Follow my instructions in detail, with extreme concentration. You will not be bewildered at any time during your lifetime and its subdivisions.

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I have been treated by you as a friend treats a friend. O Lord! As long as my tenure lasts, without lethargy, being situated in your service, I will create various types of living entities in the matter of carrying out creation. May I not be overcome by excessive pride in this endeavor.

COMMENTARY

Brahmā, revealing his desire, prays to the Lord. O Lord! You have treated me as a friend treats a friend, by touching me with your hand, though I am just a shadow of a servant! May I attain bhakti with a feeling of friendship! O Lord (bho)! As long as I live, while creating the bodies of the living entities, I will create divisions of high, medium and low, while being situated with attention (aviklavaḥ) in serving you. May I not become overcome with excessive pride. The extent of Brahmā’s life is expressed by yāvad-adhikāram avasthitir ādhikārikāṇām: those who hold powers in this world as controllers remain in this world until their tenure has expired. (Brahma-sūtra 3.3.33)

|| 2.9.31 ||

śrī-bhagavān uvāca—

jñānaṁ parama-guhyaṁ me yad vijñāna-samanvitam |

sa-rahasyaṁ tad-aṅgaṁ ca gṛhāṇa gaditaṁ mayā ||

TRANSLATION

The Lord said: Please understand the most secret knowledge of my form, along with realization of that form, and also understand about prema-bhakti and sādhana-bhakti which will be spoken by me.

COMMENTARY

Brahmā has asked four questions. In verse 26 he asked about the spiritual and material forms of the Lord. In verse 27 he asked about māyā and yoga-māyā. In verse 28, he asked how the Lord carries out pastimes in relation to māyā and yoga-māyā. In verse 29, he asked for instructions for attaining his desired goal. The Lord promises in the present verse to answer these questions in order with four verses.

The Bhāgavatam, composed of these four verses given as answers by the Lord, is famous since itis spoken by the Lord himself. That is expressed in this verse. Not only will I give you knowledge of my form, but also realization as well. Moreover, this form is rarely understood (paramam guhyam), much superior to knowledge of the impersonal brahman. I will explain what is intimate (rahasyam), prema bhakti. Realize prema-bhakti which is accomplished by that knowledge of my form (sa). Prema is well known as rahasya from statements such as sugopyam api vakṣyāmi: I will speak to you the most secret knowledge. (SB 11.11.49) I will also explain by my mercy about sādhana-bhakti, an aṅga of prema, though you did not ask. Thus I will explain three things: my form, prema-bhakti and sādhana-bhakti. Moreover, though you asked about these three through instructions from me (verse 29) I will explain this in four verses so that materialistic people do not understand, since it is confidential. By mention of prema and sādhana-bhakti it should be understood that the Lord also teaches about chanting the name of the Lord which is explained in the First Canto and which is more secret and more excellent than the most secret knowledge of the Lord’s forms. The Lord will especially give understanding to Brahmā, and therefore he instructs him to try to understand, even though he is already attentive (mayā grḥāṇa).

|| 2.9.32 ||

yāvān ahaṁ yathā-bhāvo yad-rūpa-guṇa-karmakaḥ |

tathaiva tattva-vijñānam astu te mad-anugrahāt ||

TRANSLATION

By my mercy, may you attain perfect realization of whatever dimensions, intentions, forms, qualities and pastimes I manifest.

COMMENTARY

Knowledge, what is beyond the senses, and which is true, should appear to some degree in those with pure hearts who have faith. Vijñāna refers to realization of that entity beyond the senses, direct vision of my svarūpa as it is. This cannot occur without prema and sādhana-bhakti. Knowing this, the Lord gives blessings for that purpose. Yāvān means the dimensions of the Lord’s various limbs in combination, their thickness or thinness, lengthiness, elevation, or roundness. Yathā bhāvaḥ means the type of intentions. Yad-rūpa refers to the various forms, their complexion, the number of arms, Kṛṣṇa, Rāma, Nṛsiṁha and others. Guṇa refers to the Lord’s qualities such as affection for his devotees. Karma refers to pastimes such as lifting Govardhana or marrying Lakṣmī. May you have true realization of whatever (tathaiva) the dimensions, intentions, forms, qualities and activities manifest. Though this blessing alone indicates mercy, the Lord adds the phrase mad-anugrahāt. This indicates that by the gradual increase of sādhana and prema-bhakti -- which are special functions of the Lord’s supreme kṛpā-śakti -- when Brahmā realizes greater degrees of sweetness in the Lord’s form and qualities, he will realize directly the Vraja form of Kṛṣṇa, sweeter and rarer than the present form of realization. Thus, other explanations of the four verses propounding the impersonal aspect of the Lord are naturally defeated by this verse.

|| 2.9.33 ||

aham evāsam evāgre nānyad yat sad-asat-param |

paścād ahaṁ yad etac ca yo ’vaśiṣyeta so ’smy aham ||

TRANSLATION

I alone, who am non-different from that which is superior to all cause and effect, existed previous to creation of the universe. I alone exist as the universe after the creation of the universe, and I alone remain at the destruction.

COMMENTARY

After promising knowledge and giving qualification by blessings in the two introductory verses, the Lord now teaches the first aspect of knowledge concerning the spiritual and material forms (asked in verse 26). Touching his forefinger to his chest the Lord says, “I alone existed before the creation.” By the word eva he excludes all others. Nothing of my category existed at that time. The most attractive form which you now see, a sweet ocean of form and quality existed before the creation, at the time of great devastation of all the universes. The śruti says:

vāsudevo vā idam agra āsīn na brahmā na ca śaṅkaraḥ

Vāsudeva exists previous to the universe. Brahmā and Śiva did not exist.

puruṣo ha vai nārāyaṇaḥ

The Lord is Nārāyaṇa.

eko ha vai nārāyaṇa āsīt

Nārāyaṇa alone existed.

puruṣo ha vai nārāyaṇo ’kāmayata | atha nārāyaṇād ajo ’jāyata, yataḥ sarvāṇi bhūtāni | nārāyaṇaḥ paraṁ brahma, tattvaṁ nārāyaṇaḥ param | ṛtaṁ satyaṁ paraṁ brahma puruṣaṁ kṛṣṇa-piṅgalam

The Lord Nārāyaṇa desired. From Nārāyaṇa was born Brahmā, from who all living entities arise. Nārāyaṇa is the supreme brahman, the supreme principle. He is most worthy of worship, the highest truth, the supreme brahman, dark in complexion with yellow cloth.

eko nārāyaṇa āsīn na brahmā neśānaḥ

Nārāyaṇa alone existed. Brahmā and Śiva did not exist. Mahā Upaniṣad

Bhāgavatam says:

bhagavān eka āsedam agra ātmātmanāṁ vibhuḥ

ātmecchānugatāv ātmā nānā-maty-upalakṣaṇaḥ

Bhagavān, who exists in the form of Paramātmā and brahman according to the viewpoint, alone existed before the creation of the universe, when the desire to create bodies of the jīvas was absent. . SB 3.5.23

When the Lord says he alone existed, it also means that his associates in Vaikuṇṭha also existed, since they are his parts. This is similar to saying “the king goes” meaning that the king goes with his attendants. The associates of the Lord are in a condition similar to the Lord. Parīkṣit asked:

sa cāpi yatra puruṣo viśva-sthity-udbhavāpyayaḥ |

muktvātma-māyāṁ māyeśaḥ śete sarva-guhāśayaḥ ||

Please describe where this puruṣa, the creator, maintainer and destroyer of the universe, the Lord of māyā, dwelling within all beings, but untouched by his māyā, lies down.  SB 2.8.10

Vidura asks:

tattvānāṁ bhagavaṁs teṣāṁ katidhā pratisaṅkramaḥ |

tatremaṁ ka upāsīran ka u svid anuśerate ||

Please describe how many dissolutions there are for the elements of material nature and who survives after the dissolutions to serve the Lord while he is asleep? SB 3.7.37

Śrīdhara Svāmī explains tatra pralaye imaṁ parameśvaraṁ śayānaṁ rājānam iva cāmara-grāhiṇaḥ ke upāsīran ke vā tad anuśerate śayānam anusvapanti: at the time of dissolution, who will worship the Supreme Lord as a king by waving a cāmara, and who will accompany the Lord in sleep?

Kāsī-khaṇḍa says:

na cyavante hi mad-bhaktā mahatyāṁ pralayāpadi |

ato ’cyuto ’khile loke sa ekaḥ sarvago ’vyayaḥ ||

My devotees do not perish even at the time of universal destruction. The Lord alone is indestructible and all-pervading in all planets. Skanda Purāṇa

The word āsam (I existed) excludes anything without substance. The verb as indicates something existing. Because of my existing, complete non-existence is not at all possible. This should be understood from the verb. I alone existed. This however does not mean that I did not do anything. The statement does not exclude other actions since the verb as is connected with all other verb roots. If one says “Caitra existed in that village last year” it does not mean that he did not eat, sit or sleep there. Though eva can indicate absence of these activities (he only existed), by the sense of the statement, it means he performed these activities. The Bhagavat-sandarbha says:

āsam eveti brahmādi-bahirjana-jñāna-gocara-sṛṣṭy-ādi-lakṣaṇa-kriyāntarasyaiva vyāvṛttiḥ | na tu svāntaraṅga-līlāyā api | yathādhunāsau rājā kāryaṁ na kiñcit karotīty ukte rājya-sambandhi-kāryam eva niṣidhyate na tu śayana-bhojanādikam apīti tadvad

The words āsam eva exclude actions such as creation which are subject to the awareness of persons with material bodies such as Brahmā. However the words do not exclude the Lord’s spiritual pastimes. If one says that presently the king does not perform any activities, it means he does not perform his activities as a king, but does not mean that he does not eat or sleep.

Sometimes it is said that only the impersonal brahman existed. In answer to this it is said in this verse that brahman which is superior to effect (sat) and cause (asat) is not different from me. This means that I alone appear as the impersonal brahman in some scriptures which cannot express the various qualities arising from my svarūpa because the readers are not qualified. But you should know me, endowed with form and qualities because you have my blessings and mercy, as expressed in the previous verse.

“After the creation, that universe alone is observed and not you.” In answer to this the verse says, even after the creation, only I exist. I exist as Bhagavān in Vaikuṇṭha and as Paramātmā within the universes, and as various avatāras such as Matsya at certain times.

“You are not the earth, devatās or the animals. Does that mean that you are incomplete?” The verse answers. I alone am this universe (etat) as a whole and composed of individuals. Because the universe is generated from my energy, it is my material form. You have asked to know about my spiritual and material forms. This is the material form. I alone am the Supreme Lord expressed by the words yo ’vaśiṣyeta. bhavān ekaḥ śiṣyate śeṣa-saṁjñaḥ: you alone remain, and you are known as Ananta Śeṣa-nāga. (SB 10.3.25) The word aham is repeated three times to define the Lord, who has a supreme form situated through all three phases of time, and endowed with form and qualities, and which is visible at creation and destruction as the inferior form of the world made of matter. Thus knowledge of the superior and inferior forms of the Lord has been explained. Brahmā should have realization (vijñānam) of the first, the superior, spiritual form. This realization will occur when Brahmā can relish the sweetness of the Lord’s form and qualities by prema-bhakti produced through hearing and chanting. This will be explained in the fourth verse.

|| 2.9.34 ||

rte ’rthaṁ yat pratīyeta na pratīyeta cātmani |

tad vidyād ātmano māyāṁ yathābhāso yathā tamaḥ ||

TRANSLATION

One should understand my māyā by whose power real objects are perceived through vidyā and false objects are perceived through avidyā, in relation to the self, just as light reveals objects and darkness hides them. One should understand my yoga-māyā by whose power some objects are revealed and some objects hidden from the person who has realized the Lord, just as light reveals objects and darkness hides them.

COMMENTARY

Māyā (material energy) acts partly favorably and partly unfavorably towards the jīva trying to attain knowledge and realization of Paramātmā. When you realize me (Paramātmā), then only yoga-māyā functions. Thus yoga-māyā acts only favorably. Since both of these should be defined in the verse, I will impart this knowledge to you. In verse 27 you have asked about the qualities of māyā and yoga-māyā (yathātma-māyā-yogena). I am now giving the answer by taking two meanings to the verse.

By this māyā nothing is perceived except a real object (artham); that is, only a real object is perceived. And by this māyā (yat) there is perception without a real object. This means that by this māyā real objects are not perceived, but rather; false objects are perceived. The liberated and conditioned souls know it as my (ātmanaḥ) māyā-śakti which has two functions of vidyā (for the liberated soul) and avidyā (for the conditioned soul), existing in relation to the self (ātmani).

An example of vidyā is given. It is like the illumination coming from a lamp (yathābhāsaḥ). In a house, an existing pot or cloth is perceived because of the light of a lamp, but by taking the lamp away, the pot or cloth which previously existed does not become non-existent. A snake or scorpion which was a cause of fear is perceived as non-existent at that time. By the function of vidyā, the liberated jīva perceives knowledge and bliss in relation to the self. It is not like the state of avidyā, where this perception (about knowledge and bliss) is absent. In that state, body and its related lamentation and illusion, which are actually not related to the self, are not perceived.

An example of avidyā is given. It is like darkness. Because of darkness a pot or cloth in the house are not perceived to exist. However, a snake or thief, though not existing there, cause fear because of their possible existence, and thus, are perceived to exist where they actually do not exist. Because of avidyā, the conditioned jīva does not perceive knowledge and bliss, even though they exist with an eternal relationship to the self. The conditioned jīva perceives the body, and lamentation and confusion related to the body appear to be related to self, though actually they are not related to the self.

Though flowers and horns exist, because they are not related to sky and rabbit, a flower in the sky and a rabbit with horns are false. Similarly, though bodies and lamentation, confusion, happiness and distress all exist as expansions of real matter, the body, lamentation, confusion, happiness and distress are all called false in the scriptures because they have no real relation to the jīva. Though the relationship of the jīva with the body is false, it is produced by avidyā and destroyed by vidyā. Thus vidyā is compared to light and avidyā is compared to darkness. In the Eighth Canto this is proved in the statement chāyā-tapau yatra na gṛdhra-pakṣau: the Lord is constantly witnessing, but not affected, and has no vidyā or avidyā. (SB 8.5.27)

Some explain the example this way. The example of darkness refers to the covering or obscuring portion of māyā. Examples of the obscuring and confusion aspects are being overcome with fear of snakes, tigers or being possessed by a ghost. These are accepted by taking the meaning of tamas as ignorance. Some explain the qualities of avidyā -- obscuring and confusion (āvaraṇa and vikṣepa) -- as non-apprehension of real objects and apprehension of unreal objects.

The word artha can also mean wealth. Like a merchant who has attained wealth through good fortune, the liberated soul gains knowledge and bliss through vidyā and is considered wealthy. Like the merchant who by misfortune has not attained wealth, the conditioned soul, having knowledge and bliss covered by avidyā is considered poor. By vidyā the jīva realizes that he is ātmā or tvam.[186] He does not realize Paramātmā or tat by vidyā (which is sattva). Because the Lord is beyond the guṇas, he realizes the Lord only by pure bhakti which is beyond the guṇas, for the Lord says bhaktyāham ekayā grāhyaḥ: I am achieved only by bhakti. (SB 11.14.21) He also says kaivalyaṁ sāttvikaṁ jñānam: jñāna, which gives liberation, is in the mode of goodness. (SB 11.25.24) One cannot realize Paramātmā who is beyond the guṇas by vidyā which belongs to sattva-guṇa, and which means knowledge of ātmā separate from body. Rather this vidyā is destroyed by bhakti. The Lord says:

dravyaṁ deśaḥ phalaṁ kālo jñānaṁ karma ca kārakaḥ |

śraddhāvasthākṛtir niṣṭhā trai-guṇyaḥ sarva eva hi ||

yeneme nirjitāḥ saumya guṇā jīvena citta-jāḥ |

bhakti-yogena man-niṣṭho mad-bhāvāya prapadyate ||

Therefore material substance, place, result of activity, time, knowledge, work, the performer of work, faith, state of consciousness, species of life and destination after death are all based on the three modes of material nature. The living entity who conquers these modes, manifested from the mind, can dedicate himself to me by the process of devotional service and thus attain pure love for me. SB 11.25.30, 32

Must the liberated jīva obtain bhakti in order to realize Paramātmā directly? For the person qualified for jñāna, vidyā is produced by sāṅkhya, yoga, austerity and other methods mixed with bhakti. That vidyā destroys avidyā and produces realization of ātmā or tvam. The person freed from avidyā gradually becomes increasingly indifferent to vidyā, like a fire without fuel wood, while the small portion of bhakti previously performed loses its covering and makes its appearance like the moon coming out of eclipse. Only by repeated bhakti, gradually, the realization of Paramātmā or tat appears. The Lord says in Gītā:

brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati |

samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām ||

Having attained the state of brahman, being a pure soul, he does not lament in loss of what he had nor does he desire what he does not have, and looks upon all beings as equal. He then manifests pure bhakti.  BG 18.54

In the Gītā verse parām means “best” or “only” since it is now devoid of its previous secondary status. It is said in the next verse bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ: only by bhakti can a person know me as brahman. Thus by amount and type of bhakti, that person realizes impersonal brahman by that small portion of bhakti but not the qualified brahman with knowledge and bliss, Bhagavān. It is like a person with weak eyesight who sees only the general form of a deity decorated with jewels, and not all the details such as face, nose, eyes and ears. When there is complete cessation of vidyā, by the bhakti which appears in the person now beyond the guṇas, the person achieves the perfection of realization of the impersonal brahman. This is called nirvāṇa or oneness of jīva and brahman. In the Gītā it is stated tato māṁ tattvato jñātvā viśate tad-anantaram: then, knowing me as brahman by that bhakti, he merges with me. (BG 18.55)

When pure bhakti, which is mercy of the Lord incarnate and the essence of the cit-śakti, becomes very strong and prominent by amount and type, it is completely independent, and does not consider good or bad, and may appear suddenly within conditioned jīvas, even of bad conduct, or who are born as Rākṣasas, Pulindas or Pukkaśas, whereas it may not appear within brāhmaṇas or sannyasīs even if they are liberated. By that bhakti alone, all suffering including avidyā is destroyed. It is said:

jarayaty āśu yā kośaṁ nigīrṇam analo yathā

Bhakti, devotional service, dissolves the subtle body of the living entity without separate effort, just as fire in the stomach digests all that we eat. SB 3.25.33

By that bhakti alone, a person will realize directly Bhagavān filled with bliss and knowledge, just as a person with strong eyesight by good fortune can see the general form of the beautiful deity and also the details of the face, nose, eyes and ears.

Bhakti is of two types: bhakti without material guṇas and bhakti mixed with the guṇas. By the first type, which in its mature state is called prema-bhakti, one brings the Lord under control. Through this a person realizes the sweet pastimes, form and qualities of the Lord composed of eternity, knowledge and bliss. By the second type of bhakti, mixed with sattva-guṇa, after it loses its sattva-guṇa, a person realizes only the bliss of impersonal brahman. Material māyā has jurisdiction over the jīvas previous to the state of realizing the bliss of brahman.

The verse could have been easily expressed by the following words satyam eva pratītaṁ syād yato ’satyaṁ tathā yataḥ tad vidyād ātmano māyāṁ yathābhāso yathā tamaḥ. Thus, a desire for another meaning in this verse has arisen, using the words ṛte and artha without changing their meaning. By this interpretation, the verse speaks of the qualities of yoga-māyā, the śakti arising from the Lord’s svarūpa, which functions to reveal and cover his form, qualities and pastimes under his will and which clearly acts even upon people who have realization of brahman. Ātmani ṛte means “knowing or realizing me, Paramātmā.” Ṛta can mean path or knowledge, and thus indicates direct realization. Yat corresponds to the word tat and means yataḥ.  

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Thus the meaning is as follows. Understand my internal energy called yoga-māyā. By this yoga-māya (yataḥ) spiritual or material objects (artham) useful for a certain purpose are revealed (pratīyeta) to a person who has directly realized Paramātmā and by this same yoga-māyā these objects are not perceived, or are covered now or at some other time, when a person has realized Paramātmā (ṛte ātmani). One should understand that material māyā covers objects from view without a spiritual purpose, whereas yoga-māyā covers objects with a specific spiritual purpose. In the case of yoga-māyā, yathābhāso yathā tamaḥ means “Just as a pot or cloth lit by a lamp is visible, and when it is covered by darkness it is not perceived.” That yoga-māyā by my will has qualities of revealing and obscuring, like light and darkness.

An example may be given. In order to show that Yaśodā’s love could not be restricted by a show of Kṛṣṇa’s power, yoga-māyā revealed the material universe within his stomach while simultaneously revealing the spiritual forms of Gokula, Yaśodā and Kṛṣṇa. Bewildered by yoga-māyā, Yaśodā perceived that directly, and after a moment did not perceive it, since yoga-māyā covered that realization.

In order show how prema is restricted by realization of power, Arjuna realized the universal form and the form of Paramātmā when it was revealed by yoga-māya. Because of the covering of yoga-māyā, he did not experience the svarūpa of Kṛṣṇa which was still present. At other times he did not experience either the universal form or Paramātmā, which was covered by yoga-māyā, but experienced Kṛṣṇa’s two armed form. At one time one form of the Lord was revealed, while another was covered. This is how it is different from yoga-māya acting on Yaśodā in the first example.

Here is another example. In order to destroy Brahmā’s thinking that he was the controller, yoga-māyā, by showing sweetness and power, made the real calves and cowherd boys invisible and showed calves and boys who were Kṛṣṇa himself, and then made those forms invisible and showed forms of Viṣṇu with four arms. Then yoga-māyā made those Viṣṇu forms disappear and showed the form of Kṛṣṇa. Brahmā was bewildered by these acts of yoga-māyā. The unique quality of yoga-māyā’s action here is that the one form of Brahmā observed repeated coverings and revelations of various forms of the Lord.

In order to show the inconceivable nature of his form, being both limited and unlimited by its very nature, and in order to show that he is brought under control by the efforts of pure service and by his mercy arising from seeing those efforts, yoga-māyā assisted in the Damodāra pastime. Yaśodā wanted to bind Kṛṣṇa, and at the same time, Kṛṣṇa did not want to be bound up. Simultaneously covering his power, yoga-māyā allowed Yaśodā to tie a string of bells around his waist, but displaying his power, did not allow her to tie a rope around his waist. The rope was always two fingers too short. Yaśodā, bewildered by yoga-māyā, which made it impossible for her to bind Kṛṣṇa according to his wish, experienced great astonishment for a moment. This power was then covered by yoga-māyā by Kṛṣṇa’s consent, in order to fulfill Yaśodā’s desire. Then she bound up Kṛṣṇa. The outstanding feature of yoga-māyā in this case is the simultaneous covering of and displaying of the power in Kṛṣṇa.

In order to fulfill invitations to each party, Kṛṣṇa simultaneously manifested his form to Śrutadev and Bahulāśva, and to Rukmiṇī and Satyabhāmā in their houses. By yoga-māyā he could perform his pastimes in each place by hiding the other form and revealing one form to each party. Simultaneously manifesting two different forms for Śrutadeva and Bahulāśva and hiding one form from each is different from yoga-māyā acting only upon one person such as Yāśodā. All of this is performed by yoga-māyā not the material māyā, since the persons who become bewildered by yoga-māyā get to see at least Paramātmā.

Those with bhakti-mīśra-jñānaParamātmā, after having destroyed vidyā and avidyā, seeing Kṛṣṇa with some devotion, by Kṛṣṇa’s mercy, realize him as Paramātmā when Kṛṣṇa descends on earth, though they do not have prema., and. Only those who have prema directly see Kṛṣṇa or Rāma according to Bhāgavatam. Yoga-māyā alone acts upon them as well, not material māyā. However persons like Kaṁsa, who see Kṛṣṇa by his desire, do not experience Paramātmā because of the hatred and other faults in their hearts. This is like persons with jaundice who eat sugar candy but do not taste the sweetness of the sugar. They are affected by material māyā, not yoga-māyā. The material māyā actually arises from yoga-māyā and is its vibhūti or expansion. It is said in Nārada-pañcarātra, in the speech of Śruti-vidyā:

asyā āvaraṇikā śaktir mahā-māyākhileśvarī |

yayā mugdhaṁ jagat sarvaṁ sarva-dehābhimāninaḥ || iti |

Material māyā, the controller of all beings in the material world is the covering energy of yoga-māyā. By her the whole universe becomes bewildered and everyone thinks they are their bodies.

Yoga-māyā-śakti, a spiritual potency, is identified by the Lord with his spiritual body. Māyā-śakti, the material potency, a portion of yoga-māyā, which is different from his spiritual form, is not identified with his spiritual form, by the will of the Lord. When the snake gives up his skin which arises from him, that skin becomes material and inactive, as if arising from a non-living source. Śruti says:

sa yad ajayā tv ajām anuśayīta guṇāṁś ca juṣan

bhajati sarūpatāṁ tad anu mṛtyum apeta-bhagaḥ

tvam uta jahāsi tām ahir iva tvacam ātta-bhago

mahasi mahīyase ’ṣṭa-guṇite ’parimeya-bhagaḥ

The illusory material nature attracts the minute living entity to embrace her, and as a result he assumes forms composed of her qualities. Subsequently, he loses all his spiritual qualities and must undergo repeated deaths. You, however, avoid the material energy in the same way that a snake abandons its old skin. Glorious in your possession of eight mystic perfections, you enjoy unlimited opulences. SB 10.87.38

Material māyā has three forms: pradhāna, avidyā and vidyā. The nature of pradhāna is described in the story of Jāyanteya. The various objects are created by pradhāna. They are real. The imposition of identity with bodies by the jīvas is created by avidyā. That is unreal. By vidyā that identity with the body is destroyed. These are the effects of the three śaktis. The world is made of these three. Part is true and part is untrue.

Because the jīvas are eternal and the Lord, his abode and other assistants to bhakti are beyond the material guṇas, certain portions within the material world are also eternal. However the world is described by various philosophers in various ways according to their own perspective.

kāryaṁ prādhānikaṁ satyaṁ kāryam avidyakaṁ mṛṣā |

nityaṁ tad-bhakti-sambandham idaṁ tat tritayātmakam ||

prādhānikāḥ syur dehās tad-dharmā āvidyakāḥ punaḥ |

jīveṣu tat-tat-sambando bhaktiś cen nirguṇāś ca te ||

cij-jīva-māyā nityāḥ syus tisraḥ kṛṣṇasya śaktayaḥ |

tad-vṛttayaś ca tābhiḥ sa bhāty ekaḥ parameśvaraḥ |

kārya-kāraṇayor aikyāc chakti-śaktimator api |

ekam evādvayaṁ brahma neha nānāsti kiṁcana ||

bhaktānām eva siddhāntaś catuḥślokīyam īritā |

śīlitā bhagavad-bhaktais tair eva na kilāparaiḥ ||

The products of pradhāna (and vidyā) are real.[187] The products of avidyā are false. Those things related to the Lord and devotion are eternal. These three constitute the universe. The bodies are products of pradhāna and their nature is avidyā. If the jīvas’ bodies are related to bhakti, then they transcend the guṇas. The three śaktis of Kṛṣṇa -- cit-śakti, jīva-śakti and māyā śakti -- and their functions are eternal. The one Lord manifests his power by these śaktis. Because the effect and cause are one, and the śakti and the source of the śakti are one, it is said that there is only one, non-dual substance called brahman, and that there is no variety of objects at all in this world. This is the conclusion of the devotees, which is described in the four essential verses and cultivated by the devotees and not by others.

|| 2.9.35 ||

yathā mahānti bhūtāni bhūteṣūccāvaceṣv anu |

praviṣṭāny apraviṣṭāni tathā teṣu na teṣv aham ||

TRANSLATION

Just as the elements enter into all beings and also remain separate, I enter into all beings and remain separate when I perform my pastimes. In pastimes related to the material world I remain detached and in pastimes related to devotees, I am attached.

COMMENTARY

Having described māyā and yoga-māyā by taking two meanings to the previous verse, the Lord now describes how he performs pastimes in the material and spiritual worlds which are subject to māyā and yoga-mayā respectively. This answers Brahṁā’s question in verse 28.

Just as the elements such as ether enter into living beings such as devatās, men and animals, since they are acquired by the jīvas, and at the same time do not enter into them, since they maintain a separate existence, I also enter into the elements and the living beings and also do not enter them, remaining separately in my abode which is śuddha-sattva.

The entrance of the elements into the living beings is without attachment since the elements are not conscious. Like the ether, though I am conscious, like a man who lives in his house without attachment, I remain without attachment while entering, regulating and protecting all beings. My pastimes are without attachment in relation to the elements and the living beings within the material world.

But I desire to show my self to my obedient devotees who have entered my heart, who have perfected themselves and bow to me. Remaining separate, not entering their hearts, I desire to offer my beauty to their eyes. I desire that my fragrance enters their nostrils and desire to fill their ears with the nectar of my sweet voice, speaking with them and answering them. I desire to make their limbs experience the sweet softness of my body by touching and embracing them. Thus situated inside my devotees and externally as well, I perform pastimes with great attachment for my pure devotees beyond the guṇas, whom I cannot give up.

|| 2.9.36 ||

etāvad eva jijñāsyaṁ tattva-jijñāsunātmanaḥ |

anvaya-vyatirekābhyāṁ yat syāt sarvatra sarvadā ||

TRANSLATION

The person desiring to know the best sādhana and the goal of that sādhana must learn by surrender to guru about this truth which is determined as the best by obtaining positive results through performance and by lack of results through non-performance, and by performance at all times and all places. The person desiring the highest truth must experience rasa, which produces bliss through meeting and separation and continues in all places eternally.

COMMENTARY

In verse 29 Brahmā requesting instructions with bhagavac-chikṣitam ahaṁ karavāṇi hy atandritaḥ. The Lord now speaks on the sādhana for attaining the Lord, but because it is very confidential, it is not understood by materialistic persons. One should not be dependent on extensive study of scriptures. Persons desiring to know the best sādhana for the self should learn from the feet of the guru (jijñāsyam).

This means: “You will understand by my mercy alone.” What is this? Among the sādhanas of karma, jñāna, yoga and bhakti, bhakti should be fixed as the process through positive results by performance and lack of results by non-performance. Karma, jñāna and yoga by themselves cannot give even Svarga or liberation, and even without these practices one can attain those goals. Therefore these are not the sādhana.

tyaktvā sva-dharmaṁ caraṇāmbujaṁ harer

bhajann apakvo ’tha patet tato yadi

yatra kva vābhadram abhūd amuṣya kiṁ

ko vārtha āpto ’bhajatāṁ sva-dharmataḥ

If someone gives up his occupational duties and works in Kṛṣṇa consciousness and then falls down on account of not completing his work, what loss is there on his part? And what can one gain if one performs his material activities perfectly? SB 1.5.17

śreyaḥ-sṛtiṁ bhaktim udasya te vibho

kliśyanti ye kevala-bodha-labdhaye

teṣām asau kleśala eva śiṣyate

nānyad yathā sthūla-tuṣāvaghātinām

My dear Lord, devotional service unto you is the best path for self-realization. If someone gives up that path and engages in the cultivation of speculative knowledge, he will simply undergo a troublesome process and will not achieve his desired result. As a person who beats an empty husk of wheat cannot get grain, one who simply speculates cannot achieve self-realization. His only gain is trouble. SB 10.14.4

pureha bhūman bahavo ’pi yoginas

tvad-arpitehā nija-karma-labdhayā

vibudhya bhaktyaiva kathopanītayā

prapedire ’ñjo ’cyuta te gatiṁ parām

O almighty Lord, in the past many yogīs in this world achieved the platform of devotional service by offering all their endeavors unto you and faithfully carrying out their prescribed duties. Through such devotional service, perfected by the processes of hearing and chanting about you, they came to understand you, O infallible one, and could easily surrender to you and achieve your supreme abode. SB 10.14.5

yat karmabhir yat tapasā jñāna-vairāgyataś ca yat

yogena dāna-dharmeṇa śreyobhir itarair api

sarvaṁ mad-bhakti-yogena mad-bhakto labhate ’ñjasā

svargāpavargaṁ mad-dhāma kathañcid yadi vāñchati

Everything that can be achieved by fruitive activities, penance, knowledge, detachment, mystic yoga, charity, religious duties and all other means of perfecting life is easily achieved by my devotee through loving service unto me. If somehow or other my devotee desires promotion to heaven, liberation, or residence in my abode, he easily achieves such benedictions. SB 11.20.32-33

yā vai sādhana-sampattiḥ puruṣārtha-catuṣṭaye |

tayā vinā tad āpnoti naro nārāyaṇāśrayaḥ ||

A wealth of sādhana brings about the four human goals. Without that, however, a man who surrenders to the Lord attains all of that. Mokṣa-dharma

By pure bhakti alone, the highest results can be achieved, and without bhakti, the highest results cannot be achieved. Thus bhakti is fixed as the best among all sādhanas by showing what is achieved by it positively and what is not achieved by its absence (anvaya-vyatirekābhyām). The positive aspect is shown in the following statement:

akāmaḥ sarva-kāmo vā mokṣa-kāma udāra-dhīḥ |

tīvreṇa bhakti-yogena yajeta puruṣaṁ param ||

The person desiring destruction of all desires, the person with all desires, even the person with the intense desire for liberation, if he has good intelligence, will worship the Supreme Lord with pure bhakti. SB 2.3.10

The sharpness (tīvreṇa) of pure bhakti is service which is like the sun unobstructed by clouds. The verse quoted above -- SB 11.20.32 -- also illustrates the positive aspect.

The negative aspect, in the absence of bhakti, is illustrated in the following:

mukha-bāhūru-pādebhyaḥ puruṣasyāśramaiḥ saha

catvāro jajñire varṇā guṇair viprādayaḥ pṛthak

ya eṣāṁ puruṣaṁ sākṣād ātma-prabhavam īśvaram

na bhajanty avajānanti sthānād bhraṣṭāḥ patanty adhaḥ

Each of the four social orders, headed by the brāhmaṇas, was born through different combinations of the modes of nature, from the face, arms, thighs and feet of the Supreme Lord in his universal form, along with the āśramas. If any of the members of the four varṇas and four āśramas fail to worship or disrespect the Lord, who is the source of their own creation, they will fall down from their āśrama. SB 11.5.2-3

tapasvino dāna-parā yaśasvino

manasvino mantra-vidaḥ sumaṅgalāḥ

kṣemaṁ na vindanti vinā yad-arpaṇaṁ

tasmai subhadra-śravase namo namaḥ

I offer continual respects to the Lord full of auspicious qualities. Without worshipping him, the jñānīs, karmīs, specialized karmīs, yogīs, scholars of the Vedas and followers of proper conduct cannot attain any benefit. SB 2.4.17

There are no restrictions of place and time concerning this sādhana. In all places, with all candidates, and at all times this should be performed with steadiness. However, one must perform karma with purity in a pure place and one can attain jñāna only with a pure mind. Karma and jñāna cannot be performed in all places and at all times. Śucau deśe pratiṣṭhāpya sukham āsanam ātmanaḥ | yuñjyād yogam ātma-viśuddhaye: the yogī should perform yoga after establishing himself comfortably on a seat in a pure place (BG 6.11) In terms of time, karma is practiced only until one attains detachment from enjoyment. Yoga is practiced only until one has attained siddhis. Sāṅkhya is performed only until one has attained knowledge. Jñāna is performed only until liberation. These methods are not practiced at all times. Bhakti however is well known for being practiced at all times and at all places.

na deśa-niyamas tatra na kāla-nirṇayas tathā |

nocchiṣṭādau niṣedho’sti śrī-harer nāmni lubdhake ||

In chanting the name of the Lord, there are no restrictions concerning place or time, or restrictions on performance because of impurity.

tasmāt sarvātmanā rājan hariḥ sarvatra sarvadā |

śrotavyaḥ kīrtitavyaś ca smartavyo bhagavān nṛṇām ||

O King! Therefore, at all times and all places without restriction men should hear about, glorify and remember the Supreme Lord with full concentration of mind. BG 2.2.36

The practice of bhakti is also applicable to all types of people including the practitioners of karma and jñāna. It is even to be performed by the most fallen by birth or activities:

kirāta-hūṇāndhra-pulinda-pulkaśā

ābhīra-śumbhā yavanāḥ khasādayaḥ[188] |

ye’nye ca pāpā yad-upāśrayāśrayāḥ

śudhyanti tasmai prabhaviṣṇave namaḥ ||

I offer respects to the lord of inconceivable power. The Kirātas, Hūṇa,s Andhras, Pulindas, Pulkaśas, Abhīras, Śumbhas, Yavanas, Khasas and others of low birth, and those sinful by actions, by taking shelter of the devotees who take shelter of the powerful Lord, become purified of their prārabdha-karmas. SB 2.4.18

Bhakti can be practiced in all stages of life. Prahlāda practiced in the womb. Dhruva practiced when he was a child. Ambarīṣa practiced as a youth. It can be practiced even in hell. Mucyeta yan nāmny udite nārako ’pi: even a person in hell will be liberated by chanting the name of the Lord.

yathā yathā harer nāma kīrtayanti ca nārakāḥ |

tathā tathā harau bhaktim udvahanto divaṁ yayuḥ ||

When those in hell chant the name of the Lord they develop bhakti to the Lord and go to the spiritual world. Nṛsiṁha Purāṇa

In this way bhakti has been distinguished as the proper sādhana.

Bhakti in the form of prema is also indicated by reading an extra meaning in the verse. Prema is indicated by the word etāvad (so much). The person desiring to know about the truth should inquire about the best (etāvad) among material enjoyment, liberation and prema, which will be supreme at all times and all places by positive and negative indications. Material enjoyment of Svarga and liberation are not shown as supreme by results in performance and lack of results by non-performance. Prema however is shown to be supreme by the effects of its performance, and the effects of its non-performance. Because prema can also be included in the word bhakti, by sādhana-bhakti one attains sādhya-bhakti, and prema is that sādhya or perfection. Prema is thus considered to be the perfection of bhakti. Bhaktyā sañjātayā bhaktyā bibhraty utpulakāṁ tanum: by prema-bhakti produced from sādhana-bhakti, the devotee develops ecstatic symptoms. (SB 11.3.31) Thus prema-bhakti and sādhana-bhakti, which the Lord had promised to explain in verse 31 by the words rahasyam and tad-aṅgam, have both been explained confidentially in this verse. The Lord’s instruction is thus that one should perform sādhana-bhakti to attain prema, and not to attain Svarga or liberation.

Because Brahmā prayed bhagavac-chikṣitam ahaṁ karavāṇi: may I follow your instructions.(SB 2.9.29), he will attain realization of the sweet rasa of the Lord’s form and qualities through prema-bhakti produced by pure sādhana-bhakti, since prema-bhakti is a form of realization. Thus realizations arising from prema-bhakti and sādhana-bhakti are also described in this verse (as promised by the Lord in verse 31). The Taittirīya Upaniṣad states raso vai saḥ: the Lord is rasa. It also states saiṣānandasya mimāṁsā bhavati: this is the examination of bliss. The highest form of the Lord is rasa incarnate. The root form of rasa is shown to be Kṛṣṇa in the Bhāgavatam:

mallānām aśanir nṛṇāṁ nara-varaḥ strīṇāṁ smaro mūrtimān

gopānāṁ sva-jano ’satāṁ kṣiti-bhujāṁ śāstā sva-pitroḥ śiśuḥ

mṛtyur bhoja-pater virāḍ aviduṣāṁ tattvaṁ paraṁ yogināṁ

vṛṣṇīnāṁ para-devateti vidito raṅgaṁ gataḥ sāgrajaḥ

The various groups of people in the arena regarded Kṛṣṇa in different ways when e entered it with his elder brother. The wrestlers saw Kṛṣṇa as a lightning bolt, the men of Mathurā as the best of males, the women as Cupid in person, the cowherd men as their relative, the impious rulers as a chastiser, his parents as their child, the King of the Bhojas as death, the unintelligent as the Supreme Lord’s universal form, the yogīs as the Absolute Truth and the Vṛṣṇis as their supreme worshipable Deity. SB 10.43.17

Realization of this rasa of Kṛṣṇa is also stated in this verse. Among all things desired to be known, one should desire the highest realization of rasa (etavād), which will be tasted in dāsya, sakhya, vātsalya and śṛṅgāra rasas by direct contact (anvaya) and in separation (vyatirekha) in all places, in all universes in places like Vṛndāvana, in the presence of servants, friends, elders and gopīs, at all times, continually even after the dissolution of the universe. The meaning of the verse indicating the most confidential prema-bhakti-rasa has been covered over by the Lord himself with another meaning indicating ātma-jñāna, just as cintāmaṇi is covered by a golden box so that it is not exposed to materialistic people. Śruti says concerning ātmā:

nāyam ātmā pravacanena labhyo

na medhayā na bahunā śrutena |

yam evaiṣa vṛṇute tena labhyas

tasyaiṣa ātmā vivṛṇute tanūṁ svām ||

Ātma is not attained by speaking, by intelligence or by profuse hearing. He reveals himself to the person whom he chooses. Kaṭha Upaniṣad 1.2.23

The meaning indicating knowledge of ātmā is as follows. The person desiring to know the truth about ātmā should seek out ātmā which exists in all places at all times, perceived directly in the universe which is non-different from its cause, the ātmā (anvaya), and in the ātmā different from the universe (vyatireka). Anvaya also refers to the ātmā as the witness in all states of waking, dreaming and deep sleep. Vyatikreka refers to states of waking, dreaming and deep sleep belonging to the ātmā.

|| 2.9.37 ||

etan mataṁ samātiṣṭha parameṇa samādhinā |

bhavān kalpa-vikalpeṣu na vimuhyati karhicit ||

TRANSLATION

COMMENTARY

“How is it possible for me to understand the deep meaning of these four verses summarizing the Bhāgavatam? There are many opinions among those who argue.” “Undertake my directions completely (samātiṣṭha).” This means “Contemplate this with concentration.” In the mahā-kalpa lasting your lifetime (kalpa) and its subdivisions (vikalpeṣu) you will not be bewildered at any time.

Here ends the commentary on the four verses. This Sārarthadarśinī commentary written for the benefit of all humanity should be seen by persons studying devotional literature and not others.

| 2.9.38 ||

śrī-śuka uvāca

sampradiśyaivam ajano janānāṁ parameṣṭhinam |

paśyatas tasya tad rūpam ātmano nyaruṇad dhariḥ ||

TRANSLATION

Śuka said: The Lord who is beyond the material world, having instructed Brahmā, the creator of the progeny, then made his form disappear while Brahmā watched.

COMMENTARY

Parameṣṭhinam refers to the creator, Brahmā. Ātmano rūpam means the form of the Lord and Vaikuṇṭha as well. Nyaruṇad means “made (his form) disappear.”

|| 2.9.39 ||

antarhitendriyārthāya haraye vihitāñjaliḥ |

sarva-bhūtamayo[189] viśvaṁ sasarjedaṁ[190] sa pūrvavat ||38||

TRANSLATION

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