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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.
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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.
TRANSLATION
Smoke is superior to dull wood, and fire, sacred to the Vedas, is superior to smoke. Similarly rajas is superior to tamas, and sattva is superior to rajas, since it is favorable for realizing the Lord.
COMMENTARY
Tamas, rajas and sattva have the respective qualities of obscuring, agitating and revealing knowledge. Of these sattva is the best because it is not unfavorable for śuddha-sattva. This is shown through an example. Superior to wood — which is devoid of the quality of action and unable to reveal its nature (being unconscious) — is smoke. Smoke has an active nature. Superior to smoke however is fire, which has the qualities of action and revelation. It is called trayīmayaḥ (related to the Vedas) because it is used in rituals mentioned in the Vedas. Rajas, which is agitating, is superior to tamas which is inert. Sattva, being devoid of inertia and agitation, is superior since it gives a vision of brahman.
sattvāt sañjāyate jñānaṁ rajaso lobha eva ca
pramāda-mohau tamaso bhavato ’jñānam eva ca
Knowledge arises from sattva. Greed arises from rajas. Inattention, confusion and ignorance arise from tamas. BG 14.17
It is not obstructive to śuddha-sattva and does not cover it. It does not interfere with seeing brahman. It is thus an assistant in spiritual life. Without bhakti however, seeing the Lord (or even impersonal brahman) is impossible. This is confirmed later in the Bhāgavatam.
It is said of the Lord’s form ānando brahmaṇo rūpam: the supreme lord has a form of bliss. The guṇas of māyā - tamas, rajas and sattva - cannot act independently of him. Māyā paraity abhimukhe ca vilajjamānā: māyā flees from the Lord, being ashamed. (SB 2.7.47) Thus it is by the will of the lord, by his touch alone, that ānanda becomes qualified by agitation in the form of Brahmā. Being qualified by revelation, ānanda becomes Viṣṇu and being qualified with obscuration, ānanda becomes Śiva. Since there is no damage when ānanda is combined with revelation (sattva), Viṣṇu is worthy of worship.
Because one can realize fire through wood but not through smoke, tamas should be considered superior to rajas. In deep sleep (tamas) one has realization of oneness with ātmā. Thus some persons argue that between Brahmā and Śiva, Śiva is better.
These three are equal in that they are all avatāras of the Lord. They are unequal in that Viṣṇu is not covered by the guṇas, whereas Brahmā and Śiva are. This is how the contrary statements of difference and non-difference of the Purāṇas can be harmonized.
The śruti says asaṅgo hy ayaṁ puruṣaḥ: the ātmā is not contaminated by the guṇas. (Bṛhad Āraṇyaka Upaniṣad 4.3.15) Though both paramātmā and jīvātmā are by their constitution devoid of the guṇas, because paramātmā is the supreme lord, an ocean of cit, because he is independent in his actions, he remains ātmārāma, self enjoying, not subject to birth in the world, without diminution of his knowledge of himself, even though, by his will, he contacts the guṇas and thus is in possession the effects of the guṇas such as anger. However the jīva, because he is only a particle of cit, having very little ability of knowledge and because he is controlled by the Lord and not independent, and has very little power, he loses his knowledge of his real nature and takes birth in this world by contacting the guṇas where the guṇas act upon him.
|| 1.2.25 ||
bhejire munayo ’thāgre bhagavantam adhokṣajam |
sattvaṁ viśuddhaṁ kṣemāya kalpante ye ’nu tān iha ||
TRANSLATION
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