Canto 1: CreationChapter 9: The Passing Away of Bhishmadeva in the Presence of Lord Krishna

Bhaktivedanta VedaBase: Srimad Bhagavatam 1.9.42

tam imam aham ajam sarira-bhajam

hridi hridi dhishthitam atma-kalpitanam

pratidrisam iva naikadharkam ekam

samadhi-gato 'smi vidhuta-bheda-mohah

SYNONYMS

tam -- that Personality of Godhead; imam -- now present before me; aham -- I; ajam -- the unborn; sarira-bhajam -- of the conditioned soul; hridi -- in the heart; hridi -- in the heart; dhishthitam -- situated; atma -- the Supersoul; kalpitanam -- of the speculators; pratidrisam -- in every direction; iva -- like; na ekadha -- not one; arkam -- the sun; ekam -- one only; samadhi-gatah asmi -- I have undergone trance in meditation; vidhuta -- being freed from; bheda-mohah -- misconception of duality.

TRANSLATION

Now I can meditate with full concentration upon that one Lord, Sri Krishna, now present before me because now I have transcended the misconceptions of duality in regard to His presence in everyone's heart, even in the hearts of the mental speculators. He is in everyone's heart. The sun may be perceived differently, but the sun is one.

PURPORT

Lord Sri Krishna is the one Absolute Supreme Personality of Godhead, but He has expanded Himself into His multiplenary portions by His inconceivable energy. The conception of duality is due to ignorance of His inconceivable energy. In the Bhagavad-gita (9.11) the Lord says that only the foolish take Him to be a mere human being. Such foolish men are not aware of His inconceivable energies. By His inconceivable energy He is present in everyone's heart, as the sun is present before everyone all over the world. The Paramatma feature of the Lord is an expansion of His plenary portions. He expands Himself as Paramatma in everyone's heart by His inconceivable energy, and He also expands Himself as the glowing effulgence of brahmajyoti by expansion of His personal glow. It is stated in the Brahma-samhita that the brahmajyoti is His personal glow. Therefore, there is no difference between Him and His personal glow, brahmajyoti, or His plenary portions as Paramatma. Less intelligent persons who are not aware of this fact consider brahmajyoti and Paramatma to be different from Sri Krishna. This misconception of duality is completely removed from the mind of Bhishmadeva, and he is now satisfied that it is Lord Sri Krishna only who is all in all in everything. This enlightenment is attained by the great mahatmas or devotees, as it is stated in Bhagavad-gita (7.19) that Vasudeva is all in all in everything and that there is no existence of anything without Vasudeva. Vasudeva, or Lord Sri Krishna, is the original Supreme Person, as now confirmed by a mahajana, and therefore both the neophytes and the pure devotees must try to follow in his footsteps. That is the way of the devotional line.

The worshipable object of Bhishmadeva is Lord Sri Krishna as Partha-sarathi, and that of the gopis is the same Krishna in Vrindavana as the most attractive Syamasundara. Sometimes less intelligent scholars make a mistake and think that the Krishna of Vrindavana and that of the Battle of Kurukshetra are different personalities. But for Bhishmadeva this misconception is completely removed. Even the impersonalist's object of destination is Krishna as the impersonal jyoti, and the yogi's destination of Paramatma is also Krishna. Krishna is both brahmajyoti and localized Paramatma, but in brahmajyoti or Paramatma there is no Krishna or sweet relations with Krishna. In His personal feature Krishna is both Partha-sarathi and Syamasundara of Vrindavana, but in His impersonal feature He is neither in the brahmajyoti nor in the Paramatma. Great mahatmas like Bhishmadeva realize all these different features of Lord Sri Krishna, and therefore they worship Lord Krishna, knowing Him as the origin of all features.

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His Divine Grace A. C. Bhaktivedanta Swami Prabhupada, Founder Acarya of the International Society for Krishna Consciousness