|
|
Shukadeva Glorifies the Lord
॥2.4.1॥ siita uvacha— vaiyasaker id vaccis tattva-niScayam Atmanah I TRANSLATION Suta said: Hearing the words of Shukadeva by which he could discern the truth about the soul, Partksit concentrated his mind which was always thinking of Krishna. COMMENTARY In the Fourth Chapter, Shukadeva, being asked by Pariksit, describes the creation through the conversation of Brahma and Narada, after offering respects to his guru Krishna. Hearing words from which he could discern the truth about the soul, he particularly (vi) concentrated his mind which was always thinking of Krishna, because he was the son of Uttara (aultareyah). From the time that Krishna entered her womb to save him, he remembered Krishna. Or satim matim can mean “undeviating mind.”
॥2.4.2॥ atma-jaya-sutagdra-paSu-dravina-bandhusu I TRANSLATION He completely gave up attachment to body, wife, sons, house, animals, wealth, friends, kingdom, which is constant and strong in others. COMMENTARY Atma means body.
॥2.4.3॥ papraccha cemam evartham yan mdm prcchalha sattamah I TRANSLATION O great devotees! The intelligent Pariksit, full of faith in hearing Krishna’s activities, asked this question to Shukadcva which you have asked me. COMMENTARY “What you have asked” refers to the request the sages made in the last chapter “Please tell us everything which is related to Krishna,” expressed in verses such as ayur harali vai pumsam. The King asked Shukadeva the same thing.
॥2.4.4॥ samstham vijfiaya sannyasya karma trai-vargikam cayal I TRANSLATION Knowing his impending death, giving up all actions of dharma, artha and kama, he became firmly fixed in prema to Krishna. COMMENTARY Understanding he was going to die (samsthdm), giving up (sannyasya) all material activities, he attained firm prema (bhdvam), though it was already present.
॥2.4.5॥ rajovacha— samicinatit vaco brahman sarva-jfiasya tavanagha I TRANSLATION The King said: O sinless brahmanal When you, full of knowledge, speak topics of the Lord, my ignorance is destroyed. Those words are fitting. COMMENTARY Tamait means ignorance. Mahyam means mama (my).
॥2.4.6॥ bhuya eva vivitsami bhagavan atma-mayaya I TRANSLATION Again, I desire to know how the Lord, by his energy, creates this universe which is hard to meditate on by even the devatas. COMMENTARY This is the King’s intention. You have described that I should hear and chant at the point of death. The subjects of hearing and chanting are Krishna’s qualities, forms and pastimes. First I will ask about his pastimes of creation by his maya-sakti. Then I will ask about his pastimes such as lifting Govardhana using his cit-sakti. Again I desire to know. The verb form vivitsdmi is poetic license (the other being vividisami). The universe is hard to meditate upon (durvibhavyam).
॥2.4.7-8॥ yatha gopayati vibhur yatha samyacchate punah I TRANSLATION I desire to know how the Lord maintains and then destroys the universe again. By which saktis does this possessor of many saktis, the Supreme Person, sport with maya and create the elements, and then employing the devatas create the bodies of the living entities? O brahmanal The activities of the Lord, performer of astonishing activities, certainly appear hard to understand for even the wise. COMMENTARY Gopayati means “maintains.” Samyacchate means “destroys." The Lord possesses many saktis such as the talastha-sakti, bahiranga-sakti and antaranga-sakti related to the jiva, matter and the spiritual world. He sports with maya-sakti (kridan) and creates a form of himself (dtmanam karoti) in the form of mahat-tattva, false ego and other elements. This is a question about sarga, primary creation. He engages others, the devatas such as Brahma and Marici, in sporting (kndayan), and creates a form of himself (atmanam vikaroti) in the form of the devatas, animals, and humans. This is secondary creation. Shridhara reads this line with the following verse.
॥2.4.9॥ yatha gundms tu prakrter yugapat kramaSo ’pi va | TRANSLATION Just as the Lord, while performing activities of creation and destruction, supports the gunas of prakriti all at once as one purusa, he also supports the gunas through many forms of devatas. Docs he do this gradually in sequence? COMMENTARY Just as the Lord, as one, as the purusa, supports the gunas of prakriti at one time, or, without being contaminated, as one purusa, activates the gunas with his glance and maintain them, he also maintains the gunas as many (bhurBah), by the appearance (janmabhih) of Brahma, Marici and others. Does he do this gradually in sequence? How does he support the gunas? He performs activities of creation.
॥2.4.10॥ vieikitsitam etan me bravltu bhagavan yatha I TRANSLATION Please speak these topics about which I am doubtful. You are expert in discerning the truth in the scriptures just as Krishna himself knows, and you have realized Krishna. COMMENTARY VicikUsitam means “doubt.” “If this is hard for the wise to understand, how do you know that I know?” “Just as Krishna, Bhagavan, knows, you, his devotee, also know.” You are expert in discerning the Vedas (brahmani) and in realizing Krishna (parasmin). Other writers of scripture do not all realize Krishna. They do not know. The Lord says: kirn vidhatte kirn acaste kirn anudya vikalpayet I What do the Vedas instruct as action? What is the final meaning of the Vedas? What alternatives do the Vedas raise? No one except me or my dear devotee knows the intended meaning of the Vedas. SB 11.21.42 The Vaishnavas should hear the pastimes of Krishna and the avataras involving the cit-Sakti and but should similarly hear the pastimes of the purusavataras such as creating the universe, involving maya-sakti. Those pastimes should not be leered at. The hearer Pariksit and the speaker Shukadeva intended that those pastimes should be known.
॥2.4.11॥ sula uvacha— ity upamantrito rajfia gunanukathane hareh | TRANSLATION Suta said: Being thus requested by the King to speak about the qualities of the Lord, Shukadeva, remembering the Lord of the senses, prepared to answer. COMMENTARY HrsikeSa is the person who inspires all the senses. May the Lord become situated in my words and answer you! While offering respects to the Lord and guru, he begins to answer.
॥2.4.12॥ sri-iuka uvacha— namah parasmai purusdya hhuyase sad-udbhava-sthana-nirodha-lilaya I TRANSLATION Shukadcva said: I offer my respects to the Supreme Person Krishna, whose powerful expansion is Maha-Vishnu, performing pastimes of creation, maintenance and destruction of the universe through accepting the three gurnis, whose second and third expansions act as the inner soul of the universe and the jivas, and who can be realized by the path of bhakti, but cannot be realized by other paths. COMMENTARY He offers respects in thirteen verses. I offer my respects to the Supreme Person, Krishna. First he speaks of the power of Krishna. I offer respects to the unlimited power of the purusavalaras (hhuyase). He then describes a pastime of the first purusavatara: creation, maintenance and destruction of the universe using the three gunas, namely, sattva, rajas and tamas (grhita-sakti-tritayaya). He then describes the second and third purusas. He is the antaryami of the whole universe and all the living beings within (antarbhavaya). He can be realized by bhakti, but is unknown to the yogis (anupalaksya- vartmane).
॥2.4.13॥ Wiuyo namah sad-vrjina-cchide ’satam asambhavay&khila-sattva-murtaye[ pumsam punah pAramahamsya Asrame vyavasthitAnAm anumrgya-dAiu se॥ TRANSLATION Again I offer respects to you, the destroyer of the suffering of the devotees and giver of liberation to the demons, the form of iuddha-sattva, the shelter of those with the mood of the poraimilMiriisas, the giver of Brahman to the bhakti- miSra-jndnis and prema to the pure devotees. COMMENTARY The sweetness of the Lord’s mercy is now described. Again I offer respects to you who destroy the suffering of your devotee by appearing as Rama and Krishna (sad-vrjina-cchide). You destroy the suffering of material existence (abhavaya) for the sinful (asatam), non-devotee rasaksas and asuras, by personally killing them. Khila-sattva means inferior, material existence. Akhila-sattva means superior, spiritual existence. You have a body of suddha-sattva. You are the shelter of the mood of the paramahamsas. You are the giver of the bliss of Brahman to the bhakti-miSra-jridnls and the giver of the bliss of prema to the pure devotees (vyavasthitanam), who are under your shelter.
॥2.4.14॥ namo ttamas te ’stv rsabhaya satvatdm vidiira-hasthaya muhuh huyoginam I TRANSLATION I continually offer respects to you, son of Vasudeva of the Yadus, who remain forever distant from the non-devotees, who are the enjoyer in your spiritual abode in Mathura and Vraja with your devotees, displaying powers that are unequalled and unsurpassed. COMMENTARY You are filled with power and sweetness. Continually I offer respects (natno namah). By using the second person case (te), he implies that the Lord is directly his worshippable deity. I offer respects to the son of Vasudeva (rsabhaya), of the Yadu dynasty (satvatam). The phrase rsabhaya satvatam also implies the meaning “protector of the devotees” in connection with the previous verse. You are distant for those without bhakti (kuyoginam). But you are not distant or hidden. There is no one equal or greater than you in power (radhasa). You are the enjoyer (ramsyate) in your dhama of Mathura-mandala, along with those persons qualified for that enjoyment. What type of dhama is that? It is the very form of Brahman. Tasam madhye sahsad brahma gopdla-puri hi: in the center is the town of the cowherd Krishna, which is directly Brahman. (Gopala- tapini Upanishad) Radhasa indicates his power and ramsyate indicates his sweetness.
॥2.4.15॥ yat-hlrtanam yat-smaranam yad-ihsanam yad-vandanaiiiyac-chravanam yad-arhanam I TRANSLATION I offer continual respects to the Lord with all auspicious qualities, whose glorification, remembrance, deity form, topics and worship immediately destroy the impurities of man. COMMENTARY All the impurities blocking attainment of the Lord are destroyed by glorifying and remembering the Lord. Yad- iksanam refers to seeing the deity form of the Lord. He has all auspicious qualities (subhadra-sravase).
॥2.4.16॥ vi caksana yac-caranopasadanat satigam vyudasyobhayalo ’ntar-Atmanah I TRANSLATION I offer repeated respects to the Lord with all auspicious qualities. By worshipping his feet the jhattis destroy the attachments of this world and the next which reside in the heart, and attain their spiritual goal of Brahman without fatigue. COMMENTARY Even the jhanIs, whose impurities are destroyed, worship him. Ubhayatah means in this life and the next. Vyudasya means destroying. Antar-atmah means the antah-karana. Those who do not worship the Lord’s feet become exhausted. It is said: sreyah-srtim bhaktim udasya te vibho klisyantiye kevala-bodha-labdhaye My dear Lord, devotional service unto you is the best path for self-realization. If someone gives up that path and engages in the cultivation of speculative knowledge, he will simply undergo a troublesome process and will not achieve his desired result. As a person who beats an empty husk of wheat cannot get grain, one who simply speculates cannot achieve self-realization. His only gain is trouble. SB 10.14.4
॥2.4.17॥ tapasvino dana-pard yaiasvino manasvino mantra-vidah sumaiigaldh I TRANSLATION I offer continual respects to the Lord full of auspicious qualities. Without worshipping him, the jnanis, karmls, specialized karmis, yogis, scholars of the Vedas and followers of proper conduct cannot attain any benefit. COMMENTARY Without hhakli the practices of even great souls, being useless, are condemned. The jnanis (tapasvinah), the karmis (dana- parah), the special karmis who perform horse sacrifices (yasasvinah), the yogis (manasvinah), the studiers of the Vedas (mantra-vidah), the followers of proper conduct (sumaiigaldh) cannot attain benefit without worshipping the Lord. The phrase subhadra-sravase is repeated with each verse to show the predominance of hearing and chanting the glories (sravase) of the Lord.
॥2.4.18॥ kirata-hUnandhra-pulinda-pulkaia abhira-sumbha yavanah khasadayah I TRANSLATION I offer respects to the Lord of inconceivable power. The Kiratas, Hunas, Andhras, Pulindas, Pulkasas, Abhiras, Sumbhas, Yavanas, Khasas and others of low birth, and those sinful by actions, by taking shelter of the devotees who take shelter of the powerful Lord, become purified of their prarabdha-karmas. COMMENTARY Even the condemned sinners, by just a trace of bhakti become successful. Those born in the tribes mentioned are considered sinful by birth. Others are sinful by actions. They all become purified. UpdSraya refers to the devotees. Those who surrender to the devotees accepting those devotees as guivs become purified. Just by taking shelter of the proper guru, sinners by birth or action become purified. This indicates that bhakti destroys the prarabdha and aprarabdha karmas. The low birth is the cause of impurity for the persons mentioned. The present experience of low birth is the prarabdha-papa or prarabdha-karma. The word sudhyanti means they are purified. If they are purified, their bad birth must be destroyed. If their bad birth has been destroyed their prarabdha-karmas must have been destroyed. When they are called by those names it should be understood to be for practical purposes. It is not their spiritual designation, for it is forbidden to identify devotees by their birth, arcye visnau Sila-dhlr gurusu nara-matir vaisrutve jati-buddhih: It is an offense to see the deity form as stone, to see the guru as an ordinary man, and to see the Vaishnava according to his birth. (Padma Puriina) The rule is that though they have had low birth, they should be taught bhakti. It will be said: dure hari-katbdh kecid dure cacyuta-klrtanah striyah iudradetyai caiva te ’nukampyd bhav&driam Persons devoid of devotee association and who cannot appreciate glorification of the Lord, women and sudras, deserve your mercy. SB 11.5.4 The word adyah in the verse indicates those of low birth. In order to remove the objection that the Lord cannot possibility consider all low cases, the word prabhavisnave is used. The Lord has natural ability (prabhutd). It is not subject to logic.
॥2.4.19॥ sa esa Mm&tmavatatn adhUvaras traylmayo dharmamayas Uqwmayah | TRANSLATION He alone is the Supreme Lord. He is worshipped as the dtma by the jnanis and yogis. He is to be worshipped by the knowers of the Vedas, the followers of dharma and the performers of austerities. May the Lord whose qualities cannot be known even by those free of deceit such as Brahma and Siva be merciful to me! COMMENTARY The excellence of those with bhakti was shown by negative and positive statements in the last two verses. The Lord is now shown to be worshipped by others for attaining their particular goals. He is the Lord. He is worshipped as the atma by the jnanis and yogis (atmavatam). He is worshipped by the followers of the Vedas, the followers of dharma and the followers of austerity. His qualities cannot be known with certainty even by those who are free of deceit such as Brahma and Siva. What then to speak of knowing his form which holds those qualities? And what to speak of those jnanis and yogis who are not free of deceit knowing his qualities or form!
॥2.4.20॥ s riyah patir yajna-patih praja-patir dhiyam patir Ioka-patir dhara-palih I TRANSLATION He is the protector of prosperity, sacrifice, the citizens, the intelligent, the planets, and the earth. He is the protector and goal to be attained for the Andhakas, Vrsnis and Yadus. May the Lord, master of the devotees, be pleased with me! COMMENTARY The Lord is protector of all. Details are given. He is the master and the goal to be attained, as a Yadava in his aprakata form.
॥2.4.21॥ yad-anghry-abhidhyana-samadhi-dhautayd dhiyanupaiyanti hi tattvam almanah | TRANSLATION May Mukunda be pleased with me! Purified by meditation on his feet, the wise sages see with their intelligence the truth about Paramatma and while others speak of him according to their impure intelligence. COMMENTARY May Krishna give me knowledge! Those purified by samadhi at the Lord’s feet see the true form of Paramatma. But (ca) other learned people speak of him according to their taste, by the power of their learning. Some say he is Paramatma but others will speak of him as having form, having no form, the jiva who is small, or an all-pervading jiva. Or others will speak of the universe as false though it appears true and eternal. They speak according to their intelligence, but their intelligence has not been purified. Therefore they do not see the truth about the atma.
॥2.4.22॥ pracodita yena pur a sarasvat I vitanvatajasya satim smrtim hrdi I TRANSLATION May the Lord, the best of the sages, be pleased with me! Inspired by him, at the beginning of the kalpa, Sarasvati, whose aim is to reveal Krishna, appeared from the mouth of Brahma and revealed proper memory to carry out creation in his heart. COMMENTARY “Just as the Lord made the Vedas flow from the mouth of Brahma, may he let the description of his pastimes flow from my mouth!" That wish is expressed in this verse. Inspired by the Lord, Sarasvatl, the form of the Vedas, appeared (pradurabhut) from Brahma’s mouth (asyatah) at the beginning of the kalpa (pura), and revealed (vilanvnta) proper memory in his heart. Sarasvatl shows (laksana) Krishna (sva) as the object of worship. The Lord says: kalaia nasta pralaye vaniyam veda-samjnila I By the influence of time, the Vedic knowledge was lost at the time of annihilation. Therefore, when the subsequent creation took place, I spoke to Brahma the Vedic knowledge in which bhakti is the essence. SB 11.14.3
॥2.4.23॥ bhutair mahadbhir ya imah puro vibhur nirmaya seteyad amusu purusah I TRANSLATION May the Lord ornament my words by his presence in them, just as he creates the bodies for the living beings with the material elements and dwells in them, but, as the purusa, being the life of the sixteen elements, enjoys them without being contaminated. COMMENTARY “Now may my words, created by him, by his presence in them, create beauty with literary ornaments and qualities invoking madhurya, karuna and other rasas, to bring joy to the listeners!” May the Lord ornament my words by being present in them, just as the Lord after creating bodies for humans and others, personally resides in those bodies and makes them successful. Having created the bodies (imah purah) by mahat- tattva and other elements, he dwells (sete) in those bodies (amusu) as the antarydmi. The meaning of purusa is then proved. He can to this, because as the purusa he enjoys the gunas in the form of the eleven senses and five gross elements without contamination, since he enjoys by his glances. May he also enjoy the qualities of my words! Sodasatmakah means “one who gives life to the sixteen elements.” The ending kah has the same meaning as the word without kah. Those bodies, endowed with ornaments and clothing, but without the Lord’s presence, are untouchable by the devotees. May my words not be without your presence!
॥2.4.24॥ namas tasmai bhagavate vasudevaya vrdhase I TRANSLATION I offer respects to the avatara of Vasudeva, Vyasadeva, the writer of scriptures, whose lotus mouth nectar, topics about Krishna, filled with knowledge, the devotees drink. COMMENTARY He offers respects to his guru Vyasadeva, who is the avatara of Vasudeva (vasudevaya), who is the maker of scriptures (vedhase), whose lotus mouth nectar, filled with knowledge, the devotees drink. Or Vasudeva can mean Krishna. Then saumyah refers to gopis of Krishna. Jhanam means filled with knowledge. Just by drinking the nectar of his lotus mouth, filled with the most extraordinary knowledge, filled with ornaments, rasa, and skill in dancing, singing, music, and art, which they knew nothing about, the gopis attained full realization of it. Let us, following them, also attain that knowledge. This is the confidential meaning.
॥2.4.25॥ etad evatma-hhu rajan naradaya viprcrhate I TRANSLATION O King! Brahma, filled with the Vedas, taught this knowledge, which the Lord had directly spoke to him, to Narada who asked about it. COMMENTARY He praises the conversation between Brahma and Narada, which contained questions and answers. Brahma, who at his birth, was filled with the Vedas (veda-garbhah), spoke this knowledge which the Lord himself had taught to him (atmanah).
Thus ends the commentary on the Fourth Chapter of the Second Canto of the Bhagavatam for the pleasure of the devotees, in accordance with the previous dcdryas.
Chapter Five Primary Creation: Sarga
॥2.5.1॥ narada uvacha— deva-deva namas te ’stu bhuta-bhdvana purvaja I TRANSLATION Narada said: O Lord of lords! O creator of the living beings! O first born! You know that knowledge which reveals the truth about the alma and Paramatma. COMMENTARY In the Fifth Chapter Brahma explains the creation of elements to Narada and the universal form with the planets as his various limbs. Bhuta-bhavanah means he who creates the bodies of the living entities. Purva-jah means he is born before Marici and others, from who appeared my brothers. You know in detail (vijanihi) that knowledge which reveals the truth about alma and Paramatma. The imperative here stands for the present tense. Or it can stand for the causative, “Please let me know.”
॥2.5.2॥ yad rupamyad adhisthanam yatah srstam idam prabho I TRANSLATION Please explain the truth about the characteristics of the universe, its shelter, the process by which it was created, into what it merges at destruction, on what it is dependent, and of what it is composed. COMMENTARY Speak the truth about this universe (idam) its characteristics (rupam), its shelter (adhisthanam), by what ingredients it is created, in what it merges at destruction (yat samstham), upon what it depends (yat param), what it is made of (yac ca).
॥2.5.3॥ samirii hy etad bhavan veda bhuta-bhavya-bhavat-prabhuh | TRANSLATION You, the master of all living beings in the past, present and future, know this universe; you know everything about the Paramatma, jiva and matter. Thus, you understand this universe with detailed knowledge like an amalakl in your hand. COMMENTARY You know everything. You know three things: Paramatma, jivalma and the material universe. Because you are the master of all entities born in the past, of all born in the future, and all existing now, you know (avasitam) with detailed (vi) knowledge (jnana) this universe like an amalaki in your hand.
॥2.5.4॥ yad-vijiiano yad-adharo yat-paras tvamyad-atmdkah I TRANSLATION You, the source of your own knowledge, your own shelter, dependent on yourself, with your self as your soul, without help create the living beings with the elements coming from your own energy. COMMENTARY Let the universe be! Please explain something about yourself. You are your source of knowledge (yad-vijnanah), your own shelter (yad-adharah), dependent on yourself alone (yat- pat ah) and you are your own alma. I think that you are the independent Supreme Lord. Ekah means “without help from anyone."
॥2.5.5॥ dtman bhdvayase tani rta parabhavayan svayam I TRANSLATION Situated in your own energy like a spider creating his web, without fatigue, you protect the living beings within yourself, without being destroyed. COMMENTARY You protect (bhdvayase) in yourself (dtman) these living beings. You do not get destroyed, just as a spider, situated in his own energy, creates his web. You are without fatigue (aklamah).
॥2.5.6॥ ndhatf1 veda param hy asmin naparam na samarn vibho \ TRANSLATION O Lord! I do not know from where else everything can arise whether it is superior, inferior or medium, produced with name, form and qualities, gross or subtle. COMMENTARY Whatever is superior, inferior or medium in this world, created (bhdvyam) with names such as human, forms such as two legged forms, and qualities such as white color, whatever is gross and subtle (sad-asat), I do not know from where else it can come. I think that everything comes from you alone.
॥2.5.7॥ sa hhavan acarad ghoram yat taped! susamahitah I TRANSLATION Though you are like this, you performed great austerities. By this you bewilder us. You produce a doubt that there is some other Lord. COMMENTARY Though you are like this, you produce the doubt that there is some other Lord.
॥2.5.8॥ etan me prcchatah sarvam sarva-jna sakalesvara I vijanih I TRANSLATION 0 omniscient one! O lord of all things! Please consider and tell me everything that I have asked, so that after being taught, I can understand. COMMENTARY Considering carefully, tell me (vijdnifii) all the things indicated in my questions. Moreover, say it in such a way that, after being taught, I can comprehend completely. This means “Give the answer without obstructions.”
॥2.5.9 II brahmovacha— samyak karunikasyedam vatsa te. vicikitsitam I TRANSLATION Brahma said: O auspicious son! You are merciful to me. Your doubt is proper, because I was inspired on seeing the power of the Lord in creating the universe. COMMENTARY Brahma is overjoyed with the question. O son (vatsa)! Your doubt (viciJjtisitam) is proper {samyak). You, in questioning me, though you have all knowledge, have been merciful (karunikasya) to me, your father. Since you told me to consider (vijanihi) and answer, please know that I was inspired by seeing the Lord’s power in creating the universe. For a moment I see that in my mind. In this way he rejoiced.
॥2.5.10॥ nanrtam tava tac cap I TRANSLATION O son! What you say about me is not untrue, because people, not knowing the difference between me and the Lord say that I have that power. COMMENTARY Moreover, o son! It is not untrue when you say that I alone create the living beings (ekah srjasi bhutdni), because if one does not know the difference between myself and the Lord, it will appear that I am in that position. Using two different subjects for the participle and the main verb is poetic license. Or it can mean “because of not distinguishing the Supreme Lord (param) from me (maltah), people think me to be that Supreme Lord (etavat)." Though you are omniscient, you speak as they speak, just in order to educate them. It should not be said that NSrada speaks like this because he does not understand the difference between the Lord and Brahma. It would be improper for Brahma to think that Narada was ignorant.
॥2.5.11॥ yena sva-rocisci visvam rocitam rocayamy aham I TRANSLATION I manifest the universe which is manifested by the self- manifesting Lord, just as the sun, fire, moon, constellations, planets and stars illuminate only what the Lord chooses to illuminate. COMMENTARY Actually I am very insignificant. I manifest the universe which is already manifested by the self-manifesting Lord (sva-rocisd), like grinding what is already ground, just as the sun and other luminaries reveal what is already revealed by the Lord. The Shruti says: na latra suryo bhiiti na amdra-tarakam nema vidyuto bhanti kulo ’yam agnih | There, the sun, the moon, the stars, fire and lightning do not shine. They all shine only by following the shining Lord. His light illuminates all these. Katha Upanishad 5.15
॥2.5.12॥ tasmai namo bhagavate vtisudevdya dhimahi I TRANSLATION I meditate on the Supreme Lord Vasudeva, by whose insurmountable may& people call me the guru of the universe. COMMENTARY But are you not known everywhere as the guru of the universe who creates the worlds? With surprise and derision he speaks.
॥2.5.13॥ vilajjamanaya yasya sthatum IksH-pathe ’muya | TRANSLATION The ignorant jlvas, bewildered by mdyd who is ashamed to stand in sight of the Lord, boast about “I” and “mine.” COMMENTARY Are those who respect you as the guru of the universe and its creator bewildered by maya? Yes. Those who give respect and receive respect without reference to the Lord are bewildered by maya who is situated at the back of the Lord, beyond his vision. That is expressed in this verse. Knowing that she deceives, she is ashamed to stand in sight, like a deceitful woman, she stands behind the Lord. Bewildered by her, people boast. Being situated behind the Lord also indicates that she is not facing the Lord. Because she is not facing the Lord her influence does not approach him at all.
॥2.5.14॥ dravyati1 karma ca kalas ca svabhavojiva eva ca I TRANSLATION O Brahmana! The elements, karma, time, svabhava and the jiva are not different from Vasudeva. Nothing but he exists in truth. COMMENTARY Ten questions were asked about the universe, starting with its characteristics (yacl-rupam). To answer this, first it is explained that nothing exists other than the Lord. Dravyam means the elements, the substance of matter (upadana). Karma is the cause of birth. Kdla is the agitator of the gunas. Svabhava is the cause of the change in the gunas. Jiva is the enjoyer. None of these exist apart from the Lord, because the items, except the jiva, are the effects of maya, and maya and the jiva are energies of the Lord. The universe is thus a form of Vasudeva. Thus the answer to the question about the characteristic of the universe (yad-rupam) is given.
॥2.5.15॥ narayana-para vedct deva narayanangajah | TRANSLATION The Vedas are dependent on Narayana. The devatas are bom from the limbs of Narayana. The planets and sacrifices are dependent on Narayana. COMMENTARY Narayana is the cause (parah) of these. This is proof of the Lord, stating his qualities such as omniscience. This affirms that statement sastra-yonitvat. Everything is narayana-parah because everything is situated in Narayana and dependent on Narayana. This answers the questions about the shelter of the universe and dependence of the universe.
॥2.5.16॥ narayana-parayogo nardyana-param lapah | TRANSLATION Yoga is dependent on Narayana. Austerity is dependent on Narayana. Knowledge is dependent on Narayana. Liberation is dependent on Narayana. COMMENTARY Gatih means liberation.
॥2.5.17॥ tasyapi drastur isasya kuta-sthasyakhilatmanah I TRANSLATION I am created by him. Inspired by the Lord’s glance, I create what is already created by the Lord who is the witness and the soul situated in all beings. COMMENTARY Then what do you do? I create what he has already created. Do you do this by your own decision? No, I do it by his glance, by his direction (Iksayd). It cannot be otherwise since he witnesses what I do (drastuh) and controls it, and he is the soul (kuta-sthasya) within all beings. This indicates that he is the Lord and Brahma is a jlva. Shruti says: eko devah sarva-bhutesu gudhah sarva-vyapi sarva-bhutantaratma I He is the one Lord situated in all beings. He is all-pervading, dwelling within all beings as their soul. He is the controller of action, the abode of all beings, the witness, the consciousness, pure, without any trace of material qualities. Svetasvalara Upanishad 6.11 esa bhutadhipatir esa lokesvaro loka-palah He is the Lord of all beings, the Lord of all planets and the protector of all planets. Brihad-dranyaka Upanishad 4.4.22 Because he is present in the intelligence of all entities — from Brahma to the ant — without distinction, and recognized as such, he is said to be hulastha — uniformly situated.
॥2.5.18॥ sattvam rajas lama iti nirgunasya gunas trayah I TRANSLATION The three gunas of sattva, rajas and tamas, belonging to the Lord without gunas, are accepted by the maya of the Lord for creation, maintenance and destruction. COMMENTARY How does this distinction between the jiva and isvara come about? Is it because you are inspired and he inspires? Three verses explain the cause of distinction. The three gunas belong to the Lord who has no material gunas. How is this? They are accepted by the maya of the Lord for creation, maintenance and destruction. They are his gunas since they are the gunas of his sakti, maya. Though maya eternally possesses this form as the gunas, the word “accepts” is used, as if it has a beginning. The usage is the same as tasyecchayatta- vapusah: Krishna accepts a body by his will. (SB 10.33.34) Actually Krishna eternally has the form of a human. This simply follows common expression.
॥2.5.19॥ karya-karana-kartrtve dravya-jnana-kriyasrayah | TRANSLATION The gunas — the cause of matter, senses and the sense devatds — binds the jiva who is associated with mayd, but who is actually composed of knowledge, with false identities of body, senses and mind. COMMENTARY These gunas bind the jiva (purusam), a function of the Lord’s tatastha-sakti, who associates with maya (mayinam). By the logic of the previous statement, it is possible for the jivas who are situated behind the Lord to be influenced independently by maya who is also situated behind the Lord. The jiva is called eternally liberated because he has beginningless knowledge just as he has beginningless ignorance. This will be made clear at the end of the seventh chapter. How does he get bound? The states of the gunas are present as adhibhula (karya), adhyatma (karana) and adhidaiva (kartrtve). The gunas are the shelter or causes of matter (dravya), the senses (kriya) and the devatas (jnana). The gunas bind the jiva by these identities. The order of jnana and kriya in the text should be reversed for proper understanding.
॥2.5.20॥ sa esa bhagavan liiigais tribhir etair adhoksajah | TRANSLATION The Lord, who is Brahman, who is the controller of me and all beings, is not known because of the covering of the three gunas on the jiva. COMMENTARY The Lord is the possessor of maya-sakti. His nature (gaiih) is not known (su alaksita) because of the coverings of the three gunas on the jivas. Or he is not known by the three gunas. However he is known by his devotees with knowledge. satlvam na ced dhatar idam nijam bhaved vijnanam ajnana-bhidapamarjanam O Lord, cause of all causes, if your transcendental body were not beyond the inodes of material nature, one could not understand the difference between matter and transcendence. Only by your presence can one understand the transcendental nature of your Lordship, who are the controller of material nature. Your transcendental nature is very difficult to understand unless one is influenced by the presence of your transcendental form. SB 10.2.35
॥2.5.21॥ feci lam karma svabhavam ca mayeso mayaya svaya \ TRANSLATION The Lord of maya, desiring to become many, by his own will, accepts time which was merged in himself, as well as karma and svabhava which were merged in the jiva, through the agency of maya. COMMENTARY It has been stated that the Lord produces the universe by means of his energy maya. Now the process (yatha srstam idam) is given. The Lord, desiring to become many (vibubhusuh) by his own will (yadrcchaya), accepts for creation (upadade) time, which was merged in him (atman praptam kdlam), karma (the fate of the jivas) and svabhavam which were merged in the jiva. This does not take place spontaneously, but by maya.
॥2.5.22॥ kalad guna-vyatikarah parinamah svabhavalah TRANSLATION The gunas are agitated from a state of equilibrium by time. They are transformed into another form by svabhdva. The mahat-tattva appears by the karma of the jivas. All this is under the direction of the Lord. COMMENTARY The functions of time and other factors are discussed. Time is the agitator of the gunas. This means giving up equilibrium. Parinamah means attaining another form. Mahalah is mahat- tatlva. Purusadhisthitad modifies all the three items.
॥2.5.23॥ mahatas tu vikurvanad rajah-sattvopabrnihitat I TRANSLATION From the transformation called mahat-tattva predominated by rajas and sattva, a substance predominated by tamas, ahankara, arose, composed of adhibhuta, adhyatma and. adhidaiva. COMMENTARY Mahat-tattva has all the three gunas but there is a predominance of rajas and sattva, because of kriya and jhana saktis. From this state of transformation, namely, mahat-tattva which has a predominance of rajas and sattva and which is produced by time, svabhdva and karma, a substance predominated by lamas (ahankara) arises. The word yah can be added to connect this verse with salt in the next verse. Drayva refers to adhibhutam, jhanam to adhidaivam and kriya to adhyalman. These are the three causes of illusion of the living entities. 112.5.24॥ so 'haiikclra iti prokto vikurvan samahhut tridha I TRANSLATION That ahankara transforms into three types: derived from saliva, rajas and lamas, called jnana-sakti, kriya-sakti and dravya-sakti. COMMENTARY The three divisions are described: that derived from sattva- guna (vaikarikah), from rajoguna (taijasah) and from tamoguna (tamasah). The qualities in verse order are drayva, kriya and jhdna Saktis. The dravya-sakti has the capacity to produce the five gross elements starting with ether. The kriya-Sakti has the capacity to produce the senses. The jfiana-Sakti has the capacity to produce the sense devatas. O Narada (prabho)! You know all of this. The state of equilibrium is pradhana. By the agitation of time, the predominance of sattva produces the mahat-tattva. Predominance of rajas produces the sutra- lattva, a type of mahat-tattva. Predominance of tamas produces ahankara. The effect of ahankara, with predominance of tamas and with rajas and sattva elements in much less amount, produces the five gross elements. In this covering on the jiva (ahankara), there is a predominance of tamas.
॥2.5.25॥ tamasad api bhutader vikurvanad abhiin nabhah I TRANSLATION From the darkness of false ego, the First of the five elements, namely, ether (sky), is generated. Its subtle form is the quality of sound. This arose before ether. Sound represents objects unseen (or objects from the past) and seen in the present as well. COMMENTARY This describes the details of ahatikara in lamas. Is it not well known that, first, sound arises from this mode? That is true. That is the subtle form (mdfrd) of ether. That is its distinguishing quality (guna). By sound, ether is produced. This should be understood for the other verses concerning the elements as well. The quality of sound is described. It represents things unseen in the past and things in the present or future. Because it is modifying lingam, yad is in the neuter form. 112.5.26॥ nabhaso 'lha vikurvanad abhut sparsa-guno ’nilah | TRANSLATION From ether arose the subtle touch and the element air. Air also holds the previous quality of sound. Air is the cause of prana, which gives strength to the senses, mind and body. COMMENTARY Ether is the cause of air. Air contains the previous quality of sound. The character of air is the prana, which supports the body. Ojas is sharpness of the senses. Sahas is sharpness of the mind, and balam is health of the body. Prana is the cause of these.
॥2.5.27॥ vayor api vikurvanat hala-kamia-svahhdvatah | TRANSLATION Under the influence of time, karma and svabhava, by a transformation of air, arose the subtle aspect called form and fire. Touch and sound also exist in fire. COMMENTARY Fire, as well as form, possesses sound and touch, the causes of ether and air respectively. Water and earth also possess the subtle forms of the previous elements in them.
॥2.5.28॥ tejasas tu vikurvatiad asid ambho rasatmakam I TRANSLATION From the transformation of fire arose taste and water. Water contains form, as well as touch and sound from the previous elements. COMMENTARY Ghosah means sound.
॥2.5.29॥ visesas tu vikurvanad ambhaso gandhavan abhut I TRANSLATION From the transformation of water arose smell and earth. Earth contains the subtle aspects — taste, touch, form and sound — of the previous elements. COMMENTARY Vises ah means earth.
॥2.5.30॥ vaikarikan mano jajiie devil vaikarika dasci | TRANSLATION From ahankara in sattva arose the mind and it deity as well as the ten presiding deities of the senses: the directions, Vayu, the sun, Varuna, the two ASvini-kumaras, Agni, Inara, Upenara, Mitra and Prajapati Daksa. COMMENTARY From ahankara in sattva arose the mind, and its devata, the moon. The other sense devatds are mentioned: directions for ear, Vayu for the skin, the sun for the eyes, Varuna for the tongue and the two ASvinis for the nose, Agni for the voice, Inara for the hands, Upenara for the feet, Mitra for the anus and Prajapati for the penis.1 • Jiva Gosvami says that Upenara is not Vishnu but a devatd with some powers of the Lord. Vijayadvaja-tirtha says kah is Daksa Prajapati.
॥2.5.31॥ taijasat tu vikurvanad inariyani dasdbhavan I TRANSLATION From ahankara in rajas arose the intelligence (the sakti of the five knowledge senses), prana (the Sakti of the five action senses), and the ten senses. The ten senses are the ear, skin, nose, eye, tongue, voice, hands, feet, anus and penis. COMMENTARY From the transformation of ahankara in rajas arose the ten senses. The sakti of the five knowledge senses is intelligence (buddhih).2 The sakti of the five action senses is prana. Buddhi and prana arise from ahankara in rajas, and buddhi becomes particularized as the five knowledge senses. Prana becomes particularized as the five action senses. It should be understood that air in the form of prana arising from the ahankara in tamas is also an effect of ahankara in rajas. Doh means hands. Medhra is the penis. Payuh is the anus. They are not in proper order.
॥2.5.32-33॥ yadaite ’sangatii bhava bhulenariya-mano-gunah I tada sariihatya canyonyam bhagavac-chakti-coditah I TRANSLATION O best of the brahmanasl As long as the gross elements, senses and mind were not mixed together, it was not possible for them to produce material bodies. Coming together by the impulse of the Lord’s energy, accepting primary and secondary forms, they created the body of the whole universe and the individual bodies in it. Jiiana-sakli conies from saliva Kriya-sakti comes from rajas. COMMENTARY The karana-srsti has been described. Now the karya-srsti is described. When these ingredients were unmixed (asangatd), and when it was not possible for them to make the bodies (ayatana), then the Lord entered them. They became combined by his compacting energy, and taking primary and secondary forms, created the body of the universe as a whole and the individual bodies.
॥2.5.34॥ varsa-piiga-sahasrante tad aiulam udahe sayam I TRANSLATION After a thousand years, the Lord, situated in time, karma and svabhava, brought to life the non-living universe which was lying in the water. COMMENTARY After a thousand years, the purusah (jivah), the soul of the mass of jlvas (Hiranyagarbha), one who gives life, brought to life (ajivayat) the non-living universe (ajivam). This shows the connection of the universe with the Lord.
॥2.5.35॥ sa evci purusas tasmad aiulam nirbhidya nirgatah | TRANSLATION That purusa pierced the universe and went outside. There he resides with a thousand legs, feet, arms, eyes, faces and heads. COMMENTARY Everything is pervaded by the Lord. This purusa is the antaryami of the totality of jivas (hiranyagarbha). Tasmad represents a missing verb participle “having entered the universe.” He, entering into the total jivas, and being situated there (tasmad), pierced the universe, and became situated outside. How is he situated outside? His form without material gunas lying on the Karana Ocean is described.
॥2.5.36॥ yasyehavayavair lokan kalpayanti manisinah I TRANSLATION Within the universe, the wise imagine the planets as his limbs. The buttocks and below are the lower seven planets starting with Alala, and hips and above are the seven upper planets starting with earth. COMMENTARY Within the universe (iha) is the punisa made of the planets (loka-maya-purusah) whose limbs the wise imagine to be the planets. This sentence continues until verse 41. Kati means buttocks. Jaghanam means the hips. The lower seven planets start with Atala. Upwards are Bhu and the other planets.
॥2.5.37॥ purusasya mukham brahma ksatram etasya bdhavah I TRANSLATION The brahmanas arose from the purusa’s head, the ksatriyas arose from his arms, the vaisyas arose from his thighs and the iudras arose from his feet. COMMENTARY Incidentally, the varnas also arose from his limbs. Literally the brahmanas are his face. The cause — the face — and the effect — the brahmanas —, are taken as non-different. Ksatram means ksatriyas. The shruti says brahmano ’sya mukham asid bahu rajanyah krtah: the brahmanas were his face, and the ksatriyas acted as his arms.
॥2.5.38॥ hhur-lakah kalpitah padbhyam bhuvar-loko 'sya nabhitah | TRANSLATION From the feet to the hips the planets from Patala to earth are imagined. Bhuvarloka extends from the navel. Svarga is situated at the heart, and Maharloka is at the chest. COMMENTARY Showing the differences in imagining the planets for purposes of worship, two verses describe the body composed of seven planets. The planets from Patala to earth are imagined to extend from the two feet to the two hips.
॥2.5.39॥ grivayam janaloko ’sya tapolokah stana-dvayat I TRANSLATION Janaloka is on the neck, Tapaloka is on the breast and Satyaloka is on the head of that form. Above this is the Lord’s planet which is eternal. COMMENTARY For (he purpose of worship it is not a fault to reverse the limbs (breast after neck). However, stana (nipple) can also mean the lips. Above Satyaloka is the planet of the Lord, Vaikuntha. But this is not the object of meditation as a limb of the universal form because it is eternal. Though it exists within the universe it is eternal like the Lord. H 2.5.40-41॥ tat-kalyam catalam kjptam urubhydm vilalam vibhoh I mahatalam tu gulphtibhyam prapadabhyam rasatalam I TRANSLATION Atala is the buttocks of the Lord. Vitala is his thighs. Pure Sutala is his knees. Talatala is his shanks. Mahalala is his ankles, Rasatala is the top of his feet, and Patala is the soles of his feet. COMMENTARY Now the method of meditation on fourteen planets is described. The seven upper planets were already described. The seven lower planets are now described in two verses. Sutala is considered pure because Prahlada, Bali and other devotees reside there.
॥2.5.42॥ bhur-lohah halpitah padbhyam bhuvar-loko ’sya nabhitah I TRANSLATION Earth and the lower planets are imagined to extend from the feel. Bhuvarloka is at the navel. Svargaloka is imagined to be the head. This is how others imagine the planets on the universal form. COMMENTARY Now the universal form is described in three parts. Bhuloka is considered with all the lower planets.
Thus ends the commentary on the Fifth Chapter of the Second Canto of the Bhagavatam for the pleasure of the devotees, in accordance with the previous acharyas.
Chapter Six   Что делать, если нет взаимности? А теперь спустимся с небес на землю. Приземлились? Продолжаем разговор...  Что вызывает тренды на фондовых и товарных рынках Объяснение теории грузового поезда Первые 17 лет моих рыночных исследований сводились к попыткам вычислить, когда этот...  Конфликты в семейной жизни. Как это изменить? Редкий брак и взаимоотношения существуют без конфликтов и напряженности. Через это проходят все...  ЧТО ПРОИСХОДИТ, КОГДА МЫ ССОРИМСЯ Не понимая различий, существующих между мужчинами и женщинами, очень легко довести дело до ссоры... Не нашли то, что искали? Воспользуйтесь поиском гугл на сайте:
|