manavo vibudheśvarāḥ
manavo vibudheśvarāḥ
vibhūtayo mama hy etā
bhūtānāṁ bhūti-hetavaḥ
Lord Brahmā, Lord Śiva, the Manus, you Prajāpatis, the Manus, and the leaders of the devatās, who are all my expansions, strive to increase the living entities.
Persons doing this work are not low class.
|| 6.4.46 ||
tapo me hṛdayaṁ brahmaṁs
tanur vidyā kriyākṛtiḥ
aṅgāni kratavo jātā
dharma ātmāsavaḥ surāḥ
O brāhmaṇa! Austerity is my heart, Vedic knowledge in the form of hymns and mantras constitutes my body, and daily and occasional rites are my form. Sacrifices are the various limbs of my body. The unseen good fortune proceeding from sacrifice constitutes my mind, and the devatās are my life airs.
Hear of my form according to karma-yoga. Austerity in the form of yama and niyama is my heart. Knowledge with chanting of mantras is my body. Daily and occasional rites are my form. Sacrifices are (jātāḥ) my limbs or head. The results generated from sacrifice are my mind. My life airs are the devatās. All these actions such as austerity are vibhūtis of my body of eternity, knowledge and bliss.
|| 6.4.47 ||
aham evāsam evāgre
nānyat kiñcāntaraṁ bahiḥ
saṁjñāna-mātram avyaktaṁ
prasuptam iva viśvataḥ
I alone existed before the creation, I alone will exist after the creation, and I alone exist now. Nothing exists outside of me or inside of me. I am also pure consciousness, imperceptible by the senses, quiet as if sleeping, and all-pervading.
Now hear about my form according to bhakti-yoga. This form that you see with ornaments, cloth, Garuḍa, associates existed before the creation. I will exist after the destruction of the universe as well. Agre means both previous and in the future. And I exist now. That is self evident. This statement thus shows that the Lord exists in all three aspects of time. I have no interior or exterior. My limited form pervades everything. This shows the Lord’s inconceivable power.
na cāntar na bahir yasya na pūrvaṁ nāpi cāparam
pūrvāparaṁ bahiś cāntar jagato yo jagac ca yaḥ
taṁ matvātmajam avyaktaṁ martya-liṅgam adhokṣajam
gopikolūkhale dāmnā babandha prākṛtaṁ yathā
The Supreme Personality of Godhead has no beginning and no end, no exterior and no interior, no front and no rear. In other words, he is all-pervading. Because he is not under the influence of the element of time, for him there is no difference between past, present and future; He exists in his own transcendental form at all times. Being absolute, beyond relativity, he is free from distinctions between cause and effect, although he is the cause and effect of everything. That unmanifested person, who is beyond the perception of the senses, had now appeared as a human child, and mother Yaśodā, considering him her own ordinary child, bound him to the wooden mortar with a rope. SB 10.9.13-14
Now hear about my form according to jñāna-yoga. I am consciousness alone (saṁjñānam-mātram). I am not perceivable by the senses. I pervade everything.
|| 6.4.48 ||
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