 #div class="mw-parser-output"#
#h4##span class="mw-headline" id="TEXT_No._42"#TEXT No. 42#/span##/h4#
#div class="SB65verse"#
Tamimam aham ajam sarirabhajam
Hridi hridi dhistitam atma kalpitanam
Pratidrishamiva naikadha arkamekam
Samadhigatosmi bidhutabhedamoha.
#/div#
#h4##span class="mw-headline" id="ENGLISH_SYNONYMS"#ENGLISH SYNONYMS#/span##/h4#
#div class="synonyms"#
Tam—that Personality of Godhead, Imam—now present before me, Aham—I, Ajama—the unborn, Sarirabhajam—of the conditioned soul, Hridhi—in the heart, Dhistitam—situated, Atma—the super soul, Kalpitanam—of the speculators, Partidisham—in every direction, Iva—like, Naikadha—not one, Arkam—the sun, Ekam—one only, Samadhigatoshi—I have undergone the trance on meditation, Bidhuta—being freed from, Bhedamoha—misconception of duality.
#/div#
#h4##span class="mw-headline" id="TRANSLATION"#TRANSLATION#/span##/h4#
#div class="translation"#
Now I can meditate upon that one Lord Shri Krishna, now present before me, with full concentration of trance because now I am out of the misconception of duality of His presence in everyone's heart of the mental speculators with different bodily encagements. He is in everyone's heart as the sun is differently conceived, although the sun is one only.
#/div#
#h4##span class="mw-headline" id="PURPORT"#PURPORT#/span##/h4#
#div class="purport"#
Lord Shri Krishna is one Absolute Supreme Personality of Godhead but He has expanded Himself by His multiplenary portions and multi diffential portions by His inconceivable energy. The conception of duality is due to ignorance of His inconceivable energy. In the Bhagwat Geeta the Lord says (B.G. 9/11) that only the foolish persons do take Him as one of the human beings because He was present like a human being before us but such foolish men are not aware of His inconceivable energies. By His inconceivable energy He is present in everyone's heart as much as the Sun in present before everyone all over the world. The Paramatama feature of the Lord is expansion of His plenary protions. He does expand Himself as Paramatma in everyone's heart by His inconceivable energy and He also expands Himself as the glowing effulgence of Brahma Jyoti by expansion of His personal glow. It is stated in the Brahmasamhita that Brahma Jyoti is His personal glow. Therefore, there is no difference between Him, or His personal glow, Brahma Jyoti or His plenary portions as Paramatama feature. Less intelligent persons who are not aware of this fact differentiate Brahma Jyoti and Paramatama feature as different from Sri Krishna. This misconception of duality is completely removed from the mind of Bhismadeva and he is now satisfied that it is Lord Shri Krishna only who is all in all in everything. This eradication of misconception is attained by the great Mahatmas or devotees as it is stated in the Bhagwat Geeta (B.G. 7/19) that Vasudeva is all in all in everything and there is no existence of anything without being emanated from Vasudeva. Vasudeva or Lord Sri Krishna is the Original Supreme Person it is now confirmed here by a Mahajana or great authority like Bhismadeva. He is one of twelve the Mahajanas and therefore either the neophytes or the pure devotees must try to follow his foot prints. That is the way of devotional line.
#$p#The worshipable object of Bhismadeva is Lord Shri Krishna as Parthasarathi and that of the Gopis is the same Krishna in Vrindaban as the most attractive Shymasunder. Sometimes less intelligent scholars make mistake that the Krishna of Vrindaban and that of the battle of Kurukshetra are different Personalities. But to Bhismadeva this misconception is completely removed. Even the impersonalist's object of destination is Krishna as the impersonal Jyoti and that of the Yogi's also the destination of Paramatma is also Krishna. Krishna is both Brhamajyoti and localised Pramatma but Brahmayoti and Paramatma are not full representation of Krishna. In Krishana there are both the Brahmajyoti and Paramatma, but in Brahma Jyoti or Paramatma their is no Krishna or the sweet melows of Krishna. In His personal feature Krishna is both Partha Sarathi and Syamsunder of Vrindaban but in His impesonal feature He is neither in Brahma Jyoti nor in the Paramatma. Great Mahatmas like Bhismadeva do realise all these different features of Lord Shri Krishna and, therefore, they worship Lord Krishna with one attention knowing him as the Origin of all features.
#/div#
#/div# |
#div class="mw-parser-output"##p class="mw-empty-elt"#
#h4##span class="mw-headline" id="TEXT_42"#TEXT 42#/span##/h4#
#div class="verse"#
#dl##dd#tam imam aham ajaṁ śarīra-bhājāṁ#/dd#
#dd#hṛdi hṛdi dhiṣṭhitam ātma-kalpitānām#/dd#
#dd#pratidṛśam iva naikadhārkam ekaṁ#/dd#
#dd#samadhi-gato 'smi vidhūta-bheda-mohaḥ#/dd##/dl#
#/div#
#h4##span class="mw-headline" id="SYNONYMS"#SYNONYMS#/span##/h4#
#div class="synonyms"#
#i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=tam&tab=syno_o&ds=1"#tam#/i# — that Personality of Godhead; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=imam&tab=syno_o&ds=1"#imam#/i# — now present before me; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=aham&tab=syno_o&ds=1"#aham#/i# — I; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=ajam&tab=syno_o&ds=1"#ajam#/i# — the unborn; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=śarīra&tab=syno_o&ds=1"#śarīra-#a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=bhājām&tab=syno_o&ds=1"#bhājām#/i# — of the conditioned soul; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=hṛdi&tab=syno_o&ds=1"#hṛdi#/i# — in the heart; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=hṛdi&tab=syno_o&ds=1"#hṛdi#/i# — in the heart; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=dhiṣṭhitam&tab=syno_o&ds=1"#dhiṣṭhitam#/i# — situated; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=ātma&tab=syno_o&ds=1"#ātma#/i# — the Supersoul; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=kalpitānām&tab=syno_o&ds=1"#kalpitānām#/i# — of the speculators; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=pratidṛśam&tab=syno_o&ds=1"#pratidṛśam#/i# — in every direction; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=iva&tab=syno_o&ds=1"#iva#/i# — like; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=na&tab=syno_o&ds=1"#na #a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=ekadhā&tab=syno_o&ds=1"#ekadhā#/i# — not one; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=arkam&tab=syno_o&ds=1"#arkam#/i# — the sun; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=ekam&tab=syno_o&ds=1"#ekam#/i# — one only; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=samadhi&tab=syno_o&ds=1"#samadhi-#a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=gataḥ&tab=syno_o&ds=1"#gataḥ #a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=asmi&tab=syno_o&ds=1"#asmi#/i# — I have undergone trance in meditation; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=vidhūta&tab=syno_o&ds=1"#vidhūta#/i# — being freed from; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=bheda&tab=syno_o&ds=1"#bheda-#a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=mohaḥ&tab=syno_o&ds=1"#mohaḥ#/i# — misconception of duality.
#/div#
#h4##span class="mw-headline" id="TRANSLATION"#TRANSLATION#/span##/h4#
#div class="translation"#
Now I can meditate with full concentration upon that one Lord, Śrī Kṛṣṇa, now present before me because now I have transcended the misconceptions of duality in regard to His presence in everyone's heart, even in the hearts of the mental speculators. He is in everyone's heart. The sun may be perceived differently, but the sun is one.
#/div#
#h4##span class="mw-headline" id="PURPORT"#PURPORT#/span##/h4#
#div class="purport"#
Lord Śrī Kṛṣṇa is the one Absolute Supreme Personality of Godhead, but He has expanded Himself into His multiplenary portions by His inconceivable energy. The conception of duality is due to ignorance of His inconceivable energy. In the #i#Bhagavad-gītā#/i# (BG 9.11) the Lord says that only the foolish take Him to be a mere human being. Such foolish men are not aware of His inconceivable energies. By His inconceivable energy He is present in everyone's heart, as the sun is present before everyone all over the world. The Paramātmā feature of the Lord is an expansion of His plenary portions. He expands Himself as Paramātmā in everyone's heart by His inconceivable energy, and He also expands Himself as the glowing effulgence of #i#brahmajyoti#/i# by expansion of His personal glow. It is stated in the #i#Brahma-saṁhitā#/i# that the #i#brahmajyoti#/i# is His personal glow. Therefore, there is no difference between Him and His personal glow, #i#brahmajyoti#/i#, or His plenary portions as Paramātmā. Less intelligent persons who are not aware of this fact consider #i#brahmajyoti#/i# and Paramātmā to be different from Śrī Kṛṣṇa. This misconception of duality is completely removed from the mind of Bhīṣmadeva, and he is now satisfied that it is Lord Śrī Kṛṣṇa only who is all in all in everything. This enlightenment is attained by the great #i#mahātmās#/i# or devotees, as it is stated in #i#Bhagavad-gītā#/i# (BG 7.19) that Vāsudeva is all in all in everything and that there is no existence of anything without Vāsudeva. Vāsudeva, or Lord Śrī Kṛṣṇa, is the original Supreme Person, as now confirmed by a #i#mahājana#/i#, and therefore both the neophytes and the pure devotees must try to follow in his footsteps. That is the way of the devotional line.
#$p#The worshipable object of Bhīṣmadeva is Lord Śrī Kṛṣṇa as Pārtha-sārathi, and that of the #i#gopīs#/i# is the same Kṛṣṇa in Vṛndāvana as the most attractive Śyāmasundara. Sometimes less intelligent scholars make a mistake and think that the Kṛṣṇa of Vṛndāvana and that of the Battle of Kurukṣetra are different personalities. But for Bhīṣmadeva this misconception is completely removed. Even the impersonalist's object of destination is Kṛṣṇa as the impersonal jyoti, and the #i#yogī's#/i# destination of Paramātmā is also Kṛṣṇa. Kṛṣṇa is both #i#brahmajyoti#/i# and localized Paramātmā, but in #i#brahmajyoti#/i# or Paramātmā there is no Kṛṣṇa or sweet relations with Kṛṣṇa. In His personal feature Kṛṣṇa is both Pārtha-sārathi and Śyāmasundara of Vṛndāvana, but in His impersonal feature He is neither in the #i#brahmajyoti#/i# nor in the Paramātmā. Great #i#mahātmās#/i# like Bhīṣmadeva realize all these different features of Lord Śrī Kṛṣṇa, and therefore they worship Lord Kṛṣṇa, knowing Him as the origin of all features.
#/div#
#/div# |
Compare previous verse
|
Compare next verse 