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Krsna-Sandarbha (Bhanu Swami) Sarva-samvadini commentary of Jiva Goswami and commentary of Baladeva Vidyabhusana PDF

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Preview Krsna-Sandarbha (Bhanu Swami) Sarva-samvadini commentary of Jiva Goswami and commentary of Baladeva Vidyabhusana

Kåñëa Sandarbha [Trans. by Bhanu Swami] I have repeated examined the original work, which was written by Gopäla Bhaööa, who greatly pleased Rüpa and Sanätana--parts of which were in order, parts of which were out of order and parts of which were incomplete. Putting it in a systematic order, I have written this work. This Sandarbha is written to describe Bhagavän who was proved to be the supreme entity in the previous three sandarbhas (Tattva, Bhagavat, and Paramätmä Sandarbhas). In the second chapter of the First Canto it was said vadanti tat tattva-vidaù (SB 1.2.11): one truth is called by the names Brahman, Paramätmä and Bhagavän. In the Third Canto these three forms of the Lord are described. Brahman is described in verses like the following. yatreme sad-asad-rüpe pratiñiddhe sva-saàvidä | avidyayätmani kåte iti tad brahma-darçanam || When the gross and subtle material forms, which are impositions on the soul in ignorance, are removed by the realization of the devotees, one can realize Brahman. SB 1.3.33 Since there is no doubt that Brahman appears in only one form, it is not necessary to describe it elaborately. Bhagavän and Paramätmä however are explained in detail. It was previously concluded that the Lord was not without form. The word Paramätmä indicates the antaryämé of all beings in these sandarbhas. Paramätmä is explained in detail starting in the Third Chapter, First Canto, of Bhägavatam. “Previously one entity was described as three—Brahman, Paramätmä and Bhagavän. What are the qualities of Brahman? What are the qualities of Bhagavän and Paramätmä? What are their distinctive natures?” When Çaunaka and the sages asked these questions, Süta replied by first describing Bhagavän and Paramätmä, starting with the following: jagåhe pauruñaà rüpaà bhagavän mahad-ädibhiù | sambhütaà ñoòaça-kalam ädau loka-sisåkñayä || First of all, the Supreme Lord, with a desire for creating the worlds, manifested the form of the eternal first puruña, full like the moon, who was united with mahat-tattva and other elements. SB 1.3.1 The Lord manifested (jagåhe) the form of the puruña (pauruñam) before creating mahat-tattva and manifesting the jévas. Why? In order to manifest the places for the total (samañöi) and individual jévas (vyañöi) as the universe (loka-sisåkñayä). They had been merged within him. The appearance of Paramätmä from Bhagavän is described in the Third Canto: bhagavän eka äsedam agra ätmätmanäà vibhuù ätmecchänugatäv ätmä nänä-maty-upalakñaëaù Bhagavän, who exists in the form of Paramätmä and Brahman according to the viewpoint, alone existed before the creation of the universe, when the desire to create bodies of the jévas was absent. SB 3.5.23 käla-våttyä tu mäyäyäà guëa-mayyäm adhokñajaù puruñeëätma-bhütena véryam ädhatta véryavän Bhagavän, lord of Mahä-vaikuëöha, in his sväàça expansion as the puruña (Paramätmä), full of potency, at a certain moment of time, placed the jévas into mäyä which became agitated by the guëas. SB 3.5.26 All these forms are real. Sambhütam mahadadibhiù (SB 1.3.1) means “united with mahat- tattva etc.” The elements like mahat-tattva were within the puruña, for it is said (concerning the night of Brahmä): so ’ntaù çarére ’rpita-bhüta-sükñmaù kälätmikäà çaktim udérayäëaù uväsa tasmin salile pade sve yathänalo däruëi ruddha-véryaù Garbhodakaçäyé Viñëu, containing within himself the jévas with their subtle bodies, after having discharged his energy of time to destroy the three worlds, resides in his abode below Pätälaloka within the water, just as fire resides within wood with its energy concealed. SB 3.8.11 It is well known that sam combined with bhavati means “to be united” as in the phrase sambhüyämbhodhim abhyeti mahä nadyä nagäpägeti: the great river approaches and unites with the ocean. (Çiñupala-vadha) The form described in SB 1.3.1 is the first of the three puruña forms describes in Brahma- saàhitä as Saìkarñaëa who lies on the Käraëa Ocean, since he is responsible for creation of the universes. In order to respect his power in other situations (as Bhagavän rather than Paramätmä) he is described as being full of all çaktis (çoòaça-kalam). Çoòaña-kalam mean perfect (full moon). Though he is the ocean of svarüpa-çakti, he is the creator and destroyer of universes by the actions of mäyä, through proximity (rather than contact). Being the expansion of Bhagavän, he is said to engage only with his svarüpa-çakti. 2. Having described Bhagavän and Paramätmä in general, the Paramätmä forms are described in three verses, with many details concerning form, actions and location. yasyämbhasi çayänasya yoga-nidräà vitanvataù | näbhi-hradämbujäd äséd brahmä viçva-såjäà patiù || After Garbhodakaçäyé-viñëu lay on the water and went into trance, Brahmä, lord of the universal creation, appeared from the lotus in the water of his navel. SB 1.3.2 This refers to the Puruña form who lies on the Garbhodaka ocean in a sleeping condition during destruction (after the day of Brahmä). yasyävayava-saàsthänaiù kalpito loka-vistaraù | tad vai bhagavato rüpaà viçuddhaà sattvam ürjitam || 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 1.3.3 It is said in Mokña-dharma: asman mürtiç caturthé yä säsåjac cheñam avyayam | sa hi saàkarñaëaù proktaù pradyumnaà so 'py ajéjanat || pradyumnäd aniruddho 'haà sargo mama punaù punaù | aniruddhät tathä brahmä taträdi kamalodbhavaù || brahmaëaù sarvabhütäni caräëi sthävaräëi ca || The fourth form who created indestructible Çeña is called Saìkarñaëa. He manifested Pradyumna. From Pradyumna appears Aniruddha, myself. This happens repeatedly. From Aniruddha Brahmä appears on a lotus. From Brahmä arise all the moving and non-moving living beings. Mahäbhärata 12.326.68-70 Vyäsa also says: paramätmeti yaà prähuù säàkhyayogavido janäù | mahäpuruña saàjïäà sa labhate svena karmaëä || tasmät prasütam avyaktaà pradhänaà tad vidur budhäù | avyaktäd vyaktam utpannaà lokasåñöy artham éçvarät || aniruddho hi lokeñu mahän ätmeti kathyate | yo 'sau vyaktatvam äpanno nirmame ca pitämaham || He whom the knowers of Säìkhya and yoga call Paramätmä is called the great puruña because of his actions. The wise know that pradhäna or avyakta comes from him. From avyakta appears the visible matter for creating the worlds. Aniruddha is called the great soul in the worlds. He, making his appearance, created Brahmä. Mahäbhärata 12.327.24-26 Having spoken in the verse of Saìkarñaëa’s powers, Aniruddha is glorified. He is called the great soul (mahän ätmä), Paramätmä in each of the many universes (lokeñu). He makes his appearance (vyaktatvam) from Pradyumna (understood). Pradyumna is not separately mentioned since he is non-different from his son. For it is said viñëos tu tréëi rüpäni: there are three forms of Viñëu. That action is explained in the commentary on SB 2.6.39: this first form, the puruña avatära, acts for creation. In the commentary on SB 2.6.42 it is said: the puruña of the great Lord (parasya bhumnaù) stimulates prakåti. The puruña or pastime form of the Lord who has a thousand heads (sahasra-çriñä Åg Veda 10.90.1) is the ädya avatära (first puruña avatära). One should also see the commentary on SB 3.20.12. This form is not the universal form. This indicates that Bhagavän, or Väsudeva is different from the puruña forms. The two forms (Bhagavän and Paramätmä) are generally described as having the same svarüpa. tad vai bhagavato rüpaà viçuddhaà sattvam ürjitam: this form of Bhagavän is pure sattva and strength. (SB 1.3.3) The puruña is a form of Bhagavän because both manifest pure sattva and because both have non-difference in terms of çakti and svarüpa. Nätaù paraà parama yad bhavataù svarüpam: I do not see that this is different from your svarüpa. (SB 3.9.3) Viçuddham means “devoid of any insentient portion” since that form is a function of the svarüpa-çakti. Ürjitam means strong in all ways since he has a form of the highest bliss. Çruti says ko hy evänyät kaù präëyät yad eña äkäça änando na syät: if the infinite Lord did not exist, who could inhale or exhale? The Lord alone is the cause of bliss for the jéva. (Taittiréya Upaniñad 2.7.1) If the puruña form is full of bliss, what to speak of Bhagavän? Having described two types of place and actions of the puruña, the forms are said to be one with paçyanty ado. (SB 1.3.4) Though there are differences, the two forms of puruña are regards as one. It should be concluded that Väsudeva, representing Bhagavän, is different from the puruña. Thus it is said: bhütair yadä païcabhir ätma-såñöaiù puraà viräjaà viracayya tasmin sväàçena viñöaù puruñäbhidhänam aväpa näräyaëa ädi-devaù When the primeval Näräyaëa accepted the form of the puruña, he created the universe from the five elements produced from himself and then entered within the universe by his own portion. SB 11.4.3 The puruña avatära is described first in the verse. When after creating the universe (puram virajam) by the five elements produced from himself, he entered it for pastimes, not to enjoy it. The jéva endowed with great puëya enjoys it. 3. The taöasha and svarüpa lakñaëas are described. yasyävayava-saàsthänaiù kalpito loka-vistaraù | tad vai bhagavato rüpaà viçuddhaà sattvam ürjitam || 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 1.3.3 The form of the material universe (loka-vistaraù) is imagined to be various parts of his body like the feet. The parts of the body are explained to be planets (eg. feet being Pätäla loka), in order to steady the minds of new worshippers. The planets are not actually his limbs. This is the puruña form of Bhagavän since it displays the Lord’s purity and strength (viçuddhorjjita- sattva) (not literally), and because of non-difference of çakti (bahir-aìga) and the Lord’s svarüpa. The word vai indicates that this is well known. It was already explained that this form was also his svarüpa (SB 3.9.3 nätaù paraà parama yad bhavataù svarüpam). Viçuddha means that he is free of dull matter because this form is a function of his svarüpa-çakti . Ürjitaà means it is the strongest of all since his form is the highest bliss. Çruti says ko hy evänyät kaù präëyät yad eña äkäça änando na syät: if the infinite Lord did not exist, who could inhale or exhale? The Lord alone is the cause of bliss for the jéva. (Taittiréya Upaniñad 2.7.1)dddd 4. After explaining the place, action and svarüpa, the form is described: paçyanty ado rüpam adabhra-cakñuñä sahasra-pädoru-bhujänanädbhutam | sahasra-mürdha-çravaëäkñi-näsikaà sahasra-mauly-ambara-kuëòalollasat || With spiritual eyes, the devotees see this amazing form with thousands of legs and arms, thousands of heads, ears, eyes and noses, shining with thousands of crowns, earrings and clothes. SB 1.3.4 The devotees see that form of the puruña with devotional eyes (adabhra-cakñuñä). It is said purusaù sa praù partha-bhaktyä labhyas tv ananyayä: the supreme Lord is attained by pure bhakti, O Arjuna! (BG 8.22) His thousands of feet are explained in SB 3.9.24: prekñäà kñipantaà haritopalädreù sandhyäbhra-néver uru-rukma-mürdhnaù ratnodadhärauñadhi-saumanasya vana-srajo veëu-bhujäìghripäìghreù The complexion of his form derided an emerald mountain. His yellow cloth derided a cloud encircling that mountain at sunset. His crown derided the shining mountain peak. His garlands derided the jewels, streams, herbs and flowers decorating the mountain. His arms derided the bamboos growing on the upper portions of the mountain and his feet derided the trees growing at its base. parärdhya-keyüra-maëi-praveka- paryasta-dordaëòa-sahasra-çäkham avyakta-mülaà bhuvanäìghripendram ahéndra-bhogair adhivéta-valçam As a sandalwood tree is decorated with fragrant flowers and branches, the Lord’s body was decorated with valuable jewels and pearls. As the sandalwood tree spreads its branches everywhere, the Lord spreads his arms over the universe. As the tree’s root cannot be seen, the Lord origin cannot be understood. As the sandalwood tree is the king of trees, the Lord protects the world by his great power. As a sandalwood tree is covered with many snakes, so the Lord’s shoulders were touched by the hoods of Ananta.SB 3.89.29 caräcarauko bhagavän mahédhram ahéndra-bandhuà salilopagüòham kiréöa-sähasra-hiraëya-çåìgam ävirbhavat kaustubha-ratna-garbham Brahmä saw the Lord as the friend of Ananta, just as Malaya Mountain shelters the king of snakes. He was embraced by the Garbhodaka Ocean just as that mountain is covered with streams, and he wore crowns like a thousand mountain pinnacles of gold, holding on his form the Kaustubha gem, just as the Malaya Mountain has one shining peak and contains mines full of jewels. SB 3.8.30 sahasra-çirasaù puàso näbhi-hrada-saroruhät jätasyäsét suto dhätur atriù pitå-samo guëaiù From the lake of navel of Garbhodakaçäyé Viñëu (thousand headed person) sprang a lotus, on which Brahmä was generated. Atri, the son of Lord Brahmä, was as qualified as his father. SB 9.14.2 5. The completeness of this form (Garbhodakaçäyé Viñëu) is described. etan nänävatäräëäà nidhänaà béjam avyayam | yasyäàçäàçena såjyante deva-tiryaì-narädayaù || He is the indestructible source of various avatäras. His expansion is Brahmä and Brahmä’s expansions are Maréci and others. Through them the Lord creates the devatäs, animals and human beings. SB 1.3.5 This form situated within the universe (etat) is the source (nidhänam), the eternal shelter, just as the sun is the shelter of rays or the ocean is the shelter of lakes. He is without decay (avyayam). He is the seed (béjam), the place of birth for the avatäras and even of the universe. 6. Speaking of the avatäras in detail, Süta enumerates in twenty verses the appearance of the original form and the expansions in order to say that they are one. sa eva prathamaà devaù kaumäraà sargam äçritaù | cacära duçcaraà brahmä brahmacaryam akhaëòitam || Garbhodakaçäyé first made his appearance in the Kumäras. Becoming brähmaëas, they undertook continuous, severe vows of brahmacarya. SB 1.3.6 Devaù refers to the puruña who was described as having a thousand feet, and who lies on the water. This is in agreement with the conclusion (upasaàhära) ete cäàça-kaläù puàsaù: these are aàças and kaläs of the puruña. Kaumaram refers to the four kumäras. Brahmä means “becoming brähmaëas.” 7. dvitéyaà tu bhaväyäsya rasätala-gatäà mahém | uddhariñyann upädatta yajïeçaù saukaraà vapuù ||

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Most books are stored in the elastic cloud where traffic is expensive. For this reason, we have a limit on daily download.