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  • GopalKrishna Das March 17, 2016 at 4:25pm

    Bs 5.16 — The function of Śambhu in relation to jīvas is that this universe enshrining the mundane egotistic principle has originated from Śambhu.

    Commentary by Srila Jiva Gosvami

    In this half verse the author describes another duty performed by Siva.   This half verse means, “This universe enshrining the mundane egotistic principle has originated from Sambhu.”   This is because Lord Siva is the predominating deity of false-ego.

     

    Bs 5.17 — Thereupon the same great personal Godhead, assuming the threefold forms of Viṣṇu, Prajāpati and Śambhu, entering into the mundane universe, plays the pastimes of preservation, creation and destruction of this world. This pastime is contained in the mundane world. Hence, it being perverted, the Supreme Lord, identical with Mahā-Viṣṇu, prefers to consort with the goddess Yoganidrā, the constituent of His own spiritual [cit] potency full of the ecstatic trance of eternal bliss appertaining to His own divine personality.

    Commentary by Srila Jiva Gosvami

    In this verse the author describes the Lord’s pastimes when He assumes these different forms and enters the material universes. Here with word “taih” means “with these three Deities, beginning with Lord Vishnu, who enter each material universe”, and “vesaih” means “with forms”.   In this way the Lord enjoys pastimes in the material universes. That is the meaning.

    The word “bhagavati” here means “an expansion of the previously described goddess Maha-yoganidra”. “Shrir iva sangata” means “because she is full of the ecstatic trance of eternal bliss all the divine goddesses are included within her”. In this way she includes a partial expansion of Goddess Shri, the goddess of fortune. That is the meaning.

  • GopalKrishna Das March 17, 2016 at 4:24pm

    Bs 5.15 — The same Mahā-Viṣṇu created Viṣṇu from His left limb, Brahmā, the first progenitor of beings, from His right limb and, from the space between His two eyebrows, Śambhu, the divine masculine manifested halo.

    Commentary by Srila Jiva Gosvami

    What did the Lord do then? That is described in this verse. Then the form of Vishnu and the other forms of the Lord entered the material universes. In each universe they assumed different roles such as protector, maintainer, and controller.   In this way the Lord enters each universe.

    The word “prajapatih” here refers to the incarnation of Hiranyagarbha. It does not refer to the four-faced Brahma.   That Prajapati creates the different avarana-gata demigods. Vishnu is engaged in the work of maintaining and protecting, and Siva is engaged in the work of destruction. The word “kurca-desat” means “from between the eyebrows”. The places of these are the coverings of water.

  • GopalKrishna Das March 17, 2016 at 4:23pm

    Bs 5.10 — The person embodying the material causal principle, viz., the great lord of this mundane world [Maheśvara] Śamhhu, in the form of the male generating organ, is joined to his female consort the limited energy [Māyā] as the efficient causal principle. The Lord of the world Mahā-Viṣṇu is manifest in him by His subjective portion in the form of His glance.

    Commentary by Srila Jiva Gosvami

    The first half of this verse describes the condition where the Lord is not manifested and the second half of the verse describes the condition where the Lord is manifested. The words “linga-rupi”, “saktiman” and “purusah” refer to Lord Siva, who is a partial expansion of the Supreme Lord and who is the creator of the material world.

    The words “tasmin” and “linge” mean “in the world of gross and subtle matter”.   In that world Lord Vishnu, the origin of the amsa-avataras, became manifest. The word “jagat-patih” means “the master of all living entities, from the highest to the lowest”.

  • GopalKrishna Das March 17, 2016 at 4:22pm

    Bs 5.9 — All offspring of the consort of the great lord [Maheśvara] of this mundane world are of the nature of the embodiment of the mundane masculine and feminine generative organs.

    Commentary by Srila Jiva Gosvami

    Because He is not different from the Lord, Siva is independent. The word “linga” has the same meaning as in the previous verse. The word “mahesvari” means “of Mahesvari”.

  • GopalKrishna Das March 17, 2016 at 4:22pm

    Bs 5.8 — [The secondary process of association with Māyā is described.] Ramādevī, the spiritual [cit] potency, beloved consort of the Supreme Lord, is the regulatrix of all entities. The divine plenary portion of Kṛṣṇa creates the mundane world. At creation there appears a divine halo of the nature of His own subjective portion [svāṁśa]. This halo is divine Śambhu, the masculine symbol or manifested emblem of the Supreme Lord. This halo is the dim twilight reflection of the supreme eternal effulgence. This masculine symbol is the subjective portion of divinity who functions as progenitor of the mundane world, subject to the supreme regulatrix [niyati]. The conceiving potency in regard to mundane creation makes her appearance out of the supreme regulatrix. She is Māyā, the limited, nonabsolute [aparā] potency, the symbol of mundane feminine productivity. The intercourse of these two brings forth the faculty of perverted cognition, the reflection of the seed of the procreative desire of the Supreme Lord.

    Commentary by Srila Jiva Gosvami

    Here someone may ask: “Who is Rama?”

    To answer this question the author speaks this half-verse, beginning with the word “niyatih”. “Niyatih” means “the Supreme Lord’s personal potency who acts as a controller”, and “devi” means “the effulgent goddess who appears by her own desire”. She is described in the following words of Shrimad-Bhagavatam (12.11.20):

    “The goddess of fortune, Shri, who never leaves the Lord’s side, appears with Him in this world as the representation of His internal potency.”

    Shrila Shridhara Svami comments on this verse in these words:

    “This potency is the constant companion of the Supreme Personality of Godhead. The reason for this is given in the phrase “saksad atmanah”, which means that because she is personally manifested from the transcendental body of the Supreme Personality of Godhead, she is not different from Him.”

    Because the word “saksat” is used here, this explanation cannot be taken to describe the external potency Maya, who is described in the following words of Shrimad-Bhagavatam (2.5.13):

    “The illusory energy of the Lord cannot take precedence, being ashamed of her position.”

    That Rama-devi is the constant companion of the Lord is described in these words of Vishnu Purana:

    “Goddess Shri is Lord Vishnu’s constant companion. She is the mother of the universes. O best of brahmanas, as Lord Vishnu is all-pervading, so also is Goddess Shri.”

    It is also said:

    “As Lord Vishnu, the master of the universes and the supreme controller of the demigods, incarnations in the material world, so also does His constant companion Goddess Shri.”

    Here someone may object: is it said somewhere that there is a cause of Siva and Durga?

    The answer is that as the universal form is manifested from Lord Vishnu, so also are Siva and Durga. That is confirmed in this verse by the word “tal-lingam”. In the Vishnu Purana it is said:

    “The potency of the material world is manifested from a part of a part of a million-millionth part of Lord Vishnu.”

    Thus a small part of Lord Vishnu’s spiritual effulgence is manifested as the linga described here.That linga is Sambhu. A specific manifestation of that is called Sambhu. That is the means. This will be further described in text 45 of the Brahma-samhita. The “yoni” or unmanifested maya receives the seed. The word “apara” indicated that the “yoni” is the potency known as “pradhana”.   This is the desire (Kamah” of the partial expansion of Lord Hari “hareh”. for the purpose of creation, the Lord desires to glance. That is the meaning. From this comes the seed of the mahat-tattva. This is explained in the following words of the Sruti-sastra:

    “The Lord desired: Let there be creation. And then there was creation.”

    This is also confirmed in Shrimad-Bhagavatam 3.5.26 (which was quoted at the end of the commentary on text 7).

  • 3ruf705dlznca March 17, 2016 at 3:07pm
    SB 3.12.4 — In the beginning, Brahmā created four great sages named Sanaka, Sananda, Sanātana and Sanat-kumāra. All of them were unwilling to adopt materialistic activities because they were highly elevated due to their semen’s flowing upwards.
    SB 3.12.5 — Brahmā spoke to his sons after generating them. “My dear sons,” he said, “now generate progeny.” But due to their being attached to Vāsudeva, the Supreme Personality of Godhead, they aimed at liberation, and therefore they expressed their unwillingness.
    SB 3.12.6 — On the refusal of the sons to obey the order of their father, there was much anger generated in the mind of Brahmā, which he tried to control and not express.
    SB 3.12.7 — Although he tried to curb his anger, it came out from between his eyebrows, and a child mixed blue and red was immediately generated.
    SB 3.12.8 — After his birth he began to cry: O destiny maker, teacher of the universe, kindly designate my name and place.
    SB 3.12.9 — The all-powerful Brahmā, who was born from the lotus flower, pacified the boy with gentle words, accepting his request, and said: Do not cry. I shall certainly do as you desire.
    SB 3.12.10 — Thereafter Brahmā said: O chief of the demigods, you shall be called by the name Rudra by all people because you have so anxiously cried.
    SB 3.12.11 — My dear boy, I have already selected the following places for your residence: the heart, the senses, the air of life, the sky, the air, the fire, the water, the earth, the sun, the moon and austerity.
    SB 3.12.12 — Lord Brahmā said: My dear boy Rudra, you have eleven other names: Manyu, Manu, Mahinasa, Mahān, Śiva, Ṛtadhvaja, Ugraretā, Bhava, Kāla, Vāmadeva and Dhṛtavrata.
    SB 3.12.13 — O Rudra, you also have eleven wives, called the Rudrāṇīs, and they are as follows: Dhī, Dhṛti, Rasalā, Umā, Niyut, Sarpi, Ilā, Ambikā, Irāvatī, Svadhā and Dīkṣā.
    SB 3.12.14 — My dear boy, you may now accept all the names and places designated for you and your different wives, and since you are now one of the masters of the living entities, you may increase the population on a large scale.
    SB 3.12.15 — The most powerful Rudra, whose bodily color was blue mixed with red, created many offspring exactly resembling him in features, strength and furious nature.
    SB 3.12.16 — The sons and grandsons generated by Rudra were unlimited in number, and when they assembled together they attempted to devour the entire universe. When Brahmā, the father of the living entities, saw this, he became afraid of the situation.
    SB 3.12.17 — Brahmā told Rudra: O best among the demigods, there is no need for you to generate living entities of this nature. They have begun to devastate everything on all sides with the fiery flames from their eyes, and they have even attacked me.
    SB 3.12.18 — My dear son, you had better situate yourself in penance, which is auspicious for all living entities and which will bring all benediction upon you. By penance only shall you be able to create the universe as it was before.
    SB 3.12.19 — By penance only can one even approach the Personality of Godhead, who is within the heart of every living entity and at the same time beyond the reach of all senses.

    SB 3.12.20 — Śrī Maitreya said: Thus Rudra, having been ordered by Brahmā, circumambulated his father, the master of the Vedas. Addressing him with words of assent, he entered the forest to perform austere penances.

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