He is decorated with valuable belt, rings, anklets, and bracelets. His attractive, smiling face is surrounded by spotless, glossy, curly black locks of hair.

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▷ Содержание

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TRANSLATION

Śukadeva said: Previously Brahmā, with fixed intelligence and pure vision, after regaining his memory of creation by satisfying the Lord, created this universe as it was previous to the destruction.

COMMENTARY

In the second chapter, the spiritual body of the Lord, practice of dhāraṇā by the perfected yogī, the two paths for merging into the Lord for those who desire to give up their bodies, dhāraṇā on visible material objects which infer the presence of the Lord, and dhāraṇā on Bhagavān are described.

The intermediate results of yoga are here described. Gaining (praty avaruddhya) his lost memory, by satisfying the Supreme Lord (tuṣṭāt), Brahmā again created the universe as it was before the destruction (apyayāt). He had fixed (vyavasāya) intelligence, “I will create it by the inspiration of the Lord.”

|| 2.2.2 ||

śābdasya hi brahmaṇa eṣa panthā

yan nāmabhir dhyāyati dhīr apārthaiḥ |

paribhramaṁs tatra na vindate ’rthān

māyāmaye vāsanayā śayānaḥ ||

TRANSLATION

This is the path of the Vedas in which the intelligence concentrates on various names which are useless. A sleeping person, desiring happiness, does not enjoy objects as he wanders around in his dream.

COMMENTARY

What should the dying person do? In answer to this some sages want to say, “Do karma alone with sacrifices for going to Svarga. This is proved by the Vedas.” This verse answers them. This is the path of the Vedas made up of sound, in which the intelligence of the sādhaka becomes engaged in names such as Svarga. He thinks, “I will attain happiness in Svarga.” But it is useless (apārthaiḥ). This is described. With a desire for happiness, the person in a dream wandering around does not enjoy objects. Though he attains those planets, he does not get excellent happiness since it is perishable.

|| 2.2.3 ||

ataḥ kavir nāmasu yāvad arthaḥ

syād apramatto vyavasāya-buddhiḥ |

siddhe’nyathārthe na yateta tatra

pariśramaṁ tatra samīkṣamāṇaḥ ||

TRANSLATION

Being fixed in determination, attentive to his goal, the wise man will take only what he needs among material objects to support the body. He should not attempt to support himself by other means since it requires unnecessary labor.

COMMENTARY

Having criticized severely the path of the karmīs as being material, he now speaks about the necessity of attaining perfection in yoga, which rejects the results of karma, and which is common to the devotees and the jñānīs as well. The intelligent person does not meditate on material objects of pleasure and does not endeavor for them. It is said:

kāmasya nendriya-prītir lābho jīveta yāvatā |

jīvasya tattva-jijñāsā nārtho yaś ceha karmabhiḥ ||

Life’s desires should never be directed toward sense gratification. One should desire only a healthy life, or self-preservation, since a human being is meant for inquiry about the Absolute Truth. Nothing else should be the goal of one’s works. SB 1.2.10

One should accept as many material objects as one needs to support the body (yāvad artha), because one is attentive (apramattaḥ) to perfecting one’s sādhana. Though one sees many obstacles, one does not deviate from one’s practice (vyavasāya-buddhiḥ). He concludes, “Whatever happens, simply happens. Whatever I have decided, that is certain.” The amount needed to support the body of a young person is not the same as one’s own needs. Though there are other ways of supporting the body, one does not attempt them, because in such efforts there is labor of worshipping wealthy men etc. It is like grinding what has already been ground.[100]

|| 2.2.4 ||

satyāṁ kṣitau kiṁ kaśipoḥ prayāsair

bāhau sva-siddhe hy upabarhaṇaiḥ kim |

saty añjalau kiṁ purudhānna-pātryā

dig-valkalādau sati kiṁ dukūlaiḥ ||

TRANSLATION

If there is the earth, why do you need a bed? If you have arms, why do you need a pillow? If you have your palms of your hands, why do you need many dishes? If you have the directions and tree bark, why do you need clothing?

COMMENTARY

Here is described the only way of attaining perfection for the competent person. Kaśipoḥ means “of a bed.” Upabarhaṇaiḥ means “for pillows.” What is the need of many types of (purudhā) dishes for food?

|| 2.2.5 ||

cīrāṇi kiṁ pathi na santi diśanti bhikṣāṁ

naivāṅghripāḥ para-bhṛtaḥ sarito ’py aśuṣyan |

ruddhā guhāḥ kim ajito ’vati nopasannān

kasmād bhajanti kavayo dhana-durmadāndhān ||

TRANSLATION

Are there not torn clothes on the road? Are not the trees, sustainers of others, giving alms? Have the rivers gone dry? Have the caves all closed? Does not Viṣṇu protect his devotees? Why should the wise worship the blind men infatuated with money?

COMMENTARY

“But how can I get rid of cold?” Angry at such an objection, he speaks. “Is there not torn cloth lying on the road?” “How can I relieve my hunger?” “Do the trees, which nourish others, not give alms? Men should not give you anything!” “I have to find some water!” “What bad intelligence you have! Have the rivers gone dry?” “But I will have to protect myself from the hail. A grass hut is necessary.” “Have the caves closed?” “But if I go in a cave, there may be tigers!” “Does not Viṣṇu protect his devotees? The Lord in the heart is in the tiger. Why will the Lord, affectionate to the devotee, send the tiger to attack the devotee?”

|| 2.2.6 ||

evaṁ sva-citte svata eva siddha

ātmā priyo ’rtho bhagavān anantaḥ |

taṁ nirvṛto niyatārtho bhajeta

saṁsāra-hetūparamaś ca yatra ||

TRANSLATION

The Lord, who is filled with prema, who is most valued, who is full of all qualities and who is everywhere, appears spontaneously in his heart. The yogī, filled with bliss and aiming for prema, should worship him. By this worship, ignorance, the cause of repeated births, is destroyed.

COMMENTARY

“Is it necessary for the yogī to search out the ingredients for worshipping the Lord?” This verse answers. It is already accomplished because Vāsudeva (ātmā) is already in his heart. It is not necessary to follow procedures like avāhana to call the Lord. Priya, artha, bhagavān and ananta are modifiers of ātmā, the Lord. The Lord is naturally the shelter of prema. Thus he is called priya. Though he is the shelter of prema, he has no unwanted accessories like sons, since he is the supreme object (arthaḥ). Though he is the supreme object, he is not just in the heart. He is Bhagavān, observed with beauty and other qualities. He is not restricted in place at all. He is situated in all places since he is all-pervading (anantaḥ). There is no effort needed in worshiping the Lord. The devotee is absorbed completely in the bliss of his worship (nirvṛtaḥ). He has prema as the fixed goal of his bhakti (niyatārthaḥ). Or niyatārthaḥ can mean he has fixed the number of names he chants, how many stories he will hear, how many obeisances he will offer, how much time he will meditate. By that worship, ignorance, the cause of saṁsāra, should be destroyed, as an unsought result for the devotee. For the jñānīs and yogīs however this is a sought result. The word ca is added to complete the meter.

|| 2.2.7 ||

kas tāṁ tv anādṛtya parānucintām

ṛte paśūn asatīṁ nāma kuryāt |

paśyañ janaṁ patitaṁ vaitaraṇyāṁ

sva-karmajān paritāpāñ juṣāṇam ||

TRANSLATION

Seeing people experiencing suffering from their own actions while sinking in the river of hell, who except persons indulging in material life would disregard bhakti, which concentrates on the Lord, and meditate instead on material objects?

COMMENTARY

This verse states the opposite. Para refers to the Lord. Who except those involved in material life (paśūn) would unsuitably disrespect bhakti and think of material objects (asatīm)?

|| 2.2.8 ||

kecit sva-dehāntar-hṛdayāvakāśe

prādeśa-mātraṁ puruṣaṁ vasantam |

catur-bhujaṁ kañja-rathāṅga-śaṅkha-

gadā-dharaṁ dhāraṇayā smaranti ||

TRANSLATION

Some yogīs meditate upon the Paramātmā measuring one pradeśa, who is residing in the heart within the body, and who holds the lotus, wheel, conch and club in his four hands.

COMMENTARY

Having shown bhakti and the presence and absence of bhakti, Śukadeva now speaks again about the process of dhāraṇā of the yogīs on the form of the Paramātmā, which is superior to the universal form previously described. “Some (kecit)” refers to those who are superior to the yogīs who meditate on the universal form, or to those who by practicing meditation on the universal form which has been described have become purified and then meditate on the spiritual form of Paramātmā. There are four types of yogīs who practice dhāraṇā. The first type meditates on prāṇa and the mind without using the form of the Lord. This is not approved by the Bhāgavatam. The second type becomes purified by meditating on the universal form just described, and then meditates on the four armed form of Paramātmā, Garbhodakaśāyī-viṣṇu, described in the Third Canto (SB 3.8.23).

mṛṇāla-gaurāyata-śeṣa-bhoga-

paryaṅka ekaṁ puruṣaṁ śayānam

phaṇātapatrāyuta-mūrdha-ratna-

dyubhir hata-dhvānta-yugānta-toye

He saw the one lord sleeping on the broad bed of Śeṣa, white like a water lily, in the waters of devastation whose darkness was dissipated by the light from the jewels on top of the thousands of umbrella-like hoods of Śesā.

The third type, after meditating on the universal form, meditates on the vyaṣṭi-virāṭ, the Lord in the heart with four arms. The fourth type is pure in heart already. Some say that kecit refers to those who from the beginning, being pure in heart, meditate on the vyaṣṭi-virāṭ in the heart. Prādeṣa-mātram means the heart has a dimension of one prādeśa. One meditates on the form who assumes that size in the heart of one pradeśa. Though he is that size, by his inconceivable energy, he has a form of a man fifteen years old, for it is said santaṁ vayasi kaiśore: he is fifteen years old (SB 3.28.17)  Vasantam means “who has made his residence there as the Paramātmā.”

|| 2.2.9 ||

prasanna-vaktraṁ nalināyatekṣaṇaṁ

kadamba-kiñjalka-piśaṅga-vāsasam

lasan-mahā-ratna-hiraṇmayāṅgadaṁ

sphuran-mahā-ratna-kirīṭa-kuṇḍalam ||

TRANSLATION

This form has a smiling face, eyes wide like blue lotus petals, cloth yellow like kadamba pollen, gold arm bands with sparkling rubies, and earrings and crown made of dazzling gems.

COMMENTARY

Mahā-ratna means valuable gems like the ruby.

|| 2.2.10 ||

unnidra-hṛt-paṅkaja-karṇikālaye

yogeśvarāsthāpita-pāda-pallavam |

śrī-lakṣmaṇaṁ kaustubha-ratna-kandharam

amlāna-lakṣmyā vana-mālayācitam ||

TRANSLATION

His two lotus feet are established by great yogīs in the center of the blossoming lotus within their hearts. Around his neck is the Kaustubha jewel and on his left chest is the mark of Lakṣmī. He is covered with a flower garland which never fades.

COMMENTARY

He has feet which are placed by great yogīs in the center of the blossoming lotus in their hearts. One should thus meditate upon his devotees, the great yogīs. The mark of Lakṣmī is a golden line on the left chest of the Lord. The word lakṣmaṇam is formed from lakṣma (mark) with the ending ṇa, meaning “possessing.” This is according to Pāṇini 5.2.100 for words starting with pāman. The Kaustubha hangs from his neck by a gold string. Ācitam means spread.

|| 2.2.11 ||

vibhūṣitaṁ mekhalayāṅgulīyakair

mahā-dhanair nūpura-kaṅkaṇādibhiḥ |

snigdhāmalākuñcita-nīla-kuntalair[101]

virocamānānana-hāsa-peśalam ||

TRANSLATION

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