praṇamed bahu-mānayan
praṇamed bahu-mānayan
īśvaro jīva-kalayā
praviṣṭo bhagavān iti
He should offer great respects with the mind to all living entities, thinking that the Supreme Lord has entered that entity along with his portion (kalayā) in the form of the jīva.
Jīva-kalayā means “with his portion, the jīva.”
|| 3.29.35 ||
bhakti-yogaś ca yogaś ca
mayā mānavy udīritaḥ
yayor ekatareṇaiva
puruṣaḥ puruṣaṁ vrajet
I have explained bhakti-yoga and aṣṭāṅga-yoga, by which a person will attain the Supreme Lord as Bhagavān or as impersonal Brahman.
Kapila concludes the topic of bhakti-yoga, just explained, along with aṣṭāṅga-yoga that he had explained in the previous chapter. The person should attain the Supreme Lord. That means that he will directly meet the Lord’s form full of consciousness by bhakt-yoga. By aṣṭāṅga-yoga, he can directly experience the impersonal Brahman aspect of the Lord. Both of these accomplishments are indicated by the phrase “attaining me” according to the scriptures.
|| 3.29.36 ||
etad bhagavato rūpaṁ
brahmaṇaḥ paramātmanaḥ
paraṁ pradhānaṁ puruṣaṁ
daivaṁ karma-viceṣṭitam
rūpa-bhedāspadaṁ divyaṁ
kāla ity abhidhīyate
bhūtānāṁ mahad-ādīnāṁ
yato bhinna-dṛśāṁ bhayam
I am this form of Bhagavān who also appears as Brahman and Paramātmā, beyond material nature, and who am also defined as prakṛti, jīva, karma and astonishing time--the cause of transformation of material objects, from which fear arises for living beings with material bodies in ignorance.
“You have said that one attains the Supreme Lord by either process. You do not say ‘One attains me, the Supreme Lord.’ Who is that person?” In response Kapila puts his forefinger on his chest and clarifies the point. The meaning is this. He who becomes Bhagavān to the devotees becomes Brahman to the jñānīs and Paramāṭmā to the yogīs. That also is a form beyond prakṛti (param). The meaning is “I, your son, am that Supreme Lord.” Not only that, but prakṛti, the jīva (puruṣa), fate and time are my form. I am pradhāna and its instigator the jīva (puruṣa). I am the fate or karma of the jīva (daiva)--the various reactions (viceṣṭitam) arising by pious or sinful actions. I am time, my form which has astonishing influence (divyam), which is the cause (āspadam) of objects transforming (rūpa-bheda). It has already been said:
kālād guṇa-vyatikaraḥ pariṇāmaḥ svabhāvataḥ
karmaṇo janma mahataḥ puruṣādhiṣṭhitād abhūt
The guṇas are agitated from a state of equilibrium by time. They are transformed into another state by svabhāva. The mahat-tattva appears by karma of the jīvas. All this is under the direction of the Lord. SB 2.5.22
Kapila begins to explain about the qualities of time previously explained, since Devahūti asked. The jīvas who identify with mahat-tattva (mahat) and other elements, whose identities have a creation (adi), middle and end, who are covered with ignorance (bhinna-dṛśām) develop fear of time.
|| 3.29.38 ||
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