmin karma-samäväyo yathä yenopagåhyate |

guëänäà guëinäà caiva pariëämam abhépsatäm ||

TRANSLATION
Speak about the bodies desired by the jévas, in which topic you should explain
which jéva, by which actions, receives various results.

COMMENTARY
The transformation of the guëas refers to the bodies of devatäs and others desired
by the particular jéva (guëinäm). Speak about the all the activities of sin and piety,
yoga, jïäna and bhakti, which are transformation of the guëas. This refers
particularly to the human bodies. And speak about the particular actions that
should be performed by the particular jéva (yena) for receiving that body. In the
human form, through activities of karma, jïäna or bhakti, what type of person
performs what activities and receives what results. This question is suitable for
karma-miçra, jïäna-miçra, yoga-miçra and pure bhakti.

|| 2.8.15 ||

bhü-pätäla-kakub-vyoma-graha-nakñatra-bhübhåtäm |
sarit-samudra-dvépänäà sambhavaç caitad-okasäm ||

TRANSLATION
Speak also about the creation of the earth, Pätala-loka, the directions, the sky,
the planets, constellations, mountains, rivers, oceans and islands, the creation
of the various inhabitants and what jévas attain those places.

COMMENTARY
Yathä from the previous verse should be understood in this verse also. Speak also
about the creation of the various planets and who lives there and how the
inhabitants achieve those planets. This question is suitable for all devotees, since
all planets are the shelter of various types of devotees and devotees are in charge of
those planets.

|| 2.8.16 ||

pramäëam aëòa-koçasya bähyäbhyantara-bhedataù |

mahatäà cänucaritaà varëäçrama-viniçcayaù ||

TRANSLATION
Speak about the dimensions of universe outside and inside, the activities of
great souls and the definition of varëäçrama.

COMMENTARY
The question about dimensions of the universe is for bhakti with predominance of
aiçvarya. What types of universes exist in the Lord’s belly? Varëäçrama rules are
applicable to mixed devotees. Also describe the condition without these rules.
This question is suitable for karma-miçra and jïäna-miçra-bhakti.

|| 2.8.17 ||

yugäni yuga-mänaà ca dharmo yaç ca yuge yuge |

avatäränucaritaà yad äçcaryatamaà hareù ||

TRANSLATION
Please describe the various yugas, their durations, their dharmas, and the
astonishing activities of the yugävatäras of the Lord.

COMMENTARY
This question includes not only the yugävatäras but also the type of bhakti that
they institute.

|| 2.8.18 ||

nåëäà sädhäraëo dharmaù saviçeñaç ca yädåçaù |

çreëénäà räjarñéëäà ca dharmaù kåcchreñu jévatäm ||

TRANSLATION
Speak about the general dharma for all men, bhakti, and the various dharmas
according to birth. Speak of the dharmas of the vaiçya and kings, and the
dharma when it is impossible to perform one’s regular occupation.

COMMENTARY
Please describe about bhakti (sädhäraëaù dharmaù) for men, including even the
outcastes. Saviçeñaù refers to dharmas according to birth. Even these persons
become devotees. This is illustrated in the verse kiräta-hüëändhra-pulinda-pulkaçä.
(SB 2.4.18) Also describe the dharma of the vaiçyas (çreëénäm) and kings. These
people should also take up bhakti without offense. What is the dharma in
emergency situations when it is difficult to act according to varëa? This question
is suitable for all types of bhakti.

|| 2.8.19 ||

tattvänäà parisaìkhyänaà lakñaëaà hetu-lakñaëam |

puruñärädhana-vidhir yogasyädhyätmikasya ca ||

TRANSLATION
Please enumerate the elements and describe their principal qualities as well as
their effects. Describe the rules for worshipping the puruñävatäras. Describe
their activities, and the rules for añöäìga-yoga mixed with bhakti.

COMMENTARY
Enumerate the elements (tattvänäm) and their svarüpas (lakñaëam), and how they
give rise to various effects (hetu-lakñaëam). Puruña here refers to the puruñävatäras
and their activities. Yoga indicates yoga-miçra-bhakti.

|| 2.8.20 ||

yogeçvaraiçvarya-gatir liìga-bhaìgas tu yoginäm |

vedopaveda-dharmäëäm itihäsa-puräëayoù ||

TRANSLATION
Speak about the position of power achieved by great devotees, about the
destruction of the subtle bodies of the yogés, and about the conclusions of
Vedas, Upavedas, itihäsas and Puräëas.

COMMENTARY
Yogeçvara refers to great devotees like Çiva. They have attained positions of great
power. The description of the destruction of the subtle bodies is suitable for çänta-
bhakti. The word tätparyam should be supplied in the last line for the words in
possessive case. That conclusion (of Vedas, etc.), of course, is only bhakti, and is a
suitable question for all types of bhakti.

|| 2.8.21 ||

samplavaù sarva-bhütänäà vikramaù pratisaìkramaù |

iñöä-pürtasya kämyänäà tri-vargasya ca yo vidhiù ||

TRANSLATION
Please describe the deliverance from saàsära (bhakti), what is favorable and
unfavorable for bhakti, and the rules for vedic, smärta and kämya activities as
well as for artha, dharma and käma.
 COMMENTARY
What is the deliverance of the living beings from the ocean of saàsära
(samplavaù)? What is the prowess (vikramaù) necessary for that? What destroys
it? This is a question about what is favorable and unfavorable for bhakti. Or
samplava-vikrama-pratisaìkramaù can refer to creation, maintenance and
destruction. Speak also about the Vedic (iñöä), smärta (pürtasya) and kämya-
karmas.

väpé-küpa-taòägädi devatä-yatanäni ca |
anna-pradänam ärämaù pürtam ity abhidhéyate ||

Pürta refers to making ponds, wells and tanks, worship of devatäs, giving
food and pleasure.

And speak of dharma, artha and käma (trivargasya). Vidhiù refers to those rules
without contradiction to bhakti. These questions are suitable for karma-miçra-
bhakti.

|| 2.8.22 ||

yo vänuçäyinäà sargaù päñaëòasya ca sambhavaù |

ätmano bandha-mokñau ca vyavasthänaà sva-rüpataù ||

TRANSLATION
Please describe the appearance of the jévas who were merged in the Lord at
devastation and the creation of the imposters. Describe bondage and liberation
of the conditioned jévas and the condition of the eternally liberated jévas.

COMMENTARY
Also describe the appearance (sargaù) of jévas (anuçäyinäm) who were merged in
the Lord at mahä-pralaya. This is a question about the sädhaka-bhaktas who want
to attain perfection of their sädhana. The question about the heretics (päñaëòasya)
concerns those without bhakti. The question about bondage and liberation of the
jévas touched by mäyä (ätmanaù) concerns jïäna mixed with bhakti or bhakti
mixed with jïäna. Vyavasthänäm svarüpataù means the condition of the eternally
liberated souls, untouched by mäyä. This concerns the eternal bhakti of jéva
associates of the Lord such as Viçvaksena.

|| 2.8.23 ||

yathätma-tantro bhagavän vikréòaty ätma-mäyayä |

visåjya vä yathä mäyäm udäste säkñivad vibhuù ||

TRANSLATION
Describe how the supremely independent Kåñëa carries out pastimes using his
yoga-mäyä potency, and after creating special pastimes of disappearance,
remains indifferent to them, like a superficial witness.

COMMENTARY
Describe how the Lord carries out pastimes of creation, having given up the
universe at the time of destruction. Or describe how independent (ätma-tantraù)
Kåñëa, Bhagavän, the source of all avatäras, performs pastimes starting with killing
Pütanä using his yoga-mäyä potency. His supreme position is shown when Mahä-
viñëu steals the sons of the brähmaëa in order to see Kåñëa. And describe how,
after creating special pastimes of disappearance (visåjya), he remains indifferent to
them, making pretence of being a witness only to those pastimes.

|| 2.8.24 ||

sarvam etac ca bhagavan påcchato me ’nupürvaçaù |

tattvato ’rhasy udähartuà prapannäya mahä-mune ||

TRANSLATION
O great sage! O lord! You should truthfully declare all of this and even what I
have not asked in sequence to me, who have asked, as a soul surrendered to
you.

COMMENTARY
The word ca indicates what was not asked.

|| 2.8.25 ||

atra pramäëaà hi bhavän parameñöhé yathätma-bhüù |

apare cänutiñöhanti pürveñäà pürva-jaiù kåtam ||

TRANSLATION
Among all sages, you are the authority like Brahmä, while others among the
previous sages perform actions in accordance to what was done by previous
knowers.

COMMENTARY
“Previously you have understood all of this from other great sages directly. Why
do you ask me again?” Among all the sages (atra), definitely (hi), you are
authoritative. Though I know these subjects, I ask out of longing for the answers
coming from your lotus mouth. You are like Brahmä, who by the mercy of the
Lord became knowledgeable of the meaning of the self-evident Vedas. Others
undertake action after studying and studying it, and seeing what was done by
previous knowers.

|| 2.8.26 ||
 na me ’savaù paräyanti brahmann anaçanäd amé |
pibato ’cyuta-péyüñam anyatra kupitäd dvijät ||

TRANSLATION
O brähmaëa! My life airs are not disturbed from fasting since I am drinking the
nectar of Kåñëa. I will be disturbed by the brähmaëa’s death curse in seven days.
Therefore quickly tell me Kåñëa’s pastimes.

COMMENTARY
In this endeavor you should not worry about my difficulties. My life airs are not
disturbed from fasting (na paräyanti). What is the reason? I drink the nectar of
Kåñëa’s pastimes. The angry brähmaëa will come in seven days in the form of
Takñaka, and due to that, my life airs will be disturbed (my life will end). Then I
will not be able to drink the nectar of Kåñëa’s pastimes. Therefore do not delay in
telling about Kåñëa.

|| 2.8.27 ||

süta uväca—
sa upämantrito räjïä kathäyäm iti sat-pateù |
brahmaräto bhåçaà préto viñëurätena saàsadi ||

TRANSLATION
Süta said: Being requested by the King in the assembly about Kåñëa’s pastimes,
Çukadeva was greatly pleased.

COMMENTARY
Sat-pateù means Kåñëa. Brahma-rataù refers to Çukadeva. Süta here testifies that
the Kåñëa is being discussed in the questions and answers.

|| 2.8.28 ||

präha bhägavataà näma puräëaà brahma-sammitam |

brahmaëe bhagavat-proktaà brahma-kalpa upägate ||

TRANSLATION
He spoke the scripture called Bhägavatam, the essence of the Vedas, which was
spoken by the Lord to Brahmä in the first kalpa.

COMMENTARY
Çukadeva then commenced to give the answers by reciting the Bhägavatam.
Brahma-kalpe means in the first day of Brahmä.

|| 2.8.29 ||
 yad yat parékñid åñabhaù päëòünäm anupåcchati |
änupürvyeëa tat sarvam äkhyätum upacakrame ||

TRANSLATION
Çukadeva began to explain according to topic all that Parékñit, the best of the
Päëòavas, has asked.
COMMENTARY
The sequence is according to topic, not according to the order of the questions.

Chapter Nine

Manifestation of the Bhägavatam

|| 2.9.1 ||

çré-çuka uväca
ätma-mäyäm åte räjan parasyänubhavätmanaù |
na ghaöetärtha-sambandhaù svapna-drañöur iväïjasä ||

TRANSLATION
Çukadeva said: A relationship of the jéva with his body and senses does not
actually take place through avidyä-çakti of the Lord, because the jéva is superior
to matter, being full of knowledge. He is like the dreamer seeing his dream
body.

COMMENTARY
In the Ninth Chapter the first and second questions are answered and the four
basic verses of Bhägavatam are spoken. Verse 2.8.7 asked whether the jéva’s
relation to the body is with or without cause. This verse answers. A relationship of
the jéva with the body and senses (artha) does not actually occur through the
beginningless avidyä-çakti (mäyä) of the Lord (ätma), just as there is no relation of
the dreamer with his dream body except through ignorance, because the jéva is
superior (parasya) to the body, being composed of knowledge (anubhavätmanaù).
The relationship occurs by the inconceivable energy of the Lord which is expert at
doing the impossible.

|| 2.9.2 ||

bahu-rüpa iväbhäti mäyayä bahu-rüpayä |

ramamäëo guëeñv asyä mamäham iti manyate ||

TRANSLATION
The jéva appears to be of many different forms through mäyä because of the
variety of dispositions of the jéva. The jéva, enjoying the guëas, thinks in terms
of “me” and “mine.”

COMMENTARY
What happens to the jéva when he has a relationship with the body through
unexpected association with mäyä? The jéva appears to have many forms, such as
infant, adolescent, devatä or human bodies. This is not actually the fact, because
the jéva is a spiritual particle. The many forms occur because of the many
dispositions of the jéva. It is said yä yä kñetrajïa-çaktiù sä täratamyena vartate: the
jévas exist with differences.

|| 2.9.3 ||

yarhi väva mahimni sve parasmin käla-mäyayoù |

rameta gata-sammohas tyaktvodäste tadobhayam ||

TRANSLATION
Certainly when the jéva becomes attached to the great Lord who is different
from time and mäyä, having given up both time and mäyä, free of illusion, he
remains detached.

COMMENTARY
Just as the jéva endures countless births through the unexpected influence of
mäyä, by the unexpected influence of bhakti, by the appearance of prema, the jéva
terminates those countless births. Väva means certainly. Certainly the jéva should
enjoy in his glory different from time and mäyä, having given up the enjoyment of
body, the shelter of me and mine, and replaced that with the real shelter of
possessiveness, the Lord. Mahimni means “having a great form,” because of
possessing the greatest qualities. The Lord is devoid of the transformations created
by time and the elements such as mahat-tattva created by mäyä (käla-mäyayoù
parasmin). The jéva should become attached to (rameta) that form. In other
statements (SB 1.11.6, 2.9.10) as well, these qualities are also understood to be
possessed by his dhäma and followers. Attainment of bhakti is called unexpected
in order to show that bhakti is necessary for the deliverance of the jéva enjoying in
the material world. Having given up changes created by time and bodies created
by mäyä (ubhayam), he remains unattached (udäste). It is said:

yayä sammohito jéva ätmänaà tri-guëätmakam |

paro ’pi manute ’narthaà tat-kåtaà cäbhipadyate ||
anarthopaçamaà säkñäd bhakti-yogam adhokñaje |
lokasyäjanato vidväàç cakre sätvata-saàhitäm ||
 Bewildered by that mäyä, the jéva, though separate from the three guëas,
considers himself made of the three guëas and takes on material existence
created by the guëas.

And Vyäsa saw bhakti-yoga to the Lord which effectively destroys jéva's
saàsära. Learned Vyäsa then wrote the Bhägavatam for ignorant people. SB
1.7.5-6

|| 2.9.4 ||

ätma-tattva-viçuddhy-arthaà yad äha bhagavän åtam |

brahmaëe darçayan rüpam avyaléka-vratädåtaù ||

TRANSLATION
Worshipped by sincere devotion, revealing his true, spiritual form, the Lord
spoke to Brahmä the four essential verses of Bhägavatam in order to give
knowledge about himself.

COMMENTARY
What is that which is beyond time and mäyä to which one should be come
attached? This verse answers. The Lord spoke for giving knowledge (viçuddhi)
about his own nature (ätma-tattva). Or he spoke for the purification of the
components like citta (tattva) of the jéva (ätma). Showing Brahmä his form which
was true or spiritual (åtam), he spoke the four verses of Bhägavatam. What is the
cause? He was worshipped with sincere bhakti (avyaléka-vrata). The word yat does
not relate with a correlative tat in a later verse. The meaning is expressed by
Çrédhara Svämé.

jévasyävidayä ävidyaka-deha-sambandhaù | éçvarasya tu yoga-mäyayä cid-

ghana-lélä-vigrahävirbhäva iti mahän viçeña uktaù

The jéva is related with a body of ignorance by avidyä. By yoga-mäyä of the

Lord, the Lord’s form of knowledge and pastimes appeared. This great
difference is expressed in this verse.

This answers the second question about the difference between the body of the
Lord and the jéva (SB 2.8.8)

|| 2.9.5 ||

sa ädi-devo jagatäà paro guruù

svadhiñëyam ästhäya sisåkñayaikñata|
täà nädhyagacchad dåçam atra sammatäà
prapaïca-nirmäëa-vidhir yayä bhavet ||

TRANSLATION
Brahmä, the original devatä, the instructor of bhakti for the world, situated on
his lotus, considered how to carry out creation. He could not attain the
knowledge by which the universe could be created.

COMMENTARY
Not only the Lord’s form, but his planet and his devotees are also beyond time and
mäyä. To show this fact he begins to praise the Lord in four verses. Brahmä, the
instructor about the secret teachings of bhakti (paro guruù), was situated on a lotus
(svadhiñnyam). Previously he was submerged in the water in order to find his
residence. After, he became situated on the lotus. He considered (aikñata) how to
carry out the creation. He could not understand the knowledge (täm dåñam) in the
matter of creation (atra), by which there would be a method of constructing the
universe.

|| 2.9.6 ||
sa cintayan dvy-akñaram ekadämbhasy
upäçåëod dvir-gaditaà vaco vibhuù |
sparçeñu yat ñoòaçam ekaviàçaà
niñkiïcanänäà nåpa yad dhanaà viduù ||

TRANSLATION
While Brahmä was contemplating how to carry out the creation of the universe,
he heard twice close by in the water a word of two syllables, tapa, composed of
the sixteenth and twenty-first sounds of the alphabet, which is known as the
wealth of the devotees with no material desire.

COMMENTARY
While contemplating how to carry out the creation, on one occasion he heard
nearby (upäçåëot), in the water, a word of two syllables repeated twice (dvir
gaditam). The word is explained indirectly just like the mantras. Sparña refers to
the consonants from ka to ma in the Sanskrit alphabet. The sixteenth consonant is
ta. The twenty-first is pa. This forms the word tapa. This is singular, second
person imperative verb meaning “perform meditation or austerity.” This was
spoken two times. This is called wealth (dhanam) because the brähmaëas are
called a wealth of austerity.

|| 2.9.7 ||

niçamya tad-vaktå-didåkñayä diço

vilokya tatränyad apaçyamänaù |
svadhiñëyam ästhäya vimåçya tad-dhitaà
tapasy upädiñöa ivädadhe manaù ||

TRANSLATION
Hearing those words, he looked in all directions, desiring to see the speaker of
those words, but could not see anything except himself. He again sat on the
lotus and, considering the instruction to be beneficial, he concentrated his mind
on meditation.

COMMENTARY
“Someone has clearly ordered me to perform austerity. It seems I am being directly
ordered.” Considering that it was for his benefit he then concentrated his mind on
meditation.

|| 2.9.8 ||

divyaà sahasräbdam amogha-darçano

jitänilätmä vijitobhayendriyaù |
atapyata smäkhila-loka-täpanaà
tapas tapéyäàs tapatäà samähitaù ||

TRANSLATION
Brahmä, the best among the meditators, having fruitful vision, concentrating his
mind, controlling his präëas, action senses and knowledge senses, performed
meditation, which would manifest all the planets, for a thousand celestial years.

COMMENTARY
Akhila-loka-täpanaà means “which manifests all the planets.” Tapéyäàs tapatäm
means “the greatest meditator among all meditators.”

|| 2.9.9 ||

tasmai sva-lokaà bhagavän sabhäjitaù

sandarçayäm äsa paraà na yat-param |
vyapeta-saìkleça-vimoha-sädhvasaà
sva-dåñöavadbhir vibudhair abhiñöutam ||

TRANSLATION
The Lord, gratified by his worship, showed Brahmä Mahä-vaikuëöha, to which
nothing is superior, which is free of suffering, confusion and fear of offenses
and which is praised by the devatäs who constantly see the self.

COMMENTARY
The Lord showed Brahmä Mahä-vaikuëöha (sva-lokam) to which nothing is
superior, which is absolutely (vi) free of (apeta) suffering (saàkleça). The kleças
are avidyä ’smitä-räga-dveñäbhiniveçäù: ignorance, ego, attachment, hatred and
clinging to life. (Yoga-sütras 2.3) There is no intense mental confusion (vimoha)
from not seeing the Lord. It is free of fear of offenses in serving the Lord
(sädhvasam). It is praised by Indra and others (vibudhaiù). Svadåñöavadbhiù
indicates that these persons have continual vision of the self. This negates the idea
that Indra and others are purely material.

|| 2.9.10 ||
 pravartate yatra rajas tamas tayoù
sattvaà ca miçraà na ca käla-vikramaù |
na yatra mäyä kim utäpare harer
anuvratä yatra suräsurärcitäù ||

TRANSLATION
In Vaikuëöha there is no rajas or tamas, and no sattva mixed with rajas and
tamas. There is no influence of time. There is no influence of mäyä at all, what
to speak of its products such as material elements. In Vaikuëöha the inhabitants
are fully dedicated to the Lord and are worshippable by the devas, asuras and
devotees.

COMMENTARY
In Vaikuëöha there is no influence of rajas and tamas. This means that there is no
creation and no destruction. There is also no material sattva which is mixed with
these two. With absence of material sattva there is no maintenance of temporary
Svarga-loka and other planets. However there is çuddha-sattva, composed of
eternity and knowledge, related to the svarüpa-çakti of the Lord. In Närada
Païcarätra, Jitanta-stotra it is said:

lokaà vaikuëöha-nämänaà divya-ñaò-guëa-saàyutam |

avaiñëavänäm apräpyaà guëa-traya-vivarjitam ||

Vaikuëöha is endowed with six transcendental qualities, is devoid of the

three material guëas and is not attainable for the non-vaiñëavas.

In the Padma Puräëa it is said:

tripäd-vibhüti-rüpaà tu çåëu bhüdhara-nandini ||

pradhäna-parama-vyomnor antare virajä nadé |
vedäìgasvedajanita-toyaiù prasrävitä çubhä ||
tasyäù päre para-vyomni tripäd-bhütaà sanätanam |
amåtaà çäçvataà nityam anantaà paraà padam ||
çuddha-sattva-mayaà divyam akñaraà brahmaëaù padam ||
sarva-vedamayaà çubhraà sarva-pralaya-varjitam |
asaìkhyam ajaraà satyaà jägrat-svapnädi-varjitam ||
na tad bhäsayate süryo na çaçäìko na pävakaù |
yad gatvä na nivartante tad dhäma paramaà hareù ||
nänä-jana-padäkérëaà vaikuëöhaà tad dhareù padam ||

Hear about the form of the spiritual world. Between the material realm and
the spiritual sky, the splendid river called Virajä flows with water produced
from the perspiration of the Vedas. Beyond the river lies the place called
tripäd. This supreme abode is eternally sweet, young, and eternally blissful.
This abode of the Lord is çuddha-sattva, full of pastimes and without decay.
 It is all the Vedas, without contamination, and never subject to destruction.
It is beyond measure, without old age, truth, and devoid of the stages of
material consciousness — waking, sleeping and deep sleep. There the sun,
the moon and fire do not shine. Having gone to the supreme abode of the
Lord, one does not return. This abode of the Lord is filled with many
inhabitants.

There is no influence of time, which causes six types of transformation, because

the place is under the influence of the Lord’s qualities. What else can be said?
There, the guëas are cut out at the root. Mäyä, the material cause of creation and
destruction of the material world, a çakti of the Lord, does not have any deluding
influence at all in Vaikuëöha. This is understood since it is already stated that
rajas and tamas cannot exist there. What to speak of the absence of other things
(kim utäpare), such as the expansions of mäyä like mahat-tattva? This also means
that the bodies in that place do not have a beginning produced of the material
elements. After a description of Vaikuëöha, the inhabitants are described. In that
place there are associates of the Lord, those who act in compliance to the Lord
(anuvratä). This means that everyone there acts for the pleasure of the Lord. It has
already been stated in the third verse that the Lord is beyond time and mäyä. Now
it is stated that Vaikuëöha and the devotees there are beyond time and mäyä. The
devotees there (since they are beyond time and mäyä) should be worshipped by
the devatäs, demons and devotees.

|| 2.9.11-12 ||

çyämävadätäù çata-patra-locanäù
piçaìga-vasträù surucaù supeçasaù |
sarve catur-bähava unmiñan-maëi-
praveka-niñkäbharaëäù suvarcasaù |
praväla-vaidürya-måëäla-varcasaù
parisphurat-kuëòala-mauli-mälinaù ||

TRANSLATION
The inhabitants of Vaikuëöha are dark in complexion and effulgent. They have
lotus eyes, yellow cloth, and pleasing demeanor and are youthful. They all have
four arms and wear ornaments of the best shining jewels. They have all
splendors. Some are colored red, yellow or white. They wear glittering earrings,
crowns and garlands.

COMMENTARY
They are dark in complexion, and shining (avadätä) with lotus eyes and yellow
cloth. They are pleasing and very young (supeçasaù). They wear ornaments with
the best (praveka) shining (unmiñat) jewels, and are extremely glorious. They have
colors of coral, vaidürya and the water lily. The Bhagavat-sandarbha explains that
those devotees have forms like the Lord with colors like red and yellow.
 harer anuvratä yatra çyämäruëa-harit-sitäù |
tat-tad-varëam upäsyeçaà tat-särüpyam upägatäù ||

In that place the Lord’s associates are black, reddish, green or white in
complexion. By worshipping the Lord with a particular complexion the
devotee attains a form with a similar complexion. Laghu-bhagavatämåta 237

They have earrings, crowns and garlands which glitter.

|| 2.9.13 ||

bhräjiñëubhir yaù parito viräjate

lasad-vimänävalibhir mahätmanäm |
vidyotamänaù pramadottamädyubhiù
savidyud abhrävalibhir yathä nabhaù ||

TRANSLATION
That place is filled with shining air vehicles belonging to the inhabitants, and
shines with the forms of divine women. The planet appears to be a sky filled
with clouds and flashing lightning.

COMMENTARY
After a description of the inhabitants the place is again described. The place is
filled with shining (bhräjiñëubhiù) air vehicles and shines with celestial women.
The place is like the sky filled with clouds (air vehicles) and flashes of lightning
(the women).

|| 2.9.14 ||

çrér yatra rüpiëy urugäya-pädayoù

karoti mänaà bahudhä vibhütibhiù |
preìkhaà çritä yä kusumäkaränugair
vigéyamänä priya-karma gäyaté ||

TRANSLATION
Beautiful Lakñmé worships the feet of the Lord along with her many associates.
Sitting on a swing, praised by the bees, she sings about the activities of the
Lord.

COMMENTARY
The consort of the Lord is described. She is the svarüpa-çakti of the Lord (çréù),
and very beautiful (rüpiëé). She worships (mänam) his feet along with her
associates (vibhütibhéù). Being praised variously (vigéyamänä) by bees
(kusumäkaränugaiù), she sings about the activities of the Lord.
 || 2.9.15 ||

dadarça taträkhila-sätvatäà patià

çriyaù patià yajïa-patià jagat-patim |
sunanda-nanda-prabalärhaëädibhiù
sva-pärñadägraiù parisevitaà vibhum ||

TRANSLATION
Brahmä saw the Lord, the Lord of all the devotees in Vaikuëöha, the Lord of
Lakñmé, the Lord of sacrifice and the Lord of the universe, served by his chief
followers such as Sunanda, Nanda, Prabala and Arhaëa.

COMMENTARY
Having described Lakñmé, Çukadeva now describes the Lord.

|| 2.9.16 ||

bhåtya-prasädäbhimukhaà dåg-äsavaà
prasanna-häsäruëa-locanänanam |
kiréöinaà kuëòalinaà catur-bhujaà
pitämbaraà vakñasi lakñitaà çriyä ||

TRANSLATION
The Lord, desiring to give mercy to his servants, was a joy to the eyes of the
devotees. He had a joyful smile and eyes tinged with red. He had a crown on his
head, and wore earrings. He had four arms, wore yellow cloth and on the left
side of his chest was a golden line.

COMMENTARY
He is the giver of joy for those who see him (dåg-äsavam). With the mention of
yellow cloth, his dark complexion should also be understood. He is decorated with
a golden line on the left side of his chest (çriyä).

|| 2.9.17 ||

adhyarhaëéyäsanam ästhitaà paraà

våtaà catuù-ñoòaça-païca-çaktibhiù |
yuktaà bhagaiù svair itaratra cädhruvaiù
sva eva dhäman ramamäëam éçvaram ||

TRANSLATION
He saw the Lord seated on his praiseworthy throne, who was surrounded by the
four, sixteen and five energies, who was endowed with natural powers and the
temporary powers of all other powerful beings, and who enjoyed in that
spiritual abode.

COMMENTARY
The four çaktis are dharma, jïäna, aiçvarya and vairägya. These are described in
the Padma Puräëa in the description of the center of Vaikuëöha:

dharma-jïäna tathaiçvarya-vairägyaiù päda-vigrahaiù |

åg-yajuù-sämätharväëa-rüpair nityaà våtaà kramäd ||

The place is surrounded by the dharma, jïäna, aiçvarya and vairägya, and
the personifications of the Åg, Yajur, Säma and Atharva Vedas.

The sixteen çaktis are Caëòa and others. They are also described in the Padma
Puräëa:

caëòa-pracaëòau präg-dväre yämye bhadra-subhadrakau |

väruëyäà jaya-vijayau saumye dhätå-vidhätarau ||
kumudaù kumudäkñaç ca puëòaréko’tha vämanaù |
çaìku-karëaù sarva-netraù sumukhaù supratiñöhitaù ||
ete dik-patayaù proktäù puryäm atra suçobhane ||

At the eastern gate are Caëòa and Pracaëòa. At the southern gate are Bhadra
and Subhadra. At the western gate are Jaya and Vijaya. At the northern gate
are Dhätä and Vidhätä. In the directions starting from east are Kumuda,
Kumudakña, Puëòaréka, Vämana, Çaìkukarëa, Sarvanetra, Sumukha, and
Supratiñöhita. Padmä Puräëa 6.228.13-15

The five çaktis are as follows:

kürmaç ca nägaräjaç ca vanateyas trayéçvaraù |

chandäàsi sarva-manträç ca péöha-rüpatvam ästhitä ||

Kürma, Ananta, Garuòa -- who is lord of the Vedas --, the Vedic meters and
all the mantras are situated as the form of the péöha. Padma Puräëa 6.228.24

The four can also refer to prakåti, puruña, mahat-tattva and ahaìkära. The sixteen
can refer to the ten senses with the mind and the five gross elements. The five can
refer to the five tan-mäträs. Çrédhara Svämé gives this explanation, which is
acceptable. In this case, even mäyä along with mahat-tattva and other elements
remain there, offering devotion to the Lord. This can be explained by the fact that
the spiritual world, composed of the svarüpa-çakti of the Lord, is the shelter of all
çaktis including the material çaktis. It has already been stated in verse 10 that
mäyä and her products cannot bewilder the jéva in the spiritual world. This should
be understood when the verse says that the place is not influenced by time (käla-
vikramaù). This should also be understood when Brahmä saw Kåñëa’s expansions
as Viñëu forms:

aëimädyair mahimabhir ajädyäbhir vibhütibhiù

catur-viàçatibhis tattvaiù parétä mahad-ädibhiù
 All the viñëu-mürtis were surrounded by the opulences, headed by aëimä-
siddhi; by the mystic potencies, headed by Ajä; and by the twenty-four
elements for the creation of the material world, headed by the mahat-tattva.
SB 10.13.52

The Lord was also endowed with his natural powers (svaiù bhagaiù) and the
temporary powers (adhruvaiù) of Brahmä and others (itaratra). He saw the Lord
who enjoys in Vaikuëöha (dhäman) with its own form (sve).

|| 2.9.18 ||

tad-darçanähläda-pariplutäntaro
håñyat-tanuù prema-bharäçru-locanaù|
nanäma pädämbujam asya viçva-såg
yat päramahaàsyena pathädhigamyate ||

TRANSLATION
The creator of the universe, Brahmä, filled with joy on seeing the Lord, with
hair standing on end and tears in his eyes, offered respects to the feet of the
Lord which are attained by the path of bhakti.

COMMENTARY
The word paramahaàsa refers to devotees. This is understood from verses such as:

kià vä bhägavatä dharma na präyeëa nirüpitäù

priyäù paramahaàsänäà ta eva hy acyuta-priyäù

This may be because I did not specifically point out the devotional service of
the Lord, which is dear both to perfect beings and to the infallible Lord. SB
1.4.31

bhägavata-paramahaàsa-dayita-kathäà kiïcid antaräya-vihatäà sväà

çivatamäà padavéà na präyeëa hinvanti

One who is attached to the nectarean honey of the Lord’s lotus feet, and
whose mind is always absorbed in his glories, may sometimes be checked by
some impediment, but he still never gives up the exalted position he has
acquired. SB 5.1.5

The condition of such paramahaàsas is called bhakti-yoga or päramahaàsya. The

lotus feet of the Lord are attained by the path of bhakti-yoga. The Lord says
bhaktyäham ekayä grähyaù: I am attained by bhakti alone. (SB 11.14.21)

|| 2.9.19 ||
 taà préyamäëaà samupasthitaà kavià
prajä-visarge nija-çäsanärhaëam|
babhäña éñat-smita-çociñä girä
priyaù priyaà préta-manäù kare spåçan ||

TRANSLATION
The Lord, overjoyed, filled with prema for Brahmä, touching Brahmä with his
hand because of his love for him, with words lit by a slight smile, spoke to
Brahmä, who was filled with prema on seeing the Lord, and who was worthy of
following the Lord’s command for creating the universe.

COMMENTARY
Brahmä was fit to follow the orders of the Lord (nija-çäsanärhaëam). The Lord’s
words were lit with a slight smile.

|| 2.9.20 ||

çré-bhagavän uväca —
tvayähaà toñitaù samyag veda-garbha sisåkñayä |
ciraà bhåtena tapasä dustoñaù küöa-yoginäm ||

TRANSLATION
The Lord said: O Brahmä! I am completely satisfied with you for performing
long penance in order to carry out creation of the universe. I cannot be satisfied
with the penances of the greatest of yogés.

COMMENTARY
Veda-garbha means that Brahmä, fully understanding the Vedas, imparts them to
others. He had undertaken penance for a long time for creating the universe
(sisåkñayä). The yogés cannot satisfy me in the same way. Sadhryuk means
samyak.

|| 2.9.21 ||

varaà varaya bhadraà te vareçaà mäbhiväïchitam |

brahmaï chreyaù-pariçrämaù puàso mad-darçanävadhiù ||

TRANSLATION
O Brahmä! All auspiciousness to you! Please ask your desired benediction from
me, who can award all benedictions. Endeavors in the process of bhakti end in
seeing me.

COMMENTARY
Mä means mäm. Ask for your desired object. Endeavors for gaining results from
the best processes such as hearing and chanting culminate in seeing me. This is
because my devotees do not accept any result other than seeing me.

|| 2.9.22 ||

manéñitänubhävo ’yaà mama lokävalokanam |

yad upaçrutya rahasi cakartha paramaà tapaù ||

TRANSLATION
Seeing my planet reveals all knowledge. Also by my mercy, you previously
heard my instructions when you were all alone and performed the greatest
austerity.

COMMENTARY
Seeing my planet, rather than study of scriptures, reveals wisdom (manéñitä). Not
only now do I have affection for you, but previously also. I spoke the words tapa
tapa. All alone, hearing those words, you performed the greatest austerity.

|| 2.9.23 ||

pratyädiñöaà mayä tatra tvayi karma-vimohite |

tapo me hådayaà säkñäd ätmähaà tapaso’nagha ||

TRANSLATION
Those words were spoken by me when you were bewildered about how to
create the universe in the beginning. O sinless Brahmä! Austerity for attaining
me is my heart, and I am the soul of that austerity.

COMMENTARY
I only spoke instructions to you. When? I spoke at the beginning of creation
(tatra) when you where bewildered about what to do. Austerity indeed is my çakti.
It is my heart. This means that I desire that the jéva give up enjoyment of material
life, since that is favorable for bhakti. Yasyäham anugåhëämi hariñye tad-dhanaà
çanaiù: I will gradually take away the wealth from the person to whom I show
mercy. (SB 10.88.8) These words are well known. If that austerity is performed for
attaining me, it is my heart, but not otherwise. Without me as the goal, austerity is
without life, like a corpse. This is true for the materialists who perform austerity
with a desire for material pleasure. Even though you have performed austerity
with a desire to create the universe, because I have inspired that desire, and that
austerity is pleasing to me, it is actually performed without desire. Thus I have
showed you my planet.

|| 2.9.24 ||

såjämi tapasaivedaà grasämi tapasä punaù |

bibharmi tapasä viçvaà véryaà me duçcaraà tapaù ||
 TRANSLATION
By austerity I create, destroy and maintain the universe again and again. My
power arises from intense austerity.

COMMENTARY
I am always a performer of austerity, since I renounce material enjoyment, being
the master of the spiritual hlädiné-çakti. That is stated in this verse. It also indicates
that from this detachment arises my ability to create and destroy the worlds.

|| 2.9.25 ||

brahmoväca —
bhagavan sarva-bhütänäm adhyakño’vasthito guhäm |
veda hy apratiruddhena prajïänena cikérñitam ||

TRANSLATION
Brahmä said: O Supreme Lord! You, the controller of all beings, are situated in
their intelligence. You know what all beings desire to do by unimpaired
intelligence.

COMMENTARY
Guhäm stands for guhäyäm and means “in the intelligence.” Veda stands for vettha
“you know.”

|| 2.9.26 ||

tathäpi näthamänasya nätha näthaya näthitam |

parävare yathä rüpe jänéyäà te tv arüpiëaù ||

TRANSLATION
O master! Please bestow what is requested to me, who am requesting, so that I
can understand the spiritual and material forms of you who have no material
form.

COMMENTARY
O master (nätha), please grant (näthaya) what is requested (näthitam) by me, who
am requesting (näthamänasya). Näthamänasya can also mean “of me, undergoing
penance.” Brahmä then explains what he is requesting. Make me such that I can
understand your subtle and gross form.

|| 2.9.27-28 ||

yathätma-mäyä-yogena nänä-çakty-upabåàhitam |
vilumpan visåjan gåhëan bibhrad ätmänam ätmanä ||
 kréòasy amogha-saìkalpa ürëanäbhir yathorëute |
tathä tad-viñayäà dhehi manéñäà mayi mädhava ||

TRANSLATION
O Lord whose desire is never obstructed! O Mädhava! Destroying, creating, and
maintaining the material world composed of various energies by your material
energy, and, manifesting your spiritual form by your own power, you perform
pastimes, just as a spider creates a web. And by your spiritual energy, by hiding
or manifesting various forms and maintaining those forms for your devotees,
you perform pastimes, like a spider making a web. Give me the intelligence to
understand how you do this.

COMMENTARY
Ätma-mäyä-yogena means “by your external energy and by your yoga-mäyä
potency.” The two items are expressed within this one phrase. By the external
energy you destroy and create with variety (visåjan) the universe endowed with
dravya, jïäna and kriyä çaktis and maintain it also. By yourself you manifest your
svarüpa (ätmänam gåhëan) and perform pastimes, just as a spider creates an
extended web (ürëute). With your yoga-mäyä potency, even within the material
world, you accept yourself (ätmänam), the real substance, filled with various
energies such as the hlädiné-çakti, by yourself, since you are the highest perfection.
By yoga-mäyä, the internal energy, you slightly decrease that form (vilumpan),
hiding it from some devotees, and sometimes manifest it in a variety of ways
(visåjan). And maintaining (bibhrat) that appearance for some time, you perform
pastimes. The example of the spider is material, but thus in both cases, one should
understand that it indicates that the Lord is the independent cause of all actions,
spiritual and material. Let me know all about mäyä, yoga-mäyä and what is
produced by each (mayi dhehi).

|| 2.9.29 ||

bhagavac-chikñitam ahaà karaväëi hy atandritaù |

nehamänaù prajä-sargaà badhyeyaà yad-anugrahät ||

TRANSLATION
Without lethargy may I carry out instructions on how to worship you as given
by you, because by your mercy alone I will not be bound by false ego when I
carry out the creation.

COMMENTARY
May I carry out instructions given by the Lord. Since you are my guru, please give
me, your disciple, some instructions on how to worship you, because by your
mercy, though I carry out creation of the offspring, I should not be bound by false
ego.

|| 2.9.30 ||
 yävat sakhä sakhyur iveça te kåtaù
prajä-visarge vibhajämi bho janam |
aviklavas te parikarmaëi sthito
mä me samunnaddha-mado ’ja-mäninaù ||

TRANSLATION
I have been treated by you as a friend treats a friend. O Lord! As long as my
tenure lasts, without lethargy, being situated in your service, I will create
various types of living entities in the matter of carrying out creation. May I not
be overcome by excessive pride in this endeavor.

COMMENTARY
Brahmä, revealing his desire, prays to the Lord. O Lord! You have treated me as a
friend treats a friend, by touching me with your hand, though I am just a shadow
of a servant! May I attain bhakti with a feeling of friendship! O Lord (bho)! As long
as I live, while creating the bodies of the living entities, I will create divisions of
high, medium and low, while being situated with attention (aviklavaù) in serving
you. May I not become overcome with excessive pride. The extent of Brahmä’s life
is expressed by yävad-adhikäram avasthitir ädhikärikäëäm: those who hold powers
in this world as controllers remain in this world until their tenure has expired.
(Brahma-sütra 3.3.33)

|| 2.9.31 ||

çré-bhagavän uväca—
jïänaà parama-guhyaà me yad vijïäna-samanvitam |
sa-rahasyaà tad-aìgaà ca gåhäëa gaditaà mayä ||

TRANSLATION
The Lord said: Please understand the most secret knowledge of my form, along
with realization of that form, and also understand about prema-bhakti and
sädhana-bhakti which will be spoken by me.

COMMENTARY
Brahmä has asked four questions. In verse 26 he asked about the spiritual and
material forms of the Lord. In verse 27 he asked about mäyä and yoga-mäyä. In
verse 28, he asked how the Lord carries out pastimes in relation to mäyä and yoga-
mäyä. In verse 29, he asked for instructions for attaining his desired goal. The
Lord promises in the present verse to answer these questions in order with four
verses.

The Bhägavatam, composed of these four verses given as answers by the Lord, is
famous since itis spoken by the Lord himself. That is expressed in this verse. Not
only will I give you knowledge of my form, but also realization as well. Moreover,
this form is rarely understood (paramam guhyam), much superior to knowledge of
the impersonal brahman. I will explain what is intimate (rahasyam), prema bhakti.
Realize prema-bhakti which is accomplished by that knowledge of my form (sa).
Prema is well known as rahasya from statements such as sugopyam api vakñyämi: I
will speak to you the most secret knowledge. (SB 11.11.49) I will also explain by
my mercy about sädhana-bhakti, an aìga of prema, though you did not ask. Thus I
will explain three things: my form, prema-bhakti and sädhana-bhakti. Moreover,
though you asked about these three through instructions from me (verse 29) I will
explain this in four verses so that materialistic people do not understand, since it
is confidential. By mention of prema and sädhana-bhakti it should be understood
that the Lord also teaches about chanting the name of the Lord which is explained
in the First Canto and which is more secret and more excellent than the most
secret knowledge of the Lord’s forms. The Lord will especially give understanding
to Brahmä, and therefore he instructs him to try to understand, even though he is
already attentive (mayä grùäëa).

|| 2.9.32 ||

yävän ahaà yathä-bhävo yad-rüpa-guëa-karmakaù |

tathaiva tattva-vijïänam astu te mad-anugrahät ||

TRANSLATION
By my mercy, may you attain perfect realization of whatever dimensions,
intentions, forms, qualities and pastimes I manifest.

COMMENTARY
Knowledge, what is beyond the senses, and which is true, should appear to some
degree in those with pure hearts who have faith. Vijïäna refers to realization of
that entity beyond the senses, direct vision of my svarüpa as it is. This cannot
occur without prema and sädhana-bhakti. Knowing this, the Lord gives blessings
for that purpose. Yävän means the dimensions of the Lord’s various limbs in
combination, their thickness or thinness, lengthiness, elevation, or roundness.
Yathä bhävaù means the type of intentions. Yad-rüpa refers to the various forms,
their complexion, the number of arms, Kåñëa, Räma, Nåsiàha and others. Guëa
refers to the Lord’s qualities such as affection for his devotees. Karma refers to
pastimes such as lifting Govardhana or marrying Lakñmé. May you have true
realization of whatever (tathaiva) the dimensions, intentions, forms, qualities and
activities manifest. Though this blessing alone indicates mercy, the Lord adds the
phrase mad-anugrahät. This indicates that by the gradual increase of sädhana and
prema-bhakti -- which are special functions of the Lord’s supreme kåpä-çakti --
when Brahmä realizes greater degrees of sweetness in the Lord’s form and
qualities, he will realize directly the Vraja form of Kåñëa, sweeter and rarer than
the present form of realization. Thus, other explanations of the four verses
propounding the impersonal aspect of the Lord are naturally defeated by this
verse.
 || 2.9.33 ||
aham eväsam evägre nänyad yat sad-asat-param |
paçcäd ahaà yad etac ca yo ’vaçiñyeta so ’smy aham ||

TRANSLATION
I alone, who am non-different from that which is superior to all cause and effect,
existed previous to creation of the universe. I alone exist as the universe after
the creation of the universe, and I alone remain at the destruction.

COMMENTARY
After promising knowledge and giving qualification by blessings in the two
introductory verses, the Lord now teaches the first aspect of knowledge
concerning the spiritual and material forms (asked in verse 26). Touching his
forefinger to his chest the Lord says, “I alone existed before the creation.” By the
word eva he excludes all others. Nothing of my category existed at that time. The
most attractive form which you now see, a sweet ocean of form and quality existed
before the creation, at the time of great devastation of all the universes. The çruti
says:

väsudevo vä idam agra äsén na brahmä na ca çaìkaraù

Väsudeva exists previous to the universe. Brahmä and Çiva did not exist.

puruño ha vai näräyaëaù

The Lord is Näräyaëa.

eko ha vai näräyaëa äsét

Näräyaëa alone existed.

puruño ha vai näräyaëo ’kämayata | atha näräyaëäd ajo ’jäyata, yataù sarväëi
bhütäni | näräyaëaù paraà brahma, tattvaà näräyaëaù param | åtaà satyaà
paraà brahma puruñaà kåñëa-piìgalam

The Lord Näräyaëa desired. From Näräyaëa was born Brahmä, from who all
living entities arise. Näräyaëa is the supreme brahman, the supreme
principle. He is most worthy of worship, the highest truth, the supreme
brahman, dark in complexion with yellow cloth.

eko näräyaëa äsén na brahmä neçänaù

Näräyaëa alone existed. Brahmä and Çiva did not exist. Mahä Upaniñad

Bhägavatam says:

bhagavän eka äsedam agra ätmätmanäà vibhuù

ätmecchänugatäv ätmä nänä-maty-upalakñaëaù
 Bhagavän, who exists in the form of Paramätmä and brahman according to
the viewpoint, alone existed before the creation of the universe, when the
desire to create bodies of the jévas was absent. . SB 3.5.23

When the Lord says he alone existed, it also means that his associates in
Vaikuëöha also existed, since they are his parts. This is similar to saying “the king
goes” meaning that the king goes with his attendants. The associates of the Lord
are in a condition similar to the Lord. Parékñit asked:

sa cäpi yatra puruño viçva-sthity-udbhaväpyayaù |

muktvätma-mäyäà mäyeçaù çete sarva-guhäçayaù ||

Please describe where this puruña, the creator, maintainer and destroyer of
the universe, the Lord of mäyä, dwelling within all beings, but untouched by
his mäyä, lies down. SB 2.8.10

Vidura asks:

tattvänäà bhagavaàs teñäà katidhä pratisaìkramaù |

tatremaà ka upäséran ka u svid anuçerate ||

Please describe how many dissolutions there are for the elements of material
nature and who survives after the dissolutions to serve the Lord while he is
asleep? SB 3.7.37

Çrédhara Svämé explains tatra pralaye imaà parameçvaraà çayänaà räjänam iva
cämara-grähiëaù ke upäséran ke vä tad anuçerate çayänam anusvapanti: at the time
of dissolution, who will worship the Supreme Lord as a king by waving a cämara,
and who will accompany the Lord in sleep?

Käsé-khaëòa says:

na cyavante hi mad-bhaktä mahatyäà pralayäpadi |

ato ’cyuto ’khile loke sa ekaù sarvago ’vyayaù ||

My devotees do not perish even at the time of universal destruction. The

Lord alone is indestructible and all-pervading in all planets. Skanda Puräëa

The word äsam (I existed) excludes anything without substance. The verb as
indicates something existing. Because of my existing, complete non-existence is
not at all possible. This should be understood from the verb. I alone existed. This
however does not mean that I did not do anything. The statement does not
exclude other actions since the verb as is connected with all other verb roots. If
one says “Caitra existed in that village last year” it does not mean that he did not
eat, sit or sleep there. Though eva can indicate absence of these activities (he only
existed), by the sense of the statement, it means he performed these activities. The
Bhagavat-sandarbha says:

äsam eveti brahmädi-bahirjana-jïäna-gocara-såñöy-ädi-lakñaëa-

kriyäntarasyaiva vyävåttiù | na tu sväntaraìga-léläyä api | yathädhunäsau räjä
käryaà na kiïcit karotéty ukte räjya-sambandhi-käryam eva niñidhyate na tu
çayana-bhojanädikam apéti tadvad

The words äsam eva exclude actions such as creation which are subject to
the awareness of persons with material bodies such as Brahmä. However the
words do not exclude the Lord’s spiritual pastimes. If one says that presently
the king does not perform any activities, it means he does not perform his
activities as a king, but does not mean that he does not eat or sleep.

Sometimes it is said that only the impersonal brahman existed. In answer to this it
is said in this verse that brahman which is superior to effect (sat) and cause (asat)
is not different from me. This means that I alone appear as the impersonal
brahman in some scriptures which cannot express the various qualities arising
from my svarüpa because the readers are not qualified. But you should know me,
endowed with form and qualities because you have my blessings and mercy, as
expressed in the previous verse.

“After the creation, that universe alone is observed and not you.” In answer to this
the verse says, even after the creation, only I exist. I exist as Bhagavän in
Vaikuëöha and as Paramätmä within the universes, and as various avatäras such as
Matsya at certain times.

“You are not the earth, devatäs or the animals. Does that mean that you are
incomplete?” The verse answers. I alone am this universe (etat) as a whole and
composed of individuals. Because the universe is generated from my energy, it is
my material form. You have asked to know about my spiritual and material forms.
This is the material form. I alone am the Supreme Lord expressed by the words yo
’vaçiñyeta. bhavän ekaù çiñyate çeña-saàjïaù: you alone remain, and you are known
as Ananta Çeña-näga. (SB 10.3.25) The word aham is repeated three times to define
the Lord, who has a supreme form situated through all three phases of time, and
endowed with form and qualities, and which is visible at creation and destruction
as the inferior form of the world made of matter. Thus knowledge of the superior
and inferior forms of the Lord has been explained. Brahmä should have realization
(vijïänam) of the first, the superior, spiritual form. This realization will occur
when Brahmä can relish the sweetness of the Lord’s form and qualities by prema-
bhakti produced through hearing and chanting. This will be explained in the
fourth verse.

|| 2.9.34 ||

rte ’rthaà yat pratéyeta na pratéyeta cätmani |

 tad vidyäd ätmano mäyäà yathäbhäso yathä tamaù ||

TRANSLATION
One should understand my mäyä by whose power real objects are perceived
through vidyä and false objects are perceived through avidyä, in relation to the
self, just as light reveals objects and darkness hides them. One should
understand my yoga-mäyä by whose power some objects are revealed and some
objects hidden from the person who has realized the Lord, just as light reveals
objects and darkness hides them.

COMMENTARY
Mäyä (material energy) acts partly favorably and partly unfavorably towards the
jéva trying to attain knowledge and realization of Paramätmä. When you realize
me (Paramätmä), then only yoga-mäyä functions. Thus yoga-mäyä acts only
favorably. Since both of these should be defined in the verse, I will impart this
knowledge to you. In verse 27 you have asked about the qualities of mäyä and
yoga-mäyä (yathätma-mäyä-yogena). I am now giving the answer by taking two
meanings to the verse.

By this mäyä nothing is perceived except a real object (artham); that is, only a real
object is perceived. And by this mäyä (yat) there is perception without a real
object. This means that by this mäyä real objects are not perceived, but rather;
false objects are perceived. The liberated and conditioned souls know it as my
(ätmanaù) mäyä-çakti which has two functions of vidyä (for the liberated soul) and
avidyä (for the conditioned soul), existing in relation to the self (ätmani).

An example of vidyä is given. It is like the illumination coming from a lamp

(yathäbhäsaù). In a house, an existing pot or cloth is perceived because of the
light of a lamp, but by taking the lamp away, the pot or cloth which previously
existed does not become non-existent. A snake or scorpion which was a cause of
fear is perceived as non-existent at that time. By the function of vidyä, the
liberated jéva perceives knowledge and bliss in relation to the self. It is not like the
state of avidyä, where this perception (about knowledge and bliss) is absent. In
that state, body and its related lamentation and illusion, which are actually not
related to the self, are not perceived.

An example of avidyä is given. It is like darkness. Because of darkness a pot or

cloth in the house are not perceived to exist. However, a snake or thief, though
not existing there, cause fear because of their possible existence, and thus, are
perceived to exist where they actually do not exist. Because of avidyä, the
conditioned jéva does not perceive knowledge and bliss, even though they exist
with an eternal relationship to the self. The conditioned jéva perceives the body,
and lamentation and confusion related to the body appear to be related to self,
though actually they are not related to the self.
Though flowers and horns exist, because they are not related to sky and rabbit, a
flower in the sky and a rabbit with horns are false. Similarly, though bodies and
lamentation, confusion, happiness and distress all exist as expansions of real
matter, the body, lamentation, confusion, happiness and distress are all called false
in the scriptures because they have no real relation to the jéva. Though the
relationship of the jéva with the body is false, it is produced by avidyä and
destroyed by vidyä. Thus vidyä is compared to light and avidyä is compared to
darkness. In the Eighth Canto this is proved in the statement chäyä-tapau yatra na
gådhra-pakñau: the Lord is constantly witnessing, but not affected, and has no
vidyä or avidyä. (SB 8.5.27)

Some explain the example this way. The example of darkness refers to the
covering or obscuring portion of mäyä. Examples of the obscuring and confusion
aspects are being overcome with fear of snakes, tigers or being possessed by a
ghost. These are accepted by taking the meaning of tamas as ignorance. Some
explain the qualities of avidyä -- obscuring and confusion (ävaraëa and vikñepa) --
as non-apprehension of real objects and apprehension of unreal objects.

The word artha can also mean wealth. Like a merchant who has attained wealth
through good fortune, the liberated soul gains knowledge and bliss through vidyä
and is considered wealthy. Like the merchant who by misfortune has not attained
wealth, the conditioned soul, having knowledge and bliss covered by avidyä is
considered poor. By vidyä the jéva realizes that he is ätmä or tvam.43 He does not
realize Paramätmä or tat by vidyä (which is sattva). Because the Lord is beyond the
guëas, he realizes the Lord only by pure bhakti which is beyond the guëas, for the
Lord says bhaktyäham ekayä grähyaù: I am achieved only by bhakti. (SB 11.14.21)
He also says kaivalyaà sättvikaà jïänam: jïäna, which gives liberation, is in the
mode of goodness. (SB 11.25.24) One cannot realize Paramätmä who is beyond
the guëas by vidyä which belongs to sattva-guëa, and which means knowledge of
ätmä separate from body. Rather this vidyä is destroyed by bhakti. The Lord says:

dravyaà deçaù phalaà kälo jïänaà karma ca kärakaù |

çraddhävasthäkåtir niñöhä trai-guëyaù sarva eva hi ||

yeneme nirjitäù saumya guëä jévena citta-jäù |

bhakti-yogena man-niñöho mad-bhäväya prapadyate ||

Therefore material substance, place, result of activity, time, knowledge,

work, the performer of work, faith, state of consciousness, species of life and
destination after death are all based on the three modes of material nature.
The living entity who conquers these modes, manifested from the mind, can
dedicate himself to me by the process of devotional service and thus attain
pure love for me. SB 11.25.30, 32

43
Vidyä is the door to realization, but vidyä must be mixed with bhakti.
Must the liberated jéva obtain bhakti in order to realize Paramätmä directly? For
the person qualified for jïäna, vidyä is produced by säìkhya, yoga, austerity and
other methods mixed with bhakti. That vidyä destroys avidyä and produces
realization of ätmä or tvam. The person freed from avidyä gradually becomes
increasingly indifferent to vidyä, like a fire without fuel wood, while the small
portion of bhakti previously performed loses its covering and makes its appearance
like the moon coming out of eclipse. Only by repeated bhakti, gradually, the
realization of Paramätmä or tat appears. The Lord says in Gétä:

brahma-bhütaù prasannätmä na çocati na käìkñati |

samaù sarveñu bhüteñu mad-bhaktià labhate paräm ||

Having attained the state of brahman, being a pure soul, he does not lament
in loss of what he had nor does he desire what he does not have, and looks
upon all beings as equal. He then manifests pure bhakti. BG 18.54

In the Gétä verse paräm means “best” or “only” since it is now devoid of its
previous secondary status. It is said in the next verse bhaktyä mäm abhijänäti
yävän yaç cäsmi tattvataù: only by bhakti can a person know me as brahman. Thus
by amount and type of bhakti, that person realizes impersonal brahman by that
small portion of bhakti but not the qualified brahman with knowledge and bliss,
Bhagavän. It is like a person with weak eyesight who sees only the general form of
a deity decorated with jewels, and not all the details such as face, nose, eyes and
ears. When there is complete cessation of vidyä, by the bhakti which appears in the
person now beyond the guëas, the person achieves the perfection of realization of
the impersonal brahman. This is called nirväëa or oneness of jéva and brahman. In
the Gétä it is stated tato mäà tattvato jïätvä viçate tad-anantaram: then, knowing
me as brahman by that bhakti, he merges with me. (BG 18.55)

When pure bhakti, which is mercy of the Lord incarnate and the essence of the cit-
çakti, becomes very strong and prominent by amount and type, it is completely
independent, and does not consider good or bad, and may appear suddenly within
conditioned jévas, even of bad conduct, or who are born as Räkñasas, Pulindas or
Pukkaças, whereas it may not appear within brähmaëas or sannyasés even if they
are liberated. By that bhakti alone, all suffering including avidyä is destroyed. It is
said:

jarayaty äçu yä koçaà nigérëam analo yathä

Bhakti, devotional service, dissolves the subtle body of the living entity
without separate effort, just as fire in the stomach digests all that we eat. SB
3.25.33

By that bhakti alone, a person will realize directly Bhagavän filled with bliss and
knowledge, just as a person with strong eyesight by good fortune can see the
general form of the beautiful deity and also the details of the face, nose, eyes and
ears.

Bhakti is of two types: bhakti without material guëas and bhakti mixed with the
guëas. By the first type, which in its mature state is called prema-bhakti, one brings
the Lord under control. Through this a person realizes the sweet pastimes, form
and qualities of the Lord composed of eternity, knowledge and bliss. By the second
type of bhakti, mixed with sattva-guëa, after it loses its sattva-guëa, a person
realizes only the bliss of impersonal brahman. Material mäyä has jurisdiction over
the jévas previous to the state of realizing the bliss of brahman.

The verse could have been easily expressed by the following words satyam eva
pratétaà syäd yato ’satyaà tathä yataù tad vidyäd ätmano mäyäà yathäbhäso yathä
tamaù. Thus, a desire for another meaning in this verse has arisen, using the words
åte and artha without changing their meaning. By this interpretation, the verse
speaks of the qualities of yoga-mäyä, the çakti arising from the Lord’s svarüpa,
which functions to reveal and cover his form, qualities and pastimes under his will
and which clearly acts even upon people who have realization of brahman. Ätmani
åte means “knowing or realizing me, Paramätmä.” Åta can mean path or
knowledge, and thus indicates direct realization. Yat corresponds to the word tat
and means yataù.

Thus the meaning is as follows. Understand my internal energy called yoga-mäyä.

By this yoga-mäya (yataù) spiritual or material objects (artham) useful for a certain
purpose are revealed (pratéyeta) to a person who has directly realized Paramätmä
and by this same yoga-mäyä these objects are not perceived, or are covered now or
at some other time, when a person has realized Paramätmä (åte ätmani). One
should understand that material mäyä covers objects from view without a spiritual
purpose, whereas yoga-mäyä covers objects with a specific spiritual purpose. In
the case of yoga-mäyä, yathäbhäso yathä tamaù means “Just as a pot or cloth lit by
a lamp is visible, and when it is covered by darkness it is not perceived.” That
yoga-mäyä by my will has qualities of revealing and obscuring, like light and
darkness.

An example may be given. In order to show that Yaçodä’s love could not be
restricted by a show of Kåñëa’s power, yoga-mäyä revealed the material universe
within his stomach while simultaneously revealing the spiritual forms of Gokula,
Yaçodä and Kåñëa. Bewildered by yoga-mäyä, Yaçodä perceived that directly, and
after a moment did not perceive it, since yoga-mäyä covered that realization.

In order show how prema is restricted by realization of power, Arjuna realized the
universal form and the form of Paramätmä when it was revealed by yoga-mäya.
Because of the covering of yoga-mäyä, he did not experience the svarüpa of Kåñëa
which was still present. At other times he did not experience either the universal
form or Paramätmä, which was covered by yoga-mäyä, but experienced Kåñëa’s
two armed form. At one time one form of the Lord was revealed, while another
was covered. This is how it is different from yoga-mäya acting on Yaçodä in the
first example.

Here is another example. In order to destroy Brahmä’s thinking that he was the
controller, yoga-mäyä, by showing sweetness and power, made the real calves and
cowherd boys invisible and showed calves and boys who were Kåñëa himself, and
then made those forms invisible and showed forms of Viñëu with four arms. Then
yoga-mäyä made those Viñëu forms disappear and showed the form of Kåñëa.
Brahmä was bewildered by these acts of yoga-mäyä. The unique quality of yoga-
mäyä’s action here is that the one form of Brahmä observed repeated coverings and
revelations of various forms of the Lord.

In order to show the inconceivable nature of his form, being both limited and
unlimited by its very nature, and in order to show that he is brought under control
by the efforts of pure service and by his mercy arising from seeing those efforts,
yoga-mäyä assisted in the Damodära pastime. Yaçodä wanted to bind Kåñëa, and at
the same time, Kåñëa did not want to be bound up. Simultaneously covering his
power, yoga-mäyä allowed Yaçodä to tie a string of bells around his waist, but
displaying his power, did not allow her to tie a rope around his waist. The rope
was always two fingers too short. Yaçodä, bewildered by yoga-mäyä, which made it
impossible for her to bind Kåñëa according to his wish, experienced great
astonishment for a moment. This power was then covered by yoga-mäyä by
Kåñëa’s consent, in order to fulfill Yaçodä’s desire. Then she bound up Kåñëa. The
outstanding feature of yoga-mäyä in this case is the simultaneous covering of and
displaying of the power in Kåñëa.

In order to fulfill invitations to each party, Kåñëa simultaneously manifested his

form to Çrutadev and Bahuläçva, and to Rukmiëé and Satyabhämä in their houses.
By yoga-mäyä he could perform his pastimes in each place by hiding the other
form and revealing one form to each party. Simultaneously manifesting two
different forms for Çrutadeva and Bahuläçva and hiding one form from each is
different from yoga-mäyä acting only upon one person such as Yäçodä. All of this
is performed by yoga-mäyä not the material mäyä, since the persons who become
bewildered by yoga-mäyä get to see at least Paramätmä.

Those with bhakti-méçra-jïänaParamätmä, after having destroyed vidyä and

avidyä, seeing Kåñëa with some devotion, by Kåñëa’s mercy, realize him as
Paramätmä when Kåñëa descends on earth, though they do not have prema., and.
Only those who have prema directly see Kåñëa or Räma according to Bhägavatam.
Yoga-mäyä alone acts upon them as well, not material mäyä. However persons like
Kaàsa, who see Kåñëa by his desire, do not experience Paramätmä because of the
hatred and other faults in their hearts. This is like persons with jaundice who eat
sugar candy but do not taste the sweetness of the sugar. They are affected by
material mäyä, not yoga-mäyä. The material mäyä actually arises from yoga-mäyä
and is its vibhüti or expansion. It is said in Närada-païcarätra, in the speech of
Çruti-vidyä:
 asyä ävaraëikä çaktir mahä-mäyäkhileçvaré |
yayä mugdhaà jagat sarvaà sarva-dehäbhimäninaù || iti |

Material mäyä, the controller of all beings in the material world is the
covering energy of yoga-mäyä. By her the whole universe becomes
bewildered and everyone thinks they are their bodies.

Yoga-mäyä-çakti, a spiritual potency, is identified by the Lord with his spiritual

body. Mäyä-çakti, the material potency, a portion of yoga-mäyä, which is different
from his spiritual form, is not identified with his spiritual form, by the will of the
Lord. When the snake gives up his skin which arises from him, that skin becomes
material and inactive, as if arising from a non-living source. Çruti says:

sa yad ajayä tv ajäm anuçayéta guëäàç ca juñan

bhajati sarüpatäà tad anu måtyum apeta-bhagaù
tvam uta jahäsi täm ahir iva tvacam ätta-bhago
mahasi mahéyase ’ñöa-guëite ’parimeya-bhagaù

The illusory material nature attracts the minute living entity to embrace her,
and as a result he assumes forms composed of her qualities. Subsequently,
he loses all his spiritual qualities and must undergo repeated deaths. You,
however, avoid the material energy in the same way that a snake abandons
its old skin. Glorious in your possession of eight mystic perfections, you
enjoy unlimited opulences. SB 10.87.38

Material mäyä has three forms: pradhäna, avidyä and vidyä. The nature of
pradhäna is described in the story of Jäyanteya. The various objects are created by
pradhäna. They are real. The imposition of identity with bodies by the jévas is
created by avidyä. That is unreal. By vidyä that identity with the body is destroyed.
These are the effects of the three çaktis. The world is made of these three. Part is
true and part is untrue.

Because the jévas are eternal and the Lord, his abode and other assistants to bhakti
are beyond the material guëas, certain portions within the material world are also
eternal. However the world is described by various philosophers in various ways
according to their own perspective.

käryaà prädhänikaà satyaà käryam avidyakaà måñä |

nityaà tad-bhakti-sambandham idaà tat tritayätmakam ||
prädhänikäù syur dehäs tad-dharmä ävidyakäù punaù |
jéveñu tat-tat-sambando bhaktiç cen nirguëäç ca te ||
cij-jéva-mäyä nityäù syus tisraù kåñëasya çaktayaù |
tad-våttayaç ca täbhiù sa bhäty ekaù parameçvaraù |
kärya-käraëayor aikyäc chakti-çaktimator api |
ekam evädvayaà brahma neha nänästi kiàcana ||
 bhaktänäm eva siddhäntaç catuùçlokéyam éritä |
çélitä bhagavad-bhaktais tair eva na kiläparaiù ||

The products of pradhäna (and vidyä) are real. The products of avidyä are
false. Those things related to the Lord and devotion are eternal. These three
constitute the universe. The bodies are products of pradhäna and their
nature is avidyä. If the jévas’ bodies are related to bhakti, then they transcend
the guëas. The three çaktis of Kåñëa -- cit-çakti, jéva-çakti and mäyä çakti --
and their functions are eternal. The one Lord manifests his power by these
çaktis. Because the effect and cause are one, and the çakti and the source of
the çakti are one, it is said that there is only one, non-dual substance called
brahman, and that there is no variety of objects at all in this world. This is
the conclusion of the devotees, which is described in the four essential
verses and cultivated by the devotees and not by others.

|| 2.9.35 ||

yathä mahänti bhütäni bhüteñüccävaceñv anu |

praviñöäny apraviñöäni tathä teñu na teñv aham ||

TRANSLATION
Just as the elements enter into all beings and also remain separate, I enter into
all beings and remain separate when I perform my pastimes. In pastimes related
to the material world I remain detached and in pastimes related to devotees, I
am attached.

COMMENTARY
Having described mäyä and yoga-mäyä by taking two meanings to the previous
verse, the Lord now describes how he performs pastimes in the material and
spiritual worlds which are subject to mäyä and yoga-mayä respectively. This
answers Brahàä’s question in verse 28.

Just as the elements such as ether enter into living beings such as devatäs, men and
animals, since they are acquired by the jévas, and at the same time do not enter
into them, since they maintain a separate existence, I also enter into the elements
and the living beings and also do not enter them, remaining separately in my
abode which is çuddha-sattva.

The entrance of the elements into the living beings is without attachment since the
elements are not conscious. Like the ether, though I am conscious, like a man who
lives in his house without attachment, I remain without attachment while
entering, regulating and protecting all beings. My pastimes are without attachment
in relation to the elements and the living beings within the material world.

But I desire to show my self to my obedient devotees who have entered my heart,
who have perfected themselves and bow to me. Remaining separate, not entering
their hearts, I desire to offer my beauty to their eyes. I desire that my fragrance
enters their nostrils and desire to fill their ears with the nectar of my sweet voice,
speaking with them and answering them. I desire to make their limbs experience
the sweet softness of my body by touching and embracing them. Thus situated
inside my devotees and externally as well, I perform pastimes with great
attachment for my pure devotees beyond the guëas, whom I cannot give up.

|| 2.9.36 ||

etävad eva jijïäsyaà tattva-jijïäsunätmanaù |

anvaya-vyatirekäbhyäà yat syät sarvatra sarvadä ||

TRANSLATION
The person desiring to know the best sädhana and the goal of that sädhana must
learn by surrender to guru about this truth which is determined as the best by
obtaining positive results through performance and by lack of results through
non-performance, and by performance at all times and all places. The person
desiring the highest truth must experience rasa, which produces bliss through
meeting and separation and continues in all places eternally.

COMMENTARY
In verse 29 Brahmä requesting instructions with bhagavac-chikñitam ahaà
karaväëi hy atandritaù. The Lord now speaks on the sädhana for attaining the
Lord, but because it is very confidential, it is not understood by materialistic
persons. One should not be dependent on extensive study of scriptures. Persons
desiring to know the best sädhana for the self should learn from the feet of the
guru (jijïäsyam).

This means: “You will understand by my mercy alone.” What is this? Among the
sädhanas of karma, jïäna, yoga and bhakti, bhakti should be fixed as the process
through positive results by performance and lack of results by non-performance.
Karma, jïäna and yoga by themselves cannot give even Svarga or liberation, and
even without these practices one can attain those goals. Therefore these are not
the sädhana.

tyaktvä sva-dharmaà caraëämbujaà harer

bhajann apakvo ’tha patet tato yadi
yatra kva väbhadram abhüd amuñya kià
ko värtha äpto ’bhajatäà sva-dharmataù

If someone gives up his occupational duties and works in Kåñëa

consciousness and then falls down on account of not completing his work,
what loss is there on his part? And what can one gain if one performs his
material activities perfectly? SB 1.5.17

çreyaù-såtià bhaktim udasya te vibho

 kliçyanti ye kevala-bodha-labdhaye
teñäm asau kleçala eva çiñyate
nänyad yathä sthüla-tuñävaghätinäm

My dear Lord, devotional service unto you is the best path for self-
realization. If someone gives up that path and engages in the cultivation of
speculative knowledge, he will simply undergo a troublesome process and
will not achieve his desired result. As a person who beats an empty husk of
wheat cannot get grain, one who simply speculates cannot achieve self-
realization. His only gain is trouble. SB 10.14.4

pureha bhüman bahavo ’pi yoginas

tvad-arpitehä nija-karma-labdhayä
vibudhya bhaktyaiva kathopanétayä
prapedire ’ïjo ’cyuta te gatià paräm

O almighty Lord, in the past many yogés in this world achieved the platform
of devotional service by offering all their endeavors unto you and faithfully
carrying out their prescribed duties. Through such devotional service,
perfected by the processes of hearing and chanting about you, they came to
understand you, O infallible one, and could easily surrender to you and
achieve your supreme abode. SB 10.14.5

yat karmabhir yat tapasä jïäna-vairägyataç ca yat

yogena däna-dharmeëa çreyobhir itarair api

sarvaà mad-bhakti-yogena mad-bhakto labhate ’ïjasä

svargäpavargaà mad-dhäma kathaïcid yadi väïchati

Everything that can be achieved by fruitive activities, penance, knowledge,

detachment, mystic yoga, charity, religious duties and all other means of
perfecting life is easily achieved by my devotee through loving service unto
me. If somehow or other my devotee desires promotion to heaven,
liberation, or residence in my abode, he easily achieves such benedictions.
SB 11.20.32-33

yä vai sädhana-sampattiù puruñärtha-catuñöaye |

tayä vinä tad äpnoti naro näräyaëäçrayaù ||

A wealth of sädhana brings about the four human goals. Without that,
however, a man who surrenders to the Lord attains all of that. Mokña-
dharma

By pure bhakti alone, the highest results can be achieved, and without bhakti, the
highest results cannot be achieved. Thus bhakti is fixed as the best among all
sädhanas by showing what is achieved by it positively and what is not achieved by
its absence (anvaya-vyatirekäbhyäm). The positive aspect is shown in the following
statement:

akämaù sarva-kämo vä mokña-käma udära-dhéù |

tévreëa bhakti-yogena yajeta puruñaà param ||

The person desiring destruction of all desires, the person with all desires,
even the person with the intense desire for liberation, if he has good
intelligence, will worship the Supreme Lord with pure bhakti. SB 2.3.10

The sharpness (tévreëa) of pure bhakti is service which is like the sun
unobstructed by clouds. The verse quoted above -- SB 11.20.32 -- also illustrates
the positive aspect.

The negative aspect, in the absence of bhakti, is illustrated in the following:

mukha-bähüru-pädebhyaù puruñasyäçramaiù saha

catväro jajïire varëä guëair viprädayaù påthak

ya eñäà puruñaà säkñäd ätma-prabhavam éçvaram

na bhajanty avajänanti sthänäd bhrañöäù patanty adhaù

Each of the four social orders, headed by the brähmaëas, was born through
different combinations of the modes of nature, from the face, arms, thighs
and feet of the Supreme Lord in his universal form, along with the äçramas.
If any of the members of the four varëas and four äçramas fail to worship or
disrespect the Lord, who is the source of their own creation, they will fall
down from their äçrama. SB 11.5.2-3

tapasvino däna-parä yaçasvino

manasvino mantra-vidaù sumaìgaläù
kñemaà na vindanti vinä yad-arpaëaà
tasmai subhadra-çravase namo namaù

I offer continual respects to the Lord full of auspicious qualities. Without

worshipping him, the jïänés, karmés, specialized karmés, yogés, scholars of
the Vedas and followers of proper conduct cannot attain any benefit. SB
2.4.17

There are no restrictions of place and time concerning this sädhana. In all places,
with all candidates, and at all times this should be performed with steadiness.
However, one must perform karma with purity in a pure place and one can attain
jïäna only with a pure mind. Karma and jïäna cannot be performed in all places
and at all times. Çucau deçe pratiñöhäpya sukham äsanam ätmanaù | yuïjyäd yogam
ätma-viçuddhaye: the yogé should perform yoga after establishing himself
comfortably on a seat in a pure place (BG 6.11) In terms of time, karma is
practiced only until one attains detachment from enjoyment. Yoga is practiced
only until one has attained siddhis. Säìkhya is performed only until one has
attained knowledge. Jïäna is performed only until liberation. These methods are
not practiced at all times. Bhakti however is well known for being practiced at all
times and at all places.

na deça-niyamas tatra na käla-nirëayas tathä |

nocchiñöädau niñedho’sti çré-harer nämni lubdhake ||

In chanting the name of the Lord, there are no restrictions concerning place
or time, or restrictions on performance because of impurity.

tasmät sarvätmanä räjan hariù sarvatra sarvadä |

çrotavyaù kértitavyaç ca smartavyo bhagavän nåëäm ||

O King! Therefore, at all times and all places without restriction men should
hear about, glorify and remember the Supreme Lord with full concentration
of mind. BG 2.2.36

The practice of bhakti is also applicable to all types of people including the
practitioners of karma and jïäna. It is even to be performed by the most fallen by
birth or activities:

kiräta-hüëändhra-pulinda-pulkaçä
äbhéra-çumbhä yavanäù khasädayaù |
ye’nye ca päpä yad-upäçrayäçrayäù
çudhyanti tasmai prabhaviñëave namaù ||

I offer respects to the lord of inconceivable power. The Kirätas, Hüëa,s

Andhras, Pulindas, Pulkaças, Abhéras, Çumbhas, Yavanas, Khasas and others
of low birth, and those sinful by actions, by taking shelter of the devotees
who take shelter of the powerful Lord, become purified of their prärabdha-
karmas. SB 2.4.18

Bhakti can be practiced in all stages of life. Prahläda practiced in the womb.
Dhruva practiced when he was a child. Ambaréña practiced as a youth. It can be
practiced even in hell. Mucyeta yan nämny udite närako ’pi: even a person in hell
will be liberated by chanting the name of the Lord.

yathä yathä harer näma kértayanti ca närakäù |

tathä tathä harau bhaktim udvahanto divaà yayuù ||

When those in hell chant the name of the Lord they develop bhakti to the
Lord and go to the spiritual world. Nåsiàha Puräëa
In this way bhakti has been distinguished as the proper sädhana.

Bhakti in the form of prema is also indicated by reading an extra meaning in the
verse. Prema is indicated by the word etävad (so much). The person desiring to
know about the truth should inquire about the best (etävad) among material
enjoyment, liberation and prema, which will be supreme at all times and all places
by positive and negative indications. Material enjoyment of Svarga and liberation
are not shown as supreme by results in performance and lack of results by non-
performance. Prema however is shown to be supreme by the effects of its
performance, and the effects of its non-performance. Because prema can also be
included in the word bhakti, by sädhana-bhakti one attains sädhya-bhakti, and
prema is that sädhya or perfection. Prema is thus considered to be the perfection of
bhakti. Bhaktyä saïjätayä bhaktyä bibhraty utpulakäà tanum: by prema-bhakti
produced from sädhana-bhakti, the devotee develops ecstatic symptoms. (SB
11.3.31) Thus prema-bhakti and sädhana-bhakti, which the Lord had promised to
explain in verse 31 by the words rahasyam and tad-aìgam, have both been
explained confidentially in this verse. The Lord’s instruction is thus that one
should perform sädhana-bhakti to attain prema, and not to attain Svarga or
liberation.

Because Brahmä prayed bhagavac-chikñitam ahaà karaväëi: may I follow your

instructions.(SB 2.9.29), he will attain realization of the sweet rasa of the Lord’s
form and qualities through prema-bhakti produced by pure sädhana-bhakti, since
prema-bhakti is a form of realization. Thus realizations arising from prema-bhakti
and sädhana-bhakti are also described in this verse (as promised by the Lord in
verse 31). The Taittiréya Upaniñad states raso vai saù: the Lord is rasa. It also
states saiñänandasya mimäàsä bhavati: this is the examination of bliss. The highest
form of the Lord is rasa incarnate. The root form of rasa is shown to be Kåñëa in
the Bhägavatam:

mallänäm açanir nåëäà nara-varaù stréëäà smaro mürtimän

gopänäà sva-jano ’satäà kñiti-bhujäà çästä sva-pitroù çiçuù
måtyur bhoja-pater viräò aviduñäà tattvaà paraà yoginäà
våñëénäà para-devateti vidito raìgaà gataù sägrajaù

The various groups of people in the arena regarded Kåñëa in different ways
when e entered it with his elder brother. The wrestlers saw Kåñëa as a
lightning bolt, the men of Mathurä as the best of males, the women as Cupid
in person, the cowherd men as their relative, the impious rulers as a
chastiser, his parents as their child, the King of the Bhojas as death, the
unintelligent as the Supreme Lord’s universal form, the yogés as the
Absolute Truth and the Våñëis as their supreme worshipable Deity. SB
10.43.17

Realization of this rasa of Kåñëa is also stated in this verse. Among all things
desired to be known, one should desire the highest realization of rasa (etaväd),
which will be tasted in däsya, sakhya, vätsalya and çåìgära rasas by direct contact
(anvaya) and in separation (vyatirekha) in all places, in all universes in places like
Våndävana, in the presence of servants, friends, elders and gopés, at all times,
continually even after the dissolution of the universe. The meaning of the verse
indicating the most confidential prema-bhakti-rasa has been covered over by the
Lord himself with another meaning indicating ätma-jïäna, just as cintämaëi is
covered by a golden box so that it is not exposed to materialistic people. Çruti says
concerning ätmä:

näyam ätmä pravacanena labhyo

na medhayä na bahunä çrutena |
yam evaiña våëute tena labhyas
tasyaiña ätmä vivåëute tanüà sväm ||

Ätma is not attained by speaking, by intelligence or by profuse hearing. He

reveals himself to the person whom he chooses. Kaöha Upaniñad 1.2.23

The meaning indicating knowledge of ätmä is as follows. The person desiring to

know the truth about ätmä should seek out ätmä which exists in all places at all
times, perceived directly in the universe which is non-different from its cause, the
ätmä (anvaya), and in the ätmä different from the universe (vyatireka). Anvaya
also refers to the ätmä as the witness in all states of waking, dreaming and deep
sleep. Vyatikreka refers to states of waking, dreaming and deep sleep belonging to
the ätmä.

|| 2.9.37 ||

etan mataà samätiñöha parameëa samädhinä |

bhavän kalpa-vikalpeñu na vimuhyati karhicit ||

TRANSLATION
Follow my instructions in detail, with extreme concentration. You will not be
bewildered at any time during your lifetime and its subdivisions.

COMMENTARY
“How is it possible for me to understand the deep meaning of these four verses
summarizing the Bhägavatam? There are many opinions among those who argue.”
“Undertake my directions completely (samätiñöha).” This means “Contemplate this
with concentration.” In the mahä-kalpa lasting your lifetime (kalpa) and its
subdivisions (vikalpeñu) you will not be bewildered at any time.

Here ends the commentary on the four verses. This Särarthadarçiné commentary
written for the benefit of all humanity should be seen by persons studying
devotional literature and not others.

| 2.9.38 ||
 çré-çuka uväca
sampradiçyaivam ajano janänäà parameñöhinam |
paçyatas tasya tad rüpam ätmano nyaruëad dhariù ||

TRANSLATION
Çuka said: The Lord who is beyond the material world, having instructed
Brahmä, the creator of the progeny, then made his form disappear while Brahmä
watched.

COMMENTARY
Parameñöhinam refers to the creator, Brahmä. Ätmano rüpam means the form of the
Lord and Vaikuëöha as well. Nyaruëad means “made (his form) disappear.”

|| 2.9.39 ||

antarhitendriyärthäya haraye vihitäïjaliù |

sarva-bhütamayo viçvaà sasarjedaà sa pürvavat ||38||

TRANSLATION
Brahmä folded his hands in respect to the Lord whose qualities are the object of
the devotees’ senses, and who had disappeared. Brahmä, the total of all living
beings, then created this universe as he had done in the previous kalpa.

COMMENTARY
Indriyärthäya means “unto him whose qualities such as beauty are the object of
the senses.” Pürvavat means as in the previous kalpa or day of Brahmä. By this it is
understood that Brahmä’s bewilderment on seeing his daughter took place in the
previous kalpa,44 not after hearing the instructions of the four verses of
Bhägavatam, for the Lord has just said that in this kalpa Brahmä would not be
bewildered. The bewilderment of Brahmä when Kåñëa appeared on earth during
this kalpa must be understood to be a pastime produced by the mercy of the Lord.

|| 2.9.40 ||

prajäpatir dharma-patir ekadä niyamän yamän |

bhadraà prajänäm anvicchann ätiñöhat svärtha-kämyayä ||

TRANSLATION
Once, Brahmä, lord of dharma, desiring the benefit of the progeny, followed
rules and regulations to fulfill his desire.

COMMENTARY

44
Since the teaching of the four verses took place on the first day of Brahmä’s life, according to
SB 2.8.28, the bewilderment would have to be in another Brahmä’s life.
After this, the conversation between Närada and Brahmä which was previously
described in SB 2.5 took place. Five verses describe this conditions under which
this conversation took place. Desiring benefit for the progeny he followed rules
and regulations, teaching others by his conduct, with his own purpose in mind --
“Let them also follow these rules.”

|| 2.9.41-42 ||

taà näradaù priyatamo rikthädänäm anuvrataù |

çuçrüñamäëaù çélena praçrayeëa damena ca ||

mäyäà vividiñan viñëor mäyeçasya mahä-muniù |

mahä-bhägavato räjan pitaraà paryatoñayat ||

TRANSLATION
Närada, the dearest to Brahmä among all his sons, was devoted to his father,
and obedient. O King! This great devotee, this great sage, desiring to
understand the mäyä of Viñëu, the master of mäyä, satisfied his father by his
proper conduct, respect and sense control.

COMMENTARY
Riktha means inheritance. Rikthädäna means a son, who inherits the wealth of the
father. Närada was the dearest son of Brahmä. Among the wealth of karma-yoga,
jïäna-yoga and bhakti-yoga belonging to Brahmä, Dakña and others obtained
karma-yoga. The Kumäras obtained jïäna-yoga. Närada obtained bhakti-yoga,
because of his outstanding qualities. Anuvrataù means that he was devoted to his
father.

Mäyäm refers to the material energy, or to the mercy of the Lord. Närada desired
to understand the variegated nature of mäyä. Viñëu is the master of material mäyä.
Or mäyeçasya can mean “of he who controls everything by mercy (mäyä).”

|| 2.9.43 ||

tuñöaà niçämya pitaraà lokänäà prapitämaham |

devarñiù paripapraccha bhavän yan mänupåcchati ||

TRANSLATION
Seeing that his father, the great-grandfather of the worlds, was satisfied, Närada
asked him what you have asked me.

COMMENTARY
Niçämya means “seeing.” Mä means mäm.

|| 2.9.44 ||
 tasmä idaà bhägavataà puräëaà daça-lakñaëam |
proktaà bhagavatä präha prétaù puträya bhüta-kåt ||

TRANSLATION
Brahmä, affectionate to Närada, then spoke to his son the Bhägavata Puräëa
which was endowed with ten characteristics and which was spoken by the Lord
in four verses.

COMMENTARY
Brahmä then spoke the scripture with ten characteristics in detail, which the Lord
had spoken in summary in four verses. Some say however that the Lord himself
spoke the complete twelve volumes (the entire scripture) endowed with ten
characteristics, after speaking the four verses as a summary.

|| 2.9.45 ||

näradaù präha munaye sarasvatyäs taöe nåpa |

dhyäyate brahma paramaà vyäsäyämita-tejase ||

TRANSLATION
O King! Närada spoke this to the sage Vyäsa of unlimited powers, who was
meditating on the supreme brahman on the bank of the Sarasvaté River.

COMMENTARY
Näräyaëa spoke to Brahmä. Brahmä spoke to Närada. Närada spoke to Vyäsa.
Vyäsa spoke to me, Çukadeva. I am speaking to you. In this way the topics of the
Lord were passed on perfectly through six great persons.

|| 2.9.46 ||

yad utähaà tvayä påñöo vairäjät puruñäd idam |

yathäsét tad upäkhyäste praçnän anyäàç ca kåtsnaçaù ||

TRANSLATION
I will explain what you asked me concerning how this universe arose from the
universal form and will answer all the other questions as well.

COMMENTARY
I will give the answers to your questions by the explanations given in the
Bhägavatam. You asked me about the universal form:

puruñävayavair lokäù sapäläù pürva-kalpitäù

lokair amuñyävayaväù sa-pälair iti çuçruma
 The planets and their protectors were previously identified with limbs of the
puruña and the limbs of the puruña were identified with the planets. This I
have heard. If there are more details please explain them. SB 2.8.11

Yathä means yathävat (how).

Chapter Ten

Ten Characteristics of a Puräëa and Third Description of Universal Form

|| 2.10.1 ||

çré-çuka uväca—
atra sargo visargaç ca sthänaà poñaëam ütayaù |
manvantareçänukathä nirodho muktir äçrayaù ||

TRANSLATION
Çukadeva said: In this Puräëa there are ten topics: creation, secondary creation,
protection, mercy of the Lord, material activities, the conduct of the Manus,
stories of the Lord, destruction of the universe, liberation and the ultimate
shelter.

COMMENTARY
In this chapter the ten subject matters of the Bhägavatam are described, starting
with creation and sub-creation. The divisions of adhyätmä, adhibhüta and
adhidaiva are also described.

At the end of the last chapter the Bhägavatam was described as having ten
characteristics. These are shown in this verse. Manvantareçänukathä is a dvandva
compound indicating two items.

|| 2.10.2 ||

daçamasya viçuddhy-arthaà navänäm iha lakñaëam |

varëayanti mahätmänaù çrutenärthena cäïjasä ||

TRANSLATION
The great devotees such as Vidura and Maitreya describe properly the nine
topics in order to impart the highest knowledge of the tenth topic, through the
words of the scripture and stories to illustrate their meaning.

COMMENTARY
Will there be different meanings to this in different scriptures? The devotees
describe the nature of the nine topics in order to impart knowledge of the truth,
unmixed with anything else, of the tenth topic -- the shelter. Other things which
are excluded as the shelter include Svarga and hell, which are only the jiväs’
destinations, caused by the Supreme Lord. These places indicate that only the
jévas’ bodies are subject to creation maintenance and destruction. That there is
only one shelter is not a fault, since that is the conclusion of scriptures. The
devotees describe these topics with meaning coming from the çrutis and by stories
illustrating the meaning of the çrutis. The devotees such as Vidura and Maitreya
describe these topics.

|| 2.10.3 ||

bhüta-mätrendriya-dhiyäà janma sarga udähåtaù |

brahmaëo guëa-vaiñamyäd visargaù pauruñaù småtaù ||

TRANSLATION
Sarga refers to the manifestation of the gross material elements, the tan-mäträs,
the senses, the false ego and mahat-tattva, caused when the Lord transforms the
guëas. Visarga is the creation of bodies for the jévas carried out by Brahmä.

COMMENTARY
Each topic is described. Sarga means the manifestation of elements, tan-mäträs,
senses, ahaìkära and mahat-tattva (dhiyäm) and as well their description in the
universal form, caused when the Lord (brahmaëaù) creates transformation of the
guëas. Paurusaù refers to Brahmä. Visarga refers to the creation of moving and
non-moving entities by Brahmä. “Creation of the jévas” means giving jévas forms
with intelligence, senses and body for engaging in material enjoyment, pursuing
liberation or practicing bhakti according to their qualification. .

|| 2.10.4 ||

sthitir vaikuëöha-vijayaù poñaëaà tad-anugrahaù |

manvantaräëi sad-dharma ütayaù karma-väsanäù ||

TRANSLATION
Sthänam refers to the Lord protecting his devotee. This shows the excellence of
the Lord. Poñaëam means the Lord’s mercy. Manvantara refers to the conduct of
the kings ruling the manvantara periods. Üti refers to the impressions created
by the jéva’s actions which lead them to future births.

COMMENTARY
Sthänam (mentioned in verse 1) means protection (sthitiù) which shows the
excellence (vijayaù) of the Supreme Lord (vaikuëöhasya) in comparison to Brahmä
the creator and Çiva the destroyer. Sthitiù also refers to the condition of the jévas.
Or vaikuëöha-vijayaù can mean that the Lord destroys the suffering of the jéva,
since jaya means “victory over.” After the creation, the condition the jévas is
described. In protecting the jévas, the Lord shows his mercy to some, the devotees
performing sädhana, even if they are involved in sin by accident. This is the
meaning of poñaëam. Manvantara refers to the religious conduct of the kings
reigning during the manvantara, revealed through narratives concerning them.
This performance of dharma by the sättvika-jévas engaged in karma-yoga is
considered within the conditions of the jéva in this world. Üti refers to the
impressions produced by action, “those things which are accomplished (üyante)
by actions.” It refers to the impressions arising from actions either low or high.
Pious or impious acts become the cause of future happiness and distress. Within
the condition of the jévas in this world, the nature of the high and low jévas is
described.

|| 2.10.5 ||

avatäränucaritaà hareç cäsyänuvartinäm |

puàsäm éça-kathäù proktä nänäkhyänopabåàhitäù ||

TRANSLATION
Éça-kathä refers to descriptions of the Lord’s avatäras and their devotees, filled
with various stories.

COMMENTARY
Éça-kathä refers to the stories concerning the avatäras of the Lord and the devotees
of the avatäras (asya anuvartinäm). The avatäras and their devotees should be
heard about and glorified. Thus in the material world (sthiti) the devotional aìgas
of hearing and chanting of the sädhaka devotees are described.

|| 2.10.6 ||

Nirodho ’syänuçayanam ätmanaù saha çaktibhiù |

muktir hitvänyathä rüpaà sva-rüpeëa vyavasthitiù ||

TRANSLATION
Nirodha refers to the merging of the jéva along with his material identity into the
Lord at the time of final devastation of the universe. Mukti means the jéva’s
attainment of his form as pure ätmä or as an associate of the Lord after giving
up gross and subtle material bodies.

COMMENTARY
Nirodha refers to the sleeping (merging) of jéva along with his subtle coverings
following after the Lord’s sleep. This refers to the jéva’s merging into the Lord after
the protection period (sthiti) is completed. Mukti refers to the condition in which
the jéva remains in his pure form or in the form of an associate of the Lord in some
cases, after giving up the gross and subtle bodies of mäyä (anyathä-rüpam). Thus
the nine topics related to the jéva, starting with his attaining a material body, have
been described.
 || 2.10.7 ||

äbhäsaç ca nirodhaç ca yato ’sty adhyavaséyate |

sa äçrayaù paraà brahma paramätmeti çabdyate ||

TRANSLATION
The äçraya, Bhagavän, from whom arise creation, sub-creation, protection,
mercy, karma, dharma of the kings, the appearance of avatäras, destruction and
liberation is also called Paramätmä and brahman.

COMMENTARY
Having described the nature of the nine topics by indicating their subject, the
Supreme Lord is described as the one shelter of these in this verse. That by which
creation (äbhäsaù), visarga, sthiti, poñaëa, üti, manvantara, éça-kathä (ca),
destruction (nirodhaù) and mukti (ca) are accomplished is called the äçraya,
Bhagavän or Näräyaëa, since he looks upon the creation, maintenance and
destruction. According to the method of worship he is described in different
ways. Thus he is called param brahma by the jïänés and Paramätmä by the yogés.

|| 2.10.8 ||

yo ’dhyätmiko ’yaà puruñaù so ’säv evädhidaivikaù |

yas tatrobhaya-vicchedaù puruño hy ädhibhautikaù ||

TRANSLATION
The covering on the jéva known as the subtle sense organ is not different from
the presiding deities of the senses. The division of subtle sense organ and sense
deity is not different from the gross organ of the material body.

COMMENTARY
The Lord has said viñöabhyäham idaà kåtsnam ekäàçena sthito jagat: I am situated
by my portion everywhere in this world. (BG 10.42) Two verses now show the
difference between this äçraya form situated as antaryämé within all bodies and the
individual jévas. The covering known as the subtle sense organ (adhyätmikaù
puruñaù) is the controlling deity of the sense organ (adhidaivikaù), such as the sun
deity who controls the eye, since both the eye and the presiding deity of the eye
are aàças of the sun deity. Among all substances, that portion which has divisions
of sense and sense deity (ubhaya) is not different from the covering on the jéva
known as the visible organ. The gross organ and sense objects (tan-mäträs) are
called the gross body. The word puruña is used in all these cases to indicate that
these are coverings on the jéva. This meaning of puruña is found in çruti statements
such as sa vä eña puruño ’nna-rasa-mayaù: the puruña is composed of food and taste.
(Taittiréya Upaniñad 2.1)

|| 2.10.9 ||
 ekam ekataräbhäve yadä nopalabhämahe |
tritayaà tatra yo veda sa ätmä sväçrayäçrayaù ||

TRANSLATION
Since we cannot perceive one item in absence of one of the other items (subtle
sense, sense deity and gross form), he who is independent of these three, is the
ätmä. But the shelter of the ätmä is the Paramätmä.

COMMENTARY
Because of the interdependence of the three items in order for them to function,
they are shown to be different from the ätmä. Without the gross organ on the
body, the subtle sense which is known to function by performing perception
cannot function. Without the subtle sense organ, the presiding deity of the sense,
whose presence is inferred from action of that sense, cannot function. Without the
presiding deity of the sense, the subtle sense organ cannot operate, and without
the subtle sense organ, the gross organ cannot operate. Since, in the absence of
one of the three, the others cannot be ascertained, he who knows these three, who
is not dependent on them, is the jéva. It is said:

deho ’savo ’kñä manavo bhüta-mäträm

ätmänam anyaà ca viduù paraà yat |
sarvaà pumän veda guëäàç ca taj-jïo
na veda sarva-jïam anantam éòe ||

The body, life airs, senses, internal senses, gross elements and sense objects
do not know themselves or other things or the jéva. The jéva knows all of
these items and the guëas which cause them. He also knows Paramätmä, but
does not know the omniscient, unlimited Lord. I worship that Lord with
infinite qualities. SB 6.4.25

Sarva refers to these three coverings on the jéva. The jéva (pumän) knows these
three. It is also said:

jägrat-svapna-suñuptaà ca guëato buddhi-våttayaù |

täsäà vilakñaëo jévaù säkñitvena vivakñitaù ||

Waking, sleeping and deep sleep, the three functions of the intelligence, are
caused by the three guëas. The jéva is ascertained to be different from these
three states since it is the witness of them. SB 11.13.27

What is the nature of the jéva? The jéva takes shelter of Paramätmä (sväçraya),
whose shelter is himself. The meaning is this. The jéva is the shelter of the three
items -- the subtle sense, the sense deity and the gross sense in the body which are
mutually dependent. The shelter of the jéva is the Paramätmä. Paramätmä is the
shelter of Paramätmä. Thus Paramätmä is the ultimate shelter. Since Kåñëa says
that by his aàça he pervades the worlds, it should be understood that Kåñëa is the
shelter of Paramätmä. Thus Kåñëa is the chief shelter. Paramätmä as his aàça is
also called the shelter, and brahman being his impersonal form is also called a
shelter. Thus the one shelter is seen in three different forms according to the type
of worshipper.

|| 2.10.10 ||

puruño ’ëòaà vinirbhidya yadäsau sa vinirgataù |

ätmano ’yanam anvicchann apo’ sräkñéc chuciù çucéù ||

TRANSLATION
When the pure puruña, separating himself from the universe, remained outside,
desiring a place to lie down in the universe, he created the pure waters of the
Garbhodaka.

COMMENTARY
The difference between the jéva and the Lord has been established through the ten
characteristics of a mahä-puräëa and thus bhakti to the Lord has been hinted as the
deliverance of the jéva from the world. Now Çukadeva speaks in order to explain a
topic he promised with yad utähaà tvayä påñöo vairäjät puruñädidam | yathäsét tad-
upäkhyä: I will explain what you asked me concerning how this universe arose
from the universal form.45 (SB 2.9.46)

“Why do you always speak about the universal form and the self? Why is there so
little sweet discussion about the qualities and forms of the lélävatäras?”

What you observe is true. To whom should topics about the lélävatäras be taught
with relish? Those how have perfected bhakti or the nitya-siddhas constantly play
spontaneously in the sweet ocean of Lord’s beauty and pastimes. But those who
are sleeping on the bed of bliss of sense pleasure, and those who have fainted in
the waves of suffering arising from karma, cannot be woken up. How can pastimes
of the Lord be taught to them? This crest jewel of Puräëas, being most merciful,
thinking of how to give instruction to make them into sädhaka-bhaktas, constantly
attempts by some trick or other, to wake them up. Just as a limb burned by fire is
given relief by fire and a person haunted by a ghost is revived by a ghost mantra,
so jévas’ absorption in the sleep of mäyä can be broken by topics concerning mäyä.
It has been said:

mäyäà varëayato ’muñya éçvarasyänumodataù |

çåëvataù çraddhayä nityaà mäyayätmä na muhyati ||

If the jéva constantly describes mäyä in relation to the Lord, remembers

mäyä or hears about mäyä with proper faith, he will not be bewildered by
mäyä. SB 2.7.53
45
Parékñit asks the question in SB 2.8.11.
But even though by the shower of nectar of pastimes of the Lord obtained by the
mercy of the devotee, the person sleeping in the happiness of mäyä or fainting in
the suffering of karmas wakes up, becomes drenched, revitalized, dances and
rejoices blissfully, only those who obtain that great mercy become successful, and
not others.

The low jévas, desiring to cross the material world and have developed
determination to take shelter of the lotus feet of guru, can be delivered by
constantly hearing about the self. For this reasons there is repeated discussion of
the self. Those who are faithful devotees of the Lord will relish the nectar of the
whole Bhägavatam.

This scripture does not only speak about Bhagavän, though he is the main topic. It
also speaks about the impersonal aspect of the Lord – brahman -- and his portion,
Paramätmä. It has been said at the beginning of this work brahmeti paramätmeti
bhagavän iti çabdyate (SB 1.2.11) Thus, repeated discussion of the self is suitable
for worshippers of brahman and Paramätmä. By this means, being most generous,
Bhägavatam produces bhakti in even the worshippers of brahman and Paramätmä.
Bhakti even appears in those who have reached perfection in brahman and
Paramätmä. This is shown in the verse ätmärämäç ca munayaù. (SB 1.7.10) Those
persons, their sädhana, and the result they achieve are not rejected by the pure
devotees, but looked upon with sympathy.

Kåñëa who is completely full of sweetness in his form, qualities and pastimes, and
possesses dharma, jïäna, bala and aiçvarya, since he contains all avatäras such as
Matsya and Kürma and the aspects of brahman and paramätmä as well, is
worshipped by all types of devotees. This scripture, being non-different from
Kåñëa’s svarüpa, thus reveals Kåñëa as the source of all avatäras, brahman and
Paramätmä. It reveals his qualities, pastimes, sweetness and powers, the method to
attain him, sädhana-bhakti, the goal prema-bhakti, as well as all principles such as
dharma, jïäna, yoga and vairägya. Thus everything is consistent.

When the Lord, who glances over prakåti, having created the universe,
distinguishing it from himself, situated himself outside, he desired a sleeping
place (ayaëam) for himself in the universe (tasmin), and created the Garbhodaka.
The Lord, being naturally pure (çuciù), created water which was pure (çucéh). This
distinguishes it from the milk ocean.

|| 2.10.11 ||

täsv avätsét sva-såñöäsu sahasraà parivatsarän |

tena näräyaëo näma yad äpaù puruñodbhaväù ||

TRANSLATION
He dwelled from many years in that water created from himself. Because of that
he is called Näräyaëa, since the waters (närä) arose from the puruña (nara).

COMMENTARY
By deriving the name Näräyaëa, his dwelling in the water becomes clear. By
residing (tena) in that water he got the name Näräyaëa because the waters arose
from the puruña. Nara means the puruña. Nära is that which arises from him. He
whose resting place (ayana) is that water (nära) is called Näräyaëa. It is said:

äpo närä iti proktä äpo vai nara-sünavaù |

ayanaà tasya täù pürvaà tena näräyaëaù småtaù ||

The word äpaù and närä are synonymous for “water” since the waters are
considered the sons of Nara, the primeval male or Mahä-viñëu. 46 Since these
waters act as the bed (ayana) of Mahä-viñëu from the ancient past, he is
called Näräyaëa. Viñëu Puräëa 1.4.6

|| 2.10.12 ||

dravyaà karma ca kälaç ca svabhävo jéva eva ca |

yad-anugrahataù santi na santi yad-upekñayä ||

TRANSLATION
By connection with the Lord, matter, karma, time, svabhävaand the totality of
jévas can produce effects. Without his presence, they have no effect.

COMMENTARY
This verse describes the influence of the Lord who dwells in the universal form.
Dravyam means the material cause (upädäna), starting with earth. Karma, käla and
svabhäva47 are efficient causes (nimitta). Jéva refers to Hiraëyagarbha, the enjoyer,
the totality of jévas.48 Because of being connected to the Lord, these things exist.
Without the Paramätmä, the jéva or his body cannot exist. Or without the
Paramätmä, these items cannot produce effects.

|| 2.10.13 ||

eko nänätvam anvicchan yoga-talpät samutthitaù |

véryaà hiraëmayaà devo mäyayä vyasåjat tridhä |
adhidaivam athädhyätmam adhibhütam iti prabhuù ||

TRANSLATION
The one Lord, desiring to become many, rose from his bed after the sleep of
universal destruction, and created the universe shining brightly in three forms

46
Nära means the offspring of Nara.
47
According to the commentary on 2.5.14 svabhäva is the ability of the guëas to transform themselves.
48
This is a form of Brahmä.
by his energy. The Lord created three forms: adhidaivam (sense devatä),
adhyätmam (subtle sense organ) and adhibhütam (gross sense form).

COMMENTARY
How did the universal form (samañöi-viräò) arise? This verse explains. The one
entity, merging the jévas in himself at the time of destruction, was situated as one.
After that (anu), at the time of creation, he desired variety (nänätvam). He then
separated the jévas from himself. From his bed of yoga, having slept at the time of
destruction, representing night, the spiritual puruña (devaù) then rose up in the
morning, at the time of creation. Having created the elements such as mahat-tattva
by his energy (mäyayä), he created by these elements the universe with its layers,
shining brightly (véryam) with golden color. This is the great creation. The
creation of the universal form situated in the shell measuring five hundred million
yojanas took place by combining the Lord’s energy with parts of the elements such
as mahat-tattva. The puruña then entered the shell of the universe, filled half of it
with water emanating from himself, and placing the universal form within himself,
went to sleep on the Garbhodaka ocean. After that, he rose from his bed and
manifested the totality of the universe, golden in color, in three forms. What are
the three forms? These are adhidaivam, adhyätmam and adhibhütam.49

That totatliy or samañöi will become the lotus stem arising from the Lord’s navel
and this lotus stem will become the gross form of the universal form with fourteen
planetary systems. It will also become the subtle Hiraëyagarbha, the form of
Brahmä consisting of the totality of jévas. It will also become the four-headed
Brahmä who carries out creation. Thus Brahmä has three forms. 50 Now let us
return to the topic at hand.

|| 2.10.14 ||

athaikaà pauruñaà véryaà tridhäbhidyata tac chåëu ||

TRANSLATION
Then the one shining puruña divided into three forms. Please hear about this.

COMMENTARY
These three forms (universal form, Hiraëyagarbha and four-headed Brahmä) are
different from the adhidaiva, adhyätma and adhibhüta.

|| 2.10.15 ||

antaù çaréra äkäçät puruñasya viceñöataù |

ojaù saho balaà jajïe tataù präëo mahän asuù ||

TRANSLATION

49
These aspects are explained in the commentary on verse 18.
50
Brahmä three forms are: 1) 4-headed Brahmä; 2) Hiraëyagarbha; and 3) Universal form.
From the ether within the body of the universal form who was acting in various
ways arose the çaktis of the senses, mind and body, and from them arose the
best life air called sütra.

COMMENTARY
From the ether within the body of the universal form who was acting in various
ways (viceñöataù) arose the energies of the senses (ojaù), the mind (sahaù) and the
body (balam). From the subtle form of these three energies (tataù) arose the best
life air, manifestor of life (asuù) called sütra (präëaù).51

|| 2.10.16 ||

anupräëanti yaà präëäù präëantaà sarva-jantuñu |

apänantam apänanti nara-devam ivänugäù ||

TRANSLATION
The senses become active following after the action of sütra, and become
inactive when the sütra becomes inactive, just as servants follow after a king.

COMMENTARY
This shows the greatness of the sütra by its power to manifest life. The senses
(präëäù) perform actions following after the sütra which performs action, and they
cease action when the sütra stops action. They are like servants of a king.

|| 2.10.17 ||

präëenäkñipatä kñut tåò antarä jäyate vibhoù |

pipäsato jakñataç ca präì mukhaà nirabhidyata ||

TRANSLATION
Being stimulated by the sütra, hunger and thirst appeared within the universal
form. He desired to drink and eat. First the mouth became distinct.

COMMENTARY
Being agitated by sütra, hunger and thirst arose within the universal form (vibhoù).
This form is addressed as the lord because the form is being worshipped with
respect. The universal form is here being attributed to be the Supreme Lord. Then
the form desired to eat and drink. First the mouth became distinct (nirabhidyata).

|| 2.10.18 ||

mukhatas tälu nirbhinnaà jihvä tatropajäyate |

tato nänä-raso jajïe jihvayä yo ’dhigamyate ||

TRANSLATION
51
Sütra is a portion of mahat-tattva, with a predominance of rajas. It is not part of väyu. This is explained in the
commentary on 2.5.24.
After the appearance of the mouth, the palate became differentiated, and on the
palate the tongue appeared. From that various tastes which are experienced by
the tongue were generated.

COMMENTARY
This verse elaborates on the adhidaiva, adhibhüta and adhyätma mentioned in verse
13. After the mouth appeared (mukhataù), the location of the sense organ, the
palate (gross organ), became differentiated. In the palate, the subtle sense organ
called the tongue appeared. From that, various tastes, the sense objects for the
tongue, appeared. Also the presiding deity of the tongue, Varuëa should be
understood to have appeared. In this description, the gross palate and the sense
object are the adhibhüta aspect. The subtle sense organ is adhyätma, and Varuëa,
the presiding deity, is the adhidaiva aspect. Though there are four elements (gross
form, sense object, subtle sense organ and deity), they are classified as three in the
above manner.

|| 2.10.19-20 ||

vivakñor mukhato bhümno vahnir väg vyähåtaà tayoù |

jale vai tasya suciraà nirodhaù samajäyata ||19||

näsike nirabhidyetäà dodhüyati nabhasvati |

tatra väyur gandha-vaho ghräëo nasi jighåkñataù ||20||

TRANSLATION
When the universal form desired to speak, from his mouth, the devatä of fire,
the voice sense organ and speech, which is dependent on the devatä and the
sense organ, appeared. When the form resided in the water for a long time,
obstruction appeared for the universal form. When the life air became active,
the two nostrils became differentiated. When the universal form desired to
smell, Väyu, who carries fragrance, fragrance, and the nose appeared.

COMMENTARY
In the location of the mouth (mukhataù) of the universal form appeared the devatä
fire, the subtle sense organ voice and the sense object speech (vyährtam), which is
dependent on the devatä and the sense (tayoù).

When obstruction took place in the water for the universal form, without
breathing he could not continue existence. The nostrils are the location, the gross
form, by which breathing can take place. When the life air (nabhasvati) became
very active (dodhüyati), the two nostrils (gross organ) became differentiated. Air or
Väyu, who carries the fragrance, is the devatä, and fragrance is the sense object.
The nose is the subtle sense object. Jighåkñataù means “of he who desired to
receive smells.”

|| 2.10.21 ||
 yadätmani nirälokam ätmänaà ca didåkñataù |
nirbhinne hy akñiëé tasya jyotiç cakñur guëa-grahaù ||

TRANSLATION
When there was no vision in the universal form, and he desired to see, the two
eyes, the presiding deity known as the sun, the sense organ called the eye,
which experiences form (sense object) appeared.

COMMENTARY
When there was no vision (nirälokam) within himself (ätmani), desiring to see
himself and other objects (ca), the location called the gross eye, the sun devatä and
the eye (subtle sense organ) which experiences form (guëa) appeared. Form is the
sense object. Nirälokam (devoid of vision) is an indeclinable word, like
nirmakñikam (free from flies).

|| 2.10.22 ||

bodhyamänasya åñibhir ätmanas taj jighåkñataù |

karëau ca nirabhidyetäà diçaù çrotraà guëa-grahaù ||

TRANSLATION
When the universal form desired to understand himself, which is revealed by
Vedic sound, the two gross ears, the direction devatäs, and subtle ear organ,
which receives sound, appeared.

COMMENTARY
When the universal form desired to receive understanding about himself which is
revealed in the Vedas, the ears appeared. Guëa-grahaù here means that the ears
receive sound, the sense object for the ear.

|| 2.10.23 ||

vastuno mådu-käöhinya- laghu-gurv-oñëa-çétatäm |

jighåkñatas tvaì nirbhinnä tasyäà roma-mahé-ruhäù |
tatra cäntar bahir vätas tvacä labdha-guëo våtaù ||

TRANSLATION
When he desired to experience softness, hardness, lightness, heaviness, warmth
and coolness, the gross skin became differentiated along with body hairs and
plants, the sense devatäs of the hairs. Väyu, the sense devatä of the skin, along
with the subtle sense organ skin, pervades internally and externally.
COMMENTARY
When the universal form desired to receive the sensations or qualities of softness,
hardness, lightness, heaviness, warmth and coolness in objects, skin appeared.
Oñëa stands for ä uñëa, which means slight heat. Since intense warmth is the sense
object (which only arises after the desire), slight warmth is mentioned because of
the desire for warmth in general. There is also a version without the prefix, gurv
uñëa. The skin is the location of the sense organ. Because one understands the
lightness or heaviness of objects by placing them in the hands, lightness and
heaviness are the sense objects. This is according to the followers of the Puräëas.
In that location (adhibhüta) the devatä Väyu (adhidaiva) is situated, extending
internally and externally, by the sense organ (adhyätma) called skin which
receives the sense object called touch (adhibhüta). In that location also, the hair is
the sense organ, the herbs are the devatä and the sense object is itching. Thus in
the skin there are two sense organs. The meaning is this. The sense organ skin is
called hair when it receives touch sensation along with itching externally. The
plants act as the presiding deity of that skin (hair). When the sense organ skin
receives touch internally or externally it is called skin. Its deity is Väyu or air. In
the Third Canto it is said:

nirbhinnäny asya carmäëi loka-pälo ’nilo ’viçat |

präëenäàçena saàsparçaà yenäsau pratipadyate ||

tvacam asya vinirbhinnäà viviçur dhiñëyam oñadhéù |

aàçena lomabhiù kaëòüà yair asau pratipadyate ||

When there was a manifestation of skin separated from the gigantic form,
Anila, the deity directing the wind, entered with the sense organ skin, and
thus the living entities can realize tactile knowledge.

When the gross skin of the universal form appeared, the presiding deities
the plants (along with their portion subtle organ called body hair entered.
By these body hairs, relief from itching appears. . SB 3.6.16, 18

Carmäëi indicates skin. Präëena aàçena means “with the sense organ called skin,
which is spread with präëa-väyu.” In the Bahvåca-çruti this is partly described.

tvaì nirabhidyata tvaco lomäni lomabhya oñadhi-vanaspatayaù

The skin differentiated. From that came hairs. From hairs came the plants
and trees. Aitareya Upaniñad 1.4

|| 2.10.24 ||

hastau ruruhatus tasya nänä-karma-cikérñayä |

tayos tu balavän indra ädänam ubhayäçrayam ||

TRANSLATION
When the universal form desired to perform various activities, the two hands,
their strength, the deity Indra and the sense object, namely, receiving things,
which takes shelter of the devatä and the sense organ, appeared.

COMMENTARY
Strength of the hands is the sense organ. Indra is the devatä; the sense object is
receiving things, which is dependent on the sense organ and the devatä
(ubhayäçrayam).

|| 2.10.25 ||

gatià jigéñataù pädau ruruhäte ’bhikämikäm |

padbhyäà yajïaù svayaà havyaà karmabhiù kriyate nåbhiù ||

TRANSLATION
When the universal form desired movement, dear to him, two feet appeared.
The devatä of the feet is Yajïa. By the sense organ of feet, men go about to
collect objects for sacrifice.

COMMENTARY
Desiring to move about (gatim) which was dear to him (abhikämikäm), the two
feet (adhibhüta) appeared. The literal meaning of jigéñataù (of one who desires to
obtain) means in this case simply “of one who desires.” Yajïa, empowered by
Viñëu, is situated as the devatä of the feet. The sense organ is indicated by the
word karmabhiù, the çakti of the action of going. By the sense organ of the feet one
goes about to collect items for sacrifice. This going about is the sense object.
Nåbhiù indicates that all the individual jévas perform these acts. The feet are used
to obtain objects which are prescribed by the scriptures.

|| 2.10.26 ||

nirabhidyata çiçno vai prajänandämåtärthinaù |

upastha äsét kämänäà priyaà tad-ubhayäçrayam ||

TRANSLATION
When the universal form desired offspring, sexual pleasure and enjoyment of
Svarga, the penis appeared. The subtle sense organ, the devatä of the sex organ,
and the pleasure of enjoyment with woman, which is dependent on the sex
organ and the devatä, appeared.

COMMENTARY
When the universal form desired offspring, sexual pleasure and enjoyment like
Svarga, the location of the sex organ (adhibhüta) appeared. As well as the sense
organ called the penis, the devatä Prajäpati should be understood to have
appeared.52 The sense object happiness, arising from relationship with a woman,
which is dependent on the sense organ and the devatä, also arose.

|| 2.10.27 ||

utsisåkñor dhätu-malaà nirabhidyata vai gudam |

tataù päyus tato mitra utsarga ubhayäçrayaù ||

TRANSLATION
When the universal form desired to expel waste products, the gross anus
appeared. Then the sense organ called anus, its devatä Mitra, and the sense
object expulsion, dependent on the anus and Mitra, appeared.

COMMENTARY
Desiring to expel the waste products of digested food (dhätu-malam) the anus, the
gross location, appeared. The sense organ of excretion (päyuù), the devatä Mitra53
and the sense object expulsion appeared.

|| 2.10.28 ||

äsisåpsoù puraù puryä näbhi-dväram apänataù |

taträpänas tato måtyuù påthaktvam ubhayäçrayam ||

TRANSLATION
When the universal form desired to go from his body to another body by the
path of apäna and präëa, the location of the opening of the navel, sense organ
apäna, the devatä Måtyu and the sense object death, which takes shelter of the
devatä and the sense organ, arose.

COMMENTARY
When the universal form desired to go from his body (puryä) into other bodies
(puraù), by the path of apäna and also präëa, though not mentioned, the location
of the navel, the sense organ apäna, the devatä Måtyu and the sense object death
(påthaktvam), which depends on the apäna and the devatä, arose. It is well known
that death involves separation from the bonds of both präëa and apäna in the
navel region.

|| 2.10.29 ||

äditsor anna-pänänäm äsan kukñy-antra-näòayaù |

nadyaù samudräç ca tayos tuñöiù puñöis tad-äçraye ||

TRANSLATION

52
Elsewhere Daksä is mentioned as the presiding deity.
53
In the commentary on 2.6.9 it is explained that the deity is Måtyu and Mitra is an assistant.
When the universal form desired to take in food and drink, the location of the
abdomen, the sense organs in the form of the intestines and veins, their devatäs
the rivers and oceans, and their sense objects, fullness from food and fullness
from liquids, which take shelter of the sense organs and their devatäs, appeared.

COMMENTARY
When the universal form desired to consume food and drink, the abdomen,
intestine and veins appeared. The abdomen is the location. The sense organ is
located in the intestines which absorbs the food. The veins are the sense organs
which absorb liquids. The devatäs of the veins are the rivers and the devatä of the
intestines is the ocean. Tuñöi means the fullness of the belly and puñöi means
fullness because of taste. Tuñöi is the sense object dependent on the intestines and
the ocean, and puñöi is the sense object dependent on the veins and rivers.

|| 2.10.30 ||

nididhyäsor ätma-mäyäà hådayaà nirabhidyata |

tato manaç candra iti saìkalpaù käma eva ca ||

TRANSLATION
When the universal form desired to contemplate material objects and illusions
concerning himself, the heart appeared. Then the sense organ called the mind,
the devatä called Candra and the sense objects determination and desire arose.

COMMENTARY
Desiring to contemplate mäyä concerning himself and objects created by mäyä, the
location called the heart appeared. Then sense organ called the mind, the devatä
called Candra, and the sense objects determination and desire appeared. From the
Third Canto (3.6.23-26) it is also understood that in the location of the heart, the
senses known as cittä, false ego and intelligence, and the devatäs Väsudeva, Rudra
and Brahmä also appeared. In this way, eighteen senses have been mentioned. This
is known from the Eleventh Canto.54

|| 2.10.31 ||

tvak-carma-mäàsa-rudhira- medo-majjästhi-dhätavaù |
bhümy-ap-tejomayäù sapta präëo vyomämbu-väyubhiù ||

TRANSLATION
The seven dhätus known as skin, its upper layer, muscle, blood, fat, marrow and
bone,are composed of predominantly of earth, water and fire. The life airs are
nourished by ether and water.

COMMENTARY

54
SB 11.22.31-32
Having described the sense organs (adhyätma), gross locations, sense objects
(adhibhüta) and sense devatäs (adhidaiva), Çukadeva describes the nature of the
dhätus and other items which arise as portions of the elements in two verses. Tvak
and carma are the gross and subtle aspects of skin. The seven dhätus starting with
skin and ending with bone are composed of earth, water and fire elements.
Though those items have all five elements as components, because air and ether
do not nourish the body through food and other items (whereas water, earth and
fire do), only three elements are mentioned. The präëa composed of airs is
nourished by ether and water. Putting all three items in plural instrumental case is
poetic license.

|| 2.10.32 ||

guëätmakänéndriyäëi bhütädi-prabhavä guëäù |

manaù sarva-vikärätmä buddhir vijïäna-rüpiëé ||

TRANSLATION
The senses gravitate to sense objects. The sense objects appear attractive
because of false ego. The mind sustains all changes. The intelligence consists of
the power of discrimination.

COMMENTARY
The senses’ nature is to gravitate to sense objects (gunätmaka). The sense objects
(guëäù) become attractive (prabhavä) by false ego (bhütädi). The mind sustains all
changes (sarva-vikärätmä – like happiness, distress, etc.) Buddhi consists of the
power of discrimination. In this way, the nature of both the mind and the
intelligence has been described.

|| 2.10.33 ||

etad bhagavato rüpaà sthülaà te vyähåtaà mayä |

mahy-ädibhiç cävaraëair añöabhir bahir ävåtam ||

TRANSLATION
I have thus described to you the composition of one universe as a form of the
Lord, which is covered by eight layers of earth, water, fire, air, ether, false ego,
mahat-tattva and prakåti.

COMMENTARY
Sthülam refers to the universal form, the totality of one universe. Mahy-ädhibhiù
refers to the layers around the universe. The universe with its covering is called
the mahä-samañöi or mahä-sthülam.

|| 2.10.34 ||

ataù paraà sükñmatamam avyaktaà nirviçeñaëam |

 anädi-madhya-nidhanaà nityaà väì-manasaù param ||

TRANSLATION
Besides this there is the very subtle invisible form, without qualities or form,
which has no beginning or end, remains eternally in one form and which is
beyond words and mind.

COMMENTARY
Having described the gross form, now the subtle form of the universe is described.
When the most subtle is mentioned, it means very subtle. The subtle body (of the
universe), a form of mäyä, is described by four phrases.

|| 2.10.35 ||

amuné bhagavad-rüpe mayä te hy anuvarëite |

ubhe api na gåhëanti mäyä-såñöe vipaçcitaù ||

TRANSLATION
The wise do not accept these two forms of the Lord described by me since they
are composed of matter.

COMMENTARY
Çukadeva condemns these two forms which are imposed on the form of the Lord
for purposes of worship. Dual case indicates the oneness of the gross and subtle
forms of the universe (samañöi) and its coverings (mahä-samañöi). The wise do not
accept these two forms as the object of attainment, but only as forms for worship
at the beginning stage, since they are made of mäyä. Even the very subtle form, the
cause of the others, is material. Those who are wise, the pure devotees
(vipaçcitaù), do not accept these forms even at the first stage. They accept the
forms of Räma, Kåñëa, and Nåsiàha made of çuddha-sattva in the stages of sädhana
and perfection.

|| 2.10.36 ||

sa väcya-väcakatayä bhagavän brahma-rüpa-dhåk |

näma-rüpa-kriyä dhatte sakarmäkarmakaù paraù ||

TRANSLATION
Mahä-viñëu, Bhagavän, the Supreme lord, though not performing material
actions, by accepting the form of Brahmä, performed actions. He created the
forms and activities for the living entities, subject to names, and as well created
the names suitable for each type of body and its activities.

COMMENTARY
Now Çukadeva describes the creation, maintenance and destruction of the
individual bodies. This continues till verse 44. The puruñaù who manifests mahat-
tattva (saù), the Supreme Lord (paraù), thought without material actions
(akarmakaù), accepting the form of Brahmä, taking up activities (sakarma),
creating forms and activities suitable to be named (väcya) as well as names which
suitably designate them (väcakatayä), for the individual jévas existing in the
universe.

|| 2.10.37-39 ||

prajä-patén manün devän åñén pitå-gaëän påthak |

siddha-cäraëa-gandharvän vidyädhräsura-guhyakän ||
kinnaräpsaraso nägän sarpän kiàpuruñoragän |
mätå-rakñaù-piçäcäàç ca preta-bhüta-vinäyakän ||
küñmäëòonmäda-vetälän yätudhänän grahän api |
khagän mågän paçün våkñän girén nåpa sarésåpän |
dvi-vidhäç catur-vidhä ye ’nye jala-sthala-nabhaukasaù ||

TRANSLATION
Brahmä created the Prajäpatis, the Manus, the devatäs, the sages, the Pitås, the
Siddhas, Caraëas, Gandharvas, Vidhädharas, Asuras, Guhyakas (guardians of
Kuvera), Kinnaras, Apsaras, Nägas, Sarpas, Kimpuruñas, Uragas, Mätås,
Rakñasas, Piçäcas, Pretas, Bhütas, Vinäyakas, Küñmäëòas, Unmädas, Vetälas,
Yätudhänas,55 Grahas, birds, wild and domestic animals, trees, mountains and
reptiles, and as well various living beings of two types, four types and three
types.

COMMENTARY
These forms are now listed. The list is the object of the verb from the previous
sentence. O King! Brahmä created the Prajäpatis. The created beings with two
types of bodies are the non-moving and moving bodies. He created other forms.
He created bodies of four types: those born from the womb, from eggs, from
perspiration and sprouting from seeds. The three types are those dwelling in the
water, on land and in the air.

|| 2.10.40-41 ||

kuçaläkuçalä miçräù karmaëäà gatayas tv imäù |

sattvaà rajas tama iti tisraù sura-nå-närakäù ||
taträpy ekaikaço räjan bhidyante gatayas tridhä |
yadaikaikataro’nyäbhyäà sva-bhäva upahanyate ||

TRANSLATION
The results of action are good, bad and mixed. Because of the guëas of sattva,
rajas and tamas, men become devatäs, humans and inhabitants of hell. O King!
These three types of beings are again divided into three when each nature is
mixed with the other two guëas.

55
Some of these species are described in the footnote to 2.6.43-46.
 COMMENTARY
How did he create these beings? The results of actions are three: those giving good
results (kuçala), those giving suffering (akuçalä) and those giving mixed results
(miçräù). This indicates that the jévas attain these results according to their
individual actions. There is no fault in the creator. This is the answer to the
question that Parékñit asked, “O brähmaëa! Speak about the progress of time with
large and small divisions and the number and types of destinations achieved by
action.” (SB 2.8.13) The cause of these results is guëas. The result of sattva is
devatä body. The result of rajas is human body. The result of tamas is hellish
existence. These three results are subdivided into three each, to make nine results.
Each of the three is mixed with each of the other two. Thus a human with rajas,
by a mixture with a great amount of sattva becomes a brähmaëa and by mixture
with a great amount of tamas becomes a çüdra.

|| 2.10.42 ||

sa evedaà jagad-dhätä bhagavän dharma-rüpa-dhåk |

puñëäti sthäpayan viçvaà tiryaì-nara-surädibhiù ||

TRANSLATION
The maintainer of the universe, Bhagavän, accepting the form of Viñëu,
establishing this universe, maintains it with the animals, men and human beings
expressing their own natures of maintenance.

COMMENTARY
Dharma here means Viñëu. From dharma there is preservation of the universe, and
from lack of dharma there is destruction. The creation is endowed with dharma
and adharma. The birds and beasts protect themselves, their offspring, friends and
family by their nature.

|| 2.10.43 ||

tataù kälägni-rudrätmä yat såñöam idam ätmanaù |

sanniyacchati kälena ghanänékam ivänilaù ||

TRANSLATION
Then the Lord, Kälägni Rudra, destroys this universe which he alone created by
time energy, just as the wind destroys a mass of clouds.

COMMENTARY
The Lord destroys whatever he has created. Ghanänékam means “all the clouds.”

|| 2.10.44 ||

ittham-bhävena kathito bhagavän bhagavattamaù |

nettham-bhävena hi paraà drañöum arhanti sürayaù ||
 TRANSLATION
The Lord has been described in many scriptures as the creator of the universe.
Some pure devotees however do not see him only as the creator of the universe.

COMMENTARY
The Lord is described as the creator (ittham-bhävena) in such statements as tasmäd
vä etasmäd ätmana äkäçaù sambhütaù: then from the Lord ether arose (Taittiréya
Upaniñad 2.1.3); so ’kämayata bahu syäà prajäyeya: he desired “May I become
many, may I expand in growth.” (Taittiréya Upaniñad 2.6) Some pure devotees
however do not see the Lord only as the creator of the universe, but also as the
person who enjoys activities with his devotees in his spiritual abodes such as
Vaikuëöha.

|| 2.10.45 ||

näsya karmaëi janmädau parasyänuvidhéyate |

kartåtva-pratiñedhärthaà mäyayäropitaà hi tat ||

TRANSLATION
The Lord does not carry out the activities of creation, maintenance and
destruction of the universe directly. His direct involvement is denied
everywhere in the scriptures. The activities performed by mäyä are ascribed to
him.

COMMENTARY
This is actually not the activity of the Lord. In creating, maintaining and
destroying the universe (asya) the Supreme Lord is not the doer. It is described
everywhere in the scriptures (anuvidhéyate) that he is not the doer, because (hi)
the creation, maintenance and destruction carried out by mäyä, the external
energy, through actions of the guëas, is ascribed to the Lord. Though it is done by
me, since I am the Supreme Lord, it is not actually done by me in my svarüpa.
That is the meaning. Thus çruti says niñkalaà niñkriyaà çäntaà niravadyaà
niraïjanam: the Lord is without divisions, without action, undisturbed, without
fault, without contamination. (Çvetäçvatara Upaniñad 6.19)

|| 2.10.46 ||

ayaà tu brahmaëaù kalpaù savikalpa udähåtaù |

vidhiù sädhäraëo yatra sargäù präkåta-vaikåtäù ||

TRANSLATION
The life of Brahmä has divisions of days. The usual procedure is that the sarga
creation takes place at the beginning of the life of Brahmä and the visarga
creation takes place at the beginning of the day of Brahmä.
 COMMENTARY
This verse sums up the topic. The life span (kalpa) relative to Brahmä, one
hundred years, is divided into days (vikalpaù). At the beginning of the mahä-kalpa
(life of Brahmä) the creation of mahat-tattva and other elements takes place
(sarga). In the day of Brahmä the visarga or creation of bodies takes place
(vaikåtäù). This is the usual procedure in all the mahä-kalpas and days of Brahmä.
This answers in summary the another question of Parékñit: “Speak of the kalpas
and their subdivisions, how time is perceived in the past present and future and
the life spans of the humans, devatäs and Pitås.” (SB 2.8.12)

|| 2.10.47 ||

parimäëaà ca kälasya kalpa-lakñaëa-vigraham |

yathä purastäd vyäkhyäsye pädmaà kalpam atho çåëu ||

TRANSLATION
I will explain later the measurement of time which takes the form of kalpas.
Now hear from me about the Pädma-kalpa.

COMMENTARY
How time is perceived, which is part of the question, will be answered in detail
later. The measurement of time has a form described in terms of kalpas. Without
the qualities of kalpa and other subdivisions, time cannot be measured. That will
be described later (purastäd) in the Third Canto. The Pädma-kalpa is included in
the first half of Brahmä’s life. The list of kalpas or days of Brahmä’s month is
mentioned in the Skanda Puräëa.

prathamaù çveta-kalpas tu dvitéyo néla-lohitaù |

vämadevas tåtéyas tu tato gäthäntaro paraù ||
rauravaù païcamaù proktaù ñañöhaù präëa iti småtaù |
saptamo ’tha båhat-kalpaù kandarpo ’ñöama ucyate ||
satyo ’tha navamaù prokta éçäno daçamaù småtaù |
dhyäna ekädaçaù proktas tathä särasvato ’paraù ||
trayodaça udänas tu gäruòo ’tha caturdaçaù |
kaurmaù païcadaço jïeyaù paurëamäsé prajäpateù ||
ñoòaço närasiàhas tu samädhis tu tato ’paraù |
ägneyo viñëujaù sauraù soma-kalpas tato ’paraù ||
dväviàço bhävanaù proktaù supumän iti cäparaù |
vaikuëöhaç cärciñas tadvat vallé-kalpas tato ’paraù ||
saptaviàço ’tha vairäjo gauré-kalpas tathäparaù |
mäheçvaras tathä proktas tripuro yatra ghätitaù ||
pitå-kalpas tathä cänte yaù kuhür brahmaëaù småtaù |
triàçat kalpäù samäkhyätä brahmaëo divasaiù sadä ||
atétäç ca bhaviñyäç ca väräho vartate ’dhunä |
pratipad brahmaëaù proktä dvitéyärdhasya sämpratam ||
 The first day of the month is called Çveta-kalpa. The second is Néla-lohita.
The third is Vämadeva and the fourth is called Gäthäntara. The fifth is
Raurava, the sixth is Präëa. The seventh is Båhat and the eighth is Kandarpa.
The ninth is Savya and the tenth is Éçäna. The eleventh is Dhyäna and the
twelfth is Särasvata. The thirteenth is Udäna and the fourtheen is Garuòa.
The fifteenth is Kaurma. This is the full moon of Brahmä. The sixteenth day
is Närasiàha and the seventeenth is Samädhi. The eighteenth is Ägneya and
the nineteenth is Viñëuja. The twentieth is Saura and the twenty-first day is
called Soma. The twenty-second day is called Bhävana and the twenty-third
is Supumän. The twenty-fourth is Vaikuëöha and the twenty-fifth is Arcéña.
The twenty–sixth is Vallé and the twenty-seventh is Vairäja. The twenty-
eighth is Gauré and the twenty-ninth is Mäheçvara. In this kalpa Çiva
destroys Tripura. The last day of the month is called Pitå-kalpa. This is the
dark moon of Brahmä’s month. These kalpas are known as the days of
Brahmä and have existed in the past and will exist in the future. The present
kalpa is the Varäha kalpa, the first day of the first month in the second half
of Brahmä’s life.

Çvetaù refers to the Çveta-väräha-kalpa. That is also the present Väräha-kalpa. The
first day after Brahmä is born is called Brähma-kalpa. The last day of the month or
Pitå-kalpa at the end of the first half of Brahmä’s life is called the Pädma-kalpa,
since the planets take the shape of a lotus during that day.

|| 2.10.48-50 ||

çaunaka uväca—
yad äha no bhavän süta kñattä bhägavatottamaù |
cacära térthäni bhuvas tyaktvä bandhün sudustyajän ||
kñattuù kauçäraves tasya saàvädo ’dhyätma-saàçritaù |
yad vä sa bhagaväàs tasmai påñöas tattvam uväca ha ||
brühi nas tad idaà saumya vidurasya viceñöitam |

TRANSLATION
Çaunaka said: O Süta! You have told us that Vidura, the best of devotees went
on pilgrimage around the world, giving up friends who are difficult to give up.
Discussion of the soul took place between Vidura and Maitreya. Knowledgeable
Maitreya, implored by Vidura explained the highest truth. O excellent sage!
Please tell us all of that and the actions of Vidura.

COMMENTARY
Being eager to hear other topics, the proposed topic of the Pädma-kalpa gets
delayed by the question of Çaunaka. You have told us:

viduras tértha-yäträyäà maitreyäd ätmano gatim

jïätvägäd dhästinapuraà tayäväpta-vivitsitaù
 Having learned about Kåñëa, the goal of the jéva, from Maitreya while on
pilgrimage, Vidura came to Hastinäpura with a desire to teach that. SB
1.13.1

Bhagavän means he who is full of knowledge. Kñattä means Vidura. Kauçäraveù

refers to Maitreya.

|| 2.10.51 ||

süta uväca—
räjïä parékñitä påñöo yad avocan mahä-muniù |
tad vo ’bhidhäsye çåëuta räjïaù praçnänusärataù ||

TRANSLATION
Süta said: I will explain to you what the great sage Çukadeva spoke in response
to Parékñit when asked by Parékñit. Please listen.

COMMENTARY
The meaning is this. What you have asked, the King also asked Çukadeva.
Çukadeva spoke in answer to the question of Parékñit previously about the
conversation between Vidura and Maitreya. I will relate that to you.

Thus the commentary on the tenth chapter of the Second Canto of Bhägavatam
has been completed to give pleasure to the hearts of the devotees in accordance
with the views of the äcäryas. Because the Lord performed action in response to
the thirst of Brahmä, satisfying him, he showered the universe with sweet mercy.