sa
sarva-dhī-vṛtty-anubhūta-sarva
ātmā yathā svapna-janekṣitaikaḥ
taṁ satyam ānanda-nidhiṁ bhajeta
nānyatra sajjed yata ātma-pātaḥ
Translation
One should
concentrate his mind upon the Supreme Personality of Godhead, who alone
distributes Himself in so many manifestations just as ordinary persons create
thousands of manifestations in dreams. One must concentrate the mind on Him,
the only all-blissful Absolute Truth. Otherwise one will be misled and will
cause his own degradation.
Purport
In this verse, the
process of devotional service is indicated by the great gosvāmī Śrīla
Śukadeva. He tries to impress upon us that instead of diverting our attention
to several branches of self-realization, we should concentrate upon the Supreme
Personality of Godhead as the supreme object of realization, worship and
devotion. Self-realization is, as it were, offering a fight for eternal life
against the material struggle for existence, and therefore by the illusory
grace of the external energy, the yogī or the devotee is faced
with many allurements which can entangle a great fighter again in the bondage
of material existence. A yogī can attain miraculous successes
in material achievements, such as aṇimā and laghimā, by
which one can become more minute than the minutest or lighter than the
lightest, or in the ordinary sense, one may achieve material benedictions in
the shape of wealth and women. But one is warned against such allurements
because entanglement again in such illusory pleasure means degradation of the
self and further imprisonment in the material world. By this warning, one
should follow one’s vigilant intelligence only.
The Supreme Lord is
one, and His expansions are various. He is therefore the Supersoul of
everything. When a man sees anything, he must know that his seeing is secondary
and the Lord’s seeing is primary. One cannot see anything without the Lord’s
having first seen it. That is the instruction of the Vedas and
the Upaniṣads. So whatever we see or do, the Supersoul of all
acts of seeing or doing is the Lord. This theory of simultaneous oneness and
difference between the individual soul and the Supersoul is propounded by Lord
Śrī Caitanya Mahāprabhu as the philosophy of acintya-bhedābheda-tattva. The virāṭ-rūpa, or
the gigantic feature of the Supreme Lord, includes everything materially
manifested, and therefore the virāṭ or gigantic feature of the
Lord is the Supersoul of all living and nonliving entities. But the virāṭ-rūpa is
also the manifestation of Nārāyaṇa or Viṣṇu, and going further on and on one
will eventually see that Lord Kṛṣṇa is the ultimate Supersoul of everything
that be. The conclusion is that one should unhesitatingly become a worshiper of
Lord Kṛṣṇa, or, for that matter, His plenary expansion Nārāyaṇa, and none else.
In the Vedic hymns, it is clearly said that first of all Nārāyaṇa cast a glance
over matter and thus there was creation. Before creation, there was neither
Brahmā nor Śiva, and what to speak of others. Śrīpāda Śaṅkarācārya has
definitely accepted this, that Nārāyaṇa is beyond the material creation and
that all others are within the material creation. The whole material creation, therefore,
is one with and different from Nārāyaṇa, simultaneously, and this supports
the acintya-bhedābheda-tattva philosophy of Lord Śrī Caitanya
Mahāprabhu. Being an emanation from the glancing potency of Nārāyaṇa, the whole
material creation is nondifferent from Him. But because it is the effect of His
external energy (bahiraṅgā māyā) and is aloof from the internal potency
(ātma-māyā), the whole material creation is different from Him at the
same time. The example given in this verse very nicely is that of the dreaming
man. The dreaming man creates many things in his dream, and thus he himself
becomes the entangled seer of the dream and is also affected by the
consequences. This material creation is also exactly a dreamlike creation of
the Lord, but He, being the transcendental Supersoul, is neither entangled nor
affected by the reactions of such a dreamlike creation. He is always in His
transcendental position, but essentially He is everything, and nothing is apart
from Him. As a part of Him, one should therefore concentrate on Him only,
without deviation; otherwise one is sure to be overcome by the potencies of the
material creation, one after another. It is confirmed in the Bhagavad-gītā (9.7) as
follows:
sarva-bhūtāni
kaunteya
prakṛtiṁ yānti māmikām
kalpa-kṣaye punas tāni
kalpādau visṛjāmy aham
“O son of Kuntī, at
the end of the millennium every material manifestation enters into My nature,
and at the beginning of another millennium, by My potency, I again create.”
The human life,
however, is an opportunity to get out of this repetition of creation and
annihilation. It is a means whereby one may escape the Lord’s external potency
and enter into His internal potency.
Srimad
Bhagavatam 2.1.39
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