asatyam apratiṣṭhaṁ te jagad āhur anīśvaram aparaspara-saṁbhūtaṁ kim anyat kāma-haitukam 5 страница

Text 2

tasya jijñ ā sayā te vai bhṛ guṁ brahma-sutaṁ nṛ pa

taj-jñ aptyai preṣ ayā m ā suḥ so ’bhyagā d brahmaṇ aḥ sabhā m

Translation

Eager to resolve this question, O King, the sages sent Brahmā ’s son Bhṛ gu to find the answer. First he went to his father’s court.

What to speak of discussing they even (vai) sent Bhṛ gu, since they desired to know who was the greatest (tasya). O king! This expresses amazement. He was suitable since he was Bramhā ’s son. He went to his father’s court to know who was greatest (taj-jñ aptyai). Or he went quickly (abhi) in order to give them knowledge. Or he went without fear (abhi).

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Among sages, I am Bhṛ gu. (BG 10. 25) He was of great status and thus qualified for the job. Since he identified himself as Brahmā ’s son, he would not be hesitant in front of his father. Brahmā was affectionate to him and Ś iva took him as a brother and Viṣ ṇ u was affection to brā hmaṇ as. He went to Brahmā ’s assembly to face him fearlessly (abhi — agā t) in order to understand Brahmā ’s greatness.

Text 3

na tasmai prahvaṇ aṁ stotraṁ cakre sattva-parī kṣ ayā

tasmai cukrodha bhagavā n prajvalan svena tejasā

Translation

To test how well Brahmā was situated in goodness, Bhṛ gu failed to bow down to him or glorify him with prayers. Brahmā became angry with him, inflamed with fury by his passion.

Commentary

Since Bhṛ gu did not offer respects or glorify Brahmā, in order to test his excellence, Brahmā, worshipped by all because he created the universe (bhagavā n), became angry at him, blazing prominently with his extraordinary power, so that he could not even speak.

Text 4

sa ā tmany utthitam manyum ā tmajā yā tmanā prabhuḥ

aś ī ś amad yathā vahniṁ sva-yonyā vā riṇ ā tma-bhū ḥ

Translation

Though anger toward his son was now rising within his heart, Brahmā was able to subdue it because it was his son, in the same way that fire is extinguished by its own product, water.

Commentary

He controlled the anger in his mind (ā tmani) without having to accept apologies (ā tmanā ) since he was capable of reflection (prabhuḥ ), since he was born from Viṣ ṇ u (ā tma-bhū ḥ ). He thought as follows. “As fire is extinguished by its product water, my anger is extinguished because he is my son who has arisen from me. ”

Text 5

tataḥ kailā sam agamat sa taṁ devo maheś varaḥ

parirabdhuṁ samā rebha utthā ya bhrā taraṁ mudā

Translation

Bhṛ gu then went to Mount Kailā sa. There Ś iva stood up and happily came forward to embrace his brother.

Commentary

Brahmā showed rajas, which blocked sattva. Ś iva first showed sattva which blocked tamas and then showed tamas which blocked sattva. Ś iva was worthy of worship by the universe (devaḥ ) and was the lord of everyone’s ahaṅ kā ra (maheś varaḥ ). In joy he rose to embrace Bhṛ gu by spreading his arms since he accepted Bhṛ gu as his brother.

Texts 6–7

naicchat tvam asy utpatha-ga iti devaś cukopa ha

ś ū lam udyamya taṁ hantum ā rebhe tigma-locanaḥ

patitvā pā dayor devī sā ntvayā m ā sa taṁ girā

atho jagā ma vaikuṇ ṭ haṁ yatra devo janā rdanaḥ

Translation

But Bhṛ gu refused his embrace, telling him, “You are a deviant heretic. ” At this Ś iva became angry, and his eyes burned ferociously. He raised his trident and was about to kill Bhṛ gu when Goddess Devī fell at his feet and spoke some words to pacify him. Bhṛ gu then left that place and went to Vaikuṇ ṭ ha, where Janā rdana resides.

sAme

Bhṛ gu did not desire to embrace him because Ś iva followed an unauthorized path, smearing ashes from the graveyard on his body. Ś iva became angry. His eyes became hot, able to spread fire. His wife pacified him with logical words. He then went to Vaikuṇ ṭ ha in the material world, made by the son of Vikuṇ ṭ hā (Vaikuṇ ṭ ha in the material world). This was a special Viṣ ṇ u-loka. Verse 12 mentions that Vaikuṇ ṭ ha resided there.

patnī vikuṇ ṭ hā ś ubhrasya vaikuṇ ṭ haiḥ sura-sattamaiḥ

tayoḥ sva-kalayā jajñ e vaikuṇ ṭ ho bhagavā n svayam

vaikuṇ ṭ haḥ kalpito yena loko loka-namaskṛ taḥ

ramayā prā rthyamā nena devyā tat-priya-kā myayā

From the combination of Ś ubhra and his wife, Vikuṇ ṭ hā, there appeared the Supreme Lord, Vaikuṇ ṭ ha, along with demigods who were his personal plenary expansions. Just to please the goddess of fortune, the Supreme Lord, Vaikuṇ ṭ ha, at her request, created another Vaikuṇ ṭ ha planet, which is worshiped by everyone. SB 8. 5. 4

Texts 8–9

ś ayā naṁ ś riya utsaṅ ge padā vakṣ asy atā ḍ ayat

tata utthā ya bhagavā n saha lakṣ myā satā ṁ gatiḥ

sva-talpā d avaruhyā tha nanā ma ś irasā munim

ā ha te svā gataṁ brahman niṣ ī dā trā sane kṣ aṇ am

ajā natā m ā gatā n vaḥ kṣ antum arhatha naḥ prabho

Translation

There he went up to the Supreme Lord, who was lying with his head on the lap of his consort, and kicked him on the chest. The Lord then rose, along with Lakṣ mī, as a sign of respect. Coming down from his bedstead, that shelter of all qualities bowed his head to the floor before the sage and told him, “’Welcome, brā hmaṇ a. Please sit in this chair and rest awhile. Kindly forgive us, dear master, for not noticing your arrival. ”

Bhṛ gu’s action was completely inappropriate, since Viṣ ṇ u was lying down. Bhṛ gu’s totally rude behavior is described. Kicking the Lord was an extreme test or in order to show the Lord’s special greatness. Or since the Lord’s greatness is obvious in all places, the sages desire to know the Lord’s greatness took place by the inspiration of the Lord. maharṣ ī ṇ ā m bhṛ gur aham: among sages I am Bhṛ gu. (BG 10. 250) Bhṛ gu was actually a famous, great devotee, father of Lakṣ mī, but still he became a cause of anger and suffering (by kicking Viṣ ṇ u).

Immediately (tataḥ ) the Lord rose. Or suddenly because of the kick (tataḥ ) he rose, along with Lakṣ mī. He came off his bed even though it was of the highest excellence (sva). He rose from the bed because he was the shelter of the devotees (satā m gatiḥ ), and endowed with all qualities (bhagavā n). Or though he was the supreme Lord (bhagavā n), and though he was the shelter of his devotees including Bhṛ gu, he rose from his bed.

Have you come in comfort (svā gatam)? Or, your coming is most auspicious. O form of the devatā s, worthy of worship (brahma)! Please sit in this seat. This was the Lord’s own bed, or a special seat for brā hmaṇ as, or a seat which the Lord personally brought. “I cannot accept the seat since I have not been respected by you. You should come out to meet me. ” But we did not know about your (vaḥ ) coming. Plural number (vaḥ ) is used to show respect. Please forgive us (naḥ ). Viṣ ṇ u uses the plural for himself to indicate Lakṣ mī and others as well.

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Because Viṣ ṇ u was lying with his head on Lakṣ mī ’s lap and both of them were absorbed in prema, they did not see Bhṛ gu arrive. Thus kicking Viṣ ṇ u especially at this time was completely improper. Because of the Lord’s qualities manifested at this time, later Bhṛ gu became a Vaiṣ ṇ ava. He was able to go to Vaikuṇ ṭ ha because the Lord desired to show his qualities, to show mercy to the people in general. After being kicked (tataḥ ) Viṣ ṇ u saw him. Immediately, with Ś rī he stood up from his bed. The word sva indicates that his bed was as powerful as the Lord himself. Still he rose quickly from that bed, disregarding it. He did this because he is the shelter of good qualities (satā m gatiḥ ), endowed with all good qualities (bhagavā n) or because he was directly the Supreme Lord. Have you come in comfort (svā gatam)? Or, your coming is most auspicious. O form of the devatā s, worthy of worship (brahma)! Please sit in this seat. This was the Lord’s own bed, or a special seat for brā hmaṇ as, or a seat which the Lord personally brought. “I cannot accept the seat since I have not been respected by you. You should come out to meet me. ” But we did not know about your (vaḥ ) coming. Plural number (vaḥ ) is used to show respect. Please forgive us (naḥ ). Viṣ ṇ u uses the plural for himself to indicate Lakṣ mī and others as well.

Texts 10–11

punī hi saha-lokaṁ mā ṁ loka-pā lā ṁ ś ca mad-gatā n

pā dodakena bhavatas tī rthā nā ṁ tī rtha-kā riṇ ā

adyā haṁ bhagavaḷ lakṣ myā ā sam ekā nta-bhā janam

vatsyaty urasi me bhū tir bhavat-pā da-hatā ṁ hasaḥ

Translation

“Please purify me, my realm and the realms of the universal rulers devoted to me by giving us the water that has washed your feet. This holy water is what makes all places of pilgrimage sacred. Today, my lord, I have become the exclusive shelter of the goddess of fortune, Lakṣ mī; she will consent to reside on my chest because your foot has rid it of sins. ”

Commentary

With the aim of getting Bhṛ gu to forgive him so that he could be peaceful, Viṣ ṇ u offered excessive praise. Purify me, Vaikuṇ ṭ ha, along with the fourteen planetary systems (saha lokam) as well as Brahmā, Ś iva and others and others present in me (mad-gatā n). This means the living entities are within his belly (as the universal form) or that they are all his aṁ ś as. Sit down for a moment. I will wash your feet and put the water on my head. Instead of bhavataḥ sometimes bhagavā n (O sage worthy of worship) is seen. “But I have committed a great offense and am now full of regret. How can I sit here in embarrassment? ” But you have been most merciful to me by kicking me on the chest. I have now become the supreme shelter of Lakṣ mī. You are capable of doing this. O sage endowed with all powers (bhagavā n)! Now Lakṣ mī will reside on my chest always since it has been purified by your foot. This means that up to that time she did not reside on the son of Vikuṇ ṭ ha’s chest.

Text 12

ś rī -ś uka uvā ca

evaṁ bruvā ṇ e vaikuṇ ṭ he bhṛ gus tan-mandrayā girā

nirvṛ tas tarpitas tū ṣ ṇ ī ṁ bhakty-utkaṇ ṭ ho ’ś ru-locanaḥ

Translation

Ś ukadeva Gosvā mī said: Bhṛ gu felt satisfied and delighted to hear the solemn words spoken by Vaikuṇ ṭ ha. Overwhelmed with devotional ecstasy, he remained silent, his eyes brimming with tears.

On hearing the words of the son of Vikuṇ ṭ hā or the words of the lord of Vaikuṇ ṭ ḥ a, Bhṛ gu was at ease in his mind since he was pleased. The words were suitable because they came from the lord of Vaikuṇ ṭ ha. It is understood that Bhṛ gu went to the Vaikuṇ tḥ a created in the material world to please Lakṣ mī. He could go there because he was the father of Lakṣ mī, and to produce respect for the Lord by the manifestion of great fortune there. It was impossible to go the Vaikuṇ ṭ ha in the spiritual world immediately to test the Lord, since it was beyond the material realm. His heart was at rest because he was pleased (tarpitaḥ ). Thus he became eager for bhakti, or prema came gushing from his throat. This means he was choked with tears.

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On hearing the words of the son of Vikuṇ ṭ hā, Bhṛ gu was at ease in his mind since he was pleased

Tears choked his voice because of his prema mixed with reverence. Tears came to his eyes.

Text 13

punaś ca satram ā vrajya munī nā ṁ brahma-vā dinā m

svā nubhū tam aś eṣ eṇ a rā jan bhṛ gur avarṇ ayat

Translation

O King, Bhṛ gu then returned to the assembly of the wise Vedic authorities and described his entire experience to them.

He returned to the assembly of sages absorved in jñ ā na and the persons searching out Brahman, or to the assembly dedicated to finding the meaning of the Vedas because they were contemplative (munī nā m). O king! Ś ukadeva expresses joy at the abuandance of the Lord’s excellence. Or Bhṛ gu was shining because of his experience.

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The sages had a long meeting (satram) in which they repeated the Vedas for contemplation, but not to understand its conclusions.

Texts 14–17

tan niś amyā tha munayo vismitā mukta-saṁ ś ayā ḥ

bhū yā ṁ saṁ ś raddadhur viṣ ṇ uṁ yataḥ ś ā ntir yato ’bhayam

dharmaḥ sā kṣ ā d yato jñ ā naṁ vairā gyaṁ ca tad-anvitam

aiś varyaṁ cā ṣ ṭ adhā yasmā d yaś aś cā tma-malā paham

munī nā ṁ nyasta-daṇ ḍ ā nā ṁ ś ā ntā nā ṁ sama-cetasā m

akiñ canā nā ṁ sā dhū nā ṁ yam ā huḥ paramā ṁ gatim

sattvaṁ yasya priyā mū rtir brā hmaṇ ā s tv iṣ ṭ a-devatā ḥ

bhajanty anā ś iṣ aḥ ś ā ntā yaṁ vā nipuṇ a-buddhayaḥ

Translation

Amazed upon hearing Bhṛ gu’s account, the sages were freed from all doubts and became convinced that Kṛ ṣ ṇ a is the greatest Lord. From him come peace; fearlessness; bhakti; along with detachment and realization; the eightfold powers of mystic yoga; and his glorification, which cleanses the mind of all impurities. He is known as the supreme destination for those who contemplate, who give up violence, who become satisfied, who see everything else with disinterest, who possess nothing except they Lord, and who give up all cheating dharmas. Brā hmaṇ as who are worshipped like deities, who have good intelligence, who are devoid of attraction and repulsion and thus peaceful, worship that Lord who is the merciful basis of material sattva.

It was suitable to have faith in the Lord who spreads through with universe by his glories (viṣ ṇ u). Three verses explain this. In him (yataḥ ) exists peace, lack of fear (abhaya) etc. Or from him others attain peace etc. The word yatḥ ā is repeated to indicate that from he alone all these qualities arise. Or only by his mercy can one attain these qualities. From him arieses dharma itself (sā kṣ ā t) or visible dharma. The word sā kṣ ā t can also be applied to the other qualities.

From the Lord arises detachment endowed with bhakti, the indescribable element (tad-anvitam), since firm renunciation naturally gives rise to bhakti. Another version has catur-vidham instead of tad-anvitam. The spiritual qualities have been mentioned. Next the material qualities are mentioned. From the Lord come eight types of power such as aṇ ima. From the Lord comes complete destruction (apaham) of all mental (ā tma) faults (mala) such as fickleness, by hearing about the Lord etc.

By these qualities one attains the Lord. He is the supreme shelter or destination (gatim) for the sages (contemplaters), the peaceful, those who see equally (sama-cetasā m), persons devoid of ahaṅ kā ra (niṣ kiñ canā nā m), and devotees (sā dhū nā m). The list is in order of cause or effect. Those in knowledge of the scriptures say the Lord is the highest goal. The highest goal is he who gives liberation to those desiring liberation.

For the devotees the Lord should be served with pure devotion, ignoring liberation. He is the basis (mū rtiḥ ) of sattva-guṇ a or existence or Brahman. The brā hmaṇ as, who are always worshippable since they have ś uddha-sattva or are absorbed in the Lord and scriptures, and without material desires, worship the Lord. Vā means all this. Being without desire should be cultivated in worship. Its cause is being fixed in the Lord (ś ā ntā ḥ ), whose cause is skill in determining the goal — worshipping the Lord and giving up liberation.

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The sages became convinced that Kṛ ṣ ṇ a, who spreads throughout the universe (viṣ ṇ um) was the greater than Brahmā, Ś iva and Viṣ ṇ u (bhū yā ṁ sam). He was not just great. That was proper. They explain the reason in the next verses till the end of verse 18. Because of him, others, like Bhṛ gu, become peaceful, without disturbance. What speak of the Lord’s own peacefulness. Disturbance can be seen in small lamp, but not in the large sun. Thus the Lord’s greatness can be inferred. From him comes fearlessness for those who approach him, even with offense, as in the case of Bhṛ gu.

Then various great spiritual qualities of the Lord are shown in three verses by showing how those qualities are attained even in others who contact him. What then to speak of his qualities. From him directly comes bhagavad-dharma. The word sā kṣ ā t should be attached to each of the later phrases. By that dharma, one becomes directly endowed with realization of the Lord (jñ ā nam) and vairagya (detachment). The three items appear simultaneously:

ity acyutā ṅ ghriṁ bhajato ’nuvṛ ttyā

bhaktir viraktir bhagavat-prabodhaḥ

bhavanti vai bhā gavatasya rā jaṁ s

tataḥ parā ṁ ś ā ntim upaiti sā kṣ ā t

O King! The devotee who worships the lotus feet of the infallible Lord with constant endeavor achieves unflinching devotion, detachment and experience of the Lord. He achieves supreme happiness. SB 11. 2. 43

This realization is filled with prema, not dry knowledge. Instead of tad-anvitam sometime catur-vidham is seen. From the Lord come the eight mystic powers, which are spiritual, though the devotee does not ask for these.

atho vibhū tiṁ mama mā yā vinas tā m

aiś varyam aṣ ṭ ā ṅ gam anupravṛ ttam

ś riyaṁ bhā gavatī ṁ vā spṛ hayanti bhadrā ṁ

parasya me te ’ś nuvate tu loke

The devotees certainly do not desire attainment of the happiness of the material universe piled up by mā yā , the powers of yoga-siddhis following bhakti, the auspicious rewards of residing in Vaikuṇ ṭ ha, or the bliss of Brahman. But the devotees attain the planet of me, the Supreme Lord. SB 3. 25. 37

These qualities should be understood to be continuous, fixed in the Lord. All the contaminations of everyone’s minds, such as unsteadiness, are destroyed by the Lord through processes like hearing.

Because these mystic powers are not a disturbance, the Lord is the goal of those who are devoted to contemplation (munī nā m), and consequently they give up all violence towards living beings (nyasta-daṇ ḍ ā nā m) in order to meditate on the Lord. By meditating on the Lord they become satisfied (ś ā ntā nā m). By desiring only the Lord, they see everything else like Svarga and liberation equally with disinterest (sama- cetasā m). Thus they have no sense of possession except for the Lord (akiñ canā nā m). And thus they give up all cheating dharmas (sā dhū nā m).

Though endowed with spiritual, ś uddha-sattva qualities, he gives mercy to material sattva. This particular quality of the Lord is shown. Brā hmaṇ as who are worshipped like deities, who have good intelligence, who are devoid of attraction and repulsion and thus peaceful, worship the Lord who is the merciful abode of sattva.

Text 18

tri-vidhā kṛ tayas tasya rā kṣ asā asurā ḥ surā ḥ

guṇ inyā mā yayā sṛ ṣ ṭ ā ḥ sattvaṁ tat tī rtha-sā dhanam

Translation

The Lord expands into three kinds of manifest beings — the Rā kṣ asas, the demons and the demigods — all of whom are created by the Lord’s material energy and conditioned by her modes. But among these three modes, it is the mode of goodness which is the means of attaining life’s final success.

The Lord having the dear form of sattva is described in three verses. There are three types of forms or receptacles. Tamas causes Rā kṣ asas, rajas causes demons and sattva causes devatā s. Sattva causes (sā dhanam) the final goal (tī rtha). Or among the guṇ as (tat) sattva is the cause of the goal. The Lord’s greatness is shown by tolerance of Bhṛ gu’s offense. This is possible in some devotee. But qualities like ś ā nti or everything listed is ordinary in the devotee. But by the Lord’s mercy others can also attain this quality. The Lord is served by all excellence.

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He is the abode of material sattva. Is he abode of anything else? He takes three forms. Rā kṣ asas are in tamas, asuras are in rajas and devatā s are in sattva. Others are also included. “Why is the Lord attracted to material sattva if he is unattached to mā yā? ” Sattva is the door (sā dhanam) to understanding scriptures which propound bhakti (tī rtha). Sattva is related to bhakti through creating a favorable step towards it.

Text 19

ś rī -ś uka uvā ca

itthaṁ sā rasvatā viprā nṛ ṇ ā m saṁ ś aya-nuttaye

puruṣ asya padā mbhoja- sevayā tad-gatiṁ gatā ḥ

Translation

Ś ukadeva Gosvā mī said: The learned brā hmaṇ as living along the river Sarasvatī came to this conclusion in order to dispel the doubts of all people. Thereafter they rendered devotional service to the Supreme Lord’s lotus feet and realized him.

Having determined the supreme position of the Lord, the doubts of people were destroyed. By serving the lotus feet, by prema-bhakti, thinking of Viṣ ṇ u as the supreme Lord (puruṣ asya), they attained the indescribably goal of the Lord or the goal of service to him (tat), Vaikuṇ ṭ ha. This is a general statement, for Bhṛ gu and others, being Prajā patis, remain until the universe is destroyed. Or other brā hmaṇ as, those residing on the bank of the Sarasvatī River, attained Vaikuṇ ṭ ha.

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After describing what the sages said, Ś ukadeva now speaks. Having determined this (ittham), for dispelling doubts of the people, and verifying this by scripture, by serving his feet, they realized him. Or they realized the Lord in order to dispel people’s doubts.

Text 20

ś rī -sū ta uvā ca

ity etan muni-tanayā sya-padma-gandha

pī yū ṣ aṁ bhava-bhaya-bhit parasya puṁ saḥ

su-ś lokaṁ ś ravaṇ a-puṭ aiḥ pibaty abhī kṣ ṇ am

pā ntho ’dhva-bhramaṇ a-pariś ramaṁ jahā ti

Translation

Ś rī Sū ta Gosvā mī said: Thus did this fragrant nectar flow from the lotus mouth of Ś ukadeva Gosvā mī, the son of the sage Vyā sadeva. This wonderful glorification of the Supreme Person destroys all fear of material existence. A traveler who constantly drinks this nectar through his ear-holes will forget the fatigue brought on by wandering along the paths of worldly life.

What can be said? By service to the Lord one attains his abode. Just by hearing this story, one becomes completely liberated from the suffering of saṁ sā ra. Considering the intention of Ś ukadeva, pleased with the sweet stories from his lotus mouth, Sū ta speaks.

Etat modifies piyuṣ am. Or one should drink the nectar fragrant from the lotus mouth of this person (etat) Ś ukadeva, who is realized by all as dearest to the Lord. The lotus and the fragrance indicate excellent coolness and sweetness of the topics. By the great sweetness, the topics yield the highest result. The topics destroy fear of saṁ sā ra (bhaya-bhit). This is a secondary results. Or the most excellent Lord (parasya) destroys all fear. One constantly, with affection, with great absoroptioin, drinks through the ears. Since it is nectar, it is impossible to give up. This defines the svarū pa of the topics, for even hearing once destroys the suffering of saṁ sā ra. Ears is in the plural rather than dual to show respect for the drinking. Though a person has fallen onto the path of saṁ sā ra, he becomes free of the suffering of saṁ sā ra, by attaining Vaikuṇ ṭ ha.

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Being highly satisfied with the teachings of his guru which take away great doubts of even those who know scriptures, Suta praises this knowledge. By this he creates great faith in others. This topic (etat) which were just spoken (about the supremacy of Viṣ ṇ u over Ś iva), full of prema, is like fragrant nectar from the lotus mouth of the son of Vyā sa. He mentions both Vyā sa and Ś ukadeva out of intense bhakti. By its nature it is the highest goal for humanity. As well the topic destroys fear of old age and death. Its glory is splendid, or its stories are splendid. Travelers in saṁ sā ra develop many ears to drink this nectar and give up the fatigue of wandering on the road, forgetting all ancient sufferings by the bliss of this knowledge. They then give up wandering.

Since Bhā gavatam clearly shows the supreme position of Viṣ ṇ u, the faults proclaimed in other scriptures if one sees difference between Viṣ ṇ u and Ś iva are the opinions of non-Vaiṣ ṇ avas, since those scriptures are not for Vaiṣ ṇ avas. The opposite is stated in Vaiṣ ṇ ava scriptures.