mahāśano mahā-pāpmā viddhy enam iha vairiṇam

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The name indicates the young son of Nanda, with his great pastimes. It suggests that Kṛṣṇa should not consider his offense. It is seen in this world that playful people forgive great offenses like stealing of a great offender and even give mercy. Therefore you should forgive my offense.

 

Text 13

jagat-trayāntodadhi-samplavode

nārāyaṇasyodara-nābhi-nālāt

vinirgato ’jas tv iti vāṅ na vai mṛṣā

kintv īśvara tvan na vinirgato ’smi

Translation

My dear Lord! It is said that Brahmā came out of the lotus in the navel on Nārāyaṇa’s belly in the water of devastation of the universe. Certainly, these words are not false. Thus am I not born from you?

Commentary

Since by mercy you became my father, you should forgive me. He praises the Lord as Virāḍ-antaryāmī, known as Aniruddha (Kṣīrodakaśāyī), different from the second puruṣa (who is the hiraṇyagarabha antaryāmī described in the previous verse). At the time of devastation of the universe (jagat-trayānta), in the water remaining at the beginning of Brahmā’s day, Brahmā came out of the lotus in Nārāyaṇa’s navel.[10]

 

Or in the Garbhodaka Ocean at the bottom (anta) of the three worlds, Brahmā was born from the lotus. There is another explanation. This describes neither Brahmā’s birth nor his day. The word udara suggests everything exists within him even now, at that time.

 

Nalāt means from the lotus, indicated by its stem. Or nāla means lotus accrording to Viśva-koṣa. It can be regarded as a taddhita formation (that which is related to the stem or nala). The word tu suggests that Brahmā came out without a mother. He also stayed for a long time within Viṣṇu before coming out (vi-nirgatah). He says “O Lord!” to indicate that he is still not qualified to think of the Lord as his father.
 

 

 

Text 14

nārāyaṇas tvaṁ na hi sarva-dehinām

ātmāsy adhīśākhila-loka-sākṣī

nārāyaṇo ’ṅgaṁ nara-bhū-jalāyanāt

tac cāpi satyaṁ na tavaiva māyā

Translation

O Lord, of whom Mahā-viṣṇu is your expansion! Nārāyaṇa, Mahā-viṣṇu, the source of the other puruṣas is not you. Nor is the third puruṣa, dwelling within all beings, nor is the second puruṣa, the witness of all planets. Mahā-viṣṇu, called Nārāyaṇa because he is the shelter of the Kāraṇa Ocean, which gives rise to material creation, is simply your expansion. That expansion of yours is real, not illusory.

 

Nārāyaṇa is one of your forms (aṅgam). “The action of lying on the water and producing entities is an upādhi. If that is false, then is not Nārāyaṇa also false?” The water is true, not produced from your māyā. Thus the form of Nārāyaṇa is also true. That meaning is indicated by the word api. Since your pastimes are real, the shelter of the pastimes, your body, which assists in the pastimes must be real. Since the water arose from an avatāra of Bhagavān, the water must be real. Since it is not illusory, it is a real object. Nārāyaṇa also must also be a real object. Though Brahmā experienced that Kṛṣṇa was greater than Nārāyaṇa, he mentioned him as Nārāyaṇa out of fear. With respect he says “You are not Nārāyaṇa.” O lord of the universe! You are not Nāryāna because (hi) from him comes the water that generates the living beings. He is only your aṁśa.

bhūtair yadā pañcabhir ātma-sṛṣṭaiḥ

puraṁ virājaṁ viracayya tasmin

svāṁśena viṣṭaḥ puruṣābhidhānam

avāpa nārāyaṇa ādi-devaḥ

 

When the primeval Nārāyaṇa accepted the form of the puruṣa, he created the universe from the five elements produced from himself and then entered within the universe by his own portion. SB 11.8.3

 

Nārāyaṇa, puruṣottama, accepted the form of the puruṣa. It will be said yan mitraṁ param ānandaṁ pūrnam brahma sanātanam (SB 10.14.32); thus Kṛṣṇa is the pūrṇa puruṣottama.

 

You are the witness of all the universes with all their planets. Brahmā said “What is your glory, when unlimited universes pass through the pores of your body just as particles of dust pass through the openings of a screened window when you create and destroy?” (SB 10.14.11) He had at this time witnessed personally millions of unverses within Vṛndāvana, and there was one Nārāyaṇa for each universe.

 

You are the ātmā of all the millions of universe, with all their vairāja forms (totaliy of jīvas), in whom reside the individual jīvas. The rest is the same.

 

It has been said:

brahmā tad-upadhāryātha saha devais tayā saha

jagāma sa-tri-nayanas tīraṁ kṣīra-payo-nidheḥ

 

Thereafter, having heard of the distress of mother earth, Brahmā, with mother earth, Śiva and all the other devatās, approached the shore of the ocean of milk.

tatra gatvā jagannāthaṁ

deva-devaṁ vṛṣākapim

puruṣaṁ puruṣa-sūktena

upatasthe samāhitaḥ

 

After reaching the shore of the ocean of milk, the devatās with great attention worshiped Viṣṇu, the master of the whole universe, the supreme God of all gods, who provides for everyone and diminishes everyone’s suffering, by reciting the Puruṣa-sūkta. SB .10.1.19-20

 

Since the form of Kṛṣṇa appeared from worship of the puruṣa called Nārāyaṇa, Kṣīrodayakaśāyī, the antaryāmī of the virāḍ form, Kṛṣṇa is called Nārāyaṇa or the puruṣa. So why do you say he is not Nārāyāna?

 

That is true. But see this:

jagṛhe pauruṣaṁ rūpaṁ bhagavān mahad-ādibhiḥ

sambhūtaṁ ṣoḍaśa-kalam ādau loka-sisṛkṣayā

 

First of all, the Supreme Lord accepted the form of the eternal first puruṣa full like the moon for creating the universes from mahā-tattva and other elements.

yasyāmbhasi śayānasya yoga-nidrāṁ vitanvataḥ

nābhi-hradāmbujād āsīd brahmā viśva-sṛjāṁ patiḥ

 

yasyāvayava-saṁsthānaiḥ kalpito loka-vistaraḥ

 

tad vai bhagavato rūpaṁ viśuddhaṁ sattvam ūrjitam

 

After Garbhodakaśāyī-viṣṇu lay on the water and went into trance, Brahmā, lord of the universal creation, appeared from the lotus in the water of his navel.

 

The expanse of planets is imagined to be situated at various places on his limbs. This form of the Lord is pure sattva, unmixed with rajas and tamas, and is composed of eternity, knowledge and bliss. SB 1.3.1-3

 

The meaning is this. Bhagavān the supreme person at the begininning of creation manifested the form of the puruṣa with a desire to create the planets with mahat and other elements by his glance. The puruṣa is endowed with 16 parts (śodaśakalam). Eight are the mystic powers:

 

Aṇimā mahimā prāptī prāmāmyaṁ laghimeṣitā

 

Tathā kāmāvaśāyitvaṁ vaśitety aṣāsiddhayaḥ

 

Six are the powers of Bhagavān:

 

Aiṣvaryyasya samagrasya vīryasya yaśasaḥ ṣriyaḥ

 

Jñānavairāgyayoścāpi ṣaṇṇāṁ bhaga itīṅganā

 

The two remaining are:

 

Līlā-kṛpābhidhau viṣṇoḥ svaparārthau guṇav ubhau

 

Līlā svasyaiva saukhyāya pareṣāṁ tu kṛpā smṛtā

 

The līlā and kṛpa śaktis of Viṣṇu are for himself and others. Līlā is for his happiness and kṛpa is for others.

 

This is the first puruṣa from which mahat-tattva arises. The second form appears within the universe. Brahmā appears from the navel of this form lying on the water, after entering the universe after it is created. The planets are situated on the parts of the lotus.

 

One should not consider the form lying on the water to be different from Kṣīrodakaśāyī.

tal loka-padmaṁ sa u eva viṣṇuḥ

prāvīviśat sarva-guṇāvabhāsam

tasmin svayaṁ vedamayo vidhātā

svayambhuvaṁ yaṁ sma vadanti so ’bhūt

 

O Vidura! Viṣṇu entered that lotus of all the planets, which reveals all the enjoyable objects for the jīvas. Brahmā, known as self-born, composer of the Vedas, appeared within that lotus.

 

SB 3.8.15

 

Twenty-two forms are listed starting with the following:

 

sa eva prathamaṁ devaḥ kaumāraṁ sargam āśritaḥ

 

cacāra duścaraṁ brahmā brahmacaryam akhaṇḍitam

 

Garbhodakaśāyī first made his appearance in the Kumāras. Becoming brāhmaṇas, they undertook continuous, severe vows of brahmacarya. SB 1.3.6

 

The Kṛṣṇa, included in this list as an expansion of the puruṣa, is designated as follows:

 

Ete cāṁśa-kaяāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam

 

The other forms such as the Kumāras are designated as aṁśas and kalās, but Kṛṣṇa is called bhagavān. The word tu indicates a difference. He who is bhagavān, Kṛṣna, accepted the form of the puruṣa. Kṛṣṇa is independent (svayam). He did not appear from another form like a lamp lit from another lamp. He is the original lamp. Thus Brahma Saṁhitā explains:

 

yasyaika-niśvasita-kālam athāvalambya

 

jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ

 

viṣṇur mahān sa iha yasya kalā-viśeṣo

 

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

 

I worship the Supreme Lord Govinda whose first expansion is Mahā-viṣṇu, who determines the appearance and disappearance of the rulers within the universe (even Kṣirodakaśāyī-viṣṇu) by his exhalation and inhalation of breath. Brahma-saṁhitā 5.48

 

Though he is avatarī, he is counted among the avatāras because he also has the special sweetness of the various līlā avatāras.

 

“Accepting that Kṛṣṇa is in all ways complete, how can Kśīrodakaśayī be his aṁśa since he is described in the Padma Purāṇa as Aniruddha, the fourth member of the caturvyūha?”

 

That is true. The four members starting with Vāsudeva are the special aṁśas of Kṛṣṇa, of unequalled powers. Aniruddha is an expansion of Mahānārāyaṇa. But he is Kṛṣṇa’s expansion. That was described in the verse from Brahma-saṁhitā.

 

One should not say that Kṛṣṇa appeared from worship of Kśīrodakaśāyī but it is stated in this way so that the devatās could easily receive his mercy on the bank of the milk ocean. The intention is not to say that he is an expansion of Kśīrodakaśāyī. Anugrayāya devānāṁ tatra sannihito hariḥ: the Lord appeared there to give mercy to to the devatās. (Padma Purāṇa) By the worship performed by the devatās, puruṣottama appeared, along with all his expansions. That is the correct perception. Śrīdhara Svāmī agrees. Commenting on SB 10.2.9 he says “I appear with my āmśa form which glances at māyā (aṁṣa-bhāgena).”

 

Text 15

tac cej jala-sthaṁ tava saj jagad-vapuḥ

kiṁ me na dṛṣṭaṁ bhagavaṁs tadaiva

kiṁ vā su-dṛṣṭaṁ hṛdi me tadaiva

kiṁ no sapady eva punar vyadarśi

Translation

My dear Lord, if your body, which shelters the entire universe and lies on the water, is real and spiritual, then why were you not seen by me when I searched for you? And why did you appear clearly in my heart? Why did you not then appear to my external vision?

 

Brahmā elaborates on the true existence of the Lord. If you were situated on the water, why did I not see you by external vision? You appeared in my heart at that time, by following your order “tapa tapa,” only after long practice only (su-dṛṣtam). But even then the effort did not give the full effect. Why did you not appear to my external vision, and only in my heart?

 

And you did not appear again. This implies that after the Lord gave benedictions to Brahmā, and disappeared, Brahmā performed meditation again out of pain in separation in order to see him, but could even see him again in his heart, at that time (sapadi). This means that later the Lord spontaneously appeared in his heart. Or did you not appear later (punaḥ) with your beauty, ornaments and followers? Yes you did.

 

Like the Lord’s body, his pastimes, objects and water are all self-manifesting. Even though Nārāyaṇa is truly existing even when there is no water, and even if he is always without the water, because his pastimes are eternal, his associates and other objects are truly existing.

 

Text 16

atraiva māyā-dhamanāvatāre

hy asya prapañcasya bahiḥ sphuṭasya

kṛtsnasya cāntar jaṭhare jananyā

māyātvam eva prakaṭī-kṛtaṁ te

Translation

O subduer of māyā! Appearing in this incarnation, you manifested the whole universe, in your abdomen to your mother, even though it was clearly visible externally as well.

 

“Just as the water is real, the whole world is real. If that is so, does it not contract authorized scriptures and perception?” That is true, this world is illusory. That is explained in two verses. When you appear in the world as the subduer of māyā (māyā-dhamana) everything related to you is also beyond māyā. The worshippers of your avatāra are also beyond māyā. Eva here means although. Though you appear as an avatāra subduing māyā, certainly (hi) you manifest māyā. You are supreme controller of māyā. You manifested māyā (prakatī-krṭam). Being highly unsatisfied with his statement he gives this proof. Ca means even. You manifested even (krtsnaysa ca) the whole universe inside yourself. Or ca indicates the whole.

 

The meaning is this. Though Yaśodā experienced world inside Kṛṣṇa as real, on not seeing it, it seemed false like a dream or magicians trick. Thus though the external world existed, she thought it also might be false. This māyā was conveyed by her (jananyā) to Nanda and others. The same occurred when Kṛṣna yawned while drinking milk.

 

Or because Brahmā was omniscient and because the Lord gave him mercy at that time, he had both perceptions of Kṛṣṇa (inside and outside). You have manifested this māyā by showing yourself inside and outside to your mother (jananyā).

 

Text 17

yasya kukṣāv idaṁ sarvaṁ sātmaṁ bhāti yathā tathā

tat tvayy apīha tat sarvaṁ kim idaṁ māyayā vinā

Translation

Just as this entire universe, including you, was exhibited within your abdomen, so it is now manifested here externally within you. How could such things happen unless arranged by your māyā?

 

“That can be his manifestation of maya, as a shadow. But this world is always directly experienced as true.” The whole universe appeared along with you inside you.

 

Or “The world manifested in side is real. The world manifested outside is real. Cannot both be true?” If the two forms are actually one like an object and its reflection, then it amounts to an illusion.

 

Or the one form is also false, since the variety in the universe cannot be proved by experience or scripture. Though many varieties were said to exist in SB 10.14.11, by saying that everything is real, material things become equal to the lord and his spiritual objects. That is not proper. This will also be contrary to the words of śruti and smṛti, and contrary to the devotees’s experiences of falsity in dreams and fantasies. Everything should be false.

 

This verse replies.

 

Text 18

adyaiva tvad ṛte ’sya kiṁ mama na te māyātvam ādarśitam

eko ’si prathamaṁ tato vraja-suhṛd-vatsāḥ samastā api

tāvanto ’si catur-bhujās tad akhilaiḥ sākaṁ mayopāsitās

tāvanty eva jaganty abhūs tad amitaṁ brahmādvayaṁ śiṣyate

Translation

Today, apart from you, the calves and cowherd boys and four-armed forms you manifested, all that I saw of the material realm and the beings worshipping you was nothing but your māyā. First you were alone, then you were all the calves and boys and then you became the four-armed forms in all the universes which were worshipped by persons all in the universe including me. Then you remained as the unlimited Brahman beyond anything else.

 

“If everything is illusory, then my existence here or there is all illusory. Though existing within the universe, you and your devotees are real, and I have directly experienced it now.” Continuing the topic of māyā Brahmā speaks with pride.

 

Did you not show me today the māyā of the material world, different from you, seen with great variety, and existing within this world which is like a dream or fantasy? Yes, you did. How was this? You were first alone. Then you were with the cowherd boys and calves. That was not false. What was you, was all unlimited. Thus the boys and calves though limited by differentiation, were unlimited. Thought they were of great variety, they were one (advayam). Everything was ultimately you (brahma śiṣyate).

satya-jñānānantānanda- mātraika-rasa-mūrtayaḥ

aspṛṣṭa-bhūri-māhātmyā api hy upaniṣad-dṛśām

 

The forms all had eternal, unlimited forms, full of knowledge and bliss, which were one form. Their great glory could not even to be touched by the ātmā-jñānīs. SB 10.13.54

 

Text 19

ajānatāṁ tvat-padavīm anātmany

ātmātmanā bhāsi vitatya māyām

sṛṣṭāv ivāhaṁ jagato vidhāna

iva tvam eṣo ’nta iva trinetraḥ

Translation

For persons ignorant of your actual position, you appear in the material world, spreading māyā, as the jīva. For the creation of the universe you appear like me [Brahmā], for its maintenance you appear like Viṣṇu, and for its annihilation you appear like Śiva.

 

For non-devotees who do not know your glories you manifest in another way. For persons ignorant of the truth about your or about bhakti (tvat-padavīm) you (ātmā) appear as the jīva (ātmanā) in the material body (anātmani).

 

“Do they not know that there is a big difference between the jīva and the Lord, as explained in the śrutis and smrṭis?” You spread māyā. They are bewildered by your māya since they are not devotees. You appear like me, for creating the universe. The manvantarāvatara Viṣṇu is you, Kṛṣṇa. Brahmā accepts Viṣṇu and Kṛṣnā as non-different (eṣa tvam). This statement means that ignorant people think that Brahmā (a jīva) is Brahmā, Viṣṇu and Śiva. They are ignorance concerning the goals of creation, maintenance and destruction.

 

Though there is a great discrepancy for the jīva being the creator, maintainer and destroyer, the sequence of functions and personalities are listed for him because of the jīva’s identification with those posts out of pride.

 

Or just as for the purpose of creation, spreading māyā, you appear as mahat-tattva and other elements and you accept the positions of Brahmā etc. But in truth you are the real creator, maintainer and destroyer as is pointed out in the first verse of Bhāgavatam, janmādy asya yataḥ.

 

Text 20

sureṣv ṛṣiṣv īśa tathaiva nṛṣv api

tiryakṣu yādaḥsv api te ’janasya

janmāsatāṁ durmada-nigrahāya

prabho vidhātaḥ sad-anugrahāya ca

Translation

O Lord! O supreme creator! You have no material birth, yet to defeat the false pride of the faithless demons and show mercy to your devotees, you take birth among the devatās, sages, human beings, animals and even the aquatics.

 

To benefit the ignorant, by your unconditional mercy you appear in many forms. Ajanasya refers to he who causes no birth for the devotees. With false pride the ignorant think that they know the scripture and have perfected yoga. You defeat the proud by refuting their ideas. By hearing with devotion about your pastimes, their misconceptions are eradicated. Not only do you appear to defeat the proud but to please the devotees. For the devotees you defeat the ideas of the ignorant, establish proper dharma, and reveal your sweet pastimes. Why do you show mercy to the materialists? O supreme independent (prabho)! Or how can their evil desires be destroyed? O capable one! (prabho)! There is nothing that you cannot do. O manifestor of the avatāras (vidhātaḥ). You are suitable for these purposes mentioned as an avatāra.

 

Or because they are bewildered by māyā, they see your avatāras as jīvas since they hear about your birth for instance. Actually like me, they are your manifestations. Just as I, Viṣṇu and Śiva, for creation, maintenance and destruction manifest, these avatāras appear for their particular purposes without birth etc. like jīvas. The suras refers to upholders of dharma like Nara-nārāyaṇa.

 

Or how do you appear among the devotees? Verse 18 mentioned that Kṛṣṇa alone was real. That is illustrated in verse 19. For purpose of creation you appear as Brahmā. For defeating materialists and pleasing devotees you appear among them as Nara-nārāyaṇae etc. Thus even in the material world the devotees know you as real, either as one or many.

 

Text 21

ko vetti bhūman bhagavan parātman

yogeśvarotīr bhavatas tri-lokyām

kva vā kathaṁ vā kati vā kadeti

vistārayan krīḍasi yoga-māyām

Translation

O unrestricted Lord! O Lord endowed with all powers! O Supersoul! O Lord spread throughout all time! Who knows where, how, how many, and when your pastimes will take place in the universe? Spreading yoga-māyā, you play.

 

“Among your avatāras is there not one that performs actions like a normal person of this world?” Who knows you? You are unlimited (bhuman). You are endowed with all powers (bhagavān). You reside within all beings (paramātman). You can do the impossible (yogeśvara). In the sequence of names of the Lord, they are gradually more difficult to comprehend and show the greater excellence of the Lord.

 

You spread yoga-māyā. This is a special śakti of the Lord, which is endowed with eternity, knowledge and bliss. Thus his pastimes (ūtīḥ) are real. This is explained in Bhāgavatāmṛta.

 

Or yoga-māyā can mean mercy (māyā) endowed with power (yoga) shown to devotees. Your activities cannot be understood because they are unlimited and filled with your powers.

 

Or why are so many materialists seen even today? Who can know your activities? They are generally bewildered since your pastimes are difficult to understand, being spread with yogamāyā. That is suitable because you are bhūman, bhagavan, parātman and yogeśvara.

 

Since the lord is inconceivable, his pastimes are inconceivable. That is the conclusion. The ignorant must surrender to your devotees for gaining knowledge of your pastimes. By this they are delivered and by nothing else.

 

Text 22

tasmād idaṁ jagad aśeṣam asat-svarūpaṁ

svapnābham asta-dhiṣaṇaṁ puru-duḥkha-duḥkham

tvayy eva nitya-sukha-bodha-tanāv anante

māyāta udyad api yat sad ivāvabhāti

Translation

Therefore this entire universe, which, like a dream, is by nature unreal, nevertheless appears real, and thus it covers one’s consciousness and assails one with repeated miseries. This universe becomes eternal, unlimited, conscious and blissful when it is related to you, whose unlimited form is full of eternal happiness and knowledge.

 

Ah! What can be said? The reality of your pastimes in your various avatāras shine as truth because the material world, though false, is related to you. Because your pastimes are spread with yogamāyā (tasmāt), the worlds is unreal.

 

Or the idea of that the world is unreal as established in verses 16-18 is summarized in this verse with the word tasmāt. This should be connected the statement “because you showed the false universe to me, Brahmā and to your mother.”

 

The Lord is without destruction (anante). He is eternal. The asat world seems eternal because of a relationship with the sat. The world is like a dream, temporary. That becomes eternal because of a relationship with the eternal (nitya). Without consciousness by relationship with the conscious Lord (bodha-tanau) it becomes conscious. Filled with miesry, by relationship with the blissful Lord (sukha) it becomes full of happiness.