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Thus the wise constantly perform bhakti - which gives joy to the mind - to Lord Kṛṣṇa with great joy.
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- Vishvanatha Chakravarti Thakura
- atha prathamo ’dhyāyaḥ
- O long-lived sage! You should tell us at once in easy terms, and thoroughly, the highest object for mankind that you have discerned in all the scriptures.
- The Supreme Lord Keśava, whose intentions remain concealed because he is deceptive to mankind, performed pastimes with Balarāma.
- Please tell us where dharma has taken shelter, now that Kṛṣṇa, master of all yogas, devoted to the righteous, and the protector of dharma, has entered his abode.
- The son of Romaharṣaṇa (Sūta or Ugraśravas), delighted at the questions of the sages, respecting their words, began to speak.
- Varṇāśrama-dharma of the human being, which does not produce attraction for topics of the Lord, is only wasted effort.
- O best of the brāhmaṇas! The complete perfection of dharma, according to divisions of varṇāśrama by men, is pleasing the Lord.
- Who will not develop attraction for topics of the Lord, remembrance of whom, like a sword, will cut the knots of karma?
- Ignorance is cut and all doubts are destroyed. On seeing the Lord in the mind and with the eyes, all karmas are destroyed.
- Thus the wise constantly perform bhakti - which gives joy to the mind - to Lord Kṛṣṇa with great joy.
- Therefore the ancient sages worshipped Supreme Lord, beyond the material senses, composed of viśuddha-sattva. Those who follow the sages attain liberation in this world.
- naimiṣīyopākhyāne janma-guhyaṁ nāma
- First of all, the supreme lord accepted the form of the eternal first puruṣa full like the moon for creating the universes from mahā-tattva and other elements.
- Garbhodakaśāyī first made his appearance in the Kumāras. Becoming brāhmaṇas, they undertook continuous, severe vows of brahmacarya.
- Secondly the lord of sacrifice, lifting up the earth from Rasātala, for its welfare, took the form of the boar.
- Being requested by Anasūyā, the wife of Atri, the Lord became her son as Dattātreya and taught knowledge of the soul to Alarka, Prahlāda and others.
- Taking the form of Vāmana as fifteenth avatāra, the Lord went to sacrifice of Bali, begging three steps of land, but desiring to steal the heavenly kingdom from him.
- The Lord, taking the divine human form of Rāma, performed brave actions such as controlling the ocean with a desire to help the devatās.
- At the junction of the yugas when the kings are almost criminal, the Lord of the universe Kalki will be born as the son of Viṣṇu-yaśas.
- All sages, Manus, devatās, powerful humans (sons of Manu) along with Brahmā’s sons are also considered to be vibhūtis of the Lord.
- The pure person who chants with devotion the glories of the Lord’s appearance, which is mysterious, becomes free from all sorrows.
- When the gross and subtle material forms, which are impositions on the soul in ignorance, are removed by the realization of the devotees, one can realize brahman.
- ukadeva spoke it (the Bhāgavatam) to King Parīkṣit, who was surrounded by great sages, as he sat fasting till death on the bank of the Gaṅgā.
- atha caturtho ’dhyāyaḥ
- In which yuga, in what place, and for what reason did the sage Vyāsa write this work? Who inspired him to write this work?
- How did the conversation of Parīkṣit with Śukadeva arise, through which this Vaiṣṇava scripture appeared?
- The great devotee would wait in the houses of married couples only as long as it took to milk a cow, purifying the inhabitants by giving spiritual benefit.
- Please explain to us whatever I have asked you on this subject. I think that you are most capable of explaining all subjects, except some portions of the Veda.
- Vyāsa was born in the womb of Satyavatī as a portion of the Lord when the third part of Dvāpara-yuga arrived in the passing of yugas.
- Each of these sages divided up his Veda into many divisions and these Vedas then developed branches as they were passed on to disciples, grand-disciples and great-grand-disciples.
- The supreme lord Vyāsa, merciful to the most fallen, thus divided the Vedas so that they could be understood by the foolish.
- Perhaps the path of bhakti pleasing to the most elevated devotees has not been sufficiently described. And the elevated devotees alone are dear to the Lord.
- As Vyāsa was lamenting, considering himself most vile, Nārada approached the hermitage, which was previously described.
- Understanding that Nārada, worshipped by the Devatās, had suddenly arrived, Vyāsa worshipped him as if he were Brahmā.
- You have also investigated and realized the brahman which is eternal. Then why should you lament that you have been unsuccessful?
- By this knowledge I understood the influence of the spiritual and material energies of the creator Lord Vāsudeva. By this understanding the devotees attain the Lord’s abode.
- The substance by which a living being’s disease arises and which does not cure the disease, when combined with other substances in a medicine, destroys the disease.
- That jñāna which arises from karma, which is pleasing to the Lord because of being offered to him, is endowed with bhakti.
- I offer respects to you, Bhagavān Kṛsṇa. Let us respect Vāsudeva, Pradyumna, Aniruddha and Saṇkarṣaṇa (Balarāma) in our minds.
- Using this mantra indicating the four forms, one worships the deity who is the subject of the dhyāna-mantra, the Lord worthy of worship. That person is worthy of being seen.
- O brāhmana! The Lord, knowing that I had undertaken the highest instructions given by him, gave me realization of himself, then powerful siddhis, and finally prema for him.
- vyāsa-nārada-saṁvādo nāma
- When the mendicant teachers who had given me knowledge left, even though I was of young age, I did as they instructed.
- Considering that her death was the mercy of the Lord who is concerned for the welfare of his devotees, I departed immediately for the north.
- Senses and body exhausted, thirsty and hungry, after bathing in a pool of a river, I performed ācamana and took rest.
- In that desolate forest, sitting at the base of a pippala tree, I concentrated by my intelligence on Paramātmā situated within my mind, as I had been taught.
- As I endeavored to see him in that lonely place the Lord, inexpressible by words, then spoke to me with affectionate words, which removed my grief.
- Oh! In this body you will not be able to see me again. But lax practitioners who still have some contamination cannot see me at all.
- By serving the devotees for even a short time, your intelligence became firmly fixed in Me. When you give up this body of low birth, you will become my associate.
COMMENTARY
The knot in the heart, ignorance, is cut. This is a reflexive verb form (karma-kartari) which indicates that destruction of ignorance is not the main result sought in bhakti. All doubts, such as, thinking that the attainment is impossible are destroyed. Having seen the Lord, who is the soul (ātmani), all karmas are destroyed. Or the Lord, being in the mind (ātmani), and then being seen directly, all karmas are destroyed. Thus both the sphurti of the Lord in the mind and direct appearance to the eyes are indicated.
satāṁ kṛpā mahat-sevā śraddhā guru-padāśrayaḥ |
bhajaneṣu spṛhā bhaktir anarthāpagamas tataḥ |
niṣṭhā rucir athāsaktī ratiḥ premātha darśanam |
harer mādhuryānubhava ity arthāḥ syuś caturdaśe
The fourteen steps are as follows: mercy of devotees, service to devotees, faith, surrender to guru, desire for worship (or hearing), bhakti, clearance of anarthas, niṣṭhā, ruci, āsakti, rati, prema, seeing the Lord, and experiencing the Lord’s sweetness. [13]
|| 1.2.22 ||
ato vai kavayo nityaṁ bhaktiṁ paramayā mudā |
vāsudeve bhagavati kurvanty ātma-prasādanīm ||
TRANSLATION
Thus the wise constantly perform bhakti - which gives joy to the mind - to Lord Kṛṣṇa with great joy.
COMMENTARY
By saying “with great joy” it is indicated that even at the stage of sādhana-bhakti there are no difficulties.
|| 1.2.23 ||
sattvaṁ rajas tama iti prakṛter guṇās tair
yuktaḥ parama-puruṣa eka ihāsya dhatte |
sthity-ādaye hari-viriñci-hareti saṁjñāḥ
śreyāṁsi tatra khalu sattva-tanor nṝṇāṁ syuḥ ||
TRANSLATION
The one supreme puruṣa, accepting the guṇas of prakṛti known as sattva, rajas and tamas, for creation, maintenance and destruction, is called Viṣṇu, Brahmā and Śiva. The best results for the devotees will come from Viṣṇu with śuddha-sattva body.
COMMENTARY
It has just been explained that one should perform bhakti alone rather than karma or jñāna. Similarly one should worship bhagavān alone, giving up worship of the devatās. That Lord, though one, appears in many forms as avatāra for pastimes. Thus the Tenth Canto says bahu-mūrty-eka-mūrtikam: he is one form and many forms. (SB 10.40.7) The avatāras are of two types: those which are related to the cit-śakti and those related to the māyā-śakti. Those which are related to the cit-śakti, such as Matsya and Kūrma are to be worshipped. Those which are related to the māyā-śakti, through sattva, rajas and tamas, are Viṣṇu, Brahmā and Śiva. Among them, Viṣṇu is to be worshipped. That is stated in this verse.
Even though there is only one puruṣa or ādi-puruṣa in this universe, for creation, maintenance and destruction (sthity-ādaye) of the universe (asya), the Lord, joined with sattva, rajas and tamas, accepts the names Viṣṇu, Brahmā and Śiva. The sandhi in hareti is poetic license. The lord is described as parama (beyond) because though he is linked with the guṇas, by his inconceivable energy he is situated separately from them, untouched by them. Among those forms, Viṣṇu will bestow the desired results to the devotees (śreyāṁsi). Viṣṇu is addressed as sattva-tanoḥ. By seeing verse 25 in this chapter this can only mean that Viṣṇu possesses a body of viśuddha-sattva, not material sattva. Otherwise there would be a contradiction to other statements in śruti and smṛti :
Sākṣī cetā kevalo nirguṇaś ca
Viṣṇu is the one conscious witness, beyond the guṇas. Śvetāśvatara Upaniṣad 6.11
Sattvādayo na santīśe yatra ca prākṛtā gunā
In Viṣṇu there are no material guṇas. Viṣṇu Purāṇa 1.9.44
Harir hi nirguṇaḥ sākṣāt puruṣaḥ prakṛteḥ paraḥ
Viṣṇu is devoid of the guṇas; he is the person beyond matter. SB 10.88.5
Though Viṣṇu is involved with the material sattva-guṇa, he is not at all contaminated by it. Viṣṇu would not take up a material body of sattva, since sattva has the qualities of revelation or knowledge and indifference to enjoyment. Sattva should not eclipse the spiritual manifestation of eternity, knowledge and bliss. Rajas is agitating and causes addition (creation); and tamas is obscuring and causes subtraction (destruction). Thus rajas and tamas will disturb and cover bliss. Thus Brahma and Śiva accept bodies of rajas and tamas because those guṇas eclipse bliss. They have bodies composed of guṇas, whereas Viṣṇu does not. This is the logical explanation.
Viṣṇu is without guṇas since by being the manifest form of sattva, he accepts proximity to sattva. Thus he carries the function of protecting the universe but does this with no contamination of the qualities of material sattva. One cannot say that his existence beyond the guṇas is negated by his participation in the world, because he does not possess material sattva by relationship of contact or inherence. He is situated in sattva only by being next to it. It should be understood however that his protection of the devotees does not arise from sattva but from śuddha-sattva of his svarūpa.
Brahmā is a jīva, since he is Hiraṇyagarbha (with a material body made of mahat-tattva). The distinction between the supreme brahman and Brahman is based on the context of descriptions of Brahmā, just as the identity of brahman is confirmed the context. Netaro ’nupapatter: the supreme brahman is not a jīva by the context of the discussion in Upaniṣads. Only because of the powers conferred by the supreme Lord on Brahmā situated in rajas, he is considered an avatāra.
bhāsvān yathāśma-śakaleṣu nijeṣu tejaḥ
svīyam kiyat prakaṭayaty api tadvad atra |
brahmā ya eṣa jagad-aṇḍa-vidhāna-kartā
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi ||
I worship the supreme lord Govinda who becomes Brahmā, the creator of the universe (by bestowing his powers to that jīva), just as the sun displays a small portion of its powers of heat and light in all the sun stones which represent it. Brahma-saṁhitā 5.49
Because Śiva is not a jīva, he is considered to be the Supreme Lord associated with the guṇas. Thus it is said:
kṣīraṁ yathā dadhi vikāra-viśeṣa-yogāt
sañjāyate na hi tataḥ pṛthag asti hetoḥ |
yaḥ śambhutām api tathā samupaiti kāryād
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi ||
I worship the supreme lord Govinda who becomes the form of Śiva who is said to be non-different from Govinda, but who is also different because of his contact with the transformations of prakṛti, just as milk becomes yogurt, which can be said to be non-different from its cause, but acts in a different manner. Brahma-saṁhitā 5.45
Some say that, of Brahmā and Śiva, Śiva is īśvara or the supreme lord. Others say that he is connected with the guṇas. They explain as follows. It should be understood that yoga means connection by proximity, by contact and by supervision. The puruṣa, connected with the guṇas only as the supervisor, is devoid of guṇas, being situated in his svarūpa. Brahmā and Śiva however are connected to rajas and tamas by contact, and therefore called sa-guṇa, endowed with the guṇas.[14] Being related to sattva-guṇa only by proximity, the puruṣa in the form of Kśīrodakaśāyī-viṣṇu is devoid of guṇas, being situatedin his svarūpa. Thus it is said:
yogo niyāmakatayā guṇaiḥ sambandha ucyate |
ataḥ sa tair na yujyate tatra svāṁśaḥ parasya yaḥ ||
The relationship of the puruṣa with the guṇas is that of being their controller. Among the three, he who is the svāṁśa of svayaṁ-rūpa Kṛṣṇa, is not bound by the guṇas. Laghu-bhāgavatāmṛta 1.2.18
|| 1.2.24 ||
pārthivād dāruṇo dhūmas tasmād agnis trayīmayaḥ |
tamasas tu rajas tasmāt sattvaṁ yad brahma-darśanam ||
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