saṁstuto bhagavān evam
śrī-śuka uvāca
saṁstuto bhagavān evam
anantas tam abhāṣata
vidyādhara-patiṁ prītaś
citraketuṁ kurūdvaha
Śukadeva Gosvāmī said: O Mahārāja Parīkṣit! The Supreme Lord, Anantadeva, pleased with the prayers offered by Citraketu, the King of the Vidyādharas, replied to him as follows.
|| 6.16.50 ||
śrī-bhagavān uvāca
yan nāradāṅgirobhyāṁ te
vyāhṛtaṁ me 'nuśāsanam
saṁsiddho 'si tayā rājan
vidyayā darśanāc ca me
The Lord said: By the mantra, by knowledge of my worship explained by Nārada and Aṅgirā and by seeing me, you have become perfect.
By the knowledge of my worship in the form of hearing and chanting, and by the great mantra taught by Nārada, and by the result of that, seeing me, you have achieved perfection.
|| 6.16.51 ||
ahaṁ vai sarva-bhūtāni
bhūtātmā bhūta-bhāvanaḥ
śabda-brahma paraṁ brahma
mamobhe śāśvatī tanū
I am all beings. I am the soul of all beings. I am the cause of all beings. The scripture and impersonal Brahman are my two eternal forms.
You have understood about bhakti. Your verses of praise are the proof. I will now teach about jñāna, in order that you become indifferent to questioning. Please listen. You should consider this. There are two types of objects, permanent and temporary. There are three eternal objects: Brahman, Paramātmā, and Bhagavān with his associates. The insentient universe made of matter is the temporary object. There are two types of unreal objects: experienced and unexperienced. The experienced unreal objects consist of dreams and magic. The unexperienced unreal objects consist of imaginary objects like a flower in the sky or a rabbit with horns. The First Canto of Bhāgavatam says that the permanent object is the best: vedyam vāstavam atra vastu. (SB 1.1.2)
In order to speak about the permanent object, first the impermanent objects are described. I am all beings. I am the universes consisting of the jīvas and their enjoyed objects, since I am non-different from my māyā-śakti and my jīva-śakti. The jīvas are called temporary objects in this case because of their covering of ignorance. That permanent object is then explained. I am the second and third puruṣas: the antaryāmī of all the jīvas in a universe, and the antaryāmī of the individual jīva. And I manifest all these beings (bhūta-bhāvanaḥ): I am the first puruṣa. And I bestow these jīvas with various bhāvas such as dāsya or sakhya (bhūta-bhāvanaḥ). I am the Vedas (śabda-brahma), which are my breathing. I am the impersonal Brahman realized by jñānīs. These two are my forms. There may be a fear that the Vedas are not eternal since they are a form of sound related to ether, which is material. There may a fear that parabrahma is unreal since it is not definable by words. To remove those doubts it is said: these two are eternally existing.
|| 6.16.52 ||
|
