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Om Namo Bhagawate Vasudevaya
Janmadi asya yato annayad itaratas cha arthesu avijnah swarat
Tene brahma hrida ya adikavaye muhyanti yat surayah
Tejo vari mridam yatha vinimayo yatra trisargo' mirsha
Dhamna swena sada nirasta kuhukam satyam param dheemahi
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Om -- Oh my Lord, namo -- offering my obeisances, Bhagawate -- unto the Personality of Godhead, Vasudevaya, unto Vasudeva-the son of Vasudeva or Lord Sri Krishna the Primeval Lord. Janmadi -- creation, sustenance and destruction, asya -- of this manifested universes, yato -- from whom, annayad -- directly, itaratas -- indirectly, cha -- and, arthesu -- purposes, avijnah -- fully cognisant, swarat -- fully independent, tene -- imparted, brahma -- the Vedic knowledge, hrida -- by the hearty consciousness, Ya -- one who, adikavaye -- unto the original created being, Yat -- about whom, suraya -- great sages and demigods, tejo -- fire, vari -- water, mridam -- earth, yatha -- as much as, Vinimaya -- action and reaction, Yatra -- whereupon, trisarga -- three modes of creative faculties, amrisha -- almost factual, dhamna -- along with all transcendental parapharnalia, swena -- self sufficiently, Sada -- always, nirasta -- negation by absence, kuhakam -- illusion, satyam -- Truth, param -- absolute, dheemahi -- do I meditate upon.
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Oh my Lord Sri Krishna the son of Vasudeva the all prevading Personality of Godhead, I do offer my respectful obeisances unto You. I do meditate upon Him because He is the Absolute Truth and is the Primeval cause of all causes of this manifested universes in the matter of creation sustenance and destruction. Directly and indirectly He is conscious of all different manifestations but still He is independent of any other cause beyond Himself. It is He only who imparted first the Vedic knowledge unto the heart of the original living being namely Brahmaji and unto Whom even the great sages and demigods become illusioned as much as there is illusory representation of water in the fire or land on the water and so on. It is on account of Him only the temporary manifestation of the material universes made by the reaction of the three modes of nature appears to be factual although it is unreal. I do therefore meditate upon Him Who is eternally existent in the trancendental abode which is for ever free from the illusory representation of the material world and He is therefore the Absolute Truth.
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Obeisances unto the Personality of Godhed Vasudeva directly indicates Lord Sri Krishna Who is the Divine son of Vasudeva and Devakī. The fact will be more explicitly explained later in the text of the Srimad Bhagwatam by the direct statement of the author in his assertion that Sri Krishna is the Original Personality of Godhead and all others are either His direct or indirect plenary portions or portion of the portion. Srila Jiva Goswami has still more explicitly explained the subject matter in his Krishna Sandarva and Brahmaji the original living being has explained the subject of Sri Krishna substantially in his treatise called by the name BRAHMA SAMHITA. In the Samveda Upanishad it is said also that Lord Sri Krishna is the Divine son of Devakī.
#$p#Therefore, in this prayer of the author, the first proposition is that Lord Sri Krishna is the Primeval Lord and if any transcendental nomenclature has to be understood of the Absolute Personality of Godhead it must be the Name as indicated by the word Krishna the all attractive. In the Bhagwat Geeta in many places the Lord has affirmed Himself as the original Personality of Godhead and it is confirmed by Arjuna with authorised statements of great sages like Narada Vyasa and many others. In the Padma-puranam also (Pravaskhanda) it is said that out of the innumerable names of the Lord, the name of Krishna is the principal name. Therefore, although Vasudeva indicates the plenary portion of the Personality of Godhead and all the different forms of the Lord being indentical with Vasudeva, indicated in this text, is principally meant to indicate the Divine son of Vasudeva and Devakī Sri Krishna who is always meditated upon by the Paramhansas or the most perfect of the renounced order of life.
#$p#This Vasudeva or Lord Sri Krishna is the cause of all causes. Every thing that be are all emanations from the Lord and how it so happens will be explained in the later chapters of Srimad Bhagwatam. This Bhagwat Puranam is described, by the Mahaprabhu Sri Chaitanya, as the spotless Puranam because it contains the transcendental narration of the Personality of Godhead Sri Krishna. The history of Srimad Bhagwat is also very glorious. It was compiled by Sri Vyasdeva on his mature experience of transcendental knowledge under the instruction of Sri Naradaji the spiritual master of Vyasdeva. Vyasdeva compiled all the Vedic literatures namely the four divisions of the Vedas, the Vedanta Sutras or the Brahma Sutras, the Puranas, the Mahabharat etc. but yet he was not delighted in his mind. This was observed by his spiritual master and thus Narada advised him to write on the transcendental activities of the Lord Sri Krishna. The transcendental activities of Lord Sri Krishna is described specifically in the 10th Canto of the Book, which is considered to be the Substance of this attempt but in order to reach to the substance one has to approach gradually by developed knowledge of the categories.
#$p#Generally a philosophical mind is inquisitive to know what is the origin of all creations. He sees at night on the sky and naturally thinks what are the stars how they are situated who lives there and so on. All these enquiries are quite natural for a human being because he has the developed consciousness than the animals and to answer at once to such sincere enquirer the author of the Srimad Bhagvatam says that the Lord is the Origin of all creations. He is not only the creator but also He is the maintainer of the cosmic situation and He is also destroyer of them. The manifested cosmic nature is created at a certain period on the will of the Lord, it is maintained for some time and then it is annihilated by His will and as such He is the Supreme Will behind all these activities.
#$p#There are Atheists of various categories who do not believe in the conception of a creator but that is due to a poor fund of knowledge only. The modern scientist has created a Sputnik and by some arrangement or other the sputnik is thrown in the outer space to fly on for some time at the control of a scientist who is far away from the flying sputniks. Similarly all the universes, with innumerable planets within them, are similar to the sputniks controlled by the best Brain of the Personality of Godhead. In the Vedic literatures it is said that the Absolute Truth Personality of Godhead is the chief amongst the living personalities. All living beings beginning from the first created Being Brahmaji, down to the smallest ant, all of them are individual living beings. And above Brahmaji, there are many other living beings with individual capacities and the Personality of Godhead is also a similar living being as individual as the other living beings; but the Supreme Lord or the Supreme living Being has the highest brain with the supermost and inconceivable energies of different varieties. If a man's brain can produce a sputnik we can very easily imagine that brains higher than the man can produce similar other wonderful things far superior than the man made sputniks. A reasonable person will easily accept this argument but there are stubborn obstinates who may not believe in this reasonable statement. But Srila Vyasdeva at once accepts the Supreme Brain as the Parameswara. He proposes to offer his respectful obeisances unto the Supreme Brain addressed as the Para or the Parameswara or the Supreme Personality of Godhead. And that Parameshwara is Sri Krishna is admitted in the Bhagwat Geeta and all other scriptures delivered by Srila Vyasdeva and specifically in the Srimad Bhagwat. In the Bhagwat Geeta the Lord says that there is no other Paratatwa (Summum bonum) than Him. Therefore, the author at once worships the Paratatwa Sri Krishna whose transcendental activities are described in the 10th Canto. Unscrupulous persons go at once the 10th canto and specially to the five chapters where description of the Lord's Rasa Dance is kindly given. This portion of the Srimad Bhagwatam is the most confidential part of the great literature. Unless one has thoroughly accomplished himself in the transcendental knowledge of the Lord one is sure to misunderstand the Lord's worshipable transcendental pastimes in the form of Rasa Dance and His love affairs with the Gopies. The subject matter is highly spiritual technology and only the liberated persons who have gradually attained to the stage of Paramhansa, as referred to hereinbefore, can transcendentally relish worshipable Rasa Dance.
#$p#Srila Vyasdeva, therefore, gives us the chance of gradual development of spiritual realisation before one can actually relish the essence of the pastimes of the Lord. He "therefore" purposely invokes the Gayatri Mantra "Dheemahi". This Gayatri Mantra is meant for the spiritually advanced people. When one has attained success in the matter of chanting the Gayatri Mantra he can enter into the transcendental position of the Lord. One must therefore acquire the Brahminical qualities or be perfectly situated in the quality of goodness of the modes of material nature in order to chant the Gayatri Mantra successfully and then attain to the stage of transcendentally realising the Lord, His Name, His Fame, His Qualities etc. Srimad Bhagwatam is the narration of the Swarupa of the Lord manifested by his internal potency and this potency is distinguished from the external potency which has manifested the cosmic world which is practically within our experience. Srila Vyasdeva makes a clear distinction between the two in this Sloka. He says herewith that the manifestive situation of internal potency is factual reality whereas the external manifestive energy in the form of material existence, is temporary and illusory only like the mirage in the desert. In the mirage of the desert there is no actual water. By interaction of some other thing there is appearance of the water. Real water is somewhere else. Similarly the manifestive cosmic creation is appearing like some reality, but the real reality, of which this is but an imitation shadow only, is somewhere else in the spiritual world which is conspicuous by the absence of all affairs of the mirage. Absolute Truth is there and not here. Here everything is relative truth or one seemingly truth depending on something else. This cosmic creation is an interactory resultant of the three modes of nature and the temporary manifestations are so created to present an illusion of reality to the bewildered mind of the conditioned soul appearing as so many species of life including the higher demigods like Brahma, Indra, Chandra etc. In fact there is no reality in the manifestive world but it appears so on account of the Real Reality in the spiritual world where the Personality of Godhead eternaly exists with His transcendental parapharnalia.
#$p#The chief engineer of a complicated construction does not personally take part in the construction but it is he only who knows all the nook and corner of the construction because everything is done by his direction only. He knows everything of the construction both directly and indirectly. Similarly the Personality of Godhead who is the Supreme Engineer of this cosmic creation knows very well in the nook and corner of the cosmic creation although the things are apparently done by someone else. Beginning from Brahma down to the insignificant ant no body is independent in the matter of material creation and everywhere there is the hand of Supreme Lord. All material elements as well as spiritual sparks are but emanations from Him only. And whatever is created in this material world are but interactions of the two energies, material and spiritual, of the Absolute Truth the Personality of Godhead Sri Krishna (Vasudeva). A living entity called by the name chemist can manufacture water in the chemical laboratory by mixing hydrogen and oxygen gases but in reality the living entity works in the laboratory under the direction of the Supreme Lord and the materials with which the chemist works are also supplied by the Lord. As such the Lord knows everything directly and indirectly and He is cognisant of all minute details of everything and is fully independent. He is compared with the mine of gold and the cosmic creations in different forms are compared with the gold rings and necklace etc. The gold ring and the gold necklace are qualitatively one with the gold in the mine but quantitatively the gold in the mine and the gold in the earring or necklace are different. The whole philosophy of the Absolute Truth is thus simultaneously one and different. Nothing is absolutely equal with the Absolute Truth but at the same time nothing is independent of the Absolute Truth.
#$p#Conditioned souls beginning from the Brahma the engineer of the particular universe down to the insignificant ant all are creating -- something but none of them are independent of the Supreme Lord. The materialist wrongly thinks that there is no creator save and except his own goodself and this is called Maya or illusion. On account of his poor fund of knowledge the materialist cannot see beyond the purview of his imperfect senses and thus he thinks that matter automatically takes its own shape without a conscious back ground. This is refuted here in this sloka of the Bhagwat by Srila Vyas-Deva Who is a liberated soul and he compiled this book of authority after his mature spiritual perfection. The complete whole or the Absolute Truth being the source of everything, nothing is independent of the Whole body. Any action and reaction on the body becomes cognisable fact to the embodied. Similarly if the whole thing is the body of the Absolute Whole nothing is unknown to the Absolute directly or indirectly.
#$p#In the Sruti Mantra it is also stated that the Absolute Whole or the Brahman is the ultimate source of everything. Everything emanates from Him and everything is maintained by Him and at the end everything enters into Him only. That is the law of nature. In the Smriti Mantra also the same thing is confirmed. It is said there that at the beginning of Brahma's millennium the source from which everything emanates and ultimately at the end of that millennium the reservoir where everything enters into, is the Absolute Truth or Brahman. Material scientist half-hazardly takes it for granted that the ultimate source of all the planetary system is the Sun. But they are unable to explain as to the source of the Sun. Herein the ultimate source is explained. According to the Vedic literature Brahma is the creator of this Universe and yet he had also to meditate upon to get inspiration of such creation. Therefore Brahma or the sun is not the ultimate creator. It is stated here in this sloka that Brahma was taught the Vedic knowledge by the Personality of Godhead. One may argue that Brahma is the original living being within this universe and who could then give him inspiration as there was no second being at that time. Here in this sloka it is said that the Supreme Lord inspired the secondary creator Brahma and then he could go on with the creative functions. As we have already mentioned above about the supervising engineer the same thing is applicable in this example. The Real Brain behind all creative agent is the Absolute Personality of Godhead Sri Krishna. In the Bhagwat Geeta Lord Sri Krishna has personally admitted that it is He only who superintends over the creative energy Prakriti or the sumtotal of matter. Sri Vyasdeva, therefore, worships neither Brahma nor the Sun but the Supreme Lord who guides both Brahma and the Sun in their different activities of creation.
#$p#In this sloka the particular word namely Avijna and Swarat are significant. These two words distinguish the Lord from all other living entities. No living entity other than the Supreme Being the Absolute Personality of Godhead is either Avijna or Swarat i.e. none of them are either fully cognisant or fully independent. Every one has to learn from the Superior all about knowledge. Even Brahma who is the first living being within this material world has to mediate upon the Supreme Lord and to take help from Him only to create. When Brahma or the Sun cannot create anything without acquiring required knowledge from the Superior then what to speak of the material scientists who are fully dependant on so many things. Jagadish Chandra Bose, Isac Newton, Prof. Einstein etc. of the modern scientists who may be boastful of their respective creative energy are also dependant on the Supreme Lord for so many things. After all the respective highly intelligent brains of these gentlemen are certainly not the products of any human being. The brain is created by another agent other than the celebrated scientists as above mentioned. If the brains like that of Jagadish Bose or Isac Newton could have been manufactured by any human being then they would have produced many such brains instead of eulogising the brains of the scientist. The Scientists even could not manufacture a similar brain and what to speak of other foolish atheists who defy the authority of the Lord. Even the Mayavadi impersonalists who flatter themselves to become the Lord are not even Avijna nor Swarat. Such Mayavadi monists undergo a severe process of austerity and penances to acquire the required knowledge for becoming one with the Lord but ultimately they become dependant on some rich follower who supplies them the requisite parapharnalia to conduct a great establishment in the shape of monastery and temples. An Atheist like Ravana or Hiranyakashipu had had to undergo severe type of penances before they could flout the authority of the Lord and ultimately they were so much helpless that they could not save themselves when the Lord appeared before them as the cruel Death. The same thing is applicable to the modern atheists also who dare to flout the authority of the Lord. Such atheists will be dealt with similar awards as was meted out to the past great atheists like Ravana and Hiranyakashipu. History repeats itself and as such what was accorded in the past will act again and again whenever there is such necessity. Whenever there is negligence of the authority of the Lord, the penalty by the laws of nature is always there. This is confirmed in the Bhagwat Geeta by the well known maxim#b# 'JADA JADAHI DHARMASYA GLANI'.#/b#
#$p#The Supreme Lord Personality of Godhead is all perfect is confirmed in all Sruti mantras. It is said in the Sruti mantras that the All-perfect Lord threw a glance over the matter and thus He created all living beings. The living beings are parts and percels of the Lord and He impregnates the vast material nature with the seeds of spiritual sparks and thus the creative energies are set in motion for so many wonderful creations. One atheist friend argued that God is no more expert than the manufacturer of a subtle watch which moves by the delicate machineries. We had to reply the atheist friend that God is still a greater mechanic than the watch-maker in the sense that He creates one machine in duplicate male and female forms. The male and female forms of different grades of machinery go on producing innumerable quantities of similar machines without further attention of God. If a man could manufacture such set of duplicate machine to produce further machines without any attention of the original manufacturer then of course a man could surpass the intelligence of God. But that is not possible, each and every one of the imperfect machines had to be handled individually by the mechanic and therefore no body can be more intelligent or equally intelligent like God. God's another name is therefore called as the Asmaurdha. Nobody is equal or greater than Him. Every body has his equal number or somebody surpassing his intelligence but nobody can claim that he has neither any equal nor higher than him. Param Satya or the Supreme Truth is He Who has no equal nor any higher contemporary. This fact is corroborated in the Sruti mantras as follows. It is said that before the creation of the material universe there was the Lord Who is the master of every one. That Lord instructed Brahma about the Vedic knowledge. That personality of Godhead has to be obeyed in all respects. Any body who wants to get rid of the material entanglement must, therefore, surrender unto Him. This is confirmed in the Bhagwat Geeta also.
#$p#Unless one, therefore, surrenders unto the lotus feet of the Supreme Personality of Godhead it is sure and certain that one must be bewildered even if he happens to be a big brain. When the big brains surrender unto the lotus feet of Vasudeva and know it fully that Lord Vasudeva is the cause of all causes, as it is confirmed in the Bhagwat Geeta, then only such big brain becomes a Mahatma or the broad minded. But such broad minded Mahatma is rarely seen. Only the Mahatmas, therefore, can understand that the Supreme Lord Who is Absolute Personality of Godhead, is the Primeval Cause of all creations. He is Parama or Ultimate Truth because all other truths are relatively dependant on Him. And because He is the source of everyone's knowledge He is omniscient and for Him there is no illusion as it is for the relative knower.
#$p#Some scholars of the Mayavada school argue that Srimad Bhagwatam was not compiled by Sri Vysadeva and some of them suggests that this book is a creation of modern age by some body of the name Bopedeva. Srila Sridhar Swami, in order to refute these meaningless arguments, says that there is reference of the Bhagwatam in many other oldest Puranas. The first sloka of the Bhagwatam is begun with Gayatri Mantra and there is reference of this in the Matsya Puranam (the oldest Puranam). In that Puranam it is said with reference to the context of Gayatri Mantra in the Bhagwatam that there are so many narrations of spiritual instructions beginning with the Gayatri Mantra and there is the history of Vitrasura. Any one who hands over a charity of this great work on the full moon day, attains to the highest perfection of life by going back to Godhead. Similarly there is reference of this Bhagwatam in other puranas also where it is clearly said that the work is finished in twelve cantos and completed in eighteen thousand Slokas. In the Padma Puranam also there is reference of the Bhagwatam during the conversation of Goutam and Maharaj Amburish. The king was advised therein to read regularly Srimad Bhagwatam if he at all desired liberation from the material bondage. Under the circumstances there is no questions brewing any sort of doubt regarding the authority of Sri Srimad Bhagwatam Puranam. And later on within five hundred years from the present era many eudite scholars and Acharyas like Jiva Goswami, Sanatan Goswami, Viswanath Chakravarty, Ballavacharya, and many other distinguished Scholars even after the time of Lord Sri Chaitanya Mahaprabhu made elaborate commentations on the Bhagwat Puranam with unique scholarship and the serious student will do well to make an attempt to go through them to relish more happily about the transcendental messages from the Bhagwatam. Srila Viswanath Chakravarty Thakur specifically deals in the original and pure sex psychology (Adirasa) devoid of all mundane inebriety. #b#The whole material world is moving on the basic principle of sex life#/b#. In the modern set up of human civilisation the sex life is the central point of all activities. Wherever we may turn our face we see a great prominence on sex life. #b#Therefore, sex life is not unreal#/b#. Its real reality is experinced in the spiritual world. The material sex life is but a perverted reflection of the original fact. The original fact therefore, is in the Absolute Truth and as such the Absolute Truth cannot be impersonal without any sense in the pure sex life. The impersonal monist-philosophy has given an indirect impetus to the abominable mundane sex life because they have given too much stress on the impersonality of the Ultimate Truth. The result is that men with poor fund of knowledge have accepted the perverted sex life as all in all without any information of the actual spiritual form of sex. There is distinction of the sex life in the diseased condition of material life from that in the spiritual existence and the Srimad Bhagwatam will gradually elevate the unbiased reader to the highest perfectional stage of transcendence from the three modes of material activities namely fruitive actions, speculative philosophy and worshipping the functional deities as they are inculcated in the Vedic verses. It is stated as follows in the second sloka.
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#dl##dd#oṁ namo bhagavate vāsudevāya#/dd#
#dd#janmādy asya yato 'nvayād itarataś cārtheṣv abhijñaḥ svarāṭ#/dd#
#dd#tene brahma hṛdā ya ādi-kavaye muhyanti yat sūrayaḥ#/dd#
#dd#tejo-vāri-mṛdāṁ yathā vinimayo yatra tri-sargo 'mṛṣā#/dd#
#dd#dhāmnā svena sadā nirasta-kuhakaṁ satyaṁ paraṁ dhīmahi#/dd##/dl#
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#i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=om&tab=syno_o&ds=1"#om#/i# — O my Lord; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=namaḥ&tab=syno_o&ds=1"#namaḥ#/i# — offering my obeisances; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=bhagavate&tab=syno_o&ds=1"#bhagavate#/i# — unto the Personality of Godhead; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=vāsudevāya&tab=syno_o&ds=1"#vāsudevāya#/i# — unto Vāsudeva (the son of Vasudeva), or Lord Śrī Kṛṣṇa, the primeval Lord; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=janma&tab=syno_o&ds=1"#janma-#a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=ādi&tab=syno_o&ds=1"#ādi#/i# — creation, sustenance and destruction; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=asya&tab=syno_o&ds=1"#asya#/i# — of the manifested universes; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=yataḥ&tab=syno_o&ds=1"#yataḥ#/i# — from whom; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=anvayāt&tab=syno_o&ds=1"#anvayāt#/i# — directly; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=itarataḥ&tab=syno_o&ds=1"#itarataḥ#/i# — indirectly; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=ca&tab=syno_o&ds=1"#ca#/i# — and; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=artheṣu&tab=syno_o&ds=1"#artheṣu#/i# — purposes; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=abhijñaḥ&tab=syno_o&ds=1"#abhijñaḥ#/i# — fully cognizant; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=sva&tab=syno_o&ds=1"#sva-#a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=rāṭ&tab=syno_o&ds=1"#rāṭ#/i# — fully independent; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=tene&tab=syno_o&ds=1"#tene#/i# — imparted; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=brahma&tab=syno_o&ds=1"#brahma#/i# — the Vedic knowledge; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=hṛdā&tab=syno_o&ds=1"#hṛdā#/i# — consciousness of the heart; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=yaḥ&tab=syno_o&ds=1"#yaḥ#/i# — one who; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=ādi&tab=syno_o&ds=1"#ādi-#a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=kavaye&tab=syno_o&ds=1"#kavaye#/i# — unto the original created being; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=muhyanti&tab=syno_o&ds=1"#muhyanti#/i# — are illusioned; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=yat&tab=syno_o&ds=1"#yat#/i# — about whom; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=sūrayaḥ&tab=syno_o&ds=1"#sūrayaḥ#/i# — great sages and demigods; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=tejaḥ&tab=syno_o&ds=1"#tejaḥ#/i# — fire; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=vāri&tab=syno_o&ds=1"#vāri#/i# — water; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=mṛdām&tab=syno_o&ds=1"#mṛdām#/i# — earth; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=yathā&tab=syno_o&ds=1"#yathā#/i# — as much as; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=vinimayaḥ&tab=syno_o&ds=1"#vinimayaḥ#/i# — action and reaction; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=yatra&tab=syno_o&ds=1"#yatra#/i# — whereupon; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=tri&tab=syno_o&ds=1"#tri-#a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=sargaḥ&tab=syno_o&ds=1"#sargaḥ#/i# — three modes of creation, creative faculties; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=amṛṣā&tab=syno_o&ds=1"#amṛṣā#/i# — almost factual; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=dhāmnā&tab=syno_o&ds=1"#dhāmnā#/i# — along with all transcendental paraphernalia; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=svena&tab=syno_o&ds=1"#svena#/i# — self-sufficiently; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=sadā&tab=syno_o&ds=1"#sadā#/i# — always; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=nirasta&tab=syno_o&ds=1"#nirasta#/i# — negation by absence; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=kuhakam&tab=syno_o&ds=1"#kuhakam#/i# — illusion; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=satyam&tab=syno_o&ds=1"#satyam#/i# — truth; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=param&tab=syno_o&ds=1"#param#/i# — absolute; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=dhīmahi&tab=syno_o&ds=1"#dhīmahi#/i# — I do meditate upon.
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#h4##span class="mw-headline" id="TRANSLATION"#TRANSLATION#/span##/h4#
#div class="translation"#
O my Lord, Śrī Kṛṣṇa, son of Vasudeva, O all-pervading Personality of Godhead, I offer my respectful obeisances unto You. I meditate upon Lord Śrī Kṛṣṇa because He is the Absolute Truth and the primeval cause of all causes of the creation, sustenance and destruction of the manifested universes. He is directly and indirectly conscious of all manifestations, and He is independent because there is no other cause beyond Him. It is He only who first imparted the Vedic knowledge unto the heart of Brahmājī, the original living being. By Him even the great sages and demigods are placed into illusion, as one is bewildered by the illusory representations of water seen in fire, or land seen on water. Only because of Him do the material universes, temporarily manifested by the reactions of the three modes of nature, appear factual, although they are unreal. I therefore meditate upon Him, Lord Śrī Kṛṣṇa, who is eternally existent in the transcendental abode, which is forever free from the illusory representations of the material world. I meditate upon Him, for He is the Absolute Truth.
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#h4##span class="mw-headline" id="PURPORT"#PURPORT#/span##/h4#
#div class="purport"#
Obeisances unto the Personality of Godhead, Vāsudeva, directly indicate Lord Śrī Kṛṣṇa, who is the divine son of Vasudeva and Devakī. This fact will be more explicitly explained in the text of this work. Śrī Vyāsadeva asserts herein that Śrī Kṛṣṇa is the original Personality of Godhead, and all others are His direct or indirect plenary portions or portions of the portion. Śrīla Jīva Gosvāmī has even more explicitly explained the subject matter in his #i#Kṛṣṇa-sandarbha#/i#. And Brahmā, the original living being, has explained the subject of Śrī Kṛṣṇa substantially in his treatise named #i#Brahma-saṁhitā#/i#. In the #i#Sāma-veda Upaniṣad#/i#, it is also stated that Lord Śrī Kṛṣṇa is the divine son of Devakī. Therefore, in this prayer, the first proposition holds that Lord Śrī Kṛṣṇa is the primeval Lord, and if any transcendental nomenclature is to be understood as belonging to the Absolute Personality of Godhead, it must be the name indicated by the word Kṛṣṇa, which means the all-attractive. In #i#Bhagavad-gītā#/i#, in many places, the Lord asserts Himself to be the original Personality of Godhead, and this is confirmed by Arjuna, and also by great sages like Nārada, Vyāsa, and many others. In the #i#Padma Purāṇa#/i#, it is also stated that out of the innumerable names of the Lord, the name of Kṛṣṇa is the principal one. Vāsudeva indicates the plenary portion of the Personality of Godhead, and all the different forms of the Lord, being identical with Vāsudeva, are indicated in this text. The name Vāsudeva particularly indicates the divine son of Vasudeva and Devakī. Śrī Kṛṣṇa is always meditated upon by the #i#paramahaṁsas#/i#, who are the perfected ones among those in the renounced order of life.
#$p#Vāsudeva, or Lord Śrī Kṛṣṇa, is the cause of all causes. Everything that exists emanates from the Lord. How this is so is explained in later chapters of this work. This work is described by Mahāprabhu Śrī Caitanya as the spotless #i#Purāṇa#/i# because it contains the transcendental narration of the Personality of Godhead Śrī Kṛṣṇa. The history of the #i#Śrīmad-Bhāgavatam#/i# is also very glorious. It was compiled by Śrī Vyāsadeva after he had attained maturity in transcendental knowledge. He wrote this under the instructions of Śrī Nāradajī, his spiritual master. Vyāsadeva compiled all Vedic literatures, containing the four divisions of the #i#Vedas#/i#, the #i#Vedānta-sūtras#/i# (or the #i#Brahma-sūtras#/i#), the #i#Purāṇas#/i#, the #i#Mahābhārata#/i#, and so on. But nevertheless he was not satisfied. His dissatisfaction was observed by his spiritual master, and thus Nārada advised him to write on the transcendental activities of Lord Śrī Kṛṣṇa. These transcendental activities are described specifically in the Tenth Canto of this work. But, in order to reach to the very substance, one must proceed gradually by developing knowledge of the categories.
#$p#It is natural that a philosophical mind wants to know about the origin of the creation. At night he sees the stars in the sky, and he naturally speculates about their inhabitants. Such inquiries are natural for man because man has a developed consciousness which is higher than that of the animals. The author of #i#Śrīmad-Bhāgavatam#/i# gives a direct answer to such inquiries. He says that the Lord Śrī Kṛṣṇa is the origin of all creations. He is not only the creator of the universe, but the destroyer as well. The manifested cosmic nature is created at a certain period by the will of the Lord. It is maintained for some time, and then it is annihilated by His will. Therefore, the supreme will is behind all cosmic activities. Of course, there are atheists of various categories who do not believe in a creator, but that is due to a poor fund of knowledge. The modern scientist, for example, has created space satellites, and by some arrangement or other, these satellites are thrown into outer space to fly for some time at the control of the scientist who is far away. Similarly, all the universes with innumerable stars and planets are controlled by the intelligence of the Personality of Godhead.
#$p#In Vedic literatures, it is said that the Absolute Truth, Personality of Godhead, is the chief amongst all living personalities. All living beings, beginning from the first created being, Brahmā, down to the smallest ant, are individual living beings. And above Brahmā, there are even other living beings with individual capacities, and the Personality of Godhead is also a similar living being. And He is an individual as are the other living beings. But the Supreme Lord, or the supreme living being, has the greatest intelligence, and He possesses supermost inconceivable energies of all different varieties. If a man's brain can produce a space satellite, one can very easily imagine how brains higher than man can produce similarly wonderful things which are far superior. The reasonable person will easily accept this argument, but there are stubborn atheists who would never agree. Śrīla Vyāsadeva, however, at once accepts the supreme intelligence as the #i#parameśvara#/i#. He offers his respectful obeisances unto the supreme intelligence addressed as the #i#para#/i# or the #i#parameśvara#/i# or the Supreme Personality of Godhead. And that #i#parameśvara#/i# is Śrī Kṛṣṇa, as admitted in #i#Bhagavad-gītā#/i# and other scriptures delivered by Śrī Vyāsadeva and specifically in this #i#Śrīmad-Bhāgavatam#/i#. In #i#Bhagavad-gītā#/i#, the Lord says that there is no other #i#para-tattva#/i# (#i#summum bonum#/i#) than Himself. Therefore, Śrī Vyāsadeva at once worships the #i#para-tattva#/i#, Śrī Kṛṣṇa, whose transcendental activities are described in the Tenth Canto.
#$p#Unscrupulous persons go immediately to the Tenth Canto and especially to the five chapters which describe the Lord's rāsa dance. This portion of the #i#Śrīmad-Bhāgavatam#/i# is the most confidential part of this great literature. Unless one is thoroughly accomplished in the transcendental knowledge of the Lord, one is sure to misunderstand the Lord's worshipable transcendental pastimes called #i#rāsa#/i# dance and His love affairs with the #i#gopīs#/i#. This subject matter is highly spiritual, and only the liberated persons who have gradually attained to the stage of #i#paramahaṁsa#/i# can transcendentally relish this #i#rāsa#/i# dance. Śrīla Vyāsadeva therefore gives the reader the chance to gradually develop spiritual realization before actually relishing the essence of the pastimes of the Lord. Therefore, he purposely invokes a Gāyatrī#i# mantra#/i#, #i#dhīmahi#/i#. This Gāyatrī #i#mantra#/i# is meant for spiritually advanced people. When one is successful in chanting the Gāyatrī #i#mantra#/i#, he can enter into the transcendental position of the Lord. One must therefore acquire brahminical qualities or be perfectly situated in the quality of goodness in order to chant the Gāyatrī #i#mantra#/i# successfully and then attain to the stage of transcendentally realizing the Lord, His name, His fame, His qualities and so on.
#$p##i#Śrīmad-Bhāgavatam#/i# is the narration of the #i#svarūpa#/i# of the Lord manifested by His internal potency, and this potency is distinguished from the external potency which has manifested the cosmic world, which is within our experience. Śrīla Vyāsadeva makes a clear distinction between the two in this #i#śloka#/i#. Śrī Vyāsadeva says herein that the manifested internal potency is real, whereas the external manifested energy in the form of material existence is only temporary and illusory like the mirage in the desert. In the desert mirage there is no actual water. There is only the appearance of water. Real water is somewhere else. The manifested cosmic creation appears as reality. But reality, of which this is but a shadow, is in the spiritual world. Absolute Truth is in the spiritual sky, not the material sky. In the material sky everything is relative truth. That is to say, one truth depends on something else. This cosmic creation results from interaction of the three modes of nature, and the temporary manifestations are so created as to present an illusion of reality to the bewildered mind of the conditioned soul, who appears in so many species of life, including the higher demigods, like Brahmā, Indra, Candra, and so on. In actuality, there is no reality in the manifested world. There appears to be reality, however, because of the true reality which exists in the spiritual world, where the Personality of Godhead eternally exists with His transcendental paraphernalia.
#$p#The chief engineer of a complicated construction does not personally take part in the construction, but he knows every nook and corner because everything is done under his direction. He knows everything about the construction, both directly and indirectly. Similarly, the Personality of Godhead, who is the supreme engineer of this cosmic creation, knows every nook and corner, although affairs are being carried out by demigods. Beginning from Brahmā down to the insignificant ant, no one is independent in the material creation. The hand of the Lord is seen everywhere. All material elements as well as all spiritual sparks emanate from Him only. And whatever is created in this material world is but the interaction of two energies, the material and the spiritual, which emanate from the Absolute Truth, the Personality of Godhead, Śrī Kṛṣṇa. A chemist can manufacture water in the chemical laboratory by mixing hydrogen and oxygen. But, in reality, the living entity works in the laboratory under the direction of the Supreme Lord. And the materials with which he works are also supplied by the Lord. The Lord knows everything directly and indirectly, and He is cognizant of all minute details, and He is fully independent. He is compared to a mine of gold, and the cosmic creations in so many different forms are compared to objects made from the gold, such as gold rings, necklaces and so on. The gold ring and the gold necklace are qualitatively one with the gold in the mine, but quantitatively the gold in the mine is different. Therefore, the Absolute Truth is simultaneously one and different. Nothing is absolutely equal with the Absolute Truth, but at the same time, nothing is independent of the Absolute Truth.
#$p#Conditioned souls, beginning from Brahmā, who engineers the entire universe, down to the insignificant ant, are all creating, but none of them are independent of the Supreme Lord. The materialist wrongly thinks that there is no creator other than his own self. This is called #i#māyā#/i#, or illusion. Because of his poor fund of knowledge, the materialist cannot see beyond the purview of his imperfect senses, and thus he thinks that matter automatically takes its own shape without the aid of a superior intelligence. This is refuted in this #i#śloka#/i# by Śrīla Vyāsadeva: "Since the complete whole or the Absolute Truth is the source of everything, nothing can be independent of the body of the Absolute Truth." Whatever happens to the body quickly becomes known to the embodied. Similarly, the creation is the body of the absolute whole. Therefore, the Absolute knows everything directly and indirectly that happens in the creation.
#$p#In the #i#śruti-mantra#/i#, it is also stated that the absolute whole or Brahman is the ultimate source of everything. Everything emanates from Him, and everything is maintained by Him. And at the end, everything enters into Him. That is the law of nature. In the #i#smṛti-mantra#/i#, the same is confirmed. It is said that the source from which everything emanates at the beginning of Brahmā's millennium and the reservoir to which everything ultimately enters, is the Absolute Truth or Brahman. Material scientists take it for granted that the ultimate source of the planetary system is the sun, but they are unable to explain the source of the sun. Herein, the ultimate source is explained. According to the Vedic literatures, Brahmā, who may be compared to the sun, is not the ultimate creator. It is stated in this #i#śloka#/i# that Brahmā was taught Vedic knowledge by the Personality of Godhead. One may argue that Brahmā, being the original living being, could not be inspired because there was no other being living at that time. Herein it is stated that the Supreme Lord inspired the secondary creator, Brahmā, in order that Brahmā could carry out his creative functions. So, the supreme intelligence behind all creations is the Absolute Godhead, Śrī Kṛṣṇa. In #i#Bhagavad-gītā#/i#, Lord Śrī Kṛṣṇa states that it is He only who superintends the creative energy, #i#prakṛti#/i#, which constitutes the totality of matter. Therefore, Śrī Vyāsadeva does not worship Brahmā, but the Supreme Lord, who guides Brahmā in his creative activities. In this #i#śloka#/i#, the particular words #i#abhijñaḥ#/i# and #i#svarāṭ#/i# are significant. These two words distinguish the Supreme Lord from all the other living entities. No other living entity is either #i#abhijñaḥ#/i# or #i#svarāṭ#/i#. That is, no one is either fully cognizant or fully independent. Even Brahmā has to meditate upon the Supreme Lord in order to create. Then what to speak of great scientists like Einstein! The brains of such a scientist are certainly not the products of any human being. Scientists cannot manufacture such a brain, and what to speak of foolish atheists who defy the authority of the Lord? Even Māyāvādī impersonalists who flatter themselves that they can become one with the Lord are neither #i#abhijñaḥ#/i# or #i#svarāṭ#/i#. Such impersonalists undergo severe austerities to acquire knowledge to become one with the Lord. But ultimately they become dependent on some rich disciple who supplies them with money to build monasteries and temples. Atheists like Rāvaṇa or Hiraṇyakaśipu had to undergo severe penances before they could flout the authority of the Lord. But ultimately, they were rendered helpless and could not save themselves when the Lord appeared before them as cruel death. This is also the case with the modern atheists who also dare to flout the authority of the Lord. Such atheists will be dealt with similarly, for history repeats itself. Whenever men neglect the authority of the Lord, nature and her laws are there to penalize them. This is confirmed in #i#Bhagavad-gītā#/i# in the well-known verse #i#yadā yadā hi dharmasya glāniḥ#/i#. "Whenever there is a decline of #i#dharma#/i# and a rise of #i#adharma#/i#, O Arjuna, then I incarnate Myself." (BG 4.7)
#$p#That the Supreme Lord is all-perfect is confirmed in all #i#śruti-mantras#/i#. It is said in the #i#śruti-mantras#/i# that the all-perfect Lord threw a glance over matter and thus created all living beings. The living beings are parts and parcels of the Lord, and He impregnates the vast material creation with seeds of spiritual sparks, and thus the creative energies are set in motion to enact so many wonderful creations. An atheist may argue that God is no more expert than a watchmaker, but of course God is greater because He can create machines in duplicate male and female forms. The male and female forms of different types of machineries go on producing innumerable similar machines without God's further attention. If a man could manufacture such a set of machines that could produce other machines without his attention, then he could approach the intelligence of God. But that is not possible, for each machine has to be handled individually. Therefore, no one can create as well as God. Another name for God is #i#asamordhva#/i#, which means that no one is equal to or greater than Him. #i#Paraṁ satyam#/i#, or the Supreme Truth, is He who has no equal or superior. This is confirmed in the #i#śruti-mantras#/i#. It is said that before the creation of the material universe there existed the Lord only, who is master of everyone. That Lord instructed Brahmā in Vedic knowledge. That Lord has to be obeyed in all respects. Anyone who wants to get rid of the material entanglement must surrender unto Him. This is also confirmed in #i#Bhagavad-gītā#/i#.
#$p#Unless one surrenders unto the lotus feet of the Supreme Lord, it is certain that he will be bewildered. When an intelligent man surrenders unto the lotus feet of Kṛṣṇa and knows completely that Kṛṣṇa is the cause of all causes, as confirmed in #i#Bhagavad-gītā#/i#, then only can such an intelligent man become a #i#mahātmā#/i#, or great soul. But such a great soul is rarely seen. Only the #i#mahātmās#/i# can understand that the Supreme Lord is the primeval cause of all creations. He is #i#parama#/i# or ultimate truth because all other truths are relative to Him. He is omniscient. For Him, there is no illusion.
#$p#Some Māyāvādī scholars argue that #i#Śrīmad-Bhāgavatam#/i# was not compiled by Śrī Vyāsadeva. And some of them suggest that this book is a modern creation written by someone named Vopadeva. In order to refute such meaningless arguments, Śrī Śrīdhara Svāmī points out that there is reference to the #i#Bhāgavatam#/i# in many of the oldest #i#Purāṇas#/i#. This first śloka of the #i#Bhāgavatam#/i# begins with the Gāyatrī #i#mantra#/i#. There is reference to this in the #i#Matsya Purāṇa#/i#, which is the oldest #i#Purāṇa#/i#. In that #i#Purāṇa#/i#, it is said with reference to the Gāyatrī #i#mantra#/i# in the #i#Bhāgavatam#/i# that there are many narrations of spiritual instructions beginning with the Gāyatrī #i#mantra#/i#. And there is the history of Vṛtrāsura. Anyone who makes a gift of this great work on a full moon day attains to the highest perfection of life by returning to Godhead. There is reference to the #i#Bhāgavatam#/i# in other #i#Purāṇas#/i# also, where it is clearly stated that this work was finished in twelve cantos, which include eighteen thousand #i#ślokas#/i#. In the #i#Padma Purāṇa#/i# also there is reference to the #i#Bhāgavatam#/i# in a conversation between Gautama and Mahārāja Ambarīṣa. The king was advised therein to read regularly #i#Śrīmad-Bhāgavatam#/i# if he desired liberation from material bondage. Under the circumstances, there is no doubt about the authority of the #i#Bhāgavatam#/i#. Within the past five hundred years, many erudite scholars and #i#ācāryas#/i# like Jīva Gosvāmī, Sanātana Gosvāmī, Viśvanātha Cakravartī, Vallabhācārya, and many other distinguished scholars even after the time of Lord Caitanya made elaborate commentaries on the Bhāgavatam. And the serious student would do well to attempt to go through them to better relish the transcendental messages.
#$p#Śrīla Viśvanātha Cakravartī Ṭhākura specifically deals with the original and pure sex psychology (#i#ādi-rasa#/i#), devoid of all mundane inebriety. #i#The whole material creation is moving under the principle of sex life.#/i# In modern civilization, sex life is the focal point for all activities. Wherever one turns his face, he sees sex life predominant. Therefore, sex life is not unreal. Its reality is experienced in the spiritual world. The material sex life is but a perverted reflection of the original fact. The original fact is in the Absolute Truth, and thus the Absolute Truth cannot be impersonal. It is not possible to be impersonal and contain pure sex life. Consequently, the impersonalist philosophers have given indirect impetus to the abominable mundane sex life because they have overstressed the impersonality of the ultimate truth. Consequently, man without information of the actual spiritual form of sex has accepted perverted material sex life as the all in all. There is a distinction between sex life in the diseased material condition and spiritual sex life.
#$p#This #i#Śrīmad-Bhāgavatam#/i# will gradually elevate the unbiased reader to the highest perfectional stage of transcendence. It will enable him to transcend the three modes of material activities: fruitive actions, speculative philosophy, and worship of functional deities as inculcated in Vedic verses.
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