Kṛṣṇa · Sanskrit §1 · English §1
Sourceश्री-कृष्ण-सन्दर्भ [थेरे अरे सेवेरल् दिफ़्फ़ेरेन्त् एदितिओन्स् ओफ़् थे कृष्ण-सन्दर्भ. थे बेन्गलि एदितिओन् अप्पेअर्स् तो बे एअर्लिएर् थन् थे व्रिन्दवन् एदितिओन् पुब्लिस्हेद् ब्य् हरिदस् स्हस्त्रि इन् १९८३. थे अद्दितिओन्स् फ़ोउन्द् इन् थे वृ एदितिओन् अरे प्रोबब्ल्य् औथेन्तिच्, अस् थेरे इस् च्लेअर् एविदेन्चे जिव गोस्wअमि मदे एxतेन्सिवे चोर्रेच्तिओन्स् अन्द् एमेन्दतिओन्स् इन् सोमे ओफ़् हिस् बोओक्स् अफ़्तेर् थेय् wएरे सेन्त् तो बेन्गल् wइथ् स्रिनिवस् थकुर् इन् थे १५७०ऽस्.] तौ सन्तोषयता सन्तौ श्रील-रूप-सनातनौ । दाक्षिणात्येन भट्टेन पुनर् एतद् विविच्यते ॥ओ॥ तस्याद्यं ग्रन्थनालेखं क्रान्तम् उत्क्रान्त-खण्डितम् । पर्यालोच्याथ पर्यायं कृत्वा लिखति जीवकः ॥ओ॥ [१] अथ पूर्व-सन्दर्भ-त्रयेण यस्य सर्व-परत्वं साधितं तस्य श्री- भगवतो निर्धारणाय सन्दर्भोऽयम् आरभ्यते । तत्र प्रथमस्य द्वितीये वदन्ति [भ्प् १.२.११] इत्य् आदिना [वृ. अद्द्स्: नानाविर्भावत्वात् तानि वचनानि तत्त्व-निर्धारणार्थम् उद्ध्रियन्ते । एन्द् वृ.] तद् एकम् एव तत्त्वं ब्रह्मादितया शब्द्यत इत्य् उक्तम् । तद् एव ब्रह्मादि-त्रयं तृतीयं विविच्यते । ब्रह्म त्व् इह - यत्रेमे सद्-असद्-रूपे प्रतिषिद्धे स्व-संविदा । अविद्ययात्मनि कृते इति तद् ब्रह्म-दर्शनम् ॥ [भ्प् १.३.३३] इत्य् आदिना तत्र विविक्तम् अपि । एकाकाराविर्भावतया संशयाभावान् नोपयुक्तम् इति तद्-वचनं नोदाहरणीयम् । श्री-भगवत्-परमात्मनोस् तु उदाह्रियते । तत्र ईश्वरो नाम निराकारो नास्तीति पूर्वं निर्णीतं, परमात्म-शब्देन च सर्वान्तर्यामि-पुरुषः प्रतिपादितः तेष्व् एव सन्दर्भेषु । तथा च सति तस्मिंस् तृतीयाध्यायारभ्य एवम् आभास्यम् । ननु पूर्वं ब्रह्मादितया त्रिधैव तत्त्वम् एकम् उक्तम् । तत्र ब्रह्मणः किं लक्षणं भगवत्-परमात्मनोर् वा तत्र विशेषः कश्चिद् वा किम् अस्तीति श्रीमद्-ईश्वराकारादिषु बहुषु च सत्सु श्री-भगवन्-नाम कतमाकारः परमात्मा वा तयोश् च किं स्वरूपादिकम् इति श्री-शौनकादि-प्रश्नम् आशङ्क्य प्रथमं श्री-भगवत्-परमात्मनौ निर्धारयन् श्री-सूत उवाच जगृहे पौरुषं रूपं भगवान् महद्-आदिभिः । सम्भूतं षोडश-कलम् आदौ लोक-सिसृक्षया ॥ [भ्प् १.३.१] [पगे २] आदौ जीवाविर्भाव-महद्-आदि-सृष्टितः पूर्वं पौरुषं रूपं जगृहे प्रकटितवान् । केन हेतुना ? लोक-सिसृक्षया । लोकानां समष्टि-व्यष्टि- जीवानां तद्-अधिष्ठानानां च प्रादुर्भावार्थम् इत्य् अर्थः । तस्मिन् हि तानि लीनान्य् आसन्न् इति । अतस् तत्-प्रादुर्भावस् तृतीये तद्-द्वारैव उक्तः । भगवान् एक आसेदम् [भ्प् ३.५.२३] इत्य्-आदि-प्रकरणे -- काल-वृत्त्या तु मायायां गुण-मय्याम् अधोक्षजः । पुरुषेणात्म-भूतेन वीर्यम् आधत्त वीर्यवान् ॥ [भ्प् ३.५.२६] इति । तत्र तेषां सद्-भावं विवृणोति महद्-आदिभिः सम्भूतं मिलितम् । अन्तर्भूत-महद्-आदि-तत्त्वम् इत्य् अर्थः । सोऽन्तः-शरीरेऽर्पित-भूत-सूक्ष्मा [भ्प् ३.८.११] इति तृतीयाद् एव । सम्-पूर्वो भवतिः सङ्गमार्थे प्रसिद्ध एव, सम्भूयाम्भोधिम् अभ्येति महान् अद्या नगापागेति [शिश्व् २.१००] इत्य् आदौ । तद् एवं विष्णोस् तु त्रीणि रूपाणि इत्य् आदौ महत्-स्रष्टृत्वेन प्रथमं पुरुषाख्यं रूपं यच् छ्रूयते यच् च ब्रह्म-संहितादौ कारणार्णव- शायि-सङ्कर्षणत्वेन श्रूयते । तद् एव जगृहे इति प्रतिपादितम् तस्य जगत्- सृष्ट्य्-आदि-कर्तृत्वेन । ततोऽपि परत्रैश्वर्य-सम्भावनार्थम् आह षोडश- कलं सम्पूर्ण-सर्व-शक्ति-युक्तम् इत्य् अर्थः । पूर्णत्वं चात्रापेक्षिकं स्वरूप-शक्ति-निधिर् अपि स्वसान्निध्येन माया-वृत्तिभिर् जगत्-सृष्ट्य्-आदि-कर्ता भगवद्-अंशी स्वरूप-शक्त्य्-एक-विलासवान् इत्य् अभिहितम् ।
śrī-kṛṣṇa-sandarbha [There are several different editions of the Kṛṣṇa-sandarbha. The Bengali edition appears to be earlier than the Vrindavan edition published by Haridas Shastri in 1983. The additions found in the Vṛ edition are probably authentic, as there is clear evidence Jiva Goswami made extensive corrections and emendations in some of his books after they were sent to Bengal with Srinivas Thakur in the 1570's.] tau santoṣayatā santau śrīla-rūpa-sanātanau | dākṣiṇātyena bhaṭṭena punar etad vivicyate ||o|| tasyādyaṃ granthanālekhaṃ krāntam utkrānta-khaṇḍitam | paryālocyātha paryāyaṃ kṛtvā likhati jīvakaḥ ||o|| [1] atha pūrva-sandarbha-trayeṇa yasya sarva-paratvaṃ sādhitaṃ tasya śrī- bhagavato nirdhāraṇāya sandarbho'yam ārabhyate | tatra prathamasya dvitīye vadanti [BhP 1.2.11] ity ādinā [Vṛ. adds: nānāvirbhāvatvāt tāni vacanāni tattva-nirdhāraṇārtham uddhriyante | end Vṛ.] tad ekam eva tattvaṃ brahmāditayā śabdyata ity uktam | tad eva brahmādi-trayaṃ tṛtīyaṃ vivicyate | brahma tv iha - yatreme sad-asad-rūpe pratiṣiddhe sva-saṃvidā | avidyayātmani kṛte iti tad brahma-darśanam || [BhP 1.3.33] ity ādinā tatra viviktam api | ekākārāvirbhāvatayā saṃśayābhāvān nopayuktam iti tad-vacanaṃ nodāharaṇīyam | śrī-bhagavat-paramātmanos tu udāhriyate | tatra īśvaro nāma nirākāro nāstīti pūrvaṃ nirṇītaṃ, paramātma-śabdena ca sarvāntaryāmi-puruṣaḥ pratipāditaḥ teṣv eva sandarbheṣu | tathā ca sati tasmiṃs tṛtīyādhyāyārabhya evam ābhāsyam | nanu pūrvaṃ brahmāditayā tridhaiva tattvam ekam uktam | tatra brahmaṇaḥ kiṃ lakṣaṇaṃ bhagavat-paramātmanor vā tatra viśeṣaḥ kaścid vā kim astīti śrīmad-īśvarākārādiṣu bahuṣu ca satsu śrī-bhagavan-nāma katamākāraḥ paramātmā vā tayoś ca kiṃ svarūpādikam iti śrī-śaunakādi-praśnam āśaṅkya prathamaṃ śrī-bhagavat-paramātmanau nirdhārayan śrī-sūta uvāca jagṛhe pauruṣaṃ rūpaṃ bhagavān mahad-ādibhiḥ | sambhūtaṃ ṣoḍaśa-kalam ādau loka-sisṛkṣayā || [BhP 1.3.1] [page 2] ādau jīvāvirbhāva-mahad-ādi-sṛṣṭitaḥ pūrvaṃ pauruṣaṃ rūpaṃ jagṛhe prakaṭitavān | kena hetunā ? loka-sisṛkṣayā | lokānāṃ samaṣṭi-vyaṣṭi- jīvānāṃ tad-adhiṣṭhānānāṃ ca prādurbhāvārtham ity arthaḥ | tasmin hi tāni līnāny āsann iti | atas tat-prādurbhāvas tṛtīye tad-dvāraiva uktaḥ | bhagavān eka āsedam [BhP 3.5.23] ity-ādi-prakaraṇe -- kāla-vṛttyā tu māyāyāṃ guṇa-mayyām adhokṣajaḥ | puruṣeṇātma-bhūtena vīryam ādhatta vīryavān || [BhP 3.5.26] iti | tatra teṣāṃ sad-bhāvaṃ vivṛṇoti mahad-ādibhiḥ sambhūtaṃ militam | antarbhūta-mahad-ādi-tattvam ity arthaḥ | so'ntaḥ-śarīre'rpita-bhūta-sūkṣmā [BhP 3.8.11] iti tṛtīyād eva | sam-pūrvo bhavatiḥ saṅgamārthe prasiddha eva, sambhūyāmbhodhim abhyeti mahān adyā nagāpāgeti [ŚiśV 2.100] ity ādau | tad evaṃ viṣṇos tu trīṇi rūpāṇi ity ādau mahat-sraṣṭṛtvena prathamaṃ puruṣākhyaṃ rūpaṃ yac chrūyate yac ca brahma-saṃhitādau kāraṇārṇava- śāyi-saṅkarṣaṇatvena śrūyate | tad eva jagṛhe iti pratipāditam tasya jagat- sṛṣṭy-ādi-kartṛtvena | tato'pi paratraiśvarya-sambhāvanārtham āha ṣoḍaśa- kalaṃ sampūrṇa-sarva-śakti-yuktam ity arthaḥ | pūrṇatvaṃ cātrāpekṣikaṃ svarūpa-śakti-nidhir api svasānnidhyena māyā-vṛttibhir jagat-sṛṣṭy-ādi-kartā bhagavad-aṃśī svarūpa-śakty-eka-vilāsavān ity abhihitam |
English translation
English witness · section(s) 1
SRI KRSNA-SANDARBHA
BY SRILA JIVA GOSWAMIPRIVATE
VOLUME ONE
Anuccheda 1
TEXT 1
In the previous three sandarbhas the conception of God as the Supreme Person full of all powers and opulences is proved to be the ultimate phase of the Absolute Truth, superior to every other conception of God. This essay is written to give a specific description of that Supreme Personality of Godhead.
Sarva-samvadini Commemt
By the word nirdharana it is intended that Bhagavan is the ultimate feature of the Absolute Truth.
TEXT 2
"Learned transcendentalists who know the Absolute Truth call this non-dual substance Brahman, Paramatma or Bhagavan." Srimad Bhagavatam (1.2.11)
TEXT 3
These three features of the Absolute are described in the Third Canto of Srimad-Bhagavatam. The following verse (1.3.33) describes the Lord's Brahman feature:
"Whenever a person experience, by self-realization, that both the gross and subtle bodies have nothing to do with the pure self, at that time he sees himself as well as the Lord in His Brahman feature."
TEXT 4
According to this verse and other descriptions in the Vedic literatures, the Brahman feature of the Absolute has only one unvariegated aspect, and therefore, without any doubt, it does not require an elaborate description in many words.
TEXT 5
However, the Paramatma and Bhagavan features of the Absolute manifest a great variety of qualities, and therefore they require an elaborate description.
TEXT 6
Here we many note that in the final conclusion the Supreme Controller is not without form and qualities. This has been proved in the earlier portion of this book (the previous Sandarbhas).
TEXT 7
The Paramatma, or all-pervading expansion of the Supreme Person present in everyone's heart and in every atom, I have already described in the Third Chapter (Paramatma-sandarbha) of this book.
TEXT 8
" Formerly you said that although the Absolute Truth is one, It is manifestated in three features. What are the qualities of these three features: Brahman, Paramatma and Bhagavan ? " Thinking that this question might arise in the minds of Saunaka and the other sages, Suta Goswami said ( S.B. 1.3.1)
TEXT 9
" In the beginning of the creation, the Lord (Bhagavan) first expanded Himself in the universal form of the purusa incarnation and manifested all the ingredients for the material creation. And thus at first there was the creation of the sixteen principles of material action. This was for the purpose of creating the material universe."
TEXT 10
This verse says that Sri Bhagavan, who was described in the preivous chapter as the possessor of six opulences in full perfection, accepts the personal form of the purusa incarnation at the beginning of the material creation. At the time of annihilation, the material world enters again within the purusa incarnation and only the eternal spiritual reality is manifest.
TEXT 11
The question may be raised : "Why does Bhagavan accept the form of the purusa-incarnation?" To answer this question, Suta Goswami uses the word lokasisrksaya (for the purpose of creating the material universe). Along with the material universes, the eternally individual living entities entered the Lord's body at the time of devastation and appeared to have become one with Him, although their individuality actually remained intact. In order to again manifest the living entities and universes, Bhagavan expands Himself as the purusa incarnation.
TEXT 12
One may ask what form the material universes took when they became merged within the body of the purusa-incarnation. To answer this question, Suta Goswami used the word "mahad-adibhih" (with the ingredients of the material world). The mahat-tattva and other ingredients of the material world were thus contained within the body of the purusa-incarnation.
TEXT 13
The merging of the creation into the Supreme is described in the Vedic literatures: "The creation enters the Supreme as rivers flow from the mountains and enters the ocean." In this way the mahat-tattva and other ingredients of the material world enter the form of the purusa-incarnation.
TEXT 14
The first purusa-incarnation is described as the original creator of the ingredients of the material world. This in confirmed in the Satvata Tantra:
"Visnu has three forms called purusas. The first, Maha-Vishnu, is the creator of the total material energy (mahat), the second is Garbhodakasayi, who is situated within each universe and the third is Ksirodakasayi, who lives in the heart of every living being."
That first purusa-incarnation, Lord Sankarsana, who lies down on the casual ocean is described in the Brahma-samhita and other Vedic literatures, as well as the verse beginning with the word "jagrhe" which was quoted in Text 9.
TEXT 15
To further explain the nature of the Lord, Suta Goswami uses the word "sodasa-kalam" (with the 16 elements of creation). This word shows that the Lord possesses all potencies required to manifest the material cosmos.
TEXT 16
In conclusion, it is Bhagavan who accepts the form of the first purusa-incarnation (Karanodakasayi Visnu) described in this verse (Text 9). When the Lord enters the universes He assumes the feature known as Paramatma.
Kṛṣṇa · Sanskrit §2 · English §2
Source[२] तद् एवं सामान्यतो भगवत्-परमात्मानौ निरूप्य परमात्मानं तावद् अनेकैः स्थान-कर्म-स्वरूपाकार-विशेषैर् निर्धारयति त्रिभिः - यस्याम्भसि शयानस्य योग-निद्रां वितन्वतः । नाभि-ह्रदाम्बुजाद् आसीद् ब्रह्मा विश्व-सृजां पतिः ॥ [भ्प् १.३.२] यस्य पौरुष-रूपस्याम्भसि प्रलय-कालीन-गर्भोदके शयानस्य सतः । [थे वृ. एदितिओन् दिफ़्फ़ेर्स् बेत्wएएन् आदौ अन्द् शयानस्य सतः: यः श्री-भगवान् पूर्ण-षड्-ऐश्वर्यत्वेन पूर्वं निर्दिष्टः । स एव पौरुषं रूपं पुरुषत्वेनाम्न्यायते । यद् रूपं तद् एवादौ सर्गारम्भे जगृहे । प्राकृत- प्रलयेष्व् अस्मिन् लीनं सत् प्रकटतया स्वीकृतवान् । किम् अर्थम् ? तत्राह - लोक-सिसृक्षया । तस्मिन्न् एव लीनानां लोकानां समष्टि-व्यष्टि-जीवानां सिसृक्षया प्रादुर्भावनार्थम् इत्य् अर्थः । कीदृशं सत् ? तद्-रूपं लीनम् आसीत् तत्राह - महद्-आदिभिः सम्भूतं मिलितम् अन्तर्भूत-महद्-आदि-तत्त्वम् इत्य् अर्थः । सम्भूयाम्भोधिम् अभ्येति महान् अद्या नगापागेति [शिश्व् २.१००] इति सम्भवतिर् मिलनार्थः । तत्र हि महद्-आदीनि लीनान्य् आसन्न् इति । तद् एवं विष्णोस् तु त्रीणि रूपाणि इत्य् आदौ महत्-स्रष्टृत्वेन प्रथमं पुरुषाख्यं रूपं यच् छ्रूयते यच् च ब्रह्म-संहितादौ कारणार्णव- शायि-सङ्कर्षणत्वेन श्रूयते । तद् एव जगृहे इति प्रतिपादितम् । पुनः कीदृशं तद् रूपम् ? तत्राह षोडश-कलं तत्-सृष्ट्य्-उपयोगि-पूर्ण-शक्तीत्य् अर्थः । तद् एवं यस् तद्-रूपं जगृहे स भगवान् । यत् तु तेन गृहीतं तत् तु स्व-सृज्यानाम् आश्रयत्वात् परमात्मेति पर्यवसितम् । तस्य पुरुष-रूपस्य विसर्ग-निदानत्वम् अपि प्रतिपादयितुम् आह सार्धेन -- यस्याम्भसि शयानस्य योग-निद्रां वितन्वतः । नाभि-ह्रदाम्बुजाद् आसीद् ब्रह्मा विश्व-सृजां पतिः । यस्यावयव-संस्थानैः कल्पितो लोक-विस्तरः ॥ [भ्प् १.३.३] यस्य पौरुष-रूपस्य द्वितीयेन व्यूहेन ब्रह्माण्डं प्रविश्य अम्भसि गर्भोदके शयानस्येत्य् आदि योज्यम् । यस्य च तादृशत्वेन तत्र शयानस्य अवयव-संस्थानैः साक्षाच्-छ्री-चरणादि-सन्निवेशे लोकस्य विस्तारो विराड्- आकारः प्रपञ्चः कल्पितः । यथा तद्-अवयव-सन्निवेशास् तथैव पातालम् एतस्य हि पाद-मूलम् [भ्प् २.१.२६] इत्य् आदिना नवीनोपासकान् प्रति मनः- स्थैर्याय प्रख्यापितः । न तु वस्तुतस् तद् एव यस्य रूपम् इत्य् अर्थः । यद् वा चन्द्रमा मनसो जातः इत्य् आरभ्य पद्भ्यां भूमिर् दिशः श्रोत्रात् तथा लोकान् अकल्पयत् इति श्रुतेस् [ऋक् १०.९०.१३-१४] तैर् हेतु-भूतैर् लोक-विस्तारो रचित इत्य् अर्थः । [एन्द् वृ. रेअदिन्ग्.] तथा च भारते मोक्ष-धर्म-नारायणीये - अस्मन् मूर्तिश् चतुर्थी या सासृजच् छेषम् अव्ययम् । स हि संकर्षणः प्रोक्तः प्रद्युम्नं सो ऽप्य् अजीजनत् ॥ प्रद्युम्नाद् अनिरुद्धो ऽहं सर्गो मम पुनः पुनः । अनिरुद्धात् तथा ब्रह्मा तत्रादि कमलोद्भवः ॥ ब्रह्मणः सर्वभूतानि चराणि स्थावराणि च ॥ [म्भ् १२.३२६.६८-७०] तत्रैव व्यासः -- परमात्मेति यं प्राहुः सांख्ययोगविदो जनाः । महापुरुष संज्ञां स लभते स्वेन कर्मणा ॥ तस्मात् प्रसूतम् अव्यक्तं प्रधानं तद् विदुर् बुधाः । अव्यक्ताद् व्यक्तम् उत्पन्नं लोकसृष्ट्य् अर्थम् ईश्वरात् ॥ अनिरुद्धो हि लोकेषु महान् आत्मेति कथ्यते । यो ऽसौ व्यक्तत्वम् आपन्नो निर्ममे च पितामहम् ॥ [म्भ् १२.३२७.२४-२६] इति । [वृ. अद्द्स् हेरे:] तद् एवं सङ्कर्षणस्य वैभवम् उक्त्वानिरुद्धस्याप्य् आह अनिरुद्धो हीति । लोकेषु प्रत्येकं ब्रह्माण्डेषु महान् आत्मा परमात्मा । व्यक्तत्वं प्राकट्यं प्रद्युम्नाद् इति शेषः । सुतेन त्व् अभेद-विवक्षया प्रद्युम्नः पृथङ् नोक्तः विष्णोस् तु त्रीणि रूपाणि इतिवत् । सेयं प्रक्रिया द्वितीयस्य सष्ठे दृश्यते यथा स एष आद्यः पुरुषः [भ्प् २.९.३९] इत्य् आदि- पद्ये टीका - स एष आद्यो भगवान् यः पुरुषावतारः सन् सृष्ट्य्-आदिकं करोति इत्य् एषा । एवम् आद्योऽवतारः पुरुषः परस्य [भ्प् २.६.४२] इत्य् अत्र टीका परस्य भूम्नः पुरुषः प्रकृति-प्रवर्तको यस्य सहस्र-शीर्षा [ऋक् १०.९०.१] इत्य् आद्य्-उक्तो लीला-विग्रहः स आद्योऽवतारः इत्य् एषा । तथा तृतीयस्य विंशे देवेन [भ्प् ३.२०.१२] इत्य् आदिकं सोऽनु इत्य् अन्तं स-टीकम् एव प्रकरणम् अत्रानुसन्धेयम् । तस्माद् विराट्त्वेन तद्-रूपं न व्याख्यातम् । तस्माच् च वासुदेव-स्थानीयो भगवान् पुरुषाद् अन्य एवेत्य् आयातम् । अथ यस्य रूप-द्वयस्य सामान्यत ऐकविध्येन स्वरूपम् आह तद् वै भगवतो रूपं विशुद्धं सत्त्वम् ऊर्जितम् [भ्प् १.३.३] इति । तत् श्री-भगवतः पौरुषं रूपं वै प्रसिद्धौ विशुद्धोऽर्जित-सत्त्वाभिव्यक्तत्वाच् छक्ति- स्वरूपयोर् अभेदाच् च तद्-रूपम् एवेत्य् अर्थः । उक्तं च द्वितीयं पुरुष- व्यूहम् अधिकृत्य स्वरूपत्वं तद्-रूपस्य - नातः परं परम यद् भवतः स्वरूपम् [भ्प् ३.९.३] इत्य् अत्र । विशुद्धं जाड्यांशेनापि रहितम्, स्वरूप- शक्ति-वृत्तित्वात् । ऊर्जितं सर्वतो बलवत् परमानन्द-रूपत्वात् - को ह्य् एवान्यात् कः प्राण्यात् यद् एष आकाश आनन्दो न स्यात् [तैत्तु २.७.१] इति श्रुतेः । तस्माच् छाक्षाद् भगवद्-रूपे तु कैमुत्यम् एवायातम् । तद् एवं पुरुषस्य द्विधा स्थान-कर्मणी उक्त्वा स्वरूपवद् आकारं त्व् एक-प्रकारम् आह पश्यन्त्य् अदो [सेए पर. ४] [एन्द् ओफ़् वृ. अद्दितिओन्.] ततोऽत्रावान्तर-भेदेऽप्य् अभेद-स्वीकारेण द्वि-व्यूहोक्तिर् इत्य् एव विशेष इति वासुदेव-स्थानीयो भगवांस् तस्माद् अन्य एवेत्य् आयातम् । एवम् एकादशे च - - [पगे ४] भूतैर् यदा पञ्चभिर् आत्म-सृष्टैः पुरं विराजं विरचय्य तस्मिन् । स्वांशेन विष्टः पुरुषाभिधानम् अवाप नारायण आदि-देवः ॥ [भ्प् ११.४.३] इत्य् अत्र तैर् एव व्याख्यातम् । आदौ पुरुषावतारम् आह - भूतैर् इति । यदा स्व-सृष्टैः भूतैः विराजं ब्रह्माण्डं पुरं निर्माय तस्मिन् लीलया प्रविष्टः, न तु भोक्तृत्वेन । प्रभूत-पुण्यस्य जीवस्य तत्र भोक्तृत्वाद् इत्य् एवम् अस्योत्तरत्र श्लोक-द्वयेऽप्य् एवम् एवार्थो दृश्यते । तथा द्वितीयस्य षष्ठे स एष आद्यः पुरुषः [भ्प् २.६.३९] इत्य् आदि-पद्ये च टीका - स एष आद्यो भगवान् यः पुरुषावतारः सन् सृष्ट्य्-आदिकं करोति इत्य् एषा । एवम् आद्योऽवतारः पुरुषः परस्य [भ्प् २.६.४२] इत्य् अस्य टीका च दर्शितैव । तथा तृतीयस्य विंशे दैवेन [भ्प् ३.२०.१२] इत्य् आदिकं सोऽनु [भ्प् ३.२०.१७] इत्य् अन्तम् स-टीकम् एव प्रकरणम् अत्रानुसन्धेयम् । तस्माद् विराट्त्वेन तद्-रूपं न व्याख्यातम् । अत्र महत्-स्रष्टृ-ब्रह्माण्ड-प्रविष्ट-पुरुषयोर् अभेदेनैवोक्तिः ।
[2] tad evaṃ sāmānyato bhagavat-paramātmānau nirūpya paramātmānaṃ tāvad anekaiḥ sthāna-karma-svarūpākāra-viśeṣair nirdhārayati tribhiḥ - yasyāmbhasi śayānasya yoga-nidrāṃ vitanvataḥ | nābhi-hradāmbujād āsīd brahmā viśva-sṛjāṃ patiḥ || [BhP 1.3.2] yasya pauruṣa-rūpasyāmbhasi pralaya-kālīna-garbhodake śayānasya sataḥ | [The Vṛ. edition differs between ādau and śayānasya sataḥ: yaḥ śrī-bhagavān pūrṇa-ṣaḍ-aiśvaryatvena pūrvaṃ nirdiṣṭaḥ | sa eva pauruṣaṃ rūpaṃ puruṣatvenāmnyāyate | yad rūpaṃ tad evādau sargārambhe jagṛhe | prākṛta- pralayeṣv asmin līnaṃ sat prakaṭatayā svīkṛtavān | kim artham ? tatrāha - loka-sisṛkṣayā | tasminn eva līnānāṃ lokānāṃ samaṣṭi-vyaṣṭi-jīvānāṃ sisṛkṣayā prādurbhāvanārtham ity arthaḥ | kīdṛśaṃ sat ? tad-rūpaṃ līnam āsīt tatrāha - mahad-ādibhiḥ sambhūtaṃ militam antarbhūta-mahad-ādi-tattvam ity arthaḥ | sambhūyāmbhodhim abhyeti mahān adyā nagāpāgeti [ŚiśV 2.100] iti sambhavatir milanārthaḥ | tatra hi mahad-ādīni līnāny āsann iti | tad evaṃ viṣṇos tu trīṇi rūpāṇi ity ādau mahat-sraṣṭṛtvena prathamaṃ puruṣākhyaṃ rūpaṃ yac chrūyate yac ca brahma-saṃhitādau kāraṇārṇava- śāyi-saṅkarṣaṇatvena śrūyate | tad eva jagṛhe iti pratipāditam | punaḥ kīdṛśaṃ tad rūpam ? tatrāha ṣoḍaśa-kalaṃ tat-sṛṣṭy-upayogi-pūrṇa-śaktīty arthaḥ | tad evaṃ yas tad-rūpaṃ jagṛhe sa bhagavān | yat tu tena gṛhītaṃ tat tu sva-sṛjyānām āśrayatvāt paramātmeti paryavasitam | tasya puruṣa-rūpasya visarga-nidānatvam api pratipādayitum āha sārdhena -- yasyāmbhasi śayānasya yoga-nidrāṃ vitanvataḥ | nābhi-hradāmbujād āsīd brahmā viśva-sṛjāṃ patiḥ | yasyāvayava-saṃsthānaiḥ kalpito loka-vistaraḥ || [BhP 1.3.3] yasya pauruṣa-rūpasya dvitīyena vyūhena brahmāṇḍaṃ praviśya ambhasi garbhodake śayānasyety ādi yojyam | yasya ca tādṛśatvena tatra śayānasya avayava-saṃsthānaiḥ sākṣāc-chrī-caraṇādi-sanniveśe lokasya vistāro virāḍ- ākāraḥ prapañcaḥ kalpitaḥ | yathā tad-avayava-sanniveśās tathaiva pātālam etasya hi pāda-mūlam [BhP 2.1.26] ity ādinā navīnopāsakān prati manaḥ- sthairyāya prakhyāpitaḥ | na tu vastutas tad eva yasya rūpam ity arthaḥ | yad vā candramā manaso jātaḥ ity ārabhya padbhyāṃ bhūmir diśaḥ śrotrāt tathā lokān akalpayat iti śrutes [Ṛk 10.90.13-14] tair hetu-bhūtair loka-vistāro racita ity arthaḥ | [end Vṛ. reading.] tathā ca bhārate mokṣa-dharma-nārāyaṇīye - asman mūrtiś caturthī yā sāsṛjac cheṣam avyayam | sa hi saṃkarṣaṇaḥ proktaḥ pradyumnaṃ so 'py ajījanat || pradyumnād aniruddho 'haṃ sargo mama punaḥ punaḥ | aniruddhāt tathā brahmā tatrādi kamalodbhavaḥ || brahmaṇaḥ sarvabhūtāni carāṇi sthāvarāṇi ca || [Mbh 12.326.68-70] tatraiva vyāsaḥ -- paramātmeti yaṃ prāhuḥ sāṃkhyayogavido janāḥ | mahāpuruṣa saṃjñāṃ sa labhate svena karmaṇā || tasmāt prasūtam avyaktaṃ pradhānaṃ tad vidur budhāḥ | avyaktād vyaktam utpannaṃ lokasṛṣṭy artham īśvarāt || aniruddho hi lokeṣu mahān ātmeti kathyate | yo 'sau vyaktatvam āpanno nirmame ca pitāmaham || [Mbh 12.327.24-26] iti | [Vṛ. adds here:] tad evaṃ saṅkarṣaṇasya vaibhavam uktvāniruddhasyāpy āha aniruddho hīti | lokeṣu pratyekaṃ brahmāṇḍeṣu mahān ātmā paramātmā | vyaktatvaṃ prākaṭyaṃ pradyumnād iti śeṣaḥ | sutena tv abheda-vivakṣayā pradyumnaḥ pṛthaṅ noktaḥ viṣṇos tu trīṇi rūpāṇi itivat | seyaṃ prakriyā dvitīyasya saṣṭhe dṛśyate yathā sa eṣa ādyaḥ puruṣaḥ [BhP 2.9.39] ity ādi- padye ṭīkā - sa eṣa ādyo bhagavān yaḥ puruṣāvatāraḥ san sṛṣṭy-ādikaṃ karoti ity eṣā | evam ādyo'vatāraḥ puruṣaḥ parasya [BhP 2.6.42] ity atra ṭīkā parasya bhūmnaḥ puruṣaḥ prakṛti-pravartako yasya sahasra-śīrṣā [Ṛk 10.90.1] ity ādy-ukto līlā-vigrahaḥ sa ādyo'vatāraḥ ity eṣā | tathā tṛtīyasya viṃśe devena [BhP 3.20.12] ity ādikaṃ so'nu ity antaṃ sa-ṭīkam eva prakaraṇam atrānusandheyam | tasmād virāṭtvena tad-rūpaṃ na vyākhyātam | tasmāc ca vāsudeva-sthānīyo bhagavān puruṣād anya evety āyātam | atha yasya rūpa-dvayasya sāmānyata aikavidhyena svarūpam āha tad vai bhagavato rūpaṃ viśuddhaṃ sattvam ūrjitam [BhP 1.3.3] iti | tat śrī-bhagavataḥ pauruṣaṃ rūpaṃ vai prasiddhau viśuddho'rjita-sattvābhivyaktatvāc chakti- svarūpayor abhedāc ca tad-rūpam evety arthaḥ | uktaṃ ca dvitīyaṃ puruṣa- vyūham adhikṛtya svarūpatvaṃ tad-rūpasya - nātaḥ paraṃ parama yad bhavataḥ svarūpam [BhP 3.9.3] ity atra | viśuddhaṃ jāḍyāṃśenāpi rahitam, svarūpa- śakti-vṛttitvāt | ūrjitaṃ sarvato balavat paramānanda-rūpatvāt - ko hy evānyāt kaḥ prāṇyāt yad eṣa ākāśa ānando na syāt [TaittU 2.7.1] iti śruteḥ | tasmāc chākṣād bhagavad-rūpe tu kaimutyam evāyātam | tad evaṃ puruṣasya dvidhā sthāna-karmaṇī uktvā svarūpavad ākāraṃ tv eka-prakāram āha paśyanty ado [See para. 4] [End of Vṛ. addition.] tato'trāvāntara-bhede'py abheda-svīkāreṇa dvi-vyūhoktir ity eva viśeṣa iti vāsudeva-sthānīyo bhagavāṃs tasmād anya evety āyātam | evam ekādaśe ca - - [page 4] bhūtair yadā pañcabhir ātma-sṛṣṭaiḥ puraṃ virājaṃ viracayya tasmin | svāṃśena viṣṭaḥ puruṣābhidhānam avāpa nārāyaṇa ādi-devaḥ || [BhP 11.4.3] ity atra tair eva vyākhyātam | ādau puruṣāvatāram āha - bhūtair iti | yadā sva-sṛṣṭaiḥ bhūtaiḥ virājaṃ brahmāṇḍaṃ puraṃ nirmāya tasmin līlayā praviṣṭaḥ, na tu bhoktṛtvena | prabhūta-puṇyasya jīvasya tatra bhoktṛtvād ity evam asyottaratra śloka-dvaye'py evam evārtho dṛśyate | tathā dvitīyasya ṣaṣṭhe sa eṣa ādyaḥ puruṣaḥ [BhP 2.6.39] ity ādi-padye ca ṭīkā - sa eṣa ādyo bhagavān yaḥ puruṣāvatāraḥ san sṛṣṭy-ādikaṃ karoti ity eṣā | evam ādyo'vatāraḥ puruṣaḥ parasya [BhP 2.6.42] ity asya ṭīkā ca darśitaiva | tathā tṛtīyasya viṃśe daivena [BhP 3.20.12] ity ādikaṃ so'nu [BhP 3.20.17] ity antam sa-ṭīkam eva prakaraṇam atrānusandheyam | tasmād virāṭtvena tad-rūpaṃ na vyākhyātam | atra mahat-sraṣṭṛ-brahmāṇḍa-praviṣṭa-puruṣayor abhedenaivoktiḥ |
English translation
English witness · section(s) 2
Anuccheda 2
TEXT 1
To describe how the second purusa-incarnation arranges the activities of the secondary phase of creation within each universe, (Suta Goswami) speaks the next one and a half verses. (S.B. 1.3.2-3):
TEXT 2
" A part of the purusa lies down within the water of the universe. From the navel lake of His body sprouts a lotus stem, and from the lotus flower atop this stem, Brahma, the master of all engineers in the universe, becomes manifest. It is believed that all the universal planetary systems are situated on the extensive body of the purusa."
TEXT 3
This verse describes how the second purusa-incarnation (Garbhodakasayi Visnu) enters the universes and lies down (sayanasya) on the Garbhodaka ocean (ambhasi).
TEXT 4
In these verses the words "sayanasya" (resting) and "avayava-samsthanaih" (situated on the limbs of His transcendental form) show that the transcendental feet and other limbs of the Lord were spread throughout the material universe. Because of this entrance of the Lord into the universe it is sometimes considered that the entire universe is the body of the Lord (virat-rupa).
TEXT 5
The entrance of the transcendental form of the Lord within the material universe is the cause of the conception of the universe as the Lord's form. This conception of the universal form of the Lord is described in the Srimad-Bhagavatam. (2.1.26) :
"Persons who have studied it have realized that the planets known as Patala constitute the bottoms of the feet of the Universal Lord, and the heels and the toes are the Rasatala planets. The ankles are the Mahatala planets and His shanks constitute the Talatala planets."
This conception of the Lord's Universal form is meant to help the neophyte devotees fix their minds on the Lord's form. The Universal Form is not actually real. It is only an imagination.
TEXT 6
The conception of the Lord's Universal Form may also be understood in the following way: Because the different varieties of the material manifestation have emanated from the different limbs of the Lord's form, the universe may be considered a form of the Lord. This is confirmed in the Vedic hymns:
"the moon is born from the mind of the Supreme Personality of Godhead." - Rg Veda 10.90.13
"The Supreme Personality of Godhead created the earth from His two lotus feet. He created the different directions from His sense of hearing. He created the different parts of the material world from the parts of His transcendental body." -Rg Veda 10.90.14
TEXT 7
In the Mahabharata's Moksa-dharma Narayaniya (Santi-parva 339.12-14), Lord Garbhodakasayi Visnu, in His form as the master of Svetadvipa, confirms this explanation in the following verses:
TEXT 8
"From My fourth expansion the eternal form of Lord Sesa is manifest. Then Lord Sankarsana is manifest and from Him Lord Pradyumna appears. From My appearance as Lord Pradyumna I again appear as Lord Aniruddha. From the lotus flower of Lord Aniruddha's navel, Brahma is born, and from Brahma all the material elements as well as the moving and non-moving living entities appear."
TEXT 9
Vedavyasa also explains:
" They who are learned in sankhya-yoga declare that Lord Aniruddha is the all-pervading Supersoul. Lord Sankarsana's transcendental deeds have expanded His reputation as the Supreme Personality of Godhead. The wise know that the unmanifest origins (pradhana) of material creation have emanated from Lord Sankarsana, and because of Him this original form of matter evolves into the manifest material world. Lord Aniruddha, the all-pervading Supersoul present in each universe, appears from Lord Sankarsana and He creates Brahma, the grandfather of all living entities."
TEXT 10
The first part of this passage describes the glories of Lord Sankarsana, and the second part, beginning with the words "aniruddho hi", describes the glories of Lord Aniruddha. The word "lokesu", means "in each universe" and the word "mahatma" means the all pervading Supersoul (paramatma). The word "vyaktatvam" means "manifested from Lord Pradyumna." The rest of the verse is clear and requires no comment.
TEXT 11
Because Suta Goswami wanted to emphasize that all Visnu-forms are actually the same single Personality of Godhead, he did not place Lord Pradyumna's name in this verse. The same reason prompted the author of Satvata Tantra to avoid specifically naming the various purusa-incarnations when he spoke the verse beginning "visnos tu trini rupani" (which has been quoted in Anuccheda 1, Text 14).
TEXT 12
The same description of the Supreme Personality of Godhead's creation of the material world is found in the following verse of Srimad Bhagavatam (2.6.39):
"The Supreme original Personality of Godhead, Lord Sri Krsna, expanding His plenary portion as Maha-Visnu, the first incarnation, creates this manifested cosmos, but He is unborn. The creation, however, takes place in Him and the material substance and manifestations are all Himself. He maintains them for some time and absorbs them into Himself again."
TEXT 13
In his commentary on the first line of this verse, Sridhara Svami explains :
" The phrase "sa esa adyah refers to Bhagavan, the Supreme Personality of Godhead, who appears as the purusa-incarnation, and thus creates, maintains and annihilates the material worlds."
TEXT 14
The first purusa-incarnation is also described in Srimad-Bhagavatam (2.6.42):
"Karanarnavasayi Visnu is the first incarnation of the Supreme Lord and He is the master of eternal time, space, cause and effects, mind, the elements, the material ego, the modes of nature, the senses, the universal form of the Lord, Garbhodakasayi Visnu, and the sum total of all living beings, both moving and non-moving."
TEXT 15
Sridhara Swami explains in his commentary:
" In this verse the word 'parasya' means of the Supreme Personality of Godhead and the word 'purusah' means the purusa-incarnation, who creates the material world.
" This first purusa-incarnation (Karanodakasayi Visnu) is described in the Rg Veda 10.90.1 : The Supreme Personality of Godhead then appeared as the first purusa-incarnation, who had thousands of faces, eyes and feet. Expanding in all directions, the purusa-incarnation exceeded the dimensions of the universe by the measurement of ten fingers.
" We may also note in the connection that the Lord accepts the form of the purusa-incarnation (adyo vatarah) in order to enjoy transcendental pastimes."
TEXT 16
In the same way, in Srimad-Bhagavatam (3.20.12) it is said :
" When the equilibrium of the three modes of nature was agitated by the unseen activity of the living entity, by Maha-Visnu and by the force of time, the total material elements were produced."
TEXT 17
The next verse from Srimad-Bhagavatam (3.20.27) along with Sridhara Svami's commentary, should be carefully studied.
Note : The verse and commentary are given below.
Srimad-Bhagavatam: "When that Supreme Personality of Godhead who is lying on the Garbhodaka ocean entered the heart of Brahma, Brahma brought his intelligence to bear and with the intelligence invoked he began to create the universe as it was before."
Sridhara Svami's Commentary: " This verse explains that the Lord lies down on the waters (salilasaye) of the Garbhodaka ocean (garbhodakasyantah) and enters (adhisthita) the heart of Brahma. By his own intelligence the seemingly independent Brahma then created all the forms and names of the material universe."
TEXT 18
From the study of this verse and commentary it will become clear that the Universal Form is not actually a form of the Lord.
TEXT 19
From the careful study of this verse it will also become clear that the Lord's Bhagavan feature, who is also known as Vasudeva, is separately manifested from His appearance as the purusa-incarnations.
Kṛṣṇa · Sanskrit §3 · English §3
Source[३] अथ तटस्थ-स्वरूप-लक्षणाभ्यां तद् एव विशिनष्टि - यस्यावयव-संस्थानैः कल्पितो लोक-विस्तरः । तद् वै भगवतो रूपं विशुद्धं सत्त्वम् ऊर्जितम् ॥ [भ्प् १.३.३] अवयव-संस्थानैः साक्षाच्-छ्री-चरणादि-सन्निवेशैर् लोक-विस्तरो विराड्- आकारः प्रपञ्चः कल्पितः । यथा तद्-अवयव-सन्निवेशास् तथैव पातालम् एतस्य हि पाद-मूलम् [भ्प् २.१.२६] इत्य् आदिना नवीनोपासकान् प्रति मनः- स्थैर्याय प्रख्यापितः । न तु वस्तुतस् तद् एव तस्याङ्गम् इत्य् अर्थः । तच् छ्री-भगवतः पौरुषं रूपं । वै प्रसिद्धौ । विशुद्धोर्ज्जित- सत्त्वाभिव्यक्तत्वाच् छक्ति-स्वरूपयोर् अभेदाच् च तद्-रूपम् एवेत्य् अर्थः । उक्तं च स्वरूपत्वं तद्-रूपस्य नातः परं परम यद् भवतः स्वरूपम् [भ्प् ३.९.३] इत्य् अत्र । विशुद्धं जाड्यांशेनापि रहितं स्वरूप-शक्ति-वृत्तित्वात् । ऊर्जितं सर्वतो बलवत् परमानन्द-रूपत्वात् । को ह्य् एवान्यात् कः प्राण्यात् यद् एष आकाश आनन्दो न स्याद् [तैत्तु २.७.१] इति श्रुतेः ।
[3] atha taṭastha-svarūpa-lakṣaṇābhyāṃ tad eva viśinaṣṭi - yasyāvayava-saṃsthānaiḥ kalpito loka-vistaraḥ | tad vai bhagavato rūpaṃ viśuddhaṃ sattvam ūrjitam || [BhP 1.3.3] avayava-saṃsthānaiḥ sākṣāc-chrī-caraṇādi-sanniveśair loka-vistaro virāḍ- ākāraḥ prapañcaḥ kalpitaḥ | yathā tad-avayava-sanniveśās tathaiva pātālam etasya hi pāda-mūlam [BhP 2.1.26] ity ādinā navīnopāsakān prati manaḥ- sthairyāya prakhyāpitaḥ | na tu vastutas tad eva tasyāṅgam ity arthaḥ | tac chrī-bhagavataḥ pauruṣaṃ rūpaṃ | vai prasiddhau | viśuddhorjjita- sattvābhivyaktatvāc chakti-svarūpayor abhedāc ca tad-rūpam evety arthaḥ | uktaṃ ca svarūpatvaṃ tad-rūpasya nātaḥ paraṃ parama yad bhavataḥ svarūpam [BhP 3.9.3] ity atra | viśuddhaṃ jāḍyāṃśenāpi rahitaṃ svarūpa-śakti-vṛttitvāt | ūrjitaṃ sarvato balavat paramānanda-rūpatvāt | ko hy evānyāt kaḥ prāṇyāt yad eṣa ākāśa ānando na syād [TaittU 2.7.1] iti śruteḥ |
English translation
English witness · section(s) 3
Anuccheda 3
TEXT 1
These two forms (Bhagavan-Vasudeva and the purusa-incarnation) possess the same spiritual quality. This is described (by Suta Goswami in Srimad-Bhagavatam 1.3.3):
" The body of the Supreme Personality of Godhead is eternally in spiritual existence par excellence and has nothing to do with the created material ingredients."
TEXT 2
In this verse the phrase "tad vai bhagavato rupam" describes the form of the purusa-incarnation. This verse describes the Lord' supremely pure spiritual form, which in one sense, is not different from His transcendental potency.
TEXT 3
The transcendental nature of the form of the Supreme Personality of Godhead is described in the following prayer offered by Brahma to Garbhodakasayi Visnu (Srimad-Bhagavatam 3.9.3):
" O my Lord, I do not see a form superior to Your present form of eternal bliss and knowledge."
TEXT 4
In the Srimad Bhagavatam verse (1.3.3) quoted in Text 1, the word "visuddham" (pure) means that because the Supreme Personality of Godhead has all transcendental potencies, He can therefore remain always pure and free from even the slightest trace of material contamination. The word "urjitam" (powerful and glorious) means that because the Lord's form is full of supreme spiritual bliss, He remains always powerful and glorious and His spiritual prowess never becomes diminished under any circumstance.
TEXT 5
The Taittiriya Upanisad (2.7.1) says:
"The Personality of Godhead must be full of transcendental bliss, for if He were not, then how would it be possible for anyone to find any kind of spiritual or even material happiness ? "
Kṛṣṇa · Sanskrit §4 · English §4
Source[४] तद् एवं स्थान-कर्म-स्वरूपाण्य् अभिधाय आकारम् अप्य् आह -- पश्यन्त्य् अदो रूपम् अदभ्र-चक्षुषा सहस्र-पादोरु-भुजाननाद्भुतम् । सहस्र-मूर्ध-श्रवणाक्षि-नासिकं सहस्र-मौल्य्-अम्बर-कुण्डलोल्लसत् ॥ [भ्प् १.३.४] (पगे ५) अदः पौरुष-रूपम् अदभ्र-चक्षुषा भक्त्य्-आख्येन । पुरुषः स परः पार्थ भक्त्या लभ्यस् त्व् अनन्यया [गीता ८.२२] इत्य् उक्तेः । अस्य सहस्र- पादादित्वं च व्यञ्जितं तृतीयस्याष्टमे श्री-मैत्रेयेण - वेणु- भुजाङ्घ्रिपाङ्घेः [भ्प् ३.८.२४] इति, दोर्-दण्ड-सहस्र-शाखम् [भ्प् ३.८.२९] इति, किरीट-साहस्र-हिरण्य-शृङ्गम् [भ्प् ३.८.३०] इति च । तथा नवमस्य चतुर्दशे श्री-शुकेन - सहस्र-शिरसः पुंसो नाभि-ह्रद-सरोरुहात् । जातस्यासीत् सुतो धातुर् अत्रिः पितृ-समो गुणैः ॥ [भ्प् ९.१४.२] इति ।
[4] tad evaṃ sthāna-karma-svarūpāṇy abhidhāya ākāram apy āha -- paśyanty ado rūpam adabhra-cakṣuṣā sahasra-pādoru-bhujānanādbhutam | sahasra-mūrdha-śravaṇākṣi-nāsikaṃ sahasra-mauly-ambara-kuṇḍalollasat || [BhP 1.3.4] (page 5) adaḥ pauruṣa-rūpam adabhra-cakṣuṣā bhakty-ākhyena | puruṣaḥ sa paraḥ pārtha bhaktyā labhyas tv ananyayā [Gītā 8.22] ity ukteḥ | asya sahasra- pādāditvaṃ ca vyañjitaṃ tṛtīyasyāṣṭame śrī-maitreyeṇa - veṇu- bhujāṅghripāṅgheḥ [BhP 3.8.24] iti, dor-daṇḍa-sahasra-śākham [BhP 3.8.29] iti, kirīṭa-sāhasra-hiraṇya-śṛṅgam [BhP 3.8.30] iti ca | tathā navamasya caturdaśe śrī-śukena - sahasra-śirasaḥ puṃso nābhi-hrada-saroruhāt | jātasyāsīt suto dhātur atriḥ pitṛ-samo guṇaiḥ || [BhP 9.14.2] iti |
English translation
English witness · section(s) 4
Anuccheda 4
TEXT 1
" In the first three verses of the First Canto, Third Chapter of Srimad-Bhagavatam (quoted in Anuccheda 1 Text 9, Anuccheda 2 Text 2 and Anuccheda 3 Text 1), the place of residence and the activities of the purusa-incarnation were described by Suta Goswami. Then, in Verse 4, he described the Lord's transcendental form in the following way:
TEXT 2
" The devotees, with their perfect eyes, see the transcendental form of the purusa who has thousands of legs, thighs, arms and faces - all extraordinary. In that body there are thousands of heads, ears, eyes and noses. They are decorated with thousands of helmets and glowing earrings and are adorned with garlands."
TEXT 3
In this verse the words "ado rupam" indicate the form of the purusa-incarnation, and the words "adabhra-caksusa" mean eyes made perfect by pure devotional service."
That one is able to see and understand the Supreme Personality of Godhead by the process of devotional service is confirmed by the following quotes :
" The Supreme Personality of Godhead, who is greater that all, is attainable by unalloyed devotion." Bhagavad-gita 8.22
" Pure devotional service leads the worshiper to the Supreme Personality of Godhead and makes the Lord visible to His devotee." Sruti-sastra
TEXT 4
The Lord's Universal Form, manifested from the first purusa-incarnation and displaying thousands of faces, eyes and feet, has already been described in the Paramatma-sandarbha.
TEXT 5
In the following verses from the Third Canto, Eighth Chapter of Srimad Bhagavatam, Maitreya Muni describes the form of the second purusa-incarnation (Garbhodakasyai Visnu).
TEXT 6
" The luster of the transcendental body of the Lord mocked the beauty of the coral mountain. The coral mountain is very beautifully dressed by the evening sky, but the yellow dress of the Lord mocked its beauty. There is gold on the summit of the mountain but the Lord's helmet, bedecked with jewels, mocked it. The mountain's waterfalls, herbs, etc, with a panorama of flowers, seem like garlands, but the Lord's gigantic body and His hands and legs, decorated with jewels, pearls, tulasi leaves and flower garlands, mocked the scene on the mountain."
TEXT 7
" As a sandalwood tree is decorated with fragrant flowers and branches, the Lord's body was decorated with valuable jewels and pearls. He was the self-situated tree, the Lord of all others in the universe. And as a sandalwood tree is covered with many snakes, so the Lord's body was also covered by the hoods of Ananta."
TEXT 8
" Like a great mountain, the Lord stands as the abode for all moving and non-moving living entities. He is the friend of the snakes because Lord Ananta is His friend. As a mountain has thousands of golden peaks, so the Lord was seen with the thousands of golden-helmeted hoods of Ananta-naga; and as a mountain is sometimes filled with jewels, so also His transcendental body was fully decorated with valuable jewels. As a mountain is sometimes submerged in the ocean water, so the Lord is sometimes submerged in the water of devastation. - 3.8.30
TEXT 9
In Srimad-Bhagavatam (9.14.2) Sukadeva Goswami says:
" Lord Visnu (Garbhodakasayi Visnu) is also known as Sahasra-sirsa Purusa. From the lake of His navel sprang a lotus, on which Lord Brahma was generated. Atri, the son of Lord Brahma, was as qualified as his father."
TEXT 10
In order to clarify the exact nature of Sri Bhagavan, Suta Goswami says that the second purusa-incarnation (Garbhodakasayi Visnu) is the origin from whom the other incarnations of Godhead emanate. He says (Srimad-Bhagavatam 1.35):
Kṛṣṇa · Sanskrit §5 · English §5
Source[५] तस्य पूर्णत्वम् एव विवृणोति - [ब्. रेअद्स् हेरे: तत्र श्री-भगवन्तं सुष्ठु स्पष्टीकर्तुं गर्भोदक- स्थस्य द्वितीयस्य पुरुषस्य व्यूहस्य नानावतारित्वं विवृणोति -- [एन्द् वृ. रेअदिन्ग्.] एतन् नानावताराणां निधानं बीजम् अव्ययम् । यस्यांशांशेन सृज्यन्ते देव-तिर्यङ्-नरादयः ॥ [भ्प् १.३.५] एतद् इति ब्रह्माण्डस्थम् । निधानं सरोवराणां समुद्र इव स्व-राश्मीन् सूर्य इव सदैवाश्रयः । अतएवाव्ययम् अनपक्षयम् । बीजम् उद्गम- स्थानम् । न केवलम् अवताराणां बीजं जगतोऽपीत्य् आह यस्येति ।
[5] tasya pūrṇatvam eva vivṛṇoti - [B. reads here: tatra śrī-bhagavantaṃ suṣṭhu spaṣṭīkartuṃ garbhodaka- sthasya dvitīyasya puruṣasya vyūhasya nānāvatāritvaṃ vivṛṇoti -- [end Vṛ. reading.] etan nānāvatārāṇāṃ nidhānaṃ bījam avyayam | yasyāṃśāṃśena sṛjyante deva-tiryaṅ-narādayaḥ || [BhP 1.3.5] etad iti brahmāṇḍastham | nidhānaṃ sarovarāṇāṃ samudra iva sva-rāśmīn sūrya iva sadaivāśrayaḥ | ataevāvyayam anapakṣayam | bījam udgama- sthānam | na kevalam avatārāṇāṃ bījaṃ jagato'pīty āha yasyeti |
English translation
English witness · section(s) 5
Anuccheda 5
" This form (the second manifestation of the purusa) is the source and indestructible seed of multifarious incarnations within the universe. From the particles and portions of this form, different living entities, like demigods, men and others are created."
TEXT 2
In the verse the word "etat" means that form which is situated within the material universe. The word "nidhanam" indicates that Garbhodakasayi Visnu is the source of all other incarnations of the Supreme Lord just as the ocean is the large reservoir of water, which is the original source of the other smaller bodies of water. The word "avyayam" means indestructible and the word "bijam" means origin.
The second purusa-incarnation is not only the source of the visnu-tattva forms of the Supreme Lord, but is also the source of the individual living entities (jivas). This is confirmed by the phrase "yasyamsamsena".
Sarva-samvadini Comment
TEXT 1
That the Supreme Lord is the creator of the individual living entities (jivas) is confirmed by the following statement of Srimad-Bhagavatam (10.87.31):
" The living entities are created by the contact of the Supreme Controller with His material energy, just as bubbles and foam are produced on the surface of the water."
Kṛṣṇa · Sanskrit §6 · English §6
Source[६] अथ प्राचुर्येण तद्-अवतारान् कथयंस् तद्-ऐक्य-विवक्षया तद्-अंशांशिनोर् अप्य् अविर्भाव-मात्रं गणयति विंशत्या - स एव प्रथमं देवः कौमारं सर्गम् आश्रितः । चचार दुश्चरं ब्रह्मा ब्रह्मचर्यम् अखण्डितम् ॥ [भ्प् १.३.६] योऽम्भसि शयानो यश् च सहस्र-पादादि-रूपः स एव पुरुषाख्यो देवः । एते चांश-कलाः पुंसः [भ्प् १.३.२८] इत्य् उपसंहारस्यापि संवादात् । कौमारं चतुःसन-रूपम् । ब्रह्मा ब्रह्मणो भूत्वा ।
[6] atha prācuryeṇa tad-avatārān kathayaṃs tad-aikya-vivakṣayā tad-aṃśāṃśinor apy avirbhāva-mātraṃ gaṇayati viṃśatyā - sa eva prathamaṃ devaḥ kaumāraṃ sargam āśritaḥ | cacāra duścaraṃ brahmā brahmacaryam akhaṇḍitam || [BhP 1.3.6] yo'mbhasi śayāno yaś ca sahasra-pādādi-rūpaḥ sa eva puruṣākhyo devaḥ | ete cāṃśa-kalāḥ puṃsaḥ [BhP 1.3.28] ity upasaṃhārasyāpi saṃvādāt | kaumāraṃ catuḥsana-rūpam | brahmā brahmaṇo bhūtvā |
English translation
English witness · section(s) 6
Anuccheda 6
TEXT 1
Although desiring to elaborately describe the innumerable incarnations of the Supreme Personality of Godhead (visnu-tattva), and His potencies (jiva-tattva), Suta Goswami briefly summarizes the list of these incarnations and only describes twenty incarnations in this chapter of Srimad-Bhagavatam (Canto one, Chapter three)
TEXT 2
The description of the Lord's incarnations begins with the following verse (Srimad-Bhagavatam 1.3.6):
" First of all, in the beginning of creation, there were the four unmarried sons of Brahma (the Kumaras), who, being situated in a vow of celibracy, underwent severe austerities for realization of the Absolute Truth."
TEXT 3
In this stanza the phrase "sa eva devah" refers to the second purusa incarnation who lies down on the Garbhodaka ocean and who appears in many forms, beginning with the Universal Form who manifests thousands of faces and thousands of feet. At the conclusion of this summary account of the Lord's incarnations, Suta Goswami explains (1.3.28):
" All the above mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord Sri Krishna is the original Personality of Godhead."
We may also note that the word "kaumaram" in this verse refers to the Four Kumaras and the word "brahma " means having become qualified brahmanas.
Kṛṣṇa · Sanskrit §7 · English §7
Source[७] द्वितीयं तु भवायास्य रसातल-गतां महीम् । उद्धरिष्यन्न् उपादत्त यज्ञेशः सौकरं वपुः ॥ [भ्प् १.३.७] अस्य विश्वस्य उद्भवाय ।
[7] dvitīyaṃ tu bhavāyāsya rasātala-gatāṃ mahīm | uddhariṣyann upādatta yajñeśaḥ saukaraṃ vapuḥ || [BhP 1.3.7] asya viśvasya udbhavāya |
English translation
English witness · section(s) 7
Anuccheda 7
The Lord's second incarnation is described in Srimad-Bhagavatam (1.3.7):
"The supreme enjoyer of all sacrifices accepted the incarnation of a boar (the second incarnation) and for the welfare of the earth He lifted the earth from the nether regions of the universe."
We may note that the Lord accepted this incarnation of the welfare of the earth.
Sarva-samvadini Comment
TEXT 1
Although the Lord assumed the form of a boar and lifted the earth on two seperate occasions, these two incarnations of the Lord as described together, because they performed almost exactly the same pastime.
TEXT 2
In the beginning of the creation, during the reign of Svayambhuva Manu, the Lord first assumed the form of a boar to lift the earth, which had fallen into the waters of the Garbhodaka ocean. Later, the progenitor Daksa, who was born in the reign of the sixth Manu, gave birth to a daughter named Diti who in turn became the mother of the demon Hiranyaksa. During the reign of the sixth Manu, the Lord asumed the form of a boar for the second time, fought with Hiranyaksa and again lifted the earth from the Garbhodaka ocean.
TEXT 3
The Lord's incarnations are summarily described in this verse from the Puranas:
" In the beginning of the creation the Lord appeared from Brahma's nostril (as Varaha), and at the end of the creation He appeared as a fish in the water (as Matsya)."
The following explanation also appears in the Puranas:
" The Supreme Personality of Godhead sometimes assumes the form of a four-legged animal, and sometimes He appears as a boar. Sometimes His form is white as the moon and sometimes it is dark as a monsoon cloud."
TEXT 4
Although everything had been destroyed at the end of the fifth Manu's reign, in the beginning of Caksusa's (the sixth Manu) reign, Daksa (the grandfather of Lord Varaha's opponent, Hiranyaksa) helped to re-create the class of living entities known as demigods. This is confirmed in the Srimad-bhagavatam (4.30.49):
" His previous body had been destroyed, but he the same Daksa, inspired by the supreme will, created all the desired living entities in the Caksusa manvantara"
Kṛṣṇa · Sanskrit §8 · English §8
Source[८] तृतीयम् ऋषि-सर्गं वै देवर्षित्वम् उपेत्य सः । तन्त्रं सात्वतम् आचष्ट नैष्कर्म्यं कर्मणां यतः ॥ [भ्प् १.३.८] ऋषि-सर्गम् उपेत्य तत्रापि देवर्षित्वं नारदत्वम् उपेत्य । सात्वतं वैष्णवम् । तन्त्रं पञ्चरात्रागमम् । कर्मणा कर्माकारेणापि सतां श्री- भगवद्-धर्माणां यतस् तन्त्रान् नैष्कर्म्यं कर्म-बन्ध-मोचकत्वेन कर्मभ्यो निर्गतत्वं तेभ्यो भिन्नत्वं प्रतीयते इति शेषः ।
[8] tṛtīyam ṛṣi-sargaṃ vai devarṣitvam upetya saḥ | tantraṃ sātvatam ācaṣṭa naiṣkarmyaṃ karmaṇāṃ yataḥ || [BhP 1.3.8] ṛṣi-sargam upetya tatrāpi devarṣitvaṃ nāradatvam upetya | sātvataṃ vaiṣṇavam | tantraṃ pañcarātrāgamam | karmaṇā karmākāreṇāpi satāṃ śrī- bhagavad-dharmāṇāṃ yatas tantrān naiṣkarmyaṃ karma-bandha-mocakatvena karmabhyo nirgatatvaṃ tebhyo bhinnatvaṃ pratīyate iti śeṣaḥ |
English translation
English witness · section(s) 8
Anuccheda 8
TEXT 1
The third incarnation is described in Srimad Bhagavatam (1.3.8):
" In the millennium of the rsis, the Personality of Godhead accepted the third empowered incarnation in the form of Devarsi Narada, who is a great sage among the demigods. He collected expositions of the Vedas which deal with devotional service and which inspire nonfruitive action."
TEXT 2
In this verse the word "rsi-sargam" means the millenium of the rsis and the word "devarsitvam" refers to Narada. The words "tantram satvatam" means the Vaisnava scripture Narada-pancaratra. "karmanam" means the transcendental activities of devotional service. The words "naiskarmyam yatah" explain that the activities of devotional service release the performer from the bondage of karmic reaction and are therefore very different from ordinary material activities."
Kṛṣṇa · Sanskrit §9 · English §9
Source[९] तुर्ये धर्म-कला-सर्गे नर-नारायणाव् ऋषी । भूत्वात्मोपशमोपेतम् अकरोद् दुश्चरं तपः ॥ [भ्प् १.३.९] स्पष्टम् ।
[9] turye dharma-kalā-sarge nara-nārāyaṇāv ṛṣī | bhūtvātmopaśamopetam akarod duścaraṃ tapaḥ || [BhP 1.3.9] spaṣṭam |
English translation
English witness · section(s) 9
Anuccheda 9
TEXT 1
The Lord's incarnation, the Lord became Nara and Narayan, the twin sons of the wife of King Dharma. Thus He undertook severe and exemplary penances to control the senses."
Sarva-samvadini Comment
In this verse, which begins with the word "turye", the word "dharma" is the name of a great devotee of the Lord and the word "kalayah" refers to Mukti-devi, his faithful, learned wife, who was full of all good qualities and specifically empowered by the Personality of Godhead. The word "sarge" means that the Lord appeared as Nara Narayana Rsis, the two sons of Dharma and Mukti.
Kṛṣṇa · Sanskrit §10 · English §10
Source[१०] पञ्चमः कपिलो नाम सिद्धेशः काल-विप्लुतम् । प्रोवाचासुरये साङ्ख्यं तत्त्व-ग्राम-विनिर्णयम् ॥ [भ्प् १.३.१०] आसुरि-नाम्ने विप्राय ।
[10] pañcamaḥ kapilo nāma siddheśaḥ kāla-viplutam | provācāsuraye sāṅkhyaṃ tattva-grāma-vinirṇayam || [BhP 1.3.10] āsuri-nāmne viprāya |
English translation
English witness · section(s) 10
Anuccheda 10
The Lord's fifth incarnation is described in the Srimad Bhagavatam (1.3.10)
" The fifth incarnation, named Lord Kapila, is foremost among perfected beings. He gave an exposition of the creative elements and metaphysics to Asuri Brahmana, for in course of time this knowledge had been lost."
Sarva-samvadini Comment
The original Lord Kapila and a later imposter who assumed the same name, are both described in the following verses of Padma Purana:
" The Supreme Personality of Godhead appeared as Lord Kapila and spoke the original Sankhya philosophy, which eloquently presents the same philosophy expounded in all the Vedic literatures. This incarnation of the Lord instructed the Brahmana Asuri, many great demigods headed by Brahma and many sages, headed by Bhrgu."
" An imposter later assumed the name Kapila and spoke an illogical, atheistic theory, to his disciple named Asuri and claimed his atheism to be the actual Sankhya philosophy. In this way there are two contradictory philosophies, both bearing the same name of Sankhya."