Bhagavat Sandarbha/10 The manifestation of Bhagavan

Section 10

Lord Brahmä's vision of the Supreme Personality of Godhead in Vaikuëöha is described in the following ten and a half verses of the Çrémad Bhägavatam (2.9.9-18):

The Personality of Godhead, being very satisfied with the penance of Lord Brahmä, was pleased to manifest His personal abode, Vaikuëöha, the supreme planet above all others. This transcendental abode of the Lord is freed from all kinds of miseries, fear and delusion. It is adored by all self-realized persons.

In that personal abode of the Lord, the material modes of ignorance and passion do not prevail, nor is there any influence of goodness or any mixtures of these three. There is no predominance of the influence of time, what to speak of the illusory, external energy; it cannot enter that region. The devotees of the Lord shine there being worshipable to both demons and demigods.

The inhabitants of the Vaikuëöha planets are described as having a glowing sky-bluish complexion. Their eyes resemble lotus petals, their dress is yellowish, and their bodily features very attractive and tender. They all have four arms, are nicely decorated with pearl necklaces with ornamental medallions, and they all are effulgent.

Some of them are effulgent like coral and some like lapis lazuli and yet others have complexion like the fibres of a lotus. They wear dazzling earrings, helmets and garlands.

The Vaikuëöha planets are surrounded by various glowing and brilliant airplanes belonging to the devotees of the Lord. Because of their celestial complexions, the ladies are as beautiful as lightening. All these combined appear just like the sky decorated with clouds and lightening.

The goddess of fortune, in her transcendental form, is engaged in variegated loving services of the Lord's lotus feet, along with her constant companions. Sometimes while sitting on a swing she sings the glories of the Lord's activities. At that time the black bees, the lovers of spring, being intoxicated by her beauty and fragrance sing her glories.

In the Vaikuëöha planet, Lord Brahmä saw, the Personality of Godhead, who is the Lord of the entire devotee community, the Lord of the goddess of fortune, the Lord of all sacrifices, and the Lord of the universe. The powerful Lord was being served by His foremost associates like Nanda, Sunanda, Prabala, and Arhaëa.

The Personality of Godhead, was leaning favorably towards His loving servitors, His very sight intoxicating and attractive, appeared very satisfied. He had a smiling face decorated with enchanting reddish eyes. He was dressed in yellow robes and wore earrings and had a helmet on his head. He had four hands, and His chest was marked with the lines representing the goddess of fortune.

The Lord was seated on His supreme throne and was surrounded by different energies grouped into four, sixteen, and five. He was endowed with the six natural opulences. These opulences are not seen permanently in anyone else. The Supreme Lord was enjoying in His own abode.

Lord Brahmä, seeing the Personality of Godhead in His fullness, was overwhelmed with joy within his heart, and in transcendental love and ecstasy, his eyes filled with tears of love. He, the creator of the universe thus bowed down before the Lord who is known by the path followed by the Paramahaàsas.

Seeing Brahmä before Him and full of love the Lord considered him tractable and capable to create living beings. Out of great love for His devotee, the beloved Lord shook hands with Brahmä. Smiling sweetly, He spoke in a very attractive voice. Being ordered by the Supreme Lord (Näräyaëa,) Brahmä performed penances while sitting on the lotus sprouted from the navel of the Puruña called Näräyaëa. The Supreme Lord, pleased with the penances of Brahmä, and thus being controlled by his worship, gave him a beautiful vision of Vaikuëöha, which is the best among all planets.

Yat param means there is no other Vaikuëöha superior to this one of the Supreme Lord, or it means that Brahmän is not different from Vaikuëöha. That supreme abode is a manifestation of the specific parts of svarupa-sakti, or the internal potency of the Lord. As such it is free from any covering of Mäyä and is of the same nature as the Lord. This will be made clear later on. The reason for this is that the words vyapeta (free from miseries) and svadrsta (glorified by self-realized souls) indicate that Vaikuëöha is free from Mäyä's influence.

The five types of miseries are ignorance, egotism, attachment, envy, and bodily consciousness, or fear of death. Vimoha indicates the bewilderment caused by these five. Sadhvasam means fear of these miseries. Vaikuëöha is completely free from all miseries and is glorified in all respects by the self-realized souls. This is explained by the following verses from the Third Canto (3.16.27-28):

Lord Brahmä said: Thereafter, seeing the Personality of Godhead, the most pleasing object for the eyes, and His self effulgent, transcendental abode, Vaikuëöha, the sages circulated the Supreme Lord. They offered their obeisances and having taken permission returned, being extremely delighted while glorifying the divine opulence of the Lord.

The nature of Vaikuëöha is further described in the next verse beginning with pravartate (2.9.10). The modes of passion and ignorance do not flourish in Vaikuëöha, nor does the mode of goodness, which is also mixed with these two and is inert. Later on it will be established that Lord's internal potency is superior to Mäyä, the external energy. The goodness called çuddha sattva is conscious in nature and is a manifestation of the internal potency. This will be shown in the section dealing with çuddha sattva. The import is that only this conscious pure goodness exists there.

This conclusion is supported in the jitante-stotra of the Närada-païcarätra,

"Vaikuëöha planet is endowed with six divine qualities, it is unattainable by the non-devotees, and is free from the three modes of material nature."

In the Uttara Khaëòa of the Padma Puräëa, following a description of material nature, a description of Vaikuëöha explicitly states that this mode of pure goodness is completely transcendental. (Padma Puräëa Uttarakhaëòa 227.56-58)

"In this way I have explained to you the best from the opulence of the material nature, O Bhüdhara nandini (the daughter of the Himälayas). Now listen to the wonderful features of the spiritual realm, tripäda vibhüti. Between the unmanifest material nature (Pradhäna) and the spiritual sky exists the virajä river which contains the auspicious flow of current of water generated from the perspiration of the Vedas personified. Beyond this river lies the eternal spiritual sky called tripadä vibhüti. It is immortal, unchanging, undecaying and the unlimited supreme place. It constitutes of pure goodness and is the divine unfathomable region of Brahman.

The eternal concurrent nature of the material modes is described in the Säìkhya-tattva-kaumudé, (Karikä 12) "The material modes are always mixed with each other". The commentary explains, "The non-existence of one mode is not seen in the other two modes--they always exist concomitantly. And the following is found in the Agama: The modes exist everywhere and are always mixed together; passion is mixed with goodness; It goes on to say: The modes have no beginning. They were not mixed at a particular time nor will they ever be separated." This is the end of the comment.

In Vaikuëöha passion and ignorance do not exist, thus creation and dissolution are absent. Material goodness is not present either, thus it is shown that only eternal existence, consciousness, and bliss prevails.

The reason for this is stated in the phrase na ca käla vikramaù--the influence of time is absent there. By the power of time the Prakåti becomes agitated and separates into the modes from its dormant state. Since time is instrumental in giving rise to the six types of transformations, naturally these transformations are absent in Vaikuëöha.

Furthermore to fully uproot the idea (that any trace of materialism can exist in Vaikuëöha), the verse states that Mäyä is not there. Here the word Mäyä refers to that potency of the Lord that is the cause behind the creation, maintenance and dissolution of the universe, not just the cheating. Since the mode of passion and ignorance are absent it follows that there is no cheating in Vaikuëöha.

Or the explanation is that since passion and ignorance are absent in Vaikuëöha, their related mode of material goodness are also absent. And, since these are non-existent, their mixture as well as the balanced state (Pradhäna) is also absent. Owing to the absence of the controlled subject (the modes), the controlling feature, time and Mäyä are also absent. The difference between Pradhäna and Mäyä will be settled later on.

The above meaning is fortified by the Kaimutya (how much more) logic in the verse beginning with kimutäpare (S.B. 2.9.10). (This sentence is unclear. What verse is this?) Misram indicates that since the modes of passion and ignorance are absent in Vaikuëöha, what is the question of goodness, sattva guna being present or mixed with them? The need to further substantiate this point is compared to the grinding of flour. It is achieved simply by denying the modes of passion and ignorance. That pure goodness is different from the material mode of goodness is established in the twelfth canto by the statement of Märkanòeya Åñi to Çré Näräyaëa Åñi (12.8.45,46):

O my Lord, O supreme friend of the conditioned soul, although for the pastime of creation, maintenance, and annihilation of this world You accept the modes of goodness, passion, and ignorance, which constitute Your illusory potency, it is only the pastime in the mode of goodness which brings liberation to the conditioned souls. The acceptance of the other two simply brings them suffering from illusion and fear.

O Lord, because fearlessness, spiritual happiness, and the kingdom of God are all achieved through the mode of pure goodness, Your devotees consider this mode--of sattva but never the material sattva--to be a direct manifestation of You, the Supreme Personality of Godhead. Intelligent persons thus worship Your beloved transcendental form, composed of pure goodness, along with the spiritual forms of Your pure devotees.

The spirit of these verses is as follows: O Lord! Although You accept the modes of goodness, passion, and ignorance for Your pastimes of creating, maintaining, and destroying the universe, performed through Mäyä, only Your pastime in the mode of goodness brings peace and happiness. Not the pastimes in other two modes. It is not that Your pastimes in the lower modes just lack peace, but they yield undesirable effects. This is indicated by the word vyasana, or bondage.

O Lord! sagacious persons, therefore, only worship Your form as Viñëu, the presiding personality of the mode of goodness, not of Brahmä, Rudra and others. Among the living beings the sages worship and follow the great devotees, who have firm faith in the mode of goodness, like Sväyambhuva Manu and not others like Dakña and Bhairava. What is the speciality of these? They are dear even to You for diffusing peace in the universe.

The Lord asks Märkaëòeya, "It is popularly thought that my body is composed of sattva guna, does that mean it is also a product of Mäyä? "

Märkaëòeya replies, "No, no ! The devotees consider the sattva which constitutes Your blissful body and which manifests the Vaikuëöha planet as having the characteristic of fearlessness and transcendental bliss. That sattva is not a product of material nature."

Here sattva refers to a special state of the Lord's internal potency characterized by the self-luminous feature.

This is according to the following statement (S.B.4.3.23) which will be cited later on.

"The pure mode of goodness, viçuddha sattva, is called Vasudeva because the Lord is experienced in it free from any covering;

The sattva that is instrumental in realizing the unknown ephemeral objects (awkward $600 phrase) is material mode and thus impure. In contrast, the transcendental sattva, which is a significant function of the internal potency, (cit-sakti), is instrumental in the comprehension of the otherwise imperceptible supramundane objects. The definition of viçuddha sattva is derived from that of material sattva. Therefore, this sattva, being a manifestation of the internal potency, has been stated to comprise the nature of the Lord which is abhayam-ätma-sukham-- free from fear and blissful in nature. Because prominence has been given to the energy feature (and not to the energetic), the verse (S.B.12.8.46) states that Vaikuëöha manifests from it. If the meaning of sattva is accepted as the material mode of goodness, then it contradicts the statement of Çrémad Bhägavatam (3.9.2), which says His body is in the pure mode of goodness.

Furthermore, if sattva is taken to indicate the material mode of goodness, then the term abhayam, or fearlessness, cannot apply. The word anyat (other) (S.B.12.8.45) refers to the other sattva (material goodness) and to interpret it to mean both passion and ignorance by duplicating it will cause the defect of extra assumption. In the previous verse (S.B.12.8.45) also na anye is in the dual case which implies both passion and ignorance. Thus there is another sattva belonging to the internal nature of the Lord different from the mode of material goodness. In Çrémad Bhägavatam verse (11.4.4) beginning with:

Within His body the three planetary systems of this universe are elaborately arranged.

Çrédhara Swami while commenting on the words, jïänaà svataù writes that the embodied soul gets knowledge from sattva which is in the essential nature of the Lord.

Similarly in the mantra chanted by Bharata it is said (S.B.5.7.14.):

The effulgence of the Supreme Personality of Godhead is beyond the material modes.

Thus the opinion of Bharata Maharaja is that the Lord's effulgence is çuddha-sattva, pure goodness, beyond the modes of material nature. This is also stated in other such statements.

Therefore the scriptures state that the material modes influence the jiva and not the Supreme Lord. This is confirmed in the Çrémad Bhägavatam (11.25.12):

The three modes of material nature--goodness, passion and ignorance--influence the living entity, but not Me.

Lord Kåñëa confirms this in the Bhagavad-gétä (7.12-14):

Know that all states of being--be they of goodness, passion, or ignorance--are manifested by My energy. I am not under the modes of material nature, yet they are within Me.

Deluded by the three modes [goodness, passion, and ignorance], the whole world does not know Me, who am above the modes and inexhaustible.

This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it.

And in the tenth canto of the Çrémad Bhägavatam (10.88.5):

Lord Hari has no connection with the material modes. He is the Supreme Personality of Godhead, the all-seeing, eternal witness, who is transcendental to material nature. Similarly, one who worships Him becomes free from the material modes.

The Viñëu Puräëa also confirms this (1.9.43):

The three material modes, beginning with goodness, do not exist in the Supreme Lord. He is the purest of the pure. May that original Personality of Godhead be pleased with Me.

The statement that the material modes are absent in the Supreme Lord, naturally implies that the transcendental modes exist in Him. Viñëu Puräëa clearly states this (V.P. 1.12.69):

The pleasure potency (hlädiné), supporting potency (sandhiné), and cognitive potency (saàvit) exist without any deviation only in You, the support of everything. You are completely free from the material modes and thus the potencies that give rise to material happiness, distress, and a mixture of both are non-existent in You.

Lord Indra also confirms this in the Çrémad Bhägavatam (10.27.4) :

Your transcendental form, a manifestation of pure goodness, is undisturbed by change, shining with knowledge, and devoid of passion, and ignorance. In You the mighty flow of the modes of material nature, which is based on illusion and ignorance, does not exist.

The meaning is this: Dhäma refers to the illuminating potency existing in the essential nature. Viçuddha-sattva is described by two adjectives, dhvastarajas-tamaskam absence of rajas and tamas and tapoMäyäm. Tapa (lit. penance) here means knowledge, as is confirmed by the Upaniñadic statement, "He practiced meditation (for knowledge)." [Taitt.3.2.1.] TapoMäyäm means pure, conscious in nature, without any tinge of inertness. As is said in Çrémad Bhägavatam [10.47.31], "The self is pure and conscious in nature". Thus the existence of even material goodness is denied. Therefore the incessant flow of the material modes like sattva, composed of Mäyä, do not exist in You (the Lord). Due to ignorance it seems to be related to you.

Brahmä, therefore, appropriately spoke the following to the Lord (S.B. 10.2.34-35) :

O Lord, during the time of maintenance You manifest several incarnations, all with transcendental bodies, viçuddha sattva beyond the material modes of nature and You bestow all good fortune upon the living entities. People worship you through worship of these forms by chanting vedas, by ritualistic ceremonies, mystic yoga, penances, and ultimately samadhi, ecstatic absorption in thoughts of You.

O Lord, cause of all causes, if Your transcendental body were not of sattva which belong to your own nature beyond the modes of material nature, one could not have transcendental knowledge which dispels ignorance and duality. The three modes of nature are owned and illuminated by You. One can only infer Your existence by these modes. They cannot give your direct realization.

The meaning is that the Lord makes His body visible through sattva and is non-different from sattva. What type of sattva? Pure sattva, which is different from material sattva, which, because of being material is mixed with inert portion, and so cannot become pure even if free from all tinges of passion and ignorance. Pure sattva, being part of the essential nature of the Lord, cannot be tinged by the material modes and thus is Viçuddha, pure.

Why does the Lord manifest His body? The primary reason is to grant the bliss of devotion to embodied beings during maintenance period by fixing their minds on His lotus feet. As Çrémati Kunté says, "You appear to distribute your devotional service"[S.B.1.8.20.]. What type of body? That which is eternal, boundless, supremely blissful, and the ultimate shelter of all goals of human life. The difference between You and Your body is only figurative. Therefore people worship You by worshiping Your body. By what means? By the means of the Vedas and such other methods that derive their support from You. These means, although offered to You, cannot worship You properly if Your form is neglected.

Lord Brahmä further clarifies the inherent nature of viçuddha sattva by showing it as the ground for the appearance of Lord's form as described above. "O maintainer, this sattva is Your own splendor. That is to say, it has the power to manifest and explain Your personality. If this were not so, then by the dispeller of ignorance, sattva one could only have indeterminate realization of your self-luminous form. There would be knowledge about the objects of the universe, but no experience about Your self."

The Lord may ask, "If I can be realized by the material mode of goodness, what need is there for my own sattva?"

The answer is that by the material modes His existence is only inferred; He is not directly perceived. Or the alternate meaning is: without the appearance of the Lord's sattva, which is conscious and thus able to purify and remove the duality caused by the ignorance, His existence can only be inferred by the light of material goodness, but in the presence of Lord's pure sattva one certainly achieves direct experience.

To clarify this, Brahmä explains how in two ways the existence of the Lord is inferred : 1. Who owns the mode? 2. Who makes them function? The material mode like sattva does not constitute the essential nature of the Lord. They are indicators of the Lord owing to their unfailing relation with Him and His being their sole illuminator. Just as dawn and smoke, though ineffective, indicate immediate sunrise and fire respectively although they do not give direct realization of them, so, the material mode sattva indicates the Lord, though ineffective in leading to God-realization in both cases. Thus it is established that the Viçuddha-sattva has Lord's self-luminous potency and directly reveals the self-luminous Lord. Those who propose that Viçuddha-sattva is nothing but material sattva devoid of rajas and tamas and that it constitutes the form of Lord and likewise, do not get any grace from anyone.

The mode of goodness, when devoid of passion, is naturally peaceful, and the cause of indifference and inactivity. No change can occur in it. Being the embodiment of knowledge, its only quality is to reveal the sense objects as they are situated, it cannot be conceived in any other way. It is thus said that the material mode of goodness fosters cognition of an unknown object, passion gives rise to variety in a known object, and ignorance covers the various features of a object. Similarly, goodness is the cause of mutual indifference, passion of mutual welfare, and ignorance of mutual maliciousness. Knowledge, variety, and covering respectively refer to maintenance, creation, and dissolution as well as to indifference, welfare and maliciousness. (These are respectively the products of the material modes of goodness, passion, and ignorance.)

If any tinge of passion is present (in the form of the Lord), then the adjective Viçuddha (pure) will be meaningless (in the term Viçuddha-sattva in S.B.10.2.34). This much argument is enough to shatter the opinion about rajas.

That Viçuddha-sattva is transcendental is explicitly stated in the Uttar-Khaëòa of the Padma Puräëa while describing the Vaikuntha planets. After explaining the material manifestation, Lord Çiva said: "In this way I have explained to you the best form of opulence of material nature, O Bhudharanandini. Now listen to the wonderful features of the supra-mundane region. Between the unmanifest material nature (pradhäna) and the spiritual sky exists the Virajä river, the auspicious current of water generated from the perspiration of the Vedas body. Beyond this in the spiritual sky, is tripäd-vibhuti, which is eternally manifest. It is an immortal, unchanging, un-diminishing and the unlimited supreme place. It is pure goodness and is the divine, unfathomable region of Brahmän."

Thus ends the incidental discussion of Viçuddha-sattva. We resume our original discussion of the verse beginning with pravatate (S.B.2.9.10).

Objection: If Vaikuntha is free from the material modes then it should also be devoid of any variety (nirviçeña).

Answer: In Vaikuntha variety is a manifestation of the energy which is of the nature of pure goodness, and is non-different from the essential nature of the Lord. To demonstrate this quality the verse states hareù--of the Lord; suräù--born in the mode of goodness; asuräù--born in the modes of passion and ignorance. The devotees are worshiped by both of them. The meaning is that they are superior to all of them owing to their being transcendental to the material modes. They are described by the words çyamä-avadätäù(2.9.11). Çyamäù--blackish and avadätäù--luminous; padma-neträù--having lotus eyes; péta-vasträù--adorned in yellow garments; surucaù--very attractive; supeçasaù--very delicate. Their necklaces, and other ornaments are studded with effulgent gems. Suvarccasaù--having prowess. Some of them have the same form as the Lord (särupya) and some have the hue of coral.

The Vaikuntha planet is further described by such terms as bhräjiñëubhiù--by the splendorous [2.9.12.]; Çré, which refers to the internal potency, the goddess of fortune (2.9.13.); rupiné--His beloved; mänam--worship; vibhutibhih--along with those who are like her companions. Çré herself sings the beautiful pastimes of the Lord while swaying on a swing. While the friends of spring, bumblebees, flirt around singing her glories in various ways. This Vaikuntha, which was qualified previously by words like yat (that), was seen by Brahmä. Akhila-sätvatam-patiù means the Lord of all the heroes in the Yadu dynasty (Lord Kåñëa). This meaning agrees with the statement of Lord Brahmä:

"May Lord Çré Kåñëa, who is the worshipable Lord of all devotees, the protector and glory of the kings like Andhaka, Våñëi and Sätvata of the Yadu dynasty, the husband of the goddess of fortune, the director of all sacrifices and therefore the leader of all living entities, the controller of all intelligence, the proprietor of all planets, spiritual and material, and the supreme incarnation on the earth the supreme all in all be merciful upon me. (S.B.2.4.20)

And in the opinion of the Çrémad Bhägavatam Lord Kåñëa is the original Personality of Godhead, as will be established later (in the Kåñëa Sandarbha). This is confirmed because after this Lord instructed four versed Çrémad Bhägavatam to Brahmä. This is evident from Lord Kåñëa's statement to Uddhava in third canto (3.4.13):

"O Uddhava, in the lotus millennium, in the days of yore, at the beginning of the creation, I spoke to Brahmä, who sits on the lotus that grows out of My navel, about My transcendental glories, which the great sages describe as Çrémad Bhägavatam."

And also according to the Gopäla Täpané Upaniñad (Pürva 26), Lord Kåñëa instructed the Çrémad Bhägavatam to Lord Brahmä:

"A person desiring liberation must take shelter of Lord Kåñëa who illuminates everyone's mind and intelligence. He created Brahmä at the dawn of creation and instructed him in transcendental knowledge (the Çrémad Bhägavatam) and made him sing it."

It is further stated (Gopäla Täpané Pürva 26):

"Lord Brahmä said: I incessantly meditated and eulogized Him and thus at the end of a parardha (50 years of Brahmä's life) He became aware of my prayers and was manifest to me in cowherd form."

According to this statement from G.T., in some kalpa, at the beginning of creation, Lord Kåñëa appeared to Brahmä as a cowherd boy, or Gopäla, and showed him His form. In Kåñëa Sandarbha it will be established that His abode is Mahä Vaikuëöha. When Lord Kåñëa appeared in Dwaraka, His associates Nanda and Sunanda also appeared. Since the name Prabala is mentioned along with theirs (2.9.14.), it is understood that Prabala and others also appeared with the Lord. As is stated in the verse from the first canto (S.B.1.14.32):

"Srutadeva, Uddhava, Nanda, Sunanda and other leaders of liberated souls who are constant companions of the Lord and are protected by Lord Balaräma and Kåñëa, are they all doing well in their respective functions?

Dågäsava in the verse beginning bhåtya-prasäda (2.9.16) means the Lord's eyes are the liquor that intoxicates the visitors. Çré refers to the presence of the goddess of fortune as a golden streak on the left side of Lord's chest.

The four energies mentioned in the verse (2.9.17) beginning with adhyarhaëéya, are religion and likewise and not the external qualities such as irreligion, because only they are described in the yogapéöha in the Uttara khaëòa of Padma Püräëa such as: "The Yoga-pitha of the Lord is supported by the four legs of the Vedas, Åk, Yajur, Säma and Atharväëa representing religion, knowledge, opulence, and renunciation." (Padma.P.Uttar. 91.100). In this verse, having the word tatha inside a compound word is against the rules of grammar, but it is accepted on the authority of the sage Vyäsa.

The sixteen potencies referred to in verse 2.9.16 are Caëòa, Pracaëòa, and so on. As stated in the Padma Puräëa, "It is protected by the gate-keepers, like Caëòa and the direction-keepers, like Kumuda." (P.P. Uttar 91.90). That they protect the city of Vaikuëöha is understood from the previous verse. They are named in the following verses (P.P.Uttara 91.91, 92):

Caëòa and Pracaëòa are the keepers of the east gate, Bhadra and Subhadra keepers of the south, Jaya and Vijaya of the west, and Dhätå and Vidhätå are the protectors of the Northern gate. Kumuda, Kumudäkña, Puëòaréka, Vämana, Çankukarëa, Sarvanetra, Sumukha and Supratisthita are the protectors of the directions of this city, O beautiful faced one.

The couples beginning with Kumuda and Kumudäkña are protectors of the intermediate directions beginning from south-east. The five energies refer to kürma and so on mentioned in the Padma Puräëa, Uttar Khaëòa, 91.102, "Kürma, Nägaräja, Vainateya the Lord of three Vedas, Chandas, and all the Mantras are the pedestal of the Vaikuëöha." Here Tryéçvara (the Lord of three Vedas) is an adjective of Vainateya (Garuòa) due to his being a personification of Vedic Chandas. Although this description in the Padma Puräëa is in relation to Vaikuëöha, owing to its similarity and well known descriptions in the Ägamas (scriptures), the Yoga-péöùa of Lord Kåñëa should be understood in the same way.

Or these sixteen energies are directly in Çré Kåñëa and this will be explained in Çré Kåñëa Sandarbha, with quotations from the Prabhäsa Khaëòa of the Padma Puräëa. These are known as Çruti, Älambiné, and so on. Svaiù (S.B.2.9.17), or by his own, means the Lord is endowed with opulence inherent in His own nature. When these opulences are seen in yogis (itaratra), they are impermanent, incidental, perishable and are a semblance of the Lord's opulences acquired by His grace alone. Sve (2.9.17) means in His own self. Dhäman means in Vaikuëöha. He was enjoying these and thus He is the Supreme controller, not depending on anyone else. The statement, "who is known by the path followed by the paramahaàsas "in the verse beginning with tad-darçana (2.4.18), implies that the Lord's form is the personification of eternal knowledge and bliss (sat-cit-ananda-ghana). The meaning of the statement "unto him who was full of love" taà préyamänam (2.9.20) means that the Lord spoke to Brahmä. He was accepted as qualified to engage in the act of creating living beings and remain under the control of Lord Kåñëa's puruña expansion, Lord Viñëu.

Objection: Because Lord Kåñëa is situated in spiritual realm, He has no contact with the creator of the material world, so why not accept that it was Lord Viñëu who blessed Brahmä?

Answer: The reason for Lord Kåñëa's appearance is His excessive love for His devotee, indicated by the word priyam which means that Brahmä was having love for Kåñëa. Therefore the Lord is controlled by His devotee's love. Moreover the adjectives préyamäëäm (who is engaged in loving devotion) and prétamanäù (who possesses love) indicate excessive delight in the Lord owing to the loving feelings . Because Brahmä was full of loving symptoms, Lord also manifested with excessive love for him which is indicated by His radiant smile, His loving words, and the shaking of hands. That Brahmä is a worshiper of Lord Kåñëa is shown in the statements of Gopäl Täpané Upaniñad and confirmed in the Brahmä Saàhitä (5.22-26):

Lord Brahmä who had four faces, the knower of the four Vedas took birth from that lotus.

"On coming out of the lotus, Brahmä, being guided by the Divine potency turned his mind to the act of creation under the impulse of previous impressions. But he could see only darkness in every direction"

"At that time, a divine voice spoke in front of him, "O Brahman, this mantra viz., kåñëäya govindäya gopijanavallabhäya svähä" will assuredly fulfil your heart's desire."

"I Brahman, practice penance by means of this mantra; then all your desires will be fulfilled."

"Brahmä, being desirous of satisfying the imperishable Govinda, practiced the penance for long time."

PURPORT

In the previous text Lord Brahmä said that Bhagavän appears in the heart of the devotee who is purified by bhakti-yoga. Now Çréla Jéva Gosvämé quotes ten and a half verses where Çré Çuka describes Lord Brahmä's experience of Bhagavän realization. Thus he gives a practical example after explaining the process and qualifications for realizing Bhagavän.

In this text he shows that Vaikuëöha is transcendental and that Mäyä has no influence there. The Supreme Lord and the devotees in Vaikuëöha are eternal and free from material miseries and they continuously serve the Lord out of love. Vaikuëöha is a manifestation of viçuddha sattva, which is comprised of the Lords internal potency. These ten and a half verses give a description of a) the Lord's abode, b) the residents of Vaikuëöha, c) Laksmé Devé, the eternal consort of the Lord, d) the activities of the devotees and, e) the loving dealings between the Lord and His devotees.

The experience of Brahmä was not a dream or hallucination as is evident from the last two verses, which describe his direct meeting with the Lord, shaking of hands, and conversation. The Lord gave Brahmä a vision of Vaikuëöha as if to prevent him from becoming proud while creating the material world.

Çréla Jéva Gosvämé explains these verses lucidly. After being born, Brahmä deliberated on the process of creation and heard a voice say two times, "engage in penance." This order came from the Supreme Lord. Brahmä thus controlled his mind and senses for one thousand celestial years (S.B.2.9.8). At that time Lord Viñëu was lying on the Garbhodaka ocean being served by His devotees and the universe was vacant. Since the Lord was pleased that Brahmä took His order seriously, He blessed him with a vision of Himself in Vaikuëöha.

The words paraà na yatparam (S.B.2.9.9) indicate that no planets are higher than the one seen by Brahmä. This implies that Vaikuëöha is outside this material universe, wherein Satyaloka, the planet of Brahmä, is considered topmost. This phrase can also mean that Brahman is not superior to Vaikuëöha as impersonalists wrongly propose. Vaikuëöha is free from the five miseries (vyapapeta-saìkleça) namely ignorance (avidyä), egotism (asmitä), attachment (räga), hatred (dveça) and bodily consciousness (abhinivesä). Misery sprouts and fructifies in the soil of ignorance (avidyä). Since avidyä is absent in Vaikuëöha, so is misery. Maharñi Pataïjali defines avidyä, anityäçuci-duùkhänätmasu nitya-çuci-sukh ätmäkhyätiravidyä (Yoga Sütra 2.5). "To consider the impermanent to be eternal, the impure as pure, the painful as blissful, and the inert as conscious, is called ignorance." To mistake an object or quality when it is not so is the basic definition of ignorance. The material world and everything within, including the material body, are temporary. To consider them eternal is the beginning of avidyä. Everyone has the knowledge that body becomes old and dies and sometimes even without becoming old. Yet people make plans to enjoy this body as if they are immortal or they foolishly try to make the body eternal. According to Yudhiñöhira Mahäräja this is one of the greatest wonders of all time. (MB Vana Parva 313.116):

"Everyday people die and attain the abode of Yama. But those who are remaining wish to live for ever. What could be a greater wonder than this!"

The body is full of impurities such as stool, urine, blood, mucus and so on. Yet people out of ignorance consider the body as pure and lovable and try to enjoy it. If one touches these, he must bathe to purify himself. Similarly, irreligious acts, like theft and violence, are impure, and to perform them to earn one's livelihood demonstrates ignorance.

The material body is a reservoir of misery. The amount of pain any part can inflict is incalculable. Lord Kåñëa says this body is a full of misery--duùkhälayam (B.g. 8.15), and devoid of happiness--asukham (B.g. 9.33). Yet owing to ignorance people take this body as a source of pleasure.

The fourth type of ignorance is to consider the inert body, senses, and mind as conscious. An ignorant person cannot distinguish the conscious self from the inert mind, body, and senses. Vimüòhä nänupasyanti pasyanti jïänacakñuñah (B.g. 15.10). People in the bodily concept of life have no idea that the self is distinct from the body, mind, and senses.

These are the four types of ignorance and a person inflicted with them is like a dumb animal. Dharmeëa hénäù pañubhih sämänäù, (Hitopadeça 1.25) "People devoid of transcendental knowledge are no better than animals". He repeatedly undergoes birth, death, old age, and disease. As Çré Çaìkaräcärya sings--

Owing to ignorance the living entity loses his ability to discriminate between the self and the inert mind, or citta. This gives rise to the next misery called asmitä, or egotism. Dåg darçan açaktyorek ätmtev äsmitä (Yoga sutra 2.6). "To consider the seer (dåk-säkti), and the instrument for seeing, the citta (darçana-sakti), as one, is called asmitä, egotism." The living entity perceives material objects through the citta-våttis, the mental states that result when the senses come in contact with sense objects. The citta-våtti is instrumental (karaëa), but it is not the perceiver. The soul is the perceiver, but due to ignorance the living entity considers the citta, which is merely the instrument for seeing, as himself and the citta-våtti as a transformation in himself. Feeling of happiness and distress are nothing but transformations in the citta. Lord Kåñëa says in (B.g. 13.6,7):

"The five great elements, egoism, the intellect, the unmanifest, the ten senses, the mind, the five sense objects, desire, aversion, happiness, distress, the body, intelligence and patience--these are, in brief, the field of activities along with their interactions."

A conditioned soul identifies with these mental states and thus considers himself to be happy or miserable. This misidentification is known as hådaya-granthi--the knot in the heart--and is cut when one realizes the Lord within and without. Sré Süta Gosvämé states (S.B. 1.2.21):

"Thus the knot in the heart is pierced, and all misgivings are cut to pieces. The chain of fruitive actions is terminated when one sees the self as master."

Since the Lord is always directly present in Vaikuëöha, the devotees do not experience this knot within the heart.

The natural sequel to asmitä is räga and dveña, attachment and hatred. Sukhänuçayé rägah (Yoga Sutra 2.7). After experiencing happiness, attachment (räga) to enjoying the sense objects arises. And duùkhänuçayé dveçah, after suffering misery, hatred (dveña) arises.

Owing to asmitä within the mind, body, and senses, the living entity develops concepts of "I" and "mine." When he experiences objects or activities that are pleasurable, certain impressions are created within his heart that urge him on to other sense objects. This desire, or attachment, is called räga, which further gives rise to greed. Similarly, miserable experiences leave impressions, and the desire to avoid them is called dvesa, which further gives rise to anger and fear. Lord Kåñëa says, therefore, that one should not become controlled by räga and dveña (B.g. 3.34),"Attachment and repulsion are in all sense objects. One should not come under their sway, for they are impediments."

Actually attachment and repulsion reside in the person not in the sense objects. One's attachment and repulsion, however, become rooted in the sense objects and thus the Lord says that attachment and repulsion are located in them. Otherwise a particular sense object would either attract or repulse everyone, but this is never the case. When devotees hear someone singing a song about the Lord they feel attracted but non-devotees take it for a disturbance.

Because of räga and dveña related to material objects one is naturally entangled in the bodily conception of life. This results in constant attempts to protect the body from destruction and always being fearful of death. Svarasavähé viduño'pi tathä- rüòho'bhiniveñah (Yoga Sütra 2.9) - "Fear of death, which is found even among the learned, is called abhiniveça" The impressions of fear of death are carried from previous lives. Thus even animals have the survival instinct.

The word viduña or learned here refer to those who only have scholarship with realization. A self realized soul does not fear death because he is free from bodily concept of life. Véta-räga-bhaya-krodhaù sthitadhérmunirucyate (BG.2.56)

Self-realized souls glorify the abode of the Lord, which is called Vaikuëöha because it is free from misery. In this connection Çréla Jéva Gosvämé cites the example of the Kumäras cursing the gate keepers of Vaikuëöha. Later, when the Kumaras realized the opulence of Vaikuëöha and the exalted position of the devotees they recited prayers of glorification (sämsanto vaiñëvéà çriyam 3.16.18).

The next verse (S.B. 2.9.10) explicitly establishes that Vaikuëöha is free from the three modes of material nature. The modes and their source, Mäyä, are both absent in Vaikuëöha and thus time has no influence. Time influences material nature and thus all material objects undergo some or all of the following transformations: coming into being (jäyate), existing for some time (asti), increasing (varddhate), changing (pariëamate), dwindling (apakséyate), and finally annihilation (naçyati). At the beginning of creation the modes are in a balanced state (pradhäna), but time disturbs them and various transformations result. In Vaikuëöha, however, pradhäna is absent, hence there is no creation or destruction. Everything is sat, cit, and änanda.

Additionally, the Viçva Prakäsä dictionary defines mäyä as cheating--mäyä daàbhe kåpäyäïca--but in this verse (S.B. 2.9.10), mäyä refers to the material energy. When it is stated that rajas and tamas are absent in Vaikuëöha, it naturally follows that there is no cheating. If mäyä only refers to cheating, then it would be redundant to say there is no mäyä, na yatra mäyä.

When the verse says that Vaikuëöha is a manifestation of pure goodness, viçuddha sattva, it should not be mistaken to mean mundane goodness free from passion and ignorance, because the modes of nature are always mixed. Unmixed goodness cannot be found. As Kåñëa says in Bhagavad-géta (18.40):

"There is no being existing, either here or among the demigods in the higher planetary systems, who is free from the three modes born of material nature."

When it is said, for instance, that cow's milk is in the mode of goodness, it means that the mode of goodness predominates. Moreover this is also relative. If one consumes more milk than he is able to digest or drinks stale milk it will be rajasic or tamasià. None of the modes are found in a pure state anywhere in the material world. Lord Brahmä states this explicitly to Närada in Devi Bhägavata Puräëa (3.8.14)

"It is not possible to find only goodness or only passion or only ignorance anywhere. They are always mixed with each other and thus they are called mutually dependent."

Secondly, the material modes are inert, therefore even if it is assumed that Vaikuëöha is comprised of unmixed mundane sattva guëa, without any tinge of passion and ignorance, this would contradict the scriptural injunctions, which state that Vaikuëöha is conscious and self-luminous like the Lord (S.B. 3.16.28). If Vaikuëöha was made of inert matter, self-realized souls who have transcended the mode of goodness would not take interest in glorifying it--sva dåñtavadbhirvibudhair abhiñöutama (S.B. 2.9.9). Thus the monistic theory that the Vaikuëöha planets are a manifestation of mundane goodness is untenable.

The word surä-asurärcitäù means "worshipable by both demigods and demons." This implies that devotees are superior to those in the mode of goodness (demigods) and to those in modes of passion and ignorance (demons).

Çréla Jéva Gosvämé cites many verses from different scriptures as evidence that Vaikuëöha and the form of the Lord are viçuddha sattva and within the internal potency. The Lord and His abode have nothing to do with the material mode of goodness, which is a feature of the external potency. Jéva Gosvämé does this to uproot the impersonalists theory that the ultimate reality is impersonal Brahmän‚ and that when Brahmän is superimposed onto the knowledge potency of Mäyä, or sattva guëa, the Vaikuëöha planets and various forms of the Lord are manifests. This is tantamount to saying that Vaikuëöha and the Lord's forms are material.

But this theory does not hold in light of verses that clearly explain that the Lord is beyond the material modes and that those who worship Him also become free from the material modes (V.P.1.9.43, Bg.14.26).

The reason material goodness (sattva) and transcendental goodness (viçuddha sattva) have the same name is because of their common functions. Material goodness is instrumental for acquiring knowledge and the understanding of material objects. Lord Kåñëa states (B.g 14.17), sattvät saïjäyate jëänam--"From the mode of goodness knowledge arises " Similarly, transcendental goodness is instrumental in giving direct realization of transcendental objects. Just as sattva is a manifestation of the material energy, mäyä, viçuddha sattva is a special manifestation of the internal conscious potency, cit-säkti.

Material goodness cannot give direct realization of the transcendental Lord and His abode, but it can help one infer the existence of the Lord. Just as when it is dawn one can guess that very soon there will be sunrise but he cannot know anything more about sun from the dawn. This inference is of two types. An insentient object, such as a chair, is meant for a sentient being. Insentient objects do not exist for the service of another insentient object. Similarly the modes of material nature are inert, so they must be owned and used by a sentient being. Then the questions arises, which sentient being are the modes meant for?

The living entity, although sentient, does not control the modes and thus it cannot be the owner, independent user, or controller of the modes. We must then infer the existence of a supra-human who controls and utilizes the modes. This process, however, although perfectly valid, cannot give us direct realization of that supreme being.

The second type of inference is to understand that every inert or insentient object is illumined or activated by a sentient being. Knowledge of a chair cannot be attained by any other insentient object, nor can the chair move by itself. One can similarly understand that the modes are inert and are activated by the energy of a sentient being who is the Lord. In the Bhagavad géta Kåñëa explains that He impregnates material nature by His energy and after that the function of creation begins (B.g 14.3):

"I impregnate the primordial material nature, which is known as the great Brahmän (påakrti). It is the womb that gives birth to all beings O descendent of Bharata".

It is not possible for the material modes to create the universe without the input of a conscious being. That conscious being is the Supreme Person and not the individual living entity. In this way one can only infer the existence of a supreme person from material sattva. But material sattva cannot give any further enlightenment about this Supreme Person. This is possible however through viçuddha sattva. It is thus concluded that viçuddha sattva is not material goodness, otherwise Lord Brahmä could not have had direct realization of the Supreme Lord and His abode.

If the material modes are absent in the Lord's abode, does it mean that Vaikuëöha is void? Or is it uniformly pervaded with viçuddha sattva with no variegatedness? (This second question is unclear, it seems to echo the first one, yes or no?) No, Vaikuëöha is full of variety and thus Çré Çuka describes the residents and their activities in verses 2.9.11-13 of the Çrémad Bhagavatam:

The devotees there are exquisitely beautiful and full of splendor. Their bodies are dazzling and decorated with fine clothes, sparkling gems and jewels. Those who have attained särupya mukti have the same bodily hue and appearance as the Lord. The ladies are ravishingly beautiful and effulgent like lightening. Their bodies have natural fragrance, thus they do not need artificial perfumes, scents, or other cosmetics. There are clusters of shining airplanes in the sky with which devotees commute. These airplanes appear like clouds and the ladies sitting within, like lightning. The airships are conscious and thus do not require gas nor do they pollute.

The goddess of fortune, who personifies all opulence, renders direct service to the Personality of Godhead. Her beauty and bodily fragrance is so wonderful that bumblebees become intoxicated and in ecstasy sing her glories.

These descriptions give us an inkling of the opulence found in Vaikuëöha. Next Brahmä saw the Personality of Godhead who was being served by His dear most devotees. The Lord and His devotees are full of love for each other and His glance makes them rapturous. Çré Çuka then describes the mood, ornaments, and bodily features of the Lord. He is surrounded by various personified energies appearing as gate keepers, protectors or support for His throne, and so on.

The Lords opulences are part of his essential nature and they naturally exist in Him. He did not perform penance to acquire them nor will He ever be without them. On the other hand, the opulence of the demigods and mahätmas only amounts to a fraction of the Lord's opulence and is acquired by His mercy.

When Lord Brahmä saw His worshipable Lord, his heart overflowed with loving feelings and ecstatic symptoms erupted on his body. The Lord is realized by the path followed by transcendentalists--päramahäàsa yena pathä'dhigamyate (S.B.2.9.17). There are two types of päramahänsas, or transcendentalists--the jïani and the bhägavata. Only the bhägavata päramahänsas realize the Lord as He is.

The Lord's heart melted when He saw Brahmä so full of loving feelings and He came forward to shake hands with him to express His love. He knew that Brahmä was able to perform the work of creation. Brahmä had proven his mettle by following the Lord's instruction for one thousand celestial years, without having Him met personally. The Lord was convinced that Brahmä was obedient and would not deviate from His instructions. These are the basic qualities which inspire the Lord to invest responsibility in His devotee for any task and He intended Brahmä to do the work of secondary creation.

Were Brahmä to use his personal skills to perform the work of creation, the world would not function so meticulously. The Çruti states, therefore, surya-candramasau dhäta yathä pürvamakalpayati (Åk 10 Manda 190 Sukta 3rd Mantra). Lord Brahmä created the sun, moon and other planets as before. It means He did not fancy a new design. The best design was already conceived by the Supreme Lord and Brahmä just followed His instructions. The Lord gave him brief instructions, iñat-smita-çociña girä. By nature, great people are not garrulous. As the saying goes--mahänto hi prakåtyä mitabhäñiëaù.

After this, the Supreme Lord spoke the Çrémad Bhagävatam in four verses to Lord Brahmä (S.B.2.9.32-35). Çréla Vyäsadeva later expanded these four into the present 18,000 verses. Çréla Jéva Gosvämé identifies this Supreme Lord as Kåñëa, the son of Nanda Mahäräja.

According to Çrémad Bhagävatam Brahmä was first ordered to perform penance (tapa) (S.B.2.9.6). Brahmä Saàhita (5.22-26) states that he was actually initiated into the eighteen syllable Gopäla Mantra, which he chanted to please Govinda (B.S 5.26). Since the presiding deity of the mantra is Gopäla, or Kåñëa the cowherd boy, and since Brahmä performed tapa to please Him, it follows that it was Lord Kåñëa who appeared to him and not a Viñëu form. For this reason Lord Brahmä prays to Lord Govinda in the Brahmä Saàhita--govindam adi puruñam tamaham bhajämi. This is confirmed by the Gopäla Tapané Upaniñad (Pürva 29) wherein Brahmä says that the Supreme Lord dressed as a cowherd boy appeared before him--gopaveço me purastädävirbabhüva. And furthermore Lord Kåñëa told Uddhava that He spoke the Çrémad Bhagavatam in four verses to Brahmä (S.B. 3.14.13). Because Brahmä heard the Çrémad Bhagavatam after he saw the Lord and His abode it is clear that he heard Çrémad Bhagavatam from Lord Kåñëa. Çré Süta Gosvämé also confirmed this while concluding his description of the Çrémad Bhägavatam (12.13.19) kasma yen vibhäsito'yam... satya param dhémahi---I meditate on the Supreme Absolute Truth who enlightened Brahmä in Çrémad Bhägavatam. This satya param is non other than Lord Kåñëa who is the subject matter of Çrémad Bhägavatam. This was explained in Tattva Sandarbha Text 63.

In this section Çréla Jéva Gosvämé has given an example of Bhagavän realization. Simultaneously he established that (a) The personal form of the Lord is realized only by devotees; (b) Vaikuëöha is a manifestation of pure goodness; (c) Pure goodness is transcendental, conscious, and the internal energy of the Lord; (d) the material modes are always mixed and thus pure unmixed mundane goodness free of rajas and tamas does not exist; (e) Vaikuëöha is full of transcendental variety (f) Lord Kåñëa spoke the Çrémad Bhagavatam in four verses to Brahmä.