Sri Paramatma-sandarbha

Volume Six

Anuccheda 100

Text 1

tatha sattvady-ullasa-kale tal-lilayas tad-adhinatvam iva yat pratiyate. tad anuvadan pariharati

tatha - so; sattvadi - of the modes beginning with goodness; ullasa - increase; kale - in the time; tal-lilayah - of His
pastime; tad-adhinatvam - the state of being subordinate to that; iva - like; yat - that; pratiyate - is understood; tat -
that; anuvadan - saying; pariharati - removes.

Here someone may say: "At different times one of the modes of nature, either goodness, passion, or ignorance,
become prominent. The pastimes of the Lord are then under the control of whatever material mode is then
prominent." This false idea is refuted by the following words of Srimad-Bhagavatam (1.7.8):

Text 2

jaya-kale tu sattvasya

devarsin rajaso 'suran tamaso yaksa-raksamsi

tat-kalanuguno 'bhajat

jaya-kale - in the time of prominence; tu - indeed; sattvasya - of goodness; deva - the demigods; rsin - and sages;
rajasah - of passion; asuran - the demons; tamasah - of ignorance; yaksa-raksamsi - the yaksas and Raksasas; tat-
kalanugunah - according to the particular time; abhajat - fostered.

"When the quality of goodness is prominent, the sages and demigods flourish with the help of that quality, with
which they are infused and surcharged by the Supreme Lord. Similarly, when the mode of passion is prominent the
demons flourish, and when ignorance is prominent the Yaksas and Raksasas flourish. The Supreme Personality of
Godhead is present in everyone's heart, fostering the reactions of sattva- guna, rajo-guna, and tamo-guna."*

Text 3

sattvasya jaya-kale devan rsimc cabhajad bhajati bhagavan tat-prakrti-tat-tad-dehesu sattvopadhikam nija-tejah
saYcarayati. yena ca tan sahayamanan karotity arthah.

sattvasya - of goodsness; jaya-kale - at the time of prominence; devan - the demigods; rsimh - teh sages; ca - and;
abhajat - fostered; bhajati - fosters; bhagavan - the Supreme Personality of Godhead; tat-prakrti-tat-tad- dehesu - in
the various bodies of those natures; sattvopadhikam - the body of goodness; nija-tejah - own power; sancarayati -
fosters; yena - by which; ca - and; tan - that; sahayamanan - helping; karoti - does iti - thus; arthah - the meaning .

Here the words "sattvasya jaya-kale devarsin abhajat" mean "When the quality of goodness is prominent, the sages
and demigods flourish with the help of that quality, with which they are infused and surcharged by the Supreme
Lord."

Text 4

evam rajaso jaya-kale asuresu raja-upadhikam tamaso jaya- kale yaksa-raksahsu tama-upadhikam iti yojaniyam.
tatac ca yena tan yaksadin pratiyoddhrn kurvan devadin parajitan karoti. svam api tatha darcayatity arthah. tad evam
bhakta-rasa-posa-lila- vaicitryaya badhya-badhakatam yatiti darcitam.

evam - thus; rajasah - of passion; jaya-kale - at the time of prominence; asuresu - in the demons; raja-upadhikam -
the designation of passion; tamasah - of ignorance; jaya- kale - at the time of prominence; yaksa-raksahsu - the
Yaksas ansd Raksasas; tama-upadhikam - the designation of ignorance; iti - thus; yojaniyam - appropriate; tatah -
then; ca - and; yena - by which; tan - them; yaksadin - beginning with the Yaksas; pratiyoddhr n - enemy fighters;
kurvan - doing; devadin - beginning weith the demigods; parajitan - defeated; karoti - does; svam - own; api - also;
tatha - so; darcayati - shows; iti - thus; arthah - the meaning; tat - that; evam - thus; bhakta - devotees; rasa -
mellows; posa - nourishment; lila - pastimes; vaicitryaya - for wonderful variety; badhya-badhakatam - the status of
an ordinary person; yati - attains; iti - thus; darcitam - revealed.

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Here the words "rajaso jaya-kale" and {.sy 168}tamaso jaya- kale" mean "Similarly, when the mode of passion is
prominent the demons flourish, and when ignorance is prominent the Yaksas and Raksasas flourish." However, when
the Supreme Personality of Godhead personally descends to the material world and pretends to be an ordinary
human being, He easily defeats the Yaksas, Raksasas, and demigods, and He also increases the devotees' mellows of
love for Him. This is explained in the words "badhya-badhakatam".

Text 5

yac ca ksiroda-mathane sruyate tathasuran avicad asurena

rupena tesam bala-viryam irayan uddipayan deva-ganamc ca visnur

daivena nagendram abodha-rupah. iti.

yat - what; ca - and; ksiroda-mathane - in churning the ocean of milk; sruyate - is heard; tatha - therefafter; asuran -
unto the demons; avicat - entered; asurena - by the quality of passion; rupena - in such a form; tesam - of them;
bala-viryam - strength and energy; irayan - increasing; uddipayan - encouraging; deva- ganamh - the demigods; ca -
also; visnuh - Lord Visnu; daivena - by the feature of goodness; nagendram - unto the king of serpents, Vasuki;
abodha-rupah - by the quality of ignorance; iti - thus.

That the Supreme Lord makes the modes of nature enter the different classes of living beings is also confirmed by
these words of Srimad-Bhagavatam (8.7.11) dessribing the Lord's appearance at the time of churning the milk-
ocean:

"Thereafter, Lord Visnu entered the demons as the quality of passion, the demigods as the quality of goodness, and
Vasuki as the quality of ignorance to encourage them and increase their various types of strength and energy."*.

Text 6

tatrapi tad-vaicitryartham eva tatha tat-tad-avecas tasyeti labhyate. nanv ayata tasya tat-tad-gunodbodha-kala-
paravacyena svara-lilata-hanih. tatac ca guna- sambandhaticaye vaisamyadikam ca spastam evety acagkyaha tat-
kalanuguna iti.

tatrapi - neveretheless; tad-vaicitryartham - for that variety; eva - indeed; tatha - so; tat-tad-avecah - entering them;
tasya - of that; iti - thus; labhyate - is attainmed; nanv - is it not so?; ayata - attained; tasya - of that; tat-tad-
gunodbodha-kala - the time of manifesting the modes of nature; paravacyena - by being under the control; svara-
lilata-hanih - destruction of independence; tatah - then; ca - and; guna - of the modes; sambandha - relation; aticaye
- great; vaisamyadikam - beginning with partiality; ca - and; spastam - clearly; eva - indeed; iti - thus; acagkya -
fearing; aha - said; tat-kalanuguna - the word "tat-kalanuguna"; iti - thus.

In this way it is said that the Supreme Personality of Godhead caused the different modes to enter the different kinds
of living beings. Here someone may protest: "If when they are thus manifest the modes of nature bring the living
beings under their control, then the living beings have no independence. In this way the Lord is unfair and unjust,
for without any good reason He makes the different modes enter the different kinds of living beings. In this way He
is partial to some living beings and the enemy of others." Fearing that someone would speak this protest, the
Srimad-Bhagavatam speaks the word "tat- kalanugunah" (appropriate to that particular time).

Text 7

tesam sattvadinam kala evanuguno yasya sah. bhagavac- charana itivat samasah. svairam eva kridati tasmin nityam
eva tad-anugatikataya mayaya tad-anusarenaivanadi-siddha-pravaham tam jagat-karma-samudayam prairya sva-
vrtti-vicesa-rupatvena pravartyamanah sattvadi-gunanam kala eva tad-adhino bhavatity arthah.

tesam - of them; sattvadinam - beginning with goodness; kala - time; eva - indeed; anugunah - following; yasya -
of which; sah - that; bhagavat - of the Supreme Personality of Godhead; carana - taking shelter; itivat - like;
samasah - compund; svairam - independent; eva - indeed; kridati - plays; tasmin - in that; nityam - always; eva -
indeed; tad-anugatikataya - by following that; mayaya - by maya; tad- anusarena - according to that; eva - indeed;
anadi - beginningless; siddha - perfect; pravaham - stream; tam - that; jagat-karma-samudayam - the manifestation
of the world's karma; prairya - sending; sva-vrtti-vicesa-rupatvena - with the form of one's own actions;
pravartyamanah - setting in motion; sattvadi-gunanam - of the modes beginning with goodness; kala - time; eva -
indeed; tad- adhinah - dependent on that; bhavati - is; iti - thus; arthah - the meaning.

The word "tat-kalanugunah" means "the time is dependent on the modes beginning with goodness". Here the
compound word "tat-kalanugunah" is like the compound word "bhagavat-charanah" (dependent on the Supreme

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Personality of Godhead). In truth the individual spirit soul retains his minute independence. The material potency
maya responds to the soul's desires. The individual soul desires in certain ways and performs material actions to
fulfill his desires. These materialistic actions set the modes of material nature (beginning with goodness) into
motion, and the modes then set time into motion. In this way material time is dependent on the three modes of
material nature.

Text 8

kalasya maya-vrttitvam udahrtam kalo daivam ity adau tvan-mayayaisa iti.

kalasya - of time; maya-vrttitvam - a activity of maya; udahrtam - said; kalo daivam ity adau tvan-mayayaisa iti -
Srimad-Bhagavatam 10.63.26;

That time is material in nature is confirmed by these words of Srimad-Bhagavatam (10.63.26):

"In the material body there are actions and reactions of the three modes of material nature. The time factor is the
most important element and is above all others, because the material manifestation is effected by time agitation.
Thus natural phenomena come into existence, and as soon as there is the appearance of phenomena, fruitive
activities ar visible. As the result of these fruitive activities, a living entity takes his form. He acquires a particular
type of nature which is packed up in a subtle body and gross body formed by the life air, the ego, the ten sense
organs, the mind, and the five gross elements. These then create the type of body which later becomes the root or
cause of various other bodies, which are acquired one after another by the transmigration of the soul. All these
phenomenal manifestations are the combined actions of Your material energy. Unaffected by the action and reaction
of different elements, You are the cause of this external energy, and because You are transcendental to such
compulsions of material energy, You are the supreme tranquillity. You are the last word in freedom from material
contamination. I am therefore taking shelter at Your lotus fee6t, giving up all other shelter."*

Text 9

yad va tesam kalo 'pi sadanugato bhaktanugraha-matrartha- svaira-cestatmaka-prabhava-laksano guno yasya sa ity
arthah. tato 'pi tac-cestanusarenaiva mayaya tat-tat-pravartanam iti bhavah.

yad va - or; tesam - of them; kalah - time; api - also; sadanugatah - in accordance with; bhaktanugraha - mercy to
the devotees; matra - only; artha - mweaning; svaira - independent; cesta - actions; atmaka - personal; prabhava -
power; laksanah - characteristic; gunah - quality; yasya - of whom; sa - He; iti - thus; arthah - the meaning; tatah -
then; api - also; tac- cestanusarena - according to those actions; eva - indeed; mayaya - by maya; tat-tat-pravartanam
- seeting them into motion; iti - thus; bhavah - the meaning.

Or, in another interpretation, the word "tat- kalanugunah" may mean "the Supreme Personality of Godhead, who
mercifully makes time favorable to His devotees".

Text 10

yad uktam so 'yam kalas tasya te 'vyakta-bandho cestam ahuc cestate yena vicvam iti.

yat - what; uktam - said; so 'yam kalas tasya te 'vyakta-bandho cestam ahuc cestate yena vicvam iti - Srimad-
Bhagavatam 10.3.26.

The material nature of time is also dessribed in these words of Srimad-Bhagavatam (10.3.26):

"O inaugurator of the material energy, this wonderful creation works under the control of powerful time, which is
divided into seconds, minutes, hours, and years. This element of time, which extends for many millions of years, is
but another form of Lord Visnu. For Your pastimes, You act as the controller of time, but You are the reservoir of
all good fortune. Let me offer my full surrender unto Your Lordship."*

Text 11

tatha cobhayathapi na paravacyam ity ayatam. ittham eva sri-kapiladevo 'pi yah kalah panca-vimcakah iti.
prabhavam paurusam prahuh kama eke yato bhayam iti ca.

tatha - so; ca - and; ubhayatha - in both ways; api - also; na - not; paravacyam - under control; iti - thusd; ayatam -
attained; ittham - thus; eva - indeed; sri-kapiladevah - Lord Kapiladeva; api - also; yah kalah panca-vimcakah iti.
prabhavam paurusam prahuh kama eke yato bhayam iti ca - Srimad-Bhagavatam 3.26.15-16.

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These two verses affirm that the Supreme Personality of Godhead is not under the control of time. This is also
confirmed by Lord Kapiladeva in these words (Srimad-Bhagavatam 3.26.15-16):

"The mixing element, which is known as time, is counted as the twenty-fifth element. The influence of the
Supreme Personality of Godhead is felt in the time factor, which causes fear of death due to the false ego if the
deluded soul who has contacted material nature."*

Texts 12 and 13

tatra maya-vyaggyatva-purusa-gunatva-laksana-mata-dvayam upanyastavan. atra tasya cesta-prabhavasya bhakta-

vinodayaiva mukhya pravrttih. gunodbodhadi-karyam tu tatra svata eva bhavatiti tatra pravrtty-abhasa eva. tatac ca
purvo 'mcah svayam eveti svarupa-cakter eva vilasah. paras tu tad-abhasa- rupa evety abhasa-cakter mayaya evantar-
gatah. yo 'yam kalah ity adau nimesadih ity uktis tu dvayor abheda-vivaksayaiveti jneyam.

tatra - there; maya - of maya; vyaggyatva - hint; purusa - purusa; gunatva - modes; laksana - nature; mata -
considered; dvayam - two; upanyastavan - said; atra - here; tasya - of that; cesta- prabhavasya - action; bhakta-
vinodaya - for the pleasure of His devotees; eva - indeed; mukhya - primary; pravrttih - action; gunodbodhadi-
karyam - the activities nthat begin with the manifestation of the material modes of nature; tu - but; tatra - there;
svata - personally; eva - indeed; bhavati - is; iti - thus; tatra - there; pravrtti - of the action; abhasa - reflection; eva -
indeed; tatah - then; ca - also; purvah - previous; amcah - part; svayam - personally; eva - indeed; iti - thus; svarupa
- personal; cakteh - of the potency; eva - indeed; vilasah - pastimes; parah - latter; tu - but; tad-abhasa- rupa -
reflection of that; eva - indeed; iti - thus; abhasa-cakteh - of the reflected potency; mayaya - maya; eva - indeed;
antar- gatah - entered; yo 'yam kalah ity adau nimesadih ity uktih - Srimad-Bhagavatam 10.3.26; tu - but; dvayoh -
both; abheda- vivaksaya - by dessribing as not different; eva - indeed; iti - thus; jneyam - to be understood.

In the manifestation of the material world two factors are dessribed here. The most important factor is the Supreme
Personality of Godhead. The less important factor is the material potency maya. The primary purpose for the Lord's
actions is the pleasure of His devotees. The secondary purpose for the Lord's activities is the creation of the material
world of the three modes. When He acts to fulfill the primary purpose, the Lord personally appears in His original
form or plenary expansion, enjoys transcendental pastimes, and manifests His internal, spiritual potency. When He
acts to fulfill the secondary purpose, the Lord manifests His external, material potency, maya, which is the
reflection of His internal, spiritual potency. Then the Lord enters the material world. These two purposes of the Lord
are dessribed, without distinguishing between them, in Srimad- Bhagavatam 10.3.26 (quoted in this anuccehda in
text 10).

Text 14

ata evam va vyakhyeyam yatha bhrtyasyanugato bhrtyoh 'nubhrtyah. tathatra prabhava-laksanasya gunasyanugata
abhasa- rupena guno 'nugunah. tatha ca tesam kalo 'py anuguno na tu saksad guno yasyeti.

ata - then; evam - thus; va - or; vyakhyeyam - to be explained; yatha - as; bhrtyasya - of a servant; anugatah -
follower; bhrtyoh - servant; anubhrtyah - servant; tatha - so; atra - here; prabhava-laksanasya - of the power; gunasya
- of the modes; anugata - following; abhasa - reflection; rupena - form; gunah - mode; anugunah - following the
mode; tatha - so; ca - and; tesam - of them; kalah - time; api - also; anugunah - following; na - not; tu - indeed;
saksat - directly; gunah - mode; yasya - of whom; iti - thus.

In the word "tat-kalanugunah" (in Srimad-Bhagavatam 7.1.8, quoted in text 2 of this anuccheda), the word {.sy
168}anuguna" means either "servant" or {.sy 168}reflection". Thus material time is a servant or reflection of the
material modes. Material time is thus not the same as the material modes directly.

Anuccheda 101

Text 1

nanu tesu tesu tenavecyamanam tejah katham na laksyate. tatraha

nanu - indeed; tesu tesu - in whatever; tena - by Him; avecyamanam - entered; tejah - power; katham - how?; na -
that; laksyate - is characterized; tatra - there; aha - said.

Here someone may ask: "Why does the Supreme Lord not give equal powers to all living beings?" This question is
answered in the following words of Srimad-Bhagavatam (7.1.9):

Text 2

jyotir adir ivabhati

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 sagghatan na vivicyate vidanty atmanam atmastham

mathitva kavayo 'ntatah

jyotih - fire; adih - and other elements; iva - just as; abhati - appear; sagghatan - from the bodies of the demigods
and others; na - not; vivicyate - are distinguished; vidanti - perceive; atmanam - the Supersoul; atmastham - situated
in the heart; mathitva - by discerning; kavayah - expert thinkers; antatah - within.

"The all-pervading Personality of Godhead exists within the heart of every living being, and an expert thinker can
perceive how He is present there to a large or small extent. Just as one can understand the supply of fire in wood, the
water in a waterpot, or the sky within a pot, one can understand whether a living entity is a demon or a demigod by
understanding that living entity's devotional performances. A thoughtful man can understand how much a person is
favored by the Supreme Lord by seeing his actions."*

Text 3

yadyapi tesu tesu nija-tejo-'mcenavisto 'sau zagghatat sammicratvan na vivicyate. laukikair vivektum na cakyate.
tathapi kavayo viveka-nipuna antato mathitva tasyapi sahayyam tenapi yuddham ity adikasambhavartha-nisedhena
vivicya tad- amcenatma-stham tat tad atmani pravistam atmanam icvaram vidanti jananti.

yadyapi - although; tesu tesu - in them; nija-tejo-'mcena - with a part of His potency; avistah - entered; asau - that;
zagghatat - from the bodies; sammicratvat - because of being mixed; na - not; vivicyate - is distinguished; laukikaih
- by ordinary persons; vivektum - to distinguish; na - not; cakyate - is able; tathapi - still; kavayah - the wise;
viveka-nipuna - expert at distinguishing; antatah - from the end; mathitva - discerning; tasya - of that; api - also;
sahayyam - help; tena - by that; api - also; yuddham - to fight; iti - thus; adika - beginning; asambhava - impossible;
artha - meaning; nisedhena - by the prohibition; vivicya - discerning; tad- amcena - with a part; atma-stham - situated
in the heart; tat tat - that; atmani - in the heart; pravistam - entered; atmanam - atma; icvaram - the Supreme
Personality of Godhead; vidanti - know; jananti - know.

Although, bringing part of His transcendental potencies, the Supreme Personality of Godhead personally enters the
bodies (sagghatat) of every living being, and ordinary persons cannot perceive (na vivicyate) His presence in their
bodies, nevertheless the wise (kavayah), who are filled with transcendental knowledge, can understand (antato
mathitva vidanti) that the Supreme Personality of Godhead (atmanam) has entered within their hearts (atma-stham).

Text 4

tatra hetu-garbho drstantah yasmat tat tejah jyotir adih padartha ivabhati drastrsv iti vicesah. ayam arthah. yatha
nedam manes tejah purvam adarsanat. kintu tad-atapa-samyogena sauram teja evatra pravistam iti suryakantadau
trnadi-dahena tad-anubhavisu tada bhati. yatha ca purvavad eva vayor ayam gandhah parthiva eva pravista iti tesv
abhati. tathatrapiti.

tatra - there; hetu-garbhah - the reason; drstantah - an example; yasmat - from whom; tat - that; tejah - power; jyotih
- light; adih - beginning; padartha - the meaning of the word; iva - as if; abhati - is manifested; drastrsv - among the
seers; iti - thus; vicesah - specific; ayam - this; arthah - meaning; yatha - as; na - not; idam - this; maneh - of a
jewel; tejah - light; purvam - before; adarsanat - from not seeing; kintu - however; tad-atapa-samyogena - in
connection with heart; sauram - the sun; teja - light; eva - indeed; atra - here; pravistam - entered; iti - thus;
suryakantadau - beginning with the Suryakanta jewel; trnadi-dahena - by a fire of straw ior other like things; tad-
anubhavisu - by perception; tada - then; bhati - is manifested; yatha - as; ca - and; purvavat - as before; eva - indeed;
vayoh - of air; ayam - this; gandhah - fragrance; parthiva - earth; eva - indeed; pravista - enetred; iti - thus; tesv - in
them; abhati - is maniefsted;{.fn 2} tatha - so;{.fn 2} atra - here;{.fn 2} api - indeed; iti - thus.

Here an example is given in the words "jyotir-adir ivabhati", which mean "as light and other things are manifested
before they who can see". Here is the meaning: {.sy 168}As a Suryakanta jewel or other jewel has no light of its
own, but only shines when the sun shines upon it, as straw or other flammable objects do not have fire of
themselves, but only burst into flames when in contact with a burning object, and as the wind has no fragrance of
itself, but merely carries the fragrances of the earth and other objects, so the living entities have no power unless the
Supreme Personality of Godhead enters them and gives them power."

Text 5

athava nanv evam tatra tatra tatravecitaih sva-tejobhir eva kridatity ayatam. katham tarhi tair api kridatiti drcyate.
tatraha jyotir iti.

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 athava - or; nanv - indeed; evam - thus; tatra - there; tatra - there; tatra - there; avecitaih - entered; sva-tejobhih -
with His own power; eva - indeed; kridati - enjoys pastimes; iti - thus; ayatam - attained; katham - how?; tarhi -
then; taih - with them; api - also; kridati - enjoys pastimes; iti - thus; drcyate - is seen; tatra - there; aha - said; jyotih
- light; iti - thus.

Here someone may ask: "Wherever He goes, the Supreme Personality of Godhead enjoys pastimes with His
transcendental potencies. In this situation how does He enjoy pastimes with them?" This question is answered here
in the passage beginning with the word "jyotih".

Text 6

yatha caksur-adi-jyotirbhih svamce rupa-matre 'pi prakacyamane gandhadi-guna-pancaka mrd evasau prakacata iti
pratiyate. yatha ca karnadi-nabhasa svamce cabda-matre 'pi grhyamane dundubhir evasav iti pratiyate. tac ca tat-tad-
gunanam sammicratvad eva bhavati. na vastutah. tatha kavaya atmanam icvaram tat-tat-sagghata-sthatvenanyaiva
viviktam api atma-stham svamca-tejobhir eva kridantam janantity arthah.

yatha - as; caksuh - eyes; adi - beginning; jyotirbhih - with light; svamce - in His part; rupa-matre - in the from; api
- also; prakacyamane - manifesting; gandha - fragrance; adi - beginning; guna - quality; pancaka - five; mrt - earth;
eva - indeed; asau - He; prakacata - is maniefsted; iti - thus; pratiyate - is understood; yatha - as; ca - also; karna -
ears; adi - beginning; nabhasa - with the sky; svamce - in His part; cabda-matre - only sound; api - also; grhyamane -
is accepted; dundubhih - a dundubhi drum; eva - indeed; asau - this; iti - thus; pratiyate - is understood; tac - that; ca
- and; tat-tad-gunanam - of these qualities; sammicratvat - becauzse of the mixture; eva - indeed; bhavati - is; na -
not; vastutah - in truth; tatha - so; kavaya - the wise; atmanam - the Supreme Personality of Godhead; icvaram - the
Supreme Personality of Godhead; tat-tat-sagghata-sthatvena - staying in the bopdies of the living entities; anya -
another; eva - indeed; viviktam - to disecern; api - also; atma-stham - situated in the heart; svamca - own part;
tejobhih - with the potencies; eva - indeed; kridantam - enjoying pastimes; jananti - knows; iti - thus; arthah - the
meaning.

As forms are manifest before the eyes, as fragrance, form, sound, taste, and touch are separately manifest in the
earth, and as the sound of a dundubhi drum is manifested in the ear, so the Supreme Personality of Godhead is
manifested in the heart. The wise know that the Lord in the heart enjoys pastimes there with His transcendental
potencies.

Anuccheda 102

Text 1

tad evam yuddhadi-nija-lilabhir bhakta-vinodanam eva prayojanam. vicva-palanam tu tatah svata eva sidhyatity
uktva srsti-pralayayoh prakrtiksanadav api sarvacagka-nirasartham ati-dican tesv apy avicesam aha

tat - that; evam - thus; yuddhadi-nija-lilabhih - with pastimes beginning with fighting; bhakta-vinodanam - the
pleasure pof the devotees; eva - indeed; prayojanam - need; vicva-palanam - protection of thew world; tu - indeed;
tatah - then; svata - personally; eva - indeed; sidhyati - is proved; iti - thus; uktva - saying; srsti-pralayayoh - of
creation and annihilation; prakrtiksanadav - beginning with a glance at the material energy; api - also; sarvacagka -
all doubts; nirasa - refuting; artham - purpose; ati-dican - showing; tesv - in them; api - also; avicesam - not specific;
aha - said.

Thus, to please His devotees, the Supreme Personality of Godhead enjoys pastimes of fighting and other pastimes
also. ,The Lord also maintains the material world, and, with a glance at the material energy also creates and destroys
the material world. Any doubts about this are dispelled in the three verses (Srimad- Bhagavatam 7.1.10-12) that
begin with these words of Srimad- Bhagavatam (7.1.10):

Text 2

yada sisrksuh pura atmanah paro

rajah srjaty esa prthak sva-mayaya sattvam vicitrasu riramsur icvarah

cayisyamanas tama irayaty asau

yada - when; sisrksuh - desiring to create; pura - material bodies; atmanah - for the living entities; parah - the
Personality of Godhead; rajah - the mode of passion; srjati - manifests; esa - He; prthak - separately, predominently;
sva-mayaya - by His own creative energy; sattvam - the mode of goodness; vicitrasu - in various types of bodies;
riramsuh - desiring to act; icvarah - the Supreme Personality of Godhead; cayisyamanah - being about to conclude;
tama - the mode ignorance; irayati - causes to rise; asau - that Supreme.

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"When the Supreme Personality of Godhead creates the different types of bodies, offering a particular body to each
living entity according to his character and fruitive actions, the Lord revives all the qualities of material nature -
sattva- guna, rajo-guna, and tamo-guna. Then, as the Supersoul, He enters each body and influences the qualities of
creation, maintenance, and annihilation, using sattva-guna for maintenance, rajo-guna for creation, and tamo-guna
for annihilation."*

Text 3

yada yatra sva-cesta-laksane kale esa parah paramecvarah sva-mayaya bhakta-krpaya atmanah purah pracina-srsti-
gata- sadhaka-bhakta-rupani svasyadhisthanani sisrksur bhavati. prakrtya saha etesu linesu avirbhavanartham iksam
karoti. tada prthak svarupa-cakter itarasau jiva-mayakhya saktih purvavat tac-cestatmaka-prabhavabhasoddipta rajah
srjati. svamca- bhutad guna-traya-samyad avyaktat tad viksipati. udbodhayatiti va.

yada - when; yatra - where; sva-cesta-laksane - characterized by His own actions; kale - in time; esa - He; parah -
the Supreme Personality of Godhead; paramecvarah - the Supreme Personality of Godhead; sva-mayaya - by His
own maya potency; bhakta-krpaya - by mercy to His devotees; atmanah - of the self; purah - before; pracina- srsti-
gata - in creation; sadhaka-bhakta-rupani - the forms of His aspiring devotees; svasya - of Him; adhisthanani -
creations; sisrksuh - desiring to create; bhavati - is; prakrtya saha - with His matewrial energy; etesu - in them;
linesu - merged; avirbhavanartham - for the sake of manifestation; iksam - glance; karoti - does; tada - then; prthak -
separate; svarupa-cakteh - of His personal potency; itarasau - another; jiva-mayakhya - called jiva-maya; saktih -
potency; purvavat - as before; tac-cesta - His actions; atmaka- prabhava - His powers; abhasoddipta - splendid; rajah -
passion; srjati - creates; svamca - His own part; bhutat - manifested; guna- traya-samyat - from the equilibrium of the
three modes; avyaktat - from the unmanifested; tat - that; viksipati - manifests; udbodhayati - causes to be born; iti -
thus; va - or.

Here the word "yada" means "at the time when the Lord acted in that way", "esa parah" means the Supreme
Personality of Godhead", "sva-mayaya" means {.sy 168}with mercy to His devotees", "atmanah purah sisrksuh"
means "before the material world was manifested, the Lord desired to create residences for His aspiring devotees",
"prthak asau" means "with His internal potency He manifested the potency called jiva-maya (the individual spirit
souls) as it had been before", and {.sy 168}rajah srjati" means "He manifested or created the mode of passion from
the unmanifested (avyakta), where the three modes had been situated in equilibrium".

Text 4

yad va prthag maya nugata esa kala eva srjati. tathasau- padena ca kala evocyate. atha vicitrasu nana-guna-vaicitri-
matisu tal-laksanasu pursu yada rantum icchur bhavati. tadasau sattvam srjati. yada punas tabhir eva militva
cayisyamanah cayitum icchur bhavatity arthah.tadasau tamah srjatiti. tato bhakta-nimittam eva sarva eva srsty-adi-
kriyah pravartanta iti bhavah.

yad va - or; prthan - separate; maya nugata - following maya; esa - this; kala - time; eva - indeed; srjati - creates;
tatha - so; asau - He; padena - with the word; ca - and; kala - time; eva - indeed; ucyate - is; atha - then; vicitrasu -
vicitrasu; nana-guna-vaicitri-matisu - in the variegated manifestation of the material modes; tal- laksanasu -
characterized in that way; pursu - manifested; yada - when; rantum - tp enjoy; icchuh - desiring; bhavati - is; tada -
then; asau - He; sattvam - goodness; srjati - creates; yada - when; punah - again; tabhih - with them; eva - indeed;
militva - meeting; cayisyamanah - about to recline; cayitum - to recline; icchuh - desires; bhavati - is; iti - thus;
arthah - the meaning;.tada - then; asau - He; tamah - ignorance; srjati - creates; iti - thus; tatah - then; bhakta-
nimittam - the cause of the devotees; eva - indeed; sarva - all; eva - indeed; srsty-adi-kriyah - activities beginning
with creation; pravartante - are; iti - thus; bhavah - the meaning.

Here the word "vicitrasu" means "when the modes of nature are manifested in all their variety", {.sy 168}sattvam"
means "when the Lord desires to enjoy pastimes, He creates the mode of goodness", {.sy 168}cayisyamanah" means
"when the Lord desires to rest", and "tamah" means "then He creates the mode of goodness". These activities of
creation, maintenance, and annihilation are all done for the sake of His devotees. That is the meaning.

Text 5

yathaggi-krtam ekadacasya trtiye tika-krdbhir api kim artham sasarja. sva-matratma-prasiddhaye svam mimite
pramimiyate ya atmanam upaste sa sva-mata. tasyatmano jivasya prakrstayai siddhaye iti.

yatha - as; aggi-krtam - accepted; ekadacasya - of the eleventh canto; trtiye - in the third chapter; tika-krdbhih - by
the author of the commentary; api - also; kim artham - why?; sasarja - created; sva-matratma-prasiddhaye - sva-
matratma-prasiddhaye; svam - own; mimite - created; pramimiyate - created; ya - who; atmanam - self; upaste -
worshiped; sa - He; sva-mata - considered Himself; tasya - of Him; atmanah - the self; jivasya - of the individual
spirit soul; prakrstayai - to make exalted; siddhaye - for perfection; iti - thus.

7
Srila Sridhara Svami explains (in his commentary on Srimad- Bhagavatam 11.3.3):

"Why did the Supreme Personality of Godhead create the material world? The answer is given here in the word
`sva- matratma-prasiddhaye', which means `so the individual spirit souls who worship Him may attain perfection'."

Text 6

cayanam atra purusavatarasya kadacit pralayodadhau yoga- nidra kadacid bhagavat-praveco va. yadyapi sarvesv api
jivesu antaryamitaya paramecvaras tisthati. tatha pi tatrasamsaktatvad sthita eva bhavati. tad-bhaktesu tu
samacaktatvan na tatheti. na ca tat-saggadau tasyeccheti yathokta-vyakhyanam eva balavat.

cayanam - resting; atra - here; purusavatarasya - of the purusa- avatara; kadacit - sometimes; pralayodadhau - on the
ocean of cosmic annihilation; yoga-nidra - mystic sleep; kadacit - sometimes; bhagavat-pravecah - the entrance of
the Lord; va - or; yadyapi - also; sarvesv - in all; api - also; jivesu - spirit souls; antaryamitaya - as the Supersoul
residing in the heart; paramecvarah - the Supreme Personality of Godhead; tisthati - stays; tatha pi - nevertheless;
tatra - there; asamsaktatvat - because of not being attached; sthita - staying; eva - indeed; bhavati - is; tad-bhaktesu -
in His devotees; tu - indeed; samacaktatvan - because of being attached; na - not; tatha - so; iti - thus; na - not; ca -
and; tat-saggadau - beginnign with their association; tasya - of Him; iccha - desire; iti - thus; yatha - as; ukta - said;
vyakhyanam - explanation; eva - indeed; balavat - as powerful.

Sometimes the purusa-avatara rests in mystic sleep (yoga- nidra) on the ocean of cosmic annihilation, and sometimes
He personally enters the material world. Although He personally resides in the hearts of all living beings, the
Supreme Personality of Godhead is not at all attached to anything in the material world. However, the Lord is
attached to His devotees, and He desires their company. In this way the Lord is both attached and not attached.

Text 7

tatha ca bhagavad-upanisadah mat-sthani sarva-bhutani na caham tesv avasthitah na ca mat-sthani bhutani pacya me
yogam aicvaram iti. ye bhajanti tu mam bhaktya mayi te tesu capy aham iti ca.

tatha - so; ca - and; bhagavad-upanisadah - in Bhagavad-gita; mat-sthani sarva-bhutani na caham tesv avasthitah na
ca mat-sthani bhutani pacya me yogam aicvaram iti - Bhagavad-gita 9.4-5; ye bhajanti tu mam bhaktya mayi te tesu
capy aham iti - bhagavad-gita 9.29; ca - and.

That He is both attached and not attached is confirmed by the Supreme Personality of Godhead Himself in these
words of Sri Bhagavad-gita (9.4-5 and 9.29):

"All beings are in Me, but I am not in them. And yet everything that is created does not rest in Me. Behold My
mystic opulence!"*

"But whoever renders service unto Me in devotion is a friend, is in Me, and I am also a friend to him."*

Text 8

uktam ca hari-bhakti-sudhodaye bhaktanam hrdayam cantam

sa-sriyo me priyam grham vasami tatra cobhaiva

vaikunthakhyadi-varnana. iti.

uktam - said; ca - also; hari-bhakti-sudhodaye - in Hari-bhakti- sudhodaya; bhaktanam - of the devotees; hrdayam -
the heart; cantam - peaceful; sa-sriyah - with the goddess of fortune; me - to Me; priyam - dear; grham - home;
vasami - I reside; tatra - there; cobha - glory; eva - indeed; vaikuntha - Vaikuntha; akhya - called; adi - beginning;
varnana - dessription; iti - thus.

In Hari-bhakti-sudhodaya (14.57), the Supreme Lord again explains:

"The peaceful hearts of My devotees are the homes the goddess of fortune and I like best. I reside in those homes
and I call them Vaikuntha."

Anuccheda 103

Text 1

8
evam prasaggena srsti-pralayav api vyakhyaya punah palanam eva vyacaksanah prakaranam upasamharati sardhena

evam - thus; prasaggena - by contact; srsti-pralayav - creation and annihilation; api - also; vyakhyaya - to be
explained; punah - again; palanam - protection; eva - indeed; vyacaksanah - explanation; prakaranam - explanation;
upasamharati - concludes; sardhena - with half.

Thus the Supreme Personality of Godhead arranges for the creation, destruction, and maintenance of the material
worlds. The next verse gives the summary of this conclusion (Srimad- Bhagavatam 7.1.11-12):

Text 2

kalam carantam srjatica acrayam

pradhana-pumbhyam nara-deva satya-krt ya esa rajann api kala icita

sattvam suranikam ivaidhayaty atah tat-praty-anikan asuran sura-priyo

rajas-tamaskan praminoty uru-cravah

kalam - time; carantam - moving; srjati - creates; ica - the Supreme Personality of Godhead; acrayam - shelter;
pradhana - for the material energy; pumbhyam - and the living entity; nara- deva - O ruler of men; satya-krt - true
creator; ya - which; esa - this; rajann - O king; api - even; kala - time; icita - the Supreme Lord; sattvam - the mode
of goodness; suranikam - numbers of demigods; iva - certainly; edhayati - causes to increase; atah - hence; tat-praty-
anikan - inimical to them; asuran - the demons; sura-priyah - beging the friend of the demigods; rajas-tamaskan -
covered by passion and ignorsance; praminoti - destroys; uru-cravah - whose glories are widespread.

"O great king, the Supreme Personality of Godhead, the controller of the spiritual and material energies, who is
certainly the creator of the entire cosmos, creates the time factor to allow the material energy and the living entity to
act within the limits of time. Thus the Supreme Personality is never under the time factor nor under the material
energy.*

"O king, this time factor enhances the sattva-guna. Thus although the Supreme Lord is the controller, he favors the
demigods, who are mostly situated in sattva-guna. Then the demons, who are influenced by tamo-guna, are
annihilated. The Supreme Lord induces the time factor to act in different ways, but He is never partial. Rather, His
activities are glorious. Therefore He is called Urucrava."*

Text 3

satya-krt svarupa-sakti-vilasenaiva svayam paramartha- satya-kriyavirbhavaka eva san sva-cesta-rupam kalam srjati
vyaYjayati.

satya-krt - satya-krt; svarupa-sakti-vilasena - with the pastimes of His personal potency; eva - indeed; svayam -
personally; paramartha - ther supreme goal; satya-kriya - activities of goodness; avirbhavaka - manifesting; eva -
indeed; san - bring so; sva-cesta- rupam - the form of His own activities; kalam - time; srjati - creates; vyaYjayati -
manifests.

Here the word "satya-krt" means "employing the pastimes of His personal potency, He manifests the true activities
that lead to the supreme goal of life", and {.sy 168}kalam srjati" means "He Himself manifests time".

Text 4

kim kurvantam. pradhana-pumbhyam ca carantam tat-tat- sambandhanam sadhaka-bhaktanam devadi-pravistam nija-

tejo- 'mcanam ca sahayya-hetor eva srjyamanataya utpattyaivavyakta-jiva-sagghatabhyam carantam. ata eva
sannidhanenaiva tayos tat-tad-avasthanam acrayam udbhava-hetum ca.

kim - what?; kurvantam - doing; pradhana-pumbhyam - matter and the living entity; ca - and; carantam - doping;
tat-tat - various; - sambandhanam - of relationships; sadhaka-bhaktanam - of the sadhana-bhaktas; devadi - beginning
with the demigods; pravistam - entered; nija-tejah - own power; amcanam - of parts; ca - and; sahayya-hetoh - for
the purpost of helping; eva - indeed; srjyamanataya - as creating; utpattya - manifesting; eva - indeed; avyakta -
unmanifested; jiva-sagghatabhyam - and individfual souls; carantam - moving; ata eva - therefore; sannidhanena - by
putting together; eva - indeed; tayoh - of the two; tat-tad-avasthanam - various states of being; acrayam - shelter;
udbhava-hetum - the cause of creation; ca - and.

How does the Lord do this (set time in motion)? That is answered with the words "pradhana-pumbhyam carantam",
which mean "appearing in the forms of His partial incarnations, the Lord enters the demigods, who are his sadhaka

9
devotees, and helps them in the activities of creation. Thus he brings together the unmanifested material energy and
the individual spirit souls." In this way the creation (acrayam) of various different conditions of life is created.

Text 5

naradeveti sambodhanena yatha nijehaya mukhyam eva karyam kurvatas tava tayaivanyad api ksudrataram svayam
eva sidhyati. tadvad ihapiti bodhitam. tato ya esa cesta-rupah kalah. sa sattvam sattva-pradhanam suranikam
edhayativa. tata eva tat- praty-anikan rajas-tamah-pradhanan asuran praminotiva hinastiva. ye tu devesu bhakta
asuresu bhakta-vidvesinas tan svayam palayati hinasti caiveti purvam evoktam. yasmat tac-cesta- laksanasya
kalasyaivam varta. tasmad icitapi edhayativa praminotiva ceti. he rajann iti purvabhiprayam eva.

naradeva - naradeva; iti - thus; sambodhanena - in the vocative case; yatha - as; nijehaya - with His own action;
mukhyam - primary; eva - indeed; karyam - action; kurvatah - doing; tava - of You; taya - by this; eva - indeed;
anyat - another; api - even; ksudrataram - more insignificant; svayam - personally; eva - indeed; sidhyati - is
concluded; tadvat - like that; iha - here; api - also; iti - thus; bodhitam - explained; tatah - then; ya - who; esa - He;
cesta-rupah - the form of actions; kalah - time; sa - that; sattvam - sattva; sattva- pradhanam - the sattva unmanifested
mode; suranikam - many demigods; edhayati - increasees; iva - asif; tata - then; eva - indeed; tat - that; praty-anikan
- enemies; rajas-tamah-pradhanan - primarily in passion and ignorance; asuran - demons; praminoti - destroys; iva -
as if; hinastiva - destroys; ye - who; tu - but; devesu - in the demigods; bhakta - devotees; asuresu - in the demons;
bhakta-vidvesinah - they who hate the devotees; tan - them; svayam - personally; palayati - deprotects; hinasti -
destroys; ca - and; eva - indeed; iti - thus; purvam - before; eva - indeed; uktam - said; yasmat - from which; tac-
cesta - His actions; laksanasya - characetrized; kalasya - of time; evam - thus; varta - the news; tasmat - from that;
icita - the controller; api - also; edhayativa - increases; praminoti - destroys; iva - like; ca - and; iti - thus; he - O;
rajann - king; iti - thus; purva - previous; abhiprayam - meaning; eva - indeed.

Here the word "naradeva", which is in the vocative case, means "simply by Your desire worthy actions are done.
Actions that You do not desire to be done are unworthy and unimportant." This verse means: "This time factor
enhances the sattva-guna. Thus although the Supreme Lord is the controller, he favors the demigods, who are mostly
situated in sattva-guna. Then the demons, who are influenced by tamo-guna, are annihilated." In this way the Lord
protects the demigods and destroys the demons, who hate the Lord's devotees. This has been explained in previous
passages. These activities are carried out by time. Because He is the controller (icita) of time, it is the Supreme Lord
who protects the devotees and destroys the demons.

Text 6

nanu yadi cecituh prayojanam na bhavati. tarhi katham kadapy asuran api sva-paksan vidhaya devair na yudhyate.
tatraha sura-priyah.

nanu - indeed; yadi - if; cecituh - of the actor; prayojanam - need; na - not; bhavati - is; tarhi - then; katham - how?;
kadapi - sometimes; asuran - demons; api - even; sva-paksan - own side; vidhaya - placing; devaih - with the
demigods; na - not; yudhyate - is fought; tatra - there; aha - said; sura-priyah - the words beginning with "sura-
priyah"..

Here someone may ask: "If He is self-sufficient and never in need of anything external to fulfill His desires, why
does the Supreme Personality of Godhead never take the side of the demons and fight with them against the
demigods?"

This question is answered here by the word "sura- priyah" (He is the friend of the demigods).

Text 7

suresu vartamanah priya bhakta yasya sah. sattva-pradhanesu suresu prayacas tesam sarvesam anugamanenaiva
tasyanugamanam. kadacid brhaspaty-adisu mahatsv aparadhe tu tesam malinyena suratvacchadanat tesam tasya
caitesv ananugamanam syad iti.jaya-kale tu sattvasya ity ady uktam iti bhavah.

suresu - among the demigods; vartamanah - being so; priya - dear; bhakta - devotees; yasya - of whom; sah - He;
sattva-pradhanesu - maninly in goodness; suresu - in the demigods; prayacah - mainly; tesam - of them; sarvesam -
of all; anugamanena - by following; eva - indeed; tasya-of Him; anugamanam - following; kadacit - sometimes;
brhaspaty-adisu - headed by Brhaspati; mahatsv - great souls; aparadhe - offense; tu - but; tesam - of them;
malinyena - by contamination; suratva - status as demigods; acchadanat - because of covering; tesam - of them; tasya
- of Him; ca- - and; etesu - in them; ananugamanam - not following; syat - may be; iti - thus;.jaya-kale - at the time
of victory; tu - but; sattvasya - of goodness; iti - thus; adi - beginning; uktam - said; iti - thus; bhavah - the meaning.

The word "sura-priyah" here means "He who has many dear devotees among the ranks of the demigods". The Lord
is also favorable to the demigods because they are mostly in the mode of goodness. However, sometimes the

10
demigods become contaminated because of offenses to Brhaspati and other great souls. When their status as true
demigods is thus covered over by offenses, the Supreme Lord is no longer favorable to them. This is dessribed in
Srimad-Bhagavatam 7.1.8 (quoted here in anuccheda 100, text 2). In this way the meaning is explained.

Text 8

nanu katham te 'pi tan nanugacchanti. tatraha rajas-tamaskan iti. atyanta-bhagavad-bahirmukhata-karayos tayor
gunayor arocakatvad eveti bhavah.

nanu - indeed; katham - how?; te - they; api - also; tan - tem; na - not; anugacchanti - are favorable; tatra - there;
aha - said; rajas- tamaskan - rajas-tamaskan; iti - thus; atyanta - great; bhagavat - the Supreme Personality of
Godhead; bahirmukhata - being outside; karayoh - the causes; tayoh - of the two; gunayoh - modes; arocakatvat -
because of being displeasing; eva - indeed; iti - thus; bhavah - the meaning.

Here someone may ask: "Why is the Lord at that time not favorable to the demigods?" The answer is given here in
the words "rajas-tamaskan" (then they are covered by passion and ignorance). The modes of passion and ignorance
push one far away from the Supreme Lord. That is because these two modes are very displeasing to Him. That is the
meaning.

Text 9

tarhy asau sa-daivasuranam nigraham eva karotity anyathapy asamaYjasyam ity acagkyaha uru-cravah. vairena yam
nrpatayah iti. aho baki yam stana-kalakutam ity adibhir uru sarvato visrtam mahattamam va cravah kirtir yasya sah.
tesam apy anugraham eva karotiti bhavah.

tarhi - then; asau - this; sa-daivasuranam - of the demigods and demons; nigraham - punishment; eva - indeed;
karoti - does; iti - thus; anyatha - otherwise; api - also; asamaYjasyam - improriety; iti - thus; acagkya - fearing; aha
- said; uru-cravah - uru-sravah; vairena yam nrpatayah iti - Srimad-Bhagavatam 11.5.48; ahah - baki yam stana-
kalakutam ity adibhih - Srimad-Bhagavatam3.2.23; uru - uru; sarvatah - in all respects; visrtam - expanded;
mahattamam - greatness; va - or; cravah - srava; kirtih - glory; yasya - of whom; sah - He; tesam - of them; api -
also; anugraham - mercy; eva - indeed; karoti - does; iti - thus; bhavah - the meaning.

Here someone may protest: "It is not right for the Lord to punish the demigods and demons in this way." Fearing
that someone may speak these words, the Lord is here dessribed with the word "urucravah" (His activities are
glorious). That the Lord is not to be faulted for punishing the demons is also confirmed by these words (Srimad-
Bhagavatam 11.5.48):

"Inimical kings like Cicupala, Paundraka, and Calva were always thinking about Lord Krsna. Even while they
were lying down, sitting, or engaging in other activities, they enviously meditated upon the bodily movements of the
Lord, His sporting pastimes, His loving glances upon His devotees, and other attractive features displayed by the
Lord. Being thus always absorbed in Krsna, they achieved spiritual liberation in the Lord's own abode. What then
can be said of the benedictions offered to those who constantly fix their minds on Lord Krsna in a favorable, loving
mood?"***

It is also said (Srimad-Bhagavatam 3.2.23):

"Alas, how shall I take shelter of one more merciful than He who granted the position of a mother to a she-demon
(Putana) although she was unfaithful and she prepared deadly poison to be sucked from her breast?"*

In these ways it is explained that the word "uru- cravah" means "the Supreme Lord, whose glories are manifested
everywhere". Thus the Lord's giving of so-called punishment is also His mercy. That is the meaning here.

Anuccheda 104

Text 1

tad evam siddhantam pradarcya tatra sva-bhaktanugraha- matra-prayojanam tat tat karoti pareca iti pratij{.sy
241}atarthodaharanaya prahlada-jaya-vijayadi-krpayah sucakam itihasa-vicesam aha

tat - this; evam - thus; siddhantam - conclusion; pradarcya - showing; tatra - there; sva-bhakta - to His devotees;
anugraha - mercy; matra - only; prayojanam - need; tat tat - that; karoti - does; pareca - the Supreme Personality of
Godhead; iti - thus; pratij{.sy 241}ata - promise; artha - meaning; udaharanaya - for the explanation; prahlada-jaya-
vijayadi-krpayah - of mercy to Prahlada, Jaya, Vijaya, and others; sucakam - indication; itihasa-vicesam - specific
history; aha - said.

11
 In this way the conclusion that the Supreme Personality of Godhead acts only to show mercy to His devotees is
revealed. That the Lord gives mercy to all is explained in the histories of Prahlada, Jaya, Vijaya, and many others.
For example, in Srimad- Bhagavatam (7.1.13) it is said:

Text 2

atraivodahrtah purvam

itihasah surarsina pritya maha -kratau rajan

prcchate 'jata-catrave. ity adi.

atra - in this connection; eva - certainly; udahrtah - was recited; purvam - previously; itihasah - an old staory;
surarsina - by the great sage Narada; pritya - with joy; mahaﾁ- kratau - at the great Rajasuya sasrifice; rajan - O king;
prcchate - to the inquiring; ajata-catrave - Maharaja Yudhisthira, who had no enemy; iti - thus; adi - beginning.

"Formerly, O king, when Maharaja Yudhisthira was performing the Rajasuya sasrifice, the great sage Narada,
responding to his inquiry, recited historical facts showing how the Supreme Personality of Godhead is always
impartial, even when killing demons. In this regard he gave a vivid example."*

Text 3

tikaiva drcya. sri-cukah.

tika - commentary; eva - indeed; drcya - to be seen; sri- sukah- Sri Sukadeva Gosvami..

One should look at Srila Sridhara Svami's commentary on this verse. This verse was spoken by Srila Sukadeva
Gosvami.

Anuccheda 105

Text 1

tad evam sarve api vaisamya-nairghrnye parihrtah. icvaras tu parjanyavad drastavya ity asya brahma-sutra-
nirgalitartha- nyayasyapy atraivantar-bhava-siddhah. iti brahma-bhagavat- paramatmano vivrtah. tad evam tri-
vyuhatvam eva vyakhyatam. kvacid vasudevadi-catur-vyuhaditvam ca drcyate. sa ca bhedah kasyacit kenacid
abheda-vivaksaya bheda-vivaksaya ca nayuktah.

tat - that; evam - thus; sarve - all; api - also; vaisamya - partiality; nairghrnye - mercilessness; parihrtah - refuted;
icvarah - the Supreme Personality of Godhead; tu - indeed; parjanyavat - like the rain; drastavya - to be seen; iti -
thus; asya - of Him; brahma-sutra - in the Vedanta-sutra; nirgalita - manifested; artha - meaning; nyayasya - of
Vedanta; api - also; atra - here; eva - indeed; antar- bhava - disappearance; siddhah - proof; iti - thus; brahma-
bhagavat- paramatmanah - of Brahman, Bhagavan, and Paramatma; vivrtah - revealed; tat - that; evam - thus; tri-
vyuhatvam - three forms; eva - indeed; vyakhyatam - explained; kvacit - somewhere; vasudevadi- catur-vyuhaditvam
- the natuire of the four forms beginning with Vasudeva; ca - also; drcyate - is seen; sa - that; ca - and; bhedah -
difference; kasyacit - of someone; kenacit - by someone; abheda- vivaksaya - with the desire to explain that they are
different; bheda-vivaksaya - with the desire to explain that they are different; ca - and; na - not; ayuktah - improper.

In this way the idea that the Supreme Personality of Godhead is cruel or unjust is refuted. Actually the Lord is
merciful to everyone. He gives His mercy to all in the same way the rain falls everywhere. This is confirmed by the
following words of Vedanta-sutra (2.1.34):

"The Supreme Personality of Godhead is neither cruel nor unjust, for the ssriptures reveal that the individual living
entities suffer or enjoy according to their own karma."

The Lord appears as the impersonal Brahman, the all- pervading Supersoul (paramatma) and the Supreme
Personality of Godhead (bhagavan). In this way the Lord has three forms. The Lord also appears as Vasudeva,
Sagkarsana, Pradyumna, and Aniruddha. In that way the Lord has four forms. In one sense, these are different
forms. In another sense, they are not different from the Lord Himself. It is not improper, therefore, to say that these
forms are different.

Text 2

tad uktam moksa-dharme narayaniye eka-vyuha-vibhago va

12
 kvacid dvi-vyuha-samjYitah tri-vyuhac capi sagkhyatas

catur-vyuhac ca drcyate. iti.

tat - that; uktam - said; moksa-dharme - in the Moks-adharma; narayaniye - in the Narayaniya; eka-vyuha-vibhagah
- one form; va - or; kvacit - somewhere; dvi-vyuha-samjYitah - two forms; tri- vyuhah - three forms; ca - also; api -
and; sagkhyatah - numbering; catur-vyuhah - four forms; ca - and; drcyate - is seen; iti - thus.

That the Lord thus has many forms is explained in these words of the Moksa-dharma's Narayaniya:

"In some circumstances the Supreme Lord has one form. In other circumstances two forms, three forms, or four
forms are seen."

Text 3

Srutic ca sa ekadha bhavati tridha bhavati ity adya.

srutih - the Srutio-sastra; ca - also; sa - He; ekadha - in one form; bhavati - is; tridha - in three forms; bhavati - is;
iti - thus; adya - beginning.

This is also dessribed in the following words of Chandogya Upanisad (7.26.2):

"Sometimes the Lord has one form and sometimes He manifests three forms."

Text 4

atha purva-ritya catur-vyuhatvady-avisamvaditaya yad atra tri-vyuhatvam darcitam. tatra prathama-vyuhasya sri-
bhagavata eva mukhyatvam. yat-pratipadakatvenaivasya maha-puranasya sri- bhagavatam ity akhya.

atha - now; purva-ritya - according to the previous explanation; catur-vyuhatvadi - beginning eith the four forms;
avisamvaditaya - without contradiction; yat - what; atra - here; tri- vyuhatvam - having three forms; darcitam -
revealed; tatra - theer; prathama-vyuhasya - of the first form; sri-bhagavata - the Supreme Personality of Godhead;
eva - indeed; mukhyatvam - being the most important; yat-pratipadakatvena - with the explanation of that; eva -
indeed; asya - of this; maha-puranasya - great Purana; sri- bhagavatam - Srimad-Bhagavatam; iti - thus; akhya -
called.

Thus there is no contradiction when the ssriptures sometimes say the Lord has four forms and at other times the
ssriptures say that the Lord has three forms. When it is said that the Lord has three forms (Brahman, Paramatma,
and Bhagavan) it should be understood that Bhagavan (the Supreme Personality of Godhead) is the most important
of these forms. Bhagavan is very elaborately dessribed in the Maha-purana called Srimad-Bhagavatam.

Text 5

yathoktam idam bhagavatam nama puranam brahma-sammitam iti.

yatha - as; uktam - said; idam bhagavatam nama puranam brahma-sammitam iti - Srimad-Bhagavatam 1.3.40.

This is confirmed by the following words (Srimad-Bhagavatam 1.3.40):

"This Srimad-Bhagavatam is the literary incarnation of God, and it is compiled by Srila Vyasadeva, the incarnation
of God. It is meant for the ultimate good of all people, and it is all-successful, all-blissful, and all-perfect."*

Text 6

tasya hi pradhanyena sad-vidhena liggena tatparyam api paryalocyate upakramopasamharav

abhyaso 'purvata-phalam artha-vadopapatti ca

liggam tatparya-nirnaye ity ukta-prakarena.

tasya - of that; hi - indeed; pradhanyena - by being most important; sad-vidhena - with six kinds; liggena - forms;
tatparyam - measning; api - also; paryalocyate - is seen; upakrama - beginning; upasamharau - and end; abhyasah -
endeavor; apurvata-phalam - unprecedented result; artha-vada - explanation; upapatti - logic; ca - and; liggam - sign;
tatparya-nirnaye - in the conclusion; iti - thus; ukta- prakarena - by the explanation.

13
The six ways in which the meaning of a book is understood are dessribed in the following words:

"The six ways in which the meaning of a book is understood are: 1. the author's preamble, 2. The author's
concluding words, 3. what is repeated by the author again and again in the course of the book, 4. what is unique to
the book, and thus not found in other books, 5. the author's own declaration of his intent in writing the book, and 6.
the application of logic to understanding the author's intention."

Text 7

tatha hi tavad upakramopasmharayor aikyam janmady asya yato 'nvayad itaratac carthesv abhijYah svarat

tene brahma hrda ya adi-kavaye muhyanti yat surayah tejo-vari-mrdam yatha vinimayo yatra tri-sargo 'mrsa

dhamna svena sada nirasta-kuhakam satyam param dhimahi

tatha hi - furthermore; tavat - then; upakrama - preamble; upasmharayoh - conclusion; aikyam - oneneness;
janmadi - creation, sustenance, and destruction; asya - of the manifested universes; yatah - from whom; anvayat -
directly; itaratah - indirectly; ca - and; arthesv - purposes; abhijYah - fully cognizant; svarat - fully independent;
tene - imparted; brahma - the Vedic knowledge; hrda - consciousness of the heart; ya - one who; adi-kavaye - unto
the original created being; muhyanti - are illusioned; yat - about whom; surayah - the gerat sages and demigods;
tejah - fire; vari - water; mrdam - earth; yatha - as much as; vinimayah - action and reaction; yatra - whereupon; tri-
sargah - three modes of creation, creative faculties; amrsa - almost factual; dhamna - along with all transcendental
paraphernalia; svena - swlf-sufficently; sada - always; nirasta - ngeation by absence; kuhakam - illusion; satyam -
truth; param - absilute; dhimahi - I do meditate upon.

The preamble and concluding words of Srimad-Bhagavatam are in complete agreement. Both dessribe the Absolute
Truth. The preamble of Srimad-Bhagavatam (1.1.1) is:

"I meditate upon Lord Sri Krsna because He is the Absolute Truth and the primeval cause of all causes of the
creation, sustenance, and destruction of the manifested universes. He is directly and indirectly conscious of all
manifestations, and He is independent because there is no other cause beyond Him. It is He only who first imparted
the Vedic knowledge unto the heart of Brahmaji, the original living being. By Him even the great sages and
demigods are placed into illusion, as one is bewildered by the illusory representations of water seen in fire, or land
seen on water. Only because of Him do the material universes, temporarily manifested by the reactions of the three
modes of nature, appear factual although they are unreal. I therefore meditate upon Him, Lord Sri Krsna, who is
eternally existent in the transcendental abode, which is forever free from the illusory representations of the material
world. I meditate upon Him, for He is the Absolute Truth."*

Text 8

kasmai yena vibhasito 'yam atulo jnana-pradipah pura

tad-rupena ca naradaya munaye krsnaya tad-rupina yogindraya tad-atmanatha bhagavad-rataya karunyatas

tac chuddham vimalam vicokam amrtam satyam param dhimahi

kasmai - to Brahma; yena - by whom; vibhasitah - spoken; ayam - this; atulah - peerless; jnana - of knwoledge;
pradipah - lamp; pura - before; tad-rupena - in that form; ca - and; naradaya - to Narada; munaye - the sage; krsnaya
- to Krsna; tad-rupina - with that form; yogindraya - to the king of the yogis; tad-atmana - with that nature; atha -
then; bhagavad-rataya - devoted to the Supreme Personality of Godhead; karunyatah - mercifully; tac - that;
chuddham - pure; vimalam - spotless; vicokam - free from suffering; amrtam - eternal; satyam - truth; param -
supreme; dhimahi - I meditate.

The concluding words of Srimad-Bhagavatam (12.13.19) are:

"I meditate upon the pure and spotless Absolute Truth, who is free from suffering and death. In the beginning He
personally revealed this peerless lamp of knowledge to Brahma. Brahma spoke it to Naada Muni, who then spoke it
to Krsna Dvaipayana Vyasa. Vyasa spoke it to Sukadeva Gosvami, the king of yogis, and Sukadeva spoke it to the
great devotee Maharaja Pariksit."* .mt 3 .mb .5 .rm 6.5 in Set Right Margin to 6.5 in. .rm 65 ..

Select font 1 .fa times to Times Roman type style. .lh 1.25 em .ch 15.9 pt

.fa timesitl .lh 1.25 em .ch 15.9 pt ..

14
.fa clarendo .ch 16.8 pt .. .fn 4 .fa helvetic .ch 16 pt .. .fn 5 .fa clarendo .ch 16.2 pt ..

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- -{.lf .15 em}-{.lf .15 em}- .. long '-' .. .hy .lh 1.25 em .bd off .pn 39 .op .oj on

.hee #

Sri Paramatma-sandarbha

Volume Six

to the great devotee Maharaja Pariksit."*

Text 9

atra purvasyarthah artho 'yam brahma-sutranam iti garudokter asya maha-puranasya brahma-sutrakrtrima-
bhasyatmakatvat prathamam tad upadayaiva avatarah.

atra - here; purvasya - of the previous; arthah - meaning; arthah - meaning; ayam - this; brahma-sutranam - of
Vedanta sutra; iti - thus; garuda - of the Garuda Purana; ukteh - of the statement; asya - of this; maha-puranasya -
maha-purana; brahma-sutra - of Vedanta-sutra; akrtrima - natural; bhasya - commentary; atmakatvat - because of
having the nature; prathamam - first; tat - that; upadaya - accepting; eva - indeed; avatarah - incarnation.

In the Garuda Purana it is said:

"Srimad-Bhagavatam is the perfect commentary on Vedanta-sutra."

Thus the Garuda Maha-purana affirms that Srimad-Bhagavatam is the natural commentary on Vedanta-sutra.

Text 10

tatra purvam athato brahma-jijYasa iti vyacaste tejo-vari-mrdam ity ady ardhena.

tatra - there; purvam - before; atha - now; atah - then; brahma - into the Supreme; jijYasa - should be an inquiry; iti
- thus; vyacaste - says; tejo-vari-mrdam ity ady ardhena - the half-verse beginning with the words "tejo-vari-
mrdam".

15
In this way the second half of Srimad-Bhagavatam's first verse (1.1.1) is the natural commentary on Vedanta-sutra's
first aphorism (1.1.1).

Text 11

yojanayam prathamikatvad asya purvatvam. tatra brahma- jijYaseti vyacaste param dhimahi itiram sri- bhagavantam
dhimahi dhyayema.

yojanayam - in the structure; prathamikatvat - because of being at the beginning; asya - of this; purvatvam - at the
beginning; tatra - there; brahma- jijYaseti - Vedanta-suytra 1.1.1; vyacaste - explains; param - Supreme; dhimahi - I
meditate; iti - thus;ram - Supreme; sri- bhagavantam - the Supreme Personality of Godhead; dhimahi - I meditate;
dhyayema - I meditate.

Here the first words of Vedanta-sutra ("Now, therefore, one should inquire about Brahman.") are explained by the
first verse of Srimad-Bhagavatam, where it is said {.sy 168}param dhimahi" , which mean "I meditate on the
Supreme Personality of Godhead".

Text 12

tad evam mukta-pragrahaya yoga-vrttya brhattvad brahma yat sarvatmakam tad-bahic ca bhavati. tat tu nija-racmy-
adibhyah surya iva sarvebhyah param eva svato bhavatiti mula-rupatva- pradarsanaya para-padena brahma-padam
vyakhyayate. tac catra bhagavan evety abhimatam. purusasya tad-amsatvan nirvicesa- brahmano gunadi-hinatvat.

tat - that; evam - thus; mukta-pragrahaya - liberated; yoga- vrttya - by thew actions of yoga; brhattvat - because of
greatness; brahma - Brahma; yat - what; sarva - all; atmakam - self; tad-bahih - outside that; ca - and; bhavati - is;
tat - that; tu - but; nija-racmy- adibhyah - beginning with His rays of light; surya - the sun; iva - like; sarvebhyah - to
all; param - supreme; eva - indeed; svatah - personally; bhavati - is; iti - thus; mula - root; rupatva - form;
pradarsanaya - for revealing; para-padena - by the word {.sy 168}para"; brahma-padam - the word "brahma";
vyakhyayate - is explained; tac - that; ca - also; atra - here; bhagavan - the Supreme Personality of Godhead; eva -
indeed; iti - thus; abhimatam - considered; purusasya - of the Supreme Personality of Godhead; tad-amsatvan -
having a part; nirvicesa - varietyless; brahmanah - of Brahman; gunadi-hinatvat - because of not havign qualities.

The word "brahma" (in Vedanta-sutra 1.1.1) means "the greatest". Brahman is like the sun, and everything that exists
is like rays of light emanating from the Brahman-sun. Therefore the word {.sy 168}param" (in Srimad-Bhagavatam
1.1.1) explains the true meaning of the word "brahma" (in Vedanta-sutra 1.1.1). The word "param" there means "the
Supreme Personality of Godhead". the conclusion, then, is that the varietyless impersonal Brahman is one aspect of
the Supreme Person.

Text 13

uktam ca sri-ramanuja-caranaih sarvatra brhattva-guna- yogena hi brahma-cabdah. brhattvam ca svarupena gunaic ca

yatranavadhikaticayah. so 'sya brahma-cabdasya mukhyo 'rthah. sa ca sarvecvara eva iti.

uktam - said; ca - and; sri-ramanuja-caranaih - by Sri Ramanuja Acarya; sarvatra - everywhere; brhattva-guna-
yogena - with the quality of greatness; hi - indeed; brahma-cabdah - the word brahma; brhattvam - greatness; ca -
also; svarupena - own form; gunaih - with qualities; ca - also; yatra - where; anavadhika-aticayah - limitless; sah -
who; asya - of Him; brahma-cabdasya - of the word brahma; mukhyah - primary; arthah - meaning; sa - that; ca -
and; sarvecvara - the Supreme Personality of Godhead; eva - indeed; iti - thus.

Srila Ramanuja Acarya explains:

"The word `brahma' means `He who is in every way the greatest'. For this reason the primary meaning of the word
`brahma' is `the Supreme Person, whose transcendental qualities have no limit'."

Text 14

uktam ca pracetobhih na hy anto yad vibhutinam so 'nanta iti giyase iti.

uktam - said; ca - and; pracetobhih na hy anto yad vibhutinam so 'nanta iti giyase iti - Srimad-Bhagavatam 4.30.31.

That the qualities and glories of the Supreme Personality of Godhead have no limit is confirmed by the following
words of Srimad-Bhagavatam (4.30.31):

"Dear Lord, we shall therefore pray for Your benediction because You are the Supreme, beyond all transcendence,
and because there is no end to Your opulences. Consequently You are celebrated by the name Ananta."*

16
Text 15

ata eva vividha-manoharanantakaratve 'pi tat-tad- akaracraya-paramadbhuta-mukhyakaratvam api tasya vya{.sy

241}jitam.tad evam murtatve siddhe tenaiva paratvena tasya visnv- adi-rupaka-bhagavattvam eva siddham. tasyaiva
brahma-Sivadi- paratvena darcitatvat. atra jijYasety asya vyakhya dhimahiti. yatas taj-jijYasayas tatparyam tad-
dhyana eva.

ata eva - therefore; vividha - various; manohara - charming; ananta - limitless; akaratve - having forms; api - also;
tat-tat - various; -akara - forms; acraya - shelter; parama - supreme; adbhuta - wonderful; mukhya - primary;
akaratvam - having forms; api - also; tasya - of Him; vyaYjitam - manifested; tat - that; evam - in this way; murtatve
- having form; siddhe - proved; tena - by this; eva - indeed; paratvena - by being supreme; tasya - of Him; visnv -
Lord Visnu; adi - beginning with; rupaka - form; bhagavattvam - the nature of the Supreme Personality of Godhead;
eva - indeed; siddham - proved; tasya - of Him; eva - indeed; brahma-Sivadi - beginning with Brahma and Siva;
paratvena - by the supremacy; darcitatvat - because of being shown; atra - here; jijYasa - jijnasa' iti - thus; asya - of
this; vyakhya - is explained; dhimahi-dhimahi; iti - thus; yatah - from which; taj-jijYasayah - of inquiry; tatparyam -
the meaning; tad-dhyana - that meditation; eva - indeed.

In this way it is explained that the Supreme Personality of Godhead of a limitless variety of handsome and wonderful
transcendental forms. This proves that the Supreme has many forms, such as the form of Lord Visnu, and it also
proves that the forms of the Supreme Personality of Godhead are superior to the forms of Brahma, Siva, and the
other demigods.

The word "jijYasa" (one should inquire) in the beginning of Vedanta-sutra is explained by the word {.sy
168}dhimahi" (I meditate) in the beginning of Srimad-Bhagavatam. This means that one who is eager to understand
the Supreme will always think of Him. In this way one meditates on the Supreme.

Text 16

tad uktam ekadace svayam bhagavata para-brahmani nisnato

na nisnayat pare yadi cramas tasya crama-phalo

hy adhenum iva raksatah. iti.

tat - that; uktam - said; ekadace - in the eleventh canto; svayam - personally; bhagavata - by the Supreme
Personality of Godhead; para-brahmani - in the Supreme Personality of Godhead; nisnatah - learned; na - not;
nisnayat - learned; pare - in the Supreme Personality of Godhead; yadi - if; cramah - labor; tasya - of him; crama-
phalah - labor as the result; hi - indeed; adhenum - a cow without milking capacity; iva - like; raksatah - from
protecting; iti - thus.

This is also dessribed by the Supreme Personality of Godhead Himself in these words of Srimad-Bhagavatam
(11.11.18):

"One may be well-versed in all the transcendental literature of the Vedas, but if he fails to be acquainted with the
Supreme, it must be concluded that all of his education is like the burden of a beast or like one'"s keeping a cow
without milking capacity."*

Text 17

tato dhimahity anena sri-ramanuja-matam jijYasa- padam nididhyasana-param eveti sviyatvenaggi-karoti sri-
bhagavata-nama sarva-vedadi-sara-rupo 'yam grantha ity ayatam.

tatah - therefore; dhimahiti - the word dhimahi; anena - by this; sri-ramanuja-matam - the opinion of Ramanuja
Acarya; jij{ - .sy 241}asa- padam - the word jijnasa; nididhyasana-param - meditation; eva - indeed; iti - thus;
sviyatvena - by accepting; aggi-karoti - accepts; sri- bhagavata-nama - called Srimad-Bhagavatam; sarva-vedadi-sara-
rupah - the best fo all the Vedas; ayam - which; grantha - book; iti - thus; ayatam - attained.

In the opinion of Srila Ramanuja Acarya, the word {.sy 168}dhimahi" (I meditate) is used in the beginning of
Srimad- Bhagavatam to explain the meaning of the word "jijnasa" (should be inquired about) in the beginning of
Vedanta-sutra. In this way he accepts that Srimad-Bhagavatam is the best of all Vedic ssriptures.

Text 18

17
 dhimahi bahu-vacanam kala-deca-parampara-sthitasya sarvasyapi tat-kartavyatabhiprayena ananta-koti-
brahmandantaryaminam purusanam amci-bhute bhagavaty eva dhyanasyabhidhanat. anenaika-jiva-vada-jivana-bhuto
vivarta- vado 'pi nirastah.

dhimahi - dhimahi; bahu-vacanam - plural number; kala-deca- parampara-sthitasya - in different times and places;
sarvasya - of all; api - also; tat-kartavyata - to be done; abhiprayena - by the meaning; ananta-koti - limitless
millions; brahmanda - universes; antaryaminam - of rsdsiding within; purusanam - of persons; amci-bhute - become
apart; bhagavati - in the Supreme Personality of Godhead; eva - indeed; dhyanasya - of meditation; abhidhanat -
from the word; anena - by this; eka - one; jiva - soul; vada - saying; jivana - life; bhutah - manifested; vivarta-vadah
- the theory of transformation; api - also; nirastah - is refuted.

The word "dhimahi" (we meditate) is in the plural because many different living entities in different times and
places in limitless millions of universes meditate on the Supreme Personality of Godhead. Because it thus affirms
that there are many different individual souls, this word refutes the impersonalists' theory that everything that exists
is only a transformation of the Supreme.

Text 19

dhyayatir api bhagavato murtatvam api bodhayati. dhyanasya murta evakastarthatvat. sati ca su-sadhye pum-
arthopaye duhsadhyasya purusapravrttya svata evapakarsat tad- upasakasyaiva yuktatamatva-nirnayac ca.

dhyayatih - meditation; api - also; bhagavatah - of the Supreme Personality of Godhead; murtatvam - the state of
having a form; api - also; bodhayati - informs; dhyanasya - of meditation; murta - form; eva - indeed; akastarthatvat
- because of the final meaning; sati - being so; ca - and; su-sadhye - easily attained; pum-artha - for the goal of life;
upaye - the means of attaining; duhsadhyasya - difficult to attain; purusa - odf the people; apravrttya - improper
actions; svata - personally; eva - indeed; apakarsat - by rejecting; tad-upasakasya - ofn the worshiper; eva - indeed;
yuktatamatva - because of being proper; nirnayat - because of the conclusion; ca - also.

It is said here that one should meditate on the Supreme Lord. This implies that the Lord has a form, for if the Lord
did not have a form it would be very difficult to meditate on Him. By meditating on the Lord's form one easily
attains the supreme goal of life. One who does not meditate on the Lord's form finds the supreme goal of life elusive
and difficult to attain. Therefore the conclusion is that one should meditate on and worship the form of the Lord.

Text 20

tatha ca sri-gitopanisadah mayy avecya mano ye mam

nitya-yukta upasate craddhaya parayopetas

te me yuktatama matah

tatha - so; ca - also; sri-gitopanisadah - from Bhagavad-gita; mayi - unto Me; avecya - fixing; manah - mind; ye -
one who; mam - unto Me; nitya - always; yukta - engaged; upasate - worships; craddhaya - with faith; paraya -
transcendental; upetah - engages; te - they; me - Mine; yuktatama - most perfect; matah - I consider.

This is confirmed by the Supreme Lord Himself in these words of Bhagavad-gita (12.2-5):

"He whose mind is fixed on My personal form, always engaged in worshiping Me with great and transcendental
faith, is considered by Me to be most perfect.*

Text 21

ye tv aksaram anirdecyam

avyaktam paryupasate te prapnuvanti mam eva

sarva-bhuta-hite ratah

ye - those; tv - but; aksaram - which is beyond the perception of the senses; anirdecyam - indefinite; avyaktam -
unmanifested; paryupasate - completely engages; te - they; prapnuvanti - achieve; mam - unto Me; eva - certainly;
sarva-bhuta-hite - all living entities' welfare; ratah - engaged..

"But those who fully worship the unmanifested, that which lies beyond the perception of the senses, the all-
pervading, inconceivable, fixed, and immovable - the impersonal conception of the Absolute Truth - by controlling

18
the various senses and being equally disposed to everyone, such persons, engaged in the welfare of all, at last
achieve Me.*

Text 22

kleco 'dhikataras tesam

avyaktasakta-cetasam avyakta hi gatir duhkham

dehavadbhir avapyate. iti.

klecah - trouble; adhikatarah - more troublesome; tesam - of them; avyakta - unmanifested; asakta - being attached;
cetasam - of those whose minds; avyakta - unmanifested; hi - certainly; gatir duhkham - progress is troublesome;
dehavadbhih - of the embodiments; avapyate - achieve; iti - thus.

"For those whose minds are attached to the unmanifested, impersonal feature of the Supreme, advancement is very
troublesome. To make progress in that discipline is always difficult for those who are embodied."*

Text 23

ittham eva ca vivrtam brahmana creyah-srtim bhaktim udasya te vibho

klisyanti ye kevala-bodha-labdhaye tesam asau klecala eva cisyate

nanyad yatha sthula-tusavaghatinam. iti.

ittham - thus; eva - indeed; ca - and; vivrtam - revelaed; brahmana - by the demigod Brahma; creyah-srtim - the
auspicious path of liberation; bhaktim - devotional service; udasya - giving up; te - of You; vibhah - O my Lord;
klisyanti - accpt increased difficulties; ye - all those persons; kevala - only; bodha- labdhaye - for obtaining
knowledge; tesam - of them; asau - that; klecala - trouble; eva - only; cisyate - remains; na - not; anyat - anything
else; yatha - as much as; sthula - bukly; tusa - husks of rice; avaghatinam - of those beating; iti - thus.

That the worship of the Supreme Lord's transcendental form is better than the path of the impersonalists is also
confirmed by these words of the demigod Brahma (Srimad-Bhagavatam 10.14.4):

"My dear Lord, devotional service unto You is the only auspicious path. If one gives it up simply for speculative
knowledge or the understanding that these living beings are spirit souls and the material world is false, he undergoes
a great deal of trouble. He only gains troublesome and inauspicious activities. His endeavors are like beating a husk
that is already devoid of rice. One's labor becomes fruitless."*

Text 24

ata evasya dhyeyasya svayam-bhagavattvam eva sadhitam. Sivadayac ca vyavrttah. tatha dhimahiti liga dyotita
prthag anusandhana-rahita prarthana dhyanopalaksita-bhagavad-bhajanam eva parama-purusarthatvena vyanakti.
tato bhagavatas tu tathatvam svayam eva vyaktam. tatac ca yathokta-parama-manohara-murtitvam eva laksyate.

ata eva - indeed; asya - of Him; dhyeyasya - the object of meditation; svayam-bhagavattvam - the Supreme
Personality of Godhead; eva - indeed; sadhitam - attained; Sivadayah - headed by Lord Siva; ca - and; vyavrttah -
different; tatha - so; dhimahiti - the word dhimahi; liga - form; dyotita - splendid; prthag - different; anusandhana-
rahita - without search; prarthana - request; dhyanopalaksita-bhagavad-bhajanam - devotional service characterized
by meditation on the Supreme Personality of Godhead; eva - indeed; parama-purusarthatvena - the highest goal of
life; vyanakti - manifests; tatah - then; bhagavatah - from the Supreme Personality of Godhead; tu - indeed;
tathatvam - the nature like that; svayam - personally; eva - indeed; vyaktam - manifesteed; tatah - then; ca - and;
yathokta-parama-manohara-murtitvam - having supremely handsome forms as already dessribed; eva - indeed;
laksyate - is characterized.

In this way it is understood that the Supreme Personality of Godhead is object of meditation dessribed in the first
verse of Srimad-Bhagavatam. Lord Siva and the other demigods are not the object of meditation dessribed there.
There the word {.sy 168}dhimahi" is in the potential mood (lig). In this way it is seen that devotional service to the
Supreme Personality of Godhead, and no other activity, leads to the highest goal of life. In this way it is explained
that the Supreme Personality of Godhead has a a charming, sublime, handsome transcendental form.

Text 25

19
 tatha ca vedanam sama-vedo 'smi iti. tatra ca brhat sama tatha samnam ity ukta-mahimni brhat-samni brhad
dhamam brhat parthivam brhad antariksam brhad divam brhad dhamam brhadbhyo vamam vamebhyo vamam iti.
tad evam brahma-jijYaseti vyakhyatam.

tatha - so; ca - and; vedanam - of all the Vedas; sama-vedah - the Sama Veda; asmi - I am; iti - thus; tatra - there;
ca - and; brhat sama - the Brhat-sama; tatha - also; samnam - of the Sama-veda; iti - thus; ukta - dessribed; mahimni
- in the glory; brhat-samni - in the Brhat-sama; brhat - great; dhamam - abode; brhat - great; parthivam - earth; brhat
- great; antariksam - sky; brhat - great; divam - heaven; brhat - great; dhamam - abode; brhadbhyah - from the great;
vamam - on the left; vamebhyah - from the left; vamam - the left; iti - thus; tat - that; evam - thus; brahma-jijYaseti -
the word "brahma-jijnasa; vyakhyatam - explained.

The Supreme Lord dessribes Himself in these words of Bhagavad-gita (10.22):

"Of the Vedas I am the Sama-veda."*

He also says (Bhagavad-gita 10.22):

"Of hymns I am the Brhat-sma sung to Lord Indra."*

The Supreme Lord is also glorified in these words of the Brhat-sama:

"The Supreme Personality of Godhead is the supreme abode. He is beyond the earth, beyond the sky, and beyond
the material heavenly worlds. He is greater than the great. He is more handsome and glorious than the glories of this
world."

In this way the word "brahma-jijYasa" has been explained.

Text 26

athata ity asya vyakhyamaha satyam iti. yatas tatratha- cabda anantarye. atah-cabdo vrttasya hetu-bhave vartate.
tasmad atheti svadhyaya-kramatah prak prapta-karma-kande purva- mimamsaya samyak karma-jnanad anantaram ity
arthah.

atha - now; atah - so; iti - thus; asya - of this; vyakhyamaha - explanation; satyam - truth; iti - thus; yatah - from
which; tatra - there; atha-cabda - the word atha; anantarye - immediatly following; atah-cabdah - the word atah;
vrttasya - being; hetu- bhave - cause; vartate - is; tasmat - from that; atha - atha; iti - thus; svadhyaya-kramatah -
from study; prak - previous; prapta-karma-kande - in the karma-kanda; purva-mimamsaya - of the purva-mimasa;
samyak - properly; karma - karma; jnanat - from knowledge; anantaram - following; iti - thus; arthah - the meaning.

In the first verse of Srimad-Bhagavatam the word {.sy 168}satyam" explains the word "athatah" in the first sutra of
Vedanta-sutra. Immediately following the word {.sy 168}atha" is the word "atah", which means "for this reason".
The word "atha" (now) here means {.sy 168}after one has studied the karma-kanda section of the Vedas and the
purva-mimamsa (karma-mimamsa) philosophy". That is the meaning here.

Text 27

ata iti tat-kramatah samanantaram prapta-brahma-kande tuttara-mimamsaya nirneya-samyag-arthe 'dhita-carad yat

ki{.sy 241}citd anusamhitarthat kutaccid vakyad dhetor ity arthah.

ata iti - the word atah; tat-kramatah - in that sequence; samanantaram - following; prapta-brahma-kande - in the
Brahma-kanda; tu - indeed; uttara-mimamsaya - with uttara-mimasa; nirneya-samyag- arthe - in the conclusion;
adhita-carat - by study; yat - what; ki{.sy 241}cit - somwthing; anusamhitarthat - fromthe meaning; kutaccit -
somwething; vakyat - from the words; hetoh - the cause; iti - thus; arthah - the meaning.

The word "atah" means "after studying the brahma-kanda portion of the Vedas and the uttara-mimamsa (Vedanta)
philosophy". The meaning is that after studying Vedanta there is still more to be studied.

Text 28

purva-mimamsayam purva-paksatvenottara-mimamsa- nirnayottara-pakse 'sminn avacyapeksyatvad aviruddhamse

sahayatvat karmanah canty-adi-laksana-sattva-cuddhi-hetutvac ca tad anantaram ity eva labhyam.

purva-mimamsayam - in purva-mimamsa; purva-paksatvena - as the opponent; uttara-mimamsa - uttara-mimamsa;

nirnaya - conclusion; uttara-pakse - in the reply; asminn - in this; avacya - inevitable; apeksyatvat - in relation to;
aviruddhamse - not contradicted; sahayatvat - because of help; karmanah - of karma; canti - peace; adi - beginning;

20
laksana - characteristics; sattva - goodness; cuddhi - purity; hetutvat - because of the reason; ca - and; tat - that;
anantaram - after; iti - thus; eva - indeed; labhyam - to be attained.

In Vedanta-sutra the purva-mimamsa philosophy is the philosophical opponent to be defeated by the answers given
by the uttara-mimamsa philosophy. The uttara-mimamsa philosophy enables one to attain peacefulness and the other
virtues of goodness and purity. Therefore it comes after the purva-mimamsa.

Text 29

vakyani caitani tad yatheha karma-jito lokah ksiyata evam evamutra punya-jito lokah ksiyate. atha ya ihatmanam
anuvidya vrajanty etamc ca satya-kamamc tesam sarvesu lokesu kama-caro bhavati iti. na sa punar avartate iti. sa
canantyaya kalpate iti. niraYjanah paramam samyam upaiti iti.

vakyani - statements; ca - and; etani - these; tat - that; yatha - as; iha - here; karma-jitah - conquered by karma;
lokah - world; ksiyata - perishes; evam - thus; eva - indeed; amutra - in the next life; punya-jitah - attained by piety;
lokah - world; ksiyate - perishes; atha - then; ya - what; iha - here; atmanam - self; anuvidya - following; vrajanti -
go; etan - them; ca - and; satya-kaman - whose desires are fulfilled; tesam - of them; sarvesu - in all; lokesu - worlds;
kama- carah - going as they wish; bhavati - is; iti - thus; na - not; sa - he; punah - again; avartate - returns; iti - thus;
sa - he; ca - and; anantyaya - for limitlessness; kalpate - is qualified; iti - thus; niraYjanah - untouched; paramam -
supreme; samyam - equality; upaiti - attains; iti - thus.

The uttara-mimamsa philosophy is dessribed in the following words of the ssriptures. In the Chandogya Upanisad
(8.1.6) it is said:

"Whatever benefits one obtains in this lifetime by good karma will ultimately perish. Whatever residence in a
heavenly material world one obtains in the next life by material pious deeds will ultimately be lost. However, a
person who knows the Supreme attains all his desires. He can travel to any world he likes."

In the ssriptures it is also said:

"One who knows the Supreme never returns to the material world."

In the Cvetacvatara Upanisad (5.9) it is said:

"A person who understands the Supreme becomes eligible for liberation."

In the Mundaka Upanisad (3.1.3) it is said:

"A person who understands the Supreme becomes free from the material world. He becomes liberated like the Lord
Himself."

Text 30

idam jnanam upasritya

mama sadharmyam agatah sarge 'pi nopajayante

pralaye na vyathanti ca. iti.

idam - this; jnanam - knowledge; upasritya - taking shewlter of; mama - My; sadharmyam - nature; agatah -
attained; sarge 'pi - even in the creation; na - never; upajayante - comes in; pralaye - in the annihilation; na - nor;
vyathanti - disturbed; ca - also; iti - thus.

This is also explained by the Supreme Personality of Godhead Himself in these words (Bhagavad-gita 14.2):

"By becoming fixed in this knowledge, one can attain to the transcendental nature, which is like My own nature.
Thus established, one is not born at the time of creation nor disturbed at the time of dissolution."*

Text 31

tad etad ubhayam vivrtam sri-ramanuja-carirake mimamsa- purva-bhaga-jYatasya karmano 'pasthira-phalatvam tad-
upari-tana-bhagavaseyasya brahma-jnanasya tv anantaksaya-phalatvam sruyate. atah purva-vrttat karma-j{.sy
241}anad anantaram brahma jYatavyam ity uktam bhavati. tad aha sarvadi-vrtti-karo bhagavan baudhayanah vrttat
karmadhigamad anantaram brahma-vividiseti iti.

21
 tat - this; etat - that; ubhayam - both; vivrtam - revealed; sri- ramanuja-carirake - in Sri Ramanuja Acarya's
commentary on Vedanta-sutra; mimamsa- purva-bhaga - purva-mimamsa; jYatasya - understood; karmanah - of
karma; apasthira-phalatvam - temporary results; tad- upari - above that; tana - manifested; bhagavaseyasya - part;
brahma- jnanasya - knowledge of Brahman; tv - indeed; ananta - limitless; aksaya - eternal; phalatvam - with results;
sruyate - is heard in the Sruti-sastra; atah - then; purva-vrttat - from the fromer; karma-j{.sy 241}anat - knowledge
of karma; anantaram - after; brahma - Brahman; jYatavyam - to be understood; iti - thus; uktam - said; bhavati - isa;
tat - that; aha - said; sarvadi-vrtti-karah - the original cause of everything; bhagavan - the Supreme Personality of
Godhead; baudhayanah - Badarayana; vrttat - from the thing; karma - karma; adhigamat - understanding; anantaram
- after; brahma- vividisa - the desire to understand the Supreme; iti - thus; iti - thus.

These two (purva-mimamsa and uttara-mimamsa) are also dessribed in these words of Srila Ramanuja Acarya's
Vedanta-sutra commentary:

"The fruitive activities pressribed by purva-mimamsa bring results that are paltry and temporary. However, the
knowledge of the Supreme that is attained by following the uttara-mimamsa) brings results that are limitless and
eternal. Therefore, after one has mastered the purva-mimamsa, one should strive to understand the Supreme, who is
dessribed in the uttara- mimamsa. Therefore in the first sutra of Vedanta, Lord Vyasadeva, who is Himself the
original cause of all causes, explains: `After understanding the fruitive activities of purva-mimamsa, one should
strive to understand the Supreme'."

Text 32

etad eva puraYjanopakhyane ca daksina-vama- karnayoh pitr-hu-veda-hu-cabda-nirukto vyaktam asti. tad evam
samyak karma-kanda-jnanantaram brahma-kanda-gatesu kesucid vakyesu svargady-anandasya vastu-vicarena
duhkha- rupatva-vyabhicari-sattaka-jnana-purvakam brahmanas tv avyabhicari-paratam anandatvena satyatva-
jnanam eva brahma-jijYasayam hetur iti.

etat - this; eva - indeed; puraYjanopakhyane - in the story of King Puranjana; ca - and; daksina-vama - left and right;
karnayoh - in the ears; pitr-hu-veda-hu-cabda-niruktah - saying pitr-hu veda-hu; vyaktam - manifested; asti - is; tat -
that; evam - thus; samyak - properly; karma-kanda-jnanantaram - after knowledge of karma-kanda; brahma-kanda-
gatesu - in the portion about the Supreme; kesucit - in some; vakyesu - words; svargady-anandasya - the bliss of
Svargaloka and other places; vastu-vicarena - in considering the things; duhkha - of suffering; rupatva - the form;
vyabhicari - sattaka - inferior nature; jnana - knowledge; purvakam - before; brahmanah - of the Supreme; tv -
indeed; avyabhicari- paratam - superiority; anandatvena - with bliss; satyatva-j{.sy 241}anam - knowledge of the
truth; eva - indeed; brahma-jij{.sy 241}asayam - in the desire to understand the Supreme; hetuh - the cause; iti -
thus.

This is also explained in the dessription of the two ears, Pitrhu and Devahu in the story of King PuraYjana (Srimad-
Bhagavatam 4.25.50-51). This means that after understanding that the pleasures of Svargaloka and other places in
the material world are all inferior and temporary and lead only to sufferings in the end, a person will yearn to
understand the Supreme, for by understanding the Supreme one attains eternal bliss. That is why one will yearn to
understand the Supreme, as dessribed in the words "brahma-jijYasa" at the beginning of Vedanta-sutra.

Text 33

athata ity asyarthe labdhe tan-nirgalitartham evaha satyam iti. sarva-sattadav avyabhicari-sattakam ity arthah. param
ity anenanvayat satyam jnanam anantam brahma ity atra crutau ca brahmety anena.

atha - atha; atah - atah; iti - thus; asya - of this; arthe - in the meaning; labdhe - obtained; tan-nirgalita - manifested;
artham - meaning; eva - indeed; aha - said; satyam - satyam; iti - this; sarva- sattadav - beginning with all existence;
avyabhicari-sattakam - eterbal existence; iti - thus; arthah - the meaning; param - param; iti - thus; anena - by this;
anvayat - the meaning; satyam - satyam; j{.sy 241}anam - knowledge; anantam - limitless; brahma - Brahman; iti -
thus; atra - here; crutau - in thew Sruti-sastra; ca - and; brahma - Brahman; iti - thus; anena - by this.

The words "athatah" in the beginning of Vedanta- sutra are explained by the word "satyam" in the beginning of
Srimad-Bhagavatam. the words "satyam param" there mean "He who exists eternally". That the Supreme exists
eternally is confirmed by these words of Taittiriya Upanisad (2.1.2):

"The Supreme is eternal, limitless, and full of knowledge."

Text 34

tad evam anyasya tad-icchadhina-sattakatvena vyabhicari- sattakatvam ayati. tad evam atra tad etad avadhi
vyabhicari- sattakam eva dhyatavanto vayam idanim tv avyabhicari-sattakam dhyayemeti bhavah.

22
 tat - that; evam - thus; anyasya - of another; tad-iccha - His desire; adhina - subordinate; sattakatvena - existence;
vyabhicari - inferior; - sattakatvam - existence; ayati - attains; tat - that; evam - thus; atra - here; tat - that; etat - this;
avadhi - until; vyabhicari - inferior; sattakam - existence; eva - indeed; dhyatavantah - meditating; vayam - we;
idanim - now; tv - indeed; avyabhicari-sattakam - superior existence; dhyayema - we meditate; iti - thus; bhavah -
the meaning.

The entire creation is inferior to the Supreme Lord and subject to His will. The word "dhimahi" here means {.sy
168}fully aware of the inferior creation, we meditate on the Supreme, who is above all".

Text 35

atha paratvam eva vyanakti dhamneti. atra dhama-cabdena prabhava ucyate prakaco va. grha-deha-tvit-prabhava
dhamani ity- amaradi-nanartha-vargat. na tu svarupam.

atha - now; paratvam - superiority; eva - indeed; vyanakti - manifests; dhamna - dhmana; iti - thus; atra - here;
dhama-cabdena - by thew word dhamna; prabhava - glory; ucyate - is said; prakacah - splendor; va - or; grha -
home; deha - body; tvit - splendor; prabhava - glory; dhamani - dhama; iti - thus;- amara - Amara-kosa; adi -
beginning with; nana - various; artha - meanings; vargat - from the multitude; na - not; tu - but; svarupam - own
form.

The Superior position of the Supreme Personality of Godhead is dessribed here (in Srimad-Bhagavatam 1.1.1) by the
word {.sy 168}dhamna". The word "dhama" may mean either {.sy 168}power" or glory". In the Amara-koca the
following definitions of dhama are given:

"The word `dhama' may mean `home', `body', `glory', or `power'."

These definitions are also confirmed by other dictionaries as well. We may note that the word "dhama" is not
defined to mean "own nature".

Text 36

tatha kuhaka-cabdenatra pratarana-krd ucyate. tac ca jiva- svarupavarana-viksepa-karitvadina maya-vaibhavam eva.

tatac ca svena dhamna sva-prabhava-rupaya sva-prakaca-rupaya va caktya sada nityam eva nirastam kuhakam
maya-vaibhavam yasmat tam.

tatha - so; kuhaka-cabdena - by thw word "kuhaka"; atra - here; pratarana-krt - bewildering; ucyate - is said; tac -
that; ca - and; jiva - of the individual spirit souls; svarupa - the original form; avarana - covering; viksepa-karitva -
throwing; adina - beginning with; maya-vaibhavam - the power of maya; eva - thus; tatah - then; ca - and; svena -
own; dhamna - with glory; sva-prabhava- rupaya - own power; sva-prakaca-rupaya - own glory; va - or; caktya - with
the power; sada - always; nityam - always; eva - indeed; nirastam - sent away; kuhakam - illsuion; maya-vaibhavam
- the power of maya; yasmat - from whom; tam - Him.

In the first verse of Srimad-Bhagavatam the word {.sy 168}kuhakam" means "that which bewilders". This word
refers to the maya potency, which covers the real forms of the individual spirit souls and throws them into the
material world. Then "dhamna svena" means "with the potency of His own glory" or "with His own power", {.sy
168}sada" means "always", and "nirasta-kuhakam" means "the power of maya is dispelled".

Text 37

tad uktam mayam vyudyasya cic-chaktya iti.

tad uktam mayam vyudyasya cic-chaktya iti.

That the Supreme Personality of Godhead dispels the power of maya is confirmed by this prayer addressed to the
Lord (Srimad- Bhagavatam 1.7.23):

"O Lord, You have cast away the effects of the material energy by dint of Your spiritual potency."*

Text 38

tasya api cakter agantukatvena svenety asya vaiyarthyam syat.svarupenety evam vyakhyane tu svenety anenaiva
caritarthata syat. yatha kathaYcit tatha vyakhyane 'pi kuhaka- nirasana-laksana saktir evapadyate. sa ca
sadhakatama-rupaya trtiyaya vyakteti. etena maya-tat-karya-vilaksanam yad vastu tat tasya svarupam iti svarupa-
laksanam api gamyam.

23
 tasyah - of that; api - also; cakteh - potency; agantukatvena - unwelcome; svena - svena; iti - thus; asya - of this;
vaiyarthyam - useless; syat - is; svarupena - with the original form; iti - thus; evam - thus; vyakhyane - in the
explanation; tu - but; svena - svena; iti - thus; anena - by this; eva - indeed; carita - nature; arthata - meaning; syat -
is; yatha - as; kathaYcit - something; tatha - so; vyakhyane - in the explanation; api - also; kuhaka - illusion;
nirasana - dispelling; laksana - characterized; saktih - poetncy; eva - indeed; apadyate - is attained; sa - that; ca - and;
sadhakatama- rupaya - with the nature of the most qualified; trtiyaya - with the instrumental case; vyakta - is
manifested; iti - thus; etena - by this; maya-tat-karya-vilaksanam - different from the activities of maya; yat - what;
vastu - thing; tat - that; tasya - of Him; svarupam - the original form; iti - thus; svarupa-laksanam - the nature odf the
original form; api - also; gamyam - to be attained.

It is not right to interpret the word "svena" to mean "independent of the Lord's own potency". Such an interpretation
is useless. The right understanding is that the word "svena" means "with His original nature". In this way it is
explained that the Lord's personal potency naturally dispels the illusory power of maya. This word is in the
instrumental case. In this way it is seen that the Supreme Personality of Godhead is beyond the touch of the illusory
potency maya.

Text 39

tac ca satyam jnanam anantam brahma iti. vij{.sy 241}anam anandam brahma iti Sruti-prasiddham eva.

tat - that; ca - and; satyam - eternal; jnanam - knowledge; anantam - limitless; brahma - the Supreme Personality of
Godhead; iti - thus; vij{.sy 241}anam - knowledge; anandam - bliss; brahma - the Supreme Personality of Godhead;
iti - thus; Sruti-prasiddham - proved by thre Sruti-sastra; eva - also.

This is confirmed by the following words of Taittiriya Upanisad (2.1.2):

"The Supreme is eternal, limitless, and full of knowledge."

It is also confirmed by these words of Brhad-aranyaka Upanisad (3.9.28):

"The Supreme is blissful and full of knowledge."

Text 40

etac chruti-laksakam eva ca satyam iti vinyastam. tad evam svarupa-saktic ca saksad evopakranta. tatah sutaram
evasya bhagavattvam spastam.

etat - this; chruti-laksakam - characterized by the Sruti; eva - indeed; ca - and; satyam - eternasl; iti - thus; vinyastam
- established; tat - that; evam - thus; svarupa - personal; saktih - potency; ca - and; saksat - directly; eva - indeed;
upakranta - approached; tatah - then; sutaram - clearly; eva - indeed; asya - of Him; bhagavattvam - the nature of the
Supreme Personality of Godhead; spastam - clear.

In this way the word "satyam" (eternal) is also used in the Upanisads to dessribe the Supreme. In this way the Lord's
internal spiritual potency is dessribed and it is also clearly declared that the Supreme Lord is the master of all
opulences.

Text 41

atha mukhye satyatve yuktim darcayati yatreti. brahmatvat sarvatra sthite vasudeve bhagavati yasmin sthita-
trayanam gunanam bhutendriya-devatatmako yasyaivecituh sargo 'py ayam amrsa cukty-adau rajatadikam ivaropito
na bhavati. kintu yato va imani iti Sruti-prasiddhe brahmani yatra sarvada sthitvat samjYa-murti-klptas tu tri-vrt
kurvata upadecat iti nyayena yad eka-kartrtvac ca satya eva.

atha - now; mukhye - primary; satyatve - in eternity; yuktim - the reason; darcayati - shows; yatra - where; iti -
thus; brahmatvat - because of being thwe Brahman; sarvatra - everywhere; sthite - situated; vasudeve - Vasudeva;
bhagavati - the Supreme Personality of Godhead; yasmin - in which; sthita-trayanam - three situations; gunanam - of
the modes; bhuta - elements; indriya - senses; devata - demigods; atmakah - self; yasya - of whom; eva - indeed;
icituh - of the supreme controller; sargah - in the creation; api - also; ayam - this; amrsa - unreal; cukty-adau -
beginning with the seashell; rajatadikam - beginning with silver; iva - like; aropitah - artifical imposition; na - not;
bhavati - is; kintu - however; yatah - from whom; va - indeed; imani - these; iti - thus; Sruti-prasiddhe - proved by
the Sruti-sastra; brahmani - in Brahman; yatra - where; sarvada - always; sthitvat - because of being situated;
samj{.sy 241}a-murti-klptas tu tri-vrt kurvata upadecat iti nyayena - Vedanta-sutra 2.4.21; yat - what; eka - one;
kartrtvat - because of being the doer; ca - and; satya - eternal; eva - indeed.

24
The reason why the Supreme is the eternal Absolute Truth is given in the word "yatra" (in whom). Because He is the
greatest, the Supreme Personality of Godhead, Lord Vasudeva is present everywhere. He is the controller of the
material elements, senses, demigods, and others manifested by the three modes of material nature. The words "sargo
'mrsa" mean "the material world is not an illusion, like the illusion of thinking silver to be present in the glittering
surface of a seashell." That everything is manifested from the Supreme is confirmed by the following words of
Taittiriya Upanisad (3.1.1):

"From the Supreme all the material elements have come."

This is also confirmed by the following words of Vedanta-sutra (2.4.20):

"But the creation of the world of names and forms in the three modes of nature is done by the Supreme Personality
of Godhead, for that is the teaching of ssripture."

Thus, because He is the creator of the material worlds, the Supreme Personality of Godhead is the eternal Absolute
Truth (satyam).

Text 42

tatra drstantenapy amrsatvam sadhayati teja-adinam vinimayah parasparamca-vyatayah parasparasminn

amcenavasthitir ity arthah.

tatra - there; drstantena - with an example; api - also; amrsatvam - reality; sadhayati - shows; teja-adinam -
beginning with fire; vinimayah - actuion and reaction; parasparamca-vyatayah - mutual parts; parasparasminn -
mutual; amcena - by a part; avasthitih - situation; iti - thus; arthah - the meaning.

Then an example is given to prove that the material world is indeed real. There it is said: "tejo-vari-mrdam yatha
vinimayah", which means that fire and the other ingredients of the material world all rest within the real Supreme
Lord. For this reason they must indeed be real.

Text 43

sa yatha mrsa na bhavati. kintu yathaivecvara-nirmanam tathety arthah. imas tisro devatac tri-vrd ekaika bhavati.
yad agne rohitam rupam tejasas tad-rupam yac chuklam tad-apam yat krsnam tat prthivyah. tad annasya iti cruteh.

sa - that; yatha - as; mrsa - false; na - not; bhavati - is; kintu - however; yatha - as; eva - indeed; icvara - the
Supreme Personality of Godhead; nirmanam - creation; tatha - so; iti - thus; arthah - the meaning; imah - these;
tisrah - three; devatah - demigods; tri- vrt - three kinds; ekaika - one by one; bhavati - is; yat - what; agneh - of fire;
rohitam - manifested; rupam - form; tejasah - of fire; tad-rupam - that form; yac - what; chuklam - white; tad-apam -
of water; yat - what; krsnam - black; tat - that; prthivyah - of earth; tat - that; annasya - of food; iti - thus; cruteh -
from the Sruti-sastra.

The material world cannot be false, for it is created by the Supreme Personality of Godhead Himself. This is
confirmed by the following words of Chandogya Upanisad (6.3.4 and 6.4.1):

"Then the Supreme Personality of Godhead created the three demigods. One by one the Lord created the things of
the material world. He created the red fire, the clear waters, and the dark earth."

Text 44

tad evam arthasyasya Sruti-mulatvat kalpana-mulas tv anyo 'rthah svata eva parantah. tatra ca samanyataya
nirdistanam teja-adinam vicesatve sagkramanam na cabdikanam hrdayam adhyarohati.

tat - that; evam - thus; arthasya - of the meaning; asya - this; Sruti - of the ssriptures; mulatvat - being the root;
kalpana - conception; mulah - the root; tv - indeed; anyah - another; arthah - meaning; svata - persopnally; eva -
indeed; parastah - refuted; tatra - there; ca - and; samanyataya - with equality; nirdistanam - explained; teja-adinam
- beginning with fire; vicesatve - in difference; sagkramanam - sequence; na - not; cabdikanam - of grammarians;
hrdayam - heart; adhyarohati - rules.

Thus, because the Vedanta-sutra declares that the Supreme is the root from whom the ssriptures have grown, these
dessriptions of ssripture cannot be rejected as the mere imagination or invention of some writer. Therefore it must
be accepted that the material world was created by the Supreme Personality of Godhead. It did not spontaneously
come into existence without a creator. They who are learned in Sanskrit grammar will never accept the idea that this

25
statement of Chandogya Upanisad means that fire and the other material elements spontaneously came into existence
without an original cause behind them.

Text 45

yadi ca tad evamamsyata. tada vary-adini maricikadisu yathety evavaksyata. kim ca tan-mate brahmatas tri-sargasya
mukhyam janma nasti. kintv aropa eva janmety ucyate.

yadi - if; ca - and; tat - that; eva - indeed; amamsyata - is thought; tada - then; vary-adini - beginning ewith water;
maricika - mirages; adisu - beginning with; yatha - as; iti - thus; eva - indeed; avaksyata - is seen; kim ca -
furthermore; tan-mate - in that idea; brahmatah - from the Supreme; tri-sargasya - of the three worlds; mukhyam -
primary; janma - birth; na - not; asti - is; kintv - however; aropa - artifical imposition; eva - indeed; janma - birth; iti
- thus; ucyate - is said

If this view, that the material world is spontaneously created and has no creator, is accepted, then it is accepted that
the water and other elements of the material world are all like a great mirage. According to this view, the material
world was not created from the Supreme, for the world is only a great illusion.

Text 46

sa punar bhramad eva bhavati. bhramac ca sadrcyavalambi. sadrcyam tu kala-bhedenobhayam evadhisthanam

karoti. rajate 'pi cukti-bhrama-sambhavat.

sa - that; punah - qagain; bhramat - from illusion; eva - indeed; bhavati - is; bhramah - illusion; ca - and; sadrcya -
like that; avalambi - acceptance; sadrcyam - being like that; tu - but; kala-bhedena - with divisions of time;
ubhayam - both; eva - indeed; adhisthanam - creation; karoti - does; rajate - in silver; api - also; cukti-bhrama-
sambhavat - from the illusion of a seashell.

According to this view the entire material world is an illusion and the divisions of time are also illusory. The world
is thus thought to be like the silver falsely thought to exist on on the glittering surface of a seashell.

Text 47

na caikatmakam bhramadhisthanam. bahv-atmakam tu bhrama- kalpitam ity asti niyamo mitho militesu vidura-varti-
dhuma- parvata-vrksesv akhanda-megha-bhrama-sambhavat.

na - not; ca - also; eka - one; atmakam - self; bhrama - illusion; adhisthanam - creation;. bahv-atmakam - many
selves; tu - but; bhrama - illusion; kalpitam - imagined; iti - thus; asti - is; niyamah - niysma; mithah - mutual;
militesu - meeting; vidura - far; varti - being; dhuma - smoke; parvata - mountain; vrksesu - among trees; akhanda -
unbroken; megha - clouds; bhrama - illusion; sambhavat - from the manifestation.

To think that there is one soul is an illusion and to think that there are many different souls is also an illusion. It is an
idea created by the imagination. It is like a great mass of clouds on the horizon, a mass of clouds that one may
falsely think to be smoke from a faraway fire or a faraway mountain, or a faraway forest.

Text 48

tad evam prakrte 'py anadita eva tri-sargah pratyaksam pratiyate. brahma ca cin-matrataya svata eva sphurad asti.
tasmad anady-ajnanakrantasya jivasya yatha sad-rupata- sadrcyena brahmani tri-sarga-bhramah syat tatha tri-sarge 'pi
brahma-bhramah katham na kadacit syat. tatac ca brahmana evadhisthanatvam ity anirnaye sarva-naca-prasaggah.

tat - that; evam - thus; prakrte - material; api - also; anadita - beginningless; eva - indeed; tri-sargah - three
material worlds; pratyaksam - direct; pratiyate - is accepted; brahma - the Supreme; ca - and; cin-matrataya - as only
spirit; svata - personally; eva - indeed; sphurat - manifested; asti - is; tasmat - from Him; anady-aj{.sy 241}ana -
beginningless ignorance; akrantasya - overcome; jivasya - of the individual spirit soul; yatha - as; sad-rupata -
spiritual nature; sadrcyena - like; brahmani - in the Suprteme; tri-sarga-bhramah - the illusion of the three worlds;
syat - may be; tatha - so; tri-sarge - in the three worlds; api - also; brahma - odf the Supreme; bhramah - illusion;
katham - how?; na - not; kadacit - ever; syat - may be; tatah - then; ca - and; brahmana - of the Supreme; eva -
indeed; adhisthanatvam - establishment; iti - thus; anirnaye - not concluding; sarva - all; naca - destruction;
prasaggah - in relation to.

Here someone may say: "The material world (tri-sargah) has existed from time without beginning. The spiritual
Supreme has also existed from time without beginning. the conditioned individual souls are bewildered about their
true spiritual identity. How is it possible, then, that the Supreme is never bewildered in this way by the illusions of
the material world?" This conclusion is mistaken. It is not true. If this conclusion is accepted, then all becomes lost.

26
Text 49

aropakatvam tu jadasyeva. cin-matrasyapi na sambhavati. brahma ca cin-matram eva tan-matam iti. tatac ca Sruti-
mula eva vyakhyane siddhe so 'yam abhiprayah yatra hi yan nasti. kintv anyatraiva drcyate. tatraiva tad-aropah
siddhah.

aropakatvam - artifical imposaition; tu - not; jadasya - of matter; iva - like; cin-matrasya - only spirit; api - also; na
- not; sambhavati - is possible; brahma - the Supreme; ca - and; cin-matram - only spirit; eva - indeed; tan-matam -
that idea; iti - thus; tatah - then; ca - and; Sruti-mula - the root of the ssriptures; eva - indeed; vyakhyane - in the
excplanation; siddhe - proved; so 'yam - that; abhiprayah - the meaning; yatra - where; hi - indeed; yan - what; na -
not; asti - is; kintv - however; anyatra - in another place; eva - indeed; drcyate - is seen; tatra - there; eva - indeed;
tad-aropah - artifical imposition; siddhah - proved.

The material world is not an illusion that exists only in the imagination. In the same way the spiritual world is also
not an illusion that exists only in the imagination. The impersonalists affirm that the Supreme is pure spirit and
nothing else. In the commentary on Vedanta-sutra's affirmation that the Supreme Lord is the root from whom the
ssriptures have grown, it is affirmed that material illusions only when one does not see his relationship with the
Supreme.

Text 50

tatac ca vastutas tad-ayogat tatra tat-sattaya tat-satta kartum na cakyata eva. tri-sargasya tu tac-chakti-visistad
bhagavato mukhya-vrttyaiva jatatvena crutatvat tad-vyatirekena vyatirekat tatraiva sarvatmake so 'sti. tatas tasmin na
caropitac ca. aropas tu tathapi dhamnety adi-rityaivacintya-saktitvat tena liptatvabhave 'pi tac-chagka-rupa eva.

tatah - then; ca - and; vastutah - in truth; tad-ayogat - without contact with the Supreme; tatra - there; tat-sattaya -
with that reality; tat-satta - that reality; kartum - to do; na - not; sakyata - is able; eva - indeed; tri-sargasya - of the
material world; tu - but; tac- chakti-visistat - because of a specific potency of His; bhagavatah - of the Supreme
Personality of Godhead; mukhya- vrttya - with the primary meaning; eva - indeed; jatatvena - because of being born;
crutatvat - because of being heard; tad-vyatirekena - with the difference; vyatirekat - from the difference; tatra -
there; eva - indeed; sarvatmake - the self of all; sah - He; asti - is; tatah - then; tasmin - in Him; na - not; ca - also;
aropitah - aritifcal imposition; ca - and; aropah - artifical imposition; tu - but; tathapi - still; dhamneti - by the word
dhamna; adi - beginning; ritya - by the words; eva-indeed; acintya - inconceivable; saktitvat - because of the
potency; tena - by that; liptatva - being affected; abhave - in the absence; api - also; tac-chagka-rupa - the nature of
that doubt; eva - indeed.

Material illusion thus has no power to touch the Supreme. That is the primary meaning of these words of Srimad-
Bhagavatam's first verse. The ssriptures declare that the material world is created by a specific potency of the
Supreme Personality of Godhead, Without the Lord, the material world would not exist. The material world rests
within the Lord. Therefore material illusion cannot touch the Supreme Lord. The word "dhamna" in this verse of
Srimad-Bhagavatam affirms that because He is the master of inconceivable spiritual potencies, the Lord cannot be
touched by material illusion. Even though this is certainly true, some thinkers still have doubts.

Text 51

tatha ca eka-deca-sthitasyagner jYyotnsa- vistarini yatha ity anusarena tat-sattaya tat-satta bhavati.

tatha - so; ca - and; eka-deca-sthitasyagner jYyotnsa- vistarini yatha ity anusarena - according to Sri Visnu Purana
1.22.55; tat-sattaya - by His real existence; tat-satta - His existence; bhavati - is.

Because the Supreme Personality of Godhead is real, therefore the material world created by Him must also be real.
This is confirmed by the following words of Sri Visnu Purana (1.22.55):

"Just as the illumination of a fire, which is situated in one place, is spread all over, the energies of the Supreme
Personality of Godhead, Parabhrahman, are spread all over this universe."*

Text 52

tato bhagavato mukhyam satyatvam tri-sargasya na mrsatvam iti. tatha ca srutih satyasya satyam iti tatha prana vai
satyam tesam eva satyam iti prana-cabdoditanam sthula-suksma- bhutanam vyavaharatah satyatvenadhigatanam
mula-karana- bhutam parama-satyam bhagavantam darcayatiti.

tatah - of this; bhagavatah - of the Supreme Personality of Godhead; mukhyam - primary; satyatvam - reality; tri-
sargasya - of the material world; na - not; mrsatvam - falsity; iti - thus; tatha - so; ca - and; srutih - the Sruti-sastra;

27
satyasya - of the real; satyam - reality; iti - thus; tatha - so; prana - life breath; vai - indeed; satyam - real; tesam - of
them; eva - indeed; satyam - real; iti - thus; prana-cabda - the word "life"; uditanam - said; sthula - gross; suksma -
subtle; bhutanam - of elements; vyavaharatah - acting; satyatvena - with reality; adhigatanam - known; mula - root;
karana - cause; bhutam - manifested; parama-satyam - supreme reality; bhagavantam - the Supreme Personality of
Godhead; darcayati - reveals; iti - thus.

The material world cannot be false. It must be real, for it is manifested from the Supreme Personality of Godhead,
who is the supreme reality. This is confirmed by the following words of Brhad-aranyaka Upanisad (2.1.20):

"The Supreme is real, and therefore the individual souls and material worlds created by Him are also real."

In this passage the word "prana" means "the gross and subtle material elements. In this way it is seen that because
the Supreme Personality of Godhead is real, the material elements, which are created by Him, must also be real.

Text 53

atah tam eva tatastha-laksanena ca tatha vyaYjayan prathamam visadarthataya brahma-sutranam eva vivrtir iyam
samhiteti vibodhayisaya ca tad anantaram sutram eva prathamam anuvadati janmady asya yatah iti.

atah - then; tam - that; eva - indeed; tatastha- laksanena - characterized as marginal; ca - and; tatha - so; vya{.sy
241}jayan - manifesting; prathamam - first; vicadarthataya - with the pure meaning; brahma-sutranam - of the
Vedanta-sutras; eva - indeed; vivrtih - manifestation; iyam - this; samhita - gathered; iti - thus; vibodhayisaya - with
the intention to explain; ca - and; tat - that; anantaram - after; sutram - sutra; eva - indeed; prathamam - first;
anuvadati - explains; janmady asya yatah iti - the first words of Srimad-Bhagavatam.

Srimad-Bhagavatam is the natural commentary on Vedanta- sutra. Therefore the first statement of Vedanta-sutra
(janmady asya yatah) is explained by the first verse of Srimad-Bhagavatam.

Text 54

janmaditi srsti-sthiti-pralayam. tad-guna-samvij{.sy 241}ano bahuvrihih. asya vicvasya brahma-stamba-

paryantaneka- kartr-bhoktr-samyuktasya pratiniyata-deca-kala-nimitta-kriya- phalacrayasya manasapy acintya-
vividha-vicitraracana-rupasya. yato yasmad acintya-caktya svayam upadana-rupat kartr-adi-rupac ca janmadi tam
param dhimahity anvayah.

janmadi - janmadi; iti - thus; srsti-sthiti-pralayam - creation, maintenance, and annihilation; tad-guna - the modes;
samvij{.sy 241}anah - knowl3edge; bahuvrihih - a bahuvrihi-samasa; asya - of this; vicvasya - universe; brahma-
stamba-paryantaneka - of the many material universes; kartr - creator; bhoktr - enjoyer; samyuktasya - with;
pratiniyata - every; deca - place; kala - time; nimitta - cause; kriyaaction; phala - of results; acrayasya - of the
resting place; manasa - with the mind; api - also; acintya - unconceivable; vividha - various; vicitra - wonderful;
racana - creations; rupasya - having the form; yatah - from whom; yasmat - from whom; acintya-caktya - byHis
inconceivable potency; svayam - personally; upadana-rupat - in the form of the ingredient; kartr-adi-rupac - in the
form of the creator; ca - also; janmadi - beginning with birth; tam - that; param - Supreme; dhimahi - we meditate;
iti - thus; anvayah - the meaning.

Here (in Vedanta-sutra 1.1.2 and Srimad-Bhagavatam 1.1.1) the word "janmadi" is a tad-guna-samvijnana bahuvrihi-
samasa that means "creation, maintenance, and annihilation". Here "asya" means "of the material universe, which is
filled with a great variety of living entities, from the demigod Brahma down to the immovable plants, who all
perform various actions and attain various perceptions and experiences, and a great variety of times, places, actions,
causes, and results, a variety that is far beyond the power of the human mind to comprehend". Here "yatah" means
{.sy 168}from whom the creation, maintenance, and annihilation of the material world is manifested". This means
that the Supreme Personality of Godhead is both the creator and the ingredient of the material world. Then it is said,
"I meditate on that Supreme Lord (param dhimahi).

Text 55

atra visaya-vakyam ca bhrgur vai varunir varunam pitaram upasasara. adhihi bho bhagavo brahma ity arabhya yato
va imani bhutani jayante. yena jatani jivanti. yat prayanty abhisamvicanti tad vijijYasasva tad brahma iti. tat tejo
'srjata ity adi ca.

atra - here; visaya - the range of perception; vakyam - statement; ca - and; bhrguh - Bhrgu; vai - indeed; varunih -
the son of Varuna; varunam - to Varuna; pitaram - his father; upasasara - approached; adhihi - please teach; bhah -
O; bhagavah - lord; brahma - the Supreme; iti - thus; arabhya - beginning; yatah - from whom; vai - indeed; imani -
these; bhutani - beings; jayante - are born; yena - by whom; jatani - born; jivanti - live; yat - what; prayanti - go;

28
abhisamvicanti - enter; tat - that; vijijYasasva - you should try to know; tat - that; brahma - the Supreme; iti - indeed;
tat - that; tejah - power; asrjata - created; iti - thus; adi - beginning; ca - also.

That the Supreme Personality of Godhead is the creator of the material world is dessribed in these words of Taittiriya
Upanisad (3.1.1):

"Bhrgu Muni approached his father, Varuna, and asked, `O master, please teach me about the Supreme'. . . .
Varuna replied, `From the Supreme all living beings have come, by His grace they remain alive, and into Him they
enter at the end'. Know that is the Supreme."

This is also confirmed by the following words of Chandogya Upanisad (6.2.3):

"The Supreme created the elements of the material world."

Text 56

janmadikam ihopalaksanam. na tu vicesanam. tatas tad-dhyane tan na pravicati. kintu cuddham eva tad-dhyeyam iti.
kim ca atra prag-ukta-vicesana-vicista-vicva-janmadec tadrca-hetutvena sarva-saktitvam satya-sagkalpatvam
sarvajnatvam sarvecvaratvam ca tasya sucitam. yah sarvajYah sarva-vid yasya jnanamayam tapah. sarvasya vaci ity
adi cruteh.

janmadikam - beginning weityh birth; iha - here; upalaksanam - understood; na - not; tu - but; vicesanam -
adjective; tatah - then; tad-dhyane - meditation on Him; tan - that; na - not; pravicati - enters; kintu - however;
cuddham - pure; eva - indeed; tad- dhyeyam - to be meditated on; iti - thus; kim ca - furthermore; atra - here; prak -
previously; ukta - said; vicesana - adjective; visista - sepcific; vicva - universe; janma - birth; adeh - beginning;
tadrca - like that; hetutvena - because of being the origin; sarva- saktitvam - the nature of having all potencies; satya-
sagkalpatvam - the nature of having all desires fulfilled; sarvajnatvam - the nature of knowing everything;
sarvecvaratvam - the nature of being the master of all; ca - and; tasya - of Him; sucitam - indicated; yah - who;
sarvajYah - all- knowing; sarva-vit - all-knowing; yasya - of whom; j{.sy 241}anamayam - consisting of knowledge;
tapah - austerity; sarvasya - of all; vaci - controlling; iti - thus; adi - beginning; cruteh - from the Sruti.

The word "janmadi" here does not modify the Supreme. Here the supreme is not the person who meditates. Rather
He is the supremely pure object of meditation. Furthermore, the Supreme is the creator of the material world, which
was dessribed here by the word "janmadi". Because He is the creator of the material world, the Supreme is all-
powerful, all-knowing, the controller of all, and the person whose every desire is at once fulfilled. This is confirmed
by the following words of Mundaka Upanisad (1.1.9):

"The Supreme is all-knowing and all-powerful."

This is also confirmed by these words of Brhad-aranyaka Upanisad (4.4.22):

"The Supreme dominates and controls everyone."

Text 57

tatha paratvena nirastakhila-heya-pratyanika-svarupatvam jnanady-ananta-kalyana-gunatvam sucitam na tasya

karyam karanam ca vidyate ity adi cruteh.

tatha - so; paratvena - as the Supreme; nirasta - rejected; akhila - all; heya - unworthy; pratyanika - enemies;
svarupatvam - nature; jnanadi - beginning with knowledge; ananta - limitless; kalyana - auspicious; gunatvam -
virtues; sucitam - indicated; na - not; tasya - of Him; karyam - to be done; karanam - cause; ca - and; vidyate - is; iti
- thus; adi - beginning; cruteh - from the Sruti-sastra.

Because He is the greatest, the Supreme has all virtues and no faults. he is dessribed in these words of Cvetacvatara
Upanisad (6.8):

"He does not possess bodily form like that of an ordinary living entity. There is no difference between His body
and His soul. He is absolute. All His senses are transcendental. Any one of His senses can perform the action of any
other sense. Therefore, no one i greater than Him, or equal to Him. His potencies are multifarious, and thus His
deeds are automatically performed as a natural sequence."*

Text 58

29
 ye tu nirvicesam vastu jijYasyam iti vadanti. tan- mate brahma-jijYasayam janmady asya yatah ity asaggatam syat.
niraticaya-brhad-brmhanam ca iti nirvacanat. tac ca brahma jagaj-janmadi-karanam iti vacanac ca. evam uttaresv
api sutresu sutrodahrta-Sruti-gane ceksanady-anvaya-darsanat sutrani sutrodahrta-crutayac ca na tatra pramanam.

ye - who; tu - indeed; nirvicesam - qualityless; vastu - thing; jij{.sy 241}asyam - to be inquired about; iti - thus;
vadanti - say; tan-mate - in that opinion; brahma-jijYasayam - in the inquiry into the Supreme; janmady asya yatah
iti - the words janmady asya yatah; asaggatam - not attained; syat - is; niraticaya - not great; brhat - great;
brmhanam - greatness; ca - and; iti - thus; nirvacanat - from the statement; tat - that; ca - also; brahma - the
Supreme; jagaj-janmadi - beginning with the birth of the universe; karanam - the origin; iti - thus; vacanac - from the
statement; ca - also; evam - thus; uttaresv - in the uttara-mimamsa; api - and; sutresu - in the sutras; sutra - sutras;
udahrta - said; Sruti-gane - in the Sruti- sastras; ca - also; iksana - sight; adi - beginning; anvaya - meaning; darsanat
- by the view; sutrani - the sutras; sutra - by the sutras; udahrta - said; crutayah - the Srtuti-sastras; ca - and; na - not;
tatra - there; pramanam - evidence.

The impersonalists claim that the words "brahma- jijYasa" at the beginning of Vedanta-sutra refer to the qualityless
impersonal Brahman. By explaining that these words of Vedanta-sutra dessribe someone who is the creator,
maintainer, and destroyer of the material worlds (janmady asya yatah) Srimad- Bhagavatam here refutes the
impersonalists' idea. The impersonalists' idea is also refuted by these words of the ssriptures:

"The Supreme is the greatest. No one is as great as He."

"The Supreme is the original cause of the material world."

The truth is that the words of Vedanta-sutra, the ssripture verses quoted in Vedanta-sutra, and the Vedic ssriptures
themselves do not support the impersonalists' idea.

Text 59

tarkac ca sadhya-dharmavyabhicari-sadhana-dharmanvita- vastu-visayatvan na nirvicesa-vastuni pramanam. jagaj-

janmadi- bhramo yatas tad brahmeti svotpreksa-pakse ca na nirvicesa-vastu- siddhih.

tarkah - logic; ca - and; sadhya - to be attained; dharma - nature; avyabhicari - constant; sadhana - spiritual
practice; dharma - nature; anvita - with; vastu - thing; visayatvat - because of the sphere pf perception; na - not;
nirvicesa-vastuni - impersoanl and qualityless; pramanam - evidence; jagat - of the material world; janma - birth; adi
- beginnign with; bhramah - illusion; yatah - from whom; tat - that; brahma - the Supreme; iti - thus; svotpreksa-
pakse - imagining one thing to have the qualities of another; ca - also; na - not; nirvicesa- vastu - the impersonal
Brahman; siddhih - proof.

Logic also refutes the impersonalists' idea. Because the Supreme must be the origin of all goals that are to be attain
as well as all methods that may be adopted to attain these goals, the Supreme cannot be impersonal or qualityless. It
is not appropriate to say that the material world is an illusion that is manifested from the Supreme. These words
make no sense. In this way it is proved that the Supreme cannot be impersonal or qualityless.

Text 60

brahma-mulam ajnanam ajnana-saksi brahmety upagamat. saksitvam hi prakacaika-rasatayocyate. prakacatvam tu

jadad vyavartakam svasya parasya ca vyavahara- yogyata-padanasvabhavena bhavati. tatha sati sa-vicesatvam. tad-
abhave prakacataiva na syat. tucchataiva syat.

brahma - of the Supreme; mulam - the root; aj{.sy 241}anam - ignorance; ajnana - of ignorance; saksi - the witness;
brahma - the Supreme; iti - thus; upagamat - from the knowledge; saksitvam - the status oif a witness; hi - indeed;
prakaca - manifestation; eka - one; rasataya - withthe state of existence; ucyate - is said; prakacatvam -
manifestation; tu - indeed; jadat - from matter; vyavartakam - exclusion; svasya - own; parasya - of another; ca -
and; vyavahara - action; yogyata - appropriateness; padan - states; asvabhavena - by what is not the nature; bhavati -
is; tatha - so; sati - being so; sa-vicesatvam - with qualities; tad- abhave - in the absence of that; prakasata -
manifestation; eva - indeed; na - not; syat - may be; tucchata - insignificance; eva - indeed; syat - is.

The impersonalists' idea is that the world is an illusion that has its roots in a mistaken idea, and the Supreme is the
neutral, aloof witness of this material illusion. However, this very idea affirms that the Supreme is not material, and
the Supreme and others perform actions. These are the symptoms of a person. They are not the symptoms of an
impersonal, qualityless something. In this way it is seen that the impersonalists' idea is very foolish and
insignificant. It is not worth considering.

Text 61

30
 kim ca tejo-vari-mrdam ity anenaiva tesam vivaksitam setsyatiti janmady asya yatah ity aprayojakam syat. atas tat-
tad-vicesavattve labdhe sa ca vicesah sakti-rupa eva.

kim ca - furthermore; tejo-vari-mrdam - tejo-vari-mrdam; iti - thus; anena - by this; eva - indeed; tesam - of them;
vivaksitam - desired to be said; setsyati - is; iti - thus; janmady asya yatah iti - janmady asya yatah; aprayojakam -
inappropriatekness; syat - is; atah - then; tat-tad-vicesavattve - having qualities; labdhe - attained; sa - that; ca - and;
vicesah - specific; sakti-rupa - the form of potencies; eva - indeed.

The impersonalists may try to claim that the words {.sy 168}tejo-vari-mrdam" in this verse of Srimad-Bhagavatam#
support their idea. However, the words "janmady asya yatah" refute all their claims. Because the Supreme has many
potencies, therefore He has qualities and He is a person.

Text 62

saktic cantaragga bahiragga tatastha ceti tridha darcita. tatra vikaratmakesu jagaj-janmadisu saksad-dhetuta
bahiraggaya eva syad iti sa mayakhya copakranta. tatastha ca vayam dhimahity anena atha yadyapi bhagavato 'mcat
tad- upadana-bhuta-prakrty-akhya-sakti-vicistat purusad evasya janmadi. tathapi bhagavaty eva tad-dhetuta
paryavasyati. samudraika-dece yasya janmadi. tasya samudra eva janmaditi.

saktih - potency; ca - alos; antaragga - internal; bahiragga - external; tatastha - marginal; ca - and; iti - thus; tridha
- three kinds; darcita - shown; tatra - there; vikaratmakesu - with transformations; jagaj- janmadisu - beginning with
the creation of the material world; saksad-dhetuta - the direct cause; bahiraggaya - of the external; eva - indeed; syat
- is; iti - thus; sa - that; mayakhya - called maya; ca - and; upakranta - near; tatastha - marginal; ca - and; vayam -
we; dhimahi - meditate; iti - thus; anena - by this; atha - then; yadyapi - qalthough; bhagavatah - of the Supreme
Personality of Godhead; amcat - because of being part and parcel; tad- upadana - the ingredient; bhuta - become;
prakrti - prakrti; akhya - called; sakti - potency; vicistat - specific; purusat - from the purusa; eva - indeed; asya - of
Him; janma - birth; adi - beginning; tathapi - still; bhagavati - in the Supreme Personality of Godhead; eva - indeed;
tad-dhetuta - the cause of that; paryavasyati - concludes; samudra - having the mark; eka - one; dece - in the place;
yasya - of whom; janmadi - beginning with birth; tasya - of Him; samudra - having the mark; eva - indeed; janmadi-
janmadi; iti - thus.

The Supreme Personality of Godhead has three potencies: 1. antaragga (internal), 2. bahiragga (external), and 3.
tatastha (marginal). The external potency, which is also called maya, creates, maintains, and annihilates the material
universes. The marginal potency is we living entities, who meditate (dhimahi) on the Supreme. Although the
material energy is the immediate cause of the material world, because that material potency is part-and- parcel of the
Supreme Lord, it is the Supreme Lord who is the ultimate cause of the creation, maintenance, and annihilation of
the material universes.

Text 63

yathoktam prakrtir hy asyopadanam

adharah purusah parah sato 'bhivyaYjakah kalo

brahma tat-trtayas tv aham. iti.

yatha - as; uktam - said; prakrtih - matter; hi - indeed; asya - of this; upadanam - ingredient; adharah - resting
place; purusah - the Supreme Personality of Godhead; parah - supreme; satah - being so; abhivyaYjakah -
manifesting; kalah - time; brahma - Brahman; tat-trtayah - these three; tv - indeed; aham - I; iti - thus.

This is also confirmed by the Supreme Personality of Godhead Himself in these words (Srimad-Bhagavatam
11.24.19):

"The material universe may be considered real, having nature as its original ingredient and final state. Lord Maha-
Visnu is the resting place of nature, which becomes manifest by the power of time. Thus nature, the almighty Visnu,
and time are not different from Me, the Supreme Absolute Truth."***

Text 64

tasya ca bhagavato janmady asya yatah ity anenapi murtatvam eva laksyate. yato murtasyas jagato murti-cakter
nidhana-rupa- tadrcananta-para-saktinam nidhana-rupo 'sav ity aksipyate. tasya parama-karanatvaggi-karat.

31
 tasya - of Him; ca - and; bhagavatah - of the Supreme Personality of Godhead; janmady asya yatah ity anena - by
Srimad-Bhagavatam 1.1.1; api - also; murtatvam - having a form; eva - indeed; laksyate - is seen; yatah - from
whom; murtasyah - havign a form; jagatah - of the world; murti- cakteh - of the potency of ther form; nidhana-rupa -
resting-place; tadrca - like this; ananta - limitless; para - transcendental; saktinam - of potencies; nidhana-rupah - in
the form of the resting place; asav - this; iti - thus; aksipyate - is rejected; tasya - of Him; parama-karanatva -
supreme cause; aggi-karat - because of accepting.

In this way it is seen that the words "janmady asya yatah" from Vedanta-sutra and Srimad-Bhagavatam hint that the
Supreme has a form. the material universe is one of His limbs, and His many other potencies are other limbs. They
all rest within Him. Thus He is the original cause of all.

Text 65

na ca tasya murtatve saty anyato janmapatet. anavasthapatter ekasyaivaditvenaggi-karat sagkhyanam avyaktasyeva

sa karanam karanadhipadhipo na casya kaccij janito na cadhipah iti Sruti- nisedhat. anadi-siddhaprakrta-svabhavika-
murtitvena tasya tat-prasiddhec ca. tad evam murtatve siddhe sa ca murto visnu- narayanadi-saksad-rupakah sri-
bhagavan eva nanyah.

na - not; ca - and; tasya - of Him; murtatve - the state of having a form; sati - being so; anyatah - otherwise; janma
- birth; apatet - attains; anavastha - another situation; apatteh - of the attainment; ekasya - of one; eva - indeed;
aditvena - beginning; aggi-karat - because of accepting; sagkhyanam - of the sankhya philosophers; avyaktasya - of
the unmanifested; iva - like; sa - He; karanam - the cause; karana - of the cause; adhipa - of the ruler; adhipah - the
ruler; na - not; ca - and; asya - of Him; kaccit - something; janitah - born; na - not; ca - and; adhipah - the ruler; iti -
thus; Sruti - the Sruti-sastra; nisedhat - because of contradicting; anadi - without beginning; siddha - perfect;
aprakrta - not material; svabhavika - own; murtitvena - with the form; tasya - of Him; tat-prasiddheh - because ofnthe
proof of that; ca - and; tat - that; evam - thus; murtatve - havign a form; siddhe - proved; sa - He; ca - and; murtah -
form; visnu - Visnu; narayana - Narayana; adi - beginning; saksat - direct; rupakah - form; sri-bhagavan - the
Supreme Personality of Godhead; eva - indeed; na - not; anyah - anyone else.

Even though He has a from, the Supreme never takes birth. There must be an original cause of all. The idea that
there is an endless series of causes and no original cause cannot be accepted. The Sagkhya philosophers claim that
the unmanifested material nature is the original cause, but this view cannot be accepted, for the ssriptures contradict
it. It is contradicted by these words of Cvetacvatara Upanisad (6.9):

"The Supreme Lord is the cause of all causes. He is the master of all masters of the senses. No one is His father.
No one is His king."

In this way it is proved that the form of the Lord is not material and has no beginning. The Lord has many forms,
such as the form of Lord Visnu and Lord Narayana. These are the forms of the Lord. They are not other than the
Lord.

Text 66

tatha ca dana-dharme yatah sarvani bhutani

bhavanty adi-yugagame yasmimc ca pralayam yanti

punar eva yuga-ksaye

tatha - so; ca - and; dana-dharme - in the Dana-dharma; yatah - from whom; sarvani - all; bhutani - beings;
bhavanti - are; adi- yugagame - in the beginning of the first yuga; yasmin - in whom; ca - and; pralayam -
annihilation; yanti - go; punah - again; eva - indeed; yuga-ksaye - at the end of the yuga.

This is also dessribed in these words of the Dana-dharma:

"In the beginning of creation all living beings are manifested from the Supreme Lord, and at the time of cosmic
devastation, all living beings enter Him again."

Text 67

ity adikam tat-pratipadaka-sahasra-namadau. tatraiva tu yathoktam anirdecya-vapuh sriman iti.

iti - thus; adikam - beginning; tat-pratipadaka - proving that; sahasra-namadau - in the beginning the thousand
names; tatra - there; eva - indeed; tu - indeed; yatha - as; uktam - said; anirdecya-vapuh - whose form cannot be
dessribed; sriman - glorious; iti - thus.

32
That the Lord has a form is also confirmed in the beginning of the Visnu-sahasra-nama, where the Lord is called by
the names "anirdecya-vapuh" (He whose form is beyond dessription) and Sriman" (He who is glorious).

Text 68

evam ca skande srasta pata ca samharta

sa eko harir icvarah srastrtvadikam anyesam

daru-yosa-vad ucyate

evam - thus; ca - also; skande - in the Skanda Purana; srasta - creator; pata - protector; ca - and; samharta -
destroyer; sa - He; ekah - one; harih - Lord Hari; icvarah - the supreme controller; srastrtvadikam - beginning with
being the fcreator; anyesam - of others; daru-yosa-vat - like w ooden statue of a woman; ucyate - is said.

That the Supreme Lord is the creator and controller of the material world is confirmed by these words of Skanda
Purana:

"Lord Hari is the only supreme controller. He is only the creator, maintainer, and destroyer of the worlds. Anyone
else who may seem to be a creator, maintainer, or destroyer is only a wooden puppet in His hands.

Text 69

eka-deca-kriyavattvan

na tu sarvatmaneritam srsty-adikam samastam tu

visnor eva param bhavet. iti.

eka - one; deca - place; kriyavattvat - action; na - not; tu - but; sarva - all; atmana - by the Self; iritam - said; srsty-
adikam - beginning with creation; samastam - everything; tu - but; visnoh - of Lord Visnu; eva - indeed; param -
supreme; bhavet - is; iti - thus.

"Lord Visnu does not stay only in one place or perform only one action. He can be everywhere and do everything.
He is the creator, maintainer and destroyer of the worlds. He is the Supreme."

Text 70

mahopanisadi ca sa brahmana srjati sa rudrena vilapayati ity adikam.

mahopanisadi - in the Maha Upanisad; ca - and; sa - He; brahmana - by Brahma; srjati - creates; sa - and; rudrena -
by Siva; vilapayati - destroys; iti - thus; adikam - beginning.

In the Maha Upanisad it is said:

"The Supreme Personality of Godhead employs Brahma to create the world and Siva to destroy it."

Text 71

ata eva vivrtam nimitta-matram icasya

vicva-sarga-nirodhayoh hiranyagarbhah sarvac ca

kalasyarupinas tava. iti.

ata eva - therefore; vivrtam - revealed; nimitta-matram - only the intermediate cause; icasya - of the Supreme
Personality of Godhead; vicva - of the universe; sarga - of creation; nirodhayoh - and destruction; hiranyagarbhah -
Hiranyagarbha; sarvah - Indra; ca - and; kalasya - of time; arupinah - fgormless; tava - of You; iti - thus.

This is also confirmed by these words addressed to the Supreme Lord (Srimad-Bhagavatam 10.71.8):

"Actually, You are creating and destroying the entire cosmic manifestation. Lord Brahma and Lord Siva are only
the superficially visible causes. Creation and destruction are actually being performed by the invisible time factor,
which is Your impersonal representation."*

33
Text 72

tava yo rupa-rahitah kalah kala-saktis tasya nimitta-matram iti vyadhikarana eva sasthi.

tava - of You; yah - who; rupa-rahitah - without a form; kalah - time; kala-saktih - the potency of time; tasya - of
that; nimitta-matram - the intermediate cause; iti - thus; vyadhikarana - explanation; eva - indeed; sasthi - the
genetive cause.

Here the words "tava kalasyarupino nimittam" mean "Your time-potency, which is formless, is the intermediate
cause". Here time is in the genitive case.

Text 73

tatha adyo 'vatarah purusah parasya ity adi.

tatha - so; adyo 'vatarah purusah parasya ity adi - Srimad- Bhagavatam 2.6.42.

That the Supreme Personality of Godhead is the original cause of time and the material world is also confirmed by
these words of Srimad-Bhagavatam (2.6.42):

"Karanarnavacayi 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. Garbhodakacayi Visnu, and the sum total of all living beings, both moving and non-moving."*

Text 74

yad-amcato 'sya sthiti-janma-nacah ity adi ca.

yad-amcato 'sya sthiti-janma-nacah ity adi - Srimad- Bhagavatam 6.3.12; ca - also.

This is also confirmed by these words of Srimad-Bhagavatam (6.3.12):

"Above me and above all other demigods, including Indra and Candra, is the one supreme master and controller.
The partial manifestations of His personality are Brahma, Visnu, and Siva, who are in charge of the creation,
maintenance, and annihilation of this universe. He is like the two threads that form the length and breadth of a
woven cloth. The entire world is controlled by Him just as a bull is controlled by a rope in his nose."*

Text 75

tad evam atrapi tatha-vidha-murtir bhagavan evopakrantah. tad evam tatastha-laksanena param nirdharya tad eva
laksanam brahma-sutre sastra-yonitvat. tat tu samanvayat ity etat sutra-dvayena sthapitam asti.

tat - that; evam - thus; atra - here; api - - also; tatha-vidha- murtih - form like that; bhagavan - the Supreme
Personality of Godhead; eva - indeed; upakrantah - begun; tat - that; evam - thus; tatastha-laksanena - characterized
by the marginal potency; param - supreme; nirdharya - determining; tat - that; eva - indeed; laksanam - nature;
brahma-sutre - in Vedanta-sutra; sastra-yonitvat - Vedanta-sutra 1.1.3; tat tu samanvayat iti - Vedanta-sutra 1.1.4;
etat - that; sutra-dvayena - with two sutras; sthapitam - proved; asti - is.

In this way the form of the Supreme Personality of Godhead is dessribed. The way the individual spirit souls, or
marginal potency, can understand the truth about the Supreme Lord is dessribed in two statements of Vedanta-sutra
(1.1.3-4):

"The Supreme Lord is the author of all revealed ssriptures, and all revealed ssriptures are for knowing the
Supreme Lord."*

"That the Supreme Lord is the author of all revealed ssriptures is confirmed by the words of the ssriptures."

Text 76

tatra purva-sutrasyarthah kuto brahmano jagaj-janmadi- hetutvam. tatraha sastram yonir jnana-karanam yasya
tattvat.

34
 tatra - there; purva-sutrasya - of the previous sutra; arthah - the meaning; kutah - where?; brahmanah - of the
Supreme; jagaj- janmadi - beginning with the creation of thew material universe; hetutvam - the state of being the
cause; tatra - there; aha - said; sastram - ssripture; yonih - the cause of birth; jnana - of knowledge; karanam - the
cause; yasya - of which; tattvat - from the truth.

The first of these sutras is explained in this way: Why is it said that the Supreme is the original cause of the material
universe's creation, maintenance, and annihilation? This question is answered by the words "sastra-yonitvat", which
mean "because the ssriptures are the way to know the truth".

Text 77

yato va imani bhutani ity adi sastra-pramanakatvad iti.

yato va imani bhutani ity adi - Taittiriya Upanisad 3.1.1; sastra-pramanakatvat - because of being tyhe evidence
from assripture; iti - thus.

Ssriptural evidence for the truth that the Supreme Lord is the origin of material creation is found in these words of
Taittiriya Upanisad (3.1.1):

"The Supreme Absolute Truth is that from which everything is born."*

Text 78

natra darsanantara-vat tarka-pramanakatvam. tarkapratisthanat. atyantatindriyatvena pratyaksadi-

pramanavisayatvad brahmanac ceti bhavah.

na - not; atra - here; darsanantara-vat - like in another philosophy; tarka-pramanakatvam - the evidince of logic;
tarkapratisthanat - Vedanta-sutra 2.1.11; atyanta - greatly; ati - beyond; indriyatvena - the meaterial senses; pratyaksa
- direct perception; adi - beginning; pramana - evidence; visayatvat - because of being in the range of perception;
brahmanah - of the Supreme; cah - also; iti - thus; bhavah - the meaning.

Unlike other philosophies, the philosophy of Vedanta does not accept logic as the best kind of evidence. In Vedanta-
sutra (2.1.11) it is said:

"Transcendental topics cannot be understood by argument or logic."*

The Supreme is beyond the perception of the material senses. Therefore material direct perception and other kinds
of material sources of knowledge are not helpful to understand Him. that is the meaning here.

Text 79

vainacikas tv avirodhadhyaye tarkenaiva nirakarisyante. atra tarkapratisthanam caivam icvarah karta na bhavati.
prayojana-cunyatvan muktatma-vat.

vainacikah - the Buddhists; tv - indeed; avirodhadhyaye - in a chapoter that does not contradict; tarkena - by logic;
eva - indeed; nirakarisyante - will be refuted; atra - here; tarkapratisthanam - the nmon-acceptance of logic; ca -
also; evam - thus; icvarah - the supreme controller; karta - the creator; na - not; bhavati - is; prayojana - need;
cunyatvat - because of the absence; muktatma- vat - like a liberated soul.

Still, in other places logic is used to refute the theories of the Buddhists and other atheists and heretics. However,
unaided material logic cannot be used to dessribe the nature of the Supreme Personality of Godhead, the creator of
the material world.

Text 80

nanu bhuvanadikam jiva-kartrkam karyatvat ghata-vat. vimati-visayah kalo na loka-cunyah. kalatvat vartamana-
kala- vad ity adi. tad evam darsananugunyenecvaranumanam tu darsanantara-pratikulya-parahatam iti sastraika-
pramanakah para-brahma-bhutah sarvecvarah purusottamah.

nanu - is it not so?; bhuvana - the worlds; adikam - beginning; jiva - the individual spirit souls; kartrkam - the
cerator; karyatvat - because of being the effect; ghata-vat - like a pot; vimati - of fools; visayah - in the range of
perception; kalah - time; na - not; loka-cunyah - devoid of the worlds; kalatvat - because of time; vartamana -
present; kala - time; vat - like; iti - thus; adi - beginning; tat - that; evam - thus; darsana - philosophy; anugunyena -
appropriate; icvara - of the Supreme Personality of Godhead; anumanam - logic; tu - indeed; darsana - philosophy;
antara - another; pratikulya - unfavorableness; parahatam - defeated; iti - thus; sastraika-pramanakah - the ssripture

35
is the only evidence; para-brahma-bhutah - the Supreme Personality of Godhead; sarvecvarah - the controller of all;
purusottamah - the Supreme Person.

Here someone may protest: "Is it not so that just as an individual soul can create a clay pot, so an individual soul can
also create a material universe?"

To this protest is given the following reply: Material time does not exist outside of the material world. Outside of
the material world time is manifested as an eternal present. From that spiritual perspective logic proves the truth of
the Supreme Personality of Godhead and any theory that there is not Supreme Personality of Godhead is at once
refuted by logic. Therefore, for the residents of the material world the only way to understand the Supreme
Personality of Godhead is by accepting the revelation of ssripture.

Text 81

sastram tu sakaletara-pramana-paridrsta-samasta-vastu- vijatiya-sarvajYya-satya-sagkalpatvadi-

micranavadhikaticayaparimitodara-vicitra-guna-sagaram nikhila-heya-pratyanika-svarupam pratipadayatiti na
pramanantaravasita-vastu-sadharmya-prayukta-dosa-gandhah. ata eva svabhavikananta-nitya-murtimattvam api tasya
sidhyatiti.

sastram - ssripture; tu - indeed; sakala - all; itara - other; pramana - evidence; paridrsta - seen; samasta - all; vastu -
things; vijatiya - different; sarvajYya - omniscience; satya- sagkalpatva - having all desires at once fulfilled; adi -
beginning with; micra - mixed; anavadhika - limitless; aticaya - great; aparimita - unlimited; udara - generous;
vicitra - wonderful; guna - of virtues; sagaram - ocean; nikhila - all; heya - vices; pratyanika - enemies; svarupam -
form; pratipadayati - proves; iti - thus; na - not; pramana - evidenmce; antara - another; avasita - concluded; vastu -
thing; sadharmya - the same nature; prayukta - engaged; dosa - of a fault; gandhah - the fragrance; ata eva -
therefore; svabhavika - own; ananta - limitless; nitya - eternal; murtimattvam - having a form; api - also; tasya - of
Him; sidhyati - proves; iti - thus.

Ssripture teaches that the Supreme Personality of Godhead has an ocean of wonderful good qualities. such as all-
knowledge, His every wish being at once fulfilled, being free of all limits, and countless other virtues and noble
qualities. he also has no faults. He has not even the slightest scent of any fault.

Text 82

athottara-sutrasyarthah brahmanah katham sastra- pramanakatvam. tatraha tat tv iti.

atha - now; uttara-sutrasya - of the latter sutra; arthah - the meaning; brahmanah - of the Supreme; katham - how?;
sastra - ssripture; pramanakatvam - evidence; tatra - there; aha - said; tattv iti - the words "tat tu".

Now the second sutra (Vedanta-sutra 1.1.4) will be explained. Someone may ask: "Why do you say that the studying
the ssriptures is the proper way to understand the Supreme?" Vedanta-sutra 1.1.4 is then spoken to answer this
question.

Text 83

tu-cabdah prasaktacagka-nivrtty-arthah. tac-chastra- pramanakatvam brahmanah sambhavaty eva. kutah.

samanvayat. anvaya-vyatirekabhyam upapadanam samanvayas tasmat.

tu-cabdah - the word "tu"; prasaktacagka-nivrtty- arthah - for answering the objection; tac-chastra - of the
ssriptures; pramanakatvam - evidence; brahmanah - of the Supreme; sambhavati - is; eva - indeed; kutah - the
reason; samanvayat - because of agreement; anvaya-vyatirekabhyam - directly and inderctly; upapadanam - reason;
samanvayah - agreement; tasmat - from that.

The sutra begins its answer with the word "tu" (but), which is a word appropriate for beginning the answer to an
objection. The ssriptures dessribe the Supreme. Someone may ask: "Why do you say that?" The answer is given in
the sutra with the word "samanvayat", which means, "because all this ssriptures, directly and indirectly, affirm that
it is so".

Text 84

tatranvayah satyam jnanam anantam brahma iti. anando brahma iti. ekam evadvitiyam brahma iti. tat satyam sa
atma iti. sad eva saumyedam agra asit iti. brahma va idam ekam evagra asit iti. atma va idam eka evagra asit purusa-
vidhah iti. puruso ha vai narayanah iti. eko ha vai narayana asit iti. tad aiksata bahu syam prajayayeti iti. tasmad va
etasmad atmana akacah sambhutah iti. tat tejo 'srjata iti. yato va imani bhutani jayante iti. puruso ha vai narayano
'kamayata. atha narayanad ajo 'jayata. yatah prajah sarvani bhutani.

36
 tatra - there; anvayah - the meaning; satyam - truth; j{.sy 241}anam - knowledge; anantam - limitless; brahma - the
Supreme; iti - thus; anandah - bliss; brahma - the Supreme; iti - thus; ekam - one; eva - indeed; advitiyam - without
a rival; brahma - the Supreme; iti - thus; tat - that; satyam - truth; sa - He; atma - the Supreme Self; iti - thus; sat -
the Supreme; eva - indeed; saumya - O gentle one; idam - this; agra - before; asit - was; iti - thus; brahma - the
Supreme; vai - indeed; idam - thisd; ekam - one; eva - indeed; agre - before; asit - was; iti - thus; atma - the
Supreme; vai - indeed; idam - this; eka - one; eva - indeed; agre - before; asit - was; purusa-vidhah - the Supreme
Personality of Godhead; iti - thus; purusah - the Supreme Personality of Godhead; ha - indeed; vai - indeed;
narayanah - Narayana; iti - thus; ekah - one; ha - indeed; vai - indeed; narayana - Narayana; asit - was; iti - thus; tat
- that; aiksata - glance; bahu - many; syam - I will be; prajayaya - I will father children; iti - thus; iti - thus; tasmat -
from Him; va - indeed; etasmat - from Him; atmana - of the Supreme; akacah - the sky; sambhutah - born; iti - thus;
tat - that; tejah - power; asrjata - created; iti - thus; yatah - from whom; va - indeed; imani - these; bhutani - beings;
jayante - are born; iti - thus; purusah - the Supreme Personality of Godhead; ha - indeed; vai - indeed; narayanah -
Narayana; akamayata - desired; atha - then; narayanat - from Narayana; ajah - Brahma; ajayata - was born; yatah -
from whom; prajah - the beings; sarvani - all; bhutani - beings.

Many passages may be quoted from ssripture to dessribe the Supreme Lord and to prove that He created the material
world. For example, in the Taittiriya Upanisad (2.11) it is said: satyam jnanam anantam brahma

"The Supreme is eternal, real, limitless, and full of knowledge."

In the the Taittiriya Upanisad (3.6.1) it is said: anando brahma

"The Supreme is full of bliss."

In the the Chandogya Upanisad (6.2.1) it is said: ekam evadvitiyam brahma

"No one can rival the Supreme Lord."

In the the Chandogya Upanisad (6.8.7) it is said: tat satyam sa atma

"The Supreme Lord is eternal and real."

In the the Chandogya Upanisad (6.2.1) it is said: sad eva saumyedam agra asit

"O gentle one, before the material world was manifested, the Supreme Lord existed."

In the the Brhad-aranyaka Upanisad (1.4.10) it is said: brahma va idam ekam evagra asit

"Before the material world was manifested, the Supreme Lord existed."

In the the Brhad-aranyaka Upanisad (6.2.1) it is said: atma va idam eka evagra asit purusa-vidhah

"Before the material world was manifested, the Supreme Personality of Godhead existed."

In the the Narayana Upanisad (text 1) it is said: puruso ha vai narayanah

"Lord Narayana is the Supreme Personality of Godhead."

In the the Maha-Narayana Upanisad (1.1) it is said: eko ha vai narayana asit

"Lord Narayana is the only Supreme Personality of Godhead."

In the the Chandogya Upanisad (6.2.3) it is said: tad aiksata bahu syam prajayaya

"The Supreme Personality of Godhead thought: Let Me become many. Let Me father many children."

In the the Taittiriya Upanisad (2.1.3) it is said: tasmad va etasmad atmana akacah sambhutah

"From the Supreme Personality of Godhead the sky was born."

In the the Chandogya Upanisad (6.2.3) it is said: tat tejo 'srjata

"The Supreme Personality of Godhead created fire and the other material elements."

37
 In the the Taittiriya Upanisad (2.1.3) it is said: yato va imani bhutani jayante

"All created beings emanate from the Absolute Truth, the Supreme Personality of Godhead."*

In the the Maha-Narayana Upanisad it is said: puruso ha vai narayano 'kamayata. atha narayanad ajo 'jayata. yatah
prajah sarvani bhutani.

"In the beginning Lord Narayana desired to create the material world. Then from Lord Narayana the demigod
Brahma was born, and from Brahma all the living entities were manifested."

Text 85

narayanah param brahma

tattvam narayanah param rtam satyam param brahma

purusam krsna-piggalam. ity adisu ca.

narayanah - Narayana; param brahma - the Supreme Personality of Godhead; tattvam - the truth; narayanah -
Narayana; param - the supreme; rtam - object of worship; satyam - eternal; param brahma purusam - the Supreme
Personality of Godhead; krsna- piggalam - dark; iti - thus; adisu - beginning; ca - also.

In the the Maha-Narayana Upanisad it is said:

"Narayana is the Supreme Brahman. Narayana is the supreme truth. Narayana is the supreme truth, the supreme
object of worship, and the Supreme Brahman. His transcendental form is dark and splendid."

Text 86

atha vyatirekah katham asatah saj jayeta iti. ko hy evanyat kah pranyad yad esa akaca anando na syat iti. eko ha vai
narayana asin na brahma na ca cagkarah ity adisu.

atha - now; vyatirekah - indirect; katham - how?; asatah - from the unreal; saj - reality; jayeta - is born; iti - thus;
kah - who?; hi - indeed; eva - indeed; anyat - from another; kah - who; pranyat - from life; yat - what; esa - this;
akaca - sky; anandah - bliss; na - not; syat - is; iti - thus; ekah - one; ha - indeed; vai - indeed; narayana - Narayana;
asin - was; na - not; brahma - Brahma; na - not; ca - and; cagkarah - Siva; iti - thus; adisu - beginning.

The Lord is indirectly dessribed in these words of Chandogya Upanisad (6.2.2): katham asatah saj jayeta

"How is it possible that the real world was born from something that is not real?

In the Taittiriya Upanisad (2.7.1) it is said: ko hy evanyat kah pranyad yad esa akaca anando na syat

"Who could breathe or remain alive if the blissful Supreme Lord did not reside in his heart?"

In the the Maha-Narayana Upanisad (1.1) it is said: eko ha vai narayana asin na brahma na ca cagkarah

"In the beginning there was only Lord Narayana. there was no Brahma and no Siva."

Text 87

anyesam ca vakyanam samanvayas tatraiva vaksyate. anandamayo 'bhyasat ity adina.

anyesam - of other; ca - and; vakyanam - statements; samanvayah - accumulation; tatra - there; eva - indeed;
vaksyate - will be said; anandamayah - blissful; abhyasat - from practive; iti - thus; adina - beginning.

Many other passages from ssripture may be quoted to dessribe the Supreme Personality of Godhead. For example, in
Vedanta-sutra (1.1.12) it is said:

"The Supreme Personality of Godhead is by nature full of joy."*

Text 88

sa caivam paramananda-rupatvenaiva samanvito bhavatiti tad- upalabdhyaiva parama-purusarthatva-siddher na

prayojana- cunyatvam api.

38
sa - He; ca - also; evam - thus; paramananda-rupatvena - with a form of transcendental bliss; eva - indeed;
samanvitah - with; bhavati - is; iti - thus; tad- upalabdhya - understanding that; eva - indeed; parama-purusa - of the
Supreme Personality of Godhead; arthatva-siddheh - of the perfection of meaning; na - not; prayojana - need;
cunyatvam - being without; api - also.

One who thus understands that the Supreme Personality of Godhead has a form of transcendental bliss attains the
supreme goal of life. Nothing remains unattained by such a person

Sri Paramatma-sandarbha

Volume Six

One who thus understands that the Supreme Personality of Godhead has a form of transcendental bliss attains the
supreme goal of life. Nothing remains unattained by such a person.

Text 89

tad evam sutra-dvayarthe sthite tad etad vyacaste anvayad itaratac carthesu iti. arthesu nana-vidhesv api veda-
vakyarthesu satsu anvayad anvaya-mukhena yato yasmad ekasmad asya janmadi pratiyate. athetarato vyatireka-
mukhena ca yasmad evasya tat pratiyata ity arthah. ata eva tasya cruty-anvaya-vyatireka- darcitena parama-sukha-
rupatvena parama-purusarthatvam ca dhvanitam.

tat - that; evam - thus; sutra-dvaya - of the two sutras; arthe - the meaning; sthite - situated; tat - this; etat - that;
vyacaste - said; anvayat - anvayat; itaratah - itaratah; carthesu - carthesu; iti - thus; arthesu - in the meanings; nana-
vidhesv - various kinds; api - also; veda- vakyarthesu - in the meaning of the words of the Vedas; satsu - being so;
anvayat - directly; anvaya-mukhena - directly; yatah - from whom; yasmat - from whom; ekasmat - from one; asya -
pf Him; janmadi - beginning with birth; pratiyate - is known; atha - then; itaratah - indirectly; vyatireka-mukhena -
indirectly; ca - and; yasmat - from whom; eva - indeed; asya - of this; tat - this; pratiyate - is known; iti - thus; arthah
- the meaning; ata eva - thus; tasya - of Him; cruty-anvaya-vyatireka - trhe direct and indirect meaning of the
ssriptures; darcitenashown; parama-sukha-rupatvena - with the form of transcendental happiness; parama-
purusarthatvam - the supreme goal of life; ca - also; dhvanitam - said.

These two sutras (Vedanta-sutra 1.1.3-4) are explained by the words "anvayad itaratac carthesu" in Srimad-
Bhagavatam 1.1.1. Here "arthesu" means "the various statements of the Vedic ssriptures", "anvayat" means "with
the direct dessriptions of He who is the cause of the creation, maintenance, and annihilation of the material world",
"itaratah" means "with the indirect dessriptions of Him". In this way, by understanding the direct and indirect
statements of the Vedas, one easily attains the supreme goal of life.

Text 90

eko ha vai narayana asit ity adi sastra-pramanatvena prak sthapita-rupatvam ceti.

ekah - one; ha - indeed; vai - indeed; narayana - Narayana; asit - was; iti - thus; adi - beginning; sastra-
pramanatvena - by the evidence of ssripture; prak - before; sthapita - established; rupatvam - having the form; ca -
also; iti - thus.

The Maha-Narayana Upanisad's (1.1) statement "eko ha vai narayana asit" (Before the material world was created,
only Lord Narayana existed) is ssriptural proof that the form of Lord Narayana existed before the material world
was created.

Text 91

39
atha iksater nacabdam iti vyacaste abhijYa iti.

atha - now; iksateh - because of being seen; na - not; acabdam - indessribeable; iti - thus; vyacaste - said; abhij{.sy
241}a - abhijna; iti - thus.

The next sutra is (Vedanta-sutra 1.1.5) is: iksater nacabdam

"Because it is said that the Supreme glanced on the material nature, it is not said by the ssriptures that pradhana (the
unmanifested state of matter) is the cause of the material world."

This sutra is explained by the word "abhijYah" in Srimad-Bhagavatam 1.1.1.

Text 92

atra sutrarthah idam amnayate chandogye sad eva saumyedam agra asid ekam evadvitiyam brahma iti. tad aiksata
bahu syam iti. tat tejo 'srjata ity adi.

atra - here; sutrarthah - the meaning of the sutra; idam - this; amnayate - in the ssriptures; chandogye - in the
Chandogya Upanisad; sat - the Supreme; eva - indeed; saumya - O gentle one; idam - this; agre - before; asit - was;
ekam - one; eva - indeed; advitiyam - without a rival; brahma - the Supreme; iti - thus; tat - that; aiksata - saw; bahu
- many; syam - I will be; iti - thus; tat - that; tejah - power; asrjata - created; iti - thus; adi - beginning.

This sutra is also explained by many passages in the ssriptures. In the Chandogya Upanisad (6.2.1) it is said: sad eva
saumyedam agra asid ekam evadvitiyam brahma

"O gentle one, in the beginning only the Supreme existed. There was none but Him."

In the Upanisads it is also said: tad aiksata bahu syam

"The Supreme thought" Let Me become many."

In the Upanisads it is again said: tat tejo 'srjata ity adi.

"The Supreme created the element fire and the other material elements."

Text 93

atra paroktam pradhanam api jagat-karanatvenayati. tac ca nety aha iksater iti. yasmin cabda eva pramanam na
bhavati. tad acabdam anumanikam pradhanam ity arthah. na tad iha pratipadyam.

atra - here; para - Supreme; uktam - said; pradhanam - pradhana; api - also; jagat-karanatvena - as the cause of the
material universe; ayati - attains; tac - that; ca - and; na - not; iti - thus; aha - said; iksateh - iksateh; iti - thus;
yasmin - in whom; cabda - sound; eva - indeed; pramanam - evidence; na - not; bhavati - is; tat - that; acabdam - not
sound; anumanikam - evidence; pradhanam - pradhana; iti - thus; arthah - the meaning; na - not; tat - that; iha - here;
pratipadyam - to be proved.

Here someone may protest: "Is it not said that the pradhana (unmanifested material nature) is the creator of the
material world?" To this protest the words of Vedanta-sutra 1.1.5 say: "No. That is not true. The Vedic ssriptures do
not say that the pradhana is the ultimate cause of the material world."

Text 94

kuto 'cabdatvam tasyety acagkyaha iksateh.

kutah - from what?; acabdatvam - the state of not being dessribed in ssripture; tasya - of that; iti - thus; acagkyaha -
fearing; iksateh - Vedanta-sutra 1.1.5.

Fearing that someone might say "Where do the ssriptures say that pradhana is not the creator of the material
world?", Vedanta-sutra (1.1.5) says: "iksateh" (Because it is said that the Supreme glanced on the material energy).

Text 95

sac-chabda-vacya-sambandhi-vyapara-vicesabhidhayina iksater dhatoh cravanat. tad aiksata itiksanam cacetane

pradhane na sambhavet. anyatra ceksa-purtikaiva srstih. sa aiksata lokan nu srja iti. sa iman lokan asrjata ity adau.

40
 sat-cabda - the word "sat"; vacya - to be said; sambandhi - in relation to; vyapara - action; vicesa - specific;
abhidhayina - naming; iksateh - of iksateh; dhatoh - of the root; cravanat - from hearing; tat - that; aiksata - saw;
itiksanam - seeing; ca - and; acetane - inanimate; pradhane - pradhasna; na - not; sambhavet - may be; anyatra - in
another place; ceksa-purtika - the eyes; eva - indeed; srstih - creation; sa - He; aiksata - glanced; lokan - the worlds;
nu - indeed; srja - created; iti - thus; sa - He; iman - the; lokan - worlds; asrjata - created; iti - thus; adau - beginning.

The word "iksateh" here dessribes the activity of seeing performed by the Supreme. When the Upanisads say the
creator of the world glanced (tad aiksata) on the material energy, these words cannot dessribe the inanimate
unconscious pradhana, which does not have to power to see anything. That the creator of the material has the power
to see is confirmed in these words of Aitareya Upanisad (1.1.1): sa aiksata lokan nu srja

"With a glance He created the material worlds."

In Aitareya Upanisad (1.1.2) it is also said: sa iman lokan asrjata

"By glancing He created the material world."

Text 96

iksanam catra tad-acesa-srjya-vicaratmakatvat sarvaj{.sy 241}atvam eva krodi-karoti. tad etad aha abhijYa iti.

iksanam - seeing; ca - and; atra - here; tad-acesa - all that; srjya - creation; vicara - consideration; atmakatvat -
because of the nature; sarvaj{.sy 241}atvam - moniscience; eva - indeed; krodi-karoti - accepts; tat - this; etat -
that; aha - said; abhijYa - abhijna; iti - thus.

Because He created everything with a glance, and because He thus sees everything that was created, the Supreme is
all- knowing. This is dessribed in Srimad-Bhagavatam 1.1.1 by the word "abhijYa".

Text 97

nanu tadanim ekam advitiyam ity uktes tasyeksana-sadhanam na sambhavati. tatraha svarad iti.

nanu - is it not so?; tadanim - then; ekam - one; advitiyam - without a second; iti - thus; ukteh - from the statement;
tasya - of Him; iksana - seeing; sadhanam - action; na - not; sambhavati - is possible; tatra - there; aha - said; svarad
- independent; iti - thus.

Here someone may protest: "The ssriptures say that the Lord is `ekam evadvitiyam' (one without a second). This
must mean that, because He is everything, the Lord cannot be so limited as to have the power to see, and because
He cannot see anything, He cannot possible be all-knowing."

By speaking the word "sva-rat" (He is independent), Srimad-Bhagavatam 1.1.1 refutes this objection.

Text 98

svarupenaiva tatha tatha rajata iti na tasya karyam karanam ca vidyate ity adau. svabhaviki jnana-bala-kriya ca ity
adi cruteh.

svarupena - in His own form; eva - indeed; tatha tatha - so; rajate - is manifested; iti - thus; na - not; tasya - of
Him; karyam - duty; karanam - cause; ca - and; vidyate - is; iti - thus; adau - beginning; svabhaviki - own nature;
jnana-bala-kriya - knowledge, power, and action; ca - and; iti - thus; adi - beginning; cruteh - from the Sruti-sastra.

This means that the Supreme can do anything He wishes. In the Cvetacvatara Upanisad (6.8) it is said:

"He does not possess bodily form like that of an ordinary living entity. There is no difference between His body
and His soul. He is absolute. All His senses are transcendental. Any one of His senses can perform the action of any
other sense. Therefore, no one is greater than Him or equal to Him. His potencies are multifarious, and thus His
deeds are automatically performed as a natural sequence."*

Text 99

eteneksana-van-murtimattvam api tasya svabhavikam ity ayatam. nihcvasitasyapy agre darcayisyamanatvat. tac ca
yathoktam eveti ca.

41
 etena - by this; iksana - sight; vat - possessing; murtimattvam - having a form; api - also; tasya - of Him;
svabhavikam - natural; iti - thus; ayatam - attained; nihcvasitasya - of the breath; api - also; agre - in the beginning;
darcayisyamanatvat - to be seen; tac - that; ca - and; yatha - as; uktam - said; eva - indeed; iti - thus; ca - also.

In this way it is seen that the Supreme Lord has a form and that form has the power to see. The Lord also has the
power to breathe, as will be shown later (text 102) in this book.

Text 100

atha sastra-yonitvat ity asyarthantaram vyacaste tena iti.

atha - now; sastra-yonitvat iti - Vedanta-sutra 1.1.3; asya - of this; artha - meaning; antaram - another; vyacaste -
says; tene - the word "tene"; iti - thus.

Another interpretation of Vedanta-sutra 1.1.3 is given in Srimad-Bhagavatam 1.1.1's word "tene" (He imparted).

Text 101

tac carthantaram yatha katham tasya jagaj-janmadi-kartrtvam. katham va nanya-tantroktasya pradhanasya na

canyasyeti. tatraha sastrasya veda-laksanasya yonih karanam.

tac - that; ca - also; artha - meaning; antaram - another; yatha - as; katham - how?; tasya - of Him; jagaj-janmadi-
kartrtvam - the creator of the material universe; katham - how?; va - or; na - not; anya-tantroktasya - said in other
ssriptures; pradhanasya - of pradhana; na - not; ca - and; anyasya - of another; iti - thus; tatra - there; aha - said;
sastrasya - of ssripture; veda-laksanasya - characterized by the Vedas; yonih - yoni; karanam - cause.

Now this second interpretation will be discussed. Here someone may protest: "How is it possible that the Supreme
is the creator, maintainer, and destroyer of the material universes? Do the ssriptures not say that the pradhana
(unmanifested material energy) is the creator of the material worlds?"

To this protest the following answer is given: The Vedas affirm that the Supreme is the creator (yoni) of the
material worlds.

Text 102

tad-rupatvat. evam va are 'sya mahato bhutasya nicvasitam etad yad rg-vedo yad yajur-vedah sama-vedo
'tharvaggirasa itihasa-puranam vidya upanisadah clokah sutrany apy asutrani vyakhyanani iti cruteh.

tad-rupatvat - from that nature; evam - thus; va - indeed; are - Oh; asya - of Him; mahatah - the Supreme; bhutasya
- manifested; nicvasitam - breathed; etat - thus; yat - which; rg-vedah - the Rg Veda; yat - which; yajur-vedah - the
Yajur Veda; sama-vedah - the Sama Veda; atharvaggirasa - the Stharva Veda; itihasa-puranam - the Itihasas and
Puranas; vidya - knowledge; upanisadah - the Upanisads; clokah - the verses; sutrani - the sutras; api - also; asutrani -
not sutras; vyakhyanani - explanations; iti - thus; cruteh - from Sruti-sastra.

That the Supreme Lord has the power to breathe is confirmed by these words of Brhad-aranyaka Upanisad (2.4.10):

"From the breath of the Supreme Being came the Rg Veda, Yajur Veda, Sama Veda, Atharva Veda, Itihasas,
Puranas, Upanisads, verses, sutras, prose explanations, and Vedic commentaries."

Text 103

sastram hi sarva-pramanagocara-vivdhananta-jnana- mayam. tasya ca karanam brahmaiva sruyata iti. tad evam
mukhyam sastra-jYam tadrcam sarvajnatvam vina ca sarva- srsty-adikam anyasya nopapadyata iti prokta-laksanam
brahmaiva jagat-karanam. na pradhanam. na ca jivantaram iti.

sastram - ssripture; hi - indeed; sarva - all; pramana - evidence; agocara - not in the range of perception; vividha -
various; ananta - limitless; jnana - knowledge; mayam - consisting of; tasya - of it; ca - and; karanam - the origin;
brahma - the Supreme; eva - indeed; sruyata - is said in the Sruti; iti - thus; tat - that; evam - indeed; mukhyam -
primary; sastra - of ssripture; jYam - the knower; tadrcam - like that; sarvajnatvam - being all- knowing; vina -
without; ca - and; sarva - all; srsti - creation; adikam - beginning with; anyasya - of another; na - not; upapadyate - is
established; iti - thus; prokta - dessribed; laksanam - nature; brahma - the Supreme; eva - indeed; jagat-karanam - the
cause of the material universe; na - not; pradhanam - pradhana; na - not; ca - and; jivantaram - another soul; iti -
thus.

42
Ssripture brings knowledge of a limitless variety of things, including many things that cannot be known in any other
way. The ssriptures themselves declare that the Supreme Himself is their original author. Therefore the Supreme is
all-knowing. Also, if He were not all-knowing, it would not be possible for Him to create, maintain, and annihilate
the material universes. In this way it is proved that the Supreme is the original creator of the material world. Neither
pradhana nor any individual soul is the creator.

Text 104

tad eva vivrtyaha tene brahma hrda ya adi-kavaye iti brahma vedam adi-kavaye brahmane brahmanam prati
hrdantahkarana- dvaraiva. na tu vag-dvara. tene avirbhavitavan.

tat - this; eva - indeed; vivrtya - revealing; aha - said; tene brahma hrda ya adi-kavaye - tene brahma hrda ya adi-
kavaye; iti - thus; brahma - brahma; vedam - the Vedas; adi-kavaye - adi-kavaye; brahmane - the demigod Brahma;
brahmanam - Brahma; prati - to; hrda - hrda; antahkarana - the heart; dvara - by; eva - indeed; na - not; tu - but; vag-
dvara - by words; tene - tene; avirbhavitavan - manifested.

That the Supreme is the original author of the Vedic ssriptures is also dessribed in Srimad-Bhagavatam 1.1.1 in the
words "tene brahma hrda ya adi-kavaye" (It is He only who first imparted the Vedic knowledge unto the heart of
Brahmaji, the original living being). Here the word "brahma" means "the Vedic ssriptures", "adi-kavaye" means {.sy
168}to the demigod Brahma", "hrda" means "not by words, but through the heart", and "tene" means {.sy
168}manifested".

Text 105

atra brhad-vacakena brahma-padena sarva-j{.sy 241}anamayatvam tasya jYapitam. hrdety anenantaryamitvam

sarva-saktimayatvam ca jYapitam. adi-kavaya ity anena tasyapi ciksa-nidanatvac chastra-yonitvam ceti.

atra - here; brhad-vacakena - by the meaning "great"; brahma-padena - by the word "brahma"; sarva-j{.sy
241}anamayatvam - consisting of all knowledge; tasya - of that; j{.sy 241}apitam - is informed; hrda - hrda; iti -
thus; anena - by this; antaryamitvam - the nature of the Supersoul; sarva- saktimayatvam - the nature of having all
potencies; ca - and; j{.sy 241}apitam - taught; adi-kavaya - adi-kavaye; iti - thus; anena - by this; tasya - of this; api -
also; ciksa - instruction; nidanatvat - because of giving; sastra - of ssripture; yonitvam - the nature of being the
author; ca - and; iti - thus.

The word "brahma" is derived from the word {.sy 168}brhat" (great). In this way it is said that the ssriptures
(brahma) are the "great knowledge" or the {.sy 168}knowledge of everything". The word "hrda" here teaches us that
the Supreme Lord is the Supersoul in everyone's heart and the master of all potencies. Because He is the original
teacher of all knowledge, the Supreme Lord is thus the original author of the Vedas, as Vedanta-sutra 1.1.3 (sastra-
yonitvat) explains.

Text 106 Srutic catra yo brahmanam vidadhati purvam

yo vai vedamc ca prahinoti tasmai tam ha devam atma-buddhi-prakacam

mumuksur vai caranam aham prapadye. iti.

srutih - the Sruti; ca - and; atra - here; yah - wgo; brahmanam - Brhma; vidadhati - gave; purvam - formerly; yah -
who; vai - certainly; vedamc - the Vedas; ca - also; prahinoti - gave; tasmai - to him; tam - to Him; ha - certainly;
devam - the Supreme Personality of Godhead; atma-buddhi-prakacam - the original source of all enlightenment;
mumuksuh - desiring liberation; vai - certainly; caranam aham prapadye - let me surrender; iti - thus.

This is also dessribed in the following words of Cvetacvatara Upanisad (6.18):

"Because I desire liberation, let me surrender unto the Supreme Personality of Godhead, who first enlightened Lord
Brahma in Vedic knowledge through Lord Brahma's heart. The Lord is the original source of all enlightenment and
spiritual advancement."*

Text 107

mukta-jiva api tat-karanam nety aha muhyantiti. yatra brahmani vedakhye surayah cesadayo 'pi. anena ca cayana-
lila- vyaYjita-nicvasitamaya-vedo brahmadi-vidhanacanac ca yah padmanabhas tad-adi-murtikah sri-bhagavan
evabhihitah.

mukta-jiva - the liberateed souls; api - even; tat-karanam - the original source of that; na - not; iti - thus; aha - said;
muhyanti - muhyanti; iti - thus; yatra - where; brahmani - in the Brahma; vedakhye - called the Vedas; surayah - the

43
demigods; cesadayah - headed by Lord Cesa; api - even; anena - by that; ca - and; cayana - of sleep; lila - pastimes;
vyaYjita - manifested; nicvasitamaya - consisting of the breath; vedah - the Veda; brahmadi - headed by Brahma;
vidhanacanah - giving; ca - and; yah - who; padmanabhah - the lotus-naveled Lord; tad-adi-murtikah - with forms
that begin with that; sri-bhagavan - the Supreme Personality of Godhead; eva - indeed; abhihitah - named.

The liberated individual souls are certainly not the original authors of the Vedic ssriptures. This is confirmed by the
word "muhyanti" (even the great sages and demigods are placed into illusion) in Srimad-Bhagavatam 1.1.1. This
means that even the great demigods, such as Lord Cesa, are not the authors of the Vedas. The Vedas were
manifested from the breathing of Lord Garbhodakacayi Visnu, who is one of the many forms of the Supreme
Personality of Godhead, as He enjoyed pastimes of sleep. At that time the Vedas were revealed to the demigod
Brahma.

Text 108

vivrtam caitat pracodita yena pura sarasvati ity adina.

vivrtam - manifested ca - and; etat - that; pracodita yena pura sarasvati ity adina - Srimad-Bhagavatam 2.4.22.

That the Supreme Lord taught the Vedas to the demigod Brahma is confirmed by the following words of Srimad-
Bhagavatam (2.4.22):

"May the Lord, who in the beginning of the creation amplified the potent knowledge of Brahma from within his
heart and inspired him with full knowledge of creation and of His own Self, and who appeared to be generated from
the mouth of Brahma, be pleased with me."*

Text 109

atha tat tu samanvayat ity asyarthantaram. yatha sastra- yonitve hetuc ca drcyate ity aha tat tv iti. samanvayo 'tra
samyak sarvato-mukho 'nvayo vyutpattir vedartha-parij{.sy 241}anam yasmat tat tu sastra-yoni-nidanatvam nicciyata
iti jive samyak jnanam eva nasti. pradhanatva-cetanam eveti bhavah.

atha - now; tat tu samanvayat ity asya - of Vedanta-sutra 1.1.4; arthantaram - an altrenate explanation; yatha - as;
sastra-yonitve - the author of the ssriptures; hetuh - the cause; ca - and; drcyate - is seen; iti - thus; aha - said; tat tv
iti - the words "tat tu"; samanvayah - samanvayah; atra - here; samyak - evereywhere; sarvato- mukhah - in all
directions; anvayah - meaning; vyutpattih - manifestation; veda - of the Vedas; artha - the truth; parijnanam -
knowledge; yasmat - from whom; tat - that; tu - but; sastra-yoni-nidanatvam - the nature of teaching the Vedas;
nicciyate - is ascertained; iti - thus; jive - to the individual soul; samyak - complete; j{.sy 241}anam - knowledge;
eva - indeed; na - not; asti - is; pradhanatva- cetanam - consciousness; eva - indeed; iti - thus; bhavah - the meaning.

Now an alternate interpretation of Vedanta-sutra 1.1.4 (tat tu samanvayat) will be discussed. After it is seen that the
Supreme is the original author of the Vedic ssriptures (sastra- yonitvat), the next sutra, beginning with the words "tat
tu", is spoken. In the word "samanvayat", the prefix {.sy 168}sam" means "all" and "anvayat" means {.sy 168}the
truths dessribed in the Vedas". In this way it is concluded that the Supreme must be the author of the Vedas, for only
He has all-knowledge. Because the individual soul does not have all knowledge, he cannot be the Vedas' author.

Text 110

sa vetti vicvam na hi tasya vetta iti cruteh.

sa vetti vicvam na hi tasya vetta iti cruteh - Cvetacvatara Upanisad 3.19.

That the Supreme Lord has all knowledge and the individual spirit soul does not is confirmed by these words of
Cvetacvatara Upanisad (3.19):

"The Supreme Lord knows everything, but no one knows Him."*

Text 111

tad etad asya tadiya-samyag-jnanam vyatireka-mukhena bodhayitum jivanam sarvesam api tadiya-samyag-j{.sy
241}anabhavam aha muhyantiti. surayah cesadayo 'pi yad yatra cabda-brahmani muhyanti.

tat - this; etat - that; asya - of Him; tadiya-samyag-j{.sy 241}anam - all knowledge; vyatireka-mukhena - indirectly
explained; bodhayitum - to explain; jivanam - of the individual souls; sarvesam - of all; api - also; tadiya-samyag-
j{.sy 241}anabhavam - the absence of all knowledge about Him; aha - said; muhyanti - muhyanti; iti - thus; surayah

44
- the demigods; cesadayah - headed by Cesa; api - even; yat - what; yatra - where; cabda-brahmani - in the words of
the Vedas; muhyanti - are bewildered.

In Srimad-Bhagavatam 1.1.1 the word "muhyanti" (By Him even the great sages and demigods are placed into
illusion) indirectly affirms that the Supreme Lord has all knowledge and no individual soul has all knowledge like
the Lord. The words {.sy 168}surayo muhyanti" mean "even the demigods like Lord Cesa are bewildered to
understand the true meaning of the Vedas".

Text 112

tad etad vivrtam svayam-bhagavata kim vidhatte kim acaste

kim anudya vikalpayet ity asya hrdayam loke

nanyo mad veda kaccana. iti.

tat - this; etat - that; vivrtam - revealed; svayam-bhagavata - by the Supreme Personality of Godhead Himself; kim
- what?; vidhatte - direct; kim - what?; acaste - declare; kim - what?; anudya - taking as the object; vikalpayet - may
conjecture; iti - thus; asya - of the Vedic literature; hrdayam - intention; loke - in this world; na - not; anyat - other;
mat - than Me; veda - knows; kaccana - anyone; iti - thus.

The Supreme Lord Himself affirms (Srimad-Bhagavatam 11.21.42):

"What is the direction of all Vedic literatures? On whom do they set focus? Who is the purpose of all speculation?
Outside of Me no one knows these things."*

Text 113

anena ca saksad-bhagavan evabhihitah. atha iksater nacabdam ity asyarthantaram abhijYa ity atraiva vya{.sy
241}jitam asti.

anena - by this; ca - also; saksad-bhagavan - the Supreme Personality of Godhead; eva - indeed; abhihitah -
declared; atha - now; iksater nacabdam ity asya - of Vedanta-sutra 1.1.5; arthantaram - another meaning; abhijYa -
abhijna; iti - thus; atra - here; eva - indeed; vya{.sy 241}jitam - manifested; asti - is.

In this way the Supreme Lord is dessribed. Now an alternate interpretation of Vedanta-sutra 1.1.5 (iksater nacabdam)
will be discussed.

Text 114

atra sutrarthah. nanu acabdam asparcam arupam avyayam ity adi cruteh katham tasya cabda-yonitvam. tatraha
prakrtam brahma cabda-hinam na bhavati. kutah iksateh tad aiksata bahu syam prajayeya ity atra bahu syam iti
cabdatmakeksa-dhatoh cravanat.

atra - here; sutrarthah - the meaning of the sutra; nanu - is it not so?; acabdam - not heard; asparcam - not touched;
arupam - without a form; avyayam - eternal; iti - thus; adi cruteh - Katha Upanisad 1.3.15; katham - how?; tasya - of
Him; cabda-yonitvam - the author of the Vedas; tatra - there; aha - - said; prakrtam - natural; brahma - the Supreme;
cabda- hinam - without sound; na - not; bhavati - is; kutah - why?; iksateh - from a glance; tat - that; aiksata - saw;
bahu - many; syam - I will become; prajayeya - I will give birth to children; iti - thus; atra - here; bahu - many;
syam - I will become; iti - thus; cabda - sound; atmaka - nature; iksa-dhatoh - from the root iksa; cravanat - from the
Sruti-sastra.

Here someone may protest: In Katha Upanisad (1.3.15) it is said:

"The Supreme is aloof from all sound and touch. He has no form. He is eternal and unchanging."

If this is so, how can the Supreme be the author of the Vedas?

To this protest the following reply is given: It is not true that the Supreme is aloof from all sound and other objects
of sense perception. For example, in the Chandogya Upanisad (6.2.3) it is said:

"Then the Supreme glanced at the material energy. He thought: Let Me become many. I will father many
children."

45
 Here it is said that the Supreme can see, so it is not unreasonable to assume that He can also hear. Therefore He is
not aloof from sound and other objects of sense perception.

Text 115

tad etad aha abhijYah. bahu syam ity adi- cabdatmaka-vicara-vidagdhah. sa ca cabdadi-sakti-samudayas tasya na
prakrtah. prakrti-ksobhat purvatrapi sad-bhavat. tat-svarupa- bhuta evety aha svarad iti. atra purvavat tadrcam
sadharmatvam murtimattvam api siddham.

tat - this; etat - that; aha - said; abhijYah - abhijna; bahu - many; syam - I will become; iti - thus; adi - beginning;
cabda - sound; atmaka - nature; vicara - consideration; vidagdhah - expert; sa - that; ca - and; cabdadi-sakti-
samudayah - the potencies that begin with sound; tasya - of Him; na - not; prakrtah - material; prakrti- ksobhat - from
the agitation of matter; purvatra - previously; api - also; sad-bhavat - fropm spiritual nature; tat-svarupa - from His
own form; bhuta - manifested; eva - indeed; iti - thus; aha - said; svarad - svarat; iti - thus; atra - here; purvavat - as
before; tadrcam - like that; sadharmatvam - having a like nature; murtimattvam - having a form; api - also; siddham
- proved.

This is explained by the word "abhijYah" (he is conscious of all manifestations) in Srimad-Bhagavatam 1.1.1.
Therefore, as Chandogya Upanisad (6.2.3) explains, the Supreme Lord is conscious of all sounds and all other sense
objects. Still, these powers of the Lord are not at all material, for the Lord is perfectly spiritual in nature. He existed
before the material world was even manifested. The nature of the Lord is then explained in the word "svarat" (He is
independent) in Srimad-Bhagavatam 1.1.1. In this way, as has already been explained in this book, it is proved that
the Supreme Lord has a form. That is His nature.

Text 116

yathahuh sutra-karah antas tad-dharmopadecat iti.

yatha - as; ahuh - said; sutra-karah - the author of Vedanta- sutra; antah - within; tat - of Him; dharma - the nature;
upadecat - because of the teaching; iti - thus.

This is also affirmed by the author of Vedanta-sutra in these words (Vedanta-sutra 1.1.20): antas tad-dharmopadecat

"The person within the sun and the eye is the Supreme Personality of Godhead, because the Vedic literatures
explain that His nature fits the dessription of the Lord."

Text 117

ato 'cabdatvadikam prakrta-cabda-hinatvadikam eveti j{.sy 241}eyam. atrottara-mimamsadhyaya-catustayasyapy

artho darcitah. tatra anvayad itaratac ca iti samanvayadhyayasya muhyanti yat surayah ity avirodhadhyayasya
dhimahi iti sadhanadhyayasya satyam param iti phaladhyayasyeti. tatha gayatry-artho 'pi spastah. tatra janmady asya
yatah iti pranavarthah. srsty-adi-saktimattva-vacitvat.

atah - then; acabdatvadikam - beginning with sound; prakrta- cabda-hinatvadikam - weithout being material sound;
eva - indeed; iti - thus; jneyam - to be understood; atra - here; uttara- mimamsadhyaya-catustayasya - of the fourth
chapter of Vedanta- sutra; api - also; arthah - meaning; darcitah - revealed; tatra - there; anvayat - directly; itaratah -
indirectly; ca - also; iti - thus; samanvaya - all; adhyayasya - of the chapter; muhyanti - are bewildered; yat - what;
surayah - the demigods; iti - thus; avirodhadhyayasya - not contradicting; dhimahi - I meditate; iti - thus; sadhana -
of sadhana; adhyayasya - of the chaoter; satyam - truth; param - supreme; iti - thus; phala - result; adhyayasya - of
the chapter; iti - thus; tatha - so; gayatry-arthah - the meaning fo gayatri; api - also; spastah - clearly; tatra - there;
janmady asya yatah iti - janmady asya yatah; pranava - of the sacred syllable Om; arthah - the meaning; srsty-adi -
beginning with creation; saktimattva - the nature of having the potency; vacitvat - because of the statement.

Therefore when the ssriptures say the Supreme is aloof from sound and other sense objects, it means that His sense
powers are not material. In this way the first four sutras of Vedanta are explained by the first verse of Srimad-
Bhagavatam. Vedanta-sutra 1.1.4 is explained by the words "anvayad itaratas ca". The avirodha portion of Vedanta-
sutra is explained by the words "muhyanti yat surayah" in the first verse of Srimad- Bhagavatam. The sadhana
portion of Vedanta-sutra is explained by the word "dhimahi" in Srimad-Bhagavatam 1.1.1. The phala portion of
Vedanta-sutra is explained by the words "satyam param" in Srimad-Bhagavatam 1.1.1. The first verse of Srimad-
Bhagavatam also explains the meaning of the Gayatri-mantra. The syllable Om in the Gayatri-mantra is explained
by the words "janmady asya yatah" in Srimad-Bhagavatam 1.1.1, for Om dessribes the Lord's power to create,
maintain, and annihilate the material universes.

Text 118

46
tad evam evagni-purane gayatri-vyakhyane proktam taj-jyotir bhagavan visnur jagaj-janmadi-karanam iti.

tat - that; evam - thus; eva - certainly; agni-purane - in the Agni Purana; gayatri-vyakhyane - in the explanation of
the Gaqyatri- mantra; proktam - said; taj-jyotih - His effulgence; bhagavan - the Supreme Personality of Godhead;
visnuh - Lord Visnu; jagaj-janmadi-karanam - the cause of matwerial creation, maintenance, and annihilation; iti -
thus.

This is explained in the Agni Purana's dessription of the Gayatri-mantra:

"Lord Visnu is the Supreme Personality of Godhead. From Him comes the Brahmajyoti effulgence. He is the
creator, maintainer, and destroyer of the material worlds."

Text 119

yatra tri-sargo 'mrsa iti vyahrti-trayarthah. ubhayatrapi loka-trayasya tad-ananyatvena vivaksitatvat.

yatra tri-sargo 'mrsa iti - "yatra tri-sargo 'mrsa"; vyahrti-traya - of the three words "bhur bhuvah svah"; arthah - the
meaning; ubhayatra - in both places; api - also; loka-trayasya - of the three worlds; tad-ananyatvena - by not being
different from that; vivaksitatvat - because of being the speaker's intention.

The words "yatra tri-sargo 'mrsa" in Srimad- Bhagavatam 1.1.1 explain the words "bhur bhuvah svah" in the Gayatri-
mantra. This is because both texts refer to the three material planetary systems.

Text 120

svarad iti savitr-prakacaka-parama-tejo-vaci. tene brahma hrda iti buddhi-vrtti-prerana-prarthana sucita. tad evam
krpaya sva-dhyanayasmakam buddhi-vrttih prerayatad iti bhavah.

svarad - svarad; iti - thus; savitr - of the sun; prakacaka - illuminating; parama - supreme; tejah - light; vaci -
dessribing; tene brahma hrda iti - tene brahma hrda; buddhi- vrtti-prerana-prarthana - the prayer to enlightne the
intelligence; sucita - indicated; tat - that; evam - thus; krpaya - by mercy; sva- dhyanaya - own meditation; asmakam
- of us; buddhi-vrttih - activities of the intelligence; prerayatat - because of impelling; iti - thus; bhavah - the
meaning.

The word "svarat" in Srimad-Bhagavatam 1.1.1 explains the Gayatri-mantra's dessription of the sun's effulgence.
The words "tene brahma hrda" in Srimad-Bhagavatam 1.1.1 explain the Gayatri-mantra's prayer for enlightenment.
That prayer is: "May the Lord mercifully engage our thoughts in meditation on Him."

Text 121

evam evoktam gayatrya ca samarambhah iti. tac ca tejas tatra antas tad-dharmopadecat ity adina sampratipannam
yan-murtam tad-ady-ananta-murtimad eva dhyeyam iti.

evam - thus; eva - indeed; uktam - said; gayatrya - of Gayatri- mantra; ca - and; samarambhah - begun; iti - thus;
tac - that; ca - also; tejah - light; tatra - there; antah - within; tad-dharmopadecat ity adina - Vedanta- sutra 1.1.20;
sampratipannam - established; yan-murtam - whose form; tad-adi - beginning with that; ananta - limitless; murtimat -
hvaing forms; eva - indeed; dhyeyam - to be meditated on; iti - thus.

Vedanta-sutra 1.1.20 and the passage of the Agni Purana beginning with the words "gayatrya ca samarambhah" both
refer to the Gayatri-mantra and both dessribe meditation on the limitless form of the Supreme Lord.

Text 122

tatha cagni-puranasya kramastha-vacanani evam sandhya-vidhim krtva

gayatrim ca japet smaret gayatry-ukthani sastrani

bhargam pranams tathaiva ca

tatha - so; ca - also; agni-puranasya - of the Agni Purana; kramastha-vacanani - words; evam - thus; sandhya-
vidhim - the duties at the three times of day; krtva - doing; gayatrim - Gayatri; ca - and; japet - should chant; smaret
- should remember; gayatry-ukthani - the words of Gayatri; sastrani - the ssriptures; bhargam - the effulgence;
pranamh - life-breath; tatha - so; eva - indeed; ca - also.

The Gayatri-mantra is dessribed in these words of the Agni Purana (Chapter 216):

47
 "One should perform the duties of sunrise, noon, and sunset. At those times one should chant the Gayatri-mantra
and one should meditate on the words of the Gayatri-mantra, on the transcendental effulgence, and on the life-
breath.

Text 123

tatah smrteyam gayatri

savitri yata eva ca prakacini sa savitur

vag-rupatvat sarasvati

tatah - then; smrta - remmbered; iyam - this; gayatri - gayatri; savitri - Savitr ; yata - from which; eva - indeed; ca -
and; prakacini - manifested; sa - that; savituh - of the sun-god; vag-rupatvat - from the from of speech; sarasvati -
Sarasvati..

"One should meditate on Gayatri, on Savitri, the sun-goddess (savituh), and on Sarasvati, the goddess of speech.

Text 124

taj-jyotih paramam brahma

bhargas tejo yatah smrtah bhargah syad bhrajata iti

bahulam chandasiritam

taj-jyotih - His effulgence; paramam - supreme; brahma - Brahman; bhargah - light; tejah - light; yatah - from
whom; smrtah - remembered; bhargah - bharga; syat - is; bhrajata - shining; iti - thus; bahulam - many;
chandasiritam - said by the Vedic hymns.

"One should meditate on the spiritual effulgence (bhargah) of the Supreme Lord, which is dessribed in many Vedic
hymns.

Text 125

varenyam sarva-tejobhyah

crestham vai paramam padam

varenyam - varenyam; sarva-tejobhyah - of all lughts; crestham - the best; vai - indeed; paramam - supreme;
padam - abode.

"Then one should meditate on the Lord's supreme abode, which is the best (varenyam) of all that is effulgent.

Text 126

svargapavarga-kamair va

varaniyam sadaiva hi

svarga - Svargaloka; apavarga - and liberation; kamaih - by they who desire; va - or; varaniyam - to be desired;
sada - always; eva - indeed; hi - indeed.

"This abode is the best of all attainments that may be desired (varenyam). It is better than Svargaloka and better than
impersonal liberation.

Text 127

vrnoter varanarthatvat

jagrat-svapnadi-varjitam

vrnoteh - of the word "vrnoti"; varanarthatvat - because of the meaning of choosing a boon; jagrat- svapnadi-
varjitam - without wakefulness, sleep, or any other condition of material consciousness.

48
The word "varenyam" comes from the verb {.sy 168}vrn" (to choose). Thus the spiritual world dessribed here is the
highest blessing one may wish to attain, for the spiritual world is above the world of matter, where material
wakefulness, dream, and unconscious sleep dominate.

Text 128

nityam cuddham buddham ekam

nityam bhargam adhicvaram aham brahma param jyotir

dhyayema hi vimuktaye

nityam - eternal; cuddham - pure; buddham - wise; ekam - one; nityam - eternal; bhargam - effulgence;
adhicvaram - the Supreme Lord; aham - I; brahma - Braghman; param - Supreme; jyotih - effulgence; dhyayema -
meditate; hi - indeed; vimuktaye - to attain liberation.

"To attain liberation (dhimahi) I meditate on the eternal, effulgent, pure, all-knowing, Supreme Lord, who is the
controller of all.

Text 129

taj jyotir bhagavan visnur

jagaj-janmadi-karanam

taj - that; jyotih - ffulgence; bhagavan - the Supreme Personality of Godhead; visnuh - Lord Visnu; jagaj-janmadi-
karanam - the cause of what begins with creation of the material world.

"The origin of the impersonal Brahmajyoti is Lord Visnu. He is the Supreme Personality of Godhead. He is the
creator, maintainer, and destroyer of the material universes.

Text 130

Sivam kecit pathanti sma

sakti-rupam pathanti ca kecit suryam kecid agnim

daivatany agni-hotrinah

Sivam - Lord Siva; kecit - some; pathanti - read; sma - indeed; sakti-rupam - the form of Sakti; pathanti - read; ca -
indeed; kecit - some; suryam - Surya; kecit - some; agnim - Agni; daivatani - demigods; agni- hotrinah - performing
agnihotra-yajnas.

"Some performers of yajYas offer prayers to Siva, some to Durga, some to Surya, and some to Agni.

Text 131

agny-adi-rupi visnur hi

vedadau brahma giyate

agni - Agni; adi - beginning; rupi - the form; visnuh - Lord Visnu; hi - indeed; vedadau - beginning with the Vedas;
brahma - the Supreme; giyate - is said.

"However, the Vedas declare that Lord Visnu is the Supreme Lord. He is the father of Agni and all the demigods.

Text 132

tat padam paramam visnor

devasya savituh smrtam

tat - His; padam - abode; paramam - supreme; visnoh - of Lord Visnu; devasya - of the Supreme Personality of
Godhead; savituh - of the Deity of the sun; smrtam - considered.

49
"The words `savitur varenyam' mean `the abode of Lord Visnu, the Supreme Personality of Godhead'.

Text 133

dadhater va dhimahiti

manasa dharayemahi

dadhateh - of the word dadhati"; va - or; dhimahi - I meditate; iti - thus; manasa - with the mind; dharayemahi - we
hold.

"The word `dhimahi' here means `we meditate' or `we hold within the mind'.

Text 134

no 'smakam yac ca bhargas tat

sarvesam praninam dhiyah codayat prerayad buddhim

bhoktr nam sarva-karmasu drstadrsta-vipakesu

visnuh suryagni-rupa-bhak

nah - nah; asmakam - of us; yac - what; ca - and; bhargah - effulgence; tat - that; sarvesam - of all; praninam -
living entities; dhiyah - intelligence; codayat - codayat; prerayat - may inspire; buddhim - intelligence; bhoktr nam
- of the enjoyers; sarva-karmasu - in all karmas; drstadrsta - seen and unseen; vipakesu - ripe; visnuh - Lord Visnu;
suryagni-rupa-bhak - in the forms of Surya, Agni, and the other demigods.

"Here the words "dhiyo yo nah pracodayat" mean "May Lord Visnu, whose representatives are Surya, Agni, and all
the demigods, inspire the intelligence of us, the living entities subject to past karma, which sometimes is visible and
sometimes waits unseen'.

Text 135

icvara-prerito gacchet

svargam va cvabhram eva va

icvara - by the Supreme Lord; preritah - inspired; gacchet - may go; svargam - to Svargaloka; va - or; cvabhram -
to hell; eva - indeed; va - or.

"Because of their karma the Supreme Lord sends the living entities to Svargaloka or to hell.

Text 136

icavasyam idam sarvam

mahad-adi-jagad-dharih svargadyaih kridate devo

yo hamsah purusah prabhuh

icavasyam - controlled and owned by the Lord; idam - this; sarvam - everything; mahad-adi - beginnign with the
mahat-ta6ttva; jagat - universe; dharih - maintaing; svargadyaih - beginnign with Svarga; kridate - enjoys pastiems;
devah - the Supreme Personality of Godhead; yah - who; hamsah - the supreme swan; purusah - the Supreme Person;
prabhuh - the master.

"Everything within this universe is controlled and owned by the Lord. He is the maintainer of the mahat-tattva and
the material universes. He enjoys pastimes in His spiritual abode. He is the swanlike Supreme Person. He is the
Supreme Master.

Text 137

dhyanena puruso 'yam ca

50
 drastavyah surya-mandale satyam sadaSivam brahma

visnor yat paramam padam

dhyanena - by meditation; purusah - person; ayam - this; ca - and; drastavyah - to be seen; surya-mandale - in the
circle of the sun; satyam - truth; sadaSivam - Siva; brahma - Brahma; visnoh - Visnu; yat - what; paramam -
supreme; padam - abode.

"Thus one should meditate on the Supreme Person. He may be seen in the circle of the sun. He is SadaSiva. He is
Brahman. He is Visnu. His realm is the supreme abode.

Text 138

devasya savitur devo

varenyam hi turiyakam

devasya - of the Lord; savituh - residing in the sun; devah - the Lord; varenyam - the best; hi - indeed; turiyakam -
the spiritual world.

"Thus the words `savitur devasya varenyam' refer to the spiritual world of the Supreme Lord.

Text 139

yo 'sav aditya-purusah

so sav aham anuttamam jananam cubha-karmadin

pravartayati yah sada. ity adi.

yah - who; asau - He; aditya-purusah - the person in the sun; sah - He; sau - He; aham - I; anuttamam - peerless;
jananam - of people; cubha- karmadin - beginnign with auspicious deeds; pravartayati - impells; yah - who; sada -
always; iti - thus; adi - beginning.

"I am the servant of the Supreme Person, the person who resides in the sun and who inspires the living entities to
perform pious deeds."

Text 140

yatradhikrtya gayatrim

varnyate dharma-vistarah vrtrasura-vadhotsiktam

tad bhagavatam ucyate. ity adina ca.

yatra - here; adhikrtya - with reference to; gayatrim - Gayatri; varnyate - is dessribed; dharma-vistarah - religion;
vrtrasura - of Vrtrasura; vadha - the killing; utsiktam - increased; tat - that; bhagavatam - Srimad-Bhagavatam;
ucyate - is said; iti - thus; adina - beginning; ca - and.

It is also said (Agni Purana 217.6):

"The Gayatri-mantra is also dessribed in the Purana called Srimad-Bhagavatam, which narrates the story of
Vrtrasura's death and dessribes the true path of religion."

Text 141

tasmad bharga-brahma-para-visnu-bhagavac-chabdabhinna- varnataya tatra tatra nirdista api bhagavat-pratipadaka

eva jYeyah. madhye madhye tv ahan-grahopasana-nirdecas tat- samya iva labdhe hi tad-upasana-yogyata bhavatiti.

tasmat - from this; bharga - effulgence; brahma - Brahman; para - above; visnu - Visnu; bhagavat - Bhagavan;
cabda - word; abhinna - not different; varnataya - by the dessription; tatra tatra - there; nirdista - indicated; api - also;
bhagavat- pratipadaka - dessribving the Supreme Personality of Godhead; eva - indeed; jYeyah - to bre understood;
madhye madhye - in the midst; tv - indeed; ahan-grahopasana-nirdecah - the teaching of ahangrahopasana; tat-
samya - like that; iva - like; labdhe - attained; hi - indeed; tad-upasana-ayogyata - not proper for that worship;
bhavati - is; iti - thus.

51
The words "bharga", "brahma", {.sy 168}para", and "visnu" here are all names of the Supreme Personality of
Godhead. The impersonalists' idea of {.sy 168}ahaggrahopasana", where they imagine they are one with the
Supreme, is not an appropriate way to worship the Supreme Lord.

Text 142

tatha daca-laksanartho 'py atraiva drcyah. tatra sarga- visarga-sthana-nirodhah. janmady asya yatah ity atra
manvantarecanukatha ca sthanantargate. posanam tene ity adau. utih muhyanti ity adau. mukta-jivanam api tat-
sannidhye sati kuhaka-nirasana-vyaYjake dhamna ity adau. acrayah satyam param ity adau.

tatha - so; daca-laksana - five topics; arthah - meaning; api - also; atra - here; eva - indeed; drcyah - to be seen.
tatra - there; sarga - creation; visarga - secondary creation; sthana - maintenance; nirodhah - destruction; janmady
asya yatah iti - janmady asya yatah; atra - here; manvantara - the manvantaras; ica - of the Supreme Personality of
Godhead; anukatha - topics; ca - and; sthanantargate - within maintanence; posanam - nourishment; tene ity adau -
the passage beginning with tene; utih - mercy; muhyanti ity adau - the passage beginning with muhyanti; mukta-
jivanam - of the liberated soiuls; api - also; tat- sannidhye - near; sati - being so; kuhaka-nirasana-vya{.sy 241}jake -
free from material illusions; dhamna ity adau - the passage beginning with dhamna; acrayah - the shelter; satyam
param ity adau - the passage beginning with satyam param.

Now the ten subjects of Srimad-Bhagavatam will be discussed. Of these ten subjects, "sarga" (creation of the
ingredients of the cosmos), "visarga" (the creations of Brahma), "sthana" (the maintenance of the creation), and
"nirodha" (the winding up of the creation) are dessribed in the words "janmady asya yatah". "Manvvantara"
(pressribed duties for law-abiding men), "icanukatha" (dessription of the incarnations of the Lord), and {.sy
168}posana" (special favor given to the faithful) are dessribed in the words "tene brahma hrda ya adi-kavaye". {.sy
168}Uti" (impetuses for activity) are dessribed in the words {.sy 168}muhyanti yat surayah". "Mukti" (liberation
from gross and subtle material existence) is dessribed in the words {.sy 168}nirasta-kuhakam dhamna". "Acraya"
(the ultimate shelter, the Supreme Personality of Godhead) is dessribed in the words "satyam param".

Text 143

sa ca svayam-bhagavattvena nirnitatvat sri-krsna eveti purvokta-prakara eva vyakta iti. tad eva yasminn upakrama-
vakye sarvesu pada-vakya-tatparyesu tasya dhyeyasya sa-vicesatvam murtimattvam sri-bhagavad-akaratvam ca
vyaktam. tac ca yuktam. svarupa-vakyantara-vyaktatvat.

sa - He; ca - and; svayam-bhagavattvena - as the Supreme Personality of Godhead; nirnitatvat - because of

theconclusion; sri-krsna - Sri Krsna; eva - inded; iti - thus; purvokta-prakara - in the previous statement; eva -
indeed; vyakta - man ifested; iti - thus; tat - that; eva - indeed; yasminn - in whom; upakrama-vakye - in the
statement; sarvesu - in all; pada - of the verses; vakya - of the words; tatparyesu - in the meanings; tasya - of Him;
dhyeyasya - the object of meditation; sa-vicesatvam - with variety; murtimattvam - hvaing a form; sri-bhagavad-
akaratvam - teh from of the Supreme Personality of Godhead; ca - and; vyaktam - manifested; tac - that; ca - and;
yuktam - proper; svarupa - own form; vakya - statement; antara - wiithin; vyaktatvat - because of being manifested.

Therefore the conclusion of the ssriptures is that Lord Sri Krsna is the Supreme Personality of Godhead. In all the
verses of the ssriptures it is said that He is the proper object of meditation, that He has a great multitude of
transcendental qualities, and that He has a transcendental form glorious with a host of transcendental opulences. In
this way the Lord is dessribed.

Text 144

yo 'syotprekasaka adi-madhya-nidhane yo 'vyakta-jivecvaro

yah srstvedam anupravicya rsina cakre purah casti tah yam sampadya jahaty ajam anucayi suptah kulayam yatha

tam kaivalya-nirasta-yonim abhayam dhyayed ajasram harim. iti.

yah - who; asya - of Him; utprekasaka - watching over; adi- madhya-nidhane - beginning, middle, and end; yah -
who; avyakta - of the unmanifested; jiva - and of the individual souls; icvarah - the master; yah - who; srstva -
creating; idam - thids; anupravicya - entering; rsina - by the sage; cakre - did; purah - before; casti - taught; tah -
them; yam - whom; sampadya - surrendering; jahati - renounces; ajam - the unborn; anucayi - resting; suptah -
asleep; kulayam - the body; yatha - as; tam - to Him; kaivalya-nirasta-yonim - the source of liberation; abhayam -
fearless; dhyayet - I meditate; ajasram - always; harim - Lord Krsna; iti - thus.

The Supreme Personality of Godhead is also dessribed in these words of Srimad-Bhagavatam (10.87.50):

52
 "He is the Lord who eternally watches over this universe, who exists before, during, and after its manifestation. He
is the master of both the unmanifest material energy and the spirit soul. After sending forth the creation He enters
within it, accompanying each living entity. There He creates the material bodies and then remains as their regulator.
By surrendering to Him one can escape the embrace of illusion, just as a dreaming person forgets his own body. One
who wants liberation from fear should constantly meditate upon Him, Lord Hari, who is always on the platform of
perfection and thus never subject to material birth."***

Text 145

ato dharma-projjhita-ity-adav anantara-vakye 'pi kim vaparaih ity adina tatraiva tatparyam darcitam.
tathopasamhara- vakyadhinarthatvad upakrama-vakyasya nati-kramaniyam eva.

atah - then; dharma-projjhita-ity-adav - Srimad-Bhagavatam 1.1.2; anantara-vakye - following statement; api -

also; kim vaparaih ity adina - beginning with the words "kim va paraih; tatra - there; eva - indeed; tatparyam - the
meaning; darcitam - revealed; tatha - so; upasamhara - concluding; vakya - words; adhina - subordinate; arthatvat -
because of the meaning; upakrama-vakyasya - of the pramble; na - not; ati- kramaniyam - superceding; eva - also.

In Srimad-Bhagavatam 1.1.2 it is said:

"Completely rejecting all religious activities which are materially motivated, this Bhagavata Purana propounds the
highest truth, which is understandable by those devotees who are fully pure in heart. The highest truth is reality
distinguished from illusion for the welfare of all. Such truth uproots the threefold miseries. This beautiful
Bhagavatam, compiled by the great sage Vyasadeva (in his maturity), is sufficient in itself for God-realization. What
is the need of any other ssripture? As soon as one attentively and submissively hears the message of Bhagavatam, by
this culture of knowledge the Supreme Lord is established within his heart."*

For revealing the author's intention, the opening words of a book are most important, even more important than the
book's concluding words.

Text 146

kasmai yena vibhasito 'yam ity adi darcitam tasya tadrca- vicesavattvadikam.

kasmai yena vibhasito 'yam ity adi - Srimad-Bhagavatam 12.13.19; darcitam - shown; tasya - of that; tadrca-
vicesavattva - the nature of that; adikam - beginning with.

The true subject of Srimad-Bhagavatam is also revealed in these, its concluding words (Srimad-Bhagavatam
12.13.19):

"I meditate upon the pure and spotless Absolute Truth, who is free from suffering and death. In the beginning He
personally revealed this peerless lamp of knowledge to Brahma. Brahma spoke it to Naada Muni, who then spoke it
to Krsna Dvaipayana Vyasa. Vyasa spoke it to Sukadeva Gosvami, the king of yogis, and Sukadeva spoke it to the
great devotee Maharaja Pariksit."*

Text 147

yathaiva atma-grhitir itara-vad uttarat ity atra cagkara- carirakasyaparasyam yojanayam upakramoktasya sac-chabda-
vacyasyatmatvam upasamhara-sthad atma-cabdal labhyate. tadvad ihapi catuh-cloki-vaktur bhagavattvam. darcitam
ca sri-vyasa- samadhav api tasyaiva dhyeyatvam.

yatha - as; eva - indeed; atma-grhitir itara-vad uttarat ity atra - in Vedanta-sutra 3.3.17; cagkara- carirakasya - of
Sankaracarya's Vedanta commentary; aparasyamanother; yojanayam - in the grammatical construction;
upakramoktasya - of the preceding statement; sac-chabda- vacyasya - of thew word "sat"; atmatvam - the nature;
upasamhara-sthat - conclusion; atma-cabdal - frpom the word {.sy 168}atma"; labhyate - is obtained; tadvat - in that
way; iha - here; api - also; catuh-cloki-vaktuh - of the speaker of the four versses; bhagavattvam - the status of
Srimad-Bhagavatam; darcitam - is revealed; ca - and; sri-vyasa - of Sri Vyasa; samadhau - in the mystic trance; api -
also; tasya - of Him; eva - indeed; dhyeyatvam - the proper object of meditation.

In His commentary on Vedanta-sutra 3.3.17, Cagkaracarya explains that the word "atma", which comes at the
conclusion, should be interpreted to mean the same thing as the word "sat" in the beginning, for the words of the
beginning are most important. Therefore the Supreme Personality of Godhead is the true topic of Srimad-
Bhagavatam, for He is dessribed in its beginning. He is the speaker of the four most important verses of Srimad-
Bhagavatam (2.9.33-36), and He is the Lord the sage Vyasa saw in mystic trance (Srimad-Bhagavatam 1.7.1-7).

Text 148

53
tad etad eva ca sva-sukha-nibhrta-ity-adi-sri-Sukadeva- hrdayanugatam iti. sri-vyasah.

tat - this; etat - that; eva - indeed; ca - also; sva-sukha-nibhrta-ity-adi-sri-Sukadeva- hrdayanugatam iti - Srimad-
Bhagavatam 12.12.69;. sri-vyasah - Sri Vyasa.

The Supreme Personality of Godhead is also dessribed at the conclusion of Srimad-Bhagavatam (12.12.69), where it
is said:

"I offer my respectful obeisances unto Srila Sukadeva Gosvami, the son of Vyasadeva. He is the destroyer of all
sinful reactions and is full of self-realization and bliss. Because of this, he has no other desire. Still, he was attracted
by the transcendental pastimes of the Supreme Personality of Godhead, and out of compassion for the people he
dessribed the transcendental historical literature called Srimad-Bhagavatam. This is compared to the light of the
Absolute Truth."*

Text 149

athopasamhara-vakyasyapy ayam arthah. kasmai garbhodacayi- purusa-nabhi-kamala-sthaya brahmane tatraiva yena

maha- vaikuntham darcayata dvitiya-skandha-varnita-tadrca-sri-murty- adina bhagavata vibhasitah prakacitah. na tu
tadapi racitah.

atha - now; upasamhara-vakyasya - of the concluding statement; api - also; ayam - this; arthah - the meaning;
kasmai - kasmai; garbhodacayi - Garbhodakacayi Visnu; purusa - of the purusa- avatara; nabhi - navcel; kamala -
lotus; sthaya - staying; brahmane - to the demigod Brahma; tatra - there; eva - indeed; yena - by whom; maha-
vaikuntham - the spiritual world; darcayata - revealed; dvitiya- skandha - in the second canto; varnita - dessribed;
tadrca - like that; sri-murti - the Lord's transcendental form; adina - beginning with; bhagavata - by the Supreme
Personality of Godhead; vibhasitah - manifested; prakacitah - manifested; na - not; tu - but; tada - then; api - also;
racitah - written.

Here is the meaning of Srimad-Bhagavatam's (12.13.19) concluding words: The word "kasmai" here means {.sy
168}to the demigod Brahma, who stayed on the lotus flower grown from the navel of the purusa-avatara Lord
Garbhodakacayi Visnu", and "yena" means "by the Supreme Personality of Godhead whose transcendental form was
dessribed in the second canto and who there revealed His spiritual abode of Maha-Vaikuntha". "Vibhasitah" means
{.sy 168}manifested". It does not mean "written".

Text 150

ayam sri-bhagavata-rupah pura purva-parardhadau tad-rupena brahma-rupena tad-rupina sri-narada-rupina

yogindraya sri- cukaya tad-atmana sri-krsna-dvaipayana-rupena. tad-atmanety asyottarenapy anvayah. tatra tad-
atmana sri-cuka-rupeneti j{.sy 241}eyam.

ayam - this; sri-bhagavata-rupah - Srimad-Bhagavatam; pura - before; purva-parardhadau - in the prwevious

parardha; tad- rupena - by that form; brahma-rupena - by Brahma; tad-rupina - in that form; sri-narada-rupina - by
Sri Narada; yogindraya - to the king of yogis; sri-cukaya - to Sri Suka; tad-atmana - by him; sri-krsna- dvaipayana-
rupena - by Sri KrsnaDvaipayana Vyasa; tad-atmana - by him; iti - thus; asya - of that; uttarena - by the latter; api -
also; anvayah - the meaning; tatra - there; tad-atmana - by him; sri-cuka- rupeneti - by Sri Suka; jneyam - to be
known.

"Ayam" means "this Srimad-Bhagavatam", {.sy 168}tad-rupena" means "by the demigod Brahma", {.sy 168}pura"
means "in the previous parardha", "tad- rupina" means "by Narada Muni", "yogindraya" means "to Srila Sukadeva
Gosvami", "tad-atmana" means "by Srila Krsna Dvaipayana Vyasa", and, in the next phrase of the sentence it also
means "by Srila Sukadeva Gosvami".

Text 151

tad-rupenety adibhis tribhih padair na kevalam catuh-cloky eva tena prakacita. kim tarhi. tatra tatravistenakhandam
eva puranam iti dyotitam. atra mad-rupena ca yusmabhyam iti sagkocananukto 'pi sri-suta-vakya-ceso gamyah.

tad-rupeneti - the word "tad-rupena; adibhih - beginning with; tribhih - three; padaih - quarters; na - not; kevalam -
only; catuh- cloki - the four verses; eva - indeed; tena - by Him; prakacita - manifested; kim - whether?; tarhi - then;
tatra tatra - there; avistena - entered; akhandam - unbroken; eva - indeed; puranam - Purana; iti - indeed; dyotitam -
spelndid; atra - here; mad- rupena - in the form of me; ca - and; yusmabhyam - to us; iti - thus; sagkocana -
withdrawing; anuktah - unsaid; api - even; sri-suta-vakya- cesah - the remainder of Sri Suta's statement; gamyah - to
be attained.

54
The last three quarters of Srimad-Bhagavatam 12.13.19 explain the four most important verses of Srimad-
Bhagavatam (2.9.33-36). By these verse the entire Srimad-Bhagavatam Purana is explained. At the end of Srimad-
Bhagavatam, Sri Suta Gosvami says: "now I have explained the Srimad-Bhagavatam to all of you."

Text 152

evam sarvasyapi sri-bhagavata-guror mahima darcitah. sagkarsana-sampradaya-pravrttis tu sri-krsna-dvaipayana-

kartrka-prakacanantargataiveti prthag nocyate. tat param satyam sri-bhagavatakhyam tattvam dhimahi.

evam - thus; sarvasya - of all; api - also; sri-bhagavata-guroh - of the teacher of Srimad-Bhagavatam; mahima - the
glory; darcitah - revealed; sagkarsana-sampradaya-pravrttih - the origin of the Sankarsana sampradaya; tu - but; sri-
krsna-dvaipayana - Sri Krsna Dvaipayana Vyasa; kartrka - the author; prakacana - manifestation; antargata - within;
eva - indeed; iti - thus; prthak - different; na - not; ucyate - is said; tat - that; param - Supreme; satyam - truth; sri-
bhagavatakhyam - called the Supreme Personality of Godhead; tattvam - on the truth; dhimahi - I meditate.

In this way the glories of Srimad-Bhagavatam's teacher are revealed. Sri Krsna Dvaipayana Vyasa manifested
Srimad- Bhagavatam, which was passed down through the disciplic succession from Lord Sagkarsana. In this way
there is no difference in Srimad-Bhagavatam's teachings.

Text 153

yat tat param anuttamam iti sahasra-nama-stotrat para- cabdena ca sri-bhagavan evocyate. adyo 'vatarah purusah
parasya iti dvitiyat.

yat - what; tat - that; param - Supreme; anuttamam - peerless; iti - thus; sahasra-nama-stotrat - in the thousand
names; para- cabdena - by teh word "opara"; ca - and; sri-bhagavan - the Supreme Personality of Godhead; eva -
indeed; ucyate - is said; adyo 'vatarah purusah parasya iti dvitiyat - in Srimad-Bhagavatam 2.6.42.

The word "para" (the Supreme) is a name of the Supreme Personality of Godhead. In the Sahasra-nama Prayers it is
said:

"The Supreme (para) has no equal or superior".

The word "para" is also used as a name of the Supreme Personality of Godhead in these words of Srimad-
Bhagavatam 2.6.42):

"Karanarnavacayi Visnu is the first incarnation of the Supreme Lord (para)."*

Text 154

brahmadinam buddhi-vrtti-prerakatvenabhidhanad gayatry- arthopalaksitena dhimahiti gayatri-padenaiva

yathopakramam upasamharan gayatrya apy artho 'yam grantha iti darcyaati.

brahmadinam - beginning with Brahma; buddhi-vrtti- prerakatvena - as He who enlightens the intelligence;
abhidhanat - by the name; gayatri - of Gayatri-mantra; artha - of the meaning; upalaksitena - seen; dhimahiti - the
word {.sy 168}dhimahi"; gayatri-padena - by thew words of Gayatri-mantra; eva - indeed; yatha - as; upakramam -
beginning; upasamharan - ending; gayatrya - by Gayatri; api - also; arthah - meaning; ayam - this; grantha - book; iti
- thus; darcyaati - shows.

By speaking the word "dhimahi", at its beginning (1,1.1) and end (12.13.19), Srimad-Bhagavatam refers to the
Gayatri-mantra, which is a prayer for enlightenment spoken by the demigod Brahma and other saintly persons. In
this way it is seen that Srimad-Bhagavatam is actually a commentary on the Gayatri- mantra.

Text 155

tad uktam gayatri-bhasya-rupo 'sau bharatartha- vinirnayah iti.

tat - thta; uktam - said; gayatri-bhasya-rupah - a commebtary on the Gayatri-mantra; asau - thus; bharatartha - the
meaning of Mahabharata; vinirnayah - the conclusion; iti - thus.

That Srimad-Bhagavatam is actually a commentary on the Gayatri-mantra is confirmed by these words of the Garuda
Purana:

"The meaning of the Vedanta-sutra is present in Srimad-Bhagavatam. The full purport of the Mahabharata is also
there. The commentary on the Brahma-gayatri is also there and fully expanded with all Vedic knowledge."*

55
Text 156

sri-sutah.

sri-sutah - Sri Suta Gosvami.

The verse quoted in the beginning of this anuccheda was spoken by Sri Suta Gosvami.

Anuccheda 106

Text 1 athabhyasena kali-mala-samhati-kalano 'khileco

harir itaratra na giyate hy abhiksnam iha tu punar bhagavan acesa-murtih

paripathito 'nupadam katha-prasaggaih

atha - now; abhyasena - by repetition; kali-mala-samhati- kalanah - destroying the impurities ofg the Kali-yuga;
akhilecah - the Supreme Personality of Godhead; harih - Lord Hari; itaratra - in other places; na - not; giyate -
gliorified; hi - indeed; abhiksnam - always; iha - here; tu - but; punah - again; bhagavan - the Supreme Personality
of Godhead; acesa - complete; murtih - form; paripathitah - dessribed; anupadam - in every verse; katha-prasaggaih
- with stories.

The Supreme Personality of Godhead is the only topic of Srimad-Bhagavatam is again dessribed in these words
(Srimad- Bhagavatam 12.12.66):

"Lord Hari, the supreme controller of all beings, annihilates the accumulated sins of the Kali age, yet other
literatures do not constantly glorify Him. But that Supreme Personality of Godhead, appearing in His innumerable
personal expansions, is abundantly and constantly dessribed throughout the various narrations of this Srimad-
Bhagavatam."***

Text 2

kalano nacanah. itaratra karma-brahmadi-pratipadaka- sastrantare akhileco virad antaryami narayano 'pi tat-palako
visnur vapi na giyate. kvacid giyate va. tatra tv abhiksnam naiva giyate. tu-cabdo 'vadharane. saksat sri-bhagavan
punar iha sri-bhagavate evabhiksnam giyate.

kalanah - kalanah; nacanah - destruction; itaratra - in another place; karma-brahmadi-pratipadaka - teaching about
karma, Brahman, and other like things; sastrantare - in other ssriptures; akhilecah - the master of all; virad - the
universal form; antaryami - the Supersoul; narayanah - Lord Narayana; api - also; tat-palakah - the protector of that;
visnuh - Lord Visnu; va - or; api - also; na - not; giyate - is sung; kvacit - somewhere; giyate - is sung; va - or; tatra -
there; tv - indeed; abhiksnam - at every moment; na - not; eva - indeed; giyate - is sung; tu-cabdah - the word "tu";
avadharane - in attention; saksat - durectly; sri-bhagavan - the Supreme Personality of Godhead; punah - again; iha -
here; sri- bhagavate - in Srimad-Bhagavatam; eva - indeed; abhiksnam - at every moment; giyate - is sung.

Here the word "kalanah" means "destruction", "itaratra" means "in other ssriptures, which dessribe karma,
Brahman, and other like topics", {.sy 168}akhilecah" means "the universal form, the Supersoul, Lord Narayana, and
Lord Visnu, the protector of the universe", "na giyate" means either "is not dessribed" or "may be dessribed in some
places", "na giyate abhiksnam" means "is not dessribed at every moment", {.sy 168}, "tu" means "indeed",
"bhagavan punar iha evabhiksnam giyate" means "in Srimad-Bhagavatam the Supreme Personality of Godhead is
dessribed at every moment".

Text 3

narayanadayo va ye 'tra varnitas te 'py acesa eva murtayo 'vatara yasya sah. tatha-bhuta eva giyate. na tv itaratreva
tad-avivekenety arthah.

narayana - with Lord Narayana; adayah - beginning; va - or; ye - who; atra - here; varnitah - dessribed; te - they;
api - also; acesa - all; eva - indeed; murtayah - forms; avatara - incarnations; yasya - of whom; sah - He; tatha-bhuta
- in that way; eva - indeed; giyate - is sung; na - not; tv - but; itaratra - in other places; iva - like; tad-avivekena - by
the unintelligent; iti - thus; arthah - the meaning.

Here "na tv itaratra" means "in these other ssriptures the foolish authors do not dessribe the Supreme Personality of
Godhead, who appears in the forms of many incarnations, such as the form of Lord Narayana".

56
Text 4

ata eva tat-tat-katha-prasaggair apy anupadam padam padam api laksi-krtya bhagavan eva pari sarvato-bhavena
pathito vyaktam evokta iti. anenapurvatapi vyakhyata. anyatranadhigatatvat. sri-sutah.

ata eva-therefore; tat-tat-katha-prasaggaih - by these different topics; api - also; anupadam - in every verse; padam
padam - verse after verse" api - also; laksi-krtya - dessribing; bhagavan - the Supreme Personality of Godhead; eva -
indeed; pari - pari; sarvato-bhavena - in all respects; pathitah - written; vyaktam - manifested; eva - indeed; ukta -
said; iti - thus; anena - by this; apurvata - unprecedented; api - - also; vyakhyata - explained; anyatra - in another
place; anadhigatatvat - because of not being understood; sri-sutah - Sri Suta Gosvami.

Here the words "bhagavan paripathito 'nu-padam katha-prasaggaih" mean "the Supreme Personality of Godhead is
dessribed in every verse of Srimad-Bhagavatam". This explanation I have given is original and is not taken from a
previous source. The verse quoted in the beginning of this anuccheda was spoken by Srila Suta Gosvami.

Anuccheda 107

Text 1

atha phalenapi pibanti ye bhagavata atmanah satam

kathamrtam cravana-putesu sambhrtam punanti te visaya-vidusitacayam

vrajanti tac-carana-saroruhantikam

atha - now; phalena - with the result; api - also; pibanti - who drink; ye - those; bhagavata - of the Supreme
Personality of Godhead; atmanah - of the most dear; satam - of devotees; kathamrtam - the nectar of the messages;
cravana-putesu - with the earholes; sambhrtam - fully filled; punanti - purify; te - their; visaya - material enjoyment;
vidusitacayam - polluted aim of life; vrajanti - do go back; tat - the Lord's; carana - feet; saroruhantikam - near the
lotus.

The result one obtains by hearing Srimad-Bhagavatam is dessribed 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

satam atmanah pranecvarasya. yad va vyatirekena sasthi. satam atmanah svasya yo bhagavams tasyety arthah. tesam
bhagavati svamitvena mamataspadatvat. atra kathamrtam prakramyamanam sri-bhagavatakhyam eva mukhyam
yasyam vai cruyamanayam ity adikam ca tathaivoktam iti. sri-cukah.

satam atmanah - satam atmanah; pranecvarasya - of the Lotrd of life; yat - what; va - or; vyatirekena - indirectly;
sasthi - thegenetive case; satam atmanah - satam atmanah; svasya - own; yah - who; bhagavamh - the Supreme
Personality of Godhead; tasya - of Him; iti - thus; arthah - the meaning; tesam - of them; bhagavati - in the Supreme
Personality of Godhead; svamitvena - as the master; mamataspadatvat - the obect of possesion; atra - here;
kathamrtam - the nectar of topics; prakramyamanam - doing; sri-bhagavatakhyam - called Srimad- Bhagavatam; eva
- indeed; mukhyam - primarily; yasyam - in which; vai - indeed; cruyamanayam - hearing; iti - thus; adikam -
beginning; ca - also; tatha - so; eva - indeed; uktam - said; iti - thus; sri-sukah- Sri Sukadeva Gosvami.

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 dessribed by these words because He is simultaneously the
master and the property of His devotees". The word {.sy 168}kathamrtam" (the nectarean message) refers primarily
to Srimad-Bhagavatam. Srimad-Bhagavatam is also dessribed 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.

Anuccheda 108

Text 1

57
athartha-vadena yam brahma-varunendra-marutah stunvanti divyaih stavair

vedaih sagga-pada-kramopanisadair gayanti yam sama-gah dhyanavasthita-tad-gatena manasa pacyanti yam yogino

yasyantam na viduh surasura-gana devaya tasmai namah

atha - now; artha-vadena - with the meaning; yam - whom; brahma- varunendra-marutah - Brahma, Varuna, Indra,
and the Maruts; stunvanti - praise; divyaih - with glorious; stavaih - prayers; vedaih - with the Vedas; sagga - with
the parts; pada-krama - with the sequence of verses; upanisadaih - with the Upanisads; gayanti - sing; yam - whom;
sama-gah - the singers of Sama Veda; dhyana - in meditation; avasthita - situated; tad-gatena - attained; manasa -
with the mind; pacyanti - see; yam - whom; yoginah - the yogis; yasya - of whom; antam - the end; na - not; viduh -
know; surasura- gana - the demigods and demons; devaya - to the Supreme Personality of Godhead; tasmai - to Him;
namah - obeisances.

This purpose of Srimad-Bhagavatam is dessribed 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

stavair vedaic ca stunvanti stavanti. dhyanenavsthitam niccalam tad-gatam yan-manas tena. sri-sutah.

stavaih - with prayers; vedaih - with the Vedas; ca - and; stunvanti - praise; stavanti - praise; dhyanenavsthitam -
asituated in meditation; niccalam - unwavering; tad-gatam - attained that; yan-manah - whose minds; tena - by that;
sri-sutah - Sri Suta Gisvami.

Here the words "stavair vedaih stunvanti" means "they glorify with prayers and with the Vedas", and {.sy
168}dhyanavasthita-tad-gatena manasa" means "with minds fixed in unwavering meditation".

Anuccheda 109

Text 1 athopapattya bhagavan sarva-bhutesu

laksitah svatmana harih drcyair buddhy-adibhir drasta

laksanair anumapakaih

atha - now; upapattya - with the conclusion; bhagavan - the Personality of Godhead; sarva - all; bhutesu - in the
living entites; laksitah - is visible; svatmana - along with the self; harih - the Lord; drcyaih - by what is seen;
buddhy-adibhih - by intelligence; drasta - one who sees; laksanaih - by different signs; anumapakaih - by hypothesis.

The use of logic in understanding the Supreme Personality of Godhead is dessribed 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

prathamam drasta jivo laksitah. kaih. drcyair buddhy- adibhih. tad eva dvedha darcayati drcyanam jadanam buddhy-
adinam darsanam sva-prakacam drastaram vina na ghatata ity anupapatti-dvara laksanaih sva-prakaca-drastr-
laksakaih. tatha buddhy-adini kartr-prayojyani karanatvad vasyadi-vad iti vyapti- dvaranumapakair iti.

prathamam - first; drasta - the seer; jivah - the individual spirit soul; laksitah - is dessribed; kaih - by whom?;
drcyaih - visible; buddhy-adibhih - beginning with the intelligence; tat - that; eva - indeed; dvedha - in two ways;
darcayati - shows; drcyanam - of the visible; jadanam - of matter; buddhy-adinam - beginning with the intelligence;
darsanam - sight; sva-prakacam - self-manifested; drastaram - the seer; vina - without; na - not; ghatata - occurs; iti -
thus; anupapatti-dvara - by logic laksanaih - by features; sva-prakaca- drastr-laksakaih - by the self-manifested seer;
tatha - so; buddhy- adini - beginnign weith intelligence; kartr-prayojyani - the doer; karanatvat - because of being the
cause; va - or; asya - of that; adi - beginning; vat - like; iti - thus; vyapti-dvara - by the manifestations; anumapakaih
- by they who infer; iti - thus.

58
Here the words "drasta laksitah" mean {.sy 168}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

atha bhagavan api laksitah. kena. sarva-bhutesu sarvesu bhutesu drastrsu pravistena svatmana svamca-
rupenantaryamina. adau sarva-drastrbhir antaryami laksitah. tatas tena bhagavan api laksita ity arthah.

atha - now; bhagavan - the Supreme Personality of Godhead; api - also; laksitah - dessribed; kena - by what?;
sarva-bhutesu - in all living entities; sarvesu - in all; bhutesu - living entities; drastrsu - seers; pravistena - entered;
svatmana - personally; svamca-rupena - with His expansion; antaryamina - as the Supersoul; adau - beginning;
sarva-drastrbhih - in all living beings; antaryami - the Supersoul; laksitah - characterized; tatah - then; tena - by that;
bhagavan - the Supreme Personality of Godhead; api - also; laksita - characterized; iti - thus; arthah - the meaning.

Then the Supreme Personality of Godhead is dessribed. How is He dessribed? he is dessribed 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

sa ca sa ca purvavat dvidhaiva laksyate. tatha hi kartrtva- bhoktrtvayor asvatantrya-darsanat karmano 'pi jadatvat
sarvesam api jivanam tatra tatra pravrttir antah-prayojaka- vicesam vina na ghatata ity anupapatti-dvarantaryami
laksyate.

sa - he; ca - and; sa - He; ca - awnd; purvavat - as before; dvidha - in two ways; eva - indeed; laksyate - is seen;
tatha hi - furthermore; kartrtva - the doer; bhoktrtvayoh - and the enjoyer; asvatantrya - lack of independence;
darsanat - because of the sight; karmanah - of karma; api - also; jadatvat - because of being inanimate matter;
sarvesam - of all; api - also; jivanam - souls; tatra tatra - there; pravrttih - action; antah-prayojaka- vicesam - being
within; vina - without; na - not; ghatate - occurs; iti - thus; anupapatti-dvara - by logic; antaryami - the Supersoul;
laksyate - is seen.

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

esa hy anenatmana caksusa darcayati. srotrena cravayati. manasa manayati. buddhya bodhayati. tasmad etav ahuh
srtir asrtih iti bhallaveya-Srutic ca.

esa - He; hi - indeed; anena - by this; atmana - atmana; caksusa - by the eyes; darcayati - shows; srotrena - by the
ears; cravayati - causes to hear; manasa - by the mind; manayati - causes to think; buddhya - by the intelligence;
bodhayati - teaches; tasmat - from that; etav - these two; ahuh - said; srtih - going; asrtih - not going; iti - thus;
bhallaveya- srutih - the Bhallaveya-sruti; ca - also.

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

atha tasmai cantaryamitvaicvaryaya tesu yadi sarvamcenaiva pravicati. ko 'pi paras tada svatah purnatvabhavad
anicvaratvam eva syad ity anupapatti-dvarantaryami-rupena tasyamcena bhagavan api laksitah.

atha - now; tasmai - to that; ca - and; antaryamitva - the statusa of the Supersoul; aicvaryaya - to the opulence; tesu -
in them; yadi - if; sarvamcena - with a part of all; eva - indeed; pravicati - inters; ko 'pi - someone; parah - the
Supreme; tada - thern; svatah - personally; purnatva - perfection; abhavat - because of the absence; anicvaratvam -
not being the Supreme Personality of Godhead; eva - indeed; syat - is; iti - thus; anupapatti-dvara - by intelligence;
antaryami - of the Supersoul; rupena - by the form; tasya - of Him; amcena - by a part; bhagavan - the Supreme
Personality of Godhead; api - also; laksitah - is seen.

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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

ata eva sri-gitopanisatsu athava bahunaitena

kim jYatena tavarjuna vistabhyaham idam krtsnam

ekamcena sthito jagat. iti.

ata eva - therefore; sri-gitopanisatsu - in Bhagavada-gita; athava - or; bahuna - many; etena - by this kind; kim -
what?; j{.sy 241}atena - knowing; tava - your; arjuna - O Arjuna; vistabhya - entire; aham - I; idam - this; krtsnam -
all manifestation; eka - one; amcena - part; sthitah - situated; jagat - in the universe; iti - thus.

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

visnu-purane ca sva-sakti-lecavrta-bhuta-sargah iti.

visnu-purane - in the Visnu Purana; ca - qand; sva-sakti- lecaa - with a fragment of His power; avrta - pervaded;
bhuta- sargah - the material world; iti - thus.

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

tatha jiva-prayojaka-kartr-preritavyaparah. asvatantryat. taksadi-karma-kara-jana-vad ity evam antaryamini tattve

vyapti- dvara siddhe punas tenaiva bhagavan api sadhyate. tuccha- vaibhava-jivantaryami-svarupam icvara-tattvam
nijamci- tattvacrayam. tathaiva paryapteh. raja-prabhutvasrita-taksadi- karma-kara-prayojaka-prabhutvadi-vad iti.

tatha - so; jiva - the individual spiri souls; prayojaka - impelling; kartr - the doer; prerita - sent; vyaparah - actions;
asvatantryat - because of not being independent; taksa - cutting wood; adi - beginning with; karma - actions; kara -
doing; jana - people; vat - like; iti - thus; evam - thus; antaryamini - in the Supersoul; tattve - ijn the truth; vyapti-
dvara - by the manifestation; siddhe - proved; punah - again; tena - by that; eva - indeed; bhagavan - the Supreme
Personality of Godhead; api - also; sadhyate - is attained; tuccha - insignificant; vaibhava - power; jiva - souls;
antaryami-svarupam - the form of the Supersoul; icvara-tattvam - the nature of the Supreme Personality of Godhead;
nijamci - His own parts; tattva - truths; acrayam - the shelter; tatha - so; eva - indeed; paryapteh - attained; raja - of a
king; prabhutva - the state of being a master; asrita - taken shelter; taksa - cutting wood; adi - beginnign with; karma
- actions; kara - doing; prayojaka - impelling; prabhutva - matsery; adi - beginning with; vat - like; iti - thus.

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

athavatra yathendriyaih prthag dvarair

artho bahu-gunacrayah eko naneyate tadvad

bhagavan sastra-vartmabhih

athava - or; atra - here; yatha - as; indriyaih - by the senses; prthag-dvaraih - in different ways; arthah - an object;
bahu- guna - many qualities; acrayah - endowed with; ekah - one; nana - differently; iyate - is perceived; tadvat -

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similarly; bhagavan - the Supreme Personality of Godhead; sastra- vartmabhih - according to different ssriptural
injunctions.

The Supreme Personality of Godhead and His many direct expansions, such as His expansion of the Supersoul, is
dessribed 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 ssriptural injunctions He appears to be
different."*

Text 11

ity evodaharaniyam. anenaiva gati-samanyam ca sidhyatiti. sri-cukah. pratyavasthapitam vadanti-ity-adi padyam.

iti - thus; eva - certainly; udaharaniyam - to be said; anena - by this; eva - indeed; gati-samanyam - equal paths; ca
- and; sidhyati - is proved; iti - thus; sri-sukah- Sri Suka; pratyavasthapitam - established; vadanti-ity-adi padyam -
Srimad- Bhagavatam 1.2.11.

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."* .ce on Thus ends Sri Paramatma-sandarbha.

445 84

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