There are still others, who worship You, the Supreme Lord, in the form of Lord Śiva. They follow the path described by him and interpreted in various ways by many teachers.

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COMMENTARY

In Vraja, Akrūra saw a form more astonishing than the one that he meditated on with his personal mantra, so he became fixed in that form. Now however, since he was no longer hearing the sweet words of the gopīs, and had again become fixed in chanting his Vedic dīkṣā mantra, Kṛṣṇa showed him Vaikuṇṭha.

|| 10.39.42-43 ||

tau ratha-sthau katham iha sutāv ānakadundubheḥ

tarhi svit syandane na sta ity unmajjya vyacaṣṭa saḥ

tatrāpi ca yathā-pūrvam āsīnau punar eva saḥ

nyamajjad darśanaṁ yan me mṛṣā kiṁ salile tayoḥ

TRANSLATION

Akrūra thought, “How can the two sons of Ānakadundubhi, who are sitting in the chariot, be standing here in the water? They must have left the chariot.” But when he came out of the river, there They were on the chariot, just as before. Asking himself “Was the vision I had of Them in the water an illusion?” Akrūra reentered the pool.

|| 10.39.44-45 ||

bhūyas tatrāpi so ’drākṣīt stūyamānam ahīśvaram

siddha-cāraṇa-gandharvair asurair nata-kandharaiḥ

sahasra-śirasaṁ devaṁ sahasra-phaṇa-maulinam

nīlāmbaraṁ visa-śvetaṁ śṛṅgaiḥ śvetam iva sthitam

TRANSLATION

There Akrūra now saw Ananta Śeṣa, the Lord of the serpents, receiving praise from Siddhas, Cāraṇas, Gandharvas and demons, who all had their heads bowed. The Personality of Godhead whom Akrūra saw had thousands of heads, thousands of hoods and thousands of helmets. His blue garment and His fair complexion, as white as the filaments of a lotus stem, made Him appear like white Kailāsa Mountain with its many peaks.

COMMENTARY

When Akrūra submerged himself a second time in the Yamunā, he saw Kṛṣṇa’s plenary portion of Śrī Viṣṇu, the worshipable Deity of Akrūra’s own mantra.

In order to fix his mind upon Viṣṇu, Akrūra directly meditated upon the Lord’s entourage and His form, from His toenails to the top of His head. At that time Akrūra declared, “My worshipable Deity, the Lord of Vaikuṇṭha, has descended in the home of Vāsudeva in Mathurā.”

Akrūra’s Vaikuṇṭha darśana of the Lord is described in thirteen verses (44-56). Verses 44-45 describe Ananta Śeṣa, the expansion of Balarāma, who is as white and towering as Mount Kailāsa with its peaks of snow, and has thousands of hoods and crowns. When Akrūra went into the Yamunā the second time, he saw Śeṣa in Vaikuṇṭha. This is in accordance with Śrīdhara Swami’s comments on Śrīmad Bhāgavatam (10.28.16) and Laghu-bhāgavatāmṛta Text 20:

vaikuṇthe ’pi yathā śeso, nāradah sanakādayaḥ

akrūra-dṛṣtāne came, daśame parikīrtitaḥ

“Exalted individual souls (jīvas) into whom Lord Jānardana enters with a portion of His knowledge-potency (samvit-śakti) and other potencies are called āveśas. Śeṣa, Nārada and the four Kumāras are examples of them in Vaikuṇṭha. They were seen by Akrūra.”

|| 10.39.46-48 ||

tasyotsaṅge ghana-syāmaṁ pīta-kauśeya-vāsasam

puruṣaṁ catur-bhujaṁ śāntam padma-patrāruṇekṣaṇam

cāru-prasanna-vadanaṁ cāru-hāsa-nirīkṣaṇam

su-bhrūnnasaṁ caru-karṇaṁ su-kapolāruṇādharam

pralamba-pīvara-bhujaṁ tuṅgāṁsoraḥ-sthala-śriyam

kambu-kaṇṭhaṁ nimna-nābhiṁ valimat-pallavodaram

TRANSLATION

Akrūra then saw the Supreme Personality of Godhead lying peacefully on the lap of Lord Ananta Śeṣa. The complexion of that Supreme Person was like a dark-blue cloud. He wore yellow garments and had four arms and reddish lotus-petal eyes. His face looked attractive and cheerful with its smiling, endearing glance and lovely eyebrows, its raised nose and finely formed ears, and its beautiful cheeks and reddish lips. The Lord’s broad shoulders and expansive chest were beautiful, and His arms long and stout. His neck resembled a conchshell, His navel was deep, and His abdomen bore lines like those on a banyan leaf

|| 10.39.49-50 ||

bṛhat-kati-tata-śroṇi karabhoru-dvayānvitam

cāru-jānu-yugaṁ cāru jaṅghā-yugala-saṁyutam

tuṅga-gulphāruṇa-nakha vrāta-dīdhitibhir vṛtam

navāṅguly-aṅguṣṭha-dalair vilasat-pāda-paṅkajam

TRANSLATION

He had large loins and hips, thighs like an elephant’s trunk, and shapely knees and shanks. His raised ankles reflected the brilliant effulgence emanating from the nails on His petallike toes, which beautified His lotus feet.

COMMENTARY

Texts 46-50: Śukadeva Gosvāmī describes Kṛṣṇa’s partial expansion known as Nārāyaṇa in these verses. From the beginning of the forty-sixth verse until the verb vilokya (behold) in the fifty-sixth verse, there is one sentence. Nārāyaṇa had high shoulders and a glossy chest, crease lines on His banyan leaf-shaped belly. He had large a buttocks, forearms, thighs like the trunk of an elephant (karabha), and slightly raised ankles. His lotus feet had tender petal-like toes.

|| 10.39.51-52 ||

su-mahārha-maṇi-vrāta kirīṭa-kaṭakāṅgadaiḥ

kaṭi-sūtra-brahma-sūtra hāra-nūpura-kuṇḍalaiḥ

bhrājamānaṁ padma-karaṁ śaṅkha-cakra-gadā-dharam

śrīvatsa-vakṣasaṁ bhrājat kaustubhaṁ vana-mālinam

TRANSLATION

Adorned with a helmet, bracelets and armlets, which were all bedecked with many priceless jewels, and also with a belt, a sacred thread, necklaces, ankle bells and earrings, the Lord shone with dazzling effulgence. In one hand He held a lotus flower, in the others a conchshell, discus and club. Gracing His chest were the Śrīvatsa mark, the brilliant Kaustubha gem and a flower garland.

|| 10.39.53-55 ||

sunanda-nanda-pramukhaiḥ parṣadaiḥ sanakādibhiḥ

sureśair brahma-rudrādyair navabhiś ca dvijottamaiḥ

prahrāda-nārada-vasu pramukhair bhāgavatottamaiḥ

stūyamānaṁ pṛthag-bhāvair vacobhir amalātmabhiḥ

śriyā puṣṭyā girā kāntyā kīrtyā tuṣṭyelayorjayā

vidyayāvidyayā śaktyā māyayā ca niṣevitam

TRANSLATION

Encircling the Lord and worshiping Him were Nanda, Sunanda and His other personal attendants; Sanaka and the other Kumāras; Brahmā, Rudra and other chief demigods; the nine chief brāhmaṇas; and the best of the saintly devotees, headed by Prahlāda, Nārada and Uparicara Vasu. Each of these great personalities was worshiping the Lord by chanting sanctified words of praise in his own unique mood. Also in attendance were the Lord’s principal internal potencies—Śrī, Puṣṭi, Gīr, Kānti, Kīrti, Tuṣṭi, Ilā and Ūrjā—as were His material potencies Vidyā, Avidyā and Māyā, and His internal pleasure potency, Śakti.

COMMENTARY

(Text 53) Each of these exalted personalities was worshiping Nārāyaṇa by chanting sanctified words of praise in his own unique mood. The personal attendants of Nārāyaṇa addressed Him as their master. The Four Kumāras worshiped Him as Brahman. Brahmā and other demigods worshiped Nārāyaṇa as the Supreme Controller. Marīci and others worshiped Him as the Lord of the progenitors. Prahlāda and others praised Him as their worshipable Deity.

The associates of Lord Nārāyaṇa stood around Him in the eight directions. The Four Kumāras stood behind Nārāyaṇa; Brahmā and the demigods to the right; Marīci and the other brahmin sons of Brahmā to the left; Prahlāda and other great devotees in front; and Nārada and Uparicara Vasu were almost in front. All the persons mentioned here are eternally liberated (nitya-parṣadaiḥ) associates of Lord Nārāyaṇa. It should be understood that Brahmā and the other demigods seen in this material world are expansions of these transcendental demigods residing in Vaikuṇṭha. This is stated in the Uttara-khaṇda of the Padma Purāṇa:

nityāḥ sarve pare dhāmi, ye cānye ca divaukasaḥ,

te vai prākṛta-nāke ’sminn, anityās tridevīsvarāḥ

“All the demigods who are in the spiritual domain are eternal, whereas the demigods in this material sky are not.”

(Texts 53-55) Nārāyaṇa was surrounded by His principal internal potencies, who were emanations from His svarūpa, personal form. “Śrī is the potency of wealth; Puṣṭi that of strength; Gīr, knowledge; Kānti, beauty; Kīrti, fame; and Tuṣṭi, renunciation. These are the Lord’s six opulences. Ilā is His bhū-śakti, also known as sandhinī, the internal potency of whom the element earth is an expansion. Ūrjā is His internal potency for performing pastimes; she expands as the tulasī plant in this world. Vidyā and Avidyā [knowledge and ignorance] are external potencies who cause the living entities’ liberation and bondage, respectively. Śakti is His internal pleasure potency, hlādinī, and Māyā is an internal potency who is the basis of Vidyā and Avidyā. The word ca in this verse indicates the jīva or tatastha-śakti, who is subordinate to Māyā. The prefix ni in niṣevitam means nitya-kāla, or that the Lord is eternally served by all these personified potencies.

|| 10.39.56-57 ||

vilokya su-bhṛśaṁ prīto bhaktyā paramayā yutaḥ

hṛṣyat-tanūruho bhāva-pariklinnātma-locanaḥ

girā gadgadayāstauṣīt sattvam ālambya sātvataḥ

praṇamya mūrdhnāvahitaḥ kṛtāñjali-puṭaḥ śanaiḥ

TRANSLATION

As the great devotee Akrūra beheld all this, he became extremely pleased and felt enthused with transcendental devotion. His intense ecstasy caused His bodily hairs to stand on end and tears to flow from his eyes, drenching his entire body. Somehow managing to steady himself, Akrūra bowed his head to the ground. Then he joined his palms in supplication and, in a voice choked with emotion, very slowly and attentively began to pray.

Thus ends the commentary on the Thirty ninth Chapter of the Tenth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.

Chapter Forty

Akrūra’s Prayers

|| 10.40.1 ||

śrī-akrūra uvāca

nato ’smy ahaṁ tvākhila-hetu-hetuṁ nārāyaṇaṁ pūruṣam ādyam avyayam

yan-nābhi-jātād aravinda-koṣād brahmāvirāsīd yata eṣa lokaḥ

TRANSLATION

Śrī Akrūra said: I bow down to You, the cause of all causes, the original and inexhaustible Supreme Person, Nārāyaṇa. From the whorl of the lotus born from Your navel, Brahmā appeared, and by his agency this universe has come into being.

COMMENTARY

In this chapter, Akrūra pays respects to Kṛṣṇa, and praises the forms in which He is worshiped and the worshiping process.

Akrūra prayed, “The cause of everything is Brahmā whose cause is Nārāyaṇa, the cause of all causes who has the form of an eternal person. Nārāyaṇa, who is without beginning or end (ādyam avyayam), is the origin of Brahmā.”

|| 10.40.2 ||

bhūs toyam agniḥ pavanaṁ kham ādir mahān ajādir mana indriyāṇi

sarvendriyārthā vibudhāś ca sarve ye hetavas te jagato ’ṅga-bhūtāḥ

TRANSLATION

Earth; water; fire; air; ether and its source, false ego; the mahat-tattva, the total material nature and her source, the Supreme Lord’s puruṣa expansion; the mind; the senses; the sense objects; and the senses’ presiding deities—all these causes of the cosmic manifesta-tion are born from Your transcendental body.

COMMENTARY

Akrūra prayed, “Furthermore, everything that exists is an expansion from the purely conscious and ecstatic original person (cid-ānanda puruṣa). The earth, water, fire, air, ether and its origin, false ego, mahat-tattva, māyā, pradhāna, the living entities (jīva), time, action (karma), the senses and sense objects all arise from Your transcendental body (puruṣa) as stated in the Śrīmad Bhāgavatam (2.6.1): vācāṁ vahner mukhaṁ kṣetraṁ, ‘Lord Brahmā said: The mouth of the virāt-puruṣa (the universal form of the Lord) is the generating center of the voice, and the controlling deity is fire.’ ”

|| 10.40.3 ||

naite svarūpaṁ vidur ātmanas te hy ajādayo ’nātmatayā gṛhītaḥ

ajo ’nubaddhaḥ sa guṇair ajāyā guṇāt paraṁ veda na te svarūpam

TRANSLATION

The total material nature and these other elements of creation certainly cannot know You as You are, for they are manifested in the realm of dull matter. Since You are beyond the modes of nature, even Lord Brahmā, who is bound up in these modes, does not know Your true identity.

COMMENTARY

Akrūra prayed, “The material ingredients of creation are generated from You, but they do not know You as the Supersoul because they are covered by matter.”

Kṛṣṇa replied, “Even if we accept that material things cannot know Me, the conscious living entities will be able to know Me.”

Akrūra said, “The living entity cannot know You, even if he becomes Brahmā (ajaḥ). Why? Due to being covered by the modes of the unborn material nature, he cannot know Your real form which is beyond the three modes of material nature.”

|| 10.40.4 ||

tvāṁ yogino yajanty addhā mahā-puruṣam īśvaram

sādhyātmaṁ sādhibhūtaṁ ca sādhidaivaṁ ca sādhavaḥ

TRANSLATION

Pure yogīs worship You, the Supreme Personality of Godhead, by conceiving of You in the threefold form comprising the living entities, the material elements that constitute the living entities’ bodies, and the controlling deities of those elements.

COMMENTARY

Akrūra prayed, “Furthermore, although no one knows You, still, since You are the bestower of all fruitive results, those who are acquiring these various fruits, even while engaged in worshiping different objects, are in truth all worshiping You.”

Akrūra first mentions the paths of Sāṅkhya and yoga. Brahmā and others (yoginaḥ) worship the Lord (īśvaram) as the Paramātmā (mahā-puruṣam), the witness of the ādhyātma, ādhibhūtaṁ and ādhidaivaṁ.

|| 10.40.5 ||

trayyā ca vidyayā kecit tvāṁ vai vaitānikā dvijāḥ

yajante vitatair yajñair nānā-rūpāmarākhyayā

TRANSLATION

Brāhmaṇas who follow the regulations concerning the three sacred fires worship You by chanting mantras from the three Vedas and performing elaborate fire sacrifices for the various demigods, who have many forms and names.

COMMENTARY

Thus Sāṅkhya and yoga have been mentioned, considering them together as one. This verse describes those following the path of fruitive work (karma),

Akrūra prayed, “The vaitānikās (karma-yogīs) are indeed worshiping You.”

Kṛṣṇa said, “But they perform sacrifices to Indra, Varuṇa, Vāyu and other demigods, not to Me.”

Akrūra said, “They are actually offering sacrifices to You by the names (ākhyayā) of the various demigods, appearing as Vajrahasta (Indra) and others. The idea behind this is as follows: In the prayers which glorify Indra, Varuṇa and other demigods, these demigods are shown to have supreme power. But there cannot be many supreme controllers, therefore it is You alone who are being worshiped by various names. This is confirmed in the Śruti:

sa prathamah sa prakrtir viśvakarmā, sa prathamo mitrā-varuṇo agniḥ, sa prathamo brhaspati cikitvāṁs, tasmā indrāya havir ājuhoti

“He is first. He is the material nature. He is Visvakarma. He is the first Mitra, Varuṇa and Agni. He is the first Brhaspati. In this way offerings were made to Indra (the Supreme Lord).”

|| 10.40.6 ||

eke tvākhila-karmāṇi sannyasyopaśamaṁ gatāḥ

jñānino jñāna-yajñena yajanti jñāna-vigraham

TRANSLATION

In pursuit of spiritual knowledge, some persons renounce all material activities and, having thus become peaceful, perform the sacrifice of philosophic investigation to worship You, the original form of all knowledge.

COMMENTARY

This verse describes those following the path of knowledge (jñāna). Akrūra prayed, “Through samādhi (jñāna-yajñena) they worship (yajanti) You as the original form of knowledge (jñāna-svarūpa: jñāna-vigraham).”

Jñāna-vigraham can also mean the special (vigraham:viśeṣato) taste or experience (grahaṇam:asvādanam) of Brahman realization.

|| 10.40.7 ||

anye ca saṁskṛtātmāno vidhinābhihitena te

yajanti tvan-mayās tvāṁ vai bahu-mūrty-eka-mūrtikam

TRANSLATION

And yet others—those whose intelligence is pure—follow the injunctions of Vaiṣṇava scriptures promulgated by You. Absorbing their minds in thought of You, they worship You as the one Supreme Lord manifesting in multiple forms.

COMMENTARY

This verse depicts the path of the Vaiṣṇavas. The word saṁskṛtāt-mānaḥ, “they whose intelligence is pure,” implies that the worshipers mentioned before have not completely purified their intelligence of material contamination and thus they worship the Lord indirectly. Vidhinā means by the opinion of the Pañcarātra, which is promulgated by Kṛṣṇa. This is confirmed in the Smṛti: pāncarātrasya sarvasya vaktā tu bhagavān svayam, “The Pāncarātras were all uttered by the Lord Himself.” Thus, since the Pañcarātra is the best evidence, it should be respected by everyone.

Akrūra prayed, “By revealing Yourself to them both internally and externally, they worship You as both having many forms and having only one form.”

The Gopāla-tāpanī Upaniṣad (1.21) describes this inconceivable potency of Kṛṣṇa as follows: eko vasī sarva-gaḥ kṛṣṇa īḍyaḥ: “That one Kṛṣṇa is the Supreme Personality of Godhead and He is worshipable.” And eko ’pi san bahudhā yo ’vabhāti, “Although the Lord is one, He is present in innumerable hearts as many.”

|| 10.40.8 ||

tvām evānye śivoktena mārgeṇa śiva-rūpiṇam

bahv-ācārya-vibhedena bhagavantarn upāsate

TRANSLATION

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