SRI KRSNA-SANDARBHA

BY SRILA JIVA GOSWAMI

Anuccheda 2

TEXT 1
To describe how the second purusa-incarnation arranges the activities of the secondary phase of creation within each universe, (Suta Goswami) speaks the next one and a half verses. (S.B. 1.3.2-3):

TEXT 2
" A part of the purusa lies down within the water of the universe. From the navel lake of His body sprouts a lotus stem, and from the lotus flower atop this stem, Brahma, the master of all engineers in the universe, becomes manifest. It is believed that all the universal planetary systems are situated on the extensive body of the purusa."

TEXT 3
This verse describes how the second purusa-incarnation (Garbhodakasayi Visnu) enters the universes and lies down (sayanasya) on the Garbhodaka ocean (ambhasi).

TEXT 4
In these verses the words "sayanasya" (resting) and "avayava-samsthanaih" (situated on the limbs of His transcendental form) show that the transcendental feet and other limbs of the Lord were spread throughout the material universe. Because of this entrance of the Lord into the universe it is sometimes considered that the entire universe is the body of the Lord (virat-rupa).

TEXT 5
The entrance of the transcendental form of the Lord within the material universe is the cause of the conception of the universe as the Lord's form. This conception of the universal form of the Lord is described in the Srimad-Bhagavatam. (2.1.26) :

"Persons who have studied it have realized that the planets known as Patala constitute the bottoms of the feet of the Universal Lord, and the heels and the toes are the Rasatala planets. The ankles are the Mahatala planets and His shanks constitute the Talatala planets."

This conception of the Lord's Universal form is meant to help the neophyte devotees fix their minds on the Lord's form. The Universal Form is not actually real. It is only an imagination.

TEXT 6
The conception of the Lord's Universal Form may also be understood in the following way: Because the different varieties of the material manifestation have emanated from the different limbs of the Lord's form, the universe may be considered a form of the Lord. This is confirmed in the Vedic hymns:
"the moon is born from the mind of the Supreme Personality of Godhead." - Rg Veda 10.90.13

"The Supreme Personality of Godhead created the earth from His two lotus feet. He created the different directions from His sense of hearing. He created the different parts of the material world from the parts of His transcendental body." -Rg Veda 10.90.14

TEXT 7
In the Mahabharata's Moksa-dharma Narayaniya (Santi-parva 339.12-14), Lord Garbhodakasayi Visnu, in His form as the master of Svetadvipa, confirms this explanation in the following verses:

TEXT 8
"From My fourth expansion the eternal form of Lord Sesa is manifest. Then Lord Sankarsana is manifest and from Him Lord Pradyumna appears. From My appearance as Lord Pradyumna I again appear as Lord Aniruddha. From the lotus flower of Lord Aniruddha's navel, Brahma is born, and from Brahma all the material elements as well as the moving and non-moving living entities appear."

TEXT 9
Vedavyasa also explains:
" They who are learned in sankhya-yoga declare that Lord Aniruddha is the all-pervading Supersoul. Lord Sankarsana's transcendental deeds have expanded His reputation as the Supreme Personality of Godhead. The wise know that the unmanifest origins (pradhana) of material creation have emanated from Lord Sankarsana, and because of Him this original form of matter evolves into the manifest material world. Lord Aniruddha, the all-pervading Supersoul present in each universe, appears from Lord Sankarsana and He creates Brahma, the grandfather of all living entities."

TEXT 10
The first part of this passage describes the glories of Lord Sankarsana, and the second part, beginning with the words "aniruddho hi", describes the glories of Lord Aniruddha. The word "lokesu", means "in each universe" and the word "mahatma" means the all pervading Supersoul (paramatma). The word "vyaktatvam" means "manifested from Lord Pradyumna." The rest of the verse is clear and requires no comment.

TEXT 11
Because Suta Goswami wanted to emphasize that all Visnu-forms are actually the same single Personality of Godhead, he did not place Lord Pradyumna's name in this verse. The same reason prompted the author of Satvata Tantra to avoid specifically naming the various purusa-incarnations when he spoke the verse beginning "visnos tu trini rupani" (which has been quoted in Anuccheda 1, Text 14).

TEXT 12
The same description of the Supreme Personality of Godhead's creation of the material world is found in the following verse of Srimad Bhagavatam (2.6.39):
"The Supreme original Personality of Godhead, Lord Sri Krsna, expanding His plenary portion as Maha-Visnu, the first incarnation, creates this manifested cosmos, but He is unborn. The creation, however, takes place in Him and the material substance and manifestations are all Himself. He maintains them for some time and absorbs them into Himself again."

TEXT 13
In his commentary on the first line of this verse, Sridhara Svami explains :
" The phrase "sa esa adyah refers to Bhagavan, the Supreme Personality of Godhead, who appears as the purusa-incarnation, and thus creates, maintains and annihilates the material worlds."

TEXT 14
The first purusa-incarnation is also described in Srimad-Bhagavatam (2.6.42):
"Karanarnavasayi Visnu is the first incarnation of the Supreme Lord and He is the master of eternal time, space, cause and effects, mind, the elements, the material ego, the modes of nature, the senses, the universal form of the Lord, Garbhodakasayi Visnu, and the sum total of all living beings, both moving and non-moving."

TEXT 15
Sridhara Swami explains in his commentary:
" In this verse the word 'parasya' means of the Supreme Personality of Godhead and the word 'purusah' means the purusa-incarnation, who creates the material world.
" This first purusa-incarnation (Karanodakasayi Visnu) is described in the Rg Veda 10.90.1 : The Supreme Personality of Godhead then appeared as the first purusa-incarnation, who had thousands of faces, eyes and feet. Expanding in all directions, the purusa-incarnation exceeded the dimensions of the universe by the measurement of ten fingers.
" We may also note in the connection that the Lord accepts the form of the purusa-incarnation (adyo vatarah) in order to enjoy transcendental pastimes."

TEXT 16
In the same way, in Srimad-Bhagavatam (3.20.12) it is said :
" When the equilibrium of the three modes of nature was agitated by the unseen activity of the living entity, by Maha-Visnu and by the force of time, the total material elements were produced."

TEXT 17
The next verse from Srimad-Bhagavatam (3.20.27) along with Sridhara Svami's commentary, should be carefully studied.
Srimad-Bhagavatam: "When that Supreme Personality of Godhead who is lying on the Garbhodaka ocean entered the heart of Brahma, Brahma brought his intelligence to bear and with the intelligence invoked he began to create the universe as it was before."
Sridhara Svami's Commentary: " This verse explains that the Lord lies down on the waters (salilasaye) of the Garbhodaka ocean (garbhodakasyantah) and enters (adhisthita) the heart of Brahma. By his own intelligence the seemingly independent Brahma then created all the forms and names of the material universe."

TEXT 18
From the study of this verse and commentary it will become clear that the Universal Form is not actually a form of the Lord.

TEXT 19
From the careful study of this verse it will also become clear that the Lord's Bhagavan feature, who is also known as Vasudeva, is separately manifested from His appearance as the purusa-incarnations.