O Brahmā! All auspiciousness to you! Please ask your desired benediction from me, who can award all benedictions. Endeavors in the process of bhakti end in seeing me.

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COMMENTARY

This question includes not only the yugāvatāras but also the type of bhakti that they institute.

|| 2.8.18 ||

nṛṇāṁ sādhāraṇo dharmaḥ saviśeṣaś ca yādṛśaḥ |

śreṇīnāṁ rājarṣīṇāṁ ca dharmaḥ kṛcchreṣu jīvatām ||

TRANSLATION

Speak about the general dharma for all men, bhakti, and the various dharmas according to birth. Speak of the dharmas of the vaiśya and kings, and the dharma when it is impossible to perform one’s regular occupation.

COMMENTARY

Please describe about bhakti (sādhāraṇaḥ dharmaḥ) for men, including even the outcastes. Saviśeṣaḥ refers to dharmas according to birth. Even these persons become devotees. This is illustrated in the verse kirāta-hūṇāndhra-pulinda-pulkaśā. (SB 2.4.18) Also describe the dharma of the vaiśyas (śreṇīnām) and kings. These people should also take up bhakti without offense. What is the dharma in emergency situations when it is difficult to act according to varṇa? This question is suitable for all types of bhakti.

|| 2.8.19 ||

tattvānāṁ parisaṅkhyānaṁ lakṣaṇaṁ hetu-lakṣaṇam |

puruṣārādhana-vidhir yogasyādhyātmikasya ca ||

TRANSLATION

Please enumerate the elements and describe their principal qualities as well as their effects. Describe the rules for worshipping the puruṣāvatāras. Describe their activities, and the rules for aṣṭāṅga-yoga mixed with bhakti.

COMMENTARY

Enumerate the elements (tattvānām) and their svarūpas (lakṣaṇam), and how they give rise to various effects (hetu-lakṣaṇam). Puruṣa here refers to the puruṣāvatāras and their activities. Yoga indicates yoga-miśra-bhakti.

|| 2.8.20 ||

yogeśvaraiśvarya-gatir liṅga-bhaṅgas tu yoginām |

vedopaveda-dharmāṇām itihāsa-purāṇayoḥ ||

TRANSLATION

Speak about the position of power achieved by great devotees, about the destruction of the subtle bodies of the yogīs, and about the conclusions of Vedas, Upavedas, itihāsas and Purāṇas.

COMMENTARY

Yogeśvara refers to great devotees like Śiva. They have attained positions of great power. The description of the destruction of the subtle bodies is suitable for śānta-bhakti. The word tātparyam should be supplied in the last line for the words in possessive case. That conclusion (of Vedas, etc.), of course, is only bhakti, and is a suitable question for all types of bhakti.

|| 2.8.21 ||

samplavaḥ sarva-bhūtānāṁ vikramaḥ pratisaṅkramaḥ |

iṣṭā-pūrtasya kāmyānāṁ tri-vargasya ca yo vidhiḥ ||

TRANSLATION

Please describe the deliverance from saṁsāra (bhakti), what is favorable and unfavorable for bhakti, and the rules for vedic, smārta and kāmya activities as well as for artha, dharma and kāma.

COMMENTARY

What is the deliverance of the living beings from the ocean of saṁsāra (samplavaḥ)? What is the prowess (vikramaḥ) necessary for that? What destroys it? This is a question about what is favorable and unfavorable for bhakti. Or samplava-vikrama-pratisaṅkramaḥ can refer to creation, maintenance and destruction. Speak also about the Vedic (iṣṭā), smārta (pūrtasya) and kāmya-karmas.

vāpī-kūpa-taḍāgādi devatā-yatanāni ca |

anna-pradānam ārāmaḥ pūrtam ity abhidhīyate ||

Pūrta refers to making ponds, wells and tanks, worship of devatās, giving food and pleasure.

And speak of dharma, artha and kāma (trivargasya). Vidhiḥ refers to those rules without contradiction to bhakti. These questions are suitable for karma-miśra-bhakti.

|| 2.8.22 ||

yo vānuśāyināṁ sargaḥ pāṣaṇḍasya ca sambhavaḥ |

ātmano bandha-mokṣau ca vyavasthānaṁ sva-rūpataḥ ||

TRANSLATION

Please describe the appearance of the jīvas who were merged in the Lord at devastation and the creation of the imposters. Describe bondage and liberation of the conditioned jīvas and the condition of the eternally liberated jīvas.

COMMENTARY

Also describe the appearance (sargaḥ) of jīvas (anuśāyinām) who were merged in the Lord at mahā-pralaya. This is a question about the sādhaka-bhaktas who want to attain perfection of their sādhana. The question about the heretics (pāṣaṇḍasya) concerns those without bhakti. The question about bondage and liberation of the jīvas touched by māyā (ātmanaḥ) concerns jñāna mixed with bhakti or bhakti mixed with jñāna. Vyavasthānām svarūpataḥ means the condition of the eternally liberated souls, untouched by māyā. This concerns the eternal bhakti of jīva associates of the Lord such as Viśvaksena.

|| 2.8.23 ||

yathātma-tantro bhagavān vikrīḍaty ātma-māyayā |

visṛjya vā yathā māyām udāste sākṣivad vibhuḥ ||

TRANSLATION

Describe how the supremely independent Kṛṣṇa carries out pastimes using his yoga-māyā potency, and after creating special pastimes of disappearance, remains indifferent to them, like a superficial witness.

COMMENTARY

Describe how the Lord carries out pastimes of creation, having given up the universe at the time of destruction. Or describe how independent (ātma-tantraḥ) Kṛṣṇa, Bhagavān, the source of all avatāras, performs pastimes starting with killing Pūtanā using his yoga-māyā potency. His supreme position is shown when Mahā-viṣṇu steals the sons of the brāhmaṇa in order to see Kṛṣṇa. And describe how, after creating special pastimes of disappearance (visṛjya), he remains indifferent to them, making pretence of being a witness only to those pastimes.  

|| 2.8.24 ||

sarvam etac ca bhagavan pṛcchato me ’nupūrvaśaḥ |

tattvato ’rhasy udāhartuṁ prapannāya mahā-mune ||

TRANSLATION

O great sage! O lord! You should truthfully declare all of this and even what I have not asked in sequence to me, who have asked, as a soul surrendered to you.

COMMENTARY

The word ca indicates what was not asked.

|| 2.8.25 ||

atra pramāṇaṁ hi bhavān parameṣṭhī yathātma-bhūḥ |

apare cānutiṣṭhanti pūrveṣāṁ pūrva-jaiḥ kṛtam ||

TRANSLATION

Among all sages, you are the authority like Brahmā, while others among the previous sages perform actions in accordance to what was done by previous knowers.

COMMENTARY

“Previously you have understood all of this from other great sages directly. Why do you ask me again?” Among all the sages (atra), definitely (hi), you are authoritative. Though I know these subjects, I ask out of longing for the answers coming from your lotus mouth. You are like Brahmā, who by the mercy of the Lord became knowledgeable of the meaning of the self-evident Vedas. Others undertake action after studying and studying it, and seeing what was done by previous knowers.

|| 2.8.26 ||

na[171] me ’savaḥ parāyanti brahmann anaśanād amī[172] |

pibato ’cyuta-pīyūṣam anyatra kupitād dvijāt ||

TRANSLATION

O brāhmaṇa! My life airs are not disturbed from fasting since I am drinking the nectar of Kṛṣṇa. I will be disturbed by the brāhmaṇa’s death curse in seven days. Therefore quickly tell me Kṛṣṇa’s pastimes.

COMMENTARY

In this endeavor you should not worry about my difficulties. My life airs are not disturbed from fasting (na parāyanti). What is the reason? I drink the nectar of Kṛṣṇa’s pastimes. The angry brāhmaṇa will come in seven days in the form of Takṣaka, and due to that, my life airs will be disturbed (my life will end). Then I will not be able to drink the nectar of Kṛṣṇa’s pastimes. Therefore do not delay in telling about Kṛṣṇa.

|| 2.8.27 ||

sūta uvāca—

sa upāmantrito rājñā kathāyām iti sat-pateḥ |

brahmarāto[173] bhṛśaṁ prīto viṣṇurātena saṁsadi ||

TRANSLATION

Sūta said: Being requested by the King in the assembly about Kṛṣṇa’s pastimes, Śukadeva was greatly pleased.

COMMENTARY

Sat-pateḥ means Kṛṣṇa. Brahma-rataḥ refers to Śukadeva. Sūta here testifies that the Kṛṣṇa is being discussed in the questions and answers.

|| 2.8.28 ||

prāha bhāgavataṁ nāma purāṇaṁ brahma-sammitam |

brahmaṇe bhagavat-proktaṁ brahma-kalpa upāgate ||

TRANSLATION

He spoke the scripture called Bhāgavatam, the essence of the Vedas, which was spoken by the Lord to Brahmā in the first kalpa.

COMMENTARY

Śukadeva then commenced to give the answers by reciting the Bhāgavatam. Brahma-kalpe means in the first day of Brahmā.

|| 2.8.29 ||

yad yat parīkṣid ṛṣabhaḥ pāṇḍūnām anupṛcchati |

ānupūrvyeṇa tat sarvam ākhyātum upacakrame ||

TRANSLATION

Śukadeva began to explain according to topic all that Parīkṣit, the best of the Pāṇḍavas, has asked.

COMMENTARY

The sequence is according to topic, not according to the order of the questions.

Chapter Nine

Manifestation of the Bhāgavatam

|| 2.9.1 ||

śrī-śuka uvāca

ātma-māyām ṛte rājan parasyānubhavātmanaḥ |

na ghaṭetārtha-sambandhaḥ svapna-draṣṭur ivāñjasā ||

TRANSLATION

Śukadeva said: A relationship of the jīva with his body and senses does not actually take place through avidyā-śakti of the Lord, because the jīva is superior to matter, being full of knowledge. He is like the dreamer seeing his dream body.

COMMENTARY

In the Ninth Chapter the first and second questions are answered and the four basic verses of Bhāgavatam are spoken. Verse 2.8.7 asked whether the jīva’s relation to the body is with or without cause. This verse answers. A relationship of the jīva with the body and senses (artha) does not actually occur through the beginningless avidyā-śakti (māyā) of the Lord (ātma), just as there is no relation of the dreamer with his dream body except through ignorance, because the jīva is superior (parasya) to the body, being composed of knowledge (anubhavātmanaḥ). The relationship occurs by the inconceivable energy of the Lord which is expert at doing the impossible.

|| 2.9.2 ||

bahu-rūpa ivābhāti māyayā bahu-rūpayā |

ramamāṇo guṇeṣv asyā mamāham iti manyate ||

TRANSLATION

The jīva appears to be of many different forms through māyā because of the variety of dispositions of the jīva. The jīva, enjoying the guṇas, thinks in terms of “me” and “mine.”

COMMENTARY

What happens to the jīva when he has a relationship with the body through unexpected association with māyā? The jīva appears to have many forms, such as infant, adolescent, devatā or human bodies. This is not actually the fact, because the jīva is a spiritual particle. The many forms occur because of the many dispositions of the jīva. It is said yā yā kṣetrajña-śaktiḥ sā tāratamyena vartate: the jīvas exist with differences.

|| 2.9.3 ||

yarhi vāva mahimni sve parasmin kāla-māyayoḥ |

rameta gata-sammohas tyaktvodāste tadobhayam ||

TRANSLATION

Certainly when the jīva becomes attached to the great Lord who is different from time and māyā, having given up both time and māyā, free of illusion, he remains detached.

COMMENTARY

Just as the jīva endures countless births through the unexpected influence of māyā, by the unexpected influence of bhakti, by the appearance of prema, the jīva terminates those countless births. Vāva means certainly. Certainly the jīva should enjoy in his glory different from time and māyā, having given up the enjoyment of body, the shelter of me and mine, and replaced that with the real shelter of possessiveness, the Lord. Mahimni means “having a great form,” because of possessing the greatest qualities. The Lord is devoid of the transformations created by time and the elements such as mahat-tattva created by māyā (kāla-māyayoḥ parasmin). The jīva should become attached to (rameta) that form. In other statements (SB 1.11.6, 2.9.10) as well, these qualities are also understood to be possessed by his dhāma and followers. Attainment of bhakti is called unexpected in order to show that bhakti is necessary for the deliverance of the jīva enjoying in the material world. Having given up changes created by time and bodies created by māyā (ubhayam), he remains unattached (udāste). It is said:

yayā sammohito jīva ātmānaṁ tri-guṇātmakam |

paro ’pi manute ’narthaṁ tat-kṛtaṁ cābhipadyate ||

anarthopaśamaṁ sākṣād bhakti-yogam adhokṣaje |

lokasyājanato vidvāṁś cakre sātvata-saṁhitām ||

Bewildered by that māyā, the jīva, though separate from the three guṇas, considers himself made of the three guṇas and takes on material existence created by the guṇas.

And Vyāsa saw bhakti-yoga to the Lord which effectively destroys jīva's saṁsāra. Learned Vyāsa then wrote the Bhāgavatam for ignorant people. SB 1.7.5-6

|| 2.9.4 ||

ātma-tattva-viśuddhy-arthaṁ yad āha bhagavān ṛtam |

brahmaṇe darśayan rūpam avyalīka-vratādṛtaḥ ||

TRANSLATION

Worshipped by sincere devotion, revealing his true, spiritual form, the Lord spoke to Brahmā the four essential verses of Bhāgavatam in order to give knowledge about himself.

COMMENTARY

What is that which is beyond time and māyā to which one should be come attached? This verse answers. The Lord spoke for giving knowledge (viśuddhi) about his own nature (ātma-tattva). Or he spoke for the purification of the components like citta (tattva) of the jīva (ātma). Showing Brahmā his form which was true or spiritual (ṛtam), he spoke the four verses of Bhāgavatam. What is the cause? He was worshipped with sincere bhakti (avyalīka-vrata). The word yat does not relate with a correlative tat in a later verse. The meaning is expressed by Śrīdhara Svāmī.

jīvasyāvidayā āvidyaka-deha-sambandhaḥ | īśvarasya tu yoga-māyayā cid-ghana-līlā-vigrahāvirbhāva iti mahān viśeṣa uktaḥ

The jīva is related with a body of ignorance by avidyā. By yoga-māyā of the Lord, the Lord’s form of knowledge and pastimes appeared. This great difference is expressed in this verse.

This answers the second question about the difference between the body of the Lord and the jīva (SB 2.8.8)

|| 2.9.5 ||

sa ādi-devo jagatāṁ paro guruḥ

svadhiṣṇyam āsthāya sisṛkṣayaikṣata|

tāṁ nādhyagacchad dṛśam atra sammatāṁ

prapañca-nirmāṇa-vidhir yayā bhavet ||

TRANSLATION

Brahmā, the original devatā, the instructor of bhakti for the world, situated on his lotus, considered how to carry out creation. He could not attain the knowledge by which the universe could be created.

COMMENTARY

Not only the Lord’s form, but his planet and his devotees are also beyond time and māyā. To show this fact he begins to praise the Lord in four verses. Brahmā, the instructor about the secret teachings of bhakti (paro guruḥ), was situated on a lotus (svadhiṣnyam). Previously he was submerged in the water in order to find his residence. After, he became situated on the lotus. He considered (aikṣata) how to carry out the creation. He could not understand the knowledge (tām dṛṣam) in the matter of creation (atra), by which there would be a method of constructing the universe.

|| 2.9.6 ||

sa cintayan dvy-akṣaram ekadāmbhasy

upāśṛṇod dvir-gaditaṁ vaco vibhuḥ |

sparśeṣu yat ṣoḍaśam ekaviṁśaṁ

niṣkiñcanānāṁ nṛpa yad dhanaṁ viduḥ ||

TRANSLATION

While Brahmā was contemplating how to carry out the creation of the universe, he heard twice close by in the water a word of two syllables, tapa, composed of the sixteenth and twenty-first sounds of the alphabet, which is known as the wealth of the devotees with no material desire.

COMMENTARY

While contemplating how to carry out the creation, on one occasion he heard nearby (upāśṛṇot), in the water, a word of two syllables repeated twice (dvir gaditam). The word is explained indirectly just like the mantras. Sparṣa refers to the consonants from ka to ma in the Sanskrit alphabet. The sixteenth consonant is ta. The twenty-first is pa. This forms the word tapa. This is singular, second person imperative verb meaning “perform meditation or austerity.” This was spoken two times. This is called wealth (dhanam) because the brāhmaṇas are called a wealth of austerity.

|| 2.9.7 ||

niśamya tad-vaktṛ-didṛkṣayā diśo

vilokya tatrānyad apaśyamānaḥ |

svadhiṣṇyam āsthāya vimṛśya tad-dhitaṁ

tapasy upādiṣṭa ivādadhe manaḥ ||

TRANSLATION

Hearing those words, he looked in all directions, desiring to see the speaker of those words, but could not see anything except himself. He again sat on the lotus and, considering the instruction to be beneficial, he concentrated his mind on meditation.

COMMENTARY

“Someone has clearly ordered me to perform austerity. It seems I am being directly ordered.” Considering that it was for his benefit he then concentrated his mind on meditation.

|| 2.9.8 ||

divyaṁ sahasrābdam amogha-darśano

jitānilātmā vijitobhayendriyaḥ |

atapyata smākhila-loka-tāpanaṁ

tapas tapīyāṁs tapatāṁ samāhitaḥ ||

TRANSLATION

Brahmā, the best among the meditators, having fruitful vision, concentrating his mind, controlling his prāṇas, action senses and knowledge senses, performed meditation, which would manifest all the planets, for a thousand celestial years.

COMMENTARY

Akhila-loka-tāpanaṁ means “which manifests all the planets.” Tapīyāṁs tapatām means “the greatest meditator among all meditators.”

|| 2.9.9 ||

tasmai sva-lokaṁ bhagavān sabhājitaḥ[174]

sandarśayām āsa paraṁ na yat-param |

vyapeta-saṅkleśa-vimoha-sādhvasaṁ

sva-dṛṣṭavadbhir[175] vibudhair[176] abhiṣṭutam[177] ||

TRANSLATION

The Lord, gratified by his worship, showed Brahmā Mahā-vaikuṇṭha, to which nothing is superior, which is free of suffering, confusion and fear of offenses and which is praised by the devatās who constantly see the self.

COMMENTARY

The Lord showed Brahmā Mahā-vaikuṇṭha (sva-lokam) to which nothing is superior, which is absolutely (vi) free of (apeta) suffering (saṁkleśa). The kleśas are avidyā ’smitā-rāga-dveṣābhiniveśāḥ: ignorance, ego, attachment, hatred and clinging to life. (Yoga-sūtras 2.3) There is no intense mental confusion (vimoha) from not seeing the Lord. It is free of fear of offenses in serving the Lord (sādhvasam). It is praised by Indra and others (vibudhaiḥ). Svadṛṣṭavadbhiḥ indicates that these persons have continual vision of the self. This negates the idea that Indra and others are purely material.

|| 2.9.10 ||

pravartate yatra rajas tamas tayoḥ

sattvaṁ ca miśraṁ na ca kāla-vikramaḥ |

na yatra māyā kim utāpare harer

anuvratā yatra surāsurārcitāḥ ||

TRANSLATION

In Vaikuṇṭha there is no rajas or tamas, and no sattva mixed with rajas and tamas. There is no influence of time. There is no influence of māyā at all, what to speak of its products such as material elements. In Vaikuṇṭha the inhabitants are fully dedicated to the Lord and are worshippable by the devas, asuras and devotees.

COMMENTARY

In Vaikuṇṭha there is no influence of rajas and tamas. This means that there is no creation and no destruction. There is also no material sattva which is mixed with these two. With absence of material sattva there is no maintenance of temporary Svarga-loka and other planets. However there is śuddha-sattva, composed of eternity and knowledge, related to the svarūpa-śakti of the Lord. In Nārada Pañcarātra, Jitanta-stotra it is said:

lokaṁ vaikuṇṭha-nāmānaṁ divya-ṣaḍ-guṇa-saṁyutam |

avaiṣṇavānām aprāpyaṁ guṇa-traya-vivarjitam ||

Vaikuṇṭha is endowed with six transcendental qualities, is devoid of the three material guṇas and is not attainable for the non-vaiṣṇavas.

In the Padma Purāṇa it is said:

tripād-vibhūti-rūpaṁ tu śṛṇu bhūdhara-nandini ||

pradhāna-parama-vyomnor antare virajā nadī |

vedāṅgasvedajanita-toyaiḥ prasrāvitā śubhā ||

tasyāḥ pāre para-vyomni tripād-bhūtaṁ sanātanam |

amṛtaṁ śāśvataṁ nityam anantaṁ paraṁ padam ||

śuddha-sattva-mayaṁ divyam akṣaraṁ brahmaṇaḥ padam ||

sarva-vedamayaṁ śubhraṁ sarva-pralaya-varjitam |

asaṅkhyam ajaraṁ satyaṁ jāgrat-svapnādi-varjitam ||

na tad bhāsayate sūryo na śaśāṅko na pāvakaḥ |

yad gatvā na nivartante tad dhāma paramaṁ hareḥ ||

nānā-jana-padākīrṇaṁ vaikuṇṭhaṁ tad dhareḥ padam ||

Hear about the form of the spiritual world. Between the material realm and the spiritual sky, the splendid river called Virajā flows with water produced from the perspiration of the Vedas. Beyond the river lies the place called tripād. This supreme abode is eternally sweet, young, and eternally blissful. This abode of the Lord is śuddha-sattva, full of pastimes and without decay. It is all the Vedas, without contamination, and never subject to destruction. It is beyond measure, without old age, truth, and devoid of the stages of material consciousness —waking, sleeping and deep sleep. There the sun, the moon and fire do not shine. Having gone to the supreme abode of the Lord, one does not return. This abode of the Lord is filled with many inhabitants. 

There is no influence of time, which causes six types of transformation, because the place is under the influence of the Lord’s qualities. What else can be said? There, the guṇas are cut out at the root. Māyā, the material cause of creation and destruction of the material world, a śakti of the Lord, does not have any deluding influence at all in Vaikuṇṭha. This is understood since it is already stated that rajas and tamas cannot exist there. What to speak of the absence of other things (kim utāpare), such as the expansions of māyā like mahat-tattva? This also means that the bodies in that place do not have a beginning produced of the material elements. After a description of Vaikuṇṭha, the inhabitants are described. In that place there are associates of the Lord, those who act in compliance to the Lord (anuvratā). This means that everyone there acts for the pleasure of the Lord. It has already been stated in the third verse that the Lord is beyond time and māyā. Now it is stated that Vaikuṇṭha and the devotees there are beyond time and māyā. The devotees there (since they are beyond time and māyā) should be worshipped by the devatās, demons and devotees.

|| 2.9.11-12 ||

śyāmāvadātāḥ śata-patra-locanāḥ

piśaṅga-vastrāḥ surucaḥ supeśasaḥ |

sarve catur-bāhava unmiṣan-maṇi-

praveka-niṣkābharaṇāḥ suvarcasaḥ |

pravāla-vaidūrya-mṛṇāla-varcasaḥ

parisphurat-kuṇḍala-mauli-mālinaḥ ||

TRANSLATION

The inhabitants of Vaikuṇṭha are dark in complexion and effulgent. They have lotus eyes, yellow cloth, and pleasing demeanor and are youthful. They all have four arms and wear ornaments of the best shining jewels. They have all splendors. Some are colored red, yellow or white. They wear glittering earrings, crowns and garlands.

COMMENTARY

They are dark in complexion, and shining (avadātā) with lotus eyes and yellow cloth. They are pleasing and very young (supeśasaḥ). They wear ornaments with the best (praveka) shining (unmiṣat) jewels, and are extremely glorious. They have colors of coral, vaidūrya and the water lily. The Bhagavat-sandarbha explains that those devotees have forms like the Lord with colors like red and yellow.

harer anuvratā yatra śyāmāruṇa-harit-sitāḥ |

tat-tad-varṇam upāsyeśaṁ tat-sārūpyam upāgatāḥ ||

In that place the Lord’s associates are black, reddish, green or white in complexion. By worshipping the Lord with a particular complexion the devotee attains a form with a similar complexion. Laghu-bhagavatāmṛta 237

They have earrings, crowns and garlands which glitter.

|| 2.9.13 ||

bhrājiṣṇubhir yaḥ parito virājate

lasad-vimānāvalibhir mahātmanām |

vidyotamānaḥ pramadottamādyubhiḥ

savidyud abhrāvalibhir yathā nabhaḥ ||

TRANSLATION

That place is filled with shining air vehicles belonging to the inhabitants, and shines with the forms of divine women. The planet appears to be a sky filled with clouds and flashing lightning.

COMMENTARY

After a description of the inhabitants the place is again described. The place is filled with shining (bhrājiṣṇubhiḥ) air vehicles and shines with celestial women. The place is like the sky filled with clouds (air vehicles) and flashes of lightning (the women).

|| 2.9.14 ||

śrīr yatra rūpiṇy urugāya-pādayoḥ

karoti mānaṁ bahudhā vibhūtibhiḥ |

preṅkhaṁ śritā yā kusumākarānugair

vigīyamānā priya-karma gāyatī ||

TRANSLATION

Beautiful Lakṣmī worships the feet of the Lord along with her many associates. Sitting on a swing, praised by the bees, she sings about the activities of the Lord.

COMMENTARY

The consort of the Lord is described. She is the svarūpa-śakti of the Lord (śrīḥ), and very beautiful (rūpiṇī). She worships (mānam) his feet along with her associates (vibhūtibhīḥ). Being praised variously (vigīyamānā) by bees (kusumākarānugaiḥ), she sings about the activities of the Lord.

|| 2.9.15 ||

dadarśa tatrākhila-sātvatāṁ patiṁ

śriyaḥ patiṁ yajña-patiṁ jagat-patim |

sunanda-nanda-prabalārhaṇādibhiḥ

sva-pārṣadāgraiḥ parisevitaṁ vibhum ||

TRANSLATION

Brahmā saw the Lord, the Lord of all the devotees in Vaikuṇṭha, the Lord of Lakṣmī, the Lord of sacrifice and the Lord of the universe, served by his chief followers such as Sunanda, Nanda, Prabala and Arhaṇa.  

COMMENTARY

Having described Lakṣmī, Śukadeva now describes the Lord.

|| 2.9.16 ||

bhṛtya-prasādābhimukhaṁ dṛg-āsavaṁ

prasanna-hāsāruṇa-locanānanam |

kirīṭinaṁ kuṇḍalinaṁ catur-bhujaṁ

pitāmbaraṁ[178] vakṣasi lakṣitaṁ śriyā ||

TRANSLATION

The Lord, desiring to give mercy to his servants, was a joy to the eyes of the devotees. He had a joyful smile and eyes tinged with red. He had a crown on his head, and wore earrings. He had four arms, wore yellow cloth and on the left side of his chest was a golden line.

COMMENTARY

He is the giver of joy for those who see him (dṛg-āsavam). With the mention of yellow cloth, his dark complexion should also be understood. He is decorated with a golden line on the left side of his chest (śriyā).

|| 2.9.17 ||

adhyarhaṇīyāsanam āsthitaṁ paraṁ

vṛtaṁ catuḥ-ṣoḍaśa-pañca-śaktibhiḥ |

yuktaṁ bhagaiḥ svair itaratra cādhruvaiḥ

sva eva dhāman ramamāṇam īśvaram ||

TRANSLATION

He saw the Lord seated on his praiseworthy throne, who was surrounded by the four, sixteen and five energies, who was endowed with natural powers and the temporary powers of all other powerful beings, and who enjoyed in that spiritual abode.

COMMENTARY

The four śaktis are dharma, jñāna, aiśvarya and vairāgya. These are described in the Padma Purāṇa in the description of the center of Vaikuṇṭha:

dharma-jñāna tathaiśvarya-vairāgyaiḥ pāda-vigrahaiḥ |

ṛg-yajuḥ-sāmātharvāṇa-rūpair nityaṁ vṛtaṁ kramād ||

The place is surrounded by the dharma, jñāna, aiśvarya and vairāgya, and the personifications of the Ṛg, Yajur, Sāma and Atharva Vedas.

The sixteen śaktis are Caṇḍa and others. They are also described in the Padma Purāṇa:

caṇḍa-pracaṇḍau prāg-dvāre yāmye bhadra-subhadrakau |

vāruṇyāṁ jaya-vijayau saumye dhātṛ-vidhātarau ||

kumudaḥ kumudākṣaś ca puṇḍarīko’tha vāmanaḥ |

śaṅku-karṇaḥ sarva-netraḥ sumukhaḥ supratiṣṭhitaḥ ||

ete dik-patayaḥ proktāḥ puryām atra suśobhane ||

At the eastern gate are Caṇḍa and Pracaṇḍa. At the southern gate are Bhadra and Subhadra. At the western gate are Jaya and Vijaya. At the northern gate are Dhātā and Vidhātā. In the directions starting from east are Kumuda, Kumudakṣa, Puṇḍarīka, Vāmana, Śaṅkukarṇa, Sarvanetra, Sumukha, and Supratiṣṭhita. Padmā Purāṇa 6.228.13-15

The five śaktis are as follows:

kūrmaś ca nāgarājaś ca vanateyas trayīśvaraḥ |

chandāṁsi sarva-mantrāś ca pīṭha-rūpatvam āsthitā ||

Kūrma, Ananta, Garuḍa -- who is lord of the Vedas --, the Vedic meters and all the mantras are situated as the form of the pīṭha. Padma Purāṇa 6.228.24

The four can also refer to prakṛti, puruṣa, mahat-tattva and ahaṅkāra. The sixteen can refer to the ten senses with the mind and the five gross elements. The five can refer to the five tan-mātrās. Śrīdhara Svāmī gives this explanation, which is acceptable. In this case, even māyā along with mahat-tattva and other elements remain there, offering devotion to the Lord. This can be explained by the fact that the spiritual world, composed of the svarūpa-śakti of the Lord, is the shelter of all śaktis including the material śaktis. It has already been stated in verse 10 that māyā and her products cannot bewilder the jīva in the spiritual world. This should be understood when the verse says that the place is not influenced by time (kāla-vikramaḥ). This should also be understood when Brahmā saw Kṛṣṇa’s expansions as Viṣṇu forms:

aṇimādyair mahimabhir ajādyābhir vibhūtibhiḥ

catur-viṁśatibhis tattvaiḥ parītā mahad-ādibhiḥ

All the viṣṇu-mūrtis were surrounded by the opulences, headed by aṇimā-siddhi; by the mystic potencies, headed by Ajā; and by the twenty-four elements for the creation of the material world, headed by the mahat-tattva. SB 10.13.52

The Lord was also endowed with his natural powers (svaiḥ bhagaiḥ) and the temporary powers (adhruvaiḥ) of Brahmā and others (itaratra). He saw the Lord who enjoys in Vaikuṇṭha (dhāman) with its own form (sve).

|| 2.9.18 ||

tad-darśanāhlāda-pariplutāntaro

hṛṣyat-tanuḥ prema-bharāśru-locanaḥ|

nanāma pādāmbujam asya viśva-sṛg

yat pāramahaṁsyena pathādhigamyate ||

TRANSLATION

The creator of the universe, Brahmā, filled with joy on seeing the Lord, with hair standing on end and tears in his eyes, offered respects to the feet of the Lord which are attained by the path of bhakti.

COMMENTARY

The word paramahaṁsa refers to devotees. This is understood from verses such as:

kiṁ vā bhāgavatā dharma na prāyeṇa nirūpitāḥ

priyāḥ paramahaṁsānāṁ ta eva hy acyuta-priyāḥ

This may be because I did not specifically point out the devotional service of the Lord, which is dear both to perfect beings and to the infallible Lord. SB 1.4.31

bhāgavata-paramahaṁsa-dayita-kathāṁ kiñcid antarāya-vihatāṁ svāṁ śivatamāṁ padavīṁ na prāyeṇa hinvanti

One who is attached to the nectarean honey of the Lord’s lotus feet, and whose mind is always absorbed in his glories, may sometimes be checked by some impediment, but he still never gives up the exalted position he has acquired. SB 5.1.5

The condition of such paramahaṁsas is called bhakti-yoga or pāramahaṁsya. The lotus feet of the Lord are attained by the path of bhakti-yoga. The Lord says bhaktyāham ekayā grāhyaḥ: I am attained by bhakti alone. (SB 11.14.21)

|| 2.9.19 ||

taṁ prīyamāṇaṁ samupasthitaṁ kaviṁ

prajā-visarge nija-śāsanārhaṇam|

babhāṣa īṣat-smita-śociṣā girā

priyaḥ priyaṁ prīta-manāḥ kare spṛśan ||[179]

TRANSLATION

The Lord, overjoyed, filled with prema for Brahmā, touching Brahmā with his hand because of his love for him, with words lit by a slight smile, spoke to Brahmā, who was filled with prema on seeing the Lord, and who was worthy of following the Lord’s command for creating the universe.

COMMENTARY

Brahmā was fit to follow the orders of the Lord (nija-śāsanārhaṇam). The Lord’s words were lit with a slight smile.

|| 2.9.20 ||

śrī-bhagavān uvāca —

tvayāhaṁ toṣitaḥ samyag[180] veda-garbha sisṛkṣayā |
ciraṁ bhṛtena tapasā dustoṣaḥ kūṭa-yoginām ||

TRANSLATION

The Lord said: O Brahmā! I am completely satisfied with you for performing long penance in order to carry out creation of the universe. I cannot be satisfied with the penances of the greatest of yogīs.

COMMENTARY

Veda-garbha means that Brahmā, fully understanding the Vedas, imparts them to others. He had undertaken penance for a long time for creating the universe (sisṛkṣayā). The yogīs cannot satisfy me in the same way. Sadhryuk means samyak.

|| 2.9.21 ||

varaṁ varaya bhadraṁ te vareśaṁ mābhivāñchitam |

brahmañ chreyaḥ-pariśrāmaḥ puṁso[181] mad-darśanāvadhiḥ ||

TRANSLATION

COMMENTARY

Mā means mām. Ask for your desired object. Endeavors for gaining results from the best processes such as hearing and chanting culminate in seeing me. This is because my devotees do not accept any result other than seeing me.

|| 2.9.22 ||

manīṣitānubhāvo ’yaṁ mama lokāvalokanam |

yad upaśrutya rahasi cakartha paramaṁ tapaḥ ||

TRANSLATION

Seeing my planet reveals all knowledge. Also by my mercy, you previously heard my instructions when you were all alone and performed the greatest austerity.

COMMENTARY

Seeing my planet, rather than study of scriptures, reveals wisdom (manīṣitā). Not only now do I have affection for you, but previously also. I spoke the words tapa tapa.  All alone, hearing those words, you performed the greatest austerity.  

|| 2.9.23 ||

pratyādiṣṭaṁ mayā tatra tvayi karma-vimohite |

tapo me hṛdayaṁ sākṣād ātmāhaṁ tapaso’nagha ||

TRANSLATION

Those words were spoken by me when you were bewildered about how to create the universe in the beginning. O sinless Brahmā! Austerity for attaining me is my heart, and I am the soul of that austerity.

COMMENTARY

I only spoke instructions to you. When? I spoke at the beginning of creation (tatra) when you where bewildered about what to do. Austerity indeed is my śakti. It is my heart. This means that I desire that the jīva give up enjoyment of material life, since that is favorable for bhakti. Yasyāham anugṛhṇāmi hariṣye tad-dhanaṁ śanaiḥ: I will gradually take away the wealth from the person to whom I show mercy. (SB 10.88.8) These words are well known. If that austerity is performed for attaining me, it is my heart, but not otherwise. Without me as the goal, austerity is without life, like a corpse. This is true for the materialists who perform austerity with a desire for material pleasure. Even though you have performed austerity with a desire to create the universe, because I have inspired that desire, and that austerity is pleasing to me, it is actually performed without desire. Thus I have showed you my planet.

|| 2.9.24 ||

sṛjāmi tapasaivedaṁ grasāmi tapasā punaḥ |

bibharmi tapasā viśvaṁ vīryaṁ me duścaraṁ tapaḥ ||

TRANSLATION

By austerity I create, destroy and maintain the universe again and again. My power arises from intense austerity.

COMMENTARY

I am always a performer of austerity, since I renounce material enjoyment, being the master of the spiritual hlādinī-śakti. That is stated in this verse. It also indicates that from this detachment arises my ability to create and destroy the worlds.

|| 2.9.25 ||

brahmovāca —

bhagavan sarva-bhūtānām adhyakṣo’vasthito guhām |

veda hy apratiruddhena[182] prajñānena cikīrṣitam ||

TRANSLATION

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