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Garbhodakaśāyī first made his appearance in the Kumāras. Becoming brāhmaṇas, they undertook continuous, severe vows of brahmacarya.
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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
After Garbhodakaśāyī-viṣṇu lay on the water and went into trance, Brahmā, lord of the universal creation, appeared from the lotus in the water of his navel.
The expanse of planets is imagined to be situated at various places on his limbs. This form of the Lord is pure sattva, unmixed with rajas and tamas, and is composed of eternity, knowledge and bliss.
COMMENTARY
That puruṣa entering into each universe situated in his hair holes, lay down on the Garbhodaka water which he created there and went into a state of trance (yoga-nidrām). The planets from Pāṭala to Satya-loka (loka-vistaraḥ) are imagined to be situated at particular places on his limbs (avayava-saṁsthānaiḥ). This form is Padmanābha, Garbhodakaśāyī-viṣṇu, a portion of Pradyumna. The form mentioned in the previous chapter hari-viriñca-hareti saṁjñā (SB 1.2.23) refers to the third puruṣa Kṣīrodakaśāyī, an expansion of Aniruddha.
The first form Mahā-viṣṇu is the inner soul of prakṛti. The second form Garbhodakaśāyī is the inner soul of the collective jīvas in each universe. The third form, Kṣīrodakaśāyī, is the inner soul of each jīva. The three acting as inner souls are expansions of Saṅkarṣaṇa, Pradyumna and Aniruddha. It is said:
ekaṁ tu mahataḥ sraṣṭṛ dvitīyaṁ tv aṇḍa-saṁsthitam |
tṛtīyaṁ sarva-bhūtasthaṁ tāni jñātvā vimucyate ||
The first is the creator of mahat-tattva. The second form is situated in the universe. The third form is situated in all living entities. One who knows these forms is liberated. Sātvata Tantra
This is the order of the activities of Mahā-viṣṇu related to this topic. When he developed the desire to lie down again in a particular place, he lies down in the Kāraṇa ocean. He then glanced at his energy prakṛti as soon as it came out with his breathing. By that glance, making his intention known, accomplishing merely by the power of his desire, he produced the mahat-tattva and other elements spontaneously, and after creating the universe out of the elements, Garbhodakaśāyī master of the universe, was informed, “O master enter it and go to sleep.” Entering into the universe, Garbhodakaśāyī went to sleep for a second. When he again entered the universe, he then rejected the universe as a useless sleeping place, since it is material. Then again, Garbhodakaśāyī is made to sleep in a new universe for the life time of Brahmā. It is said in the Third canto:
kālo ’yaṁ dvi-parārdhākhyo nimeṣa upacaryate
avyākṛtasyānantasya hy anāder jagad-ātmanaḥ
The duration of the two parts of Brahmā’s life, as above mentioned, is calculated to be equal to one nimeṣa [less than a second] for the Supreme Personality of Godhead, who is unchanging and unlimited and is the cause of all causes of the universe. SB 3.11.38
These forms are all spiritual. This form is pure sattva, devoid of rajas and tamas (viśuddham sattvam) and excellent (ūrjitam), completely spiritual, made of eternity, knowledge and bliss.
|| 1.3.4 ||
paśyanty ado rūpam adabhra-cakṣuṣā
sahasra-pādoru-bhujānanādbhutam |
sahasra-mūrdha-śravaṇākṣi-nāsikaṁ
sahasra-mauly-ambara-kuṇḍalollasat ||
TRANSLATION
With spiritual eyes, the devotees see this amazing form with thousands of legs and arms, thousands of heads, ears, eyes and noses, shining with thousands of crowns, earrings and clothes.
COMMENTARY
Those who have reached perfection by bhakti see this form. Adabhra means “not scant,” spiritual.
|| 1.3.5 ||
etan nānāvatārāṇāṁ nidhānaṁ bījam avyayam |
yasyāṁśāṁśena sṛjyante deva-tiryaṅ-narādayaḥ ||
TRANSLATION
He is the indestructible source of various avatāras. His expansion is Brahmā and Brahmā’s expansions are Marīci and others. Through them the Lord creates the devatās, animals and human beings.
COMMENTARY
Previously it was said that the Lord was complete with sixteen parts. This verse shows that. Though he acts as the source (bījam), he is equal to many seeds. Therefore he is called a storeroom or treasure (nidhānam). He is the aṁśī, the source of the avatāras who will be discussed in this chapter. And he is eternal (avyayam). His part is Brahmā and Brahmā’s parts are Marīci and others. By them, the Lord creates the devatās and others. The devatās are considered the Lord’s vibhūtis.
|| 1.3.6 ||
sa eva prathamaṁ devaḥ kaumāraṁ sargam āśritaḥ |
cacāra duścaraṁ brahmā brahmacaryam akhaṇḍitam ||
TRANSLATION
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