Section 34 

          The reason for the above explanation is understood from a narration found in the Third Canto. In the phrase tac cäpi satyam (10.14.14), means that the Lord's expansion of Näräyaëa is real, and not illusory like the universal form. Tac cej jala-stham (10.14.15) indicates that if the Lord's real form which is on the water was the universal form, then it will also be part of material nature; but it is not so.

          In this way the body of the Lord, which has Näräyaëa as its part contains even the material universe which is within material nature. Lord Kåñëa showed this form which was experienced by His mother. Brahmä recalls her experience (S.B.10.14.16):

          My dear Lord, in this incarnation You proved that You are the supreme controller of Mäyä. Although You are now within this universe, the whole universal creation is within Your transcendental body. This You showed to Your mother, Yasoda, by exhibiting the universe within Your abdomen. 

          (Brahmä is saying) "In this incarnation called Kåñëa, which subdues Mäyä, You showed Your mother that the material world was within Your belly and also without and thus any limitations imposed by it on You are illusory. Mäyä gives rise to the illusion that You are within the universe, and that the universe is outside You. Actually, by Your inconceivable internal power, though You have a medium-sized body, You pervade everything."

 

COMMENTARY 

          In the previous Text, by citing his own experience Brahmä established that the Lord's form is all-pervading and transcendental. Now he offers more evidence by referring to the experience of Lord's mother Yaçodä.  He specifically addresses the Lord as mäyädhamanävatara, or subduer of Mäyä.  The material world is a manifestation of Mäyä, but the Lord's form is not.  The phrases taccapi satyam (S.B. 10.14.14) and taccejjalasthaà, which refers to the Näräyaëa form, (S.B. 10.14.15) indicate that there is no possibility that the Lord's form is a product of Mäyä.  The Lord's personal form should not be compared to His universal form (virät rüpa), which is material.            The second canto describes the universal form of the Lord and compares the various planetary system to Lord's bodily limbs beginning with Pätala, which is compared to the soles of His feet.  The Lord's form is explained in this way for the benefit of neophyte yogés so that they can purify their minds by such meditation.  As Çré Çuka recommends, (S.B. 2.1.23) jitäsano jita çväso jita-saìgao jitendriyaù sthül bhagavato rüpe manaù sandhärayed-dhiyä--"Çukadeva Gosvämé answered: One shoudl control the sitting posture, regulate the breathing process by the yogic präëayäma and thus control the mind and senses and with intelligence apply the mind to the gross potencies of the Lord [called the viräö-rüpa]."  Sukadeva Gosvami clearly describes the viräö rupa as the gross form of the Lord. The universal form is called the first avatära because it is created before any of the Lord's lilävatäras.  Maitreya Muni confirmed this when he said adyo'vatäro yaträsau bhüta-gramo vibhävyate (S.B. 3.6.8). "The gigantic form, virät purusa, is the first incarnation of the Lord and all the material elements exist in Him".  The form Lord Brahmä saw at the dawn of creation as well as the Lord's form in Våndavana existed before the virät rupa and are therefore distinct from it.  That the virät rupa is the first avatära implies that prior to that the Lord existed in His original form because avatära means descent.  According to Çrédhara Swämé, the universe viräö is an upädhi of bhagavän (Bhävärtha dipékä 11.15.16):

          "Virät, Hiåaëyagarbha, and Käraëa are the three upädhis of the Supersoul, but He who is free from these is called turéya, or the Supreme Personality of Godhead.

          Although Lord Näräyaëa lies down on the water and Lord Kåñëa exists in the universe, They are not supported by these because, as already shown, näntar na bahir yasya (S.B. 10.9.13), the Lord's body has no distinctions of inside or outside.

          Brahmä confirms his realization by referring to the experience of mother Yasoda.  One day she was breast feeding baby Kåñëa.  The Lord yawned and Mother Yaçodä saw the whole universe within His mouth.  She trembled in surprise.  The universe Yaçodä saw within Kåñëa, Brahmä says, and the same universe that exists outside Kåñëa's body is a manifestation of the Lord's Mäyä.  This Mäyä cannot control the Lord and thus Brahmä addresses the Lord as mäyädha mana--the subduer of Mäyä.

          Here the word Mäyä does not mean illusion or magic; it refers to the energy of the Lord, which always follows His will.  Maitreya Muni told Vidura that the Lord uses this energy to manifest the universe (S. B. 3.5.25):

"The Lord is the seer, and the external energy, which is seen, works as both cause and effect in the cosmic manifestation. O greatly fortunate Vidura, this external energy is known as Mäyä, or illusion, and through her agency only is the entire material manifestation made possible."

          The Lord showed the universe within Himself, and showed Himself within the universe to teach that His body is not pervaded or limited by the universe.  Brahmä realized this fact and thus said that the universe is a manifestation of Mäyä and the Lord's body is not.  This defeats the theory of those who consider the Lord's form as a product of Mäyä or Vidyä.  One should not misconstrue that the universe is on par with the Lord's body, because it exists within Him, as it is clearly stated in Bhagavatam 10.14.16, mäyätvam eva, the universe is a product of Mäyä.  Although He appears medium-sized, by His inconceivable potency, the Lord simultaneously contains the universe within His body.  He pervades the whole universe in the same medium-sized body and yet the universe is not His internal energy.

In the next Text Brahmä again refers to his recent experience to show that Lord's body is all pervading.