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

342 Pages·01.092 MB·English

by  Bhanu Swami

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 ||