TEXT - SB 2.10.44
ittham-bhāvena kathito
bhagavān bhagavattamaḥ
nettham-bhāvena hi paraṁ
draṣṭum arhanti sūrayaḥ
SYNONYMS
ittham—in these features; bhāvena—the matter of creation and destruction; kathitaḥ—described; bhagavān—the Personality of Godhead; bhagavat-tamaḥ—by the great transcendentalists; na—not; ittham—in this; bhāvena—features; hi—only; param—most glorious; draṣṭum—to see; arhanti—deserve; sūrayaḥ—great devotees.
TRANSLATION
The great transcendentalists thus describe the activities of the Supreme Personality of Godhead, but the pure devotees deserve to see more glorious things in transcendence, beyond these features.
PURPORT
The Lord is not only the creator and destroyer of the material manifestations of His different energies. He is more than a simple creator and destroyer, for there is His feature of ānanda, or His pleasure feature. This pleasure feature of the Lord is understood by the pure devotees only, and not by others. The impersonalist is satisfied simply by understanding the all-pervasive influence of the Lord. This is called Brahman realization. Greater than the impersonalist is the mystic who sees the Lord situated in his heart as Paramātmā, the partial representation of the Lord. But there are pure devotees who take part in the direct pleasure (ānanda) potency of the Lord by factual reciprocation of loving service. The Lord in His abode called the Vaikuṇṭha planets, which are eternal manifestations, always remains with His associates and enjoys transcendental loving services by His pure devotees in different transcendental humors. The pure devotees of the Lord thus undergo a practice of that devotional service to the Lord during the manifestation of the creation and take full advantage of the manifestation by qualifying themselves to enter into the kingdom of God. The Bhagavad-gītā (18.55) confirms this:
bhaktyā mām abhijānāti
yāvān yaś cāsmi tattvataḥ
tato māṁ tattvato jñātvā
viśate tad-anantaram
By development of pure devotional service one can factually know the Lord as He is and thus be trained in the bona fide service of the Lord and be allowed to enter into the direct association of the Lord in so many capacities. The highest glorious association with the Lord is made possible in the planet of Goloka Vṛndāvana, where Lord Kṛṣṇa enjoys Himself with the gopīs and His favorite animals, the surabhi cows. A description of this transcendental land of Kṛṣṇa is given in the Brahma-saṁhitā, which is considered by Lord Śrī Caitanya to be the most authentic literature in this connection.
Srila Visvanatha Cakravarti Thakur Commentary - 2.10.44
ittham-bhāvena kathito bhagavān bhagavattamaḥ |
nettham-bhāvena hi paraṁ draṣṭum arhanti sūrayaḥ ||
The Lord is described as the creator (ittham-bhāvena) in such statements as tasmād vā etasmād ātmana ākāśaḥ sambhūtaḥ: then from the Lord ether arose (Taittirīya Upaniṣad 2.1.3); so ’kāmayata bahu syāṁ prajāyeya: he desired “May I become many, may I expand in growth.” (Taittirīya Upaniṣad 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 Vaikuṇṭha.
TEXT - SB 2.10.45
nāsya karmaṇi janmādau
parasyānuvidhīyate
kartṛtva-pratiṣedhārthaṁ
māyayāropitaṁ hi tat
SYNONYMS
na—never; asya—of the creation; karmaṇi—in the matter of; janma-ādau—creation and destruction; parasya—of the Supreme; anuvidhīyate—it is so described; kartṛtva—engineering; pratiṣedha-artham—counteract; māyayā—by the external energy; āropitam—is manifested; hi—for; tat—the creator.
TRANSLATION
There is no direct engineering by the Lord for the creation and destruction of the material world. What is described in the Vedas about His direct interference is simply to counteract the idea that material nature is the creator.
PURPORT
The Vedic direction for the creation, maintenance and destruction of the material world is this: yato vā imāni bhūtāni jāyante. yena jātāni jīvanti. yat prayanty abhisaṁviśanti, i.e., everything is created by Brahman, after creation everything is maintained by Brahman, and after annihilation everything is conserved in Brahman. Gross materialists without any knowledge of Brahman, Paramātmā or Bhagavān conclude material nature to be the ultimate cause of the material manifestation, and the modern scientist also shares this view that the material nature is the ultimate cause of all the manifestations of the material world. This view is refuted by all Vedic literature. The Vedānta philosophy mentions that Brahman is the fountainhead of all creation, maintenance and destruction, and Śrīmad-Bhāgavatam, the natural commentation on the Vedānta philosophy, says, janmādy asya yato 'nvayād itarataś cārtheṣv abhijñaḥ svarāṭ [SB 1.1.1], etc.
Inert matter is undoubtedly energy with potential to interact, but it has no initiative of its own. Śrīmad-Bhāgavatam therefore comments on the aphorism janmādy asya by saying abhijñaḥ and svarāṭ, i.e., the Supreme Brahman is not inert matter, but He is supreme consciousness and is independent. Therefore inert matter cannot be the ultimate cause of the creation, maintenance and destruction of the material world. Superficially material nature appears to be the cause of creation, maintenance and destruction, but material nature is set into motion for creation by the supreme conscious being, the Personality of Godhead. He is the background of all creation, maintenance and destruction, and this is confirmed in the Bhagavad-gītā (9.10):
mayādhyakṣeṇa prakṛtiḥ
sūyate sa-carācaram
hetunānena kaunteya
jagad viparivartate
The material nature is one of the energies of the Lord, and she can work under the direction of the Lord (adhyakṣeṇa). When the Lord throws His transcendental glance over the material nature, then only can the material nature act, as a father contacts the mother, who is then able to conceive a child. Although it appears to the layman that the mother gives birth to the child, the experienced man knows that the father gives birth to the child. The material nature therefore produces the moving and standing manifestations of the material world after being contacted by the supreme father, and not independently. Considering material nature to be the cause of creation, maintenance, etc., is called "the logic of nipples on the neck of a goat." The Caitanya-caritāmṛta by Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī describes this logic of ajā-gala-stana-nyāya as follows (as explained by His Divine Grace Śrī Śrīmad Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja): "The material nature, as the material cause, is known as pradhāna, and as efficient cause is known as māyā. But since it is inert matter, it is not the remote cause of creation." Kavirāja Gosvāmī states as follows:
ataeva kṛṣṇa mūla-jagat-kāraṇa
prakṛti—kāraṇa yaiche ajā-gala-stana
(Cc. Ādi 5.61)
Because Kāraṇārṇavaśāyī Viṣṇu is a plenary expansion of Kṛṣṇa, it is He who electrifies the matter to put it in motion. The example of electrification is quite appropriate. A piece of iron is certainly not fire, but when the iron is made red-hot, certainly it has the quality of fire through its burning capacity. Matter is compared to the piece of iron, and it is electrified or made red-hot by the glance or manipulation of the supreme consciousness of Viṣṇu. Only by such electrification is the energy of matter displayed in various actions and reactions. Therefore the inert matter is neither efficient nor the material cause of the cosmic manifestation. Śrī Kapiladeva has said:
yatholmukād visphuliṅgād
dhūmād vāpi sva-sambhavāt
apy ātmatvenābhimatād
yathāgniḥ pṛthag ulmukāt
(SB 3.28.40)
The original fire, its flame, its sparks and its smoke are all one, for fire is still fire yet is different from the flame, flame is different from sparks, and sparks are different from the smoke. In every one of them, namely in the flames, in the sparks and in the smoke, the integrity of fire is present, yet all of them are differently situated with different positions. The cosmic manifestation is compared to the smoke because when smoke passes over the sky so many forms appear, resembling many known and unknown manifestations. The sparks are compared to living entities, and the flames are compared to material nature (pradhāna). One must know that each and every one of them is effective simply because of being empowered by the quality of the original fire. Therefore all of them, namely the material nature, the cosmic manifestation and the living entities, are but different energies of the Lord (fire). Therefore those who accept the material nature as the cosmic manifestation's original cause (prakṛti, the cause of creation according to Sāṅkhya philosophy) are not correct in their conclusion. The material nature has no separate existence without the Lord. Therefore, setting aside the Supreme Lord as the cause of all causes is the logic of ajā-gala-stana-nyāya, or trying to milk the nipples on the neck of a goat. The nipples on the neck of a goat may seem like sources of milk, but to try to get milk from such nipples will be foolish.
Srila Visvanatha Cakravarti Thakur Commentary - 2.10.45
nāsya karmaṇi janmādau parasyānuvidhīyate |
kartṛtva-pratiṣedhārthaṁ māyayāropitaṁ hi tat ||
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 māyā are ascribed to him.
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 (anuvidhīyate) that he is not the doer, because (hi) the creation, maintenance and destruction carried out by māyā, the external energy, through actions of the guṇas, 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 svarūpa. That is the meaning. Thus śruti says niṣkalaṁ niṣkriyaṁ śāntaṁ niravadyaṁ nirañjanam: the Lord is without divisions, without action, undisturbed, without fault, without contamination. (Śvetāśvatara Upaniṣad 6.19)
Jiva's tika ||2.10.45||
nāsya karmaṇi janmādau parasyānuvidhīyate | kartṛtva-pratiṣedhārthaṃ māyayāropitaṃ 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 are manifested by māyā.
The scriptures say that the Lord is not the direct doer, in order to deny his direct involvement as the doer. The actions are performed by māyā. Though activities of the universe take place by his influence, he is not affected, like a magnet is not affect by the actions it produces.
TEXT - SB 2.10.46
ayaṁ tu brahmaṇaḥ kalpaḥ
savikalpa udāhṛtaḥ
vidhiḥ sādhāraṇo yatra
sargāḥ prākṛta-vaikṛtāḥ
SYNONYMS
ayam—this process of creation and annihilation; tu—but; brahmaṇaḥ—of Brahmā; kalpaḥ—his one day; sa-vikalpaḥ—along with the duration of the universes; udāhṛtaḥ—exemplified; vidhiḥ—regulative principles; sādhāraṇaḥ—in summary; yatra—wherein; sargāḥ—creation; prākṛta—in the matter of material nature; vaikṛtāḥ—disbursement.
TRANSLATION
This process of creation and annihilation described in summary herein is the regulative principle during the duration of Brahmā's one day. It is also the regulative principle in the creation of mahat, in which the material nature is dispersed.
PURPORT
There are three different types of creation, called mahā-kalpa, vikalpa and kalpa. In the mahā-kalpa the Lord assumes the first puruṣa incarnation as Kāraṇodakaśāyī Viṣṇu with all the potencies of the mahat-tattva and the sixteen principles of creative matter and instruments. The creative instruments are eleven, the ingredients are five, and all of them are products of mahat, or materialistic ego. These creations by the Lord in His feature of Kāraṇodakaśāyī Viṣṇu are called mahā-kalpa. The creation of Brahmā and dispersion of the material ingredients are called vikalpa, and the creation by Brahmā in each day of his life is called kalpa. Therefore each day of Brahmā is called a kalpa, and there are thirty kalpas in terms of Brahmā's days. This is also confirmed in the Bhagavad-gītā (8.17) as follows:
sahasra-yuga-paryantam
ahar yad brahmaṇo viduḥ
rātiṁ yuga-sahasrāntāṁ
te 'ho-rātra-vido janāḥ
In the upper planetary system the duration of one complete day and night is equal to one complete year of this earth. This is accepted even by the modern scientist and attested by the astronauts. Similarly, in the region of still higher planetary systems the duration of day and night is still greater than in the heavenly planets. The four yugas are calculated in terms of the heavenly calendars and accordingly are twelve thousand years in terms of the heavenly planets. This is called a divya-yuga, and one thousand divya-yugas make one day of Brahmā. The creation during the day of Brahmā is called kalpa, and the creation of Brahmā is called vikalpa. When vikalpas are made possible by the breathing of Mahā-Viṣṇu, this is called a mahā-kalpa. There are regular and systematic cycles of these mahā-kalpas, vikalpas and kalpas. In answer to Mahārāja Parīkṣit's question about them, Śukadeva Gosvāmī answered in the Prabhāsa-khaṇḍa of the Skanda Purāṇa. They are as follows:
prathamaḥ śveta-kalpaś ca
dvitīyo nīla-lohitaḥ
vāmadevas tṛtīyas tu
tato gāthāntaro 'paraḥ
rauravaḥ pañcamaḥ proktaḥ
ṣaṣṭhaḥ prāṇa iti smṛtaḥ
saptamo 'tha bṛhat-kalpaḥ
kandarpo 'ṣṭama ucyate
sadyotha navamaḥ kalpa
īśāno daśamaḥ smṛtaḥ
dhyāna ekādaśaḥ proktas
tathā sārasvato 'paraḥ
trayodaśa udānas tu
garuḍo 'tha caturdaśaḥ
kaurmaḥ pañcadaśo jñeyaḥ
paurṇamāsī prajāpateḥ
ṣoḍaśo nārasiṁhas tu
samādhis tu tato 'paraḥ
āgneyo viṣṇujaḥ sauraḥ
soma-kalpas tato 'paraḥ
dvāviṁśo bhāvanaḥ proktaḥ
supumān iti cāparaḥ
vaikuṇṭhaś cārṣṭiṣas tadvad
valī-kalpas tato 'paraḥ
saptaviṁśo 'tha vairājo
gaurī-kalpas tathāparaḥ
māheśvaras tathā proktas
tripuro yatra ghātitaḥ
pitṛ-kalpas tathā cānte
yaḥ kuhūr brahmaṇaḥ smṛtā
Therefore the thirty kalpas of Brahmā are: (1) Śveta-kalpa, (2) Nīlalohita, (3) Vāmadeva, (4) Gāthāntara, (5) Raurava, (6) Prāṇa, (7) Bṛhat-kalpa, (8) Kandarpa, (9) Sadyotha, (10) Īśāna, (11) Dhyāna, (12) Sārasvata, (13) Udāna, (14) Garuḍa, (15) Kaurma, (16) Nārasiṁha, (17) Samādhi, (18) Āgneya, (19) Viṣṇuja, (20) Saura, (21) Soma-kalpa, (22) Bhāvana, (23) Supuma, (24) Vaikuṇṭha, (25) Arciṣa, (26) Valī-kalpa, (27) Vairāja, (28) Gaurī-kalpa, (29) Māheśvara, (30) Paitṛ-kalpa.
These are Brahmā's days only, and he has to live months and years up to one hundred, so we can just imagine how many creations there are in kalpas only. Then again there are vikalpas, which are generated by the breathing of Mahā-Viṣṇu, as stated in the Brahma-saṁhitā (yasyaika-niśvasita-kālam athāvalambya jīvanti loma-vilajā jagadaṇḍa-nāthāḥ [Bs. 5.48]). The Brahmās live only during the breathing period of Mahā-Viṣṇu. So the exhaling and inhaling of Viṣṇu are mahā-kalpas, and all these are due to the Supreme Personality of Godhead, for no one else is the master of all creations.
Srila Visvanatha Cakravarti Thakur Commentary - 2.10.46
ayaṁ tu brahmaṇaḥ kalpaḥ savikalpa udāhṛtaḥ |
vidhiḥ sādhāraṇo yatra sargāḥ prākṛta-vaikṛtāḥ ||
The life of Brahmā has divisions of days. The usual procedure is that the sarga creation takes place at the beginning of the life of Brahmā and the visarga creation takes place at the beginning of the day of Brahmā.
This verse sums up the topic. The life span (kalpa) relative to Brahmā, one hundred years, is divided into days (vikalpaḥ). At the beginning of the mahā-kalpa (life of Brahmā) the creation of mahat-tattva and other elements takes place (sarga). In the day of Brahmā the visarga or creation of bodies takes place (vaikṛtāḥ). This is the usual procedure in all the mahā-kalpas and days of Brahmā. This answers in summary the another question of Parīkṣit: “Speak of the kalpas and their subdivisions, how time is perceived in the past present and future and the life spans of the humans, devatās and Pitṛs.” (SB 2.8.12)
Jiva's tika ||2.10.46||
ayaṃ tu brahmaṇaḥ kalpaḥ savikalpa udāhṛtaḥ | vidhiḥ sādhāraṇo yatra sargāḥ prākṛta-vaikṛtāḥ ||
TRANSLATION The life of Brahmā has divisions of days. The usual procedure is that the sarga creation takes place at the beginning of the life of Brahmā and the visarga creation takes place at the beginning of the day of Brahmā.
The days (kalpaḥ) of Brahmā have different names (savikalpaḥ). These are described in the Skanda Purāṇa.
The first day of the month is called Śveta-kalpa. The second is Nīla-lohita. The third is Vāmadeva and the fourth is called Gāthāntara. The fifth is Raurava, the sixth is Prāṇa. The seventh is Bṛhat and the eighth is Kandarpa. The ninth is Savya and the tenth is Īśāna. The eleventh is Dhyāna and the twelfth is Sārasvata. The thirteenth is Udāna and the fourtheen is Garuḍa. The fifteenth is Kaurma. This is the full moon of Brahmā. The sixteenth day is Nārasiṃha and the seventeenth is Samādhi. The eighteenth is Āgneya and the nineteenth is Viṣṇuja. The twentieth is Saura and the twenty-first day is called Soma. The twenty-second day is called Bhāvana and the twenty-third is Supumān. The twenty-fourth is Vaikuṇṭha and the twenty-fifth is Arcīṣa. The twenty–sixth is Vallī and the twenty-seventh is Vairāja. The twenty-eighth is Gaurī and the twenty-ninth is Māheśvara. In this kalpa Śiva destroys Tripura. The last day of the month is called Pitṛ-kalpa. This is the dark moon of Brahmā’s month. These kalpas are known as the days of Brahmā and have existed in the past and will exist in the future. The present kalpa is the Varāha kalpa, the first day of the first month in the second half of Brahmā’s life.
Śvetaḥ refers to the Śveta-vārāha-kalpa. That is also the present Vārāha-kalpa. The first day after Brahmā is born is called Brāhma-kalpa. The last day of the month or Pitṛ-kalpa at the end of the first half of Brahmā’s life is called the Pādma-kalpa, since the planets take the shape of a lotus during that day. This is also the same as the Sārasvata-kalpa mentioned in connection with Bhāgavatam.
TEXT - SB 2.10.47
parimāṇaṁ ca kālasya
kalpa-lakṣaṇa-vigraham
yathā purastād vyākhyāsye
pādmaṁ kalpam atho śṛṇu
SYNONYMS
parimāṇam—measurement; ca—also; kālasya—of time; kalpa—a day of Brahmā; lakṣaṇa—symptoms; vigraham—form; yathā—as much as; purastāt—hereafter; vyākhyāsye—shall be explained; pādmam—by the name Pādma; kalpam—the duration of a day; atho—thus; śṛṇu—just hear.
TRANSLATION
O King, I shall in due course explain the measurement of time in its gross and subtle features with the specific symptoms of each, but for the present let me explain unto you the Pādma-kalpa.
PURPORT
The present duration of a kalpa of Brahmā is called the Varāha-kalpa or Śvetavarāha-kalpa because the incarnation of the Lord as Varāha took place during the creation of Brahmā, who was born on the lotus coming out of the abdomen of Viṣṇu. Therefore this Varāha-kalpa is also called Pādma-kalpa, and this is testified by ācāryas like Jīva Gosvāmī as well as Viśvanātha Cakravartī Ṭhākura in pursuance of the first commentator, Svāmī Śrīdhara. So there is no contradiction between the Varāha and the Pādma-kalpa of Brahmā.
Srila Visvanatha Cakravarti Thakur Commentary - 2.10.47
parimāṇaṁ ca kālasya kalpa-lakṣaṇa-vigraham |
yathā purastād vyākhyāsye pādmaṁ kalpam atho śṛṇu ||
I will explain later the measurement of time which takes the form of kalpas. Now hear from me about the Pādma-kalpa.
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 (purastād) in the Third Canto. The Pādma-kalpa is included in the first half of Brahmā’s life. The list of kalpas or days of Brahmā’s month is mentioned in the Skanda Purāṇa.
prathamaḥ śveta-kalpas tu dvitīyo nīla-lohitaḥ |
vāmadevas tṛtīyas tu tato gāthāntaro paraḥ ||
rauravaḥ pañcamaḥ proktaḥ ṣaṣṭhaḥ prāṇa iti smṛtaḥ |
saptamo ’tha bṛhat-kalpaḥ kandarpo ’ṣṭama ucyate ||
satyo ’tha navamaḥ prokta īśāno daśamaḥ smṛtaḥ |
dhyāna ekādaśaḥ proktas tathā sārasvato ’paraḥ ||
trayodaśa udānas tu gāruḍo ’tha caturdaśaḥ |
kaurmaḥ pañcadaśo jñeyaḥ paurṇamāsī prajāpateḥ ||
ṣoḍaśo nārasiṁhas tu samādhis tu tato ’paraḥ |
āgneyo viṣṇujaḥ sauraḥ soma-kalpas tato ’paraḥ ||
dvāviṁśo bhāvanaḥ proktaḥ supumān iti cāparaḥ |
vaikuṇṭhaś cārciṣas tadvat vallī-kalpas tato ’paraḥ ||
saptaviṁśo ’tha vairājo gaurī-kalpas tathāparaḥ |
māheśvaras tathā proktas tripuro yatra ghātitaḥ ||
pitṛ-kalpas tathā cānte yaḥ kuhūr brahmaṇaḥ smṛtaḥ |
triṁśat kalpāḥ samākhyātā brahmaṇo divasaiḥ sadā ||
atītāś ca bhaviṣyāś ca vārāho vartate ’dhunā |
pratipad brahmaṇaḥ proktā dvitīyārdhasya sāmpratam ||
The first day of the month is called Śveta-kalpa. The second is Nīla-lohita. The third is Vāmadeva and the fourth is called Gāthāntara. The fifth is Raurava, the sixth is Prāṇa. The seventh is Bṛhat and the eighth is Kandarpa. The ninth is Savya and the tenth is Īśāna. The eleventh is Dhyāna and the twelfth is Sārasvata. The thirteenth is Udāna and the fourtheen is Garuḍa. The fifteenth is Kaurma. This is the full moon of Brahmā. The sixteenth day is Nārasiṁha and the seventeenth is Samādhi. The eighteenth is Āgneya and the nineteenth is Viṣṇuja. The twentieth is Saura and the twenty-first day is called Soma. The twenty-second day is called Bhāvana and the twenty-third is Supumān. The twenty-fourth is Vaikuṇṭha and the twenty-fifth is Arcīṣa. The twenty–sixth is Vallī and the twenty-seventh is Vairāja. The twenty-eighth is Gaurī and the twenty-ninth is Māheśvara. In this kalpa Śiva destroys Tripura. The last day of the month is called Pitṛ-kalpa. This is the dark moon of Brahmā’s month. These kalpas are known as the days of Brahmā and have existed in the past and will exist in the future. The present kalpa is the Varāha kalpa, the first day of the first month in the second half of Brahmā’s life.
Śvetaḥ refers to the Śveta-vārāha-kalpa. That is also the present Vārāha-kalpa. The first day after Brahmā is born is called Brāhma-kalpa. The last day of the month or Pitṛ-kalpa at the end of the first half of Brahmā’s life is called the Pādma-kalpa, since the planets take the shape of a lotus during that day.
TEXT - SB 2.10.48
śaunaka uvāca
yad āha no bhavān sūta
kṣattā bhāgavatottamaḥ
cacāra tīrthāni bhuvas
tyaktvā bandhūn sudustyajān
SYNONYMS
śaunakaḥ uvāca—Śrī Śaunaka Muni said; yat—as; āha—you said; naḥ—unto us; bhavān—your good self; sūta—O Sūta; kṣattā—Vidura; bhāgavata-uttamaḥ—one of the topmost devotees of the Lord; cacāra—practiced; tīrthāni—places of pilgrimage; bhuvaḥ—on the earth; tyaktvā—leaving aside; bandhūn—all relatives; su-dustyajān—very difficult to give up.
TRANSLATION
Śaunaka Ṛṣi, after hearing all about the creation, inquired from Sūta Gosvāmī about Vidura, for Sūta Gosvāmī had previously informed him how Vidura left home, leaving aside all his relatives, who were very difficult to leave.
PURPORT
The ṛṣis headed by Śaunaka were more anxious to know about Vidura, who met Maitreya Ṛṣi while traveling to the pilgrimage sites of the world.
Srila Visvanatha Cakravarti Thakur Commentary - 2.10.48
śaunaka uvāca—
yad āha no bhavān sūta kṣattā bhāgavatottamaḥ |
cacāra tīrthāni bhuvas tyaktvā bandhūn sudustyajān ||
kṣattuḥ kauśāraves tasya saṁvādo ’dhyātma-saṁśritaḥ |
yad vā sa bhagavāṁs tasmai pṛṣṭas tattvam uvāca ha ||
brūhi nas tad idaṁ saumya vidurasya viceṣṭitam |
Being eager to hear other topics, the proposed topic of the Pādma-kalpa gets delayed by the question of Śaunaka. You have told us:
viduras tīrtha-yātrāyāṁ maitreyād ātmano gatim
jñātvāgād dhāstinapuraṁ tayāvāpta-vivitsitaḥ
Having learned about Kṛṣṇa, the goal of the jīva, from Maitreya while on pilgrimage, Vidura came to Hastināpura with a desire to teach that. SB 1.13.1
Bhagavān means he who is full of knowledge. Kṣattā means Vidura. Kauśāraveḥ refers to Maitreya.
Jiva's tika ||2.10.48||
śaunaka uvāca— yad āha no bhavān sūta kṣattā bhāgavatottamaḥ |
cacāra tīrthāni bhuvas tyaktvā bandhūn sudustyajān || kutra kauśāraves tasya saṃvādo ’dhyātma-saṃśritaḥ | yad vā sa bhagavāṃs tasmai pṛṣṭas tattvam uvāca ha || brūhi nas tad idaṃ saumya vidurasya viceṣṭitam |
TRANSLATION Śaunaka said: O Sūta! 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. Where did the discussion of the soul take 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.
Interrupting the promised description of the Pādma-kalpa, Śaunaka inquires, with desire to hear another topic. He asks about the place of the discussion, out of great respect for the talks. Vidura was asked and replied with the truth. Śaunaka asks two questions: about the questions and the answers. That is indicated by yad vā repeated.
TEXT - SB 2.10.49-50
kṣattuḥ kauśāraves tasya
saṁvādo 'dhyātma-saṁśritaḥ
yad vā sa bhagavāṁs tasmai
pṛṣṭas tattvam uvāca ha
brūhi nas tad idaṁ saumya
vidurasya viceṣṭitam
bandhu-tyāga-nimittaṁ ca
yathaivāgatavān punaḥ
SYNONYMS
kṣattuḥ—of Vidura; kauśāraveḥ—as that of Maitreya; tasya—their; saṁvādaḥ—news; adhyātma—in the matter of transcendental knowledge; saṁśritaḥ—full of; yat—which; vā—anything else; saḥ—he; bhagavān—His Grace; tasmai—unto him; pṛṣṭaḥ—inquired; tattvam—the truth; uvāca—answered; ha—in the past; brūhi—please tell; naḥ—unto us; tat—those matters; idam—here; saumya—O gentle one; vidurasya—of Vidura; viceṣṭitam—activities; bandhu-tyāga—renouncing the friends; nimittam—the cause of; ca—also; yathā—as; eva—also; āgatavān—came back; punaḥ—again (at home).
TRANSLATION
Śaunaka Ṛṣi said: Let us know, please, what topics were discussed between Vidura and Maitreya, who talked on transcendental subjects, and what was inquired by Vidura and replied by Maitreya. Also please let us know the reason for Vidura's giving up the connection of his family members, and why he again came home. Please also let us know the activities of Vidura while he was in the places of pilgrimage.
PURPORT
Śrī Sūta Gosvāmī was narrating the topics of the creation and destruction of the material world, but it appears that the ṛṣis headed by Śaunaka were more inclined to hear of transcendental subjects, which are on a higher level than the physical. There are two classes of men, namely those too addicted to the gross body and the material world, and others, on the higher level, who are interested more in transcendental knowledge. Śrīmad-Bhāgavatam gives facility to everyone, both to the materialist and to the transcendentalist. By hearing Śrīmad-Bhāgavatam in the matter of the Lord's glorious activities both in the material world and in the transcendental world, men can derive equal benefit. The materialists are more interested in the physical laws and how they are acting, and they see wonders in those physical glamors. Sometimes, due to physical glamors, they forget the glories of the Lord. They should know definitely that physical activities and their wonders are all initiated by the Lord. The rose in the garden gradually takes its shape and color to become beautiful and sweet not by a blind physical law, although it appears like that. Behind that physical law is the direction of the complete consciousness of the Supreme Lord, otherwise things cannot take shape so systematically. The artist draws a picture of a rose very nicely with all attention and artistic sense, and yet it does not become as perfect as the real rose. If that is the real fact, how can we say that the real rose has taken its shape without intelligence behind the beauty? This sort of conclusion is due to a poor fund of knowledge. One must know from the above description of creation and annihilation that the supreme consciousness, being omnipresent, can take care of everything with perfect attention. That is the fact of the omnipresence of the Supreme Lord. Persons, still more foolish than the gross materialists, however, claim to be transcendentalists and claim to have such supreme all-pervading consciousness, but offer no proof. Such foolish persons cannot know what is going on behind the next wall, yet they are falsely proud of possessing the cosmic, all-pervading consciousness of the Supreme Person. For them also, hearing of Śrīmad-Bhāgavatam is a great help. It will open their eyes to see that simply by claiming supreme consciousness one does not become supremely conscious. One has to prove in the physical world that he has such supreme consciousness. The ṛṣis of Naimiṣāraṇya, however, were above the gross materialists and the false transcendentalists, and thus they were always anxious to know the real truth in transcendental matters, as discussed by authorities.
TEXT - SB 2.10.51
sūta uvāca
rājñā parīkṣitā pṛṣṭo
yad avocan mahā-muniḥ
tad vo 'bhidhāsye śṛṇuta
rājñaḥ praśnānusārataḥ
SYNONYMS
sūtaḥ uvāca—Śrī Sūta Gosvāmī replied; rājñā—by the King; parīkṣitā—by Parīkṣit; pṛṣṭaḥ—as asked; yat—what; avocat—spoke; mahā-muniḥ—the great sage; tat—that very thing; vaḥ—unto you; abhidhāsye—I shall explain; śṛṇuta—please hear; rājñaḥ—by the King; praśna—question; anusārataḥ—in accordance with.
TRANSLATION
Śrī Sūta Gosvāmī explained: I shall now explain to you the very subjects explained by the great sage in answer to King Parīkṣit's inquiries. Please hear them attentively.
PURPORT
Any question that is put forward may be answered by quoting the authority, and that satisfies the saner section. That is the system even in the law court. The best lawyer gives evidence from the past judgment of the court without taking much trouble to establish his case. This is called the paramparā system, and learned authorities follow it without manufacturing rubbish interpretations.
īśvaraḥ paramaḥ kṛṣṇaḥ
sac-cid-ānanda-vigrahaḥ
anādir ādir govindaḥ
sarva-kāraṇa-kāraṇam
(Bs. 5.1)
Let us all obey the Supreme Lord, whose hand is in everything, without exception.
Srila Visvanatha Cakravarti Thakur Commentary - 2.10.51
sūta uvāca—
rājñā parīkṣitā pṛṣṭo yad avocan mahā-muniḥ |
tad vo ’bhidhāsye śṛṇuta rājñaḥ praśnānusārataḥ ||
The meaning is this. What you have asked, the King also asked Śukadeva. Śukadeva spoke in answer to the question of Parīkṣit 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 Bhāgavatam has been completed to give pleasure to the hearts of the devotees in accordance with the views of the ācāryas. Because the Lord performed action in response to the thirst of Brahmā, satisfying him, he showered the universe with sweet mercy.
Jiva's tika ||2.10.51||
sūta uvāca— rājnā parīkṣitā pṛṣṭo yad avocan mahā-muniḥ | tad vo ’bhidhāsye śṛṇuta rājnaḥ praśnānusārataḥ ||
TRANSLATION Sūta said: I will explain to you what the great sage Śukadeva spoke in response to Parīkṣit when asked by Parīkṣit. Please listen.
Your desire will be fulfilled in discussing about the Pādma-kalpa, promised by Śukadeva (verse 47). Parīkṣit asked the same question to Śukadeva concerning Vidura. Sūta, identifying with him, understood Śukadeva would answer the question. It will be said:
kutra kṣattur bhagavatā maitreyeṇāsa sangamaḥ kadā vā saha-saṃvāda etad varṇaya naḥ prabho
O master! Where did Vidura meet the powerful Maitreya? When did they speak with each other? Please describe this to me. (SB 3.1.3)
Thus end the Bhaktivedanta purports of the Second Canto, Tenth Chapter, of the Śrīmad-Bhāgavatam, entitled "Bhāgavatam Is the Answer to All Questions."
END OF THE SECOND CANTO
Canto 3: The Status Quo
1. Questions by Vidura
verses: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45
TEXT - SB 3.1.1
śrī-śuka uvāca
evam etat purā pṛṣṭo
maitreyo bhagavān kila
kṣattrā vanaṁ praviṣṭena
tyaktvā sva-gṛham ṛddhimat
SYNONYMS
śrī-śukaḥ uvāca—Śrī Śukadeva Gosvāmī said; evam—thus; etat—this; purā—formerly; pṛṣṭaḥ—being asked; maitreyaḥ—the great sage Maitreya; bhagavān—His Grace; kila—certainly; kṣattrā—by Vidura; vanam—forest; praviṣṭena—entering; tyaktvā—renouncing; sva-gṛham—own house; ṛddhimat—prosperous.
TRANSLATION
Śukadeva Gosvāmī said: After renouncing his prosperous home and entering the forest, King Vidura, the great devotee, asked this question of His Grace Maitreya Ṛṣi.
Srila Visvanatha Cakravarti Thakur Commentary - 3.1.1
Offering respects to guru and Kṛṣṇa, the ocean of mercy, I take shelter of Śukadeva, master of the world, eye of the universe. I offer myself and everything I possess to he who is the life of the gopīs, the controller, for service to his dear devotees.
In the thirty-three chapters of the Third Canto, sarga, the creation of the totality of matter with elements manifesting from prakṛti by the glance of Viṣṇu, is described.[211] Having already shown that the Bhāgavatam was first revealed by the Lord to Brahmā and Nārada, it is again revealed by Śeṣa to the Kumāras.[212] The conversation between Vidura and Uddhava continues for four chapters. Eight chapters deal with sarga and visarga. Seven chapters describe the pastimes of Varāha. One chapter describes the visarga in summary and four chapters describe Kapila. Nine chapters describe his teachings. This completes the Third Canto.
In the First Chapter, giving up his elder brother, Vidura departs and goes on pilgrimage. There he meets Uddhava and asks questions, though he was unsteady in hearing because of separation from the Lord. Uddhava answers two or three of the questions asked by Parīkṣit in the eighth chapter of the Second Canto. Śukadeva, considering that the questions of Parīkṣit were previously asked by Vidura to Maitreya, decided to answer Parīkṣit’s questions by first describing the introduction which gave rise to their conversation. Ṛddhimat means full of all wealth.
Jiva's tika ||3.1.1||
śrī-śuka uvāca evam etat purā pṛṣṭo maitreyo bhagavān kila kṣattrā vanaṃ praviṣṭena tyaktvā sva-gṛham ṛddhimat
Śukadeva said: Previously Vidura, after giving up his prosperous house for entering the forest, asked this question to the powerful Maitreya.
He who has ordered me to gather the commentaries from the Sandarbhas for the Third Canto is my shelter, for I have no other shelter.
TEXT - SB 3.1.2
yad vā ayaṁ mantra-kṛd vo
bhagavān akhileśvaraḥ
pauravendra-gṛhaṁ hitvā
praviveśātmasāt kṛtam
SYNONYMS
yat—the house; vai—what else is there to say; ayam—Śrī Kṛṣṇa; mantra-kṛt—minister; vaḥ—of you people; bhagavān—the Personality of Godhead; akhila-īśvaraḥ—the Lord of everything; pauravendra—Duryodhana; gṛham—house; hitvā—giving up; praviveśa—entered; ātmasāt—identify with oneself; kṛtam—so accepted.
TRANSLATION
What else is there to say about the residential house of the Pāṇḍavas? Śrī Kṛṣṇa, the Lord of everything, acted as your minister. He used to enter that house as if it were His own, and He did not take any care of Duryodhana's house.
PURPORT
According to the Gauḍīya acintya-bhedābheda-tattva philosophy, anything which satisfies the senses of the Supreme Lord, Śrī Kṛṣṇa, is also Śrī Kṛṣṇa. For example, Śrī Vṛndāvana-dhāma is nondifferent from Śrī Kṛṣṇa (tad-dhāma vṛndāvanam) because at Vṛndāvana the Lord enjoys the transcendental bliss of His internal potency. Similarly, the house of the Pāṇḍavas was also the source of transcendental bliss for the Lord. It is mentioned here that the Lord identified the house with His own Self. Thus the house of the Pāṇḍavas was as good as Vṛndāvana, and Vidura should not have given up that place of transcendental bliss. Therefore the reason for his quitting the house was not exactly family misunderstanding; rather, Vidura took the opportunity to meet Ṛṣi Maitreya and discuss transcendental knowledge. For a saintly person like Vidura, any disturbance due to worldly affairs is insignificant. Such disturbances, however, are sometimes favorable for higher realization, and therefore Vidura took advantage of a family misunderstanding in order to meet Maitreya Ṛṣi.
Srila Visvanatha Cakravarti Thakur Commentary - 3.1.2
Vidura should not have give up his house which was superior to all the pilgrimage places to wtich he went. However he gave it up because of the pain inflicted by his brother, Dhṛtarāṣṭra. Kṛṣṇa, acting as the advisor of you the Pāṇḍavas, thinking of them all the time, rejected Duryodhana’s house, and entered Vidura’s house, even though not invited, since he accepted it as his own house (ātmasāt).
Jiva's tika ||3.1.2||
yad vā ayaṃ mantra-kṛd vo bhagavān akhileśvaraḥ pauravendra-gṛhaṃ hitvā praviveśātmasāt kṛtam
The Supreme Lord who acted as your advisor gave up the house of Duryodhana and entered the house of Vidura, accepting it as his own. Instead of yad vā ayam Citsukha’s version has yad āśrayam.
TEXT - SB 3.1.3
rājovāca
kutra kṣattur bhagavatā
maitreyeṇāsa saṅgamaḥ
kadā vā saha-saṁvāda
etad varṇaya naḥ prabho
SYNONYMS
rājā uvāca—the King said; kutra—wherein; kṣattuḥ—with Vidura; bhagavatā—and with His Grace; maitreyeṇa—with Maitreya; āsa—there was; saṅgamaḥ—meeting; kadā—when; vā—also; saha—with; saṁvādaḥ—discussion; etat—this; varṇaya—describe; naḥ—unto me; prabho—O my lord.
TRANSLATION
The King asked Śukadeva Gosvāmī: Where and when did the meeting and discussion take place between Saint Vidura and His Grace Maitreya Muni? Kindly oblige, my lord, and describe this to us.
PURPORT
Exactly as Śaunaka Ṛṣi inquired of Sūta Gosvāmī and Sūta Gosvāmī replied, so Śrīla Śukadeva Gosvāmī replied to King Parīkṣit's inquiries. The King was very anxious to understand the meaningful discussion that took place between the two great souls.
Srila Visvanatha Cakravarti Thakur Commentary - 3.1.3
Āsa stands for babhūva (took place).
Jiva's tika ||3.1.3||
rājovāca kutra kṣattur bhagavatā maitreyeṇāsa sangamaḥ kadā vā saha-saṃvāda etad varṇaya naḥ prabho
The King said: O master! Where did Vidura meet the powerful Maitreya? When did they speak with each other? Please describe this to me.
Like Śaunaka, Parīkṣit asks particularly where Vidura met Maitreya, with eagerness for the story. Where and when did the meeting take place and where did the conversation take place. Or what (kutra) was the subject of the conversation? Describe these three to me.
TEXT - SB 3.1.4
na hy alpārthodayas tasya
vidurasyāmalātmanaḥ
tasmin varīyasi praśnaḥ
sādhu-vādopabṛṁhitaḥ
SYNONYMS
na—never; hi—certainly; alpa-artha—small (unimportant) purpose; udayaḥ—raised; tasya—his; vidurasya—of Vidura; amala-ātmanaḥ—of the saintly man; tasmin—in that; varīyasi—highly purposeful; praśnaḥ—question; sādhu-vāda—things approved by saints and sages; upabṛṁhitaḥ—full with.
TRANSLATION
Saint Vidura was a great and pure devotee of the Lord, and therefore his questions to His Grace Ṛṣi Maitreya must have been very purposeful, on the highest level, and approved by learned circles.
PURPORT
Questions and answers among different classes of men have different value. Inquiries by mercantile men in a business exchange cannot be expected to be highly purposeful in spiritual values. Questions and answers by different classes of men can be guessed by the caliber of the persons concerned. In Bhagavad-gītā, the discussion was between Lord Śrī Kṛṣṇa and Arjuna, the Supreme Person and the supreme devotee respectively. The Lord admitted Arjuna to be His devotee and friend (Bg. 4.3), and therefore any sane man can guess that the discussion was on the topic of the bhakti-yoga system. Actually the whole Bhagavad-gītā is based on the principle of bhakti-yoga. There is a difference between karma and karma-yoga. Karma is regulated action for the enjoyment of the fruit by the performer, but karma-yoga is action performed by the devotee for the satisfaction of the Lord. Karma-yoga is based on bhakti, or pleasing the Lord, whereas karma is based on pleasing the senses of the performer himself. According to Śrīmad-Bhāgavatam, one is advised to approach a bona fide spiritual master when one is actually inclined to question from an elevated level of spiritual understanding. A common man who has no interest in spiritual values has no need to approach a spiritual master just as a matter of following fashion.
As a student, Mahārāja Parīkṣit was serious about learning the science of God, and Śukadeva Gosvāmī was a bona fide spiritual master in the transcendental science. Both of them knew that the topics discussed by Vidura and Ṛṣi Maitreya were elevated, and thus Mahārāja Parīkṣit was very interested in learning from the bona fide spiritual master.
Srila Visvanatha Cakravarti Thakur Commentary - 3.1.4
Varīyasi means best. Because the questions of Vidura to Maitreya were not insignificant, they are nourished by the pleasure of the devotees (sādhu-vāda), or they were praised by the statements of Maitreya.
TEXT - SB 3.1.5
sūta uvāca
sa evam ṛṣi-varyo 'yaṁ
pṛṣṭo rājñā parīkṣitā
praty āha taṁ subahu-vit
prītātmā śrūyatām iti
SYNONYMS
sūtaḥ uvāca—Śrī Sūta Gosvāmī said; saḥ—he; evam—thus; ṛṣi-varyaḥ—the great ṛṣi; ayam—Śukadeva Gosvāmī; pṛṣṭaḥ—being questioned; rājñā—by the King; parīkṣitā—Mahārāja Parīkṣit; pratiāha—he replied; tam—unto the King; su-bahu-vit—highly experienced; prīta-ātmā—fully satisfied; śrūyatām—please hear me; iti—thus.
TRANSLATION
Śrī Suta Gosvāmī said: The great sage Śukadeva Gosvāmī was highly experienced and was pleased with the King. Thus being questioned by the King, he said to him, "Please hear the topics attentively."
TEXT - SB 3.1.6
śrī-śuka uvāca
yadā tu rājā sva-sutān asādhūn
puṣṇan na dharmeṇa vinaṣṭa-dṛṣṭiḥ
bhrātur yaviṣṭhasya sutān vibandhūn
praveśya lākṣā-bhavane dadāha
SYNONYMS
śrī-śukaḥ uvāca—Śrī Śukadeva Gosvāmī said; yadā—when; tu—but; rājā—King Dhṛtarāṣṭra; sva-sutān—his own sons; asādhūn—dishonest; puṣṇan—nourishing; na—never; dharmeṇa—on the right path; vinaṣṭa-dṛṣṭiḥ—one who has lost his insight; bhrātuḥ—of his brother; yaviṣṭhasya—younger; sutān—sons; vibandhūn—having no guardian (father); praveśya—made to enter; lākṣā—lacquer; bhavane—in the house; dadāha—set on fire.
TRANSLATION
Śrī Śukadeva Gosvāmī said: King Dhṛtarāṣṭra became blind under the influence of impious desires to nourish his dishonest sons, and thus he set fire to the lacquer house to burn his fatherless nephews, the Pāṇḍavas.
PURPORT
Dhṛtarāṣṭra was blind from birth, but his blindness in committing impious activities to support his dishonest sons was a greater blindness than his physical lack of eyesight. The physical lack of sight does not bar one from spiritual progress. But when one is blind spiritually, even though physically fit, that blindness is dangerously detrimental to the progressive path of human life.
Srila Visvanatha Cakravarti Thakur Commentary - 3.1.6
The sentence ends in verse 16 with the statement Vidura left (kṣattā ayāt). Vinaṣṭa-dṛtiḥ here indicates that Dhṛtarāṣṭra had no knowledge. His younger brother was Pāṇḍu. Vibandhūn means “without a father.”
TEXT - SB 3.1.7
yadā sabhāyāṁ kuru-deva-devyāḥ
keśābhimarśaṁ suta-karma garhyam
na vārayām āsa nṛpaḥ snuṣāyāḥ
svāsrair harantyāḥ kuca-kuṅkumāni
SYNONYMS
yadā—when; sabhāyām—the assembly; kuru-deva-devyāḥ—of Draupadī, the wife of godly Yudhiṣṭhira; keśa-abhimarśam—insult by grabbing her hair; suta-karma—action taken by his son; garhyam—which was abominable; na—did not; vārayām āsa—forbid; nṛpaḥ—the King; snuṣāyāḥ—of his nephew's wife; svāsraiḥ—by her tears; harantyāḥ—of she who was washing; kuca-kuṅkumāni—red dust on her breast.
TRANSLATION
The King did not forbid his son Duḥśāsana's abominable action of grabbing the hair of Draupadī, the wife of the godly King Yudhiṣṭhira, even though her tears washed the red dust on her breast.
Srila Visvanatha Cakravarti Thakur Commentary - 3.1.7
Kuru-deva-devyāḥ refers to Draupadī. She washed away the kuṁkuma on her breasts by her tears. Also indicated is that she would wash away the kuṁkuṁa on the breasts of the enemy’s wives, with their tears, when she would have their husbands killed. This is the fourth type of atiśayokti (hyperbole).
TEXT - SB 3.1.8
dyūte tv adharmeṇa jitasya sādhoḥ
satyāvalambasya vanaṁ gatasya
na yācato 'dāt samayena dāyaṁ
tamo-juṣāṇo yad ajāta-śatroḥ
SYNONYMS
dyūte—by means of gambling; tu—but; adharmeṇa—by unfair tricks; jitasya—of the vanquished; sādhoḥ—a saintly person; satya-avalambasya—one who embraced truth as shelter; vanam—forest; gatasya—of the goer; na—never; yācataḥ—when asked for; adāt—delivered; samayena—in due course; dāyam—right share; tamaḥ-juṣāṇaḥ—overwhelmed by illusion; yat—as much as; ajāta-śatroḥ—of one who had no enemy.
TRANSLATION
Yudhiṣṭhira, who was born without any enemy, was unfairly defeated in gambling. But because he had taken the vow of truthfulness, he went off to the forest. When he came back in due course and begged the return of his rightful share of the kingdom, he was refused by Dhṛtarāṣṭra, who was overwhelmed by illusion.
PURPORT
Mahārāja Yudhiṣṭhira was the rightful heir to his father's kingdom. But just to favor his own sons, headed by Duryodhana, Dhṛtarāṣṭra, Mahārāja Yudhiṣṭhira's uncle, adopted various unfair means to cheat his nephews of their rightful share of the kingdom. At last the Pāṇḍavas demanded only five villages, one for each of the five brothers, but that was also refused by the usurpers. This incident led to the War of Kurukṣetra. The Battle of Kurukṣetra, therefore, was induced by the Kurus, and not the Pāṇḍavas.
As kṣatriyas, the proper livelihood of the Pāṇḍavas was only to rule, and not to accept any other occupation. A brāhmaṇa, kṣatriya or vaiśya will not accept employment for his livelihood under any circumstances.
Srila Visvanatha Cakravarti Thakur Commentary - 3.1.8
When (yat) Yudhiṣṭhira returning from the forest, according to the promised time (samayena), asked for his share (dāyam), Dhṛtarāṣṭra refused.
TEXT - SB 3.1.9
yadā ca pārtha-prahitaḥ sabhāyāṁ
jagad-gurur yāni jagāda kṛṣṇaḥ
na tāni puṁsām amṛtāyanāni
rājoru mene kṣata-puṇya-leśaḥ
SYNONYMS
yadā—when; ca—also; pārtha-prahitaḥ—being advised by Arjuna; sabhāyām—in the assembly; jagat-guruḥ—teacher of the world; yāni—those; jagāda—went; kṛṣṇaḥ—Lord Kṛṣṇa; na—never; tāni—such words; puṁsām—of all men of sense; amṛta-ayanāni—as good as nectar; rājā—the King (Dhṛtarāṣṭra or Duryodhana); uru—very important; mene—did consider; kṣata—dwindling; puṇya-leśaḥ—fragment of pious acts.
TRANSLATION
Lord Kṛṣṇa was sent by Arjuna into the assembly as the spiritual master of the whole world, and although His words were heard by some [like Bhīṣma] as pure nectar, it was not so for the others, who were completely bereft of the last farthing of past pious works. The King [Dhṛtarāṣṭra or Duryodhana]did not take the words of Lord Kṛṣṇa very seriously.
PURPORT
Lord Kṛṣṇa, who is the spiritual master of the entire universe, accepted the duty of a messenger, and, deputed by Arjuna, went to the assembly of King Dhṛtarāṣṭra on a peace mission. Kṛṣṇa is everyone's Lord, yet because He was the transcendental friend of Arjuna, He gladly accepted the role of messenger, exactly like an ordinary friend. That is the beauty of the Lord's behavior with His pure devotees. He reached the assembly and spoke about peace, and the message was relished by Bhīṣma and other great leaders because it was spoken by the Lord Himself. But due to the exhaustion of the pious results of their past deeds, Duryodhana, or his father, Dhṛtarāṣṭra, did not take the message very seriously. That is the way of persons who have no credit of pious deeds. By past pious deeds, one may become the king of a country, but because the results of the pious acts of Duryodhana and company were dwindling, it became evident from their actions that they were sure to lose the kingdom to the Pāṇḍavas. The message of Godhead is always like nectar to the devotees, but it is just the opposite to the nondevotees. Sugar candy is always sweet to a healthy man, but it tastes very bitter to persons suffering from jaundice.
Srila Visvanatha Cakravarti Thakur Commentary - 3.1.9
Puṁsām refers to Bhīṣma and others who were present in the assembly. Dhṛtarāṣṭra or Duryodhana did not greatly respect those words. The reason is that he had lost all piety. He did not lose the piety for keeping happiness, fame or wealth, but lost the piety to rule the kingdom.
Jiva's tika ||3.1.9||
yadā ca pārtha-prahitaḥ sabhāyāṃ jagad-gurur yāni jagāda kṛṣṇaḥ na tāni puṃsām amṛtāyanāni rājoru mene kṣata-puṇya-leśaḥ
Duryodhana, whose piety had been destroyed, did not give respect to the sweet words that Kṛṣṇa, guru of the universe, sent by Yudhiṣṭhira, spoke to the men in the Kuru assembly.
Citsukha has amṛtāvahāni instead of amrṭāyanāni and hṛta instead of kṣata.
TEXT - SB 3.1.10
yadopahūto bhavanaṁ praviṣṭo
mantrāya pṛṣṭaḥ kila pūrvajena
athāha tan mantra-dṛśāṁ varīyān
yan mantriṇo vaidurikaṁ vadanti
SYNONYMS
yadā—when; upahūtaḥ—was called by; bhavanam—the palace; praviṣṭaḥ—entered; mantrāya—for consultation; pṛṣṭaḥ—asked by; kila—of course; pūrvajena—by the elder brother; atha—thus; āha—said; tat—that; mantra—advice; dṛśām—just suitable; varīyān—excellent; yat—that which; mantriṇaḥ—the ministers of state, or expert politicians; vaidurikam—instructions by Vidura; vadanti—do they say.
TRANSLATION
When Vidura was invited by his elder brother [Dhṛtarāṣṭra] for consultation, he entered the house and gave instructions which were exactly to the point. His advice is well known, and instructions by Vidura are approved by expert ministers of state.
PURPORT
Political suggestions by Vidura are known as expert, just as, in modern times, Paṇḍita Cāṇakya is considered the authority in good counsel in both political and moral instructions.
Srila Visvanatha Cakravarti Thakur Commentary - 3.1.10
Vidura’s humiliation by Duryodhana is described in the following six verses. Because Vidura gave wise advice even today good advice is called “words of Vidura.”
TEXT - SB 3.1.11
ajāta-śatroḥ pratiyaccha dāyaṁ
titikṣato durviṣahaṁ tavāgaḥ
sahānujo yatra vṛkodarāhiḥ
śvasan ruṣā yat tvam alaṁ bibheṣi
SYNONYMS
ajāta-śatroḥ—of Yudhiṣṭhira, who has no enemy; pratiyaccha—return; dāyam—legitimate share; titikṣataḥ—of he who is so forbearing; durviṣaham—unbearable; tava—your; āgaḥ—offense; saha—along with; anujaḥ—younger brothers; yatra—wherein; vṛkodara—Bhīma; ahiḥ—revenging snake; śvasan—breathing heavily; ruṣā—in anger; yat—whom; tvam—you; alam—verily; bibheṣi—do fear.
TRANSLATION
[Vidura said:] You must now return the legitimate share to Yudhiṣṭhira, who has no enemies and who has been forbearing through untold sufferings due to your offenses. He is waiting with his younger brothers, among whom is the revengeful Bhīma, breathing heavily like a snake. Surely you are afraid of him.
Srila Visvanatha Cakravarti Thakur Commentary - 3.1.11
Because of the offenses (yatra) Bhīma breathes heavily in anger, because of which you are in great (alam) fear.
TEXT - SB 3.1.12
pārthāṁs tu devo bhagavān mukundo
gṛhītavān sakṣiti-deva-devaḥ
āste sva-puryāṁ yadu-deva-devo
vinirjitāśeṣa-nṛdeva-devaḥ
SYNONYMS
pārthān—the sons of Pṛthā (Kuntī); tu—but; devaḥ—the Lord; bhagavān—the Personality of Godhead; mukundaḥ—Śrī Kṛṣṇa, who awards liberation; gṛhītavān—has taken up; sa—with; kṣiti-deva-devaḥ—the brāhmaṇas and the demigods; āste—is present; sva-puryām—along with His family; yadu-deva-devaḥ—worshiped by the royal order of the Yadu dynasty; vinirjita—who have been conquered; aśeṣa—unlimited; nṛdeva—kings; devaḥ—Lord.
TRANSLATION
Lord Kṛṣṇa, the Personality of Godhead, has accepted the sons of Pṛthā as His kinsmen, and all the kings of the world are with Lord Śrī Kṛṣṇa. He is present in His home with all His family members, the kings and princes of the Yadu dynasty, who have conquered an unlimited number of rulers, and He is their Lord.
PURPORT
Vidura gave Dhṛtarāṣṭra very good counsel regarding political alliance with the sons of Pṛthā, the Pāṇḍavas. The first thing he said was that Lord Kṛṣṇa was intimately related with them as their cousin. Because Lord Kṛṣṇa is the Supreme Personality of Godhead, He is worshipable by all brāhmaṇas and demigods, who are the controllers of the universal affairs. Besides that, Lord Kṛṣṇa and His family members, the royal order of the Yadu dynasty, were the conquerors of all kings of the world.
The kṣatriyas used to fight the kings of various dominions and kidnap their beautiful princess-daughters, after conquering their relatives. This system was laudable because the kṣatriyas and the princesses would be married only on the basis of the chivalry of the conquering kṣatriya. All the young princes of the Yadu dynasty married the daughters of other kings in this way, by chivalrous force, and thus they were conquerors of all the kings of the world. Vidura wanted to impress upon his elder brother that fighting with the Pāṇḍavas was fraught with many dangers because they were supported by Lord Kṛṣṇa, who had conquered, even in His childhood, demons like Kaṁsa and Jarāsandha and demigods like Brahmā and Indra. Therefore all universal power was behind the Pāṇḍavas.
Srila Visvanatha Cakravarti Thakur Commentary - 3.1.12
Hear about other aspects of their even greater power that they have accrued now. Kṛṣṇa is worshipable (deva) because he is the Supreme Lord (bhagavān¸ along with whom reside the brāhmaṇas (kṣiti-deva) and the devatās. The brāhmaṇas and devatās are on his side. He resides in his own city of Dvārakā, not in any other place. He is the strength of the best of the Yadus. Where he exists, the Yadus are most powerful. Here about his strength. he has defeated unlimited kings. Starting from his childhood he defeated Kaṁsa, Jarāsandha and even devatās such as Brahmā, Indra, Varuṇa and Śiva. If you desire your own good, then give a share of the kingdom to the Pāṇḍavas.
TEXT - SB 3.1.13
sa eṣa doṣaḥ puruṣa-dviḍ āste
gṛhān praviṣṭo yam apatya-matyā
puṣṇāsi kṛṣṇād vimukho gata-śrīs
tyajāśv aśaivaṁ kula-kauśalāya
SYNONYMS
saḥ—he; eṣaḥ—this; doṣaḥ—offense personified; puruṣa-dviṭ—envious of Lord Kṛṣṇa; āste—exists; gṛhān—household; praviṣṭaḥ—entered; yam—whom; apatya-matyā—thinking to be your son; puṣṇāsi—maintaining; kṛṣṇāt—from Kṛṣṇa; vimukhaḥ—in opposition; gata-śrīḥ—devoid of everything auspicious; tyaja—give up; āśu—as soon as possible; aśaivam—inauspicious; kula—family; kauśalāya—for the sake of.
TRANSLATION
You are maintaining offense personified, Duryodhana, as your infallible son, but he is envious of Lord Kṛṣṇa. And because you are thus maintaining a nondevotee of Kṛṣṇa, you are devoid of all auspicious qualities. Relieve yourself of this ill fortune as soon as possible and do good to the whole family!
PURPORT
A good son is called apatya, one who does not allow his father to fall down. The son can protect the father's soul when the father is dead by offering sacrifices to please the Supreme Lord, Viṣṇu. This system is still prevalent in India. After the death of his father, a son goes to offer sacrifices at the lotus feet of Viṣṇu at Gayā and thus delivers the father's soul if the father is fallen. But if the son is already an enemy of Viṣṇu, how, in such an inimical mood, can he offer sacrifice unto Lord Viṣṇu's lotus feet? Lord Kṛṣṇa is directly the Personality of Godhead, Viṣṇu, and Duryodhana was inimical to Him. He would therefore be unable to protect his father, Dhṛtarāṣṭra, after his death. He himself was to fall down because of his faithlessness towards Viṣṇu. How, then, could he protect his father? Vidura advised Dhṛtarāṣṭra to get rid of such an unworthy son as Duryodhana as soon as possible if he was at all anxious to see to the good of his family.
According to the moral instructions of Cāṇakya Paṇḍita, "What is the use of a son who is neither a learned man nor a devotee of the Lord?" If a son is not a devotee of the Supreme Lord, he is just like blind eyes—a source of trouble. A physician may sometimes advise the extrication of such useless eyes from their sockets so that one can be relieved of the constant trouble. Duryodhana was exactly like blind, troubling eyes; he would be a source of great trouble to the family of Dhṛtarāṣṭra, as foreseen by Vidura. Vidura therefore rightly advised his eldest brother to get rid of this source of trouble. Dhṛtarāṣṭra was wrongly maintaining such personified offense under the mistaken impression that Duryodhana was a good son, able to liberate his father.
Srila Visvanatha Cakravarti Thakur Commentary - 3.1.13
“But my son Duryodhana will oppose this.” In answer to this, Vidura speaks. He is fault personified. He has arisen as a result of your sins committed for ten million life times! He is fault personified because he hates the supreme lord (puruṣa-dviṭ). Moreover he has entered externally your houses, and internally, even your mind and intelligence. Moreover you encourage him and think of him as your son. But he is not your son. Apatya or son means “he who does not fall away (patati) from us.” You can guess that if you reject Kṛṣṇa, then prosperity will also go away. Please understand that Lakṣmī has left your house. “What is the solution?” Give up inauspicious (aśaivam) Duryodhana immediately. “If I reject my son, there will be a black spot for my family.” No. It will be a benefit to the family, for it is said that one can give up one person of the family, for the benefit of the whole family. Otherwise your whole family will perish.
TEXT - SB 3.1.14
ity ūcivāṁs tatra suyodhanena
pravṛddha-kopa-sphuritādhareṇa
asat-kṛtaḥ sat-spṛhaṇīya-śīlaḥ
kṣattā sakarṇānuja-saubalena
SYNONYMS
iti—thus; ūcivān—while speaking; tatra—there; suyodhanena—by Duryodhana; pravṛddha—swollen with; kopa—anger; sphurita—flapping; adhareṇa—lips; asat-kṛtaḥ—insulted; sat—respectable; spṛhaṇīya-śīlaḥ—desirable qualities; kṣattā—Vidura; sa—with; karṇa—Karṇa; anuja—younger brothers; saubalena—with Śakuni.
TRANSLATION
While speaking thus, Vidura, whose personal character was esteemed by respectable persons, was insulted by Duryodhana, who was swollen with anger and whose lips were trembling. Duryodhana was in company with Karṇa, his younger brothers and his maternal uncle Śakuni.
PURPORT
It is said that giving good counsel to a foolish person causes the fool to become angry, just as feeding milk to a snake only increases its venomous poison. Saint Vidura was so honorable that his character was looked up to by all respectable persons. But Duryodhana was so foolish that he dared to insult Vidura. This was due to his bad association with Śakuni, his maternal uncle, as well as with his friend Karṇa, who always encouraged Duryodhana in his nefarious acts.
Srila Visvanatha Cakravarti Thakur Commentary - 3.1.14
Having spoken thus Vidura was scolded by Duryodhana (suyodhanena), along with Karṇa, Duḥśāsana and Śakuni.
TEXT - SB 3.1.15
ka enam atropajuhāva jihmaṁ
dāsyāḥ sutaṁ yad-balinaiva puṣṭaḥ
tasmin pratīpaḥ parakṛtya āste
nirvāsyatām āśu purāc chvasānaḥ
SYNONYMS
kaḥ—who; enam—this; atra—here; upajuhāva—called for; jihmam—crooked; dāsyāḥ—of a kept mistress; sutam—son; yat—whose; balinā—by whose subsistence; eva—certainly; puṣṭaḥ—grown up; tasmin—unto him; pratīpaḥ—enmity; parakṛtya—enemy's interest; āste—situated; nirvāsyatām—get him out; āśu—immediately; purāt—from the palace; śvasānaḥ—let him breathe only.
TRANSLATION
Who asked him to come here, this son of a kept mistress? He is so crooked that he spies in the interest of the enemy against those on whose support he has grown up. Toss him out of the palace immediately and leave him with only his breath.
PURPORT
When getting married, the kṣatriya kings would take on several other youthful girls along with the married princess. These girl attendants of the king were known as dāsīs, or attendant mistresses. By intimate association with the king, the dāsīs would get sons. Such sons were called dāsī-putras. They had no claim to a royal position, but they would get maintenance and other facilities just like princes. Vidura was the son of such a dāsī, and he was thus not counted amongst the kṣatriyas. King Dhṛtarāṣṭra was very affectionate toward his younger dāsī-putra brother, Vidura, and Vidura was a great friend and philosophical advisor to Dhṛtarāṣṭra. Duryodhana knew very well that Vidura was a great soul and well-wisher, but unfortunately he used strong words to hurt his innocent uncle. Duryodhana not only attacked Vidura's birth, but also called him an infidel because he seemed to support the cause of Yudhiṣṭhira, whom Duryodhana considered his enemy. He desired that Vidura be immediately put out of the palace and deprived of all his possessions. If possible, he would have liked him caned until he was left with nothing but his breath. He charged that Vidura was a spy of the Pāṇḍavas because he advised King Dhṛtarāṣṭra in their favor. Such is the situation of palace life and the intricacies of diplomacy that even a faultless person like Vidura could be charged with something abominable and punished. Vidura was struck with wonder at such unexpected behavior from his nephew Duryodhana, and before anything actually happened, he decided to leave the palace for good.
Srila Visvanatha Cakravarti Thakur Commentary - 3.1.15
This verse describes the scolding. “Who has called him into the great assembly? He does not deserve to be called here, because he is the son of a maidservant, with low birth. Thus he is deceitful (jihmam). By his actions as well he is deceitful. He betrays his master whose food nourishes him and performs actions for the enemy. If he stays here he will destroy the whole family. Whoever is on my side should remove him from this place. Do it quickly, do not delay! Only his breath should remain. This means beat him with canes till he is breathless.” Another version has śmaśāna instead of śvasānaḥ This means “Vidura is inauspicious like a place where they burn dead bodies. Remove from this house that person who creates inauspiciousness for me. Do it quickly, otherwise he will make the whole kingdom inauspicious.”
TEXT - SB 3.1.16
sa ittham atyulbaṇa-karṇa-bāṇair
bhrātuḥ puro marmasu tāḍito 'pi
svayaṁ dhanur dvāri nidhāya māyāṁ
gata-vyatho 'yād uru mānayānaḥ
SYNONYMS
saḥ—he (Vidura); ittham—like this; ati-ulbaṇa—severely; karṇa—ear; bāṇaiḥ—by the arrows; bhrātuḥ—brother's; puraḥ—from the palace; marmasu—in the core of the heart; tāḍitaḥ—being afflicted; api—in spite of; svayam—he himself; dhanuḥ dvāri—bow on the door; nidhāya—keeping; māyām—the external nature; gata-vyathaḥ—without being sorry; ayāt—exited; uru—great; māna-yānaḥ—so thinking.
TRANSLATION
Thus being pierced by arrows through his ears and afflicted to the core of his heart, Vidura placed his bow on the door and quit his brother's palace. He was not sorry, for he considered the acts of the external energy to be supreme.
PURPORT
A pure devotee of the Lord is never perturbed by an awkward position created by the external energy of the Lord. In Bhagavad-gītā (3.27) it is stated:
prakṛteḥ kriyamāṇāni
guṇaiḥ karmāṇi sarvaśaḥ
ahaṅkāra-vimūḍhātmā
kartāham iti manyate
A conditioned soul is absorbed in material existence under the influence of different modes of external energy. Absorbed in the false ego, he thinks that he is doing everything by himself. The external energy of the Lord, the material nature, is fully under the control of the Supreme Lord, and the conditioned soul is fully under the grip of the external energy. Therefore, the conditioned soul is fully under the control of the law of the Lord. But, due to illusion only, he thinks himself independent in his activities. Duryodhana was acting under such influence of the external nature, by which he would be vanquished at the ultimate end. He could not accept the sound advice of Vidura, but on the contrary he insulted that great soul, who was the well-wisher of his whole family. Vidura could understand this because he was a pure devotee of the Lord. In spite of being very strongly insulted by Duryodhana's words, Vidura could see that Duryodhana, under the influence of māyā, the external energy, was making progress on the path toward his own ruination. He therefore considered the acts of the external energy to be supreme, yet he also saw how the internal energy of the Lord helped him in that particular situation. A devotee is always in a renounced temperament because the worldly attractions can never satisfy him. Vidura was never attracted by the royal palace of his brother. He was always ready to leave the place and devote himself completely to the transcendental loving service of the Lord. Now he got the opportunity by the grace of Duryodhana, and instead of being sorry at the strong words of insult, he thanked him from within because it gave him the chance to live alone in a holy place and fully engage in the devotional service of the Lord. The word gata-vyathaḥ (without being sorry) is significant here because Vidura was relieved from the tribulations which trouble every man entangled in material activities. He therefore thought that there was no need to defend his brother with his bow because his brother was meant for ruination. Thus he left the palace before Duryodhana could act. Māyā, the supreme energy of the Lord, acted here both internally and externally.
Srila Visvanatha Cakravarti Thakur Commentary - 3.1.16
When the sharp words entered his ears like arrows, hitting sensitive spots (marmasu), since he did not defend himself by saying “How can you speak like this to your brother?” Vidura had dispelled his suffering. “You have blessed me, Duryodhana! You have dispelled my suffering completely. This is because, being driven out of the palace, living in some distant place, in holy places, being completely detached, what pain can I suffer, having given up attachment to persons like you?” He then left (ayāt), by his own free will. It was better that he go by his free will than be removed by the sinful. He gave up everything of that house, even the bow. When I sit alone worshipping Kṛṣṇa in the future, of what use is this bow? Or, let there be not fear from sinful Duryodhana that I will fight on the side of Bhīma. He considered the great power (uru) of māyā, thinking that Duryodhana, blinded by māyā, does not see Kṛṣṇa, though he exists in front of him. Or another meaning is “How great is the māyā of Kṛṣṇa, the Supreme Lord, because, driving out the devotee of the Lord in this way, these persons will be killed by Bhīma and others!”
Jiva's tika ||3.1.16||
sa ittham atyulbaṇa-karṇa-bāṇair bhrātuḥ puro marmasu tāḍito ’pi svayaṃ dhanur dvāri nidhāya māyām gata-vyatho ’yād uru mānayānaḥ
Struck to his nerves by the sharp words of Duryodhana, directly spoken in front of him, considering that this was simply the action of māyā, without pain, Vidura, placing his bow at the door, left the palace.
Citsukha has smayad instead of svayam.
TEXT - SB 3.1.17
sa nirgataḥ kaurava-puṇya-labdho
gajāhvayāt tīrtha-padaḥ padāni
anvākramat puṇya-cikīrṣayorvyām
adhiṣṭhito yāni sahasra-mūrtiḥ
SYNONYMS
saḥ—he (Vidura); nirgataḥ—after having quit; kaurava—the Kuru dynasty; puṇya—piety; labdhaḥ—so achieved; gaja-āhvayāt—from Hastināpura; tīrtha-padaḥ—of the Supreme Lord; padāni—pilgrimages; anvākramat—took shelter; puṇya—piety; cikīrṣayā—desiring so; urvyām—on the Earth; adhiṣṭhitaḥ—situated; yāni—all those; sahasra—thousands; mūrtiḥ—forms.
TRANSLATION
By his piety, Vidura achieved the advantages of the pious Kauravas. After leaving Hastināpura, he took shelter of many places of pilgrimages, which are the Lord's lotus feet. With a desire to gain a high order of pious life, he traveled to holy places where thousands of transcendental forms of the Lord are situated.
PURPORT
Vidura was undoubtedly a highly elevated and pious soul, otherwise he would not have taken his birth in the Kaurava family. To have high parentage, to possess wealth, to be highly learned and to have great personal beauty are all due to past pious acts. But such pious possessions are not sufficient for obtaining the grace of the Lord and being engaged in His transcendental loving service. Vidura considered himself less pious, and therefore he decided to travel to all the great places of pilgrimage in the world in order to achieve greater piety and advance nearer to the Lord. At that time, Lord Kṛṣṇa was personally present in the world, and Vidura could have at once approached Him directly, but he did not do so because he was not sufficiently freed from sin. One cannot be one hundred percent devoted to the Lord unless and until he is completely free from all effects of sin. Vidura was conscious that by the association of the diplomatic Dhṛtarāṣṭra and Duryodhana he had lost his piety and was therefore not fit to associate at once with the Lord. In Bhagavad-gītā (7.28) this is confirmed in the following verse:
yeṣāṁ tv anta-gataṁ pāpaṁ
janānāṁ puṇya-karmaṇām
te dvandva-moha-nirmuktā
bhajante māṁ dṛḍha-vratāḥ
Persons who are sinful asuras like Kaṁsa and Jarāsandha cannot think of Lord Kṛṣṇa as the Supreme Personality of Godhead, the Absolute Truth. Only those who are pure devotees, those who follow the regulative principles of religious life as prescribed in the scriptures, are able to engage themselves in karma-yoga and then jñāna-yoga and thereafter, by pure meditation, can understand pure consciousness. When God consciousness is developed, one can take advantage of the association of pure devotees. Syān mahat-sevayā viprāḥ puṇya-tīrtha-niṣevaṇāt: one is able to associate with the Lord even during the existence of this life.
Places of pilgrimages are meant for eradicating the sins of the pilgrims, and they are distributed all over the universe just to give facility to all concerned for attaining pure existence and God realization. One should not be satisfied, however, merely by visiting the places of pilgrimage and performing one's prescribed duties; he should be eager to meet the great souls who are already there, engaged in the service of the Lord. In each and every place of pilgrimage, the Lord is present in His various transcendental forms.
These forms are called arcā-mūrtis, or forms of the Lord which can be easily appreciated by the common man. The Lord is transcendental to our mundane senses. He cannot be seen with our present eyes, nor can He be heard with our present ears. To the degree that we have entered into the service of the Lord or to the proportion to which our lives are freed from sins, we can perceive the Lord. But even though we are not free from sins, the Lord is kind enough to allow us the facility of seeing Him in His arcā-mūrtis in the temple. The Lord is all-powerful, and therefore He is able to accept our service by presentation of His arcā form. No one, therefore, should foolishly think the arcā in the temple to be an idol. Such an arcā-mūrti is not an idol but the Lord Himself, and to the proportion to which one is free from sins, he is able to know the significance of the arcā-mūrti. The guidance of a pure devotee is therefore always required.
In the land of Bhāratavarṣa there are many hundreds and thousands of places of pilgrimage distributed all over the country, and by traditional practice the common man visits such holy places during all seasons of the year. Some of the arcā representations of the Lord situated in different places of pilgrimage are mentioned herewith. The Lord is present at Mathurā (the birthplace of Lord Kṛṣṇa) as Ādi-keśava; the Lord is present at Purī (Orissa) as Lord Jagannātha (also known as Puruṣottama); He is present at Allahabad (Prayāga) as Bindu-mādhava; at Mandara Hill He is present as Madhusūdana. In the Ānandāraṇya, He is known as Vāsudeva, Padmanābha and Janārdana; at Viṣṇukāñcī, He is known as Viṣṇu; and at Māyāpura, He is known as Hari. There are millions and billions of such arcā forms of the Lord distributed all over the universe. All these arcā-mūrtis are summarized in the Caitanya-caritāmṛta in the following words:
sarvatra prakāśa tāṅra—bhakte sukha dite
jagatera adharma nāśi' dharma sthāpite
"The Lord has so distributed Himself all over the universe just to give pleasure to the devotees, to give the common man facility to eradicate his sins, and to establish religious principles in the world."
Srila Visvanatha Cakravarti Thakur Commentary - 3.1.17
Vidura produced piety for the Kurus (kaurava-puṇya-labdhaḥ). He desired to see those places of the Lord whose two feet are holy places (tīrtha-padaḥ), thinking of those places as the Lord’s feet, in which the forms of the Lord such as Matsya and Kūrma were situated.
Jiva's tika ||3.1.17||
sa nirgataḥ kaurava-puṇya-labdho gajāhvayāt tīrtha-padaḥ padāni anvākramat puṇya-cikīrṣayorvyām adhiṣṭhito yāni sahasra-mūrtiḥ
Leaving Hastināpura, Vidura, who was piety for the Kurus, desiring to perform beneficial acts, wandered here and there on the earth, to all the holy places of the Lord, whose two feet are sacred, where many deities of the Lord were installed.
He went to holy places one after the other (anvākramat), with a desire to atone for his bad association (puṇya-cikīrṣayā). Thinking himself at fault, he did not immediately go to Kṛṣṇa.
TEXT - SB 3.1.18
pureṣu puṇyopavanādri-kuñjeṣv
apaṅka-toyeṣu sarit-saraḥsu
ananta-liṅgaiḥ samalaṅkṛteṣu
cacāra tīrthāyataneṣv ananyaḥ
SYNONYMS
pureṣu—holy places like Ayodhyā, Dvārakā and Mathurā; puṇya—piety; upa-vana—the parks; adri—hill; kuñjeṣu—in the orchards; apaṅka—without sin; toyeṣu—in the water; sarit—river; saraḥsu—lakes; ananta-liṅgaiḥ—the forms of the Unlimited; samalaṅkṛteṣu—being so decorated; cacāra—executed; tīrtha—places of pilgrimage; āyataneṣu—holy lands; ananyaḥ—alone or seeing Kṛṣṇa alone.
TRANSLATION
He began to travel alone, thinking only of Kṛṣṇa, through various holy places like Ayodhyā, Dvārakā and Mathurā. He traveled where the air, hill, orchard, river and lake are all pure and sinless and where the forms of the Unlimited decorate the temples. Thus he performed the pilgrim's progress.
PURPORT
These arcā forms of the Lord may be considered idols by the atheists, but that does not matter for persons like Vidura or His many other servants. The forms of the Lord are mentioned here as ananta-liṅga. Such forms of the Lord have unlimited potency, the same as that of the Lord Himself. There is no difference between the potencies of the arcā and those of the personal forms of the Lord. The example of the postbox and post office may be applied here. The little postboxes distributed all over the city have the same potency as the postal system in general. The duty of the post office is to carry letters from one place to another. If one puts letters in postboxes authorized by the general post office, the function of carrying letters is performed without a doubt. Similarly, the arcā-mūrti can also deliver the same unlimited potency of the Lord as when He is personally present. Vidura, therefore, could see nothing but Kṛṣṇa in the different arcā forms, and ultimately he was able to realize Kṛṣṇa alone and nothing else.
Srila Visvanatha Cakravarti Thakur Commentary - 3.1.18
Ananyaḥ means alone.
Jiva's tika ||3.1.18||
pureṣu puṇyopavanādri-kunjeṣv apanka-toyeṣu sarit-saraḥsu ananta-lingaiḥ samalankṛteṣu cacāra tīrthāyataneṣv ananyaḥ
Thinking of only Kṛṣṇa, he travelled to sacred places where there were forms of the Lord, in cities, in places with purifying rivers and lakes, mountain groves,
and pleasing gardens.
Seeing Kṛṣṇa everywhere (ananyaḥ) he travelled to famous cities, to water which destroyed sin (apanka-toyeṣu).
TEXT - SB 3.1.19
gāṁ paryaṭan medhya-vivikta-vṛttiḥ
sadāpluto 'dhaḥ śayano 'vadhūtaḥ
alakṣitaḥ svair avadhūta-veṣo
vratāni cere hari-toṣaṇāni
SYNONYMS
gām—earth; paryaṭan—traversing; medhya—pure; vivikta-vṛttiḥ—independent occupation for living; sadā—always; āplutaḥ—sanctified; adhaḥ—on the earth; śayanaḥ—lying; avadhūtaḥ—without dressing (of the hair, etc.); alakṣitaḥ—without being seen; svaiḥ—alone; avadhūta-veṣaḥ—dressed like a mendicant; vratāni—vows; cere—performed; hari-toṣaṇāni—that pleased the Lord.
TRANSLATION
While so traversing the earth, he simply performed duties to please the Supreme Lord Hari. His occupation was pure and independent. He was constantly sanctified by taking his bath in holy places, although he was in the dress of a mendicant and had no hair dressing nor a bed on which to lie. Thus he was always unseen by his various relatives.
PURPORT
The first and foremost duty of a pilgrim is to satisfy the Supreme Lord Hari. While traveling as a pilgrim, one should not be worried about pleasing society. There is no need to depend on social formalities or occupation or dress. One should remain always absorbed in the function of pleasing the Lord. Thus sanctified by thought and action, one is able to realize the Supreme Lord by the process of a pilgrim's journey.
Srila Visvanatha Cakravarti Thakur Commentary - 3.1.19
Traveling over the earth (gām), he maintained himself by pure (medhya) unmixed (vivikta) means (this mean begging). He bathed in every holy place (sadāplutaḥ) and thus purified himself. If he touched something impure after bathing then again he took bath. He always purified himself in order to remember the mantras concerning the Lord (which required a pure body). But he did not decorate his body (avadhūtaḥ). He wore bark clothing (avadhūta-vesaḥ) and was unrecognized by his relatives.
Jiva's tika ||3.1.19||
gāṃ paryaṭan medhya-vivikta-vṛttiḥ sadāpluto ’dhaḥ śayano ’vadhūtaḥ alakṣitaḥ svair avadhūta-veṣo vratāni cere hari-toṣaṇāni
Wandering over the earth, maintaining himself solely according to his pure vow, bathing constantly for purity, sleeping on the earth, not caring for his body, wearing clothing of a renunciate, and remaining unrecognized by his relatives, he performed austerities for the satisfaction of the Lord.
Vivikta means not mixing his occupation with another’s occupation.
TEXT - SB 3.1.20
itthaṁ vrajan bhāratam eva varṣaṁ
kālena yāvad gatavān prabhāsam
tāvac chaśāsa kṣitim eka cakrām
ekātapatrām ajitena pārthaḥ
SYNONYMS
ittham—like this; vrajan—while traveling; bhāratam—India; eva—only; varṣam—the tract of land; kālena—in due course of time; yāvat—when; gatavān—visited; prabhāsam—the Prabhāsa pilgrimage site; tāvat—at that time; śaśāsa—ruled; kṣitim—the world; eka-cakrām—by one military force; eka—one; ātapatrām—flag; ajitena—by the mercy of the unconquerable Kṛṣṇa; pārthaḥ—Mahārāja Yudhiṣṭhira.
TRANSLATION
Thus, when he was in the land of Bhāratavarṣa traveling to all the places of pilgrimage, he visited Prabhāsakṣetra. At that time Mahārāja Yudhiṣṭhira was the emperor and held the world under one military strength and one flag.
PURPORT
More than five thousand years ago, while Saint Vidura was traveling the earth as a pilgrim, India was known as Bhāratavarṣa, as it is known even today. The history of the world cannot give any systematic account for more than three thousand years into the past, but before that the whole world was under the flag and military strength of Mahārāja Yudhiṣṭhira, who was the emperor of the world. At present there are hundreds and thousands of flags flapping in the United Nations, but during the time of Vidura there was, by the grace of Ajita, Lord Kṛṣṇa, only one flag. The nations of the world are very eager to again have one state under one flag, but for this they must seek the favor of Lord Kṛṣṇa, who alone can help us become one worldwide nation.
Srila Visvanatha Cakravarti Thakur Commentary - 3.1.20
Yudhiṣṭhira (pārthaḥ) gained control of the earth which then had one army (eka-cakrām) and one white umbrella, symbolizing one king (ekātapatrām).
Jiva's tika ||3.1.20||
itthaṃ vrajan bhāratam eva varṣaṃ kālena yāvad gatavān prabhāsam tāvac chaśāsa kṣitim eka cakrām ekātapatrām ajitena pārthaḥ
Wandering in this way over the land of Bhārata, when in time Vidura arrived at Prabhāsa, Yudhiṣṭhira had gained control of the earth, under one army and one king, with the help of Kṛṣṇa.
He wandered throughout Bhārata-varṣa. The place Prabhāsa is also known as Kṣetra Kumārikā-khaṇḍa (kṣetra). The description follows that of Viṣṇu Purāṇa.
TEXT - SB 3.1.21
tatrātha śuśrāva suhṛd-vinaṣṭiṁ
vanaṁ yathā veṇuja-vahni-saṁśrayam
saṁspardhayā dagdham athānuśocan
sarasvatīṁ pratyag iyāya tūṣṇīm
SYNONYMS
tatra—there; atha—thereafter; śuśrāva—heard; suhṛt—kinsmen; vinaṣṭim—all dead; vanam—forest; yathā—as much as; veṇuja-vahni—fire due to the bamboos; saṁśrayam—friction with one another; saṁspardhayā—by violent passion; dagdham—burnt; atha—thus; anuśocan—grieving; sarasvatīm—the River Sarasvatī; pratyak—westward; iyāya—went; tūṣṇīm—silently.
TRANSLATION
At the place of pilgrimage at Prabhāsa, it came to his knowledge that all his relatives had died due to violent passion, just as an entire forest burns due to fire produced by the friction of bamboos. After this he proceeded west, where the River Sarasvatī flows.
PURPORT
Both the Kauravas and the Yādavas were relatives of Vidura, and Vidura heard of their extinction due to fratricidal war. The comparison of the friction of forest bamboos to that of passionate human societies is appropriate. The whole world is compared to a forest. At any moment there may be a flare-up of fire in the forest due to friction. No one goes to the forest to set it on fire, but due only to friction between bamboos, fire takes place and burns an entire forest. Similarly, in the greater forest of worldly transaction, the fire of war takes place because of the violent passion of the conditioned souls illusioned by the external energy. Such a worldly fire can be extinguished only by the water of the mercy cloud of saints, just as a forest fire can be extinguished only by rains falling from a cloud.
Srila Visvanatha Cakravarti Thakur Commentary - 3.1.21
In Prabhāsa (tatra) he heard about the destruction of his friends, the Kauravas. Because he was not friends with Duryodhana and others, some explain that destruction of friends means the destruction of the Yadus, which he heard on meeting Uddhava. This was just like a forest burning up. Pratyak means flowing west.
Jiva's tika ||3.1.21||
tatrātha śuśrāva suhṛd-vinaṣṭiṃ vanaṃ yathā veṇuja-vahni-saṃśrayam saṃspardhayā dagdham athānuśocan sarasvatīṃ pratyag iyāya tūṣṇīm
In Prabhāsa he heard about the destruction of his friends by rivalry, just as a forest is burned up by fire generated by friction of bamboos. In grief he proceeded silently to the Sarasvatī River flowing west.
He heard about the destruction of the Yadus (suhṛd-vinaṣṭim), since he met Uddhava soon after that.
TEXT - SB 3.1.22
tasyāṁ tritasyośanaso manoś ca
pṛthor athāgner asitasya vāyoḥ
tīrthaṁ sudāsasya gavāṁ guhasya
yac chrāddhadevasya sa āsiṣeve
SYNONYMS
tasyām—on the bank of the River Sarasvatī; tritasya—the pilgrimage site named Trita; uśanasaḥ—the pilgrimage site named Uśanā; manoḥ ca—as also of the pilgrimage site named Manu; pṛthoḥ—that of Pṛthu; atha—thereafter; agneḥ—that of Agni; asitasya—that of Asita; vāyoḥ—that of Vāyu; tīrtham—places of pilgrimages; sudāsasya—of the name Sudāsa; gavām—that of Go; guhasya—that of Guha; yat—thereupon; śrāddhadevasya—of the name Śrāddhadeva; saḥ—Vidura; āsiṣeve—duly visited and performed the rituals.
TRANSLATION
On the bank of the River Sarasvatī there were eleven places of pilgrimage, namely, (1) Trita, (2) Uśanā, (3) Manu, (4) Pṛthu, (5) Agni, (6) Asita, (7) Vāyu, (8) Sudāsa, (9) Go, (10) Guha and (11) Srāddhadeva. Vidura visited all of them and duly performed rituals.
Srila Visvanatha Cakravarti Thakur Commentary - 3.1.22
This is a list of holy spots.
TEXT - SB 3.1.23
anyāni ceha dvija-deva-devaiḥ
kṛtāni nānāyatanāni viṣṇoḥ
pratyaṅga-mukhyāṅkita-mandirāṇi
yad-darśanāt kṛṣṇam anusmaranti
SYNONYMS
anyāni—others; ca—also; iha—here; dvija-deva—by the great sages; devaiḥ—and the demigods; kṛtāni—established by; nānā—various; āyatanāni—various forms; viṣṇoḥ—of the Supreme Personality of Godhead; prati—each and every; aṅga—part; mukhya—the chief; aṅkita—marked; mandirāṇi—temple s; yat—which; darśanāt—by seeing from a distance; kṛṣṇam—the original Personality of Godhead; anusmaranti—constantly remembers.
TRANSLATION
There were also many other temples of various forms of the Supreme Personality of Godhead Viṣṇu, established by great sages and demigods. These temples were marked with the chief emblems of the Lord, and they reminded one always of the original Personality of Godhead, Lord Kṛṣṇa.
PURPORT
Human society is divided into four social orders of life and four spiritual divisions, applying to each and every individual person. This system is called varṇāśrama-dharma and has already been discussed in many places in this great literature. The sages, or persons who completely devoted themselves to the spiritual upliftment of the entire human society, were known as dvija-deva, the best amongst the twice-born. The denizens of superior planets, from the moon planet and upwards, were known as devas. Both the dvija-devas and the devas always establish temples of Lord Viṣṇu in His various forms, such as Govinda, Madhusūdana, Nṛsiṁha, Mādhava, Keśava, Nārāyaṇa, Padmanābha, Pārtha-sārathi and many others. The Lord expands Himself in innumerable forms, but all of them are nondifferent from one another. Lord Viṣṇu has four hands, and each hand holds a particular item—either a conchshell, wheel, club or lotus flower. Of these four emblems, the cakra, or wheel, is the chief. Lord Kṛṣṇa, being the original Viṣṇu form, has only one emblem, namely the wheel, and therefore He is sometimes called the Cakrī. The Lord's cakra is the symbol of the power by which the Lord controls the whole manifestation. The tops of Viṣṇu temples are marked with the symbol of the wheel so that people may have the chance to see the symbol from a very long distance and at once remember Lord Kṛṣṇa. The purpose of building very high temples is to give people a chance to see them from a distant place. This system is carried on in India whenever a new temple is constructed, and it appears that it is coming down from a time before recorded history. The foolish propaganda by atheists that temples were constructed only in later days is refuted here because Vidura visited these temples at least five thousand years ago, and the temples of Viṣṇu were in existence long, long before Vidura visited them. The great sages and demigods never established statues of men or demigods, but they established temples of Viṣṇu for the benefit of common men, to raise them to the platform of God consciousness.
Srila Visvanatha Cakravarti Thakur Commentary - 3.1.23
He served temples marked with the chief weapon of Viṣṇu, the cakra. Pratyaṅga means “that which is held in each of his hands.”
TEXT - SB 3.1.24
tatas tv ativrajya surāṣṭram ṛddhaṁ
sauvīra-matsyān kurujāṅgalāṁś ca
kālena tāvad yamunām upetya
tatroddhavaṁ bhāgavataṁ dadarśa
SYNONYMS
tataḥ—from there; tu—but; ativrajya—by passing over; surāṣṭram—the kingdom of Surat; ṛddham—very wealthy; sauvīra—the kingdom of Sauvīra; matsyān—the kingdom of Matsya; kurujāṅgalān—the kingdom of western India up to the Delhi province; ca—also; kālena—in course of time; tāvat—as soon as; yamunām—bank of the River Yamunā; upetya—reaching; tatra—there; uddhavam—Uddhava, one of the prominent Yadus; bhāgavatam—the great devotee of Lord Kṛṣṇa; dadarśa—happened to see.
TRANSLATION
Thereafter he passed through very wealthy provinces like Surat, Sauvīra and Matsya and through western India, known as Kurujāṅgala. At last he reached the bank of the Yamunā, where he happened to meet Uddhava, the great devotee of Lord Kṛṣṇa.
PURPORT
The tract of land comprising about one hundred square miles from modern Delhi to the Mathurā district in Uttar Pradesh, including a portion of the Gurgaon district in Punjab (East India), is considered to be the topmost place of pilgrimage in all of India. This land is sacred because Lord Kṛṣṇa traveled through it many times. From the very beginning of His appearance, He was at Mathurā in the house of His maternal uncle Kaṁsa, and He was reared by His foster father Mahārāja Nanda at Vṛndāvana. There are still many devotees of the Lord lingering there in ecstasy in search of Kṛṣṇa and His childhood associates, the gopīs. It is not that such devotees meet Kṛṣṇa face to face in that tract of land, but a devotee's eagerly searching after Kṛṣṇa is as good as his seeing Him personally. How this is so cannot be explained, but it is factually realized by those who are pure devotees of the Lord. Philosophically, one can understand that Lord Kṛṣṇa and His remembrance are on the absolute plane and that the very idea of searching for Him at Vṛndāvana in pure God consciousness gives more pleasure to the devotee than seeing Him face to face. Such devotees of the Lord see Him face to face at every moment, as confirmed in the Brahma-saṁhitā (5.38):
premāñjana-cchurita-bhakti-vilocanena
santaḥ sadaiva hṛdayeṣu vilokayanti
yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
"Those who are in ecstasy of love with the Supreme Personality of Godhead, Lord Śyāmasundara [Kṛṣṇa], see Him always in their hearts due to love and devotional service rendered to the Lord." Both Vidura and Uddhava were such elevated devotees, and therefore they both came to the bank of the Yamunā and met each other.
Srila Visvanatha Cakravarti Thakur Commentary - 3.1.24
Tāvat (so much) can be ornamental or can indicate Vidura’s disturbed condition.
TEXT - SB 3.1.25
sa vāsudevānucaraṁ praśāntaṁ
bṛhaspateḥ prāk tanayaṁ pratītam
āliṅgya gāḍhaṁ praṇayena bhadraṁ
svānām apṛcchad bhagavat-prajānām
SYNONYMS
saḥ—he, Vidura; vāsudeva—Lord Kṛṣṇa; anucaram—constant companion; praśāntam—very sober and gentle; bṛhaspateḥ—of Bṛhaspati, the learned spiritual master of the demigods; prāk—formerly; tanayam—son or disciple; pratītam—acknowledged; āliṅgya—embracing; gāḍham—very feelingly; praṇayena—in love; bhadram—auspicious; svānām—his own; apṛcchat—asked; bhagavat—of the Personality of Godhead; prajānām—family.
TRANSLATION
Then, due to his great love and feeling, Vidura embraced him [Uddhava], who was a constant companion of Lord Kṛṣṇa and formerly a great student of Bṛhaspati's. Vidura then asked him for news of the family of Lord Kṛṣṇa, the Personality of Godhead.
PURPORT
Vidura was older than Uddhava, like a father, and therefore when the two met, Uddhava bowed down before Vidura, and Vidura embraced him because Uddhava was younger, like a son. Vidura's brother Pāṇḍu was Lord Kṛṣṇa's uncle, and Uddhava was a cousin to Lord Kṛṣṇa. According to social custom, therefore, Vidura was to be respected by Uddhava on the level of his father. Uddhava was a great scholar in logic, and he was known to be a son or disciple of Bṛhaspati, the greatly learned priest and spiritual master of the demigods. Vidura asked Uddhava about the welfare of his relatives, although he already knew that they were no longer in the world. This inquiry appears to be very queer, but Śrīla Jīva Gosvāmī states that the news was shocking to Vidura, who therefore inquired again due to great curiosity. Thus his inquiry was psychological and not practical.
Srila Visvanatha Cakravarti Thakur Commentary - 3.1.25
Prāk-tanayam means that previous he was the student of Bṛhaspati. Another version has prāpta-nayanam (seeing him). Pratītam means famous. Though Vidura embraced him, Uddhava did not respond because he had fainted.
Jiva's tika ||3.1.25||
sa vāsudevānucaraṃ praśāntaṃ bṛhaspateḥ prāk tanayaṃ pratītam ālingya gāḍhaṃ praṇayena bhadraṃ svānām apṛcchad bhagavat-prajānām
With great affection, Vidura tightly embraced the famous, peaceful Uddhava, the associate of Kṛṣṇa, the previous student of Bṛhaspati, and inquired from him about the welfare of his relatives under the protection of Kṛṣṇa.
Though he heard of the destruction of the Yadus, he asked about their welfare from Uddhava. By his nature, he was overcome with grief. They were dear relatives (svānām).
TEXT - SB 3.1.26
kaccit purāṇau puruṣau svanābhya-
pādmānuvṛttyeha kilāvatīrṇau
āsāta urvyāḥ kuśalaṁ vidhāya
kṛta-kṣaṇau kuśalaṁ śūra-gehe
SYNONYMS
kaccit—whether; purāṇau—the original; puruṣau—Personalities of Godhead (Kṛṣṇa and Balarāma); svanābhya—Brahmā; pādma-anuvṛttyā—by the request of the one who is born from the lotus; iha—here; kila—certainly; avatīrṇau—incarnated; āsāte—are; urvyāḥ—of the world; kuśalam—well-being; vidhāya—for doing so; kṛta-kṣaṇau—the elevators of everyone's prosperity; kuśalam—all well; śūra-gehe—in the house of Śūrasena.
TRANSLATION
[Please tell me] whether the original Personalities of Godhead, who incarnated Themselves at the request of Brahmā [who is born out of the lotus flower from the Lord] and who have increased the prosperity of the world by elevating everyone, are doing well in the house of Śūrasena.
PURPORT
Lord Kṛṣṇa and Balarāma are not two different Personalities of Godhead. God is one without a second, but He expands Himself in many forms without their being separate from one another. They are all plenary expansions. The immediate expansion of Lord Kṛṣṇa is Baladeva, and Brahmā, born from the lotus flower from Garbhodakaśāyī Viṣṇu, is an expansion of Baladeva. This indicates that Kṛṣṇa and Baladeva are not subjected to the regulations of the universe; on the contrary, the whole universe is under Their subjugation. They appeared at the request of Brahmā to liberate the burden of the world, and They relieved the world by many superhuman activities so that everyone became happy and prosperous. Without the grace of the Lord, no one can become happy and prosperous. Because the happiness of the family of the Lord's devotees depends on the happiness of the Lord, Vidura first of all inquired about the well-being of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 3.1.26
Since the welfare of his devotees depends on the situation of the Lord, he asks about the situation of the Lord first. Sva-nābhya-pādma means Brahmā, who arises from the lotus arising from the navel of the Lord. Kṛta-ksaṇau means “making everyone joyful.” Though Kṛṣṇa and Balarāma are eternally well, he asks such a question out of prema.
Jiva's tika ||3.1.26||
kaccit purāṇau puruṣau sva-nābhyapādmānuvṛttyeha kilāvatīrṇau āsāta urvyāḥ kuśalaṃ vidhāya kṛta-kṣaṇau kuśalaṃ śūra-gehe
Do eternal Kṛṣṇa and Balarāma, who appeared through the prayers of Brahmā on this earth, producing auspiciousness on the earth, reside happily in the house of Vasudeva?
Svanābhya-pādma means Brahmā, born from the navel of Garbhodakaśāyī. The usage is found in the saying “He who is born from one’s navel is to be disciplined by oneself.” Do they reside in Vasudeva’s house, giving auspiciousness to the worlds (kuśalam)?
TEXT - SB 3.1.27
kaccit kurūṇāṁ paramaḥ suhṛn no
bhāmaḥ sa āste sukham aṅga śauriḥ
yo vai svasṝṇāṁ pitṛvad dadāti
varān vadānyo vara-tarpaṇena
SYNONYMS
kaccit—whether; kurūṇām—of the Kurus; paramaḥ—greatest; suhṛt—well-wisher; naḥ—our; bhāmaḥ—brother-in-law; saḥ—he; āste—is; sukham—happy; aṅga—O Uddhava; śauriḥ—Vasudeva; yaḥ—one who; vai—certainly; svasṝṇām—of the sisters; pitṛ-vat—like a father; dadāti—gives; varān—everything desirable; vadānyaḥ—munificent; vara—wife; tarpaṇena—by pleasing.
TRANSLATION
[Please tell me] whether the best friend of the Kurus, our brother-in-law Vasudeva, is doing well. He is very munificent. He is like a father to his sisters, and he is always pleasing to his wives.
PURPORT
Lord Kṛṣṇa's father, Vasudeva, had sixteen wives, and one of them, named Pauravī or Rohiṇī, the mother of Baladeva, was the sister of Vidura. Vasudeva, therefore, was the husband of Vidura's sister, and thus they were brothers-in-law. Vasudeva's sister Kuntī was the wife of Pāṇḍu, Vidura's elder brother, and in that sense also, Vasudeva was brother-in-law to Vidura. Kuntī was younger than Vasudeva, and it was the duty of the elder brother to treat younger sisters as daughters. Whenever anything was needed by Kuntī, it was munificently delivered by Vasudeva, due to his great love for his younger sister. Vasudeva never dissatisfied his wives, and at the same time he supplied the objects desired by his sister. He had special attention for Kuntī because she became a widow at an early age. While inquiring about Vasudeva's welfare, Vidura remembered all about him and the family relationship.
Srila Visvanatha Cakravarti Thakur Commentary - 3.1.27
Bhāmaḥ means that Vasudeva was the husband of Vidura’s sister-in-law, since Vidura and others were brothers-in-law to Devakī through Kuntī, Vasudeva’s sister. Śauri is Vasudeva. Vasudeva had greatest affection for Kuntī among all his sisters. When it mentions here that he was like a father to his sisters, it means he had great affection for Kuntī, since he did not show such affection to the other sisters.
Jiva's tika ||3.1.27||
kaccit kurūṇāṃ paramaḥ suhṛn no bhāmaḥ sa āste sukham anga śauriḥ yo vai svasčṇāṃ pitṛvad dadāti varān vadānyo vara-tarpaṇena
How is our friend Vasudeva, the greatest of the Kurus, and the husband of our sister, who, generous like a father to Kuntī and her sisters, gave gifts for the pleasure of their husbands?
Bhāmaḥ means the husband of the sister. Vasudeva was married to Rohiṇī, (who was the daughter of Bāhlīka, brother of Sāntanu. She was thus the sister of Sāntanu’s son Vicitryavīya, whose “son” was Vidura. Father and son are taken as identical.) Vasudeva was especially affection to Kuntī, among the sisters.
TEXT - SB 3.1.28
kaccid varūthādhipatir yadūnāṁ
pradyumna āste sukham aṅga vīraḥ
yaṁ rukmiṇī bhagavato 'bhilebhe
ārādhya viprān smaram ādi-sarge
SYNONYMS
kaccit—whether; varūtha—of the military; adhipatiḥ—commander-in-chief; yadūnām—of the Yadus; pradyumnaḥ—the son of Kṛṣṇa named Pradyumna; āste—is; sukham—happy; aṅga—O Uddhava; vīraḥ—the great warrior; yam—whom; rukmiṇī—the wife of Kṛṣṇa named Rukmiṇī; bhagavataḥ—from the Personality of Godhead; abhilebhe—got as a prize; ārādhya—pleasing; viprān—brāhmaṇas; smaram—Cupid (Kāmadeva); ādi-sarge—in his previous life.
TRANSLATION
O Uddhava, please tell me how is Pradyumna, the commander-in-chief of the Yadus, who was Cupid in a former life? Rukmiṇī bore him as her son from Lord Kṛṣṇa, by the grace of brāhmaṇas whom she pleased.
PURPORT
According to Śrīla Jīva Gosvāmī, Smara (Cupid, or Kāmadeva) is one of the eternal associates of Lord Kṛṣṇa. Jīva Gosvāmī has explained this very elaborately in his treatise Kṛṣṇa-sandarbha.
Srila Visvanatha Cakravarti Thakur Commentary - 3.1.28
Because of his emotions, Vidura does not ask this question in proper order (since he was younger). The leader of the troops (varuthādhipatiḥ) was in his previous birth Kāmadeva (smaram). Since Kāmadeva is a devatā and Pradyumna is acting as a human, the statement is meant as praise. However the real truth is different. Kāmadeva is Pradyumna’s vibhūti or expansion. Later in the text also, many expansions are described as equal to the Lord in telling various stories. For instance Vasudeva and Devakī are identified with Pṛśnī and Sutapā by the Lord himself. Tvam eva pūrva-sarge ’bhūḥ pṛśniḥ svāyambhuve sati: you were previously Pṛśni in Svāyambhuva’s time. (SB 10.32) This however is stated only to create astonishment within the human pastimes. Similarly in the present verse, the statement that previously Pradyumna was Kāmadeva and in verse 30 the statement that Jāmbavatī performed austerities to get Kārtikeya as her son cannot be taken literally since Jāmbavatī and Rukmiṇī are the svarūpa-śakti of the Lord, and do not need to perform sādhana to get devatās as their sons.
Jiva's tika ||3.1.28||
kaccid varūthādhipatir yadūnāṃ pradyumna āste sukham anga vīraḥ yaṃ rukmiṇī bhagavato ’bhilebhe ārādhya viprān smaram ādi-sarge
O Uddhava! How is the brave Pradyumna, commander of the Yadus whom Rukmiṇī obtained from the Lord after worshiping the brāhmaṇas, and who was Cupid in his previous birth.
Pradyumna was also Cupid, an expansion of Bhagavān (not the material Cupid). This is explained in Kṛṣṇa Sandarbha 87.
TEXT - SB 3.1.29
kaccit sukhaṁ sātvata-vṛṣṇi-bhoja-
dāśārhakāṇām adhipaḥ sa āste
yam abhyaṣiñcac chata-patra-netro
nṛpāsanāśāṁ parihṛtya dūrāt
SYNONYMS
kaccit—whether; sukham—is all well; sātvata—the Sātvata race; vṛṣṇi—the Vṛṣṇi dynasty; bhoja—the Bhoja dynasty; dāśārhakāṇām—the Dāśārha race; adhipaḥ—King Ugrasena; saḥ—he; āste—does exist; yam—whom; abhyaṣiñcat—installed; śata-patra-netraḥ—Lord Śrī Kṛṣṇa; nṛpa-āsana-āśām—hope of the royal throne; parihṛtya—giving up; dūrāt—at a distant place.
TRANSLATION
O my friend, [tell me] whether Ugrasena, the King of the Sātvatas, Vṛṣṇis, Bhojas and Dāśārhas, is now doing well. He went far away from his kingdom, leaving aside all hopes of his royal throne, but Lord Kṛṣṇa again installed him.
Srila Visvanatha Cakravarti Thakur Commentary - 3.1.29
How is Ugrasena, the king, whom, being situated far away after giving up his desire to rule (nṛpāsana āśām) out of fear for his life, and whom Kṛṣṇa (sata-patra-netraḥ) installed on the throne?
Jiva's tika ||3.1.29||
kaccit sukhaṃ sātvata-vṛṣṇi-bhojadāśārhakāṇām adhipaḥ sa āste yam abhyaṣincac chata-patra-netro nṛpāsanāśāṃ parihṛtya dūrāt
How is Ugrasena, the king of the Sātvatas, Vṛṣṇis, Bhojas, Dāśārhas, who had lived in exile and whom Kṛṣṇa established on the throne.
Ugrasena had given up the desire to be king (nṛpāsana āśām) and also had given up the kingdom. The statement can also mean Kṛṣṇa, giving up the desire to rule, installed Ugrasena.
TEXT - SB 3.1.30
kaccid dhareḥ saumya sutaḥ sadṛkṣa
āste 'graṇī rathināṁ sādhu sāmbaḥ
asūta yaṁ jāmbavatī vratāḍhyā
devaṁ guhaṁ yo 'mbikayā dhṛto 'gre
SYNONYMS
kaccit—whether; hareḥ—of the Personality of Godhead; saumya—O grave one; sutaḥ—son; sadṛkṣaḥ—similar; āste—fares well; agraṇīḥ—foremost; rathinām—of the warriors; sādhu—well behaved; sāmbaḥ—Sāmba; asūta—gave birth; yam—whom; jāmbavatī—Jāmbavatī, a queen of Lord Kṛṣṇa's; vratāḍhyā—enriched by vows; devam—the demigod; guham—of the name Kārttikeya; yaḥ—whom; ambikayā—unto the wife of Śiva; dhṛtaḥ—born; agre—in the previous birth.
TRANSLATION
O gentle one, does Sāmba fare well? He exactly resembles the son of the Personality of Godhead. In a previous birth he was born as Kārttikeya in the womb of the wife of Lord Śiva, and now he has been born in the womb of Jāmbavatī, the most enriched wife of Kṛṣṇa.
PURPORT
Lord Śiva, one of the three qualitative incarnations of the Personality of Godhead, is the plenary expansion of the Lord. Kārttikeya, born of him, is on the level of Pradyumna, another son of Lord Kṛṣṇa. When Lord Śrī Kṛṣṇa descends into the material world, all His plenary portions also appear with Him to exhibit different functions of the Lord. But for the pastimes at Vṛndāvana, all functions are performed by the Lord's different plenary expansions. Vāsudeva is a plenary expansion of Nārāyaṇa. When the Lord appeared as Vāsudeva before Devakī and Vasudeva, He appeared in His capacity as Nārāyaṇa. Similarly, all the demigods of the heavenly kingdom appeared as associates of the Lord in the forms of Pradyumna, Sāmba, Uddhava, etc. It is learned here that Kāmadeva appeared as Pradyumna, Kārttikeya as Sāmba, and one of the Vasus as Uddhava. All of them served in their different capacities in order to enrich the pastimes of Kṛṣṇa.
Srila Visvanatha Cakravarti Thakur Commentary - 3.1.30
Sadṛṣaḥ means “similar to.” Guham means Kārtikeya. Since the aṁśa and the aṁśī are considered non-different, Śiva is considered non-different from Kṛṣṇa. Similarly, Śiva’s son Kārtikeya, considered an aṁśa of Kṛṣṇa’s son Sāmba, is considered non-different from him. Or this statement can be explained in another way. When Kṛṣṇa appears on earth, Nārāyaṇa enters him and appears also. It is later said parāvareśo mahad-aṁśa-yukto: Kṛṣṇa appears with his aṁśas. (SB 3.2.15) Thus it is said that Nārāyaṇa appeared in Vasudeva’s house. (SB 10.48.24) Similarly because Kārtikeya entered Sāmba, Kāmadeva entered Pradyumna, and Vasu entered Uddhava in the same way, such statements as are made in the present verse are not wrong.
Jiva's tika ||3.1.30||
kaccid dhareḥ saumya sutaḥ sadṛkṣa āste ’graṇī rathināṃ sādhu sāmbaḥ asūta yaṃ jāmbavatī vratāḍhyā devaṃ guhaṃ yo ’mbikayā dhṛto ’gre
O Uddhava! How is Sāmba, leader of all the great warriors, the son of Kṛṣṇa with similar form, whom previously was born to Durgā as Kārtikeya and now was born to Jāmbavatī after she performed austerities?
Sāmba is considered Kārtikeya in the same way that Cupid is Pradyumna.
TEXT - SB 3.1.31
kṣemaṁ sa kaccid yuyudhāna āste
yaḥ phālgunāl labdha-dhanū-rahasyaḥ
lebhe 'ñjasādhokṣaja-sevayaiva
gatiṁ tadīyāṁ yatibhir durāpām
SYNONYMS
kṣemam—all good; saḥ—he; kaccit—whether; yuyudhānaḥ—Sātyaki; āste—is there; yaḥ—one who; phālgunāt—from Arjuna; labdha—has achieved; dhanuḥ-rahasyaḥ—one who understands the intricacies of military art; lebhe—also achieved; añjasā—easily; adhokṣaja—of the Transcendence; sevayā—by service; eva—certainly; gatim—destination; tadīyām—transcendental; yatibhiḥ—by great renouncers; durāpām—very difficult to achieve.
TRANSLATION
O Uddhava, does Yuyudhāna fare well? He learned the intricacies of the military art from Arjuna and attained the transcendental destination which is very difficult to reach even for great renouncers.
PURPORT
The destination of transcendence is to become the personal associate of the Personality of Godhead, who is known as adhokṣaja, He who is beyond the reach of the senses. The renouncers of the world, the sannyāsīs, give up all worldly connections, namely, family, wife, children, friends, home, wealth—everything—to attain the transcendental bliss of Brahman happiness. But adhokṣaja happiness is beyond Brahman happiness. The empiric philosophers enjoy a transcendental quality of bliss by philosophical speculation on the Supreme Truth, but beyond that pleasure is the pleasure enjoyed by Brahman in His eternal form of the Personality of Godhead. Brahman bliss is enjoyed by living entities after liberation from material bondage. But Parabrahman, the Personality of Godhead, enjoys eternally a bliss of His own potency, which is called the hlādinī potency. The empiric philosopher who studies Brahman by negation of the external features has not yet learned the quality of the hlādinī potency of Brahman. Out of many potencies of the Omnipotent, there are three features of His internal potency—namely saṁvit, sandhinī and hlādinī. And in spite of their strict adherence to the principles of yama, niyama, āsana, dhyāna, dhāraṇā and prāṇāyāma, the great yogīs and jñānīs are unable to enter into the internal potency of the Lord. This internal potency is, however, easily realized by the devotees of the Lord by dint of devotional service. Yuyudhāna achieved this stage of life, just as he achieved expert knowledge in military science from Arjuna. Thus his life was successful to the fullest extent from both the material and spiritual angles of vision. That is the way of devotional service to the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 3.1.31
Yuyudhāna is Sātyaki and Phalguna is Arjuna.
Jiva's tika ||3.1.31||
kṣemaṃ sa kaccid yuyudhāna āste yaḥ phālgunāl labdha-dhanū-rahasyaḥ lebhe ’njasādhokṣaja-sevayaiva gatiṃ tadīyāṃ yatibhir durāpām
Is Sātyaki, who learned the art of archery from Arjuna with its secrets and who, serving the Supreme Lord, gained the goal hardly attained by yogīs, in good health?
Sātyaki gained the highest spiritual goal (gatim tadīyām).
TEXT - SB 3.1.32
kaccid budhaḥ svasty anamīva āste
śvaphalka-putro bhagavat-prapannaḥ
yaḥ kṛṣṇa-pādāṅkita-mārga-pāṁsuṣv
aceṣṭata prema-vibhinna-dhairyaḥ
SYNONYMS
kaccit—whether; budhaḥ—very learned; svasti—well; anamīvaḥ—faultless; āste—does exist; śvaphalka-putraḥ—the son of Śvaphalka, Akrūra; bhagavat—regarding the Personality of Godhead; prapannaḥ—surrendered; yaḥ—one who; kṛṣṇa—the Lord; pāda-aṅkita—marked with footprints; mārga—path; pāṁsuṣu—in the dust; aceṣṭata—exhibited; prema-vibhinna—lost in transcendental love; dhairyaḥ—mental equilibrium.
TRANSLATION
Please tell me whether Akrūra, the son of Śvaphalka, is doing well. He is a faultless soul surrendered unto the Personality of Godhead. He once lost his mental equilibrium due to his ecstasy of transcendental love and fell down on the dust of a road which was marked with the footprints of Lord Kṛṣṇa.
PURPORT
When Akrūra came to Vṛndāvana in search of Kṛṣṇa, he saw the footprints of the Lord on the dust of Nanda-grāma and at once fell on them in ecstasy of transcendental love. This ecstasy is possible for a devotee who is fully absorbed in incessant thoughts of Kṛṣṇa. Such a pure devotee of the Lord is naturally faultless because he is always associated with the supremely pure Personality of Godhead. Constant thought of the Lord is the antiseptic method for keeping oneself free from the infectious contamination of the material qualities. The pure devotee of the Lord is always in company with the Lord by thinking of Him. Yet, in the particular context of time and place, the transcendental emotions take a different turn, and this breaks the mental equilibrium of the devotee. Lord Caitanya displayed the typical example of transcendental ecstasy, as we can understand from the life of this incarnation of God.
Srila Visvanatha Cakravarti Thakur Commentary - 3.1.32
Sinless (anamīvaḥ) Akrūra (śaphalka-putraḥ) moved about (acestata) in the dust at the entrance to Vraja.
Jiva's tika ||3.1.32||
kaccid budhaḥ svasty anamīva āste śvaphalka-putro bhagavat-prapannaḥ yaḥ kṛṣṇa-pādānkita-mārga-pāṃsuṣv aceṣṭata prema-vibhinna-dhairyaḥ
How is wise, sinless Akrūra, surrendered to the Lord, who, losing control out of strong prema, rolled in the dusty path marked by the footprints of Kṛṣṇa?
Though Akrūra was at all times filled with the highest devotion, it was astonishing according to time and place so that he rolled in the dust.
TEXT - SB 3.1.33
kaccic chivaṁ devaka-bhoja-putryā
viṣṇu-prajāyā iva deva-mātuḥ
yā vai sva-garbheṇa dadhāra devaṁ
trayī yathā yajña-vitānam artham
SYNONYMS
kaccit—whether; śivam—everything well; devaka-bhoja-putryāḥ—of the daughter of King Devaka-bhoja; viṣṇu-prajāyāḥ—of she who gave birth to the Personality of Godhead; iva—like that of; deva-mātuḥ—of the mother of the demigods (Aditi); yā—one who; vai—indeed; sva-garbheṇa—by her own womb; dadhāra—conceived; devam—the Supreme Lord; trayī—the Vedas; yathā—as much as; yajña-vitānam—of spreading the sacrifice; artham—purpose.
TRANSLATION
As the Vedas are the reservoir of sacrificial purposes, so the daughter of King Devaka-bhoja conceived the Supreme Personality of Godhead in her womb, as did the mother of the demigods. Is she [Devakī] doing well?
PURPORT
The Vedas are full of transcendental knowledge and spiritual values, and thus Devakī, the mother of Lord Kṛṣṇa, conceived the Lord in her womb as the personified meaning of the Vedas. There is no difference between the Vedas and the Lord. The Vedas aim at the understanding of the Lord, and the Lord is the Vedas personified. Devakī is compared to the meaningful Vedas and the Lord to their purpose personified.
Srila Visvanatha Cakravarti Thakur Commentary - 3.1.33
The daughter of Devaka, Devakī, was like Aditi, who had Viṣṇu as her son.
Jiva's tika ||3.1.33||
kaccic chivaṃ devaka-bhoja-putryā viṣṇu-prajāyā iva deva-mātuḥ yā vai sva-garbheṇa dadhāra devaṃ trayī yathā yajna-vitānam artham
How is Devakī, who, like Aditi, who also gave birth to the Lord, held in her womb the Lord, and who was just like the three Vedas containing the meaning of sacrifice?
She was like Aditi only in being a mother to the Lord. In other respects she was different.
TEXT - SB 3.1.34
apisvid āste bhagavān sukhaṁ vo
yaḥ sātvatāṁ kāma-dugho 'niruddhaḥ
yam āmananti sma hi śabda-yoniṁ
mano-mayaṁ sattva-turīya-tattvam
SYNONYMS
api—as also; svit—whether; āste—does He; bhagavān—the Personality of Godhead; sukham—all happiness; vaḥ—of you; yaḥ—one who; sātvatām—of the devotees; kāma-dughaḥ—source of all desires; aniruddhaḥ—the plenary expansion Aniruddha; yam—whom; āmananti—they accept; sma—from yore; hi—certainly; śabda-yonim—the cause of the Ṛg Veda; manaḥ-mayam—creator of the mind; sattva—transcendental; turīya—the fourth expansion; tattvam—principle.
TRANSLATION
May I inquire whether Aniruddha is doing well? He is the fulfiller of all the desires of the pure devotees and has been considered from yore to be the cause of the Ṛg Veda, the creator of the mind and the fourth Plenary expansion of Viṣṇu.
PURPORT
Ādi-caturbhuja, the original expansions from Baladeva, are Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. All of Them are viṣṇu-tattvas, or nondifferent Personalities of Godhead. In the incarnation of Śrī Rāma, all these different expansions appeared for particular pastimes. Lord Rāma is the original Vāsudeva, and His brothers were Saṅkarṣaṇa, Pradyumna and Aniruddha. Aniruddha is also the cause of Mahā-Viṣṇu, from whose breathing the Ṛg Veda appeared. All this is nicely explained in the Mārkaṇḍeya Purāṇa. In the incarnation of Lord Kṛṣṇa, Aniruddha appeared as the son of the Lord. Lord Kṛṣṇa in Dvārakā is the Vāsudeva expansion of the original group. The original Lord Kṛṣṇa never leaves Goloka Vṛndāvana. All the plenary expansions are one and the same viṣṇu-tattva, and there is no difference in Their potency.
Srila Visvanatha Cakravarti Thakur Commentary - 3.1.34
Sātvatām can refer to the Yādavas or can mean devotees. He is called the source of the Vedas because the Vedas appear from his breathing. Evaṁ vā are asya mahato bhūtasya niḥśvasitam etad yad ṛgveda: From the Lord’s breathing arose the Ṛg-veda. (Bṛhad-āraṇyaka Upaniṣad) Manomaya means “he who moves (mayate) the mind.” He is the instigator of mental activities. He is the fourth member (turīya) of the catur-vyūha (tattvam) composed of śudda-sattva. Being bound up during the conflict of arrows is a pastime created by his own will, similar to the pastimes of Rāmacandra. That he is part of the catur-vyūha is show in the answers of Mārkandeya to Vraja in the Viṣnu-dharmottara.
bhūyo bhūyas tv asau dṛṣṭo māyā devo jagat-patiḥ
kalpa-kṣaye na vijñātaḥ sa mayā mohitena vai
kalpa-kṣaye vyatīte tu tan tu devaṁ pitāmahāt
aniruddhāṁ vijānāmi pitaraṁ te jagat-patim
The Lord of the universe seen by me again and again at the end of the kalpa was unknown to me, since I was covered by illusion. When the destruction at the end of the kalpa ended, I understood from Brahmā that the lord of the universe is your father, Aniruddha. Viṣṇu-dharmottara 1.79.2-3
When Bhīṣma begins to speak to Duryodhana about the appearance of Kṛṣṇa, he relates how Brahmā came to Gandhamādana and saw in his mind the Lord as Aniruddha.
sṛṣṭvā saṅkarṣanaṁ devaṁ svayam ātmānam ātmanā
kṛṣṇsattvam ātmanāṣrākṣīḥ pradyumnaṁ hy ātmā-sambhavam
pradyumnāc cāniruddhaṁ tu yaḥ vidur viṣṇum avyayam
aniruddho ’sṛjan māṁ vai brahmāṇaṁ loka-dhāriṇam
vāsudeva-mayaḥ so ’haṁ tvayaivāsmi vinirmitah
Having manifested Saṅkarṣaṇa, non-different from himself by his own potency, from himself the Lord manifested Pradyumna, non-different from Kṛṣṇa, by his own potency. From Pradyumna he manifested Aniruddha whom the wise know as indestructible Viṣṇu. Aniruddha created me, Brahmā, the maintainer of the worlds. Aniruddha is non-different from Vāsudeva. Thus I have been created by you. Mahā-bhārata 6.61.65-67
Jiva's tika ||3.1.34||
apisvid āste bhagavān sukhaṃ vo yaḥ sātvatāṃ kāma-dugho ’niruddhaḥ yam āmananti sma hi śabda-yoniṃ mano-mayaṃ sattva-turīya-tattvam
How is Aniruddha, fulfiller of all desires of the devotees, whom the sages call the source of the Vedas, who is instigates action of the mind, is śuddha-sattva and is the fourth member of the catur-vyūha?
Kṛṣṇa Sandarbha 89:
That Aniruddha is also a member of the catur-vyūha is explained with evidence. He is the source of the Vedas, since the Vedas arise from the Lord’s breathing. Śruti says evaṃ vā are asya mahato bhūtasya niśvasitam etad yad ṛg-vedaḥ: the Ṛg Veda arises from the breathing of the Lord. (Bṛhad-āraṇyaka Upaniṣad 2.4.10) Vāsudeva is in charge of citta and Aniruddha is in charge of the mind (manomayam). He is the fourth form (turīya) of the Lord composed of śuddhasattva.
Thus his fight with Bāṇa in which he was tied up is a pastime according to his will, similar to the pastimes of Rāma (having his wife stolen etc.) His names are listed in the thousand names given in Padma Purāṇa.
aniruddho bṛhad-brahma prādyumnir viśva-mohanaḥ | catur-ātmā catur-varṇaś catur-yuga-vidhāyakaḥ || catur-bhedaika-viśvātmā sarvotkṛṣṭāṃśa-koṭi-sūḥ | āśrayātmā......
Aniruddha is the great Brahman, the son of Pradyumna, the enchanter of the universe. He is four persons, has four colors, appears in four yugas, is one person with four forms, is the cause of millions of attractive expansions and is the shelter of all beings.
Since he is Mahāniruddha in Kṛṣṇa’s vyūha, the puruṣāvatāra who lives in the ocean of destruction (in the story of Mārkandeya) is his special manifestation. The three puruṣas, as described in SB 1.3.1, starting with Sankarṣaṇa (Mahāviṣṇu) are manifestations from the original Sankarṣaṇa, Pradyumna and Aniruddha. The puruṣas’ non-difference from the members of Kṛṣṇa’s family is explained in Viṣṇu-dharmottara also. Vajra (son of Aniruddha) asks:
kas tv asau bāla-rūpeṇa kalpānteṣu punaḥ punaḥ |
dṛṣṭo yo na tvayā jnātas tatra kautūhalaṃ mama ||
I am curious to know that person whom you saw again and again at the end of every kalpa in a baby form and who is unknown to you. (Viṣṇu-dharmottara 1.79.1)
bhūyo bhūyas tv asau dṛṣṭo mayā devo jagat-patiḥ | kalpa-kṣaye na vijnātaḥ sa mayā mohitena vai || kalpa-kṣaye vyatīte tu taṃ tu devaṃ pitāmahāt | aniruddhaṃ vijānāmi pitaraṃ te jagat-patim ||
Mārkaṇḍeya answered: the lord of the universe seen by me again and again at the end of the kalpa was unknown to me, since I was covered by illusion. When the destruction at the end of the kalpa ended, I understood from Brahmā that the lord of the universe is your father, Aniruddha. (Viṣṇu-dharmottara 1.79.2-3)
In Mahābhārata, when Bhīṣma speaks to Duryodhana, he describes Brahmā’s words when the Lord appears in his mind after he arrives at Gandhamādana.
sṛṣṭvā saṃkarṣaṇaṃ devaṃ svayam ātmānam ātmanā | kṛṣṇa tvam ātmanāsrākṣīḥ pradyumnaṃ cātma-saṃbhavam || pradyumnāc cāniruddhaṃ tvaṃ yaṃ vidur viṣṇum avyayam | aniruddho ’sṛjan māṃ vai brahmāṇaṃ loka-dhāriṇam || vāsudeva-mayaḥ so ’haṃ tvayaivāsmi vinirmitaḥ ||
O Kṛṣṇa! Having manifested Sankarṣaṇa, who is yourself, from yourself, you manifested Pradyumna you is yourself from yourself. From Pradyumna you manifested Aniruddha whom the wise know as indestructible Viṣṇu. Aniruddha has created me, Brahmā, maintainer of the worlds. I am composed of Vāsudeva since I have been created by you. (Mahābhārata 6.61.65-67)
Here and in SB 1.3.1 it is not stated that Kṛṣṇa is an avatāra of Aniruddha.
TEXT - SB 3.1.35
apisvid anye ca nijātma-daivam
ananya-vṛttyā samanuvratā ye
hṛdīka-satyātmaja-cārudeṣṇa-
gadādayaḥ svasti caranti saumya
SYNONYMS
api—as also; svit—whether; anye—others; ca—and; nija-ātma—of one's own self; daivam—Śrī Kṛṣṇa; ananya—absolutely; vṛttyā—faith; samanuvratāḥ—followers; ye—all those who; hṛdīka—Hṛdīka; satya-ātmaja—the son of Satyabhāmā; cārudeṣṇa—Cārudeṣṇa; gada—Gada; ādayaḥ—and others; svasti—all well; caranti—pass time; saumya—O sober one.
TRANSLATION
O sober one, others, such as Hṛdīka, Cārudeṣṇa, Gada and the son of Satyabhāmā, who accept Lord Śrī Kṛṣṇa as the soul of the self and thus follow His path without deviation—are they well?
Srila Visvanatha Cakravarti Thakur Commentary - 3.1.35
Nijātma-daivam means that they accepted Kṛṣṇa (daivam) as the form of their good fortune. They completely followed Kṛṣṇa (samanuvratā).
Jiva's tika ||3.1.35||
apisvid anye ca nijātma-daivam ananya-vṛttyā samanuvratā ye hṛdīka-satyātmaja-cārudeṣṇagadādayaḥ svasti caranti saumya
How are others such as Hṛdīka, the son of Satyabhāmā, Cārudeṣṇa and Gada, completely dedicated to Kṛṣṇa with all their senses, whose very soul was Kṛṣṇa?
Kṛsṇa was the deity of their souls and their possession (nijātma-daivam).
TEXT - SB 3.1.36
api sva-dorbhyāṁ vijayācyutābhyāṁ
dharmeṇa dharmaḥ paripāti setum
duryodhano 'tapyata yat-sabhāyāṁ
sāmrājya-lakṣmyā vijayānuvṛttyā
SYNONYMS
api—as also; sva-dorbhyām—own arms; vijaya—Arjuna; acyutā-bhyām—along with Śrī Kṛṣṇa; dharmeṇa—on religious principles; dharmaḥ—King Yudhiṣṭhira; paripāti—maintains; setum—the respect of religion; duryodhanaḥ—Duryodhana; atapyata—envied; yat—whose; sabhāyām—royal assembly; sāmrājya—imperial; lakṣmyā—opulence; vijaya-anuvṛttyā—by the service of Arjuna.
TRANSLATION
Also let me inquire whether Mahārāja Yudhiṣṭhira is now maintaining the kingdom according to religious principles and with respect for the path of religion. Formerly Duryodhana was burning with envy because Yudhiṣṭhira was being protected by the arms of Kṛṣṇa and Arjuna as if they were his own arms.
PURPORT
Mahārāja Yudhiṣṭhira was the emblem of religion. When he was ruling his kingdom with the help of Lord Kṛṣṇa and Arjuna, the opulence of his kingdom surpassed all imaginations of the opulence of the kingdom of heaven. His actual arms were Lord Kṛṣṇa and Arjuna, and thus he surpassed everyone's opulence. Duryodhana, being envious of this opulence, planned so many schemes to put Yudhiṣṭhira into difficulty, and at last the Battle of Kurukṣetra was brought about. After the Battle of Kurukṣetra, Mahārāja Yudhiṣṭhira was again able to rule his legitimate kingdom, and he reinstated the principles of honor and respect for religion. That is the beauty of a kingdom ruled by a pious king like Mahārāja Yudhiṣṭhira.
Srila Visvanatha Cakravarti Thakur Commentary - 3.1.36
In six verses Vidura asks about the Pāṇḍavas. Yudhiṣṭhira, (dharmaḥ) using his two arms in the form of Arjuna and Kṛṣṇa, protected the limits of dharma (setum). Duryodhana became envious of the wealth of governance which was in compliance with the highest excellence (vijayānuvrttyā).
Jiva's tika ||3.1.36||
api sva-dorbhyāṃ vijayācyutābhyāṃ dharmeṇa dharmaḥ paripāti setum duryodhano ’tapyata yat-sabhāyāṃ sāmrājya-lakṣmyā vijayānuvṛttyā
Is Yudhiṣṭhira along with his two arms Kṛṣṇa and Arjuna maintaining the boundaries of dharma by proper principles? In his assembly Duryodhana became envious on seeing the wealth of governance conforming to the highest excellence?
With the disappearance of Kṛṣṇa, none of them would maintain their manifestations in this world.
TEXT - SB 3.1.37
kiṁ vā kṛtāgheṣv agham atyamarṣī
bhīmo 'hivad dīrghatamaṁ vyamuñcat
yasyāṅghri-pātaṁ raṇa-bhūr na sehe
mārgaṁ gadāyāś carato vicitram
SYNONYMS
kim—whether; vā—either; kṛta—performed; agheṣu—unto the sinners; agham—anger; ati-amarṣī—unconquerable; bhīmaḥ—Bhīma; ahi-vat—like a cobra; dīrgha-tamam—long-cherished; vyamuñcat—has released; yasya—whose; aṅghri-pātam—putting on the steps; raṇa-bhūḥ—the field of battle; na—could not; sehe—tolerate; mārgam—the path; gadāyāḥ—by the clubs; carataḥ—playing; vicitram—wonderful.
TRANSLATION
[Please tell me] whether the unconquerable Bhīma, who is like a cobra, has released his long-cherished anger upon the sinners? The field of battle could not tolerate even the wonderful playing of his club when he stepped on the path.
PURPORT
Vidura knew the strength of Bhīma. Whenever Bhīma was on the battlefield, his steps on the path and the wonderful playing of his club were unbearable for the enemy. Powerful Bhīma did not take steps against the sons of Dhṛtarāṣṭra for a long time. Vidura's inquiry was whether he had yet released his anger, which was like that of a suffering cobra. When a cobra releases its venom after long-cherished anger, its victim cannot survive.
Srila Visvanatha Cakravarti Thakur Commentary - 3.1.37
Has snake-like Bhīma given up the impurity (agham), like poison, caused by thinking for a long time of killing the Kurus who offended him?
Jiva's tika ||3.1.37||
kiṃ vā kṛtāgheṣv agham atyamarṣī bhīmo ’hivad dīrghatamaṃ vyamuncat yasyānghri-pātaṃ raṇa-bhūr na sehe mārgaṃ gadāyāś carato vicitram
Has snake-like, intensely angry Bhīma, wandering over the battle field with his club and other weapons, whose footsteps the battlefield could not tolerate, given up his long standing anger towards those who offended him?
Has Bhīma given up his passion arising from anger (agham)? Amara-koṣa says that agham means suffering, passion, and sin. This meaning can be inferred from the description of his wandering in the battlefield.
TEXT - SB 3.1.38
kaccid yaśodhā ratha-yūthapānāṁ
gāṇḍīva-dhanvoparatārir āste
alakṣito yac-chara-kūṭa-gūḍho
māyā-kirāto giriśas tutoṣa
SYNONYMS
kaccit—whether; yaśaḥ-dhā—famous; ratha-yūthapānām—amongst the great chariot warriors; gāṇḍīva—dhanvā—carrying the Gāṇḍīva bow, Arjuna; uparata-ariḥ—one who has vanquished the enemies; āste—doing well; alakṣitaḥ—without being identified; yat—whose; śara-kūṭa-gūḍhaḥ—being covered by arrows; māyā-kirātaḥ—false hunter; giriśaḥ—Lord Śiva; tutoṣa—was satisfied.
TRANSLATION
[Please tell me] whether Arjuna, whose bow bears the name Gāṇḍīva and who is always famous amongst the chariot warriors for vanquishing his enemies, is doing well. He once satisfied Lord Śiva by covering him with arrows when Śiva came as an unidentified false hunter.
PURPORT
Lord Śiva tested Arjuna's strength by picking a quarrel with him over a hunted boar. He confronted Arjuna in the false dress of a hunter, and Arjuna covered him with arrows until Lord Śiva was satisfied with Arjuna's fighting. He offered Arjuna the Pāśupati weapon and blessed him. Here Vidura inquired about the great warrior's well-being.
Srila Visvanatha Cakravarti Thakur Commentary - 3.1.38
Arjuna was famous (yaśodhā) among the best of the chariot fighters. He was the destroyer of the enemy (uparatāriḥ). Śiva was covered (gūḍhaḥ) with a mass of arrows.
TEXT - SB 3.1.39
yamāv utasvit tanayau pṛthāyāḥ
pārthair vṛtau pakṣmabhir akṣiṇīva
remāta uddāya mṛdhe sva-rikthaṁ
parāt suparṇāv iva vajri-vaktrāt
SYNONYMS
yamau—twins (Nakula and Sahadeva); utasvit—whether; tanayau—sons; pṛthāyāḥ—of Pṛthā; pārthaiḥ—by the sons of Pṛthā; vṛtau—protected; pakṣmabhiḥ—by the eyelids; akṣiṇī—of the eyes; iva—like; remāte—playing carelessly; uddāya—snatching; mṛdhe—in the fight; sva-riktham—own property; parāt—from the enemy Duryodhana; suparṇau—Garuḍa, the carrier of Lord Viṣṇu; iva—like; vajri-vaktrāt—from the mouth of Indra.
TRANSLATION
Are the twin brothers who are protected by their brothers doing well? Just as the eye is always protected by the eyelid, they are protected by the sons of Pṛthā, who snatched back their rightful kingdom from the hands of their enemy Duryodhana, just as Garuḍa snatched nectar from the mouth of Indra, the thunderbolt carrier.
PURPORT
Indra, the King of heaven, carries a thunderbolt in his hand and is very strong, yet Garuḍa, the carrier of Lord Viṣṇu, was able to snatch nectar from his mouth. Similarly, Duryodhana was as strong as the King of heaven, and still the sons of Pṛthā, the Pāṇḍavas, were able to snatch away their kingdom from Duryodhana. Both Garuḍa and the Pārthas are pet devotees of the Lord, and thus it was possible for them to face such strong enemies.
Vidura's inquiry was about the youngest brothers of the Pāṇḍavas, namely Nakula and Sahadeva. These twin brothers were sons of Mādrī, the stepmother of the other Pāṇḍavas. But although they were stepbrothers, because Kuntī took charge of them after the departure of Mādrī with her husband Mahārāja Pāṇḍu, Nakula and Sahadeva were as good as the other three Pāṇḍavas, Yudhiṣṭhira, Bhīma and Arjuna. The five brothers are known in the world as regular brothers. The three elder Pāṇḍavas took care of the younger brothers, just as the eyelid takes care of the eye. Vidura was anxious to know whether, after winning back their own kingdom from the hands of Duryodhana, the younger brothers were still living happily under the care of the elder brothers.
Srila Visvanatha Cakravarti Thakur Commentary - 3.1.39
Though Nakula and Sahadeva were the sons of Mādrī, they were also considered the sons of Kuntī, for just as the two eyes are surrounded by eyelashes, they were surrounded by the sons of Kuntī. They were protected like jewels. Snatching away (uddāya) the kingdom (sva-rktham) from the enemy (parāt), Duryodhana, like two Garuḍas snatching the nectar from the mouth of Indra (vajri-vaktrāt), are they now enjoying? Or another meaning is as follows. After the Pāṇḍavas snatched away the kingdom from the enemy, do the twins enjoy like birds who, after having stolen nectar from Indra’s mouth, are protected by the Pāṇḍavas? Comparing the twins to Garuḍas is an example of adbhūta upameya (astonishing comparison).
Jiva's tika ||3.1.39||
yamāv utasvit tanayau pṛthāyāḥ pārthair vṛtau pakṣmabhir akṣiṇīva remāta uddāya mṛdhe sva-rikthaṃ parāt suparṇāv iva vajri-vaktrāt
Are the twins Nakula and Sahadeva, sons of Kuntī, protected by the Pāṇḍavas like eyelashes protect the two eyes, enjoying, after they snatched the kingdom from Duryodhana in battle, just as two Garuḍas snatch nectar from the mouth of Indra?
The subject of “snatching” can be the twins or the other Pāṇḍavas. The twins, being protected (vṛtau) by the Pāṇḍavas, enjoyed nicely with play (remāte) like two birds, snatching the kingdom from the enemy, like two Garuḍas snatching nectar from the mouth of the holder of the thunderbolt. This is adbhutopamā. Puṇyāraṇya’s version has uddhṛtya instead of uddhaya.
TEXT - SB 3.1.40
aho pṛthāpi dhriyate 'rbhakārthe
rājarṣi-varyeṇa vināpi tena
yas tv eka-vīro 'dhiratho vijigye
dhanur dvitīyaḥ kakubhaś catasraḥ
SYNONYMS
aho—O my lord; pṛthā—Kuntī; api—also; dhriyate—bears her life; arbhaka-arthe—for the sake of fatherless children; rājarṣi—King Pāṇḍu; varyeṇa—the best; vinā api—without him; tena—him; yaḥ—one who; tu—but; eka—alone; vīraḥ—the warrior; adhirathaḥ—commander; vijigye—could conquer; dhanuḥ—the bow; dvitīyaḥ—the second; kakubhaḥ—directions; catasraḥ—four.
TRANSLATION
O my lord, is Pṛthā still living? She lived only for the sake of her fatherless children; otherwise it was impossible for her to live without King Pāṇḍu, who was the greatest commander and who alone conquered the four directions simply with the help of a second bow.
PURPORT
A faithful wife cannot live without her lord, the husband, and therefore all widows used to voluntarily embrace the burning fire which consumed the dead husband. This system was very common in India because all the wives were chaste and faithful to their husbands. Later on, with the advent of the age of Kali, the wives gradually began to be less adherent to their husbands, and the voluntary embrace of the fire by the widows became a thing of the past. Very recently the system was abolished, since the voluntary system had become a forcible social custom.
When Mahārāja Pāṇḍu died, both his wives, namely Kuntī and Mādrī, were prepared to embrace the fire, but Mādrī requested Kuntī to live for the sake of the younger children, the five Pāṇḍavas. This was agreed upon by Kuntī at the added request of Vyāsadeva. In spite of her great bereavement, Kuntī decided to live, not to enjoy life in the absence of her husband, but only to give protection to the children. This incident is referred to here by Vidura because he knew all the facts about his sister-in-law Kuntīdevī. It is understood that Mahārāja Pāṇḍu was a great warrior and that he alone, with the help of bow and arrow, could conquer the world's four directions. In the absence of such a husband, it was almost impossible for Kuntī to live on even as a widow, but she had to do it for the sake of the five children.
Srila Visvanatha Cakravarti Thakur Commentary - 3.1.40
In stating that Kuntī lived for preservation of her sons, the intention is to ask about her well being. Aho expresses astonishment. “What are you saying?” Without her husband, Pāṇḍu, she lived only to raise her sons. If they had not been present, she would not have maintained her life. Pāṇḍu, without assistance (eka-vīraḥ), and whose bow was the second person assisting him, conquered the four directions.
Jiva's tika ||3.1.40||
aho pṛthāpi dhriyate ’rbhakārthe rājarṣi-varyeṇa vināpi tena yas tv eka-vīro ’dhiratho vijigye dhanur dvitīyaḥ kakubhaś catasraḥ
Oh! How is Kuntī, who maintained her life only for the sake of her young sons in the absence of her husband Pāṇḍu, who without assistance of others, conquered the four directions with the assistance of only his bow?
Inquiring about all of the Pāṇḍavas, he now laments for Kuntī. Aho indicates lamentation. The children were endowed with the highest qualities. Please say if she is well. If they are well, then she is also well.
TEXT - SB 3.1.41
saumyānuśoce tam adhaḥ-patantaṁ
bhrātre paretāya vidudruhe yaḥ
niryāpito yena suhṛt sva-puryā
ahaṁ sva-putrān samanuvratena
SYNONYMS
saumya—O gentle one; anuśoce—I lament; tam—him; adhaḥ-patantam—gliding down; bhrātre—on his brother's; paretāya—death; vidudruhe—revolted against; yaḥ—one who; niryāpitaḥ—driven out; yena—by whom; suhṛt—well-wisher; sva-puryāḥ—from his own house; aham—myself; sva-putrān—with his own sons; samanu-vratena—accepting the same line of action.
TRANSLATION
O gentle one, I simply lament for he [Dhṛtarāṣṭra] who rebelled against his brother after death. By him I was driven out of my own house, although I am his sincere well-wisher, because he accepted the line of action adopted by his own sons.
PURPORT
Vidura did not ask about the welfare of his elder brother because there was no chance of his well-being, only news of his gliding down to hell. Vidura was a sincere well-wisher for Dhṛtarāṣṭra, and he had a thought about him in the corner of his heart. He lamented that Dhṛtarāṣṭra could rebel against the sons of his dead brother Pāṇḍu and that he could drive him (Vidura) out of his own house on the dictation of his crooked sons. In spite of these actions, Vidura never became an enemy of Dhṛtarāṣṭra but continued to be his well-wisher, and at the last stage of Dhṛtarāṣṭra's life, it was Vidura only who proved to be his real friend. Such is the behavior of a Vaiṣṇava like Vidura: he desires all good, even for his enemies.
Srila Visvanatha Cakravarti Thakur Commentary - 3.1.41
O Uddhava! I do not ask about the welfare of blind Dhṛtarāṣṭra, but lament for his eventual fall to hell. O Uddhava (saumya)! He committed violence against his dead (paretāya) brother by violence against his brother’s sons, the Pāṇḍavas. He committed violence against me, his living brother, by driving me out of the palace, though I was his well wisher (suhṛt).
Jiva's tika ||3.1.41||
saumyānuśoce tam adhaḥ-patantaṃ bhrātre paretāya vidudruhe yaḥ niryāpito yena suhṛt sva-puryā ahaṃ sva-putrān samanuvratena
O Uddhava! I lament for Dhṛtarāṣṭra, who will fall to hell. He committed violence against his dead brother by afflicting the Pāṇḍavas, and he drove me, his friend, out of the palace, following the advice of his sons.
I do not lament for Pāṇḍu who is no longer living, since he attained the highest destination. I lament for Dhṛtarāṣṭra, still living, whose destination is the opposite.
TEXT - SB 3.1.42
so 'haṁ harer martya-viḍambanena
dṛśo nṛṇāṁ cālayato vidhātuḥ
nānyopalakṣyaḥ padavīṁ prasādāc
carāmi paśyan gata-vismayo 'tra
SYNONYMS
saḥ aham—therefore, I; hareḥ—of the Personality of Godhead; martya—in this mortal world; viḍambanena—without being recognized; dṛśaḥ—on sight; nṛṇām—of the people in general; cālayataḥ—bewildering; vidhātuḥ—in order to do it; na—not; anya—other; upalakṣyaḥ—seen by others; padavīm—glories; prasādāt—by the grace of; carāmi—do travel; paśyan—by seeing; gata-vismayaḥ—without doubt; atra—in this matter.
TRANSLATION
I am not astonished at this, having traveled over the world without being seen by others. The activities of the Personality of Godhead, which are like those of a man in this mortal world, are bewildering to others, but I know of His greatness by His grace, and thus I am happy in all respects.
PURPORT
Although he was the brother of Dhṛtarāṣṭra, Vidura was completely different. By the grace of Lord Kṛṣṇa, he was not foolish like his brother, and thus his brother's association could not influence him. Dhṛtarāṣṭra and his materialistic sons wanted to falsely lord it over the world by dint of their own strength. The Lord encouraged them in this, and thus they became more and more bewildered. But Vidura wanted to achieve sincere devotional service of the Lord and therefore became a soul absolutely surrendered to the Absolute Personality of Godhead. He could realize this in the progress of his pilgrim's journey, and thus he was freed from all doubts. He was not at all sorry to be bereft of his hearth and home because he now had experience that dependence on the mercy of the Lord is a greater freedom than so-called freedom at home. A person should not be in the renounced order of life unless he is firmly convinced of being protected by the Lord. This stage of life is explained in Bhagavad-gītā as abhayaṁ sattva-saṁśuddhiḥ: every living entity is factually completely dependent on the mercy of the Lord, but unless one is in the pure state of existence, he cannot be established in this position. This stage of dependence is called sattva-saṁśuddhiḥ, or purification of one's existence. The result of such purification is exhibited in fearlessness. A devotee of the Lord, who is called nārāyaṇa-para, is never afraid of anything because he is always aware of the fact that the Lord protects him in all circumstances. With this conviction, Vidura traveled alone, and he was not seen or recognized by any friend or foe. Thus he enjoyed freedom of life without obligation to the many duties of the world.
When Lord Śrī Kṛṣṇa was personally present in the mortal world in His eternal, blissful form of Śyāmasundara, those who were not pure devotees of the Lord could not recognize Him or know His glories. Avajānānti māṁ mūḍhā mānuṣīṁ tanum āśritam (Bg. 9.11): He is always bewildering to the nondevotees, but He is always seen by the devotees by dint of their pure devotional service to Him.
Srila Visvanatha Cakravarti Thakur Commentary - 3.1.42
But his violence towards me did not harm me. Rather it was beneficial for me. By the Lord’s mercy, I have seen the feet of the Lord who hides from the intellectual faculties (dṛṣaḥ) of materialistic men by cheating persons such as Dhṛtarāṣṭra. The Lord, affectionate to his devotee, is astonishing in this way! Free from doubt, I wander to all the holy places (atra) unrecognized by others, since I do not reveal this secret about the Lord to anyone. The Lord, revealing himself to Vidura who was drowning in an ocean of grief when he was driven out of the palace by Duryodhana, spoke to him. “O Vidura, my greatest devotee! Are you lamenting because of separation from me? Having given my promise to you now, you will see me wherever you travel, since I will go there before you.” This is the blessing of the Lord. Even after the death of Duryodhana, when Yudhiṣṭhira gains the kingdom, Vidura was without effort able to see the Lord with great bliss, whereas for others great effort was needed to see the Lord. However, with the Lord’s final disappearance, he would be withdrawn from the vision of Vidura. Therefore until he met Uddhava he was again disturbed because he could not see the Lord.
Jiva's tika ||3.1.42||
so ’haṃ harer martya-viḍambanena dṛśo nṛṇāṃ cālayato vidhātuḥ nānyopalakṣyaḥ padavīṃ prasādāc carāmi paśyan gata-vismayo ’tra
By the mercy of the Lord, being able to see the lotus feet of the Lord who is hidden from the vision of ordinary men by cheating men like Dhṛtarāṣṭra, I wander unseen to the holy places without doubts.
Though I associated with Dhṛtarāṣṭra, by the mercy of the Lord I was not ignorant like him. Giving up his association, though hearing news about him, I am detached. I wander about hiding from the people. I have lost all doubts (gata-vismayaḥ). Vidura was the most surrendered soul, but from the material perspective he spent his later part of his life travelling about with separation from Kṛṣṇa. This however was Kṛṣṇa’s arrangement. This was to produce remorse in him in order to give up attachment to dealing with Dhṛtarāṣṭra and others and become completely absorbed in Kṛṣṇa. This he understood. The intention of Vidura previously explained manifested by the Lord’s will.
TEXT - SB 3.1.43
nūnaṁ nṛpāṇāṁ tri-madotpathānāṁ
mahīṁ muhuś cālayatāṁ camūbhiḥ
vadhāt prapannārti-jihīrṣayeśo
'py upaikṣatāghaṁ bhagavān kurūṇām
SYNONYMS
nūnam—of course; nṛpāṇām—of the kings; tri—three; mada-utpathānām—going astray out of false pride; mahīm—earth; muhuḥ—constantly; cālayatām—agitating; camūbhiḥ—by movement of soldiers; vadhāt—from the act of killing; prapanna—surrendered; ārti-jihīrṣaya—willing to relieve the distress of the sufferers; īśaḥ—the Lord; api—in spite of; upaikṣata—waited; agham—offenses; bhagavān—the Supreme Lord; kurūṇām—of the Kurus.
TRANSLATION
Despite His being the Lord and being always willing to relieve the distress of sufferers, He [Kṛṣṇa] refrained from killing the Kurus, although they committed all sorts of sins and although He saw other kings constantly agitating the earth by their strong military movements carried out under the dictation of three kinds of false pride.
PURPORT
As declared in Bhagavad-gītā, the Lord appears in the mortal world to execute His much-needed mission of killing the miscreants and giving protection to the suffering faithful. In spite of that mission, Lord Kṛṣṇa tolerated the insult to Draupadī by the Kurus and the injustices perpetrated against the Pāṇḍavas, as well as insults to Himself. The question may be raised, "Why did He tolerate such injustices and insults in His presence? Why did He not chastise the Kurus immediately?" When Draupadī was insulted in the assembly by the Kurus by their attempt to see her naked in the presence of all, the Lord protected Draupadī by supplying an unlimited length of clothing. But He did not chastise the insulting party immediately. This silence of the Lord did not mean, however, that He excused the offenses of the Kurus. There were many other kings on earth who had become very proud of three kinds of possessions—wealth, education and followers—and they were constantly agitating the earth by movements of military strength. The Lord was just waiting to get them together on the Battlefield of Kurukṣetra and kill them all at one time, just to make a short-cut in His killing mission. Godless kings or heads of state, when puffed up by advancement of material wealth, education and increase of population, always make a show of military strength and give trouble to the innocent. When Lord Kṛṣṇa was personally present, there were many such kings all over the world, and He thus arranged for the Battle of Kurukṣetra. In His manifestation of viśva-rūpa, the Lord expressed His mission of killing as follows: "I have willingly descended on the earth in My capacity of inexorable Time in order to decrease the unwanted population. I shall finish all those who have assembled here except you, the Pāṇḍavas. This killing does not wait for you to take part in it. It is already arranged: all will be killed by Me. If you want to become famous as the hero of the battlefield and thus enjoy the booty of war, then, O Savyasācī, just become the immediate cause of this killing and thus take the credit. I have already killed all the great warriors—Bhīṣma, Droṇa, Jayadratha, Karṇa and many other great generals. Do not worry. Fight the battle and be famous as a great hero." (Bg. 11.32-34)
The Lord always wants to see His devotee as the hero of some episode which He Himself performs. He wanted to see His devotee and friend Arjuna as the hero of the Battle of Kurukṣetra, and thus He waited for all the miscreants of the world to assemble. That, and nothing else, is the explanation of His waiting.
Srila Visvanatha Cakravarti Thakur Commentary - 3.1.43
Is it pleasing to the Lord that his devotees were exiled to the forest? And when the Lord became a messenger, Duryodhana and others tried to capture Kṛṣṇa, but was defeated. Because of this offense, they were later killed. The Lord did not overlook their offense. Desiring to destroy the suffering of his devotees by killing kings bewildered by pride in wealth, knowledge and birth, thought the Lord was capable of king them all as soon as they committed offense, he tolerated the sins of the Kurus. Killing them at once would not vanquish all the evil rulers.
vidyāmado dhana-madas tatahivābhijano madaḥ
ete madā madāndhānāṁ ta eve hi satāṁ damā
Those who are blind with pride have pride in education, pride in wealth and pride in birth. These persons are avoided by the wise. Mahābhārata 5.34.421
TEXT - SB 3.1.44
ajasya janmotpatha-nāśanāya
karmāṇy akartur grahaṇāya puṁsām
nanv anyathā ko 'rhati deha-yogaṁ
paro guṇānām uta karma-tantram
SYNONYMS
ajasya—of the unborn; janma—appearance; utpatha-nāśanāya—f or the sake of annihilating the upstarts; karmāṇi—works; akartuḥ—of one who has nothing to do; grahaṇāya—to take up; puṁsām—of all persons; nanu anyathā—otherwise; kaḥ—who; arhati—may deserve; deha-yogam—contact of the body; paraḥ—transcendental; guṇānām—of the three modes of nature; uta—what to speak of; karma-tantram—the law of action and reaction.
TRANSLATION
The appearance of the Lord is manifested for the annihilation of the upstarts. His activities are transcendental and are enacted for the understanding of all persons. Otherwise, since the Lord is transcendental to all material modes, what purpose could He serve by coming to earth?
PURPORT
Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1): the form of the Lord is eternal, blissful, and all-satisfying. His so-called birth is therefore an appearance only, like the birth of the sun on the horizon. His birth does not, like that of the living entities, take place under the influence of material nature and the bondage of the reactions of past deeds. His works and activities are independent pastimes and are not subject to the reactions of material nature. In Bhagavad-gītā (4.14) it is said:
na māṁ karmāṇi limpanti
na me karma-phale spṛhā
iti māṁ yo 'bhijānāti
karmabhir na sa badhyate
The law of karma enacted by the Supreme Lord for the living entities cannot be applicable to Him, nor has the Lord any desire to improve Himself by activities like those of ordinary living beings. Ordinary living beings work for the improvement of their conditional lives. But the Lord is already full of all opulence, all strength, all fame, all beauty, all knowledge and all renunciation. Why should He desire improvement? No one can excel Him in any opulence, and therefore the desire for improvement is absolutely useless for Him. One should always discriminate between the activities of the Lord and those of ordinary living beings. Thus one may come to the right conclusion regarding the Lord's transcendental position. One who can come to the conclusion of the Lord's transcendence can become a devotee of the Lord and can at once be free from all reactions of past deeds. It is said, karmāṇi nirdahati kintu ca bhakti-bhājām: the Lord minimizes or nullifies the reactionary influence of the devotee's past deeds. (Bs. 5.54)
The activities of the Lord are to be accepted and relished by all living entities. His activities are to attract the ordinary man towards the Lord. The Lord always acts in favor of the devotees, and therefore ordinary men who are fruitive actors or seekers of salvation may be attracted to the Lord when He acts as protector of the devotees. The fruitive actors can attain their goals by devotional service, and the salvationists can also attain their goal in life by devotional service to the Lord. The devotees do not want the fruitive results of their work, nor do they want any kind of salvation. They relish the glorious superhuman activities of the Lord, such as His lifting Govardhana Hill and His killing the demon Pūtanā in infancy. His activities are enacted to attract all kinds of men—karmīs, jñānīs and bhaktas. Because He is transcendental to all laws of karma, there is no possibility of His accepting a form of māyā as is forced on the ordinary living entities who are bound by the actions and reactions of their own deeds.
The secondary purpose of His appearance is to annihilate the upstart asuras and to stop the nonsense of atheistic propaganda by less intelligent persons. By the Lord's causeless mercy, the asuras who are killed personally by the Personality of Godhead get salvation. The meaningful appearance of the Lord is always distinct from ordinary birth. Even the pure devotees have no connection with the material body, and certainly the Lord, who appears as He is, in His sac-cid-ānanda [Bs. 5.1] form, is not limited by a material form.
Srila Visvanatha Cakravarti Thakur Commentary - 3.1.44
“Why should the Supreme Lord full of knowledge and bliss involve himself in the material world of sin and piety?” That is true. The Lord appears in this world for two reasons: affection for his devotee and desiring the good of all other beings. This is what the verse explains. The Lord is devoid of transformations such as birth caused by dependence on māyā, which is the condition of ordinary jīvas. But he takes birth, through yoga-māyā, because of dependence on his devotees’ prema, for destroying the demons who stray from the correct path (utpatha). By killing them he gives them liberation. Though he is not the doer, and does not performs material actions, he performs actions full of knowledge and bliss such as lifting Govardhana, without being the performer of action, which causes bondage in the guṇas. He performs these actions for the pleasure of his devotees (puṁsām) who are detached from the happiness of Svarga or liberation. Or he performs these actions for attracting the people to himself, for attracting the people of the material world, those desiring liberation and those who are already liberated.
nivṛtta-tarṣair upagīyamānād
bhavauṣadhāc chrotra-mano-’bhirāmāt
ka uttamaśloka-guṇānuvādāt
pumān virajyeta vinā paśughnāt
Glorification of the Supreme Personality of Godhead is performed in the paramparā system; that is, it is conveyed from spiritual master to disciple. Such glorification is relished by those no longer interested in the false, temporary glorification of this cosmic manifestation. Descriptions of the Lord are the right medicine for the conditioned soul undergoing repeated birth and death. Therefore, who will cease hearing such glorification of the Lord except a butcher or one who is killing his own self? SB 10.1.4
On the other hand the jīvas are dependent on their karmas. The Lord is not like that. If the Lord received birth and actions by karma, he would have a relationship with a material body and be dependent on karma. But even his devotee perfect in bhakti, beyond the guṇas, does not have a relationship with a material body, what to speak of the Supreme Lord himself. What jīva, separate from the guṇas, would be dependent on karma (deha-yogam)? No one. Thus the meaning is that he has a relationship with a body not dependent on karma. Because there is no possibility that the Lord can be connected with māyā, it is concluded that his body is knowledge and bliss.
Jiva's tika ||3.1.44||
ajasya janmotpatha-nāśanāya karmāṇy akartur grahaṇāya puṃsām nanv anyathā ko ’rhati deha-yogaṃ paro guṇānām uta karma-tantram
Though the Lord is without birth, he appeared in this world to destroy the wicked. Though without action, the Lord performed actions to attract his devotees. Otherwise why would he manifest in various bodies for persons acting as his parents? Which of his associates is dependent on actions of the guṇas?
The birth of the unborn Lord is only a manifestation (avirbhāva). He performs actions though he is the non-doer. His actions are his independent pastimes. This is for attracting the minds of all people to him. This is explained in the Fifth Canto:
mūrtiṃ naḥ puru-kṛpayā babhāra sattvaṃ saṃśuddhaṃ sad-asad idaṃ vibhāti tatra yal-līlāṃ mṛga-patir ādade 'navadyām ādātuṃ svajana-manāṃsy udāra-vīryaḥ
By his great mercy the Lord has shown his form of pure sattva, within which the universe of cause and effect exists and by which, like a lion, performing numerous heroic deeds, he enacted spotless pastimes to attract the minds of his devotees. (SB 5.25.10)
Otherwise why would he manifest in various bodies (deha-yogam) for persons acting as his parents? What associate of his (kaḥ paraḥ) is depedent on actions of the guṇas?
TEXT - SB 3.1.45
tasya prapannākhila-lokapānām
avasthitānām anuśāsane sve
arthāya jātasya yaduṣv ajasya
vārtāṁ sakhe kīrtaya tīrtha-kīrteḥ
SYNONYMS
tasya—His; prapanna—surrendered; akhila-loka-pānām—all rulers of the entire universe; avasthitānām—situated in; anuśāsane—under the control of; sve—own self; arthāya—for the interest of; jātasya—of the born; yaduṣu—in the family of the Yadus; ajasya—of the unborn; vārtām—topics; sakhe—O my friend; kīrtaya—please narrate; tīrtha-kīrteḥ—of the Lord, whose glories are chanted in the places of pilgrimage.
TRANSLATION
O my friend, please, therefore, chant the glories of the Lord, who is meant to be glorified in the places of pilgrimage. He is unborn, and yet He appears by His causeless mercy upon the surrendered rulers of all parts of the universe. Only for their interest did He appear in the family of His unalloyed devotees the Yadus.
PURPORT
There are innumerable rulers all over the universe in different varieties of planets: the sun-god in the sun planet, the moon-god in the moon planet, Indra in the heavenly planet, Vāyu, Varuṇa, and those in the Brahmaloka planet, where Lord Brahmā is living. All are obedient servants of the Lord. Whenever there is any trouble in the administration of the innumerable planets in different universes, the rulers pray for an appearance, and the Lord appears. The Bhāgavatam (1.3.28) has already confirmed this in the following verse:
ete cāṁśa-kalāḥ puṁsaḥ
kṛṣṇas tu bhagavān svayam
indrāri-vyākulaṁ lokaṁ
mṛḍayanti yuge yuge
In every millennium, whenever there is any trouble for the obedient rulers, the Lord appears. He also appears for the sake of His pure unalloyed devotees. The surrendered rulers and the pure devotees are always strictly under the control of the Lord, and they are never disobedient to the desires of the Lord. The Lord is therefore always attentive to them.
The purpose of pilgrimages is to remember the Lord constantly, and therefore the Lord is known as tīrtha-kīrti. The purpose of going to a place of pilgrimage is to get the chance to glorify the Lord. Even today, although times have changed, there are still pilgrimage sites in India. For example, in Mathurā and Vṛndāvana, where we had a chance to stay, people are awake from early in the morning at 4 A.M. up until nighttime and are constantly engaged, some way or other, in chanting the holy glories of the Lord. The beauty of such a pilgrimage site is that automatically one remembers the holy glories of the Lord. His name, fame, quality, form, pastimes and entourage are all identical to the Lord, and therefore chanting the glories of the Lord invokes the personal presence of the Lord. Any time or anywhere pure devotees meet and chant the glories of the Lord, the Lord is present without any doubt. It is said by the Lord Himself that He always stays where His pure devotees chant His glories.
Srila Visvanatha Cakravarti Thakur Commentary - 3.1.45
Please speak about the birth and activities of the Lord who is full of knowledge and bliss. Speak the pastimes of the Lord who is famous as a holy place (tīrtha-kīrteḥ) which can purify everyone and deliver them from saṁsāra, for the benefit of those kings surrendered to the Lord and for others who follow his orders. I have bathed in almost all the holy places. Now bathe me in the nectar of famous place called Kṛṣṇa, which will make all the other holy places successful.
Thus ends the commentary on First Chapter of the Third Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
Jiva's tika ||3.1.45||
tasya prapannākhila-lokapānām avasthitānām anuśāsane sve arthāya jātasya yaduṣv ajasya vārtāṃ sakhe kīrtaya tīrtha-kīrteḥ
O friend! Though the Lord is without birth, he appears in the Yadu dynasty for his pure devotees who follow his instructions and for surrendered kings. Please describe the pastimes of Kṛṣṇa, famous as the best place of pilgrimage.
Ah! I have heard of the bad news at Prabhāsa but not got an answer from you. The details I have heard cause lamentation. Therefore, I desire to hear the Lord’s pastimes like his birth in order to remember him.
Thus end the Bhaktivedanta purports of the Third Canto, First Chapter, of the Śrīmad-Bhāgavatam, entitled "Questions by Vidura."
2. Remembrance of Lord Kṛṣṇa
verses: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34
TEXT - SB 3.2.1
śrī-śuka uvāca
iti bhāgavataḥ pṛṣṭaḥ
kṣattrā vārtāṁ priyāśrayām
prativaktuṁ na cotseha
autkaṇṭhyāt smāriteśvaraḥ
SYNONYMS
śrī-śukaḥ uvāca—Śrī Śukadeva said; iti—thus; bhāgavataḥ—the great devotee; pṛṣṭaḥ—being asked; kṣattrā—by Vidura; vārtām—message; priya-āśrayām—regarding the dearest; prativaktum—to reply; na—not; ca—also; utsehe—became eager; autkaṇṭhyāt—by excessive anxiety; smārita—remembrance; īśvaraḥ—the Lord.
TRANSLATION
Śrī Śukadeva Gosvāmī said: When the great devotee Uddhava was asked by Vidura to speak on the messages of the dearest [Lord Kṛṣṇa], Uddhava was unable to answer immediately due to excessive anxiety at the remembrance of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 3.2.1
In the Second Chapter Uddhava, his face washed in tears because of disturbance due to prema, describes the pastimes of Kṛṣṇa in Vraja until the rāsa dance. Uddhava, fainting because of increased prema in separation from Kṛṣṇa, spoke without being able to reply to the questions of Vidura. By this he shows his condition. He began to remember the Lord when his fainting was broken by the loud questions of Vidura.
Jiva's tika ||3.2.1||
iti bhāgavataḥ pṛṣṭaḥ kṣattrā vārtāṃ priyāśrayām prativaktuṃ na cotseha autkaṇṭhyāt smāriteśvaraḥ
Śukadeva said: When Vidura asked Uddhava for news concerning Kṛṣṇa, Uddhava could not reply out of pain due to separation from Kṛṣṇa, but he began to remember the Lord.
He began to remember particulars.
TEXT - SB 3.2.2
yaḥ pañca-hāyano mātrā
prātar-āśāya yācitaḥ
tan naicchad racayan yasya
saparyāṁ bāla-līlayā
SYNONYMS
yaḥ—one who; pañca—five; hāyanaḥ—years old; mātrā—by his mother; prātaḥ-āśāya—for breakfast; yācitaḥ—called for; tat—that; na—not; aicchat—liked; racayan—playing; yasya—whose; saparyām—service; bāla-līlayā—childhood.
TRANSLATION
He was one who even in his childhood, at the age of five years, was so absorbed in the service of Lord Kṛṣṇa that when he was called by his mother for morning breakfast, he did not wish to have it.
PURPORT
From his very birth, Uddhava was a natural devotee of Lord Kṛṣṇa, or a nitya-siddha, a liberated soul. From natural instinct he used to serve Lord Kṛṣṇa, even in his childhood. He used to play with dolls in the form of Kṛṣṇa, he would serve the dolls by dressing, feeding and worshiping them, and thus he was constantly absorbed in the play of transcendental realization. These are the signs of an eternally liberated soul. An eternally liberated soul is a devotee of the Lord who never forgets Him. Human life is meant for reviving one's eternal relation with the Lord, and all religious injunctions are meant for awakening this dormant instinct of the living entity. The sooner this awakening is brought about, the quicker the mission of human life is fulfilled. In a good family of devotees, the child gets the opportunity to serve the Lord in many ways. A soul who is already advanced in devotional service has the opportunity to take birth in such an enlightened family. This is confirmed in the Bhagavad-gītā (6.41). Śucīnāṁ śrīmatāṁ gehe yoga-bhraṣṭo 'bhijāyate: even the fallen devotee gets the opportunity to take his birth in the family of a well-situated brāhmaṇa or in a rich, well-to-do mercantile family. In both these families there is a good opportunity to revive one's sense of God consciousness automatically because particularly in these families the worship of Lord Kṛṣṇa is regularly performed and the child gets the opportunity to imitate the process of worship called arcanā.
The pāñcarātrikī formula for training persons in devotional service is temple worship, whereby the neophytes get the opportunity to learn devotional service to the Lord. Mahārāja Parīkṣit also used to play with Kṛṣṇa dolls in his childhood. In India the children in good families are still given dolls of the Lord like Rāma and Kṛṣṇa, or sometimes the demigods, so that they may develop the aptitude of service to the Lord. By the grace of the Lord we were given the same opportunity by our parents, and the beginning of our life was based on this principle.
Srila Visvanatha Cakravarti Thakur Commentary - 3.2.2
Playing as a boy of five years, he worshipped a five year old form of Kṛṣṇa using articles of worship he had made. Though his mother called him for breakfast, he did not want to eat since he had not completed his worship.
TEXT - SB 3.2.3
sa kathaṁ sevayā tasya
kālena jarasaṁ gataḥ
pṛṣṭo vārtāṁ pratibrūyād
bhartuḥ pādāv anusmaran
SYNONYMS
saḥ—Uddhava; katham—how; sevayā—by such service; tasya—his; kālena—in course of time; jarasam—invalidity; gataḥ—undergone; pṛṣṭaḥ—asked for; vārtām—message; pratibrūyāt—just to reply; bhartuḥ—of the Lord; pādau—His lotus feet; anusmaran—remembering.
TRANSLATION
Uddhava thus served the Lord continually from childhood, and in his old age that attitude of service never slackened. As soon as he was asked about the message of the Lord, he at once remembered all about Him.
PURPORT
Transcendental service to the Lord is not mundane. The service attitude of the devotee gradually increases and never becomes slackened. Generally, in old age a person is allowed retirement from mundane service. But in the transcendental service of the Lord there is no retirement at all; on the contrary, the service attitude increases more and more with the progress of age. In the transcendental service there is no satiation, and therefore there is no retirement. Materially, when a man becomes tired by rendering service in his physical body, he is allowed retirement, but in the transcendental service there is no feeling of fatigue because it is spiritual service and is not on the bodily plane. Service on the bodily plane dwindles as the body grows older, but the spirit is never old, and therefore on the spiritual plane the service is never tiresome.
Uddhava undoubtedly became old, but that does not mean that his spirit became old. His service attitude matured on the transcendental plane, and therefore as soon as he was questioned by Vidura about Lord Kṛṣṇa, he at once remembered his Lord by reference to the context and forgot himself on the physical plane. That is the sign of pure devotional service to the Lord, as will be explained later on (lakṣaṇaṁ bhakti-yogasya, etc.) in Lord Kapila's instructions to His mother, Devahūti.
Srila Visvanatha Cakravarti Thakur Commentary - 3.2.3
Even though years passed (kale) he did not age, being under the influence of service to Kṛṣṇa. Another meaning is “Under the influence of service performed at the proper time, he did not age.” The word kāle should not be taken to mean “with time,” since that would mean that Uddhava was influenced by time. It would contradict the statement tatra pravayaso ’py āsan yuvāno ’ti-balaujasaḥ: even the most elderly inhabitants of the city appeared youthful, full of strength and vitality. (SB 10.45.19)
Jiva's tika ||3.2.2-3 ||
yaḥ panca-hāyano mātrā prātar-āśāya yācitaḥ tan naicchad racayan yasya saparyāṃ bāla-līlayā
sa kathaṃ sevayā tasya kale na jarasaṃ gataḥ pṛṣṭo vārtāṃ pratibrūyād
bhartuḥ pādāv anusmaran
Making an image of Kṛṣṇa, Uddhava used to offer items of worship to it, and when his mother called him for breakfast, he did not want to eat while his worship was incomplete.
How could Uddhava, who did not age because of his service to the Lord, when asked by Vidura for news about Kṛṣṇa, reply, since he began immediately thinking of the Lord’s lotus feet?
Two verses are taken together. He made a doll-like image. He did not age with time. He served the Lord for a long time. It does not mean he got old in time (kalena jarasam gataḥ) It would contradict the statement tatra pravayaso ’py āsan yuvāno ’ti-balaujasaḥ: even the most elderly inhabitants of the city appeared youthful, full of strength and vitality. (SB 10.45.19)
How could he reply since he was pacified by seeing in his mind his eternal pastimes with the Lord?
TEXT - SB 3.2.4
sa muhūrtam abhūt tūṣṇīṁ
kṛṣṇāṅghri-sudhayā bhṛśam
tīvreṇa bhakti-yogena
nimagnaḥ sādhu nirvṛtaḥ
SYNONYMS
saḥ—Uddhava; muhūrtam—for a moment; abhūt—became; tūṣṇīm—dead silent; kṛṣṇa-aṅghri—the lotus feet of the Lord; sudhayā—by the nectar; bhṛśam—well matured; tīvreṇa—by very strong; bhakti-yogena—devotional service; nimagnaḥ—absorbed in; sādhu—good; nirvṛtaḥ—fully in love.
TRANSLATION
For a moment he remained dead silent, and his body did not move. He became absorbed in the nectar of remembering the Lord's lotus feet in devotional ecstasy, and he appeared to be going increasingly deeper into that ecstasy.
PURPORT
On the inquiry by Vidura about Kṛṣṇa, Uddhava appeared to be awakened from slumber. He appeared to regret that he had forgotten the lotus feet of the Lord. Thus he again remembered the lotus feet of the Lord and remembered all his transcendental loving service unto Him, and by so doing he felt the same ecstasy that he used to feel in the presence of the Lord. Because the Lord is absolute, there is no difference between His remembrance and His personal presence. Thus Uddhava remained completely silent for a moment, but then he appeared to be going deeper and deeper into ecstasy. Feelings of ecstasy are displayed by highly advanced devotees of the Lord. There are eight kinds of transcendental changes in the body—tears, shivering of the body, perspiration, restlessness, throbbing, choking of the throat, etc.—and all were manifested by Uddhava in the presence of Vidura.
Srila Visvanatha Cakravarti Thakur Commentary - 3.2.4
For forty-eight minutes he remained silent, since he had become peaceful and blissful, being submerged in the sweetness of Kṛṣṇa’s lotus feet which arose from prema caused by intense separation.
This verse describes his remembrance of Kṛṣṇa. When he recovered from fainting by the questions of Vidura, Uddhava, exclaimed, “Oh! I have been separated from by master!” He remained silent for forty-eight minutes (muhūrtam) because of relishing the nectar of Kṛṣṇa’s beauty attained by meeting the Lord directly through remembrance of his lotus feet. He became submerged in the sweetness of prema (bhakti-yogena) which appeared when the pain of separation from Kṛṣṇa increased (tivreṇa). This made him forget his previous pain (sādhu—peaceful). He remained in this blissful state (nirvṛtaḥ).
TEXT - SB 3.2.5
pulakodbhinna-sarvāṅgo
muñcan mīlad-dṛśā śucaḥ
pūrṇārtho lakṣitas tena
sneha-prasara-samplutaḥ
SYNONYMS
pulaka-udbhinna—bodily changes of transcendental ecstasy; sarva-aṅgaḥ—every part of the body; muñcan—smearing; mīlat—opening; dṛśā—by the eyes; śucaḥ—tears of grief; pūrṇa-arthaḥ—complete achievement; lakṣitaḥ—thus observed; tena—by Vidura; sneha-prasara—extensive love; samplutaḥ—thoroughly assimilated.
TRANSLATION
It was so observed by Vidura that Uddhava had all the transcendental bodily changes due to total ecstasy, and he was trying to wipe away tears of separation from his eyes. Thus Vidura could understand that Uddhava had completely assimilated extensive love for the Lord.
PURPORT
The symptoms of the highest order of devotional life were observed by Vidura, an experienced devotee of the Lord, and he confirmed Uddhava's perfectional stage of love of Godhead. Ecstatic bodily changes are manifested from the spiritual plane and are not artificial expressions developed by practice. There are three different stages of development in devotional service. The first stage is that of following the regulative principles prescribed in the codes of devotional service, the second stage is that of assimilation and realization of the steady condition of devotional service, and the last stage is that of ecstasy symptomized by transcendental bodily expression. The nine different modes of devotional service, such as hearing, chanting and remembering, are the beginning of the process. By regular hearing of the glories and pastimes of the Lord, the impurities in the student's heart begin to be washed off. The more one is cleansed of impurities, the more one becomes fixed in devotional service. Gradually the activities take the forms of steadiness, firm faith, taste, realization and assimilation, one after another. These different stages of gradual development increase love of God to the highest stage, and in the highest stage there are still more symptoms, such as affection, anger and attachment, gradually rising in exceptional cases to the mahā-bhāva stage, which is generally not possible for the living entities. All these were manifested by Lord Śrī Caitanya Mahāprabhu, the personification of love of God.
In the Bhakti-rasāmṛta-sindhu by Śrīla Rūpa Gosvāmī, the chief disciple of Lord Śrī Caitanya Mahāprabhu, these transcendental symptoms displayed by pure devotees like Uddhava are systematically described. We have written a summary study of Bhakti-rasāmṛta-sindhu entitled The Nectar of Devotion, and one may consult this book for more detailed information on the science of devotional service.
Srila Visvanatha Cakravarti Thakur Commentary - 3.2.5
His whole body erupted in goose bumps, and tears flowed from his closed eyes. Vidura understood that Uddhava had reached the perfection of prema. Uddhava then became inundated in sneha.
This verse describes the symptoms of Uddhava’s bliss. Pulakodbhinna-sarvāṅgaḥ means that his whole body was filled with sprouting hairs, like sprouts of trees or shrubs. He also became stunned. Tears flowed from his closed eyes. Vidura (tena) understood that Uddhava had become successful because he had attained prema, as indicated by his symptoms, and because of that prema, he was absorbed (samplutaḥ) completely in melting of his heart (sneha) for the Lord. First he was absorbed in prema, and then he was absorbed in sneha, the next stage of pure love.[213]
TEXT - SB 3.2.6
śanakair bhagaval-lokān
nṛlokaṁ punar āgataḥ
vimṛjya netre viduraṁ
prītyāhoddhava utsmayan
SYNONYMS
śanakaiḥ—gradually; bhagavat—the Lord; lokāt—from the abode; nṛlokam—the planet of the human beings; punaḥ āgataḥ—coming again; vimṛjya—wiping; netre—eyes; viduram—unto Vidura; prītyā—in affection; āha—said; uddhavaḥ—Uddhava; utsmayan—by all those remembrances.
TRANSLATION
The great devotee Uddhava soon came back from the abode of the Lord to the human plane, and wiping his eyes, he awakened his reminiscence of the past and spoke to Vidura in a pleasing mood.
PURPORT
When Uddhava was fully absorbed in the transcendental ecstasy of love of God, he actually forgot all about the external world. The pure devotee lives constantly in the abode of the Supreme Lord, even in the present body, which apparently belongs to this world. The pure devotee is not exactly on the bodily plane, since he is absorbed in the transcendental thought of the Supreme. When Uddhava wanted to speak to Vidura, he came down from the abode of the Lord, Dvārakā, to the material plane of human beings. Even though a pure devotee is present on this mortal planet, he is here in relation to the Lord for engagement in transcendental loving service, and not for any material cause. A living entity can live either on the material plane or in the transcendental abode of the Lord, in accordance with his existential condition. The conditional changes of the living entity are explained in the Caitanya-caritāmṛta in the instructions given to Śrīla Rūpa Gosvāmī by Lord Śrī Caitanya: "The living entities all over the universes are enjoying the effects of the respective fruitive results of their own work, life after life. Out of all of them, some may be influenced by the association of pure devotees and thus get the chance to execute devotional service by attainment of taste. This taste is the seed of devotional service, and one who is fortunate enough to have received such a seed is advised to sow it in the core of his heart. As one cultivates a seed by pouring water to fructify it, the seed of devotional service sown in the heart of the devotee may be cultured by pouring water in the form of hearing and chanting of the holy name and pastimes of the Lord. The creeper of devotional service, so nourished, gradually grows, and the devotee, acting as a gardener, goes on pouring the water of constant hearing and chanting. The creeper of devotional service gradually grows so high that it passes through the entire material universe and enters into the spiritual sky, growing still higher and higher until it reaches the planet Goloka Vṛndāvana. The devotee-gardener is in touch with the abode of the Lord even from the material plane by dint of performing devotional service to the Lord simply by hearing and chanting. As a creeper takes shelter of another, stronger tree, similarly the creeper of devotional service, nourished by the devotee, takes shelter of the lotus feet of the Lord and thus becomes fixed. When the creeper is fixed, then the fruit of the creeper comes into existence, and the gardener who nourished it is able to enjoy this fruit of love, and his life becomes successful." That Uddhava attained this stage is evident from his dealings. He could simultaneously reach the supreme planet and still appear in this world.
Srila Visvanatha Cakravarti Thakur Commentary - 3.2.6
From the world of the Lord (bhagaval-lokāt), from Dvārakā filled with eternal pastimes, attained by his intense prema, he returned to external consciousness (nṛlokam) again, attracted by the questions of Vidura. A second time his trance was broken. He became amazed (utsmayan) by remembering the skill with which Kṛṣṇa performed acts such as relieving the world of its burden. Or he burst into a smile by the soothing advice given by the Lord who had said, “O Uddhava! Please return to answer the questions of Vidura.”
Jiva's tika ||3.2.6||
śanakair bhagaval-lokān nṛlokaṃ punar āgataḥ vimṛjya netre viduraṃ prītyāhoddhava utsmayan
Gradually returning to this world from the Lord’s abode and rubbing his eyes, Uddhava, amazed at the Lord’s skill in pastimes, spoke to Vidura with affection while smiling.
He returned to external consciousness from eternal pastimes with the Lord in Dvārakā to the visible world occupied by men like Vidura. He smiled because he was most joyful from his experience.
TEXT - SB 3.2.7
uddhava uvāca
kṛṣṇa-dyumaṇi nimloce
gīrṇeṣv ajagareṇa ha
kiṁ nu naḥ kuśalaṁ brūyāṁ
gata-śrīṣu gṛheṣv aham
SYNONYMS
uddhavaḥ uvāca—Śrī Uddhava said; kṛṣṇa-dyumaṇi—the Kṛṣṇa sun; nimloce—having set; gīrṇeṣu—being swallowed; ajagareṇa—by the great snake; ha—in the past; kim—what; nu—else; naḥ—our; kuśalam—welfare; brūyām—may I say; gata—gone away; śrīṣu gṛheṣu—in the house; aham—I.
TRANSLATION
Śrī Uddhava said: My dear Vidura, the sun of the world, Lord Kṛṣṇa, has set, and our house has now been swallowed by the great snake of time. What can I say to you about our welfare?
PURPORT
The disappearance of the Kṛṣṇa sun may be explained as follows, according to the commentary of Śrīla Viśvanātha Cakravartī Ṭhākura. Vidura was struck with great sorrow when he got the hint of the annihilation of the great Yadu dynasty as well as of his own family, the Kuru dynasty. Uddhava could understand the grief of Vidura, and therefore he first of all wanted to sympathize with him by saying that after the sunset everyone is in darkness. Since the entire world was merged in the darkness of grief, neither Vidura nor Uddhava nor anyone else could be happy. Uddhava was as much aggrieved as Vidura, and there was nothing further to be said about their welfare.
The comparison of Kṛṣṇa to the sun is very appropriate. As soon as the sun sets, darkness automatically appears. But the darkness experienced by the common man does not affect the sun itself either at the time of sunrise or of sunset. Lord Kṛṣṇa's appearance and disappearance are exactly like that of the sun. He appears and disappears in innumerable universes, and as long as He is present in a particular universe there is all transcendental light in that universe, but the universe from which He passes away is put into darkness. His pastimes, however, are everlasting. The Lord is always present in some universe, just as the sun is present in either the eastern or the western hemisphere. The sun is always present either in India or in America, but when the sun is present in India, the American land is in darkness, and when the sun is present in America, the Indian hemisphere is in darkness.
As the sun appears in the morning and gradually rises to the meridian and then again sets in one hemisphere while simultaneously rising in the other, so Lord Kṛṣṇa's disappearance in one universe and the beginning of His different pastimes in another take place simultaneously. As soon as one pastime is finished here, it is manifested in another universe. And thus His nitya-līlā, or eternal pastimes, are going on without ending. As the sunrise takes place once in twenty-four hours, similarly the pastimes of Lord Kṛṣṇa take place in a universe once in a daytime of Brahmā, the account of which is given in the Bhagavad-gītā as 4,300,000,000 solar years. But wherever the Lord is present, all His different pastimes as described in the revealed scriptures take place at regular intervals.
As at sunset the snakes become powerful, thieves are encouraged, ghosts become active, the lotus becomes disfigured and the cakravākī laments, so with the disappearance of Lord Kṛṣṇa, the atheists feel enlivened, and the devotees become sorry.
Srila Visvanatha Cakravarti Thakur Commentary - 3.2.7
First Uddhava brings out the philosophical conclusion in order to pacify Vidura, who was overcome with grief. By his own external appearance he conveys the unfortunate condition of all those afflicted by the pain of separation from Kṛṣṇa. When Kṛṣṇa, like the sun, has set, how can I speak of the welfare of us, his friends whom you asked about, in houses swallowed by the darkness of lamentation, taking the form of a huge snake? While in a particular place one sees the setting of the sun deity along with his associates and his charier within the zodiac, in other places people see the sun rising, and at positions of forenoon and noon. Similarly when Kṛṣṇa who immerses the universe in his sweet pastimes is seen to disappear from one universe along with his devotees in Gokula, Mathurā and Dvārakā, he is seen to appear in other universes performing pastimes such as birth, rāsa dance, killing Kaṁsa, and marrying Rukmiṇī. The rising, noontime and setting of the sun are not actually different forms of the sun, since they are appearances only. However, Kṛṣṇa’s birth and other actions are not apparent but real since they are all eternal. This is the difference. It has been shown that all of the pastimes of the Lord are eternal in the First Canto, and in the Tenth Canto this is again shown with evidence. Just as in a country affected by the setting sun, dark appears, the lotuses wither, the cakravāka birds lament and thieves, dacoits, Rākṣasas and ghosts become joyful, when Kṛṣṇa disappears from one universe, the world is devoured by the snake of lamentation, the righteous people wither, the devotees lament, the devatās in charge of religion become unsettled and the irreligious people rejoice. This is indicated by Uddhava’s statement about being devoured by the snake.
TEXT - SB 3.2.8
durbhago bata loko 'yaṁ
yadavo nitarām api
ye saṁvasanto na vidur
hariṁ mīnā ivoḍupam
SYNONYMS
durbhagaḥ—unfortunate; bata—certainly; lokaḥ—universe; ayam—this; yadavaḥ—the Yadu dynasty; nitarām—more specifically; api—also; ye—those; saṁvasantaḥ—living together; na—did not; viduḥ—understand; harim—the Personality of Godhead; mīnāḥ—the fishes; iva uḍupam—like the moon.
TRANSLATION
This universe with all its planets is most unfortunate. And even more unfortunate are the members of the Yadu dynasty because they could not identify Lord Hari as the Personality of Godhead, any more than the fish could identify the moon.
PURPORT
Uddhava lamented for the unfortunate persons of the world who could not recognize Lord Śrī Kṛṣṇa in spite of seeing all His transcendental godly qualities. From the very beginning of His appearance within the prison bars of King Kaṁsa up to His mausala-līlā, although He exhibited His potencies as the Personality of Godhead in the six opulences of wealth, strength, fame, beauty, knowledge and renunciation, the foolish persons of the world could not understand that He was the Supreme Lord, Foolish persons might have thought Him an extraordinary historic figure because they had no intimate touch with the Lord, but more unfortunate were the family members of the Lord, the members of the Yadu dynasty, who were always in company with the Lord but were unable to recognize Him as the Supreme Personality of Godhead. Uddhava lamented his own fortune also because although he knew Kṛṣṇa to be the Supreme Personality of Godhead, he could not properly use the opportunity to render devotional service to the Lord. He regretted everyone's misfortune, including his own. The pure devotee of the Lord thinks himself most unfortunate. That is due to excessive love for the Lord and is one of the transcendental perceptions of viraha, the suffering of separation.
It is learned from the revealed scriptures that the moon was born from the milk ocean. There is a milk ocean in the upper planets, and there Lord Viṣṇu, who controls the heart of every living being as Paramātmā (the Supersoul), resides as the Kṣīrodakaśāyī Viṣṇu. Those who do not believe in the existence of the ocean of milk because they have experience only of the salty water in the ocean should know that the world is also called the go, which means the cow. The urine of a cow is salty, and according to Āyur-vedic medicine the cow's urine is very effective in treating patients suffering from liver trouble. Such patients may not have any experience of the cow's milk because milk is never given to liver patients. But the liver patient may know that the cow has milk also, although he has never tasted it. Similarly, men who have experience only of this tiny planet where the saltwater ocean exists may take information from the revealed scriptures that there is also an ocean of milk, although we have never seen it. From this ocean of milk the moon was born, but the fish in the milk ocean could not recognize that the moon. was not another fish and was different from them. The fish took the moon to be one of them or maybe something illuminating, but nothing more. The unfortunate persons who do not recognize Lord Kṛṣṇa are like such fish. They take Him to be one of them, although a little extraordinary in opulence, strength, etc. The Bhagavad-gītā (9.11) confirms such foolish persons to be most unfortunate: avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam.
Srila Visvanatha Cakravarti Thakur Commentary - 3.2.8
Having shown the unfortunate condition of the superior persons of this world without the Lord, out of bewilderment of prema, he criticizes those persons, from seeing his own awareness of the Lords’ great powers which has suddenly arisen from his feeling of great separation, and not seeing that awareness of the Lord’s powers in the Lord’s associates in Dvārakā. These inhabitants of Dvārakā (ayam lokaḥ) who appear in my heart are unfortunate, though they have very close relationship to him by family ties (yadavaḥ nitarām api). Though they live with him, they do not know the Lord, being bewildered by his sweetness. But I am unfortunate because, though I know Kṛṣṇa as the Lord, I did not live together with him at this moment. It is like the fish in the water who on seeing the moon which is situated in the Milk Ocean, think of it as another fish like them, but very attractive. They do not recognize the moon as a devatā, with rays of nectar, who is lord of the night. Similarly the Yādavas recognize Kṛṣṇa’s sweetness, and not his great powers. Saddened by that thought, I call them unfortunate. Actually however, they have great fortune, because it will be explained in the Tenth Canto that those who are aware of Kṛṣṇa’s sweetness are greater than those who are aware of his powers. Na viduḥ is in the present tense to indicate to Vidura that the Yādavas about whom Vidura is inquiring are eternal associates of the Lord and are even now performing pastimes with the Lord. If they were not presently living with the Lord, they would not know him at all. But Uddhava says they do not know him as the Lord while living with him in the present. However, you who ask and I who am asked, being deprived of living with the Lord (since we remain while they have disappeared to join the aprakaṭa pastimes), we alone are unfortunate, and we alone should lament.
Jiva's tika ||3.2.8||
durbhago bata loko ’yaṃ yadavo nitarām api ye saṃvasanto na vidur hariṃ mīnā ivoḍupam
The inhabitants of Dvārakā and the Yādavas more so, who live together with the Lord, having a close relationship with the Lord since they do not know that
Kṛṣṇa is the Supreme Lord, are most unfortunate, just as fish in the Milk Ocean do not recognize the greatness of the moon situated in the water, and think of it as a bright object.
The people of Dvārakā appear in my heart. Though they live with the Lord (samvasantaḥ) they do not know him (as the Lord). It is not surprising that, not having the fortune to live with him, I do not know him. If they did not live with him now, then he would have said “They did not know him.”
The Lord was known as most attractive but they did not know him as Svayam Bhagavān. Similarly the fish know that the moon, sunken in the water at Prabhāsa to increase its digits, to be shining brightly and not as the best of devatās.
TEXT - SB 3.2.9
iṅgita-jñāḥ puru-prauḍhā
ekārāmāś ca sātvatāḥ
sātvatām ṛṣabhaṁ sarve
bhūtāvāsam amaṁsata
SYNONYMS
iṅgita-jñāḥ—expert in psychic study; puru-prauḍhāḥ—highly experienced; eka—one; ārāmāḥ—relaxation; ca—also; sātvatāḥ—devotees, or own men; sātvatām ṛṣabham—head of the family; sarve—all; bhūta-āvāsam—all-pervading; amaṁsata—could think.
TRANSLATION
The Yadus were all experienced devotees, learned and expert in psychic study. Over and above this, they were always with the Lord in all kinds of relaxations, and still they were only able to know Him as the one Supreme who dwells everywhere.
PURPORT
In the Vedas it is said that the Supreme Lord or the Paramātmā cannot be understood simply by the strength of one's erudition or power of mental speculation: nāyam ātmā pravacanena labhyo na medhayā na bahunā śrutena (Kaṭha Upaniṣad 1.2.23). He can be known only by one who has the mercy of the Lord. The Yādavas were all exceptionally learned and experienced, but in spite of their knowing the Lord as the one who lives in everyone's heart, they could not understand that He is the original Personality of Godhead. This lack of knowledge was not due to their insufficient erudition; it was due to their misfortune. In Vṛndāvana, however, the Lord was not even known as the Paramātmā because the residents of Vṛndāvana were pure unconventional devotees of the Lord and could think of Him only as their object of love. They did not know that He is the Personality of Godhead. The Yadus, or the residents of Dvārakā, however, could know Lord Kṛṣṇa as Vāsudeva, or the Supersoul living everywhere, but not as the Supreme Lord. As scholars of the Vedas, they verified the Vedic hymns: eko devaḥ. .. sarva-bhūtādhivāsaḥ... antaryāmī... and vṛṣṇīnāṁ para-devatā. ... The Yadus, therefore, accepted Lord Kṛṣṇa as the Supersoul incarnated in their family, and not more than that.
Srila Visvanatha Cakravarti Thakur Commentary - 3.2.9
“The inhabitants of Dvārakā were not devoid of knowledge of the Lord’s powers as were the inhabitants of Gokula who experienced only sweetness in pure prema. How then can Uddhava say that they did not know the Lord’s powers?” This verse explains.
Because they had great intelligence (puru-prauḍhā) they knew what was in Kṛṣṇa’s heart, what to speak of the sweetness of his form. But in spite of that, they did not know his powers. They enjoyed with him individually, in sitting, resting and other activities (ekārāmāḥ). They thought of Kṛṣṇa, who was present as their eternal master and the best person among themselves, as Paramātmā in all beings (bhūtāvāsam). The śruti says eko devaḥ sarva-bhūteṣu gūḍhaḥ: the one lord is residing within all beings. (Śvetāśvatara Upaniṣad) But they did not know Kṛṣṇa as Svayam Bhagavān, as the source of Nārāyaṇa. That is the meaning when Uddhava said that they did not know the Lord. In this world it is proper that some know Kṛṣṇa as Bhagavān and some do not. That is not criticized. Criticized are those who are intermediate, those who half know Bhagavān.
Jiva's tika ||3.2.9||
ingita-jnāḥ puru-prauḍhā ekārāmāś ca sātvatāḥ sātvatām ṛṣabhaṃ sarve bhūtāvāsam amaṃsata
The Yādavas, knowing the inner heart of the Lord, being very intelligent, enjoying individually with him, knew him as the best of among them and knew him as Paramātmā.
They thought of the Lord as antaryāmī of all beings (bhūtāvāsam), though he is Svayam Bhagavān, living at present as master of their dynasty and the best of the Sātvatas. Sarva-bhūtādhivāsa: he resides in all beings. (Śvetāśvatara Upaniṣad 6.18) Vṛṣṇīnāṃ para-devatā: for the Vṛṣṇis Kṛṣṇa was the supreme Lord. (SB 10.43.17)
TEXT - SB 3.2.10
devasya māyayā spṛṣṭā
ye cānyad asad-āśritāḥ
bhrāmyate dhīr na tad-vākyair
ātmany uptātmano harau
SYNONYMS
devasya—of the Personality of Godhead; māyayā—by the influence of external energy; spṛṣṭāḥ—infected; ye—all those; ca—and; anyat—others; asat—illusory; āśritāḥ—being taken to; bhrāmyate—bewilder; dhīḥ—intelligence; na—not; tat—of them; vākyaiḥ—by those words; ātmani—in the Supreme Self; upta-ātmanaḥ—surrendered souls; harau—unto the Lord.
TRANSLATION
Under no circumstances can the words of persons bewildered by the illusory energy of the Lord deviate the intelligence of those who are completely surrendered souls.
PURPORT
Lord Śrī Kṛṣṇa is the Supreme Personality of Godhead according to all the evidences of the Vedas. He is accepted by all ācāryas, including Śrīpāda Śaṅkarācārya. But when He was present in the world, different classes of men accepted Him differently, and therefore their calculations of the Lord were also different. Generally, persons who had faith in the revealed scriptures accepted the Lord as He is, and all of them merged into great bereavement when the Lord disappeared from the world. In the First Canto we have already discussed the lamentation of Arjuna and Yudhiṣṭhira, to whom the disappearance of Lord Kṛṣṇa was almost intolerable up to the end of their lives.
The Yādavas were only partially cognizant of the Lord, but they are also glorious because they had the opportunity to associate with the Lord, who acted as the head of their family, and they also rendered the Lord intimate service. The Yādavas and other devotees of the Lord are different from those who wrongly calculated Him to be an ordinary human personality. Such persons are certainly bewildered by the illusory energy. They are hellish and are envious of the Supreme Lord. The illusory energy acts very powerfully on them because in spite of their elevated mundane education, such persons are faithless and are infected by the mentality of atheism. They are always very eager to establish that Lord Kṛṣṇa was an ordinary man who was killed by a hunter due to His many impious acts in plotting to kill the sons of Dhṛtarāṣṭra and Jarāsandha, the demoniac kings of the earth. Such persons have no faith in the statement of the Bhagavad-gītā that the Lord is unaffected by the reactions of work: na māṁ karmāṇi limpanti [Bg. 4.14]. According to the atheistic point of view, Lord Kṛṣṇa's family, the Yadu dynasty, was vanquished due to being cursed by the brāhmaṇas for the sins committed by Kṛṣṇa in killing the sons of Dhṛtarāṣṭra, etc. All these blasphemies do not touch the heart of the devotees of the Lord because they know perfectly well what is what. Their intelligence regarding the Lord is never disturbed. But those who are disturbed by the statements of the asuras are also condemned. That is what Uddhava meant in this verse.
Srila Visvanatha Cakravarti Thakur Commentary - 3.2.10
Those devotees living in the material world suffer in separation from the Lord, and the Yādavas, eternally in his association, are happy in his association. These two types of persons are fortunate since they have devotion. Others, not being devotees, have hellish existence. That is explained in this verse. Those touched by the Lord’s māyā, thinking themselves learned, and those who take shelter of evil mentality, completely different from the real conclusions, the demons, say that Kṛṣṇa gave up his body and went to Vaikuṇṭha. They say that Kṛṣṇa along with his dynasty was destroyed by the curse of a brāhmaṇa, since he committed unjustified violence against great kings like Dhṛtarāṣṭra and Jarāsandha. However the intelligence of the devotee who has absorbed his mind (uptātmanaḥ) in Paramātmā is not bewildered by such critical words. Rather, he is absorbed in Kṛṣṇa’s sweetness. Those who are bewildered by such words deserve hell.
Jiva's tika ||3.2.10 ||
devasya māyayā spṛṣṭā ye cānyad asad-āśritāḥ bhrāmyate dhīr na tad-vākyair ātmany uptātmano harau
The intelligence of the devotee who is absorbed in Paramātmā touched by the Lord’s māyā is not bewildered by the words of those who take shelter of a demonic mentality.
The Yadus were most intelligence and were not bewildered by the words of persons who thought they were intelligent and had attractive material bodies (asad-āśritāḥ)
TEXT - SB 3.2.11
pradarśyātapta-tapasām
avitṛpta-dṛśāṁ nṛṇām
ādāyāntar adhād yas tu
sva-bimbaṁ loka-locanam
SYNONYMS
pradarśya—by exhibiting; atapta—without undergoing; tapasām—penances; avitṛpta-dṛśām—without fulfillment of vision; nṛṇām—of persons; ādāya—taking; antaḥ—disappearance; adhāt—performed; yaḥ—He who; tu—but; sva-bimbam—His own form; loka-locanam—public vision.
TRANSLATION
Lord Śrī Kṛṣṇa, who manifested His eternal form before the vision of all on the earth, performed His disappearance by removing His form from the sight of those who were unable to see Him [as He is] due to not executing required penance.
PURPORT
In this verse the word avitṛpta-dṛśām is most significant. The conditioned souls in the material world are all trying to satisfy their senses in various ways, but they have failed to do so because it is impossible to be satisfied by such efforts. The example of the fish on land is very appropriate. If one takes a fish from the water and puts it on the land, it cannot be made happy by any amount of offered pleasure. The spirit soul can be happy only in the association of the supreme living being, the Personality of Godhead, and nowhere else. The Lord, by His unlimited causeless mercy, has innumerable Vaikuṇṭha planets in the brahmajyoti sphere of the spiritual world, and in that transcendental world there is an unlimited arrangement for the unlimited pleasure of the living entities.
The Lord Himself comes to display His transcendental pastimes, typically represented at Vṛndāvana, Mathurā and Dvārakā. He appears just to attract the conditioned souls back to Godhead, back home to the eternal world. But for want of sufficient piety, the onlookers are not attracted by such pastimes of the Lord. In Bhagavad-gītā it is said that only those who have completely surpassed the way of sinful reaction can engage themselves in the transcendental loving service of the Lord. The entire Vedic way of ritualistic performances is to put every conditioned soul on the path of piety. By strict adherence to the prescribed principles for all orders of social life, one can attain the qualities of truthfulness, control of the mind, control of the senses, forbearance, etc., and can be elevated to the plane of rendering pure devotional service to the Lord. Only by such a transcendental vision are one's material hankerings fully satisfied.
When the Lord was present, persons who were able to satisfy their material hankerings by seeing Him in true perspective were thus able to go back with Him to His kingdom. But those persons who were unable to see the Lord as He is remained attached to material hankerings and were not able to go back home, back to Godhead. When the Lord passed beyond the vision of all, He did so in His original eternal form, as stated in this verse. The Lord left in His own body; He did not leave His body as is generally misunderstood by the conditioned souls. This statement defeats the false propaganda of the faithless nondevotees that the Lord passed away like an ordinary conditioned soul. The Lord appeared in order to release the world from the undue burden of the nonbelieving asuras, and after doing this, He disappeared from the world's eyes.
Srila Visvanatha Cakravarti Thakur Commentary - 3.2.11
The view of the devotees is correct. What is that? This verse answers. The Lord, showing his form (sva-bimbam) to men, made them taste his sweetness, and ignoring the fact that their eyes were unsatisfied (avitṛpta-dṛśām), took his form, covered it from their eyes, and suddenly disappeared. (He did not give up a material body). Genitive case (avitṛpta-dṛśāṁ nṛnām) is used to show disregard. The word yaḥ is not related to a correlative saḥ in a following verse. It is like yad in the sentence sādhu candramasi puṣkaraiḥ krṭaṁ mīlitaṁ yad abhirāmatādhikaḥ.
It is suggested in this verse that the Lord thought that those who were greedy for him even without his disappearance would taste his sweetness more profoundly by separation. “But this will make the Lord someone who takes back what he has given.” This is answered in the last line. The eyes of all people (loka-locanam) are situated in him. He gave his form to men so that he could attract all their eyes, not to give them a spiritual benediction and then take it away like a thief. This verse also suggests vyāja-stuti, criticism acting as praise for his attractive features. When Kṛṣṇa appeared on earth, he made everyone blind by attracting their eyes, rather than protecting them!
“Since the Lord has unlimited sweetness what harm would it do him if he were to let everyone taste it for a long time? What would be the fault, since he is the ocean of mercy? His disappearance creates misfortune for all people.”
The answer is given in the words atapta-tapasām. The expression is used to indicate a common man’s view. They had not performed austerity, but they had attained his great mercy. Detachment from matter is not a cause of great attraction for the Lord. Thus the real cause is suggested by the phrase avitṛpta-dṛśām. The phrase avitṛpta-dṛśām, “having unsatisfied eyes” has the following meaning. When one sees the Lord, after attaining great mercy, then one is never satisfied even by seeing him many times: atrodite bhavej jātu na tṛptir darśanādiṣu. (Ujjvala-nīlamaṇi 14.79) This is a symptom of the stage of sneha. Therefore, taking his form, he disappeared.
And by this statement, the idea that the Lord gave up his body is also defeated. In the following two verses also, the argument that Kṛṣṇa gave up a material form and assumed a spiritual form is defeated by the words describing his form. The phrases “showing his form” and “disappearing” also merely indicate that people cannot see the form. As well those phrases indicate that the Lord performs these actions by his will. Those that argue that Kṛṣṇa is dependent on karma are defeated. The statements of Uddhava, rather than those of opposed to the Lord, should be taken as authoritative to defeat the ideas of the materialists presented in the previous verse. His statement, like the statement kṛṣṇas tu bhagavān svayam, should be taken as conclusive. Thus Bhāgavatam becomes full of flavor and pleasing for the listener.
Jiva's tika ||3.2.11 ||
pradarśyātapta-tapasām avitṛpta-dṛśāṃ nṛṇām ādāyāntaradhād yas tu sva-bimbaṃ loka-locanam
The Lord, having shown his form, the center of attraction for all eyes, then took that form and disappeared from persons who had not performed austerities but had attained the Lord’s mercy, and were continually craving a vision of his form.
His most attractive form is described. Cakṣuṣaś’ cakṣuḥ: the Lord is the eye of the eye. (Kena Upaniṣad) He took his form (bimbam) which was attractive to all eyes. The event is described in the Mahābhārata, Mausala-parva:
kṛtvā bhārāvataraṇaṃ pṛthivyāḥ pṛthu-locanaḥ mocayitvā tanuṃ kṛṣṇaḥ prāptaḥ svasthānam uttamam
To the eyes of people, after releasing his form from diminishing the burden of the earth, Kṛṣṇa returned to his supreme abode.
He made his form give up relieving the earth of its burden (mocayitvā) and attained his abode. He did not give up the form.
TEXT - SB 3.2.12
yan martya-līlaupayikaṁ sva-yoga-
māyā-balaṁ darśayatā gṛhītam
vismāpanaṁ svasya ca saubhagarddheḥ
paraṁ padaṁ bhūṣaṇa-bhūṣaṇāṅgam
SYNONYMS
yat—His eternal form which; martya—mortal world; līlā-upayikam—just suitable for the pastimes; sva-yoga-māyā-balam—potency of the internal energy; darśayatā—for manifestation; gṛhītam—discovered; vismāpanam—wonderful; svasya—of His own; ca—and; saubhaga-ṛddheḥ—of the opulent; param—supreme; padam—ultimate stand; bhūṣaṇa—ornament; bhūṣaṇa-aṅgam—of the ornaments.
TRANSLATION
The Lord appeared in the mortal world by His internal potency, yoga-māyā. He came in His eternal form, which is just suitable for His pastimes. These pastimes were wonderful for everyone, even for those proud of their own opulence, including the Lord Himself in His form as the Lord of Vaikuṇṭha. Thus His [Śrī Kṛṣṇa's] transcendental body is the ornament of all ornaments.
PURPORT
In conformity with the Vedic hymns (nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13)), the Personality of Godhead is more excellent than all other living beings within all the universes in the material world. He is the chief of all living entities; no one can surpass Him or be equal to Him in wealth, strength, fame, beauty, knowledge or renunciation. When Lord Kṛṣṇa was within this universe, He seemed to be a human being because He appeared in a manner just suitable for His pastimes in the mortal world. He did not appear in human society in His Vaikuṇṭha feature with four hands because that would not have been suitable for His pastimes. But in spite of His appearing as a human being, no one was or is equal to Him in any respect in any of the six different opulences. Everyone is more or less proud of his opulence in this world, but when Lord Kṛṣṇa was in human society, He excelled all His contemporaries within the universe.
When the Lord's pastimes are visible to the human eye, they are called prakaṭa, and when they are not visible they are called aprakaṭa. In fact, the Lord's pastimes never stop, just as the sun never leaves the sky. The sun is always in its right orbit in the sky, but it is sometimes visible and sometimes invisible to our limited vision. Similarly, the pastimes of the Lord are always current in one universe or another, and when Lord Kṛṣṇa disappeared from the transcendental abode of Dvārakā, it was simply a disappearance from the eyes of the people there. It should not be misunderstood that His transcendental body, which is just suitable for the pastimes in the mortal world, is in any way inferior to His different expansions in the Vaikuṇṭhalokas. His body manifested in the material world is transcendental par excellence in the sense that His pastimes in the mortal world excel His mercy displayed in the Vaikuṇṭhalokas. In the Vaikuṇṭhalokas the Lord is merciful toward the liberated or nitya-mukta living entities, but in His pastimes in the mortal world He is merciful even to the fallen souls who are nitya-baddha, or conditioned forever. The six excellent opulences which He displayed in the mortal world by the agency of His internal potency, yoga-māyā, are rare even in the Vaikuṇṭhalokas. All His pastimes were manifested not by the material energy but by His spiritual energy. The excellence of His rāsa-līlā at Vṛndāvana and His householder life with sixteen thousand wives is wonderful even for Nārāyaṇa in Vaikuṇṭha and is certainly so for other living entities within this mortal world. His pastimes are wonderful even for other incarnations of the Lord, such as Śrī Rāma, Nṛsiṁha and Varāha. His opulence was so superexcellent that His pastimes were adored even by the Lord of Vaikuṇṭha, who is not different from Lord Kṛṣṇa Himself.
Srila Visvanatha Cakravarti Thakur Commentary - 3.2.12
“When he made his form disappear, did he go to Vaikuṇṭha?” How could he take that form suitable for human pastimes (martya-līlaupayikam) to Vaikuṇṭha? This means that even now, as previously, he is residing in Dvārakā. But one should not think that the Lord has some fault because he has human pastimes. On the contrary, the human pastimes are superior to the Vaikuṇṭha pastimes. He accepted a form suitable for human pastimes in order to show the full capacity (balam) of his yoga-māyā, his spiritual energy arising from his svarūpa. He does not establish this form by hiding sweetness or power, but by depositing all his powers in this human form. Such capacity is not displayed even in Vaikuṇṭha. Though it is said that the Lord accepted this form, his form is inseparable from himself. No time of accepting that form is indicated. In the following statement gṛhitā is used in a similar way. Actually māyā eternally accepts the guṇas.
attvaṁ rajas tama iti nirguṇasya guṇās trayaḥ
sthiti-sarga-nirodheṣu gṛhītā māyayā vibhoḥ
The three guṇas of sattva, rajas and tamas, belonging to the Lord without guṇas, are accepted by the māyā of the Lord for creation, maintenance and destruction. SB 2.5.18
Intelligence makes distinctions in the Lord even though the Lord cannot be distinguished in parts. Thus gṛhītam simply means “he revealed” according to Bhagavat-sandarbha.
Another meaning is as follows. In order to show that human form, the Lord accepted the strength of his yoga-māyā for accomplishing pastimes such as marrying sixteen thousand queens, which would astonish even Kṛṣṇa’s expansion, the Lord of Vaikuṇṭha (svasya). “This human form with such qualities astonishes even me, what to speak of astonishing the associates of the lord in Vaikuṇṭha, who can se all the forms and qualities of all the avatāras!”
This form is the supreme position (paraṁ padam) of complete auspiciousness (saubhagardheḥ). Even the lord of Vaikuṇṭha desires to see this form:
dvijātmajā me yuvayor didṛkṣuṇā mayopanītā bhuvi dharma-guptaye
I have brought the brāhmaṇa’s sons here because I wanted to see the two of you, who have descended to the earth to save the principles of religion. SB 10.89.58
His limbs are ornaments (enhancers) of ornaments. This indicates Kṛṣṇa’s supreme beauty.
Jiva's tika ||3.2.12 ||
yan martya-līlaupayikaṃ sva-yogamāyā-balaṃ darśayatā gṛhītam vismāpanaṃ svasya ca saubhagarddheḥ paraṃ padaṃ bhūṣaṇa-bhūṣaṇāngam
Kṛṣṇa possesses that form suitable for human pastimes to show the full capacity of his yoga-māyā. That form astonishes even the lord of Vaikuṇṭha. It is the pinnacle of auspicious qualities and enhances the beauty of his ornaments.
Prīti Sandarbha 77:
Sva-yoga-māyā-balam means the potency of his cit-śakti. He manifested his human form to manifest (darśayatā) the power of cit-śakti in Bhagavān, in order to astonish persons who knew about all his powers. Not only that, Kṛṣṇa himself
was astonished because he had never experienced such qualities in other forms. He was astonished at every moment because of the unprecedented manifestation, since this was the highest position of auspiciousness (paraṃ padam). “His ornaments are a cause of auspiciousness.” His beauty enhances the beauty of the ornaments. Why? That form is suitable for human pastimes. It is a human form. Thus it is correctly said by Mahā-viṣṇu that he had brought Kṛṣṇa and Arjuna to the causal ocean in order to see them. Kṛṣṇa also says Mahā-viṣṇu stole the boys in order to see him. (Hari-vaṃśa 2.114.8) Uddhava speaks to Vidura.
TEXT - SB 3.2.13
yad dharma-sūnor bata rājasūye
nirīkṣya dṛk-svastyayanaṁ tri-lokaḥ
kārtsnyena cādyeha gataṁ vidhātur
arvāk-sṛtau kauśalam ity amanyata
SYNONYMS
yat—the form which; dharma-sūnoḥ—of Mahārāja Yudhiṣṭhira; bata—certainly; rājasūye—in the arena of the rājasūya sacrifice; nirīkṣya—by observing; dṛk—sight; svastyayanam—pleasing; tri-lokaḥ—the three worlds; kārtsnyena—in sum total; ca—thus; adya—today; iha—within the universe; gatam—surpassed; vidhātuḥ—of the creator (Brahmā); arvāk—recent mankind; sṛtau—in the material world; kauśalam—dexterity; iti—thus; amanyata—contemplated.
TRANSLATION
All the demigods from the upper, lower and middle universal planetary systems assembled at the altar of the rājasūya sacrifice performed by Mahārāja Yudhiṣṭhira. After seeing the beautiful bodily features of Lord Kṛṣṇa, they all contemplated that He was the ultimate dexterous creation of Brahmā, the creator of human beings.
PURPORT
There was nothing comparable to the bodily features of Lord Kṛṣṇa when He was present in this world. The most beautiful object in the material world may be compared to the blue lotus flower or the full moon in the sky, but even the lotus flower and the moon were defeated by the beauty of the bodily features of Lord Kṛṣṇa, and this was certified by the demigods, the most beautiful living creatures in the universe. The demigods thought that Lord Kṛṣṇa, like themselves, was also created by Lord Brahmā, but in fact Brahmā was created by Lord Kṛṣṇa. It was not within the power of Brahmā to create the transcendental beauty of the Supreme Lord. No one is the creator of Kṛṣṇa; rather, He is the creator of everyone. As He says in Bhagavad-gītā (10.8), ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate.
Srila Visvanatha Cakravarti Thakur Commentary - 3.2.13
In this verse Uddhava reminds Vidura, “You have directly witnessed the great auspiciousness of Kṛṣṇa.” All people within the three worlds including Brahmā and Indra considered that today in this universe the skill of the creator in constructing the recent, variegated world had all been nullified by seeing the beauty of Kṛṣṇa’s limbs. There is now disgust with the creations of the blossoming blue lotus, lamp black ointment, the blue sapphire and the rain cloud. Seeing the beauty of his face, what is the use of the moon and the lotus?
Jiva's tika ||3.2.13 ||
yad dharma-sūnor bata rājasūye nirīkṣya dṛk-svastyayanaṃ tri-lokaḥ kārtsnyena cādyeha gataṃ vidhātur arvāk-sṛtau kauśalam ity amanyata
At the rājasūya sacrifice of Yudhiṣṭhira, all the people of the universe, seeing the form of the Lord which created auspiciousness in all directions, considered that the skill of the creator in making the most beautiful objects in the recent universe was nullified completely at that time.
Those who were touched by the Lord’s māyā are described.
TEXT - SB 3.2.14
yasyānurāga-pluta-hāsa-rāsa-
līlāvaloka-pratilabdha-mānāḥ
vraja-striyo dṛgbhir anupravṛtta-
dhiyo 'vatasthuḥ kila kṛtya-śeṣāḥ
SYNONYMS
yasya—whose; anurāga—attachment; pluta—enhanced by; hāsa—laughter; rāsa—humors; līlā—pastimes; avaloka—glancing; pratilabdha—obtained thereof; mānāḥ—anguished; vraja-striyaḥ—damsels of Vraja; dṛgbhiḥ—with the eyes; anupravṛtta—following; dhiyaḥ—by intelligence; avatasthuḥ—sat silently; kila—indeed; kṛtya-śeṣāḥ—without finishing household duties.
TRANSLATION
The damsels of Vraja, after pastimes of laughter, humor and exchanges of glances, were anguished when Kṛṣṇa left them. They used to follow Him with their eyes, and thus they sat down with stunned intelligence and could not finish their household duties.
PURPORT
In His boyhood at Vṛndāvana, Lord Kṛṣṇa was notorious as a teasing friend in transcendental love to all the girls His age. His love for them was so intense that there is no comparison to that ecstasy, and the damsels of Vraja were so much attached to Him that their affection excelled that of the great demigods like Brahmā and Śiva. Lord Kṛṣṇa finally admitted His defeat before the transcendental affection of the gopīs and declared that He was unable to repay them for their unalloyed affection. Although the gopīs were seemingly anguished by the Lord's teasing behavior, when Kṛṣṇa would leave them they could not tolerate the separation and used to follow Him with their eyes and minds. They were so stunned by the situation that they could not finish their household duties. No one could excel Him even in the dealing of love exchanged between boys and girls. It is said in the revealed scriptures that Lord Kṛṣṇa personally never goes beyond the boundary of Vṛndāvana. He remains there eternally because of the transcendental love of the inhabitants. Thus even though He is not visible at present, He is not away from Vṛndāvana for a moment.
Srila Visvanatha Cakravarti Thakur Commentary - 3.2.14
But the attraction of the gopīs for Kṛṣṇa was much greater than all others in the universe including Brahmā and Indra, because Kṛṣṇa did not respect these devatās as much as he respected the gopīs. Having great respect for Kṛṣṇa after he had respected them by his playful glances and by all rasas accompanied by smiles permeated with love (anurāga-pluta), the women of Vraja, whose minds followed him with their eyes, at that moment remained standing, unable to move at all because of paralysis due to ecstasy. They stopped all activities such as cleaning, smearing cow dung, churning yogurt, and serving food. Even in the midst of doing activities, if they happened to see him suddenly, they remained motionless, not completing their chores. This love which astonished the whole universe including Kṛṣṇa himself, and the bewilderment it created in the women of Vraja, arose from the profusion of their prema. By repeated descriptions of Kṛṣṇa’s human pastimes, the eternal position of his abodes of Gokula, Mathurā and Dvārakā, compared to the rising and setting of the sun, is suggested.
Jiva's tika Jiva's tika || 3.2.14 ||
yasyānurāga-pluta-hāsa-rāsalīlāvaloka-pratilabdha-mānāḥ vraja-striyo dṛgbhir anupravṛttadhiyo ’vatasthuḥ kila kṛtya-śeṣāḥ
The women of Vraja, after pastimes of laughter, rasas and exchanges of glances, followed him with their eyes when he left, and thus they sat down with stunned intelligence and could not finish their household duties.
The great excellence of the play of prema is described. Since the words in the statements follow after the previous statement there is no need to connect the later with the previous statements (in logical order).
TEXT - SB 3.2.15
sva-śānta-rūpeṣv itaraiḥ sva-rūpair
abhyardyamāneṣv anukampitātmā
parāvareśo mahad-aṁśa-yukto
hy ajo 'pi jāto bhagavān yathāgniḥ
SYNONYMS
sva-śānta-rūpeṣu—unto the peaceful devotees of the Lord; itaraiḥ—others, nondevotees; sva-rūpaiḥ—according to their own modes of nature; abhyardyamāneṣu—being harassed by; anukampita-ātmā—the all-compassionate Lord; para-avara—spiritual and material; īśaḥ—controller; mahat-aṁśa-yuktaḥ—accompanied by the plenary portion of mahat-tattva; hi—certainly; ajaḥ—the unborn; api—although; jātaḥ—is born; bhagavān—the Personality of Godhead; yathā—as if; agniḥ—the fire.
TRANSLATION
The Personality of Godhead, the all-compassionate controller of both the spiritual and material creations, is unborn, but when there is friction between His peaceful devotees and persons who are in the material modes of nature, He takes birth just like fire, accompanied by the mahat-tattva.
PURPORT
The devotees of the Lord are by nature peaceful because they have no material hankering. A liberated soul has no hankering, and therefore he has no lamentation. One who wants to possess also laments when he loses his possession. Devotees have no hankerings for material possessions and no hankerings for spiritual salvation. They are situated in the transcendental loving service of the Lord as a matter of duty, and they do not mind where they are or how they have to act. Karmīs, jñānīs and yogīs all hanker to possess some material or spiritual assets. Karmīs want material possessions, jñānīs and yogīs want spiritual possessions, but devotees do not want any material or spiritual assets. They want only to serve the Lord anywhere in the material or spiritual worlds that the Lord desires, and the Lord is always specifically compassionate towards such devotees.
The karmīs, jñānīs and yogīs have their particular mentalities in the modes of nature, and therefore they are called itara or nondevotees. These itaras, including even the yogīs, sometimes harass the devotees of the Lord. Durvāsā Muni, a great yogī, harassed Mahārāja Ambarīṣa because the latter was a great devotee of the Lord. And the great karmī and jñānī Hiraṇyakaśipu even harassed his own Vaiṣṇava son, Prahlāda Mahārāja. There are many instances of such harassment of the peaceful devotees of the Lord by the itaras. When such friction takes place, the Lord, out of His great compassion towards His pure devotees, appears in person, accompanied by His plenary portions controlling the mahat-tattva.
The Lord is everywhere, in both the material and spiritual domains, and He appears for the sake of His devotees when there is friction between His devotee and the nondevotee. As electricity is generated by friction of matter anywhere and everywhere, the Lord, being all-pervading, appears because of the friction of devotees and nondevotees. When Lord Kṛṣṇa appears on a mission, all His plenary portions accompany Him. When He appeared as the son of Vasudeva, there were differences of opinion about His incarnation. Some said, "He is the Supreme Personality of Godhead." Some said, "He is an incarnation of Nārāyaṇa," and others said, "He is the incarnation of Kṣīrodakaśāyī Viṣṇu." But actually He is the original Supreme Personality of Godhead—kṛṣṇas tu bhagavān svayam [SB 1.3.28]—and Nārāyaṇa, the puruṣas and all other incarnations accompany Him to function as different parts of His pastimes. Mahad-aṁśa-yuktaḥ indicates that He is accompanied by the puruṣas, who create the mahat-tanva. It is confirmed in the Vedic hymns, mahāntaṁ vibhum ātmānam.
Lord Kṛṣṇa appeared, just like electricity, when there was friction between Kaṁsa and Vasudeva and Ugrasena. Vasudeva and Ugrasena were the Lord's devotees, and Kaṁsa, a representative of the karmīs and jñānīs, was a nondevotee. Kṛṣṇa, as He is, is compared to the sun. He first appeared from the ocean of the womb of Devakī, and gradually He satisfied the inhabitants of the places surrounding Mathurā, just as the sun enlivens the lotus flower in the morning. After gradually rising to the meridian of Dvārakā, the Lord set like the sun, placing everything in darkness, as described by Uddhava.
Srila Visvanatha Cakravarti Thakur Commentary - 3.2.15
“But from your mouth we hear that Vaikuṇṭha Nārāyaṇa came and appeared in Vasudeva’s house, that the ancient Lord took a black and white hair, that Kṛṣṇa expands from Kṣīrodakaśāyī Viṣṇu, that he expands from Nara-nārāyaṇa or Vāmana, and we also hear that Kṛṣṇa, with human pastimes, is situated in Dvārakā and other places as the highest form. What is the real truth?”
Kṛṣṇa is the lord of the Nārāyaṇa forms (para) beyond prakṛti, is the lord of Brahmā and others (avara), who is Svayam Bhagavān, and is endowed with forms such as Mahā-viṣṇu creator of mahat-tattva (mahad) and aṁśas like Matsya, Kūrma, Nṛhari, Nara-nārāyaṇa, and Vāmana. When the devotees are afflicted by the demons, Kṛṣṇa, whose mind is full of compassion (anukampitātmā, appears in this world, though he is unborn, without material birth. According to the śruti the Lord is called mahat. Mahāntaṁ vibhumātmānam matvā dhīras na śocati: knowing the Lord as the producer of mahat-tattva, the wise person does not lament. (Kaṭha Upaniṣad 2.22) He is just like fire, which being eternally present as one of the five basic elements, appears when jewels or stones are rubbed. This means that he is eternally present in his abodes such as Mathurā. When his devotees in Mathurā like Vasudeva and Ugrasena are afflicted, by his kṛpā-śakti, which is like the friction that produces fire, the Lord becomes visible. Rising like the sun in the eastern direction (Devakī) on Sunrise Mountain (Mathurā) h,e extinguishes the evil persons similar to darkness and satisfies the lotuses (religious persons) and cakravāka birds (devotees in longing) who have been tormented by the darkness, and establishes the rules of dharma. Then he disappears on the Sunset Mountain (Prabhāsa). In this way the example of the sun is a suitable comparison with Kṛṣṇa’s appearance and disappearance. It clearly shows how the Lord is present in his abode and makes his appearance. He is not Nārāyaṇa coming from Vaikuṇṭha, or Kṣīrodakaśāyī coming from the Milk Ocean or Nara-nārāyaṇa or Vāmana coming from their abodes to make an appearance in this world. Though all these forms have their eternal abodes, when Kṛṣṇa appears he comes with all these aṁśas (mahad-aṁśa-yuktaḥ) since they merge within Kṛṣṇa, the Lord of them all (parāvareśaḥ). Thus all doubts are resolved. This is in accordance with the statements of the sages.
Jiva's tika Jiva's tika || 3.2.15 ||
sva-śānta-rūpeṣv itaraiḥ sva-rūpair abhyardyamāneṣv anukampitātmā parāvareśo mahad-aṃśa-yukto
hy ajo ’pi jāto bhagavān yathāgniḥ
Being compassionate in mind, when his devotees are afflicted by the demons, Svayam Bhagavān Kṛṣṇa, though not having material birth, appears within this world along with all his Viṣṇu expansions, since he is the lord of all forms of God and devatās.
His mercy is described. When the peaceful natured devotees are afflicted by persons of unpeaceful nature (itaraiḥ svarūpaiḥ), the Lord appears. He brings aṃśas of mahat-tattva (mahad aṃśa-yuktaḥ).
Mahāntaṃ vibhum ātmānam matvā dhīras na śocati: knowing the Lord as the producer of mahat-tattva, the wise person does not lament. (Kaṭha Upaniṣad 2.22)
Or he comes with the puruṣa avatāras, since according to Brahma-sūtra (1.4.7) mahadvac ca: mahat does not refer to mahat-tattva but to the jīvas. In Viṣṇusahasra-nāma he is called mahad-bhutam: the Lord gave rise to jīvas which are called mahat. Or he comes endowed with great dynasties.
TEXT - SB 3.2.16
māṁ khedayaty etad ajasya janma-
viḍambanaṁ yad vasudeva-gehe
vraje ca vāso 'ri-bhayād iva svayaṁ
purād vyavātsīd yad-ananta-vīryaḥ
SYNONYMS
mām—to me; khedayati—gives me distress; etat—this; ajasya—of the unborn; janma—birth; viḍambanam—bewildering; yat—that; vasudeva-gehe—in the home of Vasudeva; vraje—in Vṛndāvana; ca—also; vāsaḥ—inhabitation; ari—enemy; bhayāt—because of fear; iva—as if; svayam—Himself; purāt—from Mathurā Purī; vyavātsīt—fled; yat—one who is; ananta-vīryaḥ—unlimitedly powerful.
TRANSLATION
When I think of Lord Kṛṣṇa-how He was born in the prison house of Vasudeva although He is unborn, how He went away from His father's protection to Vraja and lived there incognito out of fear of the enemy, and how, although unlimitedly powerful, He fled from Mathurā in fear—all these bewildering incidents give me distress.
PURPORT
Because Lord Śrī Kṛṣṇa is the original person from whom everything and everyone has emanated—ahaṁ sarvasya prabhavaḥ (Bg. 10.8), janmādy asya yataḥ [SB 1.1.1] (Vedānta-sūtra 1.1.2)—nothing can be equal to or greater than Him. The Lord is supremely perfect, and whenever He enacts His transcendental pastimes as a son, a rival or an object of enmity, He plays the part so perfectly that even pure devotees like Uddhava are bewildered. For example, Uddhava knew perfectly well that Lord Śrī Kṛṣṇa is eternally existent and can neither die nor disappear for good, yet he lamented for Lord Kṛṣṇa. All these events are perfect arrangements to give perfection to His supreme glories. It is for enjoyment's sake. When a father plays with his little son and the father lies down on the floor as if defeated by the son, it is just to give the little son pleasure, and nothing more. Because the Lord is all-powerful, it is possible for Him to adjust opposites such as birth and no birth, power and defeat, fear and fearlessness. A pure devotee knows very well how it is possible for the Lord to adjust opposite things, but he laments for the nondevotees who, not knowing the supreme glories of the Lord, think of Him as imaginary simply because there are so many apparently contradictory statements in the scriptures. Factually there is nothing contradictory; everything is possible when we understand the Lord as the Lord and not as one of us, with all our imperfection.
Srila Visvanatha Cakravarti Thakur Commentary - 3.2.16
I have revealed the truth to you as I have understood it. However, I could not understand this difficult subject before, even though I asked learned people. Thus previously I was full of grief. That is explained in this verse. How is it possible for a person without birth to take birth? There should be no grief if what appears to be a birth is actually only an imitation of birth and is not actual birth. It should be understood that Uddhava intends to show that Kṛṣṇa has both actual birth and an appearance of a birth. His birth in the prison of Kaṁsa gives me pain. This actually means it previously gave me pain. The present tense is often used to express times near to the present. Because his birth pastime even in degraded circumstance should create the greatest joy in his mother, father, friends, and other devotees, why did he as the independent lord not do anything about this? He is naturally full of bliss but why is he known to stay in Vraja out of fear of enemies? The word iva is used to express the fact that he should not have been afraid of Kaṁsa while living in Vraja. Then he fled from Mathurā. Though he has unlimited strength he fled from Kālayavana and others out of fear. Bhīṣma has said:
na hy asya karhicid rājan pumān veda vidhitsitam
yad vijijñāsayā yuktā muhyanti kavayo ’pi hi
O King, no one can know the plan of Kṛṣṇa. Even though great philosophers inquire exhaustively, they are bewildered. SB 1.9.16
However, when I asked the Lord in private he enlightened me. Now my lamentation has gone.
Jiva's tika Jiva's tika || 3.2.16 ||
māṃ khedayaty etad ajasya janmaviḍambanaṃ yad vasudeva-gehe vraje ca vāso ’ri-bhayād iva svayaṃ purād vyavātsīd yad-ananta-vīryaḥ
Kṛṣṇa’s appearance in the prison house of Kaṃsa in miserable circumstances, his stay in Vraja out of fear of enemies, and his leaving Mathurā though he has infinite power used to give me great suffering.
Though he was most powerful, see his pastimes in which he acted like a human being, because of his friendly nature, which gave happiness of his devotees. This relieves us of the pain of separation. This is expressed in two verses.
TEXT - SB 3.2.17
dunoti cetaḥ smarato mamaitad
yad āha pādāv abhivandya pitroḥ
tātāmba kaṁsād uru-śaṅkitānāṁ
prasīdataṁ no 'kṛta-niṣkṛtīnām
SYNONYMS
dunoti—it gives me pain; cetaḥ—heart; smarataḥ—while thinking of; mama—my; etat—this; yat—as much as; āha—said; pādau—feet; abhivandya—worshiping; pitroḥ—of the parents; tāta—My dear father; amba—My dear mother; kaṁsāt—out of Kaṁsa's; uru—great; śaṅkitānām—of those who are afraid; prasīdatam—be pleased with; naḥ—Our; akṛta—not executed; niṣkṛtīnām—duties to serve you.
TRANSLATION
Lord Kṛṣṇa begged pardon from His parents for Their [Kṛṣṇa's and Balarāma's] inability to serve their feet, due to being away from home because of great fear of Kaṁsa. He said, "O mother, O father, please excuse Us for this inability." All this behavior of the Lord gives me pain at heart.
PURPORT
It appears that Lord Kṛṣṇa and Baladeva were both very greatly afraid of Kaṁsa, and therefore They had to hide Themselves. But if Lord Kṛṣṇa and Baladeva are the Supreme Personality of Godhead, how was it possible that They were afraid of Kaṁsa? Is there any contradiction in such statements? Vasudeva, due to his great appreciation for Kṛṣṇa, wanted to give Him protection. He never thought that Kṛṣṇa was the Supreme Lord and could protect Himself; he thought of Kṛṣṇa as his son. Because Vasudeva was a great devotee of the Lord, he did not like to think that Kṛṣṇa might be killed like his other children. Morally, Vasudeva was bound to deliver Kṛṣṇa to the hands of Kaṁsa because he had promised to turn over all his children. But out of his great love for Kṛṣṇa he broke his promise, and the Lord was very pleased with Vasudeva for his transcendental mentality. He did not want to disturb the intense affection of Vasudeva, and thus He agreed to be carried by His father to the house of Nanda and Yaśodā. And just to test the intense love of Vasudeva, Lord Kṛṣṇa fell down in the waters of the Yamunā while His father was crossing the river. Vasudeva became mad after his child as he tried to recover Him in the midst of the rising river.
These are all glorified pastimes of the Lord, and there is no contradiction in such manifestations. Since Kṛṣṇa is the Supreme Lord, He was never afraid of Kaṁsa, but to please His father He agreed to be so. And the most brilliant part of His supreme character was that He begged pardon from His parents for being unable to serve their feet while absent from home because of fear of Kaṁsa. The Lord, whose lotus feet are worshiped by demigods like Brahmā and Śiva, wanted to worship the feet of Vasudeva. Such instruction by the Lord to the world is quite appropriate. Even if one is the Supreme Lord, one must serve his parents. A son is indebted to his parents in so many ways, and it is the duty of the son to serve his parents, however great the son may be. Indirectly, Kṛṣṇa wanted to teach the atheists who do not accept the supreme fatherhood of God, and they may learn from this action how much the Supreme Father has to be respected. Uddhava was simply struck with wonder by such glorious behavior of the Lord, and he was very sorry that he was unable to go with Him.
Srila Visvanatha Cakravarti Thakur Commentary - 3.2.17
When I remember Kṛṣṇa’s activities my heart produced by karma becomes afflicted. He consoles his parents for his offense. “O father! O mother! Be pleased with the two of us!” The genitive stands for the dual case. We were greatly fearful of Kaṁsa. If this statement is true, it is a contradiction to his position as the Lord, and if it is false, how can the Lord speak untrue words? Thus previously I was in grief. How can I forget his humility conforming to convention, which nourished his sweetness, even though he is the highest form of the Lord? His conduct pierces my heart like an arrow. This is the lamentation of Uddhava.
TEXT - SB 3.2.18
ko vā amuṣyāṅghri-saroja-reṇuṁ
vismartum īśīta pumān vijighran
yo visphurad-bhrū-viṭapena bhūmer
bhāraṁ kṛtāntena tiraścakāra
SYNONYMS
kaḥ—who else; vā—either; amuṣya—the Lord's; aṅghri—feet; saroja-reṇum—dust of the lotus; vismartum—to forget; īśīta—may be able; pumān—person; vijighran—smelling; yaḥ—one who; visphurat—expanding; bhrū-viṭapena—by the leaves of the eyebrows; bhūmeḥ—of the earth; bhāram—burden; kṛta-antena—by death-blows; tiraścakāra—executed.
TRANSLATION
Who, after smelling the dust of His lotus feet even once, could ever forget it? Simply by expanding the leaves of His eyebrows, Kṛṣṇa has given the deathblow to those who were burdening the earth.
PURPORT
Lord Kṛṣṇa cannot be accepted as one of the human beings, even though He played the role of an obedient son. His actions were so extraordinary that by the simple raising of His eyebrows He could deliver death-blows to those who were burdening the earth.
Srila Visvanatha Cakravarti Thakur Commentary - 3.2.18
“Those who are not the Lord can also act like this. It is your faith only that he is the Lord.” Three verses answer this doubt. By the quivering buds of his brows (bhrū-viṭapena), which were death personified (kṛtāntena), he removed the burden of the earth. Viśva-koṣa says that viṭapa means a bud, a shrub, or a branch.
Jiva's tika Jiva's tika || 3.2.18 ||
ko vā amuṣyānghri-saroja-reṇuṃ vismartum īśīta pumān vijighran yo visphurad-bhrū-viṭapena bhūmer bhāraṃ kṛtāntena tiraścakāra
After having tasted the dust from his feet, who can forget this person, who removed the burden of the earth by death in the form of his eyebrow?
Though he is most powerful his sweetness attracts everyone. Even the dust of his feet is most sweet. He is then described. Viṭapeṇa means “by the sprout of his quivering brow.”
TEXT - SB 3.2.19
dṛṣṭā bhavadbhir nanu rājasūye
caidyasya kṛṣṇaṁ dviṣato 'pi siddhiḥ
yāṁ yoginaḥ saṁspṛhayanti samyag
yogena kas tad-virahaṁ saheta
SYNONYMS
dṛṣṭā—it has been seen; bhavadbhiḥ—by your good self; nanu—of course; rājasūye—in the assembly of the rājasūya sacrifice performed by Mahārāja Yudhiṣṭhira; caidyasya—of the King of Cedi (Śiśupāla); kṛṣṇam—unto Kṛṣṇa; dviṣataḥ—envying; api—in spite of; siddhiḥ—success; yām—which; yoginaḥ—the yogīs; saṁspṛhayanti—verily desire; samyak—fully; yogena—by performance of yoga; kaḥ—who; tat—His; viraham—separation; saheta—can tolerate.
TRANSLATION
You have personally seen how the King of Cedi [Śiśupāla] achieved success in yoga practice, although he hated Lord Kṛṣṇa. Even the actual yogīs aspire after such success with great interest by performance of their various practices. Who can tolerate separation from Him?
PURPORT
Lord Kṛṣṇa's causeless mercy was exhibited in the great assembly of Mahārāja Yudhiṣṭhira. He was merciful even to His enemy the King of Cedi, who always tried to be an envious rival of the Lord. Because it is not possible to be a bona fide rival of the Lord, the King of Cedi was extremely malicious toward Lord Kṛṣṇa. In this he was like many other asuras, such as Kaṁsa and Jarāsandha. In the open assembly of the rājasūya sacrifice performed by Mahārāja Yudhiṣṭhira, Śiśupāla insulted Lord Kṛṣṇa, and he was finally killed by the Lord. But it was seen by everyone in the assembly that a light flashed out of the body of the King of Cedi and merged into the body of Lord Kṛṣṇa. This means that Cedirāja achieved the salvation of attaining oneness with the Supreme, which is a perfection most desired by the jñānīs and yogīs and for which they execute their different types of transcendental activities.
It is a fact that persons who are trying to understand the Supreme Truth by their personal endeavors of mental speculation or mystic powers of yoga achieve the same goal as others who are personally killed by the Lord. Both achieve the salvation of merging in the brahmajyoti rays of the transcendental body of the Lord. The Lord was merciful even to His enemy, and the success of the King of Cedi was observed by everyone who was present in the assembly. Vidura was also present there, and therefore Uddhava referred the incident to his memory.
Srila Visvanatha Cakravarti Thakur Commentary - 3.2.19
Who did not have direct experience of his powers as the Supreme Lord? Though Śiśupāla hated the Lord, the Lord showed unparalleled mercy to him. Yām stands for yasyai.
Jiva's tika Jiva's tika || 3.2.19 ||
dṛṣṭā bhavadbhir nanu rājasūye caidyasya kṛṣṇaṃ dviṣato ’pi siddhiḥ yāṃ yoginaḥ saṃspṛhayanti samyag yogena kas tad-virahaṃ saheta
At the rājasūya sacrifice you saw how Kṛṣṇa gave liberation to Śiśupāla, even though he held such hatred for the Lord. Yogīs desire to achieve that liberation by practicing yoga. Who can tolerate separation from him?
His unlimited mercy is described.
TEXT - SB 3.2.20
tathaiva cānye nara-loka-vīrā
ya āhave kṛṣṇa-mukhāravindam
netraiḥ pibanto nayanābhirāmaṁ
pārthāstra-pūtaḥ padam āpur asya
SYNONYMS
tathā—as also; eva ca—and certainly; anye—others; nara-loka—human society; vīrāḥ—fighters; ye—those; āhave—on the battlefield (of Kurukṣetra); kṛṣṇa—Lord Kṛṣṇa's; mukha-aravindam—face like a lotus flower; netraiḥ—with the eyes; pibantaḥ—while seeing; nayana-abhirāmam—very pleasing to the eyes; pārtha—Arjuna; astra-pūtaḥ—purified by arrows; padam—abode; āpuḥ—achieved; asya—of Him.
TRANSLATION
Certainly others who were fighters on the Battlefield of Kurukṣetra were purified by the onslaught of Arjuna's arrows, and while seeing the lotuslike face of Kṛṣṇa, so pleasing to the eyes, they achieved the abode of the Lord.
PURPORT
The Supreme Personality of Godhead, Lord Śrī Kṛṣṇa, appears in this world for two missionary purposes: to deliver the faithful and to annihilate the miscreants. But because the Lord is absolute, His two different kinds of actions, although apparently different, are ultimately one and the same. His annihilation of a person like Śiśupāla is as auspicious as His actions for the protection of the faithful. All the warriors who fought against Arjuna but who were able to see the lotuslike face of the Lord on the battlefront achieved the abode of the Lord, exactly as the devotees of the Lord do. The words "pleasing to the eyes of the seer" are very significant. When the warriors from the other side of the battlefield saw Lord Kṛṣṇa at the front, they appreciated His beauty, and their dormant instinct of love of God was awakened. Śiśupāla saw the Lord also, but he saw Him as his enemy, and his love was not awakened. Therefore Śiśupāla achieved oneness with the Lord by merging in the impersonal glare of His body, called the brahmajyoti. Others, who were in the marginal position, being neither friends nor enemies but slightly in love of Godhead by appreciating the beauty of His face, were at once promoted to the spiritual planets, the Vaikuṇṭhas. The Lord's personal abode is called Goloka Vṛndāvana, and the abodes where His plenary expansions reside are called the Vaikuṇṭhas, where the Lord is present as Nārāyaṇa. Love of Godhead is dormant in every living entity, and the entire process of devotional service unto the Lord is meant for awakening this dormant, eternal love of Godhead. But there are degrees of such transcendental awakening. Those whose love of God is awakened to the fullest extent go back to the Goloka Vṛndāvana planet in the spiritual sky, whereas persons who have just awakened to love of Godhead by accident or association are transferred to the Vaikuṇṭha planets. Essentially there is no material difference between Goloka and Vaikuṇṭha, but in the Vaikuṇṭhas the Lord is served in unlimited opulence, whereas in Goloka the Lord is served in natural affection.
This love of God is awakened by the association of pure devotees of the Lord. Here the word pārthāstra-pūtaḥ is significant. Those who saw the beautiful face of the Lord on the Battlefield of Kurukṣetra were purified first by Arjuna when he made his onslaught with arrows. The Lord appeared for the mission of diminishing the burden of the world, and Arjuna was assisting the Lord by fighting on His behalf. Arjuna personally declined to fight, and the whole instruction of the Bhagavad-gītā was given to Arjuna to engage him in the fight. As a pure devotee of the Lord, Arjuna agreed to fight in preference to his own decision, and thus Arjuna fought to assist the Lord in His mission of diminishing the burden of the world. All the activities of a pure devotee are executed on behalf of the Lord because a pure devotee of the Lord has nothing to do for his personal interest. Arjuna's killing was as good as killing by the Lord Himself. As soon as Arjuna shot an arrow at an enemy, that enemy became purified of all material contaminations and became eligible to be transferred to the spiritual sky. Those warriors who appreciated the lotus feet of the Lord and saw His face at the front had their dormant love of God awakened, and thus they were transferred at once to Vaikuṇṭhaloka not to the impersonal state of brahmajyoti as was Śiśupāla. Śiśupāla died without appreciating the Lord, while others died with appreciation of the Lord. Both were transferred to the spiritual sky, but those who awakened to love of God were transferred to the planets of the transcendental sky.
Uddhava seemingly lamented that his own position was less than that of the warriors on the Battlefield of Kurukṣetra because they had attained to Vaikuṇṭha whereas he remained to lament the disappearance of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 3.2.20
Having described Kṛṣṇa’s mercy which gives liberation to those who hated him, Uddhava now describes his mercy in giving prema to others who were neutral. In mentioning that they drank with their eyes, Uddhava laments his one position. “They were fortunate, and I am unfortunate, because by drinking the form of the Lord with their eyes, they attained the Lord.”
Jiva's tika Jiva's tika || 3.2.20 ||
tathaiva cānye nara-loka-vīrā ya āhave kṛṣṇa-mukhāravindam netraiḥ pibanto nayanābhirāmaṃ pārthāstra-pūtaḥ padam āpur asya
Others, the best among warriors, who on the battlefield drank with their eyes the lotus face of Kṛṣṇa, delight to the eyes, and who were purified by the arrows of Arjuna, attained the abode of Kṛṣṇa.
Arjuna’s arrows purified the people, so that they could see Kṛṣṇa’s lotus face properly.
yayāharad bhuvo bhāraṃ tāṃ tanuṃ vijahāv ajaḥ | kaṇṭakaṃ kaṇṭakeneva dvayaṃ cāpīśituḥ samam ||
Regarding both burdens equally, the Lord separated himself from the desire to protect the Yadus and devatās, by which he removed the burden of the earth, like removing a thorn with another thorn. (SB 1.15.34)
TEXT - SB 3.2.21
svayaṁ tv asāmyātiśayas tryadhīśaḥ
svārājya-lakṣmy-āpta-samasta-kāmaḥ
baliṁ haradbhiś cira-loka-pālaiḥ
kirīṭa-koṭy-eḍita-pāda-pīṭhaḥ
SYNONYMS
svayam—Himself; tu—but; asāmya—unique; atiśayaḥ—greater; tri-adhīśaḥ—Lord of the three; svārājya—independent supremacy; lakṣmī—fortune; āpta—achieved; samasta-kāmaḥ—all desires; balim—worshiping paraphernalia; haradbhiḥ—offered by; cira-loka-pālaiḥ—by the eternal maintainers of the order of creation; kirīṭa-koṭi—millions of helmets; eḍita-pāda-pīṭhaḥ—feet honored by prayers.
TRANSLATION
Lord Śrī Kṛṣṇa is the Lord of all kinds of threes and is independently supreme by achievement of all kinds of fortune. He is worshiped by the eternal maintainers of the creation, who offer Him the paraphernalia of worship by touching their millions of helmets to His feet.
PURPORT
Lord Śrī Kṛṣṇa is so mild and merciful, as described in the above verses, and yet He is the Lord of all kinds of threes. He is the Supreme Lord of the three worlds, the three qualities of material nature and the three puruṣas (Kāraṇodakaśāyī, Garbhodakaśāyī and Kṣīrodakaśāyī Viṣṇu). There are innumerable universes, and in each and every universe there are different manifestations of Brahmā, Viṣṇu and Rudra. Besides that, there is the Śeṣa-mūrti who bears all the universes on His hoods. And Lord Kṛṣṇa is the Lord of all of them. As the incarnation of Manu, He is the original source of all Manus in innumerable universes. Each universe has manifestations of 504,000 Manus. He is the Lord of the three principal potencies, namely cit-śakti, māyā-śakti and taṭastha-śakti, and He is the complete master of six kinds of fortune—wealth, strength, fame, beauty, knowledge and renunciation. There is none who can excel Him in any matter of enjoyment, and certainly there is no one greater than Him. No one is equal to or greater than Him. It is the duty of everyone, whoever and wherever one may be, to surrender completely unto Him. It is not wonderful, therefore, that all the transcendental controllers surrender to Him and make all offerings of worship.
Srila Visvanatha Cakravarti Thakur Commentary - 3.2.21
In two verses Uddhava laments how he could forget the sweetness of the Lord, his willingness to come under the control of his devotees. Though he is the master of Brahmā and other devatās and the master of Viṣṇu forms as well, he becomes the servant of Ugrasena.
He has no equal what to speak of a superior (asāmyātiśayaḥ). What is the reason? He is the lord of the three puruṣāvatāras, and the lord of cic-cakti, jīva-śakti and māyā-śakti. All his desires are fulfilled by Lakṣmī and his rulership with his expansions, his devotees, śaktis, pastimes, powers and sweetness. His feet are praised (edita) by ten million crowns of long lasting protectors of the directions, by Brahmās acting as creators in ten million universes, by Viṣṇus protecting the universes and by Śivas destroying the universes, and by Śeṣas holding up the universes. The sound of the crowns when they offer respects is the praise.
Jiva's tika Jiva's tika || 3.2.21 ||
svayaṃ tv asāmyātiśayas tryadhīśaḥ svārājya-lakṣmy-āpta-samasta-kāmaḥ baliṃ haradbhiś cira-loka-pālaiḥ kirīṭa-koṭy-eḍita-pāda-pīṭhaḥ
No one is equal to him or superior to him. He is master of the three energies and three Viṣṇus. All his desires are fulfilled by Lakṣmī and his rulership over his devotees, pastimes and qualities. His feet are praised by the sound by ten million crowns of the devatās offering respects while presenting gifts.
Again his humble qualities in non-worldly pastimes is described in two verses. He is the lord of the three creators of the universe, who are to be worshipped in all sacrifices. For it is said viṣṇos tu trīṇi rūpāni: there are three forms of Viṣṇu. (Nārada-tantra) The loka-palas are spiritual. manu-rūpaiś ca daśabhir dik-pālaiḥ parito vṛtam: the dhāma is surrounded by the ten protectors of the directions. (Brahma-saṃhitā)
TEXT - SB 3.2.22
tat tasya kaiṅkaryam alaṁ bhṛtān no
viglāpayaty aṅga yad ugrasenam
tiṣṭhan niṣaṇṇaṁ parameṣṭhi-dhiṣṇye
nyabodhayad deva nidhārayeti
SYNONYMS
tat—therefore; tasya—His; kaiṅkaryam—service; alam—of course; bhṛtān—the servitors; naḥ—us; viglāpayati—gives pain; aṅga—O Vidura; yat—as much as; ugrasenam—unto King Ugrasena; tiṣṭhan—being seated; niṣaṇṇam—waiting upon Him; parameṣṭhi-dhiṣṇye—on the royal throne; nyabodhayat—submitted; deva—addressing my Lord; nidhāraya—please know it; iti—thus.
TRANSLATION
Therefore, O Vidura, does it not pain us, His servitors, when we remember that He [Lord Kṛṣṇa] used to stand before King Ugrasena, who was sitting on the royal throne, and used to submit explanations before him, saying, "O My lord, please let it be known to you"?
PURPORT
Lord Kṛṣṇa's gentle behavior before His so-called superiors such as His father, grandfather and elder brother, His amiable behavior with His so-called wives, friends and contemporaries, His behavior as a child before His mother Yaśodā, and His naughty dealings with His young girl friends cannot bewilder a pure devotee like Uddhava. Others, who are not devotees, are bewildered by such behavior of the Lord, who acted just like a human being. This bewilderment is explained by the Lord Himself in the Bhagavad-gītā (9.11) as follows:
avajānanti māṁ mūḍhā
mānuṣīṁ tanum āśritam
paraṁ bhāvam ajānanto
mama bhūta-maheśvaram
Persons with a poor fund of knowledge belittle the Personality of Godhead, Lord Kṛṣṇa, not knowing His exalted position as the Lord of everything. In Bhagavad-gītā the Lord has explained His position clearly, but the demoniac atheistic student squeezes out an interpretation to suit his own purpose and misleads unfortunate followers into the same mentality. Such unfortunate persons merely pick up some slogans from the great book of knowledge, but are unable to estimate the Lord as the Supreme Personality of Godhead. Pure devotees like Uddhava, however, are never misled by such atheistic opportunists.
Srila Visvanatha Cakravarti Thakur Commentary - 3.2.22
This verse describes Kṛṣṇa as a servant of Ugrasena. O Vidura (aṅga)! Standing in from of Ugrasena seated (niṣaṇṇam) on the king’s throne, Kṛṣṇa informed him, “O king of kings (deva), please establish me in your service.”
TEXT - SB 3.2.23
aho bakī yaṁ stana-kāla-kūṭaṁ
jighāṁsayāpāyayad apy asādhvī
lebhe gatiṁ dhātry-ucitāṁ tato 'nyaṁ
kaṁ vā dayāluṁ śaraṇaṁ vrajema
SYNONYMS
aho—alas; bakī—the she-demon (Pūtanā); yam—whom; stana—of her breast; kāla—deadly; kūṭam—poison; jighāṁsayā—out of envy; apāyayat—nourished; api—although; asādhvī—unfaithful; lebhe—achieved; gatim—destination; dhātrī-ucitām—just suitable for the nurse; tataḥ—beyond whom; anyam—other; kam—who else; vā—certainly; dayālum—merciful; śaraṇam—shelter; vrajema—shall I take.
TRANSLATION
Alas, how shall I take shelter of one more merciful than He who granted the position of mother to a she-demon [Pūtanā] although she was unfaithful and she prepared deadly poison to be sucked from her breast?
PURPORT
Here is an example of the extreme mercy of the Lord, even to His enemy. It is said that a noble man accepts the good qualities of a person of doubtful character, just as one accepts nectar from a stock of poison. In His babyhood, He was administered deadly poison by Pūtanā, a she-demon who tried to kill the wonderful baby. And because she was a demon, it was impossible for her to know that the Supreme Lord, even though playing the part of a baby, was no one less than the same Supreme Personality of Godhead. His value as the Supreme Lord did not diminish upon His becoming a baby to please His devotee Yaśodā. The Lord may assume the form of a baby or a shape other than that of a human being, but it doesn't make the slightest difference; He is always the same Supreme. A living creature, however powerful he may become by dint of severe penance, can never become equal to the Supreme Lord.
Lord Kṛṣṇa accepted the motherhood of Pūtanā because she pretended to be an affectionate mother, allowing Kṛṣṇa to suck her breast. The Lord accepts the least qualification of the living entity and awards him the highest reward. That is the standard of His character. Therefore, who but the Lord can be the ultimate shelter?
Srila Visvanatha Cakravarti Thakur Commentary - 3.2.23
Remembering Kṛṣṇa’s sweet mercy to those who wanted to harm him when he first appeared in the world, Uddhava laments. Even though Pūtanā who pretended to have sentiments of a mother gave him poison to kill him, she attained a position in Goloka similar to the nurses of Kṛṣṇa. Kṛṣṇa has two real nurses named Ambikā and Kalimbā. Though Pūtanā only had the dress of a devotee, she attained love suitable to a devotee. Though she hated the Lord, he made her a special example. This incident shows Kṛṣṇa’s quality of giving liberation and bhakti to even those who hate him.
Jiva's tika || 3.2.23 ||
aho bakī yaṃ stana-kāla-kūṭaṃ jighāṃsayāpāyayad apy asādhvī lebhe gatiṃ dhātry-ucitāṃ tato ’nyaṃ kaṃ vā dayāluṃ śaraṇaṃ vrajema
Oh! Evil Pūtanā, who offered her poisonous breast to Kṛṣṇa to drink with the intention of killing him, attained the position of a nurse in the spiritual world. Who else is so merciful? I surrender to him!
His extreme mercy in a human pastime is described. His mercy went beyond limits, since it is not seen in another avatāras.
yātudhāny api sā svargam avāpa jananī-gatim kṛṣṇa-bhukta-stana-kṣīrāḥ kim u gāvo ’nu mātaraḥ
That witch attained his abode as a nurse. What can be said then of the cows and elder gopīs whose breast milk was drunk by Kṛṣṇa? (SB 10.6.38)
Since anyone who offered milk to the Lord gets the highest destination, she attained it also.
TEXT - SB 3.2.24
manye 'surān bhāgavatāṁs tryadhīśe
saṁrambha-mārgābhiniviṣṭa-cittān
ye saṁyuge 'cakṣata tārkṣya-putram
aṁse sunābhāyudham āpatantam
SYNONYMS
manye—I think; asurān—the demons; bhāgavatān—great devotees; tri-adhīśe—unto the Lord of the threes; saṁrambha—enmity; mārga—by the way of; abhiniviṣṭa-cittān—absorbed in thought; ye—those; saṁyuge—in the fight; acakṣata—could see; tārkṣya-putram—Garuḍa, the carrier of the Lord; aṁse—on the shoulder; sunābha—the wheel; āyudham—one who carries the weapon; āpatantam—coming forward.
TRANSLATION
I consider the demons, who are inimical toward the Lord, to be more than the devotees because while fighting with the Lord, absorbed in thoughts of enmity, they are able to see the Lord carried on the shoulder of Garuḍa, the son of Tārkṣya [Kaśyapa], and carrying the wheel weapon in His hand.
PURPORT
The asuras who fought against the Lord face to face got salvation due to their being killed by the Lord. This salvation of the demons is not due to their being devotees of the Lord; it is because of the Lord's causeless mercy. Anyone who is slightly in touch with the Lord, somehow or other, is greatly benefited, even to the point of salvation, due to the excellence of the Lord. He is so kind that He awards salvation even to His enemies because they come into contact with Him and are indirectly absorbed in Him by their inimical thoughts. Actually, the demons can never be equal to the pure devotees, but Uddhava was thinking in that way because of his feelings of separation. He was thinking that at the last stage of his life he might not be able to see the Lord face to face as did the demons. The fact is that the devotees who are always engaged in the devotional service of the Lord in transcendental love are rewarded many hundreds and thousands of times more than the demons by being elevated to the spiritual planets, where they remain with the Lord in eternal, blissful existence. The demons and impersonalists are awarded the facility of merging in the brahmajyoti effulgence of the Lord, whereas the devotees are admitted into the spiritual planets. For comparison, one can just imagine the difference between floating in space and residing in one of the planets in the sky. The pleasure of the living entities on the planets is greater than that of those who have no body and who merge with the molecules of the sun's rays. The impersonalists, therefore, are no more favored than the enemies of the Lord; rather, they are both on the same level of spiritual salvation.
Srila Visvanatha Cakravarti Thakur Commentary - 3.2.24
Uddhava’s lamentation is here shown as not the final conclusion. Uddhava considers the demons whose hearts were filled with anger (samrambha) to be devotees because when they died they attained direct vision of the Lord and attained his lotus feet. We on the other hand have not attained this. We will die without seeing Kṛṣṇa (since he has disappeared) and thus will not attain his abode. They saw Garuḍa (tārkṣya-putram), son of Kaśyapa, coming towards them (āpatantam) with the Lord, holder of the cakra (sunābhāyudham) on his shoulders.
Jiva's tika || 3.2.24 ||
manye ’surān bhāgavatāṃs tryadhīśe
saṃrambha-mārgābhiniviṣṭa-cittān ye saṃyuge ’cakṣata tārkṣya-putram aṃse sunābhāyudham āpatantam
I consider that the demons who had anger towards the Lord of three energies to be devotees, because during the battle they saw Garuḍa approaching with Kṛṣṇa, carrying his cakra, on his shoulder.
Though they are not actually devotees, they are regarded as such (manye). He criticizes himself as inferior thinking, “Being a materialist, I will not see the Lord when I die.”
TEXT - SB 3.2.25
vasudevasya devakyāṁ
jāto bhojendra-bandhane
cikīrṣur bhagavān asyāḥ
śam ajenābhiyācitaḥ
SYNONYMS
vasudevasya—of the wife of Vasudeva; devakyām—in the womb of Devakī; jātaḥ—born of; bhoja-indra—of the King of the Bhojas; bandhane—in the prison house; cikīrṣuḥ—for doing; bhagavān—the Personality of Godhead; asyāḥ—of the earth; śam—welfare; ajena—by Brahmā; abhiyācitaḥ—being prayed for.
TRANSLATION
The Personality of Godhead, Lord Śrī Kṛṣṇa, being prayed to by Brahmā to bring welfare to the earth, was begotten by Vasudeva in the womb of his wife Devakī in the prison of the King of Bhoja.
PURPORT
Although there is no difference between the Lord's pastimes of appearance and disappearance, the devotees of the Lord do not generally discuss the subject matter of His disappearance. Vidura inquired indirectly from Uddhava about the incident of the Lord's disappearance by asking him to relate kṛṣṇa-kathā, or topics on the history of Lord Kṛṣṇa. Thus Uddhava began the topics from the very beginning of His appearance as the son of Vasudeva and Devakī in the prison of Kaṁsa, the King of the Bhojas, at Mathurā. The Lord has no business in this world, but when He is so requested by devotees like Brahmā, He descends on the earth for the welfare of the entire universe. This is stated in Bhagavad-gītā (4.8): paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām/ dharma-saṁsthāpanārthāya sambhavāmi yuge yuge.
Srila Visvanatha Cakravarti Thakur Commentary - 3.2.25
In order to answer Vidura’s questions, Uddhava had to tell him about the disappearance of Kṛṣṇa. Now he attempts to explain this sad pastime along with the joyous pastimes. He was born in the prison (bandhane) of Kaṁsa. He desired to give happiness (śam) to the earth (asyāḥ) at the request of Brahmā (ajena).
TEXT - SB 3.2.26
tato nanda-vrajam itaḥ
pitrā kaṁsād vibibhyatā
ekādaśa samās tatra
gūḍhārciḥ sa-balo 'vasat
SYNONYMS
tataḥ—thereafter; nanda-vrajam—cow pastures of Nanda Mahārāja; itaḥ—being brought up; pitrā—by His father; kaṁsāt—from Kaṁsa; vibibhyatā—being afraid of; ekādaśa—eleven; samāḥ—years; tatra—therein; gūḍha-arciḥ—covered fire; sa-balaḥ—with Baladeva; avasat—resided.
TRANSLATION
Thereafter, His father, being afraid of Kaṁsa, brought Him to the cow pastures of Mahārāja Nanda, and there He lived for eleven years like a covered flame with His elder brother, Baladeva.
PURPORT
There was no necessity of the Lord's being dispatched to the house of Nanda Mahārāja out of fear of Kaṁsa's determination to kill Him as soon as He appeared. It is the business of the asuras to try to kill the Supreme Personality of Godhead or to prove by all means that there is no God or that Kṛṣṇa is an ordinary human being and not God. Lord Kṛṣṇa is not affected by such determination of men of Kaṁsa's class, but in order to play the role of a child He agreed to be carried by His father to the cow pastures of Nanda Mahārāja because Vasudeva was afraid of Kaṁsa. Nanda Mahārāja was due to receive Him as his child, and Yaśodāmayī was also to enjoy the childhood pastimes of the Lord, and therefore to fulfill everyone's desire, He was carried from Mathurā to Vṛndāvana just after His appearance in the prison house of Kaṁsa. He lived there for eleven years and completed all His fascinating pastimes of childhood, boyhood and adolescence with His elder brother, Lord Baladeva, His first expansion. Vasudeva's thought of protecting Kṛṣṇa from the wrath of Kaṁsa is part of a transcendental relationship. The Lord enjoys more when someone takes Him as his subordinate son who needs the protection of a father than He does when someone accepts Him as the Supreme Lord. He is the father of everyone, and He protects everyone, but when His devotee takes it for granted that the Lord is to be protected by the devotee's care, it is a transcendental joy for the Lord. Thus when Vasudeva, out of fear of Kaṁsa, carried Him to Vṛndāvana, the Lord enjoyed it; otherwise, He had no fear from Kaṁsa or anyone else.
Srila Visvanatha Cakravarti Thakur Commentary - 3.2.26
He was brought (itaḥ) by his father to Vraja. He lived there for eleven years (samāḥ). He is described as a covered flame because he performed his bālya, paugaṇḍa and kaiśora pastimes there, unknown to Kaṁsa and others. Or he can be called a covered flame because he covered his qualities as supreme lord with sweetness.
Jiva's tika || 3.2.26 ||
tato nanda-vrajam itaḥ pitrā kaṃsād vibibhyatā ekādaśa samās tatra gūḍhārciḥ sa-balo ’vasat
His father, afraid of Kaṃsa, brought him to Vraja and for eleven years he lived there with Balarāma, like a covered flame.
Kṛṣṇa Sandabha 174
He achieved full kaiśora at eleven years.
kālenālpena rājarṣe rāmaḥ kṛṣṇaś ca gokule aghṛṣṭa-jānubhiḥ padbhir vicakramatur anjasā
O sage among kings! Within a very short time both Balarāma and Kṛṣṇa began to walk very easily in Gokula on their legs, without the need to crawl. (SB 10.8.26)
kva vajra-sāra-sarvāngau mallau śailendra-sannibhau kva cāti-sukumārāngau kiśorau nāpta-yauvanau
What comparison can there be between these two professional wrestlers, with limbs as strong as lightning bolts and bodies resembling mighty mountains, and these two young, immature boys with exceedingly tender limbs? (SB 10.44.8)
nāsmatto yuvayos tāta nityotkaṇṭhitayor api bālya-paugaṇḍa-kaiśorāḥ putrābhyām abhavan kvacit
Dear Father, because of us, your two sons, you and mother Devakī always remained in anxiety and could never enjoy our childhood, boyhood or youth. (SB 10.45.3)
Just as fire burns wood when it contacts it so Kṛṣṇa’s powers were hidden but destroyed demons when he contacted them. For eleven years he remained with his powers hidden. Thus it is not proper to say that when he was fifteen his powers were displayed (normal kaiśora), since his powers manifested when he was eleven.
TEXT - SB 3.2.27
parīto vatsapair vatsāṁś
cārayan vyaharad vibhuḥ
yamunopavane kūjad-
dvija-saṅkulitāṅghripe
SYNONYMS
parītaḥ—surrounded by; vatsapaiḥ—cowherd boys; vatsān—calves; cārayan—herding, tending; vyaharat—enjoyed by traveling; vibhuḥ—the Almighty; yamunā—the Yamunā River; upavane—gardens on the shore; kūjat—vibrated by the voice; dvija—the twice-born birds; saṅkulita—densely situated; aṅghripe—in the trees.
TRANSLATION
In His childhood, the Almighty Lord was surrounded by cowherd boys and calves, and thus He traveled on the shore of the Yamunā River, through gardens densely covered with trees and filled with vibrations of chirping birds.
PURPORT
Nanda Mahārāja was a landholder for King Kaṁsa, but because by caste he was a vaiśya, a member of the mercantile and agricultural community, he maintained thousands of cows. It is the duty of the vaiśyas to give protection to the cows, just as the kṣatriyas are to give protection to the human beings. Because the Lord was a child, He was put in charge of the calves with His cowherd boy friends. These cowherd boys were great ṛṣis and yogīs in their previous births, and after many such pious births, they gained the association of the Lord and could play with Him on equal terms. Such cowherd boys never cared to know who Kṛṣṇa was, but they played with Him as a most intimate and lovable friend. They were so fond of the Lord that at night they would only think of the next morning when they would be able to meet the Lord and go together to the forests for cowherding.
The forests on the shore of the Yamunā are all beautiful gardens full of trees of mango, jackfruit, apples, guava, oranges, grapes, berries, palmfruit and so many other plants and fragrant flowers. And because the forest was on the bank of the Yamunā, naturally there were ducks, cranes and peacocks on the branches of the trees. All these trees and birds and beasts were pious living entities born in the transcendental abode of Vṛndāvana just to give pleasure to the Lord and His eternal associates, the cowherd boys.
While playing like a small child with His associates, the Lord killed many demons, including Aghāsura, Bakāsura, Pralambāsura and Gardabhāsura. Although He appeared at Vṛndāvana just as a boy, He was actually like the covered flames of a fire. As a small particle of fire can kindle a great fire with fuel, so the Lord killed all these great demons, beginning from His babyhood in the house of Nanda Mahārāja. The land of Vṛndāvana, the Lord's childhood playground, still remains today, and anyone who visits these places enjoys the same transcendental bliss, although the Lord is not physically visible to our imperfect eyes. Lord Caitanya recommended this land of the Lord as identical with the Lord and therefore worshipable by the devotees. This instruction is taken up especially by the followers of Lord Caitanya known as the Gauḍīya Vaiṣṇavas. And because the land is identical with the Lord, devotees like Uddhava and Vidura visited these places five thousand years ago in order to have direct contact with the Lord, visible or not visible, Thousands of devotees of the Lord are still wandering in these sacred places of Vṛndāvana, and all of them are preparing themselves to go back home, back to Godhead.
Srila Visvanatha Cakravarti Thakur Commentary - 3.2.27
The forests had trees (aṅghri-pa) filled with chirping birds (dvija).
TEXT - SB 3.2.28
kaumārīṁ darśayaṁś ceṣṭāṁ
prekṣaṇīyāṁ vrajaukasām
rudann iva hasan mugdha-
bāla-siṁhāvalokanaḥ
SYNONYMS
kaumārīm—just suitable to childhood; darśayan—while showing; ceṣṭām—activities; prekṣaṇīyām—worthy to be seen; vraja-okasām—by the inhabitants of the land of Vṛndāvana; rudan—crying; iva—just like; hasan—laughing; mugdha—struck with wonder; bāla-siṁha—lion cub; avalokanaḥ—looking like that.
TRANSLATION
When the Lord displayed His activities just suitable for childhood, He was visible only to the residents of Vṛndāvana. Sometimes He would cry and sometimes laugh, just like a child, and while so doing He would appear like a lion cub.
PURPORT
If anyone wants to enjoy the childhood pastimes of the Lord, then he has to follow in the footsteps of the residents of Vraja like Nanda, Upananda and other parental inhabitants. A child may insist on having something and cry like anything to get it, disturbing the whole neighborhood, and then immediately after achieving the desired thing, he laughs. Such crying and laughing is enjoyable to the parents and elderly members of the family, so the Lord would simultaneously cry and laugh in this way and merge His devotee-parents in the humor of transcendental pleasure. These incidents are enjoyable only by the residents of Vraja like Nanda Mahārāja, and not by the impersonalist worshipers of Brahman or Paramātmā. Sometimes when attacked in the forest by demons, Kṛṣṇa would appear struck with wonder, but He looked on them like the cub of a lion and killed them. His childhood companions would also be struck with wonder, and when they came back home they would narrate the story to their parents, and everyone would appreciate the qualities of their Kṛṣṇa. Child Kṛṣṇa did not belong only to His parents, Nanda and Yaśodā; He was the son of all the elderly inhabitants of Vṛndāvana and the friend of all contemporary boys and girls. Everyone loved Kṛṣṇa. He was the life and soul of everyone, including the animals, the cows and the calves.
Srila Visvanatha Cakravarti Thakur Commentary - 3.2.28
Kṛṣṇa displayed crying like a child without the typical symptoms of tears (rudan iva). In front of the elder women he would seem to cry, stubbornly asking for things that should be given to him, and then when he got them he would smile and laugh. When fierce demons came to Vraja, Kṛṣṇa appeared just like a young lion who, though afraid of fierce animals in the forest, threatens them by showing his bravery. This caused anxiety in his parents who had affection for him.
Jiva's tika || 3.2.28 ||
kaumārīṃ darśayaṃś ceṣṭāṃ prekṣaṇīyāṃ vrajaukasām rudann iva hasan mugdhabāla-siṃhāvalokanaḥ
Showing his attractive infant pastimes to the people of Vraja, he would pretend to weep to get what he wanted and laugh when he got those things. When demons attacked, he appeared like a young lion, showing his bravery in spite of his fear.
An old pastimes of herding calves as an infant is suitable for recitation by a person overcome with grief. This verse is connected with the previous verse. Seeming to cry and laugh are natural to small children.
TEXT - SB 3.2.29
sa eva go-dhanaṁ lakṣmyā
niketaṁ sita-go-vṛṣam
cārayann anugān gopān
raṇad-veṇur arīramat
SYNONYMS
saḥ—He (Lord Kṛṣṇa); eva—certainly; go-dhanam—the treasure of cows; lakṣmyāḥ—by opulence; niketam—reservoir; sita-go-vṛṣam—beautiful cows and bulls; cārayan—herding; anugān—the followers; gopān—cowherd boys; raṇat—blowing; veṇuḥ—flute; arīramat—enlivened.
TRANSLATION
While herding the very beautiful bulls, the Lord, who was the reservoir of all opulence and fortune, used to blow His flute, and thus He enlivened His faithful followers, the cowherd boys.
PURPORT
As He grew to six and seven years old, the Lord was given charge of looking after the cows and bulls in the grazing grounds. He was the son of a well-to-do landholder who owned hundreds and thousands of cows, and according to Vedic economics, one is considered to be a rich man by the strength of his store of grains and cows. With only these two things, cows and grain, humanity can solve its eating problem. Human society needs only sufficient grain and sufficient cows to solve its economic problems. All other things but these two are artificial necessities created by man to kill his valuable life at the human level and waste his time in things which are not needed. Lord Kṛṣṇa, as the teacher of human society, personally showed by His acts that the mercantile community, or the vaiśyas, should herd cows and bulls and thus give protection to the valuable animals. According to smṛti regulation, the cow is the mother and the bull the father of the human being. The cow is the mother because just as one sucks the breast of one's mother, human society takes cow's milk. Similarly, the bull is the father of human society because the father earns for the children just as the bull tills the ground to produce food grains. Human society will kill its spirit of life by killing the father and the mother. It is mentioned herein that the beautiful cows and bulls were of various checkered colors—red, black, green, yellow, ash, etc. And because of their colors and healthy smiling features, the atmosphere was enlivening.
Over and above all, the Lord used to play His celebrated flute. The sound vibrated by His flute would give His friends such transcendental pleasure that they would forget all the talks of the brahmānanda which is so praised by the impersonalists. These cowherd boys, as will be explained by Śukadeva Gosvāmī, were living entities who had accumulated heaps of pious acts and thus were enjoying with the Lord in person and were hearing His transcendental flute. The Brahma-saṁhitā (5.30) confirms the Lord's blowing His transcendental flute.
veṇuṁ kvaṇantam aravinda-dalāyatākṣaṁ
barhāvataṁsam asitāmbuda-sundarāṅgam
kandarpa-koṭi-kaminīya-viśeṣa-śobhaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
Brahmājī said, "I worship Govinda, the primeval Lord, who plays on His transcendental flute. His eyes are like lotus flowers, He is decorated with peacock plumes, and His bodily color resembles a fresh black cloud although His bodily features are more beautiful than millions of cupids." These are the special features of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 3.2.29
Some time later, he gave up herding calves and while herding a wealth of cows who were the abode of beauty (lakṣmyāḥ niketam)—being white, blue, green, yellow and grey along with white bulls, he played with the cowherd boys.
TEXT - SB 3.2.30
prayuktān bhoja-rājena
māyinaḥ kāma-rūpiṇaḥ
līlayā vyanudat tāṁs tān
bālaḥ krīḍanakān iva
SYNONYMS
prayuktān—engaged; bhoja-rājena—by King Kaṁsa; māyinaḥ—great wizards; kāma-rūpiṇaḥ—who could assume any form they liked; līlayā—in the course of the pastimes; vyanudat—killed; tān—them; tān—as they came there; bālaḥ—the child; krīḍanakān—dolls; iva—like that.
TRANSLATION
The great wizards who were able to assume any form were engaged by the King of Bhoja, Kaṁsa, to kill Kṛṣṇa, but in the course of His pastimes the Lord killed them as easily as a child breaks dolls.
PURPORT
The atheist Kaṁsa wanted to kill Kṛṣṇa just after His birth. He failed to do so, but later on he got information that Kṛṣṇa was living in Vṛndāvana at the house of Nanda Mahārāja. He therefore engaged many wizards who could perform wonderful acts and assume any form they liked. All of them appeared before the child-Lord in various forms, like Agha, Baka, Pūtanā, Śakaṭa, Tṛṇāvarta, Dhenuka and Gardabha, and they tried to kill the Lord at every opportunity. But one after another, all of them were killed by the Lord as if He were only playing with dolls. Children play with toy lions, elephants, boars and many similar dolls, which are broken by the children in the course of their playing with them. Before the Almighty Lord, any powerful living being is just like a toy lion in the hands of a playing child. No one can excel God in any capacity, and therefore no one can be equal to or greater than Him, nor can anyone attain the stage of equality with God by any kind of endeavor. Jñāna, yoga and bhakti are three recognized processes of spiritual realization. The perfection of such processes can lead one to the desired goal of life in spiritual value, but that does not mean that one can attain a perfection equal to the Lord's by such endeavors. The Lord is the Lord at every stage. When He was playing just like a child on the lap of His mother Yaśodāmayī or just like a cowherd boy with His transcendental friends, He continued to remain God, without the slightest diminution of His six opulences. Thus He is always unrivaled.
Srila Visvanatha Cakravarti Thakur Commentary - 3.2.30
He killed (vyanudat) the demons sent by Kaṁsa as if they were toys, lions made of leaves.
TEXT - SB 3.2.31
vipannān viṣa-pānena
nigṛhya bhujagādhipam
utthāpyāpāyayad gāvas
tat toyaṁ prakṛti-sthitam
SYNONYMS
vipannān—perplexed in great difficulties; viṣa-pānena—by drinking poison; nigṛhya—subduing; bhujaga-adhipam—the chief of the reptiles; utthāpya—after coming out; apāyayat—caused to drink; gāvaḥ—the cows; tat—that; toyam—water; prakṛti—natural; sthitam—situated.
TRANSLATION
The inhabitants of Vṛndāvana were perplexed by great difficulties because a certain portion of the Yamunā was poisoned by the chief of the reptiles [Kāliya]. The Lord chastised the snake-king within the water and drove him away, and after coming out of the river, He caused the cows to drink the water and proved that the water was again in its natural state.
Srila Visvanatha Cakravarti Thakur Commentary - 3.2.31
He revived the cowherds and cows who had fainted on drinking the poison water and made them drink the water, which was now free of poison (prakrṭi-sthitam).
TEXT - SB 3.2.32
ayājayad go-savena
gopa-rājaṁ dvijottamaiḥ
vittasya coru-bhārasya
cikīrṣan sad-vyayaṁ vibhuḥ
SYNONYMS
ayājayat—made to perform; go-savena—by worship of the cows; gopa-rājam—the king of the cowherds; dvija-uttamaiḥ—by the learned brāhmaṇas; vittasya—of the wealth; ca—also; uru-bhārasya—great opulence; cikīrṣan—desiring to act; sat-vyayam—proper utilization; vibhuḥ—the great.
TRANSLATION
The Supreme Lord, Kṛṣṇa, desired to utilize the opulent financial strength of Mahārāja Nanda for worship of the cows, and also He wanted to give a lesson to Indra, the King of heaven. Thus He advised His father to perform worship of go, or the pasturing land and the cows, with the help of learned brāhmaṇas.
PURPORT
Since He is the teacher of everyone, the Lord also taught His father, Nanda Mahārāja. Nanda Mahārāja was a well-to-do landholder and owner of many cows, and, as was the custom, he used to perform yearly worship of Indra, the King of heaven, with great opulence. This worship of demigods by the general populace is also advised in the Vedic literature just so people can accept the superior power of the Lord. The demigods are servants of the Lord deputed to look after the management of various activities of universal affairs. Therefore it is advised in the Vedic scriptures that one should perform yajñas to appease the demigods. But one who is devoted to the Supreme Lord has no need to appease the demigods. Worship of the demigods by common people is an arrangement for acknowledging the supremacy of the Supreme Lord, but it is not necessary. Such appeasement is generally recommended for material gains only. As we have already discussed in the Second Canto of this literature, one who admits the supremacy of the Supreme Personality of Godhead does not need to worship the secondary demigods. Sometimes, being worshiped and adored by less intelligent living beings, the demigods become puffed up with power and forget the supremacy of the Lord. This happened when Lord Kṛṣṇa was present in the universe, and thus the Lord wanted to give a lesson to the King of heaven, Indra. He therefore asked Mahārāja Nanda to stop the sacrifice offered to Indra and to use the money properly by performing a ceremony worshiping the cows and the pasturing ground on the hill of Govardhana. By this act Lord Kṛṣṇa taught human society, as He has instructed in the Bhagavad-gītā also, that one should worship the Supreme Lord by all acts and by all their results. That will bring about the desired success. The vaiśyas are specifically advised to give protection to the cows and their pasturing ground or agricultural land instead of squandering their hard-earned money. That will satisfy the Lord. The perfection of one's occupational duty, whether in the sphere of duty to oneself, one's community or one's nation, is judged by the degree to which the Lord is satisfied.
Srila Visvanatha Cakravarti Thakur Commentary - 3.2.32
Go-savena means worship of the cows in place of sacrifice to Indra. The word ca indicates that not only did Kṛṣṇa desire to use the accumulated (uru-bhārasya) wealth properly, but he desired also to break the pride of Indra.
TEXT - SB 3.2.33
varṣatīndre vrajaḥ kopād
bhagnamāne 'tivihvalaḥ
gotra-līlātapatreṇa
trāto bhadrānugṛhṇatā
SYNONYMS
varṣati—in pouring water; indre—by the King of heaven, Indra; vrajaḥ—the land of cows (Vṛndāvana); kopāt bhagnamāne—having been in anger on being insulted; ati—highly; vihvalaḥ—perturbed; gotra—the hill for the cows; līlā-ātapatreṇa—by the pastime umbrella; trātaḥ—were protected; bhadra—O sober one; anugṛhṇatā—by the merciful Lord.
TRANSLATION
O sober Vidura, King Indra, his honor having been insulted, poured water incessantly on Vṛndāvana, and thus the inhabitants of Vraja, the land of cows, were greatly distressed. But the compassionate Lord Kṛṣṇa saved them from danger with His pastime umbrella, the Govardhana Hill.
Srila Visvanatha Cakravarti Thakur Commentary - 3.2.33
O Vidura (bhadra)! When Indra, being deprived of sacrifice, in anger began to pour rain (varṣati indre) Kṛṣṇa saved the people of Vraja by playfully using a mountain (gotra) as a large umbrella (ātapatra).
TEXT - SB 3.2.34
śarac-chaśi-karair mṛṣṭaṁ
mānayan rajanī-mukham
gāyan kala-padaṁ reme
strīṇāṁ maṇḍala-maṇḍanaḥ
SYNONYMS
śarat—autumn; śaśi—of the moon; karaiḥ—by the shining; mṛṣṭam—brightened; mānayan—thinking so; rajanī-mukham—the face of the night; gāyan—singing; kala-padam—pleasing songs; reme—enjoyed; strīṇām—of the women; maṇḍala-maṇḍanaḥ—as the central beauty of the assembly of women.
TRANSLATION
In the third season of the year, the Lord enjoyed as the central beauty of the assembly of women by attracting them with His pleasing songs in an autumn night brightened by moonshine.
PURPORT
Before leaving the land of cows, Vṛndāvana, the Lord pleased His young girl friends, the transcendental gopīs, in His rāsa-līlā pastimes. Here Uddhava stopped his description of the Lord's activities.
Srila Visvanatha Cakravarti Thakur Commentary - 3.2.34
Brining joy to the face of Rādhā by rubbing away her perspiration with his hand, making her think that she alone was his lover, Kṛṣṇa, beautiful as the full moon, singing softly, ornamenting the whole group of gopīs, enjoyed rāsa-līlā with them.
Rajanī-mukham means evening. Thus one meaning is “considering the suitability of the evening lit by the rays of the autumn moon.” However it has another meaning: he make joyful (mānayan) the face of his independent lover (rajanī-mukham) known svādhina-bhartṛkā, which was made bright by removing her perspiration, using hands of the male lover, like the full moon (śarac-chasi-karaiḥ). She became joyful, thinking “I alone am with Kṛṣṇa.” Ornamenting the whole group of women (with his presence) during enjoyment of the rāsa-līlā (maṇdala-maṇḍanaḥ) he enjoyed that pastime.
Thus ends the commentary on Second Chapter of the Third Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
Thus end the Bhaktivedanta purports of the Third Canto, Second Chapter, of the Śrīmad-Bhāgavatam, entitled "Remembrance of Lord Kṛṣṇa."
3. The Lord's Pastimes Out of Vṛndāvana
verses: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28
TEXT - SB 3.3.1
uddhava uvāca
tataḥ sa āgatya puraṁ sva-pitroś
cikīrṣayā śaṁ baladeva-saṁyutaḥ
nipātya tuṅgād ripu-yūtha-nāthaṁ
hataṁ vyakarṣad vyasum ojasorvyām
SYNONYMS
uddhavaḥ uvāca—Śrī Uddhava said; tataḥ—thereafter; saḥ—the Lord; āgatya—coming; puram—to the city of Mathurā; sva-pitroḥ—own parents; cikīrṣayā—wishing well; śam—well-being; baladeva-saṁyutaḥ—with Lord Baladeva; nipātya—dragging down; tuṅgāt—from the throne; ripu-yūtha-nātham—leader of public enemies; hatam—killed; vyakarṣat—pulled; vyasum—dead; ojasā—by strength; urvyām—on the ground.
TRANSLATION
Śrī Uddhava said: Thereafter Lord Kṛṣṇa went to Mathurā City with Śrī Baladeva, and to please Their parents They dragged Kaṁsa, the leader of public enemies, down from his throne and killed him, pulling him along the ground with great strength.
PURPORT
King Kaṁsa's death is only briefly described here because such pastimes are vividly and elaborately described in the Tenth Canto. The Lord proved to be a worthy son of His parents even at the age of sixteen years. Both brothers, Lord Kṛṣṇa and Lord Baladeva, went to Mathurā from Vṛndāvana and killed Their maternal uncle, who had given so much trouble to Their parents, Vasudeva and Devakī. Kaṁsa was a great giant, and Vasudeva and Devakī never thought that Kṛṣṇa and Balarāma (Baladeva) would be able to kill such a great and strong enemy. When the two brothers attacked Kaṁsa on the throne, Their parents feared that now Kaṁsa would finally get the opportunity to kill their sons, whom they had hidden for so long in the house of Nanda Mahārāja. The parents of the Lord, due to parental affection, felt extreme danger, and they almost fainted. Just to convince them that They had actually killed Kaṁsa, Kṛṣṇa and Baladeva pulled Kaṁsa's dead body along the ground to encourage them.
Srila Visvanatha Cakravarti Thakur Commentary - 3.3.1
The Third Chapter describes the pastimes of Kṛṣṇa in Mathurā and Dvārakā, such as the killing of Kaṁsa. The destruction of the Yadu dynasty is also described in brief.
In order to give happiness to his parents (śaṁ cikīrsayā) he came to Mathurā with Baladeva. Dragging Kaṁsa from the platform (tuṅgāt), having beaten him (hatam) and then killed him (vyasum), he dragged that body on the ground in order to prevent his frightened parents from fainting since they thought that he could get killed.
Jiva's tika || 3.3.1 ||
uddhava uvāca tataḥ sa āgatya puraṃ sva-pitroś cikīrṣayā śaṃ baladeva-saṃyutaḥ nipātya tungād ripu-yūtha-nāthaṃ hataṃ vyakarṣad vyasum ojasorvyām
Uddhava said: To give happiness to his parents, Kṛṣṇa along with Baladeva went to Mathurā, and pulling Kaṃsa from the platform, he dragged the body on the earth to reassure his parents after beating and killing him. In beginning to describe the rāsa dance, Uddhava became inundated with prema and finished the chapter. Then he recovered. He pulled Kaṃsa’s body to give pleasure to the devatās and because Kaṃsa had tormented his dear devotees.
TEXT - SB 3.3.2
sāndīpaneḥ sakṛt proktaṁ
brahmādhītya sa-vistaram
tasmai prādād varaṁ putraṁ
mṛtaṁ pañca-janodarāt
SYNONYMS
sāndīpaneḥ—of Sāndīpani Muni; sakṛt—once only; proktam—instructed; brahma—all the Vedas with their different branches of knowledge; adhītya—after studying; sa-vistaram—in all details; tasmai—unto him; prādāt—rewarded; varam—a benediction; putram—his son; mṛtam—who was already dead; pañca-jana—the region of the departed souls; udarāt—from within.
TRANSLATION
The Lord learned all the Vedas with their different branches simply by hearing them once from His teacher, Sāndīpani Muni, whom He rewarded by bringing back his dead son from the region of Yamaloka.
PURPORT
No one but the Supreme Lord can become well versed in all the branches of Vedic wisdom simply by hearing once from his teacher. Nor can anyone bring a dead body back to life after the soul has already gone to the region of Yamarāja. But Lord Kṛṣṇa ventured to the planet of Yamaloka and found the dead son of His teacher and brought him back to his father as a reward for the instructions received. The Lord is constitutionally well versed in all the Vedas, and yet to teach by example that everyone must go to learn the Vedas from an authorized teacher and must satisfy the teacher by service and reward, He Himself adopted this system. The Lord offered His services to His teacher, Sāndīpani Muni, and the muni, knowing the power of the Lord, asked something which was impossible to be done by anyone else. The teacher asked that his beloved son, who had died, be brought back to him, and the Lord fulfilled the request. The Lord is not, therefore, an ingrate to anyone who renders Him some sort of service. The devotees of the Lord who always engage in His loving service are never to be disappointed in the progressive march of devotional service.
Srila Visvanatha Cakravarti Thakur Commentary - 3.3.2
After learning the Vedas (brahma) with its six aṅgas (sa-vistaram), piercing the stomach of Pañcajana, he brought the son from death and gave him to Sāndīpani. Ablative is used to represent a missing verb participle: paṇca-janodarāt vidīrya.
Jiva's tika || 3.3.2 ||
sāndīpaneḥ sakṛt proktaṃ brahmādhītya sa-vistaram tasmai prādād varaṃ putraṃ mṛtaṃ panca-janodarāt
After learning the Vedas and their six angas uttered only once by Sāndīpani, Kṛṣṇa pierced the stomach of Pancajana, retrieved Sāndīpani’s son and presented him to his father.
After piercing Pancajana’s stomach, he went to Yamaloka (mṛtam) and from there retrieved his guru’s son and gave him to his father.
TEXT - SB 3.3.3
samāhutā bhīṣmaka-kanyayā ye
śriyaḥ savarṇena bubhūṣayaiṣām
gāndharva-vṛttyā miṣatāṁ sva-bhāgaṁ
jahre padaṁ mūrdhni dadhat suparṇaḥ
SYNONYMS
samāhutāḥ—invited; bhīṣmaka—of King Bhīṣmaka; kanyayā—by the daughter; ye—all those; śriyaḥ—fortune; sa-varṇena—by a similar sequence; bubhūṣayā—expecting to be so; eṣām—of them; gāndharva—in marrying; vṛttyā—by such a custom; miṣatām—carrying so; sva-bhāgam—own share; jahre—took away; padam—feet; mūrdhni—on the head; dadhat—placed; suparṇaḥ—Garuḍa.
TRANSLATION
Attracted by the beauty and fortune of Rukmiṇī, the daughter of King Bhīṣmaka, many great princes and kings assembled to marry her. But Lord Kṛṣṇa, stepping over the other hopeful candidates, carried her away as His own share, as Garuḍa carried away nectar.
PURPORT
Princess Rukmiṇī, the daughter of King Bhīṣmaka, was actually as attractive as fortune itself because she was as valuable as gold both in color and in value. Since the goddess of fortune, Lakṣmī, is the property of the Supreme Lord, Rukmiṇī was actually meant for Lord Kṛṣṇa. But Śiśupāla was selected as her bridegroom by Rukmiṇī's elder brother, although King Bhīṣmaka wanted his daughter to be married to Kṛṣṇa. Rukmiṇī invited Kṛṣṇa to take her away from the clutches of Śiśupāla, so when the bridegroom, Śiśupāla, came there with his party with the desire to marry Rukmiṇī, Kṛṣṇa all of a sudden swept her from the scene, stepping over the heads of all the princes there, just as Garuḍa carried away nectar from the hands of the demons. This incident will be clearly explained in the Tenth Canto.
Srila Visvanatha Cakravarti Thakur Commentary - 3.3.3
The kings assembled (samāhutā), being attracted by the beauty of Rukmiṇī, which was equal to Lakṣmī’s (śriyaḥ savarnena). In the phrase bhīṣmaka-kanyayā the instrumental case is used to represent the genitive case. Samāhutā is poetic license for samāhūtā. Sometimes samāhṛtā is seen instead of samāhutā. Kṛṣṇa placed his foot on the heads of those kings and seized Rukmiṇī just as Garuḍa seized the nectar. The kings were thinking in their minds of taking her for themselves (gāndharva-vṛttyā). (Gāndharva marriage requires only mutual consent of bride and groom.) Śiśupāla though that she would be his wife, and other kings thought that she would be their wife. They desired in this way (bubhūsayā). At the same time, they were glancing (miṣatām) here and there, thinking that perhaps Kṛṣṇa would come at any time.
Jiva's tika || 3.3.3 ||
samāhutā bhīṣmaka-kanyayā ye śriyaḥ savarṇena bubhūṣayaiṣām gāndharva-vṛttyā miṣatāṃ sva-bhāgaṃ jahre padaṃ mūrdhni dadhat suparṇaḥ
The kings had assembled, attracted by the beauty of Rukmiṇī, equal to Lakṣmī, with a desire to take her as their bride. Stepping on their heads while they glanced here and there thinking that Kṛṣṇa may come, Kṛṣṇa seized her just as Garuḍa seized the pot of nectar.
They desired to take way the daughter of Bhīṣmaka by force. Kṛṣna took her away as his share.
TEXT - SB 3.3.4
kakudmino 'viddha-naso damitvā
svayaṁvare nāgnajitīm uvāha
tad-bhagnamānān api gṛdhyato 'jñāñ
jaghne 'kṣataḥ śastra-bhṛtaḥ sva-śastraiḥ
SYNONYMS
kakudminaḥ—bulls whose noses were not pierced; aviddha-nasaḥ—pierced by the nose; damitvā—subduing; svayaṁvare—in the open competition to select the bridegroom; nāgnajitīm—Princess Nāgnijitī; uvāha—married; tat-bhagnamānān—in that way all who were disappointed; api—even though; gṛdhyataḥ—wanted; ajñān—the fools; jaghne—killed and wounded; akṣataḥ—without being wounded; śastra-bhṛtaḥ—equipped with all weapons; sva-śastraiḥ—by His own weapons.
TRANSLATION
By subduing seven bulls whose noses were not pierced, the Lord achieved the hand of Princess Nāgnijitī in the open competition to select her bridegroom. Although the Lord was victorious, His competitors asked the hand of the princess, and thus there was a fight. Well equipped with weapons, the Lord killed or wounded all of them, but He was not hurt Himself.
Srila Visvanatha Cakravarti Thakur Commentary - 3.3.4
Taming the bulls (kakudminaḥ) which did not have rings in their noses, he married Nāgnajitī. Covered with their attacking weapons (śastra-bhṛtaḥ), he remained unwounded, and with their own weapons killed those kings, who had been disappointed (bhagna-mānān), defeated in trying to tame the bulls, yet, who, being ignorant, desired (gṛdhyataḥ) to possess Nāgnajitī.
Jiva's tika || 3.3.4 ||
kakudmino ’viddha-naso damitvā svayaṃvare nāgnajitīm uvāha tad-bhagnamānān api gṛdhyato ’jnān jaghne ’kṣataḥ śastra-bhṛtaḥ sva-śastraiḥ
Kṛṣṇa, after taming the bulls which were without pierced noses, married Nāgnajitī at the svayaṃvara ceremony. Covered with the blows of a multitude of weapons, he remained uninjured, and with their own weapons killed the ignorant kings who desired Nāgnajitī, after they had been defeated in trying to tame the bulls.
He used the weapons of his devotee Arjuna since he had empowered them with his śakti (sva-śastraiḥ). He personally killed the ignorant kings.
tān asyataḥ śara-vrātān bandhu-priya-kṛd arjunaḥ gāṇḍīvī kālayām āsa siṃhaḥ kṣudra-mṛgān iva
Arjuna, wielder of the Gāṇḍīva bow, was always eager to please his friend Kṛṣṇa, and thus he drove back those opponents, who were shooting torrents of arrows at the Lord. He did this just as a lion drives away insignificant animals. (SB 10.58.54)
TEXT - SB 3.3.5
priyaṁ prabhur grāmya iva priyāyā
vidhitsur ārcchad dyutaruṁ yad-arthe
vajry ādravat taṁ sa-gaṇo ruṣāndhaḥ
krīḍā-mṛgo nūnam ayaṁ vadhūnām
SYNONYMS
priyam—of the dear wife; prabhuḥ—the Lord; grāmyaḥ—ordinary living being; iva—in the manner of; priyāyāḥ—just to please; vidhitsuḥ—wishing; ārcchat—brought about; dyutarum—the pārijāta flower tree; yat—for which; arthe—in the matter of; vajrī—Indra, the King of heaven; ādravat tam—went forward to fight with Him; sa-gaṇaḥ—with full strength; ruṣā—in anger; andhaḥ—blind; krīḍā-mṛgaḥ—henpecked; nūnam—of course; ayam—this; vadhūnām—of the wives.
TRANSLATION
Just to please His dear wife, the Lord brought back the pārijāta tree from heaven, just as an ordinary husband would do. But Indra, the King of heaven, induced by his wives (henpecked as he was), ran after the Lord with full force to fight Him.
PURPORT
The Lord once went to the heavenly planet to present an earring to Aditi, the mother of the demigods, and His wife Satyabhāmā also went with Him. There is a special flowering tree called the pārijāta, which grows only in the heavenly planets, and Satyabhāmā wanted this tree. Just to please His wife, like an ordinary husband, the Lord brought back the tree, and this enraged Vajrī, or the controller of the thunderbolt. Indra's wives inspired him to run after the Lord to fight, and Indra, because he was a henpecked husband and also a fool, listened to them and dared to fight with Kṛṣṇa. He was a fool on this occasion because he forgot that everything belongs to the Lord.
There was no fault on the part of the Lord, even though He took away the tree from the heavenly kingdom, but because Indra was henpecked, dominated by his beautiful wives like Śacī, he became a fool, just as all persons who are dominated by their wives are generally foolish. Indra thought that Kṛṣṇa was a henpecked husband who only by the will of His wife Satyabhāmā took away the property of heaven, and therefore he thought that Kṛṣṇa could be punished. He forgot that the Lord is the proprietor of everything and cannot be henpecked. The Lord is fully independent, and by His will only He can have hundreds and thousands of wives like Satyabhāmā. He was not, therefore, attached to Satyabhāmā because she was a beautiful wife, but He was pleased with her devotional service and thus wanted to reciprocate the unalloyed devotion of His devotee.
Srila Visvanatha Cakravarti Thakur Commentary - 3.3.5
Kṛṣṇa appeared to be an ordinary husband controlled by his wife. However, actually he desired to give a dear object out of prema to his wife who had prema. He thus took the pārijāta tree (dyutarum), because of which Indra went to fight him (ādravat) with his thunderbolt. Ā in ādravat means to attack. The reason: he was blinded with anger. The reason for that was that he was the plaything of his wife Śaci. According to the principle that one thinks that everyone else is similar to oneself (ātmavan manyate jagat), Indra thought that Kṛṣṇa was also a plaything of Satyabhāmā. Criticizing Kṛṣṇa in this way, he pursued him for fighting.
Jiva's tika || 3.3.5 ||
priyaṃ prabhur grāmya iva priyāyā vidhitsur ārcchad dyutaruṃ yad-arthe vajry ādravat taṃ sa-gaṇo ruṣāndhaḥ krīḍā-mṛgo nūnam ayaṃ vadhūnām
Desiring to give his wife what she wanted like an ordinary husband, Kṛṣṇa stole the pārijāta tree. Indra along his assistants in anger pursued him thinking Kṛṣṇa to be a plaything of his wives.
Kṛṣṇa appeared like an ordinary husband controlled by his wife (grāmyaḥ). He desired to give her, full of prema (priyāyāḥ) what she desired out of prema (priyam). Because of that, he stole the heavenly tree. Indra pursued him, thinking Kṛṣṇa to be like himself. He thought, “This Kṛṣṇa is a plaything, controlled by lust for his wives, accepting them because of his great attraction to their beauty.”
TEXT - SB 3.3.6
sutaṁ mṛdhe khaṁ vapuṣā grasantaṁ
dṛṣṭvā sunābhonmathitaṁ dharitryā
āmantritas tat-tanayāya śeṣaṁ
dattvā tad-antaḥ-puram āviveśa
SYNONYMS
sutam—son; mṛdhe—in the fight; kham—the sky; vapuṣā—by his body; grasantam—while devouring; dṛṣṭvā—seeing; sunābha—by the Sudarśana wheel; unmathitam—killed; dharitryā—by the earth; āmantritaḥ—being prayed for; tat-tanayāya—to the son of Narakāsura; śeṣam—that which was taken from; dattvā—returning it; tat—his; antaḥ-puram—inside the house; āviveśa—entered.
TRANSLATION
Narakāsura, the son of Dharitrī, the earth, tried to grasp the whole sky, and for this he was killed by the Lord in a fight. His mother then prayed to the Lord. This led to the return of the kingdom to the son of Narakāsura, and thus the Lord entered the house of the demon.
PURPORT
It is said in other purāṇas that Narakāsura was the son of Dharitrī, the earth, by the Lord Himself. But he became a demon due to the bad association of Bāṇa, another demon. An atheist is called a demon, and it is a fact that even a person born of good parents can turn into a demon by bad association. Birth is not always the criterion of goodness; unless and until one is trained in the culture of good association, one cannot become good.
Srila Visvanatha Cakravarti Thakur Commentary - 3.3.6
Seeing that her son Narakāsura (sutam), who swallowed the sky with his form, had been slain by the cakra (sunābhena), and requested by his mother the earth, Kṛṣṇa, after giving the kingdom to his son Bhagadatta, entered into that palace. Though Narakāsura’s mother lineage was pure, by association with Bānāsura he developed a demonic mind. One can understand about the power of bad association from the story in another Purāṇa.[214]
TEXT - SB 3.3.7
tatrāhṛtās tā nara-deva-kanyāḥ
kujena dṛṣṭvā harim ārta-bandhum
utthāya sadyo jagṛhuḥ praharṣa-
vrīḍānurāga-prahitāvalokaiḥ
SYNONYMS
tatra—inside the house of Narakāsura; āhṛtāḥ—kidnapped; tāḥ—all those; nara-deva-kanyāḥ—daughters of many kings; kujena—by the demon; dṛṣṭvā—by seeing; harim—the Lord; ārta-bandhum—the friend of the distressed; utthāya—at once got up; sadyaḥ—then and there; jagṛhuḥ—accepted; praharṣa—joyfully; vrīḍa—shyness; anurāga—attachment; prahita-avalokaiḥ—by eager glances.
TRANSLATION
There in the house of the demon, all the princesses kidnapped by Narakāsura at once became alert upon seeing the Lord, the friend of the distressed. They looked upon Him with eagerness, joy and shyness and offered to be His wives.
PURPORT
Narakāsura kidnapped many daughters of great kings and kept them imprisoned in his palace. But when he was killed by the Lord and the Lord entered the house of the demon, all the princesses were enlivened with joy and offered to become His wives because the Lord is the only friend of the distressed. Unless the Lord accepted them, there would be no chance of their being married because the demon kidnapped them from their fathers' custody and therefore no one would agree to marry them. According to Vedic society, girls are transferred from the custody of the father to the custody of the husband. Since these princesses had already been taken away from the custody of their fathers, it would have been difficult for them to have any husband other than the Lord Himself.
Srila Visvanatha Cakravarti Thakur Commentary - 3.3.7
Within the palace (tatra) there were many princesses stolen by Narakāsura (kujena). By glances impelled (prahita) by joy, bashfulness, and attraction, they each accepted him as their husband.
TEXT - SB 3.3.8
āsāṁ muhūrta ekasmin
nānāgāreṣu yoṣitām
sa-vidhaṁ jagṛhe pāṇīn
anurūpaḥ sva-māyayā
SYNONYMS
āsām—all those; muhūrte—at one time; ekasmin—simultaneously; nānā-āgāreṣu—in different compartments; yoṣitām—of the women; sa-vidham—with perfect rituals; jagṛhe—accepted; pāṇīn—hands; anurūpaḥ—exactly to match; sva-māyayā—by His internal potency.
TRANSLATION
All those princesses were lodged in different apartments, and the Lord simultaneously assumed different bodily expansions exactly matching each and every princess. He accepted their hands in perfect rituals by His internal potency.
PURPORT
In the Brahma-saṁhitā (5.33) the Lord is described as follows in regard to His innumerable plenary expansions:
advaitam acyutam anādim ananta-rūpam
ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca
vedeṣu durlabham adurlabham ātma-bhaktau
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
"The Lord, Govinda, whom I worship, is the original Personality of Godhead. He is nondifferent from His innumerable plenary expansions, who are all infallible, original and unlimited and who have eternal forms. Although He is primeval, the oldest personality, He is always fresh and young." By His internal potency the Lord can expand Himself into various personalities of svayaṁ-prakāśa and again into prābhava and vaibhava forms, and all of them are nondifferent from one another. The forms into which the Lord expanded to marry the princesses in different apartments were all slightly different just to match each and every one of them. They are called vaibhava-vilāsa forms of the Lord and are effected by His internal potency, yoga-māyā.
Srila Visvanatha Cakravarti Thakur Commentary - 3.3.8
According to proper method, in each of the palaces, with suitable form, he accepted each bride in marriage at the same time by his power of yoga-māyā.
He accepted them according to the regulations of marriage (sa-vidham). He performed this act by his yoga-māyā (sva-māyayā) or without bewilderment (su + amāyayā).
Jiva's tika || 3.3.8 ||
āsāṃ muhūrta ekasmin nānāgāreṣu yoṣitām sa-vidhaṃ jagṛhe pāṇīn anurūpaḥ sva-māyayā
According to proper method, in each of the palaces, with suitable form, he accepted each bride in marriage at the same time by his power of yoga-māyā.
He accepted each bride by his acintya-śakti (sva-māyayā). Puṇyāraṇya has savidhim instead of savidham.
TEXT - SB 3.3.9
tāsv apatyāny ajanayad
ātma-tulyāni sarvataḥ
ekaikasyāṁ daśa daśa
prakṛter vibubhūṣayā
SYNONYMS
tāsu—unto them; apatyāni—offspring; ajanayat—begot; ātma-tulyāni—all like Himself; sarvataḥ—in all respects; eka-ekasyām—in each and every one of them; daśa—ten; daśa—ten; prakṛteḥ—for expanding Himself; vibubhūṣayā—so desiring.
TRANSLATION
Just to expand Himself according to His transcendental features, the Lord begot in each and every one of them ten offspring with exactly His own qualities.
Srila Visvanatha Cakravarti Thakur Commentary - 3.3.9
Prakṛter vibubhūṣayā means “with a desire to show his nature,” since it is mentioned that he produced sons who were the same as himself. Amara-koṣa says that prakṛti means nature or form.
Jiva's tika || 3.3.9 ||
tāsv apatyāny ajanayad ātma-tulyāni sarvataḥ ekaikasyāṃ daśa daśa prakṛter vibubhūṣayā
With a desire to show his nature in many forms, in each of the queens he produced ten sons exactly equal to himself.
With a desire to show the power of his svarūpa (prakṛteḥ), he produced ten sons in each queen. Prakṛti means svarūpa and svabhāva according to Amara-koṣa. Śrīdhara Svāmī explained in the Fifth Canto that prakṛtim bhajasva (SB 5.1.19) means worship of his svarūpa.
TEXT - SB 3.3.10
kāla-māgadha-śālvādīn
anīkai rundhataḥ puram
ajīghanat svayaṁ divyaṁ
sva-puṁsāṁ teja ādiśat
SYNONYMS
kāla—Kālayavana; māgadha—the King of Magadha (Jarāsandha); śālva—King Śālva; ādīn—and others; anīkaiḥ—by the soldiers; rundhataḥ—being encircled; puram—the city of Mathurā; ajīghanat—killed; svayam—personally; divyam—transcendental; sva-puṁsām—of His own men; tejaḥ—prowess; ādiśat—exhibited.
TRANSLATION
Kālayavana, the King of Magadha and Sālva attacked the city of Mathurā, but when the city was encircled by their soldiers, the Lord refrained from killing them personally, just to show the power of His own men.
PURPORT
After the death of Kaṁsa, when Mathurā was encircled by the soldiers of Kālayavana, Jarāsandha and Sālva, the Lord seemingly fled from the city, and thus He is known as Ranchor, or one who fled from fighting. Actually, the fact was that the Lord wanted to kill them through the agency of His own men, devotees like Mucukunda and Bhīma. Kālayavana and the King of Magadha were killed by Mucukunda and Bhīma respectively, who acted as agents of the Lord. By such acts the Lord wanted to exhibit the prowess of His devotees, as if He were personally unable to fight but His devotees could kill them. The relationship of the Lord with His devotees is a very happy one. Actually, the Lord descended at the request of Brahmā in order to kill all the undesirables of the world, but to divide the share of glory He sometimes engaged His devotees to take the credit. The Battle of Kurukṣetra was designed by the Lord Himself, but just to give credit to His devotee Arjuna (nimitta-mātraṁ bhava savyasācin), He played the part of the charioteer, while Arjuna was given the chance to play the fighter and thus become the hero of the Battle of Kurukṣetra. What He wants to do Himself by His transcendental plans, He executes through His confidential devotees. That is the way of the Lord's mercy towards His pure unalloyed devotees.
Srila Visvanatha Cakravarti Thakur Commentary - 3.3.10
He alone killed Kālayanava, Jarāsandha and Śalva who had surrounded his city with armies, (through Mucukunda, Bhīma and others). He gave special powers and consequent fame to his devotees.
Kālah means Kālayavana. He alone killed those who surrounded (rundhataḥ) his city with troops (anīkaiḥ), using Mucukunda, Bhīma and others as his instruments. He gave power and fame (tejaḥ) to his devotees.
Jiva's tika || 3.3.10 ||
kāla-māgadha-śālvādīn anīkai rundhataḥ puram ajīghanat svayaṃ divyaṃ sva-puṃsāṃ teja ādiśat
He alone killed Kālayanava, Jarāsandha and Śalva who had surrounded his city with armies, (through Mucukunda, Bhīma and others). He gave special powers and consequent fame to his devotees.
Sometimes he killed them through devotees whom he empowered (svayam).
TEXT - SB 3.3.11
śambaraṁ dvividaṁ bāṇaṁ
muraṁ balvalam eva ca
anyāṁś ca dantavakrādīn
avadhīt kāṁś ca ghātayat
SYNONYMS
śambaram—Śambara; dvividam—Dvivida; bāṇam—Bāṇa; muram—Mura; balvalam—Balvala; eva ca—as also; anyān—others; ca—also; dantavakra-ādīn—like Dantavakra and others; avadhīt—killed; kān ca—and many others; ghātayat—caused to be killed.
TRANSLATION
Of kings like Śambara, Dvivida, Bāṇa, Mura, Balvala and many other demons, such as Dantavakra, some He killed Himself, and some He caused to be killed by others [Śrī Baladeva, etc.].
Srila Visvanatha Cakravarti Thakur Commentary - 3.3.11
After that, he had others kill other kings. Ghātayat should be aghātayat (he had killed). This is poetic license. Another version has ghātayan. In that case the verb babhuva should be supplied.
Jiva's tika || 3.3.11 ||
śambaraṃ dvividaṃ bāṇaṃ muraṃ balvalam eva ca anyāṃś ca dantavakrādīn avadhīt kāṃś ca ghātayat
He killed or had others kill Śambara,Dvivida, Bāna, Mura, Balvala, Dantavakra and others.
He had others killed Śambara and others. Some he killed (Bāṇa etc.).
TEXT - SB 3.3.12
atha te bhrātṛ-putrāṇāṁ
pakṣayoḥ patitān nṛpān
cacāla bhūḥ kurukṣetraṁ
yeṣām āpatatāṁ balaiḥ
SYNONYMS
atha—thereafter; te—your; bhrātṛ-putrāṇām—of the nephews; pakṣayoḥ—of both sides; patitān—killed; nṛpān—kings; cacāla—shook; bhūḥ—the earth; kurukṣetram—the Battle of Kurukṣetra; yeṣām—of whom; āpatatām—traversing; balaiḥ—by strength.
TRANSLATION
Then, O Vidura, the Lord caused all the kings, both the enemies and those on the side of your fighting nephews, to be killed in the Battle of Kurukṣetra. All those kings were so great and strong that the earth seemed to shake as they traversed the warfield.
Srila Visvanatha Cakravarti Thakur Commentary - 3.3.12
Who were the others mentioned in the last verse? He killed or had killed other kings taking the sides of the sons of your brothers (Yudhiṣṭhira and Duryodhana) whose armies (balaiḥ), when the kings assembled (āpatatām) at Kurukṣetra, made the whole earth tremble.
Jiva's tika || 3.3.12 ||
atha te bhrātṛ-putrāṇāṃ pakṣayoḥ patitān nṛpān
cacāla bhūḥ kurukṣetraṃ yeṣām āpatatāṃ balaiḥ
He killed the kings siding with the sons of your brothers. When they assembled at Kurukṣetra, their armies made the whole earth tremble.
Some kings had fallen (patitān) because they took the wrong side, and were a burden to the earth. Others had lost being protected.
TEXT - SB 3.3.13
sa karṇa-duḥśāsana-saubalānāṁ
kumantra-pākena hata-śriyāyuṣam
suyodhanaṁ sānucaraṁ śayānaṁ
bhagnorum ūrvyāṁ na nananda paśyan
SYNONYMS
saḥ—He (the Lord); karṇa—Karṇa; duḥśāsana—Duḥśāsana; saubalānām—Saubala; kumantra-pākena—by the intricacy of ill advice; hata-śriya—bereft of fortune; āyuṣam—duration of life; suyodhanam—Duryodhana; sa-anucaram—with followers; śayānam—lying down; bhagna—broken; ūrum—thighs; ūrvyām—very powerful; na—did not; nananda—take pleasure; paśyan—seeing like that.
TRANSLATION
Duryodhana was bereft of his fortune and duration of life because of the intricacy of ill advice given by Karṇa, Duḥśāsana and Saubala. When he lay on the ground with his followers, his thighs broken although he was powerful, the Lord was not happy to see the scene.
PURPORT
The fall of Duryodhana, the leading son of Dhṛtarāṣṭra, was not pleasing to the Lord, although He was on the side of Arjuna and it was He who advised Bhīma how to break the thighs of Duryodhana while the fight was going on. The Lord is constrained to award punishment upon the wrongdoer, but He is not happy to award such punishments because the living entities are originally His parts and parcels. He is harder than the thunderbolt for the wrongdoer and softer than the rose for the faithful. The wrongdoer is misled by bad associates and by ill advice, which is against the established principles of the Lord's order, and thus he becomes subject to punishment. The surest path to happiness is to live by the principles laid down by the Lord and not disobey His established laws, which are enacted in the Vedas and the Purāṇas for the forgetful living entities.
Srila Visvanatha Cakravarti Thakur Commentary - 3.3.13
Sa refers to Kṛṣṇa. Seeing this, he was not pleased.
TEXT - SB 3.3.14
kiyān bhuvo 'yaṁ kṣapitoru-bhāro
yad droṇa-bhīṣmārjuna-bhīma-mūlaiḥ
aṣṭādaśākṣauhiṇiko mad-aṁśair
āste balaṁ durviṣahaṁ yadūnām
SYNONYMS
kiyān—what is this; bhuvaḥ—of the earth; ayam—this; kṣapita—abated; uru—very great; bhāraḥ—burden; yat—which; droṇa—Droṇa; bhīṣma—Bhīṣma; arjuna—Arjuna; bhīma—Bhīma; mūlaiḥ—with the help; aṣṭādaśa—eighteen; akṣauhiṇikaḥ—phalanxes of military strength (vide SB 1.16.34); mat-aṁśaiḥ—with My descendants; āste—are still there; balam—great strength; durviṣaham—unbearable; yadūnām—of the Yadu dynasty.
TRANSLATION
[After the end of the Battle of Kurukṣetra, the Lord said:]The abatement of the earth's great burden, eighteen akṣauhiṇīs, has now been effected with the help of Droṇa, Bhīṣma, Arjuna and Bhīma. But what is this? There is still the great strength of the Yadu dynasty, born of Myself, which may be a more unbearable burden.
PURPORT
It is a wrong theory that due to an increase in population the world becomes overburdened and therefore there are wars and other annihilating processes. The earth is never overburdened. The heaviest mountains and oceans on the face of the earth hold more living entities than there are human beings, and they are not overburdened. If a census were taken of all the living beings on the surface of the earth, certainly it would be found that the number of humans is not even five percent of the total number of living beings. If the birthrate of human beings is increasing, then the birthrate of other living beings is increasing proportionately. The birthrate of lower animals-beasts, aquatics, birds, etc.-is far greater than that of human beings. There is an adequate arrangement for food for all the living beings all over the earth by the order of the Supreme Lord, and He can arrange more and more if there is actually a disproportionate increase of living beings.
Therefore, there is no question of an increase in population causing a burden. The earth became overburdened due to dharma-glāni, or irregular discharge of the Lord's desire. The Lord appeared on the earth to curb the increase in miscreants, and not the increase in population, as is wrongly put forward by the mundane economist. When Lord Kṛṣṇa appeared, there had been a sufficient increase in miscreants who had violated the desire of the Lord. The material creation is meant for fulfilling the desire of the Lord, and His desire is that the conditioned souls who are unfit to enter into the kingdom of God have a chance to improve their conditions for entering. The entire process of cosmic arrangement is intended just to give a chance to the conditioned souls to enter the kingdom of God, and there is an adequate arrangement for their maintenance by the nature of the Lord.
Therefore, although there may be a great increase in population on the surface of the earth, if the people are exactly in line with God consciousness and are not miscreants, such a burden on the earth is a source of pleasure for her. There are two kinds of burdens. There is the burden of the beast and the burden of love. The burden of the beast is unbearable, but the burden of love is a source of pleasure. Śrīla Viśvanātha Cakravartī describes the burden of love very practically. He says that the burden of the husband on the young wife, the burden of the child on the lap of the mother, and the burden of wealth on the businessman, although actually burdens from the viewpoint of heaviness, are sources of pleasure, and in the absence of such burdensome objects, one may feel the burden of separation, which is heavier to bear than the actual burden of love. When Lord Kṛṣṇa referred to the burden of the Yadu dynasty on the earth, He referred to something different than the burden of the beast. The large numbers of family members born of Lord Kṛṣṇa counted to some millions and were certainly a great increase in the population of the earth, but because all of them were expansions of the Lord Himself by His transcendental plenary expansions, they were a source of great pleasure for the earth. When the Lord referred to them in connection with the burden on the earth, He had in mind their imminent disappearance from the earth. All the members of the family of Lord Kṛṣṇa were incarnations of different demigods, and they were to disappear from the surface of the earth along with the Lord. When He referred to the unbearable heaviness on the earth in connection with the Yadu dynasty, He was referring to the burden of their separation. Śrīla Jīva Gosvāmī confirms this inference.
Srila Visvanatha Cakravarti Thakur Commentary - 3.3.14
This verse explains why the Kṛṣṇa did not rejoice. The great burden of the earth consisting of eighteen akṣauhinis caused by (mūlaiḥ) Droṇa, Bhīṣma, Arjuna and Bhīma has been reduced only to a small degree (kiyān). The sandhi of kṣapitaḥ and uru is poetic license. In composition, lack of consideration of the secondary elements should be tolerated. The burden of the earth was reduced only a little because the intolerable strength of the Lord’s portions such as Pradyumna remains.
The burden of the earth is not produced by the abundance of oceans and mountains, but rather by the prominence of irreligious persons. The Lord decreased such irreligious persons. One cannot also say that the Yadus were irreligious, since they are eternal associates of the Lord. This is understood from the following verses:
brahmaṇyānāṁ vadānyānāṁ nityaṁ vṛddhopasevinām
vipra-śāpaḥ katham abhūd vṛṣṇīnāṁ Kṛṣṇa-cetasām.
How could the brāhmaṇas curse the Vṛṣṇis, who were always respectful to the brāhmaṇas, charitable, and inclined to serve seniors and whose minds were always absorbed in Kṛṣṇa? SB 11.1.8
śayyāsanāṭanālāpa-krīḍā-snānāśanādiṣu
na viduḥ santam ātmānaṁ vṛṣṇayaḥ kṛṣṇa-cetasaḥ
Absorbed in Kṛṣṇa while sleeping, sitting, walking, speaking, playing, bathing and eating, they did not know that they existed. SB 10.90.47
The burden is of two types: suffering and happiness. The first is difficult to tolerate, and the second is easy to tolerate. Examples of the second type of burden are the lover carrying his female lover, the affectionate mother carrying her child, or the merchant carrying his wealth on his head. But weak persons cannot even carry these happy burdens which are heavier than themselves. Even the earth could not tolerate the weight of the great devotee Dhruva, who became immensely heavy because of his austerities:
yadaika-pādena sa pārthivārbhakas
tasthau tad-aṅguṣṭha-nipīḍitā mahī
nanāma tatrārdham ibhendra-dhiṣṭhitā
tarīva savyetarataḥ pade pade
As Dhruva Mahārāja, the King’s son, kept himself steadily standing on one leg, the pressure of his big toe pushed down half the earth, just as an elephant being carried on a boat rocks the boat left and right with his every step. SB 4.8.79
When the Lord shows his power, no one can bear the weight of the great bliss that manifests. Thus Bhīṣma says:
sva-nigamam apahāya mat-pratijñām
ṛtam adhikartum avapluto rathasthaḥ
dhṛta-ratha-caraṇo ’bhyayāc caladgur
harir iva hantum ibhaṁ gatottarīyaḥ
Fulfilling my desire and sacrificing his own promise, he got down from the chariot,
took up its wheel, and ran towards me hurriedly, just as a lion goes to kill an elephant. He even dropped his outer garment on the way. SB 1.9.37
When Nṛsiṁha appeared it is sai
dyaus tat-saṭotkṣipta-vimāna-saṅkulā
protsarpata kṣmā ca padābhipīḍitā
śailāḥ samutpetur amuṣya raṁhasā
tat-tejasā khaṁ kakubho na rejire
The sky, filled with airplanes dislocated by his flying mane, and the earth as well, afflict by his feet, slipped from their positions. Mountains sprang up by his force, and the sky and the directions lost their luster because of his effulgence. SB 7.8.33
Thus the burden of the Yadus should not be considered a burden on the earth (in the sense of causing suffering). It is similar to the following situation. Though ornaments are heavy burden for a young woman, the weight of ornaments are put temporarily on her limbs during festivals by her affectionate lover. This is always done according to the circumstance. Thus the devatās who had entered by their aṁśas into the forms of the Yadus who were eternal associates of the Lord, left from Dvārakā and disappeared at Prabhāsa (while the eternal associates remained invisible in Dvārakā).
Jiva's tika || 3.3.14 ||
kiyān bhuvo ’yaṃ kṣapitoru-bhāro yad droṇa-bhīṣmārjuna-bhīma-mūlaiḥ aṣṭādaśākṣauhiṇiko mad-aṃśair āste balaṃ durviṣahaṃ yadūnām
The burden of the earth caused by the eighteen akṣauhinis formed by Droṇa, Bhīṣma, Arjuna and Bhīma has only been slightly reduced. The intolerable strength of the Yadus remains because of my portions such as Pradyumna.
The strength of the Yadus remains (āste balam). The meaning is this. The burden of the earth is not because of many mountains and oceans but because of the prominence of adharma. (That has reduced only a little.) Let that be. Still the Yadus, my aṃśas like Pradyumna, are great followers of dharma.
brahmaṇyānāṃ vadānyānāṃ nityaṃ vṛddhopasevinām vipra-śāpaḥ katham abhūd vṛṣṇīnāṃ kṛṣṇa-cetasām
How could the brāhmaṇas curse the Vṛṣṇis, who were always respectful to the brāhmaṇas, who were charitable, who were inclined to serve seniors and whose minds were always absorbed in Kṛṣṇa? (SB 11.1.8)
śayyāsanāṭanālāpa- krīḍā-snānādi-karmasu na viduḥ santam ātmānaṃ vṛṣṇayaḥ kṛṣṇa-cetasaḥ
The Vṛṣṇis were so absorbed in Kṛṣṇa that they forgot their own bodies while sleeping, sitting, walking, conversing, playing, bathing and so on. (SB 10.90.46)
When I leave them they will suffer to the highest degree in separation. The earth will suffer from associating with them. That is the unbearable burden.
TEXT - SB 3.3.15
mitho yadaiṣāṁ bhavitā vivādo
madhv-āmadātāmra-vilocanānām
naiṣāṁ vadhopāya iyān ato 'nyo
mayy udyate 'ntardadhate svayaṁ sma
SYNONYMS
mithaḥ—one another; yadā—when; eṣām—of them; bhavitā—will take place; vivādaḥ—quarrel; madhu-āmada—intoxication by drinking; ātāmra-vilocanānām—of their eyes being copper-red; na—not; eṣām—of them; vadha-upāyaḥ—means of disappearance; iyān—like this; ataḥ—besides this; anyaḥ—alternative; mayi—on My; udyate—disappearance; antaḥ-dadhate—will disappear; svayam—themselves; sma—certainly.
TRANSLATION
When they quarrel among themselves, influenced by intoxication, with their eyes red like copper because of drinking [madhu], then only will they disappear; otherwise, it will not be possible. On My disappearance, this incident will take place.
PURPORT
The Lord and His associates appear and disappear by the will of the Lord. They are not subjected to the laws of material nature. No one was able to kill the family of the Lord, nor was there any possibility of their natural death by the laws of nature. The only means, therefore, for their disappearance was the make-show of a fight amongst themselves, as if brawling in intoxication due to drinking. That so-called fighting would also take place by the will of the Lord, otherwise there would be no cause for their fighting. Just as Arjuna was made to be illusioned by family affection and thus the Bhagavad-gītā was spoken, so the Yadu dynasty was made to be intoxicated by the will of the Lord, and nothing more. The devotees and associates of the Lord are completely surrendered souls. Thus they are transcendental instruments in the hands of the Lord and can be used in any way the Lord desires. The pure devotees also enjoy such pastimes of the Lord because they want to see Him happy. Devotees of the Lord never assert independent individuality; on the contrary, they utilize their individuality in pursuit of the desires of the Lord, and this cooperation of the devotees with the Lord makes a perfect scene of the Lord's pastimes.
Srila Visvanatha Cakravarti Thakur Commentary - 3.3.15
The Yadus cannot be destroyed like others. They must be destroyed only amongst themselves. When there will be a quarrel amongst the Yadus, whose eyes will become red because of complete (ā) intoxication (mada) with liquor (madhu), it is not a method of killing them. Because others die like this (ataḥ), it appears (iyān) that they also are killed. But it is not so. People see that they kill each other, though they cannot be killed. The real situation is made clear. When I want to make them disappear (mayi udyate), they will disappear. Sma indicates certainty.
TEXT - SB 3.3.16
evaṁ sañcintya bhagavān
sva-rājye sthāpya dharmajam
nandayām āsa suhṛdaḥ
sādhūnāṁ vartma darśayan
SYNONYMS
evam—thus; sañcintya—thinking within Himself; bhagavān—the Personality of Godhead; sva-rājye—in his own kingdom; sthāpya—installing; dharmajam—Mahārāja Yudhiṣṭhira; nandayām āsa—gladdened; suhṛdaḥ—the friends; sādhūnām—of the saints; vartma—the path; darśayan—by indicating.
TRANSLATION
Lord Śrī Kṛṣṇa, thus thinking to Himself, established Mahārāja Yudhiṣṭhira in the position of supreme control of the world in order to show the ideal of administration on the path of piety.
Srila Visvanatha Cakravarti Thakur Commentary - 3.3.16
Sthāpya stands for sthāyapityvā.
Jiva's tika || 3.3.16 ||
evaṃ sancintya bhagavān
sva-rājye sthāpya dharmajam nandayām āsa suhṛdaḥ sādhūnāṃ vartma darśayan
The Lord, thinking in this way, enthroned Yudhiṣṭhira in his kingdom. Showing the devotional path, he made his friends happy.
Here dhṛtaḥ means established. In the next verse it means protected.
TEXT - SB 3.3.17
uttarāyāṁ dhṛtaḥ pūror
vaṁśaḥ sādhv-abhimanyunā
sa vai drauṇy-astra-sampluṣṭaḥ
punar bhagavatā dhṛtaḥ
SYNONYMS
uttarāyām—unto Uttarā; dhṛtaḥ—conceived; pūroḥ—of Pūru; vaṁśaḥ—descendant; sādhu-abhimanyunā—by the hero Abhimanyu; saḥ—he; vai—certainly; drauṇi-astra—by the weapon of Drauṇi, the son of Droṇa; sampluṣṭaḥ—being burnt; punaḥ—again, for the second time; bhagavatā—by the Personality of Godhead; dhṛtaḥ—was protected.
TRANSLATION
The embryo of Pūru's descendant begotten by the great hero Abhimanyu in the womb of Uttarā, his wife, was burnt by the weapon of the son of Droṇa, but later he was again protected by the Lord.
PURPORT
The embryonic body of Parīkṣit which was in formation after Uttarā's pregnancy by Abhimanyu, the great hero, was burned by the brahmāstra of Aśvatthāmā, but a second body was given by the Lord within the womb, and thus the descendant of Pūru was saved. This incident is the direct proof that the body and the living entity, the spiritual spark, are different. When the living entity takes shelter in the womb of a woman through the injection of the semen of a man, there is an emulsification of the man's and woman's discharges, and thus a body is formed the size of a pea, gradually developing into a complete body. But if the developing embryo is destroyed in some way or other, the living entity has to take shelter in another body or in the womb of another woman. The particular living entity who was selected to be the descendant of Mahārāja Pūru, or the Pāṇḍavas, was not an ordinary living entity, and by the superior will of the Lord he was destined to be the successor to Mahārāja Yudhiṣṭhira. Therefore, when Aśvatthāmā destroyed the embryo of Mahārāja Parīkṣit, the Lord, by His own internal potency, entered into the womb of Uttarā by His plenary portion just to give audience to the would-be Mahārāja Parīkṣit, who was in great danger. By His appearance within the womb, the Lord encouraged the child and gave him complete protection in a new body by His omnipotency. By His power of omnipresence He was present both inside and outside of Uttarā and other members of the Pāṇḍava family.
Srila Visvanatha Cakravarti Thakur Commentary - 3.3.17
Dhṛtaḥ means placed. The second dhrṭaḥ means saved.
Jiva's tika || 3.3.17 ||
uttarāyāṃ dhṛtaḥ pūror vaṃśaḥ sādhv-abhimanyunā sa vai drauṇy-astra-sampluṣṭaḥ punar bhagavatā dhṛtaḥ
The heir to the Puru dynasty, Parīkṣit, placed in the womb of Uttarā by gentle Abhimanyu, when almost destroyed by the weapon of Aśvatthāmā, was saved by the Lord.
TEXT - SB 3.3.18
ayājayad dharma-sutam
aśvamedhais tribhir vibhuḥ
so 'pi kṣmām anujai rakṣan
reme kṛṣṇam anuvrataḥ
SYNONYMS
ayājayat—made to perform; dharma-sutam—by the son of Dharma (Mahārāja Yudhiṣṭhira); aśvamedhaiḥ—by horse sacrifices; tribhiḥ—three; vibhuḥ—the Supreme Lord; saḥ—Mahārāja Yudhiṣṭhira; api—also; kṣmām—the earth; anujaiḥ—assisted by his younger brothers; rakṣan—protecting; reme—enjoyed; kṛṣṇam—Kṛṣṇa, the Personality of Godhead; anuvrataḥ—constant follower.
TRANSLATION
The Supreme Lord induced the son of Dharma to perform three horse sacrifices, and Mahārāja Yudhiṣṭhira, constantly following Kṛṣṇa, the Personality of Godhead, protected and enjoyed the earth, assisted by his younger brothers.
PURPORT
Mahārāja Yudhiṣṭhira was the ideal monarchical representative on the earth because he was a constant follower of the Supreme Lord, Śrī Kṛṣṇa. As stated in the Vedas (Īśopaniṣad), the Lord is the proprietor of the entire manifested cosmic creation, which presents a chance for the conditioned souls to revive their eternal relationship with the Lord and thus go back to Godhead, back home. The whole system of the material world is arranged with that program and plan. Anyone who violates the plan is punished by the law of nature, which is acting by the direction of the Supreme Lord. Mahārāja Yudhiṣṭhira was installed on the throne of the earth as a representative of the Lord. The king is always expected to be the representative of the Lord. Perfect monarchy necessitates representation of the supreme will of the Lord, and Mahārāja Yudhiṣṭhira was the ideal monarch on this supreme principle. both the King and the subjects were happy in the discharge of worldly duties, and thus protection of the citizens and enjoyment of natural life, with full cooperation of material nature, followed in the reign of Mahārāja Yudhiṣṭhira and his worthy descendants like Mahārāja Parīkṣit.
Srila Visvanatha Cakravarti Thakur Commentary - 3.3.18
Reme means “he ruled.”
TEXT - SB 3.3.19
bhagavān api viśvātmā
loka-veda-pathānugaḥ
kāmān siṣeve dvārvatyām
asaktaḥ sāṅkhyam āsthitaḥ
SYNONYMS
bhagavān—the Personality of Godhead; api—also; viśva-ātmā—the Supersoul of the universe; loka—customary; veda—Vedic principles; patha-anugaḥ—follower of the path; kāmān—the necessities of life; siṣeve—enjoyed; dvārvatyām—in the city of Dvārakā; asaktaḥ—without being attached; sāṅkhyam—knowledge in Sāṅkhya philosophy; āsthitaḥ—being situated.
TRANSLATION
Simultaneously, the Personality of Godhead enjoyed life in the city of Dvārakā, strictly in conformity with the Vedic customs of society. He was situated in detachment and knowledge, as enunciated by the Sāṅkhya system of philosophy.
PURPORT
While Mahārāja Yudhiṣṭhira was the Emperor of the earth, Lord Śrī Kṛṣṇa was the King of Dvārakā and was known as Dvārakādhīśa. Like other subordinate kings, He was under the regime of Mahārāja Yudhiṣṭhira. Although Lord Śrī Kṛṣṇa is the supreme emperor of the entire creation, while He was on this earth He never violated the principles of the Vedic injunctions because they are the guide for human life. Regulated human life according to the Vedic principles, which are based on the system of knowledge called Sāṅkhya philosophy, is the real way of enjoyment of the necessities of life. Without such knowledge, detachment and custom, the so-called human civilization is no more than an animal society of eat, drink, be merry and enjoy. The Lord was acting freely, as He willed, yet by His practical example He taught not to lead a life which goes against the principles of detachment and knowledge. Attainment of knowledge and detachment, as very elaborately discussed in Sāṅkhya philosophy, is the real perfection of life. Knowledge means to know that the mission of the human form of life is to end all the miseries of material existence and that in spite of having to fulfill the bodily necessities in a regulated way, one must be detached from such animal life. Fulfilling the demands of the body is animal life, and fulfilling the mission of spirit soul is the human mission.
Srila Visvanatha Cakravarti Thakur Commentary - 3.3.19
This verse describes the fifth and sixth qualities of Bhagavān: jñāna and vairāgya. Though he is Bhagavān he acted like the soul of the universe. Without being attached, he enjoyed objects which gave happiness presented by Indra and others which were not forbidden by Vedic or popular rules. Asaktaḥ indicated vairāgya and sāṅkhyam indicates jñānam.
Jiva's tika || 3.3.19 ||
bhagavān api viśvātmā loka-veda-pathānugaḥ kāmān siṣeve dvārvatyām asaktaḥ sānkhyam āsthitaḥ
Bhagavān, acting like the soul of the universe, following the path of Vedic and popular rules, fixed in discrimination, and unattached to all material objects, enjoyed in Dvārakā.
Though he was the Lord (bhagavān api), after performing his duties, he revealed his pastimes of detachment.
TEXT - SB 3.3.20
snigdha-smitāvalokena
vācā pīyūṣa-kalpayā
caritreṇānavadyena
śrī-niketena cātmanā
SYNONYMS
snigdha—gentle; smita-avalokena—by a glance with a sweet smile; vācā—by words; pīyūṣa-kalpayā—compared to nectar; caritreṇa—by character; anavadyena—without flaw; śrī—fortune; niketena—residence; ca—and; ātmanā—by His transcendental body.
TRANSLATION
He was there in His transcendental body, the residence of the goddess of fortune, with His usual gentle and sweetly smiling face, His nectarean words and His flawless character.
PURPORT
In the previous verse it is described that Lord Kṛṣṇa, being situated in the truths of Sāṅkhya philosophy, is detached from all kinds of matter. In the present verse it is described that He is the residence of the goddess of fortune. These two things are not at all contradictory. Lord Kṛṣṇa is detached from the variegatedness of the inferior nature, but He is in eternal, blissful enjoyment of the spiritual nature, or His internal potency. One who has a poor fund of knowledge cannot understand this distinction between the external and internal potencies. In Bhagavad-gītā, the internal potency is described as the parā prakṛti. In the Viṣṇu Purāṇa also, the internal potency of Viṣṇu is described as parā śakti. The Lord is never detached from the association of parā śakti. This parā śakti and her manifestations are described in the Brahma-saṁhitā (5.37) as ānanda-cinmaya-rasa-pratibhāvitābhiḥ. The Lord is eternally joyful and cognizant in the taste derived from such transcendental bliss. Negation of the variegatedness of the inferior energy does not necessitate negation of the positive transcendental bliss of the spiritual world. Therefore the Lord's gentleness, His smile, His character and everything related to Him are all transcendental. Such manifestations of the internal potency are the reality, of which the material shadow is only a temporary representation from which everyone with proper knowledge must be detached.
Srila Visvanatha Cakravarti Thakur Commentary - 3.3.20
This verse explains that though the Lord is not attracted to the actions of māyā-śakti, he is attached to the actions of the cit-śakti. By sweetness of four elements—glances, words, actions and form the Lord gave pleasure to the devotees on earth (imaṁ lokam) and on Svarga (amum) and especially with the Yadus. But among the Yadus, he enjoyed especially with the women. This shows greater and greater attachment. Showing affection through a festival (kṣana-sauhṛdaḥ) of conjugal actions for these women at suitable opportunities (datta-kṣaṇa) during the night (kṣaṇadayā), he enjoyed. This is because these queens were actually composed of his cit-śakti, arising from his svarūpa. This can be understood from the conversation between Śiva and Pārvatī in the Skanda Purāṇa, Prabhāsa-khaṇḍa, in which the sixteen thousand queens are described with ten sons each:
haṁsa eva mataḥ kṛṣṇaḥ paramātmā janārddanaḥ
tasyaitāḥ śaktayo devī ṣoḍaśaiva prakīrttitāḥ
candrarūpī mataḥ kṛṣṇaḥ kalārūpās tu tāḥ smṛtāḥ
Kṛṣṇa is known as Haṁsa, paramātmā and Janardana. O Pārvatī! His sixteen śaktis are well known. He is like the moon and the śaktis are like the phases of the moon.
This will be described in detail in the Tenth Canto.
TEXT - SB 3.3.21
imaṁ lokam amuṁ caiva
ramayan sutarāṁ yadūn
reme kṣaṇadayā datta-
kṣaṇa-strī-kṣaṇa-sauhṛdaḥ
SYNONYMS
imam—this; lokam—earth; amum—and the other worlds; ca—also; eva—certainly; ramayan—pleasing; sutarām—specifically; yadūn—the Yadus; reme—enjoyed; kṣaṇadayā—by night; datta—given by; kṣaṇa—leisure; strī—with women; kṣaṇa—conjugal love; sauhṛdaḥ—friendship.
TRANSLATION
The Lord enjoyed His pastimes, both in this world and in other worlds [higher planets], specifically in the association of the Yadu dynasty. At leisure hours offered by night, He enjoyed the friendship of conjugal love with women.
PURPORT
The Lord enjoyed in this world with His pure devotees. Although He is the Personality of Godhead and is transcendental to all material attachment, He nevertheless exhibited much attachment for His pure devotees on the earth, as well as for the demigods who engage in His service in the heavenly planets as powerful delegated directors in the management of all material activities. He displayed special attachment for His family members, the Yadus, as well as for His sixteen thousand wives, who had the opportunity to meet Him in the leisure hours of night. All these attachments of the Lord are manifestations of His internal potency, of which the external potency is only a shadow representation. In the Skanda Purāṇa, Prabhāsa-khaṇḍa, in the topics between Lord Śiva and Gaurī, there is confirmation of His internal potential manifestations. There is mention of the Lord's meeting with sixteen thousand cowherd damsels although He is the Haṁsa (transcendental) Supersoul and maintainer of all living entities. The sixteen thousand cowherd damsels are a display of sixteen varieties of internal potencies. This will be more elaborately explained in the Tenth Canto. It is said there that Lord Kṛṣṇa is just like the moon and the internal potential damsels are like the stars around the moon.
Jiva's tika || 3.3.20-21 ||
snigdha-smitāvalokena vācā pīyūṣa-kalpayā caritreṇānavadyena śrī-niketena cātmanā
imaṃ lokam amuṃ caiva ramayan sutarāṃ yadūn reme kṣaṇadayā datta-
kṣaṇa-strī-kṣaṇa-sauhṛdaḥ
By affectionate, smiling glances, sweet words, impeccable actions and beautiful form, Kṛṣṇa gave pleasure to the devotees on earth and the devatās, and particularly to the Yādavas. And showing greatest affection for the queens by his conjugal acts at suitable times in the evening, he derived the greatest pleasure.
Three verses show his method of detachment. He enjoyed with a great festival of affection for his wives during opportunities at night (kṣaṇadayā datta-kṣaṇastrī-kṣaṇa-sauhṛdaḥ).
TEXT - SB 3.3.22
tasyaivaṁ ramamāṇasya
saṁvatsara-gaṇān bahūn
gṛhamedheṣu yogeṣu
virāgaḥ samajāyata
SYNONYMS
tasya—His; evam—thus; ramamāṇasya—enjoying; saṁvatsara—years; gaṇān—many; bahūn—great many; gṛhamedheṣu—in household life; yogeṣu—in sex life; virāgaḥ—detachment; samajāyata—awakened.
TRANSLATION
The Lord was thus engaged in household life for many, many years, but at last His detachment from ephemeral sex life was fully manifested.
PURPORT
Even though the Lord is never attached to any kind of material sex life, as the universal teacher He remained a householder for many, many years, just to teach others how one should live in householder life. Śrīla Viśvanātha Cakravartī Ṭhākura explains that the word samajāyata means "fully exhibited." In all His activities while present on the earth, the Lord exhibited detachment. This was fully displayed when He wanted to teach by example that one should not remain attached to household life for all the days of one's life. One should naturally develop detachment as a matter of course. The Lord's detachment from household life does not indicate detachment from His eternal associates, the transcendental cowherd damsels. But the Lord desired to end His so-called attachment to the three modes of material nature. He can never be detached from the service of His transcendental associates like Rukmiṇī and other goddesses of fortune, as described in the Brahma-saṁhitā (5.29): lakṣmī-sahasra-śata-sambhrama-sevyamānam.
Srila Visvanatha Cakravarti Thakur Commentary - 3.3.22
Kṛṣṇa showed complete (samajāyata) indifference (virāgaḥ) to the path of karma typified by rajo-guṇa in performing household activities, and to the enjoyable items offered by such household persons. This continued at all times, but at this time it became very evident. guṇesv asaṅgo vairāgyam: detachment means no association with the guṇas. (SB 11.19.27) Because of this definition, there is no question of such detachment in his pastimes with Rukmiṇī and others which are śuddha-sattva, beyond the material guṇas.
Jiva's tika || 3.3.22 ||
tasyaivaṃ ramamāṇasya saṃvatsara-gaṇān bahūn gṛhamedheṣu yogeṣu virāgaḥ samajāyata
Enjoying in this way with his queens, he showed complete detachment from the activities of the householder, though following the rules of karma-yoga continuously for many years.
He showed indifference to the performance of household duties.
TEXT - SB 3.3.23
daivādhīneṣu kāmeṣu
daivādhīnaḥ svayaṁ pumān
ko viśrambheta yogena
yogeśvaram anuvrataḥ
SYNONYMS
daiva—supernatural; adhīneṣu—being controlled; kāmeṣu—in sense enjoyment; daiva-adhīnaḥ—controlled by supernatural force; svayam—himself; pumān—living entity; kaḥ—whoever; viśrambheta—can have faith in; yogena—by devotional service; yogeśvaram—the Supreme Lord; anuvrataḥ—serving.
TRANSLATION
Every living entity is controlled by a supernatural force, and thus his sense enjoyment is also under the control of that supernatural force. No one, therefore, can put his faith in Lord Kṛṣṇa's transcendental sense activities but one who has become a devotee of the Lord by rendering devotional service.
PURPORT
As stated in Bhagavad-gītā no one can understand the transcendental birth and activities of the Lord. The same fact is herein corroborated: no one but one who is enlightened by the devotional service of the Lord can understand the difference between the Lord's activities and those of others, who are controlled by the supernatural force. The sense enjoyment of all animals, men and demigods within the purview of the material universe is controlled by the supernatural force called the prakṛti, or daivī-māyā. No one is independent in obtaining sense enjoyment, and everyone in this material world is after sense enjoyment. Persons who are themselves under the control of supernatural power cannot believe that Lord Kṛṣṇa is not under any control beyond Himself in the matter of sense enjoyment. They cannot understand that His senses are transcendental. In the Brahma-saṁhitā the Lord's senses are described as omnipotent; i.e., with any sense He can perform the activities of the other senses. One who has limited senses cannot believe that the Lord can eat by His transcendental power of hearing and can perform the act of sex life simply by seeing. The controlled living entity cannot even dream of such sense activities in his conditional life. But simply by the activities of bhakti-yoga, he can understand that the Lord and His activities are always transcendental. As the Lord says in Bhagavad-gītā (18.55), bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ: one cannot know even a fraction of the activities of the Lord if he is not a pure devotee of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 3.3.23
This verse explains the Lord’s detachment in his activities. If the Lord has detachment from his actions which are not subject to karma, what person will have affection (viśrambheta) for his own actions which produce karma (daivādhīnaḥ)? If he practices bhakti-yoga he surrenders to the Lord of yoga.
Jiva's tika || 3.3.23 ||
daivādhīneṣu kāmeṣu daivādhīnaḥ svayaṃ pumān ko viśrambheta yogena yogeśvaram anuvrataḥ
What man (what to speak of the Lord), knowing himself to be a jīva subject to the control of karma, surrendering to the Lord in bhakti-yoga, will have faith in material objects and desires which produce karma?
Household life is an obstacle to the pastime of detachment.
TEXT - SB 3.3.24
puryāṁ kadācit krīḍadbhir
yadu-bhoja-kumārakaiḥ
kopitā munayaḥ śepur
bhagavan-mata-kovidāḥ
SYNONYMS
puryām—in the city of Dvārakā; kadācit—once upon a time; krīḍadbhiḥ—by sporting activities; yadu—the descendants of Yadu; bhoja—the descendants of Bhoja; kumārakaiḥ—princes; kopitāḥ—became angry; munayaḥ—the great sages; śepuḥ—cursed; bhagavat—the Personality of Godhead; mata—desire; kovidāḥ—cognizant.
TRANSLATION
Once upon a time, great sages were made angry by the sporting activities of the princely descendants of the Yadu and Bhoja dynasties, and thus, as desired by the Lord, the sages cursed them.
PURPORT
The associates of the Lord who were playing the part of princely descendants of the Yadu and Bhoja dynasties were not ordinary living entities. It is not possible that they could offend any saintly man or sage, nor could the sages, who were all pure devotees of the Lord, be influenced to anger by any of the sporting activities of the princes born in the holy dynasties of Yadu or Bhoja, wherein the Lord Himself appeared as a descendant. The cursing of the princes by the sages was another transcendental pastime of the Lord to make a show of anger. The princes were cursed in order that one may know that even the descendants of the Lord, who could never be vanquished by any act of material nature, were subjected to the reactions of anger by great devotees of the Lord. One should therefore take great care and attention not to commit an offense at the feet of a devotee of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 3.3.24
The sages knew the intention of the Lord (bhagavān-mata-kovidāḥ). Thus they had no fault in cursing. The cause of the Lord’s intention will be described at the end of the Eleventh Canto.
Jiva's tika || 3.3.24 ||
puryāṃ kadācit krīḍadbhir yadu-bhoja-kumārakaiḥ kopitā munayaḥ śepur
bhagavan-mata-kovidāḥ
One time, a group of sages, angered by the joking young boys of the Yadu and Bhoja dynasties, and knowing the intention of the Lord, uttered a curse.
The sages knew the intention of the Lord (bhagavan-mata-kovidaḥ). It was previously mentioned in SB 3.3.15:
mitho yadaiṣāṃ bhavitā vivādo madhv-āmadātāmra-vilocanānām naiṣāṃ vadhopāya iyān ato ’nyo mayy udyate ’ntardadhate svayaṃ sma
When they will quarrel among themselves, with eyes red because of complete intoxication from liquor, they actually will not die, though they will appear to die like others. Only when I decide that they disappear, they will disappear spontaneously.
TEXT - SB 3.3.25
tataḥ katipayair māsair
vṛṣṇi-bhojāndhakādayaḥ
yayuḥ prabhāsaṁ saṁhṛṣṭā
rathair deva-vimohitāḥ
SYNONYMS
tataḥ—thereafter; katipayaiḥ—a few; māsaiḥ—months passing; vṛṣṇi—the descendants of Vṛṣṇi; bhoja—the descendants of Bhoja; andhaka-ādayaḥ—and others, like the sons of Andhaka; yayuḥ—went; prabhāsam—the place of pilgrimage named Prabhāsa; saṁhṛṣṭāḥ—with great pleasure; rathaiḥ—on their chariots; deva—by Kṛṣṇa; vimohitāḥ—bewildered.
TRANSLATION
A few months passed, and then, bewildered by Kṛṣṇa, all the descendants of Vṛṣṇi, Bhoja and Andhaka who were incarnations of demigods went to Prabhāsa, while those who were eternal devotees of the Lord did not leave but remained in Dvārakā.
Srila Visvanatha Cakravarti Thakur Commentary - 3.3.25
The Vṛṣṇis eternally remain in Dvārakā. They do not leave. They remained there, invisible to the eyes of common people. Their going was an appearance created by the Lord (deva-mohitāḥ). This phrase can also mean that the devatā portions of the Vṛṣṇis became bewildered and went to Prabhāsa.
Jiva's tika || 3.3.25 ||
tataḥ katipayair māsair vṛṣṇi-bhojāndhakādayaḥ yayuḥ prabhāsaṃ saṃhṛṣṭā rathair deva-vimohitāḥ
After several months the Vṛṣṇis, Bhojas and Andakas, in forms created by the Lord’s illusory energy, joyfully went to Prabhāsa on their chariots.
They were bewildered by Kṛṣṇa’s energy (deva-vimohitāḥ).
TEXT - SB 3.3.26
tatra snātvā pitṝn devān
ṛṣīṁś caiva tad-ambhasā
tarpayitvātha viprebhyo
gāvo bahu-guṇā daduḥ
SYNONYMS
tatra—there; snātvā—by taking bath; pitṝn—forefathers; devān—demigods; ṛṣīn—great sages; ca—also; eva—certainly; tat—of that; ambhasā—by the water; tarpayitvā—by pleasing; atha—thereupon; viprebhyaḥ—unto the brāhmaṇas; gāvaḥ—cows; bahu-guṇāḥ—greatly useful; daduḥ—gave in charity.
TRANSLATION
After arriving there, all of them took bath, and with the water of this place of pilgrimage they offered their respects to the forefathers, demigods and great sages and thus satisfied them. They gave cows to the brāhmaṇas in royal charity.
PURPORT
Amongst the devotees of the Lord there are several divisions, mainly nitya-siddhas and sādhana-siddhas. The nitya-siddha devotees never fall down to the region of the material atmosphere, even though they sometimes come onto the material plane to execute the mission of the Lord. The sādhana-siddha devotees are chosen from the conditioned souls. Out of the sādhana devotees, there are mixed and pure devotees. The mixed devotees are sometimes enthusiastic about fruitive activities and are habituated to philosophical speculation. The pure devotees are free from all these mixtures and are completely absorbed in the service of the Lord, regardless of how and where they are situated. Pure devotees of the Lord are not enthusiastic to put aside their service to the Lord in order to go visit holy places of pilgrimage. A great devotee of the Lord in modern times, Śrī Narottama dāsa Ṭhākura, has sung like this: "To visit holy places of pilgrimage is another bewilderment of the mind because devotional service to the Lord at any place is the last word in spiritual perfection."
For pure devotees of the Lord who are completely satisfied with the transcendental loving service of the Lord, there is hardly any necessity to visit the various places of pilgrimage. But those who are not so advanced have the prescribed duties of visiting pilgrimage sites and regularly performing the rituals. The part of the princely order of the Yadu dynasty who went to Prabhāsa performed all duties to be done in a place of pilgrimage and offered their pious actions to their forefathers and others.
As a rule, every human being is indebted to God, the demigods, great sages, other living entities, people in general, forefathers, etc., for various contributions received from them. Thus everyone is obliged to repay the debt of gratitude. The Yadus who went to the Prabhāsa pilgrimage site performed their duties by distributing land, gold, and well-nourished cows in royal charity, as described in the following verse.
Srila Visvanatha Cakravarti Thakur Commentary - 3.3.26
Gāvaḥ should be gāḥ. Bahu-guṇāḥ means the cows gave plentiful milk.
TEXT - SB 3.3.27
hiraṇyaṁ rajataṁ śayyāṁ
vāsāṁsy ajina-kambalān
yānaṁ rathān ibhān kanyā
dharāṁ vṛtti-karīm api
SYNONYMS
hiraṇyam—gold; rajatam—gold coins; śayyām—bedding; vāsāṁsi—clothing; ajina—animal skin for seats; kambalān—blankets; yānam—horses; rathān—chariots; ibhān—elephants; kanyāḥ—girls; dharām—land; vṛtti-karīm—to provide livelihood; api—also.
TRANSLATION
The brāhmaṇas were not only given well-fed cows in charity, but also gold, gold coins, bedding, clothing, animal-skin seats, blankets, horses, elephants, girls and sufficient land for maintenance.
PURPORT
All these charities were meant for the brāhmaṇas, whose lives were devoted entirely to the welfare of society, both spiritually and materially. The brāhmaṇas were not giving their services as paid servants, but the society provided them with all necessities. It was arranged for some of the brāhmaṇas, who were in difficulty for marriage, to be given girls. The brāhmaṇas, therefore, had no economic problems. The kṣatriya kings and rich mercantile men would provide them with all that they needed, and in exchange the brāhmaṇas were completely devoted to the elevation of society. That was the way of social cooperation between the different castes. When the brāhmaṇa class or caste gradually became easygoing, being fed by the society although they had no brahminical qualifications, they degraded themselves into brahma-bandhus, or disqualified brāhmaṇas, and thus other members of society also gradually fell down from the social standard of progressive life. As described in Bhagavad-gītā, the caste system is the creation of the Lord and is arranged according to the quality of work rendered to society and not in terms of birthright, as falsely claimed in the present degraded society.
Srila Visvanatha Cakravarti Thakur Commentary - 3.3.27
Vṛttikarīm means land by which they could support themselves.
TEXT - SB 3.3.28
annaṁ coru-rasaṁ tebhyo
dattvā bhagavad-arpaṇam
go-viprārthāsavaḥ śūrāḥ
praṇemur bhuvi mūrdhabhiḥ
SYNONYMS
annam—foodstuff; ca—also; uru-rasam—highly delicious; tebhyaḥ—unto the brāhmaṇas; dattvā—after supplying; bhagavat-arpaṇam—which was first offered to the Personality of Godhead; go—cows; vipra—brāhmaṇas; artha—purpose; asavaḥ—purpose of living; śūrāḥ—all the valiant kṣatriyas; praṇemuḥ—offered obeisances; bhuvi—touching the ground; mūrdhabhiḥ—with their heads.
TRANSLATION
Thereafter they offered the brāhmaṇas highly delicious foodstuffs first offered to the Personality of Godhead and offered their respectful obeisances by touching their heads to the ground. They lived perfectly by protecting the cows and the brāhmaṇas.
PURPORT
The behavior exhibited by the descendants of Yadu in the pilgrimage site of Prabhāsa was highly cultured and exactly to the point of human perfection. The perfection of human life is attained by following three principles of civilization: protecting the cows, maintaining the brahminical culture and, above all, becoming a pure devotee of the Lord. Without becoming a devotee of the Lord, one cannot perfect one's human life. The perfection of human life is to be elevated to the spiritual world, where there is no birth, no death, no disease and no old age. That is the highest perfectional aim of human life. Without this aim, any amount of material advancement in so-called comforts can only bring the defeat of the human form of life.
Brāhmaṇasand Vaiṣṇavas do not accept any foodstuff which is not first offered to the Personality of Godhead. Foodstuff offered to the Lord is accepted by the devotees as the mercy of the Lord. After all, the Lord supplies all kinds of foodstuff, both to the human being and to other animals. A human being must be conscious of the fact that all foodstuffs, namely grains, vegetables, milk, water, etc.—the prime necessities of life—are supplied for mankind by the Lord, and such foodstuffs cannot be manufactured by any scientist or materialist in a laboratory or factory established by human effort. The intelligent class of men are called brāhmaṇas, and those who have realized the Absolute Truth in His supreme personal feature are called Vaiṣṇavas. But both of them accept foodstuffs which are the remnants of sacrifice. Sacrifice is ultimately meant to satisfy the yajña-puruṣa, Viṣṇu. In Bhagavad-gītā (3.13) it is said that one who accepts foodstuffs as the remnants of sacrifice is freed from all sinful reactions, and one who cooks foodstuffs for maintenance of his body takes in all kinds of sins, which lead only to suffering. The foodstuffs prepared by the Yadus at the Prabhāsa pilgrimage site to offer to the bona fide brāhmaṇas there were all offered to the Personality of Godhead, Viṣṇu. The Yadus offered their sincere obeisances by touching their heads to the ground. The Yadus or any enlightened family in Vedic culture are trained for attainment of human perfection by total cooperation of service between the different divisions of social orders.
The word uru-rasam is also significant here. Hundreds of delicacies can be prepared simply by the combination of grains, vegetables and milk. All such preparations are in the mode of goodness and therefore may be offered to the Personality of Godhead. As stated in Bhagavad-gītā (9.26), the Lord accepts only foodstuffs which are within the range of fruits, flowers, leaves and liquids, provided they are offered in complete devotional service. Devotional service is the only criterion for a bona fide offering to the Lord. The Lord assures that He positively eats such foodstuffs offered by the devotees. So, judging from all sides, the Yadus were perfectly trained civilized persons, and their being cursed by the brāhmaṇa sages was only by the desire of the Lord; the whole incident was a warning to all concerned that no one should behave lightly with brāhmaṇas and Vaiṣṇavas.
Srila Visvanatha Cakravarti Thakur Commentary - 3.3.28
The Vṛṣṇis whose lives (asavaḥ) were dedicated to cows and brāhmaṇas, offered them food which was offered to the Lord. This shows that they were strict followers of dharma. Thus their disappearance was completely dependent on the Lord alone.
He also intended to show that it is not proper for the brāhmaṇa to show anger. By this act as well, the devatā portions now separated from the Yadus who were eternal associates of the Lord and returned to their places in Svarga. This act also indicates the Lord’s sixth aiśvarya, detachment. By hiding the glories of his devotees, bhakti, his abode, his pastimes and associates, the Lord deceived the materialistic people and produced longing in his devotees.
Thus ends the commentary on Third Chapter of the Third Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
Jiva's tika || 3.3.28 ||
annaṃ coru-rasaṃ tebhyo dattvā bhagavad-arpaṇam go-viprārthāsavaḥ śūrāḥ praṇemur bhuvi mūrdhabhiḥ
The warriors, whose lives were dedicated to cows and brāhmaṇas, after offering the brāhmaṇas tasty food offered to the Lord, offered respects on the earth with their heads.
Their dedication to cows and brāhmaṇas confirms their high sense of dharma.
Thus their intelligence manifested at this time is foreign, completely dependent on the Lord alone. The punishment given by the brāhmaṇas was also only to instill fear in the common man.
Thus end the Bhaktivedanta purports of the Third Canto, Third Chapter, of the Śrīmad-Bhāgavatam, entitled "The Lord's pastimes Out of Vṛndāvana."
4. Vidura Approaches Maitreya
verses: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36
TEXT - SB 3.4.1
uddhava uvāca
atha te tad-anujñātā
bhuktvā pītvā ca vāruṇīm
tayā vibhraṁśita-jñānā
duruktair marma paspṛśuḥ
SYNONYMS
uddhavaḥ uvāca—Uddhava said; atha—thereafter; te—they (the Yādavas); tat—by the brāhmaṇas; anujñātāḥ—being permitted; bhuktvā—after partaking; pītvā—drinking; ca—and; vāruṇīm—liquor; tayā—by that; vibhraṁśita-jñānāḥ—being bereft of knowledge; duruktaiḥ—with harsh words; marma—the core of the heart; paspṛśuḥ—touched.
TRANSLATION
Thereafter, all of them [the descendants of Vṛṣṇi and Bhoja], being permitted by the brāhmaṇas, partook of the remnants of prasāda and also drank liquor made of rice. By drinking they all became delirious, and, bereft of knowledge, they touched the cores of each other's hearts with harsh words.
PURPORT
In ceremonies when brāhmaṇas and Vaiṣṇavas are sumptuously fed, the host partakes of the remnants of foodstuff after the guest has given permission. So the descendants of Vṛṣṇi and Bhoja formally took permission from the brāhmaṇas and ate the prepared foodstuff. Kṣatriyas are permitted to drink at certain occasions, so they all drank a kind of light liquor made of rice. By such drinking they became delirious and bereft of sense, so much so that they forgot their relationship with one another and used harsh words which touched the cores of each other's hearts. Drinking is so harmful that even such a highly cultured family becomes affected by intoxication and can forget themselves in a drunken state. The descendants of Vṛṣṇi and Bhoja were not expected to forget themselves in this way, but by the will of the Supreme it happened, and thus they became harsh towards one another.
Srila Visvanatha Cakravarti Thakur Commentary - 3.4.1
In the Fourth Chapter, having heard from Uddhava of the disappearance of Kṛṣṇa and his dynasty, Vidura, went to Maitreya to receive instructions. Taking permission from Kṛṣṇa or the brāhmaṇas, the Yadus ate. They mutually insulted each other.
Jiva's tika || 3.4.1 ||
uddhava uvāca atha te tad-anujnātā bhuktvā pītvā ca vāruṇīm tayā vibhraṃśita-jnānā duruktair marma paspṛśuḥ
Uddhava said: Then taking the permission of Kṛṣṇa, they ate and drank wine. Losing their intelligence by the wine, they touched each other’s vulnerable spots with harsh words.
They lost their intelligence by drinking wine. But also it was by the Lord’s will that this happened.
TEXT - SB 3.4.2
teṣāṁ maireya-doṣeṇa
viṣamīkṛta-cetasām
nimlocati ravāv āsīd
veṇūnām iva mardanam
SYNONYMS
teṣām—of them; maireya—of intoxication; doṣeṇa—by the faults; viṣamīkṛta—became unbalanced; cetasām—of those of whom the minds; nimlocati—sets; ravau—the sun; āsīt—takes place; veṇūnām—of the bamboos; iva—as; mardanam—destruction.
TRANSLATION
As by the friction of bamboos destruction takes place, so also, at sunset, by the interaction of the faults of intoxication, all their minds became unbalanced, and destruction took place.
PURPORT
When there is need of fire in the forest, by the will of the Supreme it takes place due to friction among the bamboos. Similarly, the descendants of Yadu were all destroyed by the will of the Lord by the process of self-destruction. Just as there is no possibility of a fire's occurring deep in the forest due to human effort, so also there was no power in the universe which could vanquish the descendants of Yadu, who were protected by the Lord. The Lord wanted them to be so destroyed, and thus they obeyed His order, as indicated by the word tad-anujñāta.
Srila Visvanatha Cakravarti Thakur Commentary - 3.4.2
By the fault of liquor (maireya) they destroyed each other (mardanam) as the sun was setting (nimlocati).
TEXT - SB 3.4.3
bhagavān svātma-māyāyā
gatiṁ tām avalokya saḥ
sarasvatīm upaspṛśya
vṛkṣa-mūlam upāviśat
SYNONYMS
bhagavān—the Personality of Godhead; sva-ātma-māyāyāḥ—by His internal potency; gatim—the end; tām—that; avalokya—foreseeing; saḥ—He (Kṛṣṇa); sarasvatīm—the River Sarasvatī; upaspṛśya—after sipping water; vṛkṣa-mūlam—at the foot of a tree; upāviśat—sat down.
TRANSLATION
The Personality of Godhead, Lord Śrī Kṛṣṇa, after foreseeing the end [of His family] by His internal potency, went to the bank of the River Sarasvatī, sipped water, and sat down underneath a tree.
PURPORT
All the above-mentioned activities of the Yadus and Bhojas were executed by the internal potency of the Lord because He wanted them to be dispatched to their respective abodes after He had finished His mission of descent. They were all His sons and grandsons and were given complete protection by the paternal affection of the Lord. How they could be vanquished in the presence of the Lord is answered in this verse: everything was done by the Lord Himself (svātma-māyāyāḥ). The Lord's family members were either incarnations of His plenary expansions or demigods from the heavenly planets, and thus before His departure He separated them by His internal potency. Before being dispatched to their respective abodes, they were sent to the holy place of Prabhāsa, where they performed pious activities and took food and drink to their heart's content. It was then arranged for them to be sent back to their abodes so that others could see that the powerful Yadu dynasty was no longer in the world. In the previous verse, the word anujñāta, indicating that the whole sequence of events was arranged by the Lord, is significant. These particular pastimes of the Lord are not a manifestation of His external energy, or material nature. Such an exhibition of His internal potency is eternal, and therefore one should not conclude that the Yadus and Bhojas died in a drunken state in an ordinary fratricidal war. Śrī Jīva Gosvāmī comments on these incidents as magical performances.
Srila Visvanatha Cakravarti Thakur Commentary - 3.4.3
How could the Lord, compassion to the elevated and fallen souls, witness the killing of his servants, sons, grandsons, persons most dear like Pradyumna, arranged by himself? This verse answers. This was the action (gatim) of māyā. It was a convincing display by which common people would think that the Yādavas were destroyed quickly by killing each other. This māyā belonged to the Lord (svātmā-māyā). That māyā therefore could never bewilder him, since the nature of māyā is that it does not bewilder its controller. Therefore it is said that the Lord saw this action of māyā. The Yādavas such as Pradyumna, eternal associates in his pastimes, actually remained in Dvārakā. The devatās who had entered into various Yādavas separating themselves from those Yādavas, came to Prabhāsa in those separate forms, ate, drank wine and, with the Lord’s permission, returned to Svarga. This is they meaning of the tad-anujñātā, mentioned in the first verse: they took his permission and returned to their abodes in Svarga.
Since Balarāma, Pradyumna and Aniruddha are part of the caturvyūha, they are eternally with the Lord. Padma Purāṇa makes the following statements:
ete hi yādavāḥ sarve madgaṇā eva bhāmini
These Yādavas are all my people, dear lady!
sarvadā mat-priyā devi mat-tulya-guṇa-śālina
They are eternally dear to me and equal in qualities to me, O goddess!
yathā saumitribharatau yathā saṅkarṣaṇādayaḥ
tathā tenaiva jāyante nija-lokad-yadṛcchayā
They appear on earth by their own will from their spiritual planet, as Lakṣmaṇa, Bhārata and Saṅkarsaṇa.
In Hari-vaṁśa Akrura says:
devānāñca hitārthāya vayaṁ prāptā manuṣyatām
For helping the devatās we have appeared as humans on earth.
Because the Yādavas are eternal associates of the Lord, they will never be destroyed. And even the continuing posts of the devatās such as Guha (Kārtikeya) who had entered into Śāmba and others should not be destroyed. Thus the whole mauśala pastime is illusory. Though it is illusory, since it is included in the pastimes of Kṛṣṇa, it is accepted by the inconceivable yoga-māyā and is eternal, existing even in the absence of the material creation.[217]
Jiva's tika || 3.4.3 ||
bhagavān svātma-māyāyā gatiṃ tām avalokya saḥ sarasvatīm upaspṛśya vṛkṣa-mūlam upāviśat
Seeing this action of his māyā, Kṛṣṇa, sipping the water of the Sarasvatī River, sat down under a tree.
Seeing what happened-- the mausala-līlā, by his māyā, like a magical show--he sat beneath a tree.
TEXT - SB 3.4.4
ahaṁ cokto bhagavatā
prapannārti-hareṇa ha
badarīṁ tvaṁ prayāhīti
sva-kulaṁ sañjihīrṣuṇā
SYNONYMS
aham—I; ca—and; uktaḥ—was told; bhagavatā—by the Supreme Lord; prapanna—of the surrendered; ārti-hareṇa—by He who is the vanquisher of the distresses; ha—indeed; badarīm—to Badarī; tvam—you; prayāhi—should go; iti—thus; sva-kulam—His own family; sañjihīrṣuṇā—who desired to destroy.
TRANSLATION
The Lord is the vanquisher of the distresses of one who is surrendered unto Him. Thus He who desired to destroy His family told me previously to go to Badarikāśrama.
PURPORT
While at Dvārakā, Uddhava was warned to avoid the distresses which were to follow the disappearance of the Lord and the destruction of the Yadu dynasty. He was advised to proceed to Badarikāśrama because there he could associate with the devotees of Nara-Nārāyaṇa, and in their association of devotional service he could increase his eagerness for chanting, hearing, knowledge and detachment.
Srila Visvanatha Cakravarti Thakur Commentary - 3.4.4
The Lord spoke to me previously, at Dvārakā. He also remained there in another form (aprakaṭa). The word ca indicates that Uddhava was sent to the Sarasvatī River, where Kṛṣṇa also spoke to him. The reasons for the Lord speaking to him are given. The first reason is that the Lord wanted to remove the suffering of separation of Uddhava, who was surrendered to the Lord (prapannārti-hareṇa). The second reason is that the Lord would relieve the pain in the form of longing (ārti) to hear about bhakti, jñāna, vairāgya and the Lord’s pastimes of those living in Badarikāśrama, who were also surrendered to the Lord, such as the Lord’s portion Nara-nārāyaṇa, by what he would speak to Uddhava, as expressed at the end of this chapter: .
asmāl lokād uparate mayi jñānaṁ mad-āśrayam
arhaty uddhava evāddhā sampraty ātmavatāṁ varaḥ
Now I shall leave the vision of this world, and I see that Uddhava, the foremost of my devotees, is the only one who can be directly entrusted with knowledge about me. SB 3.4.30
Jiva's tika || 3.4.4 ||
ahaṃ cokto bhagavatā prapannārti-hareṇa ha badarīṃ tvaṃ prayāhīti sva-kulaṃ sanjihīrṣuṇā
The Lord, who dispels sorrow in his devotees, desiring to withdraw his family from the vision of the world, said to me, “Go to Badarikāśrama.”
Later he says:
asmāl lokād uparate mayi jnānaṃ mad-āśrayam arhaty uddhava evāddhā sampraty ātmavatāṃ varaḥ
Now I shall leave the vision of this world, and I see that Uddhava, the foremost of my devotees, is the only one who can be directly entrusted with knowledge about me. (SB 3.4.30)
TEXT - SB 3.4.5
tathāpi tad-abhipretaṁ
jānann aham arindama
pṛṣṭhato 'nvagamaṁ bhartuḥ
pāda-viśleṣaṇākṣamaḥ
SYNONYMS
tathā api—yet, in spite of; tat-abhipretam—His desire; jānan—knowing; aham—I; arim-dama—O subduer of the enemy (Vidura); pṛṣṭhataḥ—behind; anvagamam—followed; bhartuḥ—of the master; pāda-viśleṣaṇa—separation from His lotus feet; akṣamaḥ—not being able.
TRANSLATION
Yet in spite of my knowing His desire [to destroy the dynasty], O Arindama [Vidura], I followed Him because it was impossible for me to bear separation from the lotus feet of the master.
Srila Visvanatha Cakravarti Thakur Commentary - 3.4.5
Abhipretam (intention) means that though the Lord ordered that he go to Badarikāśrama, Uddhava understood that Kṛṣṇa would not give him up so easily, and thus he followed the Lord. Or it can mean that Uddhava understood Kṛṣṇa’s intention to destroy the dynasty.
TEXT - SB 3.4.6
adrākṣam ekam āsīnaṁ
vicinvan dayitaṁ patim
śrī-niketaṁ sarasvatyāṁ
kṛta-ketam aketanam
SYNONYMS
adrākṣam—I saw; ekam—alone; āsīnam—sitting; vicinvan—deeply thinking; dayitam—patron; patim—master; śrī-niketam—the shelter of the goddess of fortune; sarasvatyām—on the bank of the Sarasvatī; kṛta-ketam—taking shelter; aketanam—being situated without a shelter.
TRANSLATION
Thus following, I saw my patron and master [Lord Śrī Kṛṣṇa] sitting alone and deeply thinking, taking shelter on the bank of the River Sarasvatī although He is the shelter of the goddess of fortune.
PURPORT
Those who are in the renounced order of life often take shelter underneath a tree. The Lord was found by Uddhava in that condition of taking shelter as do persons who have no shelter. Because He is the proprietor of everything, everywhere is His shelter, and everywhere is under His shelter. The entire material and spiritual cosmic manifestation is sustained by Him, and therefore He is the shelter of everything. So there was nothing astonishing in His taking shelter in the way of the unsheltered who are in the renounced order of life.
Srila Visvanatha Cakravarti Thakur Commentary - 3.4.6
Kṛṣṇa is addressed as having no shelter because he is the shelter of all material and spiritual entities. Everything takes shelter of him.
Jiva's tika || 3.4.6 ||
adrākṣam ekam āsīnaṃ vicinvan dayitaṃ patim śrī-niketaṃ sarasvatyāṃ kṛta-ketam aketanam
Searching for my dear Lord, who has no abode, and who is the abode of Lakṣmī, I saw him alone, taking shelter of the bank of the Sarasvatī River.
Three verses are taken together to describe the Lord.
TEXT - SB 3.4.7
śyāmāvadātaṁ virajaṁ
praśāntāruṇa-locanam
dorbhiś caturbhir viditaṁ
pīta-kauśāmbareṇa ca
SYNONYMS
śyāma-avadātam—beautiful with black color; virajam—formed of pure goodness; praśānta—peaceful; aruṇa—reddish; locanam—eyes; dorbhiḥ—by the arms; caturbhiḥ—four; viditam—being recognized; pīta—yellow; kauśa—silken; ambareṇa—with garments; ca—and.
TRANSLATION
The Lord's body is blackish, but is eternal, full of bliss and knowledge, and very, very beautiful. His eyes are always peaceful, and they are reddish like the rising morning sun. I could immediately recognize Him as the Supreme Personality of Godhead by His four hands, different symbolic representations, and yellow silk garments.
TEXT - SB 3.4.8
vāma ūrāv adhiśritya
dakṣiṇāṅghri-saroruham
apāśritārbhakāśvattham
akṛśaṁ tyakta-pippalam
SYNONYMS
vāme—on the left; ūrau—thigh; adhiśritya—placed on; dakṣiṇa-aṅghri-saroruham—the right lotus foot; apāśrita—taking rest against; arbhaka—young; aśvattham—banyan tree; akṛśam—cheerful; tyakta—having left; pippalam—household comforts.
TRANSLATION
The Lord was sitting, taking rest against a young banyan tree, with His right lotus foot on His left thigh, and although He had left all household comforts, He looked quite cheerful in that posture.
PURPORT
According to Śrīla Viśvanātha Cakravartī Ṭhākura, the Lord's sitting posture—keeping His back against the newly grown banyan tree—is also meaningful. Aśvattha, the banyan tree, is so called because the tree does not die very quickly; it continues to live for many, many years. His legs and their energies are the material ingredients, which are five in all: earth, water, fire, air and sky. The material energies represented by the banyan tree are all products of His external potency and are therefore kept to His back. And because this particular universe is the smallest of all, the banyan tree is therefore designated as small, or as a child. Tyakta-pippalam indicates that He had now finished His pastimes in this particular small universe, but since the Lord is absolute and eternally blissful, there is no difference between His leaving or accepting something. The Lord was now prepared to leave this particular universe and go into another, just as the sun rises on one particular planet and sets in another simultaneously but does not change its own situation.
Srila Visvanatha Cakravarti Thakur Commentary - 3.4.8
He had his right foot placed over (adhiśritya) his left thigh. His back was leaning against (apāśrita) a young aśvattha tree. The derivation of aśvattha is na śvaḥ tiṣṭhati: what does not last till tomorrow (śvas means tomorrow). This refers to the material world made of five elements, which is temporary. Māyā stands behind the Lord. “May materialistic people not see me!” This is the intention of Kṛṣṇa’s action of leaning against the aśvattha tree. The tree is described as young to indicate that among all the universes, this universe is very small. Tyakta-pippalam means that Lord had given up his pastimes in this world, since the word pippala refers to the material happiness in the śrutis.[218]
TEXT - SB 3.4.9
tasmin mahā-bhāgavato
dvaipāyana-suhṛt-sakhā
lokān anucaran siddha
āsasāda yadṛcchayā
SYNONYMS
tasmin—then; mahā-bhāgavataḥ—a great devotee of the Lord; dvaipāyana—of Kṛṣṇa-dvaipāyana Vyāsa; suhṛt—a well-wisher; sakhā—a friend; lokān—the three worlds; anucaran—traveling; siddhe—in that āśrama; āsasāda—arrived; yadṛcchayā—by his own perfect accord.
TRANSLATION
At that time, after traveling in many parts of the world, Maitreya, a great devotee of the Lord and a friend and well-wisher of the great sage Kṛṣṇa-dvaipāyana Vyāsa, reached that spot out of his own perfect accord.
PURPORT
Maitreya was one of the disciples of Maharṣi Parāśara, the father of Vyāsadeva. Thus Vyāsadeva and Maitreya were friends and mutual well-wishers. By some fortunate accident, Maitreya reached the place where Lord Śrī Kṛṣṇa was resting. To meet the Lord is not an ordinary incident. Maitreya was a great sage and a learned scholar-philosopher but not a pure devotee of the Lord, and therefore his meeting with the Lord at that time may have been due to ajñāta-sukṛti, or some unknown devotional service. Pure devotees always engage in pure devotional activities, and therefore their meeting with the Lord is natural. But when those who are not up to that standard meet the Lord, it is due to the unforeseen fortune of accidental devotional service.
Srila Visvanatha Cakravarti Thakur Commentary - 3.4.9
Maitreya is called a close friend of Dvaipāyana because he was like a son to his guru, Parāśara, who was Vyāsadeva’s father. Yadṛcchayā means suddenly.
Jiva's tika || 3.4.9 ||
tasmin mahā-bhāgavato dvaipāyana-suhṛt-sakhā lokān anucaran siddha āsasāda yadṛcchayā
The great devotee Maitreya, friend of Vyāsadeva, while walking the earth, suddenly appeared at that famous place.
Maitreya came there by some good fortune (yadṛcchayā). Sakhā instead of sakha is poetic license.
TEXT - SB 3.4.10
tasyānuraktasya muner mukundaḥ
pramoda-bhāvānata-kandharasya
āśṛṇvato mām anurāga-hāsa-
samīkṣayā viśramayann uvāca
SYNONYMS
tasya—his (Maitreya's); anuraktasya—although attached; muneḥ—of the sage; mukundaḥ—the Lord who awards salvation; pramoda-bhāva—in a pleasing attitude; ānata—lowered; kandharasya—of the shoulder; āśṛṇvataḥ—while thus hearing; mām—unto me; anurāga-hāsa—with kind smiling; samīkṣayā—particularly seeing me; viśra-mayan—allowing me complete rest; uvāca—said.
TRANSLATION
Maitreya Muni was greatly attached to Him [the Lord], and he was listening in a pleasing attitude, with his shoulder lowered. With a smile and a particular glance upon me, having allowed me to rest, the Lord spoke as follows.
PURPORT
Although both Uddhava and Maitreya were great souls, the Lord's attention was more on Uddhava because he was a spotlessly pure devotee. A jñāna-bhakta, or one whose devotion is mixed with the monistic viewpoint, is not a pure devotee. Although Maitreya was a devotee, his devotion was mixed. The Lord reciprocates with His devotees on the basis of transcendental love and not on the basis of philosophical knowledge or fruitive activities. In the transcendental loving service of the Lord, there is no place for monistic knowledge or fruitive activities. The gopīs in Vṛndāvana were neither highly learned scholars nor mystic yogīs. They had spontaneous love for the Lord, and thus He became their heart and soul, and the gopīs also became the heart and soul of the Lord. Lord Caitanya approved the relationship of the gopīs with the Lord as supreme. Herein the Lord's attitude towards Uddhava was more intimate than with Maitreya Muni.
Srila Visvanatha Cakravarti Thakur Commentary - 3.4.10
Though Maitreya is described by Uddhava with many pleasing words, Kṛṣṇa actually spoke to Uddhava, since he had more prema than Maitreya. Thus the words describing Maitreya are in the genitive case, to show less respect to him. Kṛṣṇa glanced, showing (hāsa) his affection (anurāga). Or Kṛṣṇa glanced with smiling and affection.
Jiva's tika || 3.4.10 ||
tasyānuraktasya muner mukundaḥ pramoda-bhāvānata-kandharasya āśṛṇvato mām anurāga-hāsasamīkṣayā viśramayann uvāca
Kṛṣṇa spoke to the sage Maitreya, who was attached to the Lord, and attentive to listening, whose head was bowed out of love and joy, while glancing at me with
affection and smiling. This relieved me of fatigue.
Though Maitreya was listening, he actually spoke to me. It was the Lord’s mercy to him. This is also indicated in the following:
asmāl lokād uparate mayi jnānaṃ mad-āśrayam arhaty uddhava evāddhā sampraty ātmavatāṃ varaḥ
When I leave this planet, Uddhava, the best among those who take me as their master, will be qualified to impart knowledge about me. (SB 3.4.30)
noddhavo ’ṇv api man-nyūno yad guṇair nārditaḥ prabhuḥ ato mad-vayunaṃ lokaṃ grāhayann iha tiṣṭhatu
Uddhava is not less than me, because he is master of māyā and not at all lacking in any spiritual quality. He should remain on this earth, giving knowledge of me to the world. (SB 3.4.31) Thus the phrase in which he describes Maitreya is in the genitive secretly indicates that Maitreya is a secondary person.
TEXT - SB 3.4.11
śrī-bhagavān uvāca
vedāham antar manasīpsitaṁ te
dadāmi yat tad duravāpam anyaiḥ
satre purā viśva-sṛjāṁ vasūnāṁ
mat-siddhi-kāmena vaso tvayeṣṭaḥ
SYNONYMS
śrī-bhagavān uvāca—the Personality of Godhead said; veda—know; aham—I; antaḥ—within; manasi—the mind; īpsitam—what you desired; te—your; dadāmi—I give you; yat—which is; tat—that; duravāpam—very difficult to achieve; anyaiḥ—by others; satre—in the sacrifice; purā—in the days of yore; viśva-sṛjām—of those who expanded this creation; vasūnām—of the Vasus; mat-siddhi-kāmena—with a desire to achieve My association; vaso—O Vasu; tvayā—by you; iṣṭaḥ—ultimate goal of life.
TRANSLATION
O Vasu, I know from within your mind what you desired in the days of yore when the Vasus and other demigods responsible for expanding the universal affairs performed sacrifices. You particularly desired to achieve My association. This is very difficult to obtain for others, but I award it unto you.
PURPORT
Uddhava is one of the eternal associates of the Lord, and a plenary portion of Uddhava was one of the eight Vasus in the days of yore. The eight Vasus and the demigods in the upper planetary system, who are responsible for the management of the universal affairs, performed a sacrifice in the days of yore, desiring to fulfill their respective ultimate goals in life. At that time an expansion of Uddhava, acting as one of the Vasus, desired to become an associate of the Lord. The Lord knew this because He is present in the heart of every living entity as Paramātmā, the Superconsciousness. In everyone's heart there is the representation of the Superconsciousness, who gives memory to the partial consciousness of every living entity. The living entity, as partial consciousness, forgets incidents of his past life, but the Superconsciousness reminds him how to act in terms of his past cultivation of knowledge. Bhagavad-gītā confirms this fact in various ways: ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham (Bg. 4.11), sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca (Bg. 15.15).
Everyone is at liberty to desire as he likes, but the desire is fulfilled by the Supreme Lord. Everyone is independent to think or desire, but the fulfillment of one's desire depends on the supreme will. This law is expressed as "Man proposes, God disposes." In the days of yore, when the demigods and Vasus performed sacrifice, Uddhava, as one of the Vasus, desired to enter into the association of the Lord, which is very difficult for those busy in empiric philosophical speculation or fruitive activities. Such persons have practically no information of the facts about becoming an associate of the Lord. Only the pure devotees can know, by the mercy of the Lord, that the personal association of the Lord is the highest perfection of life. The Lord assured Uddhava that He would fulfill his desire. It appears that when the Lord informed him by His indication to Uddhava, the great sage Maitreya finally became aware of the importance of entering into the association of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 3.4.11
Veda stands from vedmi (I know). I will give you what is difficult for others to attain (duravāpam anyaiḥ), because you were previously Vasu at a sacrifice in which Brahmā and the Vasus participated. I was worshipped by you with a desire to attain me. Actually this Vasu entered into the nitya-siddha Uddhava. Even though Uddhava is a nitya-siddha, here he is revealed as a sādhana-siddha along with Maitreya to protect the secret of his eternal pastimes. Some say that the eternal Uddhava stayed in Dvārakā and the Uddhava who was Vasu came to the Sarasvatī River.
Jiva's tika || 3.4.11 ||
śrī-bhagavān uvāca vedāham antar manasīpsitaṃ te dadāmi yat tad duravāpam anyaiḥ satre purā viśva-sṛjāṃ vasūnāṃ mat-siddhi-kāmena vaso tvayeṣṭaḥ
The Lord said: I know the desire in your heart. I will give you what is rarely attained by others. At a sacrifice performed by Brahmā and the Vasus, you worshipped me with a desire to attain me.
Though Uddhava was an eternal associate, his aṃśa was born as a Vasu.
TEXT - SB 3.4.12
sa eṣa sādho caramo bhavānām
āsāditas te mad-anugraho yat
yan māṁ nṛlokān raha utsṛjantaṁ
diṣṭyā dadṛśvān viśadānuvṛttyā
SYNONYMS
saḥ—that; eṣaḥ—of those; sādho—O honest one; caramaḥ—the ultimate; bhavānām—of all your incarnations (as Vasu); āsāditaḥ—now achieved; te—unto you; mat—My; anugrahaḥ—mercy; yat—as it is; yat—because; mām—Me; nṛ-lokān—the planets of the conditioned souls; rahaḥ—in seclusion; utsṛjantam—while quitting; diṣṭyā—by seeing; dadṛśvān—what you have seen; viśada-anuvṛttyā—by unflinching devotion.
TRANSLATION
O honest one, your present life is the last and the supermost because in this term of life you have been awarded My ultimate favor. Now you can go to My transcendental abode, Vaikuṇṭha, by leaving this universe of conditioned living entities. Your visit to Me in this lonely place because of your pure and unflinching devotional service is a great boon for you.
PURPORT
When a person is fully conversant with knowledge of the Lord as far as can be known by a perfect living entity in the liberated state, he is allowed to enter into the spiritual sky, where the Vaikuṇṭha planets exist. The Lord was sitting in a lonely place just about to disappear from the vision of the inhabitants of this universe, and Uddhava was fortunate to see Him even at that time and thus receive the Lord's permission to enter Vaikuṇṭha. The Lord is everywhere at all times, and His appearance and disappearance are merely the experience of the inhabitants of a particular universe. He is just like the sun. The sun does not appear or disappear in the sky; it is only in the experience of men that in the morning the sun rises and in the evening the sun sets. The Lord is simultaneously both in Vaikuṇṭha and everywhere within and without Vaikuṇṭha.
Srila Visvanatha Cakravarti Thakur Commentary - 3.4.12
He pacifies Uddhava. Among many births (bhavānām), this birth, in which (yad) you have attained my mercy, is the last. And also you have seen me in this lonely place (rahaḥ) with pure devotion (viśadānuvṛttyā). This produces good fortune (diṣṭyā). The Lord is about to give up the places of all the jīvas (nṛlokam) and attain Vaikuṇṭha.
Jiva's tika || 3.4.12 ||
sa eṣa sādho caramo bhavānām āsāditas te mad-anugraho yat
yan māṃ nṛlokān raha utsṛjantaṃ diṣṭyā dadṛśvān viśadānuvṛttyā
O Uddhava! This will be your last birth since in this birth you have attained my mercy. And with great devotion, in this private place, you have seen me, who am now giving up this world to go to Vaikuṇṭha. This also produces good fortune.
This is your last among many births as Vasu and others to teach the common people. With difficulty you have attained your original form. You have seen me by following pure bhāva (viśadānuvṛttyā). This produces good fortune (distyā).
TEXT - SB 3.4.13
purā mayā proktam ajāya nābhye
padme niṣaṇṇāya mamādi-sarge
jñānaṁ paraṁ man-mahimāvabhāsaṁ
yat sūrayo bhāgavataṁ vadanti
SYNONYMS
purā—in the days of yore; mayā—by Me; proktam—was said; ajāya—unto Brahmā; nābhye—out of the navel; padme—on the lotus; niṣaṇṇāya—unto the one situated on; mama—My; ādi-sarge—in the beginning of creation; jñānam—knowledge; param—sublime; mat-mahimā—My transcendental glories; avabhāsam—that which clarifies; yat—which; sūrayaḥ—the great learned sages; bhāgavatam—Śrīmad-Bhāgavatam; vadanti—do say.
TRANSLATION
O Uddhava, in the lotus millennium in the days of yore, at the beginning of the creation, I spoke unto Brahmā, who is situated on the lotus that grows out of My navel, about My transcendental glories, which the great sages describe as Śrīmad-Bhāgavatam.
PURPORT
The explanation of the Supreme Self, as given to Brahmā and already explained in the Second Canto of this great literature, is further clarified herein. The Lord said that the concise form of Śrīmad-Bhāgavatam as explained to Brahmā was meant to elucidate His personality. The impersonal explanation of those four verses in the Second Canto is nullified herewith. Śrīdhara Svāmī also explains in this connection that the same concise form of the Bhāgavatam concerned the pastimes of Lord Kṛṣṇa and was never meant for impersonal indulgence.
Srila Visvanatha Cakravarti Thakur Commentary - 3.4.13
Here the Lord describes what he promised to give Uddhava. Adi-sarge means the first day of Brahmā’s life.[219] I spoke that knowledge which reveals my pastimes (man-mahimā). This meaning of mahimā is according to Śrīdhara Svāmī. Others say mahimā means glories. The Bhāgavatam refers to the four essential verses.
Jiva's tika || 3.4.13 ||
purā mayā proktam ajāya nābhye padme niṣaṇṇāya mamādi-sarge jnānaṃ paraṃ man-mahimāvabhāsaṃ yat sūrayo bhāgavataṃ vadanti
Previously at the beginning of creation, I spoke to Brahmā 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 Bhāgavatam.
This refers to the brahma-kalpa described in the Second Canto. The devotees call this supreme knowledge in the form of four verses (jnānam param) the Bhāgavatam, which described the Lord’s glories without distinction (manmahimābhāsam).
TEXT - SB 3.4.14
ity ādṛtoktaḥ paramasya puṁsaḥ
pratikṣaṇānugraha-bhājano 'ham
snehottha-romā skhalitākṣaras taṁ
muñcañ chucaḥ prāñjalir ābabhāṣe
SYNONYMS
iti—thus; ādṛta—being favored; uktaḥ—addressed; paramasya—of the Supreme; puṁsaḥ—Personality of Godhead; pratikṣaṇa—every moment; anugraha-bhājanaḥ—object of favor; aham—myself; sneha—affection; uttha—eruption; romā—hairs on the body; skhalita—slackened; akṣaraḥ—of the eyes; tam—that; muñcan—smearing; śucaḥ—tears; prāñjaliḥ—with folded hands; ābabhāṣe—said.
TRANSLATION
Uddhava said: O Vidura, when I was thus favored at every moment by the Supreme Personality of Godhead and addressed by Him with great affection, my words failed in tears, and the hairs on my body erupted. After smearing my tears, I, with folded hands, spoke like this.
Srila Visvanatha Cakravarti Thakur Commentary - 3.4.14
In this way the Lord respected and spoke to me. Pratīkṣaṇa means consideration. The Lord had previously considered, “No one except Uddhava knows about counseling. He should come to me. This will happen in the future.” If the version is pratikṣaṇa it means at every moment. I was the recipient of his mercy at every moment, or I was the recipient of his mercy after he considered that I should get the instructions. Śucaḥ means tears.
Jiva's tika || 3.4.14 ||
ity ādṛtoktaḥ paramasya puṃsaḥ pratikṣaṇānugraha-bhājano ’ham snehottha-romā skhalitākṣaras taṃ muncan chucaḥ prānjalir ābabhāṣe
When the Lord respected and spoke to me in this way, I became the recipient of the Supreme Lord’s mercy at every moment. My hairs stood on end in prema and my voice choked up. Tears flowing from my eyes, I spoke with folded hands.
Uddhava then spoke.
TEXT - SB 3.4.15
ko nv īśa te pāda-saroja-bhājāṁ
sudurlabho 'rtheṣu caturṣv apīha
tathāpi nāhaṁ pravṛṇomi bhūman
bhavat-padāmbhoja-niṣevaṇotsukaḥ
SYNONYMS
kaḥ nu īśa—O my Lord; te—Your; pāda-saroja-bhājām—of the devotees engaged in the transcendental loving service of Your lotus feet; su-durlabhaḥ—very difficult to obtain; artheṣu—in the matter of; caturṣu—in the four objectives; api—in spite of; iha—in this world; tathā api—yet; na—do not; aham—I; pravṛṇomi—prefer; bhūman—O great one; bhavat—Your; pada-ambhoja—lotus feet; niṣevaṇa-utsukaḥ—anxious to serve.
TRANSLATION
O my Lord, devotees who engage in the transcendental loving service of Your lotus feet have no difficulty in achieving anything within the realm of the four principles of religiosity, economic development, sense gratification and liberation. But, O great one, as far as I am concerned, I have preferred only to engage in the loving service of Your lotus feet.
PURPORT
Those who are associated with the Lord in the Vaikuṇṭha planets achieve all the bodily features of the Lord and appear to be the same as Lord Viṣṇu. Such liberation is called sārūpya-mukti, which is one of the five kinds of liberation. The devotees engaged in the transcendental loving service of the Lord never accept the sāyujya-mukti, or merging in the rays of the Lord called the brahmajyoti. The devotees can achieve not only liberation but any success in the realm of religiosity, economic development or sense gratification up to the standard of the demigods in the heavenly planets. But such a pure devotee as Uddhava refuses to accept all such facilities. A pure devotee wants simply to engage in the service of the Lord and does not consider his own personal benefit.
Srila Visvanatha Cakravarti Thakur Commentary - 3.4.15
Do you desire to give knowledge of yourself so that I, your servant, can attain sārūpya or liberation from the material world? Certainly not! Among the four goals of dharma, artha, kāma and mokṣa which of these is rare for those who worship your lotus feet? And jñāna without these desires will bring about the result of liberation only by worship of your lotus feet. I do not accept these things which are attained automatically, since I am enthusiastically engaged in serving your lotus feet. What use do I have for jñāna?
Jiva's tika || 3.4.15 ||
ko nv īśa te pāda-saroja-bhājāṃ sudurlabho ’rtheṣu caturṣv apīha tathāpi nāhaṃ pravṛṇomi bhūman bhavat-padāmbhoja-niṣevaṇotsukaḥ
What among the four goals of artha, dharma, kāma and mokṣa is difficult to achieve for one who worships your lotus feet? O Lord! I therefore do not accept these things, since I am enthusiastically engaged in serving your lotus feet.
He introduces himself.
TEXT - SB 3.4.16
karmāṇy anīhasya bhavo 'bhavasya te
durgāśrayo 'thāri-bhayāt palāyanam
kālātmano yat pramadā-yutāśramaḥ
svātman-rateḥ khidyati dhīr vidām iha
SYNONYMS
karmāṇi—activities; anīhasya—of one who has no desire; bhavaḥ—birth; abhavasya—of one who is never born; te—your; durga-āśrayaḥ—taking shelter of the fort; atha—thereafter; ari-bhayāt—out of fear of the enemies; palāyanam—flee; kāla-ātmanaḥ—of He who is the controller of eternal time; yat—that; pramadā-āyuta—in the association of women; āśramaḥ—household life; sva-ātman—in Your own Self; rateḥ—one who enjoys; khidyati—is disturbed; dhīḥ—intelligence; vidām—of the learned; iha—in this world.
TRANSLATION
My Lord, even the learned sages become disturbed in their intelligence when they see that Your Greatness engages in fruitive work although You are free from all desires, that You take birth although You are unborn, that You flee out of fear of the enemy and take shelter in a fort although You are the controller of invincible time, and that You enjoy householder life surrounded by many women although You enjoy in Your Self.
PURPORT
Pure devotees of the Lord are not very much concerned with philosophical speculation in regard to transcendental knowledge of the Lord. Nor is it possible to acquire complete knowledge of the Lord. Whatever little knowledge they have about the Lord is sufficient for them because devotees are simply satisfied in hearing and chanting about the transcendental pastimes of the Lord. This gives them all transcendental bliss. But some of the pastimes of the Lord appear contradictory, even to such pure devotees, and thus Uddhava asked the Lord about some of the contradictory incidents in His pastimes. The Lord is described as having nothing to do personally, and it is actually so because even in the creation and sustenance of the material world, the Lord has nothing to do. It seems contradictory, then, to hear that the Lord personally lifts the Govardhana Hill for the protection of His unalloyed devotees. The Lord is the Supreme Brahman, the Absolute Truth, the Personality of Godhead appearing like a man, but Uddhava had doubts whether He could have so many transcendental activities.
There is no difference between the Personality of Godhead and the impersonal Brahman. How then can the Lord have so many things to do, whereas the impersonal Brahman is stated to have nothing to do either materially or spiritually? If the Lord is ever unborn, how then is He born as the son of Vasudeva and Devakī? He is fearful even to kāla, the supreme fear, and yet the Lord is afraid of fighting Jarāsandha and takes shelter in a fort. How can one who is full in Himself take pleasure in the association of many women? How can He take wives and, just like a householder, take pleasure in the association of family members, children, relatives and parents? All these apparently contradictory happenings bewilder even the greatest learned scholars, who, thus bewildered, cannot understand whether inactivity is a fact or whether His activities are only imitations.
The solution is that the Lord has nothing to do with anything mundane. All His activities are transcendental. This cannot be understood by the mundane speculators. For the mundane speculators there is certainly a kind of bewilderment, but for the transcendental devotees there is nothing astonishing in this. The Brahman conception of the Absolute Truth is certainly the negation of all mundane activities, but the Parabrahman conception is full with transcendental activities. One who knows the distinctions between the conception of Brahman and the conception of Supreme Brahman is certainly the real transcendentalist. There is no bewilderment for such transcendentalists. The Lord Himself also declares in Bhagavad-gītā (10.2), "Even the great sages and demigods can know hardly anything about My activities and transcendental potencies." The right explanation of the Lord's activities is given by Grandfather Bhīṣmadeva (SB 1.9.16) as follows:
na hy asya karhicid rājan
pumān veda vidhitsitam
yad-vijijñāsayā yuktā
muhyanti kavayo 'pi hi
Srila Visvanatha Cakravarti Thakur Commentary - 3.4.16
We servants attain supreme bliss by seeing and remembering your form, qualities and pastimes. Knowledge of these items also is not sufficient, because it is impossible to know completely because of our meager knowledge. Many pastimes are contrary to logic. I am now asking about this in two verses. You are without action yet you perform actions such as lifting Govardhana. Actions of creation of the universe are not included since it is done directly by māyā and the guṇas. You are indirectly involved. Your svarūpa does not contact matter. Thus, when the śrutis describe you as having no action, there is no contradiction if action refers to the creation of the material world. Niṣkalaṁ niṣkriyaṁ śāntaṁ niravadyaṁ nirañjanam: the lord is without parts, without action, peaceful, without fault, and without blemish. (Śvetāśvatara Upaniṣad 6.19) But activities such as lifting Govardhana are performed by your svarūpa. This is a contradiction to your quality of non-action. This is my doubt. Another meaning can be taken here. You are the human form of the supreme Brahman. In human form you perform unlimited spiritual actions. But in the form as Brahman there is no material or spiritual action. This is derived from the conventional meaning of Brahman. One cannot say that Brahman is the svarūpa with no qualities and Bhagavān is the svarūpa with qualities--that there are different Brahmans-- since there are not two Brahmans. Thus there is a doubt. This is expressed in the Sixth Canto.
You take birth though you have no birth. Though you are the form of time itself, you flee out of fear of enemies like Jarāsandha and take shelter of a fort in the sea. Though you enjoy in yourself, with thousands of women you are engaged in household life (āśramaḥ), with performance of rites for devatās and Pitṛs. You are attracted to these things though you enjoy in yourself. By enjoying with Rukmiṇī and others you do not destroy your status as self-enjoying, because they are all expansions of yourself. That I know. Therefore I have used the word āśrama. That part is contradictory. The intelligence of wise people is perplexed by such contradiction. It cannot be said that non-action, no birth, being the form of time and being self-enjoyer are the true aspects and that actions, birth, fear and accepting household life are imitations only. Otherwise it would not be said that the intelligence of the wise becomes perplexed. The wise would know these are imitations and not actual, and thus would not be perplexed. It could be said that when the Lord is described as having no activity, material actions are excluded, but not spiritual actions. Then with that knowledge, why should the wise be perplexed? With knowledge that Brahman is without action and Bhagavān is without knowledge, where would be the perplexity? What is implied here is that anyone who says that Kṛṣṇa’s actions are imitations, or that non-action means spiritual action and non-birth means spiritual birth, or that Brahman is non-active and bhagavān is active, and is thus not perplexed in intelligence, is actually not wise.
The Lord himself says na me viduḥ suragaṇāḥ prabhavaṁ no maharṣaya: even the devatās headed by Brahmā and the great sages headed by Vyāsa do not know my excellent (pra) birth (bhavam). (BG 10.2) Bhīṣma also says:
na hy asya karhicid rājan pumān veda vidhitsitam
yad vijijñāsayā yuktā muhyanti kavayo ’pi hi
O King! No one can understand the plan of Kṛṣṇa because even those engaged in reasoning and scripture are bewildered by that inquiry. SB 1.9.16
Jiva's tika || 3.4.16 ||
karmāṇy anīhasya bhavo ’bhavasya te durgāśrayo ’thāri-bhayāt palāyanam kālātmano yat pramadā-yutāśramaḥ svātman-rateḥ khidyati dhīr vidām iha
You are without action but you perform action. You are without birth, but you take birth. You are the form of time, but you flee in fear of enemies and take shelter in a fort. You are self-enjoying but accept household life with thousands of wives. The intelligence of the wise men is bewildered by this.
If that is so, then why and what do you desire to know? I have said:
vedāham antar manasīpsitaṃ te dadāmi yat tad duravāpam anyaiḥ satre purā viśva-sṛjāṃ vasūnāṃ mat-siddhi-kāmena vaso tvayeṣṭaḥ
The Lord said: I know the desire in your heart. I will give you what is rarely attained by others. At a sacrifice performed by Brahmā and the Vasus, you worshipped me with a desire to attain me. (SB 3.4.11)
That is true but that was not meaning in asking about your pastimes. Since understanding your pastimes is caused by your great mercy to your devotee, my desire is have others attain this knowledge by your words, witnessed by Maitreya. Even the intelligence of people who know everything (vidām) is bewildered.
TEXT - SB 3.4.17
mantreṣu māṁ vā upahūya yat tvam
akuṇṭhitākhaṇḍa-sadātma-bodhaḥ
pṛccheḥ prabho mugdha ivāpramattas
tan no mano mohayatīva deva
SYNONYMS
mantreṣu—in consultations; mām—unto me; vai—as either; upahūya—by calling; yat—as much as; tvam—Your Lordship; akuṇṭhita—without hesitation; akhaṇḍa—without being separated; sadā—eternally; ātma—self; bodhaḥ—intelligent; pṛccheḥ—asked; prabho—O my Lord; mugdhaḥ—bewildered; iva—as if it were so; apramattaḥ—although never bewildered; tat—that; naḥ—our; manaḥ—mind; mohayati—bewilders; iva—as it is so; deva—O my Lord.
TRANSLATION
O my Lord, Your eternal Self is never divided by the influence of time, and there is no limitation to Your perfect knowledge. Thus You were sufficiently able to consult with Yourself, yet You called upon me for consultation, as if bewildered, although You are never bewildered. And this act of Yours bewilders me.
PURPORT
Uddhava was never actually bewildered, but he says that all these contradictions appear to be bewildering. The whole discussion between Kṛṣṇa and Uddhava was meant for the benefit of Maitreya, who was sitting nearby. The Lord used to call Uddhava for consultation when the city was attacked by Jarāsandha and others and when He executed great sacrifices as part of His routine royal work as Lord of Dvārakā. The Lord has no past, present and future because He is unhampered by the influence of eternal time and thus nothing is hidden from Him. He is eternally self-intelligent. Therefore His calling for Uddhava to give Him enlightenment is certainly astonishing. All these actions of the Lord appear to be contradictory, although there is no contradiction in the routine activities of the Lord. Therefore it is better to see them as they are and not attempt to explain them.
Srila Visvanatha Cakravarti Thakur Commentary - 3.4.17
In various undertaking such as killing Jarāsandha or performing a rājasūya sacrifice, he would definitely call me and ask “Uddhava, tell me what I should do.” He was always aware of everything (sadātma-bodhaḥ) and was complete (akhaṇḍa), and not worn out by such things as time (akuṇthita). Though he possessed the samvit-śakti, he was like a fool, asking like a person who does not know. But he was not inattentive to the advice. Being at once ignorant and full of knowledge bewilders the mind indeed (iva). In this verse it is said he was like a fool.
One could explain that this means that he appeared like a fool but was not. Thus this is bewildering, but actually it only seems to be bewildering (iva). Thus there is no incongruity here. However, it would be useless to raise a point in the sentence where the statements are not contradictory, and therefore this type of explanation is rejected.
Jiva's tika || 3.4.17 ||
mantreṣu māṃ vā upahūya yat tvam akuṇṭhitākhaṇḍa-sadātma-bodhaḥ pṛccheḥ prabho mugdha ivāpramattas tan no mano mohayatīva deva
O master! O Lord! You who are always full of knowledge, unaffected by time and complete, would call me for consultation and ask me, just as ignorant people would do, attentive to my advice. When you, though full of knowledge, act in this way, it bewilders my mind.
Actually Uddhava cannot be bewildered.
TEXT - SB 3.4.18
jñānaṁ paraṁ svātma-rahaḥ-prakāśaṁ
provāca kasmai bhagavān samagram
api kṣamaṁ no grahaṇāya bhartar
vadāñjasā yad vṛjinaṁ tarema
SYNONYMS
jñānam—knowledge; param—supreme; sva-ātma—own self; rahaḥ—mystery; prakāśam—enlightening; provāca—said; kasmai—unto Ka (Brahmājī); bhagavān—the Personality of Godhead; samagram—in sum total; api—if so; kṣamam—able; naḥ—unto me; grahaṇāya—acceptable; bhartaḥ—O my Lord; vada—say; añjasā—in detail; yat—that which; vṛjinam—miseries; tarema—can cross over.
TRANSLATION
My Lord, kindly explain to us, if You think us competent to receive it, that transcendental knowledge which gives enlightenment about Yourself and which You explained before to Brahmājī.
PURPORT
A pure devotee like Uddhava has no material afflictions because he engages constantly in the transcendental loving service of the Lord. A devotee feels afflicted without the association of the Lord. Constant remembrance of the Lord's activities keeps the devotee alive, and therefore Uddhava requested that the Lord please enlighten him with the knowledge of Śrīmad-Bhāgavatam, as previously instructed to Brahmājī.
Srila Visvanatha Cakravarti Thakur Commentary - 3.4.18
Therefore I desire knowledge which will eradicate these doubts. This means knowledge which will solve these contradictions that I have just asked, which are unknown to all, and not just that knowledge which you promised to give me as mentioned in verse 13. You spoke that knowledge to Brahmā (kasmai). Or the meaning can be “You did not speak it to anyone.” In that case, O Lord (bhartar), if you are merciful to me, then speak it. If I am qualified to receive it (grahaṇāya kṣamam), speak it, or if I am qualified and it is possible to explain, then explain it. If not, then do not speak it. From this knowledge I will cross the ocean of sorrow (vṛjinam) arising from the destruction of the Yadus and your disappearance which are happening now, and about which I am asking.
Jiva's tika || 3.4.18 ||
jnānaṃ paraṃ svātma-rahaḥ-prakāśaṃ provāca kasmai bhagavān samagram api kṣamaṃ no grahaṇāya bhartar vadānjasā yad vṛjinaṃ tarema
O Lord! You spoke this highest, complete knowledge which reveals what is difficult to understand about yourself to Brahmā. If I am qualified, please tell me now, for by that knowledge I will cross the ocean of sorrow arising from your disappearance.
I will cross the ocean of suffering caused by intelligent people having doubt about you since all suffering disappears when we eagerly serve your lotus feet.
ko nv īśa te pāda-saroja-bhājāṃ sudurlabho ’rtheṣu caturṣv apīha tathāpi nāhaṃ pravṛṇomi bhūman bhavat-padāmbhoja-niṣevaṇotsukaḥ
What among the four goals of artha, dharma, kāma and mokṣa is difficult to achieve for one who worships your lotus feet? O Lord! I therefore do not accept these things, since I am enthusiastically engaged in serving your lotus feet. (SB 3.4.15)
TEXT - SB 3.4.19
ity āvedita-hārdāya
mahyaṁ sa bhagavān paraḥ
ādideśāravindākṣa
ātmanaḥ paramāṁ sthitim
SYNONYMS
iti āvedita—thus being prayed to by me; hārdāya—from the core of my heart; mahyam—unto me; saḥ—He; bhagavān—the Personality of Godhead; paraḥ—Supreme; ādideśa—instructed; aravinda-akṣaḥ—the lotus-eyed; ātmanaḥ—of Himself; paramām—transcendental; sthitim—situation.
TRANSLATION
When I thus expressed my heartfelt desires unto the Supreme Personality of Godhead, the lotus-eyed Lord instructed me about His transcendental situation.
PURPORT
The words paramāṁ sthitim are significant in this verse. The Lord's transcendental situation was not even spoken of to Brahmā when the four verses of Śrīmad-Bhāgavatam (2.9.33-36) were explained. This transcendental situation comprises His dealings with devotees engaged in transcendental loving service, as exhibited at Dvārakā and Vṛndāvana. When the Lord explained His specific transcendental situation, it was meant for Uddhava only, and therefore Uddhava particularly said mahyam ("unto me"), although the great sage Maitreya was also sitting there. Such a transcendental situation is hardly understood by those whose devotion is mixed with speculative knowledge or fruitive activities. The Lord's activities in confidential love are very rarely disclosed to the general devotees who are attracted by devotion mixed with knowledge and mysticism. Such activities are the inconceivable pastimes of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 3.4.19
He explained this to me, and not to Maitreya. He explained the eternal abodes in Dvārakā and other places, the places of pastimes (sthitim). He spoke about the inconceivable energy by which non-action and action co-exist in the Lord. This was not revealed by Śukadeva, or by Uddhava to Vidura. It was revealed by the Lord himself, to Uddhava alone, and to no one else, because there was not yet an authoritative conclusion on this matter. It is said in Laghu-bhagavatāmṛta:
tat tan na vāstavaṁ cet syāt vidyāṁ buddhi-bhramas tadā |
na syād evety acintyaiva śaktir līlāsu kāraṇam ||
yathā yathā ca tasyecchā sā vyanakti tathā tathā ||
If contradiction was not a fact, then those wise sages would not have been bewildered. Thus the inconceivable energy is the cause of the pastimes of the Lord. Whenever the Lord desires, his inconceivable energy makes its appearance and acts.
Jiva's tika || 3.4.19 ||
ity āvedita-hārdāya mahyaṃ sa bhagavān paraḥ ādideśāravindākṣa ātmanaḥ paramāṃ sthitim
When I asked the lotus-eyed Lord what I desired in my heart, he explained to me his supreme position.
The Lord explained his position as the Lord, filled with pastimes and controlled by prema, the secret explained in the catuḥ-ślokī.
TEXT - SB 3.4.20
sa evam ārādhita-pāda-tīrthād
adhīta-tattvātma-vibodha-mārgaḥ
praṇamya pādau parivṛtya devam
ihāgato 'haṁ virahāturātmā
SYNONYMS
saḥ—so myself; evam—thus; ārādhita—worshiped; pāda-tīrthāt—from the Personality of Godhead; adhīta—studied; tattva-ātma—self-knowledge; vibodha—understanding; mārgaḥ—path; praṇamya—after saluting; pādau—at His lotus feet; parivṛtya—after circumambulating; devam—the Lord; iha—at this place; āgataḥ—reached; aham—I; viraha—separation; ātura-ātmā—aggrieved in self.
TRANSLATION
I have studied the path of understanding self-knowledge from my spiritual master, the Personality of Godhead, and thus after circumambulating Him I have come to this place, very much aggrieved due to separation.
PURPORT
Śrī Uddhava's actual life is the direct symbol of the catuḥ-ślokī Bhāgavatam enunciated first to Brahmājī by the Personality of Godhead [SB 2.9.33/34/35/36]. These four very great and important verses from Śrīmad-Bhāgavatam are particularly taken out by the Māyāvādī speculators, who construe a different purport to suit their impersonal view of monism. Here is the proper answer to such unauthorized speculators. The verses of Śrīmad-Bhāgavatam are purely theistic science understandable by the postgraduate students of Bhagavad-gītā, The unauthorized dry speculators are offenders at the lotus feet of the Lord Śrī Kṛṣṇa because they distort the purports of Bhagavad-gītā and Śrīmad-Bhāgavatam to mislead the public and prepare a direct path to the hell known as Andha-tāmisra. As confirmed in Bhagavad-gītā (16.20) such envious speculators are without knowledge and are surely condemned life after life. They unnecessarily take shelter of Śrīpāda Śaṅkarācārya, but he was not so drastic as to commit an offense at the lotus feet of Lord Kṛṣṇa. According to Lord Śrī Caitanya Mahāprabhu, Śrīpāda Śaṅkarācārya preached the Māyāvāda philosophy for a particular purpose. Such a philosophy was necessary to defeat the Buddhist philosophy of the nonexistence of the spirit soul, but it was never meant for perpetual acceptance. It was an emergency. Thus Lord Kṛṣṇa was accepted by Śaṅkarācārya as the Supreme Personality of Godhead in his commentation on Bhagavad-gītā. Since he was a great devotee of Lord Kṛṣṇa, he did not dare write any commentary on Śrīmad-Bhāgavatam because that would have been a direct offense at the lotus feet of the Lord. But later speculators, in the name of Māyāvāda philosophy, unnecessarily make their commentary on the catuḥ-ślokī Bhāgavatam [SB 2.9.33/34/35/36] without any bona fide intent.
The monistic dry speculators have no business in the Śrīmad-Bhāgavatam because this particular Vedic literature is forbidden for them by the great author himself. Śrīla Vyāsadeva has definitely forbidden persons engaged in religiosity, economic development, sense gratification and, finally, salvation, from trying to understand Śrīmad-Bhāgavatam, which is not meant for them (SB 1.1.2). Śrīpāda Śrīdhara Svāmī, the great commentator on Śrīmad-Bhāgavatam, has definitely forbidden the salvationists or monists to deal in Śrīmad-Bhāgavatam. It is not for them. Yet such unauthorized persons perversely try to understand Śrīmad-Bhāgavatam, and thus they commit offenses at the feet of the Lord, which even Śrīpāda Śaṅkarācārya dared not do. Thus they prepare for their continuation of miserable life. It should be particularly noted herein that Uddhava studied the catuḥ-ślokī Bhāgavatam [SB 2.9.33/34/35/36] directly from the Lord, who spoke them first to Brahmājī, and this time the Lord explained more confidentially the self-knowledge mentioned as the paramāṁ sthitim. Upon learning such self-knowledge of love, Uddhava felt very much aggrieved by feelings of separation from the Lord. Unless one is awakened to the stage of Uddhava—everlastingly feeling the separation of the Lord in transcendental love, as exhibited by Lord Caitanya also—one cannot understand the real import of the four essential verses of Śrīmad-Bhāgavatam. One should not indulge in the unauthorized act of twisting the meaning and thereby putting himself on the dangerous path of offense.
Srila Visvanatha Cakravarti Thakur Commentary - 3.4.20
I (saḥ), having the path of knowledge of the Lord after studying it from the guru (tīrtha) who was the worshipable Lord (ārādhita-pāda), circumambulating him, I left. I did not see what the Lord did later.
Jiva's tika || 3.4.20 ||
sa evam ārādhita-pāda-tīrthād adhīta-tattvātma-vibodha-mārgaḥ praṇamya pādau parivṛtya devam ihāgato ’haṃ virahāturātmā
Having attained knowledge by learning the truth from the guru in the form of the worshipable Lord, I offered respects to his feet, circumambulated him and arrived here, my heart pained by separation from him.
I had understood (adhīta) in truth the catuḥ-ślokī (mārga) for realizing what I desired. Overcome with grief in separation I came here, demonstrating how I was controlled by the Lord’s love Thus he indicated that dry jnāna was rejected as the conclusion of the Bhāgavatam.
TEXT - SB 3.4.21
so 'haṁ tad-darśanāhlāda-
viyogārti-yutaḥ prabho
gamiṣye dayitaṁ tasya
badaryāśrama-maṇḍalam
SYNONYMS
saḥ aham—thus myself; tat—His; darśana—audience; āhlāda—pleasure; viyoga—without that; ārti-yutaḥ—afflicted by distress; prabho—my dear sir; gamiṣye—shall go; dayitam—so instructed; tasya—His; badaryāśrama—Badarikāśrama, in the Himalayas; maṇḍalam—association.
TRANSLATION
My dear Vidura, now I am mad for want of the pleasure of seeing Him, and just to mitigate this I am now proceeding to Badarikāśrama in the Himalayas for association, as I have been instructed by Him.
PURPORT
A pure devotee of the Lord of the standard of Uddhava constantly associates with the Lord in the double perception of simultaneous separation and meeting. The pure devotee is not for a moment unengaged in the transcendental service of the Lord. Execution of the Lord's service is the main occupation of the pure devotee. Uddhava's separation from the Lord was unbearable, and therefore he started to Badarikāśrama in obedience to the Lord's order because the order of the Lord and the Lord Himself are identical. As long as one is engaged in the execution of the order of the Lord, there is no factual separation from Him.
Srila Visvanatha Cakravarti Thakur Commentary - 3.4.21
How will you live in pain of separation? At every moment I experience joy from having met him, and sorrow because of separation from him. Going to Badarikāśrama was the order of the Lord.
Jiva's tika || 3.4.21 ||
so ’haṃ tad-darśanāhlādaviyogārti-yutaḥ prabho gamiṣye dayitaṃ tasya badaryāśrama-maṇḍalam
O Vidura! Joyous because of seeing Kṛṣṇa, and pained by separation from him, I will now go to Badarikāśrama, which will make me dear to him.
If he was pained by separation, who could he go or speak? He was filled with bliss and was pained as well, coming back to this world:
śanakair bhagaval-lokān nṛlokaṃ punar āgataḥ vimṛjya netre viduraṃ prītyāhoddhava utsmayan
Gradually returning to this world from the Lord’s abode and rubbing his eyes, Uddhava, amazed at the Lord’s skill in pastimes, spoke to Vidura with affection. (SB 3.2.6)
But able to meet the Lord directly, he would go to Badarikāśrama, manifested to establish himself as dear to him (dayitam).
TEXT - SB 3.4.22
yatra nārāyaṇo devo
naraś ca bhagavān ṛṣiḥ
mṛdu tīvraṁ tapo dīrghaṁ
tepāte loka-bhāvanau
SYNONYMS
yatra—where; nārāyaṇaḥ—the Personality of Godhead; devaḥ—by incarnation; naraḥ—human being; ca—also; bhagavān—the Lord; ṛṣiḥ—great sage; mṛdu—amiable to everyone; tīvram—severe; tapaḥ—penance; dīrgham—very long; tepāte—performing; loka-bhāvanau—welfare of all living entities.
TRANSLATION
There in Badarikāśrama the Personality of Godhead, in His incarnation as the sages Nara and Nārāyaṇa, has been undergoing great penance since time immemorial for the welfare of all amiable living entities.
PURPORT
Badarikāśrama in the Himalayas, the abode of the Nara-Nārāyaṇa sages, is a great place of pilgrimage for the Hindus. Even up to the present, hundreds and thousands of pious Hindus go to pay respects to the incarnation of Godhead Nara-Nārāyaṇa. It appears that even five thousand years ago this holy place was being visited by such a holy being as Uddhava, and even at that time the place was known to be very, very old. This particular pilgrimage site is very difficult to visit for ordinary men because of its difficult situation in the Himalayas in a place which is covered by ice almost all year. A few months during the summer season people can visit this place at great personal inconvenience. There are four dhāmas, or kingdoms of God, which represent the planets of the spiritual sky, which consists of the brahmajyoti and the Vaikuṇṭhas. These are Badarikāśrama, Rameśvara, Jagannātha Purī and Dvārakā. Faithful Hindus still visit all these holy places for perfection of spiritual realization, following in the footsteps of devotees like Uddhava.
Srila Visvanatha Cakravarti Thakur Commentary - 3.4.22
There the Lord’s aṁśa, Nārāyaṇa, dwells. They give happiness to all (mṛdu) and have performed for a long time (dīrgham) austerity difficult for others (tīvram). They are the protectors of the world (loka-bhāvanau) or the producers of the world.
TEXT - SB 3.4.23
śrī-śuka uvāca
ity uddhavād upākarṇya
suhṛdāṁ duḥsahaṁ vadham
jñānenāśamayat kṣattā
śokam utpatitaṁ budhaḥ
SYNONYMS
śrī-śukaḥ uvāca—Śrī Śuka Gosvāmī said; iti—thus; uddhavāt—from Uddhava; upākarṇya—hearing; suhṛdām—of friends and relatives; duḥsaham—unbearable; vadham—annihilation; jñānena—by transcendental knowledge; aśamayat—pacified himself; kṣattā—Vidura; śokam—bereavement; utpatitam—arisen; budhaḥ—the learned.
TRANSLATION
Śrī Śukadeva Gosvāmī said: After hearing from Uddhava all about the annihilation of his friends and relatives, the learned Vidura pacified his overwhelming bereavement by dint of his transcendental knowledge.
PURPORT
Vidura was informed that the result of the Battle of Kurukṣetra was the annihilation of his friends and relatives as well as the destruction of the Yadu dynasty and also the passing away of the Lord. All these hurled him into bereavement for the time being, but because he was highly advanced in transcendental knowledge, he was quite competent to pacify himself by enlightenment. As it is stated in Bhagavad-gītā due to our long association with bodily relationships, bereavement on account of the annihilation of friends and relatives is not at all astonishing, but one has to learn the art of subduing such bereavement with higher, transcendental knowledge. The talks between Uddhava and Vidura on the topic of Kṛṣṇa began at sunset, and Vidura was now further advanced in knowledge due to his association with Uddhava.
Srila Visvanatha Cakravarti Thakur Commentary - 3.4.23
Vidura heard in this way (iti) from Uddhava the intolerable destruction of his friends. He was pacified by the knowledge arising from reviewing what Uddhava said, starting from SB 3.2.7.
TEXT - SB 3.4.24
sa taṁ mahā-bhāgavataṁ
vrajantaṁ kauravarṣabhaḥ
viśrambhād abhyadhattedaṁ
mukhyaṁ kṛṣṇa-parigrahe
SYNONYMS
saḥ—Vidura; tam—unto Uddhava; mahā-bhāgavatam—the great devotee of the Lord; vrajantam—while going; kaurava-ṛṣabhaḥ—the best amongst the Kauravas; viśrambhāt—out of confidence; abhyadhatta—submitted; idam—this; mukhyam—unto the chief; kṛṣṇa—Lord Kṛṣṇa; parigrahe—in devotional service to the Lord.
TRANSLATION
While Uddhava, the chief and most confidential amongst the devotees of the Lord, was going away, Vidura, in affection and confidence, questioned him.
PURPORT
Vidura was much older than Uddhava. By family relationship Uddhava was a contemporary brother of Kṛṣṇa's, while Vidura was as elderly as Kṛṣṇa's father Vasudeva. But although junior by age, Uddhava was much advanced in the devotional service of the Lord, and therefore he is described herein as the chief amongst the devotees of the Lord. Vidura was confident about this, and thus he addressed Uddhava in that higher category. That is the way of courteous dealings between two devotees.
Srila Visvanatha Cakravarti Thakur Commentary - 3.4.24
Viśvrambhāt means out of trust. Though Uddhava was younger than himself, Uddhava controlled Kṛṣṇa (kṛṣṇa-parigrahe), and thus was superior to him (mukhyam). Thus a younger person, superior in bhakti, should be the guru for someone elder. Vidura’s words are the proof of this.
Jiva's tika || 3.4.24 ||
sa taṃ mahā-bhāgavataṃ vrajantaṃ kauravarṣabhaḥ viśrambhād abhyadhattedaṃ mukhyaṃ kṛṣṇa-parigrahe
The best of the Kurus, Vidura, then spoke out of great trust the following words to the great devotee Uddhava, principle recipient of Kṛṣṇa’s mercy, as Uddhava was about to leave.
He spoke with great affection (viśrambhāt). This is the meaning according to Amara-koṣa.
TEXT - SB 3.4.25
vidura uvāca
jñānaṁ paraṁ svātma-rahaḥ-prakāśaṁ
yad āha yogeśvara īśvaras te
vaktuṁ bhavān no 'rhati yad dhi viṣṇor
bhṛtyāḥ sva-bhṛtyārtha-kṛtaś caranti
SYNONYMS
viduraḥ uvāca—Vidura said; jñānam—knowledge; param—transcendental; sva-ātma—regarding the self; rahaḥ—mystery; prakāśam—enlightening; yat—that which; āha—said; yoga-īśvaraḥ—the master of all mystics; īśvaraḥ—the Lord; te—unto you; vaktum—to narrate; bhavān—your good self; naḥ—unto me; arhati—deserve; yat—for; hi—reason of; viṣṇoḥ—of Lord Viṣṇu; bhṛtyāḥ—servants; sva-bhṛtya-artha-kṛtaḥ—for the interest of their servants; caranti—do wander.
TRANSLATION
Vidura said: O Uddhava, because the servants of Viṣṇu, the Lord, wander in the interest of serving others, it is quite fit that you kindly describe the self-knowledge with which you have been enlightened by the Lord Himself.
PURPORT
The servants of the Lord are actually the servants of society. They have no interest in human society other than to enlighten it in transcendental knowledge; they are interested in imparting knowledge of the relationship of the living being with the Supreme Lord, the activities in that transcendental relationship, and the ultimate goal of human life. That is the real knowledge which can help society achieve the real aim of human welfare. Knowledge in the matter of the bodily necessities of eating, sleeping, mating and fearing, transformed into various branches of advancement of knowledge, is all temporary. A living being is not the material body but an eternal part and parcel of the Supreme Being, and thus revival of his self-knowledge is essential. Without this knowledge, the human life is baffled. The servants of the Lord, Viṣṇu, are entrusted with this responsible work, and so they wander over the earth and to all other planets in the universe. Thus the knowledge which was received by Uddhava directly from the Lord deserves to be distributed in human society, especially to persons like Vidura, who are highly advanced in the devotional service of the Lord.
Real transcendental knowledge descends in the disciplic succession from the Lord to Uddhava, from Uddhava to Vidura and so on. Such supreme transcendental knowledge is not possible to achieve by the process of imperfect speculation as performed by the so-called learned mundane wranglers. Vidura was anxious to know from Uddhava that confidential knowledge known as paramāṁ sthitim, in which the Lord is known by His transcendental pastimes. Although Vidura was older than Uddhava, he was anxious to become a servant of Uddhava in the transcendental relationship. This formula of transcendental disciplic succession is taught by Lord Caitanya also. Lord Caitanya advises that one receive transcendental knowledge from anyone—whether a brāhmaṇa or a śūdra, a householder or a sannyāsī—provided that person is factually conversant with the science of Kṛṣṇa. A person who knows the science of Kṛṣṇa is factually a bona fide spiritual master.
Srila Visvanatha Cakravarti Thakur Commentary - 3.4.25
Naḥ (we) here indicates the two of us, Vidura and Maitreya. The plural can be used to express the singular or the dual. The Vaiṣṇavas (viṣṇor bhṛtyāḥ), wander about the earth, acting to make people devotees, giving teachings on bhakti. By mercy they become gurus for the ignorant. Therefore teach me, identifying myself as a servant of the Lord, that knowledge of the Lord.
Jiva's tika || 3.4.25 ||
vidura uvāca jnānaṃ paraṃ svātma-rahaḥ-prakāśaṃ yad āha yogeśvara īśvaras te vaktuṃ bhavān no ’rhati yad dhi viṣṇor bhṛtyāḥ sva-bhṛtyārtha-kṛtaś caranti
Vidura said: you should tell to us that supreme knowledge revealing the secrets about himself, which the master of yoga, the Supreme Lord, spoke to you, because the Vaiṣṇavas wander the earth giving teachings about bhakti.
The servants of Viṣṇu undertake performing extraordinary service to your lotus feet. Thus the knowledge should thus be filled with bhakti. This indicates the same meaning as the rahasya mentioned in the catuḥ-ślokī and in Uddhava’s words. This is also the meaning the Lord’s words man-mahimāvabhāsam. (SB 3.4.13) That is also the meaning of paramam sthitim (SB 3.4.19) “I am controlled by prema and absorbed in my excellent pastimes.”
TEXT - SB 3.4.26
uddhava uvāca
nanu te tattva-saṁrādhya
ṛṣiḥ kauṣāravo 'ntike
sākṣād bhagavatādiṣṭo
martya-lokaṁ jihāsatā
SYNONYMS
uddhavaḥ uvāca—Uddhava said; nanu—however; te—of yourself; tattva-saṁrādhyaḥ—one who is worshipable for reception of transcendental knowledge; ṛṣiḥ—learned scholar; kauṣāravaḥ—unto the son of Kuṣāru (Maitreya); antike—staying nearby; sākṣāt—directly; bhagavatā—by the Personality of Godhead; ādiṣṭaḥ—instructed; martya-lokam—mortal world; jihāsatā—while quitting.
TRANSLATION
Śrī Uddhava said: You may take lessons from the great learned sage Maitreya, who is nearby and who is worshipable for reception of transcendental knowledge. He was directly instructed by the Personality of Godhead while He was about to quit this mortal world.
PURPORT
Although one may be well versed in the transcendental science, one should be careful about the offense of maryādā-vyatikrama, or impertinently surpassing a greater personality. According to scriptural injunction one should be very careful of transgressing the law of maryādā-vyatikrama because by so doing one loses his duration of life, his opulence, fame and piety and the blessings of all the world. To be well versed in the transcendental science necessitates awareness of the techniques of spiritual science. Uddhava, being well aware of all these technicalities of transcendental science, advised Vidura to approach Maitreya Ṛṣi to receive transcendental knowledge. Vidura wanted to accept Uddhava as his spiritual master, but Uddhava did not accept the post because Vidura was as old as Uddhava's father and therefore Uddhava could not accept him as his disciple, especially when Maitreya was present nearby. The rule is that in the presence of a higher personality one should not be very eager to impart instructions, even if one is competent and well versed. So Uddhava decided to send an elderly person like Vidura to Maitreya, another elderly person, but he was well versed also because he was directly instructed by the Lord while He was about to quit this mortal world. Since both Uddhava and Maitreya were directly instructed by the Lord, both had the authority to become the spiritual master of Vidura or anyone else, but Maitreya, being elderly, had the first claim to becoming the spiritual master, especially for Vidura, who was much older than Uddhava. One should not be eager to become a spiritual master cheaply for the sake of profit and fame, but should become a spiritual master only for the service of the Lord. The Lord never tolerates the impertinence of maryādā-vyatikrama. One should never pass over the honor due to an elderly spiritual master in the interests of one's own personal gain and fame. Impertinence on the part of the pseudo spiritual master is very risky to progressive spiritual realization.
Srila Visvanatha Cakravarti Thakur Commentary - 3.4.26
Thinking within himself, “How can I make Vidura, my elder worthy of respect, my disciple?” Uddhava speaks. “Fortunate one! What I have heard from the mouth of the Lord, as I have explained, is that all of the Lord’s dear Yadus are situated in their respective abodes without giving up their bodies. But if you are asking about the nature of the Lord’s birth and pastimes, then Maitreya should be your guru.”
Certainly (nanu) Maitreya should be worshipped (saṁrādhyaḥ) as guru concerning the nature of the Lord (tattva), acting to make people into devotees (sva-bhṛtyārtha-kṛtaḥ), not I, because he was directly taught by the Lord for teaching this, in front of me (antike).
TEXT - SB 3.4.27
śrī-śuka uvāca
iti saha vidureṇa viśva-mūrter
guṇa-kathayā sudhayā plāvitorutāpaḥ
kṣaṇam iva puline yamasvasus tāṁ
samuṣita aupagavir niśāṁ tato 'gāt
SYNONYMS
śrī-śukaḥ uvāca—Śrī Śukadeva Gosvāmī said; iti—thus; saha—along with; vidureṇa—Vidura; viśva-mūrteḥ—of the Universal Person; guṇa-kathayā—in the discourse of transcendental qualities; sudhayā—nectarean; plāvita-uru-tāpaḥ—overwhelmed by great affliction; kṣaṇam—moment; iva—like that; puline—on the bank of; yamasvasuḥ tām—River Yamunā; samuṣitaḥ—passed on; aupagaviḥ—the son of Aupagava (Uddhava); niśām—the night; tataḥ—thereafter; agāt—went away.
TRANSLATION
Śukadeva Gosvāmī said: O King, after thus discussing with Vidura the transcendental name, fame, qualities, etc., on the bank of the Yamunā, Uddhava was overwhelmed with great affliction. He passed the night as if it were a moment, and thereafter he went away.
PURPORT
The word used here for Kṛṣṇa is viśva-mūrti. Both Uddhava and Vidura were in great affliction because of Lord Kṛṣṇa's departure, and the more they discussed the transcendental name, fame and qualities of the Lord, the more the picture of the Lord became visible to them everywhere. Such visualization of the transcendental form of the Lord is neither false nor imaginary but is factual Absolute Truth. When the Lord is perceived as viśva-mūrti, it is not that He loses His personality or transcendental eternal form, but He becomes visible in the same form everywhere.
Srila Visvanatha Cakravarti Thakur Commentary - 3.4.27
He remained for the night which passed like a moment. Uddhava is a descendent of Aupagava and is thus called Aupagavi. He left the next morning (tataḥ).
Jiva's tika || 3.4.27 ||
śrī-śuka uvāca iti saha vidureṇa viśva-mūrter guṇa-kathayā sudhayā plāvitorutāpaḥ kṣaṇam iva puline yamasvasus tāṃ
samuṣita aupagavir niśāṃ tato ’gāt
Śukadeva said: Removing his great pain by conversing about the sweet qualities of the Lord with Vidura, Uddhava spent the night, which passed like a moment, on the bank of the Yamunā and then departed in the morning.
The Lord manifested himself everything as if directly present (viśva-mūrteḥ). Thus he could speak about the Lord’s qualities, though he felt separation.
TEXT - SB 3.4.28
rājovāca
nidhanam upagateṣu vṛṣṇi-bhojeṣv
adhiratha-yūthapa-yūthapeṣu mukhyaḥ
sa tu katham avaśiṣṭa uddhavo yad
dharir api tatyaja ākṛtiṁ tryadhīśaḥ
SYNONYMS
rājā uvāca—the King inquired; nidhanam—destruction; upagateṣu—having overtaken; vṛṣṇi—of the Vṛṣṇi dynasty; bhojeṣu—the Bhoja dynasty; adhiratha—great commander; yūtha-pa—commander in chief; yūtha-peṣu—amongst them; mukhyaḥ—prominent; saḥ—he; tu—only; katham—how; avaśiṣṭaḥ—remained; uddhavaḥ—Uddhava; yat—whereas; hariḥ—the Personality of Godhead; api—also; tatyaje—finished; ākṛtim—complete pastimes; tri-adhīśaḥ—the Lord of the three worlds.
TRANSLATION
The King inquired: At the end of the pastimes of the Lord of the three worlds, Śrī Kṛṣṇa, and after the disappearance of the members of the Vṛṣṇi and Bhoja dynasties, who were the best of the great commanders, why did Uddhava alone remain?
PURPORT
According to Śrī Jīva Gosvāmī, nidhanam means the transcendental abode of the Lord. Ni means the highest, and dhanam means opulence. And because the abode of the Lord is the highest manifestation of transcendental opulence, His abode can therefore be called nidhanam. Apart from the grammatical elucidation, the real purpose of the word nidhanam is to indicate that all the members of the Vṛṣṇi and Bhoja dynasties were direct associates of the Lord, and after the end of His pastimes, all the associates were dispatched to their respective positions in the transcendental abode.
Śrīla Viśvanātha Cakravartī Ṭhākura elucidates the meaning of ākṛtim as pastimes. A means complete, and kṛtim means transcendental pastimes. Since the Lord is identical with His transcendental body, there is no question of His changing or quitting His body. To act in accordance with the rules and customs of the material world, the Lord seems to take His birth or leave His body, but the pure devotees of the Lord know well the actual fact. It is necessary, therefore, for the serious students of Śrīmad-Bhāgavatam to follow the notes and comments of the great ācāryas like Jīva Gosvāmī and Viśvanātha Cakravartī. To others, who are not devotees of the Lord, the comments and explanations of such ācāryas may appear to he grammatical jugglery, but to the students who are in the line of disciplic succession, the explanations of the great ācāryas are quite fit.
The word upagateṣu is also significant. All the members of Vṛṣṇi and Bhoja directly reached the abode of the Lord. Other devotees do not reach the abode of the Lord directly, but the pure associates of the Lord have no attraction for the opulence of any planets of the material world. Sometimes, due to inquisitiveness, devotees who are to be promoted to the abode of the Lord have some attraction for the opulence of the higher material planets above the earth, and thus they desire to see them while going up to the perfection. But the Vṛṣṇis and Bhojas were directly dispatched because they had no attraction for material planets. Śrīla Viśvanātha Cakravartī Ṭhākura also suggests that according to the Amara-kośa dictionary, ākṛti also means "signal." Lord Kṛṣṇa ordered Uddhava by signal to go to Badarikāśrama after His departure, and Uddhava, as a pure devotee of the Lord, carried out the order more faithfully than going back to Godhead, or the abode of the Lord. That was the cause of his remaining alone even after the departure of the Lord from the face of the earth.
Srila Visvanatha Cakravarti Thakur Commentary - 3.4.28
Since even the Lord, master of the three worlds, completely (ā) gave up his pastimes (kṛtim), ended his prakaṭa pastimes, how did Uddhava remain?
Nidhanam upagateṣu vṛṣṇi-bhojeṣv superficially means “When the Vṛṣṇis and Bhojas met destruction.” However the real meaning is when the Vṛṣṇis and Bhojas attained nearness (upa) to Kṛṣṇa, their complete treasure, their all in all (nidhanam). It is not proper that he, even in one portion, should remain alone to experience the pain of separation from Kṛṣṇa. One should not think that he was not a Vṛṣṇis, for it is said, among them, he alone remained. How could he avoid the Lord’s order to go to Badarikāśrama? That is explained here. Though the Lord is the remover of all suffering (hariḥ), he avoided indicating other purposes (ākṛtim) to him. To the gopīs he said tad yāta mā ciraṁ goṣṭhaṁ śuśrūṣadhvaṁ patīn satīḥ: now go back to the cowherd village, without delay, O chaste ladies, and serve your husbands. (SB 10.29.22) If he would have given some hint to the contrary to the gopīs when he gave this order, then Uddhava, most intelligent, would not have gone to Badarikāśrama. He would have stayed with the Lord.
Jiva's tika || 3.4.28 ||
rājovāca nidhanam upagateṣu vṛṣṇi-bhojeṣv adhiratha-yūthapa-yūthapeṣu mukhyaḥ sa tu katham avaśiṣṭa uddhavo yad dharir api tatyaja ākṛtiṃ tryadhīśaḥ
Parīkṣit said: How could Uddhava, the chief among the heads of groups of leaders of charioteer groups among the Vṛṣṇis and Bhojas, who had attained nearness to the Lord, remain alone in the world since the Lord of the three creators had given up this world.
The Yadus had attained the treasure, Kṛṣṇa’s eternal abode (nidhanam) with closeness (upagateṣu). Why did he remain alone in the world since (yat) the lord of the three creators of the universes had given up his universal form (ākṛtim)? He had given up the material world. asmāl lokād uparate: I will leave this planet (SB 3.4.30)
TEXT - SB 3.4.29
śrī-śuka uvāca
brahma-śāpāpadeśena
kālenāmogha-vāñchitaḥ
saṁhṛtya sva-kulaṁ sphītaṁ
tyakṣyan deham acintayat
SYNONYMS
śrī-śukaḥ uvāca—Śrī Śukadeva Gosvāmī said; brahma-śāpa—cursing by the brāhmaṇas; apadeśena—on the plea, by such a show; kālena—by the eternal time; amogha—unfailing; vāñchitaḥ—one who so desires; saṁhṛtya—closing; sva-kulam—own family; sphītam—excessively numerous; tyakṣyan—after giving up; deham—the universal form; acintayat—thought to Himself.
TRANSLATION
Śukadeva Gosvāmī replied: My dear King, the cursing of the brāhmaṇas was only a plea, but the actual fact was the supreme desire of the Lord. He wanted to disappear from the face of the earth after dispatching His excessively numerous family members. He thought to Himself as follows.
PURPORT
In this verse the word tyakṣyan is very significant in relation to Lord Śrī Kṛṣṇa's leaving His body. Since He is the eternal form of existence, knowledge and bliss, His body and His Self are identical. Therefore how is it possible that He would leave His body and then disappear from the vision of the world? There is a great controversy amongst the nondevotees or Māyāvādīs about the mysterious disappearance of the Lord, and the doubts of those men with a poor fund of knowledge have been very elaborately cleared by Śrīla Jīva Gosvāmī in his Kṛṣṇa-sandarbha.
According to Brahma-saṁhitā, the Lord has many forms. It is stated therein that the Lord has innumerable forms, and when He appears within the vision of the living entities, as Lord Kṛṣṇa actually appeared, all such forms amalgamate with Him. Besides all these infallible forms, He has His universal form, as manifested before Arjuna on the Battlefield of Kurukṣetra. Here in this verse the word sphītam is also used, which indicates that He left His gigantic universal form called the virāṭ-rūpa, not His primeval, eternal form, because there is hardly any possibility of His changing His form of sac-cid-ānanda [Bs. 5.1]. This simple understanding is at once realized by the devotees of the Lord, but those who are nondevotees, who perform hardly any devotional service to the Lord, either do not understand this simple fact or purposely raise a controversy to defeat the eternity of the transcendental body of the Lord. This is due to the defect called the cheating propensity of the imperfect living entities.
By practical experience also, it is seen, up to the present day, that the Lord's transcendental form is worshiped by devotees in different temples, and all the devotees of the Lord factually realize that the form of the Deity in the temple is nondifferent from the form of the Lord. This inconceivable performance of the internal potency of the Lord is described in Bhagavad-gītā (7.25): nāhaṁ prakāśaḥ sarvasya yoga-māyā-samāvṛtaḥ. The Lord reserves the right of not being exposed to everyone. In the Padma Purāṇa it is said, ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ [Cc. Madhya 17.136]. The name and form of the Lord cannot be perceived by the material senses, but when He appears within the vision of the mundane people He assumes the form of the virāṭ-rūpa. This is an additional material exhibition of form and is supported by the logic of a subject and its adjectives. In grammar, when an adjective is taken away from the subject, the subject it modifies does not change. Similarly, when the Lord quits His virāṭ-rūpa, His eternal form does not change, although there is no material difference between Himself and any one of His innumerable forms. In the Fifth Canto it will be seen how the Lord is worshiped in different planets in His different forms, even now, and how He is worshiped in different temples of this earth also.
Śrīla Jīva Gosvāmī and Śrīla Viśvanātha Cakravartī Ṭhākura have very elaborately explained this incident of the Lord's disappearance in their commentaries, quoting various authentic versions of Vedic literatures. We purposely do not include them all here to avoid an increase in the volume of this book. The entire matter is explained in Bhagavad-gītā, as quoted above: the Lord reserves the right of not being exposed to everyone. He always keeps Himself out of the vision of the nondevotees, who are devoid of love and devotion, and thus He puts them still further away from the Lord. The Lord appeared on the invitation of Brahmā, who prayed before the Kṣīrodakaśāyī Viṣṇu, and therefore when the Lord appeared, all the forms of Viṣṇu amalgamated with Him, and when the mission was fulfilled, all of them disintegrated from Him in the usual course.
Srila Visvanatha Cakravarti Thakur Commentary - 3.4.29
Here is the answer. The contrivance of the brāhmaṇa’s curse was only a pretext for causing the disappearance of the Yadus from the material world. The Lord, whose desire cannot be made useless (amogha) by time, thought of withdrawing his clan by that means. He thought of giving up a body which was spread beyond its limits (sphītam). Though his eternity, knowledge and bliss is confined to his svarūpa, it was now overextended in the sense of being visible to the eyes of the people in the material world.
There is the following rule. sa-viśeṣaṇe vidhi-niṣedhau viśesaṇam upasaṁkrāmataḥ sati viśeṣye bādhe: statements of affirmation and denial change the meaning of their particular descriptive elements if there is a contradiction to the principal subject.[220] The word tyaksan should follow this rule, acting as a descriptive, not as the main subject.[221] For example one can say, “Caitra was the king. Giving up the body, he burned it.” The body refers to that of his wife who has died, since it is impossible that he die and burn his own body. In the present verse, tyakṣan deham cannot mean that the Lord gave up his body and died, since his body is full of eternity, knowledge and bliss. Thus Mahā-varāha Purāṇa says:
sarve nityāḥ śāśvatāś ca dehās tasya parātmanaḥ
hānopādāna-rahitā naiva prakṛtijāḥ kvacit
paramānanda sandohā jñāna-mātraś ca sarvataḥ
All the forms of the Lord are eternal, appearing constantly within the material world with bodies of Paramātmā, without any destructible elements made of prakṛti.
This is confirmed in Madhva’s commentary in which he quotes śruti:
vāsudevaḥ saṅkarṣaṇaḥ pradumno ’niruddho haṁso matsyaḥ kurmo varāho narasiṁho vāmano rāmo rāmo rāmaḥ kṛṣṇo buddhaḥ kalki rahaṁ
śatadhā’ haṁ sahasradhā ‘ham ito’ aham ananto ‘haṁ naivete jāyante naite mriyante naiṣāṁ bandho na muktiḥ sarve eva hyete pūrṇā ajarā amṛtāḥ paramānandāḥ
I am Vāsudeva, Saṅkarṣaṇa, Pradyumna, Aniruddha, Haṁsa, Matsya ,Kūrma, Varāha, Narasiṁha, Vāmana, Rāma, Paraśurāma, Balarāma, Kṛṣṇa, Buddha, and Kalki. I have hundreds and thousands of forms in this word. I am infinite. These forms are not born nor do they die. They are not conditioned nor do they become liberated. All of them are complete, ageless and deathless, full of the highest bliss.
govindaṁ sac-cidānanda-vigrahaṁ vṛndāvana-sura-bhuruha-talāsīnam
Govinda is an eternal form of knowledge and bliss, seated under a desire tree in Vṛndāvana. Gopāla-tāpanī Upaniṣad
ṛtaṁ satyaṁ paraṁ brahma puruṣaṁ nṛ-keśari-vigraham
The form of man-lion is truly the eternal, supreme Brahman.
Nṛsiṁha-tāpanī Upaniṣad
kṛṣṇa-dyumaṇi nimloce gīrṇeṣv ajagareṇa ha
kiṁ nu naḥ kuśalaṁ brūyāṁ gata-śrīṣu gṛheṣv aham
Since Kṛṣṇa has disappeared like the sun, how can I describe the condition of us, his friends, devoid of splendor, whose houses have been swallowed by the snake of lamentation? SB 3.2.7
pradarśyātapta-tapasām avitṛpta-dṛśāṁ nṛṇām
ādāyāntar adhād yas tu sva-bimbaṁ loka-locanam
The Lord, having shown his form, the center of attraction for all eyes, then took that form and disappeared from the men who had not performed austerities but had attained the Lord’s mercy, and were continually craving a vision of his form. SB 3.2.11
jayati jana-nivāso devakī-janma-vādo
yadu-vara-pariṣat svair dorbhir asyann adharmam
sthira-cara-vṛjina-ghnaḥ su-smita-śrī-mukhena
vraja-pura-vanitānāṁ vardhayan kāma-devam
Lord Śrī Kṛṣṇa lives eternally among the cowherd men and the Yādavas, and is conclusively both the son of Devakī and Yaśodā. He is the guide of the Yadu dynasty and the cowherd men, and with his mighty arms he kills everything inauspicious, in Vraja, Mathurā and Dvārakā. By his presence he destroys all things inauspicious for all living entities, moving and inert, and the suffering of separation of the inhabitants of Vraja and Dvārakā. His blissful smiling face always increases the desires of the gopīs of Vṛndāvana and women of Mathurā and Dvārakā. He remains eternally in this situation. SB 10.90.48
There are many statements in the śruti and smṛti showing that the Lord has an eternal form. Thus if we take this verse to mean that Kṛṣṇa gave up his body, it does not recognize the contradiction to previous and later statements. Persons who take such a meaning have a demonic mentality and are cheated of the nectar of prema-bhakti. If the reading is nūnam (instead of sphītam), it means certainly (nu) lesser (ūnam), and modifies body (deham). This refers to an aṁśa of Kṛṣṇa, Nārāyaṇa. When Kṛṣṇa appeared, Nārāyaṇa appeared from Vaikuṇṭha and entered into Kṛṣṇa’s form. Now to have Nārāyaṇa again return to Vaikuṇṭha, he separated (tyakṣan) Nārāyaṇa from his own body. According to the Sandarbha, the phrase means “giving the body of the earth (deham) to the devatās like Brahmā for protecting.”
Jiva's tika || 3.4.29 ||
śrī-śuka uvāca brahma-śāpāpadeśena kālenāmogha-vānchitaḥ saṃhṛtya sva-kulaṃ sphītaṃ tyakṣyan deham acintayat
Śukadeva said: Using the excuse of the brāhmaṇa’s curse, the Lord, whose desire cannot be thwarted by time, thought of withdrawing his flourishing dynasty and separating himself from his Nārāyaṇa’s form, which had merged into him when he appeared on earth.
Kṛṣṇa Sandarbha 93:
Having established that Kṛṣṇa is Svayam Bhagavān, it naturally follows that he eternally exists in his form. However, in order to destroy misconceptions of the unintelligent, this is now discussed. By statements promoting his worship his eternal nature is proved. If there were no supreme object of worship which is eternal, promoting such worship would be cheating. That is not possible in a perfect scripture. If the scriptures cheated by promoting a non-existent goal, then they would be meaningless, since they would not direct human beings to a concrete goal.
Superimposition (āropa) produces a Lord with limited qualities and form rather than with unlimited form and qualities. The real eternal form of the Lord is supported by Śrīdhara Svāmī’s commentary on following verse.
lokābhirāmāṃ sva-tanuṃ dhāraṇā-dhyāna-mangalam yoga-dhāraṇayāgneyyā- dagdhvā dhāmāviśat svakam
Without performing meditation to burn up his body, which was all-attractive to world and the object of all contemplation and meditation, Kṛṣṇa entered into his abode. (SB 11.31.6) His body was the object of beauty for meditation and concentration (dhāraṇādhyāna-mangalam). If his body were not real, the meditation and concentration would have no object. Even today it is seen that worshippers see the Lord and attain the result of that.
It is said in the Fifth Canto that the avatāras are worshipped in the nine varṣas.
navasv api varṣeṣu bhagavān nārāyaṇo mahā-puruṣaḥ puruṣāṇāṃ tad-anugrahāyātma-tattva-vyūhenātmanādyāpi sannidhīyate.
To show mercy to his devotees in each of these nine tracts of land, the great Lord known as Nārāyaṇa remains near his devotees in various forms. (SB 5.17.14)
Sannidhānam means the direct presence of the Lord since there are descriptions of the playful actions of Pradyumna and others in their direct forms. Ātmanā means personally. And also the different forms like Narasiṃha in Śālagrāma śilas and deities are eternal. Because of the presence of those avatāras, the different forms are perceived.
Direct appearance is glorified in regards to Kṛṣṇa in Viṣṇu-dharmottara:
tasya hṛṣṭāśayaḥ stutyā viṣṇur gopānganāvṛtaḥ |
tāpincha-śyāmalaṃ rūpaṃ pinchottaṃsam adarśayat || mām avehi mahābhāga kṛṣṇaṃ kṛtya-vidāṃ vara | puraskṛto’smi tvad-bhaktyā pūrṇāḥ santu manorathāḥ ||
Pleased by his prayers the Lord revealed his form dark like a tamāla tree, decorated with a peacock feather, surrounded by cowherds. “O fortunate one! O best of the fortunate! Know me to be Kṛṣṇa. I have appeared before you because of your bhakti. May all your desires be fulfilled.”
In Padma Purāṇa, after the Lord says “Look! I will show my form hidden in the Vedas” Brahma speaks:
tato’paśyam ahaṃ bhūpa bālaṃ kālāmbuda-prabham | gopa-kanyāvṛtaṃ gopaṃ hasantaṃ gopa-bālakaiḥ || kadamba-mūla āsīnaṃ pīta-vāsasam adbhutam | vanaṃ vṛndāvanaṃ nāma nava-pallava-maṇḍitam ||
O king! I then saw the young cowherd boy, with the complexion of a dark cloud surrounded by gopīs, laughing with cowherd boys. Wearing astonishing yellow cloth, he was sitting beneath a kadamba tree. I saw the forest of Vṛndāvana decorated with new shoots.
Concerning chanting the eighteen syllable mantra, Trailokya-sammohana-tantra says:
ahar-niśaṃ japed yas tu mantrī niyata-mānasaḥ | sa paśyati na sandeho gopa-veśa-dharaṃ harim ||
The person who chants the mantra day and night with controlled mind sees the Lord wearing cowherd dress without doubt.
Gautamīya-tantra says the same:
ahar-niśaṃ japen mantraṃ mantrī niyata-mānasaḥ | sa paśyati na sandeho gopa-veśa-dharaṃ harim ||
If one chants day and night the mantra with controlled mind, the person sees without doubt Kṛṣṇa wearing the dress of a cowherd.
Gopāla-tāpanī says:
tad u hovāca | brahma-savanaṃ carato me dhyātaḥ stutaḥ
paramaḥ parārdhānte so’budhyata | gopa-veśo me puruṣaḥ purastād āvirbabhūva ||
Brahmā then explained. When I passed the first half of my day in meditating and praising, after the end of the parārdha, the Supreme Lord awoke to my presence. He appeared before me wearing the dress of a cowherd. (Gopāla-tāpanī Upaniṣad 1.26)
His eternal form is indicated by the prayers offered:
vande vṛndāvanāsīnam indirānanda-mandiram
I offer respects to Kṛṣna, seated in Vṛndāvana, full of splendid bliss. (Nāradīya Purāṇa)
Prahlāda speaks to Bali:
gṛhaṃ santiṣṭhate yasya māhātmyaṃ daitya-nāyaka | dvārakāyāḥ samudbhūtaṃ sānnidhyaṃ keśavasya ca | rukmiṇī-sahitaḥ kṛṣṇo nityaṃ nivasate gṛhe ||
O best of demons! In his house which manifests in Dvārakā near the Lord resides glory. Kṛṣṇa stays eternally in his house with Rukmiṇī. (Skanda Purāṇa)
vratinaḥ kārttike māsi snātasya vidhivan mama | gṛhāṇārghyaṃ mayā dattaṃ danujendra-niṣūdana ||
I have undergone vows in Kārtika month and bathed according to the rules. Please accept this arghya given by me, O destroyer of the king of demons! (Padma Purāṇa 6.93.24)
The eighteen syllable Kṛṣna mantra indicates his eternal existence by showing him as the object of worship with his associates. The mantras for worshipping the āvaraṇa deities also indicate this. This is also seen profusely in the scriptures describing atonements for sinful acts.
After explaining that sacrifice should be performed for the pleasure of Govinda, Bodhāyana says:
govinda gopījana-vallabheśa kaṃsāsuraghna tridaśendra-vandya | godāna-tṛptaḥ kuru me dayālo
arśa-vināśaṃ kṣapitāri-varga ||
O Govinda! O lord of the gopīs! O killer of Kaṃsa! O Kṛṣṇa, worshipped by heavenly Indra! Being merciful and satisfied with by donation of cows, cure my piles. O destroyer of demons!
govinda gopījana-vallabheśa vidhvasta-kaṃsa tridaśendra-vandya | govardhanādi-pravaraika-hasta saṃrakṣitāśeṣa-gava-pravīṇa || go-netra veṇu-kṣapaṇa prabhūtam āndhyaṃ tathograṃ timiraṃ kṣipāṃśu || iti |
O Govinda! O lord of the gopīs! O killer of Kaṃsa! O Kṛṣna, worshipped by heavenly Indra! Kṛṣṇa , who lifted Govardhana with one hand and is skilful at protecting unlimited cows! O leader of the cows who passes time playing the flute! Quickly destroy the terrifying darkness.
The eternal nature is clear in the following:
tam ekaṃ govindaṃ sac-cid-ānanda-vigrahaṃ panca-padaṃ vṛndāvana-sura-bhūruha-talāsīnaṃ satataṃ samarud-gaṇo’haṃ paramayā stutyā toṣayāmi ||
Along with the Maruts, I eternally satisfy Govinda, a form of eternity, knowledge and bliss, nondifferent from his mantra, seated under a desire tree in Vṛndāvana, by offering praise. (Gopāla-tāpanī Upaniṣad 1.33)
It was said “I appear before you because of your bhakti.” This is a sufficient collection of this type of proof since it was already shown in Bhagavat Sandarbha that the Lord’s appearance and disappearance were explained along with the eternal nature of his paraphernalia arising from his cit-śakti. The Lord is never created or destroyed. If that is so for his avatāras, what should one say about Svayam Bhagavān? This is explained in SB 1.3.1 by the knowledgeable teachers. The jagṛhe means “to manifest” rather than “to accept.”
aheyam anupādeyaṃ yad rūpaṃ nityam avyayam | sa evāpekṣya-rūpāṇāṃ vyaktim eva janārdanaḥ || agṛhṇād vyasṛjac ceti rāma-kṛṣṇādikāṃ tanum | paṭhyate bhagavān īśo mūḍha-buddhi-vyapekṣayā || tamasā hy upagūḍhasya yat tamaḥ-pānam īśituḥ |
etat puruṣa-rūpasya grahaṇaṃ samudīryate || kṛṣṇa-rāmādi-rūpāṇāṃ loke vyakti-vyapekṣayā ||
The foolish person covered by ignorance says that the Lord whose forms like Rāma and Kṛṣṇa are eternal and unchanging, incomparable, and without any faults, accepts and gives up bodies. On seeing the appearance of Kṛṣṇa or Rāma in the world he declares that they accept material human forms. (Tantrabhāgavata)
vidhūya tad ameyātmā bhagavān dharma-gub vibhuḥ | miṣato daśamāsasya tatraivāntardadhe hariḥ ||
The Lord, maintaining his reputation of being affectionate to his devotees, inconceivable in form, and also a thief, having destroyed the brahmāstra, disappeared at that spot from the sight of the child ten months in the womb. (SB 1.12.11)
Śrīdhara Svāmī explains, “In the place that the Lord was seen, he disappeared, at the same place. He did not go somewhere else, since he is all-pervading (vibhuḥ).”
Madhva says in his commentary, quoting śruti:
vāsudevaḥ sankarṣaṇaḥ pradyumno’niruddho’haṃ matsyaḥ kūrmo varāho narasiṃho vāmano rāmo rāmo rāmaḥ kṛṣṇo buddhaḥ kalkir ahaṃ śatadhāhaṃ sahasradhāham ito’ham ananto’haṃ naivaite jāyante naite mriyante | naiṣām ajnāna-bandho na muktiḥ sarva eva hy ete pūrṇā ajarā amṛtāḥ paramā paramānandā
I am unlimited, immeasureable by a hundred, by a thousand times, in the forms of Vāsudeva, Sankarṣaṇa, Pradyumna, Aniruddha, Matsya, Kūrma, Varāha, Narasiṃha, Vāmana, Rāma, Paraśurāma, Balarāma, Kṛṣṇa, Buddha and Kalki. These forms are not born and do not die. They do not become bound by ignorance or become liberated. They are all perfect, ageless, deathless, full of supreme bliss. (Catur-veda-śikhā)
Nṛsiṃha Purāṇa says yuge yuge viṣṇur anādi-mūrtim āsthāya viśvaṃ paripāti duṣṭahā: yuga after yuga Viṣṇu, situated in eternal forms, protects the universe and destroys the wicked. In Nṛsiṃha-tāpanī Upaniṣad it is explained by the commentator etan nṛsiṃha-vigrahaṃ nityam: the form of Nṛsiṃha is eternal.
Śruti says seyaṃ ṛtaṃ satyaṃ paraṃ brahma puruṣaṃ nṛ-keśari-vigraham: that form is real, eternal, the supreme Brahman, the Lord, in the form of a lion and man. As well, the abodes of the various forms are described in Brahma Purāṇa and Padma Purāṇa. This is in agreement with jaleṣu māṃ rakṣatu matsya-mūrtiḥ: may the form of Matsya protect me in the water (his eternal abode). (SB 6.8.13)
Therefore the cause of destroying beginningless sin, which is otherwise impossible to destroy, is Svayam Bhagavān Kṛṣṇa. With this in mind, his worship is emphasized in order to enlighten the ignorant in the following.
śriyaḥ patir yajna-patiḥ prajā-patir dhiyāṃ patir loka-patir dharā-patiḥ | patir gatiś cāndhaka-vṛṣṇi-sātvatāṃ prasīdatāṃ me bhagavān satāṃ patiḥ ||
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, Vṛṣṇis and Yadus. May the Lord, master of the devotees, be pleased with me! (SB 2.4.20)
TEXT - SB 3.4.30
asmāl lokād uparate
mayi jñānaṁ mad-āśrayam
arhaty uddhava evāddhā
sampraty ātmavatāṁ varaḥ
SYNONYMS
asmāt—from this (universe); lokāt—earth; uparate—having disappeared; mayi—of Myself; jñānam—knowledge; mat-āśrayam—concerning Myself; arhati—deserves; uddhavaḥ—Uddhava; eva—certainly; addhā—directly; samprati—at the present moment; ātmavatām—of the devotees; varaḥ—foremost.
TRANSLATION
Now I shall leave the vision of this mundane world, and I see that Uddhava, the foremost of My devotees, is the only one who can be directly entrusted with knowledge about Me.
PURPORT
Jñānaṁ mad-āśrayam is significant in this verse. Transcendental knowledge has three departmental divisions, namely knowledge of impersonal Brahman, knowledge of the all-pervading Supersoul and knowledge of the Personality of Godhead. Out of the three, transcendental knowledge of the Personality of Godhead has special significance and is known as bhagavat-tattva-vijñāna, specific knowledge of the Personality of Godhead. This specific knowledge is realized by pure devotional service and no other means. Bhagavad-gītā (18.55) confirms this: bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ. "Only persons engaged in devotional service can factually know the transcendental position of the Lord." Uddhava was considered to be the best amongst all devotees of that time, and therefore he was directly instructed by the Lord's grace, so that people might take advantage of Uddhava's knowledge after the disappearance of the Lord from the vision of the world. This is one of the reasons why Uddhava was advised to go to Badarikāśrama, where the Lord is personally represented by the Nara-Nārāyaṇa Deity. One who is transcendentally advanced can gain direct inspiration from the temple Deity, and thus a devotee of the Lord always takes shelter of a recognized temple of the Lord in order to make tangible advancement in transcendental knowledge by the grace of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 3.4.30
When I disappear from this planet with my shower of sweet form, qualities and pastimes, Uddhava will be qualified to know what I know (mad-āśrayam). He is qualified, as my duplicate, to give knowledge to the sages of Badarikāśrama who want to receive knowledge from my mouth and want to see me. Ātmavatām means of those who take me, ātmā, as their master.
Jiva's tika || 3.4.30 ||
asmāl lokād uparate mayi jnānaṃ mad-āśrayam arhaty uddhava evāddhā sampraty ātmavatāṃ varaḥ
When I leave this planet, Uddhava, the best among those who take me as their master, will be qualified to impart knowledge about me.
The excellence of knowledge that one is dependent on the Lord is shown. Ātmavatām means “of those who accept me as the supreme goal.”
TEXT - SB 3.4.31
noddhavo 'ṇv api man-nyūno
yad guṇair nārditaḥ prabhuḥ
ato mad-vayunaṁ lokaṁ
grāhayann iha tiṣṭhatu
SYNONYMS
na—not; uddhavaḥ—Uddhava; aṇu—slightly; api—also; mat—to Myself; nyūnaḥ—inferior; yat—because; guṇaiḥ—by the modes of material nature; na—nor; arditaḥ—affected; prabhuḥ—master; ataḥ—therefore; mat-vayunam—knowledge of Me (the Personality of Godhead); lokam—the world; grāhayan—just to disseminate; iha—in this world; tiṣṭhatu—may remain.
TRANSLATION
Uddhava is not inferior to Me in any way because he is never affected by the modes of material nature. Therefore he may remain in this world in order to disseminate specific knowledge of the Personality of Godhead.
PURPORT
The specific qualification for becoming the representative of the Lord is to be unaffected by the material modes of nature. The highest qualification of a person in the material world is to be a brāhmaṇa. But since a brāhmaṇa is in the mode of goodness, to be a brāhmaṇa is not sufficient for becoming a representative of the Lord. One has to transcend the mode of goodness also and be situated in unalloyed goodness, unaffected by any of the qualities of material nature. This stage of transcendental qualification is called śuddha-sattva, or vasudeva, and in this stage the science of God can be realized. As the Lord is not affected by the modes of material nature, so a pure devotee of the Lord is also not affected by the modes of nature. That is the primary qualification for being one with the Lord. A person who is able to attain this transcendental qualification is called jīvan-mukta, or liberated, even though he is apparently in material conditions. This liberation is achieved by one who constantly engages in the transcendental loving service of the Lord. In Bhakti-rasāmṛta-sindhu (1.2.187) it is stated:
īhā yasya harer dāsye
karmaṇā manasā girā
nikhilāsv apy avasthāsu
jīvan-muktaḥ sa ucyate
"Anyone who, by his actions, mind and words, lives only for the transcendental loving service of the Lord, is certainly a liberated soul, even though he may appear to be in a condition of material existence." Uddhava was in such a transcendental position, and thus he was selected to be the factual representative of the Lord in His bodily absence from the vision of the world. Such a devotee of the Lord is never affected by material strength, intelligence or even renunciation. Such a devotee of the Lord can withstand all onslaughts of material nature, and therefore he is known as gosvāmī. Only such gosvāmīs can penetrate the mysteries of the Lord's transcendental loving relationships.
Srila Visvanatha Cakravarti Thakur Commentary - 3.4.31
This verse describes Uddhava’s qualification as a replica of the Lord. Uddhava is not all (anu) less than me, because (yad) he is not disturbed by the guṇas like sattva. “There are many jīvan-muktas in this world who are undisturbed by the guṇas. Are they not also equal to the Lord?” That is true. Therefore the following is the real meaning. He is not at all pained by spiritual qualities of strength, intelligence knowledge and renunciation. This means that he has the ability to control their effects. This is similar to saying that a person has control over the impulse of lust, or is not pained by lust. It has already been said that he was the chief among the best of the groups of warriors among all the Yadus. Nowhere is there seen such strength as his. Similarly he has other qualities like intelligence which are extraordinary. He is addressed as prabhu because like the Lord he has control over māyā. Vayunam means knowledge.
Jiva's tika || 3.4.31 ||
noddhavo ’ṇv api man-nyūno yad guṇair nārditaḥ prabhuḥ ato mad-vayunaṃ lokaṃ grāhayann iha tiṣṭhatu
Uddhava is not less than me, because he is master of māyā and not at all lacking in any spiritual quality. He should remain on this earth, giving knowledge of me to the world.
Uddhava is not afflicted by guṇas like sattva (nārditaḥ), because he is not less than me at all, since he is fully capable (prabhuḥ). Let him remain here, giving knowledge concerning me (mad vayunam), to the great sages at Badarikāśrama. This imparting of knowledge would be spoken clearly. The will of the Lord cannot be thwarted:
brahma-śāpāpadeśena kālenāmogha-vānchitaḥ saṃhṛtya sva-kulaṃ sphītaṃ tyakṣyan deham acintayat
Using the excuse of the brāhmaṇa’s curse, the Lord, whose desire cannot be thwarted by time, thought of withdrawing his flourishing dynasty and separating himself from his Nārāyaṇa’s form, which had merged into him when he appeared on earth. (SB 3.4.29)
TEXT - SB 3.4.32
evaṁ tri-loka-guruṇā
sandiṣṭaḥ śabda-yoninā
badaryāśramam āsādya
harim īje samādhinā
SYNONYMS
evam—thus; tri-loka—three worlds; guruṇā—by the spiritual master; sandiṣṭaḥ—being perfectly taught; śabda-yoninā—by one who is the source of all Vedic knowledge; badaryāśramam—in the pilgrimage site of Badarikāśrama; āsādya—reaching; harim—unto the Lord; īje—satisfied; samādhinā—by trance.
TRANSLATION
Śukadeva Gosvāmī informed the King that Uddhava, being thus instructed by the Supreme Personality of Godhead, who is the source of all Vedic knowledge and the spiritual master of the three worlds, reached the pilgrimage site of Badarikāśrama and engaged himself there in trance to satisfy the Lord.
PURPORT
Lord Śrī Kṛṣṇa is factually the spiritual master of the three worlds, and He is the original source of all Vedic knowledge. It is very difficult, however, to understand the personal feature of the Absolute Truth, even from the Vedas. His personal instructions are needed in order to understand the Personality of Godhead as the Supreme Absolute Truth. Bhagavad-gītā is the evidence of such transcendental knowledge in gist. One cannot know the Supreme Lord unless one is graced by the Lord Himself. Lord Kṛṣṇa exhibited this specific mercy towards Arjuna and Uddhava while He was in the material world.
Undoubtedly Bhagavad-gītā was spoken by the Lord on the Battlefield of Kurukṣetra just to encourage Arjuna to fight, and yet to complete the transcendental knowledge of Bhagavad-gītā, the Lord instructed Uddhava. The Lord wanted Uddhava to fulfill His mission and disseminate knowledge which He had not spoken even in Bhagavad-gītā. Persons who are attached to the words of the Vedas may also know from this verse that the Lord is the source of all Vedic knowledge. One who is unable to understand the Supreme Personality of Godhead by going through the pages of the Vedas may take shelter of one of the Lord's devotees, such as Uddhava, in order to advance further in knowledge of the Supreme Personality of Godhead. The Brahma-saṁhitā says that it is very difficult to understand the Supreme Personality of Godhead from the Vedas, but He is easily understood from a pure devotee like Uddhava. Taking mercy on the great sages who lived at Badarikāśrama, the Lord authorized Uddhava to speak on His behalf. Unless one has such authorization, one cannot understand or preach the devotional service of the Lord.
While present on this earth, the Lord executed many uncommon activities, even traveling in space to bring down the pārijāta from heaven and recovering the son of His teacher (Sāndīpani Muni) from the regions of death. Uddhava was certainly informed of the conditions of life on other planets, and all the sages were anxious to know of them, just as we are anxious to know about the planets in space. Uddhava was particularly deputed to carry a message to Badarikāśrama, not only to the sages of that place of pilgrimage but also to the Nara-Nārāyaṇa Deities. Such a message must have been more confidential than the knowledge described in the pages of the Vedas.
The Lord is undoubtedly the source of all knowledge, and the messages dispatched through Uddhava to Nara-Nārāyaṇa and other sages were also part of the Vedic knowledge, but they were more confidential and could be sent or understood only through such a pure devotee as Uddhava. Since such confidential knowledge was known only to the Lord and Uddhava, it is said that Uddhava was as good as the Lord Himself. Every living entity can, like Uddhava, also become a confidential messenger on the same level as the Lord, provided he becomes confidential himself by dint of loving devotional service. Such confidential knowledge is entrusted, as confirmed in Bhagavad-gītā only to pure devotees like Uddhava and Arjuna, and one has to learn the mystery through them, and not otherwise. One cannot understand Bhagavad-gītā or Śrīmad-Bhāgavatam without the help of such confidential devotees of the Lord. According to Śrīla Viśvanātha Cakravartī Ṭhākura, that confidential message must have concerned the mystery of His departure and the annihilation of His dynasty after the end of His appearance in the mundane world for one hundred years. Everyone must have been very anxious to know about the mystery of the annihilation of the Yadu dynasty, and that message must have been explained by the Lord to Uddhava and dispatched to Badarikāśrama for the information of Nara-Nārāyaṇa and other pure devotees of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 3.4.32
The Lord is the guru of all three worlds, and is thus the guru for the inhabitants of Badrarikāśrama, through Uddhava. To meet Śrutadeva, Kṛṣṇa went to Mithila. To kill Bāṇāsura and other demons, he went to other places on earth. To take the pārijāta flower he went to Svarga. To bring back the brāhmaṇa’s sons we went to Vaikuṇṭha, and to bring back Devakī’s dead sons, he went to Sutala. He gave the people of these places good fortune by showing them his form and giving teachings. But he did not go to Badarikāśrama. Remembering the eagerness of the sages there, he sent Uddhava there. In some kalpas the Lord himself goes there. In that case, he does not send Uddhava there. Saṁdiṣṭaḥ indicates some message was sent. “Give this message to Nara-nārāyaṇa.” The Lord said that Uddhava was not less than himself. The Lord is described in this verse as the source of the Vedas. This indicates that the Lord knows even what is not to be known in the Vedas. He gave this to Uddhava, and Nara-nārāyaṇa would attain that knowledge from the mouth of Uddhava, who is not less than the Lord. To the recipients of the message, Nara-nārāyaṇa, he sent information. “My manifest pastimes on earth will last 125 years. That is the limit. Now it is finished. I will make these pastimes disappear along with my associates. Going to Prabhāsa and establishing the devatās back in their posts, I, in my portion of Viṣṇu whom Brahmā requested to come, will go to Vaikuṇṭha. Invisible to all, I will come to Badarikāśrama with a portion of Arjuna. Since Uddhava, the chief of my dear devotees, endowed with all of my attractive qualities and similar form, has been assigned to you who long to see my perfect form, he should stay in Badarikāśrama to give knowledge to the world.”
Jiva's tika || 3.4.32 ||
evaṃ tri-loka-guruṇā sandiṣṭaḥ śabda-yoninā badaryāśramam āsādya harim īje samādhinā
Instructed in this way by the Lord, guru of the three words and source of the Vedas, Uddhava went to Badarikāśrama and worshipped the Lord with intense concentration.
He had the order to go to Badarikāśṛama. Thus he could not remain at this place of the Lord’s pastimes. With intense concentration (samādhinā) he served the Lord as if directly. It is understood that this took place after he had given the knowledge in summary with Maitreya’s assistance. This was the cause of his steadiness in concentration.
TEXT - SB 3.4.33
viduro 'py uddhavāc chrutvā
kṛṣṇasya paramātmanaḥ
krīḍayopātta-dehasya
karmāṇi ślāghitāni ca
SYNONYMS
viduraḥ—Vidura; api—also; uddhavāt—from the source of Uddhava; śrutvā—having heard; kṛṣṇasya—of Lord Kṛṣṇa; parama-ātmanaḥ—of the Supersoul; krīḍayā—for the sake of pastimes in the mortal world; upātta—extraordinarily accepted; dehasya—of the body; karmāṇi—transcendental activities; ślāghitāni—most glorious; ca—also.
TRANSLATION
Vidura also heard from Uddhava about the appearance and disappearance of Lord Kṛṣṇa, the Supersoul, in the mortal world, which is a subject matter sought after with great perseverance by the great sages.
PURPORT
The subject matter of the appearance and disappearance of the Supersoul, Lord Śrī Kṛṣṇa, is a mystery even for the great sages. The word paramātmanaḥ is significant in this verse. An ordinary living being is generally called the ātmā, but Lord Kṛṣṇa is never an ordinary living being because He is paramātmā, the Supersoul. Yet His appearance as one of the human beings and His disappearance again from the mortal world are subject matters for the research workers who execute research work with great perseverance. Such subject matters are certainly of increasing interest because the researchers have to search out the transcendental abode of the Lord, which He enters after finishing His pastimes in the mortal world. But even the great sages have no information that beyond the material sky is the spiritual sky where Śrī Kṛṣṇa eternally resides with His associates, although at the same time He exhibits His pastimes in the mortal world in all the universes one after another. This fact is confirmed in Brahma-saṁhitā (5.37): goloka eva nivasaty akhilātma-bhūtaḥ. "The Lord, by His inconceivable potency, resides in His eternal abode, Goloka, yet at the same time, as the Supersoul, He is present everywhere—in both the spiritual and material skies—by His multivarieties of manifestation." Therefore His appearance and disappearance are simultaneously going on, and no one can say definitely which of them is the beginning and which is the end. His eternal pastimes have no beginning or end, and one has to learn of them from the pure devotee only and not waste valuable time in so-called research work.
Srila Visvanatha Cakravarti Thakur Commentary - 3.4.33
Kṛṣṇa has permanently accepted (upa ātta) a body because of his pastimes. He is dependent on his līlā-śakti. By that śakti his body appears and disappears. By means of this śakti, the bodies of the Yadus (dhīrānām) were offered (nyāsam) to the unmanifest form of Dvārakā. And also hearing about giving up bodies in Prabhāsa (indicated by the word ca), Vidura became firm in heart (dhairya-vardhanam). Or dhairya-vardhanam can mean the disappearance caused him to lose self-control, since vardha means to cut. These disappearances are difficult to understand for others who are not devotees, such as yogīs. The yogīs cannot understand how the Lord can disappear in one place and a giving up his bodies in another place as a show for the common people. Because those people are not devotees they are called animals. Viklavātmanām means those with disturbed minds.
TEXT - SB 3.4.34
deha-nyāsaṁ ca tasyaivaṁ
dhīrāṇāṁ dhairya-vardhanam
anyeṣāṁ duṣkarataraṁ
paśūnāṁ viklavātmanām
SYNONYMS
deha-nyāsam—entering the body; ca—also; tasya—His; evam—also; dhīrāṇām—of great sages; dhairya—perseverance; vardhanam—increasing; anyeṣām—for others; duṣkara-taram—very difficult to ascertain; paśūnām—of the beasts; viklava—disturbed; ātmanām—of such a mind.
TRANSLATION
The Lord's glorious acts and His acceptance of various transcendental forms for the performance of extraordinary pastimes in the mortal world are very difficult for anyone other than His devotees to understand, and for the beasts they are simply a mental disturbance.
PURPORT
The transcendental forms and pastimes of the Lord, as described in Bhagavad-gītā, are difficult subject matters for those who are not devotees to understand. The Lord never reveals Himself to persons like the jñānīs and yogīs. And there are others who, because of their envying the Lord from the bottom of their hearts, are classified amongst the beasts, and for such envious beasts the subject matter of the Lord's appearance and disappearance is simply a mental disturbance. As confirmed in Bhagavad-gītā (7.15), the miscreants who are simply concerned with material enjoyment, who work very hard like beasts of burden, can hardly know the Personality of Godhead at any stage due to āsurika-bhāva, or a spirit of revolt against the Supreme Lord.
The transcendental bodily expansions manifested by the Lord for His pastimes in the mortal world, and the appearance and disappearance of such transcendental expansions, are difficult subject matters, and those who are not devotees are advised not to discuss the Lord's appearance and disappearance, lest they commit further offenses at the lotus feet of the Lord. The more they discuss the transcendental appearance and disappearance of the Lord in the asuric spirit, the more they enter into the darkest region of hell, as stated in Bhagavad-gītā (16.20). Anyone who is against the transcendental loving service of the Lord is more or less a beastly creature, as confirmed in this verse of Śrīmad-Bhāgavatam.
TEXT - SB 3.4.35
ātmānaṁ ca kuru-śreṣṭha
kṛṣṇena manasekṣitam
dhyāyan gate bhāgavate
ruroda prema-vihvalaḥ
SYNONYMS
ātmānam—himself; ca—also; kuru-śreṣṭha—O best amongst the Kurus; kṛṣṇena—by Kṛṣṇa; manasā—by the mind; īkṣitam—remembered; dhyāyan—thus thinking of; gate—having gone; bhāgavate—of the devotee; ruroda—cried loudly; prema-vihvalaḥ—overwhelmed by the ecstasy of love.
TRANSLATION
Understanding that he was remembered by Lord Kṛṣṇa [while quitting this world], Vidura began to cry loudly, overwhelmed by the ecstasy of love.
PURPORT
Vidura was overwhelmed by the ecstasy of love when he understood that Lord Kṛṣṇa, the Supreme Personality of Godhead, thought of him at the last moment. Although he thought of himself as insignificant, he was remembered by the Lord, by His causeless mercy. Vidura accepted this as a great favor, and thus he cried. This crying is the last word in the progressive path of devotional service. One who can cry for the Lord in love is certainly successful in the line of devotional service.
Jiva's tika || 3.4.33-35 ||
viduro ’py uddhavāc chrutvā kṛṣṇasya paramātmanaḥ krīḍayopātta-dehasya karmāṇi ślāghitāni ca
deha-nyāsaṃ ca tasyaivaṃ
dhīrāṇāṃ dhairya-vardhanam anyeṣāṃ duṣkarataraṃ paśūnāṃ viklavātmanām
ātmānaṃ ca kuru-śreṣṭha kṛṣṇena manasekṣitam dhyāyan gate bhāgavate ruroda prema-vihvalaḥ
O Parīkṣit! Hearing from Uddhava the glorious activities of Kṛṣṇa, Paramātmā, who has a body for pastimes, and hearing of disappearance of the Yadus which increases the faith of the intelligent and is incomprehensible to unintelligent person who are like animals, Vidura, overcome with love for the Lord, thinking that he was remembered by the Kṛṣṇa, began to weep when Uddhava had departed.
Deha-nyāsam (giving up a body) means having his form enter into his abode of aprakaṭa pastimes so that he could bring his devotees from the material world close to himself. The giving up of the body was a material arrangement. For those who were absorbed in the Lord, there was an increase in determination, since they discerned the real situation of his form. For others who had opposite intelligence, there was no understanding (durvibhāvam) because of ignorance of the truth.
TEXT - SB 3.4.36
kālindyāḥ katibhiḥ siddha
ahobhir bharatarṣabha
prāpadyata svaḥ-saritaṁ
yatra mitrā-suto muniḥ
SYNONYMS
kālindyāḥ—on the bank of the Yamunā; katibhiḥ—a few; siddhe—being so passed; ahobhiḥ—days; bharata-ṛṣabha—O best of the Bharata dynasty; prāpadyata—reached; svaḥ-saritam—the celestial water of the Ganges; yatra—where; mitrā-sutaḥ—the son of Mitra-; muniḥ—sage.
TRANSLATION
After passing a few days on the bank of the River Yamunā, Vidura, the self-realized soul, reached the bank of the Ganges, where the great sage Maitreya was situated.
Srila Visvanatha Cakravarti Thakur Commentary - 3.4.36
Spending (siddhe) several days near the Yamunā, he went to the Gaṅgā.
Thus ends the commentary on Fourth Chapter of the Third Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
Thus end the Bhaktivedanta purports of the Fourth Chapter, Third Canto, of the Śrīmad-Bhāgavatam, entitled "Vidura Approaches Maitreya."
5. Vidura's Talks with Maitreya
verses: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51
TEXT - SB 3.5.1
śrī-śuka uvāca
dvāri dyu-nadyā ṛṣabhaḥ kurūṇāṁ
maitreyam āsīnam agādha-bodham
kṣattopasṛtyācyuta-bhāva-siddhaḥ
papraccha sauśīlya-guṇābhitṛptaḥ
SYNONYMS
śrī-śukaḥ uvāca—Śukadeva Gosvāmī said; dvāri—at the source of; dyu-nadyāḥ—the celestial River Ganges; ṛṣabhaḥ—the best of the Kurus; kurūṇām—of the Kurus; maitreyam—unto Maitreya; āsīnam—sitting; agādha-bodham—of unfathomed knowledge; kṣattā—Vidura; upasṛtya—having approached nearer; acyuta—the infallible Lord; bhāva—character; siddhaḥ—perfect; papraccha—inquired; sauśīlya—gentleness; guṇa-abhitṛptaḥ—satisfied in transcendental qualities.
TRANSLATION
Śukadeva Gosvāmī said: Vidura, the best amongst the Kuru dynasty, who was perfect in devotional service to the Lord, thus reached the source of the celestial Ganges River [Hardwar], where Maitreya, the great, fathomless learned sage of the world, was seated. Vidura, who was perfect in gentleness and satisfied in transcendence, inquired from him.
PURPORT
Vidura was already perfect due to his unalloyed devotion to the infallible Lord. The Lord and the living entities are all qualitatively the same by nature, but the Lord is quantitatively much greater than any individual living entity. He is ever infallible, whereas the living entities are prone to fall under the illusory energy. Vidura had already surpassed the fallible nature of the living entity in conditional life due to his being acyuta-bhāva, or legitimately absorbed in the devotional service of the Lord. This stage of life is called acyuta-bhāva-siddha, or perfection by dint of devotional service. Anyone, therefore, who is absorbed in the devotional service of the Lord is a liberated soul and has all admirable qualities. The learned sage Maitreya was sitting in a solitary place on the bank of the Ganges at Hardwar, and Vidura, who was a perfect devotee of the Lord and possessed all good transcendental qualities, approached him for inquiry.
Srila Visvanatha Cakravarti Thakur Commentary - 3.5.1
In the Fifth Chapter Vidura asks about the creation of the universe of happiness and suffering. Maitreya describes the primary creation with elements and praises the Lord. Having described the nature of the shelter of creation, the aṅgī, the supreme Lord, in four chapters, the creation or sarga, which is composed of his aṅgas, is now described in detail.
Maitreya was sitting on the bank of the Gaṅgā (dyu-nadyāḥ) at Haridvāra (dvāri). He was not engaged in material activities. There is another version with sauśīlya-guṇabhitṛptam. In this case the phrase means Maitreya was satisfied with Vidura’s gentle behavior.
Jiva's tika || 3.5.1 ||
śrī-śuka uvāca dvāri dyu-nadyā ṛṣabhaḥ kurūṇāṃ maitreyam āsīnam agādha-bodham kṣattopasṛtyācyuta-bhāva-siddhaḥ papraccha sauśīlya-guṇābhitṛptaḥ
Śukadeva said: Vidura, best of the Kurus, completely absorbed in Kṛṣṇa and satisfied with the gentle qualities of Maitreya, who had deep knowledge, approached Maitreya as he sat on the bank of the Gangā at Haridvāra and asked him questions.
Vidura was satisfied with Maitreya’s gentle nature, not having desire for respect. In another version, Vidura inquired from Maitreya who was satisfied with Vidura’s good qualities.
TEXT - SB 3.5.2
vidura uvāca
sukhāya karmāṇi karoti loko
na taiḥ sukhaṁ vānyad-upāramaṁ vā
vindeta bhūyas tata eva duḥkhaṁ
yad atra yuktaṁ bhagavān vaden naḥ
SYNONYMS
viduraḥ uvāca—Vidura said; sukhāya—for attaining happiness; karmāṇi—fruitive activities; karoti—everyone does so; lokaḥ—in this world; na—never; taiḥ—by those activities; sukham—any happiness; vā—or; anyat—differently; upāramam—satiation; vā—either; vindeta—achieves; bhūyaḥ—on the contrary; tataḥ—by such activities; eva—certainly; duḥkham—miseries; yat—that which; atra—under the circumstances; yuktam—right course; bhagavān—O great one; vadet—may kindly enlighten; naḥ—us.
TRANSLATION
Vidura said: O great sage, everyone in this world engages in fruitive activities to attain happiness, but one finds neither satiation nor the mitigation of distress. On the contrary, one is only aggravated by such activities. Please, therefore, give us directions on how one should live for real happiness.
PURPORT
Vidura asked Maitreya some common questions, which was not originally his intention. Uddhava asked Vidura to approach Maitreya Muni and inquire into all the truths concerning the Lord, His name, fame, quality, form, pastimes, entourage, etc., and thus when Vidura approached Maitreya, he should have asked only about the Lord. But out of natural humility he did not immediately ask about the Lord, but inquired into a subject which would be of great importance to the common man. A common man cannot understand the Lord. He must first know the real position of his life under the influence of the illusory energy. In illusion one thinks that he can be happy only by fruitive activities, but what actually happens is that one becomes more and more entangled in the network of action and reaction and does not find any solution to the problem of life. There is a nice song in this connection: "Because of a great desire to have all happiness in life, I built this house. But unfortunately the whole scheme has turned to ashes because the house was unexpectedly set on fire." The law of nature is like that. Everyone tries to become happy by planning in the material world, but the law of nature is so cruel that it sets fire to one's schemes; the fruitive worker is not happy in his schemes, nor is there any satiation of his continuous hankering for happiness.
Srila Visvanatha Cakravarti Thakur Commentary - 3.5.2
Having received secret knowledge from Uddhava who had been taught by the Lord, Vidura considered himself unqualified. Being despondent, he considered in his mind. Uddhava has said:
tasyānuraktasya muner mukundaḥ
pramoda-bhāvānata-kandharasya
āśṛṇvato mām anurāga-hāsa-
samīkṣayā viśramayann uvāca
Kṛṣṇa spoke to the sage Maitreya, who was attached to the Lord, attentive to listening, with head bowed out of love and joy, while glancing at me with affection and smiling, which relieved me of fatigue. SB 3.4.10
The Lord taught the secret knowledge to Uddhava, the greatest and most intimate among Kṛṣṇa’s devotees, not to Maitreya who was listening. But that cannot be! To understand if Maitreya heard that knowledge or not, in the beginning I will not ask that great soul in case he does not know. I will ask only some of my own questions. If he knows that knowledge then he will say, “O Vidura! I was taught by the Lord just for giving this knowledge to you. Please understand this knowledge about the Lord who has no birth but takes birth, in which the contradictions are resolved, which the Lord explained to me.” On his own, he will explain this. In this way he begins speaking to Maitreya.
By these activities man does not get happiness and does not get relief from distress (anyad). Nor does he become detached (uparamam). Rather, again and again, by doing actions, he experiences suffering only. Please give an answer to this question.
Jiva's tika || 3.5.2 ||
vidura uvāca sukhāya karmāṇi karoti loko na taiḥ sukhaṃ vānyad upāramaṃ vā vindeta bhūyas tata eva duḥkhaṃ yad atra yuktaṃ bhagavān vaden naḥ
Vidura said: O sage! Men in this world engage in action for material happiness, but do not attain happiness and do not destroy distress. Nor do they become detached. Rather by this, they increase their suffering. You know everything. Therefore please tell me about this.
Though Vidura wanted to hear about the Lord, and he asked Uddhava previously, he was instructed to ask Maitreya by Uddhava, by the order of the Lord. He asks Maitreya with humility. He did not consider himself qualified since he had not been taught by Uddhava, the representative of Kṛṣṇa. Understanding that there were many things to be asked and some unclear subjects if Uddhava taught him the catuḥ-ślokī, Uddhava did not teach him, since he became indifferent to speaking. He advised him to learn from Maitreya who was qualified. Thus Maitreya is addressed as Bhagavān in the present verse.
Therefore Vidura requests a method for gaining qualification for knowledge for himself in three verses. He indicates the general condition of himself and all people. First he describes the unfortunately position of people in general. Secondly he shows that they are without shelter. In the third verse he makes his request.
TEXT - SB 3.5.3
janasya kṛṣṇād vimukhasya daivād
adharma-śīlasya suduḥkhitasya
anugrahāyeha caranti nūnaṁ
bhūtāni bhavyāni janārdanasya
SYNONYMS
janasya—of the common man; kṛṣṇāt—from the Supreme Lord, Kṛṣṇa; vimukhasya—of the one who has turned his face against the Lord; daivāt—by the influence of external energy; adharma-śīlasya—of one who is engaged in irreligion; su-duḥkhitasya—of one who is always unhappy; anugrahāya—due to being compassionate towards them; iha—in this world; caranti—wander; nūnam—certainly; bhūtāni—persons; bhavyāni—great philanthropic souls; janārdanasya—of the Supreme Personality of Godhead.
TRANSLATION
O my lord, great philanthropic souls travel on the earth on behalf of the Supreme Personality of Godhead to show compassion to the fallen souls who are averse to the sense of subordination to the Lord.
PURPORT
To be obedient to the wishes of the Supreme Lord is the natural position of every living entity. But due only to past misdeeds, a living being becomes averse to the sense of subordination to the Lord and suffers all the miseries of material existence. No one has anything to do but render devotional service to the Supreme Lord, Śrī Kṛṣṇa. Therefore any activity other than transcendental loving service to the Lord is more or less a rebellious action against the supreme will. All fruitive activity, empirical philosophy and mysticism are more or less against the sense of subordination to the Lord, and any living entity engaged in such rebellious activity is more or less condemned by the laws of material nature, which work under the subordination of the Lord. Great unalloyed devotees of the Lord are compassionate towards the fallen, and therefore they travel all over the world with the mission of bringing souls back to Godhead, back to home. Such pure devotees of the Lord carry the message of Godhead in order to deliver the fallen souls, and therefore the common man who is bewildered by the influence of the external energy of the Lord should avail himself of their association.
Srila Visvanatha Cakravarti Thakur Commentary - 3.5.3
Only great devotees like you, merciful to all souls, know the truth. That is explained in this verse. Bhavyāni bhūtāni means auspicious devotees.
Jiva's tika || 3.5.3 ||
janasya kṛṣṇād vimukhasya daivād adharma-śīlasya suduḥkhitasya anugrahāyeha caranti nūnaṃ bhūtāni bhavyāni janārdanasya
In order to give mercy to the suffering people engaged in sin, who are under the control of karma and ignorant of Kṛṣṇa, the auspicious devotees of the Lord move in this world.
The devotees move about to give mercy to people who are without bhagavad-dharma (adharma-śīlasya) since they are under control of previous karmas (daivāt).
TEXT - SB 3.5.4
tat sādhu-varyādiśa vartma śaṁ naḥ
saṁrādhito bhagavān yena puṁsām
hṛdi sthito yacchati bhakti-pūte
jñānaṁ sa-tattvādhigamaṁ purāṇam
SYNONYMS
tat—therefore; sādhu-varya—O great one amongst the saints; ādiśa—please instruct; vartma—the path; śam—auspicious; naḥ—for us; saṁrādhitaḥ—being perfectly served; bhagavān—the Personality of Godhead; yena—by which; puṁsām—of the living entity; hṛdi sthitaḥ—residing in the heart; yacchati—awards; bhakti-pūte—unto the unalloyed devotee; jñānam—knowledge; sa—that; tattva—truth; adhigamam—by which one learns; purāṇam—authorized, old.
TRANSLATION
Therefore, O great sage, please give me instruction on the transcendental devotional service of the Lord, so that He who is situated in the heart of everyone can be pleased to impart, from within, knowledge of the Absolute Truth in terms of the ancient Vedic principles delivered only to those who are purified by the process of devotional service.
PURPORT
As already explained in the First Canto of Śrīmad-Bhāgavatam, the Absolute Truth is realized in three different phases—although they are one and the same—in terms of the knower's capacity to understand. The most capable transcendentalist is the pure devotee of the Lord, who is without any tinge of fruitive actions or philosophical speculation. By devotional service only does one's heart become completely purified from all material coverings like karma, jñāna and yoga. Only in such a purified stage does the Lord, who is seated in everyone's heart with the individual soul, give instruction so that the devotee can reach the ultimate destination of going back home, back to Godhead. This is confirmed in Bhagavad-gītā (10.10): teṣāṁ satata-yuktānāṁ bhajatām. Only when the Lord is satisfied with the devotional service of the devotee does He impart knowledge, as He did for Arjuna and Uddhava.
The jñānīs, yogīs and karmīs cannot expect this direct cooperation of the Lord. They are not able to satisfy the Lord by transcendental loving service, nor do they believe in such service to the Lord. The bhakti process, as performed under the regulative principles of vaidhī-bhakti, or devotional service following the prescribed rules and regulations, is defined by the revealed scriptures and confirmed by great ācāryas. This practice can help the neophyte devotee to rise to the stage of rāga-bhakti, in which the Lord responds from within as the caitya-guru, or the spiritual master as Superconsciousness. All transcendentalists other than devotees make no distinction between the individual soul and the Supersoul because they miscalculate the Superconsciousness and the individual consciousness to be one and the same. Such miscalculation by the nondevotees makes them unfit to receive any direction from within, and therefore they are bereft of the direct cooperation of the Lord. After many, many births, when such a nondualist comes to sense that the Lord is worshipable and that the devotee is simultaneously one with and different from the Lord, then only can he surrender unto the Lord, Vāsudeva. Pure devotional service begins from that point. The process of understanding the Absolute Truth adopted by the misguided nondualist is very difficult, whereas the devotee's way of understanding the Absolute Truth comes directly from the Lord, who is pleased by devotional service. On behalf of many neophyte devotees, Vidura, at the very first instance, inquired from Maitreya about the path of devotional service, by which the Lord, who is seated within the heart, can be pleased.
Srila Visvanatha Cakravarti Thakur Commentary - 3.5.4
Teach us the auspicious (śam) path, the path of worship. Tattva here means the knowledge explained in the verse vadanti tat tattva-vidaḥ. (SB 1.2.11) The Lord gives knowledge from which one can understand Brahman, Paramātmā and Bhagavān.
tac chraddadhānā munayo jñāna-vairāgya-yuktayā
paśyanty ātmani cātmānaṁ bhaktyā śruta-gṛhītayā
The seriously inquisitive student or sage, well equipped with knowledge and detachment, realizes that Absolute Truth by rendering devotional service after hearing from guru. SB 1.2.12
Purānam means ancient, not recent, like Mīmāṁsa and other philosophies.
Jiva's tika || 3.5.4 ||
tat sādhu-varyādiśa vartma śaṃ naḥ saṃrādhito bhagavān yena puṃsām hṛdi sthito yacchati bhakti-pūte jnānaṃ sa-tattvādhigamaṃ purāṇam
O best of devotees! Please speak about the auspicious path by which the Supreme Lord, worshipped by men, situated in the heart purified by bhakti, gives the original knowledge from which one can understand Brahman, Paramātmā and Bhagavān.
The Lord, situated in the heart spotless because of prema (bhakti-pūte), gives knowledge manifested as Brahman, Paramātmā and Bhagavān (sa-tattvam).
TEXT - SB 3.5.5
karoti karmāṇi kṛtāvatāro
yāny ātma-tantro bhagavāṁs tryadhīśaḥ
yathā sasarjāgra idaṁ nirīhaḥ
saṁsthāpya vṛttiṁ jagato vidhatte
SYNONYMS
karoti—does them; karmāṇi—transcendental activities; kṛta—by accepting; avatāraḥ—incarnations; yāni—all those; ātma-tantraḥ—Self-independent; bhagavān—the Personality of Godhead; tri-adhīśaḥ—the Lord of the three worlds; yathā—as much as; sasarja—created; agre—at first; idam—this cosmic manifestation; nirīhaḥ—although desireless; saṁsthāpya—by establishing; vṛttim—means of livelihood; jagataḥ—of the universes; vidhatte—as He regulates.
TRANSLATION
O great sage, kindly narrate how the Supreme Personality of Godhead, who is the independent, desireless Lord of the three worlds and the controller of all energies, accepts incarnations and creates the cosmic manifestation with perfectly arranged regulative principles for its maintenance.
PURPORT
Lord Kṛṣṇa is the original Personality of Godhead from whom the three creative incarnations, namely the puruṣa-avatāras—Kāraṇārṇavaśāyī Viṣṇu, Garbhodakaśāyī Viṣṇu and Kṣīrodakaśāyī Viṣṇu—expand. The whole material creation is conducted by the three puruṣas in successive stages under the external energy of the Lord, and thus material nature is controlled by Him. Thinking material nature to be independent is like seeking milk from the nipplelike bags on the neck of a goat. The Lord is independent and desireless. He does not create the material world for His own satisfaction as we create our household affairs to fulfill our material desires. Actually the material world is created for the illusory enjoyment of the conditioned souls, who have been against the transcendental service of the Lord since time immemorial. But the material universes are full in themselves. There is no scarcity for maintenance in the material world. Because of their poor fund of knowledge, the materialists are disturbed when there is an apparent increase of population on the earth. Whenever there is a living being on the earth, however, his subsistence is immediately arranged by the Lord. The other species of living entities, who far outnumber human society, are never disturbed for maintenance; they are never seen dying of starvation. It is only human society that is disturbed about the food situation and, to cover up the real fact of administrative mismanagement, takes shelter in the plea that the population is excessively increasing. If there is any scarcity in the world, it is the scarcity of God consciousness, otherwise, by the grace of the Lord, there is no scarcity of anything.
Srila Visvanatha Cakravarti Thakur Commentary - 3.5.5
The verses till verse 9 are all connected with verb “please describe.” Tryadhīśaḥ means Kṛṣṇa, the lord of the three puruṣas. Describe how he performs actions like lifting Govardhana. Describe how the controller of the three guṇas, Mahāviṣṇu, previously (agre), at the end of the last life of Brahmā, after destroying (saṁsthāpya) the universe, again at the beginning of Brahmā’s life, a mahā-kalpa, created the universe, and then maintained it (vṛttim).
Jiva's tika || 3.5.5 ||
karoti karmāṇi kṛtāvatāro yāny ātma-tantro bhagavāṃs tryadhīśaḥ yathā sasarjāgra idaṃ nirīhaḥ saṃsthāpya vṛttiṃ jagato vidhatte
Please describe how Kṛṣṇa, the lord of three puruṣas, without desire, performs pastimes in this world and how, as Mahā-viṣṇu, lord of three guṇas, after destroying the universe, again creates and maintains it.
Though there are many methods, Vidura describes his own interest. The word yathā (please describe how) should be understood for both statements.
TEXT - SB 3.5.6
yathā punaḥ sve kha idaṁ niveśya
śete guhāyāṁ sa nivṛtta-vṛttiḥ
yogeśvarādhīśvara eka etad
anupraviṣṭo bahudhā yathāsīt
SYNONYMS
yathā—as much as; punaḥ—again; sve—in His; khe—form of space (virāṭ-rūpa); idam—this; niveśya—entering into; śete—lies down; guhāyām—within the universe; saḥ—He (the Personality of Godhead); nivṛtta—without endeavor; vṛttiḥ—means of livelihood; yoga-īśvara—the master of all mystic powers; adhīśvaraḥ—proprietor of everything; ekaḥ—one without a second; etat—this; anupraviṣṭaḥ—entering afterwards; bahudhā—by innumerable; yathā—as much as; āsīt—exists.
TRANSLATION
He lies down on His own heart spread in the form of the sky, and thus placing the whole creation in that space, He expands Himself into many living entities, which are manifested as different species of life. He does not have to endeavor for His maintenance, because He is the master of all mystic powers and the proprietor of everything. Thus He is distinct from the living entities.
PURPORT
The questions regarding creation, maintenance and destruction, which are mentioned in many parts of the Śrīmad-Bhāgavatam, are in relation to different millenniums (kalpas), and therefore they are differently described by different authorities when questioned by different students. There is no difference regarding the creative principles and the Lord's control over them, yet there are some differences in the minute details because of different kalpas. The gigantic sky is the material body of the Lord, called the virāṭ-rūpa, and all material creations are resting on the sky, or the heart of the Lord. Therefore, beginning from the sky, the first material manifestation to the gross vision, down to the earth, everything is called Brahman. Sarvaṁ khalv idaṁ brahma: "There is nothing but the Lord, and He is one without a second." The living entities are the superior energies, whereas matter is the inferior energy, and the combination of these energies brings about the manifestation of this material world, which is in the heart of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 3.5.6
Establishing himself in the space of his heart, he sleeps in the Virajā River (guhāyām) which is called secret, since no one can understand this place. He is unaffected by māyā (nivṛtta-vṛttiḥ). At the same time, he enters into the world he created and exists in many forms such as men and devatās. The question about creation is asked repetitively to find out if the creation takes place the same way in each mahā-kalpa or not.
Jiva's tika || 3.5.6 ||
yathā punaḥ sve kha idaṃ niveśya śete guhāyāṃ sa nivṛtta-vṛttiḥ yogeśvarādhīśvara eka etad anupraviṣṭo bahudhā yathāsīt
Please describe how the Lord, fixed in himself, free of the effects of māyā, sleeps in the Virajā River, and how, though alone, the lord of all lords enters into the universe and becomes many forms.
The Lord merges (niveśya) into himself (sve khe). ākāśas tal lingād: the word ākāśa refers to Brahman because Brahman's qualities are mentioned in the verse. (Brahma-sūtra 1.1.22) He remains in some place invisible to all (guhāyām), becoming one with it. This refers to the puruṣa who creates mahat-tattva.
TEXT - SB 3.5.7
krīḍan vidhatte dvija-go-surāṇāṁ
kṣemāya karmāṇy avatāra-bhedaiḥ
mano na tṛpyaty api śṛṇvatāṁ naḥ
suśloka-mauleś caritāmṛtāni
SYNONYMS
krīḍan—manifesting pastimes; vidhatte—He performs; dvija—twice-born; go—cows; surāṇām—of the demigods; kṣemāya—welfare; karmāṇi—transcendental activities; avatāra—incarnations; bhedaiḥ—differently; manaḥ—mind; na—never; tṛpyati—satisfies; api—in spite of; śṛṇvatām—continuously hearing; naḥ—our; su-śloka—auspicious; mauleḥ—of the Lord; carita—characteristics; amṛtāni—undying.
TRANSLATION
You may narrate also about the auspicious characteristics of the Lord in His different incarnations for the welfare of the twice-born, the cows and the demigods. Our minds are never satisfied completely, although we continuously hear of His transcendental activities.
PURPORT
The Lord appears in this universe in different incarnations like Matsya, Kūrma, Varāha and Nṛsiṁha, and He manifests His different transcendental activities for the welfare of the twice-born, the cows and the demigods. The Lord is directly concerned with the twice-born or civilized men. A civilized man is one who has taken his birth twice. A living entity takes birth in this mundane world due to the union of male and female. A human being is born due to union of the father and mother, but a civilized human being has another birth by contact with a spiritual master, who becomes the actual father. The father and mother of the material body are so only in one birth, and in the next birth the father and mother may be a different couple. But the bona fide spiritual master, as the representative of the Lord, is the eternal father because the spiritual master has the responsibility to lead the disciple to spiritual salvation, or the ultimate goal of life. Therefore, a civilized man must be twice-born, otherwise he is no more than the lower animals.
The cow is the most important animal for developing the human body to perfection. The body can be maintained by any kind of foodstuff, but cow's milk is particularly essential for developing the finer tissues of the human brain so that one can understand the intricacies of transcendental knowledge. A civilized man is expected to live on foodstuffs comprising fruits, vegetables, grains, sugar and milk. The bull helps in the agricultural process of producing grain, etc., and thus in one sense the bull is the father of humankind, whereas the cow is the mother, for she supplies milk to human society. A civilized man is therefore expected to give all protection to the bulls and cows.
The demigods, or the living entities who live in the higher planets, are far superior to human beings. Since they have better arrangements for living conditions, they live far more luxuriously than human beings, yet they are all devotees of the Lord. The Lord incarnates in different forms, such as those of a fish, a tortoise, a hog, and a combined lion and man, just to give protection to civilized man, the cow and the demigods, who are directly responsible for the regulative life of progressive self-realization. The whole system of the material creation is planned so that the conditioned souls may have the opportunity for self-realization. One who takes advantage of such an arrangement is called a demigod or civilized man. The cow is meant to help maintain such a high standard of living.
The Lord's pastimes for the protection of the twice-born civilized men, the cows and the demigods are all transcendental. A human being is inclined to hear good narrations and stories, and therefore there are so many books, magazines and newspapers on the market to satisfy the interests of the developed soul. But the pleasure in such literature, after it is read once, becomes stale, and people do not take any interest in reading such literature repeatedly. In fact, newspapers are read for less than an hour and then thrown in the dustbins as rubbish. The case is similar with all other mundane literatures. But the beauty of transcendental literatures like Bhagavad-gītā and Śrīmad-Bhāgavatam is that they never become old. They have been read in the world by civilized man for the last five thousand years, and they have never become old. They are ever fresh to the learned scholars and devotees, and even by daily repetition of the verses of Bhagavad-gītā and Śrīmad-Bhāgavatam, there is no satiation for devotees like Vidura. Vidura might have heard the pastimes of the Lord many, many times before he met Maitreya, but still he wanted the same narrations to be repeated because he was never satiated by hearing them. That is the transcendental nature of the Lord's glorious pastimes.
Srila Visvanatha Cakravarti Thakur Commentary - 3.5.7
Avatāras refers to forms such as Matsya and Kūrma.
TEXT - SB 3.5.8
yais tattva-bhedair adhiloka-nātho
lokān alokān saha lokapālān
acīkḷpad yatra hi sarva-sattva-
nikāya-bhedo 'dhikṛtaḥ pratītaḥ
SYNONYMS
yaiḥ—by whom; tattva—truth; bhedaiḥ—by differentiation; adhiloka-nāthaḥ—the King of the kings; lokān—planets; alokān—planets of the lower region; saha—along with; loka-pālān—respective kings; acīkḷpat—planned; yatra—wherein; hi—certainly; sarva—all; sattva—existence; nikāya—living entities; bhedaḥ—difference; adhikṛtaḥ—occupied; pratītaḥ—it so appears.
TRANSLATION
The Supreme King of all kings has created different planets and places of habitation where living entities are situated in terms of the modes of nature and work, and He has created their different kings and rulers.
PURPORT
Lord Kṛṣṇa is the chief King of all kings, and He has created different planets for all kinds of living entities. Even on this planet there are different places for inhabitation by different types of men. There are places like deserts, ice lands, and valleys in mountainous countries, and in each of them there are different kinds of men born of different modes of nature according to their past deeds. There are people in the Arabian deserts and in the valleys of the Himalayan Mountains, and the inhabitants of these two places differ from one another, just as the inhabitants of the ice lands also differ from them. Similarly, there are also different planets. The planets below the earth down to the Pātāla planet are full of various kinds of living beings; no planet is vacant, as wrongly imagined by the modern so-called scientist. In Bhagavad-gītā we find it said by the Lord that the living entities are sarva-gata, or present in every sphere of life. So there is no doubt that on other planets there are also inhabitants like us, sometimes with greater intelligence and greater opulence. The living conditions for those of greater intelligence are more luxurious than on this earth. There are also planets where no sunlight reaches, and there are living entities who must live there due to their past deeds. All such plans for living conditions are made by the Supreme Lord, and Vidura requested Maitreya to describe this for the sake of further enlightenment.
Srila Visvanatha Cakravarti Thakur Commentary - 3.5.8
Describe how the Lord made the planets such as Pātala out of earth and other elements, which are based on the Vairāja form,[222] in which the different types of bodies of living beings, accepted according to qualification of bhakti, jñāna, yoga or karma, are known (pratītaḥ).
TEXT - SB 3.5.9
yena prajānām uta ātma-karma-
rūpābhidhānāṁ ca bhidāṁ vyadhatta
nārāyaṇo viśvasṛg ātma-yonir
etac ca no varṇaya vipra-varya
SYNONYMS
yena—by which; prajānām—of those who are born; uta—as also; ātma-karma—destined engagement; rūpa—form and feature; abhidhānām—endeavors; ca—also; bhidām—differentiation; vyadhatta—dispersed; nārāyaṇaḥ—the Supreme Personality of Godhead; viśvasṛk—the creator of the universe; ātma-yoniḥ—self-sufficient; etat—all these; ca—also; naḥ—unto us; varṇaya—describe; vipra-varya—O chief amongst the brāhmaṇas.
TRANSLATION
O chief amongst the brāhmaṇas, please also describe how Nārāyaṇa, the creator of the universe and the self-sufficient Lord, has differently created the natures, activities, forms, features and names of the different living creatures.
PURPORT
Every living being is under the plan of his natural inclinations in terms of the modes of material nature. His work is manifested in terms of the nature of the three modes, his form and bodily features are designed according to his work, and his name is designated according to his bodily features. For example, the higher classes of men are white (śukla), and the lower classes of men are black. This division of white and black is in terms of one's white and black duties of life. Pious acts lead one to take birth in a good and highly placed family, to become rich, to become learned, and to acquire beautiful bodily features. Impious acts lead one to become poor by parentage, to be always in want, to become a fool or illiterate and to acquire ugly bodily features. Vidura requested Maitreya to explain these differences between all the living creatures made by Nārāyaṇa, the Supreme Personality of Godhead.
Srila Visvanatha Cakravarti Thakur Commentary - 3.5.9
As well (uta), describe how Nārāyaṇa, becoming Brahmā (ātmā-yoniḥ) for creation (viśvasṛg), produces natures (ātmā) of the jīvas, which produce actions, which produce bodies, which produce names.
TEXT - SB 3.5.10
parāvareṣāṁ bhagavan vratāni
śrutāni me vyāsa-mukhād abhīkṣṇam
atṛpnuma kṣulla-sukhāvahānāṁ
teṣām ṛte kṛṣṇa-kathāmṛtaughāt
SYNONYMS
para—higher; avareṣām—of these lower; bhagavan—O my lord, O great one; vratāni—occupations; śrutāni—heard; me—by me; vyāsa—Vyāsa; mukhāt—from the mouth; abhīkṣṇam—repeatedly; atṛpnuma—I am satisfied; kṣulla—little; sukha-āvahānām—that which causes happiness; teṣām—out of that; ṛte—without; kṛṣṇa-kathā—talks about the Personality of Godhead, Lord Kṛṣṇa; amṛta-oghāt—from the nectar.
TRANSLATION
O my lord, I have repeatedly heard about these higher and lower statuses of human society from the mouth of Vyāsadeva, and I am quite satiated with all these lesser subject matters and their happiness. They have not satisfied me with the nectar of topics about Kṛṣṇa.
PURPORT
Because people are very much interested in hearing social and historical presentations, Śrīla Vyāsadeva has compiled many books such as the Purāṇas and Mahābhārata. These books are reading matter for the mass of people, and they were compiled with a view to reviving their God consciousness, now forgotten in the conditional life of material existence. The real purpose of such literatures is not so much to present topics of historical references, but to revive the people's sense of God consciousness. For example, Mahābhārata is the history of the Battle of Kurukṣetra, and common people read it because it is full of topics regarding the social, political and economic problems of human society. But factually the most important part of Mahābhārata is Bhagavad-gītā, which is automatically taught to readers along with the historical narrations of the Battle of Kurukṣetra.
Vidura explained to Maitreya his position of being fully satiated with the knowledge of mundane social and political topics and having no more interest in them. He was anxious to hear transcendental topics regarding Lord Śrī Kṛṣṇa. Because there were insufficient topics directly concerning Kṛṣṇa in the Purāṇas, Mahābhārata, etc., he was not satisfied and wanted to know more about Kṛṣṇa. Kṛṣṇa-kathā, or topics regarding Kṛṣṇa, are transcendental, and there is no satiation in hearing such topics. Bhagavad-gītā is important on account of its being kṛṣṇa-kathā, or speeches delivered by Lord Kṛṣṇa. The story of the Battle of Kurukṣetra may be interesting for the mass of people, but to a person like Vidura, who is highly advanced in devotional service, only kṛṣṇa-kathā and that which is dovetailed with kṛṣṇa-kathā is interesting. Vidura wanted to hear of everything from Maitreya, and so he inquired from him, but he desired that all the topics be in relationship with Kṛṣṇa. As fire is never satisfied in its consumption of firewood, so a pure devotee of the Lord never hears enough about Kṛṣṇa. Historical events and other narrations concerning social and political incidents all become transcendental as soon as they are in relationship with Kṛṣṇa. That is the way to transform mundane things into spiritual identity. The whole world can be transformed into Vaikuṇṭha if all worldly activities are dovetailed with kṛṣṇa-kathā.
There are two important kṛṣṇa-kathās current in the world—Bhagavad-gītā and Śrīmad-Bhāgavatam. Bhagavad-gītā is kṛṣṇa-kathā because it is spoken by Kṛṣṇa, whereas Śrīmad-Bhāgavatam is kṛṣṇa-kathā because it narrates about Kṛṣṇa. Lord Caitanya advised all His disciples to preach kṛṣṇa-kathā all over the world without discrimination because the transcendental value of kṛṣṇa-kathā can purify one and all from material contamination.
Srila Visvanatha Cakravarti Thakur Commentary - 3.5.10
“But you have heard all of this in Mahābhārata.” This verse answers. I heard about the natures (vratāni) of high entities such as devatās and low entities such as animals. I was satiated with them (atṛpnumaḥ). The usage is like nāgnis tṛpyati kāṣṭhānām: a fire is not satisfied by sticks of wood. Teṣam in the genitive case indicates that he was actually not satisfied with them. They give insignificant happiness, being without the abundant nectar of Kṛṣṇa’s pastimes. This indicates “Whatever I have asked about, you should speak about but mixed with the sweetness of Kṛṣṇa’s pastimes.”
TEXT - SB 3.5.11
kas tṛpnuyāt tīrtha-pado 'bhidhānāt
satreṣu vaḥ sūribhir īḍyamānāt
yaḥ karṇa-nāḍīṁ puruṣasya yāto
bhava-pradāṁ geha-ratiṁ chinatti
SYNONYMS
kaḥ—who is that man; tṛpnuyāt—that can be satisfied; tīrtha-padaḥ—whose lotus feet are all the places of pilgrimage; abhidhānāt—from the talks of; satreṣu—in human society; vaḥ—one who is; sūribhiḥ—by great devotees; īḍyamānāt—one who is so worshiped; yaḥ—who; karṇa-nāḍīm—in the holes of the ears; puruṣasya—of a man; yātaḥ—entering; bhava-pradām—that which awards births and deaths; geha-ratim—family affection; chinatti—is cut off.
TRANSLATION
Who in human society can be satisfied without hearing sufficient talk of the Lord, whose lotus feet are the sum total of all places of pilgrimage and who is worshiped by great sages and devotees? Such topics can cut off one's bondage to family affection simply by entering the holes of one's ears.
PURPORT
Kṛṣṇa-kathā is so powerful that simply by entering into a person's ear it can at once give deliverance from the bondage of family affection. Family affection is an illusory manifestation of the external energy, and it is the only impetus for all mundane activities. As long as there is mundane activity and the mind is absorbed in such engagement, one has to undergo the repetition of birth and death in the current material nescience. People are most influenced by the mode of ignorance, and some are influenced by the passionate mode of material nature, and under the spell of these two modes a living being is actuated by the material conception of life. The mundane qualities do not allow a living entity to understand his real position. The qualities of both ignorance and passion strongly bind one to the illusory bodily conception of the self. The best among the fools who are thus deluded are those who engage in altruistic activities under the spell of the material mode of passion. Bhagavad-gītā, which is direct kṛṣṇa-kathā, gives humanity the elementary lesson that the body is perishable and that the consciousness which is spread throughout the body is imperishable. The conscious being, the imperishable self, is eternally existent and cannot be killed under any circumstances, even after the dissolution of the body. Anyone who misunderstands this perishable body to be the self and who works for it in the name of sociology, politics, philanthropy, altruism, nationalism or internationalism, under the false plea of the bodily conception of life, is certainly a fool and does not know the implications of reality and unreality. Some of them are above the modes of ignorance and passion and are situated in the mode of goodness, but mundane goodness is always contaminated by tinges of ignorance and passion. Mundane goodness can enlighten one that the body and the self are different, and one in goodness is concerned with the self and not the body. But due to being contaminated, those in mundane goodness cannot understand the real nature of the self as a person. Their impersonal conception of the self as distinct from the body keeps them in the mode of goodness within material nature, and unless they are attracted by kṛṣṇa-kathā, they will never be liberated from the bondage of material existence. Kṛṣṇa-kathā is the only remedy for all people of the world because it can situate one in pure consciousness of the self and liberate one from material bondage. To preach kṛṣṇa-kathā all over the world, as recommended by Lord Caitanya, is the greatest missionary activity, and all sensible men and women of the world may join in this great movement started by Lord Caitanya.
Srila Visvanatha Cakravarti Thakur Commentary - 3.5.11
“But you have heard plentiful discussions about Kṛṣṇa.” This verse answers. If even the names (abhidhānāt) cannot full satiated a person, what to speak of discussions of Kṛṣṇa’s pastimes? Abhidhānāt can also refer to discussions about Kṛṣṇa. The ablative indicates a missing participle: who can be satiated, from (hearing) the names of Kṛṣṇa.
TEXT - SB 3.5.12
munir vivakṣur bhagavad-guṇānāṁ
sakhāpi te bhāratam āha kṛṣṇaḥ
yasmin nṛṇāṁ grāmya-sukhānuvādair
matir gṛhītā nu hareḥ kathāyām
SYNONYMS
muniḥ—the sage; vivakṣuḥ—described; bhagavat—of the Personality of Godhead; guṇānām—transcendental qualities; sakhā—friend; api—also; te—your; bhāratam—the Mahābhārata; āha—has described; kṛṣṇaḥ—Kṛṣṇa-dvaipāyana Vyāsa; yasmin—in which; nṛṇām—of the people; grāmya—worldly; sukha-anuvādaiḥ—pleasure derived from mundane topics; matiḥ—attention; gṛhītā nu—just to draw towards; hareḥ—of the Lord; kathāyām—speeches of (Bhagavad-gītā).
TRANSLATION
Your friend the great sage Kṛṣṇa-dvaipāyana Vyāsa has already described the transcendental qualities of the Lord in his great work the Mahābhārata. But the whole idea is to draw the attention of the mass of people to kṛṣṇa-kathā [Bhagavad-gītā] through their strong affinity for hearing mundane topics.
PURPORT
The great sage Kṛṣṇa-dvaipāyana Vyāsa is the author of all Vedic literature, of which his works Vedānta-sūtra, Śrīmad-Bhāgavatam and Mahābhārata are very popular readings. As stated in Bhāgavatam (1.4.25), Śrīla Vyāsadeva compiled the Mahābhārata for the less intelligent class of men, who take more interest in mundane topics than in the philosophy of life. The Vedānta-sūtra was compiled for persons already above the mundane topics, who might already have tasted the bitterness of the so-called happiness of mundane affairs. The first aphorism of Vedānta-sūtra is athāto brahma jijñāsā, i.e., only when one has finished the business of mundane inquiries in the marketplace of sense gratification can one make relevant inquiries regarding Brahman, the Transcendence. Those persons who are busy with the mundane inquiries which fill the newspapers and other such literatures are classified as strī-śūdra-dvija-bandhus, or women, the laborer class and unworthy sons of the higher classes (brāhmaṇa, kṣatriya and vaiśya). Such less intelligent men cannot understand the purpose of Vedānta-sūtra, although they may make a show of studying the sūtras in a perverted way. The real purpose of Vedānta-sūtra is explained by the author himself in the Śrīmad-Bhāgavatam, and anyone trying to understand Vedānta-sūtra without reference to Śrīmad-Bhāgavatam is certainly misguided. Such misguided persons, who are interested in the mundane affairs of philanthropic and altruistic work under the misconception of the body as the self, could better take advantage of the Mahābhārata, which was specifically compiled by Śrīla Vyāsadeva for their benefit. The great author has compiled the Mahābhārata in such a way that the less intelligent class of men, who are more interested in mundane topics, may read the Mahābhārata with great relish and in the course of such mundane happiness can also take advantage of Bhagavad-gītā, the preliminary study of Śrīmad-Bhāgavatam or the Vedānta-sūtra. Śrīla Vyāsadeva had no interest in writing a history of mundane activities other than to give less intelligent persons a chance for transcendental realization through Bhagavad-gītā. Vidura's reference to the Mahābhārata indicates that he had heard of the Mahābhārata from Vyāsadeva, his real father, while he was away from home and was touring the places of pilgrimage.
Srila Visvanatha Cakravarti Thakur Commentary - 3.5.12
The essence of the Mahābhārata is also the topics of Kṛṣṇa. Muniḥ kṛsṇaḥ is Vedavyāsa. Guṇānām in genitive stands for the accusative. Or it can indicate the abundance of the Lord’s qualities. The minds of men absorbed in material pleasure became controlled by Vyāsa through stories about artha and kāma in order that their minds enter into sections such as Bhagavad-gītā and Nārāyaṇīya. They then became attracted to those topics. Otherwise, not listening to spiritual topics, they would never come near them. Itihāsa-samucchaya says:
kāmino varṇayan kāmān lobhaṁ lubdhasya varṇayan
naraḥ kiṁ phalam āpnoti kupe ’ndham iva pātayan
loka-cittāvatārārthaṁ varṇayitvātra tena tau
itihāsaiḥ pavitrārthaiḥ punar atraiva ninditau
anyathā ghora-saṁsāra-bandha-hetu-janasya tau
varnayet sa kathaṁ vidvān mahā-kāruṇiko muniḥ
What result can be attained by describing the lust of lusty men and the greed of greedy men, except to send them into the darkness of a well? In the Mahābhārata, lust and greed are described to purify people’s hearts, and are moreover condemned by stories with pure meaning. Otherwise, why would the most merciful and learned Vyāsa describe lust and greed, the cause of bondage to terrible material existence?
Jiva's tika || 3.5.12 ||
munir vivakṣur bhagavad-guṇānāṃ sakhāpi te bhāratam āha kṛṣṇaḥ yasmin nṛṇāṃ grāmya-sukhānuvādair matir gṛhītā nu hareḥ kathāyām
O sage! Your friend Vedavyāsa, desiring to describe the qualities of the Lord, wrote Mahābhārata. In that work he attracted men’s attention to topics of the Lord through topics about material happiness.
In Mahābhārata Vyāsa generally describes topics of material happiness. Through that he attracts the mind to talks of the Kurus and ultimately Kṛṣṇa. Vidura heard the Mahābhārata from Vyāsa while he was on pilgrimage.
TEXT - SB 3.5.13
sā śraddadhānasya vivardhamānā
viraktim anyatra karoti puṁsaḥ
hareḥ padānusmṛti-nirvṛtasya
samasta-duḥkhāpyayam āśu dhatte
SYNONYMS
sā—those topics of Kṛṣṇa, or kṛṣṇa-kathā; śraddadhānasya—of one who is anxious to hear; vivardhamānā—gradually increasing; viraktim—indifference; anyatra—in other things (than such topics); karoti—does; puṁsaḥ—of one who is so engaged; hareḥ—of the Lord; pada-anusmṛti—constant remembrance of the lotus feet of the Lord; nirvṛtasya—one who has achieved such transcendental bliss; samasta-duḥkha—all miseries; apyayam—vanquished; āśu—without delay; dhatte—executes.
TRANSLATION
For one who is anxious to engage constantly in hearing such topics, kṛṣṇa-kathā gradually increases his indifference towards all other things. Such constant remembrance of the lotus feet of Lord Kṛṣṇa by the devotee who has achieved transcendental bliss vanquishes all his miseries without delay.
PURPORT
We must certainly know that on the absolute plane kṛṣṇa-kathā and Kṛṣṇa are one and the same. The Lord is the Absolute Truth, and therefore His name, form, quality, etc., which are all understood to be kṛṣṇa-kathā, are nondifferent from Him. Bhagavad-gītā, being spoken by the Lord, is as good as the Lord Himself. When a sincere devotee reads Bhagavad-gītā, this is as good as seeing the Lord face to face in his personal presence, but this is not so for the mundane wrangler. All the potencies of the Lord are there when one reads Bhagavad-gītā, provided it is read in the way recommended in the Gītā by the Lord Himself. One cannot foolishly manufacture an interpretation of Bhagavad-gītā and still bring about transcendental benefit. Anyone who tries to squeeze some artificial meaning or interpretation from Bhagavad-gītā for an ulterior motive is not śraddadhāna-puṁsaḥ (one engaged anxiously in bona fide hearing of kṛṣṇa-kathā). Such a person cannot derive any benefit from reading Bhagavad-gīta, however great a scholar he may be in the estimation of a layman. The śraddadhāna, or faithful devotee, can actually derive all the benefits of Bhagavad-gītā because by the omnipotency of the Lord he achieves the transcendental bliss which vanquishes attachment and nullifies all concomitant material miseries. Only the devotee, by his factual experience, can understand the import of this verse spoken by Vidura. The pure devotee of the Lord enjoys life by constantly remembering the lotus feet of the Lord by hearing kṛṣṇa-kathā. For such a devotee there is no such thing as material existence, and the much advertised bliss of brahmānanda is like a fig for the devotee who is in the midst of the transcendental ocean of bliss.
Srila Visvanatha Cakravarti Thakur Commentary - 3.5.13
This verse describes the result of absorbing the mind in topics of the Lord, according to qualification. Topics of the Lord (sā) increase within that faithful devotee who thinks that they are the highest goal of human life (śraddadhānasya). Those topics bring detachment from dharma, artha, mama and mokṣa (anyatra). But if they produce detachment from even liberation, how can there be destruction of material life and bliss? For the person who has gained bliss (nirvṛtasya) by realizing the sweetness of the Lord by remembrance of his feet at every moment (anusmṛti), those topics destroy the suffering of material life very quickly.
Jiva's tika || 3.5.13 ||
sā śraddadhānasya vivardhamānā viraktim anyatra karoti puṃsaḥ hareḥ padānusmṛti-nirvṛtasya samasta-duḥkhāpyayam āśu dhatte
Topics of the Lord, increasing in the mind of the devotee, create disgust with everything else. They quickly destroy all suffering for the person blissfully engaged in constant remembrance of the feet of the Lord.
Sā refers to topics of the Lord in the previous verse. The topics destroy all suffering by the Lord’s direct appearance.
TEXT - SB 3.5.14
tāñ chocya-śocyān avido 'nuśoce
hareḥ kathāyāṁ vimukhān aghena
kṣiṇoti devo 'nimiṣas tu yeṣām
āyur vṛthā-vāda-gati-smṛtīnām
SYNONYMS
tān—all those; śocya—pitiable; śocyān—of the pitiable; avidaḥ—ignorant; anuśoce—I pity; hareḥ—of the Lord; kathāyām—to the topics of; vimukhān—averse; aghena—because of sinful activities; kṣiṇoti—decaying; devaḥ—the Lord; animiṣaḥ—eternal time; tu—but; yeṣām—of whom; āyuḥ—duration of life; vṛthā—uselessly; vāda—philosophical speculations; gati—ultimate goal; smṛtīnām—of those following different rituals.
TRANSLATION
O sage, persons who because of their sinful activities are averse to the topics of Transcendence and thus ignorant of the purpose of the Mahābhārata [Bhagavad-gītā] are pitied by the pitiable. I also pity them because I see how their duration of life is spoiled by eternal time while they involve themselves in presentations of philosophical speculation, theoretical ultimate goals of life, and different modes of ritual.
PURPORT
According to the modes of material nature, there are three kinds of relationships between human beings and the Supreme Personality of Godhead. Those who are in the modes of ignorance and passion are averse to the existence of God, or else they formally accept the existence of God in the capacity of an order supplier. Above them are those who are in the mode of goodness. This second class of men believe the Supreme Brahman to be impersonal. They accept the cult of bhakti, in which hearing of kṛṣṇa-kathā is the first item, as a means and not the end. Above them are those who are pure devotees. They are situated in the transcendental stage above the mode of material goodness. Such persons are decidedly convinced that the name, form, fame, qualities, etc., of the Personality of Godhead are nondifferent from one another on the absolute plane. For them, hearing of the topics of Kṛṣṇa is equal to meeting with Him face to face. According to this class of men, who are situated in pure devotional service to the Lord, the highest goal of human life is puruṣārtha, devotional service to the Lord, the real mission of life. The impersonalists, because they engage in mental speculation and have no faith in the Personality of Godhead, have no business hearing the topics of Kṛṣṇa. Such persons are pitiable for the first-class pure devotees of the Lord. The pitiable impersonalists pity those who are influenced by the modes of ignorance and passion, but the pure devotees of the Lord take pity on them both because both waste their most valuable time in the human form of life in false pursuits, sense enjoyment and mental speculative presentations of different theories and goals of life.
Srila Visvanatha Cakravarti Thakur Commentary - 3.5.14
There are three types of people related to topics of the Lord: those with faith, those with no faith and those who are opposed. According to Bhāgavatam, those are called faithful who have conviction that bhakti is the highest process and goal, since it is mentioned in many verses.
tāvat karmāṇi kurvīta na nirvidyeta yāvatā
mat-kathā-śravaṇādau vā śraddhā yāvan na jāyate
As long as one does not become detached from daily and periodic duties or has not awakened his faith in hearing topics about me, one must perform one’s prescribed duties of varṇāśrama. SB 11.20.9
jāta-śraddho mat-kathāsu nirviṇṇaḥ sarva-karmasu
veda duḥkhātmakān kāmān parityāge ’py anīśvaraḥ
tato bhajeta māṁ prītaḥ śraddhālur dṛḍha-niścayaḥ
juṣamāṇaś ca tān kāmān duḥkhodarkāṁś ca garhayan
Having developed faith in topics about me and being disgusted with all karmas, he knows that all enjoyments are filled with misery. But he is unable to given them up. Still, with affection for me, with faith and determination, he will continue worshipping me, at the same time partaking of those enjoyments which give rise to suffering and condemning them. SB 11.20.27-28
Such persons have faith that bhakti is the only process for achieving the highest spiritual goal. Those who desire to achieve artha, dharma, kāma and mokṣa without bhakti are the opposers. The faithful are described with joy, the unfaithful are omitted, and the opposers are lamented. The pure devotees lament for those engaged in practices for Svarga or liberation. And they lament for those practicing karma, jñāna and yoga without bhakti. The cause is their ignorance. Though they may study the scriptures they do not understand the final meaning. They oppose the Lord’s topics because of great offense (aghena), either recent or ancient. Animiṣaḥ means time. To establish their opinions, they boldly show off their words, actions and minds. This is criticized as useless (vṛthā).
Jiva's tika || 3.5.14 ||
tān chocya-śocyān avido ’nuśoce hareḥ kathāyāṃ vimukhān aghena kṣiṇoti devo ’nimiṣas tu yeṣām āyur vṛthā-vāda-gati-smṛtīnām
I lament for the most lamentable, ignorant people who are opposed to the topics
of the Lord because of offenses. Time destroys the life of those who are absorbed in useless words, actions and mind.
Three types of people are shown. Some are absorbed in topics of the Lord. Some are not absorbed, and some are opposed. The persons not absorbed are lamentable. Those who are opposed are also not absorbed in the Lord but they are more lamentable. These are described in this verse.
TEXT - SB 3.5.15
tad asya kauṣārava śarma-dātur
hareḥ kathām eva kathāsu sāram
uddhṛtya puṣpebhya ivārta-bandho
śivāya naḥ kīrtaya tīrtha-kīrteḥ
SYNONYMS
tat—therefore; asya—His; kauṣārava—O Maitreya; śarma-dātuḥ—of one who awards good fortune; hareḥ—of the Lord; kathām—topics; eva—only; kathāsu—of all topics; sāram—the essence; uddhṛtya—by quoting; puṣpebhyaḥ—from the flowers; iva—like that; ārta-bandho—O friend of the distressed; śivāya—for welfare; naḥ—of us; kīrtaya—kindly describe; tīrtha—pilgrimage; kīrteḥ—of glorious.
TRANSLATION
O Maitreya, O friend of the distressed, the glories of the Supreme Lord can alone do good for people all over the world. Therefore, just as bees collect honey from flowers, kindly describe the essence of all topics—the topics of the Lord.
PURPORT
There are many topics for different persons in different modes of material nature, but the essential topics are those in relationship with the Supreme Lord. Unfortunately, materially affected conditioned souls are all more or less averse to topics of the Supreme Lord because some of them do not believe in the existence of God and some of them believe only in the impersonal feature of the Lord. In both cases there is nothing for them to say of God. Both the nonbelievers and the impersonalists deny the essence of all topics; therefore, they engage in topics of relativity in various ways, either in sense gratification or in mental speculation. For the pure devotees like Vidura, the topics of both the mundaners and the mental speculators are useless in all respects. Thus Vidura requested Maitreya to talk of the essence only, the talks of Kṛṣṇa, and nothing else.
Srila Visvanatha Cakravarti Thakur Commentary - 3.5.15
Tat means therefore.
TEXT - SB 3.5.16
sa viśva-janma-sthiti-saṁyamārthe
kṛtāvatāraḥ pragṛhīta-śaktiḥ
cakāra karmāṇy atipūruṣāṇi
yānīśvaraḥ kīrtaya tāni mahyam
SYNONYMS
saḥ—the Personality of Godhead; viśva—universe; janma—creation; sthiti—maintenance; saṁyama-arthe—with a view to perfect control; kṛta—accepted; avatāraḥ—incarnation; pragṛhīta—accomplished with; śaktiḥ—potency; cakāra—performed; karmāṇi—transcendental activities; ati-pūruṣāṇi—superhuman; yāni—all those; īśvaraḥ—the Lord; kīrtaya—please chant; tāni—all those; mahyam—unto me.
TRANSLATION
Kindly chant all those superhuman transcendental activities of the supreme controller, the Personality of Godhead, who accepted incarnations fully equipped with all potency for the full manifestation and maintenance of the cosmic creation.
PURPORT
Vidura was undoubtedly very eager to hear about Lord Kṛṣṇa in particular, but he was overwhelmed because Lord Kṛṣṇa had just passed away from the visible world. He therefore wanted to hear about Him in His puruṣa incarnations, which He manifests with full potencies for the creation and maintenance of the cosmic world. The activities of the puruṣa incarnations are but an extension of the activities of the Lord. This hint was given by Vidura to Maitreya because Maitreya could not decide which part of the activities of Lord Kṛṣṇa should he chanted.
Srila Visvanatha Cakravarti Thakur Commentary - 3.5.16
After briefly answering my questions in order to satisfy me, then in detail describe about the avatāras of Kṛṣṇa, since things should end in sweetness.[223] Kṛtāvatāraḥ means his appearance as the puruṣas. Mahyam means “to show mercy to me.”
Jiva's tika || 3.5.16 ||
sa viśva-janma-sthiti-saṃyamārthe kṛtāvatāraḥ pragṛhīta-śaktiḥ cakāra karmāṇy atipūruṣāṇi yānīśvaraḥ kīrtaya tāni mahyam
Showing kindness to me, please describe how the Supreme Lord, endowed with power, having already appeared as the puruṣas for creating, maintaining and destroying the universe, performs superhuman actions.
Though attracted particularly to talks of Kṛṣṇa, fearing increase of sorrow from separation, he asks general questions. Maitreya had not prepared for these topics as well. Tell describe those astonishing activities which Kṛṣṇa, who has appeared as avatāra now, accepting three śakti for his birth etc. performs.
TEXT - SB 3.5.17
śrī-śuka uvāca
sa evaṁ bhagavān pṛṣṭaḥ
kṣattrā kauṣāravo muniḥ
puṁsāṁ niḥśreyasārthena
tam āha bahu-mānayan
SYNONYMS
śrī-śukaḥ uvāca—Śrī Śukadeva Gosvāmī said; saḥ—he; evam—thus; bhagavān—the great sage; pṛṣṭaḥ—being requested; kṣattrā—by Vidura; kauṣāravaḥ—Maitreya; muniḥ—the great sage; puṁsām—for all people; niḥśreyasa—for the greatest welfare; arthena—for that; tam—unto him; āha—narrated; bahu—greatly; mānayan—honoring.
TRANSLATION
Śukadeva Gosvāmī said: The great sage Maitreya Muni, after honoring Vidura very greatly, began to speak, at Vidura's request, for the greatest welfare of all people.
PURPORT
The great sage Maitreya Muni is described here as bhagavān because he surpassed all ordinary human beings in learning and experience. Thus his selection of the greatest welfare service for the world is considered authoritative. The all-inclusive welfare service for the entire human society is devotional service to the Lord, and, as requested by Vidura, the sage described the same very appropriately.
Srila Visvanatha Cakravarti Thakur Commentary - 3.5.17
He was asked by Vidura (kṣattrā), whose purpose as an associate of the Lord was to deliver the future people of Kali-yuga.
Jiva's tika || 3.5.17 ||
śrī-śuka uvāca sa evaṃ bhagavān pṛṣṭaḥ kṣattrā kauṣāravo muniḥ puṃsāṃ niḥśreyasārthena tam āha bahu-mānayan
Śukadeva said: Being asked in this way by Vidura, whose purpose was to deliver the people of Kali-yuga, Maitreya, giving him great respect, began to speak to him.
He began to speak for the benefit of all people-- auspiciousness in the form of bhakti (niḥśreyasārthena).
TEXT - SB 3.5.18
maitreya uvāca
sādhu pṛṣṭaṁ tvayā sādho
lokān sādhv anugṛhṇatā
kīrtiṁ vitanvatā loke
ātmano 'dhokṣajātmanaḥ
SYNONYMS
maitreyaḥ uvāca—Śrī Maitreya said; sādhu—all good; pṛṣṭam—I am asked; tvayā—by you; sādho—O good one; lokān—all the people; sādhu anugṛhṇatā—showing mercy in goodness; kīrtim—glories; vitanvatā—broadcasting; loke—in the world; ātmanaḥ—of the self; adhokṣaja—the Transcendence; ātmanaḥ—mind.
TRANSLATION
Śrī Maitreya said: O Vidura, all glory unto you. You have inquired from me of the greatest of all goodness, and thus you have shown your mercy both to the world and to me because your mind is always absorbed in thoughts of the Transcendence.
PURPORT
Maitreya Muni, who was experienced in the science of Transcendence, could understand that Vidura's mind was fully absorbed in Transcendence. Adhokṣaja means that which transcends the limits of sense perception or sensuous experience. The Lord is transcendental to our sense experience, but He reveals Himself to the sincere devotee. Because Vidura was always absorbed in thought of the Lord, Maitreya could estimate Vidura's transcendental value. He appreciated the valuable inquiries of Vidura and thus thanked him with great honor.
Srila Visvanatha Cakravarti Thakur Commentary - 3.5.18
Your mind is absorbed in the lord (adhoksajā ātmanaḥ). You have spread your (ātmanaḥ) glory to the people.
TEXT - SB 3.5.19
naitac citraṁ tvayi kṣattar
bādarāyaṇa-vīryaje
gṛhīto 'nanya-bhāvena
yat tvayā harir īśvaraḥ
SYNONYMS
na—never; etat—such inquiries; citram—very wonderful; tvayi—in you; kṣattaḥ—O Vidura; bādarāyaṇa—of Vyāsadeva; vīrya-je—born from the semen; gṛhītaḥ—accepted; ananya-bhāvena—without deviation from the thought; yat—because; tvayā—by you; hariḥ—the Personality of Godhead; īśvaraḥ—the Lord.
TRANSLATION
O Vidura, it is not at all wonderful that you have so accepted the Lord without deviation of thought, for you were born from the semen of Vyāsadeva.
PURPORT
The value of great parentage and noble birth is evaluated here in connection with the birth of Vidura. The culture of a human being begins when the father invests his semen in the womb of the mother. According to his status of work, a living entity is placed in a particular father's semen, and because Vidura was not an ordinary living entity, he was given the chance to be born from the semen of Vyāsa. The birth of a human being is a great science, and therefore reformation of the act of impregnation according to the Vedic ritual called Garbhādhāna-saṁskāra is very important for generating good population. The problem is not to check the growth of the population, but to generate good population on the level of Vidura, Vyāsa and Maitreya. There is no need to check the growth of population if the children are born as human beings with all precautions regarding their birth. So-called birth control is not only vicious but also useless.
Srila Visvanatha Cakravarti Thakur Commentary - 3.5.19
This is not astonishing since you were born from Vyāsa and met the Lord.
TEXT - SB 3.5.20
māṇḍavya-śāpād bhagavān
prajā-saṁyamano yamaḥ
bhrātuḥ kṣetre bhujiṣyāyāṁ
jātaḥ satyavatī-sutāt
SYNONYMS
māṇḍavya—the great ṛṣi Māṇḍavya Muni; śāpāt—by his curse; bhagavān—the greatly powerful; prajā—one who is born; saṁyamanaḥ—controller of death; yamaḥ—known as Yamarāja; bhrātuḥ—of the brother; kṣetre—in the wife; bhujiṣyāyām—kept; jātaḥ—born; satyavatī—Satyavatī (the mother of both Vicitravīrya and Vyāsadeva); sutāt—by the son (Vyāsadeva).
TRANSLATION
I know that you are now Vidura due to the cursing of Māṇḍavya Muni and that formerly you were King Yamarāja, the great controller of living entities after their death. You were begotten by the son of Satyavatī, Vyāsadeva, in the kept wife of his brother.
PURPORT
Māṇḍavya Muni was a great sage (cf. SB 1.13.1), and Vidura was formerly the controller Yamarāja, who takes charge of the living entities after death. Birth, maintenance and death are three conditional states of the living entities who are within the material world. As the appointed controller after death, Yamarāja once tried Māṇḍavya Muni for his childhood profligacy and ordered him to be pierced with a lance. Māṇḍavya, being angry at Yamarāja for awarding him undue punishment, cursed him to become a śūdra (member of the less intelligent laborer class). Thus Yamarāja took birth in the womb of the kept wife of Vicitravīrya from the semen of Vicitravīrya's brother, Vyāsadeva. Vyāsadeva is the son of Satyavatī by the great King Śāntanu, the father of Bhīṣmadeva. This mysterious history of Vidura was known to Maitreya Muni because he happened to be a contemporary friend of Vyāsadeva's. In spite of Vidura's birth from the womb of a kept wife, because he had otherwise high parentage and great connection he inherited the highest talent of becoming a great devotee of the Lord. To take birth in such a great family is understood to be an advantage for attaining devotional life. Vidura was given this chance due to his previous greatness.
Srila Visvanatha Cakravarti Thakur Commentary - 3.5.20
Maitreya shows that Vidura was not an ordinary person by reciting his history. He was born in the womb (kṣetre) of the servant woman (bhujiṣyāyām) of Vicitravīrya (brhātuḥ).
TEXT - SB 3.5.21
bhavān bhagavato nityaṁ
sammataḥ sānugasya ha
yasya jñānopadeśāya
mādiśad bhagavān vrajan
SYNONYMS
bhavān—your good self; bhagavataḥ—of the Personality of Godhead; nityam—eternal; sammataḥ—recognized; sa-anugasya—one of the associates; ha—have been; yasya—of whom; jñāna—knowledge; upadeśāya—for instructing; mā—unto me; ādiśat—so ordered; bhagavān—the Personality of Godhead; vrajan—while returning to His abode.
TRANSLATION
Your good self is one of the eternal associates of the Supreme Personality of Godhead for whose sake the Lord, while going back to His abode, left instructions with me.
PURPORT
Yamarāja, the great controller of life after death, decides the living entities' destinies in their next lives. He is surely among the most confidential representatives of the Lord. Such confidential posts are offered to great devotees of the Lord who are as good as His eternal associates in the spiritual sky. And because Vidura happened to be among them, the Lord, while returning to Vaikuṇṭha, left instructions for Vidura with Maitreya Muni. Generally the eternal associates of the Lord in the spiritual sky do not come to the material world. Sometimes they come, however, by the order of the Lord—not to hold any administrative post, but to associate with the Lord in person or to propagate the message of God in human society. Such empowered representatives are called śaktyāveśa-avatāras, or incarnations invested with transcendental power of attorney.
Srila Visvanatha Cakravarti Thakur Commentary - 3.5.21
You are not only a devotee having a post as Yamarāja, but you are also an eternal associate of the Lord in another form. The Lord, going to Vaikuṇṭha (vrajan), ordered me (mā).
Jiva's tika || 3.5.21 ||
bhavān bhagavato nityaṃ sammataḥ sānugasya ha
yasya jnānopadeśāya mādiśad bhagavān vrajan
You are recognized by the Lord eternally. When the Lord departed to Vaikuṇṭha, he instructed me to teach knowledge to you, his devotee.
yaj jnānopadeśāya ca maṃ ādiśad bhagavān ajaḥ is the version in Sambandhokti.
TEXT - SB 3.5.22
atha te bhagaval-līlā
yoga-māyorubṛṁhitāḥ
viśva-sthity-udbhavāntārthā
varṇayāmy anupūrvaśaḥ
SYNONYMS
atha—therefore; te—unto you; bhagavat—pertaining to the Personality of Godhead; līlāḥ—pastimes; yoga-māyā—energy of the Lord; uru—greatly; bṛṁhitāḥ—extended by; viśva—of the cosmic world; sthiti—maintenance; udbhava—creation; anta—dissolution; arthāḥ—purpose; varṇayāmi—I shall describe; anupūrvaśaḥ—systematically.
TRANSLATION
I shall therefore describe to you the pastimes by which the Personality of Godhead extends His transcendental potency for the creation, maintenance and dissolution of the cosmic world as they occur one after another.
PURPORT
The omnipotent Lord, by His different energies, can perform anything and everything He likes. The creation of the cosmic world is done by His yogamāyā energy.
Srila Visvanatha Cakravarti Thakur Commentary - 3.5.22
First I will begin to describe the pastimes of the puruṣāvatāras in answer to your question in verse 5. I will describe the subjects of creation, maintenance and destruction, which are made powerful by the Lord’s material māyā, a special aspect of the Lord’s svarūpa-śakti (yogamāyā). It is explained in the Nārada-pañcarātra that māyā arises as a portion of the yogamāyā.
TEXT - SB 3.5.23
bhagavān eka āsedam
agra ātmātmanāṁ vibhuḥ
ātmecchānugatāv ātmā
nānā-maty-upalakṣaṇaḥ
SYNONYMS
bhagavān—the Personality of Godhead; ekaḥ—one without a second; āsa—was there; idam—this creation; agre—prior to the creation; ātmā—in His own form; ātmanām—of the living entities; vibhuḥ—master; ātmā—Self; icchā—desire; anugatau—being merged in; ātmā—Self; nānā-mati—different vision; upalakṣaṇaḥ—symptoms.
TRANSLATION
The Personality of Godhead, the master of all living entities, existed prior to the creation as one without a second. It is by His will only that creation is made possible and again everything merges in Him. This Supreme Self is symptomized by different names.
PURPORT
The great sage here begins to explain the purpose of the four original verses of the Śrīmad-Bhāgavatam. Although they have no access to the Śrīmad-Bhāgavatam, the followers of the Māyāvāda (impersonalist) school sometimes screw out an imaginary explanation of the original four verses, but we must accept the actual explanation given herein by Maitreya Muni because he, along with Uddhava, personally heard it directly from the Lord. The first line of the original four verses runs, aham evāsam evāgre. The word aham is misinterpreted by the Māyāvāda school into meanings which no one but the interpreter can understand. Here aham is explained as the Supreme Personality of Godhead, not the individual living entities. Before the creation, there was only the Personality of Godhead; there were no puruṣa incarnations and certainly no living entities, nor was there the material energy, by which the manifested creation is effected. The puruṣa incarnations and all the different energies of the Supreme Lord were merged in Him only.
The Personality of Godhead is described herein as the master of all other living entities. He is like the sun disc, and the living entities are like the molecules of the sun's rays. This existence of the Lord before the creation is confirmed by the śrutis: vāsudevo vā idaṁ agra āsīt na brahmā na ca śaṅkaraḥ, eko vai nārāyaṇa āsīn na brahmā neśānāḥ. Because everything that be is an emanation from the Personality of Godhead, He always exists alone without a second. He can so exist because He is all-perfect and omnipotent. Everything other than Him, including His plenary expansions, the viṣṇu-tattvas, is His part and parcel. Before the creation there were no Kāraṇārṇavaśāyī or Garbhodakaśāyī or Kṣīrodakaśāyī Viṣṇus, or was there Brahmā nor Śaṅkara. The Viṣṇu plenary expansion and the living entities beginning from Brahmā are separated parts and parcels. Although the spiritual existence was there with the Lord, the material existence was dormant in Him. By His will only is the material manifestation done and undone. The diversity of the Vaikuṇṭhaloka is one with the Lord, just as the diversity of soldiers is one with and the same as the king. As explained in Bhagavad-gītā (9.7), the material creation takes place at intervals by the will of the Lord, and in the periods between dissolution and creation, the living entities and the material energy remain dormant in Him.
Srila Visvanatha Cakravarti Thakur Commentary - 3.5.23
In order to describe creation, the prior state is first described. Before the creation of the universe (idam agre), Bhagavān, full of six powers, existed alone, since everything was merged in him. This means that the Lord acted as the adhiṣṭhana-kāraṇa, the basis of everything and that all his energies, which still existed at that time, are considered the effect. He is the Paramātmā, (ātmātmanām), worshipped by the yogīs, and he is the all-pervading Brahman worshipped by the jñānīs (vihuḥ). He is thus described differently because of the differing views the differing worshippers—bhaktas, yogīs and jñānīs. Even the śrutis describe this. Vāsudevo vā idamagra āsīnna brahmā na ca śaṅkara: in the beginning, before the creation of the universe Vāsudeva alone existed, and not Brahmā or Śiva. Eko nārāyaṇa evāsīnna brahmā neśāna: Only Nārāyaṇa exists, and not Brahmā or Śiva. Ātmaivedamagra āsīd: the Lord alone existed in the beginning. Sadevāsīt: the Lord always existed. Before the creation, for how long was he alone? It started from the previous destruction of matter, when there was disappearance (anugatau) of the desire to create (icchā) bodies for the jīvas (ātmā).
Jiva's tika ||3.5.23||
bhagavān eka āsedam agra ātmātmanāṃ vibhuḥ ātmecchānugatāv ātmā nānā-maty-upalakṣaṇaḥ
Bhagavān, who exists in the form of Paramātmā and Brahman according to the viewpoint, alone existed before the creation of the universe, when the desire to create bodies of the jīvas was absent.
Speaking topics of the requested pastimes, Maitreya describes the knowledge of the catuḥ-ślokī taught by the Lord. He speaks topics ending with the following:
aśeṣa-sankleśa-śamaṃ vidhatte guṇānuvāda-śravaṇaṃ murāreḥ kiṃ vā punas tac-caraṇāravindaparāga-sevā-ratir ātma-labdhā
Hearing and speaking about the qualities of the Lord in sādhana-bhakti produces destruction of unlimited suffering. How much more can be attained by great attraction for serving the pollen of the lotus feet of the Lord, appearing by its self-revealing nature, during the state of bhāva-bhakti! (SB 3.7.14)
The meaning of the four verses should be explained in order the course of the discussion. Two verses explain aham evāsam evāgre nānyadyat sad asat param, through the pastime of creation. This universe (idam) was one with the Lord, who was situated by himself alone at that time until the puruṣas and finally the elements manifested. He was the supreme form (ātmā), like the sun, in relation to the jīvas (ātmanām), like the rays. Nothing existed other than the Lord since, as ātmā, he was self-perfected svayam siddha. He is the aṃśī in relation to the aṃśas. They are also non-different from him.
There was a disappearance (anugatau) of his (ātma) desire (icchā) to create. How
is there only the Lord, since there should be Vaikuṇṭha? nānā-matyupalakṣaṇaḥ: the one Lord was characterized by various inclinations such as Vaikuṇṭha (which are eternally fulfilled). This is like saying “The king departs.” Without mentioning his troops, it is still understood that he went with his troops.
TEXT - SB 3.5.24
sa vā eṣa tadā draṣṭā
nāpaśyad dṛśyam ekarāṭ
mene 'santam ivātmānaṁ
supta-śaktir asupta-dṛk
SYNONYMS
saḥ—the Personality of Godhead; vā—either; eṣaḥ—all these; tadā—at that time; draṣṭā—the seer; na—did not; apaśyat—see; dṛśyam—the cosmic creation; eka-rāṭ—undisputed proprietor; mene—thought like this; asantam—nonexistent; iva—like that; ātmānam—plenary manifestations; supta—unmanifested; śaktiḥ—material energy; asupta—manifested; dṛk—internal potency.
TRANSLATION
The Lord, the undisputed proprietor of everything, was the only seer. The cosmic manifestation was not present at that time, and thus He felt imperfect without His plenary and separated parts and parcels. The material energy was dormant, whereas the internal potency was manifested.
PURPORT
The Lord is the supreme seer because only by His glance did the material energy become active for cosmic manifestation. At that time the seer was there, but the external energy, over which the glance of the Lord is cast, was not present. He felt somewhat insufficient, like a husband feeling lonely in the absence of his wife. This is a poetic simile. The Lord wanted to create the cosmic manifestation to give another chance to the conditioned souls who were dormant in forgetfulness. The cosmic manifestation gives the conditioned souls a chance to go back home, back to Godhead, and that is its main purpose. The Lord is so kind that in the absence of such a manifestation He feels something wanting, and thus the creation takes place. Although the creation of the internal potency was manifested, the other potency appeared to be sleeping, and the Lord wanted to awaken her to activity, just as a husband wants to awaken his wife from the sleeping state for enjoyment. It is the compassion of the Lord for the sleeping energy that He wants to see her awaken for enjoyment like the other wives who are awake. The whole process is to enliven the sleeping conditioned souls to the real life of spiritual consciousness so that they may thus become as perfect as the ever-liberated souls in the Vaikuṇṭhalokas. Since the Lord is sac-cid-ānanda-vigraha [Bs. 5.1], He likes every part and parcel of His different potencies to take part in the blissful rasa because participation with the Lord in His eternal rāsa-līlā is the highest living condition, perfect in spiritual bliss and eternal knowledge.
Srila Visvanatha Cakravarti Thakur Commentary - 3.5.24
The puruṣa is certainly (vai) the glancer over prakṛti (draṣṭā). At the beginning of creation (tadā), he did not see what should be glanced on for creation, the pradhāna (dṛśyam). He considered himself (ātmānam) as if not existing (asantam). This is a poetic convention, like the householder feels non-existent without a wife. This can also refer to the collective jīvas who existed only in subtle form (ātmānam) within himself and would later become visible. Though they existed, he considered them non-existent at that time. With glancing over prakṛti, it was impossible for the Lord to manifest the worlds (but prakṛti was invisible). In what state was his dear māyā who was to receive his glance? Māyā (śakti) was sleeping. A sleeping lover cannot be enjoyed. But there were many lovers willing to give the Lord bliss who were awake. He had many consorts such as Lakṣmī, functions of his cit-śakti (asupta-dṛk). However, for creating the universe, the Lord at that time needed the external energy, māyā-śakti, though she is inferior.
Jiva's tika || 3.5.24 ||
sa vā eṣa tadā draṣṭā nāpaśyad dṛśyam ekarāṭ mene ’santam ivātmānaṃ supta-śaktir asupta-dṛk
The one Lord, who glances over prakṛti, at the beginning of creation could not see the universe. He, the possessor of māyā, who was sleeping, and the possessor of spiritual śaktis, who were awake, considered himself non-different from the puruṣa.
He did not see the universe (dṛśyam). Since he did not see it, it was merged in him. He considered his aṃśa, the puruṣa, to be non-existent: he saw it as nondifferent from himself.
His māyā śakti was inactive (supta-śaktiḥ). He was active with his antarangaśakti, or svarūpa-śakti (asupta-dṛk). He was the controller of everything(ekarāṭ).
TEXT - SB 3.5.25
sā vā etasya saṁdraṣṭuḥ
śaktiḥ sad-asad-ātmikā
māyā nāma mahā-bhāga
yayedaṁ nirmame vibhuḥ
SYNONYMS
sā—that external energy; vā—is either; etasya—of the Lord; saṁdraṣṭuḥ—of the perfect seer; śaktiḥ—energy; sat-asat-ātmikā—as both the cause and the effect; māyā nāma—called by the name māyā; mahā-bhāga—O fortunate one; yayā—by which; idam—this material world; nirmame—constructed; vibhuḥ—the Almighty.
TRANSLATION
The Lord is the seer, and the external energy, which is seen, works as both cause and effect in the cosmic manifestation. O greatly fortunate Vidura, this external energy is known as māyā or illusion, and through her agency only is the entire material manifestation made possible.
PURPORT
The material nature, known as māyā, is both the material and efficient cause of the cosmos, but in the background the Lord is the consciousness for all activities. As in the individual body the consciousness is the source of all energies of the body, so the supreme consciousness of the Lord is the source of all energies in material nature. This is confirmed in Bhagavad-gītā (9.10) as follows:
mayādhyakṣeṇa prakṛtiḥ
sūyate sa-carācaram
hetunānena kaunteya
jagad viparivartate
"Throughout all the energies of material nature there is the hand of the Supreme Lord as the final superintendent. Due to this supreme cause only, the activities of material nature appear planned and systematic, and all thing regularly evolve."
Srila Visvanatha Cakravarti Thakur Commentary - 3.5.25
By his will, māyā-śakti awoke. That is explained here. That energy (sā), certainly (vai) has the form of cause and effect (sad-asad-ātmikā). By that energy the Supreme Lord (vibhuḥ) creates this universe (idam).
Jiva's tika || 3.5.25 ||
sā vā etasya saṃdraṣṭuḥ śaktiḥ sad-asad-ātmikā māyā nāma mahā-bhāga yayedaṃ nirmame vibhuḥ
O great soul! That energy, composed of cause and effect, which belongs to the glancing Lord, is called māyā. By this energy the Lord creates the universe.
This verse explains the meaning of paścādahaṃ yad etac ca. The bahirangaśakti is suitable for creation. As śakti, it is the nimitta or efficient cause. As sadasad-ātmaka (composed of cause and effect), it is the material cause or upādāna.
TEXT - SB 3.5.26
kāla-vṛttyā tu māyāyāṁ
guṇa-mayyām adhokṣajaḥ
puruṣeṇātma-bhūtena
vīryam ādhatta vīryavān
SYNONYMS
kāla—the eternal time; vṛttyā—by the influence of; tu—but; māyāyām—in the external energy; guṇa-mayyām—in the qualitative modes of nature; adhokṣajaḥ—the Transcendence; puruṣeṇa—by the puruṣa incarnation; ātma-bhūtena—who is the plenary expansion of the Lord; vīryam—the seeds of the living entities; ādhatta—impregnated; vīryavān—the Supreme Living Being.
TRANSLATION
The Supreme Living Being in His feature as the transcendental puruṣa incarnation, who is the Lord's plenary expansion, impregnates the material nature of three modes, and thus by the influence of eternal time the living entities appear.
PURPORT
The offspring of any living being is born after the father impregnates the mother with semen, and the living entity floating in the semen of the father takes the shape of the mother's form. Similarly, mother material nature cannot produce any living entity from her material elements unless and until she is impregnated with living entities by the Lord Himself. That is the mystery of the generation of the living entities. This impregnating process is performed by the first puruṣa incarnation, Kāraṇārṇavaśāyī Viṣṇu. Simply by His glance over material nature, the whole matter is accomplished.
We should not understand the process of impregnation by the Personality of Godhead in terms of our conception of sex. The omnipotent Lord can impregnate just by His eyes, and therefore He is called all-potent. Each and every part of His transcendental body can perform each and every function of the other parts. This is confirmed in the Brahma-saṁhitā (5.32): aṅgāni yasya sakalendriya-vṛttimanti. In Bhagavad-gītā (14.3) also, the same principle is confirmed: mama yonir mahad-brahma tasmin garbhaṁ dadhāmy aham. When the cosmic creation is manifested, the living entities are directly supplied from the Lord; they are never products of material nature. Thus, no scientific advancement of material science can ever produce a living being. That is the whole mystery of the material creation. The living entities are foreign to matter, and thus they cannot be happy unless they are situated in the same spiritual life as the Lord. The mistaken living being, out of forgetfulness of this original condition of life, unnecessarily wastes time trying to become happy in the material world. The whole Vedic process is to remind one of this essential feature of life. The Lord offers the conditioned soul a material body for his so-called enjoyment, but if one does not come to his senses and enter into spiritual consciousness, the Lord again puts him in the unmanifested condition as it existed in the beginning of the creation. The Lord is described here as vīryavān, or the greatest potent being, because He impregnates material nature with innumerable living entities who are conditioned from time immemorial.
Srila Visvanatha Cakravarti Thakur Commentary - 3.5.26
Bhagavān, the Lord of Mahā-vaikuṇṭha, the source of the first puruṣa who is the master of māyā, is shown as the cause of all causes, the final shelter. Then the beginning of creation is described. “With the initial action of time (kāla-vṛttyā)” means “at the initial moment of inhalation and exhalation of the mahā-puruṣa. Adhokṣaja refers to the lord of Mahā-vaikuṇṭha, Bhagavān. By his svāṁśa portion, the first puruṣa, the controller of māyā, he placed the jīva-śakti, a semblance of consciousness (vīryam), in māyā, who was enjoyed from a distance by his glance. mama yonir mahad brahma tasmin garbhaṁ dadhāmy aham: the great expanse of prakṛti is my womb and in that womb, I place the seed of all jīvas. (BG 14.3) In the Gītā verse garbham refers to the mass of jīvas. Śrīdhara Svāmī and Madhusūdana Sarasvatī explain it in this way: at the time of creation, I combine the jīvas who were merged in me at pralaya and attached to ignorance, lust and karma with the field meant for enjoying. This action takes place because without the combination of prakṛti with the jīva, creation of the universe does not take place. The Viṣṇu Purāṇa explains yayā kṣetrajñāśaktiḥ sa tāratamyena vartate: the jīva or kṣetra-jña is surrounded by this prakṛti in various degrees.[224] Because the jīva-śakti enters māyā-śakti, it becomes dependent on māyā-śakti. However, because there are unlimited jīvas, there are unlimited jīvas who do not enter into māyā. Such jīvas, like Viṣvaksena and others, are nitya-siddha, whether in manifested or unmanifested condition.
The word vīryavān indicates the Lord’s capacity to place the jīvas in prakṛti.. It is well known among the common people that strong proof of a man’s continued potency (vīryam) is his ability to impregnate a woman.
Jiva's tika || 3.5.26 ||
kāla-vṛttyā tu māyāyāṃ guṇa-mayyām adhokṣajaḥ puruṣeṇātma-bhūtena
vīryam ādhatta vīryavān
Bhagavān, lord of Mahā-vaikuṇṭha, in his svāṃśa expansion as the puruṣa, full of potency, at a certain moment of time, placed the jīvas into māyā which became agitated by the guṇas.
This verse described the creation. Previously it was said that only the Lord existed. Here that Bhagavān is called adhokṣaja. The Lord placed the jīva (vīryam) in māyā made of the guṇas (guṇa-maynām māyāyām) by his aṃśa (ātmā-bhūtena), the puruṣa who glanced at prakṛti.
seyam devataikṣata hantāham imās tisro devatā anena jīvenātmanānupraviśya nāma-rūpe vyākaravāṇ
Let me enter these three devatās (fire, water and earth) with the jīva and divide name and form. (Chāndogya Upaniṣad 6.3.2)
TEXT - SB 3.5.27
tato 'bhavan mahat-tattvam
avyaktāt kāla-coditāt
vijñānātmātma-deha-sthaṁ
viśvaṁ vyañjaṁs tamo-nudaḥ
SYNONYMS
tataḥ—thereafter; abhavat—came into existence; mahat—supreme; tattvam—sum total; avyaktāt—from the unmanifested; kāla-coditāt—by the interaction of time; vijñāna-ātmā—unalloyed goodness; ātma-deha-stham—situated on the bodily self; viśvam—complete universes; vyañjan—manifesting; tamaḥ-nudaḥ—the supreme light.
TRANSLATION
Thereafter, influenced by the interactions of eternal time, the supreme sum total of matter called the mahat-tattva became manifested, and in this mahat-tattva the unalloyed goodness, the Supreme Lord, sowed the seeds of universal manifestation out of His own body.
PURPORT
In due course of time, the impregnated material energy was manifested first as the total material ingredients. Everything takes its own time to fructify, and therefore the word kāla-coditāt, "influenced by time," is used herein. The mahat-tattva is the total consciousness because a portion of it is represented in everyone as the intellect. The mahat-tattva is directly connected with the supreme consciousness of the Supreme Being, but still it appears as matter. The mahat-tattva, or shadow of pure consciousness, is the germinating place of all creation. It is pure goodness with the slight addition of the material mode of passion, and therefore activity is generated from this point.
Srila Visvanatha Cakravarti Thakur Commentary - 3.5.27
Among the twenty-three divisions of māyā which will appear by the influence of cause and effect, caused by the addition of consciousness through the power of the Lord, mahat-tattva first appears. From māyā (avyaktāt), impelled by time, undergoing transformation necessary for creation by the influence of time, mahat-tattva arose. Mahān (without the word tattva) is then described: it is composed of knowledge (vijñānātmā), by predominance of sattva. It is the form of excellent knowledge. It is exists in partial form as citta in all bodies. It reveals (vyañjayan) the universe situated in its body, just as a seed sprouts and then manifests as a tree. It removes darkness of ignorance caused by pralaya. It should be understood (though not mentioned here) that it then becomes sūtra-tattva, differentiated from mahat-tattva by the kriya-śakti, with a predominance of rajas.
Jiva's tika || 3.5.27 ||
tato ’bhavan mahat-tattvam avyaktāt kāla-coditāt vijnānātmātma-deha-sthaṃ viśvaṃ vyanjaṃs tamo-nudaḥ
Impelled by time, from the invisible prakṛti arose mahat-tattva, composed of knowledge, in sattva-guṇa. This manifests the universe situated within itself, and destroys ignorance.
The object made of vijnāna, called mahat-tattva, appeared. This destroyed the ignorance prevailing at pralaya (tamo-nudaḥ).
TEXT - SB 3.5.28
so 'py aṁśa-guṇa-kālātmā
bhagavad-dṛṣṭi-gocaraḥ
ātmānaṁ vyakarod ātmā
viśvasyāsya sisṛkṣayā
SYNONYMS
saḥ—mahat-tattva; api—also; aṁśa—puruṣa plenary expansion; guṇa—chiefly the quality of ignorance; kāla—the duration of time; ātmā—full consciousness; bhagavat—the Personality of Godhead; dṛṣṭi-gocaraḥ—range of sight; ātmānam—many different forms; vyakarot—differentiated; ātmā—reservoir; viśvasya—the would-be entities; asya—of this; sisṛkṣayā—generates the false ego.
TRANSLATION
Thereafter the mahat-tattva differentiated itself into many different forms as the reservoir of the would-be entities. The mahat-tattva is chiefly in the mode of ignorance, and it generates the false ego. It is a plenary expansion of the Personality of Godhead, with full consciousness of creative principles and time for fructification.
PURPORT
The mahat-tattva is the via medium between pure spirit and material existence. It is the junction of matter and spirit wherefrom the false ego of the living entity is generated. All living entities are differentiated parts and parcels of the Personality of Godhead. Under the pressure of false ego, the conditioned souls, although parts and parcels of the Supreme Personality of Godhead, claim to be the enjoyers of material nature. This false ego is the binding force of material existence. The Lord again and again gives a chance to the bewildered conditioned souls to get free from this false ego, and that is why the material creation takes place at intervals. He gives the conditioned souls all facilities for rectifying the activities of the false ego, but He does not interfere with their small independence as parts and parcels of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 3.5.28
When the tamas portion of mahat-tattva becomes prominent, ahaṅkāra arises. This maha-tattva, whose form arises by the jīva-śakti (aṁśa), portions of prakṛti in the form of the guṇas, and time, the impeller of creation, glanced upon (dṛṣṭi) by the Lord, transformed itself into another form, by the desire of the Lord to create ahaṅkāra. Mahat-tattva is the shelter (ātmā) of the universe being created.
Jiva's tika || 3.5.28 ||
so ’py aṃśa-guṇa-kālātmā bhagavad-dṛṣṭi-gocaraḥ ātmānaṃ vyakarod ātmā viśvasyāsya sisṛkṣayā
Mahat-tattva, the shelter of the universe which was being created, whose form arises by jīva-śakti, guṇas of prakṛti and time, and is glanced upon by the Lord, transformed itself into another form, by the Lord’s desire to create ahankāra.
Mahat-tattva, made of vijnāna (ātmā), glanced at by Bhagavān, in the form of
his aṃśa, the puruṣa (bhagavan-dṛṣṭi-gocaraḥ), transformed itself with a desire to create the universe. This is figurative (since matter cannot desire), as one says “The river desired to come to the bank.”
TEXT - SB 3.5.29
mahat-tattvād vikurvāṇād
ahaṁ-tattvaṁ vyajāyata
kārya-kāraṇa-kartrātmā
bhūtendriya-mano-mayaḥ
vaikārikas taijasaś ca
tāmasaś cety ahaṁ tridhā
SYNONYMS
mahat—the great; tattvāt—from the causal truth; vikurvāṇāt—being transformed; aham—false ego; tattvam—material truth; vyajāyata—became manifested; kārya—effects; kāraṇa—cause; kartṛ—doer; ātmā—soul or source; bhūta—material ingredients; indriya—senses; manaḥ-mayaḥ—hovering on the mental plane; vaikārikaḥ—the mode of goodness; taijasaḥ—the mode of passion; ca—and; tāmasaḥ—the mode of ignorance; ca—and; iti—thus; aham—false ego; tridhā—three kinds.
TRANSLATION
Mahat-tattva, or the great causal truth, transforms into false ego, which is manifested in three phases—cause, effect and the doer. All such activities are on the mental plane and are based on the material elements, gross senses and mental speculation. The false ego is represented in three different modes—goodness, passion and ignorance.
PURPORT
A pure living entity in his original spiritual existence is fully conscious of his constitutional position as an eternal servitor of the Lord. All souls who are situated in such pure consciousness are liberated, and therefore they eternally live in bliss and knowledge in the various Vaikuṇṭha planets in the spiritual sky. When the material creation is manifested, it is not meant for them. The eternally liberated souls are called nitya-muktas, and they have nothing to do with the material creation. The material creation is meant for rebellious souls who are not prepared to accept subordination under the Supreme Lord. This spirit of false lordship is called false ego. It is manifested in three modes of material nature, and it exists in mental speculation only. Those who are in the mode of goodness think that each and every person is God, and thus they laugh at the pure devotees, who try to engage in the transcendental loving service of the Lord. Those who are puffed up by the mode of passion try to lord it over material nature in various ways. Some of them engage in altruistic activities as if they were agents appointed to do good to others by their mental speculative plans. Such men accept the standard ways of mundane altruism, but their plans are made on the basis of false ego. This false ego extends to the limit of becoming one with the Lord. The last class of egoistic conditioned souls—those in the mode of ignorance—are misguided by identification of the gross body with the self. Thus, all their activities are centered around the body only. All these persons are given the chance to play with false egoistic ideas, but at the same time the Lord is kind enough to give them a chance to take help from scriptures like Bhagavad-gītā and Śrīmad-Bhāgavatam so that they may understand the science of Kṛṣṇa and thus make their lives successful. The entire material creation, therefore, is meant for the falsely egoistic living entities hovering on the mental plane under different illusions in the modes of material nature.
Srila Visvanatha Cakravarti Thakur Commentary - 3.5.29
Because of transformation of mahat-tattva, ahaṅkāra arose. Its qualities are described. It is the shelter (ātmā) of effect (adhibhūta), cause (adhyātma) and doer (adhidaiva), since it transforms (maya) into gross elements, senses and mind. Mind also includes the sense devatās. The divisions of ahaṅkāra are explained: sattva (vaikārikaḥ), rajas (taijasa) and tamas.
Jiva's tika || 3.5.29 ||
mahat-tattvād vikurvāṇād ahaṃ-tattvaṃ vyajāyata kārya-kāraṇa-kartrātmā bhūtendriya-mano-mayaḥ vaikārikas taijasaś ca tāmasaś cety ahaṃ tridhā
From transformation of mahat-tattva arose ahankāra, which is the shelter of adhibhūta, adhyātma and adhidaiva, which transforms into gross elements, senses, mind and senses devatās. It is divided into sattva, rajas and tamas.
A verse and a half explain further transformations.
TEXT - SB 3.5.30
ahaṁ-tattvād vikurvāṇān
mano vaikārikād abhūt
vaikārikāś ca ye devā
arthābhivyañjanaṁ yataḥ
SYNONYMS
aham-tattvāt—from the principle of false ego; vikurvāṇāt—by transformation; manaḥ—the mind; vaikārikāt—by interaction with the mode of goodness; abhūt—generated; vaikārikāḥ—by interaction with goodness; ca—also; ye—all these; devāḥ—demigods; artha—the phenomenon; abhivyañjanam—physical knowledge; yataḥ—the source.
TRANSLATION
The false ego is transformed into mind by interaction with the mode of goodness. All the demigods who control the phenomenal world are also products of the same principle, namely the interaction of false ego and the mode of goodness.
PURPORT
False ego interacting with the different modes of material nature is the source of all materials in the phenomenal world.
Srila Visvanatha Cakravarti Thakur Commentary - 3.5.30
Those who are devatās such as dik-devatās[225] arose from ahaṇkaṛa in sattva and from those devatās (yataḥ) the sense objects (artha) such as sound are revealed. .
TEXT - SB 3.5.31
taijasānīndriyāṇy eva
jñāna-karma-mayāni ca
SYNONYMS
taijasāni—the mode of passion; indriyāṇi—the senses; eva—certainly; jñāna—knowledge, philosophical speculations; karma—fruitive activities; mayāni—predominating; ca—also.
TRANSLATION
The senses are certainly products of the mode of passion in false ego, and therefore philosophical speculative knowledge and fruitive activities are predominantly products of the mode of passion.
PURPORT
The chief function of the false ego is godlessness. When a person forgets his constitutional position as an eternally subordinate part and parcel of the Supreme Personality of Godhead and wants to be happy independently, he functions mainly in two ways. He first attempts to act fruitively for personal gain or sense gratification, and after attempting such fruitive activities for a considerable time, when he is frustrated he becomes a philosophical speculator and thinks himself to be on the same level as God. This false idea of becoming one with the Lord is the last snare of the illusory energy, which traps a living entity into the bondage of forgetfulness under the spell of false ego.
The best means of liberation from the clutches of false ego is to give up the habit of philosophical speculation regarding the Absolute Truth. One should know definitely that the Absolute Truth is never realized by the philosophical speculations of the imperfect egoistic person. The Absolute Truth, or the Supreme Personality of Godhead, is realized by hearing about Him in all submission and love from a bona fide authority who is a representative of the twelve great authorities mentioned in the Śrīmad-Bhāgavatam. By such an attempt only can one conquer the illusory energy of the Lord, although for others she is unsurpassable, as confirmed in Bhagavad-gītā (7.14).
Srila Visvanatha Cakravarti Thakur Commentary - 3.5.31
The senses are taijasa: they arise from ahaṅkāra in rajas. [226] Some one may object that the knowledge senses give knowledge so they are in sattva, not rajas. To counter this, the word eva is used, meaning that all the senses arise from ahaṅkāra in rajas.
TEXT - SB 3.5.32
tāmaso bhūta-sūkṣmādir
yataḥ khaṁ liṅgam ātmanaḥ
SYNONYMS
tāmasaḥ—from the mode of passion; bhūta-sūkṣma-ādiḥ—subtle sense objects; yataḥ—from which; kham—the sky; liṅgam—symbolic representation; ātmanaḥ—of the Supreme Soul.
TRANSLATION
The sky is a product of sound, and sound is the transformation of egoistic passion. In other words, the sky is the symbolic representation of the Supreme Soul.
PURPORT
In the Vedic hymns it is said, etasmād ātmanaḥ ākāśaḥ sambhūtaḥ. The sky is the symbolic representation of the Supreme Soul. Those who are egoistic in passion and ignorance cannot conceive of the Personality of Godhead. For them the sky is the symbolic representation of the Supreme Soul.
Srila Visvanatha Cakravarti Thakur Commentary - 3.5.32
Ahaṅkāra in tamas is the cause (ādi) of the sense objects such as sound, from which arose ether (kham),[227] which is a form of the Supreme Lord (ātmanaḥ), since it reveals the Lord through sound describing his qualities. Or another meaning is “From sound, which is a form of the Lord (atmanaḥ) arose the form of ether. Being an effect of the Lord, sound is called ātmā, for the śruti says tasmād vā etasmād ātmanaḥ ākāśaḥ sambhutaḥ: the ether arose from the Lord, who pervades sound (ātmanaḥ). (Taittirīya Upaniṣad 2.1)
Jiva's tika || 3.5.32 ||
tāmaso bhūta-sūkṣmādir yataḥ khaṃ lingam ātmanaḥ
From ahankāra in tamas arose the sense objects starting with sound, pervaded by the Lord, from which ether arose.
Ether is a form of the Lord (lingam ātmanaḥ). tasmād vā etasmād ātmanaḥ ākāśaḥ sambhutaḥ: the ether arose from the Lord, who pervades sound (ātmanaḥ). (Taittirīya Upaniṣad 2.1) This refutes the idea that the elements are under the control of māyā.
TEXT - SB 3.5.33
kāla-māyāṁśa-yogena
bhagavad-vīkṣitaṁ nabhaḥ
nabhaso 'nusṛtaṁ sparśaṁ
vikurvan nirmame 'nilam
SYNONYMS
kāla—time; māyā—external energy; aṁśa-yogena—partly mixed; bhagavat—the Personality of Godhead; vīkṣitam—glanced over; nabhaḥ—the sky; nabhasaḥ—from the sky; anusṛtam—being so contacted; sparśam—touch; vikurvat—being transformed; nirmame—was created; anilam—the air.
TRANSLATION
Thereafter the Personality of Godhead glanced over the sky, partly mixed with eternal time and external energy, and thus developed the touch sensation, from which the air in the sky was produced.
PURPORT
All material creations take place from subtle to gross. The entire universe has developed in that manner. From the sky developed the touch sensation, which is a mixture of eternal time, the external energy and the glance of the Personality of Godhead. The touch sensation developed into the air in the sky. Similarly, all other gross matter also developed from subtle to gross: sound developed into sky, touch developed into air, form developed into fire, taste developed into water, and smell developed into earth.
Srila Visvanatha Cakravarti Thakur Commentary - 3.5.33
Nabhas is the subject. From ether arose touch, and transforming itself produced air. In all these cases the tan-mātṛa gives rise to the gross element.
Jiva's tika || 3.5.33 ||
kāla-māyāṃśa-yogena bhagavad-vīkṣitaṃ nabhaḥ nabhaso ’nusṛtaṃ sparśaṃ vikurvan nirmame ’nilam
The Lord glanced upon ether with a mixture of time and a portion of māyā. From ether arose touch, which, transforming itself, produced air.
From ether arouse touch, the sense object for air (vāyum).
TEXT - SB 3.5.34
anilo 'pi vikurvāṇo
nabhasoru-balānvitaḥ
sasarja rūpa-tanmātraṁ
jyotir lokasya locanam
SYNONYMS
anilaḥ—air; api—also; vikurvāṇaḥ—being transformed; nabhasā—sky; uru-bala-anvitaḥ—extremely powerful; sasarja—created; rūpa—form; tat-mātram—sense perception; jyotiḥ—electricity; lokasya—of the world; locanam—light to see.
TRANSLATION
Thereafter the extremely powerful air, interacting with the sky, generated the form of sense perception, and the perception of form transformed into electricity, the light to see the world.
Srila Visvanatha Cakravarti Thakur Commentary - 3.5.34
Air, getting great strength with ether, became form. From form light arose, which reveals the eyes of people.
TEXT - SB 3.5.35
anilenānvitaṁ jyotir
vikurvat paravīkṣitam
ādhattāmbho rasa-mayaṁ
kāla-māyāṁśa-yogataḥ
SYNONYMS
anilena—by the air; anvitam—interacted; jyotiḥ—electricity; vikurvat—being transformed; paravīkṣitam—being glanced over by the Supreme; ādhatta—created; ambhaḥ rasa-mayam—water with taste; kāla—of eternal time; māyā-aṁśa—and external energy; yogataḥ—by a mixture.
TRANSLATION
When electricity was surcharged in the air and was glanced over by the Supreme, at that time, by a mixture of eternal time and external energy, there occurred the creation of water and taste.
Srila Visvanatha Cakravarti Thakur Commentary - 3.5.35
Light produced (ādhatta) water with the quality of taste.
TEXT - SB 3.5.36
jyotiṣāmbho 'nusaṁsṛṣṭaṁ
vikurvad brahma-vīkṣitam
mahīṁ gandha-guṇām ādhāt
kāla-māyāṁśa-yogataḥ
SYNONYMS
jyotiṣā—electricity; ambhaḥ—water; anusaṁsṛṣṭam—thus created; vikurvat—due to transformation; brahma—the Supreme; vīkṣitam—so glanced over; mahīm—the earth; gandha—smell; guṇām—qualification; ādhāt—was created; kāla—eternal time; māyā—external energy; aṁśa—partially; yogataḥ—by intermixture.
TRANSLATION
Thereafter the water produced from electricity was glanced over by the Supreme Personality of Godhead and mixed with eternal time and external energy. Thus it was transformed into the earth, which is qualified primarily by smell.
PURPORT
From the descriptions of the physical elements in the above verses it is clear that in all stages the glance of the Supreme is needed with the other additions and alterations. In every transformation, the last finishing touch is the glance of the Lord, who acts as a painter does when he mixes different colors to transform them into a particular color. When one element mixes with another, the number of its qualities increases. For example, the sky is the cause of air. The sky has only one quality, namely sound, but by the interaction of the sky with the glance of the Lord, mixed with eternal time and external nature, the air is produced, which has two qualities—sound and touch. Similarly after the air is created, interaction of sky and air, touched by time and the external energy of the Lord, produces electricity. And after the interaction of electricity with air and sky, mixed with time, external energy and the Lord's glance over them, the water is produced. In the final stage of sky there is one quality, namely sound; in the air two qualities, sound and touch; in the electricity three qualities, namely sound, touch and form; in the water four qualities, sound, touch, form and taste; and in the last stage of physical development the result is earth, which has all five qualities—sound, touch, form, taste and smell. Although they are different mixtures of different materials, such mixtures do not take place automatically, just as a mixture of colors does not take place automatically without the touch of the living painter. The automatic system is factually activated by the glancing touch of the Lord. Living consciousness is the final word in all physical changes. This fact is mentioned in Bhagavad-gītā (9.10) as follows:
mayādhyakṣeṇa prakṛtiḥ
sūyate sa-carācaram
hetunānena kaunteya
jagad viparivartate
The conclusion is that the physical elements may work very wonderfully to the laymen's eyes, but their workings actually take place under the supervision of the Lord. Those who can mark only the changes of the physical elements and cannot perceive the hidden hands of the Lord behind them are certainly less intelligent persons, although they may be advertised as great material scientists.
Srila Visvanatha Cakravarti Thakur Commentary - 3.5.36
Water combined (anusaṁsṛṣṭam) with light.
TEXT - SB 3.5.37
bhūtānāṁ nabha-ādīnāṁ
yad yad bhavyāvarāvaram
teṣāṁ parānusaṁsargād
yathā saṅkhyaṁ guṇān viduḥ
SYNONYMS
bhūtānām—of all the physical elements; nabhaḥ—the sky; ādīnām—beginning from; yat—as; yat—and as; bhavya—O gentle one; avara—inferior; varam—superior; teṣām—all of them; para—the Supreme; anusaṁsargāt—last touch; yathā—as many; saṅkhyam—number; guṇān—qualities; viduḥ—you may understand.
TRANSLATION
O gentle one, of all the physical elements, beginning from the sky down to the earth, all the inferior and superior qualities are due only to the final touch of the glance of the Supreme Personality of Godhead.
Srila Visvanatha Cakravarti Thakur Commentary - 3.5.37
O Vidura (bhavya)! Another version has bhāvya, which means the effects, elements such as ether. Among the respectively lower elements starting with ether and then air, the effects, from successive combination with the superior causes, one should know the qualities (tan-mātras) are repeatedly found (yathā saṅkhyam). Ether is the cause of air. It has two qualities sound and touch, being endowed with the previous cause (ether). Light has two causes—ether and air. Combined with those causes, it has three qualities—form, touch and sound. Similarly water has four qualities and earth has five qualities.
TEXT - SB 3.5.38
ete devāḥ kalā viṣṇoḥ
kāla-māyāṁśa-liṅginaḥ
nānātvāt sva-kriyānīśāḥ
procuḥ prāñjalayo vibhum
SYNONYMS
ete—of all these physical elements; devāḥ—the controlling demigods; kalāḥ—parts and parcels; viṣṇoḥ—of the Supreme Personality of Godhead; kāla—time; māyā—external energy; aṁśa—part and parcel; liṅginaḥ—so embodied; nānātvāt—because of various; sva-kriyā—personal duties; anīśāḥ—not being able to perform; procuḥ—uttered; prāñjalayaḥ—fascinating; vibhum—unto the Lord.
TRANSLATION
The controlling deities of all the above-mentioned physical elements are empowered expansions of Lord Viṣṇu. They are embodied by eternal time under the external energy, and they are His parts and parcels. Because they were entrusted with different functions of universal duties and were unable to perform them, they offered fascinating prayers to the Lord as follows.
PURPORT
The conception of various controlling demigods who inhabit the higher planetary systems for the management of universal affairs is not imaginary, as proposed by persons with a poor fund of knowledge. The demigods are expanded parts and parcels of the Supreme Lord Viṣṇu, and they are embodied by time, external energy and partial consciousness of the Supreme. Human beings, animals, birds, etc., are also parts and parcels of the Lord and have different material bodies, but they are not the controlling deities of material affairs. They are, rather, controlled by such demigods. Such control is not superfluous; it is as necessary as the controlling departments in the affairs of a modern state. The demigods should not be despised by the controlled living beings. They are all great devotees of the Lord entrusted to execute certain functions of universal affairs. One may be angry with Yamarāja for his thankless task of punishing sinful souls, but Yamarāja is one of the authorized devotees of the Lord, and so are all the other demigods. A devotee of the Lord is never controlled by such deputed demigods, who function as assistants of the Lord, but he shows them all respects on account of the responsible positions to which they have been appointed by the Lord. At the same time, a devotee of the Lord does not foolishly mistake them to be the Supreme Lord. Only foolish persons accept the demigods as being on the same level as Viṣṇu; actually they are all appointed as servants of Viṣṇu.
Anyone who places the Lord and the demigods on the same level is called a pāṣaṇḍī, or atheist. The demigods are worshiped by persons who are more or less adherents of the processes of jñāna, yoga and karma, i.e., the impersonalists, meditators and fruitive workers. The devotees, however, worship only the Supreme Lord Viṣṇu. This worship is not for any material benefit, as desired by all the materialists, even up to the salvationists, mystics and fruitive workers. Devotees worship the Supreme Lord to attain unalloyed devotion to the Lord. The Lord, however, is not worshiped by others, who have no program for attaining love of God, which is the essential aim of human life. Persons averse to a loving relationship with God are more or less condemned by their own actions.
The Lord is equal to every living entity, just like the flowing Ganges. The Ganges water is meant for the purification of everyone, yet the trees on the banks of the Ganges have different values. A mango tree on the bank of the Ganges drinks the water, and the nimba tree also drinks the same water. But the fruits of both trees are different. One is celestially sweet, and the other is hellishly bitter. The condemned bitterness of the nimba is due to its own past work, just as the sweetness of the mango is also due to its own karma. The Lord says in Bhagavad-gītā (16.19):
tān ahaṁ dviṣataḥ krūrān
saṁsāreṣu narādhamān
kṣipāmy ajasram aśubhān
āsurīṣv eva yoniṣu
"The envious, the mischievous, the lowest of mankind, these do I ever put back into the ocean of material existence, into various demoniac species of life." Demigods like Yamarāja and other controllers are there for the unwanted conditioned souls who always engage in threatening the tranquillity of the kingdom of God. Since all the demigods are confidential devotee-servitors of the Lord, they are never to be condemned.
Srila Visvanatha Cakravarti Thakur Commentary - 3.5.38
“Mahat-tattva, ahaṅkāra and other elements bound by their qualities, throw the jīvas to Svarga or hell and push them into repeated births. These causeless inflictors should be destroyed completely.”
One should not say so. Rather, the elements are causeless assistants and should be worshipped. This verse explains. Jñāna and niskāma-karma, the practices for liberation, cannot be accomplished without these elements. The practices for prema, such as hearing, chanting, remembering, servitude and friendship, are accomplished by these elements, imbued with the Lord’s mercy. But actions which lead to hell, such as stealing another’s wife or property, or violence to cows and brāhmaṇas, are also accomplished by these elements. They should not be condemned. Gaṅgā water is sweet and purifying for saintly people. Entering into grass and shrubs on its banks, into grains and wheat, into jackfruit, mangos, grapes and sugarcane, it is most nourishing and pleasurable for all men. But when Gaṅgā water enters a poisonous tree, it can directly kill humans. This is not the fault of Gaṅgā water, but depends on the bad quality of the receiver.
tān ahaṁ dviṣataḥ krūrān saṁsāreṣu narādhamān |
kṣipāmy ajasram aśubhān āsurīṣv eva yoniṣu
I cast those hateful, cruel, and lowest of humans, constantly doing evil, into repeated birth and death in the wombs of demons. BG 16.19
According to the Gītā statement, what is the fault of the devotees appointed by the Lord as devatās of the elements who are situated in these evil persons? They are actually advanced Vaiṣṇavas. This becomes evident in their prayers which follow. These presiding deities of elements such as mahat-tattva are called portions of Viṣṇu since they function for māyā-śakti. They are the forms of time or transformation, the form of māyā or emotions such as deliberation, joy or sorrow, and the form of consciousness (aṁśa-liṅginaḥ). Because of not having relationship with each other (nānātvāt), the elements are unable (anīśāḥ) to create the universe (sva-kriyā). They began praising the Lord. By the inconceivable will of the Lord, they suddenly possessed all senses and bodies to do this. This shows that they are completely dependent on the Lord’s will.
Jiva's tika || 3.5.38 ||
ete devāḥ kalā viṣṇoḥ kāla-māyāṃśa-linginaḥ nānātvāt sva-kriyānīśāḥ procuḥ prānjalayo vibhum
The devatās of the various elements, known as portions of Viṣṇu, and possessing bodies with māyā and time to assist them, were unable to perform their functions in creating the universe because they were not related with each other. With folded hands they began praising the Lord.
The meaning of three lines of the first verse of catuḥ-ślokī have been shown. yo ’vaśiṣyeta so ’smy aham is shown in verse 23. Jnāna was shown in the first verse. The meaning of the second verse, vijnāna is omitted. The meaning of the third and fourth verses which indicate confidential sādhana (the Lord is controlled by bhakti) are shown from verse 38 to the end of the chapter.
The devatās are kalās or vibhūtis of the Lord. They had various bodies to assist them (linga). They folded their hands and spoke.
TEXT - SB 3.5.39
devā ūcuḥ
namāma te deva padāravindaṁ
prapanna-tāpopaśamātapatram
yan-mūla-ketā yatayo 'ñjasoru-
saṁsāra-duḥkhaṁ bahir utkṣipanti
SYNONYMS
devāḥ ūcuḥ—the demigods said; namāma—we offer our respectful obeisances; te—Your; deva—O Lord; pada-aravindam—lotus feet; prapanna—surrendered; tāpa—distress; upaśama—suppresses; ātapatram—umbrella; yat-mūla-ketāḥ—shelter of the lotus feet; yatayaḥ—great sages; añjasā—totally; uru—great; saṁsāra-duḥkham—miseries of material existence; bahiḥ—out; utkṣipanti—forcibly throw.
TRANSLATION
The demigods said: O Lord, Your lotus feet are like an umbrella for the surrendered souls, protecting them from all the miseries of material existence. All the sages under that shelter throw off all material miseries. We therefore offer our respectful obeisances unto Your lotus feet.
PURPORT
There are many sages and saints who engage in trying to conquer rebirth and all other material miseries. But of all of them, those who take shelter under the lotus feet of the Lord can completely throw off all such miseries without difficulty. Others, who are engaged in transcendental activities in different ways, cannot do so. For them it is very difficult. They may artificially think of becoming liberated without accepting the shelter of the lotus feet of the Lord, but that is not possible. One is sure to fall again to material existence from such false liberation, even though one may have undergone severe penances and austerities. This is the opinion of the demigods, who are not only well versed in Vedic knowledge but are also seers of the past, present and future. The opinions of the demigods are valuable because the demigods are authorized to hold positions in the affairs of universal management. They are appointed by the Lord as His confidential servants.
Srila Visvanatha Cakravarti Thakur Commentary - 3.5.39
Ātapartam means umbrella. Those who take shelter (ketā) of the soles of your lotus feet, the devotees and not others, quickly throw far away at the root (uru) the suffering of material life. When one casts off to a great distance a leech attached to one’s body with force, it does not come back. They throw it quickly, at the root, and at a great distance. Those who do not take shelter of the Lord’s feet throw off material life with delay and not at the root, and again get attacked by material life. It should be understood that even if there were no devotees present at that the beginning of creation, by knowledge of the conclusion of all scriptures, these knowers of truth, knowers of past present and future, proclaimed this.
TEXT - SB 3.5.40
dhātar yad asmin bhava īśa jīvās
tāpa-trayeṇābhihatā na śarma
ātman labhante bhagavaṁs tavāṅghri-
cchāyāṁ sa-vidyām ata āśrayema
SYNONYMS
dhātaḥ—O father; yat—because; asmin—in this; bhave—material world; īśa—O Lord; jīvāḥ—the living entities; tāpa—miseries; trayeṇa—by the three; abhihatāḥ—always embarrassed; na—never; śarma—in happiness; ātman—self; labhante—do gain; bhagavan—O Personality of Godhead; tava—Your; aṅghri-chāyām—shade of Your feet; sa-vidyām—full of knowledge; ataḥ—obtain; āśrayema—shelter.
TRANSLATION
O Father, O Lord, O Personality of Godhead, the living entities in the material world can never have any happiness because they are overwhelmed by the three kinds of miseries. Therefore they take shelter of the shade of Your lotus feet, which are full of knowledge, and we also thus take shelter of them.
PURPORT
The way of devotional service is neither sentimental nor mundane. It is the path of reality by which the living entity can attain the transcendental happiness of being freed from the three kinds of material miseries—miseries arising from the body and mind, from other living entities and from natural disturbances. Everyone who is conditioned by material existence—whether he be a man or beast or demigod or bird—must suffer from ādhyātmika (bodily or mental) pains, ādhibhautika pains (those offered by living creatures), and ādhidaivika pains (those due to supernatural disturbances). His happiness is nothing but a hard struggle to get free from the miseries of conditional life. But there is only one way he can be rescued, and that is by accepting the shelter of the lotus feet of the Supreme Personality of Godhead.
The argument that unless one has proper knowledge one cannot be freed from material miseries is undoubtedly true. But because the lotus feet of the Lord are full of transcendental knowledge, acceptance of His lotus feet completes that necessity. We have already discussed this point in the First Canto (1.2.7):
vāsudeve bhagavati
bhakti-yogaḥ prayojitaḥ
janayaty āśu vairāgyaṁ
jñānaṁ ca yad ahaitukam
There is no want of knowledge in the devotional service of Vāsudeva, the Personality of Godhead. He, the Lord, personally takes charge of dissipating the darkness of ignorance from the heart of a devotee. He confirms this in Bhagavad-gītā (10.10):
teṣāṁ satata-yuktānāṁ
bhajatāṁ prīti-pūrvakam
dadāmi buddhi-yogaṁ taṁ
yena mām upayānti te
Empiric philosophical speculation cannot give one relief from the threefold miseries of material existence. Simply to endeavor for knowledge without devoting oneself to the Lord is a waste of valuable time.
Srila Visvanatha Cakravarti Thakur Commentary - 3.5.40
The suffering of material life is rooted in ignorance and by knowledge it is alleviated. Can those who possess knowledge get freedom from suffering? This verse explains that bhakti alone is the process. Without worshiping your feet the jīvas do not get peace in this material word (asmin bhave) within the self (atman), even if they have knowledge (sa-vidyām). Ātman stands for ātmani. Or ātman can be a vocative case. Knowledge only exists in the shade of your lotus feet and nowhere else. Without bhakti, jñāna cannot reach its goal. Such persons are false jñānīs.
TEXT - SB 3.5.41
mārganti yat te mukha-padma-nīḍaiś
chandaḥ-suparṇair ṛṣayo vivikte
yasyāgha-marṣoda-sarid-varāyāḥ
padaṁ padaṁ tīrtha-padaḥ prapannāḥ
SYNONYMS
mārganti—searching after; yat—as; te—Your; mukha-padma—lotuslike face; nīḍaiḥ—by those who have taken shelter of such a lotus flower; chandaḥ—Vedic hymns; suparṇaiḥ—by the wings; ṛṣayaḥ—the sages; vivikte—in clear mind; yasya—whose; agha-marṣa-uda—that which offers freedom from all reactions to sin; sarit—rivers; varāyāḥ—in the best; padam padam—in every step; tīrtha-padaḥ—one whose lotus feet are as good as a place of pilgrimage; prapannāḥ—taking shelter.
TRANSLATION
The lotus feet of the Lord are by themselves the shelter of all places of pilgrimage. The great clear-minded sages, carried by the wings of the Vedas, always search after the nest of Your lotuslike face. Some of them surrender to Your lotus feet at every step by taking shelter of the best of rivers [the Ganges], which can deliver one from all sinful reactions.
PURPORT
The paramahaṁsas are compared to royal swans who make their nests on the petals of the lotus flower. The Lord's transcendental bodily parts are always compared to the lotus flower because in the material world the lotus flower is the last word in beauty. The most beautiful thing in the world is the Vedas, or Bhagavad-gītā, because therein knowledge is imparted by the Personality of Godhead Himself. The paramahaṁsa makes his nest in the lotuslike face of the Lord and always seeks shelter at His lotus feet, which are reached by the wings of Vedic wisdom. Since the Lord is the original source of all emanations, intelligent persons, enlightened by Vedic knowledge, seek the shelter of the Lord, just as birds who leave the nest again search out the nest to take complete rest. All Vedic knowledge is meant for understanding the Supreme Lord, as stated by the Lord in Bhagavad-gītā (15.15): vedaiś ca sarvair aham eva vedyaḥ. Intelligent persons, who are like swans, take shelter of the Lord by all means and do not hover on the mental plane by fruitlessly speculating on different philosophies.
The Lord is so kind that He has spread the River Ganges throughout the universe so that by taking bath in that holy river everyone can get release from the reactions of sins, which occur at every step. There are many rivers in the world which are able to evoke one's sense of God consciousness simply by one's bathing in them, and the River Ganges is chief amongst them. In India there are five sacred rivers, but the Ganges is the most sacred. The River Ganges and Bhagavad-gītā are chief sources of transcendental happiness for mankind, and intelligent persons can take shelter of them to go back home, back to Godhead. Even Śrīpāda Śaṅkarācārya recommends that a little knowledge in Bhagavad-gītā and the drinking of a little quantity of Ganges water can save one from the punishment of Yamarāja.
Srila Visvanatha Cakravarti Thakur Commentary - 3.5.41
Those who desire to see your lotus feet, by taking shelter of the two ladders of happiness constructed by your mercy to attain direct vision of your lotus feet, are intelligent. They are the real jñānīs. We have surrendered to your lotus feet, a place of pilgrimage, which the sages seek. By what means do they search? They search by the birds of the Vedas which are sitting in the nest of your lotus mouth. Homeless people looking for shelter at the base of some tree, wandering here and there, follow the flight of birds which enter their nest at night. Thus they attain the base of the tree which is the home of birds. Similarly sages worship you and attain you after understanding the conclusion of the Vedas which spring from your mouth and which are confirmed by you. This is one ladder. The second ladder is then described. We surrender to your feet which are the place of emanation (padam) of the best of rivers, the Gaṅgā (varāyāḥ), whose water destroys all sins. This means that by worshipping the Gaṅgā they attain your feet from which the Gaṅgā emanates.
Jiva's tika || 3.5.41 ||
mārganti yat te mukha-padma-nīḍaiś chandaḥ-suparṇair ṛṣayo vivikte yasyāgha-marṣoda-sarid-varāyāḥ padaṃ padaṃ tīrtha-padaḥ prapannāḥ
We have taken shelter of your lotus feet, a place of pilgrimage, which gives rise to the Gangā, best of rivers and the destroyer of sin, and which sages seek in their minds by the following the bird of the Vedas situated in the nest of your lotus mouth.
We surrender to your feet which the sages seek. They surrender to his lotus feet which are like the base of tree, where the birds take shelter.
TEXT - SB 3.5.42
yac chraddhayā śrutavatyā ca bhaktyā
sammṛjyamāne hṛdaye 'vadhāya
jñānena vairāgya-balena dhīrā
vrajema tat te 'ṅghri-saroja-pīṭham
SYNONYMS
yat—that which; śraddhayā—by eagerness; śrutavatyā—simply by hearing; ca—also; bhaktyā—in devotion; sammṛjyamāne—being cleansed; hṛdaye—in the heart; avadhāya—meditation; jñānena—by knowledge; vairāgya—detachment; balena—by the strength of; dhīrāḥ—the pacified; vrajema—must go to; tat—that; te—Your; aṅghri—feet; saroja-pīṭham—lotus sanctuary.
TRANSLATION
Simply by hearing about Your lotus feet with eagerness and devotion and by meditating upon them within the heart, one at once becomes enlightened with knowledge, and on the strength of detachment one becomes pacified. We must therefore take shelter of the sanctuary of Your lotus feet.
PURPORT
The miracles of meditating on the lotus feet of the Lord with eagerness and devotion are so great that no other process can compare to it. The minds of materialistic persons are so disturbed that it is almost impossible for them to search after the Supreme Truth by personal regulative endeavors. But even such materialistic men, with a little eagerness for hearing about the transcendental name, fame, qualities, etc., can surpass all other methods of attaining knowledge and detachment. The conditioned soul is attached to the bodily conception of the self, and therefore he is in ignorance. Culture of self-knowledge can bring about detachment from material affection, and without such detachment there is no meaning to knowledge. The most stubborn attachment for material enjoyment is sex life. One who is attached to sex life is to be understood as devoid of knowledge. Knowledge must be followed by detachment. That is the way of self-realization. These two essentials for self-realization—knowledge and detachment—become manifest very quickly if one performs devotional service to the lotus feet of the Lord. The word dhīra is very significant in this connection. A person who is not disturbed even in the presence of cause of disturbance is called dhīra. Śrī Yāmunācārya says, "Since my heart has been overwhelmed by the devotional service of Lord Kṛṣṇa, I cannot even think of sex life, and if thoughts of sex come upon me I at once feel disgust." A devotee of the Lord becomes an elevated dhīra by the simple process of meditating in eagerness on the lotus feet of the Lord.
Devotional service entails being initiated by a bona fide spiritual master and following his instruction in regard to hearing about the Lord. Such a bona fide spiritual master is accepted by regularly hearing from him about the Lord. The improvement in knowledge and detachment can be perceived by devotees as an actual experience. Lord Śrī Caitanya Mahāprabhu strongly recommended this process of hearing from a bona fide devotee, and by following this process one can achieve the highest result, conquering all other methods.
Srila Visvanatha Cakravarti Thakur Commentary - 3.5.42
Among all these people, those who take shelter of the Lord with pure bhakti are the best. Realizing those feet in one’s heart purified by bhakti which contains the path taught from the mouth of guru, people become wise (dhīrāḥ) by that realization of sweet taste (jñānena), which gives distaste for all else (vairāgya-balena). If there is honey in the arka tree, why go to the mountain?[228] Thus there is no necessity of labor in searching out the Vedas, as was mentioned in the previous verse.
Jiva's tika || 3.5.42 ||
yac chraddhayā śrutavatyā ca bhaktyā sammṛjyamāne hṛdaye ’vadhāya jnānena vairāgya-balena dhīrā vrajema tat te ’nghri-saroja-pīṭham
We should take shelter of your lotus feet. Realizing those feet in a pure heart by bhakti heard with faith through the mouth of guru--by attaining realization of that sweetness which gives strong disgust with the material world--people become wise.
We realize those feet by faith in the process of hearing
TEXT - SB 3.5.43
viśvasya janma-sthiti-saṁyamārthe
kṛtāvatārasya padāmbujaṁ te
vrajema sarve śaraṇaṁ yad īśa
smṛtaṁ prayacchaty abhayaṁ sva-puṁsām
SYNONYMS
viśvasya—of the cosmic universe; janma—creation; sthiti—maintenance; saṁyama-arthe—for the dissolution also; kṛta—accepted or assumed; avatārasya—of the incarnations; pada-ambujam—lotus feet; te—Your; vrajema—let us take shelter of; sarve—all of us; śaraṇam—shelter; yat—that which; īśa—O Lord; smṛtam—remembrance; prayacchati—awarding; abhayam—courage; sva-puṁsām—of the devotees.
TRANSLATION
O Lord, You assume incarnations for the creation, maintenance and dissolution of the cosmic manifestation, and therefore we all take shelter of Your lotus feet because they always award remembrance and courage to Your devotees.
PURPORT
For the creation, maintenance and dissolution of the cosmic manifestations there are three incarnations: Brahmā, Viṣṇu and Maheśvara (Lord Śiva). They are the controllers or masters of the three modes of material nature, which cause the phenomenal manifestation. Viṣṇu is the master of the mode of goodness, Brahmā is the master of the mode of passion, and Maheśvara is the master of the mode of ignorance. There are different kinds of devotees according to the modes of nature. Persons in the mode of goodness worship Lord Viṣṇu, those in the mode of passion worship Lord Brahmā, and those in the mode of ignorance worship Lord Śiva. All three of these deities are incarnations of the Supreme Lord Kṛṣṇa because He is the original Supreme Personality of Godhead. The demigods directly refer to the lotus feet of the Supreme Lord and not to the different incarnations. The incarnation of Viṣṇu in the material world is, however, directly worshiped by the demigods. It is learned from various scriptures that the demigods approach Lord Viṣṇu in the ocean of milk and submit their grievances whenever there is some difficulty in the administration of universal affairs. Although they are incarnations of the Lord, Lord Brahmā and Lord Śiva worship Lord Viṣṇu, and thus they are also counted amongst the demigods and not as the Supreme Personality of Godhead. Persons who worship Lord Viṣṇu are called demigods, and persons who do not do so are called asuras, or demons. Viṣṇu always takes the part of the demigods, but Brahmā and Śiva sometimes take the side of the demons; it is not that they become one in interest with them, but sometimes they do something in order to gain control over the demons.
Srila Visvanatha Cakravarti Thakur Commentary - 3.5.43
The devatās here recollect the mercy of the Lord to the devotees in order to show how easy this process of bhakti is.
Jiva's tika || 3.5.43 ||
viśvasya janma-sthiti-saṃyamārthe kṛtāvatārasya padāmbujaṃ te vrajema sarve śaraṇaṃ yad īśa smṛtaṃ prayacchaty abhayaṃ sva-puṃsām
O Lord! We all take shelter of lotus feet of you who take forms as avatāras for creating, maintaining and destroying the universe. We take shelter of those feet which, remembered by devotees, give them fearlessness.
Those feet, dependent on your devotees (sva-puṃsām), give fearlessness on being remembered by others Jiva's tika || 3.5.44 ||
yat sānubandhe ’sati deha-gehe mamāham ity ūḍha-durāgrahāṇām puṃsāṃ sudūraṃ vasato ’pi puryāṃ bhajema tat te bhagavan padābjam
We worship your lotus feet which are hard to attain for men with strong attachment to body, house and accessories, thinking of me and mine, even though you dwell in their bodies.
By their nature your feet are close, but very far for others.
TEXT - SB 3.5.44
yat sānubandhe 'sati deha-gehe
mamāham ity ūḍha-durāgrahāṇām
puṁsāṁ sudūraṁ vasato 'pi puryāṁ
bhajema tat te bhagavan padābjam
SYNONYMS
yat—because; sa-anubandhe—due to becoming entangled; asati—thus being; deha—the gross material body; gehe—in the home; mama—mine; aham—I; iti—thus; ūḍha—great, deep; durāgrahāṇām—undesirable eagerness; puṁsām—of persons; su-dūram—far away; vasataḥ—dwelling; api—although; puryām—within the body; bhajema—let us worship; tat—therefore; te—Your; bhagavan—O Lord; pada-abjam—lotus feet.
TRANSLATION
O Lord, persons who are entangled by undesirable eagerness for the temporary body and kinsmen, and who are bound by thoughts of "mine" and "I," are unable to see Your lotus feet, although Your lotus feet are situated within their own bodies. But let us take shelter of Your lotus feet.
PURPORT
The whole Vedic philosophy of life is that one should get rid of the material encagement of gross and subtle bodies, which only cause one to continue in a condemned life of miseries. This material body continues as long as one is not detached from the false conception of lording it over material nature. The impetus for lording it over material nature is the sense of "mine" and "I." "I am the lord of all that I survey. So many things I possess, and I shall possess more and more. Who can be richer than I in wealth and education? I am the master, and I am God. Who else is there but me?" All these ideas reflect the philosophy of ahaṁ mama, the conception that "I am everything." Persons conducted by such a conception of life can never get liberation from material bondage. But even a person perpetually condemned to the miseries of material existence can get relief from bondage if he simply agrees to hear only kṛṣṇa-kathā. In this age of Kali, the process of hearing kṛṣṇa-kathā is the most effective means to gain release from unwanted family affection and thus find permanent freedom in life. The age of Kali is full of sinful reactions, and people are more and more addicted to the qualities of this age, but simply by hearing and chanting of kṛṣṇa-kathā one is sure to go back to Godhead. Therefore, people should be trained to hear only kṛṣṇa-kathā—by all means—in order to get relief from all miseries.
Srila Visvanatha Cakravarti Thakur Commentary - 3.5.44
Bhakti is hard to attain for unfortunately jīvas. The Lord lives in manifest and unmanifest forms in his cities (puryām) of Mathurā and Dvārakā. Or the Lord lives in the city of the body.
TEXT - SB 3.5.45
tān vai hy asad-vṛttibhir akṣibhir ye
parāhṛtāntar-manasaḥ pareśa
atho na paśyanty urugāya nūnaṁ
ye te padanyāsa-vilāsa-lakṣyāḥ
SYNONYMS
tān—the lotus feet of the Lord; vai—certainly; hi—for; asat—materialistic; vṛttibhiḥ—by those who are influenced by external energy; akṣibhiḥ—by the senses; ye—those; parāhṛta—missing at a distance; antaḥ-manasaḥ—of the internal mind; pareśa—O Supreme; atho—therefore; na—never; paśyanti—can see; urugāya—O great; nūnam—but; ye—those who; te—Your; padanyāsa—activities; vilāsa—transcendental enjoyment; lakṣyāḥ—those who see.
TRANSLATION
O great Supreme Lord, offensive persons whose internal vision has been too affected by external materialistic activities cannot see Your lotus feet, but they are seen by Your pure devotees, whose one and only aim is to transcendentally enjoy Your activities.
PURPORT
As stated in Bhagavad-gītā (18.61), the Lord is situated in everyone's heart. It is natural that one should he able to see the Lord at least within himself. But that is not possible for those whose internal vision has been covered by external activities. The pure soul, which is symptomized by consciousness, can be easily perceived even by a common man because consciousness is spread all over the body. The yoga system as recommended in Bhagavad-gītā is to concentrate the mental activities internally and thus see the lotus feet of the Lord within oneself. But there are many so-called yogīs who have no concern with the Lord but are only concerned with consciousness, which they accept as the final realization. Such realization of consciousness is taught by Bhagavad-gītā within only a few minutes, whereas the so-called yogīs take continuous years to realize it because of their offenses at the lotus feet of the Lord. The greatest offense is to deny the existence of the Lord as separate from the individual souls or to accept the Lord and the individual soul as one and the same. The impersonalists misinterpret the theory of reflection, and thus they wrongly accept the individual consciousness as the supreme consciousness.
The theory of the reflection of the Supreme can be clearly understood without difficulty by any sincere common man. When there is a reflection of the sky on the water, both the sky and the stars are seen within the water, but it is understood that the sky and the stars are not to be accepted on the same level. The stars are parts of the sky, and therefore they cannot be equal to the whole. The sky is the whole, and the stars are parts. They cannot be one and the same. Transcendentalists who do not accept the supreme consciousness as separate from the individual consciousness are as offensive as the materialists who deny even the existence of the Lord.
Such offenders cannot actually see the lotus feet of the Lord within themselves, nor are they even able to see the devotees of the Lord. The devotees of the Lord are so kind that they roam to all places to enlighten people in God consciousness. The offenders, however, lose the chance to receive the Lord's devotees, although the offenseless common man is at once influenced by the devotees' presence. In this connection there is an interesting story of a hunter and Devarṣi Nārada. A hunter in the forest, although a great sinner, was not an intentional offender. He was at once influenced by the presence of Nārada, and he agreed to take the path of devotion, leaving aside his hearth and home. But the offenders Nalakūvara and Maṇigrīva, even though living amongst the demigods, had to undergo the punishment of becoming trees in their next lives, although by the grace of a devotee they were later delivered by the Lord. Offenders have to wait until they receive the mercy of devotees, and then they can become eligible to see the lotus feet of the Lord within themselves. But due to their offenses and their extreme materialism, they cannot see even the devotees of the Lord. Engaged in external activities, they kill the internal vision. The Lord's devotees, however, do not mind the offenses of the foolish in their many gross and subtle bodily endeavors. The Lord's devotees continue to bestow the blessings of devotion upon all such offenders without hesitation. That is the nature of devotees.
Srila Visvanatha Cakravarti Thakur Commentary - 3.5.45
Why do these people not take to pure bhakti which is easy to attain by associating with the many devotees wandering about in this world? Those whose minds situated in their bodies are carried far off by senses engrossed in material enjoyment (asad-vṛttibhiḥ) and consequently (athaḥ), definitely (nunam), do not see the devotees. Why? It is because of their association with the senses. The devotees possess an abundance (lakṣmyāḥ) of your enchanting movements (pada-nyāsa). This means that they are fully satisfied with remembering and singing pleasing stories of your pastimes. Another version has lakṣyāḥ instead of lakṣmyāḥ and pathaḥ instead of athaḥ. The meaning is then “The materialists do not see the devotees who are on the path characterized by your playful pastimes.” Another meaning is that they do not recognize the devotees who are mad with absorption in the Lord’s pastimes, because of their offensive thinking.
Jiva's tika || 3.5.45 ||
tān vai hy asad-vṛttibhir akṣibhir ye parāhṛtāntar-manasaḥ pareśa atho na paśyanty urugāya nūnaṃ ye te padanyāsa-vilāsa-lakṣmyāḥ
O Supreme Lord! O most praiseworthy! Those whose inner minds are stolen far away by material senses do not see the devotees who have reached success by
the wealth of remembering and glorifying your pastimes.
If they obtain devotees’ mercy they can remember your feet. That mercy is not available everywhere.
Bhakti Sandarbha 178:
Where there is no visible association and bhakti develops, it must be inferred that devotee association has occurred in a previous life or indirectly in this life. However there was no development of bhakti in Nalakūvara or the devatās though they saw Nārada. The following should be considered. If someone has committed offense, he will not respect the devotees and will instead see them as persons with ordinary puṇya. To remove that fault, the devotees through association must give mercy, thus causing the person to develop a favorable attitude to the Lord. If a person has no offenses, by association he will see the devotee as exalted. Though his mind is not attentive to the great devotees, by association he can develop bhakti. The devatās, speak of offensive persons, in this verse.
Those who are related to the wealth of beauty at your feet, the devotees, do not see with eyes of mercy the materialistic people whose inner minds are averse to the Lord (parahṛtāntar-manasaḥ) because of senses (akṣibhiḥ) and actions of offense (asad-vṛttibhiḥ). In this verse normal material activities would not produce aversion to the Lord. Previously they had the mercy of devotees. Other types of persons, who have not done offensive actions, are given mercy, as mentioned in SB 3.5.3. If one does not have offenses, but is not inclined to the Lord, just by association one can develop bhakti.
When mercy of great devotees is freely given to persons who have committed offenses, they also can concentrate on the Lord. Otherwise they cannot do so. That is the case of Nalakūvara (who obtained Nārada’s mercy) and the ordinary devatās.
TEXT - SB 3.5.46
pānena te deva kathā-sudhāyāḥ
pravṛddha-bhaktyā viśadāśayā ye
vairāgya-sāraṁ pratilabhya bodhaṁ
yathāñjasānvīyur akuṇṭha-dhiṣṇyam
SYNONYMS
pānena—by drinking; te—of You; deva—O Lord; kathā—topics; sudhāyāḥ—of the nectar; pravṛddha—highly enlightened; bhaktyā—by devotional service; viśada-āśayāḥ—with a greatly serious attitude; ye—those who; vairāgya-sāram—the entire purport of renunciation; pratilabhya—achieving; bodham—intelligence; yathā—as much as; añjasā—quickly; anvīyuḥ—achieve; akuṇṭha-dhiṣṇyam—Vaikuṇṭhaloka in the spiritual sky.
TRANSLATION
O Lord, persons who, because of their serious attitude, attain the stage of enlightened devotional service achieve the complete meaning of renunciation and knowledge and attain the Vaikuṇṭhaloka in the spiritual sky simply by drinking the nectar of Your topics.
PURPORT
The difference between the impersonalistic mental speculators and the pure devotees of the Lord is that the former pass through a miserable understanding of the Absolute Truth at every stage, whereas the devotees enter into the kingdom of all pleasures even from the beginning of their attempt. The devotee has only to hear about devotional activities, which are as simple as anything in ordinary life, and he also acts very simply, whereas the mental speculator has to pass through a jugglery of words, which are partially facts and partially a make-show for the maintenance of an artificial impersonal status. In spite of his strenuous efforts to attain perfect knowledge, the impersonalist attains merging into the impersonal oneness of the brahmajyoti of the Lord, which is also attained by the enemies of the Lord simply because of their being killed by Him. The devotees, however, attain to the highest stage of knowledge and renunciation and achieve the Vaikuṇṭhalokas, the planets in the spiritual sky. The impersonalist attains only the sky, and does not achieve any tangible transcendental bliss, whereas the devotee attains to the planets where real spiritual life prevails. With a serious attitude, the devotee throws away all achievements like so much dust, and he accepts only devotional service, the transcendental culmination.
Srila Visvanatha Cakravarti Thakur Commentary - 3.5.46
Just as devotees are very happy from the beginning of practice, the jñānīs are full of misery from the beginning of practice. Two verses now speak of this difference between bhakti and jñāna. Vairāgya-sāram (essence of detachment) is the strength achieved beyond merging in Brahman. One achieves realization (bodham) from strong bhakti. Having attained realization of the sweetness of the Lord, one attains Vaikuṇṭha (akuṇṭha-dhiṣṇyam). This is according to Śrīdhara Svāmī.
Jiva's tika || 3.5.46 ||
pānena te deva kathā-sudhāyāḥ pravṛddha-bhaktyā viśadāśayā ye vairāgya-sāraṃ pratilabhya bodhaṃ yathānjasānvīyur akuṇṭha-dhiṣṇyam
O Lord! Those materialists who attain strength and realization of the Lord’s
sweetness by pure bhakti, increased through drinking the nectar of your pastimes, quickly attain Vaikuṇṭha.
If they hear about you, they eventually attain the highest result. Pure bhakti means service to the Lord alone without cheating (projjita-kaitava). Akuṇṭahdhiṣṇyam means Vaikuṇṭha.
TEXT - SB 3.5.47
tathāpare cātma-samādhi-yoga-
balena jitvā prakṛtiṁ baliṣṭhām
tvām eva dhīrāḥ puruṣaṁ viśanti
teṣāṁ śramaḥ syān na tu sevayā te
SYNONYMS
tathā—as far as; apare—others; ca—also; ātma-samādhi—transcendental self-realization; yoga—means; balena—by the strength of; jitvā—conquering; prakṛtim—acquired nature or modes of nature; baliṣṭhām—very powerful; tvām—You; eva—only; dhīrāḥ—pacified; puruṣam—person; viśanti—enters into; teṣām—for them; śramaḥ—much labor; syāt—has to be taken; na—never; tu—but; sevayā—by serving; te—of You.
TRANSLATION
Others, who are pacified by means of transcendental self-realization and have conquered over the modes of nature by dint of strong power and knowledge, also enter into You, but for them there is much pain, whereas the devotee simply discharges devotional service and thus feels no such pain.
PURPORT
In terms of a labor of love and its returns, the bhaktas, or devotees of the Lord, always have priority over persons who are addicted to the association of jñānīs, or impersonalists, and yogīs, or mystics. The word apare (others) is very significant in this connection. "Others" refers to the jñānīs and the yogīs, whose only hope is to merge into the existence of the impersonal brahmajyoti. Although their destination is not so important in comparison to the destination of the devotees, the labor of the nondevotees is far greater than that of the bhaktas. One may suggest that there is sufficient labor for the devotees also in the matter of discharging devotional service. But that labor is compensated by the enhancement of transcendental pleasure. The devotees derive more transcendental pleasure while engaged continuously in the service of the Lord than when they have no such engagement. In the family combination of a man and a woman there is much labor and responsibility for both of them, yet when they are single they feel more trouble for want of their united activities.
The union of the impersonalists and the union of the devotees are not on a par. The impersonalists try to fully stop their individuality by attaining sāyujya-mukti, or unification by merging into oneness, whereas the devotees keep their individuality to exchange feelings in relationship with the supreme individual Lord. Such reciprocation of feelings takes place in the transcendental Vaikuṇṭha planets, and therefore the liberation sought by the impersonalists is already achieved in devotional service. The devotees attain mukti automatically, while continuing the transcendental pleasure of maintaining individuality. As explained in the previous verse, the destination of the devotees is Vaikuṇṭha, or akuṇṭha-dhiṣṇya, the place where anxieties are completely eradicated. One should not mistake the destination of the devotees and that of the impersonalists to be one and the same. The destinations are distinctly different, and the transcendental pleasure derived by the devotee is also distinct from cin-mātra, or spiritual feelings alone.
Srila Visvanatha Cakravarti Thakur Commentary - 3.5.47
By the practice of jñāna, the process making the mind steady (ātmā-samādhi), or by aṣṭāṅga-yoga, they enter into you, the Supreme Lord. They attain sāyujya. But to do this they become exhausted by great effort. If they perform bhakti, they do not become fatigued.
śreyaḥ-sṛtiṁ bhaktim udasya te vibho
kliśyanti ye kevala-bodha-labdhaye
teṣām asau kleśala eva śiṣyate
nānyad yathā sthūla-tuṣāvaghātinām
My dear Lord, devotional service unto you is the best path for self-realization. If someone gives up that path and engages in the cultivation of speculative knowledge, he will simply undergo a troublesome process and will not achieve his desired result. As a person who beats an empty husk of wheat cannot get grain, one who simply speculates cannot achieve self-realization. His only gain is trouble. SB 10.14.4
pureha bhūman bahavo ’pi yoginas
tvad-arpitehā nija-karma-labdhayā
vibudhya bhaktyaiva kathopanītayā
prapedire ’ñjo ’cyuta te gatiṁ parām
O almighty Lord, in the past many yogīs in this world achieved the platform of devotional service by offering all their endeavors unto you and faithfully carrying out their prescribed duties. Through such devotional service, perfected by the processes of hearing and chanting about you, they came to understand you, O infallible one, and could easily surrender to you and achieve your supreme abode. SB 10.14.6
From this it is understood that without bhakti it is impossible to achieve jñāna, what to speak of liberation. Thus they suffer extremely. For them, only suffering and nothing else remains (kleśalaḥ). This is like beating on empty husk. By means of bhakti which is an aṅga of jñāna, they attain sāyujya, but in the stage of practice it is clear that there is great effort in searching out the method of concentrating the mind. In the state of perfection they accept merging into the Lord which is rejected by the devotees who attain prema-- which is the cause of controlling you. That choice also is only suffering! According to the devotees, the jñānīs in liberation suffer. “But it should be inferred that the devotees also become tired in serving the Lord.” The verse says, “They do not become tired by serving.” The proof is the experiencers of bhakti. There are no difficulties for men or women or for persons of any āśrama. But even in not having difficulties. there is some sort of pain, for by not attaining service the devotees suffer greatly. One should not think that by serving you, the devotee enters into you, for this contradicts the previous verse which states that the devotee attains you, the abode of no fatigue (akuṇṭha-dhiṣṇyam). This is the explanation, since kuṇṭha means weak. As well the word anvīyuḥ, “they attain” would be meaningless if one argues that the devotees merge into the Lord.
Jiva's tika || 3.5.47 ||
tathāpare cātma-samādhi-yogabalena jitvā prakṛtiṃ baliṣṭhām tvām eva dhīrāḥ puruṣaṃ viśanti teṣāṃ śramaḥ syān na tu sevayā te
Others, desiring only liberation, conquer strong material energy by mental concentration and merge with the Lord. They become distressed in order to do this, whereas by bhakti there is no pain.
The sādhana of those who associate with jnānīs is inferior in practice and result. Others, who desire only liberation as the final goal, must make great endeavors. Those who dedicate themselves to serving the Lord, do not make great endeavor in serving. Always experiencing the bliss of service, they achieve liberation as a secondary result.
TEXT - SB 3.5.48
tat te vayaṁ loka-sisṛkṣayādya
tvayānusṛṣṭās tribhir ātmabhiḥ sma
sarve viyuktāḥ sva-vihāra-tantraṁ
na śaknumas tat pratihartave te
SYNONYMS
tat—therefore; te—Your; vayam—all of us; loka—world; sisṛkṣayā—for the sake of creation; ādya—O Original person; tvayā—by You; anusṛṣṭāḥ—being created one after another; tribhiḥ—by the three modes of nature; ātmabhiḥ—by one's own; sma—in the past; sarve—all; viyuktāḥ—separated; sva-vihāra-tantram—the network of activities for one's own pleasure; na—not; śaknumaḥ—could do it; tat—that; pratihartave—to award; te—unto Your.
TRANSLATION
O Original Person, we are therefore but Yours only. Although we are Your creatures, we are born one after another under the influence of the three modes of nature, and for this reason we are separated in action. Therefore, after the creation we could not act concertedly for Your transcendental pleasure.
PURPORT
The cosmic creation is working under the influence of the three modes of the external potency of the Lord. Different creatures are also under the same influence, and therefore they cannot act concertedly in satisfying the Lord. Because of this diverse activity, there cannot be any harmony in the material world. The best policy, therefore, is to act for the sake of the Lord. That will bring about the desired harmony.
Srila Visvanatha Cakravarti Thakur Commentary - 3.5.48
tat te vayaṁ loka-sisṛkṣayādya
tvayānusṛṣṭās tribhir ātmabhiḥ sma
sarve viyuktāḥ sva-vihāra-tantraṁ
na śaknumas tat pratihartave te
Therefore (tat) we, your (te) servants, not attaining service, are suffering. They describe this situation of no service. We have been systematically created by you who desire to create the worlds, and have natures of sattva, rajas and tamas. Because of having contrasting natures, we are disunited (viyuktāḥ). Because of that, we cannot offer you the created universe which is your plaything.
Jiva's tika || 3.5.48 ||
tat te vayaṃ loka-sisṛkṣayādya tvayānusṛṣṭās tribhir ātmabhiḥ sma sarve viyuktāḥ sva-vihāra-tantraṃ na śaknumas tat pratihartave te
O original person! You, desiring to carry out creation of the universe, have created us with three natures. Because we are disunited we cannot offer to you the universe, your plaything.
Since you are supreme by being the shelter of everything, we cannot offer you the universe.
TEXT - SB 3.5.49
yāvad baliṁ te 'ja harāma kāle
yathā vayaṁ cānnam adāma yatra
yathobhayeṣāṁ ta ime hi lokā
baliṁ haranto 'nnam adanty anūhāḥ
SYNONYMS
yāvat—as it may be; balim—offerings; te—Your; aja—O unborn one; harāma—shall offer; kāle—at the right time; yathā—as much as; vayam—we; ca—also; annam—food grains; adāma—shall partake; yatra—whereupon; yathā—as much as; ubhayeṣām—both for You and for us; te—all; ime—these; hi—certainly; lokāḥ—living entities; balim—offerings; harantaḥ—while offering; annam—grains; adanti—eat; anūhāḥ—without disturbance.
TRANSLATION
O unborn one, please enlighten us regarding the ways and means by which we can offer You all enjoyable grains and commodities so that both we and all other living entities in this world can maintain ourselves without disturbance and can easily accumulate the necessities of life both for You and for ourselves.
PURPORT
Developed consciousness begins from the human form of life and further increases in the forms of the demigods living in higher planets. The earth is situated almost in the middle of the universe, and the human form of life is the via medium between the life of the demigods and that of the demons. The planetary systems above the earth are especially meant for the higher intellectuals, called demigods. They are called demigods because although their standard of life is far more advanced in culture, enjoyment, luxury, beauty, education and duration of life, they are always fully God conscious. Such demigods are always ready to render service to the Supreme Lord because they are perfectly aware of the fact that every living entity is constitutionally an eternal subordinate servitor of the Lord. They also know that it is the Lord only who can maintain all living entities with all the necessities of life. The Vedic hymns, eko bahūnāṁ yo vidadhāti kāmān, tā enam abruvann āyatanaṁ naḥ prajānīhi yasmin pratiṣṭhitā annam adāme, etc., confirm this truth. In Bhagavad-gītā also, the Lord is mentioned as bhūta-bhṛt, or the maintainer of all living creatures.
The modern theory that starvation is due to an increase in population is not accepted by the demigods or the devotees of the Lord. The devotees or demigods are fully aware that the Lord can maintain any number of living entities, provided they are conscious of how to eat. If they want to eat like ordinary animals, who have no God consciousness, then they must live in starvation, poverty and want, like the jungle animals in the forest. The jungle animals are also maintained by the Lord with their respective foodstuffs, but they are not advanced in God consciousness. Similarly, human beings are provided with food grains, vegetables, fruits and milk by the grace of the Lord, but it is the duty of human beings to acknowledge the mercy of the Lord. As a matter of gratitude, they should feel obliged to the Lord for their supply of foodstuff, and they must first offer Him food in sacrifice and then partake of the remnants.
In Bhagavad-gītā (3.13) it is confirmed that one who takes foodstuff after a performance of sacrifice eats real food for proper maintenance of the body and soul, but one who cooks for himself and does not perform any sacrifice eats only lumps of sin in the shape of foodstuffs. Such sinful eating can never make one happy or free from scarcity. Famine is not due to an increase in population, as less intelligent economists think. When human society is grateful to the Lord for all His gifts for the maintenance of the living entities, then there is certainly no scarcity or want in society. But when men are unaware of the intrinsic value of such gifts from the Lord, surely they are in want. A person who has no God consciousness may live in opulence for the time being due to his past virtuous acts, but if one forgets his relationship with the Lord, certainly he must await the stage of starvation by the law of the powerful material nature. One cannot escape the vigilance of the powerful material nature unless he leads a God conscious or devotional life.
Srila Visvanatha Cakravarti Thakur Commentary - 3.5.49
“Please tell me how I can fulfill your desires.” O birthless Lord! At the appropriate time we should offer you complete (yāvat) articles of worship. Constructing a host of playthings in the form of the material world composed of men, devatās and various houses, we should offer it to you. Being functions of your māyā-śakti, we should eat food. This means that, ordered by the king, the householders, mothers and elders eat food to full satisfaction for subsistence. All these beings (ime lokā) such as devatās and animals, functions of your jīva-śakti, should offer objects to you and us (ubhayeṣām) since they are dependent on us and on your māyā-śakti. They should perform worship in the form of various sacrifices, yoga and jñāna, and eat food. They should enjoy the results of their respective karmas. Without conjecture such as “Will the Lord give results of karma or not?” they should receive their results. Give this to us. This is what we desire. The śruti says tā enam abruvan āyatanaṁ naḥ prajñānīhi yasmin pratiṣṭhitā annam adāma: they said to the Lord, “provide us an abode where we can eat food.” (Aitareya Upaniṣad 2.1)
Jiva's tika || 3.5.49 ||
yāvad baliṃ te ’ja harāma kāle yathā vayaṃ cānnam adāma yatra yathobhayeṣāṃ ta ime hi lokā baliṃ haranto ’nnam adanty anūhāḥ
O birthless Lord! We should profusely offer you objects at the appropriate time. We should eat food. All the living beings should offer to you and us worthy objects and should eat food without conjecture.
They indicate that the Lord is the necessary object of their service. Food eaten by the Lord becomes sustenance for the living of the individual
TEXT - SB 3.5.50
tvaṁ naḥ surāṇām asi sānvayānāṁ
kūṭa-stha ādyaḥ puruṣaḥ purāṇaḥ
tvaṁ deva śaktyāṁ guṇa-karma-yonau
retas tv ajāyāṁ kavim ādadhe 'jaḥ
SYNONYMS
tvam—Your Lordship; naḥ—of us; surāṇām—of the demigods; asi—You are; sa-anvayānām—with different gradations; kūṭa-sthaḥ—one who is unchanged; ādyaḥ—without any superior; puruṣaḥ—the founder person; purāṇaḥ—the oldest, who has no other founder; tvam—You; deva—O Lord; śaktyām—unto the energy; guṇa-karma-yonau—unto the cause of the material modes and activities; retaḥ—semen of birth; tu—indeed; ajāyām—for begetting; kavim—the total living entities; ādadhe—initiated; ajaḥ—one who is unborn.
TRANSLATION
You are the original personal founder of all the demigods and the orders of different gradations, yet You are the oldest and are unchanged. O Lord, You have no source or superior. You have impregnated the external energy with the semen of the total living entities, yet You are unborn.
PURPORT
The Lord, the Original Person, is the father of all other living entities, beginning from Brahmā, the personality from whom all other living entities in different gradations of species are generated. Yet the supreme father has no other father. Every one of the living entities of all grades, up to Brahmā, the original creature of the universe, is begotten by a father, but He, the Lord, has no father. When He descends on the material plane, out of Mis causeless mercy He accepts one of His great devotees as His father to keep pace with the rules of the material world. But since He is the Lord, He is always independent in choosing who will become His father. For example, the Lord came out of a pillar in His incarnation as Nṛsiṁhadeva, and by the Lord's causeless mercy, Ahalyā came out of a stone by the touch of the lotus feet of His incarnation as Lord Śrī Rāma. He is also the companion of every living entity as the Supersoul, but He is unchanged. The living entity changes his body in the material world, but even when the Lord is in the material world, He is ever unchanged. That is His prerogative.
As confirmed in Bhagavad-gītā (14.3), the Lord impregnates the external or material energy, and thus the total living entities later come out in different gradations, beginning from Brahmā, the first demigod, down to the insignificant ant. All gradations of living entities are manifested by Brahmā and the external energy, but the Lord is the original father of everyone. The relationship of every living being with the Supreme Lord is certainly one of son and father and not one of equality. Sometimes in love the son is more than the father, but the relationship of father and son is one of the superior and the subordinate. Every living entity, however great he may be, even up to demigods like Brahmā and Indra, is an eternally subordinate servitor of the supreme father. The mahat-tattva principle is the generating source of all the modes of material nature, and the living entities take birth in the material world in bodies supplied by the mother, material nature, in terms of their previous work. The body is a gift of material nature, but the soul is originally part and parcel of the Supreme Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 3.5.50
They explain the relationship of the Lord and the servant. Anvaya comes from the verb anve which means “to follow after.” Anvaya thus means cause. For us who are endowed with causal power (sānvayānām), you are without change (kuṭasthaḥ). You are the first person. Like cintāmaṇi stone you are the cause. You are the controller (puruṣaḥ). You are the ancient one (purāṇaḥ), without beginning. O Lord! You give your semen in the form of the mass of jīvas which are knowledge (kavim) to māyā (śaktyā), to the womb composed of guṇas like sattva, karma and mahat-tattva. You are to be served like a father by us and all the jīvas.
Jiva's tika || 3.5.50 ||
tvaṃ naḥ surāṇām asi sānvayānāṃ kūṭa-stha ādyaḥ puruṣaḥ purāṇaḥ tvaṃ deva śaktyāṃ guṇa-karma-yonau retas tv ajāyāṃ kavim ādadhe ’jaḥ
O Lord! For us devatās, who have some power of creation, you are without change, the original cause, the controller, without beginning. You alone bestow the mass of jīvas, full of consciousness, to unborn māyā, who is the womb of guṇas and karma
You place the totality of jīvas (kavim) in prakṛti.
TEXT - SB 3.5.51
tato vayaṁ mat-pramukhā yad-arthe
babhūvimātman karavāma kiṁ te
tvaṁ naḥ sva-cakṣuḥ paridehi śaktyā
deva kriyārthe yad-anugrahāṇām
SYNONYMS
tataḥ—therefore; vayam—all of us; mat-pramukhāḥ—coming from the total cosmos, the mahat-tattva; yat-arthe—for the purpose of which; babhūvima—created; ātman—O Supreme Self; karavāma—shall do; kim—what; te—Your service; tvam—Yourself; naḥ—to us; sva-cakṣuḥ—personal plan; paridehi—specifically grant us; śaktyā—with potency to work; deva—O Lord; kriyā-arthe—for acting; yat—from which; anugrahāṇām—of those who are specifically favored.
TRANSLATION
O Supreme Self, please give us, who are created in the beginning from the mahat-tattva, the total cosmic energy, Your kind directions on how we shall act. Kindly award us Your perfect knowledge and potency so that we can render You service in the different departments of subsequent creation.
PURPORT
The Lord creates this material world and impregnates the material energy with the living entities who will act in the material world. All these actions have a divine plan behind them. The plan is to give the conditioned souls who so desire a chance to enjoy sense gratification. But there is another plan behind the creation: to help the living entities realize that they are created for the transcendental sense gratification of the Lord and not for their individual sense gratification. This is the constitutional position of the living entities. The Lord is one without a second, and He expands Himself into many for His transcendental pleasure. All the expansions—the viṣṇu-tattvas, the jīva-tattvas and the śakti-tattvas (the Personalities of Godhead, the living entities and the different potential energies)—are different offshoots from the same one Supreme Lord. The jīva-tattvas are separated expansions of the viṣṇu-tattvas, and although there are potential differences between them, they are all meant for the transcendental sense gratification of the Supreme Lord. Some of the jīvas, however, wanted to lord it over material nature in imitation of the lordship of the Personality of Godhead. Regarding when and why such propensities overcame the pure living entities, it can only be explained that the jīva-tattvas have infinitesimal independence and that due to misuse of this independence some of the living entities have become implicated in the conditions of cosmic creation and are therefore called nitya-baddhas, or eternally conditioned souls.
The expansions of Vedic wisdom also give the nitya-baddhas, the conditioned living entities, a chance to improve, and those who take advantage of such transcendental knowledge gradually regain their lost consciousness of rendering transcendental loving service to the Lord. The demigods are amongst the conditioned souls who have developed this pure consciousness of service to the Lord but who at the same time continue to desire to lord it over the material energy. Such mixed consciousness puts a conditioned soul in the position of managing the affairs of this creation. The demigods are entrusted leaders of the conditioned souls. As some of the old prisoners in government jails are entrusted with some responsible work of prison management, so the demigods are improved conditioned souls acting as representatives of the Lord in the material creation. Such demigods are devotees of the Lord in the material world, and when completely free from all material desire to lord it over the material energy they become pure devotees and have no desire but to serve the Lord. Therefore any living entity who desires a position in the material world may desire so in the service of the Lord and may seek power and intelligence from the Lord, as exemplified by the demigods in this particular verse. One cannot do anything unless he is enlightened and empowered by the Lord. The Lord says in Bhagavad-gītā (15.15), mattaḥ smṛtir jñānam apohanaṁ ca. All recollections, knowledge, etc., as well as all forgetfulness, are engineered by the Lord, who is sitting within the heart of everyone. The intelligent man seeks the help of the Lord, and the Lord helps the sincere devotees engaged in His multifarious services.
The demigods are entrusted by the Lord to create different species of living entities according to their past deeds. They are herein asking the favor of the Lord for the intelligence and power to carry out their task. Similarly, any conditioned soul may also engage in the service of the Lord under the guidance of an expert spiritual master and thus gradually become freed from the entanglement of material existence. The spiritual master is the manifested representative of the Lord, and anyone who puts himself under the guidance of a spiritual master and acts accordingly is said to be acting in terms of buddhi-yoga, as explained in Bhagavad-gītā (2.41):
vyavasāyātmikā buddhir
ekeha kuru-nandana
bahu-śākhā hy anantāś ca
buddhayo 'vyavasāyinām
Srila Visvanatha Cakravarti Thakur Commentary - 3.5.51
tato vayaṁ mat-pramukhā yad-arthe
babhūvimātman karavāma kiṁ te
tvaṁ naḥ sva-cakṣuḥ paridehi śaktyā
deva kriyārthe yad-anugrahāṇām
O Lord (atman)! How are we, the elements headed by mahat-tattva (mat-pramukhā), to carry out your creation? Please tell us. Give us your eyes along with power: give us your knowledge for creating the universe, and give us the power to do it. Only with your knowledge and power can we create. O lord (deva)! We, who need your mercy in order to create, desire that we should happily do service as instructed by you and nothing else. The presiding deities of the elements, because of their devotion, had bodies spontaneously constructed by the Lord. This prayer is for construction of other bodies. This is explained in the Krama-sandarbha.
Thus ends the commentary on Fifth Chapter of the Third Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
Jiva's tika || 3.5.51 ||
tato vayaṃ mat-pramukhā yad-arthe babhūvimātman karavāma kiṃ te tvaṃ naḥ sva-cakṣuḥ paridehi śaktyā deva kriyārthe yad-anugrahāṇām
O supreme soul! Give us, headed by mahat-tattva, who have arisen for action the order of what to do. O Lord! Give to us, who need your mercy to act, your knowledge and power for carrying out your desired action!
Because these devatās of the elements are devotees, previously bodies were made for them by the Lord. Bodies of others will be created by their prayers.
Thus end the Bhaktivedanta purports of the Third Canto, Fifth Chapter, of the Śrīmad-Bhāgavatam, entitled "Vidura's Talks with Maitreya."
6. Creation of the Universal Form
verses: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40
TEXT - SB 3.6.1
ṛṣir uvāca
iti tāsāṁ sva-śaktīnāṁ
satīnām asametya saḥ
prasupta-loka-tantrāṇāṁ
niśāmya gatim īśvaraḥ
SYNONYMS
ṛṣiḥ uvāca—the Ṛṣi Maitreya said; iti—thus; tāsām—their; sva-śaktīnām—own potency; satīnām—so situated; asametya—without combination; saḥ—He (the Lord); prasupta—suspended; loka-tantrāṇām—in the universal creations; niśāmya—hearing; gatim—progress; īśvaraḥ—the Lord.
TRANSLATION
The Ṛṣi Maitreya said: The Lord thus heard about the suspension of the progressive creative functions of the universe due to the noncombination of His potencies, such as the mahat-tattva.
PURPORT
There is nothing wanting in the creation of the Lord; all the potencies are there in a dormant state. But unless they are combined by the will of the Lord, nothing can progress. The suspended progressive work of creation can only be revived by the direction of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 3.6.1
The Sixth Chapter describes how, when the Paramātmā enters, the universal form appears along with the elements. The adhibhūta, adhyātma and adhidaiva aspects in his body are described.
The elements such as mahat-tattva are called the Lord’s śakti (sva-śaktīnām) because they are the effect of his māyā-śakti. Seeing (niśāmya) the condition of activities for creation in a sleeping state, with a state of unmixed elements, the Lord, supporting this energy, prakṛti, whose identity becomes know by time (kāla-saṁjñām)—along with this prakṛti-- entered into it. “Entering while holding prakṛti” means that first he entered the elements by his energy causing cohesion, and then, after a thousand years, he entered the elements as Paramātmā. The twenty-three elements are mahat-tattva, ahaṅkāra, five tan-mātras, five gross elements, and eleven senses.
mūla-prakṛtir avikṛtir mahadādyāḥ prakṛti-vikṛtayaḥ sapta
ṣoḍaśakas tu vikāro na prakṛtir na vikṛtiḥ pūruṣaḥ
Mūla-prakṛti is unchanged. Transformations of prakrṭi are seven (mahat-tattva, ahaṅkāra and five tan-mātras), which further transform into sixteen (five gross elements and eleven senses). Prakrṭi remains separate and puruṣa do not transform. Sāṅkhya-kārikā by Īśvara-kṛṣṇa
Tat sṛṣṭvā tad evānuprāviśat
Having created the universe, the Lord entered it. Taittiīrya Upaniṣad 2.6
TEXT - SB 3.6.2
kāla-sañjñāṁ tadā devīṁ
bibhrac-chaktim urukramaḥ
trayoviṁśati tattvānāṁ
gaṇaṁ yugapad āviśat
SYNONYMS
kāla-sañjñām—known as Kālī; tadā—at that time; devīm—the goddess; bibhrat—destructive; śaktim—potency; urukramaḥ—the supreme powerful; trayaḥ-viṁśati—twenty-three; tattvānām—of the elements; gaṇam—all of them; yugapat—simultaneously; āviśat—entered.
TRANSLATION
The Supreme Powerful Lord then simultaneously entered into the twenty-three elements with the goddess Kālī, His external energy, who alone amalgamates all the different elements.
PURPORT
The ingredients of matter are counted as twenty-three: the total material energy, false ego, sound, touch, form, taste, smell, earth, water, fire, air, sky, eye, ear, nose, tongue, skin, hand, leg, evacuating organ, genitals, speech and mind. All are combined together by the influence of time and are again dissolved in the course of time. Time, therefore, is the energy of the Lord and acts in her own way by the direction of the Lord. This energy is called Kālī and is represented by the dark destructive goddess generally worshiped by persons influenced by the mode of darkness or ignorance in material existence. In the Vedic hymn this process is described as mūla-prakṛtir avikṛtir mahadādyāḥ prakṛti-vikṛtayaḥ sapta ṣoḍaśakas tu vikāro na prakṛtir na vikṛtiḥ puruṣaḥ. The energy which acts as material nature in a combination of twenty-three ingredients is not the final source of creation. The Lord enters into the elements and applies His energy, called Kālī. In all other Vedic scriptures the same principle is accepted. In Brahma-saṁhitā (5.35) it is stated:
eko 'py asau racayituṁ jagad-aṇḍa-koṭiṁ
yac-chaktir asti jagad-aṇḍa-cayā yad-antaḥ
aṇḍāntara-stha-paramāṇu-cayāntara-sthaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
"I worship the primeval Lord, Govinda, who is the original Personality of Godhead. By His partial plenary expansion [Mahā-Viṣṇu], He enters into material nature, and then into each and every universe [as Garbhodakaśāyī Viṣṇu], and then [as Kṣīrodakaśāyī Viṣṇu] into all the elements, including every atom of matter. Such manifestations of cosmic creation are innumerable, both in the universes and in the individual atoms."
Similarly, this is confirmed in Bhagavad-gītā (10.42):
athavā bahunaitena
kiṁ jñātena tavārjuna
viṣṭabhyāham idaṁ kṛtsnam
ekāṁśena sthito jagat
"O Arjuna, there is no necessity of your knowing about My innumerable energies, which act in various ways. I enter into the material creation by My partial plenary expansion [Paramātmā, or the Supersoul] in all the universes and in all the elements thereof, and thus the work of creation goes on." The wonderful activities of material nature are due to Lord Kṛṣṇa, and thus He is the final cause, or the ultimate cause of all causes.
Jiva's tika || 3.6.1-2 ||
ṛṣir uvāca iti tāsāṃ sva-śaktīnāṃ satīnām asametya saḥ
prasupta-loka-tantrāṇāṃ niśāmya gatim īśvaraḥ
kāla-sanjnāṃ tadā devīṃ bibhrac chaktim urukramaḥ trayoviṃśati tattvānāṃ gaṇaṃ yugapad āviśat
Maitreya said: Seeing the sleeping state in creating the universe because the elements were unmixed, the Lord, first by his energy of cohesion, appearing through time, and then as antaryāmī, entered the twenty-three elements simultaneously.
Kāla or time means that which mixed everything. It is a special function. Taking support of the energy defined as time, he entered the twenty-three elements. Combination of the elements starting with mahat-tattva is numbered twentythree. They all follow prakṛti.
TEXT - SB 3.6.3
so 'nupraviṣṭo bhagavāṁś
ceṣṭārūpeṇa taṁ gaṇam
bhinnaṁ saṁyojayām āsa
suptaṁ karma prabodhayan
SYNONYMS
saḥ—that; anupraviṣṭaḥ—thus entering later on; bhagavān—the Personality of Godhead; ceṣṭā-rūpeṇa—by His representation of attempt, Kālī; tam—them; gaṇam—all the living entities, including the demigods; bhinnam—separately; saṁyojayām āsa—engaged to work; suptam—sleeping; karma—work; prabodhayan—enlightening.
TRANSLATION
Thus when the Personality of Godhead entered into the elements by His energy, all the living entities were enlivened into different activities, just as one is engaged in his work after awakening from sleep.
PURPORT
Every individual soul remains unconscious after the dissolution of the creation and thus enters into the Lord with His material energy. These individual living entities are conditioned souls everlastingly, but in each and every material creation they are given a chance to liberate themselves and become free souls. They are all given a chance to take advantage of the Vedic wisdom and find out what is their relationship with the Supreme Lord, how they can be liberated, and what the ultimate profit is in such liberation. By properly studying the Vedas one becomes conscious of his position and thus takes to the transcendental devotional service of the Lord and is gradually promoted to the spiritual sky. The individual souls in the material world engage in different activities according to their past unfinished desires. After the dissolution of a particular body, the individual soul forgets everything, but the all-merciful Lord, who is situated in everyone's heart as the witness, the Supersoul, awakens him and reminds him of his past desires, and thus he begins to act accordingly in his next life. This unseen guidance is described as fate, and a sensible man can understand that this continues his material bondage in the three modes of nature.
The unconscious sleeping stage of the living entity just after the partial or total dissolution of the creation is wrongly accepted as the final stage of life by some less intelligent philosophers. After the dissolution of the partial material body, a living entity remains unconscious for only a few months, and after the total dissolution of the material creation, he remains unconscious for many millions of years. But when the creation is again revived, he is awakened to his work by the Lord. The living entity is eternal, and the wakeful state of his consciousness, manifested by activities, is his natural condition of life. He cannot stop acting while awake, and thus he acts according to his diverse desires. When his desires are trained in the transcendental service of the Lord, his life becomes perfect, and he is promoted to the spiritual sky to enjoy eternal awakened life.
Srila Visvanatha Cakravarti Thakur Commentary - 3.6.3
Ceṣṭā-rūpena means by the kriyā-śakti, his energy of action. Karma refers to the actions of the jīvas or their fate.
Jiva's tika || 3.6.3 ||
so ’nupraviṣṭo bhagavāṃś ceṣṭārūpeṇa taṃ gaṇam bhinnaṃ saṃyojayām āsa suptaṃ karma prabodhayan
The Lord, entering by his time energy and awakening the dormant karmas of the jīvas, combined the elements together.
The Lord entered with kāla, the subtle cause (cestā-rūpena).
yo ’yaṃ kālas tasya te ’vyakta-bandho ceṣṭām āhuś ceṣṭate yena viśvam nimeṣādir vatsarānto mahīyāṃs taṃ tveśānaṃ kṣema-dhāma prapadye
O inaugurator of the material energy! Time which starts with seconds and ends with years, which rotate to make the lifetime of Brahmā, and by which the universe moves, is said to be your movement. I surrender to the Supreme Lord, the abode of fearlessness and happiness. (SB 1.3.26)
TEXT - SB 3.6.4
prabuddha-karmā daivena
trayoviṁśatiko gaṇaḥ
prerito 'janayat svābhir
mātrābhir adhipūruṣam
SYNONYMS
prabuddha—awakened; karmā—activities; daivena—by the will of the Supreme; trayaḥ-viṁśatikaḥ—by the twenty-three principal ingredients; gaṇaḥ—the combination; preritaḥ—induced by; ajanayat—manifested; svābhiḥ—by His personal; mātrābhiḥ—plenary expansion; adhipūruṣam—the gigantic universal form (viśva-rūpa).
TRANSLATION
When the twenty-three principal elements were set in action by the will of the Supreme, the gigantic universal form, or the viśvarūpa body of the Lord, came into existence.
PURPORT
The virāṭ-rūpa or viśva-rūpa, the gigantic universal form of the Lord, which is very much appreciated by the impersonalist, is not an eternal form of the Lord. It is manifested by the supreme will of the Lord after the ingredients of material creation. Lord Kṛṣṇa exhibited this virāṭ or viśva-rūpa to Arjuna just to convince the impersonalists that He is the original Personality of Godhead. Kṛṣṇa exhibited the virāṭ-rūpa; it is not that Kṛṣṇa was exhibited by the virāṭ-rūpa. The virāṭ-rūpa is not, therefore, an eternal form of the Lord exhibited in the spiritual sky; it is a material manifestation of the Lord. The arcā-vigraha, or the worshipable Deity in the temple, is a similar manifestation of the Lord for the neophytes. But in spite of their material touch, such forms of the Lord as the virāṭ and arcā are all nondifferent from His eternal form as Lord Kṛṣṇa.
Srila Visvanatha Cakravarti Thakur Commentary - 3.6.4
Prabuddha-karmā means the elements were endowed with the kriyā-śakti. Mātrābhiḥ means “by parts.” Adhipuruṣam is the universal form.
Jiva's tika || 3.6.4 ||
prabuddha-karmā daivena
trayoviṃśatiko gaṇaḥ prerito ’janayat svābhir mātrābhir adhipūruṣam
The twenty-three elements, awakening to action by karma, being stimulated by the Lord, produced the universal form by their portions.
Adhipuruṣam is the material universe.
kvāhaṃ tamo-mahad-ahaṃ-kha-carāgni-vār-bhūsaṃveṣṭitāṇḍa-ghaṭa-sapta-vitasti-kāyaḥ kvedṛg-vidhāvigaṇitāṇḍa-parāṇu-caryāvātādhva-roma-vivarasya ca te mahitvam
What am I, a small creature measuring seven spans of my own hand, enclosed in a potlike universe composed of material nature, the total material energy, false ego, ether, air, fire, water and earth? And what is your glory, when unlimited universes pass through the pores of your body just as particles of dust pass through the openings of a screened window when you create and destroy? (SB 10.14.11)
TEXT - SB 3.6.5
pareṇa viśatā svasmin
mātrayā viśva-sṛg-gaṇaḥ
cukṣobhānyonyam āsādya
yasmin lokāś carācarāḥ
SYNONYMS
pareṇa—by the Lord; viśatā—thus entering; svasmin—by His own self; mātrayā—by a plenary portion; viśva-sṛk—the elements of universal creation; gaṇaḥ—all; cukṣobha—transformed; anyonyam—one another; āsādya—having obtained; yasmin—in which; lokāḥ—the planets; cara-acarāḥ—movable and immovable.
TRANSLATION
As the Lord, in His plenary portion, entered into the elements of the universal creation, they transformed into the gigantic form in which all the planetary systems and all movable and immovable creations rest.
PURPORT
The elements of cosmic creation are all matter and have no potency to increase in volume unless entered into by the Lord in His plenary portion. This means that matter does not increase or decrease unless it is spiritually touched. Matter is a product of spirit and increases only by the touch of spirit. The entire cosmic manifestation has not assumed its gigantic form by itself, as wrongly calculated by less intelligent persons. As long as spirit is within matter, matter can increase as needed; but without the spirit, matter stops increasing. For example, as long as there is spiritual consciousness within the material body of a living entity, the body increases to the required size, but a dead material body, which has no spiritual consciousness, stops increasing. In Bhagavad-gītā (Chapter Two) importance is given to the spiritual consciousness, not the body. The entire cosmic body increased by the same process that we experience in our small bodies. One should not, however, foolishly think that the individual infinitesimal soul is the cause of the gigantic manifestation of the universal form. The universal form is called the virāṭ-rūpa because the Supreme Lord is within it in His plenary portion.
Srila Visvanatha Cakravarti Thakur Commentary - 3.6.5
This verse shows how the universal form was generated. The elements which comprise creation, combining together by the Supreme Lord who had entered into them by his portion (mātrayā) --assuming a condition where their main qualities manifested-- became transformed into a fetus.
TEXT - SB 3.6.6
hiraṇmayaḥ sa puruṣaḥ
sahasra-parivatsarān
āṇḍa-kośa uvāsāpsu
sarva-sattvopabṛṁhitaḥ
SYNONYMS
hiraṇmayaḥ—the Garbhodakaśāyī Viṣṇu, who also assumes the virāṭ-rūpa; saḥ—He; puruṣaḥ—incarnation of Godhead; sahasra—one thousand; parivatsarān—celestial years; āṇḍa-kośe—within the global universe; uvāsa—resided; apsu—on the water; sarva-sattva—all living entities lying with Him; upabṛṁhitaḥ—so spread.
TRANSLATION
The gigantic virāṭ-puruṣa, known as Hiraṇmaya, lived for one thousand celestial years on the water of the universe, and all the living entities lay with Him.
PURPORT
After the Lord entered each and every universe as the Garbhodakaśāyī Viṣṇu, half of the universe was filled with water. The cosmic manifestation of the planetary systems, outer space, etc., which are visible to us, is only one half of the complete universe. Before the manifestation takes place and after the entrance of Viṣṇu within the universe, there is a period of one thousand celestial years. All the living entities injected within the womb of the mahat-tattva are divided in all universes with the incarnation of Garbhodakaśāyī Viṣṇu, and all of them lie down with the Lord until Brahmā is born. Brahmā is the first living being within the universe, and from him all other demigods and living creatures are born. Manu is the original father of mankind, and therefore, in Sanskrit, mankind is called mānuṣya. Humanity in different bodily qualities is distributed throughout the various planetary systems.
Srila Visvanatha Cakravarti Thakur Commentary - 3.6.6
This golden form was the totality of the universe (samaṣṭi-virāṭ). He remained in the waters of the Garbodaka which were within the shell of the universe made of fourteen planetary systems. Or he remained in the universe which was in the Kāraṇa water. He was filled with the jīvas who were resting.
Jiva's tika || 3.6.6 ||
hiraṇmayaḥ sa puruṣaḥ sahasra-parivatsarān āṇḍa-kośa uvāsāpsu sarva-sattvopabṛṃhitaḥ
This golden universal form, containing all the resting jīvas, remained in the waters within the universe for a thousand years.
Hiraṇyagarbha is situated within the universe with a golden form. The universe was previously filled with water.
TEXT - SB 3.6.7
sa vai viśva-sṛjāṁ garbho
deva-karmātma-śaktimān
vibabhājātmanātmānam
ekadhā daśadhā tridhā
SYNONYMS
saḥ—that; vai—certainly; viśva-sṛjām—of the gigantic virāṭ form; garbhaḥ—total energy; deva—living energy; karma—activity of life; ātma—self; śaktimān—full with potencies; vibabhāja—divided; ātmanā—by Himself; ātmānam—Himself; ekadhā—in oneness; daśadhā—in ten; tridhā—and in three.
TRANSLATION
The total energy of the mahat-tattva, in the form of the gigantic virāṭ-rūpa, divided Himself by Himself into the consciousness of the living entities, the life of activity, and self-identification, which are subdivided into one, ten and three respectively.
PURPORT
Consciousness is the sign of the living entity, or the soul. The existence of the soul is manifest in the form of consciousness, called jñāna-śakti. The total consciousness is that of the gigantic virāṭ-rūpa, and the same consciousness is exhibited in individual persons. The activity of consciousness is performed through the air of life, which is of ten divisions. The airs of life are called prāṇa, apāna, udāna, vyāna and samāna and are also differently qualified as nāga, kūrma, kṛkara, devadatta and dhanañjaya. The consciousness of the soul becomes polluted by the material atmosphere, and thus various activities are exhibited in the false ego of bodily identification. These various activities are described in Bhagavad-gītā (2.41) as bahu-śākhā hy anantāś ca buddhayo 'vyavasāyinām. The conditioned soul is bewildered into various activities for want of pure consciousness. In pure consciousness the activity is one. The consciousness of the individual soul becomes one with the supreme consciousness when there is complete synthesis between the two.
The monist believes that there is only one consciousness, whereas the sātvatas, or the devotees, believe that although there is undoubtedly one consciousness, they are one because there is agreement. The individual consciousness is advised to dovetail with the supreme consciousness, as instructed by the Lord in Bhagavad-gītā (18.66): sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja. The individual consciousness (Arjuna) is advised to dovetail with the supreme consciousness and thus maintain his conscious purity. It is foolish to try to stop the activities of consciousness, but they can be purified when they are dovetailed with the Supreme. This consciousness is divided into three modes of self-identification according to the proportion of purity: ādhyātmika, or self-identification with the body and mind, ādhibhautika, or self-identification with the material products, and ādhidaivika, or self-identification as a servant of the Lord. Of the three, ādhidaivika self-identification is the beginning of purity of consciousness in pursuance of the desire of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 3.6.7
In order to produce the organs such as mouth on this form, first the three śaktis are described. This fetus, the result of the combined elements (viśva-sṛjām), was endowed with jīva, prāṇa and adhyātma śaktis (deva-karmātma-śaktimān). He divided himself up by himself. There is one jīva-śakti, ten prāṇa-śaktis and three ātma-śaktis.
Jiva's tika || 3.6.7 ||
sa vai viśva-sṛjāṃ garbho deva-karmātma-śaktimān vibabhājātmanātmānam ekadhā daśadhā tridhā
This foetus composed of the elements, endowed with jīva-śakti, prāṇa-śakti and ātmā-śakti, divided itself up into one, ten and three parts by its own powers.
This form was endowed with śakti of daiva (jīva), śakti of karma (prāṇa) and the śakti of ātmā.
TEXT - SB 3.6.8
eṣa hy aśeṣa-sattvānām
ātmāṁśaḥ paramātmanaḥ
ādyo 'vatāro yatrāsau
bhūta-grāmo vibhāvyate
SYNONYMS
eṣaḥ—this; hi—certainly; aśeṣa—unlimited; sattvānām—living entities; ātmā—Self; aṁśaḥ—part; parama-ātmanaḥ—of the Supersoul; ādyaḥ—the first; avatāraḥ—incarnation; yatra—whereupon; asau—all those; bhūta-grāmaḥ—the aggregate creations; vibhāvyate—flourish.
TRANSLATION
The gigantic universal form of the Supreme Lord is the first incarnation and plenary portion of the Supersoul. He is the Self of an unlimited number of living entities, and in Him rests the aggregate creation, which thus flourishes.
PURPORT
The Supreme Lord expands Himself in two ways, by personal plenary expansions and separated minute expansions. The personal plenary expansions are viṣṇu-tattvas, and the separated expansions are living entities. Since the living entities are very small, they are sometimes described as the marginal energy of the Lord. But the mystic yogīs consider the living entities and the Supersoul, Paramātmā, to be one and the same. It is, however, a minor point of controversy; after all, everything created rests on the gigantic virāṭ or universal form of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 3.6.8
For purifying the heart of the worshippers of Paramātmā, this form should first be worshipped. This form is the ātmā of unlimited beings, since the individual ātmās are parts of this form. This form is a jīva (aṁśa) belonging to Paramātmā (since paramātmā enters into it.) This form is the original avatāra, because the yogīs meditate on this form being one with its antaryāmī, Paramātmā. All creatures such as devatās and men (bhūta-gramaḥ) manifest within this form.
TEXT - SB 3.6.9
sādhyātmaḥ sādhidaivaś ca
sādhibhūta iti tridhā
virāṭ prāṇo daśa-vidha
ekadhā hṛdayena ca
SYNONYMS
sa-ādhyātmaḥ—the body and mind with all the senses; sa-ādhidaivaḥ—and the controlling demigods of the senses; ca—and; sa-ādhibhūtaḥ—the present objectives; iti—thus; tridhā—three; virāṭ—gigantic; prāṇaḥ—moving force; daśa-vidhaḥ—ten kinds; ekadhā—one only; hṛdayena—living energy; ca—also.
TRANSLATION
The gigantic universal form is represented by three, ten and one in the sense that He is the body and the mind and the senses, He is the dynamic force for all movements by ten kinds of life energy, and He is the one heart where life energy is generated.
PURPORT
In Bhagavad-gītā (7.4-5) it is stated that the eight elements earth, water, fire, air, sky, mind, intelligence and false ego are all products of the Lord's inferior energy, whereas the living entities, who are seen to utilize the inferior energy, originally belong to the superior energy, the internal potency of the Lord. The eight inferior energies work grossly and subtly, whereas the superior energy works as the central generating force. This is experienced in the human body. The gross elements, namely, earth, etc., form the external gross body and are like a coat, whereas the subtle mind and false ego act like the inner clothing of the body.
The movements of the body are first generated from the heart, and all the activities of the body are made possible by the senses, powered by the ten kinds of air within the body. The ten kinds of air are described as follows: The main air passing through the nose in breathing is called prāṇa. The air which passes through the rectum as evacuated bodily air is called apāna. The air which adjusts the foodstuff within the stomach and which sometimes sounds as belching is called samāna. The air which passes through the throat and the stoppage of which constitutes suffocation is called the udāna air. And the total air which circulates throughout the entire body is called the vyāna air. Subtler than these five airs, there are others also. That which facilitates the opening of the eyes, mouth, etc., is called nāga air. The air which increases appetite is called kṛkara air. The air which helps contraction is called kūrma air. The air which helps relaxation by opening the mouth wide (in yawning) is called devadatta air, and the air which helps sustenance is called dhanañjaya air.
All these airs are generated from the center of the heart, which is one only. This central energy is superior energy of the Lord, who is seated within the heart with the soul of the body, who acts under the guidance of the Lord. This is explained in Bhagavad-gītā (15.15) as follows:
sarvasya cāhaṁ hṛdi sanniviṣṭo
mattaḥ smṛtir jñānam apohanaṁ ca
vedaiś ca sarvair aham eva vedyo
vedānta-kṛd veda-vid eva cāham
The complete central force is generated from the heart by the Lord, who is seated there and who helps the conditioned soul in remembering and forgetting. The conditioned state is due to the soul's forgetfulness of his relationship of subordination to the Lord. One who wants to continue to forget the Lord is helped by the Lord to forget Him birth after birth, but one who remembers Him, by dint of association with a devotee of the Lord, is helped to remember Him more and more. Thus the conditioned soul can ultimately go back home, back to Godhead.
This process of transcendental help by the Lord is described in Bhagavad-gītā (10.10) as follows:
teṣāṁ satata-yuktānāṁ
bhajatāṁ prīti-pūrvakam
dadāmi buddhi-yogaṁ taṁ
yena mām upayānti te
The buddhi-yoga process of self-realization with intelligence transcendental to the mind (devotional service) can alone elevate one from the conditioned state of material entanglement in the cosmic construction. The conditioned state of the living entity is like that of a person who is within the depths of a huge mechanical arrangement. The mental speculators can reach the point of buddhi-yoga after many, many lifetimes of speculation, but the intelligent person who begins from the platform of intelligence above the mind makes rapid progress in self-realization. Because the buddhi-yoga process entails no fear of deterioration or retrogression at any time, it is the guaranteed path to self-realization, as confirmed in Bhagavad-gītā (2.40). The mental speculators cannot understand that the two birds (Śvetāśvatara Upaniṣad) sitting in one tree are the soul and the Supersoul. The individual soul eats the fruit of the tree, while the other bird does not eat the fruit but only observes the activities of the eating bird. Without attachment, the witnessing bird helps the fruit-eating bird perform fruitful activities. One who cannot understand this difference between the soul and the Supersoul, or God and the living entities, is certainly still in the entanglement of the cosmic machinery and thus must still await the time when he will be free from bondage.
Srila Visvanatha Cakravarti Thakur Commentary - 3.6.9
The three ātmā-śaktis are the senses, sense devatās and gross organs along with sense objects. The universal form has ten prāṇa-śaktis and one jīva-śakti with unbroken consciousness.
The one, ten and three mentioned in verse 7 are described in reverse order in this verse. Sādhyātmaḥ means “along with the senses.” Sādhidaiva means “with the sense devatās.” Sādhibhūtaḥ means “with the foundations (gross sense organs) and the sense objects.” The ten prāṇas are prāṇa, apāna, samāna, udāna, vyāna, nāga, kūrma, kṛkara, devadatta and dhanañjaya. Prāna moves forward and is located in the nostrils. Apāna moves down and is located in the anus. Samāna causes assimilation of food and drink which are eaten and is located in the middle of the body. Udāna rises upwards and is located in the throat. Vyana moves everywhere and is located in the whole body. Naga causes expulsion. Kūrma causes eyes to open. Kṛkara causes hunger. Devadatta causes yawning. Dhanañjaya causes nourishment. The one refers to the jīva with unbroken consciousness (hṛdayena).
Jiva's tika || 3.6.9 ||
sādhyātmaḥ sādhidaivaś ca sādhibhūta iti tridhā virāṭ prāṇo daśa-vidha ekadhā hṛdayena ca
The three ātmā-śaktis are the senses, sense devatās and gross organs along with sense objects. The universal form has ten prāṇa-śaktis and one jīva-śakti with unbroken consciousness.
The one śakti means the cit-śakti in the form of the jīva belonging to the Lord. It is one, situated in the heart.
TEXT - SB 3.6.10
smaran viśva-sṛjām īśo
vijñāpitam adhokṣajaḥ
virājam atapat svena
tejasaiṣāṁ vivṛttaye
SYNONYMS
smaran—remembering; viśva-sṛjām—of the demigods entrusted with the task of cosmic construction; īśaḥ—the Supreme Lord; vijñāpitam—as He was prayed for; adhokṣajaḥ—the Transcendence; virājam—the gigantic universal form; atapat—considered thus; svena—by His own; tejasā—energy; eṣām—for them; vivṛttaye—for understanding.
TRANSLATION
The Supreme Lord is the Supersoul of all the demigods entrusted with the task of constructing the cosmic manifestation. Being thus prayed to [by the demigods], He thought to Himself and thus manifested the gigantic form for their understanding.
PURPORT
The impersonalists are captivated by the gigantic universal form of the Supreme. They think that the control behind this gigantic manifestation is imagination. Intelligent persons, however, can estimate the value of the cause by observing the wonders of the effects. For example, the individual human body does not develop from the womb of the mother independently but because the living entity, the soul, is within the body. Without the living entity, a material body cannot automatically take shape or develop. When any material object displays development, it must be understood that there is a spiritual soul within the manifestation. The gigantic universe has developed gradually, just as the body of a child develops. The conception that the Transcendence enters within the universe is, therefore, logical. As the materialists cannot find the soul and the Supersoul within the heart, similarly, for want of sufficient knowledge, they cannot see that the Supreme Soul is the cause of the universe. The Lord is therefore described in the Vedic language as avāṅ-mānasa-gocaraḥ, beyond the conception of words and minds.
Due to a poor fund of knowledge, the mental speculators try to bring the Supreme within the purview of words and minds, but the Lord refuses to be so intelligible; the speculator has no adequate words or mind to gauge the infinity of the Lord. The Lord is called adhokṣaja, or the person who is beyond perception by the blunt, limited potency of our senses. One cannot perceive the transcendental name or form of the Lord by mental speculation. The mundane Ph.D.'s are completely unable to speculate on the Supreme with their limited senses. Such attempts by the puffed up Ph.D's are compared to the philosophy of the frog in the well. A frog in a well was informed of the gigantic Pacific Ocean, and he began to puff himself up in order to understand or measure the length and breadth of the Pacific Ocean. Ultimately the frog burst and died. The title Ph.D. can also be interpreted as Plough Department, a title meant for the tillers in the paddy field. The attempt of the tillers in the paddy field to understand the cosmic manifestation and the cause behind such wonderful work can be compared to the endeavor of the frog in the well to calculate the measurement of the Pacific Ocean.
The Lord can reveal Himself only to a person who is submissive and who engages in His transcendental loving service. The demigods controlling the elements and ingredients of universal affairs prayed to the Lord for guidance, and thus He manifested His gigantic form, as He did at the request of Arjuna.
Srila Visvanatha Cakravarti Thakur Commentary - 3.6.10
What was the purpose of the Lord in entering as the antaryāmi to manifest the three, ten and one śaktis? He remembered the prayers such as yāvad baliṁ te ’ja harāme (SB 3.5.49). By his cit-śakti (svena tejasā) he manifested (atapat) this universal form so that the elements could perform their functions. Śruti says cakṣuṣaś cakṣur uta śrotrasya śrotram: I am the power in the eye and the power in the ear. (Kena Upaniṣad) This means that the karaṇa-śakti (power of producing results) manifests in the effect.
Jiva's tika || 3.6.10 ||
smaran viśva-sṛjām īśo vijnāpitam adhokṣajaḥ virājam atapat svena tejasaiṣāṃ vivṛttaye
The Supreme Lord, Bhagavān, remembering the prayers of the personified elements, decided to create this universal form by his power so that the elements could perform their functions.
If the universal form has such powers, why does the Lord have to enter? The puruṣa, aṃśa of the Lord (adhokṣajaḥ), remembered the prayers of the elements. By the mercy of the cause, kārya-śakti (effect) manifested. After that the Lord remembered the prayers, he desired to manifest (atapat) by his power the universal form.
TEXT - SB 3.6.11
atha tasyābhitaptasya
katidhāyatanāni ha
nirabhidyanta devānāṁ
tāni me gadataḥ śṛṇu
SYNONYMS
atha—therefore; tasya—His; abhitaptasya—in terms of His contemplation; katidhā—how many; āyatanāni—embodiments; ha—there were; nirabhidyanta—by separated parts; devānām—of the demigods; tāni—all those; me gadataḥ—described by me; śṛṇu—just hear.
TRANSLATION
Maitreya said: You may now hear from me how the Supreme Lord separated Himself into the diverse forms of the demigods after the manifestation of the gigantic universal form.
PURPORT
The demigods are separated parts and parcels of the Supreme Lord, as are all other living entities. The only difference between the demigods and the ordinary living entities is that when the living entities are rich in pious acts of devotional service to the Lord, and when their desire to lord it over material energy has vanished, they are promoted to the posts of demigods, who are entrusted by the Lord with executing the management of the universal affairs.
Srila Visvanatha Cakravarti Thakur Commentary - 3.6.11
Various abodes for the devatās became differentiated in this form manifested (abhitaptasya) by the Lord. Hear from me (me).
TEXT - SB 3.6.12
tasyāgnir āsyaṁ nirbhinnaṁ
loka-pālo 'viśat padam
vācā svāṁśena vaktavyaṁ
yayāsau pratipadyate
SYNONYMS
tasya—His; agniḥ—fire; āsyam—mouth; nirbhinnam—thus separated; loka-pālaḥ—the directors of material affairs; aviśat—entered; padam—respective positions; vācā—by words; sva-aṁśena—by one's own part; vaktavyam—speeches; yayā—by which; asau—they; pratipadyate—express.
TRANSLATION
Agni, or heat, separated from His mouth, and all the directors of material affairs entered into it in their respective positions. By that energy the living entity expresses himself in words.
PURPORT
The mouth of the gigantic universal form of the Lord is the source of the speaking power. The director of the fire element is the controlling deity, or the ādhidaiva. The speeches delivered are ādhyātma, or bodily functions, and the subject matter of the speeches is material productions, or the ādhibhūta principle.
Srila Visvanatha Cakravarti Thakur Commentary - 3.6.12
Agni entered the mouth, its abode (padam), which became differentiated in that fetus along with its portion, the voice, by which the universal form could utter words. In this and the following verses the object differentiated in the accusative case (in this verse mouth) refers to adhiṣṭhāna, the adhibhūta aspect, the gross location in which the subtle sense resides. Agni and others in the nominative case are the presiding deities, the adhidaiva aspect of the universal form. The voice in the instrumental case, in this case voice (vacā), adhyātma aspect, the sense organ. The sense object or action of the organ, also adhibhūta, is in the accusative or genitive case.[229] (In this verse it is speech).
TEXT - SB 3.6.13
nirbhinnaṁ tālu varuṇo
loka-pālo 'viśad dhareḥ
jihvayāṁśena ca rasaṁ
yayāsau pratipadyate
SYNONYMS
nirbhinnam—separated; tālu—palate; varuṇaḥ—the deity controlling water; loka-pālaḥ—director of the planets; aviśat—entered; hareḥ—of the Lord; jihvayā aṁśena—with the part of the tongue; ca—also; rasam—tastes; yayā—by which; asau—the living entity; pratipadyate—expresses.
TRANSLATION
When the palate of the gigantic form was separately manifested, Varuṇa, the director of water in the planetary systems, entered therein, and thus the living entity has the facility to taste everything with his tongue.
Srila Visvanatha Cakravarti Thakur Commentary - 3.6.13
The universal form is called the Lord (hareḥ) because the universal form is meditated on as the Lord.
TEXT - SB 3.6.14
nirbhinne aśvinau nāse
viṣṇor āviśatāṁ padam
ghrāṇenāṁśena gandhasya
pratipattir yato bhavet
SYNONYMS
nirbhinne—thus being separated; aśvinau—the dual Aśvinīs; nāse—of the two nostrils; viṣṇoḥ—of the Lord; āviśatām—entering; padam—post; ghrāṇena aṁśena—by partially smelling; gandhasya—aroma; pratipattiḥ—experience; yataḥ—whereupon; bhavet—becomes.
TRANSLATION
When the Lord's two nostrils separately manifested themselves, the dual Aśvinī-kumāras entered them in their proper positions, and because of this the living entities can smell the aromas of everything.
Srila Visvanatha Cakravarti Thakur Commentary - 3.6.14
Yataḥ means from the nose.
TEXT - SB 3.6.15
nirbhinne akṣiṇī tvaṣṭā
loka-pālo 'viśad vibhoḥ
cakṣuṣāṁśena rūpāṇāṁ
pratipattir yato bhavet
SYNONYMS
nirbhinne—thus being separated; akṣiṇī—the eyes; tvaṣṭā—the sun; loka-pālaḥ—director of light; aviśat—entered; vibhoḥ—of the great; cakṣuṣā aṁśena—by the part of the eyesight; rūpāṇām—of the forms; pratipattiḥ—experience; yataḥ—by which; bhavet—becomes.
TRANSLATION
Thereafter, the two eyes of the gigantic form of the Lord were separately manifested. The sun, the director of light, entered them with the partial representation of eyesight, and thus the living entities can have vision of forms.
Srila Visvanatha Cakravarti Thakur Commentary - 3.6.15
Tvasṭā is the sun.
TEXT - SB 3.6.16
nirbhinnāny asya carmāṇi
loka-pālo 'nilo 'viśat
prāṇenāṁśena saṁsparśaṁ
yenāsau pratipadyate
SYNONYMS
nirbhinnāni—being separated; asya—of the gigantic form; carmāṇi—skin; loka-pālaḥ—the director; anilaḥ—air; aviśat—entered; prāṇena aṁśena—the part of the breathing; saṁsparśam—touch; yena—by which; asau—the living entity; pratipadyate—can experience.
TRANSLATION
When there was a manifestation of skin separated from the gigantic form, Anila, the deity directing the wind, entered with partial touch, and thus the living entities can realize tactile knowledge.
Srila Visvanatha Cakravarti Thakur Commentary - 3.6.16
Prāṇena refers to the skin sense organ, which spread over the body like the prāṇa.
Jiva's tika || 3.6.16 ||
nirbhinnāny asya carmāṇi loka-pālo ’nilo ’viśat prāṇenāṃśena saṃsparśaṃ
yenāsau pratipadyate
When the gross skin (adhibhūta) of the universal form became differentiated, the presiding deity Vāyu (adhidaiva) along with his portion the subtle sense organ called skin (adhyātma) entered. By this sense organ of skin, the sense object of touch (adhibhūta) arose.
Carmāni refers to the gross skin. This is explained in the Second Canto. Prāṇeṇa refers to the subtle sense organ of skin.
TEXT - SB 3.6.17
karṇāv asya vinirbhinnau
dhiṣṇyaṁ svaṁ viviśur diśaḥ
śrotreṇāṁśena śabdasya
siddhiṁ yena prapadyate
SYNONYMS
karṇau—the ears; asya—of the gigantic form; vinirbhinnau—being thus separated; dhiṣṇyam—the controlling deity; svam—own; viviśuḥ—entered; diśaḥ—of the directions; śrotreṇa aṁśena—with the hearing principles; śabdasya—of the sound; siddhim—perfection; yena—by which; prapadyate—is experienced.
TRANSLATION
When the ears of the gigantic form became manifested, all the controlling deities of the directions entered into them with the hearing principles, by which all the living entities hear and take advantage of sound.
PURPORT
The ear is the most important instrument in the body of the living entity. Sound is the most important medium for carrying the message of distant and unknown things. The perfection of all sound or knowledge enters through the ear and makes one's life perfect. The entire Vedic system of knowledge is received by aural reception only, and thus sound is the most important source of knowledge.
Srila Visvanatha Cakravarti Thakur Commentary - 3.6.17
Siddham means knowledge.
TEXT - SB 3.6.18
tvacam asya vinirbhinnāṁ
viviśur dhiṣṇyam oṣadhīḥ
aṁśena romabhiḥ kaṇḍūṁ
yair asau pratipadyate
SYNONYMS
tvacam—skin; asya—of the gigantic form; vinirbhinnām—being separately manifested; viviśuḥ—entered; dhiṣṇyam—the controlling deity; oṣadhīḥ—sensations; aṁśena—with parts; romabhiḥ—through the hairs on the body; kaṇḍūm—itching; yaiḥ—by which; asau—the living entity; pratipadyate—experiences.
TRANSLATION
When there was a separate manifestation of skin, the controlling deities of sensations and their different parts entered into it, and thus the living entities feel itching and happiness due to touch.
PURPORT
For sense perception there are two principal items, touch and itching, and both of them are controlled by the skin and hairs on the body. According to Śrī Viśvanātha Cakravartī, the controlling deity of touch is the air passing within the body, and the controlling deity of the hairs on the body is Oṣadhya. For the skin the object of perception is touch, and for the hairs on the body the object of perception is itching.
Srila Visvanatha Cakravarti Thakur Commentary - 3.6.18
Oṣadhīh stands for oṣadhyaḥ. On the adhiṣṭhāna of skin, two subtle sense organs—skin, previously mentioned, and body hairs—appeared. The presiding deity of the skin sense organ is Vāyu, and the sense object is touch. The presiding deities of the hair sense organ are plants, and their function is relief from itching.
Jiva's tika || 3.6.18 ||
tvacam asya vinirbhinnāṃ viviśur dhiṣṇyam oṣadhīḥ aṃśena romabhiḥ kaṇḍūṃ yair asau pratipadyate
When the gross skin (adhibhūta) of the universal form appeared, the presiding deities the plants (adhidaiva), along with their portion subtle organ called body hair (adhyātma) entered. By these body hairs, relief from itching (adhibhūta, function) appears.
For touch sensation there are two organs. The external organ is the skin, the subtle sense organ is body hair and the devatā is plants. The external and internal organ is skin. The subtle sense organ is skin. The devatā is air.
TEXT - SB 3.6.19
meḍhraṁ tasya vinirbhinnaṁ
sva-dhiṣṇyaṁ ka upāviśat
retasāṁśena yenāsāv
ānandaṁ pratipadyate
SYNONYMS
meḍhram—genitals; tasya—of the gigantic form; vinirbhinnam—being separated; sva-dhiṣṇyam—own position; kaḥ—Brahmā, the original living creature; upāviśat—entered; retasā aṁśena—with the part of the semen; yena—by which; asau—the living entity; ānandam—sex pleasure; pratipadyate—experiences.
TRANSLATION
When the genitals of the gigantic form separately became manifest, then Prajāpati, the original living creature, entered into them with his partial semen, and thus the living entities can enjoy sex pleasure.
Srila Visvanatha Cakravarti Thakur Commentary - 3.6.19
Kaḥ means Prajāpati.[230] Retasā (by semen) means the sense organ which gives semen.
TEXT - SB 3.6.20
gudaṁ puṁso vinirbhinnaṁ
mitro lokeśa āviśat
pāyunāṁśena yenāsau
visargaṁ pratipadyate
SYNONYMS
gudam—evacuating outlet; puṁsaḥ—of the gigantic form; vinirbhinnam—being separately manifested; mitraḥ—the sun-god; loka-īśaḥ—the director named Mitra; āviśat—entered; pāyunā aṁśena—with the partial evacuation process; yena—by which; asau—the living entity; visargam—evacuation; pratipadyate—performs.
TRANSLATION
The evacuating channel separately became manifest, and the director named Mitra entered into it with partial organs of evacuation. Thus the living entities are able to pass stool and urine.
Srila Visvanatha Cakravarti Thakur Commentary - 3.6.20
Visargam means elimination of stool and urine.
TEXT - SB 3.6.21
hastāv asya vinirbhinnāv
indraḥ svar-patir āviśat
vārtayāṁśena puruṣo
yayā vṛttiṁ prapadyate
SYNONYMS
hastau—hands; asya—of the gigantic form; vinirbhinnau—being separately manifested; indraḥ—the King of heaven; svaḥ-patiḥ—the ruler of heavenly planets; āviśat—entered into it; vārtayā aṁśena—with partial mercantile principles; puruṣaḥ—the living entity; yayā—by which; vṛttim—business of livelihood; prapadyate—transacts.
TRANSLATION
Thereafter, when the hands of the gigantic form separately became manifested, Indra, the ruler of the heavenly planets, entered into them, and thus the living entity is able to transact business for his livelihood.
Srila Visvanatha Cakravarti Thakur Commentary - 3.6.21
Vārtayā means the śakti of buying and selling, of receiving and giving. Vārttā means ability to make things. (This refers to the hands.) Vṛttim means livelihood.
TEXT - SB 3.6.22
pādāv asya vinirbhinnau
lokeśo viṣṇur āviśat
gatyā svāṁśena puruṣo
yayā prāpyaṁ prapadyate
SYNONYMS
pādau—the legs; asya—of the gigantic form; vinirbhinnau—being manifested separately; loka-īśaḥ viṣṇuḥ—the demigod Viṣṇu (not the Personality of Godhead); āviśat—entered; gatyā—by the power of movement; sva-aṁśena—with his own parts; puruṣaḥ—living entity; yayā—by which; prāpyam—destination; prapadyate—reaches.
TRANSLATION
Thereafter the legs of the gigantic form separately became manifest, and the demigod named Viṣṇu [not the Personality of Godhead] entered with partial movement. This helps the living entity move to his destination.
TEXT - SB 3.6.23
buddhiṁ cāsya vinirbhinnāṁ
vāg-īśo dhiṣṇyam āviśat
bodhenāṁśena boddhavyam
pratipattir yato bhavet
SYNONYMS
buddhim—intelligence; ca—also; asya—of the gigantic form; vinirbhinnām—being separately manifested; vāk-īśaḥ—Brahmā, lord of the Vedas; dhiṣṇyam—the controlling power; āviśat—entered in; bodhena aṁśena—with his part of intelligence; boddhavyam—the matter of understanding; pratipattiḥ—understood; yataḥ—by which; bhavet—so becomes.
TRANSLATION
When the intelligence of the gigantic form separately became manifest, Brahmā, the lord of the Vedas, entered into it with the partial power of understanding, and thus an object of understanding is experienced by the living entities.
Srila Visvanatha Cakravarti Thakur Commentary - 3.6.23
Buddhi in the verse means the place where intelligence resides, one part of the heart. Vāg-īśaḥ is Brahmā. Bodhena means “by intelligence.” This verse is not accepted by all.
TEXT - SB 3.6.24
hṛdayaṁ cāsya nirbhinnaṁ
candramā dhiṣṇyam āviśat
manasāṁśena yenāsau
vikriyāṁ pratipadyate
SYNONYMS
hṛdayam—heart; ca—also; asya—of the gigantic form; nirbhinnam—being manifested separately; candramā—the moon demigod; dhiṣṇyam—with controlling power; āviśat—entered into; manasā aṁśena—partly with mental activity; yena—by which; asau—the living entity; vikriyām—resolution; pratipadyate—transacts.
TRANSLATION
After that, the heart of the gigantic form separately manifested itself, and into it entered the moon demigod with partial mental activity. Thus the living entity can conduct his mental speculations.
Srila Visvanatha Cakravarti Thakur Commentary - 3.6.24
Vikriyām means actions of the mind such as determination.
TEXT - SB 3.6.25
ātmānaṁ cāsya nirbhinnam
abhimāno 'viśat padam
karmaṇāṁśena yenāsau
kartavyaṁ pratipadyate
SYNONYMS
ātmānam—false ego; ca—also; asya—of the gigantic form; nirbhinnam—being separately manifested; abhimānaḥ—false identification; aviśat—entered; padam—in position; karmaṇā—activities; aṁśena—by the part; yena—by which; asau—the living entity; kartavyam—objective activities; pratipadyate—takes in.
TRANSLATION
Thereafter the materialistic ego of the gigantic form separately manifested itself, and into it entered Rudra, the controller of false ego, with his own partial activities, by which the living entity transacts his objective actions.
PURPORT
The false ego of materialistic identity is controlled by the demigod Rudra, an incarnation of Lord Śiva. Rudra is the incarnation of the Supreme Lord who controls the mode of ignorance within material nature. The activities of the false ego are based on the objective of the body and mind. Most persons conducted by the false ego are controlled by Lord Śiva. When one reaches a finer version of ignorance, he falsely thinks of himself as the Supreme Lord. That egoistic conviction of the conditioned soul is the last snare of the illusory energy which controls the entire material world.
Srila Visvanatha Cakravarti Thakur Commentary - 3.6.25
Abhimānah means he by whom one develops a sense of “I”. This is the deity Rudra. Karmanā means “by the ahaṅkāra.” Kartavyam means “what one identifies with.”
Jiva's tika || 3.6.25 ||
ātmānaṃ cāsya nirbhinnam abhimāno ’viśat padam karmaṇāṃśena yenāsau kartavyaṃ pratipadyate
When the abode of ahankāra in the heart of the universal form became differentiated, the presiding deity Rudra along with his sense organ of ahankāra entered. By this ahankāra, identifying oneself became manifest.
The abode of ahankāra, identity of I (ātmānam), became differentiated. Śiva entered along with the sense organ of material identity (karmanā).
TEXT - SB 3.6.26
sattvaṁ cāsya vinirbhinnaṁ
mahān dhiṣṇyam upāviśat
cittenāṁśena yenāsau
vijñānaṁ pratipadyate
SYNONYMS
sattvam—consciousness; ca—also; asya—of the gigantic form; vinirbhinnam—being separately manifested; mahān—the total energy, mahat-tattva; dhiṣṇyam—with control; upāviśat—entered into; cittena aṁśena—along with His part of consciousness; yena—by which; asau—the living entity; vijñānam—specific knowledge; pratipadyate—cultivates.
TRANSLATION
Thereafter, when His consciousness separately manifested itself, the total energy, mahat-tattva, entered with His conscious part. Thus the living entity is able to conceive specific knowledge.
Srila Visvanatha Cakravarti Thakur Commentary - 3.6.26
Sattvam means the location of citta in one part of the heart.[231] Mahān means Viṣṇu. Vijñānam means consciousness.
Jiva's tika || 3.6.26 ||
sattvaṃ cāsya vinirbhinnaṃ mahān dhiṣṇyam upāviśat
cittenāṃśena yenāsau vijnānaṃ pratipadyate
When the location in the heart of citta became differentiated, the presiding deity Viṣṇu along with his portion citta entered that place. By citta, consciousness appeared.
The gross abode of the citta (sattvam) became manifested. By the sense organ of citta one attains vijnāna generally. This also includes buddhi. Sometimes however buddhi is mentioned separately as in verse 23.
TEXT - SB 3.6.27
śīrṣṇo 'sya dyaur dharā padbhyāṁ
khaṁ nābher udapadyata
guṇānāṁ vṛttayo yeṣu
pratīyante surādayaḥ
SYNONYMS
śīrṣṇaḥ—head; asya—of the gigantic form; dyauḥ—the heavenly planets; dharā—earthly planets; padbhyām—on His legs; kham—the sky; nābheḥ—from the abdomen; udapadyata—became manifested; guṇānām—of the three modes of nature; vṛttayaḥ—reactions; yeṣu—in which; pratīyante—manifest; sura-ādayaḥ—the demigods and others.
TRANSLATION
Thereafter, from the head of the gigantic form, the heavenly planets were manifested, and from His legs the earthly planets and from His abdomen the sky separately manifested themselves. Within them the demigods and others also were manifested in terms of the modes of material nature.
Srila Visvanatha Cakravarti Thakur Commentary - 3.6.27
This verse describes the creation of the three worlds. Vṛttayaḥ means transformations.
Jiva's tika || 3.6.27 ||
śīrṣṇo ’sya dyaur dharā padbhyāṃ khaṃ nābher udapadyata guṇānāṃ vṛttayo yeṣu pratīyante surādayaḥ
From the head of the universal form appeared Svarga, from his feet appeared the earth and from his navel area appeared the Bhuvar region. In these places one sees devatās and other beings who are transformations of the guṇas.
From the head of the universal form Svarga manifested. The head is its subtle cause (kāraṇam). Other places are understood in the same way.
TEXT - SB 3.6.28
ātyantikena sattvena
divaṁ devāḥ prapedire
dharāṁ rajaḥ-svabhāvena
paṇayo ye ca tān anu
SYNONYMS
ātyantikena—excessive; sattvena—by the mode of goodness; divam—in the higher planets; devāḥ—the demigods; prapedire—have been situated; dharām—on the earth; rajaḥ—the mode of passion; svabhāvena—by nature; paṇayaḥ—the human being; ye—all those; ca—also; tān—their; anu—subordinate.
TRANSLATION
The demigods, qualified by the superexcellent quality of the mode of goodness, are situated in the heavenly planets, whereas the human beings, because of their nature in the mode of passion, live on the earth in company with their subordinates.
PURPORT
In Bhagavad-gītā (14.14-15) it is said that those who are highly developed in the mode of goodness are promoted to the higher, heavenly planetary system, and those who are overpowered by the mode of passion are situated in the middle planetary systems—the earth and similar planets. But those who are surcharged with the mode of ignorance are degraded to the lower planetary systems or to the animal kingdom. The demigods are highly developed in the mode of goodness, and thus they are situated in the heavenly planets. Below human beings are the animals, although some of them mingle with human society; cows, horses, dogs, etc., are habituated to living under the protection of human beings.
The word ātyantikena is very significant in this verse. By development of the mode of goodness of material nature one can become situated in the heavenly planets. But by excessive development of the modes of passion and ignorance, the human being indulges in killing the animals who are meant to be protected by mankind. Persons who indulge in unnecessary animal killing have excessively developed in the modes of passion and ignorance and have no hope of advancing to the mode of goodness; they are destined to be degraded to lower statuses of life. The planetary systems are calculated as upper and lower in terms of the classes of living entities who live there.
Srila Visvanatha Cakravarti Thakur Commentary - 3.6.28
By excellent (ātyantikena) sattva the devatās attain Svarga. Men (paṇayaḥ), those who carry out transactions, attain the earth, along with those beings who are useful for supporting their lives such as cows.
TEXT - SB 3.6.29
tārtīyena svabhāvena
bhagavan-nābhim āśritāḥ
ubhayor antaraṁ vyoma
ye rudra-pārṣadāṁ gaṇāḥ
SYNONYMS
tārtīyena—by excessive development of the third mode of material nature, the mode of ignorance; svabhāvena—by such nature; bhagavat-nābhim—the abdominal navel of the gigantic form of the Personality of Godhead; āśritāḥ—those who are so situated; ubhayoḥ—between the two; antaram—in between; vyoma—the sky; ye—all of whom; rudra-pārṣadām—associates of Rudra; gaṇāḥ—population.
TRANSLATION
Living entities who are associates of Rudra develop in the third mode of material nature, or ignorance. They are situated in the sky between the earthly planets and the heavenly planets.
PURPORT
This middle portion of the sky is called Bhuvarloka, as confirmed by both Śrīla Viśvanātha Cakravartī and Śrīla Jīva Gosvāmī. In Bhagavad-gītā it is stated that those who develop in the mode of passion are situated in the middle region. Those who are situated in the mode of goodness are promoted to the regions of the demigods, those who are situated in the mode of passion are placed in human society, and those who are situated in the mode of ignorance are placed in the society of animals or ghosts. There are no contradictions in this conclusion. Numerous living entities are distributed all over the universe in different planets and are so situated in terms of their own qualities in the modes of material nature.
Srila Visvanatha Cakravarti Thakur Commentary - 3.6.29
Tārtiyena means “by the third guṇa, tamas.” Those who are persons among the followers of Rudra take shelter of the navel of the universal form (bhagavān-nābhim). What is that? It is the space (vyoma) between the earth and the heavens. This means Bhuvar-loka.
TEXT - SB 3.6.30
mukhato 'vartata brahma
puruṣasya kurūdvaha
yas tūnmukhatvād varṇānāṁ
mukhyo 'bhūd brāhmaṇo guruḥ
SYNONYMS
mukhataḥ—from the mouth; avartata—generated; brahma—the Vedic wisdom; puruṣasya—of the virāṭ-puruṣa, the gigantic form; kuru-udvaha—O chief of the Kuru dynasty; yaḥ—who are; tu—due to; unmukhatvāt—inclined to; varṇānām—of the orders of society; mukhyaḥ—the chief; abhūt—so became; brāhmaṇaḥ—called the brāhmaṇas; guruḥ—the recognized teacher or spiritual master.
TRANSLATION
O chief of the Kuru dynasty, the Vedic wisdom became manifested from the mouth of the virāṭ, the gigantic form. Those who are inclined to this Vedic knowledge are called brāhmaṇas, and they are the natural teachers and spiritual masters of all the orders of society.
PURPORT
As confirmed in Bhagavad-gītā (4.13), the four orders of human society developed with the order of the body of the gigantic form. The bodily divisions are the mouth, arms, waist and legs. Those who are situated on the mouth are called brāhmaṇas, those who are situated on the arms are called kṣatriyas, those who are situated on the waist are called vaiśyas, and those who are situated on the legs are called śūdras. Everyone is situated in the body of the Supreme in His gigantic viśva-rūpa form. In terms of the four orders, therefore, no caste is to be considered degraded because of being situated on a particular part of the body. In our own bodies we do not show any actual difference in our treatment towards the hands or legs. Each and every part of the body is important, although the mouth is the most important of the bodily parts. If other parts are cut off from the body, a man can continue his life, but if the mouth is cut off, one cannot live. Therefore, this most important part of the body of the Lord is called the sitting place of the brāhmaṇas, who are inclined to the Vedic wisdom. One who is not inclined to the Vedic wisdom but to mundane affairs cannot be called a brāhmaṇa, even if he is born of a brāhmaṇa family or father. To have a brāhmaṇa father does not qualify one as a brāhmaṇa. The main qualification of a brāhmaṇa is to be inclined to the Vedic wisdom. The Vedas are situated on the mouth of the Lord, and therefore anyone who is inclined to the Vedic wisdom is certainly situated on the mouth of the Lord, and he is a brāhmaṇa. This inclination towards Vedic wisdom is also not restricted to any particular caste or community. Anyone from any family and from any part of the world may become inclined to the Vedic wisdom, and that will qualify him as a real brāhmaṇa.
A real brāhmaṇa is the natural teacher or spiritual master. Unless one has Vedic knowledge, one cannot become a spiritual master. The perfect knowledge of the Vedas is to know the Lord, the Personality of Godhead, and that is the end of Vedic knowledge, or Vedānta. One who is situated in the impersonal Brahman and has no information of the Supreme Personality of Godhead may become a brāhmaṇa, but he cannot become a spiritual master. It is said in the Padma Purāṇa:
ṣaṭ-karma-nipuṇo vipro
mantra-tantra-viśāradaḥ
avaiṣṇavo gurur na syād
vaiṣṇavaḥ śva-paco guruḥ
An impersonalist can become a qualified brāhmaṇa, but he cannot become a spiritual master unless and until he is promoted to the stage of a Vaiṣṇava, or a devotee of the Personality of Godhead. Lord Caitanya, the great authority of Vedic wisdom in the modern age, stated:
kibā vipra, kibā nyāsī, śūdra kene naya
yei kṛṣṇa-tattva-vettā, sei 'guru' haya
A person may be a brāhmaṇa or a śūdra or a sannyāsī, but if he happens to be well versed in the science of Kṛṣṇa, then he is fit to become a spiritual master. (Cc. Madhya 8.128) The qualification, then, of a spiritual master is not to be a qualified brāhmaṇa, but to be well versed in the science of Kṛṣṇa.
One who is conversant with Vedic wisdom is a brāhmaṇa. And only a brāhmaṇa who is a pure Vaiṣṇava and knows all the intricacies of the science of Kṛṣṇa can become a spiritual master.
Srila Visvanatha Cakravarti Thakur Commentary - 3.6.30
This describes the manifestation of the varṇas. The Vedas (brahma) appeared from the mouth of the universal form, called the puruṣa because of identity with the Lord by the worshipper. The brāhmaṇas, who, because of being favorable to the Vedas, became the chief of the castes, the gurus of the castes, also appeared from the mouth.
TEXT - SB 3.6.31
bāhubhyo 'vartata kṣatraṁ
kṣatriyas tad anuvrataḥ
yo jātas trāyate varṇān
pauruṣaḥ kaṇṭaka-kṣatāt
SYNONYMS
bāhubhyaḥ—from the arms; avartata—generate d; kṣatram—the power of protection; kṣatriyaḥ—in relation to the power of protection; tat—that; anuvrataḥ—followers; yaḥ—one who; jātaḥ—so becomes; trāyate—delivers; varṇān—the other occupations; pauruṣaḥ—representative of the Personality of Godhead; kaṇṭaka—of disturbing elements like thieves and debauchees; kṣatāt—from the mischief.
TRANSLATION
Thereafter the power of protection was generated from the arms of the gigantic virāṭ form, and in relation to such power the kṣatriyas also came into existence by following the kṣatriya principle of protecting society from the disturbance of thieves and miscreants.
PURPORT
As the brāhmaṇas are recognized by their particular qualification of inclination towards the transcendental knowledge of Vedic wisdom, so also the kṣatriyas are recognized by the power to protect society from the disturbing elements of thieves and miscreants. The word anuvrataḥ is significant. A person who follows the kṣatriya principles by protecting society from thieves and miscreants is called a kṣatriya, not the one who is simply born a kṣatriya. The conception of the caste system is always based on quality and not on the qualification of birth. Birth is an extraneous consideration; it is not the main feature of the orders and divisions. In Bhagavad-gītā (18.41-44) the qualifications of the brāhmaṇas, kṣatriyas, vaiśyas and śūdras are specifically mentioned, and it is understood that all such qualifications are needed before one can be designated as belonging to a particular group.
Lord Viṣṇu is always mentioned as the puruṣa in all Vedic scriptures. Sometimes the living entities are also mentioned as puruṣas, although they are essentially puruṣa-śakti (parā śakti or parā prakṛti), the superior energy of the puruṣa. Illusioned by the external potency of the puruṣa (the Lord), the living entities falsely think of themselves as the puruṣa although they actually have no qualifications. The Lord has the power to protect. Of the three deities Brahmā, Viṣṇu and Maheśvara, the first has the power to create, the second has the power to protect, and the third has the power to destroy. The word puruṣa is significant in this verse because the kṣatriyas are expected to represent the puruṣa Lord in giving protection to the prajās, or all those who are born in the land and water. Protection is therefore meant for both man and the animals. in modern society the prajās are not protected from the hands of thieves and miscreants. The modern democratic state, which has no kṣatriyas, is a government of the vaiśyas and śūdras, and not of brāhmaṇas and kṣatriyas as formerly. Mahārāja Yudhiṣṭhira and his grandson, Mahārāja Parīkṣit, were typical kṣatriya kings, for they gave protection to all men and animals. When the personification of Kali attempted to kill a cow, Mahārāja Parīkṣit at once prepared himself to kill the miscreant, and the personification of Kali was banished from his kingdom. That is the sign of puruṣa, or the representative of Lord Viṣṇu. According to Vedic civilization, a qualified kṣatriya monarch is given the respect of the Lord because he represents the Lord by giving protection to the prajās. Modern elected presidents cannot even give protection from theft cases, and therefore one has to take protection from an insurance company. The problems of modern human society are due to the lack of qualified brāhmaṇas and kṣatriyas and the overinfluence of the vaiśyas and śūdras by so-called general franchise.
Srila Visvanatha Cakravarti Thakur Commentary - 3.6.31
Kṣatram means the ability to protect. Those who are inclined to this principle also appeared from the arms. They protect the varṇas from violence of thieves and others (kaṇṭaka-kṣatāt), because of having this protective nature (pauruṣaḥ).
TEXT - SB 3.6.32
viśo 'vartanta tasyorvor
loka-vṛttikarīr vibhoḥ
vaiśyas tad-udbhavo vārtāṁ
nṛṇāṁ yaḥ samavartayat
SYNONYMS
viśaḥ—means of living by production and distribution; avartanta—generated; tasya—His (the gigantic form's); ūrvoḥ—from the thighs; loka-vṛttikarīḥ—means of livelihood; vibhoḥ—of the Lord; vaiśyaḥ—the mercantile community; tat—their; udbhavaḥ—orientation; vārtām—means of living; nṛṇām—of all men; yaḥ—one who; samavartayat—executed.
TRANSLATION
The means of livelihood of all persons, namely production of grains and their distribution to the prajās, was generated from the thighs of the Lord's gigantic form. The mercantile men who take charge of such execution are called vaiśyas.
PURPORT
Human society's means of living is clearly mentioned here as viśa, or agriculture and the business of distributing agricultural products, which involves transport, banking, etc. Industry is an artificial means of livelihood, and large-scale industry especially is the source of all the problems of society. In Bhagavad-gītā also the duties of the vaiśyas, who are engaged in viśa, are stated as cow protection, agriculture and business. We have already discussed that the human being can safely depend on the cow and agricultural land for his livelihood.
The exchange of produce by banking and transportation is a branch of this type of living. The vaiśyas are divided into many subsections: some of them are called kṣetrī, or landowners, some are called kṛṣaṇa, or land tillers, some of them are called tila-vaṇik, or grain raisers, some are called gandha-vaṇik, or merchants in spices, and some are called suvarṇa-vaṇik, or merchants in gold and banking. The brāhmaṇas are the teachers and spiritual masters, the kṣatriyas protect the citizens from the hands of thieves and miscreants, and the vaiśyas are in charge of production and distribution. The śūdras, the unintelligent class of men who cannot act independently in any of the above-mentioned activities, are meant for serving the three higher classes for their livelihood.
Formerly, the brāhmaṇas were given all the necessities of life by the kṣatriyas and vaiśyas because they had no time to spend making a living. The kṣatriyas would collect taxes from the vaiśyas and śūdras, but the brāhmaṇas were exempt from paying income tax or land revenue. That system of human society was so nice that there were no political, social and economic upheavals. The different castes, or varṇa classifications, are therefore essential for maintaining a peaceful human society.
Srila Visvanatha Cakravarti Thakur Commentary - 3.6.32
From the thighs appeared businesses such as farming (viśaḥ), which provide maintenance for all people. The vaiśyas also appeared from the thighs, who supplied sustenance for humans by their behavior.
TEXT - SB 3.6.33
padbhyāṁ bhagavato jajñe
śuśrūṣā dharma-siddhaye
tasyāṁ jātaḥ purā śūdro
yad-vṛttyā tuṣyate hariḥ
SYNONYMS
padbhyām—from the legs; bhagavataḥ—of the Personality of Godhead; jajñe—became manifested; śuśrūṣā—service; dharma—occupational duty; siddhaye—for the matter of; tasyām—in that; jātaḥ—being generated; purā—formerly; śūdraḥ—the servitors; yat-vṛttyā—the occupation by which; tuṣyate—becomes satisfied; hariḥ—the Supreme Personality of Godhead.
TRANSLATION
Thereafter, service was manifested from the legs of the Personality of Godhead for the sake of perfecting the religious function. Situated on the legs are the śūdras, who satisfy the Lord by service.
PURPORT
Service is the real constitutional occupation of all living entities. The living entities are meant to render service to the Lord, and they can attain religious perfection by this service attitude. One cannot attain religious perfection simply by speculating to attain theoretical knowledge. The jñānī division of spiritualists go on speculating only to distinguish the soul from matter, but they have no information of the activities of the soul after being liberated by knowledge. It is said that persons who only mentally speculate to know things as they are and who do not engage in the transcendental loving service of the Lord are simply wasting their time.
It is clearly said here that the principle of service was generated from the legs of the Lord for the sake of perfecting the religious process, but this transcendental service is different from the idea of service in the material world. In the material world, no one wants to be a servant; everyone wants to become the master because false mastership is the basic disease of the conditioned soul. The conditioned soul in the material world wants to lord it over others. Illusioned by the external energy of the Lord, he is forced to become a servant of the material world. That is the real position of the conditioned soul. The last snare of the illusory, external energy is the conception of becoming one with the Lord, and due to this conception the illusioned soul remains in the bondage of material energy, falsely thinking himself a liberated soul and "as good as Nārāyaṇa."
It is actually better to be a śūdra than to be a brāhmaṇa and not develop the service attitude, because that attitude alone satisfies the Lord. Every living being—even if he be a brāhmaṇa by qualification—must take to the transcendental service of the Lord. Both Bhagavad-gītā and the Śrīmad-Bhāgavatam support that this service attitude is the perfection of the living entity. A brāhmaṇa, kṣatriya, vaiśya or śūdra can perfect his occupational duties only by rendering service unto the Lord. A brāhmaṇa is supposed to know this fact due to his perfection in Vedic wisdom. The other sections are supposed to follow the direction of the brāhmaṇa Vaiṣṇava (one who is a brāhmaṇa by qualification and a Vaiṣṇava by action). That will make the entire society perfect in regard to the order of its social construction. A disordered society cannot satisfy either the members of the society or the Lord. Even if one is not a perfect brāhmaṇa, kṣatriya, vaiśya or śūdra but takes to the service of the Lord, not caring for the perfection of his social position, he becomes a perfect human being simply by developing the attitude of service to the Supreme Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 3.6.33
Service (śuśrūsā) for perfecting varṇāśrama (dharma-siddhaye) appeared from his feet. Without that service the system cannot function properly. Though service is the nature of śūdras, it applies to all varṇas. Thus it is stated here that this attitude is for the perfection of all varṇas and āśramas. The śūdra appeared from the feet with this attitude (tasyām). This nature pleases the Lord. That indicates that the service attitude is praised in the Vedas.
Jiva's tika || 3.6.33 ||
padbhyāṃ bhagavato jajne śuśrūṣā dharma-siddhaye tasyāṃ jātaḥ purā śūdro yad-vṛttyā tuṣyate hariḥ
From the feet of the universal form appeared the nature of service for accomplishing perfection of varṇāśrama and the śūdras. By this service attitude, the Lord is pleased.
The Lord is satisfied with activities dedicated to himself by all people including brāhmaṇas (yad vṛttyā). This shows the greatness of that service. By mentioning sva-dharma, it is accepted that the Lord is satisfied with sva-dharma only (service according to one’s varṇa).
TEXT - SB 3.6.34
ete varṇāḥ sva-dharmeṇa
yajanti sva-guruṁ harim
śraddhayātma-viśuddhy-arthaṁ
yaj-jātāḥ saha vṛttibhiḥ
SYNONYMS
ete—all these; varṇāḥ—orders of society; sva-dharmeṇa—by one's own occupational duties; yajanti—worship; sva-gurum—with the spiritual master; harim—the Supreme Personality of Godhead; śraddhayā—with faith and devotion; ātma—self; viśuddhi-artham—for purifying; yat—from whom; jātāḥ—born; saha—along with; vṛttibhiḥ—occupational duty.
TRANSLATION
All these different social divisions are born, with their occupational duties and living conditions, from the Supreme Personality of Godhead. Thus for unconditional life and self-realization one has to worship the Supreme Lord under the direction of the spiritual master.
PURPORT
Since they are born from different parts of the body of the Supreme Lord in His gigantic form, all living entities in all parts of the entire universe are supposed to be eternal servitors of the supreme body. Every part of our own body, such as the mouth, hands, thighs and legs, is meant to render service to the whole. That is their constitutional position. In subhuman life the living entities are not conscious of this constitutional position, but in the human form of life they are supposed to know this through the system of the varṇas, the social orders. As above mentioned, the brāhmaṇa is the spiritual master of all the orders of society, and thus brahminical culture, culminating in the transcendental service of the Lord, is the basic principle for purifying the soul.
In conditioned life the soul is under the impression that he can become the lord of the universe, and the last point of this misconception is to think oneself the Supreme. The foolish conditioned soul does not take into account that the Supreme cannot be conditioned by māyā, or illusion. If the Supreme were to become conditioned by illusion, where would be His supremacy? In that case, māyā, or illusion, would be the Supreme. Therefore, because the living entities are conditioned, they cannot be supreme. The actual position of the conditioned soul is explained in this verse: all the conditioned souls are impure due to contact with the material energy in three modes of nature. Therefore it is necessary that they purify themselves under the guidance of the bona fide spiritual master, who not only is a brāhmaṇa by qualification but must also be a Vaiṣṇava. The only self-purifying process mentioned herein is to worship the Lord under the recognized method—under the guidance of the bona fide spiritual master. That is the natural way of purification, and no other method is recommended as bona fide. The other methods of purification may be helpful to come to this stage of life, but ultimately one has to come to this last point before he attains actual perfection. Bhagavad-gītā (7.19) confirms this truth as follows:
bahūnāṁ janmanām ante
jñānavān māṁ prapadyate
vāsudevaḥ sarvam iti
sa mahātmā sudurlabhaḥ
Srila Visvanatha Cakravarti Thakur Commentary - 3.6.34
The varṇas appeared along with their occupations. Thus, in worshipping the Lord, one should not be worried about obtaining ones livelihood.
Jiva's tika || 3.6.34 ||
ete varṇāḥ sva-dharmeṇa
yajanti sva-guruṃ harim śraddhayātma-viśuddhy-arthaṃ yaj-jātāḥ saha vṛttibhiḥ
All these varṇas, who appeared along with their occupations from the universal form, faithfully worship the Lord as their guru by performing their duties for the purpose of purification.
The sva-dharmas take the form of worshipping the Lord by all the people of the varṇas who first appeared. That is also special quality of people at that time. The varṇas manifested from the universal form (yaj jātāḥ), from the śakti of the Lord. That śakti is non-different from worship of the Lord.
TEXT - SB 3.6.35
etat kṣattar bhagavato
daiva-karmātma-rūpiṇaḥ
kaḥ śraddadhyād upākartuṁ
yogamāyā-balodayam
SYNONYMS
etat—this; kṣattaḥ—O Vidura; bhagavataḥ—of the Supreme Personality of Godhead; daiva-karma-ātma-rūpiṇaḥ—of the gigantic form of transcendental work, time and nature; kaḥ—who else; śraddadhyāt—can aspire; upākartum—measure in totality; yogamāyā—internal potency; bala-udayam—manifested by the strength of.
TRANSLATION
O Vidura, who can estimate or measure the transcendental time, work and potency of the gigantic form manifested by the internal potency of the Supreme Personality of Godhead?
PURPORT
The froggish philosophers may go on with their mental speculations on the subject matter of the virāṭ, the gigantic form exhibited by the yogamāyā internal potency of the Supreme Personality of Godhead, but factually no one can measure such a vast exhibition. In Bhagavad-gītā (11.16), Arjuna, the recognized devotee of the Lord, says:
aneka-bāhūdara-vaktra-netraṁ
paśyāmi tvāṁ sarvato 'nanta-rūpam
nāntaṁ na madhyaṁ na punas tavādiṁ
paśyāmi viśveśvara viśva-rūpa
"O my Lord, O gigantic viśva-rūpa form, O master of the universe, I see innumerable hands, bodies, mouths and eyes in all directions, and they are all unlimited. I cannot find the end of this manifestation, nor do I see the middle, nor the beginning."
Bhagavad-gītā was specifically spoken to Arjuna, and the viśva-rūpa was exhibited before him at his request. He was awarded the specific eyes to see this viśva-rūpa, yet although he was able to see the Lord's innumerable hands and mouths, he was unable to see Him completely. Since Arjuna was unable to estimate the length and breadth of the potency of the Lord, who else would be able to do so? One may only indulge in miscalculation like the frog-philosopher. The frog-philosopher wanted to estimate the length and breadth of the Pacific Ocean by his experience of a well three cubic feet large, and thus he began to puff himself up to become as big as the Pacific Ocean, but at last he burst and died by this process. This story is applicable to the mental philosophers who, under the illusion of the Lord's external energy, indulge in estimating the length and breadth of the Supreme Lord. The best path is to become a cool-headed, submissive devotee of the Lord, try to hear about the Lord from the bona fide spiritual master, and thus serve the Lord in transcendental loving service, as suggested in the previous verse.
Srila Visvanatha Cakravarti Thakur Commentary - 3.6.35
This universal form has the nature of time (daiva) and karma. Actually these are subtle factors of māyā belonging to the Lord, but because they are energies of the Lord, they are identified with this form of the Lord. This form appears by the power yoga-māyā. Who could even desire (śradddhyāt) to describe completely (upākartum) this universe (etat)? Desiring to describe it is impossible, what to speak of actually describing it.
Jiva's tika || 3.6.35 ||
etat kṣattar bhagavato daiva-karmātma-rūpiṇaḥ kaḥ śraddadhyād upākartuṃ yogamāyā-balodayam
O Vidura! Who can hope to describe fully this form which arose from yogamāya and whose nature is time and karma?
Yoga-māyā means the śakti for creating the universe.
TEXT - SB 3.6.36
tathāpi kīrtayāmy aṅga
yathā-mati yathā-śrutam
kīrtiṁ hareḥ svāṁ sat-kartuṁ
giram anyābhidhāsatīm
SYNONYMS
tathā—therefore; api—although it is so; kīrtayāmi—I do describe; aṅga—O Vidura; yathā—as much as; mati—intelligence; yathā—as much as; śrutam—heard; kīrtim—glories; hareḥ—of the Lord; svām—own; sat-kartum—just purify; giram—speeches; anyābhidhā—otherwise; asatīm—unchaste.
TRANSLATION
In spite of my inability, whatever I have been able to hear [from the spiritual master] and whatever I could assimilate I am now describing in glorification of the Lord by pure speech, for otherwise my power of speaking would remain unchaste.
PURPORT
The purification of the conditioned soul necessitates purification of his consciousness. By the presence of consciousness, the presence of the transcendental soul is verified, and as soon as consciousness leaves the body, the material body is not active. Consciousness is perceived, therefore, by activities. The theory put forward by empiric philosophers that consciousness can remain in an inactive state is the proof of their poor fund of knowledge. One should not become unchaste by stopping the activities of pure consciousness. If the activities of pure consciousness are stopped, certainly the conscious living force will be otherwise engaged because unless engaged the consciousness has no standing. Consciousness cannot be silent, even for a moment. When the body does not act, the consciousness acts in the form of dreams. Unconsciousness is artificial; by induced extraneous help it remains for a limited period, but when the intoxication of the drug is finished or when one is awake, the consciousness again acts earnestly.
Maitreya's statement is that in order to avoid unchaste conscious activities, he was trying to describe the unlimited glories of the Lord, although he did not have the ability to describe them perfectly. This glorification of the Lord is not a product of research, but the result of hearing submissively from the authority of the spiritual master. It is also not possible to repeat all that one has heard from his spiritual master, but one can narrate as far as possible by one's honest endeavor. It does not matter whether the Lord's glories are fully explained or not. One must attempt to engage one's bodily, mental and verbal activities in the transcendental glorification of the Lord, otherwise such activities will remain unchaste and impure. The existence of the conditioned soul can be purified only by the method of engaging mind and speech in the service of the Lord. The tridaṇḍi-sannyāsī of the Vaiṣṇava school accepts three rods, representing the vow to engage in the service of the Lord with body, mind and speech, whereas the ekadaṇḍi-sannyāsī takes the vow to become one with the Supreme. Since the Lord is the Absolute, there is no distinction between Him and His glories. The glories of the Lord as chanted by the Vaiṣṇava sannyāsī are as substantial as the Lord Himself, and thus while glorifying the Lord the devotee becomes one with Him in transcendental interest, although he remains eternally a transcendental servitor. This simultaneously one and different position of the devotee makes him eternally purified, and thus his life becomes a complete success.
Srila Visvanatha Cakravarti Thakur Commentary - 3.6.36
I describe what I have heard from guru (yathā-śrutam), and according to how much I have understood (yathā-matiḥ) according to my intelligence. That means that he did not describe everything he heard. I do this to purify (sat-kartum) my words which have been contaminated (asatīm) by topics other than the Lord.
Jiva's tika || 3.6.36 ||
tathāpi kīrtayāmy anga yathā-mati yathā-śrutam kīrtiṃ hareḥ svāṃ sat-kartuṃ giram anyābhidhāsatīm
O Vidura! I have thus described to you the glories of the Lord as I have heard from guru and according to my intelligence in order to purify my voice which speaks other subjects.
I have described the universal form and creation (kīrtim hareḥ) to purify my voice (giram).
TEXT - SB 3.6.37
ekānta-lābhaṁ vacaso nu puṁsāṁ
suśloka-mauler guṇa-vādam āhuḥ
śruteś ca vidvadbhir upākṛtāyāṁ
kathā-sudhāyām upasamprayogam
SYNONYMS
eka-anta—the one which has no comparison; lābham—gain; vacasaḥ—by discussions; nu puṁsām—after the Supreme Person; suśloka—pious; mauleḥ—activities; guṇa-vādam—glorification; āhuḥ—it is so said; śruteḥ—of the ear; ca—also; vidvadbhiḥ—by the learned; upākṛtāyām—being so edited; kathā-sudhāyām—in the nectar of such a transcendental message; upasamprayogam—serves the real purpose, being nearer to.
TRANSLATION
The highest perfectional gain of humanity is to engage in discussions of the activities and glories of the Pious Actor. Such activities are so nicely arranged in writing by the greatly learned sages that the actual purpose of the ear is served just by being near them.
PURPORT
The impersonalists are very much afraid of hearing the activities of the Lord because they think that the happiness derived from the transcendental situation of Brahman is the ultimate goal of life; they think that anyone's activity, even that of the Personality of Godhead, is mundane. But the idea of happiness indicated in this verse is different because it relates to the activities of the Supreme Personality, who has transcendental qualities. The word guṇa-vādam is significant because the qualities of the Lord and His activities and pastimes are the subject matter for the discussions of devotees. A ṛṣi like Maitreya is certainly not interested in discussing anything pertaining to mundane qualities, yet he says that the highest perfectional stage of transcendental realization is to discuss the Lord's activities. Śrīla Jīva Gosvāmī, therefore, concludes that topics regarding the transcendental activities of the Lord are far beyond the transcendental realization of kaivalya happiness. These transcendental activities of the Lord are so arranged in writing by the great sages that simply by hearing of those narrations one becomes perfectly self-realized, and the proper use of the ear and the tongue is also achieved. Śrīmad-Bhāgavatam is one of such great literatures, and the highest perfectional state of life is attained simply by hearing and reciting its contents.
Srila Visvanatha Cakravarti Thakur Commentary - 3.6.37
Because the ocean of topics of the Lord cannot be crossed, no one can have complete knowledge of this. People can become successful by chanting and hearing about the Lord, with some amount of knowledge and thus attain the Lord. Describing anything else is a waste of words. And it is the highest attainment to closely offer (upasamprayogam) the ears (śruteh) to nectar topics of the Lord described (upākrtāyām) by the learned.
Jiva's tika || 3.6.37 ||
ekānta-lābhaṃ vacaso nu puṃsāṃ suśloka-mauler guṇa-vādam āhuḥ śruteś ca vidvadbhir upākṛtāyāṃ
kathā-sudhāyām upasamprayogam
O Vidura! It is said that describing the qualities of the Lord is the highest attainment for men’s words. It is also said that the highest attainment of mankind is hearing the sweet topics of the Lord which are described by the learned.
Describing the qualities of the Lord surpasses the happiness of liberation (ekānta-lābham).
TEXT - SB 3.6.38
ātmano 'vasito vatsa
mahimā kavinādinā
saṁvatsara-sahasrānte
dhiyā yoga-vipakkayā
SYNONYMS
ātmanaḥ—of the Supreme Soul; avasitaḥ—known; vatsa—O my dear son; mahimā—glories; kavinā—by the poet Brahmā; ādinā—original; saṁvatsara—celestial years; sahasra-ante—at the end of one thousand; dhiyā—by intelligence; yoga-vipakkayā—by matured meditation.
TRANSLATION
O my son, the original poet, Brahmā, after mature meditation for one thousand celestial years, could know only that the glories of the Supreme Soul are inconceivable.
PURPORT
There are some froggish philosophers who want to know the Supreme Soul by means of philosophy and mental speculation. And when the devotees, who are to some extent in knowledge of the Supreme Lord, admit that the glories of the Lord are inestimable or inconceivable, the froggish philosophers adversely criticize them. These philosophers, like the frog in the well who tried to estimate the measurement of the Pacific Ocean, like to take trouble over fruitless mental speculation instead of taking instructions from devotees like the original poet, namely, Brahmā. Lord Brahmā underwent a severe type of meditation for one thousand celestial years, yet he said that the glories of the Lord are inconceivable. Therefore what can the froggish philosophers hope to gain from their mental speculations?
It is said in the Brahma-saṁhitā that the mental speculator may fly through the sky of speculation with the velocity of the mind or the wind for thousands of millions of years, and still he will find it inconceivable. The devotees, however, do not waste time in such vain searching after knowledge of the Supreme, but they submissively hear the glories of the Lord from bona fide devotees. Thus they transcendentally enjoy the process of hearing and chanting. The Lord approves of the devotional activities of the devotees or mahātmās, and He says:
mahātmānas tu māṁ pārtha
daivīṁ prakṛtim āśritāḥ
bhajanty ananya-manaso
jñātvā bhūtādim avyayam
satataṁ kīrtayanto māṁ
yatantaś ca dṛḍha-vratāḥ
namasyantaś ca māṁ bhaktyā
nitya-yuktā upāsate
(Bg. 9.13-14)
The pure devotees of the Lord take shelter of the parā prakṛti, the internal potency of the Lord called Lakṣmīdevī, Sītādevī, Śrīmatī Rādhārāṇī or Śrīmatī Rukmiṇīdevī, and thus they become actual mahātmās, or great souls. Mahātmā are not fond of indulging in mental speculations, but they actually take to the devotional service of the Lord, without the slightest deviation. Devotional service is manifested by the primary process of hearing and chanting about the activities of the Lord. This transcendental method practiced by the mahātmās gives them sufficient knowledge of the Lord because if the Lord can at all be known to some extent, it is only through the means of devotional service and no other way. One may go on speculating and waste the valuable time of his human life, but that will not help anyone to enter into the precincts of the Lord. The mahātmās, however, are not concerned with knowing the Lord by mental speculation because they enjoy hearing about His glorious activities in His transcendental dealings with His devotees or with the demons. The devotees take pleasure in both and are happy in this life and the life after.
Srila Visvanatha Cakravarti Thakur Commentary - 3.6.38
Not even by intense knowledge can one gain complete knowledge of the Lord, since it is difficult even for Brahmā to understand the Lord. Can the powers of the Lord (ātmanaḥ) be known (avasitaḥ) by Lord Brahmā (kavinā adinā) after a thousand years? This is a statement of lamentation. Even after so long he cannot realize! Or avasita can be a negative of vasita (penetrated). The glories were not penetrated by Brahmā. Or there is another meaning. After a thousand years the Lord’s glories were understood (avasitaḥ) as impossible to understand since they were inconceivable and infinite. He attained this realization of the Lord’s glories. This was the knowledge he attained. Śruti says yasyāmataṁ tasya mataṁ mataṁ yasya na veda sa: the Lord is known to he who does not think the Lord is limited; he who thinks the Lord is limited does not know him. (Kena Upaniṣad 2.3)
Jiva's tika || 3.6.38 ||
ātmano ’vasito vatsa mahimā kavinādinā saṃvatsara-sahasrānte dhiyā yoga-vipakkayā
O Vidura! Even Brahmā did not comprehend the powers of the Lord for a thousand years by mature yoga.
Even Brahmā takes a thousand years, by mature yoga concentration, to determine the powers (mahimā) of the Lord (ātmanaḥ) to be his acintya-śakti.
TEXT - SB 3.6.39
ato bhagavato māyā
māyinām api mohinī
yat svayaṁ cātma-vartmātmā
na veda kim utāpare
SYNONYMS
ataḥ—therefore; bhagavataḥ—godly; māyā—potencies; māyinām—of the jugglers; api—even; mohinī—enchanting; yat—that which; svayam—personally; ca—also; ātma-vartma—self-sufficient; ātmā—self; na—does not; veda—know; kim—what; uta—to speak of; apare—others.
TRANSLATION
The wonderful potency of the Supreme Personality of Godhead is bewildering even to the jugglers. That potential power is unknown even to the self-sufficient Lord, so it is certainly unknown to others.
PURPORT
The froggish philosophers and mundane wranglers in science and mathematical calculation may not believe in the inconceivable potency of the Supreme Personality of Godhead, but they are sometimes puzzled by the wonderful jugglery of man and nature. Such jugglers and magicians of the mundane world are actually puzzled by the jugglery of the Lord in His transcendental activities, but they try to adjust their bewilderment by saying that it is all mythology. There is, however, nothing impossible or mythological in the Supreme Omnipotent Person. The most wonderful puzzle for the mundane wranglers is that while they remain calculating the length and breadth of the unlimited potency of the Supreme Person, His faithful devotees are set free from the bondage of material encagement simply by appreciating the wonderful jugglery of the Supreme in the practical field. The devotees of the Lord see the wonderful dexterity in everything with which they come in contact in all circumstances of eating, sleeping, working, etc. A small banyan fruit contains thousands of small seeds, and each seed holds the potency of another tree, which again holds the potency of many millions of such fruits as causes and effects. So the trees and seeds engage the devotees in meditation about the activities of the Lord, while the mundane wranglers waste time in dry speculation and mental concoction, which are fruitless in both this life and the next. In spite of their pride in speculation, they can never appreciate the simple potential activities of the banyan tree. Such speculators are poor souls destined to remain in matter perpetually.
Srila Visvanatha Cakravarti Thakur Commentary - 3.6.39
“But one can see many persons who have seen the Lord, who can reveal it others.” For this reason (ataḥ), the Lord’s māyā bewilders those who have offered themselves completely to māyā (māyinām), becoming her students, and supposedly being able to give knowledge about her. Māyā certainly throws them constantly into the material realm. Because the Supreme Lord (svayam ātmā) does not know his own form (ātma-vartma), how can others then know him?
Jiva's tika || 3.6.39 ||
ato bhagavato māyā māyinām api mohinī yat svayaṃ cātma-vartmātmā na veda kim utāpare
Thus, the Lord’s māyā bewilders all lower creatures, who are experts at enjoying māyā. Because the Lord himself does not know his own glories, what can be said of others?
Because even Brahmā finds the Lord’s power difficult to understand (ataḥ), others who think the Lord is conceivable, who even bewilder others (māyinām), become bewildered by the Lord’s māyā. Bhagavatī is sometimes seen instead of bhagavataḥ. The Lord’s inconceivability is expressed in the rest of the verse. Because the Lord himself does not know the powers of his svarūpa (ātmā vartma), persons with great knowledge cannot understand since his powers are unlimited. Thus all we can do is offer respects.
TEXT - SB 3.6.40
yato 'prāpya nyavartanta
vācaś ca manasā saha
ahaṁ cānya ime devās
tasmai bhagavate namaḥ
SYNONYMS
yataḥ—from whom; aprāpya—being unable to measure; nyavartanta—cease to try; vācaḥ—words; ca—also; manasā—with the mind; saha—with; aham ca—also the ego; anye—other; ime—all these; devāḥ—demigods; tasmai—unto Him; bhagavate—unto the Personality of Godhead; namaḥ—offer obeisances.
TRANSLATION
Words, mind and ego, with their respective controlling demigods, have failed to achieve success in knowing the Supreme Personality of Godhead. Therefore, we simply have to offer our respectful obeisances unto Him as a matter of sanity.
PURPORT
The froggish calculator may raise the objection that if the Absolute is unknowable even by the controlling deities of speech, mind and ego, namely the Vedas, Brahmā, Rudra and all the demigods headed by Bṛhaspati, then why should the devotees be so interested in this unknown object? The answer is that the transcendental ecstasy enjoyed by the devotees in delineating the pastimes of the Lord is certainly unknown to nondevotees and mental speculators. Unless one relishes transcendental joy, naturally one will come back from his speculations and concocted conclusions because he will see them as neither factual nor enjoyable. The devotees can at least know that the Absolute Truth is the Supreme Personality of Godhead Viṣṇu, as the Vedic hymns confirm: oṁ tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayaḥ. Bhagavad-gītā (15.15) also confirms this fact: vedaiś ca sarvair aham eva vedyaḥ. By culture of Vedic knowledge one must know Lord Kṛṣṇa and should not falsely speculate on the word aham, or "I." The only method for understanding the Supreme Truth is devotional service, as stated in Bhagavad-gītā (18.55): bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ. Only by devotional service can one know that the ultimate truth is the Personality of Godhead and that Brahman and Paramātmā are only His partial features. This is confirmed in this verse by the great sage Maitreya. With devotion he offers his sincere surrender, namaḥ, to the Supreme Personality of Godhead, bhagavate. One has to follow in the footsteps of great sages and devotees like Maitreya and Vidura, Mahārāja Parīkṣit and Śukadeva Gosvāmī, and engage in the transcendental devotional service of the Lord if one would know His ultimate feature, which is above Brahman and Paramātmā.
Srila Visvanatha Cakravarti Thakur Commentary - 3.6.40
Establishing that the Lord cannot be completely understood Maitreya offers respects. The end of the Lord’s glories cannot be reached (aprāpya). The power of speech of the universal form and all the individual jīva (vācaḥ) along with their minds retreated from the Lord. Or the words emanating from Brahmā’s mouth, along with his mind, retreated. Rudra the presiding deity of ahaṅkāra (aham) and the devatās such as Bṛhaspati retreated from him. Why? They retreated because they could not completely comprehend the sweetness of his name, form and pastimes, and could find no end to them. Thus the Lord is aprapya. Śruti says yato vāco nivarttante aprāpya manasā saha: words, along with the mind, turn back from the Lord, who cannot be fully understood. (Taittirīya Upaniṣad 2.4.1), The intention of this verse is to show that it impossible to measure the Lord because of his infinity, and thus words and mind are both mentioned. Words and other senses cannot at all realize the Lord. But the same should not be said about knowing the Lord through the vision of ātmā. (Thus the Lord can be known to some extent when ātmā is employed.) Vedaiś ca sarvair aham eva vedā: I am to be known by the Vedas. (BG 15.15) There is no incongruity with śruti:
manasaivānudraṣṭavyam …..etad ameyaṁ dhruvam
That immeasurable, unchanging Lord should be understood by the mind. Bṛhad-āraṇyaka Upaniṣad 4.4.19-20
tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayaḥ
The devotees always see that supreme form of Viṣṇu. Ṛg Veda 1.22.20
Thus ends the commentary on Sixth Chapter of the Third Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
Jiva's tika || 3.6.40 ||
yato ’prāpya nyavartanta
vācaś ca manasā saha ahaṃ cānya ime devās tasmai bhagavate namaḥ
I offer respects to that Supreme Lord whom words, along with mind, the devatās such as Bṛhaspati, Rudra, and others, could not understand and gave up.
This is explained. Nivartante is another reading of the first line.
Thus end the Bhaktivedanta purports of the Third Canto, Sixth Chapter, of the Śrīmad-Bhāgavatam, entitled "Creation of the Universal Form."
7. Further Inquires by Vidura
verses: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42
TEXT - SB 3.7.1
śrī-śuka uvāca
evaṁ bruvāṇaṁ maitreyaṁ
dvaipāyana-suto budhaḥ
prīṇayann iva bhāratyā
viduraḥ pratyabhāṣata
SYNONYMS
śrī-śukaḥ uvāca—Śrī Śukadeva Gosvāmī said; evam—thus; bruvāṇam—speaking; maitreyam—unto the sage. Maitreya; dvaipāyana-sutaḥ—the son of Dvaipāyana; budhaḥ—learned; prīṇayan—in a pleasing manner; iva—as it was; bhāratyā—in the manner of a request; viduraḥ—Vidura; pratyabhāṣata—expressed.
TRANSLATION
Śrī Śukadeva Gosvāmī said: O King, while Maitreya, the great sage, was thus speaking, Vidura, the learned son of Dvaipāyana Vyāsa, expressed a request in a pleasing manner by asking this question.
Srila Visvanatha Cakravarti Thakur Commentary - 3.7.1
In the Seventh Chapter Vidura asks questions to resolve his doubts about the Lord and the jīva and other questions about bhakti. Maitreya had explained as follows:
sā vā etasya saṁdraṣṭuḥ
śaktiḥ sad-asad-ātmikā
māyā nāma mahā-bhāga
yayedaṁ nirmame vibhuḥ
kāla-vṛttyā tu māyāyāṁ
guṇa-mayyām adhokṣajaḥ
puruṣeṇātma-bhūtena
vīryam ādhatta vīryavān
O great soul! That energy, composed of cause and effect, belonging to the Lord who glances, is called māyā. By that energy the Lord creates the universe.
Bhagavān, lord of Mahā-vaikuṇṭha, in his svāṁśa expansion as the puruṣa, under the influence of time, offered the jīvas into māyā agitated by the guṇas. SB 3.2.25-26
“O brāhmaṇa! You have delivered me from the well of material life!” By such sweet words (bhāratyā) Vidura seemed to (iva) please Maitreya. Actually he could not please Maitreya with such words because Maitreya could easily understand the objections in Vidura’s mind to what he had said.
Jiva's tika || 3.7.1 ||
śrī-śuka uvāca evaṃ bruvāṇaṃ maitreyaṃ dvaipāyana-suto budhaḥ prīṇayann iva bhāratyā viduraḥ pratyabhāṣata
Śukadeva said: Then intelligent Vidura, the son of Vyāsadeva, pleasing Maitreya with sweet words after he had finished his explanation, addressed Maitreya.
The word iva is just a literary ornament.
TEXT - SB 3.7.2
vidura uvāca
brahman kathaṁ bhagavataś
cin-mātrasyāvikāriṇaḥ
līlayā cāpi yujyeran
nirguṇasya guṇāḥ kriyāḥ
SYNONYMS
viduraḥ uvāca—Vidura said; brahman—O brāhmaṇa; katham—how; bhagavataḥ—of the Personality of Godhead; cit-mātrasya—of the complete spiritual whole; avikāriṇaḥ—of the unchangeable; līlayā—by His pastime; ca—either; api—even though it is so; yujyeran—take place; nirguṇasya—who is without the modes of nature; guṇāḥ—modes of nature; kriyāḥ—activities.
TRANSLATION
Śrī Vidura said: O great brāhmaṇa, since the Supreme Personality of Godhead is the complete spiritual whole and is unchangeable, how is He connected with the material modes of nature and their activities? If this is His pastime, how do the activities of the unchangeable take place and exhibit qualities without the modes of nature?
PURPORT
As described in the previous chapter, the difference between the Supersoul, the Supreme Lord, and the living entities is that the activities of the Lord in creating the cosmic manifestation are performed by the Lord through the agency of His multifarious energies, but this manifestation is bewildering to the living entities. The Lord is therefore the master of the energies, whereas the living entities are subjugated by them. By asking various questions about transcendental activities, Vidura is clearing the misconception that when the Lord either descends on the earth in His incarnation or appears Himself with all His potencies, He too is subjected to the influence of māyā, just like an ordinary living entity. This is generally the calculation of less intelligent philosophers who consider the position of the Lord and that of the living entities to be on the same level. Vidura is hearing the great sage Maitreya refute these arguments. The Lord is described in this verse as cin-mātra, or completely spiritual. The Personality of Godhead has unlimited potencies to create and manifest many wonderful things, both temporary and permanent. Because this material world is the creation of His external energy, it thus appears to be temporary; it is manifested at certain intervals, maintained for some time, and again dissolved and conserved in His own energy. As described in Bhagavad-gītā (8.19), bhūtvā bhūtvā pralīyate. But the creation of His internal potency, the spiritual world, is not a temporary manifestation like the material world, but is eternal and full of transcendental knowledge, opulence, energy, strength, beauties and glories. Such manifestations of the Lord's potencies are eternal and are therefore called nirguṇa, or free from all tinges of the modes of material nature, even up to the mode of material goodness. The spiritual world is transcendental even to material goodness and thus is unchangeable. Since the Supreme Lord of such eternal and unchangeable qualities is never subjugated by anything like material influence, how can His activities and form be conceived to be under the influence of illusory māyā, as is the case with the living entities?
A juggler or magician displays many wonders with his acts and arts. He can become a cow by his magical tactics, and yet he is not that cow; but at the same time, the cow displayed by the magician is not different from him. Similarly, the material potency is not different from the Lord because it is an emanation from Him, but at the same time, that manifestation of potency is not the Supreme Lord. The Lord's transcendental knowledge and potency always remain the same; they do not change, even when displayed in the material world. As stated in Bhagavad-gītā, the Lord descends on the earth by His own internal potency, and therefore there is no question of His becoming materially contaminated, changed or otherwise affected by the modes of material nature. The Lord is saguṇa by His own internal potency, but at the same time He is nirguṇa, since He is not in touch with the material energy. The restrictions of the prison house are applicable to prisoners who are condemned by the king's law, but the king is never affected by such implications, although he may visit the prison house out of his good will. In the Viṣṇu Purāṇa the six opulences of the Lord are stated to be nondifferent from Him. The opulences of transcendental knowledge, strength, opulence, potency, beauty and renunciation are all identical with the Personality of Godhead. When He personally displays such opulences in the material world, they have no connection with the modes of material nature. The very word cin-mātratva is the guarantee that the Lord's activities are always transcendental, even when displayed in the material world. His activities are as good as the Supreme Personality Himself, otherwise liberated devotees like Śukadeva Gosvāmī would not have been attracted by them. Vidura inquired how the Lord's activities can be in the modes of material nature, as is sometimes miscalculated by persons with a poor fund of knowledge. The inebriety of the material qualities is due to the difference between the material body and the spirit soul. The conditioned soul's activities are displayed through the medium of the modes of material nature and are therefore perverted in appearance. However, the Lord's body and the Lord Himself are one and the same, and when the Lord's activities are displayed, they are certainly nondifferent from the Lord in all respects. The conclusion is that persons who consider the Lord's activities material are certainly mistaken.
Srila Visvanatha Cakravarti Thakur Commentary - 3.7.2
How can a spiritual entity have activities like creation of the universe with guṇas like sattva, rajas and tamas? Vidura has not used the words cinmaya or cid-rūpa but the word cin-mātrasya. This word limits the Lord to only spiritual substance, with no trace of matter. However, māyā, with material guṇas, was described in the verse quoted from chapter 5 as being a śakti of the Lord. Because the Lord cannot be separated from his śakti, the Lord must have material guṇas. How can that be possible that he has these guṇas if he is only exclusively spiritual, cinmātra. And if he has these guṇas, how can he be considered completely spiritual? This is one question.
Transformation is caused by time, and is a quality of the guṇas. Because the Lord is purely spiritual, if he is without change, how can he perform actions which indicate change? If he performs actions, how can he be spiritual? This is the second question. “It is impossible for him to have such guṇas and actions.” But they do appear if the Lord has independent pastimes. By using the phrase līlayā vā (does he really have such pastimes?) instead of simply līlayā, it is possible to avoid contradiction. If he actually has such pastimes, then it is impossible for him to avoid have guṇas.
Bhagavataḥ is a subject with modifying words such as cinmatrasya and avikariṇaḥ. bhagavān eka āsedam agre: only the Lord existed before the creation. (SB 3.5.23) Maitreya will also mention Bhagavān later with seyaṁ bhagavato māyā. (SB 3.7.9) If one describes the Lord as dealing with māyā, such a Bhagavān cannot be purely spiritual. He cannot be said to have bhaga (spiritual qualities), for in the Viṣṇu Purāṇa it is said that bhagavān means “having bhagas or qualities, which is non-material.”
jñāna-śakti-balaiśvarya-vīrya-tejāṁsy aśeṣataḥ
bhagavac-chabda vācyāni vinā heyair guṇādibhir
The word bhagavān means to be endowed with unlimited knowledge, sense power, bodily strength, power of control, influence and beauty without inferior guṇas.
dehadehi-vibhāgo ’yaṁ neśvare vidyate kvacid
There is not separation of the Lord from his body at all.
Thus the word bhaga indicates that the six great qualities are purely spiritual, not a transformation of the material guṇas such as sattva. Such qualities of Bhagavān are his chief qualities (svarūpa-lakṣaṇa). Saying that these qualities of Bhagavān are secondary qualities (taṭaṣṭha-lakṣaṇa) because they are material is completely wrong. One may say that Indra possesses māyā, and that Indra becomes a bull by māyā’s power. This means that there is an appearance of a bull belonging to Indra created by himself. Similarly, in saying that the Lord has māyā (seyaṁ bhagavato māyā), the Lord becomes the universe by the use of māyā. This means that the Lord has a universal form made of māyā, but this is not the Lord.
Jiva's tika || 3.7.2 ||
vidura uvāca brahman kathaṃ bhagavataś cin-mātrasyāvikāriṇaḥ līlayā vāpi yujyeran nirguṇasya guṇāḥ kriyāḥ
Vidura said: O brāhmaṇa! How is it possible that the Lord, who is spiritual, without change, and beyond the guṇas, becomes connected with actions and guṇas?
Paramātma Sandarbha 85:
Thus the supreme Lord creates the universe by his natural māyā-śakti and jīva is bewildered by it. Eight verses destroy doubt through questions and answers.
O brāhmaṇa! The Lord (bhagavataḥ), endowed with powers in Vaikuṇṭha, has a
svarūpa of consciousness naturally through his svarūpa-śakti (cinmātrasya). He is untouched by the guṇas (nirguṇasya). He does not undergo transformation (avikāriṇaḥ) like a material agent, since he is eternally endowed with unlimited forms having unlimited activities arising from his svarūpa-śakti and does not attain another condition on performing various actions.
How can the guṇas and actions of creation and destruction touch the Lord? Since they contradict his nature as a conscious substance, the guṇas and actions should not contact him. They do not contaminate him since, as the Lord, he plays by his independent will (līlayā vāpi). The question is asked while accepting the fact that the Lord is consciousness alone, without guṇas and without change. The Lord may have a form of consciousness alone. But how does he accept the guṇas and material actions? That is the question.
TEXT - SB 3.7.3
krīḍāyām udyamo 'rbhasya
kāmaś cikrīḍiṣānyataḥ
svatas-tṛptasya ca kathaṁ
nivṛttasya sadānyataḥ
SYNONYMS
krīḍāyām—in the matter of playing; udyamaḥ—enthusiasm; arbhasya—of the boys; kāmaḥ—desire; cikrīḍiṣā—willingness to play; anyataḥ—with other boys; svataḥ-tṛptasya—for one who is self-satisfied; ca—also; katham—what for; nivṛttasya—one who is detached; sadā—at all times; anyataḥ—otherwise.
TRANSLATION
Boys are enthusiastic to play with other boys or with various diversions because they are encouraged by desire. But there is no possibility of such desire for the Lord because He is self-satisfied and detached from everything at all times.
PURPORT
Since the Supreme Personality of Godhead is one without a second, there is no possibility that anything besides Him can exist. He expands Himself by His energies in multiforms of self-expansions and separated expansions as well, just as fire expands itself by heat and light. Since there is no other existence besides the Lord Himself, the Lord's association with anything manifests His association with Himself. In Bhagavad-gītā (9.4) the Lord says:
mayā tatam idaṁ sarvaṁ
jagad avyakta-mūrtinā
mat-sthāni sarva-bhūtāni
na cāhaṁ teṣv avasthitaḥ
"The complete manifestation of the cosmic situation is an expansion of the Lord Himself in His impersonal feature. All things are situated in Him only, yet He is not in them." That is the opulence of the Lord's attachment and detachment. He is attached to everything, yet He is detached from all.
Srila Visvanatha Cakravarti Thakur Commentary - 3.7.3
There cannot be any resolution in the contradiction when speaking of his pastimes. As well, the pastimes should not occur without some reason on the part of the Lord. An example is given. For children the inspiration for playing is kāma. This is the natural cause of inclination for playing. Or the desire to play arises by impetus of other children. Because the Supreme Lord is self-satisfied (svatas-tṛptasya ), how can kāma be the cause? And since no one exists except the Lord (anyataḥ nivṛttasya), how does the desire to play arise by other influence?
Jiva's tika || 3.7.3 ||
krīḍāyām udyamo ’rbhasya kāmaś cikrīḍiṣānyataḥ svatas-tṛptasya ca kathaṃ nivṛttasya sadānyataḥ
Kāma is the impetus for playing seen in children. The impetus for the Lord’s pastimes should be different. How can the desire for play in the Lord arise from kāma, since the Lord is self-satisfied? How can it arise otherwise, since nothing exists except the Lord?
Paramātma Sandarbha 86:
For the Lord who is consciousness alone, lowly guṇas and actions are impossible. A further doubt is raised: do they contact the Lord even if it is done as play (līlayā)? The impetus of children in playing is desire. The Lord’s desire for play should be different (anyataḥ) in terms of objects and children inspiring the action. The Lord is satisfied in himself, by the powers of his svarūpa. He is always detached. How can he desire to play because of jīvas or the universe (anyataḥ)?
TEXT - SB 3.7.4
asrākṣīd bhagavān viśvaṁ
guṇa-mayyātma-māyayā
tayā saṁsthāpayaty etad
bhūyaḥ pratyapidhāsyati
SYNONYMS
asrākṣīt—caused to create; bhagavān—the Personality of Godhead; viśvam—the universe; guṇa-mayyā—endowed with three modes of material nature; ātma—self; māyayā—by the potency; tayā—by her; saṁsthāpayati—maintains; etat—all these; bhūyaḥ—then again; praty-apidhāsyati—conversely dissolves also.
TRANSLATION
By His self-sheltered potency of the three modes of material nature, the Lord has caused the creation of this universe. By her He maintains the creation and conversely dissolves it, again and again.
PURPORT
This cosmic universe is created by the Lord for those living entities who are carried away by the illusory thought of becoming one with Him by imitation. The three modes of material nature are for the further bewilderment of the conditioned souls. The conditioned living entity, bewildered by the illusory energy, considers himself a part of the material creation due to forgetfulness of his spiritual identity, and thus he becomes entangled in material activities life after life. This material world is not for the purpose of the Lord Himself, but is for the conditioned souls who wanted to be controllers due to misuse of their God-gifted minute independence. Thus the conditioned souls are subjected to repeated birth and death.
Srila Visvanatha Cakravarti Thakur Commentary - 3.7.4
One cannot hide the fact that the Lord does not have guṇas and actions. It is well known. Pratyapidhāsyati means that he withdraws or destroys the creation.
Jiva's tika || 3.7.4 ||
asrākṣīd bhagavān viśvaṃ guṇa-mayyātma-māyayā tayā saṃsthāpayaty etad
bhūyaḥ pratyapidhāsyati
The Lord creates this universe by māyā composed of the three guṇas, and maintains it by māyā and destroys it by māyā.
Paramātma Sandarbh 87:
One should not say that the guṇas and its actions do not take place under the Lord’s supervision. It is well known. The Lord creates the universe by māyā which is under his shelter and endowed with the three guṇas. He maintains it (saṃsthāyayati) and again destroys it by reversal (pratyapidhāsyati).
TEXT - SB 3.7.5
deśataḥ kālato yo 'sāv
avasthātaḥ svato 'nyataḥ
aviluptāvabodhātmā
sa yujyetājayā katham
SYNONYMS
deśataḥ—circumstantial; kālataḥ—by the influence of time; yaḥ—one who; asau—the living entity; avasthātaḥ—by situation; svataḥ—by dream; anyataḥ—by others; avilupta—extinct; avabodha—consciousness; ātmā—pure self; saḥ—he; yujyeta—engaged; ajayā—with nescience; katham—how is it so.
TRANSLATION
The pure soul is pure consciousness and is never out of consciousness, either due to circumstances, time, situations, dreams or other causes. How then does he become engaged in nescience?
PURPORT
The consciousness of the living being is always present and never changes under any circumstances, as above mentioned. When a living man moves from one place to another, he is conscious that he has changed his position. He is always present in the past, present and future, like electricity. One can remember incidents from his past and can conjecture about his future also on the basis of past experience. He never forgets his personal identity, even though he is placed in awkward circumstances. How then can the living entity become forgetful of his real identity as pure spirit soul and identify with matter unless influenced by something beyond himself? The conclusion is that the living entity is influenced by the avidyā potency, as confirmed in both the Viṣṇu Purāṇa and the beginning of Śrīmad-Bhāgavatam. The living entity is mentioned in Bhagavad-gītā (7.5) as parā prakṛti, and in the Viṣṇu Purāṇa he is mentioned as the parā śakti. He is part and parcel of the Supreme Lord as potency and not as the potent. The potent can exhibit many potencies, but the potency cannot equal the potent at any stage. One potency may be overcome by another potency, but to the potent, all potencies are under control. The jīva potency, or the kṣetrajña-śakti of the Lord, has the tendency to be overpowered by the external potency, avidyā-karma-saṁjñā, and in this way he is placed in the awkward circumstances of material existence. The living entity cannot be forgetful of his real identity unless influenced by the avidyā potency. Because the living entity is prone to the influence of the avidyā potency, he can never equal the supreme potent.
Srila Visvanatha Cakravarti Thakur Commentary - 3.7.5
Another question arises. How can the jīva be bewildered by māyā? How can the jīva whose awareness cannot be destroyed by place and time become associated with ignorance (ajayā)? How does the jīva lose knowledge in the association of ignorance? The jīva becomes affected by place, just as a seed sown in barren earth does not grow. The jīva is influenced by time, just as lightning is affected by time. It is affected by conditions, just as memory is affected by conditions. It is influenced by its nature, such as sleep is. It is influenced by other objects just as a pot is affected by other objects. Because the jīva is a spiritual object, its knowledge should not become lost. How is the jīva’s knowledge destroyed by ignorance?
Jiva's tika || 3.7.5 ||
deśataḥ kālato yo ’sāv avasthātaḥ svato ’nyataḥ aviluptāvabodhātmā sa yujyetājayā katham
How can the jīva who knowledge cannot be destroyed by place, time, condition, nature or other cause become associated with ignorance?
Paramātma Sandarbha 88:
How does the jīva become bewildered by māyā? How does the jīva (asau) whose knowledge cannot be overcome by place, time, condition or nature become associated with ignorance (ajayā)? Knowledge cannot be reduced by distance (place) or defects of a place as is the case of the eye’s ability to see. Knowledge of the jīva is not destroyed by time, like lightning (which vanishes after a moment). It is not destroyed by circumstance, like memory. It cannot be destroyed by itself, like the illusion of silver in the shell. Knowledge cannot be reduced by other objects such as the pot since ātmā is the shelter of unimpeded knowledge inherent in its svarūpa.
TEXT - SB 3.7.6
bhagavān eka evaiṣa
sarva-kṣetreṣv avasthitaḥ
amuṣya durbhagatvaṁ vā
kleśo vā karmabhiḥ kutaḥ
SYNONYMS
bhagavān—the Supreme Personality of Godhead; ekaḥ—alone; eva eṣaḥ—all these; sarva—all; kṣetreṣu—in the living entities; avasthitaḥ—situated; amuṣya—of the living entities; durbhagatvam—misfortune; vā—either; kleśaḥ—miseries; vā—or; karmabhiḥ—by activities; kutaḥ—what for.
TRANSLATION
The Lord, as the Supersoul, is situated in every living being's heart. Why then do the living entities' activities result in misfortune and misery?
PURPORT
The next question put forward by Vidura to Maitreya is, "Why are the living entities subjected to so many miseries and misfortunes in spite of the Lord's presence in their hearts as the Supersoul?" The body is considered a fruitful tree, and the living entity and the Lord as Supersoul are like two birds seated in that tree. The individual soul is eating the fruit of the tree, but the Supersoul, the Lord, is witnessing the activities of the other bird. A citizen of the state may be in miseries for want of sufficient supervision by the state authority, but how can it be possible that a citizen suffers from other citizens while the chief of the state is personally present? From another point of view, it is understood that the jīva living entity is qualitatively one with the Lord, and thus his knowledge in the pure state of life cannot be covered by nescience, especially in the presence of the Supreme Lord. How then does the living entity become subjected to ignorance and covered by the influence of māyā? The Lord is the father and protector of every living entity, and He is known as the bhūta-bhṛt, or the maintainer of the living entities. Why then should the living entity he subjected to so many sufferings and misfortunes? It should not be so, but actually we see that it happens everywhere. This question is therefore put forward by Vidura for solution.
Srila Visvanatha Cakravarti Thakur Commentary - 3.7.6
The Lord is not like an irresponsible king, who assigns incapable rulers to his states, causing the innocent jīvas to suffer. The Lord is situated in all jīvas as the Paramātmā personally. He is not like a king who rules by his representative in his kingdom. He alone does this. This statement excludes the possibility of dividing the responsibilities among others. Though the Lord, protector of all beings, resides in all jīvas why does the jīva have misfortune or destruction of bliss (durbhagatvam), and suffering from ignorance (karmabhiḥ)?
Jiva's tika || 3.7.6 ||
bhagavān eka evaiṣa sarva-kṣetreṣv avasthitaḥ amuṣya durbhagatvaṃ vā kleśo vā karmabhiḥ kutaḥ
The Lord is situated in all bodies. Why does the jīva then suffer from ignorance and lose his sense of bliss?
Paramātma Sandarbha 89: Another contradiction is pointed out. The one Lord, Paramātmā is also situated in all bodies of all jīvas. Then why should the jīva (amuṣya) lose his inherent knowledge (durbhagatvam) and suffer from karma? This should not be so. If two objects are situated in water, why should one be affected by water and not the other?
TEXT - SB 3.7.7
etasmin me mano vidvan
khidyate 'jñāna-saṅkaṭe
tan naḥ parāṇuda vibho
kaśmalaṁ mānasaṁ mahat
SYNONYMS
etasmin—in this; me—my; manaḥ—mind; vidvan—O learned one; khidyate—is troubling; ajñāna—nescience; saṅkaṭe—in distress; tat—therefore; naḥ—my; parāṇuda—clear up; vibho—O great one; kaśmalam—illusion; mānasam—relating to the mind; mahat—great.
TRANSLATION
O great and learned one, my mind is greatly illusioned by the distress of this nescience, and I therefore request you to clear it up.
PURPORT
Such mental bewilderment as represented here by Vidura takes place for some living entities, but not for everyone, for if everyone were bewildered there would be no possibility of a solution by higher personalities.
Srila Visvanatha Cakravarti Thakur Commentary - 3.7.7
My mind is afflicted by this stronghold (saṇkaṭe) of ignorance. Remove this illusion (kaśmalam). Naḥ stands for two people (Vidura and Maitreya) though it is in the plural.
TEXT - SB 3.7.8
śrī-śuka uvāca
sa itthaṁ coditaḥ kṣattrā
tattva-jijñāsunā muniḥ
pratyāha bhagavac-cittaḥ
smayann iva gata-smayaḥ
SYNONYMS
śrī-śukaḥ uvāca—Śrī Śukadeva Gosvāmī said; saḥ—he (Maitreya Muni); ittham—in this way; coditaḥ—being agitated; kṣattrā—by Vidura; tattva-jijñāsunā—by one who was anxious to inquire to know the truth; muniḥ—the great sage; pratyāha—replied; bhagavat-cittaḥ—God conscious; smayan—wondering; iva—as if; gata-smayaḥ—without hesitation.
TRANSLATION
Śrī Śukadeva Gosvāmī said: O King, Maitreya, being thus agitated by the inquisitive Vidura, at first seemed astonished, but then he replied to him without hesitation, since he was fully God conscious.
PURPORT
Since the great sage Maitreya was filled with God consciousness, he had no reason to be astonished at such contradictory questions by Vidura. Therefore, although as a devotee he externally expressed surprise, as if he did not know how to reply to those questions, he immediately became perfectly settled and properly replied to Vidura. Yasmin vijñāte sarvam evaṁ vijñātaṁ bhavati (Muṇḍaka Upaniṣad 1.3). Anyone who is a devotee of the Lord knows about the Lord to some extent, and devotional service to the Lord makes him able to know everything by the grace of the Lord. Although a devotee may apparently express himself to be ignorant, he is full of knowledge in every intricate matter.
Srila Visvanatha Cakravarti Thakur Commentary - 3.7.8
Thinking of how to resolve these questions, Maitreya remembered the Lord (bhagavac-cittaḥ). Then he got the answer. Externally acting surprised, he seemed to say,“Oh these are difficult doubts to resolve!” However, he had actually resolved the doubts.
TEXT - SB 3.7.9
maitreya uvāca
seyaṁ bhagavato māyā
yan nayena virudhyate
īśvarasya vimuktasya
kārpaṇyam uta bandhanam
SYNONYMS
maitreyaḥ uvāca—Maitreya said; sā iyam—such a statement; bhagavataḥ—of the Personality of Godhead; māyā—illusion; yat—that which; nayena—by logic; virudhyate—becomes contradictory; īśvarasya—of the Supreme Personality of Godhead; vimuktasya—of the ever liberated; kārpaṇyam—insufficiency; uta—as also, what to speak of; bandhanam—bondage.
TRANSLATION
Śrī Maitreya said: Certain conditioned souls put forward the theory that the Supreme Brahman, or the Personality of Godhead, is overcome by illusion, or māyā, and at the same time they maintain that He is unconditioned. This is against all logic.
PURPORT
Sometimes it appears that the Supreme Personality of Godhead, who is one hundred percent spiritual, cannot be the cause of the illusory potency which covers the knowledge of the individual soul. But factually there is no doubt that the illusory, external energy is also part and parcel of the Supreme Lord. When Vyāsadeva realized the Supreme Personality of Godhead, he saw the Lord along with His external potency, which covers the pure knowledge of the individual living entities. Why the external energy acts in this way may be considered as follows, as analyzed by great commentators like Viśvanātha Cakravartī Ṭhākura and Śrīla Jīva Gosvāmī. Although the material, illusory energy is distinct from the spiritual energy, it is one of the many energies of the Lord, and thus the material modes of nature (the mode of goodness, etc.) are surely qualities of the Lord. The energy and the energetic Personality of Godhead are not different, and although such energy is one with the Lord, He is never overpowered by it. Although the living entities are also parts and parcels of the Lord, they are overcome by the material energy. The inconceivable yogam aiśvaram of the Lord, as mentioned in Bhagavad-gītā (9.5), is misunderstood by the froggish philosophers. In order to support a theory that Nārāyaṇa (the Lord Himself) becomes a daridra-nārāyaṇa, a poor man, they propose that the material energy overcomes the Supreme Lord. Śrīla Jīva Gosvāmī and Śrīla Viśvanātha Cakravartī Ṭhākura, however, offer a very nice example in explanation. They say that although the sun is all light, the clouds, darkness and snowfall are all part and parcel of the sun. Without the sun there is no possibility of the sky's being overcast with clouds or darkness, nor can there be snowfall on the earth. Although life is sustained by the sun, life is also disturbed by darkness and snowfall produced by the sun. But it is also a fact that the sun itself is never overcome by darkness, clouds or snowfall; the sun is far, far away from such disturbances. Only those who have a poor fund of knowledge say that the sun is covered by a cloud or by darkness. Similarly, the Supreme Brahman, or the Parabrahman, the Personality of Godhead, is always unaffected by the influence of the material energy, although it is one of His energies (parāsya śaktir vividhaiva śrūyate [Cc. Madhya 13.65, purport]).
There is no reason to assert that the Supreme Brahman is overpowered by the illusory energy. The clouds, darkness and snowfall can cover only a very insignificant portion of the sun's rays. Similarly, the modes of material nature may react upon the raylike living entities. It is the misfortune of the living entity, certainly not without reason, that the influence of the material energy acts on his pure consciousness and eternal bliss. This covering up of pure consciousness and eternal bliss is due to avidyā-karmā-saṁjñā, the energy which acts on the infinitesimal living entities who misuse their minute independence. According to Viṣṇu Purāṇa, Bhagavad-gītā and all other Vedic literatures, the living entities are generated from the taṭasthā energy of the Lord, and thus they are always the energy of the Lord and are not the energetic. The living entities are like the sun's rays. Although, as explained above, there is no qualitative difference between the sun and its rays, the sun's rays are sometimes overpowered by another energy of the sun, namely by clouds or by snowfall. Similarly, although the living entities are qualitatively one with the superior energy of the Lord, they have the tendency to be overpowered by the inferior, material energy. In the Vedic hymns it is said that the living entities are like the sparks of a fire. The sparks of fire also are fire, but the burning potency of the sparks is different from that of the original fire. When the sparks fly out of touch with the original fire, they come under the influence of a nonfiery atmosphere; thus they maintain the potency to be again one with the fire as sparks, but not as the original fire. The sparks can everlastingly remain within the original fire as its parts and parcels, but the moment the sparks become separated from the original fire, their misfortunes and miseries begin. The clear conclusion is that the Supreme Lord, who is the original fire, is never overpowered, but the infinitesimal sparks of the fire can become overpowered by the illusory effect of māyā. It is a most ludicrous argument to say that the Supreme Lord is overpowered by His own material energy. The Lord is the master of the material energy, but the living entities are in the conditioned state, controlled by the material energy. That is the version of Bhagavad-gītā. The froggish philosophers who put forward the argument that the Supreme Lord is overpowered by the material mode of goodness are themselves illusioned by the same material energy, although they think of themselves as liberated souls. They support their arguments by a false and laborious jugglery of words, which is a gift of the same illusory energy of the Lord. But the poor froggish philosophers, due to a false sense of knowledge, cannot understand the situation.
In the Sixth Canto, Ninth Chapter, thirty-fourth verse, of the Śrīmad-Bhāgavatam it is stated:
duravabodha iva tavāyaṁ vihāra-yogo yad aśaraṇo 'śarīra idam anavekṣitāsmat-samavāya ātmanaivāvikriyamāṇena saguṇam aguṇaḥ sṛjasi pāsi harasi.
Thus the demigods prayed to the Supreme Lord that although His activities are very difficult to understand, they can still be understood to some extent by those who sincerely engage in the transcendental loving service of the Lord. The demigods admitted that although the Lord is apart from the material influence or creation, He nevertheless creates, maintains and annihilates the complete cosmic manifestation by the agency of the demigods.
Srila Visvanatha Cakravarti Thakur Commentary - 3.7.9
This is māyā which belongs to the Lord with inconceivable powers (bhagavataḥ), and which cannot be known by logic (nayena). This energy, being acit by nature, belongs to the Lord who is purely spiritual or cit. The guṇas such as sattva also belong to the Lord. But Bhagavān, in his svarūpa, is without these guṇas. Similarly the sun, though pure light, possesses clouds, darkness and snow, which are unfavorable to the light or fire.
yathaiva sūryāt prabhavanti vāraḥ
punaś ca tasmin praviśanti kāle
bhūtāni bhūmau sthira-jaṅgamāni
tathā harāv eva guṇa-pravāhaḥ
Just as water arises from the sun and enters the sun, and just as animals and plants arise from the earth and enter the earth, the world made of guṇas arises from the Lord and enters him. SB 4.31.15
yathā nabhasy abhra-tamaḥ-prakāśā
bhavanti bhūpā na bhavanty anukramāt
evaṁ pare brahmaṇi śaktayas tv amū
rajas tamaḥ sattvam iti pravāhaḥ
O King! Just as clouds, darkness and light appear and disappear in the sky in succession, the energies of rajas, tamas and sattva appear and disappear in the Supreme Lord. SB 4.31.17
taṁ kleśa-karma-paripāka-guṇa-pravāhair
avyāhatānubhavam īśvaram advitīyam
prāṇādibhiḥ sva-vibhavair upagūḍham anyo
manyeta sūryam iva megha-himoparāgaiḥ
But although the consciousness of the Lord, who is the supreme one without a second, is never affected by material distress, by the reactions of material work or by the constant flow of nature’s modes, ordinary persons nonetheless think that the Lord is covered by his own creations of prāṇa and other material elements, just as one may think that the sun is covered by clouds, snow or an eclipse. SB 10.84.33
These verses show that this is beyond logic. Thus, the action of creating the universe takes place by māyā, an energy of the Lord, whereas the Lord is without change in his svarūpa. Because of non-difference between the possessor of the śakti and the śakti, it can be said that the Lord creates the universe.
prakṛtir yasyopādānam ādhāraḥ puruṣaḥ paraḥ
sato ’bhivyañjakaḥ kālo brahma tat tritayaṁ tv aham
Prakrṭi is the material cause, the puruṣa is the foundational cause. Time, the indirect cause, is agitator of prakṛti. I am all three. SB 11.24.19
Thus the doubt concerning the Lord has been resolved. The second line and the next verse resolve the doubt concerning the jīva. Though the jīva has the capacity (īṣvarasya) for realizing his form of knowledge and bliss, and thus can be called free of contamination (vimuktasya), he is in a condition of deprivation (kārpaṇyam) or durbhagatvam. Thus the jīva is in a state of bondage. This is because of māyā, which here means avidyā or ignorance, a function of māyā. These two, ignorance and bondage are mentioned as the cause.
The meaning is this. You have asked how the jīva loses knowledge because of māyā. If it is true that there is actual destruction of knowledge by māyā, then māyā, the Lord’s energy, should be punished by the Lord. But this is not the case. One may forget that one has a jewel locket hanging over one’s chest, and lament that one has lost the jewel. Or perhaps it is like this: I get accused of theft by mistake, though it is not my fault and get punished by the state officials. Because of jīva’s association with beginningless ignorance, the jīva forgets his knowledge and bliss, identifies with the body and the body’s qualities, and thus becomes durbhagatvam. If he suffers, whose fault is that? Losing his powers by the association of ignorance, he wanders around, like a man with a bad wife. Because the jīva has possibility of some small amount of power he is called īśvara in the verse.
Others explain the verse as follows. Verse 5 refers to the Paramātmā, a form of pure consciousness, whose knowledge is unaffected by place and time. Why does he associate with ignorance? If this is the question, the answer is also found in this verse. This māyā is only the bewildering potency of the Lord. If it did not have the power to bewilder, there would be no question asked (since no one would be bewildered). This is because (yat) it is contrary by its behavior (nītyā virudhayte). The contrary conduct is explained. There is a mistake (kārpaṇyam) in thinking that the Paramātmā is bewildered, that he is a jīva. The one Paramātmā of pure consciousness cannot be bewildered by māyā, but the jīva always is. It is proper to say that Paramātmā is never bewildered. And who can be simultaneously bewildered and unbewildered by his own māyā? Whoever asks such questions or concludes this by extreme imagination is bewildered by māyā.
The paramātmā and jīvātmā are like the sun and the sun’s ray, which have the same qualities, but are also different. One is conscious and the other is a conscious particle. This is the correct conclusion. Reflection and light rays arise from the sun and are particles similar to the sun, They are not distinguished from the sun and are also distinguished from the sun. Similarly though māyā-śakti and jīva-śakti arise from the Lord, and without beginning are not separate from the Lord, by svarūpa they are different from the Lord.
puṁso ’sti prakṛtir nityā praticchāyaiva bhāsvate
Prakṛti of the Lord is eternal, and shines as a reflection of the Lord. From a text of Āyurveda
Jīva-śakti is described in the śruti:
yathāgneḥ kṣudrā visphuliṅgā vyuccarantīty evam evātmanaḥ
Just as a small spark from the fire wanders about, the jīva also wanders. Bṛhad-āraṇyaka Upaniṣad 2.2.20
Gītā also says:
apareyam itastvanyāṁ prakṛtiṁ viddhi me parām.
jīvabhūtāṁ mahāvāho yayedaṁ dhāryyate jagad
This is my inferior energy. Understand my superior energy which is different from this inferior energy. It is the jīvas, by whom the inferior energy is employed for their enjoyment. BG 7.5
Jiva's tika ||3.7.9||
maitreya uvāca seyaṃ bhagavato māyā yan nayena virudhyate īśvarasya vimuktasya kārpaṇyam uta bandhanam
Maitreya said: This māyā which cannot be understood by logic, belonging to the Supreme Lord but not his svarūpa, is the cause of deprivation and ignorance for the jīva who has the possibility of realizing the form, knowledge and bliss of the Lord.
Paramātma Sandarbha 90:
Even the jīva cannot be solely cinmātra. Accepting the nature of Bhagavān, Maitreya explains this. That (sāḥ), by which creation takes place, is the śakti called māyā, belonging to the Lord (bhagavataḥ) who possesses inconceivable svarūpa-śakti. This māyā (yat) is contrary to logic (nayena virudhyate): it is inconceivable. Though the two śaktis are both inconceivable, because the world is manifested by his māyā-śakti (not himself) and because he is closely related with his svarūpa-śakti (antaranga), the Lord is not touched by the guṇas of māyā and its activities of making the universe.
The Lord is not just consciousness alone. There is another meaning by making different words out of the same statement. It is true that the Lord does not contact the guṇas or material actions but the bahiranga-śakti called māyā contacts the guṇas, though he possesses the guṇas. By māyā which obtains strength by taking shelter of the Lord, karma for actions performed is imposed on the jīva. It is said ṛte ṛtham yat pratīyeta: by māyā, objects are perceived as real. (SB 2.9.33)
That māyā is described in the verse. Because of māyā (yat) which takes shelter
of the Lord, the Lord is not made into an unworthy object (na yena). (Māyā does the work of bewildering the jīva, not the Lord.) One cannot criticize the sun for movement or various colors produced by its shadow. By this, attributing bad qualities to the Lord is avoided. Thus the verse is like itthaṃ bhūta-guṇo hari (SB 1.7.11), praising the nature of the Lord. A special meaning, favorable to the main meaning, appears based on suggestion of words (śabda-dhvani): yat na yena virudyate instead of nayena virudhyate. The meaning is “Because of māyā and his actions in relation to her, the Lord is not made into an impersonal object, without actions.”
In the Ninth Chapter of Sixth Canto it is said duravabodha iva tavāyam: it seems difficult to understand your actions in relation to the material world. Then again with tatra bhavān (SB 6.9.35) the question arises whether the Lord as antaryāmī is an enjoyer like the jīva in accepting piety and sin. Then in SB 6.9.36 the conclusion is reached by indicating that the Lord has inconceivable śakti.
Those two conditions seen in you are not a contradiction. What is impossible for you, who are Bhagavān, full of six qualities, full of unlimited qualities, the supreme controller, whose glories cannot be understood by the non-devotee, who are beyond the arguments of stubborn philosophers whose hearts are disturbed by deliberating on scriptures without touching the truth, through speculation, conjecture, judgment and false proofs? You are beyond all material qualities, you are pure spirit, but you screen yourself from view by your yoga-māyā. Though you possess only one form, nothing is impossible for you. SB 6.9.36
That verse shows that the Lord’s svarūpa-śakti is inconceivable by using various adjectives to describe his ātmā-māyā. Though he does not have two forms, by his inconceivable śakti his production of the universe is included in him.
Then the passage says:
sama-viṣama-matīnāṃ matam anusarasi yathā rajju-khaṇḍaḥ sarpādi-dhiyām.
You accept the opinion of those who say that Bhagavān is the Brahman with material variety (viṣama) though they are actually two aspects of one form (sama). However, this opinion is like thinking a rope is a snake. (SB 6.9.37)
The meaning is “You appear in this way to people of high and low consciousness.”
In SB 6.9.34, aśarīra means “without bodily activities”. Aśaraṇa means “without
the shelter of earth etc.” Even in verse 35, though the Lord is inferred to be neutral, it should be understood that he is an agent. The prominence of his svarūpa-śakti is shown.
SB 2.9.34, by showing that māyā is like a shadow, indicates that the Lord is untouched by māyā. This is also understood from the following:
tvam ādyaḥ puruṣaḥ sākṣād īśvaraḥ prakṛteḥ paraḥ | māyāṃ vyudasya cic-chaktyā kaivalye sthita ātmani ||
You are the original Lord, the controller, beyond material energy. You are situated in your spiritual form, being one with your spiritual energy, and separate from the material energy. (SB 1.7.23)
māyā paraity abhimukhe ca vilajjamānā ||
Māyā, being ashamed, cannot stand before the Lord. SB 2.7.47
Thus, the idea that the Lord acts against the jīva is rejected. Jīva’s relationship with avidyā results from the Lord’s māyā, which has been shown to be inconceivable.
By māyā, the jīva (vimuktasya) who has the ability to realize his svarūpa (īśvarasya), has his knowledge of ātmā covered (kārpaṇyam) and enters the net of guṇas previously shown (bandhanam). It is said tat-sanga-bhraṃśitaiśvaryam: the jīva in association with māyā loses all his powers. (SB 6.5.15)
The śrutis also indicate this in their prayers.
sa yad ajayā ajām anuśayīta guṇāṃś ca juṣan bhajati sarūpatāṃ tad anu mṛtyum apeta-bhagaḥ tvam uta jahāsi tām ahir iva tvacam ātta-bhago mahasi mahīyase ’ṣṭa-guṇite ’parimeya-bhagaḥ
The jīva contacts matter by the influence of māyā, takes on similar form due to upādhis, and enjoys material objects. He thus experiences saṃsāra. You, however, avoid the material energy in the same way that a snake abandons its old skin. Glorious in your possession of eight mystic powers, you display unlimited greatness. (SB 10.87.36)
By saying that the Lord possesses māyā (bhagavataḥ māyā), it is understood that the Lord is devoid of māyā. Similarly the phrase “māyā of Indra” means “Indra
is in control of illusion.” Previous statements can be understood in the same way.
TEXT - SB 3.7.10
yad arthena vināmuṣya
puṁsa ātma-viparyayaḥ
pratīyata upadraṣṭuḥ
sva-śiraś chedanādikaḥ
SYNONYMS
yat—thus; arthena—a purpose or meaning; vinā—without; amuṣya—of such a one; puṁsaḥ—of the living entity; ātma-viparyayaḥ—upset about self-identification; pratīyate—so appear; upadraṣṭuḥ—of the superficial onlooker; sva-śiraḥ—own head; chedana-ādikaḥ—cutting off.
TRANSLATION
The living entity is in distress regarding his self-identity. He has no factual background, like a man who dreams that he sees his head cut off.
PURPORT
A teacher in school once threatened his pupil that he would cut off the pupil's head and hang it on the wall so that the child could see how his head had been cut off. The child became frightened and stopped his mischief. Similarly, the miseries of the pure soul and the disruption of his self-identification are managed by the external energy of the Lord, which controls those mischievous living entities who want to go against the will of the Lord. Actually there is no bondage or misery for the living entity, nor does he ever lose his pure knowledge. In his pure consciousness, when he thinks a little seriously about his position, he can understand that he is eternally subordinate to the mercy of the Supreme and that his attempt to become one with the Supreme Lord is a false illusion. Life after life the living entity falsely tries to lord it over material nature and become the lord of the material world, but there is no tangible result. At last, when frustrated, he gives up his material activities and tries to become one with the Lord and speculate with much jugglery of words, but without success.
These activities are performed under the dictation of the illusory energy. The experience is compared to the experience of one's having his head cut off in a dream. The man whose head has been cut off also sees that his head has been cut off. If a person's head is severed he loses his power to see. Therefore if a man sees that his head has been cut off, it means that he thinks like that in hallucination. Similarly a living entity is eternally subordinate to the Supreme Lord, and he has this knowledge with him, but, artificially, he thinks that he is God himself and that although he is God he has lost his knowledge due to māyā. This conception has no meaning, just as there is no meaning to seeing one's head being cut off. This is the process by which knowledge is covered. And because this artificial rebellious condition of the living entity gives him all troubles, it is to be understood that he should take to his normal life as a devotee of the Lord and be relieved from the misconception of being God. The so-called liberation of thinking oneself God is that last reaction of avidyā by which the living entity is entrapped. The conclusion is that a living entity deprived of eternal transcendental service to the Lord becomes illusioned in many ways. Even in his conditional life he is the eternal servant of the Lord. His servitude under the spell of illusory māyā is also a manifestation of his eternal condition of service. Because he has rebelled against the service of the Lord, he is therefore put in the service of the māyā. He is still serving, but in a perverted manner. When he wants to get out of service under material bondage, he next desires to become one with the Lord. This is another illusion. The best course, therefore, is to surrender unto the Lord and thus get rid of the illusory māyā for good, as confirmed in Bhagavad-gītā (7.14):
daivī hy eṣā guṇa-mayī
mama māyā duratyayā
mām eva ye prapadyante
māyām etāṁ taranti te
Srila Visvanatha Cakravarti Thakur Commentary - 3.7.10
The jīva situated behind the Lord with beginningless aversion loses knowledge by beginningless ignorance which is also situated behind the Lord. There is no cause and no purpose for the jīva doing this. This is the nature of tamas that it eclipses the power of the jīva, who has only small power.
Because of māyā, the loss of knowledge and bliss (ātma-viparyayaḥ) of the jīva (puṁsaḥ) appears to be without cause or goal (arthena). Medinī says that artha means object of the senses, wealth, cause, thing, meaning of a word, prevention and goal. An example is given. The seer of a dream (draṣṭuḥ), near himself (upa), sees his head is cut off. Though his head is intact, in the dream state he experiences that his head is gone. Though the jīva does not actually have a destruction of knowledge and bliss, in a state of ignorance he perceives this destruction. The brilliant luster of gold and silver is not lost by darkness, but is only covered. Just as a very brilliant ruby destroys even darkness, the life of the devotee destroys even ignorance.
From the second explanation of the previous verse, it is incorrect to think that there is bondage of ignorance for the Supreme Lord, Paramātmā, full of eternity, knowledge and bliss, who is omniscient and all-pervading. The idea that Paramātmā by ignorance becomes jīvātmā and by the disappearance of ignorance becomes Paramātmā is false. But even the bondage by ignorance of the jīva, who is the taṭastha-śakti of the Lord, a particle of consciousness, having consciousness like the Lord but being different since he is a particle with incomplete knowledge, is unreal. This verse then describes the nature of the bondage, the same as explained above. Puṁsaḥ refers to the jīva, not to the Paramātmā who is the witness of all jīvas.
Jiva's tika || 3.7.10 ||
yad arthena vināmuṣya puṃsa ātma-viparyayaḥ pratīyata upadraṣṭuḥ sva-śiraś chedanādikaḥ
Because of māyā, the jīva’s loss of knowledge and bliss makes its appearance without cause or purpose. The loss is illusory, just the seer of a dream experiencing his head being cut off is illusory.
Paramātmā Sandarbha 31:
That the jīva does not actually have misery and bondage but only appears to have this by the Lord’s māyā is illustrated with an example. Because of māyā (yat), though it is without purpose in past, present and future (arthena vinā api), the jīva forgets his identity and thinks he is something else (ātmā-viparyayaḥ). This is the meaning. In a dream it is perceived by the jīva (upadraṣṭuḥ) that his head is cut off, which is impossible. His head has not been cut off and no one has seen this take place. But the Lord’s māyā, accomplishing this, imposes this display on the jīva. Māyā-matraṃ tu kārtsnyenānabhivyakta-svarūpatvāt: the cause of dreams is the Lord's māyā because the dreams by nature are not revealed to everyone. (Brahma-sūtra 3.2.3)
TEXT - SB 3.7.11
yathā jale candramasaḥ
kampādis tat-kṛto guṇaḥ
dṛśyate 'sann api draṣṭur
ātmano 'nātmano guṇaḥ
SYNONYMS
yathā—as; jale—in the water; candramasaḥ—of the moon; kampa-ādiḥ—quivering, etc.; tat-kṛtaḥ—done by the water; guṇaḥ—quality; dṛśyate—it is so seen; asan api—without existence; draṣṭuḥ—of the seer; ātmanaḥ—of the self; anātmanaḥ—of other than the self; guṇaḥ—quality.
TRANSLATION
As the moon reflected on water appears to the seer to tremble due to being associated with the quality of the water, so the self associated with matter appears to be qualified as matter.
PURPORT
The Supreme Soul, the Personality of Godhead, is compared to the moon in the sky, and the living entities are compared to the reflection of the moon on water. The moon in the sky is fixed and does not appear to quiver like the moon on the water. Actually, like the original moon in the sky, the moon reflected on the water should also not quiver, but because of being associated with water, the reflection appears to be quivering, although in actual fact the moon is fixed. The water moves, but the moon does not move. Similarly, the living entities appear to be tainted by material qualities like illusion, lamentation and miseries, although in the pure soul such qualities are completely absent. The word pratīyate, which means "apparently" and "not actually" (like the experience of having one's head cut off in a dream), is significant here. The reflection of the moon on the water is the separated rays of the moon and not the actual moon. The separated parts and parcels of the Lord entangled in the water of material existence have the quivering quality, whereas the Lord is like the actual moon in the sky, which is not at all in touch with water. The light of the sun and moon reflected on matter makes the matter bright and praiseworthy. The living symptoms are compared to the light of the sun and the moon illuminating material manifestations like trees and mountains. The reflection of the sun or moon is accepted as the real sun or moon by less intelligent men, and the pure monistic philosophy develops from these ideas. In fact, the light of the sun and the moon are actually different from the sun and moon themselves, although they are always connected. The light of the moon spread throughout the sky appears to be impersonal, but the moon planet, as it is, is personal, and the living entities on the moon planet are also personal. In the rays of the moon, different material entities appear to be comparatively more or less important. The light of the moon on the Taj Mahal appears to be more beautiful than the same light in the wilderness. Although the light of the moon is the same everywhere, due to being differently appreciated it appears different. Similarly, the light of the Lord is equally distributed everywhere, but due to being differently received, it appears to be different. One should not, therefore, accept the reflection of the moon on the water as actual and misunderstand the whole situation through monistic philosophy. The quivering quality of the moon is also variable. When the water is standing still, there is no quivering. A more settled conditioned soul quivers less, but due to material connection the quivering quality is more or less present everywhere.
Jiva's tika || 3.7.11 ||
yathā jale candramasaḥ kampādis tat-kṛto guṇaḥ dṛśyate ’sann api draṣṭur ātmano ’nātmano guṇaḥ
The qualities belonging to the subtle body do not belong to the ātmā but appear to be so, just as the trembling quality in the water imposed on the reflection of the moon is not trembling of the moon, though it appears to be so. Paramātmā Sandarbha 92:
Though the jīva is pure, he takes on the quality of upādhis because of the upādhis. This is illustrated with an example. Just as qualities like quivering of
the reflection of the moon are seen, created by the medium (upādhi) of water, though the moon in the sky does not quiver, similarly the qualities of the material upādhis appear on the pure ātmā who becomes the seer--the ātmā in a covered state (draṣṭuḥ) or the material ahankāra, represented by the reflection, which identifies the self with the upādhis because of māyā, thinking, “I am that material upādhi.” The ātmā is pure but he sees himself as a material body by identification. It is said:
nṛtyato gāyataḥ paśyan yathaivānukaroti tān evaṃ buddhi-guṇān paśyann anīho ‘py anukāryate
Just as one may imitate persons whom one sees dancing and singing, similarly the soul, although never the doer of material activities, is thus forced to imitate the qualities of the intelligence. (SB 11.22.53)
It is also said śuddho vicaṣṭe hy aviśuddha-kartuḥ: the pure jīva becomes absorbed in the actions of the conditioned soul. (SB 5.11.12) The affix vi in vicaṣṭe indicates absorption.
Thus the Lord, possessing power, the inconceivable antaranga-śakti in his svarūpa, is not touched by māyā, even though it is also strong and inconceivable. But the jīva is touched by māyā. That is the conclusion.
TEXT - SB 3.7.12
sa vai nivṛtti-dharmeṇa
vāsudevānukampayā
bhagavad-bhakti-yogena
tirodhatte śanair iha
SYNONYMS
saḥ—that; vai—also; nivṛtti—detachment; dharmeṇa—by engagement; vāsudeva—the Supreme Personality of Godhead; anukampayā—by the mercy of; bhagavat—in relation with the Personality of Godhead; bhakti-yogena—by linking up; tirodhatte—diminishes; śanaiḥ—gradually; iha—in this existence.
TRANSLATION
But that misconception of self-identity can be diminished gradually by the mercy of the Personality of Godhead, Vāsudeva, through the process of devotional service to the Lord in the mode of detachment.
PURPORT
The quivering quality of material existence, which comes from identification with matter or from thinking oneself, under the material influence of philosophical speculation, to be God, can be eradicated by devotional service to the Lord, by the mercy of the Personality of Godhead, Vāsudeva. As discussed in the First Canto, because the application of devotional service to Lord Vāsudeva invites pure knowledge, it quickly detaches one from the material conception of life and thus revives one's normal condition of spiritual existence, even in this life, and frees one from the material winds which cause one to quiver. Only knowledge in devotional service can elevate one towards the path of liberation. The development of knowledge for the purpose of knowing everything, without rendering devotional service, is considered fruitless labor, and one cannot get the desired result by such labor of love. Lord Vāsudeva is pleased by devotional service only, and thus His mercy is realized by association with pure devotees of the Lord. Pure devotees of the Lord are transcendental to all material desires, including the desire for the results of fruitive activities and philosophical speculation. If one wants to acquire the mercy of the Lord, he has to associate with pure devotees. Such association alone can, by degrees, release one from the quivering elements.
Srila Visvanatha Cakravarti Thakur Commentary - 3.7.12
How can the jīva be delivered? By bhakti generated from destroying the qualities in the antaḥ-karaṇa (nivṛtti-dharmena), which means by bhakti-miśra-jñāna, and then by bhakti arising from mercy of the Lord through his devotees, the ignorance disappears. Thus the meaning is that destruction of ignorance takes place by either jñāna or bhakti. This takes place gradually (śanaiḥ), according to sādhana, with various degrees of anartha-nivṛtti.
Jiva's tika || 3.7.12 ||
sa vai nivṛtti-dharmeṇa vāsudevānukampayā bhagavad-bhakti-yogena tirodhatte śanair iha
This ignorance gradually disappears by bhakti-miśra-jnāna arising from destruction of impressions in the subtle body, and by bhakti arising from the mercy of the Lord, coming through devotees.
By bhakti-yoga, which is nature without desire (nivṛtti-dharmeṇa), which is the Lord’s mercy, that ignorance disappears by degrees (śanaiḥ), according to the amount of mercy.
TEXT - SB 3.7.13
yadendriyoparāmo 'tha
draṣṭrātmani pare harau
vilīyante tadā kleśāḥ
saṁsuptasyeva kṛtsnaśaḥ
SYNONYMS
yadā—when; indriya—senses; uparāmaḥ—satiated; atha—thus; draṣṭṛ-ātmani—unto the seer, the Supersoul; pare—in the Transcendence; harau—unto the Supreme Personality of Godhead; vilīyante—become merged in; tadā—at that time; kleśāḥ—miseries; saṁsuptasya—one who has enjoyed sound sleep; iva—like; kṛtsnaśaḥ—completely.
TRANSLATION
When the senses are satisfied in the seer-Supersoul, the Personality of Godhead, and merge in Him, all miseries are completely vanquished, as after a sound sleep.
PURPORT
The quivering of the living entity as described above is due to the senses. Since the entire material existence is meant for sense gratification, the senses are the medium of material activities, and they cause the quivering of the steady soul. Therefore, these senses are to be detached from all such material activities. According to the impersonalists the senses are stopped from work by merging the soul in the Supersoul Brahman. The devotees, however, do not stop the material senses from acting, but they engage their transcendental senses in the service of the Transcendence, the Supreme Personality of Godhead. In either case, the activities of the senses in the material field are to be stopped by cultivation of knowledge, and, if possible, they can be engaged in the service of the Lord. The senses are transcendental in nature, but their activities become polluted when contaminated by matter. We have to treat the senses to cure them of the material disease, not stop them from acting, as suggested by the impersonalist. In Bhagavad-gītā (2.59) it is said that one ceases all material activities only when satisfied by contact with a better engagement. Consciousness is active by nature and cannot be stopped from working. Artificially stopping a mischievous child is not the real remedy. The child must be given some better engagement so that he will automatically stop causing mischief. In the same way, the mischievous activities of the senses can be stopped only by better engagement in relation with the Supreme Personality of Godhead. When the eyes are engaged in seeing the beautiful form of the Lord, the tongue engaged in tasting prasāda, or remnants of foodstuff offered to the Lord, the ears are engaged in hearing His glories, the hands engaged in cleaning the temple of the Lord, the legs engaged in visiting His temples—or when all the senses are engaged in transcendental variegatedness—then only can the transcendental senses become satiated and eternally free from material engagement. The Lord, as the Supersoul residing in everyone's heart and as the Supreme Personality of Godhead in the transcendental world far beyond the material creation, is the seer of all our activities. Our activities must be so transcendentally saturated that the Lord will be kind enough to look upon us favorably and engage us in His transcendental service; then only can the senses be satisfied completely and be no longer troubled by material attraction.
Srila Visvanatha Cakravarti Thakur Commentary - 3.7.13
When is anartha-nivṛtti complete? According to jñāna this takes place when the senses and the functions of the mind are destroyed (uparāmaḥ). This is indicated by the example of removal of active senses during deep sleep. When the jīva (draṣṭṛ) realizes the Paramātmā (ātmani), Brahman (pare), Bhagavān (harau) by bhakti arising as an aṅga of jñāna, the suffering stops. An example is given of the complete destruction of suffering. For one who has achieved deep sleep, sufferings such loss of wealth or sons disappear.
Another meaning of the verse is now given. According to bhakti, when the senses such as eye and ear become fixed (uparāmaḥ) in the Lord (harau--attractor), who is attractive with beauty and other qualities, when the eye, ear, nose, skin, tongue and mind become completely absorbed in the beauty, voice, fragrance, softness of body, sweetness and cleverness of the Lord, and no longer desire to experience material form, sound, smell, touch, taste, and thoughts, suffering is destroyed. How is this Lord (harau) described? He is, by his svarūpa, the witness of the devotee (draṣṭṛ ātmani), who glances upon his devotee with mercy. He is the Supreme Lord (pare), or beyond prakṛti. An example of complete absence of suffering is given. It is like a person whose sleep is not broken by dreams (saṁsuptasya). The sufferings of seeing one’s head cut off in a dream are all destroyed.
TEXT - SB 3.7.14
aśeṣa-saṅkleśa-śamaṁ vidhatte
guṇānuvāda-śravaṇaṁ murāreḥ
kiṁ vā punas tac-caraṇāravinda-
parāga-sevā-ratir ātma-labdhā
SYNONYMS
aśeṣa—unlimited; saṅkleśa—miserable conditions; śamam—cessation; vidhatte—can perform; guṇa-anuvāda—of the transcendental name, form, qualities, pastimes, entourage and paraphernalia, etc.; śravaṇam—hearing and chanting; murāreḥ—of Murāri (Śrī Kṛṣṇa), the Personality of Godhead; kim vā—what to speak of; punaḥ—again; tat—His; caraṇa-aravinda—lotus feet; parāga-sevā—to the service of the flavorful dust; ratiḥ—attraction; ātma-labdhā—those who have gained such self-achievement.
TRANSLATION
Simply by chanting and hearing of the transcendental name, form, etc., of the Personality of Godhead, Śrī Kṛṣṇa, one can achieve the cessation of unlimited miserable conditions. Therefore what to speak of those who have attained attraction for serving the flavor of the dust of the Lord's lotus feet?
PURPORT
Two different methods for controlling the material senses are recommended in the Vedic scriptural wisdom. One of them is the process of jñāna, or the path of philosophical understanding of the Supreme—Brahma, Paramātmā and Bhagavān. The other is that of direct engagement in the transcendental loving devotional service of the Lord. Of these two most popular methods, the path of devotional service is recommended here as the best because one on the path of devotional service does not have to wait for the attainment of the fruitive results of pious activities or for the results of knowledge. The two stages of executing devotional service are, first, the stage of practicing devotional service with our present senses under the regulations of the recognized scriptures and, second, attaining sincere attachment for serving the particles of the dust of the lotus feet of the Lord. The first stage is called sādhana-bhakti, or devotional service for the neophyte, which is rendered under the direction of a pure devotee, and the second stage is called rāga-bhakti, in which the mature devotee automatically takes to the various services of the Lord out of sincere attachment. The great sage Maitreya now gives the final answer to all the questions of Vidura: devotional service to the Lord is the ultimate means to mitigate all the miserable conditions of material existence. The path of knowledge or that of mystic gymnastics may be adopted as a means for the purpose, but unless mixed with bhakti, or devotional service, they are unable to award the desired result. By practicing sādhana-bhakti one may gradually rise to the point of rāga-bhakti, and by performing rāga-bhakti in loving transcendental service one can even control the Supreme Powerful Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 3.7.14
Between jñāna and bhakti, which is better form producing destruction of ignorance? Bhakti is better. How much can be said (kiṁ vā) about great attachment (ratiḥ) to serving the lotus feet of the Lord, attained on its own accord or in itself (ātma-labdhā). This indicates that rati (bhāva) is self-revealing, and is not produced. Sādhana-bhakti destroys ignorance. How much more results its goal, rati or bhāva will produce! The chief result of rati is not destruction of ignorance, but rather bringing the Lord under control. That is indicated in this verse.
Jiva's tika || 3.7.14 ||
aśeṣa-sankleśa-śamaṃ vidhatte guṇānuvāda-śravaṇaṃ murāreḥ
kiṃ vā punas tac-caraṇāravindaparāga-sevā-ratir ātma-labdhā
Hearing and speaking about the qualities of the Lord in sādhana-bhakti produces destruction of unlimited suffering. How much more can be attained by great attraction for serving the pollen of the lotus feet of the Lord, appearing by its self-revealing nature, during the state of bhāva-bhakti!
You have indicated by your first question in verses 2 and 3 the prayers of the devatās in charge of the elements. The Lord involved in pastimes controlled by bhakti, instigates creation of the material world. But this is contrary to his nature and contrary to an incoherent object (inert matter). Verse 5 and 6 are another question (concerning the jīva). Maitreya answered that question just now.
The meaning of catuḥ-ślokī concerning vijnāna (prema, third catuḥ-ślokī verse), which remained to be taught is here explained, following the explanation of second catuḥ-ślokī starting in verse 9, which involves the Lord’s acintya-śakti. The power of the Lord’s śakti known as bhakti is also indicated since verse 12 teaches the secret including sādhana (sasādhana-rahasyam). The second half of the present verse uses kaimutya to show the great result of absorption in service to the Lord’s lotus feet. Not only is suffering destroyed but this bhakti brings the Lord under control.
TEXT - SB 3.7.15
vidura uvāca
sañchinnaḥ saṁśayo mahyaṁ
tava sūktāsinā vibho
ubhayatrāpi bhagavan
mano me sampradhāvati
SYNONYMS
viduraḥ uvāca—Vidura said; sañchinnaḥ—cut off; saṁśayaḥ—doubts; mahyam—unto me; tava—your; sūkta-asinā—by the weapon of convincing words; vibho—O my lord; ubhayatra api—both in God and in the living entity; bhagavan—O powerful one; manaḥ—mind; me—my; sampradhāvati—perfectly entering.
TRANSLATION
Vidura said: O powerful sage, my lord, all my doubts about the Supreme Personality of Godhead and the living entities have now been removed by your convincing words. My mind is now perfectly entering into them.
PURPORT
The science of Kṛṣṇa, or the science of God and the living entities, is so subtle that even a personality like Vidura has to consult persons like the sage Maitreya. Doubts about the eternal relationship of the Lord and the living entity are created by mental speculators in different ways, but the conclusive fact is that the relationship of God and the living entity is one of the predominator and the predominated. The Lord is the eternal predominator, and the living entities are eternally predominated. Real knowledge of this relationship entails reviving the lost consciousness to this standard, and the process for such revival is devotional service to the Lord. By clearly understanding from authorities like the sage Maitreya, one can become situated in real knowledge, and the disturbed mind can thus be fixed on the progressive path.
Srila Visvanatha Cakravarti Thakur Commentary - 3.7.15
By your skillfully words (su ukta) which are like a sword (asinā) to give enlightenment to me (mahyam), my doubts have been completely cut. My mind enters completely (sampradhāvati) into both the Lord and the jīva.
Jiva's tika || 3.7.15 ||
vidura uvāca sanchinnaḥ saṃśayo mahyaṃ tava sūktāsinā vibho ubhayatrāpi bhagavan mano me sampradhāvati
Vidura said: O Lord! All of my doubts have been cut by the sword of your skillful speech. My mind completely understands both the independent Lord and the dependent jīva.
Thus Vidura confirms he is satisfied. My mind completely enters into or understands (sampradhāvati) the lord and the jīva (ubhayatra). Or my mind understands prema and sādhana-bhakti.
TEXT - SB 3.7.16
sādhv etad vyāhṛtaṁ vidvan
nātma-māyāyanaṁ hareḥ
ābhāty apārthaṁ nirmūlaṁ
viśva-mūlaṁ na yad bahiḥ
SYNONYMS
sādhu—as good as it should be; etat—all these explanations; vyāhṛtam—thus spoken; vidvan—O learned one; na—not; ātma—the self; māyā—energy; ayanam—movement; hareḥ—of the Personality of Godhead; ābhāti—appears; apārtham—without meaning; nirmūlam—without basis; viśva-mūlam—the origin is the Supreme; na—not; yat—which; bahiḥ—outside.
TRANSLATION
O learned sage, your explanations are very good, as they should be. Disturbances to the conditioned soul have no other basis than the movement of the external energy of the Lord.
PURPORT
A living entity's unlawful desire to become one with the Lord in every respect is the root cause of the entire material manifestation, for otherwise the Lord has no need to create such a manifestation, even for His pastimes. The conditioned soul, under the spell of the external energy of the Lord, falsely suffers many unfortunate incidents in material life. The Lord is the predominator of the external energy, māyā, whereas the living entity is predominated by the same māyā under the material condition. The false attempt of the living entity to occupy the predominating post of the Lord is the cause of his material bondage, and the conditioned soul's attempt to become one with the Lord is the last snare of māyā.
Jiva's tika || 3.7.16 ||
sādhv etad vyāhṛtaṃ vidvann
ātma-māyāyanaṃ hareḥ ābhāty apārthaṃ nirmūlaṃ viśva-mūlaṃ na yad bahiḥ
O learned Maitreya! You have accurately explained how the external energy, is under the shelter of the Supreme Lord. Except for that māyā, the root of the universe is insubstantial and without roots.
Vidura explains the meaning he has understood, to show how his doubts have been removed in five verses. You have skillfully explained the acintya actions of the Lord’s māyā, dependent on the Lord. Except for this, the cause of the universe is devoid of roots (nirmūlam) and without substance (apārtham). Except for this, the ignorance of the jīva, the cause of the false identity, does not exist.
TEXT - SB 3.7.17
yaś ca mūḍhatamo loke
yaś ca buddheḥ paraṁ gataḥ
tāv ubhau sukham edhete
kliśyaty antarito janaḥ
SYNONYMS
yaḥ—one who is; ca—also; mūḍha-tamaḥ—the lowest of the fools; loke—in the world; yaḥ ca—and one who is; buddheḥ—of intelligence; param—transcendental; gataḥ—gone; tau—of them; ubhau—both; sukham—happiness; edhete—enjoy; kliśyati—suffer; antaritaḥ—situated between; janaḥ—persons.
TRANSLATION
Both the lowest of fools and he who is transcendental to all intelligence enjoy happiness, whereas persons between them suffer the material pangs.
PURPORT
The lowest of fools do not understand material miseries; they pass their lives merrily and do not inquire into the miseries of life. Such persons are almost on the level of the animals, who, although in the eyes of superiors are always miserable in life, are unaware of material distresses. A hog's life is degraded in its standard of happiness, which entails living in a filthy place, engaging in sex enjoyment at every opportune moment, and laboring hard in a struggle for existence, but this is unknown to the hog. Similarly, human beings who are unaware of the miseries of material existence and are happy in sex life and hard labor are the lowest of fools. Yet because they have no sense of miseries, they supposedly enjoy so-called happiness. The other class of men, those who are liberated and are situated in the transcendental position above intelligence, are really happy and are called paramahaṁsas. But persons who are neither like hogs and dogs nor on the level of the paramahaṁsas feel the material pangs, and for them inquiry about the Supreme Truth is necessary. The Vedānta-sūtra states, athāto brahma jijñāsā: "Now one should inquire about Brahman." This inquiry is necessary for those who are between the paramahaṁsas and the fools who have forgotten the question of self-realization in the midst of life in sense gratification.
Srila Visvanatha Cakravarti Thakur Commentary - 3.7.17
Until now I have been drowning in the sorrow of doubt because of ignorance. This is expressed in this verse. One person who is the most foolish, like an animal (mūḍatamaḥ), whose intelligence is engaged in enjoying material objects (and ignoring the suffering), and another person who has achieved the Supreme Lord who is beyond (param) matter (buddheḥ)—these two persons increase happiness by deriving bliss from either material objects or the Lord, without suffering. He who desires to reject the material world by examining the suffering cannot accomplish this without attaining bhakti. He who is between these two (antaritaḥ) suffers in the ocean of doubt by not having either type of bliss.
Jiva's tika || 3.7.17 ||
yaś ca mūḍhatamo loke yaś ca buddheḥ paraṃ gataḥ tāv ubhau sukham edhete kliśyaty antarito janaḥ
He who is the most foolish in this world and he who has attained the Lord beyond matter increases their happiness, whereas others just suffer from doubt.
The very foolish person who has no ability to distinguish the essential from the unessential and the devotee attain happiness in the form of freedom of the suffering from doubt. Others suffer from doubt.
TEXT - SB 3.7.18
arthābhāvaṁ viniścitya
pratītasyāpi nātmanaḥ
tāṁ cāpi yuṣmac-caraṇa-
sevayāhaṁ parāṇude
SYNONYMS
artha-abhāvam—without substance; viniścitya—being ascertained; pratītasya—of the apparent values; api—also; na—never; ātmanaḥ—of the self; tām—that; ca—also; api—thus; yuṣmat—your; caraṇa—feet; sevayā—by service; aham—myself; parāṇude—shall be able to give up.
TRANSLATION
But, my dear sir, I am obliged to you because now I can understand that this material manifestation is without substance, although it appears real. I am confident that by serving your feet it will be possible for me to give up the false idea.
PURPORT
The sufferings of the conditioned soul are superficial and have no intrinsic value, like the cutting off of one's head in a dream. Yet although this statement is theoretically very true, it is very difficult for the common man or the neophyte on the transcendental path to realize practically. However, by serving the feet of great transcendentalists like Maitreya Muni and by constantly associating with them, one is enabled to give up the false idea that the soul suffers from material pangs.
Srila Visvanatha Cakravarti Thakur Commentary - 3.7.18
At this very moment my suffering has come to an end. I have become convinced by the conclusions coming from your mouth that the soul has no actual misfortune (arthābhāvam). Though not perceiving this fact (na partītasya api), I will destroy (parānude) my lack of perception (tām) by service to your lotus feet.
TEXT - SB 3.7.19
yat-sevayā bhagavataḥ
kūṭa-sthasya madhu-dviṣaḥ
rati-rāso bhavet tīvraḥ
pādayor vyasanārdanaḥ
SYNONYMS
yat—to whom; sevayā—by service; bhagavataḥ—of the Personality of Godhead; kūṭa-sthasya—of the unchangeable; madhu-dviṣaḥ—the enemy of the Madhu asura; rati-rāsaḥ—attachment in different relationships; bhavet—develops; tīvraḥ—highly ecstatic; pādayoḥ—of the feet; vyasana—distresses; ardanaḥ—vanquishing.
TRANSLATION
By serving the feet of the spiritual master, one is enabled to develop transcendental ecstasy in the service of the Personality of Godhead, who is the unchangeable enemy of the Madhu demon and whose service vanquishes one's material distresses.
PURPORT
The association of a bona fide spiritual master like the sage Maitreya can be of absolute help in achieving transcendental attachment for the direct service of the Lord. The Lord is the enemy of the Madhu demon, or in other words He is the enemy of the suffering of His pure devotee. The word rati-rāsaḥ is significant in this verse. Service to the Lord is rendered in different transcendental mellows (relationships): neutral, active, friendly, parental and nuptial. A living entity in the liberated position of transcendental service to the Lord becomes attracted to one of the above-mentioned mellows, and when one is engaged in transcendental loving service to the Lord, one's service attachment in the material world is automatically vanquished. As stated in Bhagavad-gītā (2.59), rasa-varjaṁ raso 'py asya paraṁ dṛṣṭvā nivartate.
Srila Visvanatha Cakravarti Thakur Commentary - 3.7.19
What is impossible by serving the devotee? Kutāstha means “fixed in one form over all time” according to the Amara-koṣa. By service to devotees ), the rāsa of rati or bhāva-bhakti (composed of vibhāva, anubhāva, sthāyi-bhava, sāttvika-bhāva and vyabhicāri-bhāvas) with varieties such as śānta and dāsya arises for Bhagavān, who is fixed as Bhagavān over all time (kūṭa-sthasya), who destroys material life of the devotee just as he destroyed the Madhu demon (madhu-dviṣaḥ). Bhāva-bhakti is called tivraḥ or sharp because by its sweetness it suppresses all other material or spiritual sweetness. It impels one to become unaware of all else.
Jiva's tika || 3.7.19 ||
yat-sevayā bhagavataḥ kūṭa-sthasya madhu-dviṣaḥ rati-rāso bhavet tīvraḥ pādayor vyasanārdanaḥ
By service to the devotees, intense rasa of bhāva-bhakti to the Lord who is fixed in one form and destroys obstacles for the devotee appears, and destruction of material suffering then takes place.
How much removal of material perception is necessary? He develops rasa by serving the devotees and destroys material suffering.
TEXT - SB 3.7.20
durāpā hy alpa-tapasaḥ
sevā vaikuṇṭha-vartmasu
yatropagīyate nityaṁ
deva-devo janārdanaḥ
SYNONYMS
durāpā—rarely obtainable; hi—certainly; alpa-tapasaḥ—of one whose austerity is meager; sevā—service; vaikuṇṭha—the transcendental kingdom of God; vartmasu—on the path of; yatra—wherein; upagīyate—is glorified; nityam—always; deva—of the demigods; devaḥ—the Lord; jana-ardanaḥ—the controller of the living entities.
TRANSLATION
Persons whose austerity is meager can hardly obtain the service of the pure devotees who are progressing on the path back to the kingdom of Godhead, the Vaikuṇṭhas. Pure devotees engage one hundred percent in glorifying the Supreme Lord, who is the Lord of the demigods and the controller of all living entities.
PURPORT
The path of liberation, as recommended by all authorities, is to serve the mahātmā transcendentalists. As far as Bhagavad-gītā is concerned, the mahātmās are the pure devotees who are on the path to Vaikuṇṭha, the kingdom of God, and who always chant and hear the glories of the Lord rather than talk of dry, profitless philosophy. This system of association has been recommended since time immemorial, but in this age of quarrel and hypocrisy it is especially recommended by Lord Śrī Caitanya Mahāprabhu. Even if one has no assets of favorable austerity, if he nevertheless takes shelter of the mahātmās, who are engaged in chanting and hearing the glories of the Lord, he is sure to make progress on the path back home, back to Godhead.
Srila Visvanatha Cakravarti Thakur Commentary - 3.7.20
Service to the great devotees is very rare. Though the verse says that those will little austerity rarely attain devotees, this is only a conventional expression. Service to devotees is attained only by mercy of devotees. It is not attained as a result of austerity. “Those on the path to Vaikuṇṭha” means those who are constantly engaged in sādhana-bhakti or sādhya (prema-bhakti).
TEXT - SB 3.7.21
sṛṣṭvāgre mahad-ādīni
sa-vikārāṇy anukramāt
tebhyo virājam uddhṛtya
tam anu prāviśad vibhuḥ
SYNONYMS
sṛṣṭvā—after creating; agre—in the beginning; mahat-ādīni—the total material energy; sa-vikārāṇi—along with the sense organs; anukramāt—by a gradual process of differentiation; tebhyaḥ—out of that; virājam—the gigantic universal form; uddhṛtya—manifesting; tam—unto that; anu—later; prāviśat—entered; vibhuḥ—the Supreme.
TRANSLATION
After creating the total material energy, the mahat-tattva, and thereby manifesting the gigantic universal form with senses and sense organs, the Supreme Lord entered within it.
PURPORT
Fully satisfied by the answers of the sage Maitreya, Vidura wanted to understand the remaining portions of the creative function of the Lord, and he took the clue from the previous topics.
Srila Visvanatha Cakravarti Thakur Commentary - 3.7.21
Out of joy of achieving satisfaction, Vidura repeats what Maitreya said in order to ask details of the pastimes just heard.
Jiva's tika || 3.7.21 ||
sṛṣṭvāgre mahad-ādīni sa-vikārāṇy anukramāt tebhyo virājam uddhṛtya tam anu prāviśad vibhuḥ
Having first created mahat-tattva and other elements successively and constructing the universal form from them, the Lord then entered that form.
Joyful by what was accomplished, he asks about the remaining pastimes previously heard.
TEXT - SB 3.7.22
yam āhur ādyaṁ puruṣaṁ
sahasrāṅghry-ūru-bāhukam
yatra viśva ime lokāḥ
sa-vikāśaṁ ta āsate
SYNONYMS
yam—who; āhuḥ—is called; ādyam—original; puruṣam—incarnation for cosmic manifestation; sahasra—thousand; aṅghri—legs; ūru—thighs; bāhukam—hands; yatra—wherein; viśvaḥ—the universe; ime—all these; lokāḥ—planets; sa-vikāśam—with respective developments; te—all of them; āsate—living.
TRANSLATION
The puruṣa incarnation lying on the Causal Ocean is called the original puruṣa in the material creations, and in His virāṭ form, in whom all the planets and their inhabitants live, He has many thousands of legs and hands.
PURPORT
The first puruṣa is Kāraṇodakaśāyī Viṣṇu, the second puruṣa is Garbhodakaśāyī Viṣṇu, and the third puruṣa is Kṣīrodakaśāyī Viṣṇu, in whom is contemplated the virāṭ-puruṣa, the gigantic form in which all the planets with their different developments and inhabitants are floating.
Srila Visvanatha Cakravarti Thakur Commentary - 3.7.22
This is a description of Kāraṇodakaśāyī. All (viśve) the planets exist in him, since all the universes reside in his hair holes.
Jiva's tika || 3.7.22 ||
yam āhur ādyaṃ puruṣaṃ sahasrānghry-ūru-bāhukam yatra viśva ime lokāḥ sa-vikāśaṃ ta āsate
That Lord is called the first puruṣa, with a thousand feet, thighs and arms, in which all the planets exist with their extensions.
This refers to the Lord resting on the Kāraṇa or Garbhodaka water.
TEXT - SB 3.7.23
yasmin daśa-vidhaḥ prāṇaḥ
sendriyārthendriyas tri-vṛt
tvayerito yato varṇās
tad-vibhūtīr vadasva naḥ
SYNONYMS
yasmin—in which; daśa-vidhaḥ—ten kinds of; prāṇaḥ—air of life; sa—with; indriya—senses; artha—interest; indriyaḥ—of the senses; tri-vṛt—three kinds of life vigor; tvayā—by you; īritaḥ—explained; yataḥ—wherefrom; varṇāḥ—four specific divisions; tat-vibhūtīḥ—prowess; vadasva—please describe; naḥ—unto me.
TRANSLATION
O great brāhmaṇa, you have told me that the gigantic virāṭ form and His senses, sense objects and ten kinds of life air exist with three kinds of life vigor. Now, if you will, kindly explain to me the different powers of the specific divisions.
Srila Visvanatha Cakravarti Thakur Commentary - 3.7.23
In that universal form you described the ten prāṇas along with the sense objects and the senses. Trivṛt refers to saha (strength of mind), oja (strength of senses) and bala (strength of body). From that form the varṇas such as brāhmaṇas arose. Vibhūtīḥ refers to person such as Prajāpati.
Jiva's tika || 3.7.23 ||
yasmin daśa-vidhaḥ prāṇaḥ sendriyārthendriyas tri-vṛt tvayerito yato varṇās tad-vibhūtīr vadasva naḥ
In the universal form you described ten life airs, of three kinds, along with sense objects and senses, and from that form the four varṇas arose. Please speak about the vibhūtis of the Supreme Lord.
He repeats what Maitreya had explained about the universal form (yasmin).
TEXT - SB 3.7.24
yatra putraiś ca pautraiś ca
naptṛbhiḥ saha gotrajaiḥ
prajā vicitrākṛtaya
āsan yābhir idaṁ tatam
SYNONYMS
yatra—wherein; putraiḥ—along with sons; ca—and; pautraiḥ—along with grandsons; ca—also; naptṛbhiḥ—with grandsons from daughters; saha—along with; gotra-jaiḥ—of the same family; prajāḥ—generations; vicitra—of different kinds; ākṛtayaḥ—so done; āsan—exist; yābhiḥ—by whom; idam—all these planets; tatam—spread.
TRANSLATION
O my lord, I think that the process manifest in the forms of sons, grandsons and family members has spread all over the universe in different varieties and species.
Srila Visvanatha Cakravarti Thakur Commentary - 3.7.24
Yatra means “among the vibhūtis.” Naptṛbhiḥ means “with daughters.”
Jiva's tika || 3.7.24||
yatra putraiś ca pautraiś ca naptṛbhiḥ saha gotrajaiḥ prajā vicitrākṛtaya āsan yābhir idaṃ tatam
Amongst those vibhūtis were the offspring, taking various forms along with their sons, grandsons, grandsons on the daughter’s side and families, by which the whole universe became populated.
Naptṛbhiḥ means “by daughers’ sons.”
TEXT - SB 3.7.25
prajāpatīnāṁ sa patiś
cakḷpe kān prajāpatīn
sargāṁś caivānusargāṁś ca
manūn manvantarādhipān
SYNONYMS
prajā-patīnām—of the demigods like Brahmā and others; saḥ—he; patiḥ—leader; cakḷpe—decided; kān—whomsoever; prajāpatīn—fathers of the living entities; sargān—generations; ca—also; eva—certainly; anusargān—later generations; ca—and; manūn—the Manus; manvantara-adhipān—and the changes of such.
TRANSLATION
O learned brāhmaṇa, please describe how the leader of all the demigods, namely Prajāpati, Brahmā, decided to establish the various Manus, the heads of the ages. Please describe the Manus also, and please describe the descendants of those Manus.
PURPORT
The human race, or manuṣya-sara, descends from the Manus, sons and grandsons of the Prajāpati, Brahmā. The descendants of Manu reside in all the different planets and rule all the universe.
Srila Visvanatha Cakravarti Thakur Commentary - 3.7.25
Having a similar mind to Parīkṣit, Vidura asks questions on the same subjects as Parīkṣit until the end of the chapter. Prajāpatīnām patiḥ is Brahmā. There are ten divisions of creation (sargān). Anusargān means subdivisions of those divisions.
TEXT - SB 3.7.26
upary adhaś ca ye lokā
bhūmer mitrātmajāsate
teṣāṁ saṁsthāṁ pramāṇaṁ ca
bhūr-lokasya ca varṇaya
SYNONYMS
upari—on the head; adhaḥ—underneath; ca—also; ye—which; lokāḥ—planets; bhūmeḥ—of the earth; mitra-ātmaja—O son of Mitrā (Maitreya Muni); āsate—do exist; teṣām—their; saṁsthām—situation; pramāṇam ca—also their measurement; bhūḥ-lokasya—of the earthly planets; ca—also; varṇaya—please describe.
TRANSLATION
O son of Mitrā, kindly describe how the planets are situated above the earth as well as underneath it, and also please mention their measurement as well as that of the earthly planets.
PURPORT
Yasmin vijñāte sarvam evaṁ vijñātaṁ bhavati (Muṇḍaka Upaniṣad 1.3). This Vedic hymn declares emphatically that the devotee of the Lord knows everything material and spiritual in relationship with the Lord. Devotees are not simply emotional, as is ill conceived by certain less intelligent men. Their direction is practical. They know everything that is and all the details of the Lord's domination over the different creations.
Srila Visvanatha Cakravarti Thakur Commentary - 3.7.26
Mitrātmaja is the son of Mitrā, Maitreya. Saṁsthām means appearance.
TEXT - SB 3.7.27
tiryaṅ-mānuṣa-devānāṁ
sarīsṛpa-patattriṇām
vada naḥ sarga-saṁvyūhaṁ
gārbha-sveda-dvijodbhidām
SYNONYMS
tiryak—subhuman; mānuṣa—human beings; devānām—of the superhuman beings, or demigods; sarīsṛpa—reptiles; patattriṇām—of the birds; vada—kindly describe; naḥ—unto me; sarga—generation; saṁvyūham—specific divisions; gārbha—embryonic; sveda—perspiration; dvija—twice-born; udbhidām—of the planets, etc.
TRANSLATION
Also please describe the living beings under different classifications: subhumans, humans, those born of the embryo, those born of perspiration, those who are twice-born [birds], and the plants and vegetables. Kindly describe their generations and subdivisions also.
Srila Visvanatha Cakravarti Thakur Commentary - 3.7.27
Saṁvyūham means distribution. Gārbha-ja means born from wombs, such as humans. Those born from perspiration are worms and stinging insects etc. Those born from eggs (dvi-ja) are birds. Those that germinate (udbhidām) are trees and shrubs.
TEXT - SB 3.7.28
guṇāvatārair viśvasya
sarga-sthity-apyayāśrayam
sṛjataḥ śrīnivāsasya
vyācakṣvodāra-vikramam
SYNONYMS
guṇa—modes of material nature; avatāraiḥ—of the incarnations; viśvasya—of the universe; sarga—creation; sthiti—maintenance; apyaya—destruction; āśrayam—and ultimate rest; sṛjataḥ—of the one who creates; śrīnivāsasya—of the Personality of Godhead; vyācakṣva—kindly describe; udāra—magnanimous; vikramam—specific activities.
TRANSLATION
Please also describe the incarnations of the material modes of nature—Brahmā, Viṣṇu and Maheśvara—and please describe the incarnation of the Supreme Personality of Godhead and His magnanimous activities.
PURPORT
Although Brahmā, Viṣṇu and Maheśvara, the three incarnations of the material modes of nature, are the principal deities for the creation, maintenance and destruction of the cosmic manifestation, they are not the final authority. The Supreme Personality of Godhead Lord Kṛṣṇa is the ultimate goal, the cause of all causes. He is the āśraya, or the final rest of everything.
Srila Visvanatha Cakravarti Thakur Commentary - 3.7.28
Viṣṇu has created the sanction for creation, maintenance and destruction.
Jiva's tika || 3.7.28 ||
guṇāvatārair viśvasya sarga-sthity-apyayāśrayam sṛjataḥ śrīnivāsasya vyācakṣvodāra-vikramam
Please describe the exploits of the lord of Lakṣmī, who has created the authorities for creation, maintenance and destruction of the universe through the guṇāvatāras.
Please describe the exploits of the Lord who created (sṛjataḥ) the Prajāpatis (āśraya) who live during creation, maintenance and destruction.
TEXT - SB 3.7.29
varṇāśrama-vibhāgāṁś ca
rūpa-śīla-svabhāvataḥ
ṛṣīṇāṁ janma-karmāṇi
vedasya ca vikarṣaṇam
SYNONYMS
varṇa-āśrama—the four divisions of social statuses and orders of spiritual culture; vibhāgān—respective divisions; ca—also; rūpa—personal feature s; śīla-svabhāvataḥ—personal character; ṛṣīṇām—of the sages; janma—birth; karmāṇi—activities; vedasya—of the Vedas; ca—and; vikarṣaṇam—categorical divisions.
TRANSLATION
O great sage, kindly describe the divisions and orders of human society in terms of symptoms, behavior and the characteristics of mental equilibrium and sense control. Also please describe the births of the great sages and the categorical divisions of the Vedas.
PURPORT
The four statuses and orders of human society—brāhmaṇas, kṣatriyas, vaiśyas and śūdras, as wall as brahmacārīs, gṛhasthas, vānaprasthas and sannyāsīs—are all divisions of quality, education, culture and spiritual advancement attained by practicing control of the mind and the senses. All these divisions are based on the particular nature of each individual person, not on the principle of birth. Birth is not mentioned in this verse because birth is immaterial. Vidura is famous in history as born of a śūdrāṇī mother, yet he is more than a brāhmaṇa by qualification because he is seen here to be the disciple of a great sage, Maitreya Muni. Unless one achieves at least the brahminical qualifications, one cannot understand the Vedic hymns. Mahābhārata is also a division of the Vedas, but it is meant for women, śūdras and dvija-bandhus, the worthless children of the higher section. The less intelligent section of society can avail themselves of the Vedic instructions simply by studying the Mahābhārata.
Srila Visvanatha Cakravarti Thakur Commentary - 3.7.29
Rūpa means their features, śīla mans conduct and svabhāva means qualities like sense control and mind control.
Jiva's tika || 3.7.29 ||
varṇāśrama-vibhāgāṃś ca rūpa-śīla-svabhāvataḥ ṛṣīṇāṃ janma-karmāṇi vedasya ca vikarṣaṇam
Please describe the divisions of varṇa and āśrama according to features, behaviour, and nature, as well as the birth and activities of the sages and the divisions of the Vedas.
Varṇāśrama is described in seven verses.
TEXT - SB 3.7.30
yajñasya ca vitānāni
yogasya ca pathaḥ prabho
naiṣkarmyasya ca sāṅkhyasya
tantraṁ vā bhagavat-smṛtam
SYNONYMS
yajñasya—of sacrifices; ca—also; vitānāni—expansions; yogasya—of the mystic powers; ca—also; pathaḥ—ways; prabho—O my lord; naiṣkarmyasya—of knowledge; ca—and; sāṅkhyasya—of analytical studies; tantram—the path of devotional service; vā—as well as; bhagavat—in relation with the Personality of Godhead; smṛtam—regulative principles.
TRANSLATION
Please also describe the expansions of different sacrifices and the paths of mystic powers, analytical study of knowledge, and devotional service, all with their respective regulations.
PURPORT
The word tantram is significant herein. Sometimes tantram is misunderstood to be the black spiritual science of materialistic persons engaged in sense gratification, but here tantram means the science of devotional service compiled by Śrīla Nārada Muni. One can take advantage of such regulative explanations of the path of devotional service and make progressive advancement in the devotional service of the Lord. Sāṅkhya philosophy is the basic principle of acquiring knowledge, as will be explained by the sage Maitreya. The Sāṅkhya philosophy enunciated by Kapiladeva, the son of Devahūti, is the real source of knowledge about the Supreme Truth. Knowledge not based on the Sāṅkhya philosophy is mental speculation and can yield no tangible profit.
Srila Visvanatha Cakravarti Thakur Commentary - 3.7.30
Vitānāni means “detailed descriptions.” Yoga refers to aṣṭāṅga-yoga. Naiṣkarmyasya refers to the path of jñāna, which is the method of destroying karma. Describe the paths of yoga, jñāna and sāṅkhya and (vā) Nārada-pañcarātra (bhagavat-smṛtam tantram-- the tantra taught by the Lord).
Jiva's tika || 3.7.30 ||
yajnasya ca vitānāni yogasya ca pathaḥ prabho naiṣkarmyasya ca sānkhyasya tantraṃ vā bhagavat-smṛtam
O master! Please give a detailed description of sacrifice, and the path of yoga, jnāna, and sānkhya as well as Nārada-pancarātra.
Tantra refers to Pancarātra scriptures.
TEXT - SB 3.7.31
pāṣaṇḍa-patha-vaiṣamyaṁ
pratiloma-niveśanam
jīvasya gatayo yāś ca
yāvatīr guṇa-karmajāḥ
SYNONYMS
pāṣaṇḍa-patha—the path of the faithless; vaiṣamyam—imperfection by contradiction; pratiloma—crossbreeding; niveśanam—situation; jīvasya—of the living entities; gatayaḥ—movements; yāḥ—as they are; ca—also; yāvatīḥ—as many as; guṇa—modes of material nature; karma-jāḥ—generated by different work.
TRANSLATION
Please also describe the imperfections and contradictions of the faithless atheists, the situation of crossbreeding, and the movements of the living entities in various species of life according to their particular modes of nature and work.
PURPORT
The combination of living entities in different modes of material nature is called crossbreeding. The faithless atheists do not believe in the existence of God, and thus their paths of philosophy are contradictory. Atheistic philosophies never agree with one another. Different species of life are evidence of varieties of mixtures of the modes of material nature.
Srila Visvanatha Cakravarti Thakur Commentary - 3.7.31
Pāṣaṇḍa-patha-vaiṣamyam means the disturbance caused by path of the pāsaṇḍas. Pratiloma refers to products of mixed caste where the mother’s caste is higher than the father’s, such as the sūtas (brāhmaṇa mother, kṣatriya father).
Jiva's tika || 3.7.31 ||
pāṣaṇḍa-patha-vaiṣamyaṃ pratiloma-niveśanam jīvasya gatayo yāś ca yāvatīr guṇa-karmajāḥ
Please describe the trouble caused by the path of the pāṣaṇḍas, the situation of pratiloma progeny, and the destinations of the jīvas according to qualities and actions.
Pratiloma-niveśanam means the establishment of mixed castes where the mother’s caste is higher than the father’s, such as sūtas.
TEXT - SB 3.7.32
dharmārtha-kāma-mokṣāṇāṁ
nimittāny avirodhataḥ
vārtāyā daṇḍa-nīteś ca
śrutasya ca vidhiṁ pṛthak
SYNONYMS
dharma—religiosity; artha—economic development; kāma—sense gratification; mokṣāṇām—salvation; nimittāni—causes; avirodhataḥ—without being contradictory; vārtāyāḥ—on the principles of the means of livelihood; daṇḍa-nīteḥ—of law and order; ca—also; śrutasya—of the codes of scriptures; ca—also; vidhim—regulations; pṛthak—different.
TRANSLATION
You may also describe the noncontradictory causes of religiosity, economic development, sense gratification and salvation and also the different means of livelihood and different processes of law and order as mentioned in the revealed scriptures.
Srila Visvanatha Cakravarti Thakur Commentary - 3.7.32
Describe the processes (nimittāni), which are mutually not conflicting (avirdhataḥ). Please describe the rules for professions like merchants according to the scriptures for professions, the rules for punishment according to artha-śāstra and the rules according to Vedic scriptures.
TEXT - SB 3.7.33
śrāddhasya ca vidhiṁ brahman
pitṝṇāṁ sargam eva ca
graha-nakṣatra-tārāṇāṁ
kālāvayava-saṁsthitim
SYNONYMS
śrāddhasya—of the periodical offerings of respects; ca—also; vidhim—regulations; brahman—O brāhmaṇa; pitṝṇām—of the forefathers; sargam—creation; eva—as; ca—also; graha—planetary system; nakṣatra—the stars; tārāṇām—luminaries; kāla—time; avayava—duration; saṁsthitim—situations.
TRANSLATION
Please also explain the regulations for offering respects to the forefathers, the creation of the Pitṛloka, the time schedule in the planets, stars and luminaries, and their respective situations.
PURPORT
The time durations of day and night as well as months and years are different in the different planets, stars and luminaries. The higher planets like the moon and Venus have time measurements different from those of the earth. It is said that six months of this planet earth equal one day of the higher planets. In Bhagavad-gītā the duration of one day in years multiplied by 1,000. And the month and year in Brahmaloka are calculated in that measure.
Srila Visvanatha Cakravarti Thakur Commentary - 3.7.33
Kālāvayava-saṁsthitim means the position of the planets, constellations and stars according to days, nights, months and years.
TEXT - SB 3.7.34
dānasya tapaso vāpi
yac ceṣṭā-pūrtayoḥ phalam
pravāsa-sthasya yo dharmo
yaś ca puṁsa utāpadi
SYNONYMS
dānasya—of charity; tapasaḥ—of penance; vāpi—lake; yat—that which; ca—and; iṣṭā—endeavor; pūrtayoḥ—of reservoirs of water; phalam—fruitive result; pravāsa-sthasya—one who is away from home; yaḥ—that which; dharmaḥ—duty; yaḥ ca—and which; puṁsaḥ—of man; uta—described; āpadi—in danger.
TRANSLATION
Please also describe the fruitive results of charity and penance and of digging reservoirs of water. Please describe the situation of persons who are away from home and also the duty of a man in an awkward position.
PURPORT
The digging of reservoirs of water for public use is a great work of charity, and retiring from family life after fifty years of age is a great act of penance performed by the sober human being.
TEXT - SB 3.7.35
yena vā bhagavāṁs tuṣyed
dharma-yonir janārdanaḥ
samprasīdati vā yeṣām
etad ākhyāhi me 'nagha
SYNONYMS
yena—by which; vā—either; bhagavān—the Personality of Godhead; tuṣyet—is satisfied; dharma-yoniḥ—the father of all religion; janārdanaḥ—the controller of all living being; samprasīdati—completely satisfied; vā—either, or; yeṣām—of those; etat—all these; ākhyāhi—kindly describe; me—unto me; anagha—O sinless one.
TRANSLATION
O sinless one, because the Personality of Godhead, the controller of all living entities, is the father of all religion and all those who are candidates for religious activities, kindly describe how He can be completely satisfied.
PURPORT
All religious activities are meant ultimately to satisfy the Supreme Personality of Godhead. The Lord is the father of all religious principles. As stated in Bhagavad-gītā (7.16), four kinds of pious men—the needy, the distressed, the enlightened and the inquisitive—approach the Lord in devotional service, and their devotion is mixed with material affection. But above them are the pure devotees, whose devotion is not tainted by any material tinges of fruitive work or speculative knowledge. Those who are only miscreants throughout their lives are compared to demons (Bg. 7.15). They are bereft of all knowledge, in spite of any academic educational career they may pursue. Such miscreants are never candidates for satisfying the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 3.7.35
Vidura has already said:
parāvareṣāṁ bhagavan vratāni
śrutāni me vyāsa-mukhād abhīkṣṇam
atṛpnuma kṣulla-sukhāvahānāṁ
teṣām ṛte kṛṣṇa-kathāmṛtaughāt
O my lord! I have repeatedly heard about these higher and lower statuses of human society from the mouth of Vyāsadeva, and I am quite satiated with all these lesser subject matters and their happiness. They have not satisfied me with the nectar of topics about Kṛṣṇa. SB 3.5.10
He has already understood these things from Vyāsa. However, now he wants to hear again from the mouth of Maitreya the necessary knowledge in order to become detached. Having completed those questions, now he asks what he really wants to know. Vā here means “but.” But, Janārdana, he who bestows things to his sa-kāma-bhaktas, is the cause of all dharmas. Or Janārdana can mean “he who gives suffering to his pure devotees by the pain of increased prema.” What is the method for pleasing this Lord? Please describe the type of qualification of such devotees.
TEXT - SB 3.7.36
anuvratānāṁ śiṣyāṇāṁ
putrāṇāṁ ca dvijottama
anāpṛṣṭam api brūyur
guravo dīna-vatsalāḥ
SYNONYMS
anuvratānām—the followers; śiṣyāṇām—of the disciples; putrāṇām—of the sons; ca—also; dvija-uttama—O best amongst the brāhmaṇas; anāpṛṣṭam—that which is not asked for; api—in spite of; brūyuḥ—please describe; guravaḥ—the spiritual masters; dīna-vatsalāḥ—who are kind to the needy.
TRANSLATION
O best among the brāhmaṇas, those who are spiritual masters are very kind to the needy. They are always kind to their followers, disciples and sons, and without being asked by them, the spiritual master describes all that is knowledge.
PURPORT
There are many subjects to be known from the bona fide spiritual master. The followers, disciples and sons are all on one level for the bona fide spiritual master, and he is always kind to them and always speaks to them on transcendental subjects, even though he is not asked by them. That is the nature of the bona fide spiritual master. Vidura appealed to Maitreya Muni to speak on subjects about which he might not have asked.
Srila Visvanatha Cakravarti Thakur Commentary - 3.7.36
I do not know the most valuable thing to ask for. You should speak about it by your mercy! The genitive case (anuvratānāṁ śisyānām) is used to represent the dative case.
TEXT - SB 3.7.37
tattvānāṁ bhagavaṁs teṣāṁ
katidhā pratisaṅkramaḥ
tatremaṁ ka upāsīran
ka u svid anuśerate
SYNONYMS
tattvānām—of the elements of nature; bhagavan—O great sage; teṣām—of them; katidhā—how many; pratisaṅkramaḥ—dissolutions; tatra—thereupon; imam—unto the Supreme Lord; ke—who are they; upāsīran—being saved; ke—who are they; u—who; svit—may; anuśerate—serve the Lord while He sleeps.
TRANSLATION
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.
PURPORT
In the Brahma-saṁhitā (5.47-48) it is said that all the material manifestations with innumerable universes appear and disappear with the breathing of Mahā-Viṣṇu lying in yoga-nidrā, or mystic sleep.
yaḥ kāraṇārṇava-jale bhajati sma yoga-
nidrām ananta-jagad-aṇḍa-saroma-kūpaḥ
ādhāra-śaktim avalambya parāṁ sva-mūrtiṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
yasyaika-niśvasita-kālam athāvalambya
jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ
viṣṇur mahān sa iha yasya kalā-viśeṣo
"Govinda, the ultimate and Supreme Personality of Godhead [Lord Kṛṣṇa], lies sleeping unlimitedly on the Causal Ocean in order to create unlimited numbers of universes during that sleep. He lies on the water by His own internal potency, and I worship that original Supreme Godhead.
"Due to His breathing, innumerable universes come into existence, and when He withdraws His breath there occurs the dissolution of all the lords of the universes. That plenary portion of the Supreme Lord is called Mahā-Viṣṇu, and He is a part of the part of Lord Kṛṣṇa. I worship Govinda, the original Lord."
After the dissolution of the material manifestations, the Lord and His kingdom beyond the Causal Ocean do not disappear, nor do the inhabitants, the Lord's associates. The associates of the Lord are far more numerous than the living entities who have forgotten the Lord due to material association. The impersonalist's explanation of the word aham in the four verses of the original Bhāgavatam—aham evāsam evāgre etc.—is refuted here. The Lord and His eternal associates remain after the dissolution. Vidura's inquiry about such persons is a clear indication of the existence of all the paraphernalia of the Lord. This is also confirmed in the Kāśī-khaṇḍa, as quoted by both Jīva Gosvāmī and Śrīla Viśvanātha Cakravartī, who follow in the footsteps of Śrīla Śrīdhara Svāmī.
na cyavante hi yad-bhaktā
mahatyāṁ pralayāpadi
ato 'cyuto 'khile loke
sa ekaḥ sarva-go 'vyayaḥ
"The devotees of the Lord never annihilate their individual existences even after the dissolution of the entire cosmic manifestation. The Lord and the devotees who associate with Him are always eternal, in both the material and spiritual worlds."
Srila Visvanatha Cakravarti Thakur Commentary - 3.7.37
Having asked about sādhana-bhakti, since sādhya-bhakti is eternal, to dispose of any erroneous conceptions about this fact, Vidura now asks about destruction of the material world. Pratisaṅkramaḥ refers to destruction. At the time of this destruction, who serves the Supreme Lord while he is sleeping, just as one serves the king by waving a cāmara? Who sleeps? This is the meaning Śrīdhara Svāmī gives to this verse. This implies that the bhakti of the associates of the Lord and the Lord’s planet are eternal. It is said in the Kāśi-khaṇḍa: na cyavante hi mad-bhaktā mahatyāṁ pralayāpadi: my devotees are not destroyed at the time of the final destruction of the universe.
Jiva's tika ||3.7.37||
tattvānāṃ bhagavaṃs teṣāṃ katidhā pratisankramaḥ tatremaṃ ka upāsīran ka u svid anuśerate
How many types of destruction are there for the various elements? Who remains serving the Lord during destruction, and who gets merged in the Lord?
During destruction who remains serving? This hints that the associates of the Lord are eternal. In Kāśī-khaṇḍa it is said:
na cyavante hi mad-bhaktā mahatyāṃ pralayāpadi | ato’cyuto’khile loke sa ekaḥ sarvago’vyayaḥ ||
My devotees are not destroyed at the time of the final destruction of the universe. Eternal Acyuta alone pervades the world.
Who remains merged in the Lord (anuśerate)?
TEXT - SB 3.7.38
puruṣasya ca saṁsthānaṁ
svarūpaṁ vā parasya ca
jñānaṁ ca naigamaṁ yat tad
guru-śiṣya-prayojanam
SYNONYMS
puruṣasya—of the living entity; ca—also; saṁsthānam—existence; svarūpam—identity; vā—either, or; parasya—of the Supreme; ca—also; jñānam—knowledge; ca—also; naigamam—in the matter of the Upaniṣads; yat—that; tat—the same; guru—spiritual master; śiṣya—disciple; prayojanam—necessity.
TRANSLATION
What are the truths regarding the living entities and the Supreme Personality of Godhead? What are their identities ? What are the specific values in the knowledge in the Vedas, and what are the necessities for the spiritual master and his disciples?
PURPORT
The living entities are constitutionally servitors of the Lord, who can accept all kinds of service from everyone. It is clearly declared (Bg. 5.29) that the Lord is the supreme enjoyer of the benefits of all sacrifices and penances, the proprietor of all that is manifested and the friend of all living entities. That is His real identity. Therefore, when the living entity accepts this supreme proprietorship of the Lord and acts in that attitude, he resumes his real identity. In order to elevate the living entity to this standard of knowledge, there is the necessity of spiritual association. The bona fide spiritual master desires that his disciples know the process of rendering transcendental service to the Lord, and the disciples also know that they have to learn about the eternal relationship between God and the living entity from a self-realized soul. To disseminate transcendental knowledge one must retire from mundane activities on the strength of enlightenment in knowledge in terms of Vedic wisdom. That is the sum and substance of all the questions in this verse.
Srila Visvanatha Cakravarti Thakur Commentary - 3.7.38
What is the position of the worshipper, the jīva (puruṣasya), what is his absolute (sam) condition or nature (sthānam)? And what is the svarūpa of the Supreme Lord, the object of worship (parasya)? What is the knowledge mentioned in the Vedas which is necessary for me as disciple to know, from the guru? The meaning is that from the guru I should learn about bhakti.
Jiva's tika || 3.7.38 ||
puruṣasya ca saṃsthānaṃ svarūpaṃ vā parasya ca jnānaṃ ca naigamaṃ yat tad guru-śiṣya-prayojanam
Please describe knowledge concerning the puruṣa’s form and the knowledge in the Upaniṣads about the jīva which is necessary for the student to learn from the guru.
Please describe the form with a thousand heads, belonging to the puruṣa who glances at prakṛti, and describe knowledge of the devotees (parasya).
TEXT - SB 3.7.39
nimittāni ca tasyeha
proktāny anagha-sūribhiḥ
svato jñānaṁ kutaḥ puṁsāṁ
bhaktir vairāgyam eva vā
SYNONYMS
nimittāni—the source of knowledge; ca—also; tasya—of such knowledge; iha—in this world; proktāni—mentioned; anagha—spotless; sūribhiḥ—by devotees; svataḥ—self-sufficient; jñānam—knowledge; kutaḥ—how; puṁsām—of the living entity; bhaktiḥ—devotional service; vairāgyam—detachment; eva—certainly; vā—also.
TRANSLATION
Spotless devotees of the Lord have mentioned the source of such knowledge. How could one have knowledge of devotional service and detachment without the help of such devotees?
PURPORT
There are many inexperienced persons who advocate self-realization without the help of a spiritual master. They decry the necessity of the spiritual master and try themselves to take his place by propagating the theory that a spiritual master is not necessary. Śrīmad-Bhāgavatam, however, does not approve this viewpoint. Even the great transcendental scholar Vyāsadeva had need of a spiritual master, and under the instruction of his spiritual master, Nārada, he prepared this sublime literature, Śrīmad-Bhāgavatam. Even Lord Caitanya, although He is Kṛṣṇa Himself, accepted a spiritual master; even Lord Kṛṣṇa accepted a spiritual master, Sāndīpani Muni, in order to be enlightened; and all the ācāryas and saints of the world had spiritual masters. In Bhagavad-gītā Arjuna accepted Lord Kṛṣṇa as his spiritual master, although there was no necessity of such a formal declaration. So, in all cases, there is no question about the necessity of accepting a spiritual master. The only stipulation is that the spiritual master should be bona fide; i.e., the spiritual master must be in the proper chain of disciplic succession, called the paramparā system.
Sūris are great scholars, but they may not always be anagha, or spotless. The anagha-sūri is one who is a pure devotee of the Lord. Those who are not pure devotees of the Lord, or who want to be on an equal level with Him, are not anagha-sūri. Pure devotees have prepared many books of knowledge on the basis of authorized scriptures. Śrīla Rūpa Gosvāmī and his assistants, under the instructions of Lord Śrī Caitanya Mahāprabhu, have all written various literatures for the guidance of prospective devotees, and anyone who is very serious about raising himself to the standard of a pure devotee of the Lord must take advantage of those literatures.
Srila Visvanatha Cakravarti Thakur Commentary - 3.7.39
The cause for knowledge (nimittāni) is the association of the devotees. Describe this cause which is told by the offenseless, knowledgeable devotees (sūribhiḥ). This verse indicates that without guru, knowledge is impossible.
TEXT - SB 3.7.40
etān me pṛcchataḥ praśnān
hareḥ karma-vivitsayā
brūhi me 'jñasya mitratvād
ajayā naṣṭa-cakṣuṣaḥ
SYNONYMS
etān—all these; me—my; pṛcchataḥ—of one who inquires; praśnān—questions; hareḥ—of the Supreme Lord; karma—pastimes; vivitsayā—desiring to know; brūhi—kindly describe; me—unto me; ajñasya—of one who is ignorant; mitratvāt—because of friendship; ajayā—by the external energy; naṣṭa-cakṣuṣaḥ—those who have lost their vision.
TRANSLATION
My dear sage, I have put all these questions before you with a view to knowing the pastimes of Hari, the Supreme Personality of Godhead. You are the friend of all, so kindly describe them for all those who have lost their vision.
PURPORT
Vidura put forward many varieties of questions with a view to understanding the principles of transcendental loving service to the Lord. As stated in Bhagavad-gītā (2.41), devotional service to the Lord is one, and the mind of the devotee is not diverted to the many branches of uncertainties. Vidura's purpose was to be situated in that service to the Lord, wherein one merges undivertedly. He claimed the friendship of Maitreya Muni, not because he was Maitreya's son but because Maitreya was actually the friend of all who have lost their spiritual vision due to material influence.
Srila Visvanatha Cakravarti Thakur Commentary - 3.7.40
“Why have you asked so many questions?” Please answer these questions asked only with a desire to know about the pastimes of the Lord and service to him. When all these questions are answered, I will have complete concentration on the Lord’s service with indifference to all else. When I have my full attention on the Lord, then I can attain him. Brūhi me here indicates “Speak in order to deliver me.” In this way the repetition of the word me is not a fault. Addressing Maitreya as a friend (mitratvāt) means that though he is the son of Mitrā, he is also the friend of the whole universe.
TEXT - SB 3.7.41
sarve vedāś ca yajñāś ca
tapo dānāni cānagha
jīvābhaya-pradānasya
na kurvīran kalām api
SYNONYMS
sarve—all kinds of; vedāḥ—divisions of the Vedas; ca—also; yajñāḥ—sacrifices; ca—also; tapaḥ—penances; dānāni—charities; ca—and; anagha—O spotless one; jīva—the living entity; abhaya—immunity from material pangs; pradānasya—of one who gives such assurance; na—not; kurvīran—can he equalized; kalām—even partially; api—certainly.
TRANSLATION
O spotless one, your answers to all these questions will grant immunity from all material miseries. Such charity is greater than all Vedic charities, sacrifices, penances, etc.
PURPORT
The highest perfectional work of charity is to give people in general immunity from the anxieties of material existence. This can be done only by performing activities in devotional service to the Lord. Such knowledge is incomparable. Cultivation of the knowledge in the Vedas, performance of sacrifice, and distribution of munificent charities all together cannot form even a part of the immunity from the pangs of material existence that is gained from devotional service. The charity of Maitreya not only will help Vidura, but, due to its universal nature, will deliver all others in all times. Thus Maitreya is immortal.
Srila Visvanatha Cakravarti Thakur Commentary - 3.7.41
Not only do I get deliverance by this, but you also gain great fame for having done pious acts.
Jiva's tika || 3.7.41 ||
sarve vedāś ca yajnāś ca tapo dānāni cānagha jīvābhaya-pradānasya na kurvīran kalām api
O sinless Maitreya! All the Vedas, sacrifices, charity and austerity cannot compare with a small particle of helping the jīva attain a solution to material existence.
One should give fearlessness to those fearing saṃsāra as well as those having general fear.
TEXT - SB 3.7.42
śrī-śuka uvāca
sa ittham āpṛṣṭa-purāṇa-kalpaḥ
kuru-pradhānena muni-pradhānaḥ
pravṛddha-harṣo bhagavat-kathāyāṁ
sañcoditas taṁ prahasann ivāha
SYNONYMS
śrī-śukaḥ uvāca—Śrī Śukadeva Gosvāmī said; saḥ—he; ittham—thus; āpṛṣṭa—being questioned; purāṇa-kalpaḥ—one who knows how to explain the supplements of the Vedas (the Purāṇas); kuru-pradhānena—by the chief of the Kurus; muni-pradhānaḥ—the chief amongst the sages; pravṛddha—sufficiently enriched; harṣaḥ—satisfaction; bhagavat—the Personality of Godhead; kathāyām—in the topics of; sañcoditaḥ—being so infused; tam—unto Vidura; prahasan—with smiles; iva—like that; āha—replied.
TRANSLATION
Śrī Śukadeva Gosvāmī said: Thus the chief of the sages, who was always enthusiastic about describing topics regarding the Personality of Godhead, began to narrate the descriptive explanation of the Purāṇas, being so infused by Vidura. He was very much enlivened by speaking on the transcendental activities of the Lord.
PURPORT
Great learned sages like Maitreya Muni are always very enthusiastic about describing the transcendental activities of the Lord. Maitreya Muni, being thus invited by Vidura to speak, appeared to be smiling because he actually felt transcendental bliss.
Srila Visvanatha Cakravarti Thakur Commentary - 3.7.42
Purāṇa-kalpaḥ means “capable of explaining the Purāṇas.” Maitreya, capable of explaining the Purāṇas, questioned (āprṣṭa) by Vidura, smiling out of joy (prahasann iva), spoke.
Thus ends the commentary on Seventh Chapter of the Third Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
Jiva's tika ||3.7.42||
śrī-śuka uvāca sa ittham āpṛṣṭa-purāṇa-kalpaḥ kuru-pradhānena muni-pradhānaḥ pravṛddha-harṣo bhagavat-kathāyāṃ sancoditas taṃ prahasann ivāha
Śukadeva said: When the best of the Kurus, Vidura, asked Maitreya in this way, the chief among sages, capable of explaining the Purāṇas, inspired to speak about the Lord, smiled at Vidura and spoke with great joy.
Maitreya, who was capable of explaining the Purāṇas and had been asked, spoke.
Thus end the Bhaktivedanta purports of the Third Canto, Seventh Chapter, of the Śrīmad-Bhāgavatam, entitled "Further Inquiries by Vidura."
8. Manifestation of Brahmā from Garbhodakaśāyī Viṣṇu
verses: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33
TEXT - SB 3.8.1
maitreya uvāca
sat-sevanīyo bata pūru-vaṁśo
yal loka-pālo bhagavat-pradhānaḥ
babhūvithehājita-kīrti-mālāṁ
pade pade nūtanayasy abhīkṣṇam
SYNONYMS
maitreyaḥ uvāca—Śrī Maitreya Muni said; sat-sevanīyaḥ—worthy to serve the pure devotees; bata—oh, certainly; pūru-vaṁśaḥ—the descendants of King Pūru; yat—because; loka-pālaḥ—the kings are; bhagavat-pradhānaḥ—chiefly devoted to the Personality of Godhead; babhūvitha—you are also born; iha—in this; ajita—the Lord, who is unconquerable; kīrti-mālām—chain of transcendental activities; pade pade—step by step; nūtanayasi—becoming newer and newer; abhīkṣṇam—always.
TRANSLATION
The great sage Maitreya Muni said to Vidura: The royal dynasty of King Pūru is worthy to serve the pure devotees because all the descendants of that family are devoted to the Personality of Godhead. You are also born in that family, and it is wonderful that because of your attempt the transcendental pastimes of the Lord are becoming newer and newer at every moment.
PURPORT
The great sage Maitreya thanked Vidura and praised him by reference to his family glories. The Pūru dynasty was full of devotees of the Personality of Godhead and was therefore glorious. Because they were not attached to impersonal Brahman or to the localized Paramātmā but were directly attached to Bhagavān, the Personality of Godhead, they were worthy to render service to the Lord and His pure devotees. Because Vidura was one of the descendants of that family, naturally he engaged in spreading wide the ever-new glories of the Lord. Maitreya felt happy to have such glorious company as Vidura. He considered the company of Vidura most desirable because such association can accelerate one's dormant propensities for devotional service.
Srila Visvanatha Cakravarti Thakur Commentary - 3.8.1
The Eighth Chapter describes how Brahmā appears from the lotus in Viṣṇu’s navel, gives up searching, enters samādhi and then sees the Lord.
O Vidura! You have said:
arthābhāvaṁ viniścitya pratītasyāpi nātmanaḥ
tāṁ cāpi yuṣmac-caraṇa-sevayāhaṁ parāṇude
Convinced that the jīva does not actually suffer loss of knowledge, but not perceiving it directly, I will destroy lack of this realization by service to your lotus feet. SB 3.7.18
nimittāni ca tasyeha proktāny anagha sūribhiḥ
svato jñānaṁ kutaḥ puṁsāṁ bhaktir vairāgyam eva vā
O sinless Maitreya! Tell me about the causes of this knowledge as described by the devotees. Can a person attain knowledge, bhakti or renunciation on his own? SB 3.7.39
Thus you have prayed for my association. But according to me, my getting your association is most rare, attained by only the greatest amount of good actions. Just by serving persons associated with you, bhakti to the Lord will arise! Praising Vidura in this way, Maitreya rejoices.
Oh (bata)! By this exclamation, he indicates that Vidura agreed to accept this birth for saving Maitreya. The Puru dynasty in which you have appeared, has become worthy of service by the devotees. What is your nature? Among the three forms—Brahman, Paramātmā and Bhagavān, worshipped according to different mentalities, you have made Bhagavān the chief object of worship (bhagavat-pradhānaḥ). Among the worshippers of Bhagavān, at every moment (abhīkṣam) in every statement, on every occasion (pade pade)—in every sentence, in every verse, in every chapter, you make the garland of the glories of the Lord become ever fresh. You string together this garland of the Lord’s glories just by the thread of your taste. Placing this garland within the casket of your ears and mind which have condensed attraction, you make it eternally fresh. Your greatness cannot be expressed in words.
Jiva's tika || 3.8.1 ||
maitreya uvāca sat-sevanīyo bata pūru-vaṃśo yal loka-pālo bhagavat-pradhānaḥ babhūvithehājita-kīrti-mālāṃ pade pade nūtanayasy abhīkṣṇam
Maitreya said: Oh! The dynasty of the Purus has become worthy of worship by the devotees, since you, protector of planets, who have made Bhagavān the object of your worship, have appeared in it. You make the garland of the Lord’s glories newer at every moment, in every word, in every verse and every chapter.
At the end of the Second Canto it was said, “Hear about the Pādma-kalpa.” In order to do that, the text then glorified the catuḥ-ślokī by explaining those verses. Now the description of the Pādma-kalpa begins.
TEXT - SB 3.8.2
so 'haṁ nṛṇāṁ kṣulla-sukhāya duḥkhaṁ
mahad gatānāṁ viramāya tasya
pravartaye bhāgavataṁ purāṇaṁ
yad āha sākṣād bhagavān ṛṣibhyaḥ
SYNONYMS
saḥ—that; aham—I; nṛṇām—of the human being; kṣulla—very little; sukhāya—for happiness; duḥkham—distress; mahat—great; gatānām—entered into; viramāya—for mitigation; tasya—his; pravartaye—in beginning; bhāgavatam—Śrīmad-Bhāgavatam; purāṇam—Vedic supplement; yat—which; āha—said; sākṣāt—directly; bhagavān—the Personality of Godhead; ṛṣibhyaḥ—unto the sages.
TRANSLATION
Let me now begin speaking on the Bhāgavata Purāṇa, which was directly spoken to the great sages by the Personality of Godhead for the benefit of those who are entangled in extreme miseries for the sake of very little pleasure.
PURPORT
The sage Maitreya proposed to speak on Śrīmad-Bhāgavatam because it was especially compiled, and traditionally comes down in the disciplic succession, for the solution of all the problems of human society. Only one who is fortunate can have the opportunity to hear Śrīmad-Bhāgavatam in the association of pure devotees of the Lord. Under the spell of material energy, the living entities are entrapped in the bondage of many difficulties simply for the sake of a little bit of material happiness. They engage in fruitive activities, not knowing the implications. Under the false impression that the body is the self, the living entities foolishly relate to so many false attachments. They think that they can engage with materialistic paraphernalia forever. This gross misconception of life is so strong that a person suffers continually, life after life, under the external energy of the Lord. If one comes in contact with the book Bhāgavatam as well as with the devotee bhāgavata, who knows what the Bhāgavatam is, then such a fortunate man gets out of the material entanglement. Therefore Śrī Maitreya Muni, out of compassion for the suffering men in the world, proposes to speak on the Śrīmad-Bhāgavatam first and last.
Srila Visvanatha Cakravarti Thakur Commentary - 3.8.2
The answers to all of your questions are found in the Bhāgavata Purāṇa. I will tell you the glories of this work. That famous disciple of Parāśara (saḥ), I (aham) spoke this work to remove the suffering of hell (tasya) for men who have fallen into great distress for insignificant material pleasure. You have said:
sukhāya karmāṇi karoti loko
na taiḥ sukhaṁ vānyad-upāramaṁ vā
vindeta bhūyas tata eva duḥkhaṁ
yad atra yuktaṁ bhagavān vaden naḥ
O sage! Men in this world engage in action for material happiness, but do not attain happiness and do not destroy distress. Nor do they become detached. Rather by this, they increase their suffering. You know everything. Therefore please tell my about this. SB 3.5.2
This Bhāgavatam is a suitable answer to your first question.
Jiva's tika || 3.8.2 ||
so ’haṃ nṛṇāṃ kṣulla-sukhāya duḥkhaṃ mahad gatānāṃ viramāya tasya pravartaye bhāgavataṃ purāṇaṃ yad āha sākṣād bhagavān ṛṣibhyaḥ
I explain this Bhāgavata Purāṇa, spoke by the Lord to the sages, for removing the suffering of persons who have fallen into great distress by seeking insignificant happiness.
This was the Bhāgavatam spoken by Sankarṣaṇa, a special form of the Bhāgavatam.
TEXT - SB 3.8.3
āsīnam urvyāṁ bhagavantam ādyaṁ
saṅkarṣaṇaṁ devam akuṇṭha-sattvam
vivitsavas tattvam ataḥ parasya
kumāra-mukhyā munayo 'nvapṛcchan
SYNONYMS
āsīnam—seated; urvyām—in the bottom of the universe; bhagavantam—unto the Lord; ādyam—the original; saṅkarṣaṇam—Saṅkarṣaṇa; devam—the Personality of Godhead; akuṇṭha-sattvam—undeterred knowledge; vivitsavaḥ—being inquisitive to know; tattvam ataḥ—truth like this; parasya—regarding the Supreme Personality of Godhead; kumāra—the boy-saint; mukhyāḥ—headed by; munayaḥ—great sages; anvapṛcchan—inquired like this.
TRANSLATION
Some time ago, being inquisitive to know, Sanat-kumāra, the chief of the boy-saints, accompanied by other great sages, inquired exactly like you about the truths regarding Vāsudeva, the Supreme, from Lord Saṅkarṣaṇa, who is seated at the bottom of the universe.
PURPORT
This is in clarification of the statement that the Lord spoke directly on the Śrīmad-Bhāgavatam. When and unto whom the Bhāgavatam was spoken is explained herewith. Questions similar to those put forward by Vidura were asked by great sages like Sanat-kumāra, and Lord Saṅkarṣaṇa, the plenary expansion of the Supreme Lord Vāsudeva, answered them.
Srila Visvanatha Cakravarti Thakur Commentary - 3.8.3
This verse explains which form of the Lord spoke to which sages, and seven verses then explain how Maitreya got the knowledge. Akuṇṭha-sattvam means a body of śuddha-sattva or indestructible knowledge. They asked Saṅkarṣaṇa about Vāsudeva (parasya).
Jiva's tika || 3.8.3 ||
āsīnam urvyāṃ bhagavantam ādyaṃ sankarṣaṇaṃ devam akuṇṭha-sattvam vivitsavas tattvam ataḥ parasya kumāra-mukhyā munayo ’nvapṛcchan
One time the sages headed by Sanat-kumāra, being philosophically inquisitive, with a desire to know the nature of Vāsudeva, asked questions to Sankarṣaṇa who has indestructible knowledge, who was situated below Pātālaloka.
Four verses describe the situation. Sankarṣaṇa is described in verse 6.
TEXT - SB 3.8.4
svam eva dhiṣṇyaṁ bahu mānayantaṁ
yad vāsudevābhidham āmananti
pratyag-dhṛtākṣāmbuja-kośam īṣad
unmīlayantaṁ vibudhodayāya
SYNONYMS
svam—Himself; eva—thus; dhiṣṇyam—situated; bahu—greatly; mānayantam—esteemed; yat—that which; vāsudeva—Lord Vāsudeva; abhidham—by the name; āmananti—acknowledge; pratyak-dhṛta-akṣa—eyes settled for introspection; ambuja-kośam—lotuslike eye; īṣat—slightly; unmīlayantam—opened; vibudha—of the greatly learned sages; udayāya—for the sake of advancement.
TRANSLATION
At that time Lord Saṅkarṣaṇa was meditating upon His Supreme Lord, whom the learned esteem as Lord Vāsudeva, but for the sake of the advancement of the great learned sages He slightly opened His lotus like eyes and began to speak.
Srila Visvanatha Cakravarti Thakur Commentary - 3.8.4
This verse describes Saṅkarṣaṇa. Worshipping to the highest degree his own shelter (svam dhiṣṇyam) whom the wise worship as Vasudeva, he slightly opened his eyes which were directed inwards for experiencing the bliss of Vāsudeva’s form, in order to give benefit to the sages.
TEXT - SB 3.8.5
svardhuny-udārdraiḥ sva-jaṭā-kalāpair
upaspṛśantaś caraṇopadhānam
padmaṁ yad arcanty ahi-rāja-kanyāḥ
sa-prema nānā-balibhir varārthāḥ
SYNONYMS
svardhunī-uda—by the water of the Ganges; ārdraiḥ—being moistened; sva-jaṭā—bunch of hairs; kalāpaiḥ—situated on the head; upaspṛśantaḥ—by so touching; caraṇa-upadhānam—the shelter of His feet; padmam—the lotus shelter; yat—that which; arcanti—worships; ahi-rāja—the serpent-king; kanyāḥ—daughters; sa-prema—with great devotion; nānā—various; balibhiḥ—paraphernalia; vara-arthāḥ—being desirous of husbands.
TRANSLATION
The sages came from the highest planets down to the lower region through the water of the Ganges, and therefore the hair on their heads was wet. They touched the lotus feet of the Lord, which are worshiped with various paraphernalia by the daughters of the serpent-king when they desire good husbands.
PURPORT
The Ganges water flows directly from the lotus feet of Viṣṇu, and its course runs from the highest planet of the universe down to the lowest. The sages came down from Satyaloka by taking advantage of the flowing water, a process of transportation made possible by the power of mystic yoga. If a river flows thousands and thousands of miles, a perfect yogī can at once transport himself from one place to another simply by dipping in its water. The Ganges is the only celestial river which flows throughout the universe, and great sages travel all over the universe via this sacred river. The statement that their hair was wet indicates that it was directly moistened by the water originating from the lotus feet of Viṣṇu (the Ganges). Whoever touches the water of the Ganges to his head surely touches the lotus feet of the Lord directly and can become free from all effects of sinful acts. If after taking a bath in the Ganges or being washed of all sins, a man guards himself against committing further sinful acts, then certainly he is delivered. But if he again takes up sinful activities, his bath in the Ganges is as good as that of the elephant, who nicely takes his bath in a river but later spoils the whole thing by covering himself with dust on the land.
Srila Visvanatha Cakravarti Thakur Commentary - 3.8.5
This verse and half of the next verse describes the sages. To hear the Bhāgavatam, the sages descended from Satyaloka to Pātālaloka via the Gaṅgā. Thus their hair was wet. Upadhānam means pillow. Varārthāḥ means “desiring a husband.”
TEXT - SB 3.8.6
muhur gṛṇanto vacasānurāga-
skhalat-padenāsya kṛtāni taj-jñāḥ
kirīṭa-sāhasra-maṇi-praveka-
pradyotitoddāma-phaṇā-sahasram
SYNONYMS
muhuḥ—again and again; gṛṇantaḥ—glorifying; vacasā—by words; anurāga—with great affection; skhalat-padena—with symmetrical rhythm; asya—of the Lord; kṛtāni—activities; tat-jñāḥ—those who know the pastimes; kirīṭa—helmets; sāhasra—thousands; maṇi-praveka—glowing effulgence of the valuable stones; pradyotita—emanating from; uddāma—raised; phaṇā—hoods; sahasram—thousands.
TRANSLATION
The four Kumāras, headed by Sanat-kumāra, who all knew the transcendental pastimes of the Lord, glorified the Lord in rhythmic accents with selected words full of affection and love. At that time Lord Saṅkarṣaṇa, with His thousands of raised hoods, began to radiate an effulgence from the glowing stones on His head.
PURPORT
The Lord is sometimes addressed as uttamaśloka, which means "one who is worshiped with selected words by devotees." A profusion of such selected words comes from a devotee who is fully absorbed in affection and love for the devotional service of the Lord. There are many instances in which even a small boy who was a great devotee of the Lord could offer excellent prayers in the choicest words for glorification of the pastimes of the Lord. In other words, without the development of fine affection and love, one cannot offer prayers to the Lord very suitably.
Srila Visvanatha Cakravarti Thakur Commentary - 3.8.6
They, knowing the activities of the Lord (tad-jñāḥ), glorified his activities (kṛtāni) with statements whose words faltered. This is the explanation of Śrīdhara Svāmī. Kṛtāni also means pastimes. Sāhasra means sahasra, a thousand. Maṇi-praveka means “having the chief of jewels,” for according to Amara-koṣa the
SYNONYMS
are mukhya- varya-vareṇyāś ca pravekānuttamottamā. The verb for this sentence is anupṛchhan, found in SB 3.8.3.
TEXT - SB 3.8.7
proktaṁ kilaitad bhagavattamena
nivṛtti-dharmābhiratāya tena
sanat-kumārāya sa cāha pṛṣṭaḥ
sāṅkhyāyanāyāṅga dhṛta-vratāya
SYNONYMS
proktam—was said; kila—certainly; etat—this; bhagavattamena—by Lord Saṅkarṣaṇa; nivṛtti—renunciation; dharma-abhiratāya—unto one who has taken this religious vow; tena—by Him; sanat-kumārāya—unto Sanat-kumāra; saḥ—he; ca—also; āha—said; pṛṣṭaḥ—when inquired of; sāṅkhyāyanāya—unto the great sage Sāṅkhyāyana; aṅga—my dear Vidura; dhṛta-vratāya—unto one who has taken such a vow.
TRANSLATION
Lord Saṅkarṣaṇa thus spoke the purport of Śrīmad-Bhāgavatam to the great sage Sanat-kumāra, who had already taken the vow of renunciation. Sanat-kumāra also, in his turn, when inquired of by Sāṅkhyāyana Muni, explained Śrīmad-Bhāgavatam as he had heard it from Saṅkarṣaṇa.
PURPORT
This is the way of the paramparā system. Although Sanat-kumāra, the well-known great saintly Kumāra, was in the perfect stage of life, still he heard the message of Śrīmad-Bhāgavatam from Lord Saṅkarṣaṇa. Similarly, when he was questioned by Sāṅkhyāyana Ṛṣi, he spoke to him the same message he had heard from Lord Saṅkarṣaṇa. In other words, unless one hears from the proper authority one cannot become a preacher. In devotional service, therefore, two items out of the nine, namely hearing and chanting, are most important. Without hearing nicely, one cannot preach the message of Vedic knowledge.
Srila Visvanatha Cakravarti Thakur Commentary - 3.8.7
This was spoken by Saṅkārṣaṇa (bhagavattamena) to Sanat-kumāra. Bhagavattama has the same meaning as bhagavān. Or bhagvattama can mean “the best of the devotees who have knowledge concerning the creation of the universe.”
TEXT - SB 3.8.8
sāṅkhyāyanaḥ pāramahaṁsya-mukhyo
vivakṣamāṇo bhagavad-vibhūtīḥ
jagāda so 'smad-gurave 'nvitāya
parāśarāyātha bṛhaspateś ca
SYNONYMS
sāṅkhyāyanaḥ—the great sage Sāṅkhyāyana; pāramahaṁsya-mukhyaḥ—the chief of all transcendentalists; vivakṣamāṇaḥ—while reciting; bhagavat-vibhūtīḥ—the glories of the Lord; jagāda—explained; saḥ—he; asmat—of me; gurave—unto the spiritual master; anvitāya—followed; parāśarāya—unto the sage Parāśara; atha bṛhaspateḥ ca—also to Bṛhaspati.
TRANSLATION
The great sage Sāṅkhyāyana was the chief amongst the transcendentalists, and when he was describing the glories of the Lord in terms of Śrīmad-Bhāgavatam, it so happened that my spiritual master, Parāśara, and Bṛhaspati both heard him.
Srila Visvanatha Cakravarti Thakur Commentary - 3.8.8
Bṛhaspateḥ stands for bṛhaspataye.
TEXT - SB 3.8.9
provāca mahyaṁ sa dayālur ukto
muniḥ pulastyena purāṇam ādyam
so 'haṁ tavaitat kathayāmi vatsa
śraddhālave nityam anuvratāya
SYNONYMS
provāca—said; mahyam—unto me; saḥ—he; dayāluḥ—kindhearted; uktaḥ—aforementioned; muniḥ—sage; pulastyena—by the sage Pulastya; purāṇam ādyam—the foremost of all the Purāṇas; saḥ aham—that also I; tava—unto you; etat—this; kathayāmi—shall speak; vatsa—my dear son; śraddhālave—unto one who is faithful; nityam—always; anuvratāya—unto one who is a follower.
TRANSLATION
The great sage Parāśara, as aforementioned, being so advised by the great sage Pulastya, spoke unto me the foremost of the Purāṇas [Bhāgavatam]. I shall also describe this before you, my dear son, in terms of my hearing, because you are always my faithful follower.
PURPORT
The great sage of the name Pulastya is the father of all demoniac descendants. Once upon a time Parāśara began a sacrifice in which all the demons were to be burnt to death because his father had been killed and devoured by one of them. The great sage Vasiṣṭha Muni arrived at the sacrifice and requested Parāśara to stop the deadly action, and because of Vasiṣṭha's position and respect in the community of sages, Parāśara could not deny the request. Parāśara having stopped the sacrifice, Pulastya, the father of the demons, appreciated his brahminical temperament and gave the blessing that in the future he would be a great speaker on the Vedic literatures called the Purāṇas, the supplements of the Vedas. Parāśara's action was appreciated by Pulastya because Parāśara had forgiven the demons out of his brahminical power of forgiveness. Parāśara was able to demolish all the demons in the sacrifice, but he considered, "Demons are so made that they devour living creatures, men and animals, but why on that account should I withdraw my brahminical qualification of forgiveness?" As the great speaker of the Purāṇas, Parāśara first of all spoke on the Śrīmad-Bhāgavata Purāṇa because it is the foremost of all the Purāṇas. Maitreya Muni desired to narrate the same Bhāgavatam be had heard from Parāśara, and Vidura was qualified to hear it because of his faithfulness and his following the instructions received from superiors. So Śrīmad-Bhāgavatam was being narrated from time immemorial by the disciplic succession, even before the time of Vyāsadeva. The so-called historians calculate the Purāṇas to be only a few hundred years old, but factually the Purāṇas existed from time immemorial, before all historical calculations by the mundaners and speculative philosophers.
Srila Visvanatha Cakravarti Thakur Commentary - 3.8.9
Hearing that his father had been eaten by demons, Parāśara performed a sacrifice to kill all the demons. Vaśiṣṭa advised him to stop the sacrifice. Pulastya, whose offspring were thus saved,[232] gave him a blessing, “You will become the speaker of Purāṇas.”
TEXT - SB 3.8.10
udāplutaṁ viśvam idaṁ tadāsīd
yan nidrayāmīlita-dṛṅ nyamīlayat
ahīndra-talpe 'dhiśayāna ekaḥ
kṛta-kṣaṇaḥ svātma-ratau nirīhaḥ
SYNONYMS
uda—water; āplutam—submerged in; viśvam—the three worlds; idam—this; tadā—at that time; āsīt—it so remained; yat—in which; nidrayā—in slumber; amīlita—closed; dṛk—eyes; nyamīlayat—not completely closed; ahi-indra—the great snake Ananta; talpe—on the bed of; adhiśayānaḥ—lying on; ekaḥ—alone; kṛta-kṣaṇaḥ—being engaged; sva-ātma-ratau—enjoying in His internal potency; nirīhaḥ—without any part of external energy.
TRANSLATION
At that time when the three worlds were submerged in water, Garbhodakaśāyī Viṣṇu was alone, lying on His bedstead, the great snake Ananta, and although He appeared to be in slumber in His own internal potency, free from the action of the external energy, His eyes were not completely closed.
PURPORT
The Lord is eternally enjoying transcendental bliss by His internal potency, whereas the external potency is suspended during the time of the dissolution of the cosmic manifestation.
Srila Visvanatha Cakravarti Thakur Commentary - 3.8.10
Having showed how the Bhāgavatam started from Saṅkarṣaṇa, Maitreya now begins the story. The universe remained submerged in one body of water when Nārāyaṇa, Garbhodakaśāyī, whose eyes do not close (amīlita-dṛk), since his cit-ṣakti was very active, had his eye s closed at the time of periodic destruction (the night of Brahmā). He was enjoying with his svarūpa-śakti (svātma-ratau), having given up glancing at māyā (nirīhaḥ). Talpe stands for talpaḥ (who has a snake bed).
Jiva's tika || 3.8.10 ||
udāplutaṃ viśvam idaṃ tadāsīd yan nidrayāmīlita-dṛn nyamīlayat ahīndra-talpe ’dhiśayāna ekaḥ kṛta-kṣaṇaḥ svātma-ratau nirīhaḥ
The three worlds lay in the water of devastation when Garbhodakaśāyī Viṣṇu,
full of his cit-śakti, with Śeṣa as his bed, enjoying with his svarūpa-śakti and having given up glancing at māyā, lay with his eyes closed.
He begins the Purāṇa in order to speak about the Lord’s vibhūtis. The three worlds were filled with water (udāplutam viśvam).
TEXT - SB 3.8.11
so 'ntaḥ śarīre 'rpita-bhūta-sūkṣmaḥ
kālātmikāṁ śaktim udīrayāṇaḥ
uvāsa tasmin salile pade sve
yathānalo dāruṇi ruddha-vīryaḥ
SYNONYMS
saḥ—the Supreme Lord; antaḥ—within; śarīre—in the transcendental body; arpita—kept; bhūta—material elements; sūkṣmaḥ—subtle; kāla-ātmikām—the form of time; śaktim—energy; udīrayāṇaḥ—invigorating; uvāsa—resided; tasmin—therein; salile—in the water; pade—in the place; sve—His own; yathā—as much as; analaḥ—fire; dāruṇi—in the fuel wood; ruddha-vīryaḥ—submerged strength.
TRANSLATION
Just like the strength of fire within fuel wood, the Lord remained within the water of dissolution, submerging all the living entities in their subtle bodies. He lay in the self-invigorated energy called kāla.
PURPORT
After the three worlds—the upper, lower and middle planetary systems—merged into the water of dissolution, the living entities of all the three worlds remained in their subtle bodies by dint of the energy called kāla. In this dissolution, the gross bodies became unmanifest, but the subtle bodies existed, just like the water of the material creation. Thus the material energy was not completely wound up, as is the case in the full dissolution of the material world.
Srila Visvanatha Cakravarti Thakur Commentary - 3.8.11
What is the position of all the jīvas who were populating the three worlds (Svarga and below)? The subtle bodies of the devatās, men and others in the universe reside within Viṣṇu’s body. How? He has inspired his śakti of time--he has caused destruction by his will. Having destroyed all the gross bodies of the inhabitants of the three worlds by time, he places their subtle bodies within himself. This is called the aggregate subtle body of the jīvas. He reside below Pātālaloka, in his own abode (sve pade), within the one expanse of water, by his power which stops water from entering. Since he is not seen by the inhabitants of Maharloka or higher planets, he is compared to fire within wood.
Jiva's tika || 3.8.11 ||
so ’ntaḥ śarīre ’rpita-bhūta-sūkṣmaḥ kālātmikāṃ śaktim udīrayāṇaḥ uvāsa tasmin salile pade sve yathānalo dāruṇi ruddha-vīryaḥ
Garbhodakaśāyī Viṣṇu, containing within himself the jīvas with their subtle bodies, after having discharged his energy of time to destroy the three worlds, resides in his abode below Pātālaloka within the water, just as fire resides within wood with its energy concealed.
At that time the jīvas of the three worlds had subtle bodies (bhūta-sūkṣmaḥ), along with tanmātras, portions of earth, merged in the Lord. This could be called the total subtle body of the jīvas (samaṣṭi). The Lord discharged his śakti of time in order to place them within himself. He used his śakti to impede the water since he slept in the water and he would be seen by the inhabitants of Mahar and other higher planets. There was water etc. (and thus jīvas with bodies) beyond the three worlds. The example of fire hidden in wood is appropriate since later it is said:
tasmād yugānta-śvasanāvaghūrṇajalormi-cakrāt salilād virūḍham upāśritaḥ kanjam u loka-tattvaṃ nātmānam addhāvidad ādi-devaḥ
Brahmā, taking shelter of the lotus which spouted from the water filled with whirlpools churned by the wind of devastation, did not at all understand the nature of the planets and the living beings. (SB 3.8.17)
TEXT - SB 3.8.12
catur-yugānāṁ ca sahasram apsu
svapan svayodīritayā sva-śaktyā
kālākhyayāsādita-karma-tantro
lokān apītān dadṛśe sva-dehe
SYNONYMS
catuḥ—four; yugānām—of the millenniums; ca—also; sahasram—one thousand; apsu—in the water; svapan—dreaming in sleep; svayā—with His internal potency; udīritayā—for further development; sva-śaktyā—by His own energy; kāla-ākhyayā—by the name kāla; āsādita—being so engaged; karma-tantraḥ—in the matter of fruitive activities; lokān—the total living entities; apītān—bluish; dadṛśe—saw it so; sva-dehe—in His own body.
TRANSLATION
The Lord lay down for four thousand yuga cycles in His internal potency, and by His external energy He appeared to be sleeping within the water. When the living entities were coming out for further development of their fruitive activities, actuated by the energy called kāla-śakti, He saw His transcendental body as bluish.
PURPORT
In the Viṣṇu Purāṇa, kāla-śakti is mentioned as avidyā. The symptom of the influence of the kāla-śakti is that one has to work in the material world for fruitive results. The fruitive workers are described in Bhagavad-gītā as mūḍhas, or foolish. Such foolish living entities are very enthusiastic to work for some temporary benefit within perpetual bondage. One thinks himself very clever throughout his life if he is able to leave behind him a great asset of wealth for his children, and to achieve this temporary benefit he takes the risk of all sinful activities, without knowledge that such activities will keep him perpetually bound by the shackles of material bondage. Due to this polluted mentality and due to material sins, the aggregate combination of living entities appeared to be bluish. Such an impetus of activity for fruitive result is made possible by the dictation of the external energy of the Lord, kāla.
Srila Visvanatha Cakravarti Thakur Commentary - 3.8.12
How long did the Lord remain resting? Though he is in waking state with his awakened cit-śakti (svayā udīritayā), he is sleeping with his sleeping māyā-śakti. By his time energy he then became active in regards to the jīvas within him, for giving them enjoyment. He looked at the living entities from Brahmā to the non-moving beings (lokān) who had attained subtle forms within his body, in order to eject them from his body.
Jiva's tika || 3.8.12 ||
catur-yugānāṃ ca sahasram apsu svapan svayodīritayā sva-śaktyā kālākhyayāsādita-karma-tantro lokān apītān dadṛśe sva-dehe
After sleeping within that water for a thousand cycles of four yugas with his māyā-śakti, while engaged with his awakened cit-śakti, he glanced upon the entities with subtle bodies who dwelled within his body, having joined jīvas to a mass of karma by his time energy.
After sleep, the Lord who had joined the jīvas with a mass of karma (asāditakarma-tantraḥ) glanced at the jīvas.
TEXT - SB 3.8.13
tasyārtha-sūkṣmābhiniviṣṭa-dṛṣṭer
antar-gato 'rtho rajasā tanīyān
guṇena kālānugatena viddhaḥ
sūṣyaṁs tadābhidyata nābhi-deśāt
SYNONYMS
tasya—His; artha—subject; sūkṣma—subtle; abhiniviṣṭa-dṛṣṭeḥ—of one whose attention was fixed; antaḥ-gataḥ—internal; arthaḥ—purpose; rajasā—by the mode of passion of material nature; tanīyān—very subtle; guṇena—by the qualities; kāla-anugatena—in due course of time; viddhaḥ—agitated; sūṣyan—generating; tadā—then; abhidyata—pierced through; nābhi-deśāt—from the abdomen.
TRANSLATION
The subtle subject matter of creation, on which the Lord's attention was fixed, was agitated by the material mode of passion, and thus the subtle form of creation pierced through His abdomen.
Srila Visvanatha Cakravarti Thakur Commentary - 3.8.13
This verse elaborates. After his glance entered into the subtle bodies of all the jīvas (artha-sukṣma) to pull them out, the material elements within him (antar-gataḥ arthaḥ) with very subtle form (tanīyān) became agitated by rajas according to time, and were brought forth, pushed them upwards from his navel.
Jiva's tika || 3.8.13 ||
tasyārtha-sūkṣmābhiniviṣṭa-dṛṣṭer antar-gato ’rtho rajasā tanīyān guṇena kālānugatena viddhaḥ sūṣyaṃs tadābhidyata nābhi-deśāt
After the Lord’s glance entered the subtle bodies of the jīvas within him, the elements within him, in subtle state, agitated by the mode of passion, in obedience to time, took birth and sprouted from his navel.
The elements manifested their actions (sūṣyan) and came out in expanded form (abhidyata).
TEXT - SB 3.8.14
sa padma-kośaḥ sahasodatiṣṭhat
kālena karma-pratibodhanena
sva-rociṣā tat salilaṁ viśālaṁ
vidyotayann arka ivātma-yoniḥ
SYNONYMS
saḥ—that; padma-kośaḥ—bud of a lotus flower; sahasā—suddenly; udatiṣṭhat—appeared; kālena—by time; karma—fruitive activities; pratibodhanena—awakening; sva-rociṣā—by its own effulgence; tat—that; salilam—water of devastation; viśālam—vast; vidyotayan—illuminating; arkaḥ—the sun; iva—like; ātma-yoniḥ—generating from the Personality of Viṣṇu.
TRANSLATION
Piercing through, this sum total form of the fruitive activity of the living entities took the shape of the bud of a lotus flower generated from the Personality of Viṣṇu, and by His supreme will it illuminated everything, like the sun, and dried up the vast waters of devastation.
Srila Visvanatha Cakravarti Thakur Commentary - 3.8.14
The material element, transforming into a lotus bud by time, stood above the waters of devastation, by the force of the awakened karmas of the jīvas. The lotus bud had Viṣṇu (ātma) as its source. It was like the sun, illuminating by its effulgence. It did not depend on the sun to light up the water.
Jiva's tika || 3.8.14 ||
sa padma-kośaḥ sahasodatiṣṭhat kālena karma-pratibodhanena sva-rociṣā tat salilaṃ viśālaṃ vidyotayann arka ivātma-yoniḥ
The material elements, in time became a lotus bud, and suddenly rose up above the waters, impelled by the awakened karmas of the jīvas. Having Viṣṇu as its source, the lotus lit up the broad expanse of water with effulgence like the sun.
The elements became a lotus. This is different from the lotus in Nārāyaṇa’s navel since it is made of material elements.
TEXT - SB 3.8.15
tal loka-padmaṁ sa u eva viṣṇuḥ
prāvīviśat sarva-guṇāvabhāsam
tasmin svayaṁ vedamayo vidhātā
svayambhuvaṁ yaṁ sma vadanti so 'bhūt
SYNONYMS
tat—that; loka—universal; padmam—lotus flower; saḥ—He; u—certainly; eva—factually; viṣṇuḥ—the Lord; prāvīviśat—entered into; sarva—all; guṇa-avabhāsam—reservoir of all modes of nature; tasmin—in which; svayam—in person; veda-mayaḥ—the personality of Vedic wisdom; vidhātā—controller of the universe; svayam-bhuvam—self-born; yam—whom; sma—in the past; vadanti—do say; saḥ—he; abhūt—generated.
TRANSLATION
Into that universal lotus flower Lord Viṣṇu personally entered as the Supersoul, and when it was thus impregnated with all the modes of material nature, the personality of Vedic wisdom, whom we call the self-born, was generated.
PURPORT
This lotus flower is the universal virāṭ form, or the gigantic form of the Lord in the material world. It becomes amalgamated in the Personality of Godhead Viṣṇu, in His abdomen, at the time of dissolution, and it becomes manifest at the time of creation. This is due to Garbhodakaśāyī Viṣṇu, who enters into each of the universes. In this form is the sum total of all the fruitive activities of the living entities conditioned by material nature, and the first of them, namely Brahmā, or the controller of the universe, is generated from this lotus flower. This first-born living being, unlike all the others, has no material father, and thus he is called self-born, or svayambhū. He goes to sleep with Nārāyaṇa at the time of devastation, and when there is another creation, he is born in this way. From this description we have the conception of three—the gross virāṭ form, the subtle Hiraṇyagarbha and the material creative force, Brahmā.
Jiva's tika || 3.8.15 ||
tal loka-padmaṃ sa u eva viṣṇuḥ prāvīviśat sarva-guṇāvabhāsam tasmin svayaṃ vedamayo vidhātā svayambhuvaṃ yaṃ sma vadanti so ’bhūt
O Vidura! Viṣṇu entered that lotus of all the planets, which reveals all the enjoyable objects for the jīvas. Brahmā, known as self-born, composer of the Vedas, appeared within that lotus.
This is Garbhodakaśāyī Viṣṇu.
TEXT - SB 3.8.16
tasyāṁ sa cāmbho-ruha-karṇikāyām
avasthito lokam apaśyamānaḥ
parikraman vyomni vivṛtta-netraś
catvāri lebhe 'nudiśaṁ mukhāni
SYNONYMS
tasyām—in that; saḥ—Brahmā; ca—and; ambhaḥ—water; ruha-karṇikāyām—whorl of the lotus; avasthitaḥ—being situated; lokam—the world; apaśyamānaḥ—without being able to see; parikraman—circumambulating; vyomni—in space; vivṛtta-netraḥ—while moving the eyes; catvāri—four; lebhe—achieved; anudiśam—in terms of direction; mukhāni—heads.
TRANSLATION
Brahmā, born out of the lotus flower, could not see the world, although he was situated in the whorl. He therefore circumambulated all of space, and while moving his eyes in all directions he achieved four heads in terms of the four directions.
Srila Visvanatha Cakravarti Thakur Commentary - 3.8.16
Situated there he turned his head around to look for the planets and at the same time glanced in all directions at the space because there was no one there. He obtained four heads to see the four directions (anudiśam).
Jiva's tika || 3.8.16 ||
tasyāṃ sa cāmbho-ruha-karṇikāyām avasthito lokam apaśyamānaḥ parikraman vyomni vivṛtta-netraś catvāri lebhe ’nudiśaṃ mukhāni
Brahmā, situated in the center of the lotus, could not see the universe’s planets. Turning his head around and glancing into space, he attained four heads to see in the four directions.
Turning around, glancing, sighing, with the desire to see all four directions at once, he obtained four heads.
TEXT - SB 3.8.17
tasmād yugānta-śvasanāvaghūrṇa-
jalormi-cakrāt salilād virūḍham
upāśritaḥ kañjam u loka-tattvaṁ
nātmānam addhāvidad ādi-devaḥ
SYNONYMS
tasmāt—from there; yuga-anta—at the end of the millennium; śvasana—the air of devastation; avaghūrṇa—because of movement; jala—water; ūrmi-cakrāt—out of the circle of waves; salilāt—from the water; virūḍham—situated on them; upāśritaḥ—having the shelter of; kañjam—lotus flower; u—in astonishment; loka-tattvam—the mystery of creation; na—not; ātmānam—himself; addhā—perfectly; avidat—could understand; ādi-devaḥ—the first demigod.
TRANSLATION
Lord Brahmā, situated in that lotus, could not perfectly understand the creation, the lotus or himself. At the end of the millennium the air of devastation began to move the water and the lotus in great circular waves.
PURPORT
Lord Brahmā was perplexed about his creation, the lotus and the world, even though he tried to understand them for one millennium, which is beyond calculation in the solar years of human beings. No one, therefore, can know the mystery of the creation and cosmic manifestation simply by mental speculation. The human being is so limited in his capacity that without the help of the Supreme he can hardly understand the mystery of the will of the Lord in terms of creation, continuance and destruction.
Srila Visvanatha Cakravarti Thakur Commentary - 3.8.17
Brahmā was bewildered about how to create what had previously been created in order to show the people that his power to create the universe does not belong to him, but is given to him by the Lord. This is shown in this verse. He took shelter of the lotus which arose (virūḍham) from the water. The particle u expresses astonishment. He did not know the nature of the planets or the living beings. The water had whirlpools churned up by the wind of devastation.
Jiva's tika || 3.8.17 ||
tasmād yugānta-śvasanāvaghūrṇajalormi-cakrāt salilād virūḍham upāśritaḥ kanjam u loka-tattvaṃ nātmānam addhāvidad ādi-devaḥ
Brahmā, taking shelter of the lotus which spouted from the water filled with whirlpools churned by the wind of devastation, did not at all understand the nature of the planets and the living beings.
He took shelter of the lotus which sprouted from the water. While Viṣṇu slept, the lotus was not covered.
TEXT - SB 3.8.18
ka eṣa yo 'sāv aham abja-pṛṣṭha
etat kuto vābjam ananyad apsu
asti hy adhastād iha kiñcanaitad
adhiṣṭhitaṁ yatra satā nu bhāvyam
SYNONYMS
kaḥ—who; eṣaḥ—this; yaḥ asau aham—that I am; abja-pṛṣṭhe—on top of the lotus; etat—this; kutaḥ—wherefrom; vā—either; abjam—lotus flower; ananyat—otherwise; apsu—in the water; asti—there is; hi—certainly; adhastāt—from below; iha—in this; kiñcana—anything; etat—this; adhiṣṭhitam—situated; yatra—wherein; satā—automatically; nu—or not; bhāvyam—must be.
TRANSLATION
Lord Brahmā, in his ignorance, contemplated: Who am I that am situated on the top of this lotus? Wherefrom has it sprouted? There must be something downwards, and that from which this lotus has grown must be within the water.
PURPORT
The subject matter of the speculations of Brahmā in the beginning regarding the creation of the cosmic manifestation is still a subject matter for mental speculators. The most intelligent man is he who tries to find the cause of his personal existence and that of the whole cosmic creation and thus tries to find the ultimate cause. If his attempt is properly executed with penances and perseverance, it is sure to be crowned with success.
Srila Visvanatha Cakravarti Thakur Commentary - 3.8.18
In ignorance, Brahmā asks questions. Who is this on the lotus? From where did this lotus arise? There is nothing but this lotus, but certainly (hi) there must be something below it, which serves as a foundation for the lotus. This has been ascertained by me, being intelligent (satā). Amara-koṣa says san sudhīḥ kovido budha: sat means intelligent or wise person.
The sentence continues in the next verse. The śruti says so ’paśyat puṣkara-parṇe tiṣṭhan so ’manyata asti vaitad yasminn idam adhitiṣṭhati: not seeing anything he remained on the lotus; he thought to himself, “There must be something upon which this is based.”
Jiva's tika || 3.8.18 ||
ka eṣa yo ’sāv aham abja-pṛṣṭha etat kuto vābjam ananyad apsu asti hy adhastād iha kincanaitad adhiṣṭhitaṃ yatra satā nu bhāvyam
Who am I, sitting on the lotus? From where did this lotus arise? There is nothing else except the lotus in the water, but there must be something else below, which supports this lotus. Being intelligent, I can ascertain this much.
Two verses are taken together.
TEXT - SB 3.8.19
sa ittham udvīkṣya tad-abja-nāla-
nāḍībhir antar-jalam āviveśa
nārvāg-gatas tat-khara-nāla-nāla-
nābhiṁ vicinvaṁs tad avindatājaḥ
SYNONYMS
saḥ—he (Brahmā); ittham—in this way; udvīkṣya—contemplating; tat—that; abja—lotus; nāla—stem; nāḍībhiḥ—by the pipe; antaḥ-jalam—within the water; āviveśa—entered into; na—not; arvāk-gataḥ—in spite of going inside; tat-khara-nāla—the stem of the lotus; nāla—pipe; nābhim—of the navel; vicinvan—thinking much of it; tat—that; avindata—understood; ajaḥ—the self-born.
TRANSLATION
Lord Brahmā, thus contemplating, entered the water through the channel of the stem of the lotus. But in spite of entering the stem and going nearer to the navel of Viṣṇu, he could not trace out the root.
PURPORT
By dint of one's personal endeavor one may go nearer to the Lord, but without the Lord's mercy one cannot reach the ultimate point. Such understanding of the Lord is possible only by devotional service, as confirmed in Bhagavad-gītā (18.55): bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ.
Srila Visvanatha Cakravarti Thakur Commentary - 3.8.19
This verse shows that with the will of the Lord, all attempts by materialists will end in failure. He entered the water by means of the tubes in the lotus stem. He searched out the lotus navel of Nārāyaṇa from which arose the stem (nāla) of the lotus (khara-nāla). Though he approached very close, he could not reach it, since it is impossible to reach without bhakti.
TEXT - SB 3.8.20
tamasy apāre vidurātma-sargaṁ
vicinvato 'bhūt sumahāṁs tri-ṇemiḥ
yo deha-bhājāṁ bhayam īrayāṇaḥ
parikṣiṇoty āyur ajasya hetiḥ
SYNONYMS
tamasi apāre—because of an ignorant way of searching; vidura—O Vidura; ātma-sargam—the cause of his creation; vicinvataḥ—while contemplating; abhūt—it so became; su-mahān—very great; tri-nemiḥ—time of three dimensions; yaḥ—which; deha-bhājām—of the embodied; bhayam—fearfulness; īrayāṇaḥ—generating; parikṣiṇoti—diminishing the one hundred years; āyuḥ—duration of life; ajasya—of the self-born; hetiḥ—the wheel of eternal time.
TRANSLATION
O Vidura, while searching in that way about his existence, Brahmā reached his ultimate time, which is the eternal wheel in the hand of Viṣṇu and which generates fear in the mind of the living entity like the fear of death.
Srila Visvanatha Cakravarti Thakur Commentary - 3.8.20
Ātma-sargam means source of his creation. Trinemiḥ means time. Time, proclaiming (īryānaḥ) the approach of death (bhayam) for men (deha-bhājam), destroys life span of a hundred years. Ajasya hetiḥ means the cakra of Viṣṇu. Time is an aṁśa of this cakra.
TEXT - SB 3.8.21
tato nivṛtto 'pratilabdha-kāmaḥ
sva-dhiṣṇyam āsādya punaḥ sa devaḥ
śanair jita-śvāsa-nivṛtta-citto
nyaṣīdad ārūḍha-samādhi-yogaḥ
SYNONYMS
tataḥ—thereafter; nivṛttaḥ—retired from that endeavor; apratilabdha-kāmaḥ—without achievement of the desired destination; sva-dhiṣṇyam—own seat; āsādya—reaching; punaḥ—again; saḥ—he; devaḥ—the demigod; śanaiḥ—without delay; jita-śvāsa—controlling the breathing; nivṛtta—retired; cittaḥ—intelligence; nyaṣīdat—sat down; ārūḍha—in confidence; samādhi-yogaḥ—in meditation on the Lord.
TRANSLATION
Thereafter, being unable to achieve the desired destination, he retired from such searching and came back again to the top of the lotus. Thus, controlling all objectives, he concentrated his mind on the Supreme Lord.
PURPORT
Samādhi involves concentrating the mind upon the supreme cause of all, even if one is unaware of whether His actual nature is personal, impersonal or localized. Concentration of the mind on the Supreme is certainly a form of devotional service. To cease from personal sense endeavors and to concentrate on the supreme cause is a sign of self-surrender, and when self-surrender is present, that is a sure sign of devotional service. Each and every living entity needs to engage in devotional service to the Lord if he wishes to understand the ultimate cause of his existence.
Srila Visvanatha Cakravarti Thakur Commentary - 3.8.21
One who gives up pride attains the Lord through meditation, by the Lord’s will. Giving up the search, he returned to the lotus (sva-dhiṣṇyam), and controlling his mind (nivṛtta-cittaḥ) sat down (nyasīdat). He achieved complete concentrate from meditation on the Lord (samādhi).
Jiva's tika || 3.8.21 ||
tato nivṛtto ’pratilabdha-kāmaḥ sva-dhiṣṇyam āsādya punaḥ sa devaḥ śanair jita-śvāsa-nivṛtta-citto nyaṣīdad ārūḍha-samādhi-yogaḥ
Giving up his search, Brahmā, unfulfilled in his desire, then returned to the lotus. Gradually controlling his breath and mind, he remained seated in complete concentration by meditation on the Lord. There must be a cause of all things. Let that be visible to me! With this desire he concentrated in a general way (ārūḍha-samādhi-yogaḥ). He did not know the particulars of intense meditation.
TEXT - SB 3.8.22
kālena so 'jaḥ puruṣāyuṣābhi-
pravṛtta-yogena virūḍha-bodhaḥ
svayaṁ tad antar-hṛdaye 'vabhātam
apaśyatāpaśyata yan na pūrvam
SYNONYMS
kālena—in due course of time; saḥ—he; ajaḥ—the self-born Brahmā; puruṣa-āyuṣā—by the duration of his age; abhipravṛtta—being engaged; yogena—in meditation; virūḍha—developed; bodhaḥ—intelligence; svayam—automatically; tat antaḥ-hṛdaye—in the heart; avabhātam—manifested; apaśyata—saw; apaśyata—did see; yat—which; na—not; pūrvam—before.
TRANSLATION
At the end of Brahmā's one hundred years, when his meditation was complete, he developed the required knowledge, and as a result he could see in his heart the Supreme within himself, whom he could not see before with the greatest endeavor.
PURPORT
The Supreme Lord can be experienced only through the process of devotional service and not by one's personal endeavor in mental speculation. The age of Brahmā is calculated in terms of divya years, which are distinct from the solar years of human beings. The divya years are calculated in Bhagavad-gītā (8.17): sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ. Brahmā's one day is equal to one thousand times the aggregate of the four yugas (calculated to be 4,300,000 years). On that basis, Brahmā meditated for one hundred years before he could understand the supreme cause of all causes, and then he wrote the Brahma-saṁhitā, which is approved and recognized by Lord Caitanya and in which he sings, govindam ādi-puruṣaṁ tam ahaṁ bhajāmi . One has to wait for the mercy of the Lord before one can either render service unto Him or know Him as He is.
Srila Visvanatha Cakravarti Thakur Commentary - 3.8.22
Puruṣāyuṣā means “by a hundred years.” This should be understood to be time according to the calculations of human life in Kali-yuga, when Maitreya was speaking. By a mature state reached through meditation on the Lord (abhipravṛtta-yogena), he saw the Lord, since later Brahmā says dhyāne sma no darśitaṁ ta upāsakānām: you have manifested this eternal personal form upon whom your devotees meditate. (SB 3.9.4) He saw the Lord who manifested himself in his heart, whom he could not see when he searched previously for the foundation of his lotus abode.
Jiva's tika || 3.8.22 ||
kālena so ’jaḥ puruṣāyuṣābhipravṛtta-yogena virūḍha-bodhaḥ svayaṃ tad antar-hṛdaye ’vabhātam apaśyatāpaśyata yan na pūrvam
By his practice of meditation on the Lord for a hundred human years he attained realization of the Lord. He saw the Lord, who manifested himself in his heart, who could not be seen previously by searching.
He meditated for a hundred human years (puruṣāyuṣā). Maitreya spoke, considering the present Kali-yuga. Actually, later in the tenth chapter after the Lord instructs him, it is said that he meditated for a hundred years of the devatās. (SB 3.10.4) However in the second Canto it mentions that Brahmā meditated for a thousand devatā years. That was in the Brahma-kalpa or first day of Brahmā’s life.
TEXT - SB 3.8.23
mṛṇāla-gaurāyata-śeṣa-bhoga-
paryaṅka ekaṁ puruṣaṁ śayānam
phaṇātapatrāyuta-mūrdha-ratna-
dyubhir hata-dhvānta-yugānta-toye
SYNONYMS
mṛṇāla—lotus flower; gaura—white all over; āyata—gigantic; śeṣa-bhoga—body of Śeṣa-nāga; paryaṅke—on the bed; ekam—alone; puruṣam—the Supreme Person; śayānam—was lying; phaṇa-ātapatra—umbrella of a serpent hood; āyuta—bedecked with; mūrdha—head; ratna—jewels; dyubhiḥ—by the rays; hata-dhvānta—darkness dissipated; yuga-anta—devastation; toye—in the water.
TRANSLATION
Brahmā could see that on the water there was a gigantic lotuslike white bedstead, the body of Śeṣa-nāga, on which the Personality of Godhead was lying alone. The whole atmosphere was illuminated by the rays of the jewels bedecking the hood of Śeṣa-nāga, and that illumination dissipated all the darkness of those regions.
Srila Visvanatha Cakravarti Thakur Commentary - 3.8.23
Nine verses describe the Lord. The jewels on top of the millions of hoods acting as umbrellas over the Lord destroyed the darkness of the waters of devastation.
TEXT - SB 3.8.24
prekṣāṁ kṣipantaṁ haritopalādreḥ
sandhyābhra-nīver uru-rukma-mūrdhnaḥ
ratnodadhārauṣadhi-saumanasya
vana-srajo veṇu-bhujāṅghripāṅghreḥ
SYNONYMS
prekṣām—the panorama; kṣipantam—deriding; harita—green; upala—coral; adreḥ—of the hell; sandhyā-abhra-nīveḥ—of the dress of the evening sky; uru—great; rukma—gold; mūrdhnaḥ—on the summit; ratna—jewels; udadhāra—waterfalls; auṣadhi—herbs; saumanasya—of the scenery; vana-srajaḥ—flower garland; veṇu—dress; bhuja—hands; aṅghripa—trees; aṅghreḥ—legs.
TRANSLATION
The luster of the transcendental body of the Lord mocked the beauty of the coral mountain. The coral mountain is very beautifully dressed by the evening sky, but the yellow dress of the Lord mocked its beauty. There is gold on the summit of the mountain, but the Lord's helmet, bedecked with jewels, mocked it. The mountain's waterfalls, herbs, etc., with a panorama of flowers, seem like garlands, but the Lord's gigantic body, and His hands and legs, decorated with jewels, pearls, tulasī leaves and flower garlands, mocked the scene on the mountain.
PURPORT
The panoramic beauty of nature, which strikes one with wonder, may be taken as a perverted reflection of the transcendental body of the Lord. One who is therefore attracted by the beauty of the Lord is no longer attracted by the beauty of material nature, although he does not minimize its beauty. In Bhagavad-gītā (2.59) it is described that one who is attracted by param, the Supreme, is no longer attracted by anything inferior.
Srila Visvanatha Cakravarti Thakur Commentary - 3.8.24
That form surpassed any comparison with an emerald mountain. His form derided all comparison because of its great beauty. His yellow cloth debased the beauty of clouds circling a mountain in the evening. His crown derided the great brightness on the peak of the mountain. His tulasī, pearl and flower garlands derided the garlands composed of jewels, flowers, herbs and streams on the mountain. Forest garland can represent all types of garlands, or it can mean one garland made of flowers and jewels. A vanamāla is said to be a garland of leaves and flowers reaching the feet. The word vanamāla can stand for other types of garlands as well, made of jewels or pearls. His arms derided the bamboos high on the mountain and his feet derided the trees at the base of the mountain.
TEXT - SB 3.8.25
āyāmato vistarataḥ sva-māna-
dehena loka-traya-saṅgraheṇa
vicitra-divyābharaṇāṁśukānāṁ
kṛta-śriyāpāśrita-veṣa-deham
SYNONYMS
āyāmataḥ—by length; vistarataḥ—by breadth; sva-māna—by His own measurement; dehena—by the transcendental body; loka-traya—the three (upper, middle and lower) planetary systems; saṅgraheṇa—by total absorption; vicitra—variegated; divya—transcendental; ābharaṇa-aṁśukānām—rays of the ornaments; kṛta-śriyā apāśrita—beauty created by those dresses and ornaments; veṣa—dressed; deham—transcendental body.
TRANSLATION
His transcendental body, unlimited in length and breadth, occupied the three planetary systems, upper, middle and lower. His body was self-illuminated by unparalleled dress and variegatedness and was properly ornamented.
PURPORT
The length and breadth of the transcendental body of the Supreme Personality of Godhead could only be measured by His own measurement because He is all-pervading throughout the complete cosmic manifestation. The beauty of material nature is due to His personal beauty, yet He is always magnificently dressed and ornamented to prove His transcendental variegatedness, which is so important in the advancement of spiritual knowledge.
Srila Visvanatha Cakravarti Thakur Commentary - 3.8.25
His body was of dimensions according to his position as God. The other meaning is “His body was immeasurable (su-amāna) in length and breath.” This is then made clear. His body spread over the three worlds. His various astonishing ornaments and clothes created beauty. He had the power of having any clothing he desired (apāśrita-vesadā īham).
TEXT - SB 3.8.26
puṁsāṁ sva-kāmāya vivikta-mārgair
abhyarcatāṁ kāma-dughāṅghri-padmam
pradarśayantaṁ kṛpayā nakhendu-
mayūkha-bhinnāṅguli-cāru-patram
SYNONYMS
puṁsām—of the human being; sva-kāmāya—according to the desire; vivikta-mārgaiḥ—by the path of devotional service; abhyarcatām—worshiped; kāma-dugha-aṅghri-padmam—the lotus feet of the Lord, which can award all desired fruits; pradarśayantam—while showing them; kṛpayā—by causeless mercy; nakha—nails; indu—moonlike; mayūkha—rays; bhinna—divided; aṅguli—figures; cāru-patram—very beautiful.
TRANSLATION
The Lord showed His lotus feet by raising them. His lotus feet are the source of all awards achieved by devotional service free from material contamination. Such awards are for those who worship Him in pure devotion. The splendor of the transcendental rays from His moonlike toenails and fingernails appeared like the petals of a flower.
PURPORT
The Lord fulfills the desires of everyone just as one desires. Pure devotees are interested in achieving the transcendental service of the Lord, which is nondifferent from Him. Therefore, the Lord is the only desire of the pure devotees, and devotional service is the only spotless process for achieving His favor. Śrīla Rūpa Gosvāmī says in his Bhakti-rasāmṛta-sindhu (1.1.11) that pure devotional service is jñāna-karmādy-anāvṛtam: [Cc. Madhya 19.167] pure devotional service is without any tinge of speculative knowledge and fruitive activities. Such devotional service is able to award the pure devotee the highest result, namely direct association with the Supreme Personality of Godhead, Lord Kṛṣṇa. According to the Gopāla-tāpanī Upaniṣad, the Lord showed one of the many thousands of petals of His lotus feet. It is said: brāhmaṇo'sāv anavarataṁ me dhyātaḥ stutaḥ parārdhānte so 'budhyata gopa-veśo me purastāt āvirbabhūva. After penetrating for millions of years, Lord Brahmā could understand the transcendental form of the Lord as Śrī Kṛṣṇa, in the dress of a cowherd boy, and thus he recorded his experience in the Brahma-saṁhitā in the famous prayer, govindam ādi-puruṣaṁ tam ahaṁ bhajāmi .
Srila Visvanatha Cakravarti Thakur Commentary - 3.8.26
He saw the lotus feet which were fulfilling desires of those who worship on special paths, for fulfilling their desires (sva-kāmāya), or with a desire for attaining the Lord (sva), or for satisfying the Lord with service. Vivikta-mārgaiḥ means “by paths which were not mixed with jñāna or karma.” Or it can mean “by pure paths, arising from vaidhi or rāgānuga-- bhāva-marga with dāsya, sakhya or other rasas.” Those feet fulfilled the desires for serving properly (kāma-dugha). He showed only one foot among many thousands of his feet, by lifting it up slightly.
By this hint and moving one eyebrow in the next verse, it is indicated the Lord showed his form as Kṛṣṇa (though Kṛsṇa appears only later during Vaivasvata Manvantara) to Brahmā in this and the next two verses. Other scriptures also indicate that Kṛṣṇa revealed himself to Brahmā. Tad u hovāca brāhmaṇo sadanaṁ carato me dhyātaḥ stutaḥ parārddhānte so ’budhyata gopaveśo me purastāt āvirbabhūva; after passing the first half my lifetime, when the night ended, I and meditated and praised the Lord, who appeared in the dress of a cowherd boy before me. (Gopala-tāpanī Upaniṣad) Brahma-saṁhitā also describes how Kṛṣṇa showed himself to Brahmā. Thus some say that “revealing one foot” in this verse refers to the form of Kṛṣṇa, who stands with his feet crossed, showing one sole of his foot.
His toes were like graceful petals opened by the rays from his moon-like toe nails. What is astonishing here is that the lotus is blossoming in the moonlight instead of the sunlight.
TEXT - SB 3.8.27
mukhena lokārti-hara-smitena
parisphurat-kuṇḍala-maṇḍitena
śoṇāyitenādhara-bimba-bhāsā
pratyarhayantaṁ sunasena subhrvā
SYNONYMS
mukhena—by a gesture of the face; loka-ārti-hara—vanquisher of the distress of the devotees; smitena—by smiling; parisphurat—dazzling; kuṇḍala—earrings; maṇḍitena—decorated with; śoṇāyitena—acknowledging; adhara—of His lips; bimba—reflection; bhāsā—rays; pratyarhayantam—reciprocating; su-nasena—by His pleasing nose; su-bhrvā—and pleasing eyebrows.
TRANSLATION
He also acknowledged the service of the devotees and vanquished their distress by His beautiful smile. The reflection of His face, decorated with earrings, was so pleasing because it dazzled with the rays from His lips and the beauty of His nose and eyebrows.
PURPORT
Devotional service to the Lord is very much obliging to Him. There are many transcendentalists in different fields of spiritual activities, but devotional service to the Lord is unique. Devotees do not ask anything from the Lord in exchange for their service. Even the most desirable liberation is refused by devotees, although offered by the Lord. Thus the Lord becomes a kind of debtor to the devotees, and He can only try to repay the devotees, service with His ever-enchanting smile. The devotees are ever satisfied by the smiling face of the Lord, and they become enlivened. And by seeing the devotees so enlivened, the Lord Himself is further satisfied. So there is continuous transcendental competition between the Lord and His devotees by such reciprocation of service and acknowledgement.
Srila Visvanatha Cakravarti Thakur Commentary - 3.8.27
The Lord returns the devotees’ worship by worshipping them (pratyarhayantam) through showing his beautiful face. He repays the debt of the devotees’ service by this, since the devotees do not accept material gifts or liberation. His smile destroys the suffering of the devotees and also the suffering out of longing to see him. He shows one beautiful eyebrow (subhruvā). This indicates a confidential emotion of Kṛṣṇa. Those who receive such worship by the Lord are actually special devotees.
TEXT - SB 3.8.28
kadamba-kiñjalka-piśaṅga-vāsasā
svalaṅkṛtaṁ mekhalayā nitambe
hāreṇa cānanta-dhanena vatsa
śrīvatsa-vakṣaḥ-sthala-vallabhena
SYNONYMS
kadamba-kiñjalka—saffron dust of the kadamba flower; piśaṅga—dress of the color; vāsasā—by clothing; su-alaṅkṛtam—well decorated; mekhalayā—by the belt; nitambe—on the waist; hāreṇa—by the garland; ca—also; ananta—highly; dhanena—valuable; vatsa—my dear Vidura; śrīvatsa—of the transcendental marking; vakṣaḥ-sthala—on the chest; vallabhena—very pleasing.
TRANSLATION
O my dear Vidura, the Lord's waist was covered with yellow cloth resembling the saffron dust of the kadamba flower, and it was encircled by a well-decorated belt. His chest was decorated with the śrīvatsa marking and a necklace of unlimited value.
Srila Visvanatha Cakravarti Thakur Commentary - 3.8.28
O Vidura (vatsa)! He had a necklace dear to the place on his chest having the Śrīvatsa mark.
TEXT - SB 3.8.29
parārdhya-keyūra-maṇi-praveka-
paryasta-dordaṇḍa-sahasra-śākham
avyakta-mūlaṁ bhuvanāṅghripendram
ahīndra-bhogair adhivīta-valśam
SYNONYMS
parārdhya—very valuable; keyūra—ornaments; maṇi-praveka—highly valuable jewels; paryasta—disseminating; dordaṇḍa—arms; sahasra-śākham—with thousands of branches; avyakta-mūlam—self-situated; bhuvana—universal; aṅghripa—trees; indram—the Lord; ahi-indra—Anantadeva; bhogaiḥ—by hoods; adhivīta—surrounded; valśam—shoulders.
TRANSLATION
As a sandalwood tree is decorated with fragrant flowers and branches, the Lord's body was decorated with valuable jewels and pearls. He was the self-situated tree, the Lord of all others in the universe. And as a sandalwood tree is covered with many snakes, so the Lord's body was also covered by the hoods of Ananta.
PURPORT
The word avyakta-mūlam is significant here. Generally, no one can see the roots of a tree. But as far as the Lord is concerned, He is the root of Himself because there is no other separate cause of His standing but He Himself. In the Vedas it is said that the Lord is svāśrayāśraya; He is His own support, and there is no other support for Him. Therefore, avyakta means the Supreme Lord Himself and no one else.
Srila Visvanatha Cakravarti Thakur Commentary - 3.8.29
Because his fame perfumes the whole universe, the Lord is compared to a sandalwood tree. He had thousands of arms which spread all over the universe (paryasta) like a thousand branches of a tree. His source cannot be traced out, since he is beginningless, just as sandalwood tree’s root cannot be traced out. Sa ātmā svāśrayāśrayaḥ: the Lord is his own shelter. (SB 2.10.9) The comparison with a tree is clear. By one foot he protects the worlds (bhuvana aṅghri-pā) and has great power (indram). This refers to his control over the eka-pada-vibhuti, the extent of the material world. In terms of trees, the sandalwood tree is the king of trees (aṅghri-pa) in the world. The Lord has his shoulders touched (adhivīta) by the hoods or limbs of Śeṣa. Śruti says śatavalśo viroha: O tree with a hundred branches, grow! (Śatapaṭha-bṛāhmaṇa 3.6.4.16) The sandalwood tree’s branches (valśam) are surrounded by many snakes.
Jiva's tika || 3.8.29 ||
parārdhya-keyūra-maṇi-pravekaparyasta-dordaṇḍa-sahasra-śākham avyakta-mūlaṃ bhuvanānghripendram ahīndra-bhogair adhivīta-valśam
As a sandalwood tree is decorated with fragrant flowers and branches, the Lord’s
body was decorated with valuable jewels and pearls. As the sandalwood tree spreads its branches everywhere, the Lord spreads his arms over the universe. As the tree’s root cannot be seen, the Lord origin cannot be understood. As the sandalwood tree is the king of trees, the Lord protects the world by his great power. As a sandalwood tree is covered with many snakes, so the Lord’s shoulders were touched by the hoods of Ananta.
Avyakta-mūlam means that learned people cannot say where his root is. Since he is the root of everything, he has no root. Or avyakta refers to Bhagavān, who is the root. He is the lord of trees--the forms of worlds (bhuvanānghripendram).
TEXT - SB 3.8.30
carācarauko bhagavan-mahīdhram
ahīndra-bandhuṁ salilopagūḍham
kirīṭa-sāhasra-hiraṇya-śṛṅgam
āvirbhavat kaustubha-ratna-garbham
SYNONYMS
cara—moving animals; acara—nonmoving trees; okaḥ—the place or situation; bhagavat—the Personality of Godhead; mahīdhram—the mountain; ahi-indra—Śrī Anantadeva; bandhum—friend; salila—water; upagūḍham—submerged; kirīṭa—helmets; sāhasra—thousands; hiraṇya—gold; śṛṅgam—peaks; āvirbhavat—manifested; kaustubha—the Kaustubha jewel; ratna-garbham—ocean.
TRANSLATION
Like a great mountain, the Lord stands as the abode for all moving and nonmoving living entities. He is the friend of the snakes because Lord Ananta is His friend. As a mountain has thousands of golden peas, so the Lord was seen with the thousands of golden-helmeted hoods of Ananta-nāga; and as a mountain is sometimes filled with jewels, so also His transcendental body was fully decorated with valuable jewels. As a mountains is sometimes submerged in the ocean water, so the Lord is sometimes submerged in the water of devastation.
Srila Visvanatha Cakravarti Thakur Commentary - 3.8.30
Having compared the Lord to a sandalwood tree, he now compares the Lord to a sandalwood mountain, to show that the Lord is his own shelter. The Lord is the Malaya Mountain (mahīdhram), the shelter of moving and non-moving entities. He is the friend of the king of snakes Ananta, just as the mountain is the friend of the king of snakes. He is embraced by water—the Garbhodaka or the Milk Ocean, just as the Malaya Mountain is decorated with streams. He has thousands of golden pinnacles with his thousands of crowns. Malaya Mountain is famous for its one golden pinnacle. On his form is the Kaustubha jewel, just as Malaya Mountain has many jewel mines.
TEXT - SB 3.8.31
nivītam āmnāya-madhu-vrata-śriyā
sva-kīrti-mayyā vana-mālayā harim
sūryendu-vāyv-agny-agamaṁ tri-dhāmabhiḥ
parikramat-prādhanikair durāsadam
SYNONYMS
nivītam—so being enclosed; āmnāya—Vedic wisdom; madhu-vrata-śriyā—sweet sound in beauty; sva-kīrti-mayyā—by His own glories; vana-mālayā—flower garland; harim—unto the Lord; sūrya—the sun; indu—the moon; vāyu—the air; agni—the fire; agamam—unapproachable; tri-dhāmabhiḥ—by the three planetary systems; parikramat—circumambulating; prādhanikaiḥ—for fighting; durāsadam—very difficult to reach.
TRANSLATION
Lord Brahmā, thus looking upon the Lord in the shape of a mountain, concluded that He was Hari, the Personality of Godhead. He saw that the garland of flowers on His chest glorified Him with Vedic wisdom in sweet songs and looked very beautiful. He was protected by the Sudarśana wheel for fighting, and even the sun, moon, air, fire, etc., could not have access to Him.
Srila Visvanatha Cakravarti Thakur Commentary - 3.8.31
Having described a mountain, he now shows that this is the Lord. Nivītam means “endowed with.” He cannot be understood by the devatās such as the sun, moon, Vāyu or Agni. He is hard to attain because of being surrounded by his associates like Jaya and Vijaya who have bodies made of eternity, knowledge and bliss (tri-dhāmabhiḥ), or by his spiritual weapons such as the cakra, who protect the Lord.
TEXT - SB 3.8.32
tarhy eva tan-nābhi-saraḥ-sarojam
ātmānam ambhaḥ śvasanaṁ viyac ca
dadarśa devo jagato vidhātā
nātaḥ paraṁ loka-visarga-dṛṣṭiḥ
SYNONYMS
tarhi—therefore; eva—certainly; tat—His; nābhi—navel; saraḥ—lake; sarojam—lotus flower; ātmānam—Brahmā; ambhaḥ—the devastating water; śvasanam—the drying air; viyat—the sky; ca—also; dadarśa—looked upon; devaḥ—demigod; jagataḥ—of the universe; vidhātā—maker of the destination; na—not; ataḥ param—beyond; loka-visarga—creation of the cosmic manifestation; dṛṣṭiḥ—glance.
TRANSLATION
When Lord Brahmā, the maker of the universal destination, thus saw the Lord, he simultaneously glanced over creation. Lord Brahmā saw the lake in Lord Viṣṇu's navel, and the lotus flower, as well as the devastating water, the drying air and the sky. All became visible to him.
Srila Visvanatha Cakravarti Thakur Commentary - 3.8.32
He saw the lotus in Viṣṇu’s navel, himself in the lotus, and the three elements water, air and ether all around him. He did not see anything else, such as earth or fire. He had a desire (dṛṣṭiḥ) to create (sarga) variety (vividha) in the worlds.
Jiva's tika || 3.8.32 ||
tarhy eva tan-nābhi-saraḥ-sarojam ātmānam ambhaḥ śvasanaṃ viyac ca dadarśa devo jagato vidhātā nātaḥ paraṃ loka-visarga-dṛṣṭiḥ
Desiring to create variety in the universe, Brahmā saw nothing except the lotus coming from the water in Viṣṇu’s navel, himself, and the three elements water, air and ether.
He did not see anything to assist in the creation (na ataḥ param).
TEXT - SB 3.8.33
sa karma-bījaṁ rajasoparaktaḥ
prajāḥ sisṛkṣann iyad eva dṛṣṭvā
astaud visargābhimukhas tam īḍyam
avyakta-vartmany abhiveśitātmā
SYNONYMS
saḥ—he (Brahmā); karma-bījam—seed of worldly activities; rajasā uparaktaḥ—initiated by the mode of passion; prajāḥ—living entities; sisṛkṣan—willing to create progeny; iyat—all the five causes of creation; eva—thus; dṛṣṭvā—looking on; astaut—prayed for; visarga—creation after the creation by the Lord; abhimukhaḥ—towards; tam—that; īḍyam—worshipable; avyakta—transcendental; vartmani—on the path of; abhiveśita—fixed; ātmā—mind.
TRANSLATION
Lord Brahmā, thus being surcharged with the mode of passion, became inclined to create, and after seeing the five causes of creation indicated by the Personality of Godhead, he began to offer his respectful prayers on the path of the creative mentality.
PURPORT
Even if one is in the material mode of passion, to create something in the world he has to take shelter of the Supreme for the necessary energy. That is the path of the successful termination of any attempt.
Srila Visvanatha Cakravarti Thakur Commentary - 3.8.33
Intent on creating, looking at the lotus, himself, the water, air and ether (iyat), as ingredients for his creation (karma-bījam), Brahmā thought, “How shall I create? I will surrender to the Lord.” Giving up absorption in creation, he concentrated his mind (ātmā) on the Supreme Lord (avyakta-vartmani).
Thus ends the commentary on Eighth Chapter of the Third Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
Jiva's tika || 3.8.33 ||
sa karma-bījaṃ rajasoparaktaḥ prajāḥ sisṛkṣann iyad eva dṛṣṭvā astaud visargābhimukhas tam īḍyam avyakta-vartmany abhiveśitātmā
Influenced by rajas and intent on creating, desiring to create the offspring, Brahmā glanced at the lotus and the elements as the ingredients of creation. Concentrating his mind on the Lord, he began to praise the Lord, worthy of worship.
Endowed with rajas, desiring to create progeny, glancing at the lotus, himself, the water, air and ether (iyat), as causs of creating the worlds, he concentrated on visarga, became absorbed in the Lord (avyakta-vartmani) and praised the Lord.
Thus end the Bhaktivedanta purports of the Third Canto, Eighth Chapter, of the Śrīmad-Bhāgavatam, entitled "Manifestation of Brahmā from Garbhodakaśāyī Viṣṇu."
9. Brahmā's Prayers for Creative Energy
verses: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27-28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44
TEXT - SB 3.9.1
brahmovāca
jñāto 'si me 'dya sucirān nanu deha-bhājāṁ
na jñāyate bhagavato gatir ity avadyam
nānyat tvad asti bhagavann api tan na śuddhaṁ
māyā-guṇa-vyatikarād yad urur vibhāsi
SYNONYMS
brahmā uvāca—Lord Brahmā said; jñātaḥ—known; asi—You are; me—by me; adya—today; sucirāt—after a long time; nanu—but; deha-bhājām—of one who has a material body; na—not; jñāyate—is known; bhagavataḥ—of the Personality of Godhead; gatiḥ—course; iti—so it is; avadyam—great offense; na anyat—none beyond; tvat—You; asti—there is; bhagavan—O my Lord; api—even though there is; tat—anything that may be; na—never; śuddham—absolute; māyā—material energy; guṇa-vyatikarāt—because of the mixture of the modes of; yat—to which; uruḥ—transcendental; vibhāsi—You are.
TRANSLATION
Lord Brahmā said: O my Lord, today, after many, many years of penance, I have come to know about You. Oh, how unfortunate the embodied living entities are that they are unable to know Your personality! My Lord, You are the only knowable object because there is nothing supreme beyond You. If there is anything supposedly superior to You, it is not the Absolute. You exist as the Supreme by exhibiting the creative energy of matter.
PURPORT
The highest peak of the ignorance of the living entities who are conditioned by material bodies is that they are unaware of the supreme cause of the cosmic manifestation. Different people have different theories regarding the supreme cause, but none of them are genuine. The only supreme cause is Viṣṇu, and the intervening impediment is the illusory energy of the Lord. The Lord has employed His wonderful material energy in manifesting many, many wonderful distractions in the material world, and the conditioned souls, illusioned by the same energy, are thus unable to know the supreme cause. The most stalwart scientists and philosophers, therefore, cannot be accepted as wonderful. They only appear wonderful because they are instruments in the hands of the illusory energy of the Lord. Under illusion, the general mass of people deny the existence of the Supreme Lord and accept the foolish products of illusory energy as supreme.
One can know the supreme cause, the Personality of Godhead, by the causeless mercy of the Lord, which is bestowed upon the Lord's pure devotees like Brahmā and those in his disciplic succession. By acts of penance only was Lord Brahmā able to see the Garbhodakaśāyī Viṣṇu, and by realization only could he understand the Lord as He is. Brahmā was extremely satisfied upon observing the magnificent beauty and opulence of the Lord, and he admitted that nothing can be comparable to Him. Only by penance can one appreciate the beauty and opulence of the Lord, and when one is acquainted with that beauty and opulence, he is no longer attracted by any other. This is confirmed in Bhagavad-gītā (2.59): paraṁ dṛṣṭvā nivartate.
Foolish human beings who do not endeavor to investigate the supreme beauty and opulence of the Lord are here condemned by Brahmā. It is imperative that every human being try for such knowledge, and if anyone does not do so, his life is spoiled. Anything that is beautiful and opulent in the material sense is enjoyed by those living entities who are like crows. Crows always engage in picking at rejected garbage, whereas the white ducks do not mix with the crows. Rather, they take pleasure in transparent lakes with lotus flowers, surrounded by beautiful orchards. Both crows and ducks are undoubtedly birds by birth, but they are not of the same feather.
Srila Visvanatha Cakravarti Thakur Commentary - 3.9.1
In the Ninth Chapter, after praising Garbhodakaśāyī Viṣṇu, the soul of the universe, Brahmā gains power to create the universe by the Lord’s mercy.
This verse shows that after attaining mercy one can meet the Lord and know the Lord. Today, you are known by me, after meditating on you for a long time. I was thinking that I will meditate on the form I had understood through previous meditation, because I had never meditated on such a beautiful form before. My pretense of knowledge was useless. I expected to see the Lord in the form upon which I meditated. That was futile, since a particle of your beauty cannot be compared to the beauty of a huge emerald, a blue lotus or a fresh cloud. But even meditating on the form I knew, you became visible in this beautiful form. The greatness of your mercy cannot be expressed in words. One who personally experiences your sweetness laments for others. Those who have bodies are full of fault (avadyam)—they do not know the true nature (gatiḥ) of the Supreme Lord. They do not experience the Lord’s sweetness and beauty. For the embodied being, worship of you is the goal, since it is possible to realize your beautiful form in that body.
“Is there not some object with similar sweetness in this variegated world, since you are saying that without realizing the Lord life is a waste of time?” There is nothing other than you that is a worthy object of knowledge. There is nothing other than Bhagavān at all. There is no object to be relished by the eye or ear except the spiritual beauty and glories indicated by the word bhaga in Bhagavān, the possessor of bhaga.
“But does not the happiness of Svarga give pleasure to the senses?” That happiness is not pure. Being temporary, it is not eternal, and is disagreeable because of change. It is limited and low. But it is also impure, endowed with a taste for association with lusty crows--not to be seen in the followers of the Lord who are like swans, unattached to worldly enjoyment. Because this is the effect of your māyā-śakti, it is not different from you. Because of transformation of the guṇas of māyā, it appears great (uru), ruling over Svarga and other places.
Jiva's tika || 3.9.1 ||
brahmovāca jnāto ’si me ’dya sucirān nanu deha-bhājāṃ na jnāyate bhagavato gatir ity avadyam nānyat tvad asti bhagavann api tan na śuddhaṃ māyā-guṇa-vyatikarād yad urur vibhāsi
Brahmā said: Today I have understood you, after meditating for a long time. Persons with material bodies are worthless, since they do not know the truth about the Lord. There is nothing to compare with you, O Lord! Everything else is impure, but appears great because it is a transformation of the guṇas of your māyā-śakti.
Ignorance of the Lord is a disaster. Persons with bodies do not know the form of the Lord with his śaktis (gatiḥ). “There appears to be some other goal.” There is no tattva except you. Or if there is, it is not pure. But you are a pure tattva. The cause of both is given. By your internal śakti of infinite powers you are pure even as the form of the universe. What appears to be great is impure because of the external energy called māyā or pradhāna. Matter manifests from a transformation of the guṇas of your dravya-śakti. It is not pure.
TEXT - SB 3.9.2
rūpaṁ yad etad avabodha-rasodayena
śaśvan-nivṛtta-tamasaḥ sad-anugrahāya
ādau gṛhītam avatāra-śataika-bījaṁ
yan-nābhi-padma-bhavanād aham āvirāsam
SYNONYMS
rūpam—form; yat—which; etat—that; avabodha-rasa—of Your internal potency; udayena—with the manifestation; śaśvat—forever; nivṛtta—freed from; tamasaḥ—material contamination; sat-anugrahāya—for the sake of the devotees; ādau—original in the creative energy of matter; gṛhītam—accepted; avatāra—of incarnations; śata-eka-bījam—the root cause of hundreds; yat—that which; nābhi-padma—the navel lotus flower; bhavanāt—from the home; aham—myself; āvirāsam—generated.
TRANSLATION
The form which I see is eternally freed from material contamination and has advented to show mercy to the devotees as a manifestation of internal potency. This incarnation is the origin of many other incarnations, and I am born from the lotus flower grown from Your navel home.
PURPORT
The three deities Brahmā, Viṣṇu and Maheśvara (Śiva), the executive heads of the three modes of material nature (passion, goodness and ignorance), are all generated from Garbhodakaśāyī Viṣṇu, who is described herein by Brahmā. From the Kṣīrodakaśāyī Viṣṇu, many Viṣṇu incarnations expand at different ages in the duration of the cosmic manifestation. They are expanded only for the transcendental happiness of the pure devotees. The incarnations of Viṣṇu, who appear at different ages and times, are never to be compared to the conditioned souls. The viṣṇu-tattvas are not to be compared to deities like Brahmā and Śiva, nor are they on the same level. Anyone who compares them is called a pāṣaṇḍī, or infidel. Tamasaḥ, mentioned herein, is the material nature, and the spiritual nature has a completely separate existence from tamaḥ. Therefore, spiritual nature is called avabodha-rasa, or avarodha-rasa. Avarodha means "that which completely nullifies." In the Transcendence there is no chance of material contact by any means. Brahmā is the first living being, and therefore he mentions his birth from the lotus flower generated from the abdomen of Garbhodakaśāyī Viṣṇu.
Srila Visvanatha Cakravarti Thakur Commentary - 3.9.2
“But this form that you have described is current, something you see today. If it is recent it is not eternal. You words show that.” Worrying that the Lord will joke in this way, Brahmā speaks. Because it is caused by the appearance of the cit-śakti arising from your svarūpa, your form is eternally devoid of māyā (tamasaḥ). Because the form is eternal, the word gṛhītam cannot mean that the Lord accepted this form at some time. It simply means that the form appeared. This is the opinion of Śrīdhara Svāmī. The Sandarbha says that grḥītam means that the form is brought before the devotees’ vision. Some persons with material minds will say that this means that the Lord accepts material qualities. Other say that it means the form is accepted by the influence of the cit-śakti (avabodha-rasodayena).
Jiva's tika || 3.9.2 ||
rūpaṃ yad etad avabodha-rasodayena śaśvan-nivṛtta-tamasaḥ sad-anugrahāya ādau gṛhītam avatāra-śataika-bījaṃ yan-nābhi-padma-bhavanād aham āvirāsam
By your mercy to the devotees, by your cit-śakti, you have shown at the beginning this form which is eternally devoid of māyā, which is the seed of countless avatāras, and from whose navel appeared the lotus from which I have appeared.
Two verses describe the Lord’s form. This form was accepted (gṛhītam) shown before the guṇa avatāras appeared (adau). It was manifested in front of the devotees. Verse 3 describes the form as “beyond the universe” (aviśvam). At creation the form only appears within the universe. It appears by the cit śakti (avabodha-rasodayena), since it is completely beyond the material guṇas eternally.
kvāhaṃ tamo-mahad-ahaṃ-kha-carāgni-vār-bhū-
saṃveṣṭitāṇḍa-ghaṭa-sapta-vitasti-kāyaḥ kvedṛg-vidhāvigaṇitāṇḍa-parāṇu-caryāvātādhva-roma-vivarasya ca te mahitvam
What am I, a small creature measuring seven spans of my own hand, enclosed in a potlike universe composed of material nature, the total material energy, false ego, ether, air, fire, water and earth? And what is your glory, when unlimited universes pass through the pores of your body just as particles of dust pass through the openings of a screened window when you create and destroy? (SB 10.14.11)
Tamas in the above verse refers to prakṛti. The cit śakti completely destroys any tamas. Brahmā realizes the Lord to be the seed of hundreds of avatāras. I appeared from the lotus arising from your navel. Brahmā speaks about the beginning of creation.
TEXT - SB 3.9.3
nātaḥ paraṁ parama yad bhavataḥ svarūpam
ānanda-mātram avikalpam aviddha-varcaḥ
paśyāmi viśva-sṛjam ekam aviśvam ātman
bhūtendriyātmaka-madas ta upāśrito 'smi
SYNONYMS
na—do not; ataḥ param—hereafter; parama—O Supreme; yat—that which; bhavataḥ—of Your Lordship; svarūpam—eternal form; ānanda-mātram—impersonal Brahman effulgence; avikalpam—without changes; aviddha-varcaḥ—without deterioration of potency; paśyāmi—do I see; viśva-sṛjam—creator of the cosmic manifestation; ekam—one without a second; aviśvam—and yet not of matter; ātman—O Supreme Cause; bhūta—body; indriya—senses; ātmaka—on such identification; madaḥ—pride; te—unto You; upāśritaḥ—surrendered; asmi—I am.
TRANSLATION
O my Lord, I do not see a form superior to Your present form of eternal bliss and knowledge. In Your impersonal Brahman effulgence in the spiritual sky, there is no occasional change and no deterioration of internal potency. I surrender unto You because whereas I am proud of my material body and senses, Your Lordship is the cause of the cosmic manifestation and yet You are untouched by matter.
PURPORT
As stated in Bhagavad-gītā (18.55), bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ: the Supreme Personality of Godhead can only be partially known, and only by the process of devotional service to the Lord. Lord Brahmā became aware that the Supreme Lord Kṛṣṇa has many, many eternal, blissful forms of knowledge. He has described such expansions of the Supreme Lord, Govinda, in his Brahma-saṁhitā (5.33), as follows:
advaitam acyutam anādim ananta-rūpam
ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca
vedeṣu durlabham adurlabham ātma-bhaktau
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
"I worship Govinda, the primeval Lord, who is nondual and infallible. He is the original cause of all causes, even though He expands in many, many forms. Although He is the oldest personality, He is ever youthful, unaffected by old age. The Supreme Personality of Godhead cannot be known by the academic wisdom of the Vedas; one has to approach the devotee of the Lord to understand Him."
The only way to understand the Lord as He is, is by devotional service to the Lord, or by approaching the devotee of the Lord who always has the Lord in his heart. By devotional perfection one can understand that the impersonal brahmajyoti is only a partial representation of the Supreme Personality of Godhead, Lord Kṛṣṇa, and that the three puruṣa expansions in the material creation are His plenary portions. In the spiritual sky of the brahmajyoti there is no change of various kalpas or millenniums, and there are no creative activities in the Vaikuṇṭha worlds. The influence of time is conspicuous by its absence. The rays of the transcendental body of the Lord, the unlimited brahmajyoti, are undeterred by the influence of material energy. In the material world also, the initial creator is the Lord Himself. He brings about the creation of Brahmā, who becomes the subsequent creator, empowered by the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 3.9.3
“But some say that the original form is Brahman without qualities, not the Lord with qualities.” O Supreme Lord (parama)! I do not see this form as different from your form of Brahman which is without qualities (avikalpam) and only bliss (ānanda-mātram). But this form includes the Brahman. The Brahman does not include this form. O Lord whose effulgence is not restricted by time or space!. Your effulgence is all pervading. That effulgence is the Brahman. In Hari-vaṁśa the Lord tells Arjuna yat paraṁ paramaṁ brahma sarvaṁ vibhajate jaga. mamaiva tadghanaṁ tejo jñātumarhasi bhārata: O Bhārata, this supreme Brahman lights up the whole universe; you should know that it is my condensed light. “Though Brahman and the personal form are one, where do you reside, with the Brahman or the personal form?” I take shelter of the one form (ekam) of you (te) who create the universe (viśva-sṛjam). “But you, Brahmā, create this universe.” You are also different from the universe. You are spiritual (aviśvam), whereas I am material, because I have pride (madaḥ) that I can gain pleasure by body, senses and mind. He criticizes himself as material.
Jiva's tika || 3.9.3 ||
nātaḥ paraṃ parama yad bhavataḥ svarūpam ānanda-mātram avikalpam aviddha-varcaḥ paśyāmi viśva-sṛjam ekam aviśvam ātman bhūtendriyātmakam adas ta upāśrito ’smi
O Supreme Lord! I do not see that you are different from your form as the Brahman which is without qualities and only bliss. O form of unrestricted light! I, take shelter of your one form which is spiritual, but which creates this universe, made of pradhāna, the cause of the elements and senses.
I do not see that full form of yours, Bhagavān but take shelter of an inferior form. That form is described. It is bliss only (ānanda-mātram). It is said ānanda brahma: Brahman is bliss. (Taittirīya Upaniṣad) Brahman is the form of consciousness with no qualities. That is your aṃśa. In your form there are no actions such as creation (avikalpam), since creation takes place by puruṣa, where as you are situated indifferent to creation in Vaikuṇṭha as Bhagavān.
kāla-vṛttyā tu māyāyāṃ guṇa-mayyām adhokṣajaḥ puruṣeṇātma-bhūtena vīryam ādhatta vīryavān
Bhagavān, lord of Mahā-vaikuṇṭha, in his svāṃśa expansion as the puruṣa, full of potency, at a certain moment of time, placed the jīvas into māyā which became agitated by the guṇas. (SB 3.5.36)
viṣṇos tu trīṇi rūpāṇi puruṣākhyāny atho viduḥ
The wise know that the puruṣa consists of three forms of the original Viṣṇu. ( Nārardīya-tantra).
Your power is not contaminated by māyā (aviddha-varcaḥ). He describes the inferior form. I take shelter of pradhāna (ātmakam) the cause of of the elements and senses (bhūtendriya).
TEXT - SB 3.9.4
tad vā idaṁ bhuvana-maṅgala maṅgalāya
dhyāne sma no darśitaṁ ta upāsakānām
tasmai namo bhagavate 'nuvidhema tubhyaṁ
yo 'nādṛto naraka-bhāgbhir asat-prasaṅgaiḥ
SYNONYMS
tat—the Supreme Personality of Godhead, Śrī Kṛṣṇa; vā—or; idam—this present form; bhuvana-maṅgala—O You who are all-auspicious for all the universes; maṅgalāya—for the sake of all prosperity; dhyāne—in meditation; sma—as it were; naḥ—unto us; darśitam—manifested; te—Your; upāsakānām—of the devotees; tasmai—unto Him; namaḥ—my respectful obeisances; bhagavate—unto the Personality of Godhead; anuvidhema—I perform; tubhyam—unto You; yaḥ—which; anādṛtaḥ—is neglected; naraka-bhāgbhiḥ—by persons destined for hell; asat-prasaṅgaiḥ—by material topics.
TRANSLATION
This present form, or any transcendental form expanded by the Supreme Personality of Godhead, Śrī Kṛṣṇa, is equally auspicious for all the universes. Since You have manifested this eternal personal form upon whom Your devotees meditate, I therefore offer my respectful obeisances unto You. Those who are destined to be dispatched to the path of hell neglect Your personal form because of speculating on material topics.
PURPORT
Regarding the personal and impersonal features of the Supreme Absolute Truth, the personal forms exhibited by the Lord in His different plenary expansions are all for the benediction of all the universes. The personal form of the Lord is also worshiped in meditation as Supersoul, Paramātmā, but the impersonal brahmajyoti is not worshiped. Persons who are addicted to the impersonal feature of the Lord, whether in meditation or otherwise, are all pilgrims to hell because, as stated in Bhagavad-gītā (12.5), impersonalists simply waste their time in mundane mental speculation because they are addicted more to false arguments than to reality. Therefore, the association of the impersonalists is condemned herewith by Brahmā.
All the plenary expansions of the Personality of Godhead are equally potent, as confirmed in the Brahma-saṁhitā (5.46):
dīpārcir eva hi daśāntaram abhyupetya
dīpāyate vivṛta-hetu-samāna-dharmā
yas tādṛg eva hi ca viṣṇutayā vibhāti
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
The Lord expands Himself as the flames of a fire expand one after another. Although the original flame, or Śrī Kṛṣṇa, is accepted as Govinda, the Supreme Person, all other expansions, such as Rāma, Nṛsiṁha and Varāha, are as potent as the original Lord. All such expanded forms are transcendental. In the beginning of Śrīmad-Bhāgavatam it is made clear that the Supreme Truth is eternally uncontaminated by material touch. There is no jugglery of words and activities in the transcendental kingdom of the Lord. All the Lord's forms are transcendental, and such manifestations are ever identical. The particular form of the Lord exhibited to a devotee is not mundane, even though the devotee may retain material desire, nor is it manifest under the influence of material energy, as is foolishly considered by the impersonalists. Impersonalists who consider the transcendental forms of the Lord to be products of the material world are surely destined for hell.
Srila Visvanatha Cakravarti Thakur Commentary - 3.9.4
You are auspicious for the whole world! The materialists do not respect the form that you show for giving auspiciousness to us. I offer respects to you repeatedly.
“Why do you not take shelter of the impersonal Brahman?” The form with qualities is for the giving benefit of artha, dharma, kāma and mokṣa to the people of the fourteen planetary systems. Worship of the personal form produces these benefits. Doing otherwise is useless. Worship of the impersonal form will not give these results. That personal form was revealed to me in my meditation. I did not see the impersonal Brahman. Therefore the personal form is much more merciful. I thus offer respects to you, the personal form, an ocean of spiritual qualities. Let me serve only you (anuvidhema). What service can I do for you? “But some persons say that this form is not full of eternity, knowledge and bliss, but material, and do not respect it.” It is not respected by those who will fall to hell (nakara-bhāgbhiḥ) and who indulge in thinking (prasaṅgaiḥ), “That form is false (asat),” or by those who associate with materialists.
Jiva's tika || 3.9.4 ||
tad vā idaṃ bhuvana-mangala mangalāya dhyāne sma no darśitaṃ ta upāsakānām tasmai namo bhagavate ’nuvidhema tubhyaṃ yo ’nādṛto naraka-bhāgbhir asat-prasangaiḥ
O lord of auspiciousness for the whole world! This personal form is for the benefit of the world, and it was shown to me, your worshipper, by meditation. Therefore I offer respects to that personal form. Let me only serve you, who are not respected by those who will go to hell, proclaiming that your personal form is false.
“This form must have material guṇas.” No. This form is only that (tad va idam). Akrūra says: anye ca saṃskṛtātmāno vidhinābhihitena te yajanti tvan-mayās tvāṃ vai bahu-mūrty-eka-mūrtikam
And yet others—those whose intelligence is pure—follow the injunctions of Vaiṣṇava scriptures promulgated by you. Absorbing their minds in thoughts of you, they worship you as the one Supreme Lord manifesting in multiple forms. (SB 10.40.7)
Though the Lord appears in different forms, they are non-different from each other. And though the forms take shelter of the material realm, they are not attached to it at all. dhāmnā svena sadā nirasta-kuhakam: the lord’s form is never influenced by māyā. (SB 1.1.1) But then how can I be seen by you? I see you in meditation. You show yourself by your will to me because of bhakti, represented by meditation. What is the cause of showing this particular form? It depends on the worshippers (upāsakānām). Among the worshippers, Brahmā had the desire to create the universe. In searching for assistance, and unable to express proper gratitude, he simply offers respects. Having shown the Lord’s
mercy in spite of his own desires, Brahmā criticizes materialistic people. You are not respected by people who think by bad logic that your form is made of ignorance (asat-prasangaiḥ).
TEXT - SB 3.9.5
ye tu tvadīya-caraṇāmbuja-kośa-gandhaṁ
jighranti karṇa-vivaraiḥ śruti-vāta-nītam
bhaktyā gṛhīta-caraṇaḥ parayā ca teṣāṁ
nāpaiṣi nātha hṛdayāmburuhāt sva-puṁsām
SYNONYMS
ye—those who; tu—but; tvadīya—Your; caraṇa-ambuja—lotus feet; kośa—inside; gandham—flavor; jighranti—smell; karṇa-vivaraiḥ—through the channel of the ears; śruti-vāta-nītam—carried by the air of Vedic sound; bhaktyā—by devotional service; gṛhīta-caraṇaḥ—accepting the lotus feet; parayā—transcendental; ca—also; teṣām—for them; na—never; apaiṣi—separate; nātha—O my Lord; hṛdaya—heart; ambu-ruhāt—from the lotus of; sva-puṁsām—of Your own devotees.
TRANSLATION
O my Lord, persons who smell the aroma of Your lotus feet, carried by the air of Vedic sound through the holes of the ears, accept Your devotional service. For them You are never separated from the lotus of their hearts.
PURPORT
For the pure devotee of the Lord there is nothing beyond the lotus feet of the Lord, and the Lord knows that such devotees do not wish anything more than that. The word tu specifically establishes this fact. The Lord also does not wish to be separated from the lotus hearts of those pure devotees. That is the transcendental relationship between the pure devotees and the Personality of Godhead. Because the Lord does not wish to separate Himself from the hearts of such pure devotees, it is understood that they are specifically dearer than the impersonalists. The relationship of the pure devotees with the Lord develops because of devotional service to the Lord on the authentic basis of Vedic authority. Such pure devotees are not mundane sentimentalists, but are factually realists because their activities are supported by the Vedic authorities who have given aural reception to the facts mentioned in the Vedic literatures.
The word parayā is very significant. parā bhakti, or spontaneous love of God, is the basis of an intimate relationship with the Lord. This highest stage of relationship with the Lord can be attained simply by hearing about Him (His name, form, quality, etc.) from authentic sources like Bhagavad-gītā and Śrīmad-Bhāgavatam, recited by pure, unalloyed devotees of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 3.9.5
The worshippers of the impersonal Brahman are described as jñānīs in the scriptures. The worshippers of the person form are described as devotees. Among the two types of people, the devotees are successful and dear to the Lord. This is explained in two verses. Śruti refers to the Vedas or to the process of hearing in bhakti. The devotees smell through the ears the fragrance of your lotus feet brought by the wind of the Vedas or the hearing process, and accept your feet as the final goal of human endeavor with the highest devotion, prema-bhakti, like bees eager for the fragrance of your lotus feet. Just as they do not give up their greed for your lotus feet, you also do not give up them, being greedy for their lotus hearts filled with sweet prema. They mutually bring each other under control.
Jiva's tika || 3.9.5 ||
ye tu tvadīya-caraṇāmbuja-kośa-gandhaṃ jighranti karṇa-vivaraiḥ śruti-vāta-nītam bhaktyā gṛhīta-caraṇaḥ parayā ca teṣāṃ nāpaiṣi nātha hṛdayāmburuhāt sva-puṃsām
O master! You do not give up the lotus hearts of your devotees who smell through their ears the fragrance of your lotus bud feet brought by the wind of the Vedas, and take your lotus feet as the greatest treasure through prema-bhakti.
Accepting the form of the Lord, the devotees following pure bhakti take your lotus feet as the highest goal, because you think of them as most valuable. The word tu indicates that this fact must be highly accepted. You do not desire to leave (apaiṣi) the lotus of their hearts. This is the highest sādhana. They smell the fragrance of your lotus feet by the wind of the Vedas.
TEXT - SB 3.9.6
tāvad bhayaṁ draviṇa-deha-suhṛn-nimittaṁ
śokaḥ spṛhā paribhavo vipulaś ca lobhaḥ
tāvan mamety asad-avagraha ārti-mūlaṁ
yāvan na te 'ṅghrim abhayaṁ pravṛṇīta lokaḥ
SYNONYMS
tāvat—until then; bhayam—fear; draviṇa—wealth; deha—body; suhṛt—relatives; nimittam—for the matter of; śokaḥ—lamentation; spṛhā—desire; paribhavaḥ—paraphernalia; vipulaḥ—very great; ca—also; lobhaḥ—avarice; tāvat—up to that time; mama—mine; iti—thus; asat—perishable; avagrahaḥ—undertaking; ārti-mūlam—full of anxieties; yāvat—as long as; na—do not; te—Your; aṅghrim abhayam—safe lotus feet; pravṛṇīta—take shelter; lokaḥ—the people of the world.
TRANSLATION
O my Lord, the people of the world are embarrassed by all material anxieties—they are always afraid. They always try to protect wealth, body and friends, they are filled with lamentation and unlawful desires and paraphernalia, and they avariciously base their undertakings on the perishable conceptions of "my" and "mine." As long as they do not take shelter of Your safe lotus feet, they are full of such anxieties.
PURPORT
One may question how one can always think of the Lord in regard to His name, fame, quality, etc., if one is embarrassed by thoughts of family affairs. Everyone in the material world is full of thoughts about how to maintain his family, how to protect his wealth, how to keep pace with friends and relatives, etc. Thus he is always in fear and lamentation, trying to keep up with the status quo. In answer to this question, this verse spoken by Brahmā is very appropriate.
A pure devotee of the Lord never thinks of himself as the proprietor of his home. He surrenders everything unto the supreme control of the Lord, and thus he has no fear for maintaining his family or protecting the interests of his family. Because of this surrender, he no longer has any attraction for wealth. Even if there is attraction for wealth, it is not for sense enjoyment, but for the service of the Lord. A pure devotee may be attracted to accumulating wealth just like an ordinary man, but the difference is that a devotee acquires money for the service of the Lord, whereas the ordinary man acquires money for his sense enjoyment. Thus the acquisition of wealth by a devotee is not a source of anxieties, as is the case for a worldly man. And because a pure devotee accepts everything in the sense of serving the Lord, the poisonous teeth of accumulation of wealth are extracted. If a snake has its poison removed and bites a man, there is no fatal effect. Similarly, wealth accumulated in the cause of the Lord has no poisonous teeth, and the effect is not fatal. A pure devotee is never entangled in material worldly affairs even though he may remain in the world like an ordinary man.
Srila Visvanatha Cakravarti Thakur Commentary - 3.9.6
“But the devotees, if they have wives, children and wealth, are also materialists.” No, this is not true. Materialists suffer continued material existence (bhayam) caused by attachment to wealth, body, and friends. This existence consists of lamentation, desire, defeat, and great greed as long as they do not accept your lotus feet as having power. Or to speak in the opposite way, if they accept those feet completely, then by attachment to you, they will give up attachment to wealth etc. And if one is a devotee and has attachment to wealth etc. one should still not worry. The bite of a snake whose two front teeth have been extracted does not cause suffering. Thus, just accepting your feet as worthy of service destroys the very cause of material existence. Later it will be said:
tāvad rāgādayaḥ stenās tāvat kārā-gṛhaṁ gṛham
tāvan moho ’ṅghri-nigaḍo yāvat kṛṣṇa na te janāḥ
My dear Lord Kṛṣṇa, until people become your devotees, their material attachments and desires remain thieves, their homes remain prisons, and their affectionate feelings for their family members remain foot-shackles. SB 10.14.36
The word tāvat has been used in both verse, making the case strong. Thus in this verse three types of devotees have been described: those who have great attachment to the Lord (described in the previous verse); those at the stage of anartha-nivṛtti described in the first part of the present verse; and those who have not accomplished anartha-nivṛrti, described in the last part of the present verse.
Jiva's tika || 3.9.6 ||
tāvad bhayaṃ draviṇa-deha-suhṛn-nimittaṃ śokaḥ spṛhā paribhavo vipulaś ca lobhaḥ tāvan mamety asad-avagraha ārti-mūlaṃ yāvan na te ’nghrim abhayaṃ pravṛṇīta lokaḥ
As much as people do not completely accept your lotus feet which give fearlessness, they suffer material existence caused by attachment to wealth, body and friends, lamentation, hankering, defeat, and overpowering greed; or they have excessive attachment which is the cause of prolonged material existence.
“If they fear for their wealth, will people have attraction to my great sweetness?” As long as they do not take shelter (pravṛnīta) of your fearless feet with surrender, they will suffer.
TEXT - SB 3.9.7
daivena te hata-dhiyo bhavataḥ prasaṅgāt
sarvāśubhopaśamanād vimukhendriyā ye
kurvanti kāma-sukha-leśa-lavāya dīnā
lobhābhibhūta-manaso 'kuśalāni śaśvat
SYNONYMS
daivena—by fate of misfortune; te—they; hata-dhiyaḥ—bereft of memory; bhavataḥ—of You; prasaṅgāt—from the topics; sarva—all; aśubha—inauspiciousness; upaśamanāt—curbing down; vimukha—turned against; indriyāḥ—senses; ye—those; kurvanti—act; kāma—sense gratification; sukha—happiness; leśa—brief; lavāya—for a moment only; dīnāḥ—poor fellows; lobha-abhibhūta—overwhelmed by greed; manasaḥ—of one whose mind; akuśalāni—inauspicious activities; śaśvat—always.
TRANSLATION
O my Lord, persons who are bereft of the all-auspicious performance of chanting and hearing about Your transcendental activities are certainly unfortunate and are also bereft of good sense. They engage in inauspicious activities, enjoying sense gratification for a very little while.
PURPORT
The next question is why people are against such auspicious activities as chanting and hearing the glories and pastimes of the Lord, which can bring total freedom from the cares and anxieties of material existence. The only answer to this question is that they are unfortunate because of supernatural control due to their offensive activities performed simply for the sake of sense gratification. The Lord's pure devotees, however, take compassion upon such unfortunate persons and, in a missionary spirit, try to persuade them into the line of devotional service. Only by the grace of pure devotees can such unfortunate men be elevated to the position of transcendental service.
Srila Visvanatha Cakravarti Thakur Commentary - 3.9.7
“Well, if that is case, then everyone would be intelligent and surrender to my feet. Who would be left in the world?” This verse replies. Daivena means by evil effects arising from offenses to you. Akuśalāni means activities for enjoyment and forbidden actions.
TEXT - SB 3.9.8
kṣut-tṛṭ-tridhātubhir imā muhur ardyamānāḥ
śītoṣṇa-vāta-varaṣair itaretarāc ca
kāmāgninācyuta-ruṣā ca sudurbhareṇa
sampaśyato mana urukrama sīdate me
SYNONYMS
kṣut—hunger; tṛṭ—thirst; tri-dhātubhiḥ—three humors, namely mucus, bile and wind; imāḥ—all of them; muhuḥ—always; ardyamānāḥ—perplexed; śīta—winter; uṣṇa—summer; vāta—wind; varaṣaiḥ—by rains; itara-itarāt—and many other disturbances; ca—also; kāma-agninā—by strong sex urges; acyuta-ruṣā—indefatigable anger; ca—also; sudurbhareṇa—most unbearable; sampaśyataḥ—so observing; manaḥ—mind; urukrama—O great actor; sīdate—becomes despondent; me—my.
TRANSLATION
O great actor, my Lord, all these poor creatures are constantly perplexed by hunger, thirst, severe cold, secretion and bile, attacked by coughing winter, blasting summer, rains and many other disturbing elements, and overwhelmed by strong sex urges and indefatigable anger. I take pity on them, and I am very much aggrieved for them.
PURPORT
A pure devotee of the Lord like Brahmā and persons in his disciplic succession are always unhappy to see the perplexities of the conditioned souls, who are suffering the onslaughts of the threefold miseries which pertain to the body and mind, to the disturbances of material nature, and to many other such material disadvantages. Not knowing adequate measures for relieving such difficulties, suffering persons sometimes pose themselves as leaders of the people, and the unfortunate followers are put into further disadvantages under such so-called leadership. This is like a blind man's leading another blind man to fall into a ditch. Therefore, unless the devotees of the Lord take pity on them and teach them the right path, their lives are hopeless failures. The devotees of the Lord who voluntarily take the responsibility of raising the foolish materialistic sense enjoyers are as confidential to the Lord as Lord Brahmā.
Srila Visvanatha Cakravarti Thakur Commentary - 3.9.8
I lament for others also who are like animals, devoid of understanding their own benefit. Living entities (imāḥ) suffer because of hunger, thirst; from vāta, pitta and śleṣma (tridhātubhiḥ); from heat, cold, wind and rain; from each other (itaretarāt), such as their sons and wives; from the fire of lust and continual anger, which are difficult to bear (sudurbharena). Seeing those suffering entities, I suffer in my mind. I become depressed thinking, “How can these living beings be delivered?”
TEXT - SB 3.9.9
yāvat pṛthaktvam idam ātmana indriyārtha-
māyā-balaṁ bhagavato jana īśa paśyet
tāvan na saṁsṛtir asau pratisaṅkrameta
vyarthāpi duḥkha-nivahaṁ vahatī kriyārthā
SYNONYMS
yāvat—as long as; pṛthaktvam—separatism; idam—this; ātmanaḥ—of the body; indriya-artha—for sense gratification; māyā-balam—influence of external energy; bhagavataḥ—of the Personality of Godhead; janaḥ—a person; īśa—O my Lord; paśyet—sees; tāvat—so long; na—not; saṁsṛtiḥ—the influence of material existence; asau—that man; pratisaṅkrameta—can overcome; vyarthā api—although without meaning; duḥkha-nivaham—multiple miseries; vahatī—bringing; kriyā-arthā—for fruitive activities.
TRANSLATION
O my Lord, the material miseries are without factual existence for the soul. Yet as long as the conditioned soul sees the body as meant for sense enjoyment, he cannot get out of the entanglement of material miseries, being influenced by Your external energy.
PURPORT
The whole trouble of the living entity in material existence is that he has an independent conception of life. He is always dependent on the rules of the Supreme Lord, in both the conditioned and liberated states, but by the influence of the external energy the conditioned soul thinks himself independent of the supremacy of the Personality of Godhead. His constitutional position is to dovetail himself with the desire of the supreme will, but as long as he does not do so, he is sure to drag on in the shackles of material bondage. As stated in Bhagavad-gītā (2.55), prajahāti yadā kāmān sarvān pārtha mano-gatān: he has to give up all sorts of plans manufactured by mental concoction. The living entity has to dovetail himself with the supreme will. That will help him to get out of the entanglement of material existence.
Srila Visvanatha Cakravarti Thakur Commentary - 3.9.9
“Why do you lament for material existence since it is worthless?” As long as the jīva experiences life in terms of his body (pṛthakvam), which possesses the strength of the Lord’s māyā as senses objects, material existence, though useless and insubstantial, will not be destroyed. Material existence gives a multitude of grief (duḥkha-nivaham) and gives results for all actions.
Jiva's tika || 3.9.9 ||
yāvat pṛthaktvam idam ātmana indriyārthamāyā-balaṃ bhagavato jana īśa paśyet tāvan na saṃsṛtir asau pratisankrameta vyarthāpi duḥkha-nivahaṃ vahatī kriyārthā
As long as people see themselves, possessing the strength of the Lord’s māyā in the form of sense objects, as independent of the Lord, the jīva’s material existence, though insubstantial, will not be destroyed. It produces great suffering and giving results for all actions. They live their lives thinking they are independent of you. As long as people see themselves (ātmanaḥ) as independent (pṛthaktvam) of the Lord (bhagavataḥ) material existence will not be destroyed.
TEXT - SB 3.9.10
ahny āpṛtārta-karaṇā niśi niḥśayānā
nānā-manoratha-dhiyā kṣaṇa-bhagna-nidrāḥ
daivāhatārtha-racanā ṛṣayo 'pi deva
yuṣmat-prasaṅga-vimukhā iha saṁsaranti
SYNONYMS
ahni—during the daytime; āpṛta—engaged; ārta—distressing engagement; karaṇāḥ—senses; niśi—at night; niḥśayānāḥ—insomnia; nānā—various; manoratha—mental speculations; dhiyā—by intelligence; kṣaṇa—constantly; bhagna—broken; nidrāḥ—sleep; daiva—superhuman; āhata-artha—frustrated; racanāḥ—plans; ṛṣayaḥ—great sages; api—also; deva—O my Lord; yuṣmat—Your Lordship's; prasaṅga—topic; vimukhāḥ—turned against; iha—in this (material world); saṁsaranti—do rotate.
TRANSLATION
Such nondevotees engage their senses in very troublesome and extensive work, and they suffer insomnia at night because their intelligence constantly breaks their sleep with various mental speculations. They are frustrated in all their various plans by supernatural power. Even great sages, if they are against Your transcendental topics, must rotate in this material world.
PURPORT
As described in the previous verse, people who have no taste for the devotional service of the Lord are occupied in material engagements. Most of them engage during the daytime in hard physical labor; their senses are engaged very extensively in troublesome duties in the gigantic plants of heavy industrial enterprise. The owners of such factories are engaged in finding a market for their industrial products, and the laborers are engaged in extensive production involving huge mechanical arrangements. "Factory" is another name for hell. At night, hellishly engaged persons take advantage of wine and women to satisfy their tired senses, but they are not even able to have sound sleep because their various mental speculative plans constantly interrupt their sleep. Because they suffer from insomnia sometimes they feel sleepy in the morning for lack of sufficient rest. By the arrangement of supernatural power, even the great scientists and thinkers of the world suffer frustration of their various plans and thus rot in the material world birth after birth. A great scientist may make discoveries in atomic energy for the quick destruction of the world and may be awarded the best prize in recognition of his service (or disservice), but he also has to undergo the reactions of his work by rotating in the cycle of repeated births and deaths under the superhuman law of material nature. All these people who are against the principle of devotional service are destined to rotate in this material world without fail.
This verse particularly mentions that even sages who are averse to the principles of devotional service to the Lord are also condemned to undergo the terms of material existence. Not only in this age, but formerly also, there were many sages who tried to invent their own systems of religion without reference to devotional service to the Supreme Lord, but there cannot be any religious principle without devotional service to the Lord. The Supreme Lord is the leader of the entire range of living entities, and no one can be equal to or greater than Him. Even the Lord's impersonal feature and all-pervading localized feature cannot be on an equal level with the Supreme Personality of Godhead. Therefore, there cannot be any religion or system of genuine philosophy for the advancement of the living entities without the principle of devotional service.
The impersonalists, who take much trouble in penance and austerity for self-liberation, may approach the impersonal brahmajyoti, but ultimately, because of not being situated in devotional service, they glide down again to the material world to undergo another term of material existence. This is confirmed as follows:
ye 'nye 'ravindākṣa vimukta-māninas
tvayy asta-bhāvād aviśuddha-buddhayaḥ
āruhya kṛcchreṇa paraṁ padaṁ tataḥ
patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ
"Persons who are falsely under the impression of being liberated, without devotional service to the Lord, may reach the goal of the brahmajyoti, but because of their impure consciousness and for want of shelter in the Vaikuṇṭhalokas, such so-called liberated persons again fall down into material existence." (SB 10.2.32)
Therefore, no one can manufacture any system of religion without the principle of devotional service to the Lord. As we find in the Sixth Canto of Śrīmad-Bhāgavatam, the initiator of religious principles is the Lord Himself. In Bhagavad-gītā also we find that the Lord condemns all forms of religion other than that which entails the process of surrendering unto the Supreme. Any system which leads one to the devotional service of the Lord, and nothing else, is actually religion or philosophy. In the Sixth Canto we find the following statements of Yamarāja, the controller of all unfaithful living entities:
dharmaṁ tu sākṣād bhagavat-praṇītaṁ
na vai vidur ṛṣayo nāpi devāḥ
na siddha-mukhyā asurā manuṣyāḥ
kuto nu vidyādhara-cāraṇādayaḥ
[SB 6.3.19]
svayambhūr nāradaḥ śambhuḥ
kumāraḥ kapilo manuḥ
prahlādo janako bhīṣmo
balir vaiyāsakir vayam
dvādaśaite vijānīmo
dharmaṁ bhāgavataṁ bhaṭāḥ
guhyaṁ viśuddhaṁ durbodhaṁ
yaṁ jñātvāmṛtam aśnute
"The principles of religion are initiated by the Supreme Personality of Godhead, and no one else, including the sages and demigods, can manufacture any such principles. Since even great sages and demigods are unauthorized to inaugurate such principles of religion, what to speak of others—the so-called mystics, demons, human beings, Vidyādharas and Cāraṇas living in the lower planets? Twelve personalities—Brahmā, Nārada, Lord Śiva, Kumāra, Kapila, Manu, Prahlāda Mahārāja, Janaka Mahārāja, Bhīṣma, Bali, Śukadeva Gosvāmī and Yamarāja—are agents of the Lord authorized to speak and propagate the principles of religion." (SB 6.3.19-21)
The principles of religion are not open to any ordinary living entity. They are just to bring the human being onto the platform of morality. Nonviolence, etc., are necessary for misguided persons because unless one is moral and nonviolent one cannot understand the principles of religion. To understand what is actually religion is very difficult even if one is situated in the principles of morality and nonviolence. It is very confidential because as soon as one is conversant with the real principles of religion, he is at once liberated to the eternal life of bliss and knowledge. Therefore, one who is not situated in the principles of devotional service to the Lord should not pose himself as a religious leader of the innocent public. The Īśopaniṣad emphatically forbids this nonsense in the following mantra:
andhaṁ tamaḥ praviśanti
ye 'sambhūtim upāsate
tato bhūya iva te tamo
ya u sambhūtyāṁ ratāḥ
(Īśopaniṣad 12)
A person in ignorance of the principles of religion who therefore does nothing in the matter of religion is far better than a person who misguides others in the name of religion without reference to the factual religious principles of devotional service. Such so-called leaders of religion are sure to be condemned by Brahmā and other great authorities.
Srila Visvanatha Cakravarti Thakur Commentary - 3.9.10
One should not say that material existence, caused by ignorance, will be destroyed by jñāna, because even jñānīs, devoid of bhakti, continue in the material world. The sages described in this verse, averse to your association, continue in this world. Sometimes munayaḥ is seen instead of ṛsayaḥ. What types of sages are these? They have disturbed senses (ārta-karaṇāḥ), engaged during the day. They have enjoyable objects (artha-racanā) bestowed to them by karma. Three types of persons trapped in the material world are described: the karmī, addicted to sin, described in verse 7, the fool bewildered by hunger and thirst described in verse 8, and the jñānī described in this verse.
Jiva's tika || 3.9.10 ||
ahny āpṛtārta-karaṇā niśi niḥśayānā nānā-manoratha-dhiyā kṣaṇa-bhagna-nidrāḥ daivāhatārtha-racanā ṛṣayo ’pi deva yuṣmat-prasanga-vimukhā iha saṃsaranti
O Lord! The jnānīs, having disturbed senses, engage them during the day, and, sleeping at night, have their sleep broken by various desires represented in dreams. They thus obtain objects of enjoyment by karma. They continue to be reborn in this material world, since they are averse to your association.
Bhakti Sandarbha 110:
Followers of different paths are disregarded. People of this nature, who are averse to worshipping the Lord, end up in saṃsāra. What to speak of sages who have perfected their method, if they are averse to things related to you. They also enter saṃsāra. That is expressed in this verse.
ye ’nye ’ravindākṣa vimukta-māninas tvayy asta-bhāvād aviśuddha-buddhayaḥ āruhya kṛcchreṇa paraṃ padaṃ tataḥ patanty adho ’nādṛta-yuṣmad-anghrayaḥ
O lotus-eyed Lord, although nondevotees who accept severe austerities and penances to achieve the highest position may think themselves liberated, their intelligence is impure. They fall down from their position of imagined superiority because they have no regard for your lotus feet. (SB 10.2.32)
dharmaṃ tu sākṣād bhagavat-praṇītaṃ na vai vidur ṛṣayo nāpi devāḥ na siddha-mukhyā asurā manuṣyāḥ kuto nu vidyādhara-cāraṇādayaḥ
The great sages, the devatās, the chief Siddhas, the demons and humans, what to speak of Vidyādharas and Cāraṇas, cannot ascertain dharma established by the Lord. (SB 6.1.19)
TEXT - SB 3.9.11
tvaṁ bhakti-yoga-paribhāvita-hṛt-saroja
āsse śrutekṣita-patho nanu nātha puṁsām
yad-yad-dhiyā ta urugāya vibhāvayanti
tat-tad-vapuḥ praṇayase sad-anugrahāya
SYNONYMS
tvam—unto You; bhakti-yoga—in devotional service; paribhāvita—being one hundred percent engaged; hṛt—of the heart; saroje—on the lotus; āsse—You reside; śruta-īkṣita—seen through the ear; pathaḥ—the path; nanu—now; nātha—O my Lord; puṁsām—of the devotees; yat-yat—whichever; dhiyā—by meditating; te—Your; urugāya—O multiglorious; vibhāvayanti—they specifically think of; tat-tat—the very same; vapuḥ—transcendental form; praṇayase—do You manifest; sat-anugrahāya—to show Your causeless mercy.
TRANSLATION
O my Lord, Your devotees can see You through the ears by the process of bona fide hearing, and thus their hearts become cleansed, and You take Your seat there. You are so merciful to Your devotees that You manifest Yourself in the particular eternal form of transcendence in which they always think of You.
PURPORT
The statement here that the Lord manifests Himself before the devotee in the form in which the devotee likes to worship Him indicates that the Lord becomes subordinate to the desire of the devotee—so much so that He manifests His particular form as the devotee demands. This demand of the devotee is satisfied by the Lord because He is pliable in terms of the transcendental loving service of the devotee. This is also confirmed in Bhagavad-gītā (4.11): ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham. We should note, however, that the Lord is never the order supplier of the devotee. Here in this verse it is particularly mentioned: tvaṁ bhakti-yoga-paribhāvita. This indicates the efficiency achieved through execution of matured devotional service, or premā, love of Godhead. This state of premā is achieved by the gradual process of development from faith to love. On faith one associates with bona fide devotees, and by such association one can become engaged in bona fide devotional service, which includes proper initiation and the execution of the primary devotional duties prescribed in the revealed scriptures. This is clearly indicated herein by the word śrutekṣita. The śrutekṣita path is to hear from bona fide devotees who are conversant with Vedic wisdom, free from mundane sentiment. By this bona fide hearing process, the neophyte devotee becomes cleansed of all material rubbish, and thus he becomes attached to one of the many transcendental forms of the Lord, as described in the Vedas.
This attachment of the devotee to a particular form of the Lord is due to natural inclination. Each and every living entity is originally attached to a particular type of transcendental service because he is eternally the servitor of the Lord. Lord Caitanya says that the living entity is eternally a servitor of the Supreme Personality of Godhead, Śrī Kṛṣṇa. Therefore, every living entity has a particular type of service relationship with the Lord, eternally. This particular attachment is invoked by practice of regulative devotional service to the Lord, and thus the devotee becomes attached to the eternal form of the Lord, exactly like one who is already eternally attached. This attachment for a particular form of the Lord is called svarūpa-siddhi. The Lord sits on the lotus heart of the devotee in the eternal form the pure devotee desires, and thus the Lord does not part from the devotee, as confirmed in the previous verse. The Lord, however, does not disclose Himself to a casual or unauthentic worshiper to be exploited. This is confirmed in Bhagavad-gītā (7.25): nāhaṁ prakāśaḥ sarvasya yoga-māyā-samāvṛtaḥ. Rather, by yoga-māyā, the Lord remains concealed to the nondevotees or casual devotees who are serving their sense gratification. The Lord is never visible to the pseudodevotees who worship the demigods in charge of universal affairs. The conclusion is that the Lord cannot become the order supplier of a pseudodevotee, but He is always prepared to respond to the desires of a pure, unconditional devotee, who is free from all tinges of material infection.
Srila Visvanatha Cakravarti Thakur Commentary - 3.9.11
Bhakti, even without jñāna, delivers one from material existence. But more than that, by bhakti the Lord becomes dependent on the devotee. Bhāvita means “infused with.” Amara-koṣa says bhāvita means infused in all three genders. You sit on the lotus in the devotees’ hearts infused completely (pari) with bhakti-yoga. Or the phrase can mean “in the devotees’ hearts, manifested by bhakti-yoga.” Bhāvita is the past participle form. Bhakti-yoga is the cause of the Lord’s manifesting himself. You enter the hearts of the devotees and remain there (āsse). You do not leave. This is confirmed by verse 5. nāpaiṣi nātha hṛdayāmburuhāt sva-puṁsām: you do not give up the lotus of the devotee’s heart. Your path is first being heard about from the mouth of guru, then seen and then directly served. By this path you are brought to the devotees’ lotus hearts. The implication is that the devotees know this path of sādhana-bhakti well. The consequent implication is that the person who desires to attain the Lord should understand this path. Even without hearing, the devotees meditate on your various forms (vapuḥ) using their minds. You reveal (praṇayase) those forms to the devotee. This is the meaning according to Śrīdhara Svāmī. Or your devotees doing sādhana concentrate on their spiritual form according to their mood of love using their minds, and you have them attain (praṇayase) their spiritual bodies. You become dependent on your devotee.
TEXT - SB 3.9.12
nātiprasīdati tathopacitopacārair
ārādhitaḥ sura-gaṇair hṛdi baddha-kāmaiḥ
yat sarva-bhūta-dayayāsad-alabhyayaiko
nānā-janeṣv avahitaḥ suhṛd antar-ātmā
SYNONYMS
na—never; ati—very much; prasīdati—become satisfied; tathā—as much as; upacita—by pompous arrangement; upacāraiḥ—with much worshipable paraphernalia; ārādhitaḥ—being worshiped; sura-gaṇaiḥ—by the celestial demigods; hṛdi baddha-kāmaiḥ—with hearts full of all sorts of material desires; yat—that which; sarva—all; bhūta—living entities; dayayā—to show them causeless mercy; asat—nondevotee; alabhyayā—not being achieved; ekaḥ—one without a second; nānā—various; janeṣu—in living entities; avahitaḥ—perceived; suhṛt—well-wishing friend; antaḥ—within; ātmā—Supersoul.
TRANSLATION
My Lord, You are not very much satisfied by the worship of the demigods, who arrange for Your worship very pompously, with various paraphernalia, but who are full of material hankerings. You are situated in everyone's heart as the Supersoul just to show Your causeless mercy, and You are the eternal well-wisher, but You are unavailable for the nondevotee.
PURPORT
The demigods in the celestial heavenly planets, who are appointed administrators of the material affairs, are also devotees of the Lord. But, at the same time, they have desires for material opulence and sense gratification. The Lord is so kind that He awards them all sorts of material happiness, more than they can desire, but He is not satisfied with them because they are not pure devotees. The Lord does not want any one of His innumerable sons (the living entities) to remain in the material world of threefold miseries to perpetually suffer the material pangs of birth, death, old age and disease. The demigods in the heavenly planets, and many devotees on this planet also, want to remain in the material world as devotees of the Lord and take advantage of material happiness. They do so at a risk of falling down to the lower status of existence, and this makes the Lord dissatisfied with them.
Pure devotees are not desirous of any material enjoyment, nor are they averse to it. They completely dovetail their desires with the desires of the Lord and perform nothing on their personal account. Arjuna is a good example. On his own sentiment, due to family affection, Arjuna did not want to fight, but finally, after hearing Śrīmad Bhagavad-gītā, he agreed to fight in the interests of the Lord. Therefore, the Lord is very much satisfied with pure devotees because they do not act for sense gratification but only in terms of the Lord's desire. As Paramātmā, or Supersoul, He is situated in everyone's heart, always giving everyone the chance of good counsel. Thus everyone should take the opportunity and render transcendental loving service to Him wholly and solely.
The nondevotees, however, are neither like the demigods nor like the pure devotees, but are averse to the transcendental relationship with the Lord. They have revolted against the Lord and must perpetually undergo the reactions of their own activities.
Bhagavad-gītā (4.11) states: ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham. "Although the Lord is equally kind to every living being, the living beings, for their own part, are able to please the Lord to either a greater or lesser extent." The demigods are called sakāma devotees, or devotees with material desires in mind, while the pure devotees are called niṣkāma devotees because they have no desires for their personal interests. The sakāma devotees are self-interested because they do not think of others, and therefore they are not able to satisfy the Lord perfectly, whereas the pure devotees take the missionary responsibility of turning nondevotees into devotees, and they are therefore able to satisfy the Lord more than the demigods. The Lord is unmindful of the nondevotees, although He is sitting within everyone's heart as well-wisher and Supersoul. However, He also gives them the chance to receive His mercy through His pure devotees who are engaged in missionary activities. Sometimes the Lord Himself descends for missionary activities, as He did in the form of Lord Caitanya, but mostly He sends His bona fide representatives, and thus He shows His causeless mercy towards the nondevotees. The Lord is so satisfied with His pure devotees that He wants to give them the credit for missionary success, although He could do the work personally. This is the sign of His satisfaction with His pure, niṣkāma devotees, compared to the sakāma devotees. By such transcendental activities the Lord simultaneously becomes free from the charge of partiality and exhibits His pleasure with the devotees.
Now a question arises: If the Lord is sitting in the hearts of nondevotees, why are they not moved to become devotees? It may be answered that the stubborn nondevotees are like the barren land or alkaline field, where no agricultural activities can be successful. As part and parcel of the Lord, every individual living entity has a minute quantity of independence, and by misuse of this minute independence, the nondevotees commit offense after offense, to both the Lord and His pure devotees engaged in missionary work. As a result of such acts, they become as barren as an alkaline field, where there is no strength to produce.
Srila Visvanatha Cakravarti Thakur Commentary - 3.9.12
You stay in the hearts of the pure devotees but not in the hearts of devotees still having material desires. Bhavān (you) is understood as the subject of na atiprasīdati. You are not so pleased with worship by the devatās having material desires, because they have selfishness--they do not show mercy to all living entities. But you are spontaneously very pleased with the pure devotees because they think of others and are naturally full of mercy for all beings. Yat means yathā. As much as you are pleased with the devotee because he shows mercy to all beings, which is not available in the materialists, you are not pleased with the devatās. You alone (ekaḥ) are attentive (avahitaḥ) to various people. This means that they become liberated by attaining bhakti, by the mercy of the devotees. You are their benefactor. “If that is so, then why do I not deliver them by mercy myself?” You are the soul within your devotee. You place in those devotees your kṛpā-śakti for delivering the world to give them fame, whereas you remain neutral as the Paramātmā in all beings. By using two words suhṛt and antarātmā, the faults of hatred and partiality in the Lord are defeated, and great affection for the devotee is indicated. One should not say that everyone will become liberated when the devotee shows mercy to all beings “The devotees showing mercy to all living beings” means that they show mercy to a great extent, since it is shown that the mercy of the devotees does not spread everywhere completely. The usage is like saying “All the men are holding up umbrellas.” This means that many men are holding up umbrellas, though a few among them may not.[235] Or the effect of giving mercy to all beings does result in liberation for all. Even though seeds are sown everything they do not grow in salty earth. One does not see positive results in the mercy that Nārada and others gave to persons such as Dakṣa.[236]
TEXT - SB 3.9.13
puṁsām ato vividha-karmabhir adhvarādyair
dānena cogra-tapasā paricaryayā ca
ārādhanaṁ bhagavatas tava sat-kriyārtho
dharmo 'rpitaḥ karhicid mriyate na yatra
SYNONYMS
puṁsām—of the people; ataḥ—therefore; vividha-karmabhiḥ—by various fruitive activities; adhvara-ādyaiḥ—by performance of Vedic rituals; dānena—by charities; ca—and; ugra—very hard; tapasā—austerity; paricaryayā—by transcendental service; ca—also; ārādhanam—worship; bhagavataḥ—of the Personality of Godhead; tava—Your; sat-kriyā-arthaḥ—simply for pleasing Your Lordship; dharmaḥ—religion; arpitaḥ—so offered; karhicit—at any time; mriyate—vanquishes; na—never; yatra—there.
TRANSLATION
But the pious activities of the people, such as performance of Vedic rituals, charity, austere penances, and transcendental service, performed with a view to worship You and satisfy You by offering You the fruitive results, are also beneficial. Such acts of religion never go in vain.
PURPORT
Absolute devotional service, conducted in nine different spiritual activities—hearing, chanting, remembering, worshiping, praying, etc.—does not always appeal to people with a pompous nature; they are more attracted by the Vedic superficial rituals and other costly performances of social religious shows. But the process according to the Vedic injunctions is that the fruits of all pious activities should be offered to the Supreme Lord. In Bhagavad-gītā (9.27), the Lord demands that whatever one may do in one's daily activities, such as worship, sacrifice, and offering charity, all the results should be offered to Him only. This offering of the results of pious acts unto the Supreme Lord is a sign of devotional service to the Lord and is of permanent value, whereas enjoying the same results for oneself is only temporary. Anything done on account of the Lord is a permanent asset and accumulates in the form of unseen piety for gradual promotion to the unalloyed devotional service of the Lord. These undetected pious activities will one day result in full-fledged devotional service by the grace of the Supreme Lord. Therefore, any pious act done on account of the Supreme Lord is also recommended here for those who are not pure devotees.
Srila Visvanatha Cakravarti Thakur Commentary - 3.9.13
Since those without material desires are the best in bhakti, bhakti in the form of secular and Vedic actions offered to the Lord, with a predominance of attachment to pure bhakti bring about absence of material desires. Worship through various ordinary actions (vividha-karmabhiḥ), through Vedic rites (adhvarādyaiḥ) which are offered to you are successful. This is taught by the Lord with yat karoṣi yadaśnāsi in the Gītā. (BG 9.27) When bhakti is most prominent (karma-mīsra-bhakti), all ordinary and Vedic acts are offered. When bhakti is a secondary element (bhakti-miśra-karma), the Vedic acts are offered, but not the ordinary acts. In pure bhakti (kevala-bhakti), only the ordinary acts such as hearing and chanting are offered. This is the difference, caused by the motive in offering. Worship of the Lord brings about the best acts (sat-kriyārthaḥ), because dharma offered to you is never destroyed, but transforms into worship. This means that dharma whose main object is fulfillment of material desires is destroyed.
Jiva's tika || 3.9.13 ||
puṃsām ato vividha-karmabhir adhvarādyair dānena cogra-tapasā paricaryayā ca ārādhanaṃ bhagavatas tava sat-kriyārtho dharmo ’rpitaḥ karhicid mriyate na yatra
When men please you, the Lord, by secular actions, by Vedic rites, by charity, severe austerity, and by service, they obtain the best results of action, because such acts offered to you never perish.
Worship without desire is supreme. Also karmas and other acts performed without material desire, which worship you are the best. Pleasing you (ārādhanam) by these acts makes them successful. Pleasing you always remains (na mriyate).
TEXT - SB 3.9.14
śaśvat svarūpa-mahasaiva nipīta-bheda-
mohāya bodha-dhiṣaṇāya namaḥ parasmai
viśvodbhava-sthiti-layeṣu nimitta-līlā-
rāsāya te nama idaṁ cakṛmeśvarāya
SYNONYMS
śaśvat—eternally; svarūpa—transcendental form; mahasā—by the glories; eva—certainly; nipīta—distinguished; bheda—differentiation; mohāya—unto the illusory conception; bodha—self-knowledge; dhiṣaṇāya—intelligence; namaḥ—obeisances; parasmai—unto the Transcendence; viśva-udbhava—creation of the cosmic manifestation; sthiti—maintenance; layeṣu—also destruction; nimitta—for the matter of; līlā—by such pastimes; rāsāya—for enjoyment; te—unto You; namaḥ—obeisances; idam—this; cakṛma—do I perform; īśvarāya—unto the Supreme.
TRANSLATION
Let me offer my obeisances unto the Supreme Transcendence, who is eternally distinguished by His internal potency. His indistinguishable impersonal feature is realized by intelligence for self-realization. I offer my obeisances unto Him who by His pastimes enjoys the creation, maintenance and dissolution of the cosmic manifestation.
PURPORT
The Supreme Lord is eternally distinguished from the living entities by His internal potency, although He is also understood in His impersonal feature by self-realized intelligence. Devotees of the Lord, therefore, offer all respectful obeisances unto the impersonal feature of the Lord. The word rāsa is significant herein. The rāsa dance is performed by Lord Kṛṣṇa in the company of the cowherd damsels at Vṛndāvana, and the Personality of Godhead Garbhodakaśāyī Viṣṇu is also engaged in rāsa enjoyment with His external potency, by which He creates, maintains and dissolves the entire material manifestation. Indirectly, Lord Brahmā offers his respectful obeisances unto Lord Śrī Kṛṣṇa, who is factually ever engaged in rāsa enjoyment with the gopīs, as confirmed in the Gopāla-tāpanī Upaniṣad in the following words: parārdhānte so 'budhyata gopa-veśo me puruṣaḥ purastād āvirbabhūva. The distinction between the Lord and the living entity is definitely experienced when there is sufficient intelligence to understand His internal potency, as distinguished from the external potency by which He makes possible the material manifestation.
Srila Visvanatha Cakravarti Thakur Commentary - 3.9.14
Having delineated two types of worship for the devotees, Brahmā offers respect to the forms of the Lord worshiped by the jñānī and the devotee. I offer respects to that from which destroys the illusion of difference (Brahman) by eternal consciousness (śāśvat svarūpa-mahasā), just as the ocean was swallowed by Agastya. I offer respects to that form from which arises intelligence (dhiṣaṇāya) caused by realization of that form. I offer my respects (namas cakṛma) to that impersonal form. I offer my respects to the personal form of the Lord, who enjoys (rāsa) by the pastime of glancing (līlā) at māyā, the cause of the creation, maintenance and destruction of the universe. Or the meaning can be “O cause of creation, maintenance and destruction! I offer respects to the Lord who playfully (līlā) danced with the gopīs (rāsa), with pastimes.” Śruti says parārddhānte so ’budhyata gopaveśo me purastādāvirvabhūva: at the end of half my life, the Lord appeared before me in the dress of a cowherd boy. (Gopāla-tāpanī Upaniṣad) Previously it was said kāma-dughājghri-padmaṁ pradarśayantam: I saw the Lord who showed his lotus foot which fulfills all desires. (SB 3.8.26) These quotations show that among all the forms of the Lord, Kṛṣṇa is the supreme shelter since his form is most complete.
Jiva's tika || 3.9.14 ||
śaśvat svarūpa-mahasaiva nipīta-bhedamohāya bodha-dhiṣaṇāya namaḥ parasmai viśvodbhava-sthiti-layeṣu nimitta-līlārāsāya te nama idaṃ cakṛmeśvarāya
I offer respects to the supreme Brahman who destroys ignorance concerning the jīva in relation to the Lord, by your svarūpa-śakti and is the abode of intelligence. I offer respects to the Supreme Lord, who enjoys with māyā by his glance for creating, maintaining and destroying the universe.
You destroy the mistaken ideas the jīvas not being different from you by your extraordinary nature with your svarūpa-śakti (mahasā). Your extraordinary qualities distinguish you from the jīvas. You are the abode of intelligence (bodya-dhiṣaṇāya), unlike the jīva subject to ignorance.
TEXT - SB 3.9.15
yasyāvatāra-guṇa-karma-viḍambanāni
nāmāni ye 'su-vigame vivaśā gṛṇanti
te 'naika-janma-śamalaṁ sahasaiva hitvā
saṁyānty apāvṛtāmṛtaṁ tam ajaṁ prapadye
SYNONYMS
yasya—whose; avatāra—incarnations; guṇa—transcendental qualities; karma—activities; viḍambanāni—all mysterious; nāmāni—transcendental names; ye—those; asu-vigame—while quitting this life; vivaśāḥ—automatically; gṛṇanti—invoke; te—they; anaika—many; janma—births; śamalam—accumulated sins; sahasā—immediately; eva—certainly; hitvā—giving up; saṁyānti—obtain; apāvṛta—open; amṛtam—immortality; tam—Him; ajam—the unborn; prapadye—I take shelter.
TRANSLATION
Let me take shelter of the lotus feet of Him whose incarnations, qualities and activities are mysterious imitations of worldly affairs. One who invokes His transcendental names, even unconsciously, at the time he quits this life, is certainly washed immediately of the sins of many, many births and attains Him without fail.
PURPORT
The activities of the incarnations of the Supreme Personality of Godhead are a kind of imitation of the activities going on in the material world. He is just like an actor on a stage. An actor imitates the activities of a king on stage, although actually he is not the king. Similarly, when the Lord incarnates, He imitates parts with which He has nothing to do. In Bhagavad-gītā (4.14), it is said that the Lord has nothing to do with the activities in which He is supposedly engaged: na māṁ karmāṇi limpanti na me karma-phale spṛhā. The Lord is omnipotent; simply by His will He can perform anything and everything. When the Lord appeared as Lord Kṛṣṇa, He played the part of the son of Yaśodā and Nanda, and He lifted the Govardhana Hill, although lifting a hill is not His concern. He can lift millions of Govardhana Hills by His simple desire; He does not need to lift it with His hand. But He imitates the ordinary living entity by this lifting, and at the same time He exhibits His supernatural power. Thus His name is chanted as the lifter of Govardhana Hill, or Śrī Govardhana-dhārī. Therefore, His acts in His incarnations and His partiality to the devotees are all imitations only, just like the stage makeup of an expert dramatical player. His acts in that capacity, however, are all omnipotent, and the remembrance of such activities of the incarnations of the Supreme Personality of Godhead is as powerful as the Lord Himself. Ajāmila remembered the holy name of the Lord, Nārāyaṇa, by merely calling the name of his son Nārāyaṇa, and that gave him a complete opportunity to achieve the highest perfection of life.
Srila Visvanatha Cakravarti Thakur Commentary - 3.9.15
Announcing the greatness of the Lord’s highest mercy by giving his abode to those people who are like animals, by only nāmābhasa, and without a trace of knowledge of worship and the object of worship just mentioned, Brahmā reveals his own surrender to the personal form of the Lord. According to the Sandarbha, viḍambanāni nāmāni means “names having similar powers to the qualities and activities of Lord’s avatāras.” Or it can mean names which are represent the Lord’s qualities and actions as enacted by actors. Or it can means names not suitable to represent the qualities and activities of the Lord, since they are also used for one’s own sons and brothers. When used for one’s sons, names become degraded by saying “This is Kṛṣṇa. This is Rāma. This is Nārāyaṇa.” Qualities become degraded by describing those qualities in common people. “This Dāmodara is merciful, friend of the fallen (dīna-bandhu).” Actions of the Lord become degraded by addressing ordinary people as “Govinda, Giridhara, Madhuṣudana.” People like Ajāmila who utter these names at the point of death without reference to the true meaning (vivaśaḥ), immediately gave up heaps of sins (śamalam) and attain the Lord’s form of eternity, knowledge and bliss (ṛtam) without coverings (apāvrṭam). The usage ṛtam to mean “true form” is found in the following verse:
ātma-tattva-viśuddhy-arthaṁ yad āha bhagavān ṛtam
brahmaṇe darśayan rūpam avyalīka-vratādṛtaḥ
Worshipped by sincere devotion, revealing his true, spiritual form, the Lord spoke to Brahmā the four essential verses of Bhāgavatam in order to give knowledge about himself. SB 2.9.4
Jiva's tika || 3.9.15 ||
yasyāvatāra-guṇa-karma-viḍambanāni nāmāni ye ’su-vigame vivaśā gṛṇanti
te ’naika-janma-śamalaṃ sahasaiva hitvā saṃyānty apāvṛtām ṛtaṃ tam ajaṃ prapadye
I surrender to the Lord without birth, whose names, invested with the powers of the Lord’s qualities and activities, chanted at the point of death even without attention, immediately destroy lifetimes of sins and allow men to achieve the uncovered, true form of the Lord.
“At the point of death” indicates chanting only at that time, by a person of impure condition. Vivaśa means without intentionally desiring to do so, by some other cause. Amara-koṣa says that vaśa means desire. The cause of the power is given: the name has equal power whether it refers to the avatāra or the description of the Lord’s activities (karma-viḍambanāni), such as Giridhari, lifter of Govardhana.
The usage ṛtam to mean the Lord’s form of eternity, knowledge and bliss. This usage is found in the following verse:
ātma-tattva-viśuddhy-arthaṃ yad āha bhagavān ṛtam brahmaṇe darśayan rūpam avyalīka-vratādṛtaḥ
Worshipped by sincere devotion, revealing his true, spiritual form, the Lord spoke to Brahmā the four essential verses of Bhāgavatam in order to give knowledge about himself. (SB 2.9.4)
TEXT - SB 3.9.16
yo vā ahaṁ ca giriśaś ca vibhuḥ svayaṁ ca
sthity-udbhava-pralaya-hetava ātma-mūlam
bhittvā tri-pād vavṛdha eka uru-prarohas
tasmai namo bhagavate bhuvana-drumāya
SYNONYMS
yaḥ—one who; vai—certainly; aham ca—also I; giriśaḥ ca—also Śiva; vibhuḥ—the Almighty; svayam—personality (as Viṣṇu); ca—and; sthiti—maintenance; udbhava—creation; pralaya—dissolution; hetavaḥ—the causes; ātma-mūlam—self-rooted; bhittvā—having penetrated; tri-pāt—three trunks; vavṛdhe—grew; ekaḥ—one without a second; uru—many; prarohaḥ—branches; tasmai—unto Him; namaḥ—obeisances; bhagavate—unto the Personality of Godhead; bhuvana-drumāya—unto the tree of the planetary system.
TRANSLATION
Your Lordship is the prime root of the tree of the planetary systems. This tree has grown by first penetrating the material nature in three trunks—as me, Śiva and You, the Almighty—for creation, maintenance and dissolution, and we three have grown with many branches. Therefore I offer my obeisances unto You, the tree of the cosmic manifestation.
PURPORT
The cosmic manifestation is grossly divided into three worlds, the upper, lower and middle planetary systems, and then it broadens into the cosmos of fourteen planetary systems, with the manifestation of the Supreme Personality of Godhead as the supreme root. Material nature, which appears to be the cause of the cosmic manifestation, is only the agency or energy of the Lord. This is confirmed in Bhagavad-gītā (9.10): mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram. "Only under the superintendence of the Supreme Lord does material nature appear to be the cause of all creation, maintenance and dissolution." The Lord expands Himself into three—Viṣṇu, Brahmā and Śiva—for maintenance, creation and destruction respectively. Of the three principal agents controlling the three modes of material nature, Viṣṇu is the Almighty; even though He is within material nature for the purpose of maintenance, He is not controlled by the laws of material nature. The other two, Brahmā and Śiva, although almost as greatly powerful as Viṣṇu, are within the control of the material energy of the Supreme Lord. The conception of many gods controlling the many departments of material nature is ill conceived of by the foolish pantheist. God is one without a second, and He is the primal cause of all causes. As there are many departmental heads of governmental affairs, so there are many heads of management of the universal affairs.
Due to a poor fund of knowledge, the impersonalist does not believe in the personal management of things as they are. But in this verse it is clearly explained that everything is personal and nothing is impersonal. We have already discussed this point in the Introduction, and it is confirmed here in this verse. The tree of the material manifestation is described in the Fifteenth Chapter of Bhagavad-gītā as an aśvattha tree whose root is upward. We have actual experience of such a tree when we see the shadow of a tree on the bank of a reservoir of water. The reflection of the tree on the water appears to hang down from its upward roots. The tree of creation described here is only a shadow of the reality which is Parabrahman, Viṣṇu. In the internal potential manifestation of the Vaikuṇṭhalokas, the actual tree exists, and the tree reflected in the material nature is only the shadow of this actual tree. The impersonalists, theory that Brahman is void of all variegatedness is false because the shadow-tree described in Bhagavad-gītā cannot exist without being the reflection of a real tree. The real tree is situated in the eternal existence of spiritual nature, full of transcendental varieties, and Lord Viṣṇu is the root of that tree also. The root is the same—the Lord—both for the real tree and the false, but the false tree is only the perverted reflection of the real tree. The Lord, being the real tree, is here offered obeisances by Brahmā on his own behalf and also on behalf of Lord Śiva.
Srila Visvanatha Cakravarti Thakur Commentary - 3.9.16
Brahmā offers respects, indicating that not only he, but the all the elements starting from maha-tattva, should surrender to the Lord, since they all arise from the Lord. That one Lord (ekaḥ) increases by having three large branches (tripāt), consisting of Brahmā, Viṣṇu and Śiva, and having extended (uru) branches consisting of Prajāpatis such as Marīci and the Manus. What has he done to increase in this way? Dividing the cause of all bodies, pradhāna (ātmā-mūlam), into the three guṇas, the Lord has become Brahmā, Viṣṇu and Śiva. Their functions are described not in exact sequence. Viṣṇu is distinguished by the word svayam, to show that he is not related to the guṇas in the same way as Brahmā and Śiva. He is completely separate by his very nature. Or the meaning can be “He who is Brahmā, Viṣṇu and Śiva, who is the cause of himself ātma-mūlam), dividing up by means of his śaktis, first becomes the three worlds (tripāt) and then the fourteen worlds (uruprarohaḥ) I offer respects to the form of the worlds, the universal form, who is like a tree.”
TEXT - SB 3.9.17
loko vikarma-nirataḥ kuśale pramattaḥ
karmaṇy ayaṁ tvad-udite bhavad-arcane sve
yas tāvad asya balavān iha jīvitāśāṁ
sadyaś chinatty animiṣāya namo 'stu tasmai
SYNONYMS
lokaḥ—people in general; vikarma—work without sense; nirataḥ—engaged in; kuśale—in beneficial activity; pramattaḥ—negligent; karmaṇi—in activity; ayam—this; tvat—by You; udite—enunciated; bhavat—of You; arcane—in worship; sve—their own; yaḥ—who; tāvat—as long as; asya—of the people in general; balavān—very strong; iha—this; jīvita-āśām—struggle for existence; sadyaḥ—directly; chinatti—is cut to pieces; animiṣāya—by the eternal time; namaḥ—my obeisances; astu—let there be; tasmai—unto Him.
TRANSLATION
People in general all engage in foolish acts, not in the really beneficial activities enunciated directly by You for their guidance. As long as their tendency for foolish work remains powerful, all their plans in the struggle for existence will be cut to pieces. I therefore offer my obeisances unto Him who acts as eternal time.
PURPORT
People in general are all engaged in senseless work. They are systematically unmindful of the real beneficial work, which is the devotional service of the Lord, technically called the arcanā regulations. The arcanā regulations are directly instructed by the Lord in the Nārada-pañcarātra and are strictly followed by the intelligent men, who know well that the highest perfectional goal of life is to reach Lord Viṣṇu, who is the root of the tree called the cosmic manifestation. Also, in the Bhāgavatam and in Bhagavad-gītā such regulative activities are clearly mentioned. Foolish people do not know that their self-interest is in realization of Viṣṇu. The Bhāgavatam (7.5.30-32) says:
matir na kṛṣṇe parataḥ svato vā
mitho 'bhipadyeta gṛha-vratānām
adānta-gobhir viśatāṁ tamisraṁ
punaḥ punaś carvita-carvaṇānām
na te viduḥ svārtha-gatiṁ hi viṣṇuṁ
durāśayā ye bahir-artha-māninaḥ
andhā yathāndhair upanīyamānās
te 'pīśa-tantryām uru-dāmni baddhāḥ
naiṣāṁ matis tāvad urukramāṅghriṁ
spṛśaty anarthāpagamo yad-arthaḥ
mahīyasāṁ pāda-rajo-'bhiṣekaṁ
niṣkiñcanānāṁ na vṛṇīta yāvat
"Persons who are determined to totally rot in false, material happiness cannot become Kṛṣṇa-minded either by instructions from teachers, by self-realization or by parliamentary discussions. They are dragged by the unbridled senses into the darkest region of ignorance, and thus they madly engage in what is called 'chewing the chewed.'
"Because of their foolish activities, they are unaware that the ultimate goal of human life is to achieve Viṣṇu, the Lord of the cosmic manifestation, and so their struggle for existence is in the wrong direction of material civilization, which is under the external energy. They are led by similar foolish persons, just as one blind man is led by another blind man and both fall in the ditch.
"Such foolish men cannot be attracted towards the activities of the Supreme Powerful, who is actually the neutralizing measure for their foolish activities, unless and until they have the good sense to be guided by the great souls who are completely freed from material attachment."
In Bhagavad-gītā the Lord asks everyone to give up all other occupational duties and absolutely engage in arcanā activities, or in pleasing the Lord. But almost no one is attracted to such arcanā activity. Everyone is more or less attracted by activities which are conditions of rebellion against the Supreme Lord. The systems of jñāna and yoga are also indirectly rebellious acts against the Lord. There is no auspicious activity except arcanā of the Lord. Jñāna and yoga are sometimes accepted within the purview of arcanā when the ultimate aim is Viṣṇu, and not otherwise. The conclusion is that only the devotees of the Lord are bona fide human beings eligible for salvation. Others are vainly struggling for existence without any actual benefit.
Srila Visvanatha Cakravarti Thakur Commentary - 3.9.17
Having spoken of the Lord as the universal form, Brahmā now offers respect to the Lord as the form of time which controls the universe. Men are inattentive (pramattaḥ) to auspicious action, worship of you. But some people say that the Lord is worshipped by karma and jñāna, since it is said:
sva-karmaṇā tam abhyarcya siddhiṁ vindati mānavaḥ
Worshiping the Lord by karmas, a man achieves success. BG 18.46
jñānino jñāna-yajñena yajanti jñāna-vigraham:
The jñānīs worship you by the sacrifice of knowledge. SB 10.40.6
In answer to this Brahmā says, “This worship is declared as your real worship.”
ye vai bhagavatā proktā upāyā hy ātma-labdhaye
añjaḥ puṁsām aviduṣāṁ viddhi bhāgavatān hi tān
Even ignorant living entities can very easily come to know the Supreme Lord if they adopt those means prescribed by the Supreme Lord. The process recommended by the Lord is to be known as bhāgavata-dharma. SB 11.2.34
Mokṣa-dharma says pañcarātrasya kṛtsnasya vaktā tu bhagavān svayam: the speaker of Pañcarātra is the Lord himself. This is indicated by sve. Sve means “made by yourself.” Time affects those other than the devotees. Time quickly kills the aspirations for life of non-devotees (asya), what to speak of their desires for enjoyment.
Jiva's tika || 3.9.17 ||
loko vikarma-nirataḥ kuśale pramattaḥ karmaṇy ayaṃ tvad-udite bhavad-arcane sve yas tāvad asya balavān iha jīvitāśāṃ sadyaś chinatty animiṣāya namo ’stu tasmai
People engaged in material work do not heed the auspicious actions of your worship, found in Pancarātra scriptures made by you, and authorized by you as the correct form of worship. I offer my respects to the Lord who as powerful time quickly destroys the aspiration to live for these non-devotees.
The people are absorbed in actions which create rejection of the Lord (vikarmanirataḥ). They ignore auspicious acts, worship according to Pancarātra.
pancarātrasya kṛtsnasya vaktā tu bhagavān svayam
The whole of the Pancarātra scriptures was spoken by the Lord himself. (Mokṣa-dharma)
TEXT - SB 3.9.18
yasmād bibhemy aham api dviparārdha-dhiṣṇyam
adhyāsitaḥ sakala-loka-namaskṛtaṁ yat
tepe tapo bahu-savo 'varurutsamānas
tasmai namo bhagavate 'dhimakhāya tubhyam
SYNONYMS
yasmāt—from whom; bibhemi—fear; aham—I; api—also; dvi-para-ardha—up to the limit of 4,300,000,000 x 2 x 30 x 12 x 100 solar years; dhiṣṇyam—place; adhyāsitaḥ—situated in; sakala-loka—all other planets; namaskṛtam—honored by; yat—that; tepe—underwent; tapaḥ—penances; bahu-savaḥ—many, many years; avarurutsamānaḥ—desiring to obtain You; tasmai—unto Him; namaḥ—I do offer my obeisances; bhagavate—unto the Supreme Personality of Godhead; adhimakhāya—unto Him who is the enjoyer of all sacrifices; tubhyam—unto Your Lordship.
TRANSLATION
Your Lordship, I offer my respectful obeisances unto You who are indefatigable time and the enjoyer of all sacrifices. Although I am situated in an abode which will continue to exist for a time duration of two parārdhas, although I am the leader of all other planets in the universe, and although I have undergone many, many years of penance for self-realization, still I offer my respects unto You.
PURPORT
Brahmā is the greatest personality in the universe because he has the longest duration of life. He is the most respectable personality because of his penance, influence, prestige, etc., and still he has to offer his respectful obeisances unto the Lord. Therefore, it is incumbent upon all others, who are far, far below the standard of Brahmā, to do as he did and offer respects as a matter of duty.
Srila Visvanatha Cakravarti Thakur Commentary - 3.9.18
This verse describes the limits of the strength of time. I, Brahmā, though situated on Brahmā-loka lasting for my hundred years (dviparārdha-dhiṣṇyam), have fear of time, and to control time I performed austerities equivalent to many sacrifices. In spite of that, I feared still time. “What was your contemplation in performing these sacrifices to control time?” I was thinking that I could bring time under control by sacrifice to you who are the controller of all sacrifices. But I am controlled by time, and even now I fear time. Without pure bhakti, time cannot be conquered. This is what I have understood today. Therefore I should perform only pure bhakti. Thus, I offer my respects to the lord of sacrifices, the Supreme Lord, with pure bhakti.
TEXT - SB 3.9.19
tiryaṅ-manuṣya-vibudhādiṣu jīva-yoniṣv
ātmecchayātma-kṛta-setu-parīpsayā yaḥ
reme nirasta-viṣayo 'py avaruddha-dehas
tasmai namo bhagavate puruṣottamāya
SYNONYMS
tiryak—animals lower than human beings; manuṣya—human beings, etc.; vibudha-ādiṣu—amongst the demigods; jīva-yoniṣu—in different species of life; ātma—self; icchayā—by the will; ātma-kṛta—self-created; setu—obligations; parīpsayā—desiring to preserve; yaḥ—who; reme—performing transcendental pastimes; nirasta—not being affected; viṣayaḥ—material contamination; api—certainly; avaruddha—manifested; dehaḥ—transcendental body; tasmai—unto Him; namaḥ—my obeisances; bhagavate—unto the Personality of Godhead; puruṣottamāya—the primeval Lord.
TRANSLATION
O my Lord, by Your own will You appear in the various species of living entities, among animals lower than human beings as well as among the demigods, to perform Your transcendental pastimes. You are not affected by material contamination. You come just to fulfill the obligations of Your own principles of religion, and therefore, O Supreme Personality, I offer my obeisances unto You for manifesting such different forms.
PURPORT
The Lord's incarnations in different species of life are all transcendental. He appears as a human being in His incarnations of Kṛṣṇa, Rāma, etc., but He is not a human being. Anyone who mistakes Him for an ordinary human being is certainly not very intelligent, as confirmed in Bhagavad-gītā (9.11): avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam. The same principle is applicable when He appears as the hog or fish incarnations. They are transcendental forms of the Lord and are manifested under certain necessities of His own pleasure and pastimes. Such manifestations of the transcendental forms of the Lord are accepted by Him mostly to enliven His devotees. All His incarnations are manifested whenever there is a need to deliver His devotees and maintain His own principles.
Srila Visvanatha Cakravarti Thakur Commentary - 3.9.19
Having offered respects to the Lord as the universal form and as the controller of time, Brahmā now offers respects to the Lord as highest object of worship with a form of eternity, knowledge and bliss. Appearing by his will in the forms of animals, men and devatās, with a desire to protect (parīpsayā) the principles he has established, the Lord enjoys, even though he has no desire for material happiness, since he is self-satisfied. The rule he establishes is:
patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhakhyā prayacchati
tadahaṁ bhakyupahṛtamaśnāmi prayatātmanaḥ
I accept that which is offered with love from the genuine devotee, having pure body and mind, who gives just a leaf, flower, fruit or water. BG 9.26
To fulfill this promise, the Lord comes into the material world and enjoys the garlands, fragrances, flowers and beds offered by his devotees.
nāham ātmānam āśāse mad-bhaktaiḥ sādhubhir vinā
śriyaṁ cātyantikīṁ brahman yeṣāṁ gatir ahaṁ parā
O brāhmaṇa! I am the sole shelter of my devotees. Without them, I do not desire to enjoy my own bliss and my six great qualities. SB 9.4.64
Thus, though he is self-satisfied, he is not really satisfied. Even though the items such as garlands are material, when they are utilized for the Lord, at that moment they become spiritual. This is explained in SB 11.25.25-28.
Avaruddha-dehaḥ means “uncovered body,” a body of eternity, knowledge and bliss. According to the grammarian Bhāguri, avaruddha can stand for ava and aruddha, which means unrestricted. Ātmakṛtasetuparīsayā can also mean “with a complete (pari) desire, in response to the devotee’s desire, to restrict himself to one form because he is controlled by the devotee’s desire.” He has a restricted body (avaruddha-dehaḥ) because he is bound by mother Yaśodā with ropes, and by other devotees, by the taste of their affection. Puruṣottamāya means unto Kṛṣṇa who is superior to the puruṣāvatāras who create mahat-tattva. He is superior because of his superior qualities. Gītā also says:
yasmāt kṣaramatīto ’hamakṣarādapi cottamaḥ
ato ’smi loke vede ca prathitaḥ puruṣottamaḥ
Because I am superior to the jīvas, to the Brahman and to the puruṣa known as Paramātmā, and even to the other forms of Bhagavān, I am celebrated in the Vedas and the smṛtis, as the Supreme Person. BG 15.18
Jiva's tika || 3.9.19 ||
tiryan-manuṣya-vibudhādiṣu jīva-yoniṣv ātmecchayātma-kṛta-setu-parīpsayā yaḥ reme nirasta-viṣayo ’py avaruddha-dehas tasmai namo bhagavate puruṣottamāya
I offer my respects to the Supreme Lord, who is superior to the puruṣāvatāras, who, with no desire for material enjoyment, appears in this world in the forms of animals, men and devatās with a pure spiritual body, and enjoys the offerings of his devotees, with a desire to fulfill his promise to respond to the devotees.
The Lord has no attachment to material objects available to jīvas (nirastaviṣayaḥ). He manifests his form (avaruddha-dehaḥ) with a desire to protect his devotee.
TEXT - SB 3.9.20
yo 'vidyayānupahato 'pi daśārdha-vṛttyā
nidrām uvāha jaṭharī-kṛta-loka-yātraḥ
antar-jale 'hi-kaśipu-sparśānukūlāṁ
bhīmormi-mālini janasya sukhaṁ vivṛṇvan
SYNONYMS
yaḥ—one; avidyayā—influenced by nescience; anupahataḥ—without being affected; api—in spite of; daśa-ardha—five; vṛttyā—interaction; nidrām—sleep; uvāha—accepted; jaṭharī—within the abdomen; kṛta—doing so; loka-yātraḥ—maintenance of the different entities; antaḥ-jale—within the water of devastation; ahi-kaśipu—on the snake bed; sparśa-anukūlām—happy for the touch; bhīma-ūrmi—violent waves; mālini—chain of; janasya—of the intelligent person; sukham—happiness; vivṛṇvan—showing.
TRANSLATION
My Lord, You accept the pleasure of sleeping in the water of devastation, where there are violent waves, and You enjoy pleasure on the bed of snakes, showing the happiness of Your sleep to intelligent persons. At that time, all the universal planets are stationed within Your abdomen.
PURPORT
Persons who cannot think of anything beyond the limit of their own power are like frogs in a well who cannot imagine the length and breadth of the great Pacific Ocean. Such people take it as legendary when they hear that the Supreme Lord is lying on His bed within the great ocean of the universe. They are surprised that one can lie down within water and sleep very happily. But a little intelligence can mitigate this foolish astonishment. There are many living entities within the bed of the ocean who also enjoy the material bodily activities of eating, sleeping, defending and mating. If such insignificant living entities can enjoy life within the water, why can't the Supreme Lord, who is all-powerful, sleep on the cool body of a serpent and enjoy in the turmoil of violent ocean waves? The distinction of the Lord is that His activities are all transcendental, and He is able to do anything and everything without being deterred by limitations of time and space. He can enjoy His transcendental happiness regardless of material considerations.
Srila Visvanatha Cakravarti Thakur Commentary - 3.9.20
Brahmā offers respects to the form he sees in front of him in two verses. The Lord sleeps without being overcoming by the ignorance with its five functions which causes sleep.[237] The five functions of ignorance act because of him. His sleep is composed of his svarūpa-śakti. The Lord contains all the living beings, who are merged in his stomach. The sleep is made comfortable by the touch of the bed, Śeṣa. You are content sleeping on the soft bed within the water, like a common person. You sport like a common person. Or, even at the time of destruction, in the ocean which gives fear to all people, even on the bed of a snake, you sleep happily. You are without fear at all times, in all places, in any association. No one else is. Only a very sleepy person, will happily sleep even if there is fear because of time, place of association.
Jiva's tika || 3.9.20 ||
yo ’vidyayānupahato ’pi daśārdha-vṛttyā nidrām uvāha jaṭharī-kṛta-loka-yātraḥ antar-jale ’hi-kaśipu-sparśānukūlāṃ bhīmormi-mālini janasya sukhaṃ vivṛṇvan
I offer respects to the Lord, uninfluenced by ignorance with its five functions, who holds all the living beings in his stomach, and who goes to sleep happily with the comfortable touch of the bed of Śeṣa in the water, amidst a multitude of waves fearful to all people.
He recognizes the visible pastimes of the Lord when he comes as puruṣa avatāra. The Lord performs the pastime of sleep, like the happiness of sleep of material people. The place of sleep is not available to others: it is on the bed of Śeṣa. It is full of comfort, since it is in the water.
TEXT - SB 3.9.21
yan-nābhi-padma-bhavanād aham āsam īḍya
loka-trayopakaraṇo yad-anugraheṇa
tasmai namas ta udara-stha-bhavāya yoga-
nidrāvasāna-vikasan-nalinekṣaṇāya
SYNONYMS
yat—whose; nābhi—navel; padma—lotus; bhavanāt—from the house of; aham—I; āsam—became manifested; īḍya—O worshipable one; loka-traya—the three worlds; upakaraṇaḥ—helping in the creation of; yat—whose; anugraheṇa—by the mercy; tasmai—unto Him; namaḥ—my obeisances; te—unto You; udara-stha—situated within the abdomen; bhavāya—having the universe; yoga-nidrā-avasāna—after the end of that transcendental sleep; vikasat—blossoming; nalina-īkṣaṇāya—unto Him whose opening eyes are like lotuses.
TRANSLATION
O object of my worship, I am born from the house of Your lotus navel for the purpose of creating the universe by Your mercy. All these planets of the universe were stationed within Your transcendental abdomen while You were enjoying sleep. Now, Your sleep having ended, Your eyes are open like blossoming lotuses in the morning.
PURPORT
Brahmā is teaching us the beginning of arcanā regulations from morning (four o'clock) to night (ten o'clock). Early in the morning, the devotee has to rise from his bed and pray to the Lord, and there are other regulative principles for offering maṅgala-ārati early in the morning. Foolish nondevotees, not understanding the importance of arcanā, criticize the regulative principles, but they have no eyes to see that the Lord also sleeps, by His own will. The impersonal conception of the Supreme is so detrimental to the path of devotional service that it is very difficult to associate with the stubborn nondevotees, who always think in terms of material conceptions.
Impersonalists always think backwards. They think that because there is form in matter, spirit should be formless; because in matter there is sleep, in spirit there cannot be sleep; and because the sleeping of the Deity is accepted in arcanā worship, the arcanā is māyā. All these thoughts are basically material. To think either positively or negatively is still thinking materially. Knowledge accepted from the superior source of the Vedas is standard. Here in these verses of the Śrīmad-Bhāgavatam, we find that arcanā is recommended. Before Brahmā took up the task of creation, he found the Lord sleeping on the serpent bed in the waves of the water of devastation. Therefore, sleeping exists in the internal potency of the Lord, and this is not denied by pure devotees of the Lord like Brahmā and his disciplic succession. It is clearly said here that the Lord slept very happily within the violent waves of the water, manifesting thereby that He is able to do anything and everything by His transcendental will and not be hampered by any circumstances. The Māyāvādī cannot think beyond this material experience, and thus he denies the Lord's ability to sleep within the water. His mistake is that he compares the Lord to himself—and that comparison is also a material thought. The whole philosophy of the Māyāvāda school, based on "not this, not that" (neti, neti), is basically material. Such thought cannot give one the chance to know the Supreme Personality of Godhead as He is.
Srila Visvanatha Cakravarti Thakur Commentary - 3.9.21
I arose (āsam) from the abode in the lotus in his navel. I am the maker of the three worlds, or I benefit the three worlds by creating. I offer respects to the Lord who has the material realm (bhavāya) situated in his belly, who has a glance like a blossoming lotus at the end of yoganidrā, at the end of night. O my Lord! Ocean of mercy! Wake up! Wake up! I, your servant, should perform maṅgalārātrika for you.
TEXT - SB 3.9.22
so 'yaṁ samasta-jagatāṁ suhṛd eka ātmā
sattvena yan mṛḍayate bhagavān bhagena
tenaiva me dṛśam anuspṛśatād yathāhaṁ
srakṣyāmi pūrvavad idaṁ praṇata-priyo 'sau
SYNONYMS
saḥ—He; ayam—the Lord; samasta-jagatām—of all the universes; suhṛt ekaḥ—the one friend and philosopher; ātmā—the Supersoul; sattvena—by the mode of goodness; yat—one who; mṛḍayate—causes happiness; bhagavān—the Personality of Godhead; bhagena—with six opulences; tena—by Him; eva—certainly; me—to me; dṛśam—power of introspection; anuspṛśatāt—let Him give; yathā—as; aham—I; srakṣyāmi—will be able to create; pūrva-vat—as before; idam—this universe; praṇata—surrendered; priyaḥ—dear; asau—He (the Lord).
TRANSLATION
Let the Supreme Lord be merciful towards me. He is the one friend and soul of all living entities in the world, and He maintains all, for their ultimate happiness, by His six transcendental opulences. May He be merciful towards me so that I, as before, may be empowered with the introspection to create, for I am also one of the surrendered souls who are dear to the Lord.
PURPORT
The Supreme Lord, Puruṣottama, or Śrī Kṛṣṇa, is the maintainer of all, in both the transcendental and material worlds. He is the life and friend of all because there is eternally natural affection and love between the living entities and the Lord. He is the one friend and well-wisher for all, and He is one without a second. The Lord maintains all the living entities everywhere by His six transcendental opulences, for which He is known as bhagavān, or the Supreme Personality of Godhead. Lord Brahmā prayed for His mercy so that he might be able to create the universal affairs as he did before; only by the Lord's causeless mercy could he create both material and spiritual personalities like Marīci and Nārada respectively. Brahmā prayed to the Lord because He is very much dear to the surrendered soul. The surrendered soul knows nothing but the Lord, and therefore the Lord is very affectionate towards him.
Srila Visvanatha Cakravarti Thakur Commentary - 3.9.22
Having offered praise, Brahmā now makes requests in four verses. The Lord is the protector (suhṛt) of all the spiritual and material worlds. He is the abode of unconditional prema (ātmā). He is one alone, because all others are not the abode of prema. Since he gives happiness to the material world by sattva-guṇa in his role as protector and gives happiness to the spiritual world, the devotees, by his six great qualities (bhagena), may he protect (anuspṛśātāt) by as small portion of sattva qualities my material wisdom and by a portion of his spiritual qualities nourish my spiritual wisdom since I possess devotion, so that I will learn how to create material entities such as Marīci, and will learn to manifest spiritual beings such as Nārada. He should do this, since the Lord is affectionate to those who just offer him respects.
TEXT - SB 3.9.23
eṣa prapanna-varado ramayātma-śaktyā
yad yat kariṣyati gṛhīta-guṇāvatāraḥ
tasmin sva-vikramam idaṁ sṛjato 'pi ceto
yuñjīta karma-śamalaṁ ca yathā vijahyām
SYNONYMS
eṣaḥ—this; prapanna—one who is surrendered; vara-daḥ—benefactor; ramayā—enjoying always with the goddess of fortune (Lakṣmī); ātma-śaktyā—with His internal potency; yat yat—whatever; kariṣyati—He may act; gṛhīta—accepting; guṇa-avatāraḥ—incarnation of the mode of goodness; tasmin—unto Him; sva-vikramam—with omnipotency; idam—this cosmic manifestation; sṛjataḥ—creating; api—in spite of; cetaḥ—heart; yuñjīta—be engaged; karma—work; śamalam—material affection; ca—also; yathā—as much as; vijahyām—I can give up.
TRANSLATION
The Supreme Lord, the Personality of Godhead, is always the benefactor of the surrendered souls. His activities are always enacted through His internal potency, Ramā, or the goddess of fortune. I pray only to engage in His service in the creation of the material world, and I pray that I not be materially affected by my works, for thus I may be able to give up the false prestige of being the creator.
PURPORT
In the matter of material creation, maintenance and destruction, there are three incarnations of the material modes of nature—Brahmā, Viṣṇu and Maheśvara. But the Lord's incarnation as Viṣṇu, in His internal potency, is the supreme energy for the total activities. Brahmā, who is only an assistant in the modes of creation, wanted to remain in his actual position as an instrument of the Lord instead of becoming puffed up by the false prestige of thinking himself the creator. That is the way of becoming dear to the Supreme Lord and receiving His benediction. Foolish men want to take credit for all creations made by them, but intelligent persons know very well that not a blade of grass can move without the will of the Lord; thus all the credit for wonderful creations must go to Him. By spiritual consciousness only can one be free from the contamination of material affection and receive the benedictions offered by the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 3.9.23
Fearing the influence of creative work predominated by rajo-guṇa, Brahmā prays for the well being of his bhakti. The Lord is the giver of benedictions to the surrendered. May he give benedictions to me! When he appears in this world, he has qualities such as affection for his devotees, which arise from his śakti arising from his svarūpa (ramayā), not his māyā-śakti. May he begin to engage my mind, when I will engage in creation of the universe (idam) invested with the power of the Lord (sva-vikramam), and in actions (tasmin) such as lifting up the earth. May my mind not be attached to that! Rather my mind should be attached to topics about his pastimes! He should do this, so that I will avoid sins such as harshness arising from the work of creation (karma-śamalam).
Jiva's tika || 3.9.23 ||
eṣa prapanna-varado ramayātma-śaktyā yad yat kariṣyati gṛhīta-guṇāvatāraḥ tasmin sva-vikramam idaṃ sṛjato ’pi ceto yunjīta karma-śamalaṃ ca yathā vijahyām
When I create this universe endowed with his power, may the Lord, who
benedicts the surrendered souls and manifests attractive qualities when he appears in this world by his internal energy, engage my mind in his pastimes which he performs, so that I can avoid the sins involved in creating.
May the Lord who appeared in this world as avatāra, by his svarūpa-śakti (ramayā), accepting qualities like bhakta-vatsala, engage my mind in his pastimes, when I create the universe, full of your power (sva-vikramam). I will be able to create by your śakti alone. Thus my prayer is appropriate.
TEXT - SB 3.9.24
nābhi-hradād iha sato 'mbhasi yasya puṁso
vijñāna-śaktir aham āsam ananta-śakteḥ
rūpaṁ vicitram idam asya vivṛṇvato me
mā rīriṣīṣṭa nigamasya girāṁ visargaḥ
SYNONYMS
nābhi-hradāt—from the navel lake; iha—in this millennium; sataḥ—lying; ambhasi—in the water; yasya—one whose; puṁsaḥ—of the Personality of Godhead; vijñāna—of the total universe; śaktiḥ—energy; aham—I; āsam—was born; ananta—unlimited; śakteḥ—of the powerful; rūpam—form; vicitram—variegated; idam—this; asya—His; vivṛṇvataḥ—manifesting; me—unto me; mā—may not; rīriṣīṣṭa—vanish; nigamasya—of the Vedas; girām—of the sounds; visargaḥ—vibration.
TRANSLATION
The Lord's potencies are innumerable. As He lies down in the water of devastation, I am born as the total universal energy from the navel lake in which the lotus sprouts. I am now engaged in manifesting His diverse energies in the form of the cosmic manifestation. I therefore pray that in the course of my material activities I may not be deviated from the vibration of the Vedic hymns.
PURPORT
Every person engaged in the transcendental loving service of the Lord in this material world is prone to so many material activities, and if one is not strong enough to protect himself against the onslaught of material affection, he may be diverted from the spiritual energy. In the material creation Brahmā has to create all kinds of living entities with bodies suitable to their material conditions. Brahmā wants to be protected by the Lord because he has to contact many, many vicious living entities. An ordinary brāhmaṇa may fall from the brahma-tejas, or the power of brahminical excellence, due to his association with many fallen, conditioned souls. Brahmā, as the supermost brāhmaṇa, is afraid of such a falldown, and therefore he prays to the Lord for protection. This is a warning for one and all in the spiritual advancement of life. Unless one is sufficiently protected by the Lord, he may fall down from his spiritual position; therefore one has to pray constantly to the Lord for protection and the blessing to carry out one's duty. Lord Caitanya also entrusted His missionary work to His devotees and assured them of His protection against the onslaught of material affection. The path of spiritual life is stated in the Vedas to be like the edge of a sharpened razor. A little inattentiveness may at once create havoc and bloodshed, but one who is a completely surrendered soul, always seeking protection from the Lord in the discharge of his entrusted duties, has no fear of falling into material contamination.
Srila Visvanatha Cakravarti Thakur Commentary - 3.9.24
The extent that I can enter into the ocean of your qualities is because of the mercy arising from studying the Vedas. Vedaś cakṣus taveśvara: O Lord, the Vedas are your eyes. (SB 11.20.4) Now however, because of lack of concentration due to creating the universe, I may forget the Vedas. May that not happen! In this way Brahmā prays. I, the vijñānamaya-puruṣa (vijñāna-śaktiḥ), arose from the lake in the navel of the Lord who lay in the water. Because Brahmā is the form of the aggregate of jīvas, or the presiding deity of buddhi-tattva, he is called vijñāna-śakti. May my manifestation of the words of the Vedas, coming from my limbs, not be lost as I create the universe, a form of the Supreme Lord! May I not forget because of māyā! The verb riṣ means “to injure.” It is expressed as the intensive form with imperative meaning, in reflexive form because of meter.
Jiva's tika || 3.9.24 ||
nābhi-hradād iha sato ’mbhasi yasya puṃso vijnāna-śaktir aham āsam ananta-śakteḥ rūpaṃ vicitram idam asya vivṛṇvato me mā rīriṣīṣṭa nigamasya girāṃ visargaḥ
When, having appeared from the navel lake of Viṣṇu of unlimited power in the water, I, the presiding deity of buddhi, extend this variegated universe, a form of the Lord, may I not forget the manifestation of Vedic words!
May the power of the Lord in the form of Vedic sound not be lost to me, who creates this universe, full of great sin. The power of words is like brahma-tejas, which is lost by offending an ordinary brāhmaṇa. The verb riṣ means “to injure.” It is expressed as the intensive form with an imperative meaning, in reflexive form because of meter.
TEXT - SB 3.9.25
so 'sāv adabhra-karuṇo bhagavān vivṛddha-
prema-smitena nayanāmburuhaṁ vijṛmbhan
utthāya viśva-vijayāya ca no viṣādaṁ
mādhvyā girāpanayatāt puruṣaḥ purāṇaḥ
SYNONYMS
saḥ—He (the Lord); asau—that; adabhra—unlimited; karuṇaḥ—merciful; bhagavān—the Personality of Godhead; vivṛddha—excessive; prema—love; smitena—by smiling; nayana-amburuham—the lotus eyes; vijṛmbhan—by opening; utthāya—for flourishing; viśva-vijayāya—for glorifying the cosmic creation; ca—as also; naḥ—our; viṣādam—dejection; mādhvyā—by sweet; girā—words; apanayatāt—let Him kindly remove; puruṣaḥ—the Supreme; purāṇaḥ—oldest.
TRANSLATION
The Lord, who is supreme and is the oldest of all, is unlimitedly merciful. I wish that He may smilingly bestow His benediction upon me by opening His lotus eyes. He can uplift the entire cosmic creation and remove our dejection by kindly speaking His directions.
PURPORT
The Lord is ever increasingly merciful upon the fallen souls of this material world. The whole cosmic manifestation is a chance for all to improve themselves in devotional service to the Lord, and everyone is meant for that purpose. The Lord expands Himself into many personalities who are either self-expansions or separated expansions. The personalities of the individual souls are His separated expansions, whereas the self-expansions are the Lord Himself. The self-expansions are predominators, and the separated expansions are predominated for reciprocation of transcendental bliss with the supreme form of bliss and knowledge. The liberated souls can join in this blissful reciprocation of predominator and predominated without materially concocted ideas. The typical example of such a transcendental exchange between the predominator and the predominated is the Lord's rāsa-līlā with the gopīs. The gopīs are predominated expansions of the internal potency, and therefore the Lord's participation in the rāsa-līlā dance is never to be considered like the mundane relationship of man and woman. It is, rather, the highest perfectional stage of the exchange of feelings between the Lord and the living entities. The Lord gives the fallen souls the chance for this highest perfection of life. Lord Brahmā is entrusted with the management of the complete cosmic show, and therefore he prays that the Lord bestow His blessings upon him so that he may execute its purpose.
Srila Visvanatha Cakravarti Thakur Commentary - 3.9.25
The servant will certainly be blissful by the glance of mercy and merciful instructions. Brahmā prays for both. Opening (vijṛmbhan) your lotus eyes, wake up, so that I will not be defeated during creation everywhere in this universe (viśva-vijayāya). The word ca indicates that the Lord should open his eyes so that his other desire (to remember the Lord) is fulfilled. Dispel my sorrow by your sweet words, which order me to carry out creation.
TEXT - SB 3.9.26
maitreya uvāca
sva-sambhavaṁ niśāmyaivaṁ
tapo-vidyā-samādhibhiḥ
yāvan mano-vacaḥ stutvā
virarāma sa khinnavat
SYNONYMS
maitreyaḥ uvāca—the great sage Maitreya said; sva-sambhavam—the source of his appearance; niśāmya—by seeing; evam—thus; tapaḥ—penance; vidyā—knowledge; samādhibhiḥ—as also by concentration of the mind; yāvat—as far as possible; manaḥ—mind; vacaḥ—words; stutvā—having prayed; virarāma—became silent; saḥ—he (Brahmā); khinna-vat—as if tired.
TRANSLATION
The sage Maitreya said: O Vidura, after observing the source of his appearance, namely the Personality of Godhead, Brahmā prayed for His mercy as far as his mind and words would permit him. Thus having prayed, he became silent, as if tired from his activities of penance, knowledge and mental concentration.
PURPORT
Brahmā's enlightenment in knowledge was due to the Lord sitting within his heart. After being created, Brahmā could not ascertain the source of his appearance, but after penance and mental concentration he could see the source of his birth, and thus he became enlightened through his heart. The spiritual master outside and the spiritual master within are both representations of the Lord. Unless one has contact with such bona fide representations, one cannot claim to be a spiritual master. Lord Brahmā had no opportunity to take the help of a spiritual master from outside because at that time Brahmā himself was the only creature in the universe. Therefore, on becoming satisfied by the prayers of Brahmā, the Lord enlightened him about everything from within.
Srila Visvanatha Cakravarti Thakur Commentary - 3.9.26
Thus seeing the manifestation of the Lord (sva-sambhavam) directly before him (tapo), in worship (vidyā) and in meditation with concentration of the mind (samādhibhiḥ), hearing as much as possible, he stopped as if tired, because of attaining the Lord’s glance of mercy. Vidyā here means worship using the Lord’s mantra which brings about the sudden appearance of the Lord, for it is said ācārya-caittya-vapuṣā sva-gatiṁ vyanakti: the Lord reveals prema by the external guru and paramātmā within. (SB 11.29.6)
TEXT - SB 3.9.27-28
athābhipretam anvīkṣya
brahmaṇo madhusūdanaḥ
viṣaṇṇa-cetasaṁ tena
kalpa-vyatikarāmbhasā
loka-saṁsthāna-vijñāna
ātmanaḥ parikhidyataḥ
tam āhāgādhayā vācā
kaśmalaṁ śamayann iva
SYNONYMS
atha—thereupon; abhipretam—intention; anvīkṣya—observing; brahmaṇaḥ—of Brahmā; madhusūdanaḥ—the killer of the Madhu demon; viṣaṇṇa—depressed; cetasam—of the heart; tena—by him; kalpa—millennium; vyatikara-ambhasā—devastating water; loka-saṁsthāna—situation of the planetary system; vijñāne—in the science; ātmanaḥ—of himself; parikhidyataḥ—sufficiently anxious; tam—unto him; āha—said; agādhayā—deeply thoughtful; vācā—by words; kaśmalam—impurities; śamayan—removing; iva—like that.
TRANSLATION
The Lord saw that Brahmā was very anxious about the planning and construction of the different planetary systems and was depressed upon seeing the devastating water. He could understand the intention of Brahmā, and thus He spoke in deep, thoughtful words, removing all the illusion that had arisen.
PURPORT
The devastating water was so fearful that even Brahmā was perturbed at its appearance and became very anxious about how to situate the different planetary systems in outer space to accommodate the different kinds of living entities, such as the human beings, those lower than the human beings, and the superhuman beings. All the planets in the universe are situated according to the different grades of living entities under the influence of the modes of material nature. There are three modes of material nature, and when they are mixed with one another they become nine. When the nine are mixed they become eighty-one, and the eighty-one also become mixed, and thus we ultimately do not know how the delusion increases and increases. Lord Brahmā had to accommodate different places and situations for the requisite bodies of the conditioned souls. The task was meant only for Brahmā, and no one in the universe can even understand how difficult it was. But by the grace of the Lord, Brahmā was able to execute the tremendous task so perfectly that everyone is amazed to see the workmanship of the vidhātā, or the regulator.
Srila Visvanatha Cakravarti Thakur Commentary - 3.9.27-28
Brahmā was dejected because of the water of devastation, and stressed concerning knowledge of his (ātmanā,aḥ) method of building and fixing the various bodies of devatās and animals according to proper nature (loka-samṣthāna-vijñāne). Understanding (anviksya) his mentality, the Lord spoke, dissipating his illusion (kaśmalam).
TEXT - SB 3.9.29
śrī-bhagavān uvāca
mā veda-garbha gās tandrīṁ
sarga udyamam āvaha
tan mayāpāditaṁ hy agre
yan māṁ prārthayate bhavān
SYNONYMS
śrī-bhagavān uvāca—the Lord, the Personality of Godhead, said; mā—do not; veda-garbha—O You who have the depth of all Vedic wisdom; gāḥ tandrīm—become dejected; sarge—for creation; udyamam—enterprises; āvaha—you just undertake; tat—that (which you want); mayā—by Me; āpāditam—executed; hi—certainly; agre—previously; yat—which; mām—from Me; prārthayate—begging; bhavān—you.
TRANSLATION
The Supreme Personality of Godhead then said: O Brahmā, O depth of Vedic wisdom, be neither depressed nor anxious about the execution of creation. What you are begging from Me has already been granted before.
PURPORT
Any person authorized by either the Lord or by His bona fide representative is already blessed, as is the work entrusted to him. Of course, the person entrusted with such a responsibility should always be aware of his incapability and must always look for the mercy of the Lord for the successful execution of his duty. One should not be puffed up because he is entrusted with certain executive work. Fortunate is he who is so entrusted, and if he is always fixed in the sense of being subordinate to the will of the Supreme, he is sure to come out successful in the discharge of his work. Arjuna was entrusted with the work of fighting on the Battlefield of Kurukṣetra, and before he was so entrusted, the Lord had already arranged for his victory. But Arjuna was always conscious of his position as subordinate to the Lord, and thus he accepted Him as the supreme guide in his responsibility. Anyone who takes pride in doing responsible work but does not give credit to the Supreme Lord is certainly falsely proud and cannot execute anything nicely. Brahmā and persons in the line of his disciplic succession who follow in his footsteps are always successful in the discharge of loving transcendental service to the Supreme Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 3.9.29
This verse shows the complete dissolution of Brahmā’s illusion. May knowledge (tandrīm) not disappear, O source of the Vedas! One who knows all the Vedas should not be ignorant. “But I am uncertain about how to go about creation.” Go about your efforts in creation, and do not be worried that it will be a failure. You prayed that I should preserve your wisdom. What you requested will be accomplished by me
TEXT - SB 3.9.30
bhūyas tvaṁ tapa ātiṣṭha
vidyāṁ caiva mad-āśrayām
tābhyām antar-hṛdi brahman
lokān drakṣyasy apāvṛtān
SYNONYMS
bhūyaḥ—again; tvam—yourself; tapaḥ—penance; ātiṣṭha—be situated; vidyām—in the knowledge; ca—also; eva—certainly; mat—My; āśrayām—under the protection; tābhyām—by those qualifications; antaḥ—within; hṛdi—in the heart; brahman—O brāhmaṇa; lokān—all the worlds; drakṣyasi—you will see; apāvṛtān—all disclosed.
TRANSLATION
O Brahmā, situate yourself in penance and meditation and follow the principles of knowledge to receive My favor. By these actions you will be able to understand everything from within your heart.
PURPORT
The mercy the Lord bestows upon a particular person engaged in executing the responsible work entrusted unto him is beyond imagination. But His mercy is received due to our penance and perseverance in executing devotional service. Brahmā was entrusted with the work of creating the planetary systems. The Lord instructed him that when he meditated he would very easily know where and how the planetary systems must be arranged. The directions were to come from within, and there was no necessity for anxiety in that task. Such instructions of buddhi-yoga are directly imparted by the Lord from within, as confirmed in Bhagavad-gītā (10.10).
Srila Visvanatha Cakravarti Thakur Commentary - 3.9.30
“What will happen with my efforts at this time? The planets like earth which I am supposed to create cannot be seen.” Concentrate your mind (tapaḥ) and worship through mantra (vidyām). You will see in your heart and externally as well the planets such as earth and the inhabitants, without the covering of water. After seeing in your heart these things shown by me in their proper position, you will then create them externally with ease, like a person who writes what he sees.
Jiva's tika || 3.9.30 ||
bhūyas tvaṃ tapa ātiṣṭha vidyāṃ caiva mad-āśrayām tābhyām antar-hṛdi brahman lokān drakṣyasy apāvṛtān
O Brahmā! Concentrate your mind and worship using mantras to take shelter of me. By these two, within your heart and externally as well, you will see the planets devoid of water.
You should perform austerities using prāṇāyāma etc.
TEXT - SB 3.9.31
tata ātmani loke ca
bhakti-yuktaḥ samāhitaḥ
draṣṭāsi māṁ tataṁ brahman
mayi lokāṁs tvam ātmanaḥ
SYNONYMS
tataḥ—thereafter; ātmani—in yourself; loke—in the universe; ca—also; bhakti-yuktaḥ—being situated in devotional service; samāhitaḥ—being completely absorbed; draṣṭā asi—you shall see; mām—Me; tatam—spread throughout; brahman—O Brahmā; mayi—in Me; lokān—all the universe; tvam—you; ātmanaḥ—the living entities.
TRANSLATION
O Brahmā, when you are absorbed in devotional service, in the course of your creative activities, you will see Me in you and throughout the universe, and you will see that you yourself, the universe and the living entities are all in Me.
PURPORT
It is cited herein by the Lord that during his daytime Brahmā would see Him as Lord Śrī Kṛṣṇa. He would appreciate how the Lord expanded Himself into all the calves during His childhood at Vṛndāvana, he would know how Yaśodāmayī saw all the universes and planetary systems within the mouth of Kṛṣṇa during His playful childhood pastimes, and he would also see that there are many millions of Brahmās during the appearance of Lord Kṛṣṇa in Brahmā's daytime. But all these manifestations of the Lord, appearing everywhere in His eternal, transcendental forms, cannot be understood by anyone but the pure devotees, who are always engaged in devotional service to the Lord and are fully absorbed in the Lord. The high qualifications of Brahmā are also indicated herein.
Srila Visvanatha Cakravarti Thakur Commentary - 3.9.31
The Lord replies to Brahma’s request that he not forget the Lord when he gets absorbed in creation. Engaged with concentration in bhakti, you will see me within yourself (ātmani) and in the world. And you will see within me all the planets such as earth and all the jīvas (ātmanaḥ), just as Yaśodā saw when I ate dirt. Or, during Kṛṣṇa’s appearance, you will see me spread out as the calves and cowherd boys and will see within me all the universes (lokān) and the four armed Visṇu forms (ātmanaḥ). Or you will see many forms of yourself, many Brahmās (ātmanaḥ), within me.
TEXT - SB 3.9.32
yadā tu sarva-bhūteṣu
dāruṣv agnim iva sthitam
praticakṣīta māṁ loko
jahyāt tarhy eva kaśmalam
SYNONYMS
yadā—when; tu—but; sarva—all; bhūteṣu—in the living entities; dāruṣu—in wood; agnim—fire; iva—like; sthitam—situated; praticakṣīta—you shall see; mām—Me; lokaḥ—and the universe; jahyāt—can give up; tarhi—then at once; eva—certainly; kaśmalam—illusion.
TRANSLATION
You will see Me in all living entities as well as all over the universe, just as fire is situated in wood. Only in that state of transcendental vision will you be able to be free from all kinds of illusion.
PURPORT
Brahmā prayed that he might not forget his eternal relationship with the Lord during the course of his material activities. In answer to that prayer, the Lord said that he should not think of existing without a relationship with His omnipotency. The example is given of the fire in wood. The fire kindled in wood is always the same, although the wood may be of different types. Similarly, the bodies within the material creation may be specifically different according to shape and quality, but the spirit souls within them are not different from one another. The quality of fire, warmth, is the same everywhere, and the spiritual spark, or part and parcel of the Supreme Spirit, is the same in every living being; thus the potency of the Lord is distributed all over His creation. This transcendental knowledge alone can save one from the contamination of material illusion. Since the Lord's potency is distributed everywhere, a pure soul, or devotee of the Lord, can see everything in relationship with the Lord, and therefore he has no affection for the outer coverings. That pure spiritual conception makes him immune to all contamination of material association. The pure devotee never forgets the touch of the Lord in all circumstances.
Srila Visvanatha Cakravarti Thakur Commentary - 3.9.32
Brahmā prayed that he would avoid all sin during creation. The Lord also guarantees this. Praticaksīta means “he should see.” Kaśmalam means illusion.
TEXT - SB 3.9.33
yadā rahitam ātmānaṁ
bhūtendriya-guṇāśayaiḥ
svarūpeṇa mayopetaṁ
paśyan svārājyam ṛcchati
SYNONYMS
yadā—when; rahitam—freed from; ātmānam—self; bhūta—material elements; indriya—material senses; guṇa-āśayaiḥ—under the influence of the material modes of nature; svarūpeṇa—in pure existence; mayā—by Me; upetam—approaching; paśyan—by seeing; svārājyam—spiritual kingdom; ṛcchati—enjoy.
TRANSLATION
When you are free from the conception of gross and subtle bodies and when your senses are free from all influences of the modes of material nature, you will realize your pure form in My association. At that time you will be situated in pure consciousness.
PURPORT
In the Bhakti-rasāmṛta-sindhu it is said that a person whose only desire is to render transcendental loving service to the Lord is a free person in any condition of material existence. That service attitude is the svarūpa, or real form, of the living entity. Lord Śrī Caitanya Mahāprabhu, in the Caitanya-caritāmṛta, also confirms this statement by declaring that the real, spiritual form of the living entity is eternal servitorship to the Supreme Lord. The Māyāvāda school shudders at the thought of a service attitude in the living entity, not knowing that in the transcendental world the service of the Lord is based on transcendental love. Transcendental loving service is never to be compared to the forced service of the material world. In the material world, even if one is under the conception that he is no one's servant, he is still the servant of his senses, under the dictation of the material modes. Factually no one is master here in the material world, and therefore the servants of the senses have a very bad experience of servitude. They shudder at the thought of service because they have no knowledge of the transcendental position. In transcendental loving service, the servitor is as free as the Lord. The Lord is svarāṭ, or fully independent, and the servant is also fully independent, or svarāṭ, in the spiritual atmosphere because there is no forced service. There the transcendental loving service is due to spontaneous love. A reflected glimpse of such service is experienced in the service of the mother unto the son, the friend's service unto the friend, or the wife's service unto the husband. These reflections of service by friends, parents or wives are not forced, but are due only to love. Here in this material world, however, the loving service is only a reflection. The real service, or service in svarūpa, is present in the transcendental world, in association with the Lord. The very same service in transcendental love can be practiced in devotion here.
This verse is also applicable to the jñānī school. The enlightened jñānī, when free from all material contaminations, namely the gross and subtle bodies together with the senses of the material modes of nature, is placed in the Supreme and is thus liberated from material bondage. The jñānīs and the devotees are actually in agreement up to the point of liberation from material contamination. But whereas the jñānīs remain pacified on the platform of simple understanding, the devotees develop further spiritual advancement in loving service. The devotees develop a spiritual individuality in their spontaneous service attitude, which is enhanced on and on, up to the point of mādhurya-rasa, or transcendental loving service reciprocated between the lover and the beloved.
Srila Visvanatha Cakravarti Thakur Commentary - 3.9.33
In which stage can a person attain you? A person should be free from the receptacle of the guṇas in the form of the body and senses. This means that the jīva should give up completely connection with the body and senses. It does not mean that one should give up the ātmā. When a person sees the self completely devoid of the senses and body and sees that the jīva has attained (itam) a close relationship (upa) with me, the Supreme Lord, for serving, he attains then existence (rājyam) with his Lord (sva), or he attains that state or actions of servant (belonging to the Lord): he attains dāsya-rasa.
Others explain the verse in another way. Because Brahmā mentioned in his prayers both impersonal and personal forms of the Lord, this verse esoterically shows both final states. One meaning is “When the jñānī sees that the jīva, tvam (ātmānam), becomes, in his svarūpa, one (upetam) with me, tat, then he attains liberation (svārājam).” The other meaning is “When a devotee sees that he is endowed with a spiritual form (cid-rupa for śānta-rasa, servant form for dāsya-rasa, form of a friend for sakhya-rasa, form of a parent for vātsalya-rasa and form of a lover for madhurya-rasa), and that I am endowed with a form as para-brahman, master, friend, son or lover, then he attains a state with his Lord as a cid-rūpa master, friend, son or lover (svārājyam).”
Jiva's tika || 3.9.33 ||
yadā rahitam ātmānaṃ
bhūtendriya-guṇāśayaiḥ svarūpeṇa mayopetaṃ paśyan svārājyam ṛcchati
When a person sees that he, the jīva, is completely free from the reservoir of the guṇas in the form of the body and senses, and has attained his svarūpa by my power, he attains the spiritual abode.
When the jīva sees that he is devoid of the body and senses (rahitam ātmānam) and sees himself endowed with his svarūpa, by me, the shelter of his jīva’-śakti (mayā), he attains spiritual powers, spiritual form etc. (svārājyam)
TEXT - SB 3.9.34
nānā-karma-vitānena
prajā bahvīḥ sisṛkṣataḥ
nātmāvasīdaty asmiṁs te
varṣīyān mad-anugrahaḥ
SYNONYMS
nānā-karma—varieties of service; vitānena—by expansion of; prajāḥ—population; bahvīḥ—innumerable; sisṛkṣataḥ—desiring to increase; na—never; ātmā—self; avasīdati—will be bereaved; asmin—in the matter; te—of you; varṣīyān—always increasing; mat—My; anugrahaḥ—causeless mercy.
TRANSLATION
Since you have desired to increase the population innumerably and expand your varieties of service, you shall never be deprived in this matter because My causeless mercy upon you will always increase for all time.
PURPORT
A pure devotee of the Lord, being cognizant of the facts of the particular time, object and circumstances, always desires to expand the number of devotees of the Lord in various ways. Such expansions of transcendental service may appear to be material to the materialist, but factually they are expansions of the causeless mercy of the Lord towards the devotee. Plans for such activities may appear to be material activities, but they are different in potency, being engaged in the satisfaction of the transcendental senses of the Supreme.
Srila Visvanatha Cakravarti Thakur Commentary - 3.9.34
Having taught you about jñāna, bhakti and rāsa, I give you my mercy, not just now, but for all time. Varṣīyān means greater.
TEXT - SB 3.9.35
ṛṣim ādyaṁ na badhnāti
pāpīyāṁs tvāṁ rajo-guṇaḥ
yan mano mayi nirbaddhaṁ
prajāḥ saṁsṛjato 'pi te
SYNONYMS
ṛṣim—unto the great sage; ādyam—the first of the kind; na—never; badhnāti—encroaches; pāpīyān—vicious; tvām—you; rajaḥ-guṇaḥ—the material mode of passion; yat—because; manaḥ—mind; mayi—in Me; nirbaddham—compact in; prajāḥ—progeny; saṁsṛjataḥ—generating; api—in spite of; te—your.
TRANSLATION
You are the original ṛṣi, and because your mind is always fixed on Me, even though you will be engaged in generating various progeny, the vicious mode of passion will never encroach upon you.
PURPORT
The same assurance is given to Brahmā in the Second Canto, Chapter Nine, verse 36. Being so favored by the Lord, Brahmā's schemes and plans are all infallible. If sometimes Brahmā is seen to be bewildered, as, in the Tenth Canto, he is bewildered by seeing the action of the internal potency, that is also for his further advancement in transcendental service. Arjuna is found to be similarly bewildered. All such bewilderment of the pure devotees of the Lord is specifically meant for their further advancement in knowledge of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 3.9.35
You should not fear contamination of rajoguṇa. In the Tenth Canto, Brahmā’s illusion is not caused by rajoguṇa, but by not seeing the most auspicious form of great sweetness. That will be explained at that time.
Jiva's tika || 3.9.35 ||
ṛṣim ādyaṃ na badhnāti pāpīyāṃs tvāṃ rajo-guṇaḥ yan mano mayi nirbaddhaṃ prajāḥ saṃsṛjato ’pi te
Since your mind will be absorbed in me, though you will create the offspring, you, a great sage, will not be bound by rajoguṇa.
This was said previously:
etan mataṃ samātiṣṭha parameṇa samādhinā | bhavān kalpa-vikalpeṣu na vimuhyati karhicit ||
Follow my instructions in detail, with extreme concentration. You will not be bewildered at any time during your lifetime and its subdivisions. (SB 2.9.37)
Brahmā himself says: na vai kvacin me manaso mṛṣā gatiḥ | na bhāratī me ’nga mṛṣopalakṣyate na me hṛṣīkāṇi patanty asat-pathe yan me hṛdautkaṇṭhyavatā dhṛto hariḥ ||
O Nārada! 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. (SB 2.6.34)
Sometimes it is said that Brahmā is not dedicated to the Lord and his mind is not fixed. That is an appearance. The bewilderment of Brahmā described in the
Tenth Canto is not from the mode of passion, but because of his desire to see the Lord’s power and the Lord’s desire to show him that power.
ambhojanma-janis tad-antara-gato māyārbhakasyeśitur draṣṭuṃ manju mahitvam anyad api tad-vatsān ito vatsapān nītvānyatra kurūdvahāntaradadhāt khe ’vasthito yaḥ purā dṛṣṭvāghāsura-mokṣaṇaṃ prabhavataḥ prāptaḥ paraṃ vismayam
O Mahārāja Parīkṣit! Brahmā, who was born from Viṣṇu’s lotus navel, who resides in the sky, and who had become astonished on seeing Kṛṣṇa liberate Aghāsura, came to Vṛndāvana. Taking the boys and calves to another place in order to see some other power of the Lord, who was a boy with bewildering power, Brahmā then disappeared. (SB 10.13.15)
In the Eleventh Canto it is understood from the discussions between Sanaka and Haṃṣa that Brahmā was given the benediction of knowledge for revealing the Lord’s glories.
TEXT - SB 3.9.36
jñāto 'haṁ bhavatā tv adya
durvijñeyo 'pi dehinām
yan māṁ tvaṁ manyase 'yuktaṁ
bhūtendriya-guṇātmabhiḥ
SYNONYMS
jñātaḥ—known; aham—Myself; bhavatā—by you; tu—but; adya—today; duḥ—difficult; vijñeyaḥ—to be known; api—in spite of; dehinām—for the conditioned soul; yat—because; mām—Me; tvam—you; manyase—understand; ayuktam—without being made of; bhūta—material elements; indriya—material senses; guṇa—material modes; ātmabhiḥ—and false ego like the conditioned soul.
TRANSLATION
Although I am not easily knowable by the conditioned soul, you have known Me today because you know that My personality is not constituted of anything material, and specifically not of the five gross and three subtle elements.
PURPORT
Knowledge of the Supreme Absolute Truth does not necessitate negation of the material manifestation but understanding of spiritual existence as it is. To think that because material existence is realized in forms therefore spiritual existence must be formless is only a negative material conception of spirit. The real spiritual conception is that spiritual form is not material form. Brahmā appreciated the eternal form of the Lord in that way, and the Personality of Godhead approved of Brahmā's spiritual conception. In Bhagavad-gītā the Lord condemned the material conception of Kṛṣṇa's body which arises because He is apparently present like a man. The Lord may appear in any of His many, many spiritual forms, but He is not materially composed, nor has He any difference between body and self. That is the way of conceiving the spiritual form of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 3.9.36
Since, you see that I, though possessing a form, do not have a form made of material elements like earth, nor senses in the mode of passion, nor of any material guṇas, nor that I am just a jīva, since you understand that I am directly the Supreme Brahman, you know me today. Here the Lord says that understanding his body to be eternity knowledge and bliss is knowledge, and thinking his body is material is ignorance.
Jiva's tika || 3.9.36 ||
jnāto ’haṃ bhavatā tv adya durvijneyo ’pi dehinām yan māṃ tvaṃ manyase ’yuktaṃ bhūtendriya-guṇātmabhiḥ
Though I cannot be understood by material beings, you have known me today, because you understand that my form is not made of material elements, material senses, or material guṇas, nor is it a jīva.
Brahmā in five verses (SB 3.9.1-15) previously showed his knowledge of the Lord. The Lord says in this verse that Brahmā knows the Lord (jnāto ‘ham).
TEXT - SB 3.9.37
tubhyaṁ mad-vicikitsāyām
ātmā me darśito 'bahiḥ
nālena salile mūlaṁ
puṣkarasya vicinvataḥ
SYNONYMS
tubhyam—unto you; mat—Me; vicikitsāyām—on your trying to know; ātmā—self; me—of Myself; darśitaḥ—exhibited; abahiḥ—from within; nālena—through the stem; salile—in the water; mūlam—root; puṣkarasya—of the lotus, the primeval source; vicinvataḥ—contemplating.
TRANSLATION
When you were contemplating whether there was a source to the stem of the lotus of your birth and you even entered into that stem, you could not trace out anything. But at that time I manifested My form from within.
PURPORT
The Personality of Godhead can be experienced only by His causeless mercy, not by mental speculation or with the help of the material senses. Material senses cannot approach the transcendental understanding of the Supreme Personality of Godhead. He can be appreciated only by submissive devotional service when He reveals Himself before the devotee. Only by love of Godhead can one know God, and not otherwise. The Personality of Godhead cannot be seen with the material eyes, but He can be seen from within by spiritual eyes opened by the ointment of love of Godhead. As long as one's spiritual eyes are closed due to the dirty covering of matter, one cannot see the Lord. But when the dirt is removed by the process of devotional service, one can see the Lord, without a doubt. Brahmā's personal endeavor to see the root of the lotus pipe failed, but when the Lord was satisfied by his penance and devotion, He revealed Himself from within with no external endeavor.
Srila Visvanatha Cakravarti Thakur Commentary - 3.9.37
You are the proof that since my form can only be seen my inconceivable desire, it cannot actually be perceived by material eye. I have shown my spiritual form (ātmā) in your heart (abahiḥ) to make you successful (tubhyam).[238] Or the word can be taken as bahih, and thus the meaning is “I have shown my form even externally.” For the Gopala-tāpanī Upaniṣad says gopaveśo me purastād āvirvabhūva: the Lord appeared before me in the dress of a cowherd. Or tubhyam can express the dative case, while the verb expresses giving. Thus the meaning is “I showed my form to you.” When? I revealed my form when you were searching the base of the lotus with inquiry about me: does this lotus have a foundation or not? Actually, the cause of seeing me is not the worship or the meditation because these are not mentioned here at all. The cause of seeing me is my desire only. One should understand that the Lord revealed to Brahmā this confidential conclusion.
TEXT - SB 3.9.38
yac cakarthāṅga mat-stotraṁ
mat-kathābhyudayāṅkitam
yad vā tapasi te niṣṭhā
sa eṣa mad-anugrahaḥ
SYNONYMS
yat—that which; cakartha—performed; aṅga—O Brahmā; mat-stotram—prayers for Me; mat-kathā—words regarding My activities; abhyudaya-aṅkitam—enumerating My transcendental glories; yat—or that; vā—either; tapasi—in penance; te—your; niṣṭhā—faith; saḥ—that; eṣaḥ—all these; mat—My; anugrahaḥ—causeless mercy.
TRANSLATION
O Brahmā, the prayers that you have chanted praising the glories of My transcendental activities, the penances you have undertaken to understand Me, and your firm faith in Me—all these are to be considered My causeless mercy.
PURPORT
When a living entity desires to serve the Lord in transcendental loving service, the Lord helps the devotee in so many ways as the caitya-guru, or the spiritual master within, and thus the devotee can perform many wonderful activities beyond material estimation. By the mercy of the Lord even a layman can compose prayers of the highest spiritual perfection. Such spiritual perfection is not limited by material qualifications but is developed by dint of one's sincere endeavor to render transcendental service. Voluntary endeavor is the only qualification for spiritual perfection. Material acquisitions of wealth or education are not considered.
Srila Visvanatha Cakravarti Thakur Commentary - 3.9.38
Even your ability to praise me was by my mercy only. The praising that you did (cakartha) and everything else done (saḥ), and everything now to be done (eṣaḥ) is only my mercy. And what you are to do, that also understand as my mercy.
Jiva's tika || 3.9.38 ||
yac cakarthānga mat-stotraṃ mat-kathābhyudayānkitam yad vā tapasi te niṣṭhā sa eṣa mad-anugrahaḥ
O Brahmā! Whatever praise describing my appearance and activities you have uttered and whatever steadiness you attained in meditation, all that and what you will accomplish, is my mercy only.
Your praises manifesting topics about me, in animal or human form, are my mercy.
TEXT - SB 3.9.39
prīto 'ham astu bhadraṁ te
lokānāṁ vijayecchayā
yad astauṣīr guṇamayaṁ
nirguṇaṁ mānuvarṇayan
SYNONYMS
prītaḥ—pleased; aham—Myself; astu—let it be so; bhadram—all benediction; te—unto you; lokānām—of the planets; vijaya—for glorification; icchayā—by your desire; yat—that which; astauṣīḥ—you prayed for; guṇa-mayam—describing all transcendental qualities; nirguṇam—although I am free from all material qualities; mā—Me; anuvarṇayan—nicely describing.
TRANSLATION
I am very much pleased by your description of Me in terms of My transcendental qualities, which appear mundane to the mundaners. I grant you all benedictions in your desire to glorify all the planets by your activities.
PURPORT
A pure devotee of the Lord like Brahmā and those in his line of disciplic succession always desire that the Lord be known all over the universe by each and every one of the living entities. That desire of the devotee is always blessed by the Lord. The impersonalist sometimes prays for the mercy of the Personality of Godhead Nārāyaṇa as the embodiment of material goodness, but such prayers do not satisfy the Lord because He is not thereby glorified in terms of His actual transcendental qualities. The pure devotees of the Lord are always most dear to Him, although He is always kind and merciful to all living entities. Here the word guṇamayam is significant because it indicates the Lord's possessing transcendental qualities.
Srila Visvanatha Cakravarti Thakur Commentary - 3.9.39
I am intensely pleased with bhakti, which arises from my mercy. See my astonishing skill! With a desire that the progeny you create would be victorious, you praised me by saying that I had a form with an ocean of wondrous qualities, and also described that I was devoid of material qualities like sattva-guṇa. I am pleased with that. Let there be auspiciousness even for those who praise me for have qualities like sattva-guṇa in the form of Nārāyaṇa. But I am not pleased with those who say I have not qualities. Let there not be auspiciousness for them.
Jiva's tika || 3.9.39 ||
prīto ’ham astu bhadraṃ te lokānāṃ vijayecchayā yad astauṣīr guṇamayaṃ nirguṇaṃ mānuvarṇayan
I am pleased that you praised me, recognizing me to be the possessor of spiritual qualities and to be devoid of material qualities, when you desired to create successful progeny. Let there be auspiciousness for you!
Some people praise me as having material qualities. Some praise me for not having those qualities. You praised me for having all spiritual qualities (guṇamayam) and being devoid of material qualities (nirguṇam).
TEXT - SB 3.9.40
ya etena pumān nityaṁ
stutvā stotreṇa māṁ bhajet
tasyāśu samprasīdeyaṁ
sarva-kāma-vareśvaraḥ
SYNONYMS
yaḥ—anyone who; etena—by this; pumān—human being; nityam—regularly; stutvā—praying; stotreṇa—by the verses; mām—Me; bhajet—may worship; tasya—his; āśu—very soon; samprasīdeyam—I shall fulfill; sarva—all; kāma—desires; vara-īśvaraḥ—the Lord of all benediction.
TRANSLATION
Any human being who prays like Brahmā, and who thus worships Me, shall very soon be blessed with the fulfillment of all his desires, for I am the Lord of all benediction.
PURPORT
The prayers offered by Brahmā cannot be chanted by anyone who desires to fulfill his own sense gratification. Such prayers can be selected only by a person who wants to satisfy the Lord in His service. The Lord certainly fulfills all desires in regard to transcendental loving service, but He cannot fulfill the whims of nondevotees, even when such casual devotees offer Him the best of prayers.
Srila Visvanatha Cakravarti Thakur Commentary - 3.9.40
Since I am please with you, what can be said?
TEXT - SB 3.9.41
pūrtena tapasā yajñair
dānair yoga-samādhinā
rāddhaṁ niḥśreyasaṁ puṁsāṁ
mat-prītis tattvavin-matam
SYNONYMS
pūrtena—by traditional good work; tapasā—by penances; yajñaiḥ—by sacrifices; dānaiḥ—by charities; yoga—by mysticism; samādhinā—by trance; rāddham—success; niḥśreyasam—ultimately beneficial; puṁsām—of the human being; mat—of Me; prītiḥ—satisfaction; tattva-vit—expert transcendentalist; matam—opinion.
TRANSLATION
It is the opinion of expert transcendentalists that the ultimate goal of performing all traditional good works, penances, sacrifices, charities, mystic activities, trances, etc., is to invoke My satisfaction.
PURPORT
There are many traditionally pious activities in human society, such as altruism, philanthropy, nationalism, internationalism, charity, sacrifice, penance, and even meditation in trance, and all of them can be fully beneficial only when they lead to the satisfaction of the Supreme Personality of Godhead. The perfection of any activity—social, political, religious or philanthropic—is to satisfy the Supreme Lord. This secret of success is known to the devotee of the Lord, as exemplified by Arjuna on the Battlefield of Kurukṣetra. As a good, nonviolent man, Arjuna did not want to fight with his kinsmen, but when he understood that Kṛṣṇa wanted the fight and had arranged it at Kurukṣetra, he gave up his own satisfaction and fought for the satisfaction of the Lord. That is the right decision for all intelligent men. One's only concern should be to satisfy the Lord by one's activities. If the Lord is satisfied by an action, whatever it may be, then it is successful. Otherwise, it is simply a waste of time. That is the standard of all sacrifice, penance, austerity, mystic trance and other good and pious work.
Srila Visvanatha Cakravarti Thakur Commentary - 3.9.41
There is nothing better than pleasing me. Whatever results (niḥśreyasam) are achieved by pious acts, austerity, sacrifice, charity or concentration in yoga, are not results at all without pleasing me. The knowers of truth perform these pious acts to please me. They desire to please me; they do not desire to make me the object of their pleasure. I am pleased with such persons who perform bhakti with sattva-guṇa.[239] I give them liberation.
Jiva's tika || 3.9.41 ||
pūrtena tapasā yajnair dānair yoga-samādhinā rāddhaṃ niḥśreyasaṃ puṃsāṃ mat-prītis tattvavin-matam
The result that men attain by pious acts, austerity, sacrifices, charities, and concentration in yoga should be pleasing me. This is the opinion of the knowers of truth.
The Lord just described his pleasure with the devotees. Now he praises the devotees’ affection for himself. Affection for me (mat-prītiḥ) by indirect or direct means, is the perfection of intelligence (rāddham), the highest result (niḥśreyasam) for man since that is the opinion of the wise.
TEXT - SB 3.9.42
aham ātmātmanāṁ dhātaḥ
preṣṭhaḥ san preyasām api
ato mayi ratiṁ kuryād
dehādir yat-kṛte priyaḥ
SYNONYMS
aham—I am; ātmā—the Supersoul; ātmanām—of all other souls; dhātaḥ—director; preṣṭhaḥ—the dearest; san—being; preyasām—of all dear things; api—certainly; ataḥ—therefore; mayi—unto Me; ratim—attachment; kuryāt—one should do; deha-ādiḥ—the body and mind; yat-kṛte—on whose account; priyaḥ—very dear.
TRANSLATION
I am the Supersoul of every individual. I am the supreme director and the dearest. People are wrongly attached to the gross and subtle bodies, but they should be attached to Me only.
PURPORT
The Supreme Lord, the Personality of Godhead, is the dearest in both the conditioned and liberated states. When a person does not know that the Lord is the only dearmost object, then he is in the conditioned state of life, and when one knows perfectly well that the Lord is the only dearmost object, he is considered to be liberated. There are degrees of knowing one's relationship with the Lord, depending on the degree of realization as to why the Supreme Lord is the dearmost object of every living being. The real reason is clearly stated in Bhagavad-gītā (15.7). Mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ: the living entities are eternally parts and parcels of the Supreme Lord. The living entity is called the ātmā, and the Lord is called the Paramātmā. The living entity is called Brahman, and the Lord is called the Parabrahman, or the Parameśvara. Īśvaraḥ paramaḥ kṛṣṇaḥ[Bs. 5.1]. The conditioned souls, who do not have self-realization, accept the material body as the dearmost. The idea of the dearmost is then spread all over the body, both concentrated and extended. The attachment for one's own body and its extensions like children and relatives is actually developed on the basis of the real living entity. As soon as the real living entity is out of the body, even the body of the most dear son is no longer attractive. Therefore the living spark, or eternal part of the Supreme, is the real basis of affection, and not the body. Because the living entities are also parts of the whole living entity, that supreme living entity is the factual basis of affection for all. One who has forgotten the basic principle of his love for everything has only flickering love because he is in māyā. The more one is affected by the principle of māyā, the more he is detached from the basic principle of love. One cannot factually love anything unless he is fully developed in the loving service of the Lord.
In the present verse, stress is given to focusing love upon the Supreme Personality of Godhead. The word kuryāt is significant here. This means "one must have it." It is just to stress that we must have more and more attachment to the principle of love. The influence of māyā is experienced by the part and parcel spiritual entity, but it cannot influence the Supersoul, the Paramātmā. The Māyāvādī philosophers, accepting the influence of māyā on the living entity, want to become one with the Paramātmā. But because they have no actual love for Paramātmā, they remain ever entrapped by the influence of māyā and are unable to approach the vicinity of Paramātmā. This inability is due to their lack of affection for the Paramātmā. A rich miser does not know how to utilize his wealth, and therefore, in spite of his being very rich, his miserly behavior keeps him everlastingly a poor man. On the other hand, a person who knows how to utilize wealth can quickly become a rich man, even with a small credit balance.
The eyes and the sun are very intimately related because without sunlight the eyes are unable to see. But the other parts of the body, being attached to the sun as a source of warmth, take more advantage of the sun than do the eyes. Without possessing affection for the sun, the eyes cannot bear the rays of the sun; or, in other words, such eyes have no capacity to understand the utility of the sun's rays. Similarly, the empiric philosophers, despite their theoretical knowledge of Brahman, cannot utilize the mercy of the Supreme Brahman because they lack affection. So many impersonal philosophers remain everlastingly under the influence of māyā Because, although they indulge in theoretical knowledge of Brahman, they do not develop affection for Brahman nor do they have any scope for development of affection because of their defective method. A devotee of the sun-god, even though devoid of eyesight, can see the sun-god as he is even from this planet, whereas one who is not a devotee of the sun cannot even bear the glaring sunlight. Similarly, by devotional service, even though one is not on the level of a jñānī, one can see the Personality of Godhead within himself due to his development of pure love. In all circumstances one should try to develop love of Godhead, and that will solve all contending problems.
Srila Visvanatha Cakravarti Thakur Commentary - 3.9.42
That Lord has indicated that he is very dear to those who have pure bhakti without material guṇas. But I alone should also be dearest to all jīvas. They should hold me dear. This is an injunction. I am the soul (ātmā), the Paramātmā, of all the jīvas (ātmanām). For this reason (yat-kṛte) body and family become dear to a person. Affection for wife and sons is based on one’s body. Affection for one’s own body is based on the jīva within the body. Affection for the jīva is based on the Paramātmā. Affection for Paramātmā is natural. The affection for the jīva and the preceding items is figurative only, and the affection for each item is successively less.
But how can you make a command and say “The jīva should act with rati for me.” Rati is something which is to be attained. The command is uttered to act when rati does not exist. The answer is as follows. The jīva is fit for māyā, but not the Paramātmā. Humans who have fallen into māyā’s bondage experience objects of māyā. But even for the jīva, māyā is only superimposed. Though natural affection for Paramātmā exists, because of lack of experience of Paramātmā, the jīva does not have affection for Paramātmā. He is like a wealthy merchant who does not know that he possesses wealth and thus acts like a poor man. Thus it is enjoined that the jīva should have affection. It is an injunction.
However, though Paramātmā is dearest, it is seen that even though the jñānīs may realize him directly, there is no rati for Paramātmā and prema does not develop. For the devotees alone, Paramātmā, existing in all time and space, is the dearest. This is not so for the jñānīs. Though the sun dispels the pain of cold and gives happiness to the eye with light, and though this is experienced by all, some people do not appreciate this. This is because they have no attachment for the sun. And though the sun gives happiness to them, it is also indifferent to them. The jñānīs do not rejoice in the Brahman though it gives happiness of realizing the self and destroys ignorance, because they do not have great attachment to it. Brahman also, giving them realization of the impersonal aspect, is indifferent to them. When devotee of the sun god, whether having vision or blind, sees the sun who is satisfied by his devotion, as having hands and feet, along with chariot and horses, he brings the sun under his control by his devotion. Similarly, the jīva, whether liberated or in bondage, delights in the Paramātmā with realization of his qualities, and brings Paramātmā under his control by his devotion. Thus Paramātmā is most dear to the devotees whether they have pure bhakti or mixed bhakti. However Paramātmā is not most dear to the jñānīs with a small amount of bhakti. Thus when the Paramātmā himself says “One should show affection for me” it should be considered in relation to the devotee only. Or, the sentence can mean “For this reason (ataḥ) one should show affection for me, the result of which (yad-kṛte) is that the intelligent man will have affection for the body (dehādiḥ priyaḥ), using the body and senses to perfect bhakti.” Such persons do not hanker for liberation.
Jiva's tika || 3.9.42 ||
aham ātmātmanāṃ dhātaḥ preṣṭhaḥ san preyasām api ato mayi ratiṃ kuryād dehādir yat-kṛte priyaḥ
O Brahmā! I am the soul in all the living beings. Among all dear things I am the dearest object to the living beings. For this reason the body and family are dear
to a person. Therefore one should have love for me.
The Lord shows the conclusion. I am the ātmā of the jīvas (ātmanām). I am dear to them. One should pray for prīti, the form of mercy, for the Lord who is most dear, without conditions and without limit. Jiva's tika || 3.9.44|| maitreya uvāca tasmā evaṃ jagat-sraṣṭre pradhāna-puruṣeśvaraḥ vyajyedaṃ svena rūpeṇa kanja-nābhas tirodadhe
Maitreya said: The Lord of matter and the jīvas, with lotus navel, showing in this way the universe to be created to Brahmā, then disappeared with his form.
Showing the universe by this form having a lotus in his navel (svena rūpeṇa), the Lord disappeared.
TEXT - SB 3.9.43
sarva-veda-mayenedam
ātmanātmātma-yoninā
prajāḥ sṛja yathā-pūrvaṁ
yāś ca mayy anuśerate
SYNONYMS
sarva—all; veda-mayena—under complete Vedic wisdom; idam—this; ātmanā—by the body; ātmā—you; ātma-yoninā—directly born of the Lord; prajāḥ—living entities; sṛja—generate; yathā-pūrvam—as it was hereinbefore; yāḥ—which; ca—also; mayi—in Me; anuśerate—lie.
TRANSLATION
By following My instructions you can now generate the living entities as before, by dint of your complete Vedic wisdom and the body you have directly received from Me, the supreme cause of everything.
Srila Visvanatha Cakravarti Thakur Commentary - 3.9.43
You prayed that you should not forget the Vedas. Your body will be filled with the Vedas. You will not forget the Vedas. Now (idam) you (ātmā) should create the progeny by your body (ātmanā) whose source is I (ātma-yoninā), as you did in the previous day. Create the progeny who are obedient to me and have bhakti. The word ca indicates bhakti. This means that creating would be easy, since it would involve simply manifesting the various bodies.
TEXT - SB 3.9.44
maitreya uvāca
tasmā evaṁ jagat-sraṣṭre
pradhāna-puruṣeśvaraḥ
vyajyedaṁ svena rūpeṇa
kañja-nābhas tirodadhe
SYNONYMS
maitreyaḥ uvāca—the sage Maitreya said; tasmai—unto him; evam—thus; jagat-sraṣṭre—unto the creator of the universe; pradhāna-puruṣa-īśvaraḥ—the primeval Lord, the Personality of Godhead; vyajya idam—after instructing this; svena—in His person; rūpeṇa—by the form; kañja-nābhaḥ—the Personality of Godhead Nārāyaṇa; tirodadhe—disappeared.
TRANSLATION
The sage Maitreya said: After instructing Brahmā, the creator of the universe, to expand, the primeval Lord, the Personality of Godhead in His personal form as Nārāyaṇa, disappeared.
PURPORT
Before his activity in creating the universe, Brahmā saw the Lord. That is the explanation of the catuḥ-ślokī Bhāgavatam [SB 2.9.33/34/35/36]. When the creation awaited Brahmā's activity, Brahmā saw the Lord, and therefore the Lord existed in His personal form before the creation. His eternal form is not created by the attempt of Brahmā, as imagined by less intelligent men. The Personality of Godhead appeared as He is before Brahmā, and He disappeared from him in the same form, which is not materially tinged.
Srila Visvanatha Cakravarti Thakur Commentary - 3.9.44
Showing this universe to be created (idam sṛjyam), the Lord disappeared with his form as Nārāyaṇa. In the first day of Brahmā (Brāhma-kalpa) the Lord recited the four essential Bhāgavatam verses starting with aham evāsam evāgre. (SB 2.9.32-35) In the Padma-kalpa (the last day of the previous half of Brahmā’s life), the Lord also taught four essential verse in the form of verses 32, 33, 41 and 42 of this chapter. This is the opinion of some.
Thus ends the commentary on Ninth Chapter of the Third Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
Thus end the Bhaktivedanta purports of the Third Canto, Ninth Chapter, of the Śrīmad-Bhāgavatam, entitled "Brahmā's prayers for Creative Energy."
10. Divisions of the Creation
verses: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28-29, 30
TEXT - SB 3.10.1
vidura uvāca
antarhite bhagavati
brahmā loka-pitāmahaḥ
prajāḥ sasarja katidhā
daihikīr mānasīr vibhuḥ
SYNONYMS
viduraḥ uvāca—Śrī Vidura said; antarhite—after the disappearance; bhagavati—of the Personality of Godhead; brahmā—the first created living being; loka-pitāmahaḥ—the grandfather of all planetary inhabitants; prajāḥ—generations; sasarja—created; katidhāḥ—how many; daihikīḥ—from his body; mānasīḥ—from his mind; vibhuḥ—the great.
TRANSLATION
Śrī Vidura said: O great sage, please let me know how Brahmā, the grandfather of the planetary inhabitants, created the bodies of the living entities from his own body and mind after the disappearance of the Supreme Personality of Godhead.
Srila Visvanatha Cakravarti Thakur Commentary - 3.10.1
In the Tenth Chapter, the ten types of bodies produced by dividing elements starting with prakrṭi, and the general characteristics of time are described.
Jiva's tika || 3.10.1 ||
vidura uvāca antarhite bhagavati brahmā loka-pitāmahaḥ prajāḥ sasarja katidhā daihikīr mānasīr vibhuḥ
Vidura said: O great sage! Please let me know what types of offspring Brahmā, the grandfather of the planetary inhabitants, created from his own body and mind after the disappearance of the Lord.
This is connected with verse 3 where Sūta speaks. It is not a repetition of what Śukadeva said. However when Maitreya and others speak, it is Śukadeva’s words. A version with Śukadeva uvāca is not accepted generally. Jiva's tika || 3.10.5 ||
tad vilokyābja-sambhūto vāyunā yad-adhiṣṭhitaḥ padmam ambhaś ca tat-kāla-
kṛta-vīryeṇa kampitam
Thereafter Brahmā saw that both the lotus on which he was situated and the water were trembling because of the powerful wind of devastation.
TEXT - SB 3.10.2
ye ca me bhagavan pṛṣṭās
tvayy arthā bahuvittama
tān vadasvānupūrvyeṇa
chindhi naḥ sarva-saṁśayān
SYNONYMS
ye—all those; ca—also; me—by me; bhagavan—O powerful one; pṛṣṭāḥ—inquired; tvayi—unto you; arthāḥ—purpose; bahu-vit-tama—O greatly learned one; tān—all of them; vadasva—kindly describe; ānupūrvyeṇa—from beginning to end; chindhi—kindly eradicate; naḥ—my; sarva—all; saṁśayān—doubts.
TRANSLATION
O greatly learned one, kindly eradicate all my doubts, and let me know of all that I have inquired from you from the beginning to the end.
PURPORT
Vidura asked all relevant questions of Maitreya because he knew well that Maitreya was the right person to reply to all the points of his inquiries. One must be confident about the qualifications of his teacher; one should not approach a layman for replies to specific spiritual inquiries. Such inquiries, when replied to with imaginative answers by the teacher, are a program for wasting time.
Srila Visvanatha Cakravarti Thakur Commentary - 3.10.2
You know everything. Therefore speak.
TEXT - SB 3.10.3
sūta uvāca
evaṁ sañcoditas tena
kṣattrā kauṣāravir muniḥ
prītaḥ pratyāha tān praśnān
hṛdi-sthān atha bhārgava
SYNONYMS
sūtaḥ uvāca—Śrī Sūta Gosvāmī said; evam—thus; sañcoditaḥ—being enlivened; tena—by him; kṣattrā—by Vidura; kauṣāraviḥ—the son of Kuṣāra; muniḥ—great sage; prītaḥ—being pleased; pratyāha—replied; tān—those; praśnān—questions; hṛdi-sthān—from the core of his heart; atha—thus; bhārgava—O son of Bhṛgu.
TRANSLATION
Sūta Gosvāmī said: O son of Bhṛgu, the great sage Maitreya Muni, thus hearing from Vidura, felt very much enlivened. Everything was in his heart, and thus he began to reply to the questions one after another.
PURPORT
The phrase sūta uvāca ("Sūta Gosvāmī said") appears to indicate a break in the discourse between Mahārāja Parīkṣit and Śukadeva Gosvāmī. While Śukadeva Gosvāmī was speaking to Mahārāja Parīkṣit, Sūta Gosvāmī was only one member of a large audience. But Sūta Gosvāmī was speaking to the sages of Naimiṣāraṇya, headed by the sage Śaunaka, a descendant of Śukadeva Gosvāmī. This, however, does not make any substantial difference in the topics under discussion.
Srila Visvanatha Cakravarti Thakur Commentary - 3.10.3
Addressing Śaunaka as son of Bhṛgu suggests that he is capable of understanding the knowledge. “Kept in his heart” means he did not forget the questions.
TEXT - SB 3.10.4
maitreya uvāca
viriñco 'pi tathā cakre
divyaṁ varṣa-śataṁ tapaḥ
ātmany ātmānam āveśya
yathāha bhagavān ajaḥ
SYNONYMS
maitreyaḥ uvāca—the great sage Maitreya said; viriñcaḥ—Brahmā; api—also; tathā—in that manner; cakre—performed; divyam—celestial; varṣa-śatam—one hundred years; tapaḥ—penances; ātmani—unto the Lord; ātmānam—his own self; āveśya—engaging; yathā āha—as it was spoken; bhagavān—the Personality of Godhead; ajaḥ—the unborn.
TRANSLATION
The greatly learned sage Maitreya said: O Vidura, Brahmā thus engaged himself in penances for one hundred celestial years, as advised by the Personality of Godhead, and applied himself in devotional service to the Lord.
PURPORT
That Brahmā engaged himself for the Personality of Godhead, Nārāyaṇa, means that he engaged himself in the service of the Lord; that is the highest penance one can perform for any number of years. There is no retirement from such service, which is eternal and ever encouraging.
Srila Visvanatha Cakravarti Thakur Commentary - 3.10.4
Ātmani ātmānam āveśya means he engaged his mind in Śrī Nārāyaṇa.
TEXT - SB 3.10.5
tad vilokyābja-sambhūto
vāyunā yad-adhiṣṭhitaḥ
padmam ambhaś ca tat-kāla-
kṛta-vīryeṇa kampitam
SYNONYMS
tat vilokya—looking into that; abja-sambhūtaḥ—whose source of birth was a lotus; vāyunā—by the air; yat—that; adhiṣṭhitaḥ—on which he was situated; padmam—lotus; ambhaḥ—water; ca—also; tat-kāla-kṛta—which was effected by eternal time; vīryeṇa—by its inherent force; kampitam—trembling.
TRANSLATION
Thereafter Brahmā saw that both the lotus on which he was situated and the water on which the lotus was growing were trembling due to a strong, violent wind.
PURPORT
The material world is called illusory because it is a place of forgetfulness of the transcendental service of the Lord. Thus one engaged in the the Lord's devotional service in the material world may sometimes be very much disturbed by awkward circumstances. There is a declaration of war between the two parties, the illusory energy and the devotee, and sometimes the weak devotees fall victim to the onslaught of the powerful illusory energy. Lord Brahmā, however, was sufficiently strong, by the causeless mercy of the Lord, and he could not be victimized by the material energy, although it gave him cause for anxiety when it managed to totter the existence of his position.
Srila Visvanatha Cakravarti Thakur Commentary - 3.10.5
Brahmā who was situated on the lotus saw that the lotus and water were trembling in the wind. This verse is connected with the following verse. The wind had power from the period of devastation (kāla-kṛta-vīryena). This means that the wind and water had the same power as during devastation when their power had increased.
TEXT - SB 3.10.6
tapasā hy edhamānena
vidyayā cātma-saṁsthayā
vivṛddha-vijñāna-balo
nyapād vāyuṁ sahāmbhasā
SYNONYMS
tapasā—by penance; hi—certainly; edhamānena—increasing; vidyayā—by transcendental knowledge; ca—also; ātma—self; saṁsthayā—situated in the self; vivṛddha—matured; vijñāna—practical knowledge; balaḥ—power; nyapāt—drank; vāyum—the wind; saha ambhasā—along with the water.
TRANSLATION
Long penance and transcendental knowledge of self-realization had matured Brahmā in practical knowledge, and thus he drank the wind completely, along with the water.
PURPORT
Lord Brahmā's struggle for existence is a personal example of the continued fight between the living entities in the material world and the illusory energy called māyā. Beginning from Brahmā down to this age, the living entities are struggling with the forces of material nature. By advanced knowledge in science and transcendental realization, one can try to control the material energy, which works against our endeavors, and in the modern age advanced material scientific knowledge and penance have played very wonderful roles in controlling the powers of the material energy. Such control of the material energy, however, can be most successfully carried out if one is a soul surrendered unto the Supreme Personality of Godhead and carries out His order in the spirit of loving transcendental service.
Jiva's tika || 3.10.6 ||
tapasā hy edhamānena vidyayā cātma-saṃsthayā vivṛddha-vijnāna-balo nyapād vāyuṃ sahāmbhasā
Brahmā, powerful with knowledge from increased meditation and mantra worship fixed on the Lord, destroyed the wind along with the water.
Two verses are taken together. To the extent that wind and water increased, to that extent Brahmā destroyed them (nyapāt).
TEXT - SB 3.10.7
tad vilokya viyad-vyāpi
puṣkaraṁ yad-adhiṣṭhitam
anena lokān prāg-līnān
kalpitāsmīty acintayat
SYNONYMS
tat vilokya—looking into that; viyat-vyāpi—extensively widespread; puṣkaram—the lotus; yat—that which; adhiṣṭhitam—he was situated; anena—by this; lokān—all the planets; prāk-līnān—previously merged in dissolution; kalpitā asmi—I shall create; iti—thus; acintayat—he thought.
TRANSLATION
Thereafter he saw that the lotus on which he was situated was spread throughout the universe, and he contemplated how to create all the planets, which were previously merged in that very same lotus.
PURPORT
The seeds of all the planets in the universe were impregnated in the lotus on which Brahmā was situated. All the planets were already generated by the Lord, and all the living entities were also born in Brahmā. The material world and the living entities were all already generated in seedling forms by the Supreme Personality of Godhead, and Brahmā was to disseminate the same seedlings all over the universe. The real creation is therefore called sarga, and, later on, the manifestation by Brahmā is called visarga.
Srila Visvanatha Cakravarti Thakur Commentary - 3.10.7
He saw the lotus spread out up to Satyaloka. Kalpitāsmi means “I will create.”
TEXT - SB 3.10.8
padma-kośaṁ tadāviśya
bhagavat-karma-coditaḥ
ekaṁ vyabhāṅkṣīd urudhā
tridhā bhāvyaṁ dvi-saptadhā
SYNONYMS
padma-kośam—the whorl of the lotus; tadā—then; āviśya—entering into; bhagavat—by the Supreme Personality of Godhead; karma—in activities; coditaḥ—being encouraged by; ekam—one; vyabhāṅkṣīt—divided into; urudhā—great division; tridhā—three divisions; bhāvyam—capable of further creation; dvi-saptadhā—fourteen divisions.
TRANSLATION
Thus engaged in the service of the Supreme Personality of Godhead, Lord Brahmā entered into the whorl of the lotus, and as it spread all over the universe he divided it into three divisions of worlds and later into fourteen divisions.
Srila Visvanatha Cakravarti Thakur Commentary - 3.10.8
He entered into the lotus. Fixed in the creation of the planets by the Lord, he divided the one lotus into three parts. In order to negate the idea that it is impossible to create three worlds out of one, it is explained that the expansion was even greater. Brahmā made it into fourteen divisions, since to make it suitable (bhāvyam) for many forms, three divisions was not sufficient. This is Śrīdhara Svāmī’s explanation. First he divided the lotus into three and then into fourteen, and then even more, with planets like the sun and moon. How is it described? It was suitable for meditation (bhāvyam) by the worshippers of Vairāja. This is the explanation of bhāvyam by others.
TEXT - SB 3.10.9
etāvāñ jīva-lokasya
saṁsthā-bhedaḥ samāhṛtaḥ
dharmasya hy animittasya
vipākaḥ parameṣṭhy asau
SYNONYMS
etāvān—up to this; jīva-lokasya—of the planets inhabited by the living entities; saṁsthā-bhedaḥ—different situations of habitation; samāhṛtaḥ—performed completely; dharmasya—of religion; hi—certainly; animittasya—of causelessness; vipākaḥ—mature stage; parameṣṭhī—the highest personality in the universe; asau—that.
TRANSLATION
Lord Brahmā is the most exalted personality in the universe because of his causeless devotional service unto the Lord in mature transcendental knowledge. He therefore created all the fourteen planetary divisions for inhabitation by the different types of living entities.
PURPORT
The Supreme Lord is the reservoir of all the qualities of the living entities. The conditioned souls in the material world reflect only part of those qualities, and therefore they are sometimes called pratibimbas. These pratibimba living entities, as parts and parcels of the Supreme Lord, have inherited different proportions of His original qualities, and in terms of their inheritance of these qualities, they appear as different species of life and are accommodated in different planets according to the plan of Brahmā. Brahmā is the creator of the three worlds, namely the lower planets, called the Pātālalokas, the middle planets, called the Bhūrlokas, and the upper planets, called the Svarlokas. Still higher planets, such as Maharloka, Tapoloka, Satyaloka and Brahmaloka, do not dissolve in the devastating water. This is because of the causeless devotional service rendered unto the Lord by their inhabitants, whose existence continues up to the end of dvi-parārdha time, when they are generally liberated from the chain of birth and death in the material world.
Srila Visvanatha Cakravarti Thakur Commentary - 3.10.9
The production of particular places (samṣthā-bhedaḥ) suitable for the particular individual bodies and the parts of the universal form was entrusted to Brahmā because (hi) Brahmā was mature in meditation and worship using mantra (dharmasya) without material desire (animittasya). What is impossible with the strength of such meditation?
Jiva's tika || 3.10.9 ||
etāvān jīva-lokasya saṃsthā-bhedaḥ samāhṛtaḥ dharmasya hy animittasya vipākaḥ parameṣṭhy asau
The production of the various places suitable for the fourteen types of jīvas was entrusted to Brahmā because he was mature in mediation and worship without material desires and could therefore carry out creation.
The creation of Brahmā is described till the fourteen verse. He performed activities without motive, by his nature, unlike a householder who has some intention. Creation was entrusted to Brahmā and no other person (asau), since he had developed to the highest degree (vipākaḥ).
lokānāṃ loka-pālānāṃ mad bhayaṃ kalpa-jīvinām brahmaṇo ’pi bhayaṃ matto dvi-parārdha-parāyuṣaḥ
All the planetary systems and all of the great devatās who live for one thousand yuga cycles fear me. Even Brahmā, who possesses the supreme life span of 311,040,000,000,000 years, is afraid of me. (SB 11.10.30)
TEXT - SB 3.10.10
vidura uvāca
yathāttha bahu-rūpasya
harer adbhuta-karmaṇaḥ
kālākhyaṁ lakṣaṇaṁ brahman
yathā varṇaya naḥ prabho
SYNONYMS
viduraḥ uvāca—Vidura said; yathā—as; āttha—you have said; bahu-rūpasya—having varieties of forms; hareḥ—of the Lord; adbhuta—wonderful; karmaṇaḥ—of the actor; kāla—time; ākhyam—of the name; lakṣaṇam—symptoms; brahman—O learned brāhmaṇa; yathā—as it is; varṇaya—please describe; naḥ—unto us; prabho—O lord.
TRANSLATION
Vidura inquired from Maitreya: O my lord, O greatly learned sage, kindly describe eternal time, which is another form of the Supreme Lord, the wonderful actor. What are the symptoms of that eternal time? Please describe them to us in detail.
PURPORT
The complete universe is a manifestation of varieties of entities, beginning from the atoms up to the gigantic universe itself, and all is under the control of the Supreme Lord in His form of kāla, or eternal time. The controlling time has different dimensions in relation to particular physical embodiments. There is a time for atomic dissolution and a time for the universal dissolution. There is a time for the annihilation of the body of the human being, and there is a time for the annihilation of the universal body. Also, growth, development and resultant actions all depend on the time factor. Vidura wanted to know in detail the different physical manifestations and their times of annihilation.
Srila Visvanatha Cakravarti Thakur Commentary - 3.10.10
Time has been mentioned in many places such as kālākhyayāsādita-karma-tantro (SB 3.8.12), guṇena kālānugatena viddhaḥ (SB 3.8.13), kālena so ’jaḥ puruṣāyuṣa (SB 3.8.22) and tat-kāla-kṛta-vīryeṇa kampitam (SB 3.10.5). Having forgotten that the Lord’s efforts, creation and destruction are accomplished by time, Vidura now asks about time. Please exactly (yathā) describe time that you had mentioned (āttha).
TEXT - SB 3.10.11
maitreya uvāca
guṇa-vyatikarākāro
nirviśeṣo 'pratiṣṭhitaḥ
puruṣas tad-upādānam
ātmānaṁ līlayāsṛjat
SYNONYMS
maitreyaḥ uvāca—Maitreya said; guṇa-vyatikara—of the interactions of the modes of material nature; ākāraḥ—source; nirviśeṣaḥ—without diversity; apratiṣṭhitaḥ—unlimited; puruṣaḥ—of the Supreme Person; tat—that; upādānam—instrument; ātmānam—the material creation; līlayā—by pastimes; asṛjat—created.
TRANSLATION
Maitreya said: Eternal time is the primeval source of the interactions of the three modes of material nature. It is unchangeable and limitless, and it works as the instrument of the Supreme Personality of Godhead for His pastimes in the material creation.
PURPORT
The impersonal time factor is the background of the material manifestation as the instrument of the Supreme Lord. It is the ingredient of assistance offered to material nature. No one knows where time began and where it ends, and it is time only which can keep a record of the creation, maintenance and destruction of the material manifestation. This time factor is the material cause of creation and is therefore a self expansion of the Personality of Godhead. Time is considered the impersonal feature of the Lord.
The time factor is also explained by modern men in various ways. Some accept it almost as it is explained in the Śrīmad-Bhāgavatam. For example, in Hebrew literature time is accepted, in the same spirit, as a representation of God. It is stated therein: "God, who at sundry times and in diverse manners spake in time past unto the fathers by the prophets...." Metaphysically, time is distinguished as absolute and real. Absolute time is continuous and is unaffected by the speed or slowness of material things. Time is astronomically and mathematically calculated in relation to the speed, change and life of a particular object. Factually, however, time has nothing to do with the relativities of things; rather, everything is shaped and calculated in terms of the facility offered by time. Time is the basic measurement of the activity of our senses, by which we calculate past, present and future; but in factual calculation, time has no beginning and no end. Cāṇakya Paṇḍita says that even a slight fraction of time cannot be purchased with millions of dollars, and therefore even a moment of time lost without profit must be calculated as the greatest loss in life. Time is not subject to any form of psychology, nor are the moments objective realities in themselves, but they are dependent on particular experiences.
Therefore, Śrīla Jīva Gosvāmī concludes that the time factor is intermixed with the activities—actions and reactions—of the external energy of the Lord. The external energy, or material nature, works under the superintendence of the time factor as the Lord Himself, and that is why material nature appears to have produced so many wonderful things in the cosmic manifestation. Bhagavad-gītā (9.10) confirms this conclusion as follows:
mayādhyakṣeṇa prakṛtiḥ
sūyate sa-carācaram
hetunānena kaunteya
jagad viparivartate
Srila Visvanatha Cakravarti Thakur Commentary - 3.10.11
Time, knowledge of whose nature (ākāraḥ) arises from transformation of the guṇas into mahat-tattva and other elements, is without specific qualities and is without beginning and end. By its cause, creation and destruction take place. Upādānam means “what is accepted as a cause” from the verb upādā (to receive). The Lord created the universe which is called himself (ātmānam) since it is a result of his śakti, in which time acts as the efficient cause (tad-upādānam).
Jiva's tika || 3.10.11 ||
maitreya uvāca
guṇa-vyatikarākāro nirviśeṣo ’pratiṣṭhitaḥ puruṣas tad-upādānam ātmānaṃ līlayāsṛjat
Maitreya said: Time, whose true nature is known through the interactions of the guṇas, is without particulars attributes and has no beginning or end. The Supreme Lord created the universe, which has time as its efficient cause, as a pastime.
TEXT - SB 3.10.12
viśvaṁ vai brahma-tan-mātraṁ
saṁsthitaṁ viṣṇu-māyayā
īśvareṇa paricchinnaṁ
kālenāvyakta-mūrtinā
SYNONYMS
viśvam—the material phenomenon; vai—certainly; brahma—the Supreme; tat-mātram—the same as; saṁsthitam—situated; viṣṇu-māyayā—by the energy of Viṣṇu; īśvareṇa—by the Personality of Godhead; paricchinnam—separated; kālena—by the eternal time; avyakta—unmanifested; mūrtinā—by such a feature.
TRANSLATION
This cosmic manifestation is separated from the Supreme Lord as material energy by means of kāla, which is the unmanifested, impersonal feature of the Lord. It is situated as the objective manifestation of the Lord under the influence of the same material energy of Viṣṇu.
PURPORT
As stated previously by Nārada before Vyāsadeva (SB 1.5.20), idaṁ hi viśvaṁ bhagavān ivetaraḥ: this unmanifested world is the self-same Personality of Godhead, but it appears to be something else beyond or besides the Lord. It appears so because of its being separated from the Lord by means of kāla. It is something like the tape-recorded voice of a person who is now separated from the voice. As the tape recording is situated on the tape, so the whole cosmic manifestation is situated on the material energy and appears separate by means of kāla. The material manifestation is therefore the objective manifestation of the Supreme Lord and exhibits His impersonal feature so much adored by impersonalist philosophers.
Srila Visvanatha Cakravarti Thakur Commentary - 3.10.12
This verse explains that time divides up the universe. Bu the energy of the Lord māyā, this universe is established firmly (saṁṣthitam). Its cause is the Lord. It is divided by time, a form of the Lord’s influence. “Divided” means that it is divided variously as described above. Its form is invisible. This explains the term “without particular attributes” in the previous verse.
Jiva's tika || 3.10.12 ||
viśvaṃ vai brahma-tan-mātraṃ saṃsthitaṃ viṣṇu-māyayā īśvareṇa paricchinnaṃ kālenāvyakta-mūrtinā
This universe which is firmly established by the māyā of Viṣṇu, whose cause is the Lord, is divided into various planets and living beings by time, whose form is invisible, and which is a representative of the Lord’s power.
Time in its active form (ākaraḥ) is known by the transformation of guṇas. Time is defined by differences in form through examining previous and later changes. The universe, one with Viṣṇu, by creation śakti of the Lord, becomes differentiated by time, in the form of the Lord’s power.
TEXT - SB 3.10.13
yathedānīṁ tathāgre ca
paścād apy etad īdṛśam
SYNONYMS
yathā—as it is; idānīm—at present; tathā—so it was; agre—in the beginning; ca—and; paścāt—at the end; api—also; etat īdṛśam—it continues to be the same.
TRANSLATION
This cosmic manifestation is as it is now, it was the same in the past, and it will continue in the same way in the future.
PURPORT
There is a systematic schedule for the perpetual manifestation, maintenance and annihilation of the material world, as stated in Bhagavad-gītā (9.8): bhūta-grāmam imaṁ kṛtsnam avaśaṁ prakṛter vaśāt. As it is created now and as it will be destroyed later on, so also it existed in the past and again will be created, maintained and destroyed in due course of time. Therefore, the systematic activities of the time factor are perpetual and eternal and cannot be stated to be false. The manifestation is temporary and occasional, but it is not false as claimed by the Māyāvādī philosophers.
Srila Visvanatha Cakravarti Thakur Commentary - 3.10.13
“Because the universe has a beginning and end, the universe must be unreal. How can an unreal universe be divided?” This cannot be said. This universe existed before the great devastation (agre). After the devastation is over, it will exist. It is not a false object, but temporary.
TEXT - SB 3.10.14
sargo nava-vidhas tasya
prākṛto vaikṛtas tu yaḥ
kāla-dravya-guṇair asya
tri-vidhaḥ pratisaṅkramaḥ
SYNONYMS
sargaḥ—creation; nava-vidhaḥ—of nine different kinds; tasya—its; prākṛtaḥ—material; vaikṛtaḥ—by the modes of material nature; tu—but; yaḥ—that which; kāla—eternal time; dravya—matter; guṇaiḥ—qualities; asya—its; tri-vidhaḥ—three kinds; pratisaṅkramaḥ—annihilation.
TRANSLATION
There are nine different kinds of creations besides the one which naturally occurs due to the interactions of the modes. There are three kinds of annihilations due to eternal time, the material elements and the quality of one's work.
PURPORT
The scheduled creations and annihilations take place in terms of the supreme will. There are other creations due to interactions of material elements which take place by the intelligence of Brahmā. Later these will be more explicitly explained. At present, only preliminary information is given. The three kinds of annihilations are (1) due to the scheduled time of the annihilation of the entire universe, (2) due to a fire which emanates from the mouth of Ananta, and (3) due to one's qualitative actions and reactions.
Srila Visvanatha Cakravarti Thakur Commentary - 3.10.14
Having described time in general, Maitreya will describe time in detail in the next chapter. For that purpose, the creation which was previously described in detail is again discussed in summary for easy understanding. It is grouped into ten types. There are nine types and a tenth type which is a combination material creation and Brahmā’s creation. For the same purpose of discussing time, three types of destruction are listed: by time alone (kāla), the devastation of all universes; the daily destruction at the end of Brahmā’s day, by the fire from Saṅkarṣaṇa and other factors (dravya); and the common destruction through consumption of the body by an individual’s actions (guṇaiḥ).
Jiva's tika || 3.10.14 ||
sargo nava-vidhas tasya prākṛto vaikṛtas tu yaḥ kāla-dravya-guṇair asya tri-vidhaḥ pratisankramaḥ
There are nine types of creation (six are elemental and three are by Brahmā). The tenth (the creation of devatās) is a combination of elemental creation and a creation by Brahmā. There are three kinds of destruction: the destruction at the end of Brahmā’s life; the destruction at the end of Brahmā’s day; and the destruction of individual bodies by karma. As previously stated, the creation (sargaḥ) after pralaya will be exp˙ained. Prākṛta creation is that by the Lord, and vaikṛta creation is that done by Brahmā. One creation is by the Lord and by Brahmā.
TEXT - SB 3.10.15
ādyas tu mahataḥ sargo
guṇa-vaiṣamyam ātmanaḥ
dvitīyas tv ahamo yatra
dravya-jñāna-kriyodayaḥ
SYNONYMS
ādyaḥ—the first; tu—but; mahataḥ—of the total emanation from the Lord; sargaḥ—creation; guṇa-vaiṣamyam—interaction of the material modes; ātmanaḥ—of the Supreme; dvitīyaḥ—the second; tu—but; ahamaḥ—false ego; yatra—wherein; dravya—material ingredients; jñāna—material knowledge; kriyā-udayaḥ—awakening of activities (work).
TRANSLATION
Of the nine creations, the first one is the creation of the mahat-tattva, or the sum total of the material ingredients, wherein the modes interact due to the presence of the Supreme Lord. In the second, the false ego is generated in which the material ingredients, material knowledge and material activities arise.
PURPORT
The first emanation from the Supreme Lord for material creation is called the mahat-tattva. The interaction of the material modes is the cause of false identification, or the sense that a living being is made of material elements. This false ego is the cause of identifying the body and mind with the soul proper. Material resources and the capacity and knowledge to work are all generated in the second term of creation, after the mahat-tattva. Jñāna indicates the senses which are sources of knowledge, and their controlling deities. Work entails the working organs and their controlling deities. All these are generated in the second creation.
Srila Visvanatha Cakravarti Thakur Commentary - 3.10.15
Starting with this verse the rest of the chapter is a description of the various creations. The first is the imbalance of the guṇas characterized by the appearance of mahat-tattva, instigated by the Lord (ātmanaḥ). The second creation that in which there is the appearance of ahaṅkāra (ahamaḥ), from which arises the five gross elements (dravya), the knowledge senses, sense devatās and mind (jñāna), and the action senses (kriya).
Jiva's tika || 3.10.15 ||
ādyas tu mahataḥ sargo guṇa-vaiṣamyam ātmanaḥ dvitīyas tv ahamo yatra dravya-jnāna-kriyodayaḥ
The first creation is the creation of the mahat-tattva, or the sum total of the material ingredients, in which there is disturbance of the guṇas causes by the Lord. The second is the creation of the false ego, from which the five gross elements, knowledge sense, sense devatās, mind and the action senses are generated.
Yatra is also connected with the first statement. The first is the primary creation of mahat-tattva in which there is the disturbance of the guṇas for the jīva (ātmanaḥ). Though in the Padma-kalpa there is no creation of mahat tattva etc., since they have already been created, this is mentioned for understanding the very subtle stage.
TEXT - SB 3.10.16
bhūta-sargas tṛtīyas tu
tan-mātro dravya-śaktimān
caturtha aindriyaḥ sargo
yas tu jñāna-kriyātmakaḥ
SYNONYMS
bhūta-sargaḥ—creation of matter; tṛtīyaḥ—is the third; tu—but; tat-mātraḥ—sense perception; dravya—of the elements; śaktimān—generator; caturthaḥ—the fourth; aindriyaḥ—in the matter of the senses; sargaḥ—creation; yaḥ—that which; tu—but; jñāna—knowledge-acquiring; kriyā—working; ātmakaḥ—basically.
TRANSLATION
The sense perceptions are created in the third creation, and from these the elements are generated. The fourth creation is the creation of knowledge and of working capacity.
Srila Visvanatha Cakravarti Thakur Commentary - 3.10.16
The third creation of matter is that of the tan-mātras, which have the capacity (śaktimān) of producing the gross elements. The fourth is the creation of the senses, which consist of knowledge and action senses.
Jiva's tika || 3.10.16 ||
bhūta-sargas tṛtīyas tu tan-mātro dravya-śaktimān caturtha aindriyaḥ sargo yas tu jnāna-kriyātmakaḥ
The third creation of matter is that of the tan-mātras, which have the power to produce the gross elements. The fourth creation is that of the knowledge and action senses.
The tan-mātra is the subtle state of the gross elements. The word tu is for completion of the meter. This use is stated in Amara-koṣa.
TEXT - SB 3.10.17
vaikāriko deva-sargaḥ
pañcamo yan-mayaṁ manaḥ
ṣaṣṭhas tu tamasaḥ sargo
yas tv abuddhi-kṛtaḥ prabhoḥ
SYNONYMS
vaikārikaḥ—interaction of the mode of goodness; deva—the demigods, or controlling deities; sargaḥ—creation; pañcamaḥ—fifth; yat—that which; mayam—sum total; manaḥ—mind; ṣaṣṭhaḥ—sixth; tu—but; tamasaḥ—of darkness; sargaḥ—creation; yaḥ—that which; tu—expletive; abuddhi-kṛtaḥ—made foolish; prabhoḥ—of the master.
TRANSLATION
The fifth creation is that of the controlling deities by the interaction of the mode of goodness, of which the mind is the sum total. The sixth creation is the ignorant darkness of the living entity, by which the master acts as a fool.
PURPORT
The demigods in the higher planets are called devas because they are all devotees of Lord Viṣṇu. Viṣṇu-bhaktaḥ smṛto daiva āsuras tad-viparyayaḥ: all the devotees of Lord Viṣṇu are devas, or demigods, whereas all others are asuras. That is the division of the devas and the asuras. Devas are situated in the mode of goodness of material nature, whereas the asuras are situated in the modes of passion or ignorance. The demigods, or controlling deities, are entrusted with departmental management of all the different functions of the material world. For example, one of our sense organs, the eye, is controlled by light, light is distributed by the sun rays, and their controlling deity is the sun. Similarly, mind is controlled by the moon. All other senses, both for working and for acquiring knowledge, are controlled by the different demigods. The demigods are assistants of the Lord in the management of material affairs.
After the creation of the demigods, all entities are covered by the darkness of ignorance. Each and every living being in the material world is conditioned by his mentality of lording it over the resources of material nature. Although a living entity is the master of the material world, he is conditioned by ignorance, by the false impression of being the proprietor of material things.
The energy of the Lord called avidyā is the bewildering factor of the conditioned souls. The material nature is called avidyā, or ignorance, but to the devotees of the Lord engaged in pure devotional service, this energy becomes vidyā, or pure knowledge. This is confirmed in Bhagavad-gītā. The energy of the Lord transforms from mahāmāyā to yogamāyā and appears to pure devotees in her real feature. The material nature therefore appears to function in three phases: as the creative principle of the material world, as ignorance and as knowledge. As disclosed in the previous verse, in the fourth creation the power of knowledge is also created. The conditioned souls are not originally fools, but by the influence of the avidyā function of material nature they are made fools, and thus they are unable to utilize knowledge in the proper channel.
By the influence of darkness, the conditioned soul forgets his relationship with the Supreme Lord and is overwhelmed by attachment, hatred, pride, ignorance and false identification, the five kinds of illusion that cause material bondage.
Srila Visvanatha Cakravarti Thakur Commentary - 3.10.17
The fifth is related to the ahaṅkāra in sattva and consists of the creation of the deities presiding over the senses and the mind as well. These five are related to transformations of pradhāna. Next the creation of ignorance is described. This is a different type of undertaking. The sixth is the creation of ignorance. This was created by avidyā-śakti of the Lord which bewilders (abuddhi) the jīva.
The meaning is this. Māyā has three conditions: pradhāna, avidyā and vidyā. By pradhāna the elements from mahat-tattva to earth are created. These are real creations, by which the aggregate (samaṣṭi) and individual bodies (vyaṣṭi) of the jīvas, with gross and subtle bodies are created. By avidyā which bewilders the jīva, five types of ignorance—avidyā, asmitā, raga, devṣa and abhiniveśa-- are created. These are not real. The world, composed of real and unreal, is produced by pradhāna and avidyā. By vidyā, knowledge which destroys the five types of ignorance is created. This will explained later in the commentary.
TEXT - SB 3.10.18
ṣaḍ ime prākṛtāḥ sargā
vaikṛtān api me śṛṇu
rajo-bhājo bhagavato
līleyaṁ hari-medhasaḥ
SYNONYMS
ṣaṭ—six; ime—all these; prākṛtāḥ—of the material energy; sargāḥ—creations; vaikṛtān—secondary creations by Brahmā; api—also; me—from me; śṛṇu—just hear; rajaḥ-bhājaḥ—of the incarnation of the mode of passion (Brahmā); bhagavataḥ—of the greatly powerful; līlā—pastime; iyam—this; hari—the Supreme Personality of Godhead; medhasaḥ—of one who has such a brain.
TRANSLATION
All the above are natural creations by the external energy of the Lord. Now hear from me about the creations by Brahmā, who is an incarnation of the mode of passion and who, in the matter of creation, has a brain like that of the Personality of Godhead.
Srila Visvanatha Cakravarti Thakur Commentary - 3.10.18
These six were generated from māyā-śakti. They are called prākṛtāḥ. He now describes the secondary creations (vaikṛtān) arising from Brahmā, the form of Brahmā representing all the universal elements (samaṣṭi-virāṭ). Brahmā has the Supreme Lord in his intelligence (medhasaḥ).
Jiva's tika || 3.10.18 ||
ṣaḍ ime prākṛtāḥ sargā vaikṛtān api me śṛṇu rajo-bhājo bhagavato līleyaṃ hari-medhasaḥ
These six creations arise from the Lord’s māyā-śakti, prakṛti. Now hear about the secondary creation arising. This is a pastime of Brahmā who possesses the
Lord in his intelligence.
This seventh creation (iyam) is Brahmā’s pastime, but he is only present as a helper. Or iyam can refer to the creation of tamas (verse 17). This pastime causes inattention in Brahmā (rajo bhājaḥ). The Lord’s meditation is independent, but Brahmā’s is faulty.
TEXT - SB 3.10.19
saptamo mukhya-sargas tu
ṣaḍ-vidhas tasthuṣāṁ ca yaḥ
vanaspaty-oṣadhi-latā-
tvaksārā vīrudho drumāḥ
SYNONYMS
saptamaḥ—the seventh; mukhya—principle; sargaḥ—creation; tu—indeed; ṣaṭ-vidhaḥ—six kinds of; tasthuṣām—of those who do not move; ca—also; yaḥ—those; vanaspati—fruit trees without flowers; oṣadhi—trees and plants existing until the fruit is ripe; latā—creepers; tvaksārāḥ—pipe plants; vīrudhaḥ—creepers without support; drumāḥ—trees with flowers and fruits.
TRANSLATION
The seventh creation is that of the immovable entities, which are of six kinds: the fruit trees without flowers, trees and plants which exist until the fruit is ripe, creepers, pipe plants, creepers which have no support, and trees with flowers and fruits.
Srila Visvanatha Cakravarti Thakur Commentary - 3.10.19
Among the creation of immobile and moving creatures of the universe, the first (mukhya) creation is that of the immobile living beings (taṣṭhusām). Vanaspatayaḥ refers to those plants without flowers but having fruit. Osadhayaḥ refers to annual plants, perishing after a year. Latā refers to plants that need support to rise up. Tvaksārā refers to bamboo and other hollow plants. Vīrudhaḥ refers to plants which do not depend on support to rise because of stiffness of the trunk. Drumāḥ are those which give fruit through flowers.
Jiva's tika || 3.10.19 ||
saptamo mukhya-sargas tu ṣaḍ-vidhas tasthuṣāṃ ca yaḥ vanaspaty-oṣadhi-latātvaksārā vīrudho drumāḥ
The seventh creation is creation of immobile living beings, the first entities to be created by Brahmā. They are of six types: trees without flowers but fruit, annuals, creepers, bamboos, bushes and trees which have flowers and fruits.
Two verses are taken together.
TEXT - SB 3.10.20
utsrotasas tamaḥ-prāyā
antaḥ-sparśā viśeṣiṇaḥ
SYNONYMS
utsrotasaḥ—they seek their subsistence upwards; tamaḥ-prāyāḥ—almost unconscious; antaḥ-sparśāḥ—slightly feeling within; viśeṣiṇaḥ—with varieties of manifestation.
TRANSLATION
All the immovable trees and plants seek their subsistence upwards. They are almost unconscious but have feelings of pain within. They are manifested in variegatedness.
Srila Visvanatha Cakravarti Thakur Commentary - 3.10.20
Their general characteristics are described. They spread their nourishment upwards. Their consciousness is not evident (tamah-prāyāḥ). They feel pain within by being cut (antaḥ-sparśā). Their dimensions are not fixed, and they have unlimited variety (viśeṣinaḥ).
TEXT - SB 3.10.21
tiraścām aṣṭamaḥ sargaḥ
so 'ṣṭāviṁśad-vidho mataḥ
avido bhūri-tamaso
ghrāṇa-jñā hṛdy avedinaḥ
SYNONYMS
tiraścām—species of lower animals; aṣṭamaḥ—the eighth; sargaḥ—creation; saḥ—they are; aṣṭāviṁśat—twenty-eight; vidhaḥ—varieties; mataḥ—considered; avidaḥ—without knowledge of tomorrow; bhūri—extensively; tamasaḥ—ignorant; ghrāṇa-jñāḥ—can know desirables by smell; hṛdi avedinaḥ—can remember very little in the heart.
TRANSLATION
The eighth creation is that of the lower species of life, and they are of different varieties, numbering twenty-eight. They are all extensively foolish and ignorant. They know their desirables by smell, but are unable to remember anything within the heart.
PURPORT
In the Vedas the symptoms of the lower animals are described as follows: athetareṣāṁ paśūnāḥ aśanāpipāse evābhivijñānaṁ na vijñātaṁ vadanti na vijñātaṁ paśyanti na viduḥ śvastanaṁ na lokālokāv iti; yad vā, bhūri-tamaso bahu-ruṣaḥ ghrāṇenaiva jānanti hṛdyaṁ prati svapriyaṁ vastv eva vindanti bhojana-śayanādy-arthaṁ gṛhṇanti. "Lower animals have knowledge only of their hunger and thirst. They have no acquired knowledge, no vision. Their behavior exhibits no dependence on formalities. Extensively ignorant, they can know their desirables only by smell, and by such intelligence only can they understand what is favorable and unfavorable. Their knowledge is concerned only with eating and sleeping." Therefore, even the most ferocious lower animals, such as tigers, can be tamed simply by regularly supplying meals and accommodations for sleeping. Only snakes cannot be tamed by such an arrangement.
Srila Visvanatha Cakravarti Thakur Commentary - 3.10.21
Their nourishment is distributed horizontally. They are devoid of the knowledge of tomorrow, or future (avidaḥ). They are fixed in obtaining food only (bhuritamasaḥ). They understand what they want by smell. They are devoid of lengthy deliberation or meager power of reflection. Śruti says:
athetareṣāṁ paśūnāṁ aśanāpipāse evābhivijñānaṁ na vijñātaṁ vadanti na vijñātaṁ paśyanti na viduḥ śvastanaṁ na lokālokau
Among the animals there is only knowledge of eating and drinking. They do not speak of what they discern, they do not inspect what they discern, they do not know tomorrow, they do not know the world and the next world.
Bhuri-tamasaḥ can also mean that they have great anger. Ghrāṇa-jñāḥ hṛdi can mean that they experience only objects dear to their heart. They are aware of eating and sleeping.
Jiva's tika || 3.10.21 ||
tiraścām aṣṭamaḥ sargaḥ so ’ṣṭāviṃśad-vidho mataḥ avido bhūri-tamaso ghrāṇa-jnā hṛdy avedinaḥ
The eighth creation is that of entities which distribute their nourishment horizontally and are of twenty-eight varieties. They have no concept of the future, are preoccupied only with food, understand their needs by smell, and are devoid of lengthy deliberation.
Four verses following describe animals of the eighth creation. They represent other animals as well.
TEXT - SB 3.10.22
gaur ajo mahiṣaḥ kṛṣṇaḥ
sūkaro gavayo ruruḥ
dvi-śaphāḥ paśavaś ceme
avir uṣṭraś ca sattama
SYNONYMS
gauḥ—the cow; ajaḥ—the goat; mahiṣaḥ—the buffalo; kṛṣṇaḥ—a kind of stag; sūkaraḥ—hog; gavayaḥ—a species of animal; ruruḥ—deer; dvi-śaphāḥ—having two hooves; paśavaḥ—animals; ca—also; ime—all these; aviḥ—lamb; uṣṭraḥ—camel; ca—and; sattama—O purest.
TRANSLATION
O purest Vidura, of the lower animals the cow, goat, buffalo, kṛṣṇa stag, hog, gavaya animal, deer, lamb and camel all have two hooves.
Srila Visvanatha Cakravarti Thakur Commentary - 3.10.22
The nine animals listed have cloven hooves. Aviḥ means sheep.
TEXT - SB 3.10.23
kharo 'śvo 'śvataro gauraḥ
śarabhaś camarī tathā
ete caika-śaphāḥ kṣattaḥ
śṛṇu pañca-nakhān paśūn
SYNONYMS
kharaḥ—ass; aśvaḥ—horse; aśvataraḥ—mule; gauraḥ—white deer; śarabhaḥ—bison; camarī—wild cow; tathā—thus; ete—all these; ca—and; eka—only one; śaphāḥ—hoof; kṣattaḥ—O Vidura; śṛṇu—just hear now; pañca—five; nakhān—nails; paśūn—animals.
TRANSLATION
The horse, mule, ass, gaura, śarabha bison and wild cow all have only one hoof. Now you may hear from me about the animals who have five nails.
Srila Visvanatha Cakravarti Thakur Commentary - 3.10.23
The animals from donkeys to camarīs do not have cloven hooves.
TEXT - SB 3.10.24
śvā sṛgālo vṛko vyāghro
mārjāraḥ śaśa-śallakau
siṁhaḥ kapir gajaḥ kūrmo
godhā ca makarādayaḥ
SYNONYMS
śvā—dog; sṛgālaḥ—jackal; vṛkaḥ—fox; vyāghraḥ—tiger; mārjāraḥ—cat; śaśa—rabbit; śallakau—sajāru (with thorns on the body); siṁhaḥ—lion; kapiḥ—monkey; gajaḥ—elephant; kūrmaḥ—tortoise; godhā—gosāpa (snake with four legs); ca—also; makara-ādayaḥ—the alligator and others.
TRANSLATION
The dog, jackal, tiger, fox, cat, rabbit, sajāru, lion, monkey, elephant, tortoise, alligator, gosāpa, etc., all have five nails in their claws. They are known as pañca-nakhas, or animals having five nails.
Srila Visvanatha Cakravarti Thakur Commentary - 3.10.24
The twelve animals from dogs to lizards have five nails. The land dwelling animals total twenty-seven. Makaras and others are aquatics.
TEXT - SB 3.10.25
kaṅka-gṛdhra-baka-śyena-
bhāsa-bhallūka-barhiṇaḥ
haṁsa-sārasa-cakrāhva-
kākolūkādayaḥ khagāḥ
SYNONYMS
kaṅka—heron; gṛdhra—vulture; baka—crane; śyena—hawk; bhāsa—the bhāsa; bhallūka—the bhallūka; barhiṇaḥ—the peacock; haṁsa—swan; sārasa—the sārasa; cakrāhva—the cakravāka; kāka—crow; ulūka—owl; ādayaḥ—and others; khagāḥ—the birds.
TRANSLATION
The heron, vulture, crane, hawk, bhāsa, bhallūka, peacock, swan, sārasa, cakravāka, crow, owl and others are the birds.
Srila Visvanatha Cakravarti Thakur Commentary - 3.10.25
The birds from heron to peacocks are land dwelling birds. Those from swans to cakravākas are aquatic birds. The remaining ones are land dwelling birds. All the fishes are classed as one. Among the twenty-eight varieties are included various types of deer such as the ruru, krṣṇa, and gaura (which should be taken as one variety).[242] Other animals will fall within these classes.
TEXT - SB 3.10.26
arvāk-srotas tu navamaḥ
kṣattar eka-vidho nṛṇām
rajo 'dhikāḥ karma-parā
duḥkhe ca sukha-māninaḥ
SYNONYMS
arvāk—downwards; srotaḥ—passage of food; tu—but; navamaḥ—the ninth; kṣattaḥ—O Vidura; eka-vidhaḥ—one species; nṛṇām—of human beings; rajaḥ—the mode of passion; adhikāḥ—very prominent; karma-parāḥ—interested in working; duḥkhe—in misery; ca—but; sukha—happiness; māninaḥ—thinking.
TRANSLATION
The creation of the human beings, who are of one species only and who stock their eatables in the belly, is the ninth in the rotation. In the human race, the mode of passion is very prominent. Humans are always busy in the midst of miserable life, but they think themselves happy in all respects.
PURPORT
The human being is more passionate than the animals, and thus the sex life of the human being is more irregular. The animals have their due time for sexual intercourse, but the human being has no regular time for such activities. The human being is endowed with a higher, advanced stage of consciousness for getting relief from the existence of material miseries, but due to his ignorance he thinks that his higher consciousness is meant for advancing in the material comforts of life. Thus his intelligence is misused in the animal propensities—eating, sleeping, defending and mating—instead of spiritual realization. By advancing in material comforts the human being puts himself into a more miserable condition, but, illusioned by the material energy, he always thinks himself happy, even while in the midst of misery. Such misery of human life is distinct from the natural comfortable life enjoyed even by the animals.
Srila Visvanatha Cakravarti Thakur Commentary - 3.10.26
The ninth creation consists of beings in which the food is distributed downwards. The qualities are described starting with prominence of rajas.
Jiva's tika || 3.10.26 ||
arvāk-srotas tu navamaḥ kṣattar eka-vidho nṛṇām rajo ’dhikāḥ karma-parā duḥkhe ca sukha-māninaḥ
O Vidura! The ninth class consists of the beings in which the food is distributed
downwards. There is only one class--human beings, who have a predominance of rajas, who are dedicated to work, and who think themselves happy even in distress.
TEXT - SB 3.10.27
vaikṛtās traya evaite
deva-sargaś ca sattama
vaikārikas tu yaḥ proktaḥ
kaumāras tūbhayātmakaḥ
SYNONYMS
vaikṛtāḥ—creations of Brahmā; trayaḥ—three kinds; eva—certainly; ete—all these; deva-sargaḥ—appearance of the demigods; ca—also; sattama—O good Vidura; vaikārikaḥ—creation of demigods by nature; tu—but; yaḥ—which; proktaḥ—described before; kaumāraḥ—the four Kumāras; tu—but; ubhaya-ātmakaḥ—both ways (namely vaikṛta and prākṛta).
TRANSLATION
O good Vidura, these last three creations and the creation of demigods (the tenth creation) are vaikṛta creations, which are different from the previously described prākṛta (natural) creations. The appearance of the Kumāras is both.
Srila Visvanatha Cakravarti Thakur Commentary - 3.10.27
These three are secondary creations. The creation of devatās is also secondary. But they are also part of the primary creation. Who are they? The creation of devatās from ahaṅkāra in sattva (vaikārikaḥ) was described in the creation originating from prakṛti (SB 3.10.17). (These devatās are therefore classed as prākrṭa.) A creation of devatās also occurs in the creation made by Brahmā later, called vaikṛta or secondary (listed in the next verse). The creation of the Kumāras is both prākṛta and vaikṛta.
dṛṣṭvā pāpīyasīṁ sṛṣṭiṁ nātmānaṁ bahv amanyata
bhagavad-dhyāna-pūtena manasānyāṁ tato ’sṛjat
Seeing the sinful nature of this creation, Brahmā was not satisfied with himself. He again carried out creation by a mind purified with meditation on the Lord. SB 3.12.3
They are said to be both prākṛta and vaikṛta because, by Brahmā’s meditation on the Lord, they are generated both by Brahmā (vaikṛta) and the Lord (prākṛta).
Jiva's tika || 3.10.27 ||
vaikṛtās traya evaite deva-sargaś ca sattama vaikārikas tu yaḥ proktaḥ kaumāras tūbhayātmakaḥ
These are the three secondary creations made by Brahmā (vaikṛta). In addition, the creation of the devatās, who, as described previously, were also produced from ahankāra in sattva-guṇa (and are thus a prākṛta creation). The creation of Kumāras by Brahmā is said to be both prākṛta and vaikṛta. The tattva-devatās (in charge of the senses) are called creations of Brahmā (vaikārikaḥ) but actually are not, since they are part of the prākrṭa creation by the Lord. The Kumāras were created from Brahmā’s mind. Thus they are considered part of his creation (though they are the Lord’s āveśa avatāras).
TEXT - SB 3.10.28-29
deva-sargaś cāṣṭa-vidho
vibudhāḥ pitaro 'surāḥ
gandharvāpsarasaḥ siddhā
yakṣa-rakṣāṁsi cāraṇāḥ
bhūta-preta-piśācāś ca
vidyādhrāḥ kinnarādayaḥ
daśaite vidurākhyātāḥ
sargās te viśva-sṛk-kṛtāḥ
SYNONYMS
deva-sargaḥ—creation of the demigods; ca—also; aṣṭa-vidhaḥ—eight kinds; vibudhāḥ—the demigods; pitaraḥ—the forefathers; asurāḥ—the demons; gandharva—the expert artisans in the higher planets; apsarasaḥ—the angels; siddhāḥ—persons who are perfect in mystic powers; yakṣa—the superprotectors; rakṣāṁsi—giants; cāraṇāḥ—the celestial singers; bhūta—jinn; preta—evil spirits; piśācāḥ—attendant spirits; ca—also; vidyādhrāḥ—the celestial denizens named Vidyādharas; kinnara—superhuman beings; ādayaḥ—and others; daśa ete—all these ten (creations); vidura—O Vidura; ākhyātāḥ—described; sargāḥ—creations; te—unto you; viśva-sṛk—the creator of the universe (Brahmā); kṛtāḥ—done by him.
TRANSLATION
The creation of the demigods is of eight varieties: (1) the demigods, (2) the forefathers, (3) the asuras, or demons, (4) the Gandharvas and Apsarās, or angels, (5) the Yakṣas and Rākṣasas, (6) the Siddhas, Cāraṇas and Vidyādharas, (7) the Bhūtas, Pretas and Piśācas, and (8) the superhuman beings, celestial singers, etc. All are created by Brahmā, the creator of the universe.
PURPORT
As explained in the Second Canto of Śrīmad-Bhāgavatam, the Siddhas are inhabitants of Siddhaloka, where the residents travel in space without vehicles. At their mere will they can pass from one planet to another without difficulty. Therefore, in the upper planets the inhabitants are far superior to the inhabitants of this planet in all matters of art, culture and science, since they possess brains superior to those of human beings. The spirits and jinn mentioned in this connection are also counted among the demigods because they are able to perform uncommon functions not possible for men.
Srila Visvanatha Cakravarti Thakur Commentary - 3.10.28-29
There are eight types of beings in the devatā creation of Brahmā. They are listed. Gandharvas and Apsarās are considered one. Yakṣas and Rakṣasas are considered one type. Bhūtas, Pretas and Piśacas are one type. Siddhas and Cāraṇas and Vidyādharas are one type. Kinnaras and others are one type. Ādi means Kiṁpuruṣas and others. Viśvasṛk means the Supreme Lord.
Jiva's tika || 3.10.28-29||
deva-sargaś cāṣṭa-vidho vibudhāḥ pitaro ’surāḥ gandharvāpsarasaḥ siddhā yakṣa-rakṣāṃsi cāraṇāḥ
bhūta-preta-piśācāś ca vidyādhrāḥ kinnarādayaḥ daśaite vidurākhyātāḥ sargās te viśva-sṛk-kṛtāḥ
The creation of devatās has eight divisions: devatās; Pitrās; Asuras; Gandharvas and Apsaras; Yakṣas and Rāksasas; Siddhas, Cāraṇas and Vidhādhadras; Bhūtas, Pretas and Piśācas; and Kinnars, Kiṃpuruṣas and others. I have thus described to you these ten types of creation. The Supreme Lord performed these creations.
Two verses describe the devatās.
TEXT - SB 3.10.30
ataḥ paraṁ pravakṣyāmi
vaṁśān manvantarāṇi ca
evaṁ rajaḥ-plutaḥ sraṣṭā
kalpādiṣv ātmabhūr hariḥ
sṛjaty amogha-saṅkalpa
ātmaivātmānam ātmanā
SYNONYMS
ataḥ—here; param—after; pravakṣyāmi—I shall explain; vaṁśān—descendants; manvantarāṇi—different advents of Manus; ca—and; evam—thus; rajaḥ-plutaḥ—infused with the mode of passion; sraṣṭā—the creator; kalpa-ādiṣu—in different millenniums; ātma-bhūḥ—self-advent; hariḥ—the Personality of Godhead; sṛjati—creates; amogha—unfailing; saṅkalpaḥ—determination; ātmā eva—He Himself; ātmānam—Himself; ātmanā—by His own energy.
TRANSLATION
Now I shall describe the descendants of the Manus. The creator, Brahmā, as the incarnation of the passion mode of the Personality of Godhead, creates the universal affairs with unfailing desires in every millennium by the force of the Lord's energy.
PURPORT
The cosmic manifestation is an expansion of one of the many energies of the Supreme Personality of Godhead; the creator and the created are both emanations of the same Supreme Truth, as stated in the beginning of the Bhāgavatam: janmādy asya yataḥ[SB 1.1.1].
Srila Visvanatha Cakravarti Thakur Commentary - 3.10.30
Ātmabhūr hariḥ means “the Supreme Lord, becoming Brahmā.”
Thus ends the commentary on Tenth Chapter of the Third Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
Thus end the Bhaktivedanta purports of the Third Canto, Tenth Chapter, of the Śrīmad-Bhāgavatam, entitled "Divisions of the Creation."
11. Calculation of Time, from the Atom
verses: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42
TEXT - SB 3.11.1
maitreya uvāca
caramaḥ sad-viśeṣāṇām
aneko 'saṁyutaḥ sadā
paramāṇuḥ sa vijñeyo
nṛṇām aikya-bhramo yataḥ
SYNONYMS
maitreyaḥ uvāca—Maitreya said; caramaḥ—ultimate; sat—effect; viśeṣāṇām—symptoms; anekaḥ—innumerable; asaṁyutaḥ—unmixed; sadā—always; parama-aṇuḥ—atoms; saḥ—that; vijñeyaḥ—should be understood; nṛṇām—of men; aikya—oneness; bhramaḥ—mistaken; yataḥ—from which.
TRANSLATION
The material manifestation's ultimate particle, which is indivisible and not formed into a body, is called the atom. It exists always as an invisible identity, even after the dissolution of all forms. The material body is but a combination of such atoms, but it is misunderstood by the common man.
PURPORT
The atomic description of the Śrīmad-Bhāgavatam is almost the same as the modern science of atomism, and this is further described in the Paramāṇu-vāda of Kaṇāda. In modern science also, the atom is accepted as the ultimate indivisible particle of which the universe is composed. Śrīmad-Bhāgavatam is the full text of all descriptions of knowledge, including the theory of atomism. The atom is the minute subtle form of eternal time.
Srila Visvanatha Cakravarti Thakur Commentary - 3.11.1
In the Eleventh Chapter details of time are given, from which one can understand the length of the month, year and yuga.
Finding the nature of subtle time difficult to describe, Maitreya first describes the division of matter. The smallest division (caramaḥ) of parts (viśeṣānām) of material elements (sat) is called the paramāṇu. Why is carama in the singular, indicating only one particle when there are many? Though the particles are many, to understand about the subtle nature of time, it is appropriate isolate one particle and thus the singular is used. But still the one particle should by its nature be either combined or uncombined. The verse therefore says it is not joined. This particle is understood to be the paramāṇu. This means that it cannot be seen. Then what is its size? From these particles which arise, men make a mistake concerning what constitutes a single particle. One perceived the very small particles of light which are seen in the rays of sun shining through a lattice window and thinks “Here is one particle, here is another fine particle.” A sixth part of that light particle is a paramāṇu, but it is invisible. Men are mentioned because some small insects the size of a trasareṇu can see this particle.
Jiva's tika || 3.11.1 ||
maitreya uvāca caramaḥ sad-viśeṣāṇām aneko ’saṃyutaḥ sadā paramāṇuḥ sa vijneyo nṛṇām aikya-bhramo yataḥ
Maitreya said: The paramāṇu is understood to be the ultimate particle of the material elements. There are innumerable such particles and they are always uncombined. Because of their small size, men are mistaken, identifying them with small particles they can see.
TEXT - SB 3.11.2
sata eva padārthasya
svarūpāvasthitasya yat
kaivalyaṁ parama-mahān
aviśeṣo nirantaraḥ
SYNONYMS
sataḥ—of the effective manifestation; eva—certainly; pada-arthasya—of physical bodies; svarūpa-avasthitasya—staying in the same form even to the time of dissolution; yat—that which; kaivalyam—oneness; parama—the supreme; mahān—unlimited; aviśeṣaḥ—forms; nirantaraḥ—eternally.
TRANSLATION
Atoms are the ultimate state of the manifest universe. When they stay in their own forms without forming different bodies, they are called the unlimited oneness. There are certainly different bodies in physical forms, but the atoms themselves form the complete manifestation.
Srila Visvanatha Cakravarti Thakur Commentary - 3.11.2
The paramāṇu has been described as the smallest particle. Now the greatest state of matter is described. The state of oneness (kaivalyam) of the paramāṇu, of the particles of matter (sataḥ), which is its state previous to transformation into the condition of pralaya, is called parama-mahān. It is in the masculine to agree with the word paramāṇu. How can all objects which are mutually different with various qualities become one? There is no sense of distinct qualities (aviśeṣaḥ) and no sense of different particles or objects (nirantaraḥ). It is the totality of all matter. That is the meaning of parama-mahān.
Jiva's tika || 3.11.2 ||
sata eva padārthasya svarūpāvasthitasya yat kaivalyaṃ parama-mahān aviśeṣo nirantaraḥ
The totality of times preading from creation to destruction is called paramamahān, with no examination of particular qualities and separate objects.
Time which spreads everywhere from creation to destruction of the material world (sataḥ padārthasya) without distinctions is called parama-mahān, the length of two parārdhas (Brahmā’s lifespan). Later it is said:
kālo ’yaṃ dvi-parārdhākhyo nimeṣa upacaryate avyākṛtasyānantasya hy anāder jagad-ātmanaḥ
The span of two parardhas, the life time of Brahmā, is represented by a moment of time for the Supreme Lord who is beyond change, without end or beginning, and the cause of the universe. (SB 3.11.38)
TEXT - SB 3.11.3
evaṁ kālo 'py anumitaḥ
saukṣmye sthaulye ca sattama
saṁsthāna-bhuktyā bhagavān
avyakto vyakta-bhug vibhuḥ
SYNONYMS
evam—thus; kālaḥ—time; api—also; anumitaḥ—measured; saukṣmye—in the subtle; sthaulye—in the gross forms; ca—also; sattama—O best; saṁsthāna—combinations of the atoms; bhuktyā—by the motion; bhagavān—the Supreme Personality of Godhead; avyaktaḥ—unmanifested; vyakta-bhuk—controlling all physical movement; vibhuḥ—the great potential.
TRANSLATION
One can estimate time by measuring the movement of the atomic combination of bodies. Time is the potency of the almighty Personality of Godhead, Hari, who controls all physical movement although He is not visible in the physical world.
Srila Visvanatha Cakravarti Thakur Commentary - 3.11.3
Time can be understood in a manner similar to the existence very fine and very great particles of matter. How do these extreme dimensions arise? By pervading (bhuktyā) through the finest and greatest states of matter (samsthāna) by his śakti, the Supreme Lord, by nature unseen (avyaktaḥ), limits the whole universe (vyakta-bhuk). He then pervades it all (vibhuḥ). Vibhuḥ can also mean that he is skilful in matters of creation and other acts.
TEXT - SB 3.11.4
sa kālaḥ paramāṇur vai
yo bhuṅkte paramāṇutām
sato 'viśeṣa-bhug yas tu
sa kālaḥ paramo mahān
SYNONYMS
saḥ—that; kālaḥ—eternal time; parama-aṇuḥ—atomic; vai—certainly; yaḥ—which; bhuṅkte—passes through; parama-aṇutām—the space of an atom; sataḥ—of the entire aggregate; aviśeṣa-bhuk—passing through the nondual exhibition; yaḥ tu—which; saḥ—that; kālaḥ—time; paramaḥ—the supreme; mahān—the great.
TRANSLATION
Atomic time is measured according to its covering a particular atomic space. That time which covers the unmanifest aggregate of atoms is called the great time.
PURPORT
Time and space are two correlative terms. Time is measured in terms of its covering a certain space of atoms. Standard time is calculated in terms of the movement of the sun. The time covered by the sun in passing over an atom is calculated as atomic time. The greatest time of all covers the entire existence of the nondual manifestation. All the planets rotate and cover space, and space is calculated in terms of atoms. Each planet has its particular orbit for rotating, in which it moves without deviation, and similarly the sun has its orbit. The complete calculation of the time of creation, maintenance and dissolution, measured in terms of the circulation of the total planetary systems until the end of creation, is known as the supreme kāla.
Srila Visvanatha Cakravarti Thakur Commentary - 3.11.4
This verse explains the phrase “by pervading the smallest and largest elements (saṁsthāna-bhuktyā).” That time which elapses for the sun to pass over the form of the paramāṇu (paramāṇutām) is called the paramāṇu time. As will be understood from the explanation in relation to the planets and constellations in verse 13, whatever time it takes the sun to cross over a paramāṇu is called a paramāṇu of time, or the smallest division of time. That time which pervades the whole material realm without distinction (aviśeṣa-bhuk)--time in the form of the sun, by expenditure of years and yugas, starting with the creation and ending with dissolution of the universes--is called parama-mahān time. Since there is an equivalent name given to the divisions of time and the material particles of paramāṇu, anu and trasareṇu, there are also equivalent name given to the time and the material substance called parama-mahān. However there is difference in the terminologies and sizes of time and objects between these extremes.
Jiva's tika || 3.11.4 ||
sa kālaḥ paramāṇur vai yo bhunkte paramāṇutām sato ’viśeṣa-bhug yas tu sa kālaḥ paramo mahān
The time expended for the sun to go distance of one paramāṇu is called a paramāṇu of time and the time expended from one dissolution to the next is called parama-mahān time.
Time is described. The time for the sun to travel the distance of a paramāṇu is according to the motion in the middle path of zodiac. The time for the sun to traverse the whole zodiac is a paramāṇu, a year. It is later said:
yaḥ sṛjya-śaktim urudhocchvasayan sva-śaktyā puṃso ’bhramāya divi dhāvati bhūta-bhedaḥ kālākhyayā guṇamayaṃ kratubhir vitanvaṃs tasmai baliṃ harata vatsara-pancakāya
The sun, made out of particular material elements, moves in the sky, displaying with force the ability of plants to germinate through his energy of time, and producing material results by means of ritual actions according to proper calculation of time, in order to dispel illusion of men. O performers of dharma! You should make offerings to the sun for promoting the five types of year. (SB 3.11.15)
Or time which speaks (bhuṇkte) in a most subtle state (paramānutām) is called paramāṇu.
TEXT - SB 3.11.5
aṇur dvau paramāṇū syāt
trasareṇus trayaḥ smṛtaḥ
jālārka-raśmy-avagataḥ
kham evānupatann agāt
SYNONYMS
aṇuḥ—double atom; dvau—two; parama-aṇu—atoms; syāt—become; trasareṇuḥ—hexatom; trayaḥ—three; smṛtaḥ—considered; jāla-arka—of sunshine through the holes of a window screen; raśmi—by the rays; avagataḥ—can be known; kham eva—towards the sky; anupatan agāt—going up.
TRANSLATION
The division of gross time is calculated as follows: two atoms make one double atom, and three double atoms make one hexatom. This hexatom is visible in the sunshine which enters through the holes of a window screen. One can clearly see that the hexatom goes up towards the sky.
PURPORT
The atom is described as an invisible particle, but when six such atoms combine together, they are called a trasareṇu, and this is visible in the sunshine pouring through the holes of a window screen.
Srila Visvanatha Cakravarti Thakur Commentary - 3.11.5
Two paramāṇus makes one aṇu. Three aṇus make one trasareṇu. The trasareṇu can be perceived. It can be known as it follows after the air because of its lightness, in the rays of the sun entering through a lattice. Another version has na tu gām agāt: it does not go to the earth. It remains moving about. What is the evidence of the aṇu and paramāṇu? The trisareṇu is the evidence. It is a common rule that without having dense and numerous parts, the possessor of the parts cannot be seen. The trisareṇu is the possessor of parts, with three gross aṇus as its parts. However the paramāṇus are not gross at all. Solidity involves many objects. Thus the grossness of the anu depends on the paramāṇu. This proves the existence of the paramāṇu. The visibility of the trisareṇu is not possible without solid parts. Making the aṇu solid requires only two paramāṇus, not three or four, using the logic of accepting the first possibility. Just as Jaimini argues that three partridges are the minimum requirement for sacrifice,[243] so a minimum of three aṇus produce density so that the trasareṇu can be seen.
Jiva's tika || 3.11.5 ||
aṇur dvau paramāṇū syāt trasareṇus trayaḥ smṛtaḥ jālārka-raśmy avagataḥ kham evānupatann agāt
Two paramāṇus make an aṇu. Three aṇus make a trasareṇu. The trasareṇu is perceived by the eye, since if follow the air currents in the rays of the sun entering through a lattice.
The objects and time duration are taken as one, as the example and the object of the example are taken as one.
TEXT - SB 3.11.6
trasareṇu-trikaṁ bhuṅkte
yaḥ kālaḥ sa truṭiḥ smṛtaḥ
śata-bhāgas tu vedhaḥ syāt
tais tribhis tu lavaḥ smṛtaḥ
SYNONYMS
trasareṇu-trikam—combination of three hexatoms; bhuṅkte—as they take time to integrate; yaḥ—that which; kālaḥ—duration of time; saḥ—that; truṭiḥ—by the name truṭi; smṛtaḥ—is called; śata-bhāgaḥ—one hundred truṭis; tu—but; vedhaḥ—called a vedha; syāt—it so happens; taiḥ—by them; tribhiḥ—three times; tu—but; lavaḥ—lava; smṛtaḥ—so called.
TRANSLATION
The time duration needed for the integration of three trasareṇus is called a truṭi, and one hundred truṭis make one vedha. Three vedhas make one lava.
PURPORT
It is calculated that if a second is divided into 1687.5 parts, each part is the duration of a truṭi, which is the time occupied in the integration of eighteen atomic particles. Such a combination of atoms into different bodies creates the calculation of material time. The sun is the central point for calculating all different durations.
Srila Visvanatha Cakravarti Thakur Commentary - 3.11.6
Three trasareṇus make one truṭi. According to Surya-siddhānta, a truṭi is defined as the time taken for a needle to pierce a lotus leaf. One hundred truṭis make a vedha. Three vedhas make a lava.
TEXT - SB 3.11.7
nimeṣas tri-lavo jñeya
āmnātas te trayaḥ kṣaṇaḥ
kṣaṇān pañca viduḥ kāṣṭhāṁ
laghu tā daśa pañca ca
SYNONYMS
nimeṣaḥ—the duration of time called a nimeṣa; tri-lavaḥ—the duration of three lavas; jñeyaḥ—is to be known; āmnātaḥ—it is so called; te—they; trayaḥ—three; kṣaṇaḥ—the duration of time called a kṣaṇa; kṣaṇān—such kṣaṇas; pañca—five; viduḥ—one should understand; kāṣṭhām—the duration of time called a kāṣṭhā; laghu—the duration of time called a laghu; tāḥ—those; daśa pañca—fifteen; ca—also.
TRANSLATION
The duration of time of three lavas is equal to one nimeṣa, the combination of three nimeṣas makes one kṣaṇa, five kṣaṇas combined together make one kāṣṭhā, and fifteen kāṣṭhās make one laghu.
PURPORT
By calculation it is found that one laghu is equal to two minutes. The atomic calculation of time in terms of Vedic wisdom may be converted into present time with this understanding.
Srila Visvanatha Cakravarti Thakur Commentary - 3.11.7
Āmāntāḥ means “is called.” Tāh means kāsṭhāḥ.
TEXT - SB 3.11.8
laghūni vai samāmnātā
daśa pañca ca nāḍikā
te dve muhūrtaḥ praharaḥ
ṣaḍ yāmaḥ sapta vā nṛṇām
SYNONYMS
laghūni—such laghus (each of two minutes); vai—exactly; samāmnātā—is called; daśa pañca—fifteen; ca—also; nāḍikā—a nāḍikā; te—of them; dve—two; muhūrtaḥ—a moment; praharaḥ—three hours; ṣaṭ—six; yāmaḥ—one fourth of a day or night; sapta—seven; vā—or; nṛṇām—of human calculation.
TRANSLATION
Fifteen laghus make one nāḍikā, which is also called a daṇḍa. Two daṇḍas make one muhūrta, and six or seven daṇḍas make one fourth of a day or night, according to human calculation.
Srila Visvanatha Cakravarti Thakur Commentary - 3.11.8
Six or seven nāḍikās make a prahara or yāma. Day and night are divided into four parts. When the day or night is short then there are six nāḍikas in a prahara. When the day or night is long then there are seven nāḍikas in a prahara. This does not include the nāḍikā at the two sandhyas. Because it is impossible to list all the differences for each day of the year, the time is not fixed. This indicated by the word vā.
Jiva's tika || 3.11.8 ||
laghūni vai samāmnātā daśa panca ca nāḍikā te dve muhūrtaḥ praharaḥ ṣaḍ yāmaḥ sapta vā nṛṇām
Fifteen laghus make one nādīkā. Two nāḍikās make one muhūrta. Six or seven nāḍikās make a prahara or yāma for humans.
Six or seven nāḍikās make a prahara. The word vā indicates the alternatives at different tmes.
TEXT - SB 3.11.9
dvādaśārdha-palonmānaṁ
caturbhiś catur-aṅgulaiḥ
svarṇa-māṣaiḥ kṛta-cchidraṁ
yāvat prastha-jala-plutam
SYNONYMS
dvādaśa-ardha—six; pala—of the scale of weight; unmānam—measuring pot; caturbhiḥ—by weight of four; catuḥ-aṅgulaiḥ—four fingers by measure; svarṇa—of gold; māṣaiḥ—of the weight; kṛta-chidram—making a hole; yāvat—as long as; prastha—measuring one prastha; jala-plutam—filled by water.
TRANSLATION
The measuring pot for one nāḍikā, or daṇḍa, can be prepared with a six-pala-weight [fourteen ounce] pot of copper, in which a hole is bored with a gold probe weighing four māṣa and measuring four fingers long. When the pot is placed on water, the time before the water overflows in the pot is called one daṇḍa.
PURPORT
It is advised herein that the bore in the copper measuring pot must be made with a probe weighing not more than four māṣa and measuring not longer than four fingers. This regulates the diameter of the hole. The pot is submerged in water, and the overflooding time is called a daṇḍa. This is another way of measuring the duration of a daṇḍa, just as time is measured by sand in a glass. It appears that in the days of Vedic civilization there was no dearth of knowledge in physics, chemistry or higher mathematics. Measurements were calculated in different ways, as simply as could be done.
Srila Visvanatha Cakravarti Thakur Commentary - 3.11.9
This verse defines the length of the nāḍikā. Unmānam means that by which something is measured. Here it refers to a copper pot weight of six palas. Sixty-four māśas make one pala. One should make a hole in the pot using a gold needle four fingers in length and weighting four māṣas. Five guñjas make one māṣa. The time it takes forl one prastha of water to enter the vessel and fill it is a nāḍikā. If the weight of the vessel is more or the hole is larger, the pot will sink more quickly. If the vessel is lighter and the hole smaller, the pot will sink more slowly. Thus the exact weight of the pot and the size of the hole are specified. If the needle is made of silver and the same length and weight, the hole will be bigger.
TEXT - SB 3.11.10
yāmāś catvāraś catvāro
martyānām ahanī ubhe
pakṣaḥ pañca-daśāhāni
śuklaḥ kṛṣṇaś ca mānada
SYNONYMS
yāmāḥ—three hours; catvāraḥ—four; catvāraḥ—and four; martyānām—of the human beings; ahanī—duration of day; ubhe—both day and night; pakṣaḥ—fortnight; pañca-daśa—fifteen; ahāni—days; śuklaḥ—white; kṛṣṇaḥ—black; ca—also; mānada—measured.
TRANSLATION
It is calculated that there are four praharas, which are also called yāmas, in the day and four in the night of the human being. Similarly, fifteen days and nights are a fortnight, and there are two fortnights, white and black, in a month.
Srila Visvanatha Cakravarti Thakur Commentary - 3.11.10
Ahanī means day and night.
TEXT - SB 3.11.11
tayoḥ samuccayo māsaḥ
pitṝṇāṁ tad ahar-niśam
dvau tāv ṛtuḥ ṣaḍ ayanaṁ
dakṣiṇaṁ cottaraṁ divi
SYNONYMS
tayoḥ—of them; samuccayaḥ—aggregate; māsaḥ—month; pitṝṇām—of the Pitā planets; tat—that (month); ahaḥ-niśam—day and night; dvau—two; tau—months; ṛtuḥ—a season; ṣaṭ—six; ayanam—the movement of the sun in six months; dakṣiṇam—southern; ca—also; uttaram—northern; divi—in the heavens.
TRANSLATION
The aggregate of two fortnights is one month, and that period is one complete day and night for the Pitā planets. Two of such months comprise one season, and six months comprise one complete movement of the sun from south to north.
Srila Visvanatha Cakravarti Thakur Commentary - 3.11.11
Divi is connected the second verse. Two half years make one day and night for the devatās in heaven (divi). Twelve months make a year.
TEXT - SB 3.11.12
ayane cāhanī prāhur
vatsaro dvādaśa smṛtaḥ
saṁvatsara-śataṁ nṝṇāṁ
paramāyur nirūpitam
SYNONYMS
ayane—in the solar movement (of six months); ca—and; ahanī—a day of the demigods; prāhuḥ—it is said; vatsaraḥ—one calendar year; dvādaśa—twelve months; smṛtaḥ—is so called; saṁvatsara-śatam—one hundred years; nṝṇām—of human beings; parama-āyuḥ—duration of life; nirūpitam—is estimated.
TRANSLATION
Two solar movements make one day and night of the demigods, and that combination of day and night is one complete calendar year for the human being. The human being has a duration of life of one hundred years.
TEXT - SB 3.11.13
graharkṣa-tārā-cakra-sthaḥ
paramāṇv-ādinā jagat
saṁvatsarāvasānena
paryety animiṣo vibhuḥ
SYNONYMS
graha—influential planets like the moon; ṛkṣa—luminaries like Aśvinī; tārā—stars; cakra-sthaḥ—in the orbit; parama-aṇu-ādinā—along with the atoms; jagat—the entire universe; saṁvatsara-avasānena—by the end of one year; paryeti—completes its orbit; animiṣaḥ—the eternal time; vibhuḥ—the Almighty.
TRANSLATION
Influential stars, planets, luminaries and atoms all over the universe are rotating in their respective orbits under the direction of the Supreme, represented by eternal kāla.
PURPORT
In the Brahma-saṁhitā it is stated that the sun is the eye of the Supreme and it rotates in its particular orbit of time. Similarly, beginning from the sun down to the atom, all bodies are under the influence of the kāla-cakra, or the orbit of eternal time, and each of them has a scheduled orbital time of one saṁvatsara.
Srila Visvanatha Cakravarti Thakur Commentary - 3.11.13
This verse explains that the sun decreases the life span by rising and setting. The sun is situated in the circle of the planets such as the moon, the constellations such as Aśvini, and the stars, meaning the other constellations not included in the twenty-seven constellations. The sun, a portion of the Lord (vibhuḥ), the form of time (animiṣaḥ), travels around the universe.
Jiva's tika || 3.11.13||
graharkṣa-tārā-cakra-sthaḥ paramāṇv-ādinā jagat saṃvatsarāvasānena paryety animiṣo vibhuḥ
The sun, a portion of the Supreme Lord in the form of time, situated in the zodiac belt among the planets, twenty-seven constellations and other constellations, travels in a circle through the universe with measurements of time from the paramāṇu to the full year.
This describes the motion of the sun only and not to the largest time scale, since the year of the sun is unsuitable for the greatest periods of time.
TEXT - SB 3.11.14
saṁvatsaraḥ parivatsara
iḍā-vatsara eva ca
anuvatsaro vatsaraś ca
viduraivaṁ prabhāṣyate
SYNONYMS
saṁvatsaraḥ—orbit of the sun; parivatsaraḥ—circumambulation of Bṛhaspati; iḍā-vatsaraḥ—orbit of the stars; eva—as they are; ca—also; anuvatsaraḥ—orbit of the moon; vatsaraḥ—one calendar year; ca—also; vidura—O Vidura; evam—thus; prabhāṣyate—they are so told.
TRANSLATION
There are five different names for the orbits of the sun, moon, stars and luminaries in the firmament, and they each have their own saṁvatsara.
PURPORT
The subject matters of physics, chemistry, mathematics, astronomy, time and space dealt with in the above verses of Śrīmad-Bhāgavatam are certainly very interesting to students of the particular subject, but as far as we are concerned, we cannot explain them very thoroughly in terms of technical knowledge. The subject is summarized by the statement that above all the different branches of knowledge is the supreme control of kāla, the plenary representation of the Supreme Personality of Godhead. Nothing exists without Him, and therefore everything, however wonderful it may appear to our meager knowledge, is but the work of the magical wand of the Supreme Lord. As far as time is concerned, we beg to subjoin herewith a table of timings in terms of the modern clock.
One truṭi - 8/13,500 second
One vedha - 8/135 second
One lava - 8/45 second
One nimeṣa - 8/15 second
One kṣaṇa - 8/5 second
One kāṣṭhā - 8 seconds
One laghu - 2 minutes
One daṇḍa - 30 minutes
One prahara - 3 hours
One day - 12 hours
One night - 12 hours
One pakṣa - 15 days
Two pakṣas comprise one month, and twelve months comprise one calendar year, or one full orbit of the sun. A human being is expected to live up to one hundred years. That is the way of the controlling measure of eternal time.
The Brahma-saṁhitā (5.52) affirms this control in this way:
yac-cakṣur eṣa savitā sakala-grahāṇāṁ
rājā samasta-sura-mūrtir aśeṣa-tejāḥ
yasyājñayā bhramati saṁbhṛta-kāla-cakro
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
"I worship Govinda, the primeval Lord, the Supreme Personality of Godhead, under whose control even the sun, which is considered to be the eye of the Lord, rotates within the fixed orbit of eternal time. The sun is the king of all planetary systems and has unlimited potency in heat and light."
Srila Visvanatha Cakravarti Thakur Commentary - 3.11.14
The planets, constellations and other constellations have been described. This verse gives the different names of the years for the orbiting sun and other heavenly bodies. One year for the sun is called a saṁvatsara (365.25 days). One year for Jupiter is called a parivatsara (11.87 years). One year for the moon is called an anuvatsara (327.6 days).[244] Since there is no orbital motion of the constellations time is measured using the moon’s movements. For the twenty-seven constellations, twelve months of twenty-seven days makes a vatsara (324 days). Because of there is no measuring system in relation to the remaining constellations, they have a year called idā-vatsara with solar months of thirty days (total of 360 days).
TEXT - SB 3.11.15
yaḥ sṛjya-śaktim urudhocchvasayan sva-śaktyā
puṁso 'bhramāya divi dhāvati bhūta-bhedaḥ
kālākhyayā guṇamayaṁ kratubhir vitanvaṁs
tasmai baliṁ harata vatsara-pañcakāya
SYNONYMS
yaḥ—one who; sṛjya—of creation; śaktim—the seeds; urudhā—in various ways; ucchvasayan—invigorating; sva-śaktyā—by his own energy; puṁsaḥ—of the living entity; abhramāya—to dissipate darkness; divi—during the daytime; dhāvati—moves; bhūta-bhedaḥ—distinct from all other material form; kāla-ākhyayā—by the name eternal time; guṇa-mayam—the material results; kratubhiḥ—by offerings; vitanvan—enlarging; tasmai—unto him; balim—ingredients of offerings; harata—one should offer; vatsara-pañcakāya—offerings every five years.
TRANSLATION
O Vidura, the sun enlivens all living entities with his unlimited heat and light. He diminishes the duration of life of all living entities in order to release them from their illusion of material attachment, and he enlarges the path of elevation to the heavenly kingdom. He thus moves in the firmament with great velocity, and therefore everyone should offer him respects once every five years with all ingredients of worship.
Srila Visvanatha Cakravarti Thakur Commentary - 3.11.15
One may ask the purpose of having five different types of year. The religious acts accomplished by the various calculations of year are described in this verse. The sun, a particular form of the elements (bhūta-bhedaḥ) in the form of a ball of fire, moves in the sky (divi), revealing (uchvasayan) strongly in the form of time (svaśaktyā) the ability of plants to germinate. Why does it move in the sky? He increases the results, such as attainment of Svarga (guṇamayam) of those with material desires in order to destroy confusion for men, by actions performed with knowledge of the correct time for those actions, according to the saṁvatsara and other types of year. O followers of dharma! You should offer articles of worship such as arghya (balim) to the sun in order to set in motion the five types of year.
TEXT - SB 3.11.16
vidura uvāca
pitṛ-deva-manuṣyāṇām
āyuḥ param idaṁ smṛtam
pareṣāṁ gatim ācakṣva
ye syuḥ kalpād bahir vidaḥ
SYNONYMS
viduraḥ uvāca—Vidura said; pitṛ—the Pitā planets; deva—the heavenly planets; manuṣyāṇām—and that of the human beings; āyuḥ—duration of life; param—final; idam—in their own measurement; smṛtam—calculated; pareṣām—of the superior living entities; gatim—duration of life; ācakṣva—kindly calculate; ye—all those who; syuḥ—are; kalpāt—from the millennium; bahiḥ—outside; vidaḥ—greatly learned.
TRANSLATION
Vidura said: I now understand the life durations of the residents of the Pitā planets and heavenly planets as well as that of the human beings. Now kindly inform me of the durations of life of those greatly learned living entities who are beyond the range of a kalpa.
PURPORT
The partial dissolution of the universe that takes place at the end of Brahmā's day does not affect all the planetary systems. The planets of highly learned living entities like the sages Sanaka and Bhṛgu are not affected by the dissolutions of the millenniums. All the planets are of different types, and each is controlled by a different kāla-cakra, or schedule of eternal time. The time of the earth planet is not applicable to other, more elevated planets. Therefore, Vidura herein inquires about the duration of life on other planets.
Srila Visvanatha Cakravarti Thakur Commentary - 3.11.16
Idam refers to the hundred years according to their calculation. Please describe the life span (gatim) of Sanaka, Bhṛgu and others, who being very learned, remain outside the kalpa or day of Brahma.
Jiva's tika || 3.11.16 ||
vidura uvāca pitṛ-deva-manuṣyāṇām āyuḥ param idaṃ smṛtam pareṣāṃ gatim ācakṣva ye syuḥ kalpād bahir vidaḥ
Vidura said: You have described the maximum lifespan of a hundred years of the Pitrṣ, devatās and humans. Please describe the lifespan of others who, being wise, exist beyond the kalpa of Brahmā.
The lifespans of Pītṛs and others is according to the time calculations previously mentioned. It is a hundred years for the human. In describing the counting of time for humans, Pitṛs and devatās, it was mentioned that a hundred years was the lifespan of the human. (verse 12) The devatās last for a manvantara. Thus their lives are much longer. Brahmā, Sanaka and others last beyond the day of Brahmā.
TEXT - SB 3.11.17
bhagavān veda kālasya
gatiṁ bhagavato nanu
viśvaṁ vicakṣate dhīrā
yoga-rāddhena cakṣuṣā
SYNONYMS
bhagavān—O spiritually powerful one; veda—you know; kālasya—of the eternal time; gatim—movements; bhagavataḥ—of the Supreme Personality of Godhead; nanu—as a matter of course; viśvam—the whole universe; vicakṣate—see; dhīrāḥ—those who are self-realized; yoga-rāddhena—by dint of mystic vision; cakṣuṣā—by the eyes.
TRANSLATION
O spiritually powerful one, you can understand the movements of eternal time, which is the controlling form of the Supreme Personality of Godhead. Because you are a self-realized person, you can see everything by the power of mystic vision.
PURPORT
Those who have reached the highest perfectional stage of mystic power and can see everything in the past, present and future are called tri-kāla-jñas. Similarly, the devotees of the Lord can see everything clearly that is in the revealed scriptures. The devotees of Lord Śrī Kṛṣṇa can very easily understand the science of Kṛṣṇa, as well as the situation of the material and spiritual creations, without difficulty. Devotees do not have to endeavor for any yoga-siddhi, or perfection in mystic powers. They are competent to understand everything by the grace of the Lord, who is sitting in everyone's heart.
Srila Visvanatha Cakravarti Thakur Commentary - 3.11.17
Bhagavān means you in this context. Yoga-rāddhena means by perfection of yoga.
TEXT - SB 3.11.18
maitreya uvāca
kṛtaṁ tretā dvāparaṁ ca
kaliś ceti catur-yugam
divyair dvādaśabhir varṣaiḥ
sāvadhānaṁ nirūpitam
SYNONYMS
maitreyaḥ uvāca—Maitreya said; kṛtam—the age of Satya; tretā—the age of Tretā; dvāparam—the age of Dvāpara; ca—also; kaliḥ—the age of Kali; ca—and; iti—thus; catuḥ-yugam—four millenniums; divyaiḥ—of the demigods; dvādaśabhiḥ—twelve; varṣaiḥ—thousands of years; sa-avadhānam—approximately; nirūpitam—ascertained.
TRANSLATION
Maitreya said: O Vidura, the four millenniums are called the Satya, Tretā, Dvāpara and Kali yugas. The aggregate number of years of all of these combined is equal to twelve thousand years of the demigods.
PURPORT
The years of the demigods are equal to 360 years of humankind. As will be clarified in the subsequent verses, 12,000 of the demigods' years, including the transitional periods which are called yuga-sandhyās, comprise the total of the aforementioned four millenniums. Thus the aggregate of the above-mentioned four millenniums is 4,320,000 years.
Srila Visvanatha Cakravarti Thakur Commentary - 3.11.18
The life spans of Bhrgu and others beyond the kalpa are equal to that of Brahmā. In order to explain the lifespan of Brahmā, the calculation of the yugas is explained. Varsaiḥ means by a thousand years. Avadhānam here means “that which is deposited.” It refers to the sandhyās at the beginning and end of the yuga.
Jiva's tika || 3.11.18 ||
maitreya uvāca kṛtaṃ tretā dvāparaṃ ca kaliś ceti catur-yugam
divyair dvādaśabhir varṣaiḥ sāvadhānaṃ nirūpitam
Maitreya said: The four yugas of Satya, Tretā, Dvāparā and Kali are described as twelve thousand years of the devatās, including the sandhyā portions.
360 human years equals one devatā year. 12000 devatā years makes four yugas (4320000 years). That is the duration of four yugas: satyaṃ (1728000), tretā (1296000), dvāpara (864000) and kaliḥ (432000). Two thousand yugas make Brahmā’s day and night. For humans that is 8640000000 (4320000 x 2 x 1000)
TEXT - SB 3.11.19
catvāri trīṇi dve caikaṁ
kṛtādiṣu yathā-kramam
saṅkhyātāni sahasrāṇi
dvi-guṇāni śatāni ca
SYNONYMS
catvāri—four; trīṇi—three; dve—two; ca—also; ekam—one; kṛta-ādiṣu—in the Satya-yuga; yathā-kramam—and subsequently others; saṅkhyātāni—numbering; sahasrāṇi—thousands; dvi-guṇāni—twice; śatāni—hundreds; ca—also.
TRANSLATION
The duration of the Satya millennium equals 4,800 years of the years of the demigods; the duration of the Treta millennium equals 3600 years of the demigods; the duration of the Dvāpara millennium equals 2,400 years; and that of the Kali millennium is 1,200 years of the demigods.
PURPORT
As aforementioned, one year of the demigods is equal to 360 years of the human beings. The duration of the Satya-yuga is therefore 4,800 x 360, or 1,728,000 years. The duration of the Tretā-yuga is 3,600 x 360, or 1,296,000 years. The duration of the Dvāpara-yuga is 2,400 x 360, or 864,000 years. And the last, the Kali-yuga, is 1,200 x 360, or 432,000 years.
Srila Visvanatha Cakravarti Thakur Commentary - 3.11.19
Satya yuga is four thousand devatā years and the sandhyās at the beginning and end of the yuga totally eight hundred years. Treta yuga is three thousand six hundred years, and the others are similarly calculated.
TEXT - SB 3.11.20
sandhyā-sandhyāṁśayor antar
yaḥ kālaḥ śata-saṅkhyayoḥ
tam evāhur yugaṁ taj-jñā
yatra dharmo vidhīyate
SYNONYMS
sandhyā—transitional period before; sandhyā-aṁśayoḥ—and transitional period after; antaḥ—within; yaḥ—that which; kālaḥ—duration of time; śata-saṅkhyayoḥ—hundreds of years; tam eva—that period; āhuḥ—they call; yugam—millennium; tat-jñāḥ—the expert astronomers; yatra—wherein; dharmaḥ—religion; vidhīyate—is performed.
TRANSLATION
The transitional periods before and after every millennium, which are a few hundred years as aforementioned, are known as yuga-sandhyās, or the conjunctions of two millenniums, according to the expert astronomers. In those periods all kinds of religious activities are performed.
Srila Visvanatha Cakravarti Thakur Commentary - 3.11.20
The juncture at the beginning is called sandhyā and the juncture at the end is called sandhyāṁśa. What are these? They are counted in hundreds of years. The period between these two is the yuga. In these yugas the special dharmas of meditation, sacrifice, deity worship and chanting are performed. The regular dharmas are secondarily performed. These are practiced as well in the sandhyā and sandhāṁśa. But even in the sandhyās, the yuga dharmas are more prominent. One year of the devatās is 360 years of humans. The four yugas are described in the scriptures to be 4, 320,000 human years. Satya-yuga is 1,728,000 human years. Treta-yuga is 1,296,000 human years. Dvāpara yuga is 864,000 human years. Kali-yuga is 432,000 human years.
TEXT - SB 3.11.21
dharmaś catuṣ-pān manujān
kṛte samanuvartate
sa evānyeṣv adharmeṇa
vyeti pādena vardhatā
SYNONYMS
dharmaḥ—religion; catuḥ-pāt—complete four dimensions; manujān—mankind; kṛte—in the Satya-yuga; samanuvartate—properly maintained; saḥ—that; eva—certainly; anyeṣu—in other; adharmeṇa—by the influence of irreligion; vyeti—declined; pādena—by one part; vardhatā—gradually increasing proportionately.
TRANSLATION
O Vidura, in the Satya millennium mankind properly and completely maintained the principles of religion, but in other millenniums religion gradually decreased by one part as irreligion was proportionately admitted.
PURPORT
In the Satya millennium, complete execution of religious principles prevailed. Gradually, the principles of religion decreased by one part in each of the subsequent millenniums. In other words, at present there is one part religion and three parts irreligion. Therefore people in this age are not very happy.
Srila Visvanatha Cakravarti Thakur Commentary - 3.11.21
In Satya-yuga, complete (catuḥpāt) dharma is aimed at mankind. Because adharma gradually increased by a fourth in the following yugas, dharma gradually decreased by a fourth.
TEXT - SB 3.11.22
tri-lokyā yuga-sāhasraṁ
bahir ābrahmaṇo dinam
tāvaty eva niśā tāta
yan nimīlati viśva-sṛk
SYNONYMS
tri-lokyāḥ—of the three worlds; yuga—the four yugas; sāhasram—one thousand; bahiḥ—outside of; ābrahmaṇaḥ—up to Brahmaloka; dinam—is a day; tāvatī—a similar (period); eva—certainly; niśā—is night; tāta—O dear one; yat—because; nimīlati—goes to sleep; viśva-sṛk—Brahmā.
TRANSLATION
Outside of the three planetary systems [Svarga, Martya and Pātāla], the four yugas multiplied by one thousand comprise one day on the planet of Brahmā. A similar period comprises a night of Brahmā, in which the creator of the universe goes to sleep.
PURPORT
When Brahmā goes to sleep in his nighttime, the three planetary systems below Brahmaloka are all submerged in the water of devastation. In his sleeping condition, Brahmā dreams about the Garbhodakaśāyī Viṣṇu and takes instruction from the Lord for the rehabilitation of the devastated area of space.
Srila Visvanatha Cakravarti Thakur Commentary - 3.11.22
Beyond the three worlds (tri-lokyāḥ baḥiḥ), above Svarga, from Maharloka to Brahmaloka, one thousand cycles of four yugas equals a day. In the night Brahmā falls asleep. He sleeps following the sleep of Garbhodakaśāyī Viṣṇu. Thus a day and night of Brahmā is equal to two thousand yuga cycles. For mankind that is 8,640,000,000 years.
TEXT - SB 3.11.23
niśāvasāna ārabdho
loka-kalpo 'nuvartate
yāvad dinaṁ bhagavato
manūn bhuñjaṁś catur-daśa
SYNONYMS
niśā—night; avasāne—termination; ārabdhaḥ—beginning from; loka-kalpaḥ—further creation of the three worlds; anuvartate—follows; yāvat—until; dinam—the daytime; bhagavataḥ—of the lord (Brahmā); manūn—the Manus; bhuñjan—existing through; catuḥ-daśa—fourteen.
TRANSLATION
After the end of Brahmā's night, the creation of the three worlds begins again in the daytime of Brahmā, and they continue to exist through the life durations of fourteen consecutive Manus, or fathers of mankind.
PURPORT
At the end of the life of each Manu there are shorter dissolutions also.
Srila Visvanatha Cakravarti Thakur Commentary - 3.11.23
This verse describes the condition during the day. At the end of night, the creation of the planets takes place. Their existence extends over the fourteen Manvantara periods.
TEXT - SB 3.11.24
svaṁ svaṁ kālaṁ manur bhuṅkte
sādhikāṁ hy eka-saptatim
SYNONYMS
svam—own; svam—accordingly; kālam—duration of life; manuḥ—Manu; bhuṅkte—enjoys; sa-adhikām—a little more than; hi—certainly; eka-saptatim—seventy-one.
TRANSLATION
Each and every Manu enjoys a life of a little more than seventy-one sets of four millenniums.
PURPORT
The duration of life of a Manu comprises seventy-one sets of four millenniums, as described in the Viṣṇu Purāṇa. The duration of life of one Manu is about 852,000 years in the calculation of the demigods, or, in the calculation of human beings, 306,720,000 years.
Srila Visvanatha Cakravarti Thakur Commentary - 3.11.24
A Manu rules for a little more than seventy-one yuga cycles. This is a little over 852,000 devatā years or 306,720,000 human years. This is confirmed in the Viṣṇu Purāṇa.
Jiva's tika || 3.11.24 ||
svaṃ svaṃ kālaṃ manur bhunkte sādhikāṃ hy eka-saptatim
Each Manvantara extends for a little over seventy-one yugas.
A Manu rules for a little more than seventy-one yuga cycles. This is a little over 852,000 devatā years or 306,720,000 human years. This is confirmed in the Viṣṇu Purāṇa. This is a half verse.
TEXT - SB 3.11.25
manvantareṣu manavas
tad-vaṁśyā ṛṣayaḥ surāḥ
bhavanti caiva yugapat
sureśāś cānu ye ca tān
SYNONYMS
manu-antareṣu—after the dissolution of each and every Manu; manavaḥ—other Manus; tat-vaṁśyāḥ—and their descendants; ṛṣayaḥ—the seven famous sages; surāḥ—devotees of the Lord; bhavanti—flourish; ca eva—also all of them; yugapat—simultaneously; sura-īśāḥ—demigods like Indra; ca—and; anu—followers; ye—all; ca—also; tān—them.
TRANSLATION
After the dissolution of each and every Manu, the next Manu comes in order, along with his descendants, who rule over the different planets; but the seven famous sages, and demigods like Indra and their followers, such as the Gandharvas, all appear simultaneously with Manu.
PURPORT
There are fourteen Manus in one day of Brahmā, and each of them has different descendants.
Srila Visvanatha Cakravarti Thakur Commentary - 3.11.25
The dynasty of Manu, the protector of the earth, gradually appears. The seven sages and others however appear simultaneously with Manu. The Indras and Gandharvas who follow them, appear simultaneously.
Jiva's tika || 3.11.25 ||
manvantareṣu manavas tad-vaṃśyā ṛṣayaḥ surāḥ bhavanti caiva yugapat sureśāś cānu ye ca tān
In the Manvantara, the Manus, the seven sages, the devatās, Indra and even the Gandharvas appear simultaneously with Manu, and the descendants of Manus appear gradually.
Yugapat means they appear along with each Manu.
TEXT - SB 3.11.26
eṣa dainan-dinaḥ sargo
brāhmas trailokya-vartanaḥ
tiryaṅ-nṛ-pitṛ-devānāṁ
sambhavo yatra karmabhiḥ
SYNONYMS
eṣaḥ—all these creations; dainam-dinaḥ—daily; sargaḥ—creation; brāhmaḥ—in terms of the days of Brahmā; trailokya-vartanaḥ—revolution of the three worlds; tiryak—animals lower than the human beings; nṛ—human beings; pitṛ—of the Pitā planets; devānām—of the demigods; sambhavaḥ—appearance; yatra—wherein; karmabhiḥ—in the cycle of fruitive activities.
TRANSLATION
In the creation, during Brahmā's day, the three planetary systems—Svarga, Martya and Pātāla—revolve, and the inhabitants, including the lower animals, human beings, demigods and Pitās, appear and disappear in terms of their fruitive activities.
Srila Visvanatha Cakravarti Thakur Commentary - 3.11.26
Trai-lokya-vartanaḥ means the creation of the three worlds (the planets from Svarga down to Pātāla)..
TEXT - SB 3.11.27
manvantareṣu bhagavān
bibhrat sattvaṁ sva-mūrtibhiḥ
manv-ādibhir idaṁ viśvam
avaty udita-pauruṣaḥ
SYNONYMS
manu-antareṣu—in each change of Manu; bhagavān—the Personality of Godhead; bibhrat—manifesting; sattvam—His internal potency; sva-mūrtibhiḥ—by His different incarnations; manu-ādibhiḥ—as Manus; idam—this; viśvam—the universe; avati—maintains; udita—discovering; pauruṣaḥ—divine potencies.
TRANSLATION
In each and every change of Manu, the Supreme Personality of Godhead appears by manifesting His internal potency in different incarnations, as Manu and others. Thus He maintains the universe by discovered power.
Srila Visvanatha Cakravarti Thakur Commentary - 3.11.27
Sva-mūrtibhiḥ means by his avatāras. Udita-pauruṣaḥ means “manifested human form.”
TEXT - SB 3.11.28
tamo-mātrām upādāya
pratisaṁruddha-vikramaḥ
kālenānugatāśeṣa
āste tūṣṇīṁ dinātyaye
SYNONYMS
tamaḥ—the mode of ignorance, or the darkness of night; mātrām—an insignificant portion only; upādāya—accepting; pratisaṁruddha-vikramaḥ—suspending all power of manifestation; kālena—by means of the eternal kāla; anugata—merged in; aśeṣaḥ—innumerable living entities; āste—remains; tūṣṇīm—silent; dina-atyaye—at the end of the day.
TRANSLATION
At the end of the day, under the insignificant portion of the mode of darkness, the powerful manifestation of the universe merges in the darkness of night. By the influence of eternal time, the innumerable living entities remain merged in that dissolution, and everything is silent.
PURPORT
This verse is an explanation of the night of Brahmā, which is the effect of the influence of time in touch with an insignificant portion of the modes of material nature in darkness. The dissolution of the three worlds is effected by the incarnation of darkness, Rudra, represented by the fire of eternal time which blazes over the three worlds. These three worlds are known as Bhūḥ, Bhuvaḥ and Svaḥ (Pātāla, Martya and Svarga). The innumerable living entities merge into that dissolution, which appears to be the dropping of the curtain of the scene of the Supreme Lord's energy, and so everything becomes silent.
Srila Visvanatha Cakravarti Thakur Commentary - 3.11.28
This verse describes the situation during Brahmā’s night. Accepting a small portion of darkness for destroying the three worlds through the form of Kālāgni-rūdra, having destroyed (pratisaṁruḍdhaḥ) bhūḥ, bhuvaḥ and svaḥ (vikramaḥ), covering them with fire and other elements the Lord also makes the jīvas (aśeṣam) of the three worlds merge (anugataḥ) into him. He remains silent in the sense that he stops the pastime of displaying the material realm. It was previously mentioned that vikrama means bhuḥ, bhuvaḥ and svaḥ. (SB 2.6.7)
TEXT - SB 3.11.29
tam evānv api dhīyante
lokā bhūr-ādayas trayaḥ
niśāyām anuvṛttāyāṁ
nirmukta-śaśi-bhāskaram
SYNONYMS
tam—that; eva—certainly; anu—after; api dhīyante—are out of sight; lokāḥ—the planets; bhūḥ-ādayaḥ—the three worlds, Bhūḥ, Bhuvaḥ and Svaḥ; trayaḥ—three; niśāyām—in the night; anuvṛttāyām—ordinary; nirmukta—without glare; śaśi—the moon; bhāskaram—the sun.
TRANSLATION
When the night of Brahmā ensues, all the three worlds are out of sight, and the sun and the moon are without glare, just as in the due course of an ordinary night.
PURPORT
It is understood that the glare of the sun and moon disappear from the sphere of the three worlds, but the sun and the moon themselves do not vanish. They appear in the remaining portion of the universe, which is beyond the sphere of the three worlds. The portion in dissolution remains without sunrays or moonglow. It all remains dark and full of water, and there are indefatigable winds, as explained in the following verses.
Srila Visvanatha Cakravarti Thakur Commentary - 3.11.29
Conforming to that, the three worlds disappear (dhīyante). This is a reflexive passive form of the verb apidhā, to conceal. That condition is devoid of sun and moon.
TEXT - SB 3.11.30
tri-lokyāṁ dahyamānāyāṁ
śaktyā saṅkarṣaṇāgninā
yānty ūṣmaṇā maharlokāj
janaṁ bhṛgv-ādayo 'rditāḥ
SYNONYMS
tri-lokyām—when the spheres of the three worlds; dahyamānāyām—being set ablaze; śaktyā—by the potency; saṅkarṣaṇa—from the mouth of Saṅkarṣaṇa; agninā—by the fire; yānti—they go; ūṣmaṇā—heated by the warmth; mahaḥ-lokāt—from Maharloka; janam—to Janaloka; bhṛgu—the sage Bhṛgu; ādayaḥ—and others; arditāḥ—being so distressed.
TRANSLATION
The devastation takes place due to the fire emanating from the mouth of Saṅkarṣaṇa, and thus great sages like Bhṛgu and other inhabitants of Maharloka transport themselves to Janaloka, being distressed by the warmth of the blazing fire which rages through the three worlds below.
Srila Visvanatha Cakravarti Thakur Commentary - 3.11.30
This verse describes how the three worlds are destroyed.
TEXT - SB 3.11.31
tāvat tri-bhuvanaṁ sadyaḥ
kalpāntaidhita-sindhavaḥ
plāvayanty utkaṭāṭopa-
caṇḍa-vāteritormayaḥ
SYNONYMS
tāvat—then; tri-bhuvanam—all the three worlds; sadyaḥ—immediately after; kalpa-anta—in the beginning of the devastation; edhita—inflated; sindhavaḥ—all the oceans; plāvayanti—inundate; utkaṭa—violent; āṭopa—agitation; caṇḍa—hurricane; vāta—by winds; īrita—blown; ūrmayaḥ—waves.
TRANSLATION
At the beginning of the devastation all the seas overflow, and hurricane winds blow very violently. Thus the waves of the seas become ferocious, and in no time at all the three worlds are full of water.
PURPORT
It is said that the blazing fire from the mouth of Saṅkarṣaṇa rages for one hundred years of the demigods, or 36,000 human years. Then for another 36,000 years there are torrents of rain, accompanied by violent winds and waves, and the seas and oceans overflow. These reactions of 72,000 years are the beginning of the partial devastation of the three worlds. People forget all these devastations of the worlds and think themselves happy in the material progress of civilization. This is called māyā, or "that which is not."
Srila Visvanatha Cakravarti Thakur Commentary - 3.11.31
Immediately, quickly, the three worlds are burned up. The burning continues for a hundred years. The oceans are greatly disturbed and have waves blown about by strong winds.
Jiva's tika || 3.11.31 ||
tāvat tri-bhuvanaṃ sadyaḥ kalpāntaidhita-sindhavaḥ plāvayanty utkaṭāṭopacaṇḍa-vāteritormayaḥ
The oceans, swelling with water at the end of Brahmā’s day, violently disturbed with waves blown by strong winds, immediately cover the three worlds (including Svarga).
The oceans are disturbed by waves agitated by a great multitude of strong winds.
TEXT - SB 3.11.32
antaḥ sa tasmin salila
āste 'nantāsano hariḥ
yoga-nidrā-nimīlākṣaḥ
stūyamāno janālayaiḥ
SYNONYMS
antaḥ—within; saḥ—that; tasmin—in that; salile—water; āste—there is; ananta—Ananta; āsanaḥ—on the seat of; hariḥ—the Lord; yoga—mystic; nidrā—sleep; nimīla-akṣaḥ—eyes closed; stūya-mānaḥ—being glorified; jana-ālayaiḥ—by the inhabitants of the Janaloka planets.
TRANSLATION
The Supreme Lord, the Personality of Godhead, lies down in the water on the seat of Ananta, with His eyes closed, and the inhabitants of the Janaloka planets offer their glorious prayers unto the Lord with folded hands.
PURPORT
We should not understand the sleeping condition of the Lord to be the same as our sleep. Here the word yoga-nidrā is specifically mentioned, which indicates that the Lord's sleeping condition is also a manifestation of His internal potency. Whenever the word yoga is used it should be understood to refer to that which is transcendental. In the transcendental stage all activities are always present, and they are glorified by prayers of great sages like Bhṛgu.
Srila Visvanatha Cakravarti Thakur Commentary - 3.11.32
The Lord has many expansions of his cit-śakti starting with Vimalā. The fifth śakti is called Yogā.[245] She takes the form of Nidrā or sleep. The Lord’s eyes are closed by his śakti Yogā in the form of Nidrā. Janālayaiḥ means the sages of Janaloka.
TEXT - SB 3.11.33
evaṁ-vidhair aho-rātraiḥ
kāla-gatyopalakṣitaiḥ
apakṣitam ivāsyāpi
paramāyur vayaḥ-śatam
SYNONYMS
evam—thus; vidhaiḥ—by the process of; ahaḥ—days; rātraiḥ—by nights; kāla-gatyā—advancement of time; upalakṣitaiḥ—by such symptoms; apakṣitam—declined; iva—just like; asya—his; api—although; parama-āyuḥ—duration of life; vayaḥ—years; śatam—one hundred.
TRANSLATION
Thus the process of the exhaustion of the duration of life exists for every one of the living beings, including Lord Brahmā. One's life endures for only one hundred years, in terms of the times in the different planets.
PURPORT
Every living being lives for one hundred years in terms of the times in different planets for different entities. These one hundred years of life are not equal in every case. The longest duration of one hundred years belongs to Brahmā, but although the life of Brahmā is very long, it expires in the course of time. Brahmā is also afraid of his death, and thus he performs devotional service to the Lord, just to release himself from the clutches of illusory energy. Animals, of course, have no sense of responsibility, but even humans, who have developed a sense of responsibility, while away their valuable time without engaging in devotional service to the Lord; they live merrily, unafraid of impending death. This is the madness of human society. The madman has no responsibility in life. Similarly, a human being who does not develop a sense of responsibility before he dies is no better than the madman who tries to enjoy material life very happily without concern for the future. It is necessary that every human being be responsible in preparing himself for the next life, even if he has a duration of life like that of Brahmā, the greatest of all living creatures within the universe.
Srila Visvanatha Cakravarti Thakur Commentary - 3.11.33
The life of even Brahmā (asya) decays (apakṣitam).
yasmād bibhemy aham api dviparārdha-dhiṣṇyam
adhyāsitaḥ sakala-loka-namaskṛtaṁ yat
tepe tapo bahu-savo ’varurutsamānas
tasmai namo bhagavate ’dhimakhāya tubhyam
I feared time, even though I am situated on Brahma-loka, which is offered respects by all planets and, desiring to bring time under control, I performed many sacrifices. Now, in pure bhakti, I offer my respects to the Supreme Lord, controller of sacrifices. SB 3.9.18
Even Brahmā, fearing time, giving up enjoyment of material objects, worships the Lord constantly. Humans of short life intensely enjoy material objects and do not worship the Lord. They must make efforts in bhakti and detachment. For that reason, it is necessary to describe the nature of time.
TEXT - SB 3.11.34
yad ardham āyuṣas tasya
parārdham abhidhīyate
pūrvaḥ parārdho 'pakrānto
hy aparo 'dya pravartate
SYNONYMS
yat—that which; ardham—half; āyuṣaḥ—of the duration of life; tasya—his; parārdham—a parārdha; abhidhīyate—is called; pūrvaḥ—the former; para-ardhaḥ—half of the duration of life; apakrāntaḥ—having passed; hi—certainly; aparaḥ—the latter; adya—in this millennium; pravartate—shall begin.
TRANSLATION
The one hundred years of Brahmā's life are divided into two parts, the first half and the second half. The first half of the duration of Brahmā's life is already over, and the second half is now current.
PURPORT
The duration of one hundred years in the life of Brahmā has already been discussed in many places in this work, and it is described in Bhagavad-gītā (8.17) also. Fifty years of the life of Brahmā are already over, and fifty years are yet to be completed; then, for Brahmā also, death is inevitable.
Srila Visvanatha Cakravarti Thakur Commentary - 3.11.34
This verse describes how Brahmā’s life is divided into two parts.
Jiva's tika || 3.11.34 ||
yad ardham āyuṣas tasya parārdham abhidhīyate pūrvaḥ parārdho ’pakrānto hy aparo ’dya pravartate
A half of Brahmā’s life is called a parardha. The first parārdha has passed and the second parārdha has begun at present.
The second parārdha has begun at present.
TEXT - SB 3.11.35
pūrvasyādau parārdhasya
brāhmo nāma mahān abhūt
kalpo yatrābhavad brahmā
śabda-brahmeti yaṁ viduḥ
SYNONYMS
pūrvasya—of the first half; ādau—in the beginning; para-ardhasya—of the superior half; brāhmaḥ—Brāhma-kalpa; nāma—of the name; mahān—very great; abhūt—was manifest; kalpaḥ—millennium; yatra—whereupon; abhavat—appeared; brahmā—Lord Brahmā; śabda-brahma iti—the sounds of the Vedas; yam—which; viduḥ—they know.
TRANSLATION
In the beginning of the first half of Brahmā's life, there was a millennium called Brāhma-kalpa, wherein Lord Brahmā appeared. The birth of the Vedas was simultaneous with Brahmā's birth.
PURPORT
According to Padma Purāṇa (Prabhāsa-khaṇḍa), in thirty days of Brahmā many kalpas take place, such as the Varāha-kalpa and Pitṛ-kalpa. Thirty days make one month of Brahmā, beginning from the full moon to the disappearance of the moon. Twelve such months complete one year, and fifty years complete one parārdha, or one half the duration of the life of Brahmā. The Śveta-varāha appearance of the Lord is the first birthday of Brahmā. The birth date of Brahmā is in the month of March, according to Hindu astronomical calculation. This statement is reproduced from the explanation of Śrīla Viśvanātha Cakravartī Ṭhākura.
Srila Visvanatha Cakravarti Thakur Commentary - 3.11.35
As described in the Prabhāsa-khaṇḍa, there are thirty days starting with the waxing pratipat-tithi and ending with the dark moon tithi, with names starting with Śveta-varāha-kalpa and ending with Pitṛ-kalpa. This makes one month of Brahmā. These months are repeated twelve times to make one year. Fifty of those years is called a parardha. The first day in the first parardha is called Brahma-kalpa or Śveta-vārāha-kalpa. It is called Brāhma-kalpa because it is Brahmā’s birth tithi. It is described in the astronomical scriptures as occurring on the śukla-pratipat of Caitra month.
TEXT - SB 3.11.36
tasyaiva cānte kalpo 'bhūd
yaṁ pādmam abhicakṣate
yad dharer nābhi-sarasa
āsīl loka-saroruham
SYNONYMS
tasya—of the Brāhma-kalpa; eva—certainly; ca—also; ante—at the end of; kalpaḥ—millennium; abhūt—came into existence; yam—which; pādmam—Pādma; abhicakṣate—is called; yat—in which; hareḥ—of the Personality of Godhead; nābhi—in the navel; sarasaḥ—from the reservoir of water; āsīt—there was; loka—of the universe; saroruham—lotus.
TRANSLATION
The millennium which followed the first Brāhma millennium is known as the Pādma-kalpa because in that millennium the universal lotus flower grew out of the navel reservoir of water of the Personality of Godhead, Hari.
PURPORT
The millennium following the Brāhma-kalpa is known as the Pādma-kalpa because the universal lotus grows in that millennium. The Pādma-kalpa is also called the Pitṛ-kalpa in certain Purāṇas.
Srila Visvanatha Cakravarti Thakur Commentary - 3.11.36
The Pitr-kalpa (kalpaḥ) which occurs at the every end of the first half of Brahmā’s life is also called the Pādma-kalpa. The reason why it is called Pādmakalpa is given. It is understood from this that in every kalpa a lotus which forms all the planets does not appear. It appears only sometimes.
TEXT - SB 3.11.37
ayaṁ tu kathitaḥ kalpo
dvitīyasyāpi bhārata
vārāha iti vikhyāto
yatrāsīc chūkaro hariḥ
SYNONYMS
ayam—this; tu—but; kathitaḥ—known as; kalpaḥ—the current millennium; dvitīyasya—of the second half; api—certainly; bhārata—O descendant of Bharata; vārāhaḥ—Vārāha; iti—thus; vikhyātaḥ—is celebrated; yatra—in which; āsīt—appeared; śūkaraḥ—hog shape; hariḥ—the Personality of Godhead.
TRANSLATION
O descendant of Bharata, the first millennium in the second half of the life of Brahmā is also known as the Vārāha millennium because the Personality of Godhead appeared in that millennium as the hog incarnation.
PURPORT
The different millenniums known as the Brāhma, Pādma and Vārāha kalpas appear a little puzzling for the layman. There are some scholars who think these kalpas to be one and the same. According to Śrīla Viśvanātha Cakravartī, the Brāhma-kalpa in the beginning of the first half appears to be the Pādma-kalpa. We can, however, simply abide by the text and understand that the present millennium is in the second half of the duration of the life of Brahmā.
Srila Visvanatha Cakravarti Thakur Commentary - 3.11.37
This verse describes the first day in the fifty-first year of Brahmā, in the second half of his life. The Pādma-kalpa (the previous day) is described in verses such as pādmaṁ kalpam atho śṛṇu (SB 2.10.47) and the verses after udāplutaṁ viśvam idaṁ (SB 3.8.10), with a description of a lotus in one ocean of water. The appearance of one Brahmā with no one else present is described in vilokya tatrānyad apaśyamānaḥ (SB 2.9.7) Thus, Brahmā did not see Sanaka and the others who live for the whole of Brahmā’s life.
Because of these verses, some have another explanation for the Pādma-kalpa.
They say that Mahaloka, Janaloka, Tapoloka and Satyloka, which remain without being destroyed until the end of the second half of his life, become covered with water at the end of the first half of Brahmā’s life (thus no planets or the great sages are not visible to Brahmā on the first day of his fifty-first year). Those who live till the end of Brahmā’s life on those planets enter into Nārāyaṇa along with Brahmā during the night at the end of the first half of Brahmā’s life. They say that the first day in the second half of Brahmā’s life (when he appears on a lotus and sees no planets and no sages) is called Śveta-vārāha or Pādma-kalpa. As well, in the next chapter it will be explained that Sanaka, Marīci and others appeared from Brahmā. This is similar to the Brahmā-kalpa. That day cannot be called Brāhma-kalpa since it comes after this description of the Pādma-kalpa.
In verse 36 of this chapter, describing Pādma-kalpa, the word ante can mean “at the end of the first day.” Thus the second day after Brahmā’s birth could be called the Pādma-kalpa. Ayam tu in this verse then means that the Pādma-kalpa is also a name for the Vārāha-kalpa, the first day in the second half of Brahmā’s life. It is called Vārāha-kalpa because Varāha avatāra appeared during that kalpa. The word api after dvitīyasya indicates that even the first kalpa of Brahmā’s life is called the Pādma-kalpa. This is the explanation of some persons.[246]
TEXT - SB 3.11.38
kālo 'yaṁ dvi-parārdhākhyo
nimeṣa upacaryate
avyākṛtasyānantasya
hy anāder jagad-ātmanaḥ
SYNONYMS
kālaḥ—eternal time; ayam—this (as measured by Brahmā's duration of life); dvi-parārdha-ākhyaḥ—measured by the two halves of Brahmā's life; nimeṣaḥ—less than a second; upacaryate—is so measured; avyākṛtasya—of one who is unchanged; anantasya—of the unlimited; hi—certainly; anādeḥ—of the beginningless; jagat-ātmanaḥ—of the soul of the universe.
TRANSLATION
The duration of the two parts of Brahmā's life, as above mentioned, is calculated to be equal to one nimeṣa [less than a second] for the Supreme Personality of Godhead, who is unchanging and unlimited and is the cause of all causes of the universe.
PURPORT
The great sage Maitreya has given a considerable description of the time of different dimensions, beginning from the atom up to the duration of the life of Brahmā. Now he attempts to give some idea of the time of the unlimited Personality of Godhead. He just gives a hint of His unlimited time by the standard of the life of Brahmā. The entire duration of the life of Brahmā is calculated to be less than a second of the Lord's time, and it is explained in the Brahma-saṁhitā (5.48) as follows:
yasyaika-niśvasita-kālam athāvalambya
jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ
viṣṇur mahān sa iha yasya kalā-viśeṣo
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
"I worship Govinda, the Supreme Personality of Godhead, the cause of all causes, whose plenary portion is Mahā-Viṣṇu. All the heads of the innumerable universes [the Brahmās] live only by taking shelter of the time occupied by one of His breaths." The impersonalists do not believe in the form of the Lord, and thus they would hardly believe in the Lord's sleeping. Their idea is obtained by a poor fund of knowledge; they calculate everything in terms of man's capacity. They think that the existence of the Supreme is just the opposite of active human existence; because the human being has senses, the Supreme must be without sense perception; because the human being has a form, the Supreme must be formless; and because the human being sleeps, the Supreme must not sleep. Śrīmad-Bhāgavatam, however, does not agree with such impersonalists. It is clearly stated herein that the Supreme Lord rests in yoga-nidrā, as previously discussed. And because He sleeps, naturally He must breathe, and the Brahma-saṁhitā confirms that within His breathing period innumerable Brahmās take birth and die.
There is complete agreement between Śrīmad-Bhāgavatam and the Brahma-saṁhitā. Eternal time is never lost along with the life of Brahmā. It continues, but it has no ability to control the Supreme Personality of Godhead because the Lord is the controller of time. In the spiritual world there is undoubtedly time, but it has no control over activities. Time is unlimited, and the spiritual world is also unlimited, since everything there exists on the absolute plane.
Srila Visvanatha Cakravarti Thakur Commentary - 3.11.38
Very minute and expansive measures of time have been described. Now the greatest extent of time is described. Two parardhas, the total duration of Brahmā’s life is designated in the scriptures as the greatest measure of time, though it is impossible to include all time. Two parardhas is only one moment for the Supreme Lord, the soul of the universe. Can one measure the Lord’s life span in terms of seconds or other measurements of time? No. The measure of a second is figurative only (upacaryate). Thus Brahma-saṁhitā says that the life of Brahmā lasts for a breath of Mahaviṣṇu. Niśvasita-kālam athāvalanvya jīvanti lomavilajā jagadaṇḍanāthāḥ: the Brahmās who arise from the hair holes of the Lord live for one exhalation of breath of the Lord. Thus the lifespan of Brahmā is not even a second for the Lord or a breath of the Lord. It is indicative only, because the Lord is devoid of change caused by material time (avyākṛtasya), since the Lord is without beginning or end. This means he is beyond the divisions of time such as seconds, minutes, days, and years. And this is because he is the soul of the universe, the cause of time and all other things in the material world.
Jiva's tika || 3.11.38 ||
kālo ’yaṃ dvi-parārdhākhyo nimeṣa upacaryate avyākṛtasyānantasya hy anāder jagad-ātmanaḥ
The span of two parārdhas, the life time of Brahmā, is represented by a moment of time for the Supreme Lord who is beyond change, without end or beginning, and the cause of the universe.
The day of Garbhodakaśāyī is calculated in terms of Brahmā’s days. At the end of Brahmā’s day Viṣṇu enters yoga-nidrā. However, the time calculation of Mahā-viṣṇu is different. Brahmā’s life is Mahā-viṣṇū’s waking hours.
yasyaika-niśvasita-kālam athāvalambya jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ | viṣṇur mahān sa iha yasya kalā-viśeṣo govindam ādi-puruṣaṃ tam ahaṃ bhajāmi ||
I worship the Supreme Lord Govinda whose first expansion is Mahā-viṣṇu, who determines the appearance and disappearance of the rulers within the universe (even Kṣirodakaśāyī-viṣṇu) by his exhalation and inhalation of breath. (Brahmasāmḥitā 48)
TEXT - SB 3.11.39
kālo 'yaṁ paramāṇv-ādir
dvi-parārdhānta īśvaraḥ
naiveśituṁ prabhur bhūmna
īśvaro dhāma-māninām
SYNONYMS
kālaḥ—the eternal time; ayam—this; parama-aṇu—atom; ādiḥ—beginning from; dvi-parārdha—two superdurations of time; antaḥ—to the end; īśvaraḥ—controller; na—never; eva—certainly; īśitum—to control; prabhuḥ—capable; bhūmnaḥ—of the Supreme; īśvaraḥ—controller; dhāma-māninām—of those who are body conscious.
TRANSLATION
Eternal time is certainly the controller of different dimensions, from that of the atom up to the superdivisions of the duration of Brahmā's life; but, nevertheless, it is controlled by the Supreme. Time can control only those who are body conscious, even up to the Satyaloka or the other higher planets of the universe.
Srila Visvanatha Cakravarti Thakur Commentary - 3.11.39
This verse clarifies what has been presented. Bhūmnaḥ means “of the Supreme Lord.” Dhāma-māninām means “of those qualified for Satyaloka.”
Dhāma-mānināṃ means those who think they are controllers of Satyaloka and other planets.
Jiva's tika || 3.11.39 ||
kālo ’yaṃ paramāṇv-ādir dvi-parārdhānta īśvaraḥ naiveśituṃ prabhur bhūmna īśvaro dhāma-māninām
Time is the controller, from the duration of a paramāṇu to Brahmā’s complete life of two parārdhas. But time cannot control the Supreme Lord. Time controls even the inhabitants of Satyaloka.
TEXT - SB 3.11.40
vikāraiḥ sahito yuktair
viśeṣādibhir āvṛtaḥ
āṇḍakośo bahir ayaṁ
pañcāśat-koṭi-vistṛtaḥ
SYNONYMS
vikāraiḥ—by the transformation of the elements; sahitaḥ—along with; yuktaiḥ—being so amalgamated; viśeṣa—manifestations; ādibhiḥ—by them; āvṛtaḥ—covered; āṇḍa-kośaḥ—the universe; bahiḥ—outside; ayam—this; pañcāśat—fifty; koṭi—ten million; vistṛtaḥ—widespread.
TRANSLATION
This phenomenal material world is expanded to a diameter of four billion miles, as a combination of eight material elements transformed into sixteen further categories, within and without, as follows.
PURPORT
As explained before, the entire material world is a display of sixteen diversities and eight material elements. The analytical studies of the material world are the subject matter of Sāṅkhya philosophy. The first sixteen diversities are the eleven senses and five sense objects, and the eight elements are the gross and subtle matter, namely earth, water, fire, air, sky, mind, intelligence and ego. All these combined together are distributed throughout the entire universe, which extends diametrically to four billion miles. Besides this universe of our experience, there are innumerable other universes. Some of them are bigger than the present one, and all of them are clustered together under similar material elements as described below.
Srila Visvanatha Cakravarti Thakur Commentary - 3.11.40
The Lord was described as the soul of the universe. Now he is described as covering the whole universe. Beginning with eight elements (five gross elements, mahat-tattva, ahaṅkāra and prakṛti) and sixteen transformations (ten senses, mind, five sense objects), the universe, covered by seven layers such as earth (bahiḥ viśeṣādibhiḥ), each ten times thicker than the previous layer appears very small. This is the case not only with one universe, but others as well.
TEXT - SB 3.11.41
daśottarādhikair yatra
praviṣṭaḥ paramāṇuvat
lakṣyate 'ntar-gatāś cānye
koṭiśo hy aṇḍa-rāśayaḥ
SYNONYMS
daśa-uttara-adhikaiḥ—with ten times greater thickness; yatra—in which; praviṣṭaḥ—entered; parama-aṇu-vat—like atoms; lakṣyate—it (the mass of universes) appears; antaḥ-gatāḥ—come together; ca—and; anye—in the other; koṭiśaḥ—clustered; hi—for; aṇḍa-rāśayaḥ—huge combination of universes.
TRANSLATION
The layers or elements covering the universes are each ten times thicker than the one before, and all the universes clustered together appear like atoms in a huge combination.
PURPORT
The coverings of the universes are also constituted of the elements of earth, water, fire, air and ether, and each is ten times thicker than the one before. The first covering of the universe is earth, and it is ten times thicker than the universe itself. If the universe is four billion miles in size, then the size of the earthly covering of the universe is four billion times ten. The covering of water is ten times greater than the earthly covering, the covering of fire is ten times greater than the watery covering, the covering of air is ten times greater than that of the fire, the covering of ether is ten times greater still than that of air, and so on. The universe within the coverings of matter appears to be like an atom in comparison to the coverings, and the number of universes is unknown even to those who can estimate the coverings of the universes.
Jiva's tika || 3.11.40-41 ||
vikāraiḥ sahito yuktair viśeṣādibhir āvṛtaḥ āṇḍakośo bahir ayaṃ pancāśat-koṭi-vistṛtaḥ
daśottarādhikair yatra praviṣṭaḥ paramāṇuvat lakṣyate ’ntar-gatāś cānye koṭiśo hy aṇḍa-rāśayaḥ
Within the pore hole of Mahā-viṣṇu, the universe composed of sixteen transformations and eight elements, measuring 500,000,000 yojanas, covered by seven layers of elements which are ten times thicker than the previous layer, appears like a paramāṇu. Millions of other universes also, within the Lord’s pores, appear small as well.
Two verses are taken together. The transformations (vikāraiḥ) of prakṛti are eleven senses, five gross elements, five sense objects, ahankāra, and mahattattva. They are called transformations of prakṛti, since they are all considered prakṛti through their various actions.
mūla-prakṛtir avikṛtir mahadādyāḥ prakṛti-vikṛtayaḥ sapta ṣoḍaśakas tu vikāro na prakṛtir na vikṛtiḥ pūruṣaḥ
Mūla-prakṛti is unchanged. Transformations of prakrṭi are seven (mahat-tattva, ahankāra and five tan-mātras), which further transform into sixteen (five gross elements and eleven senses). Prakrṭi remains separate and puruṣa do not transform. Sānkhya-kārikā by Īśvara-kṛṣṇa
Other universes (anye) also have the same coverings as described.
TEXT - SB 3.11.42
tad āhur akṣaraṁ brahma
sarva-kāraṇa-kāraṇam
viṣṇor dhāma paraṁ sākṣāt
puruṣasya mahātmanaḥ
SYNONYMS
tat—that; āhuḥ—is said; akṣaram—infallible; brahma—the supreme; sarva-kāraṇa—all causes; kāraṇam—the supreme cause; viṣṇoḥ dhāma—the spiritual abode of Viṣṇu; param—the supreme; sākṣāt—without doubt; puruṣasya—of the puruṣa incarnation; mahātmanaḥ—of the Mahā-Viṣṇu.
TRANSLATION
The Supreme Personality of Godhead, Śrī Kṛṣṇa, is therefore said to be the original cause of all causes. Thus the spiritual abode of Viṣṇu is eternal without a doubt, and it is also the abode of Mahā-Viṣṇu, the origin of all manifestations.
PURPORT
Lord Mahā-Viṣṇu, who is resting in yoga-nidrā on the Causal Ocean and creating innumerable universes by His breathing process, only temporarily appears in the mahat-tattva for the temporary manifestation of the material worlds. He is a plenary portion of Lord Śrī Kṛṣṇa, and thus although He is nondifferent from Lord Kṛṣṇa, His formal appearance in the material world as an incarnation is temporary. The original form of the Personality of Godhead is actually the svarūpa, or real form, and He eternally resides in the Vaikuṇṭha world (Viṣṇuloka). The word mahātmanaḥ is used here to indicate Mahā-Viṣṇu, and His real manifestation is Lord Kṛṣṇa, who is called parama, as confirmed in the Brahma-saṁhitā:
īśvaraḥ paramaḥ kṛṣṇaḥ
sac-cid-ānanda-vigrahaḥ
anādir ādir govindaḥ
sarva-kāraṇa-kāraṇam
[Bs. 5.1]
"The Supreme Lord is Kṛṣṇa, the original Personality of Godhead known as Govinda. His form is eternal, full of bliss and knowledge, and He is the original cause of all causes."
Srila Visvanatha Cakravarti Thakur Commentary - 3.11.42
Visṇu means Kāraṇodakaśāyī Viṣṇu. Dhāma means body since Amara-koṣa says gṛha-deha-tviṭ-prabhāvā dhāmani: dhāma means house, body, glory or power.
Thus ends the commentary on Eleventh Chapter of the Third Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
Thus end the Bhaktivedanta purports of the Third Canto, Eleventh Chapter, of the Śrīmad-Bhāgavatam, entitled "Calculation of Time, From the Atom."
Jiva's tika || 3.11.42 ||
tad āhur akṣaraṃ brahma sarva-kāraṇa-kāraṇam viṣṇor dhāma paraṃ sākṣāt puruṣasya mahātmanaḥ
That source of Mahā-viṣṇu, the supreme soul, the puruṣa, is said to be the indestructible Svayam Bhagavān Kṛṣṇa, cause of the puruṣa avatāras.
As described, the great puruṣa is not influenced by time. He cannot be described by words (akṣaram) since he appears and disappears as a pastime. However, the highest form, Svayam Bhagavān can be described since his manifestation is eternal. Thus he is described (tad āhuḥ). The supreme aṃśi (param dhāma) of Mahā-viṣṇu (mahātmanaḥ) is said to be eternally manifested (akṣaram), full Bhagavān (brahman) since he is the cause of all the puruṣas who are causes (sarvan-kāraṇa-kāraṇam).
12. Creation of the Kumāras and Others
verses: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57
TEXT - SB 3.12.1
maitreya uvāca
iti te varṇitaḥ kṣattaḥ
kālākhyaḥ paramātmanaḥ
mahimā veda-garbho 'tha
yathāsrākṣīn nibodha me
SYNONYMS
maitreyaḥ uvāca—Śrī Maitreya said; iti—thus; te—unto you; varṇitaḥ—described; kṣattaḥ—O Vidura; kāla-ākhyaḥ—by the name eternal time; paramātmanaḥ—of the Supersoul; mahimā—glories; veda-garbhaḥ—Lord Brahmā, the reservoir of the Vedas; atha—hereafter; yathā—as it is; asrākṣīt—did create; nibodha—just try to understand; me—from me.
TRANSLATION
Śrī Maitreya said: O learned Vidura, so far I have explained to you the glories of the form of the Supreme Personality of Godhead in His feature of kāla. Now you can hear from me about the creation of Brahmā, the reservoir of all Vedic knowledge.
Srila Visvanatha Cakravarti Thakur Commentary - 3.12.1
In the Twelfth Chapter, Brahmā, after creating the Kumāras, Marīci, dharma and adharma, produces a couple from his body to increase the population. Mahimā means power.
TEXT - SB 3.12.2
sasarjāgre 'ndha-tāmisram
atha tāmisram ādi-kṛt
mahāmohaṁ ca mohaṁ ca
tamaś cājñāna-vṛttayaḥ
SYNONYMS
sasarja—created; agre—at first; andha-tāmisram—the sense of death; atha—then; tāmisram—anger upon frustration; ādi-kṛt—all these; mahā-moham—ownership of enjoyable objects; ca—also; moham—illusory conception; ca—also; tamaḥ—darkness in self-knowledge; ca—as well as; ajñāna—nescience; vṛttayaḥ—engagements.
TRANSLATION
Brahmā first created the nescient engagements like self-deception, the sense of death, anger after frustration, the sense of false ownership, and the illusory bodily conception, or forgetfulness of one's real identity.
PURPORT
Before the factual creation of the living entities in different varieties of species, the conditions under which a living being in the material world has to live were created by Brahmā. Unless a living entity forgets his real identity, it is impossible for him to live in the material conditions of life. Therefore the first condition of material existence is forgetfulness of one's real identity. And by forgetting one's real identity, one is sure to be afraid of death, although a pure living soul is deathless and birthless. This false identification with material nature is the cause of false ownership of things which are offered by the arrangement of superior control. All material resources are offered to the living entity for his peaceful living and for the discharge of the duties of self-realization in conditioned life. But due to false identification, the conditioned soul becomes entrapped by the sense of false ownership of the property of the Supreme Lord. It is evident from this verse that Brahmā himself is a creation of the Supreme Lord, and the five kinds of nescience which condition the living entities in material existence are creations of Brahmā. It is simply ludicrous to think the living entity to be equal with the Supreme Being when one can understand that the conditioned souls are under the influence of Brahmā's magic wand. Patañjali also accepts that there are five kinds of nescience, as mentioned herein.
Srila Visvanatha Cakravarti Thakur Commentary - 3.12.2
The functions of ignorance had already been established. At the beginning of the daily creation, they make their appearance in various forms starting with tamas, directly from the Brahmā. Tamas means ignorance of the svarūpa of the jīva. Moha means the identification of self with body etc. Mahāmoha means applying possessiveness to objects of enjoyment. Tāmisra means the appearance of anger within the mental functions when one’s enjoyment is obstructed. Andha-tāmisra means an unconsciousness state brought on by anger. This means death. Not present in the jīva, these were created by ignorance or avidyā. Viṣṇu Purāṇa says:
tamo ’viveko mohaṁ syād antaḥkaraṇa-vibhramaḥ
mahāmohastu vijñeyo grāmya-bhoga-sukhaiṣaṇā
maraṇaṁ hy andha-tāmisraṁ tāmisraḥ krodha ucyate
avidyā pañca-parvaiṣā prādurbhūtā mahātmanaḥ
Tamas means lack of discrimination. Moha means mistaken identify in the mind. Mahāmoha means the desire for happiness from material objects. Andha-tāmisra means death. Tāmisra means anger. These five types of ignorance made their appearance from Brahmā.
In Yogasūtras, Patañjali says avidyā asmitā rāgadveṣābhiniveṣāḥ: ignorance (tamas) false identity (moha), attachment (mahāmoha), repulsion (tāmisra) and fear of death (andha-tāmisra) are the five types of ignorance.
Viṣṇu-svāmī has said:
Ajñāna-viparyāsa-bheda-bhaya-śokāḥ vastutas tv avidyāyā āvaraṇa-vikṣepāv eva dvau dharmau, tāv eva avidyāsmitā-śabdābhyāṁ ajñāna-viparyāsa-śabdābhyāñ cocyete
Ignorance of svarūpa, false identity, hatred, fear and lamentation are actually only two functions of avidyā, āvaraṇa and vikṣepa. Āvaraṇa is called avidyā (tamas) or ajñāna and vikṣepa is called āsmitā (moha), or viparyāsa.
Attachment, hatred and fear of death (rāga, dveṣa, abhiniveśa), though they are qualities of the mind, are types of vikṣepa. Not being as prominent as vikṣepa, they are included in it.
TEXT - SB 3.12.3
dṛṣṭvā pāpīyasīṁ sṛṣṭiṁ
nātmānaṁ bahv amanyata
bhagavad-dhyāna-pūtena
manasānyāṁ tato 'sṛjat
SYNONYMS
dṛṣṭvā—by seeing; pāpīyasīm—sinful; sṛṣṭim—creation; na—did not; ātmānam—unto Himself; bahu—much pleasure; amanyata—felt; bhagavat—on the Personality of Godhead; dhyāna—meditation; pūtena—purified by that; manasā—by such a mentality; anyām—another; tataḥ—thereafter; asṛjat—created.
TRANSLATION
Seeing such a misleading creation as a sinful task, Brahmā did not feel much pleasure in his activity, and therefore he purified himself by meditation on the Personality of Godhead. Then he began another term of creation.
PURPORT
Although he created the different influences of nescience, Lord Brahmā was not satisfied in performing such a thankless task, but he had to do it because most of the conditioned souls wanted it to be so. Lord Kṛṣṇa says in Bhagavad-gītā (15.15) that He is present in everyone's heart and is helping everyone to either remember of forget. The question may be raised why the Lord, who is all-merciful, helps one to remember and another to forget. Actually, His mercy is not exhibited in partiality towards one and enmity towards another. The living entity, as part and parcel of the Lord, is partially independent because he partially possesses all the qualities of the Lord. Anyone who has some independence may sometimes misuse it due to ignorance. When the living entity prefers to misuse his independence and glide down towards nescience, the all-merciful Lord first of all tries to protect him from the trap, but when the living entity persists in gliding down to hell, the Lord helps him to forget his real position. The Lord helps the falling living entity glide down to the lowest point, just to give him the chance to see if he is happy by misusing his independence.
Almost all the conditioned souls who are rotting in the material world are misusing their independence, and therefore five kinds of nescience are imposed upon them. As an obedient servitor of the Lord, Brahmā creates all these as a matter of necessity, but he is not happy in doing so because a devotee of the Lord naturally does not like to see anyone falling down from his real position. Persons who do not care for the path of realization get full facilities from the Lord for executing their proclivities to the fullest extent, and Brahmā helps in that procedure without fail.
Srila Visvanatha Cakravarti Thakur Commentary - 3.12.3
This and the following verses show who the functions of vidyā appeared in the form of the Kumāras and others from Brahmā, in order to show that knowledge or vidyā destroys ignorance or avidyā. Brahma and others who live for the whole of Brahmā’s life entered into the Supreme Lord at the end of the first half of Brahmā’s life (first parardha). Just as Brahmā appears from a lotus on the first day in the second half of his life as he did in the Pādma-kalpa (the previous day), Brahmā made the Kumāras and others appear at this time (though they actually live for Brahmā’s one hundred years.)
Jiva's tika || 3.12.3 ||
dṛṣṭvā pāpīyasīṃ sṛṣṭiṃ nātmānaṃ bahv amanyata bhagavad-dhyāna-pūtena
manasānyāṃ tato ’sṛjat
Seeing the sinful nature of this creation, Brahmā was not satisfied with himself. He again carried out creation by a mind purified with meditation on the Lord.
TEXT - SB 3.12.4
sanakaṁ ca sanandaṁ ca
sanātanam athātmabhūḥ
sanat-kumāraṁ ca munīn
niṣkriyān ūrdhva-retasaḥ
SYNONYMS
sanakam—Sanaka; ca—also; sanandam—Sananda; ca—and; sanātanam—Sanātana; atha—thereafter; ātma-bhūḥ—Brahmā, who is self-born; sanat-kumāram—Sanat-kumāra; ca—also; munīn—the great sages; niṣkriyān—free from all fruitive action; ūrdhva-retasaḥ—those whose semen flows upwards.
TRANSLATION
In the beginning, Brahmā created four great sages named Sanaka, Sananda, Sanātana and Sanat-kumāra. All of them were unwilling to adopt materialistic activities because they were highly elevated due to their semen's flowing upwards.
PURPORT
Although Brahmā created the principles of nescience as a matter of necessity for those living entities who were destined to ignorance by the will of the Lord, he was not satisfied in performing such a thankless task. He therefore created four principles of knowledge: sāṅkhya, or empirical philosophy for the analytical study of material conditions; yoga, or mysticism for liberation of the pure soul from material bondage; vairāgya, the acceptance of complete detachment from material enjoyment in life to elevate oneself to the highest spiritual understanding; and tapas, or the various kinds of voluntary austerities performed for spiritual perfection. Brahmā created the four great sages Sanaka, Sananda, Sanātana and Sanat to entrust them with these four principles of spiritual advancement, and they inaugurated their own spiritual party, or sampradāya, known as the Kumāra-sampradāya, or later on as the Nimbārka-sampradāya, for the advancement of bhakti. All of these great sages became great devotees, for without devotional service to the Personality of Godhead one cannot achieve success in any activity of spiritual value.
Srila Visvanatha Cakravarti Thakur Commentary - 3.12.4
The four aspects of vidyā are sāṅkhya, yoga, vairāgya and tapas. These appeared in the form of the four Kumāras. Since vidyā is useless without bhakti, bhakti also is present in these four items as a secondary item. Thus, even the Kumāras also have bhakti. Bhakti as the principal element takes the form of Nārada.
Jiva's tika || 3.12.4 ||
sanakaṃ ca sanandaṃ ca sanātanam athātmabhūḥ sanat-kumāraṃ ca munīn niṣkriyān ūrdhva-retasaḥ
Brahmā created Sanaka, Sanātana, Sananda, and Sanatkumāra, who were free of material actions and strict in brahmacarya.
Two verses are taken together. He made manifest what was already created during Brahma-kalpa when he created the three worlds.
TEXT - SB 3.12.5
tān babhāṣe svabhūḥ putrān
prajāḥ sṛjata putrakāḥ
tan naicchan mokṣa-dharmāṇo
vāsudeva-parāyaṇāḥ
SYNONYMS
tān—unto the Kumāras, as above mentioned; babhāṣe—addressed; svabhūḥ—Brahmā; putrān—unto the sons; prajāḥ—generations; sṛjata—to create; putrakāḥ—O my sons; tat—that; na—not; aicchan—desired; mokṣa-dharmāṇaḥ—pledged to the principles of liberation; vāsudeva—the Personality of Godhead; parāyaṇāḥ—who are so devoted.
TRANSLATION
Brahmā spoke to his sons after generating them. "My dear sons," he said, "now generate progeny." But due to their being attached to Vāsudeva, the Supreme Personality of Godhead, they aimed at liberation, and therefore they expressed their unwillingness.
PURPORT
The four sons of Brahmā, the Kumāras, declined to become family men even on the request of their great father, Brahmā. Those who are serious about gaining release from material bondage should not be entangled in the false relationship of family bondage. People may ask how the Kumāras could refuse the orders of Brahmā, who was their father and above all the creator of the universe. The reply is that one who is vāsudeva-parāyaṇa, or seriously engaged in the devotional service of the Personality of Godhead, Vāsudeva, need not care for any other obligation. It is enjoined in the Bhāgavatam (11.5.41):
devarṣi-bhūtāpta-nṛṇāṁ pitṝṇāṁ
na kiṅkaro nāyam ṛṇī ca rājan
sarvātmanā yaḥ śaraṇaṁ śaraṇyaṁ
gato mukundaṁ parihṛtya kartam
"Anyone who has completely given up all worldly relationships and has taken absolute shelter of the lotus feet of the Lord, who gives us salvation and who alone is fit to be taken shelter of, is no longer a debtor or servant of anyone, including the demigods, forefathers, sages, other living entities, relatives, and members of human society." Thus there was nothing wrong in the acts of the Kumāras when they refused their great father's request that they become family men.
Srila Visvanatha Cakravarti Thakur Commentary - 3.12.5
They were not inclined to produce progeny because karma-yoga, producing ignorance, destroys knowledge.
Jiva's tika || 3.12.5 ||
tān babhāṣe svabhūḥ putrān prajāḥ sṛjata putrakāḥ tan naicchan mokṣa-dharmāṇo vāsudeva-parāyaṇāḥ
Brahmā said to his sons, “Create progeny.” Being devoted to the Supreme Lord and intent on liberation, they did not agree to do so.
They were unwilling to create progeny because they were intent on liberation (mokṣa-dharmāṇah). “One sees desire for liberation among the Prajāpatis also.” They were surrendered to Vāsudeva:
devarṣi-bhūtāpta-nṛṇāṃ pitčṇāṃ na kinkaro nāyam ṛṇī ca rājan sarvātmanā yaḥ śaraṇaṃ śaraṇyaṃ gato mukundaṃ parihṛtya kartam
O King! One who has given up all varṇāśrama duties and has taken full shelter of the lotus feet of Mukunda, who offers shelter to all, is not a debtor to or servant of the devatās, great sages, ordinary living beings, relatives or Pitṛs. (SB 11.5.41)
TEXT - SB 3.12.6
so 'vadhyātaḥ sutair evaṁ
pratyākhyātānuśāsanaiḥ
krodhaṁ durviṣahaṁ jātaṁ
niyantum upacakrame
SYNONYMS
saḥ—he (Brahmā); avadhyātaḥ—thus being disrespected; sutaiḥ—by the sons; evam—thus; pratyākhyāta—refusing to obey; anuśāsanaiḥ—the order of their father; krodham—anger; durviṣaham—too much to be tolerated; jātam—thus generated; niyantum—to control; upacakrame—tried his best.
TRANSLATION
On the refusal of the sons to obey the order of their father, there was much anger generated in the mind of Brahmā, which he tried to control and not express.
PURPORT
Brahmā is the director in charge of the mode of passion of material nature. Therefore it was natural for him to become angry on the refusal of his sons to obey his order. Although the Kumāras were right in such acts of refusal, Brahmā, being absorbed in the mode of passion, could not check his passionate anger. He did not express it, however, because he knew that his sons were far enlightened in spiritual advancement and thus he should not express his anger before them.
Srila Visvanatha Cakravarti Thakur Commentary - 3.12.6
Brahmā was disrespected (avadhyātaḥ). He tried to control his anger. This shows Brahmā’s rajasic nature. Previously, his creation of tamas and the Kumāras shows his tamasic and sattvic nature.
TEXT - SB 3.12.7
dhiyā nigṛhyamāṇo 'pi
bhruvor madhyāt prajāpateḥ
sadyo 'jāyata tan-manyuḥ
kumāro nīla-lohitaḥ
SYNONYMS
dhiyā—by intelligence; nigṛhyamāṇaḥ—being controlled; api—in spite of; bhruvoḥ—of the eyebrows; madhyāt—from between; prajāpateḥ—of Brahmā; sadyaḥ—at once; ajāyata—generated; tat—his; manyuḥ—anger; kumāraḥ—a child; nīla-lohitaḥ—mixture of blue and red.
TRANSLATION
Although he tried to curb his anger, it came out from between his eyebrows, and a child mixed blue and red was immediately generated.
PURPORT
The face of anger is the same whether exhibited due to ignorance or knowledge. Although Brahmā tried to curb his anger, he could not do so, even though he is the supreme being. Such anger in its true color came from between the eyebrows of Brahmā as Rudra, in a mixed color of blue (ignorance) and red (passion), because anger is the product of passion and ignorance.
Srila Visvanatha Cakravarti Thakur Commentary - 3.12.7
Just as vidyā destroys avidyā, sometimes avidyā destroys vidyā. To show this, anger or tāmisra, the chief aspect of avidyā, makes its appearance as Rudra from Brahmā, who previously produced vidyā (as the Kumāras). Tan-manyuḥ means “The anger of Brahmā was brought under control by his intelligence,” or “Brahmā and his anger were brought under control by his intelligence.” Blue and red are the colors which represent anger.
TEXT - SB 3.12.8
sa vai ruroda devānāṁ
pūrvajo bhagavān bhavaḥ
nāmāni kuru me dhātaḥ
sthānāni ca jagad-guro
SYNONYMS
saḥ—he; vai—certainly; ruroda—cried loudly; devānām pūrvajaḥ—the eldest of all demigods; bhagavān—the most powerful; bhavaḥ—Lord Śiva; nāmāni—different names; kuru—designate; me—my; dhātaḥ—O destiny maker; sthānāni—places; ca—also; jagat-guro—O teacher of the universe.
TRANSLATION
After his birth he began to cry: O destiny maker, teacher of the universe, kindly designate my name and place.
Srila Visvanatha Cakravarti Thakur Commentary - 3.12.8
This describes the actions of Rudra.
TEXT - SB 3.12.9
iti tasya vacaḥ pādmo
bhagavān paripālayan
abhyadhād bhadrayā vācā
mā rodīs tat karomi te
SYNONYMS
iti—thus; tasya—his; vacaḥ—request; pādmaḥ—one who is born from the lotus flower; bhagavān—the powerful; paripālayan—accepting the request; abhyadhāt—pacified; bhadrayā—by gentle; vācā—words; mā—do not; rodīḥ—cry; tat—that; karomi—I shall do it; te—as desired by you.
TRANSLATION
The all-powerful Brahmā, who was born from the lotus flower, pacified the boy with gentle words, accepting his request, and said: Do not cry. I shall certainly do as you desire.
TEXT - SB 3.12.10
yad arodīḥ sura-śreṣṭha
sodvega iva bālakaḥ
tatas tvām abhidhāsyanti
nāmnā rudra iti prajāḥ
SYNONYMS
yat—as much as; arodīḥ—cried loudly; sura-śreṣṭha—O chief of the demigods; sa-udvegaḥ—with great anxiety; iva—like; bālakaḥ—a boy; tataḥ—therefore; tvām—you; abhidhāsyanti—will call; nāmnā—by the name; rudraḥ—Rudra; iti—thus; prajāḥ—people.
TRANSLATION
Thereafter Brahmā said: O chief of the demigods, you shall be called by the name Rudra by all people because you have so anxiously cried.
TEXT - SB 3.12.11
hṛd indriyāṇy asur vyoma
vāyur agnir jalaṁ mahī
sūryaś candras tapaś caiva
sthānāny agre kṛtāni te
SYNONYMS
hṛt—the heart; indriyāṇi—the senses; asuḥ—life air; vyoma—the sky; vāyuḥ—the air; agniḥ—fire; jalam—water; mahī—the earth; sūryaḥ—the sun; candraḥ—the moon; tapaḥ—austerity; ca—as well as; eva—certainly; sthānāni—all these places; agre—hereinbefore; kṛtāni—already made; te—for you.
TRANSLATION
My dear boy, I have already selected the following places for your residence: the heart, the senses, the air of life, the sky, the air, the fire, the water, the earth, the sun, the moon and austerity.
PURPORT
The creation of Rudra from between the eyebrows of Brahmā as the result of his anger, generated from the mode of passion partly touched by ignorance, is very significant. In Bhagavad-gītā (3.37) the principle of Rudra is described. Krodha (anger) is the product of kāma (lust), which is the result of the mode of passion. When lust and hankering are unsatisfied, the element of krodha appears, which is the formidable enemy of the conditioned soul. This most sinful and inimical passion is represented as ahaṅkāra, or the false egocentric attitude of thinking oneself to be all in all. Such an egocentric attitude on the part of the conditioned soul, who is completely under the control of material nature, is described in Bhagavad-gītā as foolish. The egocentric attitude is a manifestation of the Rudra principle in the heart, wherein krodha (anger) is generated. This anger develops in the heart and is further manifested through various senses, like the eyes, hands and legs. When a man is angry he expresses such anger with red-hot eyes and sometimes makes a display of clenching his fists or kicking his legs. This exhibition of the Rudra principle is the proof of Rudra's presence in such places. When a man is angry he breathes very rapidly, and thus Rudra is represented in the air of life, or in the activities of breathing. When the sky is overcast with dense clouds and roars in anger, and when the wind blows very fiercely, the Rudra principle is manifested, and so also when the sea water is infuriated by the wind it appears in a gloomy feature of Rudra, which is very fearful to the common man. When fire is ablaze we can also experience the presence of Rudra, and when there is an inundation over the earth we can understand that this is also the representation of Rudra.
There are many earthly creatures who constantly represent the Rudra element. The snake, tiger and lion are always representations of Rudra. Sometimes, because of the extreme heat of the sun, there are cases of heatstroke, and due to the extreme coldness created by the moon there are cases of collapse. There are many sages empowered with the influence of austerity and many yogīs, philosophers and renouncers who sometimes exhibit their acquired power under the influence of the Rudra principle of anger and passion. The great yogī Durvāsā, under the influence of this Rudra principle, picked a quarrel with Mahārāja Ambarīṣa, and a brāhmaṇa boy exhibited the Rudra principle by cursing the great King Parīkṣit. When the Rudra principle is exhibited by persons who are not engaged in the devotional service of the Supreme Personality of Godhead, the angry person falls down from the peak of his improved position. This is confirmed as follows:
ye 'nye 'ravindākṣa vimukta-māninas
tvayy asta-bhāvād aviśuddha-buddhayaḥ
āruhya kṛcchreṇa paraṁ padaṁ tataḥ
patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ
(SB 10.2.32)
The most lamentable falldown of the impersonalist is due to his false and unreasonable claim of being one with the Supreme.
Srila Visvanatha Cakravarti Thakur Commentary - 3.12.11
Since the places starting with the heart arise from ahaṅkāra, they are suitable places of residence for Rudra who acts as the presiding deity of ahaṅkāra. In relation to anger, the heart is the birth place of anger. When anger increases it also resides in the senses such as the eyes, hands, and feet. This action is suggested. Residence in the prāṇas (asuḥ) means that the respiration in the nostrils increases. Anger is represented in the ether by the ferocious sound of the lion, in the air by drying up, in the fire by burning, and in water by flooding. It is presented in earth by its transformations into various weapons. Anger is represented by the combination of elements in animals like the lion, tigers and snake. Anger resides in the sun and moon in the form of heat and snow, which cause death. Austerity and also other practices such as sāṅkhya, yoga and vairāgya, without bhakti as protection, become places of anger. Thus the Pracetas are described as tapaḥ-dīpita-manyavaḥ: enflamed with anger because of austerities. (SB 6.4.5)
ye ’nye ’ravindākṣa vimukta-māninas
tvayy asta-bhāvād aviśuddha-buddhayaḥ
āruhya kṛcchreṇa paraṁ padaṁ tataḥ
patanty adho ’nādṛta-yuṣmad-aṅghrayaḥ
O lotus-eyed Lord, although nondevotees who accept severe austerities and penances to achieve the highest position may think themselves liberated, their intelligence is impure. They fall down from their position of imagined superiority because they have no regard for your lotus feet. SB 10.2.32
TEXT - SB 3.12.12
manyur manur mahinaso
mahāñ chiva ṛtadhvajaḥ
ugraretā bhavaḥ kālo
vāmadevo dhṛtavrataḥ
SYNONYMS
manyuḥ, manuḥ, mahinasaḥ, mahān, śivaḥ, ṛtadhvajaḥ, ugaretāḥ, bhavaḥ, kālaḥ, vāmadevaḥ, dhṛtavrataḥ—all names of Rudra.
TRANSLATION
Lord Brahmā said: My dear boy Rudra, you have eleven other names: Manyu, Manu, Mahinasa, Mahān, Śiva, Ṛtadhvaja, Ugraretā, Bhava, Kāla, Vāmadeva and Dhṛtavrata.
Srila Visvanatha Cakravarti Thakur Commentary - 3.12.12
This verse described the names of the eleven Rudras.
TEXT - SB 3.12.13
dhīr dhṛti-rasalomā ca
niyut sarpir ilāmbikā
irāvatī svadhā dīkṣā
rudrāṇyo rudra te striyaḥ
SYNONYMS
dhīḥ, dhṛti, rasalā, umā, niyut, sarpiḥ, ilā, ambikā, irāvatī, svadhā, dīkṣā rudrāṇyaḥ—the eleven Rudrāṇīs; rudra—O Rudra; te—unto you; striyaḥ—wives.
TRANSLATION
O Rudra, you also have eleven wives, called the Rudrāṇīs, and they are as follows: Dhī, Dhṛti, Rasalā, Umā, Niyut, Sarpi, Ilā, Ambikā, Irāvatī, Svadhā and Dīkṣā.
Srila Visvanatha Cakravarti Thakur Commentary - 3.12.13
These are the names of the eleven śaktis of the eleven Rudras.
TEXT - SB 3.12.14
gṛhāṇaitāni nāmāni
sthānāni ca sa-yoṣaṇaḥ
ebhiḥ sṛja prajā bahvīḥ
prajānām asi yat patiḥ
SYNONYMS
gṛhāṇa—just accept; etāni—all these; nāmāni—different names; sthānāni—as well as places; ca—also; sa-yoṣaṇaḥ—along with wives; ebhiḥ—with them; sṛja—just generate; prajāḥ—progeny; bahvīḥ—on a large scale; prajānām—of the living entities; asi—you are; yat—since; patiḥ—the master.
TRANSLATION
My dear boy, you may now accept all the names and places designated for you and your different wives, and since you are now one of the masters of the living entities, you may increase the population on a large scale.
PURPORT
Brahmā, as the father of Rudra, selected the wives of his son, his living places, and his names as well. It is natural that one should accept the wife selected by one's father, just as a son accepts the name given by the father or as he accepts the property offered by the father. That is the general course in increasing the population of the world. On the other hand, the Kumāras did not accept the offering of their father because they were elevated far beyond the business of generating a great number of sons. As the son can refuse the order of the father for higher purposes, so the father can refuse to maintain his sons in increasing population because of higher purposes.
Srila Visvanatha Cakravarti Thakur Commentary - 3.12.14
Inhabit these places along with your wives (sayoṣaṇaḥ). Having these places and names, create progeny.
TEXT - SB 3.12.15
ity ādiṣṭaḥ sva-guruṇā
bhagavān nīla-lohitaḥ
sattvākṛti-svabhāvena
sasarjātma-samāḥ prajāḥ
SYNONYMS
iti—thus; ādiṣṭaḥ—being ordered; sva-guruṇā—by his own spiritual master; bhagavān—the most powerful; nīla-lohitaḥ—Rudra, whose color is mixed blue and red; sattva—power; ākṛti—bodily features; svabhāvena—and with a very furious mode of nature; sasarja—created; ātma-samāḥ—like his own prototype; prajāḥ—generations.
TRANSLATION
The most powerful Rudra, whose bodily color was blue mixed with red, created many offspring exactly resembling him in features, strength and furious nature.
Srila Visvanatha Cakravarti Thakur Commentary - 3.12.15
He created progeny with similar nature of violence (svabhavena), similar form of blue and red (ākṛti) and similar strength (sattva).
TEXT - SB 3.12.16
rudrāṇāṁ rudra-sṛṣṭānāṁ
samantād grasatāṁ jagat
niśāmyāsaṅkhyaśo yūthān
prajāpatir aśaṅkata
SYNONYMS
rudrāṇām—of the sons of Rudra; rudra-sṛṣṭānām—who were generated by Rudra; samantāt—being assembled together; grasatām—while devouring; jagat—the universe; niśāmya—by observing their activities; asaṅkhyaśaḥ—unlimited; yūthān—assembly; prajā-patiḥ—the father of the living entities; aśaṅkata—became afraid of.
TRANSLATION
The sons and grandsons generated by Rudra were unlimited in number, and when they assembled together they attempted to devour the entire universe. When Brahmā, the father of the living entities, saw this, he became afraid of the situation.
PURPORT
The generations of Rudra, the incarnation of anger, were so dangerous to the maintenance of universal affairs that even Brahmā, the father of the living entities, became afraid of them. The so-called devotees or followers of Rudra are also a menace. They are sometimes dangerous even to Rudra himself. Descendants of Rudra sometimes make plans to kill Rudra—by the grace of Rudra. That is the nature of his devotees.
Srila Visvanatha Cakravarti Thakur Commentary - 3.12.16
Seeing groups of Rudras created by Rudra (rudra-sṛṣṭānām) Brahmā became afraid.
TEXT - SB 3.12.17
alaṁ prajābhiḥ sṛṣṭābhir
īdṛśībhiḥ surottama
mayā saha dahantībhir
diśaś cakṣurbhir ulbaṇaiḥ
SYNONYMS
alam—unnecessary; prajābhiḥ—by such living entities; sṛṣṭābhiḥ—generated; īdṛśībhiḥ—of this type; sura-uttama—O best among the demigods; mayā—me; saha—along with; dahantībhiḥ—who are burning; diśaḥ—all sides; cakṣurbhiḥ—by the eyes; ulbaṇaiḥ—fiery flames.
TRANSLATION
Brahmā told Rudra: O best among the demigods, there is no need for you to generate living entities of this nature. They have begun to devastate everything on all sides with the fiery flames from their eyes, and they have even attacked me.
TEXT - SB 3.12.18
tapa ātiṣṭha bhadraṁ te
sarva-bhūta-sukhāvaham
tapasaiva yathā pūrvaṁ
sraṣṭā viśvam idaṁ bhavān
SYNONYMS
tapaḥ—penance; ātiṣṭha—be situated; bhadram—auspicious; te—unto you; sarva—all; bhūta—living entities; sukha-āvaham—bringing happiness; tapasā—by penance; eva—only; yathā—as much as; pūrvam—before; sraṣṭā—will create; viśvam—the universe; idam—this; bhavān—yourself.
TRANSLATION
My dear son, you had better situate yourself in penance, which is auspicious for all living entities and which will bring all benediction upon you. By penance only shall you be able to create the universe as it was before.
PURPORT
In the creation, maintenance and dissolution of the cosmic manifestation, the three deities Brahmā, Viṣṇu and Maheśvara, or Śiva, are respectively in charge. Rudra was advised not to destroy while the period of creation and maintenance was going on, but to situate himself in penance and wait for the time of dissolution, when his services would be called for.
Srila Visvanatha Cakravarti Thakur Commentary - 3.12.18
Such destructive activities of Śiva are not beneficial at the time of creation and maintenance of the universe. Thus he should engage in austerity which will produce opposite results, creation, as previously. Normally one would say, “Just as you destroyed the universe at the end of the previous kalpa, so afterwards you will also destroy it.” Some persons explain that in some kalpas, Śiva acts as Brahmā and also creates. Others say that the statement means that the Lord identifies himself as being one with Śiva as he says in the following verse:
sṛjāmi tapasaivedaṁ grasāmi tapasā punaḥ
bibharmi tapasā viśvaṁ vīryaṁ me duścaraṁ tapaḥ
By austerity I create, destroy and maintain the universe again and again. My power arises from intense austerity. SB 2.9.23
TEXT - SB 3.12.19
tapasaiva paraṁ jyotir
bhagavantam adhokṣajam
sarva-bhūta-guhāvāsam
añjasā vindate pumān
SYNONYMS
tapasā—by penance; eva—only; param—the supreme; jyotiḥ—light; bhagavantam—unto the Personality of Godhead; adhokṣajam—He who is beyond the approach of the senses; sarva-bhūta-guhā-āvāsam—residing in the heart of all living entities; añjasā—completely; vindate—can know; pumān—a person.
TRANSLATION
By penance only can one even approach the Personality of Godhead, who is within the heart of every living entity and at the same time beyond the reach of all senses.
PURPORT
Rudra was advised by Brahmā to perform penance as an example to his sons and followers that penance is necessary for attaining the favor of the Supreme Personality of Godhead. In Bhagavad-gītā it is said that the common mass of people follow the path shown by an authority. Thus Brahmā, disgusted with the Rudra generations and afraid of being devoured by the increase of population, asked Rudra to stop producing such an unwanted generation and take to penance for attaining the favor of the Supreme Lord. We find, therefore, in pictures, that Rudra is always sitting in meditation for the attainment of the favor of the Lord. Indirectly, the sons and followers of Rudra are advised to stop the business of annihilation, following the Rudra principle while the peaceful creation of Brahmā is going on.
Srila Visvanatha Cakravarti Thakur Commentary - 3.12.19
Having learned austerity from you, the population will get deliverance from the material world, according to the principle of “Whatever the great man does, others follow.”
TEXT - SB 3.12.20
maitreya uvāca
evam ātmabhuvādiṣṭaḥ
parikramya girāṁ patim
bāḍham ity amum āmantrya
viveśa tapase vanam
SYNONYMS
maitreyaḥ uvāca—Śrī Maitreya said; evam—thus; ātma-bhuvā—by Brahmā; ādiṣṭaḥ—being so requested; parikramya—by circumambulating; girām—of the Vedas; patim—unto the master; bāḍham—that is right; iti—thus; amum—unto Brahmā; āmantrya—thus addressing; viveśa—entered into; tapase—for the matter of penance; vanam—into the forest.
TRANSLATION
Śrī Maitreya said: Thus Rudra, having been ordered by Brahmā, circumambulated his father, the master of the Vedas. Addressing him with words of assent, he entered the forest to perform austere penances.
TEXT - SB 3.12.21
athābhidhyāyataḥ sargaṁ
daśa putrāḥ prajajñire
bhagavac-chakti-yuktasya
loka-santāna-hetavaḥ
SYNONYMS
atha—thus; abhidhyāyataḥ—while thinking of; sargam—creation; daśa—ten; putrāḥ—sons; prajajñire—were begotten; bhagavat—regarding the Personality of Godhead; śakti—potency; yuktasya—empowered with; loka—the world; santāna—generation; hetavaḥ—the causes.
TRANSLATION
Brahmā, who was empowered by the Supreme Personality of Godhead, thought of generating living entities and begot ten sons for the extension of the generations.
TEXT - SB 3.12.22
marīcir atry-aṅgirasau
pulastyaḥ pulahaḥ kratuḥ
bhṛgur vasiṣṭho dakṣaś ca
daśamas tatra nāradaḥ
SYNONYMS
marīciḥ, atri, aṅgirasau, pulastyaḥ, pulahaḥ, kratuḥ, bhṛguḥ, vasiṣṭhaḥ, dakṣaḥ—names of sons of Brahmā; ca—and; daśamaḥ—the tenth; tatra—there; nāradaḥ—Nārada.
TRANSLATION
Marīci, Atri, Aṅgirā, Pulastya, Pulaha, Kratu, Bhṛgu, Vasiṣṭha, Dakṣa, and the tenth son, Nārada, were thus born.
PURPORT
The whole process of the creation, maintenance and dissolution of the cosmic manifestation is meant to give the conditioned souls a chance to go back home, back to Godhead. Brahmā created Rudra to help him in his creative endeavor, but from the very beginning Rudra began to devour the whole creation, and thus he had to be stopped from such devastating activities. Brahmā therefore created another set of good children, who were mostly in favor of worldly fruitive activities. He knew very well, however, that without devotional service to the Lord there is hardly any benefit for the conditioned souls, and therefore he at last created his worthy son Nārada, who is the supreme spiritual master of all transcendentalists. Without devotional service to the Lord one cannot make progress in any department of activity, although the path of devotional service is always independent of anything material. Only the transcendental loving service of the Lord can deliver the real goal of life, and thus the service rendered by Śrīman Nārada Muni is the highest among all the sons of Brahmā.
Srila Visvanatha Cakravarti Thakur Commentary - 3.12.22
This verse describes how Marīci and others appeared as representatives of karma –yoga. Jñāna, vairāgya, tapas, yoga and karma only become successful by performance of bhakti, and bhakti on the other hand does not dependent on these processes. It gives all results. It is the very form of all results. Thus bhakti is represented at the end, and appeared in the form of Nārada.
TEXT - SB 3.12.23
utsaṅgān nārado jajñe
dakṣo 'ṅguṣṭhāt svayambhuvaḥ
prāṇād vasiṣṭhaḥ sañjāto
bhṛgus tvaci karāt kratuḥ
SYNONYMS
utsaṅgāt—by transcendental deliberation; nāradaḥ—Mahāmuni Nārada; jajñe—was generated; dakṣaḥ—Dakṣa; aṅguṣṭhāt—from the thumb; svayambhuvaḥ—of Brahmā; prāṇāt—from the life air, or breathing; vasiṣṭhaḥ—Vasiṣṭha; sañjātaḥ—was born; bhṛguḥ—the sage Bhṛgu; tvaci—from the touch; karāt—from the hand; kratuḥ—the sage Kratu.
TRANSLATION
Nārada was born from the deliberation of Brahmā, which is the best part of the body. Vasiṣṭha was born from his breathing, Dakṣa from a thumb, Bhṛgu from his touch, and Kratu from his hand.
PURPORT
Nārada was born from the best deliberation of Brahmā because Nārada was able to deliver the Supreme Lord to anyone he liked. The Supreme Personality of Godhead cannot be realized by any amount of Vedic knowledge or by any number of penances. But a pure devotee of the Lord like Nārada can deliver the Supreme Lord by his good will. The very name Nārada suggests that he can deliver the Supreme Lord. Nāra means the "Supreme Lord," and da means "one who can deliver." That he can deliver the Supreme Lord does not mean that the Lord is like a commodity that can be delivered to any person. But Nārada can deliver to anyone the transcendental loving service of the Lord as a servitor, friend, parent or lover, as one may desire out of one's own transcendental love for the Lord. In other words, it is Nārada only who can deliver the path of bhakti-yoga, the highest mystic means for attainment of the Supreme Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 3.12.23
Utsaṅgāt means “from the lap, the place of affection.” Another meaning is from association with great devotees. It is said āpo nārā iti proktāḥ: nāra means waters, the offspring of the Lord. Thus, it is understood that Nara refers to the Supreme Lord. Nāra means “that which belongs to the Lord.” Nārada means “that which gives dāsya, sakhya and other relationships with the Lord.” In other word Nārada means bhakti-yoga, which produces such relationships.
TEXT - SB 3.12.24
pulaho nābhito jajñe
pulastyaḥ karṇayor ṛṣiḥ
aṅgirā mukhato 'kṣṇo 'trir
marīcir manaso 'bhavat
SYNONYMS
pulahaḥ—the sage Pulaha; nābhitaḥ—from the navel; jajñe—generated; pulastyaḥ—the sage Pulastya; karṇayoḥ—from the ears; ṛṣiḥ—the great sage; aṅgirāḥ—the sage Aṅgirā; mukhataḥ—from the mouth; akṣṇaḥ—from the eyes; atriḥ—the sage Atri; marīciḥ—the sage Marīci; manasaḥ—from the mind; abhavat—appeared.
TRANSLATION
Pulastya was generated from the ears, Aṅgirā from the mouth, Atri from the eyes, Marīci from the mind and Pulaha from the navel of Brahmā.
TEXT - SB 3.12.25
dharmaḥ stanād dakṣiṇato
yatra nārāyaṇaḥ svayam
adharmaḥ pṛṣṭhato yasmān
mṛtyur loka-bhayaṅkaraḥ
SYNONYMS
dharmaḥ—religion; stanāt—from the breast; dakṣiṇataḥ—on the right side; yatra—wherein; nārāyaṇaḥ—the Supreme Lord; svayam—personally; adharmaḥ—irreligion; pṛṣṭhataḥ—from the back; yasmāt—from which; mṛtyuḥ—death; loka—to the living entity; bhayam-karaḥ—horrible.
TRANSLATION
Religion was manifested from the breast of Brahmā, wherein is seated the Supreme Personality of Godhead Nārāyaṇa, and irreligion appeared from his back, where horrible death takes place for the living entity.
PURPORT
That religion was manifested from the place where the Personality of Godhead is personally situated is very significant because religion means devotional service to the Personality of Godhead, as confirmed in Bhagavad-gītā as well as the Bhāgavatam. In Bhagavad-gītā the last instruction is to give up all other engagements in the name of religion and take shelter of the Personality of Godhead. Śrīmad-Bhāgavatam also confirms that the highest perfection of religion is that which leads to the devotional service of the Lord, unmotivated and unhampered by material impediments. Religion in its perfect form is the devotional service of the Lord, and irreligion is just the opposite. The heart is the most important part of the body, whereas the back is the most neglected part. When one is attacked by an enemy one is apt to endure attacks from the back and protect himself carefully from all attacks on the chest. All types of irreligion spring from the back of Brahmā, whereas real religion, the devotional service of the Lord, is generated from the chest, the seat of Nārāyaṇa. Anything which does not lead to the devotional service of the Lord is irreligion, and anything which leads to the devotional service of the Lord is called religion.
Srila Visvanatha Cakravarti Thakur Commentary - 3.12.25
Supreme dharma appears from actions prescribed in bhakti-yoga and karma-yoga. Thus this verse describes the appearance of dharma. The heart or breast is considered the best place since it is the location of affection. Adharma refers to non-performance of prescribed dharma, and the performance of forbidden acts. Adharma appeared from Brahmā’s back, which is not attractive, and is not a place of affection.
TEXT - SB 3.12.26
hṛdi kāmo bhruvaḥ krodho
lobhaś cādhara-dacchadāt
āsyād vāk sindhavo meḍhrān
nirṛtiḥ pāyor aghāśrayaḥ
SYNONYMS
hṛdi—from the heart; kāmaḥ—lust; bhruvaḥ—from the eyebrows; krodhaḥ—anger; lobhaḥ—greed; ca—also; adhara-dacchadāt—from between the lips; āsyāt—from the mouth; vāk—speaking; sindhavaḥ—the seas; meḍhrāt—from the penis; nirṛtiḥ—low activities; pāyoḥ—from the anus; agha-āśrayaḥ—reservoir of all vices.
TRANSLATION
Lust and desire became manifested from the heart of Brahmā, anger from between his eyebrows, greed from between his lips, the power of speaking from his mouth, the ocean from his penis, and low and abominable activities from his anus, the source of all sins.
PURPORT
A conditioned soul is under the influence of mental speculation. However great one may be in the estimation of mundane education and learning, he cannot be free from the influence of psychic activities. Therefore it is very difficult to give up lust and the desires for low activities until one is in the line of devotional service to the Lord. When one is frustrated in lust and low desires, anger is generated from the mind and expressed from between the eyebrows. Ordinary men are therefore advised to concentrate the mind by focusing on the place between the eyebrows, whereas the devotees of the Lord are already practiced to place the Supreme Personality of Godhead on the seat of their minds. The theory of becoming desireless is untenable because the mind cannot be made desireless. When it is recommended that one be desireless, it is understood that one should not desire things which are destructive to spiritual values. A devotee of the Lord always has the Lord in his mind, and thus he does not need to be desireless because all his desires are in relationship with the service of the Lord. The power of speaking is called Sarasvatī, or the goddess of learning, and the birthplace of the goddess of learning is the mouth of Brahmā. Even if a man is endowed with the favor of the goddess of learning, it is quite possible for his heart to be full of lust and material desire and his eyebrows to display symptoms of anger. One may be very learned in the mundane estimation, but that does not mean that he is free from all low activities of lust and anger. Good qualifications can be expected only from a pure devotee, who is always engaged in the thought of the Lord, or in samādhi, with faith.
Srila Visvanatha Cakravarti Thakur Commentary - 3.12.26
This verse describes the appearance of factors which instigate adharma, such as lust. Hṛdi means “in the mind.” Because of the independent nature of the mind it is impossible to uproot lust situated there. Though anger and other items also arise from the mind, their place of becoming visible, such as the eye brows, are mentioned here. Though humans possess lust and anger, it is possible for them to develop wisdom composed of knowledge of scripture. To show this, the manifestation of wise words is described: speech arose from his mouth..
TEXT - SB 3.12.27
chāyāyāḥ kardamo jajñe
devahūtyāḥ patiḥ prabhuḥ
manaso dehataś cedaṁ
jajñe viśva-kṛto jagat
SYNONYMS
chāyāyāḥ—by the shadow; kardamaḥ—Kardama Muni; jajñe—became manifested; devahūtyāḥ—of Devahūti; patiḥ—husband; prabhuḥ—the master; manasaḥ—from the mind; dehataḥ—from the body; ca—also; idam—this; jajñe—developed; viśva—the universe; kṛtaḥ—of the creator; jagat—cosmic manifestation.
TRANSLATION
Sage Kardama, husband of the great Devahūti, was manifested from the shadow of Brahmā. Thus all became manifested from either the body or the mind of Brahmā.
PURPORT
Although one of the three modes of material nature is always prominent, they are never represented unalloyed by one another. Even in the most prominent existence of the two lower qualities, the modes of passion and ignorance, there is sometimes a tinge of the mode of goodness. Therefore all the sons generated from the body or the mind of Brahmā were in the modes of passion and ignorance, but some of them, like Kardama, were born in the mode of goodness. Nārada was born in the transcendental state of Brahmā.
Srila Visvanatha Cakravarti Thakur Commentary - 3.12.27
This verse shows that even in states of tamas and rajas sometimes some amount of satttva will manifest. Chāyāyāḥ means “from Brahmā’s splendor.”
TEXT - SB 3.12.28
vācaṁ duhitaraṁ tanvīṁ
svayambhūr haratīṁ manaḥ
akāmāṁ cakame kṣattaḥ
sa-kāma iti naḥ śrutam
SYNONYMS
vācam—Vāk; duhitaram—unto the daughter; tanvīm—born of his body; svayambhūḥ—Brahmā; haratīm—attracting; manaḥ—his mind; akāmām—without being sexually inclined; cakame—desired; kṣattaḥ—O Vidura; sa-kāmaḥ—being sexually inclined; iti—thus; naḥ—we; śrutam—have heard.
TRANSLATION
O Vidura, we have heard that Brahmā had a daughter named Vāk who was born from his body and who attracted his mind toward sex, although she was not sexually inclined towards him.
PURPORT
Balavān indriya-grāmo vidvāṁsam api karṣati (SB 9.19.17). It is said that the senses are so mad and strong that they can bewilder even the most sensible and learned man. Therefore it is advised that one should not indulge in living alone even with one's mother, sister or daughter. Vidvāṁsam api karṣati means that even the most learned also become victims of the sensuous urge. Maitreya hesitated to state this anomaly on the part of Brahmā, who was sexually inclined to his own daughter, but still he mentioned it because sometimes it so happens, and the living example is Brahmā himself, although he is the primeval living being and the most learned within the whole universe. If Brahmā could be a victim of the sexual urge, then what of others, who are prone to so many mundane frailties? This extraordinary immortality on the part of Brahmā was heard to have occurred in some particular kalpa, but it could not have happened in the kalpa in which Brahmā heard directly from the Lord the four essential verses of Śrīmad-Bhāgavatam because the Lord blessed Brahmā, after giving him lessons on the Bhāgavatam, that he would never be bewildered in any kalpa whatsoever. This indicates that before the hearing of Śrīmad-Bhāgavatam he might have fallen a victim to such sensuality, but after hearing Śrīmad-Bhāgavatam directly from the Lord, there was no possibility of such failures.
One should, however, take serious note of this incident. The human being is a social animal, and his unrestricted mixing with the fair sex leads to downfall. Such social freedom of man and woman, especially among the younger section, is certainly a great stumbling block on the path of spiritual progress. Material bondage is due only to sexual bondage, and therefore unrestricted association of man and woman is surely a great impediment. Maitreya cited this example on the part of Brahmā just to bring to our notice this great danger.
Srila Visvanatha Cakravarti Thakur Commentary - 3.12.28
Even those who are very learned and with great power of discernment cannot control lust. This verse shows that one should not remain alone with women. Maitreya says “We have heard.” This indicates “Though this should not be spoken, in order to give knowledge, I speak without fault finding, since I fear making offense.” He had fear that by fault finding he would fall down in the manner of Marīci’s sons.[247] The phrase also indicates that this incident was not seen by anyone in the present kalpa. Rather it happened in a previous, distant kalpa, and is now being explained, since it cannot be accepted to have occurred after Brahmā heard the four essential verses of Bhāgavatam (during the first day of this Brahmā’s life.)
etan mataṁ samātiṣṭha parameṇa samādhinā
bhavān kalpa-vikalpeṣu na vimuhyati karhicit
Follow my instructions in detail, with extreme concentration. You will not be bewildered at any time during your lifetime and its subdivisions. SB 2.9.36
Jiva's tika || 3.12.28 ||
vācaṃ duhitaraṃ tanvīṃ svayambhūr haratīṃ manaḥ akāmāṃ cakame kṣattaḥ sa-kāma iti naḥ śrutam
O Vidura! We have heard that lusty Brahmā desired his attractive and delicate limbed daughter Vak, who had no desire for him.
This attraction for Vak has a terrible meaning for those interested in the Vedas. It is an example for heavily chastising those opposed to the Vedas, when they disrespect the Vedas by having such propensities.
TEXT - SB 3.12.29
tam adharme kṛta-matiṁ
vilokya pitaraṁ sutāḥ
marīci-mukhyā munayo
viśrambhāt pratyabodhayan
SYNONYMS
tam—unto him; adharme—in the matter of immortality; kṛta-matim—the mind being so given; vilokya—seeing thus; pitaram—unto the father; sutāḥ—sons; marīci-mukhyāḥ—headed by Marīci; munayaḥ—sages; viśrambhāt—with due respect; pratyabodhayan—submitted as follows.
TRANSLATION
Thus, finding their father so deluded in an act of immorality, the sages headed by Marīci, all sons of Brahmā, spoke as follows with great respect.
PURPORT
The sages like Marīci were not in the wrong in submitting their protests against the acts of their great father. They knew very well that even though their father committed a mistake, there must have been some great purpose behind the show, otherwise such a great personality could not have committed such a mistake. It might be that Brahmā wanted to warn his subordinates about human frailties in their dealings with women. This is always very dangerous for persons who are on the path of self-realization. Therefore, great personalities like Brahmā, even when in the wrong, should not be neglected, nor could the great sages headed by Marīci show any disrespect because of his extraordinary behavior.
Srila Visvanatha Cakravarti Thakur Commentary - 3.12.29
Out of friendship (viśrambhāt), since they were his offspring, they instructed him, not because of anger on seeing sin. Or the meaning can be “having faith (viśrambhāt) that even the sins of great persons are not sins, they gave instructions only out of fear of disturbance in the consequent population. This indicates that Marīci and others did not commit offense in speaking.
TEXT - SB 3.12.30
naitat pūrvaiḥ kṛtaṁ tvad ye
na kariṣyanti cāpare
yas tvaṁ duhitaraṁ gaccher
anigṛhyāṅgajaṁ prabhuḥ
SYNONYMS
na—never; etat—such a thing; pūrvaiḥ—by any other Brahmā, or yourself in any previous kalpa; kṛtam—performed; tvat—by you; ye—that which; na—nor; kariṣyanti—will do; ca—also; apare—anyone else; yaḥ—that which; tvam—you; duhitaram—unto the daughter; gaccheḥ—would do; anigṛhya—without controlling; aṅgajam—sex desire; prabhuḥ—O father.
TRANSLATION
O father, this performance in which you are endeavoring to complicate yourself was never attempted by any other Brahmā, nor by anyone else, nor by you in previous kalpas, nor will anyone dare to attempt it in the future. You are the supreme being in the universe, so how is it that you want to have sex with your daughter and cannot control your desire?
PURPORT
The post of Brahmā is the supermost post in the universe, and it appears that there are many Brahmās and many universes besides the one in which we are situated. One who fills this post must be ideal in behavior, for Brahmā sets the example for all living entities. Brahmā, the living entity who is the most pious and spiritually elevated, is entrusted with a post next to that of the Personality of Godhead.
Srila Visvanatha Cakravarti Thakur Commentary - 3.12.30
This has not been done by persons in previous kalpas, or this has not been done by any Brahmā previous to you. Aṅgajam means lust.
TEXT - SB 3.12.31
tejīyasām api hy etan
na suślokyaṁ jagad-guro
yad-vṛttam anutiṣṭhan vai
lokaḥ kṣemāya kalpate
SYNONYMS
tejīyasām—of the most powerful; api—also; hi—certainly; etat—such an act; na—not suitable; su-ślokyam—good behavior; jagat-guro—O spiritual master of the universe; yat—whose; vṛttam—character; anutiṣṭhan—following; vai—certainly; lokaḥ—the world; kṣemāya—for prosperity; kalpate—becomes eligible.
TRANSLATION
Even though you are the most powerful being, this act does not suit you because your character is followed for spiritual improvement by people in general.
PURPORT
It is said that a supremely powerful living entity can do anything and everything he likes and such acts do not affect him in any way. For example, the sun, the most powerful fiery planet in the universe, can evaporate water from anywhere and still remain as powerful. The sun evaporates water from filthy places and yet is not infected with the quality of the filth. Similarly, Brahmā remains unimpeachable in all conditions. But still, since he is the spiritual master of all living entities, his behavior and character should be so ideal that people will follow such sublime behavior and derive the highest spiritual benefit. Therefore, he should not have acted as he did.
Srila Visvanatha Cakravarti Thakur Commentary - 3.12.31
Suślokyam means good reputation. Vṛttam means conduct.
TEXT - SB 3.12.32
tasmai namo bhagavate
ya idaṁ svena rociṣā
ātma-sthaṁ vyañjayām āsa
sa dharmaṁ pātum arhati
SYNONYMS
tasmai—unto Him; namaḥ—obeisances; bhagavate—unto the Personality of Godhead; yaḥ—who; idam—this; svena—by His own; rociṣā—effulgence; ātma-stham—situated in Himself; vyañjayām āsa—has manifested; saḥ—He; dharmam—religion; pātum—for protection; arhati—may kindly do so.
TRANSLATION
Let us offer our respectful obeisances unto the Personality of Godhead, who, by His own effulgence, while situated in Himself, has manifested this cosmos. May He also protect religion for all goodness.
PURPORT
Lust for sexual intercourse is so strong that it appears herein that Brahmā could not be dissuaded from his determination in spite of the appeal by his great sons like Marīci. Therefore, the great sons began to pray to the Supreme Lord for the good sense of Brahmā. It is only by the grace of the Supreme Lord that one can be protected from the allurement of lusty material desires. The Lord gives protection to devotees who are always engaged in His transcendental loving service, and by His causeless mercy He forgives the accidental fall of a devotee. Therefore, sages like Marīci prayed for the mercy of the Lord, and their prayer was fruitful.
Srila Visvanatha Cakravarti Thakur Commentary - 3.12.32
Though receiving these instructions, Brahmā did not become enlightened. This indicates that lust will not dissipate unless the Supreme Lord shows mercy. Remembering this, the sages then surrendered to the Lord.
TEXT - SB 3.12.33
sa itthaṁ gṛṇataḥ putrān
puro dṛṣṭvā prajāpatīn
prajāpati-patis tanvaṁ
tatyāja vrīḍitas tadā
tāṁ diśo jagṛhur ghorāṁ
nīhāraṁ yad vidus tamaḥ
SYNONYMS
saḥ—he (Brahmā); ittham—thus; gṛṇataḥ—speaking; putrān—sons; puraḥ—before; dṛṣṭvā—seeing; prajā-patīn—all the progenitors of living entities; prajāpati-patiḥ—the father of them (Brahmā); tanvam—body; tatyāja—quit; vrīḍitaḥ—ashamed; tadā—at that time; tām—that body; diśaḥ—all directions; jagṛhuḥ—accepted; ghorām—blamable; nīhāram—fog; yat—which; viduḥ—they know as; tamaḥ—darkness.
TRANSLATION
The father of all Prajāpatis, Brahmā, thus seeing all his Prajāpati sons speaking in that way, became very much ashamed and at once gave up the body he had accepted. Later that body appeared in all directions as the dangerous fog in darkness.
PURPORT
The best way to compensate for one's sinful acts is to give up one's body at once, and Brahmā, the leader of the living entities, showed this by his personal example. Brahmā has a fabulous duration of life, but he was obliged to give up his body due to his grievous sin, even though he had merely contemplated it in his mind without having actually done it.
This is a lesson for the living entities, showing how sinful an act it is to indulge in unrestricted sex life. Even to think of abominable sex life is sinful, and to compensate for such acts, one has to give up his body. In other words, one's duration of life, blessings, opulence, etc., are decreased by sinful acts, and the most dangerous type of sinful act is unrestricted sex.
Ignorance is the cause of sinful life, or sinful life is the cause of gross ignorance. The feature of ignorance is darkness or fog. Darkness or fog still covers the whole universe, and the sun is the only counteracting principle. One who takes shelter of the Lord, the perpetual light, has no fear of being annihilated in the darkness of fog or ignorance.
Srila Visvanatha Cakravarti Thakur Commentary - 3.12.33
Giving up his body indicates that the chief remedial measure for great sin is death. Since it is impossible for Brahmā to die before his life span of two parardhas is complete, “giving up his body” means “giving up a disposition.” The directions are covered with darkness even today.
TEXT - SB 3.12.34
kadācid dhyāyataḥ sraṣṭur
vedā āsaṁś catur-mukhāt
kathaṁ srakṣyāmy ahaṁ lokān
samavetān yathā purā
SYNONYMS
kadācit—once upon a time; dhyāyataḥ—while contemplating; sraṣṭuḥ—of Brahmā; vedāḥ—the Vedic literature; āsan—became manifested; catuḥ-mukhāt—from the four mouths; katham srakṣyāmi—how shall I create; aham—myself; lokān—all these worlds; samavetān—assembled; yathā—as they were; purā—in the past.
TRANSLATION
Once upon a time, when Brahmā was thinking of how to create the worlds as in the past millennium, the four Vedas, which contain all varieties of knowledge, became manifested from his four mouths.
PURPORT
As a fire can consume anything and everything without being contaminated, so, by the grace of the Lord, the fire of Brahmā's greatness consumed his desire for the sinful act of sex with his daughter. The Vedas are the source of all knowledge, and they were first revealed to Brahmā by the mercy of the Supreme Personality of Godhead while Brahmā was thinking of re-creating the material world. Brahmā is powerful by dint of his devotional service unto the Lord, and the Lord is always ready to forgive His devotee if by chance he falls down from the noble path of devotional service. The Śrīmad-Bhāgavatam (11.5.42) confirms this as follows:
sva-pāda-mūlaṁ bhajataḥ priyasya
tyaktvānya-bhāvasya hariḥ pareśaḥ
vikarma yac cotpatitaṁ kathañ-cid
dhunoti sarvaṁ hṛdi sannviṣṭaḥ
"Any person who is engaged one hundred percent in the transcendental loving service of the Lord, at His lotus feet, is very dear to the Personality of Godhead Hari, and the Lord, being situated in the heart of the devotee, excuses all kinds of sins committed by chance." It was never expected that a great personality like Brahmā would ever think of sex indulgence with his daughter. The example shown by Brahmā only suggests that the power of material nature is so strong that it can act upon everyone, even Brahmā. Brahmā was saved by the mercy of the Lord with a little punishment, but by the grace of the Lord he did not lose his prestige as the great Brahmā.
Srila Visvanatha Cakravarti Thakur Commentary - 3.12.34
It is said:
dharma-vyatikramo dṛṣṭa īśvarāṇāṁ ca sāhasam
tejīyasāṁ na doṣāya vahneḥ sarva-bhujo yathā
The status of powerful controllers is not harmed by any apparently audacious transgression of morality we may see in them, for they are just like fire, which devours everything fed into it and remains unpolluted. SB 10.33.29
Thus one should not worry that Brahmā was contaminated for being attracted to his daughter. To express this, the power of Brahmā is described in this verse. His position will be described later in the chapter:
śabda-brahmātmanas tasya vyaktāvyaktātmanaḥ paraḥ
brahmāvabhāti vitato nānā-śakty-upabṛṁhitaḥ
The Supreme Lord who is impersonal Brahman and the personal Lord filled with various śaktis, makes his appearance as Brahmā, whose body is composed of the Vedas, which is audible sound as vaikhari and inaudible as oṁ. . SB 3.12.48
Thus, meditating on how to create as he had done previously, the Vedas appeared. This means that the complete method of creation exists in the Vedas. By consulting the Vedas, he could follow the order of the Lord to carry out creation with ease.
TEXT - SB 3.12.35
cātur-hotraṁ karma-tantram
upaveda-nayaiḥ saha
dharmasya pādāś catvāras
tathaivāśrama-vṛttayaḥ
SYNONYMS
cātuḥ—four; hotram—paraphernalia for sacrifice; karma—action; tantram—expansions of such activities; upaveda—supplementary to the Vedas; nayaiḥ—by logical conclusions; saha—along with; dharmasya—of religiosity; pādāḥ—principles; catvāraḥ—four; tathā eva—in the same way; āśrama—social orders; vṛttayaḥ—occupations.
TRANSLATION
The four kinds of paraphernalia for conducting the fire sacrifice became manifest: the performer [the chanter], the offerer, the fire, and the action performed in terms of the supplementary Vedas. Also the four principles of religiosity [truth, austerity, mercy and cleanliness] and the duties in the four social orders all became manifest.
PURPORT
Eating, sleeping, defending and mating are the four principles of material bodily demands which are common to both the animals and human society. To distinguish human society from the animals there is the performance of religious activities in terms of the social statuses and orders of life. They are all clearly mentioned in the Vedic literatures and were manifested by Brahmā when the four Vedas were generated from his four mouths. Thus the duties of humankind in terms of the statuses and social orders were established to be observed by the civilized man. Those who traditionally follow these principles are called Āryans, or progressive human beings.
Srila Visvanatha Cakravarti Thakur Commentary - 3.12.35
Catur-hotram refers to the actions of the hoṭā, udgātā, adhvaryu and brahma priests. Karma-tantram means profusion of sacrificial acts. The āśrāmas and occupations appeared along with the Upavedas and scriptures on logic.
TEXT - SB 3.12.36
vidura uvāca
sa vai viśva-sṛjām īśo
vedādīn mukhato 'sṛjat
yad yad yenāsṛjad devas
tan me brūhi tapo-dhana
SYNONYMS
viduraḥ uvāca—Vidura said; saḥ—he (Brahmā); vai—certainly; viśva—the universe; sṛjām—of those who created; īśaḥ—the controller; veda-ādīn—the Vedas, etc.; mukhataḥ—from the mouth; asṛjat—established; yat—that; yat—which; yena—by which; asṛjat—created; devaḥ—the god; tat—that; me—unto me; brūhi—please explain; tapaḥ-dhana—O sage whose only wealth is penance.
TRANSLATION
Vidura said: O great sage whose only wealth is penance, kindly explain to me how and with whose help Brahmā established the Vedic knowledge which emanated from his mouth.
Srila Visvanatha Cakravarti Thakur Commentary - 3.12.36
Mukhataḥ means “from his mouths.”
TEXT - SB 3.12.37
maitreya uvāca
ṛg-yajuḥ-sāmātharvākhyān
vedān pūrvādibhir mukhaiḥ
śāstram ijyāṁ stuti-stomaṁ
prāyaścittaṁ vyadhāt kramāt
SYNONYMS
maitreyaḥ uvāca—Maitreya said; ṛk-yajuḥ-sāma-atharva—the four Vedas; ākhyān—of the name; vedān—Vedic literatures; pūrva-ādibhiḥ—beginning with the front; mukhaiḥ—by the mouths; śāstram—Vedic hymns not pronounced before; ijyām—priestly rituals; stuti-stomam—the subject matter of the reciters; prāyaścittam—transcendental activities; vyadhāt—established; kramāt—one after another.
TRANSLATION
Maitreya said: Beginning from the front face of Brahmā, gradually the four Vedas—Ṛk, Yajur, Sāma and Atharva—became manifest. Thereafter, Vedic hymns which had not been pronounced before, priestly rituals, the subject matters of the recitation, and transcendental activities were all established, one after another.
Srila Visvanatha Cakravarti Thakur Commentary - 3.12.37
This verse describes the creation of the four hotas. The action of the hotā is śastra, chanting of mantras without intonation (following Ṛg-veda). The action of the adhvayu is sacrificial performance (ījya) (following Yajur-veda). Singing verses (stuti-stomam) is the action of the udgātā (following Sāma-veda). This takes the form of trivṛt-stoma. The action of the brahma (following Atharva-veda) is remedial measure.
TEXT - SB 3.12.38
āyur-vedaṁ dhanur-vedaṁ
gāndharvaṁ vedam ātmanaḥ
sthāpatyaṁ cāsṛjad vedaṁ
kramāt pūrvādibhir mukhaiḥ
SYNONYMS
āyuḥ-vedam—medical science; dhanuḥ-vedam—military science; gāndharvam—musical art; vedam—they are all Vedic knowledge; ātmanaḥ—of his own; sthāpatyam—architectural; ca—also; asṛjat—created; vedam—knowledge; kramāt—respectively; pūrva-ādibhiḥ—beginning from the front face; mukhaiḥ—by the mouths.
TRANSLATION
He also created the medical science, military art, musical art and architectural science, all from the Vedas. They all emanated one after another, beginning from the front face.
PURPORT
The Vedas contain perfect knowledge, which includes all kinds of knowledge necessary for the human society, not only on this particular planet but on other planets as well. It is understood that military art is also necessary knowledge for the upkeep of social order, as is the art of music. All these groups of knowledge are called the Upapurāṇa, or supplements of the Vedas. Spiritual knowledge is the main topic of the Vedas, but to help the human being's spiritual pursuit of knowledge, the other information, as above mentioned, forms necessary branches of the Vedic knowledge.
Srila Visvanatha Cakravarti Thakur Commentary - 3.12.38
This verse describes the creation of the Upavedas. Sthāpatyam refers to the activities of architects, which are described in Viśvakarma-śāstra.
TEXT - SB 3.12.39
itihāsa-purāṇāni
pañcamaṁ vedam īśvaraḥ
sarvebhya eva vaktrebhyaḥ
sasṛje sarva-darśanaḥ
SYNONYMS
itihāsa—histories; purāṇāni—the Purāṇas (supplementary Vedas); pañcamam—the fifth; vedam—the Vedic literature; īśvaraḥ—the Lord; sarvebhyaḥ—all together; eva—certainly; vaktrebhyaḥ—from his mouths; sasṛje—created; sarva—all around; darśanaḥ—one who can see all time.
TRANSLATION
Then he created the fifth Veda—the Purāṇas and the histories—from all his mouths, since he could see all the past, present and future.
PURPORT
There are histories of particular countries and nations and of the world, but the Purāṇas are the histories of the universe, not only in one millennium, but in many kalpas. Brahmā has knowledge of those historical facts, and therefore all the purāṇas are histories. As originally composed by Brahmā, they are part of the Vedas and are called the fifth Veda.
Srila Visvanatha Cakravarti Thakur Commentary - 3.12.39
The fifth Veda came from all his mouths, since the fifth Veda embodies all the Vedas.
Jiva's tika || 3.12.39 ||
itihāsa-purāṇāni pancamaṃ vedam īśvaraḥ sarvebhya eva vaktrebhyaḥ sasṛje sarva-darśanaḥ
Brahmā, who has faces in all directions, created the fifth Veda composed of the Purāṇas and Itihāsas from all of his mouths.
Two verses are taken together. The Itihāsas and other works were described in the First Canto.
TEXT - SB 3.12.40
ṣoḍaśy-ukthau pūrva-vaktrāt
purīṣy-agniṣṭutāv atha
āptoryāmātirātrau ca
vājapeyaṁ sagosavam
SYNONYMS
ṣoḍaśī-ukthau—types of sacrifice; pūrva-vaktrāt—from the eastern mouth; purīṣi-agniṣṭutau—types of sacrifice; atha—then; āptoryāma-atirātrau—types of sacrifice; ca—and; vājapeyam—type of sacrifice; sa-gosavam—type of sacrifice.
TRANSLATION
All the different varieties of fire sacrifices [ṣoḍaśī, uktha, purīṣi, agniṣṭoma, āptoryāma, atirātra, vājapeya and gosava] became manifested from the eastern mouth of Brahmā.
Srila Visvanatha Cakravarti Thakur Commentary - 3.12.40
This verse describes the various sacrifices (karma-tantram) mentioned earlier. Purīṣi means preparation of the fire and agniṣṭut means agni-stoma. These two appeared from Brahmā’s southern mouth. The other pairs arose from the other mouths.
TEXT - SB 3.12.41
vidyā dānaṁ tapaḥ satyaṁ
dharmasyeti padāni ca
āśramāṁś ca yathā-saṅkhyam
asṛjat saha vṛttibhiḥ
SYNONYMS
vidyā—education; dānam—charity; tapaḥ—penance; satyam—truth; dharmasya—of religion; iti—thus; padāni—four legs; ca—also; āśramān—orders of life; ca—also; yathā—as they are; saṅkhyam—in number; asṛjat—created; saha—along with; vṛttibhiḥ—by vocations.
TRANSLATION
Education, charity, penance and truth are said to be the four legs of religion, and to learn this there are four orders of life with different classifications of castes according to vocation. Brahmā created all these in systematic order.
PURPORT
The nucleus of the four social orders—brahmacarya, or student life, gṛhastha, or householder family life, vānaprastha, or retired life for practicing penance, and sannyāsa, or renounced life for preaching the truth—is the four legs of religion. The vocational divisions are the brāhmaṇas, or the intelligent class, the kṣatriyas, or administrative class, the vaiśyas, or mercantile productive class, and the śūdras, or general laborer class who have no specific qualifications. All were systematically planned and created by Brahmā for the regular promotion of self-realization. Student life is meant for acquiring the best education; household family life is meant for gratifying the senses, provided it is performed with a charitable disposition of mind, retirement from household life is meant for penance, for advancement in spiritual life, and renounced life is meant for preaching the Absolute Truth to the people in general. The combined actions of all members of society make the whole situation favorable for the upliftment of the mission of human life. The beginning of this social institution is based on education meant for purifying the animal propensities of the human being. The highest purificatory process is knowledge of the Supreme Personality of Godhead, the purest of the pure.
Srila Visvanatha Cakravarti Thakur Commentary - 3.12.41
Regarding purity, the Yajñavalkya-smṛti says kṣetrajñasyeśvara-jñānād viśuddhiḥ paramā matā: from knowledge of the Supreme Lord arises the highest purity for the jīva. Thus knowledge can be equated with purity. Charity can be equated with mercy since it is said bhūtābhaya-pradānasya kalāṁ nārhati ṣoḍaśīm: those engaging in pious acts do not achieve one sixteenth of the results of the person who bestows (in charity) fearlessness to living beings. Thus there is no contradiction to the previous statement tapaḥ śaucaṁ dayā satyamiti pādāḥ kṛte kṛtāḥ: In Satya-yuga you had complete dharma of four portions with four elements: austerity, cleanliness, mercy and truth. (SB 1.17.24)
. || 3.12.42 ||
After taking the sacred thread, remaining celibate for three nights is called sāvitra. Remaining celibate for a year is called prājāpatya. Remaining celibate until learning the Vedas is called brāhma. Brhāt means celibacy till death. Vārtā refers to occupations not forbidden such a s agriculture. Sañcaya means performing sacrifices. Śālīna means taking alms without begging. Śiloñchana means taking the fallen grains in the field. Śila and uñccha are combined a dvandva in the singular as in the phrase ukāla jjhrasva-hīrgha-plutaḥ (Pāninī 1.2.27). They are combined together with the same meaning. These are the four types of occupation for the householder (gṛhe).
TEXT - SB 3.12.42
sāvitraṁ prājāpatyaṁ ca
brāhmaṁ cātha bṛhat tathā
vārtā sañcaya-śālīna-
śiloñcha iti vai gṛhe
SYNONYMS
sāvitram—the thread ceremony of the twice-born; prājāpatyam—to execute the vow for one year; ca—and; brāhmam—acceptance of the Vedas; ca—and; atha—also; bṛhat—complete abstinence from sex life; tathā—then; vārtā—vocation in terms of Vedic sanction; sañcaya—professional duty; śālīna—livelihood without asking anyone for cooperation; śila-uñchaḥ—picking up rejected grains; iti—thus; vai—even though; gṛhe—in household life.
TRANSLATION
Then the thread ceremony for the twice-born was inaugurated, as were the rules to be followed for at least one year after acceptance of the Vedas, rules for observing complete abstinence from sex life, vocations in terms of Vedic injunctions, various professional duties in household life, and the method of maintaining a livelihood without anyone's cooperation by picking up rejected grains.
PURPORT
During student life the brahmacārīs were given full instructions about the importance of the human form of life. Thus the basic education was designed to encourage the student in becoming free from family encumbrances. Only students unable to accept such a vow in life were allowed to go home and marry a suitable wife. Otherwise, the student would remain a permanent brahmacārī, observing complete abstinence from sex life for his whole life. It all depended on the quality of the student's training. We had the opportunity to meet an avowed brahmacārī in the personality of our spiritual master, Oṁ Viṣṇupāda Śrī Śrīmad Bhaktisiddhānta Gosvāmī Mahārāja. Such a great soul is called a naiṣṭhika-brahmacārī.
Jiva's tika || 3.12.42 ||
sāvitraṃ prājāpatyaṃ ca brāhmaṃ cātha bṛhat tathā vārtā sancaya-śālīnaśiloncha iti vai gṛhe
The four types of brahmacarya –sāvitra, prājāpatya, brāhmana and bṛhat arose from Brahmā’s four mouths. The four occupations of the householder—vārtā, sancaya, śālīna and śiloncha arose from his four mouths.
The four types of brahmacarya are listed. The four types of household are in a dvandva compound, like the compound ūkālo’j-jrasva-dīrgha-pluta (Pāṇinī 1.2.27).
TEXT - SB 3.12.43
vaikhānasā vālakhilyau-
dumbarāḥ phenapā vane
nyāse kuṭīcakaḥ pūrvaṁ
bahvodo haṁsa-niṣkriyau
SYNONYMS
vaikhānasāḥ—the section of men who retire from active life and live on half-boiled meals; vālakhilya—one who quits his former stock of grains on receipt of more; audumbarāḥ—one who lives on what he gets from the direction towards which he starts after rising from bed; phenapāḥ—one who lives on the fruits which automatically fall from the tree; vane—in the forest; nyāse—in the order of renunciation; kuṭīcakaḥ—life in the family without attachment; pūrvam—in the beginning; bahvodaḥ—giving up all material activities and engaging fully in transcendental service; haṁsa—fully engaged in transcendental knowledge; niṣkriyau—stopping all kinds of activities.
TRANSLATION
The four divisions of retired life are the vaikhānasas, vālakhilyas, audumbaras and phenapas. The four divisions of the renounced order of life are the kuṭīcakas, bahvodas, haṁsas and niṣkriyas. All these were manifested from Brahmā.
PURPORT
The varṇāśrama-dharma, or the institution of the four divisions and orders of social and spiritual life, is not a new invention of the modern age, as proposed by the less intelligent. It is an institution established by Brahmā from the beginning of the creation. This is also confirmed in the Bhagavad-gītā (4.13): cātur-varṇyaṁ mayā sṛṣṭam.
Srila Visvanatha Cakravarti Thakur Commentary - 3.12.43
The vaikhānasa vanapraṣṭha lives on wild grains. The vālakhilya gives away accumulated grains on gaining new grains. The audumbara lives off what he acquires by walking in the direction he sees on getting up the morning. The phenapa lives off grains or fruit which have naturally fallen on the ground. These are the different types of vanapraṣṭha arising from their different means of sustenance. There are four types of sannyasīs. The kuṭicaka mainly concenterates on karma in his own hermitage. The bahvoda rejects action and mainly concentrates on jñāna. The haṁsa is fixed in knowledge. The niśkriya has attained realization. The later types in the list are superior to the previous ones.
TEXT - SB 3.12.44
ānvīkṣikī trayī vārtā
daṇḍa-nītis tathaiva ca
evaṁ vyāhṛtayaś cāsan
praṇavo hy asya dahrataḥ
SYNONYMS
ānvīkṣikī—logic; trayī—the three goals, namely religion, economy and salvation; vārtā—sense gratification; daṇḍa—law and order; nītiḥ—moral codes; tathā—as also; eva ca—respectively; evam—thus; vyāhṛtayaḥ—the celebrated hymns bhūḥ, bhuvaḥ and svaḥ; ca—also; āsan—came into existence; praṇavaḥ—the oṁkāra; hi—certainly; asya—of him (Brahmā); dahrataḥ—from the heart.
TRANSLATION
The science of logical argument, the Vedic goals of life, and also law and order, moral codes, and the celebrated hymns bhūḥ, bhuvaḥ and svaḥ all became manifested from the mouths of Brahmā, and the praṇava oṁkāra was manifested from his heart.
Srila Visvanatha Cakravarti Thakur Commentary - 3.12.44
Logic and the other types of knowledge arose from the eastern and other mouths in succession. The first four items starting with logic (ānvīkṣikī) represent mokṣa, dharma, kāma and artha. Vyāhṛtayaḥ means the individual words bhur, bhuvaḥ and svah and their combination bhur bhuvaḥ svaḥ. These four arose from his four mouths. Thus Āśvalāyana-sūtra says evaṁ vyāhṛtayaḥ proktā vyastāḥ samastā api: vyāhṛti means the individual components and the combination. Or the fourth item can be mahaḥ. Bhūr bhuvaḥ svar iti vā etās tisro vyahṛtayas tāsāṁ uha smaitāṁ caturthīm māhācamasya pravedayate mahas iti: Bhūr, bhuvaḥ and svaḥ are the three vyahṛtis and Māhācamasya taught a fourth called mahaḥ. (Taittiriya upaniṣad 1.5.1) Hṛtsvataḥ means the space in the heart. An alternative reading is dahrataḥ with the same meaning.
TEXT - SB 3.12.45
tasyoṣṇig āsīl lomabhyo
gāyatrī ca tvaco vibhoḥ
triṣṭum māṁsāt snuto 'nuṣṭub
jagaty asthnaḥ prajāpateḥ
SYNONYMS
tasya—his; uṣṇik—one of the Vedic meters; āsīt—generated; lomabhyaḥ—from the hairs on the body; gāyatrī—the principal Vedic hymn; ca—also; tvacaḥ—from the skin; vibhoḥ—of the Lord; triṣṭup—a particular type of poetic meter; māṁsāt—from the flesh; snutaḥ—from the sinews; anuṣṭup—another type of poetic meter; jagatī—another type of poetic meter; asthnaḥ—from the bones; prajāpateḥ—of the father of the living entities.
TRANSLATION
Thereafter the art of literary expression, uṣṇik, was generated from the hairs on the body of the almighty Prajāpati. The principal Vedic hymn, gāyatrī, was generated from the skin, triṣṭup from the flesh, anuṣṭup from the veins, and jagatī from the bones of the lord of the living entities.
Srila Visvanatha Cakravarti Thakur Commentary - 3.12.45
This verse describes the origin of the Vedic meters. Snutaḥ means the veins which spread out all over the body. Śruti says anuṣṭup snāvān: the anuṣṭup meter arose from the veins.
TEXT - SB 3.12.46
majjāyāḥ paṅktir utpannā
bṛhatī prāṇato 'bhavat
SYNONYMS
majjāyāḥ—from the bone marrow; paṅktiḥ—a particular type of verse; utpannā—became manifested; bṛhatī—another type of verse; prāṇataḥ—out of the life-breathing; abhavat—generated.
TRANSLATION
The art of writing verse, paṅkti, became manifested from the bone marrow, and that of bṛhatī, another type of verse, was generated from the life-breath of the Lord of the living entities.
TEXT - SB 3.12.47
sparśas tasyābhavaj jīvaḥ
svaro deha udāhṛta
ūṣmāṇam indriyāṇy āhur
antaḥ-sthā balam ātmanaḥ
svarāḥ sapta vihāreṇa
bhavanti sma prajāpateḥ
SYNONYMS
sparśaḥ—the set of letters from ka to ma; tasya—his; abhavat—became; jīvaḥ—the soul; svaraḥ—vowels; dehaḥ—his body; udāhṛtaḥ—are expressed; ūṣmāṇam—the letters śa, ṣa, sa and ha; indriyāṇi—the senses; āhuḥ—are called; antaḥ-sthāḥ—the set of letters so known (ya, ra, la and va); balam—energy; ātmanaḥ—of his self; svarāḥ—music; sapta—seven; vihāreṇa—by the sensual activities; bhavanti sma—became manifested; prajāpateḥ—of the lord of the living entities.
TRANSLATION
Brahmā's soul was manifested as the touch alphabets, his body as the vowels, his senses as the sibilant alphabets, his strength as the intermediate alphabets and his sensual activities as the seven notes of music.
PURPORT
In Sanskrit there are thirteen vowels and thirty-five consonants. The vowels are a, ā, i, ī, u, ū, ṛ, ṝ, ḷ, e, ai, o, au, and the consonants are ka, kha, ga, gha, etc. Amongst the consonants, the first twenty-five letters are called the sparśas. There are also four antaḥ-sthas. Of the ūṣmas there are three s's, called tālavya, mūrdhanya and dantya. The musical notes are ṣa, ṛ, gā, ma, dha, and ni. All these sound vibrations are originally called śabda-brahma, or spiritual sound. It is said, therefore, that Brahmā was created in the Mahā-kalpa as the incarnation of spiritual sound. The Vedas are spiritual sound, and therefore there is no need of material interpretation for the sound vibration of the Vedic literature. The Vedas should be vibrated as they are, although they are symbolically represented with letters which are known to us materially. In the ultimate issue there is nothing material because everything has its origin in the spiritual world. The material manifestation is therefore called illusion in the proper sense of the term. For those who are realized souls there is nothing but spirit.
Srila Visvanatha Cakravarti Thakur Commentary - 3.12.47
This verse describes the origin of the various sounds in speaking. Sparśa refers to the five classes of consonants with their nasals. Svara refers to the vowels starting with a. Ūṣmāna refers to śa, ṣa, sa and ha as well. Antastha refers to semivowels ya, ra, la and va. Sapta-svara refers to the musical notes beginning with ṣaḍja. These arose as play (vihāreṇa).
TEXT - SB 3.12.48
śabda-brahmātmanas tasya
vyaktāvyaktātmanaḥ paraḥ
brahmāvabhāti vitato
nānā-śakty-upabṛṁhitaḥ
SYNONYMS
śabda-brahma—transcendental sound; ātmanaḥ—of the Supreme Lord; tasya—His; vyakta—manifested; avyakta-ātmanaḥ—of the unmanifested; paraḥ—transcendental; brahmā—the Absolute; avabhāti—completely manifested; vitataḥ—distributing; nānā—multifarious; śakti—energies; upabṛṁhitaḥ—invested with.
TRANSLATION
Brahmā is the personal representation of the Supreme Personality of Godhead as the source of transcendental sound and is therefore above the conception of manifested and unmanifested. Brahmā is the complete form of the Absolute Truth and is invested with multifarious energies.
PURPORT
The post of Brahmā is the highest responsible post within the universe, and it is offered to the most perfect personality of the universe. Sometimes the Supreme Personality of Godhead has to become Brahmā when there is no suitable living being to occupy the post. In the material world, Brahmā is the complete representation of the Supreme Personality of Godhead, and transcendental sound, praṇava, comes from him. He is therefore invested with multifarious energies, from which all the demigods like Indra, Candra and Varuṇa are manifested. His transcendental value is not to be minimized, even though he exhibited a tendency to enjoy his own daughter. There is a purpose for the exhibition of such a tendency by Brahmā, and he is not to be condemned like an ordinary living entity.
Srila Visvanatha Cakravarti Thakur Commentary - 3.12.48
This verse shows that Brahmā has extraordinary powers as a manifestation of the Lord. His body is composed of the Vedas (śabda-brahma). The Supreme Lord (paraḥ) appears as the worshipable object in the form of Brahmā whose body is the Vedas, manifested as external sound (vaikhari) and the unmanifested sound oṁ. That Lord is also manifested as Brahman, the object of impersonal jñāna, and as Bhagavān, the object of pure, personal knowledge, filled with many śaktis. Since Brahmā is non-different from the Lord, it is understood that he has not been contaminated by approaching his daughter.
Jiva's tika || 3.12.48 ||
śabda-brahmātmanas tasya
vyaktāvyaktātmanaḥ paraḥ brahmāvabhāti vitato nānā-śakty-upabṛṃhitaḥ
The Supreme Lord filled with various śaktis, makes his appearance as the object of worship of Brahmā, who is non-different from the Vedas, which is audible sound as vaikhari and inaudible as oṃ.
The complete Brahman (paraḥ brahma) manifested as the worshipable object of Brahmā who is the Vedas (śabda-brahma), composed of audible sound or vaikarī and inaudible sound or praṇava, since he is one with the Vedic conclusion. The reason is given: the Lord is spread everywhere by his nature and possesses various śaktis.
SB 2.10.44 - 3.12.48
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