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Song Name: Atraiva Tattva Vijnanam
Official Name: Chapter 2;
Bhagavac-chakti Varnanam
Language: Sanskrit
LYRICS:
(1)
atraiva tattva-vijńānaḿ
jńātavyaḿ satataḿ budhaiḥ
śakti-śaktimator bhedo
nāsty eva paramātmani
(2)
tathāpi
śrūyate'smābhiḥ parā śaktiḥ
parātmanaḥ
acintya-bhāva-sampannā
śaktimantaḿ prakāśayet
(3)
sā śaktiḥ
sandhinī bhūtvā sattā-jātaḿ vitanyate
pīṭha-sattā-svarupā
sā vaikuṇṭha-rūpiṇī satī
(4)
kṛṣṇādy-ākhyābhidhā
sattā rūpa-sattā kalevaram
rādhādyā
sańginī-sattā sarva-sattā tu sandhinī
(5)
sandhinī-śakti-sambhūtāḥ
sambandhā vividhā matāḥ
sarvādhāra-svarūpeyaḿ
sarvākārā sad-aḿśakā
(6)
saḿvid-bhūtā parā
śaktir jńāna-vijńāna-rūpiṇī
sandhinī-nirmite sattve
bhāva-saḿyojinī satī
(7)
bhāvābhāve ca
sattāyāḿ na kińcid api lakṣyate
tasmāt tu
sarva-bhāvānāḿ saḿvid eva prakāśinī
(8)
sandhinī-kṛta-sattveṣu
sambandha-bhāva-yojikā
saḿvid-rūpā
mahā-devī kāryākārya-vidhāyinī
(9)
viśeṣābhāvataḥ
saḿvid brahma-jńānaḿ prakāśayet
viśeṣa-saḿyutā
sā tu bhagavad-bhakti-dāyinī
(10)
hlādinī-nāma-samprāptā
saiva śaktiḥ parākhyikā
mahā-bhāvādiṣu
sthitvā paramānanda-dāyinī
(11)
sarvordhva-bhāva-sampannā
kṛṣṇārdha-rūpa-dhāriṇī
rādhikā
sattva-rūpeṇa kṛṣṇānandamayī kila
(12)
mahābhāva-svarūpeyaḿ
rādhā kṛṣṇa-vinodinī
sakhya aṣṭa-vidhā
bhāvā hlādinyā rasa-poṣikāḥ
(13)
tat-tad-bhāva-gatā
jīvā nityānanda-parāyaṇāḥ
sarvadā
jīva-sattāyāḿ bhāvānāḿ vimalā
sthitiḥ
(14)
hlādinī sandhinī
saḿvid ekā kṛṣṇe parātpare
yasya
svāḿśa-vilāseṣu nityā sā
tritayātmikā
(15)
etat sarvaḿ svataḥ
kṛṣṇe nirguṇe'pi kilādbhutam
cic-chakti-rati-sambhūtaḿ
cid-vibhūti-svarūpataḥ
(16)
jīva-śakti-samudbhūto
vilāso'nyaḥ prakīrtitaḥ
jīvasya bhinna-tattvatvāt
vibhinnāḿśo nigadyate
(17)
paramāṇu-samā
jīvāḥ kṛṣṇārka-kara-vartinaḥ
tat teṣu
kṛṣṇa-dharmāṇāḿ sad-bhāvo vartate
svataḥ
(18)
samudrasya yathā binduḥ
pṛthivyā reṇavo yathā
tathā bhagavato jīve
guṇānāḿ vartamānatā
(19)
hlādinī sandhinī
saḿvit kṛṣṇe pūrṇatamā matā
jīve tv
aṇu-svarūpeṇa draṣṭavyā
sūkṣma-buddhibhiḥ
(20)
svātantrye vartamāne'pi
jīvānāḿ bhadra-kāńkṣiṇām
śaktayo'nugatāḥ
śaśvat kṛṣṇecchāyāḥ
svabhāvataḥ
(21)
ye tu bhoga-ratā
mūḍhās te sva-śakti-parāyaṇāḥ
bhramanti karma-mārgeṣu
prapańce durnibārite
(22)
tatraiva karma-mārgeṣu
bhramatsu jantuṣu prabhuḥ
paramātma-svarūpeṇa
vartate līlayā svayam
(23)
eṣā jīveśayor
līlā māyayā vartate'dhunā
ekaḥ karma-phalaḿ
bhuńkte cāparaḥ phala-dāyakaḥ
(24)
jīva-śakti-gatā sā
tu sandhinī sattva-rūpiṇī
svargādi-lokam ārabhya
pārakyaḿ sṛjati svayam
(25)
karma karma-phalaḿ
duḥkhaḿ sukhaḿ vā tatra vartate
pāpa-puṇyādikaḿ
sarvam āśā-pāśādikaḿ hi yat
(26)
jīva-śakti-gatā
saḿvid īśa-jńānaḿ prakāśayet
jńānena yena
jīvānām ātmany ātmā hi lakṣyate
(27)
vairāgyam api
jīvānāḿ saḿvidā sampravartate
kadācil laya-vāńchā tu
prabalā bhavati dhruvam
(28)
jīve yā
hlādinī-śaktir īśa-bhakti-svarūpiṇī
māyā-niṣedhikā
sā tu nirākāra-parāyaṇā
(29)
cic-chaktir atibhinnatvād
īśa-bhaktiḥ kadācana
na prīti-rūpam āpnoti
sadā śuṣkā svabhāvataḥ
(30)
kṛtajńatā-bhāva-yuktā
prārthanā vartate harau
saḿsṛteḥ
puṣṭi-vāńchā vā
vairāgya-bhāvanā-yutā
(31)
kadācid
bhāva-bāhulyād aśru vā vartate dṛśoḥ
tathāpi na bhaved
bhāvaḥ śrī-kṛṣṇe cid-vilāsini
(32)
vibhinnāḿśa-gatā
līlā kṛṣṇasya paramātmanaḥ
jīvānāḿ
baddha-bhūtānāḿ sambandhe vidyate kila
(33)
cid-vilāsa-ratā ye tu
cic-chakti-pālitāḥ sadā
na teṣām ātma-yogena
brahma-jńānena vā phalam
(34)
māyā tu
jaḍa-yonitvāc cid-dharma-parivartinī
āvaraṇātmikā
śaktir īśasya paricārikā
(35)
cic-chakteḥ pratibimbatvān
māyayā bhinnatā kutaḥ
praticchāyā bhaved
bhinnā vastuno na kadācana
(36)
tasmān māyā-kṛte
viśve yad yad bhāti viśeṣataḥ
tat tad eva pratichāyā
cic-chakter jala-candravat
(37)
māyayā bimbitaḿ
sarvaḿ prapańcaḥ śabdyate budhaiḥ
jīvasya bandhane śaktam
īśasya līlayā sadā
(38)
vastunaḥ
śuddha-bhāvatvaḿ chāyāyāḿ vartate
kutaḥ
tasmān māyā-kṛte
viśve heyatvaḿ paridṛśyate
(39)
sā māyā sandhinī
bhūtvā deśa-buddhiḿ tanoti hi
ākṛtau vistṛtau
vyāptā prapańce vartate jaḍā
(40)
jīvānāḿ
martya-dehādau sarvāṇi karaṇāni ca
tiṣṭhanti parimeyāni
bhautikāni bhavāya hi
(41)
saḿvid-rūpā
mahā-māyā lińga-rūpa-vidhāyinī
ahańkārātmakaḿ
cittaḿ baddha-jīve tanoty aho
(42)
sā śaktiś cetaso
buddhir indriye bodha-rūpiṇī
manasy eva smṛtiḥ
śaśvat viṣaya-jńāna-dāyinī
(43)
viṣaya-jńānam eva syān
māyikaḿ nātma-dharmakam
prakṛter
guṇa-saḿyuktaḿ prākṛtaḿ kathyate
janaiḥ
(44)
sā
māyā-hlādinī prītir viṣayeṣu bhavet kila
karmānanda-svarūpā sa
bhukti-bhāva-pradāyinī
(45)
yajńeśa-bhajanaḿ
śaśvat tat-prīti-kārakaḿ bhavet
trivarga-viṣayo dharmo
lakṣitas tatra karmibhiḥ
TRANSLATION
1) We will now
consider the science of Vaikuntha, which should be known by the learned. In the
beginning it should be understood that there is no difference between the
energy and the energetic. Nothing is gained if we consider the Absolute Truth
as devoid of energy, therefore it is the duty of swanlike persons to accept the
existence of His energies. Energy is never a truth separate from the energetic
Supreme Lord. Although proper examples to illustrate the Absolute Truth are
unavailable in this material world, indirect examples are sometimes found. Just
as fire and heat cannot exist separately, the Absolute Truth and His energies
do not exist separately.
2) The
Absolute Truth is manifested through the inconceivable superior energy of the
energetic Absolute Truth, who is the source of the purushavataras and is
realized through samadhi. If heat was separated from fire, then due to an
absence of energy, fire would not exist. Similarly, if energy was separated
from the Absolute Truth, then the Absolute Truth would not exist.
3) The
superior energy of the Absolute Truth is realized in three different
aspects—sandhini, samvit, and hladini. The first manifestation of the Absolute
Truth is sat (sandhini), cit (samvit), and ananda (hladini). “In the beginning
there was only the Supreme Brahman, then, after manifesting His energies, He
became known as sat-cid-ananda,”—this kind of misconception arises due to
consideration of material time and should not applied on the Absolute Truth. It
is understood by swanlike people that the sat-cid-ananda form of the Lord is
beginningless, endless, and eternal. The sandhini energy manifests the
existence of the eternal abode, name, form, associates, relationships,
features, and foundation of the Absolute Truth. The superior energy of the Lord
has three potencies, namely cit, or spiritual, jiva, or marginal, and acit, or
material. The spiritual potency, cit, is His internal potency. The marginal and
material potencies are separated. These potencies are considered according to
the proportion of the energy manifest. Vaikuntha is the abode of the spiritual
potency of the sandhini aspect of the superior energy.
4) The names
of Krsna manifest from the abhidha-satta, the body of Krsna manifests from the
rupa-satta, and the lovers of Krsna like Radha manifest from a mixture of the
rupa-satta and sangini-satta.
5) All kinds
of relationships manifest from the sandhini aspect. The sandhini aspect of the
Lord is the source of all spiritual manifestations and features.
6) The samvit
aspect of the superior energy consists of knowledge and its practical
application (jnana and vijnana). When samvit interacts with the manifestations
of the sandhini aspect, all emotions appear.
7) Without the
presence of emotions, existence would be unknown. Therefore all truths are
illuminated by samvit. All the emotions of Vaikuntha are created by the samvit
aspect of the spiritual potency.
8) All
relationships in Vaikuntha have been established by Samvitdevi, who is the
director of action and inaction. The different rasas, such as shanta and dasya,
and the respective activities in those rasas have been established by samvit.
9) If one does
not accept the quality of variegatedness, then Samvitdevi manifests for him the
impersonal feature of the Absolute Truth. The living entity then takes shelter
of impersonal knowledge of Brahman. Therefore impersonal knowledge of Brahman
is only the impersonal consideration of Vaikuntha. For one who accepts the
quality of variegatedness, Samvitdevi manifests the Supreme Personality of
Godhead. The living entity then accepts the devotional service of the Lord.
10) When the
spiritual potency of the superior energy interacts with the hladini aspect, it
creates attachment up to the state of mahabhava, in which She (hladini) bestows
the topmost ecstasy.
11) This
hladini is Sri Radhika, who is the energy of the energetic, who possesses the
topmost loving sentiments, and who is half of the Supreme Lord's form. She
expands into the indescribable forms of Krsna's inconceivable happiness.
12) That Radha
gives pleasure to Krsna. She is the embodiment of mahabhava. There are eight
varieties of emotions that nourish the rasa of hladini. They are known as
Radha's eight sakhis.
13) When the
hladini energy of the living entities realizes a portion of the spiritual
hladini by the association of devotees and the mercy of the Lord, then the
living entities become eternally happy and attain the stage of pure eternal
sentiments while remaining individual entities.
14)
The sandhini,
samvit, and hladini energies are eternally situated in Sri Krsna, the Supreme
Personality of Godhead; that is, existence, knowledge, and attachment are in
perfect harmony in Him. Yet these three energies are also present in His
personal expansions in His Vaikuntha pastimes.
15) Although
many variegated qualities are eternally manifest in Sri Krsna, He wonderfully
remains nirguna, devoid of material qualities, because His qualities are the
interactions of His spiritual potency and are forms of His spiritual opulence.
16) After
concluding the consideration on the sandhini, samvit, and hladini aspects of
the spiritual potency of the superior energy, I will now explain the sandhini,
samvit, and hladini aspects of the marginal potency of the superior energy. The
living entities are created by the will of the Lord and by the inconceivable
superior energy of the Lord. The living entities have been awarded minute independence,
so they are classified as separated truths and their activities are said to be
separated from the Lord's activities.
17) Krsna is
like the spiritual sun, and the living entities are like the atomic particles
of that incomparable sun's rays. Therefore all the qualities of Krsna are
naturally present in the living entities.
18) Although
it is inappropriate to compare the greatness of the Lord's qualities with the
ocean or the earth, if we do consider His qualities in this way, then the
qualities of the living entities appear like drops of the ocean or dust
particles of the earth.
19) The three
aspects—hladini, sandhini, and samvit—are fully manifest in Sri Krsna, but they
are also minutely present in the living entities. This is understood by persons
endowed with fine intelligence.
20) All living
entities have independence that was awarded by the Lord, yet those who desire
auspiciousness naturally remain under the subordination of Krsna.
21) Those who
are unable to recognize what is auspicious and what is inauspicious and who
engage in sense gratification do not accept subordination under the spiritual
potency and thus live independently. They traverse the path of fruitive
activities while wandering in the material world, which is difficult to leave
after once entering.
22) For those
living entities who traverse the path of fruitive activities, the Lord, as His
pastime, accompanies them in the form of the Supersoul.
23) The
pastimes of the Lord and the living entities appear mundane to the conditioned
souls. The living entities enjoy the results of their fruitive activities,
while the Supersoul awards those results.
24) When the
marginal potency of the superior energy interacts with sandhini, the upper
heavenly planets are created.
25) Fruitive
activities, the results of fruitive activities, distress, happiness, sin,
piety, and all desires are also created by this interaction with sandhini. The
functions of the subtle bodies are also created by this interaction. Svarloka,
Janaloka, Tapoloka, Satyaloka, and Brahmaloka are all created by this
interaction. Even the lower hellish planets are understood to be created by
this interaction with sandhini.
26) When the
marginal potency of the superior energy interacts with samvit, it manifests
knowledge of the Absolute Truth. By this knowledge a living entity realizes the
Supersoul. This knowledge is distinct from and inferior to impersonal knowledge
of Brahman, which is manifested by the interaction of the spiritual potency of
the superior energy with samvit.
27) Renunciation,
in the form of neglecting maya, manifests from this interaction of samvit with
the marginal energy. Sometimes the living entities consider the happiness of
realizing the self as insignificant and the happiness of realizing the
Supersoul as relatively superior, and they therefore desire to merge with the
Supersoul.
28) When the
marginal potency of the superior energy interacts with hladini, it manifests
devotional service to the Supreme Lord. This devotional service nullifies the
material conception of the Lord and establishes Him as nirakara, or formless.
29) The rati,
or attachment, of the spiritual potency is different from this type of
devotional service of the Supreme Lord. Therefore this devotional service of
the Lord is naturally dry, or without rasa, and is not based on love.
30) The
prayers of those who perform this type of devotional service are mixed with
gratefulness, therefore this cannot be called unmotivated devotional service.
Rather, their prayers are filled with desires for material advancement or
renunciation.
31) Although
sometimes tears are shed out of emotion while executing this type of devotional
service, such persons' emotions for Sri Krsna, who enjoys spiritual pastimes,
do not arise.
32) Does this
mean that there is no superior emotion in the hearts of the conditioned souls
than this form of devotional service? Certainly there is. Just as Sri Krsna
performs His pastimes in Vaikuntha with the eternally perfect living entities,
He certainly performs pastimes in relationship with the conditioned souls.
33) Those who
consider the happiness of the hladini aspect of the marginal potency as
insignificant and consider the impersonal Brahman as incomplete understand that
the pastimes of Krsna with the spiritual potency of the superior energy are
more relishable, so they join those pastimes. They are qualified for receiving
the highest happiness. They are servants of the Lord and are under the
protection of the spiritual potency. They derive no fruits whatsoever from
impersonal knowledge of Brahman or yoga. In this context, yoga refers to
devotional service (as described above in verses 28-31), as practiced by the
living entities. Regarding impersonal knowledge of Brahman, please refer to
verse 9 of this chapter. Therefore when yogis and jnanis become fortunate, they
engage in spiritual activities.
34) After
completing discussions on the marginal potency, I will now discuss the
sandhini, samvit, and hladini aspects of maya-shakti, the external potency. All
inert matter is manifested from the external potency of the superior energy.
Therefore this maya potency converts spiritual characteristics into material
characteristics. Maya, the external potency, covers the living entities, so she
is the mother of illusion and a maidservant of the Supersoul.
35) After
carefully studying the nature of maya, it is concluded to be the most inferior
potency in the whole creation, because all of the living entities'
inauspiciousness is created by maya. If maya did not exist, there would be no
degradation of the living entities in the form of aversion to the Lord.
Therefore many people doubt whether maya is the Lord's energy, because the
Supreme Lord is all-auspicious and unaffected by sin. Those who understand the
Supreme Lord as the supreme doer and controller do not accept any truth that is
contrary to Him; they thus accept maya as the material potency of the Supreme
Lord's spiritual energy. The external potency, which is a reflection or shadow
of the spiritual potency, is not independent. By the will of the Lord, maya is
the perverted reflection of, and therefore certainly subordinate to, the Lord's
spiritual potency. In this context one should not accept the Mayavadi
philosophers' meanings of bimba (reflection), pratibimba (reflected image), and
praticchaya (shadow).
36) If we
consider the existence of maya, we can conclude that this world is the shadow
of Vaikuntha, which is created by the spiritual potency of the superior energy
of the Lord and is full of variegatedness. The example of the moon in water is
applicable to this shadow [the material world]. But this world is not false in
the same way as the moon in the water is false. As maya is in fact a potency of
the superior energy, whatever is created by her is also a fact.
37) As far as
the work of the maidservant [Maya] is concerned, learned people say that this
material world is her creation. This material existence is able to bind the
living entities as part of the Lord's pastimes (please see verses 22-23 of this
chapter).
38) Just as
the original, pure condition of an object is not manifest in its shadow, we do
not find the pleasantness of the spiritual world in the material world, which
is created by maya, rather we find the perverted quality, distress.
39) When the
external potency of the superior energy interacts with sandhini, it spreads
conceptions of nationalism. This mentality is found only in this world. The
symptoms of this conception are spread through forms and their expansions. If
one could ascertain Vaikuntha by one's thoughts, then the material forms and
their expansions would certainly be useful. But the science of Vaikuntha is
beyond the realm of material space, time, and argument and is realized through
samadhi. Actually all the forms and expansions that are seen in Vaikuntha, the
abode of transcendental pastimes, are all spiritual and auspicious. It should
be known that the forms and expansions of the material world, the perverted
reflection of the spiritual world, are forever devoid of bliss.
40) The
activities and bodies of the conditioned living entities are material and
limited and are meant for performing work and enjoying its results. They are
created by the sandhini aspect of the external potency. If one tries to
understand words like “tiny” and “atomic” in descriptions of the living
entities and “greatness” in descriptions of the Supreme Lord in terms of
material space, then one will not attain knowledge of the Absolute Truth.
41) When the
external potency of the superior energy interacts with samvit, it creates the
subtle body of conditioned souls in the form of intelligence and false ego. The
constitutional position of a pure living entity is beyond the gross and subtle
bodies. The samvit aspect of the external potency is known in the scriptures as
nescience. Due to this nescience, the gross and subtle bodies of the living
entities are created. When pure living entities reside in Vaikuntha, the first
knot of nescience, in the form of false ego, does not entangle them. Pure
living entities cannot remain steady after giving up spiritual activities.
Therefore as soon as the living entities become situated in their own happiness
through the minute independence given by the Lord, they become shelterless and
are compelled to take shelter of Maya. On account of this, pure living entities
have no shelter other than Vaikuntha. The living entities of Vaikuntha are very
insignificant, like fireflies in comparison to the powerful sunlike Lord. As
soon as the living entity leaves Vaikuntha, he is simultaneously awarded a
subtle body and thrown into the material world, created by Maya. All
manifestations of the sandhini, samvit, and hladini aspects of the marginal
potency are mixed with maya as soon as the living entity leaves the shelter of
Vaikuntha. When one considers material existence as his own, this is called
false ego. Absorption in this false ego is the function of the heart,
cultivating material sense objects through the heart is the function of the
mind, and realization through this cultivation is called material knowledge.
The mind, being superior to the senses, manifests as the functions of the
senses in their association. When the impression of contact between the senses
and sense objects is established within, it is protected by the strength of
remembrance. When one cultivates those protected memories by following the
process of elaborating and condensing them, then whatever one conjectures is
called argument. By this argument, knowledge of sense objects and related items
is acquired.
42) The samvit
aspect of the external energy creates the intelligence of the heart, the
feelings of the senses, the remembrance of the mind, and the knowledge of sense
objects.
43) Knowledge
of sense objects is completely mundane. It has nothing to do with one's
constitutional duties. It is called material knowledge because it is connected
with the qualities of the material world.
44) The
hladini aspect of the external energy manifests as attachment for material
objects. That attachment spreads the conception of enjoyment in the form of
happiness derived from fruitive activities. Attachment for the material world,
the endeavor for material prosperity, and the desire for sense gratification
all naturally arise from this attachment to sense objects. In order to maintain
life peacefully, the four castes—brahmana, kshatriya, vaishya, and shudra—are
established according to people's natural characteristics, and the four
ashramas—grihastha, vanaprastha, brahmacari, and sannyasi—are established
according to people's position. According to necessity, constitutional and
conditional occupational duties are ascribed. When the upper and lower planets,
which are created by the sandhini aspect of the marginal potency (see verses
24-25), are connected with the results of these duties, then they become the
object of the fruitive workers' hopes or fears. It is to be mentioned at this
point that the samvit and hladini aspects of the marginal potency, being almost
covered by the samvit and hladini aspects of the external potency, time to time
manifest renunciation and knowledge of the self, which are ultimately overcome
by maya due to the absence of spiritual activities.
45) The
Supersoul is perceived at this point as Yajneshvara, the Lord of sacrifice.
People of the material world try to please Him by their activities, and they
worship Him by sacrifices. The name of this religion is trivarga, or dharma,
artha, and kama. But there is no possibility of moksha, or liberation, by this
path.
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UPDATED: July 24, 2009