Paramātma · Sanskrit §107 · English §107
Source[१०७] अथाभ्यासेन - कलि-मल-संहति-कालनोऽखिलेशो हरिर् इतरत्र न गीयते ह्य् अभीक्ष्णम् । इह तु पुनर् भगवान् अशेष-मूर्तिः परिवृतोऽनुपदं कथा-प्रसङ्गैः ॥ [भ्प् १२.१२.६६] कालेनोनाशनः । इतरत्र कर्म-ब्रह्मादि-प्रतिपादक-शास्त्रान्तरे । अखिलेशो विराड्-अन्तर्यामी नारायणोऽपि तत्-पालको विष्णुर् वापि न गीयते क्वचिद् गीयते वा तत्र त्व् अभीक्ष्णं नैव गीयते तु-शब्दोऽवधारणे साक्षात् श्री-भगवान् पुनर् इह श्री-भागवते एवाभीक्ष्णं गीयते । नारायणादयो वा येऽत्र वर्णितास् तेऽप्य् अशेषा एव मूर्तयोऽवतारा यस्य सः । तथाभूत एव गीयते न त्व् इतरत्रैव तद्-अविवेकेनेत्य् अर्थः । अतएव तत् तत् कथा-प्रसङ्गैर् अनुपदं पदं पदम् अपि लक्ष्यीकृत्य भगवान् एव परि सर्वतो-भावेन पठितो व्यक्तम् एवोक्त इति । अनेनापूर्वतापि व्याख्याता अन्यत्रानधिगतत्वात् ॥ १२.१२ ॥ श्री-सूतः ॥१०७॥
[107] athābhyāsena - kali-mala-saṃhati-kālano'khileśo harir itaratra na gīyate hy abhīkṣṇam | iha tu punar bhagavān aśeṣa-mūrtiḥ parivṛto'nupadaṃ kathā-prasaṅgaiḥ || [BhP 12.12.66] kālenonāśanaḥ | itaratra karma-brahmādi-pratipādaka-śāstrāntare | akhileśo virāḍ-antaryāmī nārāyaṇo'pi tat-pālako viṣṇur vāpi na gīyate kvacid gīyate vā tatra tv abhīkṣṇaṃ naiva gīyate tu-śabdo'vadhāraṇe sākṣāt śrī-bhagavān punar iha śrī-bhāgavate evābhīkṣṇaṃ gīyate | nārāyaṇādayo vā ye'tra varṇitās te'py aśeṣā eva mūrtayo'vatārā yasya saḥ | tathābhūta eva gīyate na tv itaratraiva tad-avivekenety arthaḥ | ataeva tat tat kathā-prasaṅgair anupadaṃ padaṃ padam api lakṣyīkṛtya bhagavān eva pari sarvato-bhāvena paṭhito vyaktam evokta iti | anenāpūrvatāpi vyākhyātā anyatrānadhigatatvāt || 12.12 || śrī-sūtaḥ ||107||
English translation
English witness · section(s) 107
Anuccheda 107
Text 1
The result one obtains by hearing Srimad-Bhagavatam is described in these words (Srimad-Bhagavatam 2.2.37):
“Those who drink through aural reception, fully filled with the nectarean message of Lord Krsna, the beloved of the devotees, purify the polluted aim of life known as material enjoyment and thus go back to Godhead, to the lotus feet of Him (the Personality of Godhead).”*
Text 2
Here the words “satam atmanah” may mean “of the Lord of life”, or, if the genitive case is accepted, they may mean “the Supreme Personality of Godhead”. The Lord is described by these words because He is simultaneously the master and the property of His devotees”. The word kathamrtam” (the nectarean message) refers primarily to Srimad-Bhagavatam. Srimad-Bhagavatam is also described in these words (Srimad-Bhagavatam 1.7.7):
“Simply by giving aural reception to this Vedic literature, the feeling for loving devotional service to Lord Krsna, the Supreme Personality of Godhead, sprouts up at once to extinguish the fire of lamentation, illusion, and fearfulness.”*
The verse quoted in the beginning of this anuccheda was spoken by Srila Sukadeva Gosvami.
Paramātma · Sanskrit §108 · English §108
Source[१०८] अथ फलेनापि - पिबन्ति ये भगवत आत्मनः सतां कथामृतं श्रवण-पुटेषु सम्भृतम् । पुनन्ति ते विषय-विदूषिताशयं व्रजन्ति तच्-चरण-सरोरुहान्तिकम् ॥ [भ्प् २.२.३७] सताम् आत्मनः प्राणेश्वरस्य यद् वा व्यधिकरणे षष्ठी सताम् आत्मनः स्वस्य यो भगवांस् तस्येत्य् अर्थः । तेषां भगवति स्वामित्वेन ममतास्पदत्वात् अत्र कथामृतं प्रक्रम्यमाणं श्री-भागवताख्यम् एव मुख्यम् । यस्यां वै श्रूयमाणायाम् इत्य् [भ्प् १.७.७] आदिकं च तथैवोक्तम् इति ॥२.२॥ श्री-शुकः ॥१०८॥
[108] atha phalenāpi - pibanti ye bhagavata ātmanaḥ satāṃ kathāmṛtaṃ śravaṇa-puṭeṣu sambhṛtam | punanti te viṣaya-vidūṣitāśayaṃ vrajanti tac-caraṇa-saroruhāntikam || [BhP 2.2.37] satām ātmanaḥ prāṇeśvarasya yad vā vyadhikaraṇe ṣaṣṭhī satām ātmanaḥ svasya yo bhagavāṃs tasyety arthaḥ | teṣāṃ bhagavati svāmitvena mamatāspadatvāt atra kathāmṛtaṃ prakramyamāṇaṃ śrī-bhāgavatākhyam eva mukhyam | yasyāṃ vai śrūyamāṇāyām ity [BhP 1.7.7] ādikaṃ ca tathaivoktam iti ||2.2|| śrī-śukaḥ ||108||
English translation
English witness · section(s) 108
Anuccheda 108
Text 1
This purpose of Srimad-Bhagavatam is described in these words (Srimad-Bhagavatam 12.13.1):
“I offer my respectful obeisances to the Supreme Personality of Godhead, whom Brahma, Indra, Siva, and the Maruts glorify with splendid prayers, whom the chanters of the Sama Veda glorify by singing the Vedas with their parts, pada-kramas, and Upanisads, whom the yogis see in their hearts rapt in meditation, and whose limit neither the demigods nor the demons can ever find.”
Text 2
Here the words “stavair vedaih stunvanti” means “they glorify with prayers and with the Vedas”, and dhyanavasthita-tad-gatena manasa” means “with minds fixed in unwavering meditation”.
Paramātma · Sanskrit §109–110 · English §109
Source[१०९] अथार्थवादेन - यं ब्रह्म वरुणेन्द्र-रुद्र-मरुतः स्तुन्वन्ति दिव्यैः स्तवैर् वेदैः साङ्ग-पद-क्रमोपनिषदैर् गायन्ति यं सामागाः । ध्यानावस्थित-तद्-गतेन मनसा पश्यन्ति यं योगिनो यस्यान्तं न विदुः सुरासुर-गणा देवाय तस्मै नमः ॥ [भ्प् १२.१३.१] स्तवैर् वेदैश् च स्तुन्वन्ति स्तुवन्ति । ध्यानेनावस्थितं निश्चलं तद्-गतं यन्-मनस् तेन ॥ १२.१३ ॥ श्री-सूतः ॥ १०९ ॥ [११०] अथोपपत्त्या - भगवान् सर्व-भूतेषु लक्षितः स्वात्मना हरिः । दृश्यैर् बुद्ध्य्-आदिभिर् द्रष्टा लक्षणैर् अनुमापकैः ॥ [भ्प् २.२.३५] प्रथम-द्रष्टा जीवो लक्षितः । कैर् दृश्यैर् बुद्ध्य्-आदिभिः । तद् एव द्वेधा दर्शयति दृश्यानां जडानां बुद्ध्य्-आदीनां दर्शनं स्व-प्रकाशं द्रष्टारं विना न घटत ज्ञानोपपत्ति-द्वारा लक्षणैः स्व-प्रकाश- द्रष्टृअ-लक्षकैः तथा बुद्ध्य्-आदीनि कर्तृ प्रयोज्यानि करणत्वाद् वास्यादिवद् इति व्याप्ति-द्वारानुमापकैर् इति । अथ भगवान् अपि लक्षितः । केन सर्व-भूतेषु सर्वेषु तेषु द्रष्टृषु प्रविष्टेन स्वात्मना स्वांश-रूपेणान्तर्यामिणा । आदौ सर्वैर् द्रष्टृभिर् अन्तर्यामी लक्षितः ततस् तेन भगवान् अपि लक्षित इत्य् अर्थः । स च स च पूर्ववत् द्विधैव लक्ष्यते । तथा हि कर्तृत्व-भोक्तृत्वयोर् अस्वातत्न्र्य- दर्शनात् कर्मणो जडत्वात् कर्मणो जडत्वात् सर्वेषाम् अपि जीवानां तत्र तत्र प्रवृत्तिर् अन्तः-प्रयोजक-विशेषं विना न घटत इत्य् अनुपपत्ति- द्वारान्तर्यामी लक्ष्यते । एष ह्य् अनेनात्मना चक्षुषा दर्शयति श्रोत्रेण श्रावयति मनसा मानयति बुद्ध्या बोधयति तस्माद् एता बाहुः । मृतिर् अमृतिर् इति भाल्लवेय-श्रुतिश् च । अतएव गीतोपनिषत्सु - अथवा बहुनैतेन किं ज्ञातेन तवार्जुन । विष्टभ्याहम् इदं कृत्स्नम् एकांशेन स्थितो जगत् ॥ इति । विष्णु-पुराणे च - स्व-शक्ति-लेशावृत-भूत-सर्ग इति । तथा जीवाः प्रयोजक- कर्तृ-प्रेरितव्यापाराः । अस्वातन्त्र्यात् । तक्षादि-कर्म-कर-जनवद् इत्य् एवम् अन्तर्यामिणि तत्त्वे व्याप्ति-द्वारा सिद्धेः । पुनस् तेनैव भगवान् अपि साध्यते । तुच्छ-वैभव-जीवान्तर्यामि-स्वरूपम् ईश्वर-तत्त्वं निजांशित्वाश्रयं तथैव पर्याप्तेः । राज-प्रभुत्वाश्रित-तक्षकादि-कर्म- कर प्रयोजक-प्रभुत्वादिवद् इति । अथवात्र यथेन्द्रियैः पृथग्-द्वारैर् अर्थो बहु-गुणाश्रयः । एको नानेयते तद्वद् भगवान् शास्त्र-वर्त्मभिः ॥ [भ्प् ३.३२.३३] इत्य् एवोदाहरणीयम् । अनेनैव गति-सामान्यं च सिध्यतीति ॥ २.२ ॥ श्री- शुकः ॥ ११० ॥ प्रत्यवस्थापितं वदन्तीत्य् आदिपद्यम् । इति श्री-कलि-युग-पावन-स्व-भजन-विभाजन-प्रयोजनावतार-श्री-श्री- भगवत्-कृष्ण-चैतन्य-देव-चरणानुचर-विश्व-वैष्णव-राज-सभाजन- भाजन-श्री-रूप-सनातनानुशासन-भारती-गर्भे श्री-भागवत-सन्दर्भे परमात्म-सन्दर्भो नाम तृतीयः सन्दर्भः ॥ श्री-भागवत-सन्दर्भे सर्व-सन्दर्भ-गर्भ-गे । परमात्माभिधेयोऽसौ सन्दर्भोऽभूत् तृतीयकः ॥ समाप्तोऽयं तृतीयः सन्दर्भः ॥ [*एन्द्नोते #१] थे यदव्पुर् एदितिओन् मकेस् रेफ़ेरेन्चे तो स्रिधर्ऽस् चोम्मेन्तर्य् तो ३.२९.१३. [*एन्द्नोते #२] इन् लघु-भागवतामृत १.२.९, थिस् इस् गिवेन् अस् आ̆सात्वत- तन्त्र. [*एन्द्नोते #३] नोत् फ़ोउन्द् इन् म्य् एदितिओन्. [*एन्द्नोते #४] थिस् वेर्से इस् फ़िर्स्त् क़ुओतेद् इन् श्रीधरऽस् चोम्मेन्तर्य् तो भ्प् ११.१५.१६ अन्द् लतेर् अत् च्च् १.२.५३. [*एन्द्नोते #५] क़ुओतेद् अबोवे इन् सेच्तिओन् २२. [*एन्द्नोते #६] अबोवे, सेच्तिओन् १९. [*एन्द्नोते #७] नोत् फ़ोउन्द् इन् गित प्रेस्स् एदितिओन्. [*एन्द्नोते #८] अम्बुवद् अग्रहणात् तु न तथात्वम् इस् थे फ़ुल्ल् सूत्र. [*एन्द्नोते #९] सेए तत्त्व-सन्दर्भ ५५-५६. भ्प् २.१०.१-७. [*एन्द्नोते #१०] थे वेर्से इस् गिवेन् अबोवे अत् थे बेगिन्निन्ग् ओफ़् १०६. कस्मै येन, एत्च्.
[109] athārthavādena - yaṃ brahma varuṇendra-rudra-marutaḥ stunvanti divyaiḥ stavair vedaiḥ sāṅga-pada-kramopaniṣadair gāyanti yaṃ sāmāgāḥ | dhyānāvasthita-tad-gatena manasā paśyanti yaṃ yogino yasyāntaṃ na viduḥ surāsura-gaṇā devāya tasmai namaḥ || [BhP 12.13.1] stavair vedaiś ca stunvanti stuvanti | dhyānenāvasthitaṃ niścalaṃ tad-gataṃ yan-manas tena || 12.13 || śrī-sūtaḥ || 109 || [110] athopapattyā - bhagavān sarva-bhūteṣu lakṣitaḥ svātmanā hariḥ | dṛśyair buddhy-ādibhir draṣṭā lakṣaṇair anumāpakaiḥ || [BhP 2.2.35] prathama-draṣṭā jīvo lakṣitaḥ | kair dṛśyair buddhy-ādibhiḥ | tad eva dvedhā darśayati dṛśyānāṃ jaḍānāṃ buddhy-ādīnāṃ darśanaṃ sva-prakāśaṃ draṣṭāraṃ vinā na ghaṭata jñānopapatti-dvārā lakṣaṇaiḥ sva-prakāśa- draṣṭṛa-lakṣakaiḥ tathā buddhy-ādīni kartṛ prayojyāni karaṇatvād vāsyādivad iti vyāpti-dvārānumāpakair iti | atha bhagavān api lakṣitaḥ | kena sarva-bhūteṣu sarveṣu teṣu draṣṭṛṣu praviṣṭena svātmanā svāṃśa-rūpeṇāntaryāmiṇā | ādau sarvair draṣṭṛbhir antaryāmī lakṣitaḥ tatas tena bhagavān api lakṣita ity arthaḥ | sa ca sa ca pūrvavat dvidhaiva lakṣyate | tathā hi kartṛtva-bhoktṛtvayor asvātatnrya- darśanāt karmaṇo jaḍatvāt karmaṇo jaḍatvāt sarveṣām api jīvānāṃ tatra tatra pravṛttir antaḥ-prayojaka-viśeṣaṃ vinā na ghaṭata ity anupapatti- dvārāntaryāmī lakṣyate | eṣa hy anenātmanā cakṣuṣā darśayati śrotreṇa śrāvayati manasā mānayati buddhyā bodhayati tasmād etā bāhuḥ | mṛtir amṛtir iti bhāllaveya-śrutiś ca | ataeva gītopaniṣatsu - athavā bahunaitena kiṃ jñātena tavārjuna | viṣṭabhyāham idaṃ kṛtsnam ekāṃśena sthito jagat || iti | viṣṇu-purāṇe ca - sva-śakti-leśāvṛta-bhūta-sarga iti | tathā jīvāḥ prayojaka- kartṛ-preritavyāpārāḥ | asvātantryāt | takṣādi-karma-kara-janavad ity evam antaryāmiṇi tattve vyāpti-dvārā siddheḥ | punas tenaiva bhagavān api sādhyate | tuccha-vaibhava-jīvāntaryāmi-svarūpam īśvara-tattvaṃ nijāṃśitvāśrayaṃ tathaiva paryāpteḥ | rāja-prabhutvāśrita-takṣakādi-karma- kara prayojaka-prabhutvādivad iti | athavātra yathendriyaiḥ pṛthag-dvārair artho bahu-guṇāśrayaḥ | eko nāneyate tadvad bhagavān śāstra-vartmabhiḥ || [BhP 3.32.33] ity evodāharaṇīyam | anenaiva gati-sāmānyaṃ ca sidhyatīti || 2.2 || śrī- śukaḥ || 110 || pratyavasthāpitaṃ vadantīty ādipadyam | iti śrī-kali-yuga-pāvana-sva-bhajana-vibhājana-prayojanāvatāra-śrī-śrī- bhagavat-kṛṣṇa-caitanya-deva-caraṇānucara-viśva-vaiṣṇava-rāja-sabhājana- bhājana-śrī-rūpa-sanātanānuśāsana-bhāratī-garbhe śrī-bhāgavata-sandarbhe paramātma-sandarbho nāma tṛtīyaḥ sandarbhaḥ || śrī-bhāgavata-sandarbhe sarva-sandarbha-garbha-ge | paramātmābhidheyo'sau sandarbho'bhūt tṛtīyakaḥ || samāpto'yaṃ tṛtīyaḥ sandarbhaḥ || [*ENDNOTE #1] The Yadavpur edition makes reference to Sridhar's commentary to 3.29.13. [*ENDNOTE #2] In Laghu-bhāgavatāmṛta 1.2.9, this is given as ā̆Sātvata- tantra. [*ENDNOTE #3] Not found in my edition. [*ENDNOTE #4] This verse is first quoted in Śrīdhara's commentary to BhP 11.15.16 and later at CC 1.2.53. [*ENDNOTE #5] Quoted above in section 22. [*ENDNOTE #6] Above, section 19. [*ENDNOTE #7] Not found in Gita Press edition. [*ENDNOTE #8] ambuvad agrahaṇāt tu na tathātvam is the full sūtra. [*ENDNOTE #9] See Tattva-sandarbha 55-56. BhP 2.10.1-7. [*ENDNOTE #10] The verse is given above at the beginning of 106. kasmai yena, etc.
English translation
English witness · section(s) 109
Anuccheda 109
Text 1
The use of logic in understanding the Supreme Personality of Godhead is described in these words (Srimad-Bhagavatam 2.2.35):
“The Personality of Godhead Lord Sri Krsna is in every living being along with the individual soul. And this fact is perceived and hypothesized in our acts of seeing and taking help from the intelligence.”*
Text 2
Here the words “drasta laksitah” mean first, the individual spirit soul is the seer”. The question may then be asked: “How does he see?” The answer is given in the words “drsyair buddhy-adibhih” (by seeing and taking help from the intelligence). Here there are two considerations. Without the presence of the seer the act of seeing the visible material world does not occur. Therefore it is by the seer, who sees with the help of intelligence and other like tools, that seeing occurs.
Text 3
Then the Supreme Personality of Godhead is described. How is He described? he is described as the Supersoul in the hearts of all the seers. In this way He is seen by them. That is the meaning of the words “bhagavan sarva-bhutesu laksitah svatmana harih”.
Text 4
As was said before, the presence of the Supersoul is understood in two ways. Because the living entities are not independent in their actions and in their encounters with either pleasure or pain, and because the living entities cannot act without external help, one can understand by logic and intelligence that the Supersoul must exist.
Text 5
Here the word “atmana” means “by eyes”. By giving him eyes, the Supersoul enables the individual soul to see. By giving him ears He enables the soul to hear, by giving him a mind He enables the soul to think, and by giving intelligence He enables to soul to understand. This is confirmed by the following words of the Bhallava-Sruti: “srtir asrtih”.
Text 6
Also, by seeing that the Supersoul has entered all living beings, one can understand that these Supersouls are all expansions or parts of a great person. In this way one can infer the existence of the Supreme Personality of Godhead.
Text 7
That the Supersoul is a partial expansion of the Supreme Lord is confirmed by the Lord Himself in these words (Bhagavad- gita 10.42):
“But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself I pervade and support this entire universe.”*
Text 8
This is also confirmed by the following words of Sri Visnu Purana:
“Manifesting only a fragment of His power, the Supreme Personality of Godhead pervades the material world.”
Text 9
The individual spirit souls are dependent on others in the course of their activities, such as chopping wood or a host of other activities. They are not independent. In this way the existence of the Supersoul is proved, and it is also proved that the Supersoul is a partial expansion of the original Supreme Personality of Godhead. As an ordinary person is subject to the rule of a king of a country, even more so is the individual spirit soul subject to the rule of the Supreme Personality of Godhead.
Text 10
The Supreme Personality of Godhead and His many direct expansions, such as His expansion of the Supersoul, is described in these words of Srimad-Bhagavatam (3.32.33):
“A single object is appreciated differently by different senses due to its having different qualities. Similarly, the Supreme Personality of Godhead is one, but according to different scriptural injunctions He appears to be different.”*
Text 11
Thus it is proved that all the forms of the Lord are the same person, the same Supreme Personality of Godhead. The verse quoted in the beginning of this anuccheda was spoken by Srila Sukadeva Gosvami. These truths are also confirmed by the following words of Srimad-Bhagavatam (1.2.11):
“Learned transcendentalists who know the Absolute Truth call the non-dual substance Brahman, Paramatma, or Bhagavan.”*
Thus ends Sri Paramatma-sandarbha