Śrīmad Bhāgavata 1.3.30

Synonyms

[Now, the Virāṭ form of Bhagavān, as elaborated in chapter one of the Second Canto beginning from verse 26, is described as the object of worship for beginners on the path (prathamam upāsyatvenoktaḥ). Sūta here answers the question as to why this form is not included in the list of avatāras.¹⁴⁴]; etat — this [universe, which is essentially the gross manifestation (virāṭ) of collective and individual being (samaṣṭi-vyaṣṭi-virāḍ-ātmakaṁ jagat)]; hi — [is] indeed; rūpam — the gross body [sthūla-śarīram]; bhagavataḥ — of Bhagavān; arūpasya — who is devoid of material form [prākṛta-rūpa-rahitasya]; cit-ātmanaḥ — [and] whose intrinsic form is of the nature of consciousness [cinmaya-vigrahasya]; viracitam — being evolved; māyā-guṇaiḥ — by [i.e., from] the guṇas of primordial nature [meaning, from the modifications of prakṛti’s guṇas (prakṛti-vikāraiḥ);¹⁴⁵ (guṇa-pariṇāma-rūpaiḥ)¹⁴⁶]; mahat-ādibhiḥ — beginning with cosmic intellect [and extending down to the earth element (pṛthivy antais tattvaiḥ)]; [this universal form (virāṭ-jagat) rests (sthitam)]; ātmani — upon the Self [meaning that it is grounded upon its substratum in the form of the Supreme Immanent Self (svasmin etad antaryāminy adhiṣṭhāne sthitam)].

Translation

This material universe is indeed the gross body of Bhagavān, who is devoid of material form and whose intrinsic form is of the nature of consciousness. Being evolved from the [modifications of the] guṇas of primordial nature, beginning with cosmic intellect (mahat), [this universal form (virāṭ-jagat)] rests upon the Self.¹⁴⁷

Notes

144Unless otherwise indicated, this and the following bracketed inserts in verse 30 are Viśvanātha Cakravartī’s comments. After the enumeration of Bhagavān’s transcendental forms up to verse 28, this and the next verse describe the gross universal form (Virāṭ), which is Īśvara’s gross upādhi, in order to distinguish it from the avatāras previously described. Then in the third verse in this series (SB 1.3.32), Īśvara’s subtle upādhi in the form of Hiraṇyagarbha will be described.↩

145Vijayadhvaja Tīrtha.↩

146Vīrarāghava and Giridhara.↩

147It is to be noted that this and the following two verses are conceived very differently by Śrīdhara Svāmī, who picks up on the verb vimucyate, “is liberated,” from the last verse and so interprets this series of verses in regard to the individual self (jīvātmā) and not the Supreme Immanent Self (Paramātmā). He raises the question how liberation can be possible as long as the self is connected with the two bodies (gross and subtle). The solution is that the disconnection or disidentification with these two bodies is possible through assimilation of the wisdom transmitted in this and the following four verses, which expose the play of ignorance arising from Bhagavān’s māyā in regard to the body. This verse, which lays bare the nature of the gross body, is interpreted by Śrīdhara Svāmī as follows: “This gross body (etat sthūlaṁ rūpaṁ śarīram) of the jīva (ātmanaḥ), who is indeed devoid of form (arūpasya) and of the nature of consciousness alone (cid-eka-rasasya), is generated (viracitam) by the guṇas of Bhagavān’s māyā, beginning with mahat, and as a consequence, it is posited as the self” (ātmani ātma-sthāne śarīraṁ kṛtam).↩

SB 1.3.30

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