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Description of the Universal Form
॥2.1.1॥ sfi-suka uvacha variyan csa te prasnah krlo loha-lnlcim nrpa I TRANSLATION Shukadcva said: O King! Your question is most excellent. Your question which is the highest among all such questions is beneficial for the people, and approved by the assembly of sages. COMMENTARY Offering respects to guru and Krishna, the ocean of mercy, I take shelter of $ri-Shukadeva, the eye of the universe, and master of the worlds. I offer myself and everything I possess to he who is the life of the gopis, the controller, for service to his dear devotees. In the Ten Chapters of the Second Canto, Shukadeva begins by describing, in three chapters, how this scripture originates from Narayana. In one chapter the excellence of bhakti is described. Three chapters describe the conversation between Brahma and the Lord. One chapter describes the questions of Parlksit and one chapter describes the instructions of the Lord to Brahma. One chapter describes the ten characteristics of the Purana and the Canto is summarized. In the first chapter the process of meditation on the parts of the universal form such as the feet, practiced in astanga-yoga, is described. At the end of the previous Canto Pariksit asked what is perfection and the means to perfection, and what is to be heard, chanted, remembered and worshipped, as well as what is not be heard, chanted, remembered and worshipped. Shukadeva rejoiced at this question. This is the best (vnriyan). The questions asked by you are beneficial to the people. This is not a material question. This is approved by the sages present in your assembly who are knowers of atma, because they have come here for that purpose alone. Even the questions asked by devotees should be heard, chanted and remembered. Among the questions about what is to be heard, chanted and remembered, this is the best question, the ultimate, because there is nothing higher. That question alone if heard, chanted and remembered will make people completely successful. Furthermore, by hearing the answer given by me to that question, you will be come successful. Thus later it will be said: vUsudeva-katha-prasnah purusams trin pundti hi The Ganges, emanating from the toe of Lord Vishnu, purifies the three worlds, the upper, middle and lower planetary systems. Similarly, when one asks questions about the pastimes and characteristics of Lord Vasudeva, Krishna, three varieties of men are purified: the speaker or preacher, he who inquires, and the people in general who listen. SB 10.1.16
॥2.1.2॥ Srotavy&dini rajenara nrnatn santi sahasraiah I TRANSLATION O King! There are thousands of topics that can be heard by those who do not inquire about the goal of life, those who are attached to the house and commit five types of violence. COMMENTARY Later it will be explained that the perfection is attaining the feet of the Lord, and that is accomplished by hearing and chanting the names and pastimes of the Lord. This is the highest process. However, the question was also asked, what should not be heard, chanted or remembered. Therefore in three verses this is answered by describing karma-yoga. Atma-tattva means “Who am 1? What should I do? What is my future? How will l get deliverance?” Those living in the house do not ask these questions (apasyatam). Grha- medhinam means “those who are attached to their houses, absorbed in five sins in the house.” Medhr means violence.
॥2.1.3॥ nidraya hriyate naktam vyavayena ca va vayah | TRANSLATION O King! Life is wasted at night in sleeping or in sex enjoyment. Life is wasted during the day by desiring material objects or supporting family members. COMMENTARY They spend their life uselessly. Life span is wasted by sleeping at night, because night is unsuitable for action. Or it is decreased with sex life, since this is not forbidden for the. karmls. Life span is decreased during the day by desiring to accumulate objects (arthehayd), for without objects one cannot either perfect karma, nor support family members, because in karma-yoga one is obliged to support a family. C.a stands for the perfection of karma.
॥2.1.4॥ (Iclujpatya-kalatnulisv tiima-sainyesv asatsv api \ TRANSLATION Deeply attached to his body, children and wife, who are like an army giving protection, though they are false, he sees their destruction but does not see it. COMMENTARY This verse elaborates the phrase apasyatdm dlma-UUtvam. The body and other things are like one’s army for fighting against time. One is attached to them even though they are false (asntsu), since the soul has no relationship with the body and other objects. Or though they are not proper, and incapable of saving one (cisnlsu) since they are material, the person remains inattentive, because though they are destroyed by time (including parents who have not yet died), he sees their death, but does not examine the matter. He is devoured by lime. The devotee of the Lord, however, recognizing the Lord and not being attached to the body, conquers lime
॥2.1.5॥ tasnuul bhiirala sarvatma bhagavan Hvaro harih I TRANSLATION The Lord who is Paramatma, Bhagavan and Lord of power, should he heard about, glorified and remembered by those desiring freedom from fear. COMMENTARY Therefore do not perform karma for success, but perform bhakti alone. O you, who are born in the family of Bharata! The Lord is to be heard about by the person desiring fearlessness — absence of that which defeats him. The Lord Hari is the subject. By the three modifiers (sarvatma, bhagavan and isvarah) three types of bhakti are indicated: that with a desire for liberation, raganuga and vaidhi bhakti. First, the Lord who is Paramatma (sarvdtmd) should be heard about by the person desiring liberation and freedom from fear (abhayam). Second, Bhagavan, the beautiful son of Nanda, should be heard about by the person who is greedy for becoming fixed in his devotion (abhayam). Amara-kosa says hhagam sri-kdma-mahdtmya-virya-yatnarka-kirtisu: bhaga means wealth, desire, glory, power, effort, the sun and fame. In the third version (with isvarah) abhayam refers to the Lord, because of whom one has no fear. This meaning is expressed a few verses later. Muhurtat sarvam utsrjya gatavan abhayam harim: he at once freed himself from all material activities and took shelter of the supreme safety, the Personality of Godhead. (SB 2.1.13) The Lord who is the controller (isvara) should be heard by the person who is controlled, who desires the Lord who causes fearlessness. Or the Supreme Lord is heard about by the person who desires the Lord to deliver him. The two words ca after chanting and remembering indicate that after hearing, the two processes of chanting and remembering should be done at the same time. Thus the question about what is to be heard, chanted and remembered has been answered.
॥2.1.6॥ etavan sankhya-yogabhyam sva-dharma-parinisthaya I TRANSLATION For persons fixed in jnana, yoga and karma, gaining such a birth, with remembrance of Narayana while rejecting the other processes, is the best. COMMENTARY If persons doing jnana, karma or other processes become devotees by association with devotees, they do not again perform those other processes. They become successful. That is expressed in this verse. For jnanis, yogis and karmis, to attain such a birth is best. What birth is that? That is a successful birth if, with the end of jnana, yoga and karma (anfe-not literally the end but by approximation), pure bhakti, remembrance of Narayana, appears, as in the case of the Kumaras, Nava-yogenaras, Pracinabarhi and others. “At the end” signifies that even if they give up bhakti, they do not again practice the other processes. Thus it is said: ctavan evayajatdm ilia nihsreyasodayah I Auspiciousness arises for the worshippers of devatas if firm devotion for the Lord arises from association with devotees. SB 2.3.11 Others say the verse means “At the end of this life, remembering Narayana is the supreme attainment.”
॥2.1.7॥ prayena munayo rajan ni villa vidhi-sedhalah I TRANSLATION O King! Generally the sages who are beyond rules and prohibitions, who are situated beyond the gutuis, take pleasure in glorifying the qualities of the Lord. COMMENTARY The perfection is to realize the sweetness of the qualities and form of the Lord. That is far superior to merging in Brahman. This verse gives some proof of the realization of the Lord. Those situated beyond the gunas, who have gone beyond rules and prohibitions, those who are liberated, take pleasure in glorification of the qualities of the Lord, not in the happiness of impersonal Brahman. The word “generally” is used because some jivan-muktas perform glorification of the Lord’s qualities in order to merge in the Brahman, and they do not take pleasure in those glorifications.
॥2.1.8॥ idam bhagavatam nama puninam brahma-sammitam | TRANSLATION This scripture concerning the Supreme Lord is a Purana equal to the Lord himself. I learned this scripture from my father Vyasa at the beginning of the last part of Dvapara- yuga. COMMENTARY Why this astonishing work lias not been heard before? True it is astonishing. Thai is explained in this verse. Bhagavatam means what is spoken by the Lord or concerning the Lord. Or idam bhagavatam can mean "this work which is about the Lord.” This scripture (idam) is filled with pastimes of the Lord revealed through questions and answers between you and me. It contains realization of the alma through discussing creation, maintenance and destruction for the benefit of you and others. It is the cream of all the Upanishads and is eternally perfect. It appeared through my father, Vyasa. It is equal to the Supreme Brahman or established Brahman (brahma- sammitam). How did you obtain it? It was taught to me. The meaning of scripture is impossible to learn by dint of one’s intelligence. Since Vyasa appeared in Salyavati not long before Krishna’s appearance, he could not appear at the beginning of Dvapara-yuga. Thus dvapara means “at the end of Dvapara” and dvaparadait means “at beginning of the last part of Dvapara-yuga.»
॥2.1.9-10॥ parinisthito ’pi nairgunya uttama-Sloha-lilaya I tad a I HI m te 'bhtdhasydmi maha-paurusiko bhavan I TRANSLATION Though I was fixed in Brahman and beyond the guruis, my inind became attracted to the pastimes of the Lord. I thus learned about his pastimes. I will tell them to you. You are a great personality, who, among the faithful, will quickly fix your pure mind on Krishna. COMMENTARY “You are very famous. From birth you had realized Brahman and left the house to walk the world. You did not even learn from your father who was pursuing you. How then can you say this now?" This verse explains. “Though I was fixed in the Brahman, my mind became attracted (grhita-eetd) to the pastimes of the Lord. I am the proof that the pastimes of the Lord are sweeter than the realization of Brahman.” “1 should also attain this rare thing. I desire that you should make me taste it from head to foot.” Seeing this eagerness in Pariksit, Shukadeva speaks. “You are a person who should attain Krishna who is the mahd-purusa (mahd-puurusikah)." Or it can simply mean mahd-purusa following the words like vinaya which becomes vainayika without changing the meaning. (Panini 5.4.34) This is the Bhagavatam, having faith in which (yasya), the pure mind will quickly be fixed in the Lord (mukunde matih sat I). Or you are a great personality, whose mind, when it has faith, will be fixed on the Lord. It should be understood that the Bhagavatam was heard from the first verse starting with janmady asya to the last verse ending with Vishnu-ratam amumucat. Thus, though Suta spoke the verses of the first and twelfth cantos, the following statement is completely acceptable: “O Ambarisa! Please hear continually the Bhagavatam spoken by Shukadeva.” (Padma Purana).1 I Shukadeva begins speaking in die Second Camo and finishes with die Piflh Chapter of the Twelfth Canto. SOta speaks the First Canto and the remainder of the Twelfth Canto.
॥2.1.11॥ elan nirvidyamananam icchatam akuto-bhayam I TRANSLATION O king! Continuous chanting of the name of the Lord has been prescribed for devotees, for those with desires for liberation and material elevation, and for those satisfied with the self. COMMENTARY "It is understood that in this scripture bhakti is described. Among the artgas of bhakti which one is defined as the chief one and stands out like an emperor exerting power everywhere?" This verse answers. Among the angas of bhakti, hearing, chanting and remembering are the three chief ones. This has been stated in verse 5. Among those three, chanting is the chief. In chanting, however, there is chanting of the Lord’s name, his qualities and his pastimes. Among those anuklrtana is best. That means chanting the name according to (anu) one’s bhakti. Or it means continuous chanting. It is defined (nirnitam) by the previous acharyas, not just by me. Therefore there is no need of inquiry for proof. In chanting there is no fear of purity or impurity concerning time, place, person and utensils. This means that even outcastes who cannot tolerate serving the Lord do not hesitate to chant. (Since even impure persons are allowed to chant) Moreover, there is no good, better and best for sadhakas and siddhas. Chanting is for those who are indifferent to all desires including the desire for liberation (tiirvidyamananam). It is also for those who desire material things (icchatam). Such persons can chant just as they make offerings for certain goals. Thus the meaning is as follows. It is recommended for the unalloyed devotees (nirvidyamananam), for those who desire Svarga and liberation, and for those who are satisfied in the self (yoginam). This means that according to these different methods one will get corresponding results (not the same result).
॥2.1.12॥ kith pramattasya bahubhih paroksair hayanair ilia I TRANSLATION What is the use of many years of the materially engaged person without noticing that those years have passed uselessly? It is better to know that one moment has passed uselessly because then one can inquire into the best engagement. COMMENTARY “Oh! Oh! I have very little life left. What practice am I supposed to follow?” One should not worry in this way. This is expressed in three verses. What is the use of living many years without knowing that they have been passed uselessly? To know that a moment has passed uselessly is better, because by knowing so, one can make efforts for spiritual life.
॥2.1.13॥ khatvango nama rajarsir jnatvcyaitam ihaymah I TRANSLATION The sage among kings, Khatvanga, knowing how long he had to live, from that moment gave up everything on earth and surrendered to the Lord, the shelter of fearlessness. COMMENTARY This is proved by the example of Khatvanga. Khatvanga, on the side of the devatas, conquered the demons. The devatas were pleased and requested him to ask for a benediction. Me said, “First, please tell me how much more time I have to live.” They answered, “You have only a moment to live.” He was silent. Quickly he came to the earth and surrendered to the Lord.
॥2.1.14॥ tavapy etarhi kauravya saptaham jivitavadhih I TRANSLATION O descendent of the Kurus! But you have seven days remaining in your life. Make all necessary arrangements in this lime for your destination after death. COMMENTARY Tavdpi etarhi means lava tu “but your time (etarhi) on the other hand.” Yat samparayikam means sadhana for attaining the next life. Please do all that is necessary.
॥2.1.15॥ anta-kaktu purusa agate gata-sadhvasah I TRANSLATION The time of death having arrived, a man, devoid of fear of death, should cut off with the weapon of detachment desires for the body and for things related to the body such as wife and children. COMMENTARY The question was asked, “What should the dying man do.?” “You should perform yoga to enter into Brahman with ease, after giving up the body by your will through yoga.” In this verse he speaks of the excellence of the yoga process which was the opinion held by some sages in the great assembly. Shukadeva’s own opinion will be given at the end of the second chapter. Devoid of fear of death (saclhvasaji), with the weapon of detachment (asanga-sastrena) cut off all desires for the body ((ant) and things related to the body such as sons and wife (ye aim).
॥2.1.16-17॥ grhat pravrajito dliirah punya-tlrtha-jalaplutah I abliyasen numasd suddlia trivrd-brahmaksaram param I TRANSLATION The person controlling his senses should leave the house, take bath in holy places, and then sitting on a seat made according to rules in a solitary, clean place, should repeat the pure syllable om using the mind and controlling the breath, make the mind motionless while remembering om. COMMENTARY Dhira represents the first stage of yama such as brahmacharya. Bathing in holy rivers represents the second stage of niyama. Sitting on the asana made according to the rules — of kusa, deer skin and cloth — represents the third stage of asana. Chanting the three syllables combined as om repeatedly is the fourth stage of pranayama. By much practice of pranayama one should first make the mind motionless (mono yacchet). Brahma-bijam means om.
॥2.1.18॥ niyacched visayebhyo 'ksan manasa buddhi-sarathih I TRANSLATION One should restrain the senses such as the eye from the sense objects by the mind whose assistant is the intelligence and concentrate with intelligence on the Lord. The mind is always agitated by previous karmas. COMMENTARY By the controlled mind one should withdraw the senses such as eye and ear from the sense objects such as sound. This is the fifth stage, pralyahara. The mind, whose assistant is the intelligence which discriminates, should then concentrate with intelligence on the form of the Lord (subharthe). This is the sixth stage of dharana. The mind is described as that which is impossible to make motionless by pranayama and other processes because of the extreme strength of previous karmas.
॥2.1.19॥ tat raikdvayavam dhyayed avyucchinnena cetasa I TRANSLATION One should then meditate on the limbs of the Lord one after the other with uninterrupted mind. Using the mind detached from sense objects, one should not think of anything else. That is the Brahman aspect of the Lord, in which the mind is extinguished. COMMENTARY Next the seven stage — meditation — is described. One should meditate on the individual limbs of the Lord. Dharana makes the mind steady by concentration on the Lord in general. Meditation or dhyana is a more complete steadiness of the mind produced by contemplating the limbs of the Lord. This is with uninterrupted consciousness. Engaging the mind which is without contact with sense objects, one should not think of anything else. This is the Brahman, the form (padam) of the Lord, in which the mind is extinguished. This is the eighth stage, samadhi.
॥2.1.20॥ rajas-tamobhyam aksi plant vimudham mana atmanah I TRANSLATION The wise man controls the mind agitated by rajas and bewildered by lamas by practice of dharana, which destroys the impurity produced by rajas and tamas. COMMENTARY If there is again disturbance from the gunas, one should make dharana firm. When one is agitated by rajas and bewildered by lamas, one should control one’s mind. That will destroy the contamination created by rajas and lamas (lat-krtam).
॥2.1.21॥ yasydm sandhdryamdndydm yogino bhakti-laksanah I TRANSLATION In that process of dharana, the yogi who sees the Lord by dharana quickly completes bhakli-misra-yoga. COMMENTARY In that dharana, yoga which has qualities of bhakli, bhakli- misra-yoga — in which the person has desire for liberation, but not without some bhakti — is accomplished for the yogi who sees the Lord by dharana (bhadram asrayam).
॥2.1.22॥ rdjovacha— yathd sandharyate brahman dharanayatra sammatd I TRANSLATION The King said: O brahmana! How is dharana accomplished? What is the approved object of concentration? How can one quickly remove the contaminations in the mind? COMMENTARY The King asks about bhakli-misra-yoga out of curiosity, not because he wants to practice. It is only appropriate that the student of Shukadeva would have an inclination for pure bhakti like Shukadeva.
॥2.1.23॥ iri-suka uvacha— jitasanojita-svaso jita-saiigo jitenariyah | TRANSLATION Shukadeva said: Having perfected asanas and breathing, having given up bad association and conquered the senses, one should concentrate the mind on the gross form of the Lord with the intelligence. COMMENTARY This verse answers the first question. For those yogis who cannot concentrate on the spiritual form of the Paramalma mentioned in verse 21, concentration on the universal form for removing the continuation of attraction and repulsion is described.
॥2.1.24॥ visesos tasya deho ’yam sthavisthas ca sthaviyasam I TRANSLATION The body of the universal form is more solid than the solid. Within that form, the past, present and future of the universe, the products of the Lord, are seen. COMMENTARY Visescth means the sumusti universal form. By meditating on all things heard and seen as the form of the Lord, as the Lord’s outstanding vibhutis, haired and envy and other bad qualities should never appear in the mind. Thus the heart becomes pure with absence of those negative qualities. With purity of heart, dharana on the form of Vishnu with spiritual form becomes easy. Sat means “only effects.”
॥2.1.25॥ anda-kose career ’smin saptavarana-samyute I TRANSLATION Within the universal shell made of seven layers exists the universal form, the Lord, who is the object of dharana. COMMENTARY Where does he reside? Who is he? In the universe of five- hunared-million yojanas breadth, with seven coverings of earth, water, fire, air, ether, false ego, and mahal-tatlva, is the universal form (vairajah), the gross body belonging to the totality of jivas called Hiranyagarbha (his subtle body). Garbhodakasayl-Vishnu, the second purusa, is the antaryami of Hiranyagarbha. The universal form (vairajah), being worshipped as his representative, is also called Bhagavan.
॥2.1.26॥ patalam elasya hi pada-mulam pathanti parsni-prapade rasatalam I TRANSLATION Patala are his soles, Rasatala is his heels, Mahatala is his ankles and Talatala is his calves. COMMENTARY How should one meditate on the different limbs? Pada-mulam is the under side of the foot. Parsni-prapade is the heel.
॥2.1.27॥ dve januni sutalam vi.iva-murter uru-dvayam vitalam catalam cal mahitalam taj-jaghanam mahlpate nubhastalam nabhi-saro grnanti॥ TRANSLATION Sutala is the two knees. Vitala is lower part of the two thighs, and Atala is the upper part of the thighs. Mahitala, the earth, is the hips. Bhuvar is the navel. COMMENTARY The lower portion of the thighs is Vitala and the upper portion is Atala.
॥2.1.28॥ urah-sthalam jyotir-anikam asya grivd mahar vadanam vai jano 'sya I TRANSLATION His chest is Svarga, his neck is Maharloka. His face is Janaloka. The forehead of the universal form is known as Tapoloka. The tops of the heads of the thousand-headed form is Satyaloka. COMMENTARY All the luminaries (jyotir-anikam) mean Svarga. Raratim means forehead. Satyam means Satyaloka.
॥2.1.29॥ inaradayo bahava ahur us rail liarnau diiah srotram amusya sabdcih I TRANSLATION The devatas such as lnara are his arms. The devatas of the directions and the organ for hearing arise front his ears. Sound arises from his organ of hearing. The Asvinis and the organ for smelling arise from his nostrils. Fragrance arises front his organ of smelling. Flaming fire is his mouth. COMMENTARY Usrd means devatas. The devatas such as lnara are said to be his arms. The directions (disah) which are the presiding deities of our hearing are location of the hearing organ (karnau) of the universal form. Sound, the sense object of our hearing, is his (amusya) organ of hearing (Srotram). Other senses, sense objects and devatas should be understood in the same way. Though the divisions of the body of the Lord in the heart (vyasti-virat) and the universal form (samasti-virdt) are the same, this samasti-virdt is worshipped by the yogis who engage in worshipping Hiranyagarbha, the totality of the jivets,2 as the Supreme Lord. The meaning here is that from the sense organs of that Supreme Lord (such as his ear) arise the objects of the senses such as sound in the universal form (rather than the literal statement that the ear is the sound). Similarly, it should be understood that from the location of the senses of the Lord arise the sense organs (such as the ear) and the Hiranyagarbha is a subtle universal form and Virat is a gross universal form devatas of the senses (such as direction devu/ns).5 This identity (sense object equals the Lord’s sense organ) is caused by considering the effect and cause to be non-different. In this way, one meditates on the universal form with the direction devatas, sound, and ear (all material ingredients of material perception) as the Supreme Lord. This is how the mental image of the place of hearing in the Lord, organ of hearing, dik-devala and sound should be understood. Nasatya-dasrau means the ASvini-kumaras. Nase means in the nostrils. Iddhah means shining. ॥2.1.30॥ dyaur afesiru oifcsur abhut patangah paksmani visnor ctJuuii ublte ca I TRANSLATION The sun devala arises from his eyes and the form arises from his eyes. The day and night are the eyelashes of the form. The abode of Brahma is the movement of his brow. Varuna arises from his palate, and taste arises from his tongue. ' For material perception the sense organ, the sense devoid and the sense object or lon-mdiro are necessary. In (his meditation, all these arise from (he body of the Supreme Lord. A distinction is made by ViSvanatha between the sense organ and the place of the sense organ in the Lord because the real material sense organ such as the ear is subtle in nature and (ravels with the jlvu birth after birth. This is distinct from the gross organ which perishes at death. Prom the location of a specific organ on the Lord, the sense organ and sense devoid of the universal form arise. Prom the sense organ of the Lord, the sense object of the universal form, and the element associated with it arise. The creation of the sense organ is not mentioned but should be understood when the creation of the sense devoid is mentioned. COMMENTARY Dyauh means the heavens. This means that the sun in the heavens is his two eye balls. The sky stands for the sun, just as, when we say “The pavilions screamed” we mean “The people in the pavilions screamed.” Form, the sense object of sight, is his organ of sight. Patahga means brilliant form, not the sun. Otherwise this would contradict later statements. It is said rupdndm lejosam caksur divah suryaysa cdksini: his eyes are related to brilliant forms and his eye balls are related to the sun. (SB 2.6.3) etad vai paumsam rupaift bhiih padau dyauh si to nabhah I T his is the representation of the Supreme Lord as the universal person, in which the earth is his feet, the heavens are his head, the antariska is his navel, the sun devoid is his eye balls, the wind devoid is his nostrils, the direction devatas are his ears. SB 12.11.6 Ahani means day and night. Day can also mean night, by the logic of combining forms which always go together. Paramesthi-dhisnyam means the abode of Brahma. Apah is Varuna. The palate is the place of taste and the tongue is the sense organ of taste.
॥2.1.31॥ chandamsy anantasya siro grtianli damslra yamah sneha-hala dvijani I TRANSLATION The Vedic verses are the top of his head. Yama is his front teeth. Affection is the two rows of teeth. His smile is maya which illusions all men. His glance is insurmountable samsara. COMMENTARY Chandamsi means Vedas. Si rah means the brahma-randhram. Sneha-kalah means particles of affection for sons etc. Dvijani means teeth. Neuter case is poetic license. Duranta-sarga means samsara which is hard to cross.
॥2.1.32॥ vridottaraustho ’dhara eva lobho dharmah stano 'dharma-palho 'sya prstham | TRANSLATION Shyness is his upper lip, greed is his lower lip. Dharma is his chest and the path of adharma is his back. Brahma is his penis, Mitra and Varuna are his testicles. The oceans are his abdomen and the mountains are his bones. COMMENTARY Dhaima is the right side of his chest, because it is said dharmah stanad daksinatah: dharma came from the right side of his chest. (SB 3.12.25) Kah means Brahma. Medhram means penis. Mitrau refers to Mitra-varuna. Vrsanau means the testicles.
॥2.1.33॥ nadyo ’sya nadyo 'tha tanu-ruhani mahi-ruha viSva-tanor nrpenara I TRANSLATION O best of kings! The rivers are veins of the universal form. The trees are his body hairs. The wind witli the prowess of Ananta-sesa is his breathing. The movement of time is his walking. The movement of the living beings birth after birth is his play. COMMENTARY Ananta refers to Sesa. The wind that has the power of Sesa is the breathing. The movement of time (vayah) is his walking. The. samsdra of the living beings (gumi-pravdhait) is his play (karma).
॥2.1.34॥ isasya kesan vidur ambuvahdn vasas tu sandhydm kuru-varya bhumnah I TRANSLATION O best of the Kurus! The clouds are his hair. Twilight is his clothing. Avaykta-prakriti is his intelligence. The moon is his mind, the shelter of all change. COMMENTARY Bhumnah means “of the powerful Lord.” Pradhana (avyaktam) is his intelligence (hridayam). The famous moon is his mind. It is the shelter, like a vessel, for all kinds of changes.
॥2.1.35॥ vijiidna-saktim mahim amananti samUmano 'ntah-karanarii gi lit ram | TRANSLATION They say that mahat-tattva is his citla. Rudra is his false ego. Horses, mules, camels and elephants are his nails. All animals are his hips. COMMENTARY Vijnana-Sakli means his citta * Mahim means mahat-tattva. Antah-karanam means false ego. Giritram means Rudra. Asvatari is a cross between a donkey and a female horse. Chitta is the iiuihat-tattva represented in the individual.
॥2.1.36॥ vaydmsi tad-vydkanmaih vicitram manur manisd manujo nivasahl TRANSLATION The birds are his skill in crafts. Manu is his deliberating intelligence. Humans are his house. The Gandharvas, Vidyadharas and Apsaras are his musical ability. The armies of demons are his prowess. COMMENTARY The birds (vaydmsi) are his transformation. This refers to transformations in name and form according to the shruti. This means his skill in craftsmanship. yena suklikrta hamsah sukas ca haritikrtah I The swans are white, the parrots are green, the peacocks are variegated in color. The Lord made their nature in this way. Manu is his intelligence which deliberates (manlsa). Man (manujah) is his house, because the shruti says purusatve cavistaram atma: the Lord resides in the humans in a manifest way.(Aitreya-aranyaka 2.3.2.5) Gandharva-vidyddhara- cdranapsarah can be considered one dvandva compound. Svara refers to the seven notes of the scale. Memory is Prahlada (if the version is asurdnika-varyah). Otherwise asuranlka-viryah means “the armies of the demons are his prowess.”
॥2.1.37॥ brahmananam ksatra-bhujo mahatma vid urur ahghri-Srita-knna-varnah I TRANSLATION Brahmanas are his face. The ksatriyas are his arms. The vaisyas are his thighs and the Siidras are his feet. He is endowed with followers of the various devatas. The methods of sacrifice with ingredients, along with groups of the devatas with many names, are his duties. COMMENTARY Brahma means brahmana. His arms are the ksatriyas (ksatrah). VaiSyas (vit) are his thighs. Those who are black, sudras, take shelter of his feet. Methods of sacrifice, with ingredients for oblations, endowed with groups of devatas with many names, such as the Rudras and Vasus, are his prescribed duties.
॥2.1.3811 iyan asav isvara-vigrahasya yah sannivesah kathilo maya le | TRANSLATION This form of the Lord with many limbs has been described by me to you this much. The yogis concentrate the mind on this gross form along with their intelligence. COMMENTARY This much (iyan) — this form of the Lord which has various limbs (sannivesafi) — has been described by me to you. The mind is concentrated by the yogis. Other than this there is nothing else. The meaning is this. Wherever the mind wanders because of its fickle nature, it should consider using the intelligence and think: “This is so and so limb of the Lord.” All the objects about which the mind thinks are thus limbs of the Lord. This leads to all thoughts becoming thoughts of the Lord. Hatred, envy and other bad qualities do not appear in the mind because one meditates on these sentiments which are present in humans and Gandharvas as limbs of the Lord.
॥2.1.39॥ sa sarva-dhi-vrtty-anubhuta-sarva dtma yatha svapna-jancksitaikah I TRANSLATION The yogi, furnished with the impressions of his senses in his mind from many births in the past, which are temporary like a single dream experience of all sorts of men and enjoyment, will worship the Lord, an ocean of bliss, eternal in time and space, and nothing else, since those things will cause degradation. COMMENTARY Accompanying this meditation on the Lord there will appear certain results such as enjoyment and power. Should the yogi enjoy these or not? If he enjoys, then that indicates a lax yogi. It is said: yada mi yogopacitdsu ceto mayasu siddliasya visajjate ' When the yogi’s heart is no longer attracted to the abundant enjoyments available only through yoga he can attain final liberation, where death can show no pride. SB 3.27.30 If he does not enjoy those things, it is still difficult to reject those enjoyments which arrive. By discrimination alone all becomes easy. The method of discrimination is then shown. The yogi (sah) is filled with old impressions from his senses in his mind lasting from thousands of births in the past concerning enjoyment and powers as a lord of clevatcis and humans. What is the use of experiencing those things again? They have no permanence. An example is given. They are just like creations of various people, soldiers, friends, and ministers with all sorts of enjoyments experienced by the jiva in a dream. Thus, he should worship the Lord, an ocean of bliss, existing in all time and places (salyam). He does not become attached to other things, to the happiness of the material world, because it is limited in time and space, and without an ocean of bliss.
Thus ends the commentary on the First Chapter of the Second Canto of the Bhagavatam for the pleasure of the devotees, in accordance with the previous acharyas.
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