|
|
Manifestation of the Bhagavatam
॥2.9.1॥ sri-sufea uvdra dtma-mdydni rtf rajan parasyctnubliavdlnianah I TRANSLATION Shukadeva said: A relationship of the jiva with his body and senses does not actually take place through avidya-sakti of the Lord, because the jiva is superior to matter, being full of knowledge. He is like the dreamer seeing his dream body. COMMENTARY In the Ninth Chapter the first and second questions are answered and the four basic verses of Bhagavatam are spoken. Verse 2.8.7 asked whether the jiva’s relation to the body is with or without cause. This verse answers. A relationship of the jiva with the body and senses (artha) does not actually occur through the beginningless avidya-sakti (maya) of the Lord (atma), just as there is no relation of the dreamer with his dream body except through ignorance, because the jiva is superior (parasya) to the body, being composed of knowledge (anubhavatmanah). The relationship occurs by the inconceivable energy of the Lord which is expert at doing the impossible.
॥2.9.2॥ bahu-rupa ivabhdti mdyaya bahu-rupayd \ TRANSLATION The jiva appears to be of many different forms through mdyd because of the variety of dispositions of the jiva. The jiva, enjoying the gunas, thinks in terms of “me” and “mine.” COMMENTARY What happens to the jiva when he has a relationship with the body through unexpected association with mdyd? The jiva appears to have many forms, such as infant, adolescent, devoid or human bodies. This is not actually the fact, because the jiva is a spiritual particle. The many forms occur because of the many dispositions of the jiva. It is said yd yd kselrajna- saktih sa taratamyena variate: the jivas exist with differences.
॥2.9.3॥ yarhi vava mabimni sve parasmin hdla-mayayoh I TRANSLATION Certainly when the jiva becomes attached to the great Lord who is different from time and mdyd, having given up both time and mdyd, free of illusion, he remains detached. COMMENTARY Just as the jiva endures countless births through the unexpected influence of maya, by the unexpected influence of bhakti, by the appearance of prema, the jiva terminates those countless births. Vava means certainly. Certainly the jlva should enjoy in his glory different from time and may a, having given up the enjoyment of body, the shelter of me and mine, and replaced that with the real shelter of possessiveness, the Lord. Mahinmi means “having a great form,” because of possessing the greatest qualities. The Lord is devoid of the transformations created by time and the elements such as mahat-tattva created by maya (kala-mayayoh parasmin). The jlva should become attached to (rameta) that form. In other statements (SB 1.11.6, 2.9.10) as well, these qualities are also understood to be possessed by his dhama and followers. Attainment of bhahti is called unexpected in order to show that bhahii is necessary for the deliverance of the jlva enjoying in the material world. Having given up changes created by time and bodies created by maya (ubhayam), he remains unattached (uddste). It is said: yayci sammohito jiva atmanam Iri-gundlmakam I cmarthopasamam sflksad bhakti-yogam adhoksaje I Bewildered by that maya, the jiva, though separate from the three guruis, considers himself made of the three gunas and takes on material existence created by the gunas. And Vyasa saw bhakti-yoga to the Lord which effectively destroys jiva’s samsara. Learned Vyasa then wrote the Bhagavatam for ignorant people. SB 1.7.5-6
॥2.9.4॥ atma-tattva-visuddhy-artham yad aha bhagavan rtam I TRANSLATION Worshipped by sincere devotion, revealing his true, spiritual form, the Lord spoke to Brahma the four essential verses of Bhagavatam in order to give knowledge about himself. COMMENTARY What is that which is beyond time and mdyd to which one should be come attached? This verse answers. The Lord spoke for giving knowledge (visuddhi) about his own nature (dtma- tattva). Or he spoke for the purification of the components like citta (tallva) of the jiva (alma). Showing Brahma his form which was true or spiritual (rtam), he spoke the four verses of Bhagavatam. What is the cause? He was worshipped with sincere bhakti (avyalika-vrata). The word yat does not relate with a correlative tat in a later verse. The meaning is expressed by Shridhara Svami. jivasyavidaya avidyaka-deha-sambandhah I The jiva is related with a body of ignorance by avidyd. By yoga-maya of the Lord, the Lord’s form of knowledge and pastimes appeared. This great difference is expressed in this verse. This answers the second question about the difference between the body of the Lord and the jiva (SB 2.8.8)
॥2.9.5॥ sa adi-devo jagatam paro guru It svadhisnyam asthaya sisrksayaiksatal lam nadhyagacchad drsam atra sammatam prapanca-nirmana-vidhir yaya bhavet॥ TRANSLATION Brahma, the original devoid, the instructor of bhakti for the world, situated on his lotus, considered how to carry out creation. He could not attain the knowledge by which the universe could be created. COMMENTARY Not only the Lord’s form, but his planet and his devotees are also beyond time and mdyd. To show this fact he begins to praise the Lord in four verses. Brahma, the instructor about the secret teachings of bhakti (paro guruh), was situated on a lotus (svadhisnyam). Previously he was submerged in the water in order to find his residence. After, he became situated on the lotus. He considered (aiksata) how to carry out the creation. He could not understand the knowledge (turn drsam) in the matter of creation (atra), by which there would be a method of constructing the universe.
॥2.9.6॥ sa cintayan dvy-aksaram ekadambhasy upasrnod dvir-gaditam vaco vibhuh I TRANSLATION While Brahma was contemplating how to carry out the creation of the universe, he heard twice close by in the water a word of two syllables — tapa — composed of the sixteenth and twenty-first sounds of the alphabet, which is known as the wealth of the devotees with no material desire. COMMENTARY While contemplating how to carry out the creation, on one occasion he heard nearby (updirnot), in the water, a word of two syllables repeated twice (dvir gaditam). The word is explained indirectly just like the mantras. Sparsa refers to the consonants from ka to ma in the Sanskrit alphabet. The sixteenth consonant is ta. The twenty-first is pa. This forms the word tapa. This is singular, second person imperative verb meaning “perform meditation or austerity." This was spoken two times. This is called wealth (dhanam) because the brdhmanas are called a wealth of austerity. ॥2.9.7॥ nisamya tad-vaktr-didrksaya diso vilofey a latranyad apasytimanah I TRANSLATION Hearing those words, he looked in all directions, desiring to see the speaker of those words, but could not see anything except himself. He again sal on the lotus and, considering the instruction to be beneficial, he concentrated his mind on meditation. COMMENTARY “Someone has clearly ordered me to perform austerity. It seems I am being directly ordered." Considering that it was for his benefit he then concentrated his mind on meditation.
॥2.9.8॥ divyam sahasrdbdam amogha-dariano jitanilalmd vijitohhayenariyah I TRANSLATION Brahma, the best among the meditators, having fruitful vision, concentrating his mind, controlling his pr&nas, action senses and knowledge senses, performed meditation, which would manifest all the planets, for a thousand celestial years. COMMENTARY Akhila-loka-tdpamm means “which manifests all the planets.” Tapiyams tapatdm means “the greatest meditator among all meditators."
॥2.9.91| lasmai sva-lokam bhagavdn sabbajitah sandariaydm dsa param nayat-param I TRANSLATION The Lord, gratified by his worship, showed Brahma Maha- vaikuntha, to which nothing is superior, which is free of suffering, confusion and fear of offenses and which is praised by the devatas who constantly sec the self. COMMENTARY The Lord showed Brahma Maha-vaikuntha (sva-lokam) to which nothing is superior, which is absolutely (vi) free of (apeta) suffering (sathklesa). The klesas are avidya ’smita-rdga-dvesabhinivesah: ignorance, ego, attachment, hatred and clinging to life. (Yoga-sutras 2.3) There is no intense mental confusion (vimoha) from not seeing the Lord. It is free of fear of offenses in serving the Lord (sadhvasam). It is praised by Inara and others (vihudhaih). Svadrstavadbhih indicates that these persons have continual vision of the self. This negates the idea that Inara and others are purely material.
॥2.9.1011 pravartate yat ra rajas tamas lay oh sattvam ca miaram na ca kala-vihramah I TRANSLATION In Vaikuntha there is no rajas or tamas, and no saUva mixed with rajas and tamas. There is no influence of time. There is no influence of maya at all, what to speak of its products such as material elements. In Vaikuntha the inhabitants are fully dedicated to the Lord and are worshippable by the devas, asuras and devotees. COMMENTARY In Vaikuntha there is no influence of rajas and tamas. This means that there is no creation and no destruction. There is also no material sattva which is mixed with these two. With absence of material sattva there is no maintenance of temporary Svarga-loka and other planets. However there is suddha-sattva, composed of eternity and knowledge, related to the svarupa-sakti of the Lord. In Nclrada Pancarat ra,Ji tan ta~ stotra it is said: loliaiit vaikunlha-ndmanam divya-sad-guna-samyutam | Vaikuntha is endowed with six transcendental qualities, is devoid of the three material gunas and is not attainable for the non-Vaishnavas. In the Padma Purcina it is said: tripad-vibhiiti-n'ipam tu irnu bhudhara-nandini II pradhana-parama-vyomnor antare virajd nadl I veddngasvedajanita-toyaih prasrdvita subha II lasyah pare para-vyomni tripad-bhutam sandtanam I amrtam sasvatam nityam anantam param padam ॥ suddha-sattva-mayam divyam aksaram brahmanah padam II sarva-vedamayam subhram sarva-pralaya-varjUam | Hear about the form of the spiritual world. Between the material realm and the spiritual sky, the splendid river called Viraja flows with water produced from the perspiration of the Vedas. Beyond the river lies the place called tripad. This supreme abode is eternally sweet, young, and eternally blissful. This abode of the Lord is suddha- sattva, full of pastimes and without decay. It is all the Vedas, without contamination, and never subject to destruction. It is beyond measure, without old age, truth, and devoid of the stages of material consciousness — waking, sleeping and deep sleep. There the sun, the moon and fire do not shine. Having gone to the supreme abode of the Lord, one does not return. This abode of the Lord is filled with many inhabitants. There is no influence of time, which causes six types of transformation, because the place is under the influence of the Lord’s qualities. What else can be said? There, the gunas are cut out at the root. Maya, the material cause of creation and destruction of the material world, a sahli of the Lord, does not have any deluding influence at all in Vaikuntha. This is understood since it is already stated that rajas and lamas cannot exist there. What to speak of the absence of other things (kirn utapare), such as the expansions of maya like mahat-tattva? This also means that the bodies in that place do not have a beginning produced of the material elements. After a description of Vaikuntha, the inhabitants are described. In that place there are associates of the Lord, those who act in compliance to the Lord (anuvrata). This means that everyone there acts for the pleasure of the Lord. It has already been stated in the third verse that the Lord is beyond time and maya. Now it is stated that Vaikuntha and the devotees there are beyond time and maya. The devotees there (since they are beyond time and maya) should be worshipped by the devatas, demons and devotees.॥
॥2.9.11-12॥ Syamavadatah sata-patra-locanah pisanga-vastrah surucah supesasah | TRANSLATION The inhabitants of Vaikuntha are dark in complexion and effulgent. They have lotus eyes, yellow cloth, and pleasing demeanor and are youthful. They all have four arms and wear ornaments of the best shining jewels. They have all splendors. Some are colored red, yellow or white. They wear glittering earrings, crowns and garlands. COMMENTARY They are dark in complexion, and shining (avadata) with lotus eyes and yellow cloth. They are pleasing and very young (supesasah). They wear ornaments with the best (praveka) shining (unmisat) jewels, and are extremely glorious. They have colors of coral, vaidurya and the water lily. The Bhagavat- sandarbha explains that those devotees have forms like the Lord with colors like red and yellow. liareranuvraldyatra Sydmdivna-harit-sitah I In that place the Lord’s associates are black, reddish, green or white in complexion. By worshipping the Lord with a particular complexion the devotee attains a form with a similar complexion. Laghu-bhagavatamrta 237 They have earrings, crowns and garlands which glitter.
॥2.9.13॥ bhrdjisnubhir yah parito vir&jate lasad-vimandvalibhir mahdtmandm I vi dyotamanah pramadottamadyubbih savidyud abhravalibhir yatha nabhah॥ TRANSLATION That place is filled with shining air vehicles belonging to the inhabitants, and shines with the forms of divine women. The planet appears to be a sky filled with clouds and flashing lightning. COMMENTARY After a description of the inhabitants the place is again described. The place is filled with shining (bbrajisnubhih) air vehicles and shines with celestial women. The place is like the sky filled with clouds (air vehicles) and flashes of lightning (the women).
॥2.9.14॥ sriryatra rupiny urngdya-padayoh karoti manam hahudha vibhiitibhih I TRANSLATION Beautiful Laksmi worships the feet of the Lord along with her many associates. Silling on a swing, praised by the bees, she sings about the activities of the Lord. COMMENTARY The consort of the Lord is described. She is the svarupa-sakti of the Lord (srili), and very beautiful (rupini). She worships (manam) his feet along with her associates (vibhiitibhih). Being praised variously (vigiyamand) by bees (kusumdkaranugaih), she sings about the activities of the Lord.
॥2.9.15॥ dadarsa tatrahhila-satvatam patim iriyah patimyajfta-patim jagat-patim I sunanda-nanda-prabaleirhanadibhih sva-parsadagraih pariseMtam vibhum॥ TRANSLATION Brahma saw the Lord, the Lord of all the devotees in Vaikuntha, the Lord of Laksmi, the Lord of sacrifice and the Lord of the universe, served by his chief followers such as Sunanda, Nanda, Prabala and Arhana. COMMENTARY Having described Laksini, Shukadeva now describes the Lord.
॥2.9.16॥ hhrtya-prasadahhimukham drg-asavam prasanna-hasaruna-locanananam I TRANSLATION The Lord, desiring to give mercy to his servants, was a joy to the eyes of the devotees. He had a joyful smile and eyes tinged with red. He had a crown on his head, and wore earrings. He had four arms, wore yellow cloth and on the left side of his chest was a golden line. COMMENTARY He is the giver of joy for those who see him (drg-asavam). With the mention of yellow cloth, his dark complexion should also be understood. He is decorated with a golden line on the left side of his chest (Sriya).
॥2.9.17॥ adhyarhaniydsanam asthitam pararii vrtarii catuh-sodasa-parica-saktibhih I TRANSLATION He saw the Lord seated on his praiseworthy throne, who was surrounded by the four, sixteen and five energies, who was endowed with natural powers and the temporary powers of all other powerful beings, and who enjoyed in that spiritual abode. COMMENTARY The four saktis are dharma, jndna, aisvarya and vairagya. These are described in the Padrna Purana in the description of the center of Vaikuntha: dharma-jnana tathaisvarya-vairagyaih pada-vigrahaih I The place is surrounded by the dharma, jndna, aisvarya and vairagya, and the personifications of the Rg, Yajur, Sama and Atharva Vedas. The sixteen saktis are Canda and others. They are also described in the Padma Purana: canda-pracandau prag-dvareyamye bhadra-subhadrakau I varuny aril jay a-vijayau saumye dhdtr-vidhatarau II kumudah kumudaksas ca pundariko’tha vamanah I At the eastern gate are Canda and Pracanda. At the southern gate are Bhadra and Subhadra. At the western gate are Jaya and Vijaya. At the northern gate are Dhata and Vidhata. In the directions starting from east are Kumuda, Kumudaksa, Pundarika, Vamana, Sankukarna, Sarvanetra, Sumukha, and Supratisthita. Padmd Purana 6.228.13-15 The five saktis are as follows: kurmas ca nagarajai ca vanateyas trayi&varah | Kurma, Ananta, Garuda — who is lord of the Vedas —, the Vedic meters and all the mantras are situated as the form of the pitha. Padma Purana 6.228.24 The four can also refer to prakriti, purusa, mahat-tattva and ahankara. The sixteen can refer to the ten senses with the mind and the five gross elements. The five can refer to the five tan-matras. Shridhara Svamt gives this explanation, which is acceptable. In this case, even maya along with mahat-tattva and other elements remain there, offering devotion to the Lord. This can be explained by the fact that the spiritual world, composed of the svarupa-sakti of the Lord, is the shelter of all saktis including the material saktis. It has already been stated in verse 10 that maya and her products cannot bewilder the jiva in the spiritual world. This should be understood when the verse says that the place is not influenced by time (kala-vikramah). This should also be understood when Brahma saw Krishna’s expansions as Vishnu forms: animadyair mahimabhir ajadyabhir vibhutibhih catur-vimsatibhis tattvaih parita mahad-adibhih All the Vishnu-murtis were surrounded by the opulences, headed by anima-siddhi; by the mystic potencies, headed by Aja; and by the twenty-four elements for the creation of the material world, headed by the mahat-lattva. SB 10.13.52 The Lord was also endowed with his natural powers (svaih bhagaih) and the temporary powers (adhruvaih) of Brahma and others (itaratra). He saw the Lord who enjoys in Vaikuntha (dhaman) with its own form (sve).
॥2.9.18॥ tad-darsanahlada-pariplutantaro hnyat-tanuh prema-bharasru-locanah\ TRANSLATION The creator of the universe, Brahma, filled with joy on seeing the Lord, with hair standing on end and tears in his eyes, offered respects to the feet of the Lord which are attained by the path of bhakti. COMMENTARY The word paramahamsa refers to devotees. This is understood from verses such as: him va bhagavata dharma na prayena nirupitah priyah paramahamsanam ta eva hy acyuta-priyah This may be because l did not specifically point out the devotional service of the Lord, which is dear both to perfect beings and to the infallible Lord. SB 1.4.31 Bhagavata-paramahamsa-dayita-katham kincid antaraya-vihatam svam sivatamam padavim na prdyena hinvanti One who is attached to the nectarean honey of the Lord’s lotus feet, and whose mind is always absorbed in his glories, may sometimes be checked by some impediment, but he still never gives up the exalted position he has acquired. SB 5.1.5 The condition of such paramahamsas is called bhahti-yoga or paramahamsya. The lotus feet of the Lord are attained by the path of bhakti-yoga. The Lord says bhaktyaham ekaya grahyah: I am attained by bhakti alone. (SB 11.14.21)
॥2.9.19॥ tam priyamanam samupasthitam kavini praja-visarge nija-sasanarhanaml TRANSLATION The Lord, overjoyed, filled with prema for Brahma, touching Brahma with his hand because of his love for him, with words lit by a slight smile, spoke to Brahma, who was filled with prema on seeing the Lord, and who was worthy of following the Lord’s command for creating the universe. COMMENTARY Brahma was fit to follow the orders of the Lord (nija- sasanarhanam). The Lord’s words were lit with a slight smile.
॥2.9.20॥ sn-bhagavan uvacha — tvayaham tositah samyag veda-garbha sisrksaya I TRANSLATION The Lord said: O Brahma! I am completely satisfied with you for performing long penance in order to carry out creation of the universe. I cannot be satisfied with the penances of the greatest of yogis. COMMENTARY Veda-garbha means that Brahma, fully understanding the Vedas, imparts them to others. He had undertaken penance for a long time for creating the universe (sisrfesayd). The yogis cannot satisfy me in the same way. Sadhryuk means samyak.
॥2.9.21॥ varam varaya bhadram te varesam mabhivaflchitam I TRANSLATION O Brahma! All auspiciousness to you! Please ask your desired benediction from me, who can award all benedictions. Endeavors in the process of bhakti end in seeing me. COMMENTARY Ma means mam. Ask for your desired object. Endeavors for gaining results from the best processes such as hearing and chanting culminate in seeing me. This is because my devotees do not accept any result other than seeing me.
॥2.9.22॥ manisitdnubhavo yam mama lokdvalokanam I TRANSLATION Seeing my planet reveals all knowledge. Also by my mercy, you previously heard my instructions when you were all alone and performed the greatest austerity. COMMENTARY Seeing my planet, rather than study of scriptures, reveals wisdom (manisitd). Not only now do I have affection for you, but previously also. I spoke the words tapa tapa. All alone, hearing those words, you performed the greatest austerity.
॥2.9.23॥ pratyadistam maya tatra tvayi karma-vimohite I TRANSLATION Those words were spoken by me when you were bewildered about how to create the universe in the beginning. O sinless Brahma! Austerity for attaining me is my heart, and I am the soul of that austerity. COMMENTARY I only spoke instructions to you. When? I spoke at the beginning of creation (tatra) when you where bewildered about what to do. Austerity indeed is my sakti. It is my heart. This means that I desire that the jiva give up enjoyment of material life, since that is favorable for bhakti. Yasyaham anugrhnami harisye tad-dhanam sanaih: I will gradually take away the wealth from the person to whom I show mercy. (SB 10.88.8) These words are well known. If that austerity is performed for attaining me, it is my heart, but not otherwise. Without me as the goal, austerity is without life, like a corpse. This is true for the materialists who perform austerity with a desire for material pleasure. Even though you have performed austerity with a desire to create the universe, because l have inspired that desire, and that austerity is pleasing to me, it is actually performed without desire. Thus I have showed you my planet.
॥2.9.24॥ srjami tapasaivedam grasdmi tapasa punah I TRANSLATION By austerity I create, destroy and maintain the universe again and again. My power arises from intense austerity. COMMENTARY I am always a performer of austerity, since I renounce material enjoyment, being the master of the spiritual hladini-sakti. That is stated in this verse. It also indicates that from this detachment arises my ability to create and destroy the worlds.
॥2.9.25॥ braltmovacha — bhagavart sarva-bhutandm adhyakso'vasthito guham I TRANSLATION Brahma said: O Supreme Lord! You, the controller of all beings, are situated in their intelligence. You know what all beings desire to do by unimpaired intelligence. COMMENTARY Guham stands for guhayam and means “in the intelligence.” Veda stands for vettha “you know.”
॥2.9.26॥ tathapi nathamanasya natha nathaya nathitam I TRANSLATION O master! Please bestow what is requested to me, who am requesting, so that I can understand the spiritual and material forms of you who have no material form. COMMENTARY O master (natha), please grant (nathaya) what is requested (nathitam) by me, who am requesting (nathamanasya). Nathamanasya can also mean “of me, undergoing penance.” Brahma then explains what he is requesting. Make me such that I can understand your subtle and gross form.
॥2.9.27-28॥ yathatma-maya-yogena nana-sakly-upabrrithitam I kridasy amogha-saiikalpa urnandbhiryathomute I TRANSLATION O Lord whose desire is never obstructed! O Madhava! Destroying, creating, and maintaining the material world composed of various energies by your material energy, and, manifesting your spiritual form by your own power, you perform pastimes, just as a spider creates a web. And by your spiritual energy, by hiding or manifesting various forms and maintaining those forms for your devotees, you perform pastimes, like a spider making a web. Give me the intelligence to understand how you do this. COMMENTARY Atma-maya-yogena means “by your external energy and by your yoga-mdyd potency.” The two items are expressed within this one phrase. By the external energy you destroy and create with variety (visrjan) the universe endowed with dravya, jnana and kriya saktis and maintain it also. By yourself you manifest your svarupa (atmanam grhnan) and perform pastimes, just as a spider creates an extended web (urriutc). With your yoga-maya potency, even within the material world, you accept yourself (dtmanam), the real substance, filled with various energies such as the hladini-sakti, by yourself, since you are the highest perfection. By yoga-maya, the internal energy, you slightly decrease that form (vilumpan), hiding it from some devotees, and sometimes manifest it in a variety of ways (visrjan). And maintaining (bibhrat) that appearance for some time, you perform pastimes. The example of the spider is material, but thus in both cases, one should understand that it indicates that the Lord is the independent cause of all actions, spiritual and material. Let me know all about maya, yoga-maya and what is produced by each (mayi dhehi).
॥2.9.29॥ bhagavac-cbiksitam aliaifi karavani hy alanaritah I TRANSLATION Without lethargy may I carry out instructions on how to worship you as given by you, because by your mercy alone I will not be bound by false ego when I carry out the creation. COMMENTARY May I carry out instructions given by the Lord. Since you are my guru, please give me, your disciple, some instructions on how to worship you, because by your mercy, though l carry out creation of the offspring, I should not be bound by false ego.
॥2.9.30॥ yavat sakhd sakhyur ivesa te krtah praja-visarge vibhajami bho janam | TRANSLATION I have been treated by you as a friend treats a friend. O Lord! As long as my tenure lasts, without lethargy, being situated in your service, I will create various types of living entities in the matter of carrying out creation. May I not be overcome by excessive pride in this endeavor. COMMENTARY Brahma, revealing his desire, prays to the Lord. O Lord! You have treated me as a friend treats a friend, by touching me with your hand, though I am just a shadow of a servant! May I attain bhakti with a feeling of friendship! O Lord (bho)! As long as I live, while creating the bodies of the living entities, I will create divisions of high, medium and low, while being situated with attention (aviklavah) in serving you. May I not become overcome with excessive pride. The extent of Brahma’s life is expressed by yavad-adhikaram avasthitir adhikarikanam: those who hold powers in this world as controllers remain in this world until their tenure has expired. (Brahma-sutra 3.3.33)
॥2.9.31॥ iri-bhagavan uvacha— jiianam parama-guhyam meyad vijfiana-samanvitam I TRANSLATION The Lord said: Please understand the most secret knowledge of my form, along with realization of that form, and also understand about prema-bhakti and sadhana-bhakti which will be spoken by me. COMMENTARY Brahma has asked four questions. In verse 26 he asked about the spiritual and material forms of the Lord. In verse 27 he asked about maya and yoga-may a. In verse 28, he asked how the Lord carries out pastimes in relation to maya and yoga- may a. In verse 29, he asked for instructions for attaining his desired goal. The Lord promises in the present verse to answer these questions in order with four verses. The Bhagavatam, composed of these four verses given as answers by the Lord, is famous since it is spoken by the l.ord himself. That is expressed in this verse. Not only will I give you knowledge of my form, but also realization as well. Moreover, this form is rarely understood (paramam guhyam) and is much superior to knowledge of the impersonal Brahman. I will explain what is intimate (rahasyam), prema- bhakti. Realize prema-bhakti which is accomplished by that knowledge of my form (sa). Prema is well known as rahasya from statements such as sugopyam api valisydmi: I will speak to you the most secret knowledge. (SB 11.11.49) I will also explain by my mercy about sadhana-bhakti, an anga of prema, though you did not ask. Thus I will explain three things: my form, prema-bhakti and sadhana-bhakti. Moreover, though you asked about these three through instructions from me (verse 29) I will explain this in four verses so that materialistic people do not understand, since it is confidential. By mention of prema and sadhana-bhakti it should be understood that the Lord also teaches about chanting the name of the Lord which is explained in the First Canto and which is more secret and more excellent than the most secret knowledge of the Lord’s forms. The Lord will especially give understanding to Brahma, and therefore he instructs him to try to understand, even though he is already attentive (maya grhana).
॥2.9.32॥ ydvan a ha lit yatha-bhavoyad-rupa-guna-karmakah I TRANSLATION By my mercy, may you attain perfect realization of whatever dimensions, intentions, forms, qualities and pastimes I manifest. COMMENTARY Knowledge, what is beyond the senses, and which is true, should appear to some degree in those with pure hearts who have faith. Vijnana refers to realization of that entity beyond the senses, direct vision of my svarupa as it is. This cannot occur without prema and sddhana-bhakti. Knowing this, the Lord gives blessings for that purpose. Yavan means the dimensions of the Lord’s various limbs in combination, their thickness or thinness, lengthiness, elevation, or roundness. Yatha bhavah means the type of intentions. Yad-rupa refers to the various forms, their complexion, the number of arms, Krishna, Rama, Nrsimha and others. Guna refers to the Lord’s qualities such as affection for his devotees. Karma refers to pastimes such as lifting Govardhana or marrying Laksmi. May you have true realization of whatever (tathaiva) the dimensions, intentions, forms, qualities and activities manifest. Though this blessing alone indicates mercy, the Lord adds the phrase mad-anugrahat. This indicates that by the gradual increase of sadhana and prema-hhakti — which are special functions of the Lord’s supreme krpa-sakli — when Brahma realizes greater degrees of sweetness in the Lord’s form and qualities, he will realize directly the Vraja form of Krishna, sweeter and rarer than the present form of realization. Thus, other explanations of the four verses propounding the impersonal aspect of the Lord are naturally defeated by this verse.
॥2.9.33॥ aham evasam evagre itanyadyat sad-asat-param I TRANSLATION I alone, who am non-different from that which is superior to all cause and effect, existed previous to creation of the universe. I alone exist as the universe after the creation of the universe, and I alone remain at the destruction. COMMENTARY After promising knowledge and giving qualification by blessings in the two introductory verses, the Lord now teaches the first aspect of knowledge concerning the spiritual and material forms (asked in verse 26). Touching his forefinger to his chest the Lord says, “1 alone existed before the creation." By the word eva he excludes all others. Nothing of my category existed at that time. The most attractive form which you now see, a sweet ocean of form and quality existed before the creation, at the time of great devastation of all the universes. The shruti says: vasudevo va idam agra Us in na brahma na ca sankarah Vasudeva exists previous to the universe. Brahma and Siva did not exist. puruso ha vai narayanah The Lord is Narayana. puru$o ha vai narayana ’kdmayata I atha narayanad ajo jayata, yatah sarvani bhutcmi I narayanah param brahma, tattvam narayanah param I rtatn satyam param brahma purusam Krishna-pingaiam The Lord Narayana desired. From Narayana was born Brahma, from who all living entities arise. Narayana is the Supreme Brahman, the supreme principle. He is most worthy of worship, the highest truth, the Supreme Brahman, dark in complexion with yellow cloth. eko nar&yana asin na brahma nesanah Narayana alone existed. Brahma and Siva did not exist. Maha Upanishad Bhagavatam says: bhagavan eka asedam agra atmatmanam vibhuh atmecchanugatav alma nana-maty-upalaksanah Bhagavan, who exists in the form of Paramatma and Brahman according to the viewpoint, alone existed before the creation of the universe, when the desire to create bodies of the jlvas was absent. SB 3.5.23 When the Lord says he alone existed, it also means that his associates in Vaikuntha also existed, since they are his parts. This is similar to saying “the king goes" meaning that the king goes with his attendants. The associates of the Lord are in a condition similar to the Lord. Pariksit asked: sci cap I Please describe where this purusa, the creator, maintainer and destroyer of the universe, the Lord of maya, dwelling within all beings, but untouched by his may a, lies down. SB 2.8.10 Vidura asks: tattvanam bhagavams tesam katidha pratisatikramah I Please describe how many dissolutions there are for the elements of material nature and who survives after the dissolutions to serve the Lord while he is asleep? SB 3.7.37 Shridhara Svami explains tatra pralaye imam paramesvaram sayanam rajanam iva camara-grahinah fee updsiran fee va tad anuserate sayanam anusvapanti: at the time of dissolution, who will worship the Supreme Lord as a king by waving a camara, and who will accompany the Lord in sleep? Kasi-khanda says: na cyavante hi mad-bhahta mahatyam pralayapadi I My devotees do not perish even at the time of universal destruction. The Lord alone is indestructible and all- pervading in all planets. Skanda Purana The word asam (1 existed) excludes anything without substance. The verb as indicates something existing. Because of my existing, complete non-existence is not at all possible. This should be understood from the verb. I alone existed. This however does not mean that I did not do anything. The statement does not exclude other actions since the verb as is connected with all other verb roots. If one says “Caitra existed in that village last year” it does not mean that he did not eat, sit or sleep there. Though eva can indicate absence of these activities (he only existed), by the sense of the statement, it means he performed these activities. The Bhagavat-sandarbha says: asam eveti brahmadi-bahirjana-jnana-gocara-srsty-adi-laksana- Itriyantarasyaiva vyavrttih I The words asam eva exclude actions such as creation which are subject to the awareness of persons with material bodies such as Brahma. However the words do not exclude the Lord’s spiritual pastimes. If one says that presently the king does not perform any activities, it means he does not perform his activities as a king, but does not mean that he does not eat or sleep. Sometimes it is said that only the impersonal Brahman existed. In answer to this it is said in this verse that Brahman which is superior to effect (sat) and cause (asat) is not different from me. This means that I alone appear as the impersonal Brahman in some, scriptures which cannot express the various qualities arising from my svarupa because the readers are not qualified. But you should know me, endowed with form and qualities because you have my blessings and mercy, as expressed in the previous verse. “After the creation, that universe alone is observed and not you.” In answer to this the verse says, even after the creation, only I exist. I exist as Bhagavan in Vaikuntha and as Paramatma within the universes, and as various avataras such as Matsya at certain times. “You are not the earth, devatas or the animals. Does that mean that you are incomplete?” The verse answers. I alone am this universe (etat) as a whole and composed of individuals. Because the universe is generated from my energy, it is my material form. You have asked to know about my spiritual and material forms. This is the material form. I alone am the Supreme Lord expressed by the words yo ’vaiisyeta. bhavan ekah sisyate sesa-sariijncih: you alone remain, and you are known as Ananta Sesa-naga. (SB 10.3.25) The word aham is repeated three times to define the Lord, who has a supreme form situated through all three phases of time, and endowed with form and qualities, and which is visible at creation and destruction as the inferior form of the world made of matter. Thus knowledge of the superior and inferior forms of the Lord has been explained. Brahma should have realization (vijftdnam) of the first, the superior, spiritual form. This realization will occur when Brahma can relish the sweetness of the Lord’s form and qualities by prema-bhakti produced through hearing and chanting. This will be explained in the fourth verse.
॥2.9.34॥ rte 'rtham yat pratiyeta na pratlyeta caimani I TRANSLATION One should understand my mayd by whose power real objects are perceived through xidya and false objects are perceived through avidya, in relation to the self, just as light reveals objects and darkness hides them. One should understand my yoga-maya by whose power some objects are revealed and some objects hidden from the person who has realized the Lord, just as light reveals objects and darkness hides them. COMMENTARY Nidya (material energy) acts partly favorably and partly unfavorably towards the jlva trying to attain knowledge and realization of Paramatma. When you realize me (Paramatma), then only yoga-maya functions. Thus yoga-maya acts only favorably. Since both of these should be defined in the verse, I will impart this knowledge to you. In verse 27 you have asked about the qualities of maya and yoga-maya (yathatma- maya-yogena). I am now giving the answer by taking two meanings to the verse. By this maya nothing is perceived except a real object (artham); that is, only a real object is perceived. And by this maya (yat) there is perception without a real object. This means that by this maya real objects are not perceived, but rather false objects are perceived. The liberated and conditioned souls know it as my (atmanah) mdya-sakli which has two functions of vidya (for the liberated soul) and avidya (for the conditioned soul), existing in relation to the self (atmani). An example of vidya is given. It is like the illumination coming from a lamp (yathabhasah). In a house, an existing pot or cloth is perceived because of the light of a lamp, but by taking the lamp away, the pot or cloth which previously existed does not become non-existent. A snake or scorpion which was a cause of fear is perceived as non-existent at that time. By the function of vidyd, the liberated jiva perceives knowledge and bliss in relation to the self. It is not like the state of avidya, where this perception (about knowledge and bliss) is absent. In that state (of vidya), body and its related lamentation and illusion, which are actually not related to the self, are not perceived. An example of avidya is given. It is like darkness. Because of darkness a pot or cloth in the house are not perceived to exist. However, a snake or thief, though not existing there, cause fear because of their possible existence, and thus, are perceived to exist where they actually do not exist. Because of avidya, the conditioned jiva does not perceive knowledge and bliss, even though they exist with an eternal relationship to the self. The conditioned jiva perceives the body, and lamentation and confusion related to the body appear to be related to sell, though actually they are not related to the self. Though flowers and horns exist, because they are not related to sky and rabbit, a flower in the sky and a rabbit with horns are false. Similarly, though bodies and lamentation, confusion, happiness and distress all exist as expansions of real matter, the body, lamentation, confusion, happiness and distress are all called false in the scriptures because they have no real relation to the jlva. Though the relationship of the jiva with the body is false, it is produced by avidya and destroyed by vidyd. Thus vidyd is compared to light and avidya is compared to darkness. In the Eighth Canto this is proved in the statement chdya-tapau yatra na grdhra-paksau: the Lord is constantly witnessing, but not affected, and has no vidyd or avidya. (SB 8.5.27) Some explain the example this way. The example of darkness refers to the covering or obscuring portion of mdyd. Examples of the obscuring and confusion aspects are being overcome with fear of snakes, tigers or being possessed by a ghost. These are accepted by taking the meaning of tamas as ignorance. Some explain the qualities of avidya — obscuring and confusion (ivarana and viksepa) — as non-apprehension of real objects and apprehension of unreal objects. The word artha can also mean wealth. Like a merchant who has attained wealth through good fortune, the liberated soul gains knowledge and bliss through vidya and is considered wealthy. Like the merchant who by misfortune has not attained wealth, the conditioned soul, having knowledge and bliss covered by avidya is considered poor. By vidya, the jiva realizes that he is atma or tvam.* I He does not realize Paramatma or tat by vidya (which is satfva). Because the Lord is beyond the gunas, he realizes the Lord only by pure bhakti which is beyond the gunas, for the Lord says bhaktydham ekayd grahyah: I am achieved only by bhakti. (SB 11.14.21) He also says kaivalyath sattvikam jndnam: jnana, which gives liberation, is in the mode of goodness. (SB 11.25.24) One cannot realize Paramatma who is beyond the gunas by vidya which belongs to sattva-guna, and which means knowledge of atma separate from body. Rather this vidya is destroyed by bhakti. The Lord says: dravyarit desalt phalatii kdlo jndnam karma ca karakah I yeneme nirjitah saumya guild jivena citta-jah I Therefore material substance, place, result of activity, lime, knowledge, work, the performer of work, faith, slate of consciousness, species of life and destination after death are all based on the three modes of material nature. The living entity who conquers these modes, manifested from the mind, can dedicate himself to me by the process of devotional service and thus attain pure love for me. SB 11.25.30, 32 I Vidya is (he door to realization, but vidyd must be mixed with bhakti. Must the liberated jiva obtain bhakti in order to realize Paramatma directly? For the person qualified for jndna, vidya is produced by sanfeliya, yoga, austerity and other methods mixed with bhakti. That vidya destroys avidya and produces realization of atma or tvam. The person freed from avidya gradually becomes increasingly indifferent to vidya, like a fire without fuel wood, while the small portion of bhakti previously performed loses its covering and makes its appearance like the moon coming out of eclipse. Only by repeated bhakti, gradually, the realization of Paramatma or tat appears. The Lord says in Gita: brahma-bhulah prasanndtma no iocati na kanksati I stmidh sarvesu bhute$u mad-bhalitim labhate param॥ Having attained the state of Brahman, being a pure soul, he does not lament in loss of what he had nor does he desire what he does not have, and looks upon all beings as equal. He then manifests pure bhakti. BG 18.54 In the Gita verse param means “best” or “only” since it is now devoid of its previous secondary status. It is said in the next verse bhaktyd mam abhijandt I yavdn yas casmi tattvalah: only by bhakti can a person know me as Brahman. Thus by amount and type of bhakti, that person realizes impersonal Brahman by that small portion of bhakti, but not Bhagavan, the qualified Brahman with knowledge and bliss. It is like a person with weak eyesight who sees only the general form of a deity decorated with jewels, and not all the details such as face, nose, eyes and ears. When there is complete cessation of vidya, by the bhakti which appears in the person now beyond the gunas, the person achieves the perfection of realization of the impersonal Brahman. This is called nirvana or oneness of jiva and Brahman. In the Gita it is stated tato mam tattvato jhatva visate tad-anantaram: then, knowing me as Brahman by that bhakti, he merges with me. (BG 18.55) When pure bhakti, which is mercy of the Lord incarnate and the essence of the cit-sakti, becomes very strong and prominent by amount and type, it is completely independent, and does not consider good or bad, and may appear suddenly within conditioned jivas, even of bad conduct, or who are born as Raksasas, Pulindas or Pukkasas, whereas it may not appear within brahmanas or sannyasis even if they are liberated. By that bhakti alone, all suffering including avidya is destroyed. It is said: jarayaty asu yd kosam nigirnam attain yathd Bhakti, devotional service, dissolves the subtle body of the living entity without separate effort, just as fire in the stomach digests all that we eat. SB 3.25.33 By that bhakti alone, a person will directly realize Bhagavan filled with bliss and knowledge, just as a person with strong eyesight by good fortune can see the general form of the beautiful deity and also the details of the face, nose, eyes and ears. Bhakti is of two types: bhakti without material gunas and bhakti mixed with the gunas. By the first type, which in its mature state is called prema-bhakti, one brings the Lord under control. Through this a person realizes the sweet pastimes, form and qualities of the Lord composed of eternity, knowledge and bliss. By the second type of bhakti, mixed with saffva-guna, after it loses its sattva-guna, a person realizes only the bliss of impersonal Brahman. Material mdyct has jurisdiction over the jivas previous to the state of realizing the bliss of Brahman. The verse could have been easily expressed by the following words satyam eva pratttani syad yato 'satyam tatha yatah tad vidyad atmano mdyam yathabhaso yathd (amah. Thus, a desire for another meaning in this verse has arisen, using the words rte. and artha without changing their meaning. By this interpretation, the. verse speaks of the qualities of yoga-mayd, the sakti arising from the Lord’s svarupa, which functions to reveal and cover his form, qualities and pastimes under his will and which clearly acts even upon people who have realization of Brahman. Atmani rte means “knowing or realizing me, Paramatma. ” Rta can mean path or knowledge, and thus indicates direct realization. Yat corresponds to the word tat and means yatah. ‘Thus the meaning is as follows. Understand my internal energy called yoga-mayd. By this yoga-maya (yatah) spiritual or material objects (artham) useful for a certain purpose are revealed (pratiyeta) to a person who has directly realized Paramatma and by this same yoga-maya these objects are not perceived, or are covered now or at some other time, when a person has realized Paramatma (rte atmani). One should understand that material mqya covers objects from view without a spiritual purpose, whereas yoga-mayd covers objects with a specific spiritual purpose. In the case of yoga- maya, yathabhdso yatha tamah means “Just as a pot or cloth lit by a lamp is visible, and when it is covered by darkness it is not perceived.” That yoga-maya by my will has qualities of revealing and obscuring, like light and darkness. An example may be given. In order to show that Yasoda’s love could not be restricted by a show of Krishna’s power, yoga- maya revealed the material universe within his stomach while simultaneously revealing the spiritual forms of Gokula, Yasoda and Krishna. Bewildered by yoga-maya, Yasoda perceived that directly, and after a moment did not perceive it, since yoga- maya covered that realization. In order to show how prema is restricted by realization of power, Arjuna realized the universal form and the form of Paramatma when it was revealed by yoga-maya. Because of the covering of yoga-maya, he did not experience the svarupa of Krishna which was still present. At other times he did not experience either the universal form or Paramatma, which was covered by yoga-maya, but experienced Krishna’s twoarmed form. At one time one form of the Lord was revealed, while another was covered. This is how it is different from yoga-mdya acting on YaSoda in the first example. Here is another example. In order to destroy Brahma’s thinking that he was the controller, yoga-maya, by showing sweetness and power, made the real calves and cowherd boys invisible and showed calves and boys who were Krishna himself, and then made those forms invisible and showed forms of Vishnu with four arms. Then yoga-maya made those Vishnu forms disappear and showed the form of Krishna. Brahma was bewildered by these acts of yoga-maya. The unique quality of yoga-mayd’s action here is that the one form of Brahma observed repeated coverings and revelations of various forms of the Lord. In order to show the inconceivable nature of his form, being both limited and unlimited by its very nature, and in order to show that he is brought under control by the efforts of pure sendee and by his mercy arising from seeing those efforts, yoga-maya assisted in the Damodara pastime. Yasoda wanted to bind Krishna, and at the same time, Krishna did not want to be bound up. Simultaneously covering his power, yoga-maya allowed Yasoda to tie a string of bells around his waist, but displaying his power, did not allow her to tie a rope around his waist. The rope was always two fingers too short. Yasoda, bewildered by yoga-maya, which made it impossible for her to bind Krishna according to his wish, experienced great astonishment for a moment. This power was then covered by yoga-maya by Krishna’s consent, in order to fulfill YaSoda’s desire. Then she bound up Krishna. The outstanding feature of yoga-maya in this case is the simultaneous covering of, and displaying of, the power in Krishna. In order to fulfill invitations to each party, Krishna simultaneously manifested his form to Srutadev and Bahulasva, and to RukminI and Salyabhama in their houses. By yoga-maya he could perform his pastimes in each place by hiding the other form and revealing one form to each party. Simultaneously manifesting two different forms for Srutadeva and Bahulasva and hiding one form from each is different from yoga-may& acting only upon one person such as Yasoda. All of this is performed by yoga-maya and not the material maya, since the persons who become bewildered by yoga- maya get to see at least Paramatma. Those with bhakti-miira-jiiana, after having destroyed vidya and avidyd, seeing Krishna with some devotion, by Krishna’s mercy, realize him as Paramatma when Krishna descends on earth, though they do not have prema. Only those who have prana directly see Krishna or Rama according to Bhagavatam. Yoga-mayci alone acts upon them as well, not material maya. However persons like Kaihsa, who see Krishna by his desire, do not experience Paramatma because of the hatred and other faults in their hearts. This is like persons with jaundice who eat sugar candy but do not taste the sweetness of the sugar. They are affected by material maya, not yoga-maya. The material maya actually arises from yoga-mdya and is its vibhuti or expansion. It is said in Narada-pancar&tra, in the speech of $ruti-vidyS: asyd avaranika Saktir maha-m&yakhUeivarl I Material mdyd, the controller of all beings in the material world is the covering energy of yoga-maya. By her the whole universe becomes bewildered and everyone thinks they are their bodies. Yoga-maya-Sahti, a spiritual potency, is identified by the Lord with his spiritual body. Maya-sakti, the material potency, a portion of yoga-maya, which is different from his spiritual form, is not identified with his spiritual form, by the will of the Lord. When the snake gives up his skin which arises from him, that skin becomes material and inactive, as if arising from a non-living source. Shruti says: sa yad ajaya tv ajam anuiayita gunami cajusan bhajati sarupatam tad anu mrtyum apeta-bhagah tvam uta jahasi tam ahir iva tvacham atta-bhago mahasi mahiyase ’sta-gunite'parimeya-bkagah The illusory material nature attracts the minute living entity to embrace her, and as a result he assumes forms composed of her qualities. Subsequently, he loses all his spiritual qualities and must undergo repeated deaths. You, however, avoid the material energy in the same way that a snake abandons its old skin. Glorious in your possession of eight mystic perfections, you enjoy unlimited opulences. SB 10.87.38 Material maya has three forms: pradhana, avidya and vidya. The nature of pradhana is described in the story of Jayanteya. The various objects are created by pradhana. They are real. The imposition of identity with bodies by the jivas is created by avidya. That is unreal. By vi dya that identity with the body is destroyed. These are the effects of the three safetis. The world is made of these three. Part is true and part is untrue. Because the jivas are eternal and the Lord, his abode and other assistants to bhakti are beyond the material gunas, certain portions within the material world are also eternal. However the world is described by various philosophers in various ways according to their own perspective. haryam pradhaniltam satyam karyam avidyakam mrsa I nityam tad-bhakti-sambandham idam tat tritayatmakam II pradhanikah syur deltas tad-dharma avidyakah punah I The products of pradhana (and vidyd) are real. The products of avidya are false. Those things related to the Lord and devotion are eternal. These three constitute the universe. The bodies are products of pradhana and their nature is avidyd If the jivas’ bodies are related to bhakti, then they transcend the gunas. The three $aktis of Krishna — cit-sakti,jiva-$akti and maya sakti — and their functions are eternal. The one Lord manifests his power by these saktis. Because the effect and cause are one, and the sakti and the source of the sakti are one, it is said that there is only one, non-dual substance called Brahman, and that there is no variety of objects at all in this world. This is the conclusion of the devotees, which is described in the four essential verses and cultivated by the devotees and not by others.
॥2.9.35॥ yatliti mahanti bhutani bhCUe$ticcavacesv anu I TRANSLATION Just as the elements enter into all beings and also remain separate, I enter into all beings and remain separate when I perform my pastimes. In pastimes related to the material world I remain detached and in pastimes related to devotees, I am attached. COMMENTARY Having described maya and yoga-mayd by taking two meanings to the previous verse, the Lord now describes how he performs pastimes in the material and spiritual worlds which are subject to maya and yoga-mayd respectively. This answers Brahma’s question in verse 28. Just as the elements such as ether enter into living beings such as devatas, men and animals, since they are acquired by the jlvas, and at the same time do not enter into them, since they maintain a separate existence, I also enter into the elements and the living beings and also do not enter them, remaining separately in my abode which is Suddha-sattva. The entrance of the elements into the living beings is without attachment since the elements are not conscious. Like the ether, though I am conscious, like a man who lives in his house without attachment, I remain without attachment while entering, regulating and protecting all beings. My pastimes are without attachment in relation to the elements and the living beings within the material world. But I desire to show my self to my obedient devotees who have entered my heart, who have perfected themselves and bow to me. Remaining separate, not entering their hearts, I desire to offer my beauty to their eyes. I desire that my fragrance enters their nostrils and desire to fill their ears with the nectar of my sweet voice, speaking with them and answering them. I desire to make their limbs experience the sweet softness of my body by touching and embracing them. Thus situated inside my devotees and externally as well, I perform pastimes with great attachment for my pure devotees beyond the giinas, whom I cannot give up.
॥2.9.36॥ etavad eva jijfiasyam tattva-jijricisunatmanah I TRANSLATION The person desiring to know the best sadhana and the goal of that sadhatm must learn by surrender to guru about this truth which is determined as the best by obtaining positive results through performance and by lack of results through non-performance, and by performance at all times and all places. The person desiring the highest truth must experience rasa, which produces bliss through meeting and separation and continues in all places eternally. COMMENTARY In verse 29 Brahma requesting instructions with bhagavac- chiksitam aham karavani hy atanaritah. The Lord now speaks on the sadhana for attaining the Lord, but because it is very confidential, it is not understood by materialistic persons. One should not be dependent on extensive study of scriptures. Persons desiring to know the best sadhana for the self should learn from the feet of the guru (jijnasyam). This means: “You will understand by my mercy alone.” What is this? Among the sadhanas of karma, jhdna, yoga and bhakti, bhakii should be fixed as t   ЧТО ПРОИСХОДИТ ВО ВЗРОСЛОЙ ЖИЗНИ? Если вы все еще «неправильно» связаны с матерью, вы избегаете отделения и независимого взрослого существования...  Конфликты в семейной жизни. Как это изменить? Редкий брак и взаимоотношения существуют без конфликтов и напряженности. Через это проходят все...  ЧТО ТАКОЕ УВЕРЕННОЕ ПОВЕДЕНИЕ В МЕЖЛИЧНОСТНЫХ ОТНОШЕНИЯХ? Исторически существует три основных модели различий, существующих между...  ЧТО И КАК ПИСАЛИ О МОДЕ В ЖУРНАЛАХ НАЧАЛА XX ВЕКА Первый номер журнала «Аполлон» за 1909 г. начинался, по сути, с программного заявления редакции журнала... Не нашли то, что искали? Воспользуйтесь поиском гугл на сайте:
|