Srimad-Bhagavatam: Canto 4: “The Creation of the Fourth Order”
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada
Chapter Six
SB4.6.26
TEXT 26
yayos tat-snana-vibhrasta-
nava-kunkuma-pinjaram
vitrso ’pi pibanty ambhah
payayanto gaja gajih
SYNONYMS
yayoh—in both of which rivers; tat-snana—by the bathing of them (the damsels of the heavenly planets); vibhrasta—fallen off; nava—fresh; kunkuma—with kunkuma powder; pinjaram—yellow; vitrsah—not being thirsty; api—even; pibanti—drink; ambhah—the water; payayantah—causing to drink; gajah—the elephants; gajih—the female elephants.
TRANSLATION
After the damsels of the heavenly planets bathe in the water, it becomes yellowish and fragrant due to the kunkuma from their bodies. Thus the elephants come to bathe there with their wives, the she-elephants, and they also drink the water, although they are not thirsty.
SB4.6.27
TEXT 27
tara-hema-maharatna-
vimana-sata-sankulam
justam punyajana-stribhir
yatha kham satadid-ghanam
SYNONYMS
tara-hema—of pearls and gold; maha-ratna—valuable jewels; vimana—of airplanes; sata—with hundreds; sankulam—crowded; justam—occupied, enjoyed; punyajana-stribhih—by the wives of the Yaksas; yatha—as; kham—the sky; sa-tadit-ghanam—with the lightning and the clouds.
TRANSLATION
The airplanes of the heavenly denizens are bedecked with pearls, gold and many valuable jewels. The heavenly denizens are compared to clouds in the sky decorated with occasional flashes of electric lightning.
PURPORT
The airplanes described in this verse are different from the airplanes of which we have experience. In the Srimad-Bhagavatam and all the Vedic literatures, there are many descriptions of vimana, which means “airplanes.” On different planets there are different kinds of airplanes. On this gross planet earth, there are airplanes run by machine, but on other planets the airplanes are run not by machine but by mantric hymns. They are also used especially for enjoyment by the denizens of the heavenly planets so that they can go from one planet to another. On other planets which are called Siddhalokas, the denizens can travel from one planet to another without airplanes. The beautiful airplanes from the heavenly planets are compared here to the sky because they fly in the sky; the passengers are compared to the clouds. The beautiful damsels, the wives of the denizens of the heavenly planets, are compared to lightning. In summation, the airplanes with their passengers which came from higher planets to Kailasa were very pleasant to look at. SB4.6.28 TEXT 28 hitva yaksesvara-purim vanam saugandhikam ca tat drumaih kama-dughair hrdyam citra-malya-phala-cchadaih SYNONYMS hitva—passing over; yaksa-isvara—the lord of the Yaksas (Kuvera); purim—the abode; vanam—the forest; saugandhikam—named Saugandhika; ca—and; tat—that; drumaih—with trees; kama-dughaih—yielding desires; hrdyam—attractive; citra—variegated; malya—flowers; phala—fruits; chadaih—leaves. TRANSLATION While traveling, the demigods passed over the forest known as Saugandhika, which is full of varieties of flowers, fruits and desire trees. While passing over the forest, they also saw the regions of Yaksesvara. PURPORT Yaksesvara is also known as Kuvera, and he is the treasurer of the demigods. In the descriptions of him in Vedic literature, it is stated that he is fabulously rich. It appears from these verses that Kailasa is situated near the residential quarters of Kuvera. It is also stated here that the forest was full of desire trees. In Brahma-samhita we learn about the desire tree which is found in the spiritual world, especially in Krsnaloka, the abode of Lord Krsna. We learn here that such desire trees are also found in Kailasa, the residence of Lord Siva, by the grace of Krsna. It thus appears that Kailasa has a special significance; it is almost like the residence of Lord Krsna. SB4.6.29 TEXT 29 rakta-kantha-khaganika- svara-mandita-satpadam kalahamsa-kula-prestham kharadanda-jalasayam SYNONYMS rakta—reddish; kantha—necks; khaga-anika—of many birds; svara—with the sweet sounds; mandita—decorated; sat-padam—bees; kalahamsa-kula—of groups of swans; prestham—very dear; khara-danda—lotus flowers; jala-asayam—lakes. TRANSLATION In that celestial forest there were many birds whose necks were colored reddish and whose sweet sounds mixed with the humming of the bees. The lakes were abundantly decorated with crying swans as well as strong-stemmed lotus flowers. PURPORT The beauty of the forest was intensified by the presence of various lakes. It is described herein that the lakes were decorated with lotus flowers and with swans who played and sang with the birds and the humming bees. Considering all these attributes, one can imagine how beautiful this spot was and how much the demigods passing through enjoyed the atmosphere. There are many paths and beautiful spots created by man on this planet earth, but none of them can surpass those of Kailasa, as they are described in these verses. SB4.6.30 TEXT 30 vana-kunjara-sanghrsta- haricandana-vayuna adhi punyajana-strinam muhur unmathayan manah SYNONYMS vana-kunjara—by wild elephants; sanghrsta—rubbed against; haricandana—the sandalwood trees; vayuna—by the breeze; adhi—further; punyajana-strinam—of the wives of the Yaksas; muhuh—again and again; unmathayat—agitating; manah—the minds. TRANSLATION All these atmospheric influences unsettled the forest elephants who flocked together in the sandalwood forest, and the blowing wind agitated the minds of the damsels there for further sexual enjoyment. PURPORT Whenever there is a nice atmosphere in the material world, immediately there is an awakening of the sexual appetite in the minds of materialistic persons. This tendency is present everywhere within this material world, not only on this earth but in higher planetary systems as well. In complete contrast with the influence of this atmosphere on the minds of the living entities within the material world is the description of the spiritual world. The women there are hundreds and thousands of times more beautiful than the women here in this material world, and the spiritual atmosphere is also many times better. Yet despite the pleasant atmosphere, the minds of the denizens do not become agitated because in the spiritual world, the Vaikuntha planets, the spiritualistic minds of the inhabitants are so much absorbed in the spiritual vibration of chanting the glories of the Lord that such enjoyment could not be surpassed by any other enjoyment, even sex, which is the culmination of all pleasure in the material world. In other words, in the Vaikuntha world, in spite of its better atmosphere and facilities, there is no impetus for sex life. As stated in Bhagavad-gita (2.59), param drstva nivartate: the inhabitants are so spiritually enlightened that in the presence of such spirituality, sex life is insignificant. SB4.6.31 TEXT 31 vaidurya-krta-sopana vapya utpala-malinih praptam kimpurusair drstva ta arad dadrsur vatam SYNONYMS vaidurya-krta—made of vaidurya; sopanah—staircases; vapyah—lakes; utpala—of lotus flowers; malinih—containing rows; praptam—inhabited; kimpurusaih—by the Kimpurusas; drstva—after seeing; te—those demigods; arat—not far away; dadrsuh—saw; vatam—a banyan tree. TRANSLATION They also saw that the bathing ghatas and their staircases were made of vaidurya-mani. The water was full of lotus flowers. Passing by such lakes, the demigods reached a place where there was a great banyan tree. SB4.6.32 TEXT 32 sa yojana-satotsedhah padona-vitapayatah paryak-krtacala-cchayo nirnidas tapa-varjitah SYNONYMS sah—that banyan tree; yojana-sata—one hundred yojanas (eight hundred miles); utsedhah—height; pada-una—less by a quarter (six hundred miles); vitapa—by the branches; ayatah—spread out; paryak—all around; krta—made; acala—unshaken; chayah—the shadow; nirnidah—without bird nests; tapa-varjitah—without heat. TRANSLATION That banyan tree was eight hundred miles high, and its branches spread over six hundred miles around. The tree cast a fine shade which permanently cooled the temperature, yet there was no noise of birds. PURPORT Generally, in every tree there are bird nests, and the birds congregate in the evening and create noise. But it appears that this banyan tree was devoid of nests, and therefore it was calm, quiet and peaceful. There were no disturbances from noise or heat, and therefore this place was just suitable for meditation. SB4.6.33 TEXT 33 tasmin maha-yogamaye mumuksu-sarane surah dadrsuh sivam asinam tyaktamarsam ivantakam SYNONYMS tasmin—under that tree; maha-yoga-maye—having many sages engaged in meditation on the Supreme; mumuksu—of those who desire liberation; sarane—the shelter; surah—the demigods; dadrsuh—saw; sivam—Lord Siva; asinam—seated; tyakta-amarsam—having given up anger; iva—as; antakam—eternal time. TRANSLATION The demigods saw Lord Siva sitting under that tree, which was competent to give perfection to mystic yogis and deliver all people. As grave as time eternal, he appeared to have given up all anger. PURPORT In this verse the word maha-yogamaye is very significant. Yoga means meditation on the Supreme Personality of Godhead, and maha-yoga means those who engage in the devotional service of Visnu. Meditation means remembering, smaranam. There are nine different kinds of devotional service, of which smaranam is one process; the yogi remembers the form of Visnu within his heart. Thus there were many devotees engaged in meditation on Lord Visnu under the big banyan tree. The Sanskrit word maha is derived from the affix mahat. This affix is used when there is a great number or quantity, so maha-yoga indicates that there were many great yogis and devotees meditating on the form of Lord Visnu. Generally such meditators are desirous of liberation from material bondage, and they are promoted to the spiritual world, to one of the Vaikunthas. Liberation means freedom from material bondage or nescience. ln the material world we are suffering life after life because of our bodily identification, and liberation is freedom from that miserable condition of life. SB4.6.34 TEXT 34 sanandanadyair maha-siddhaih santaih samsanta-vigraham upasyamanam sakhya ca bhartra guhyaka-raksasam SYNONYMS sanandana-adyaih—the four Kumaras, headed by Sanandana; maha-siddhaih—liberated souls; santaih—saintly; samsanta-vigraham—the grave and saintly Lord Siva; upasyamanam—was being praised; sakhya—by Kuvera; ca—and; bhartra—by the master; guhyaka-raksasam—of the Guhyakas and the Raksasas. TRANSLATION Lord Siva sat there, surrounded by saintly persons like Kuvera, the master of the Guhyakas, and the four Kumaras, who were already liberated souls. Lord Siva was grave and saintly. PURPORT The personalities sitting with Lord Siva are significant because the four Kumaras were liberated from birth. It may be remembered that after their birth these Kumaras were requested by their father to get married and beget children in order to increase the population of the newly created universe. But they refused, and at that time Lord Brahma was angry. In that angry mood, Rudra, or Lord Siva, was born. Thus they were intimately related. Kuvera, the treasurer of the demigods, is fabulously rich. Thus Lord Siva’s association with the Kumaras and Kuvera indicates that he has all transcendental and material opulences. Actually, he is the qualitative incarnation of the Supreme Lord; therefore his position is very exalted. SB4.6.35 TEXT 35 vidya-tapo-yoga-patham asthitam tam adhisvaram carantam visva-suhrdam vatsalyal loka-mangalam SYNONYMS vidya—knowledge; tapah—austerity; yoga-patham—the path of devotional service; asthitam—situated; tam—him (Lord Siva); adhisvaram—the master of the senses; carantam—performing (austerity, etc.); visva-suhrdam—the friend of the whole world; vatsalyat—out of full affection; loka-mangalam—auspicious for everyone. TRANSLATION The demigods saw Lord Siva situated in his perfection as the master of the senses, knowledge, fruitive activities and the path of achieving perfection. He was the friend of the entire world, and by virtue of his full affection for everyone, he was very auspicious. PURPORT Lord Siva is full of wisdom and tapasya, austerity. One who knows the modes of work is understood to be situated on the path of devotional service to the Supreme Personality of Godhead. One cannot serve the Supreme Personality of Godhead unless one has achieved full perfectional knowledge in the ways and means of performing devotional service. Lord Siva is described here as adhisvara. Isvara means “controller,” and adhisvara means particularly “controller of the senses.” Generally our materially contaminated senses are apt to engage in sense gratificatory activities, but when a person is elevated by wisdom and austerity, the senses then become purified, and they become engaged in the service of the Supreme Personality of Godhead. Lord Siva is the emblem of such perfection, and therefore in the scriptures it is said, vaisnavanam yatha sambhuh: Lord Siva is a Vaisnava. Lord Siva, by his actions within this material world, teaches all conditioned souls how to engage in devotional service twenty-four hours a day. Therefore he is described here as loka-mangala, good fortune personified for all conditioned souls. SB4.6.36 TEXT 36 lingam ca tapasabhistam bhasma-danda-jatajinam angena sandhyabhra-ruca candra-lekham ca bibhratam SYNONYMS lingam—symptom; ca—and; tapasa-abhistam—desired by Saivite ascetics; bhasma—ashes; danda—staff; jata—matted hair; ajinam—antelope skin; angena—with his body; sandhya-abhra—reddish; ruca—colored; candra-lekham—the crest of a half-moon; ca—and; bibhratam—bearing. TRANSLATION He was seated on a deerskin and was practicing all forms of austerity. Because his body was smeared with ashes, he looked like an evening cloud. On his hair was the sign of a half-moon, a symbolic representation. PURPORT Lord Siva’s symptoms of austerity are not exactly those of a Vaisnava. Lord Siva is certainly the number one Vaisnava, but he exhibits a feature for a particular class of men who cannot follow the Vaisnava principles. The Saivites, the devotees of Lord Siva, generally dress like Lord Siva, and sometimes they indulge in smoking and taking intoxicants. Such practices are never accepted by the followers of Vaisnava rituals. SB4.6.37 TEXT 37 upavistam darbhamayyam brsyam brahma sanatanam naradaya pravocantam prcchate srnvatam satam SYNONYMS upavistam—seated; darbha-mayyam—made of darbha, straw; brsyam—on a mattress; brahma—the Absolute Truth; sanatanam—the eternal; naradaya—unto Narada; pravocantam—speaking; prcchate—asking; srnvatam—listening; satam—of the great sages. TRANSLATION He was seated on a straw mattress and speaking to all present, including the great sage Narada, to whom he specifically spoke about the Absolute Truth. PURPORT The lord was sitting on a mattress of straw because such a sitting place is accepted by persons who are practicing austerities to gain understanding of the Absolute Truth. In this verse it is specifically mentioned that he was speaking to the great sage Narada, a celebrated devotee. Narada was asking Lord Siva about devotional service, and Siva, being the topmost Vaisnava, was instructing him. ln other words, Lord Siva and Narada were discussing the knowledge of the Veda, but it is to be understood that the subject matter was devotional service. Another point in this connection is that Lord Siva is the supreme instructor and the great sage Narada is the supreme audience. Therefore, the supreme subject matter of Vedic knowledge is bhakti, or devotional service. SB4.6.38 TEXT 38 krtvorau daksine savyam pada-padmam ca januni bahum prakosthe ’ksa-malam asinam tarka-mudraya SYNONYMS krtva—having placed; urau—thigh; daksine—at the right; savyam—the left; pada-padmam—lotus feet; ca—and; januni—on his knee; bahum—hand; prakosthe—in the end of the right hand; aksa-malam—rudraksa beads; asinam—sitting; tarka-mudraya—with the mudra of argument. TRANSLATION His left leg was placed on his right thigh, and his left hand was placed on his left thigh. In his right hand he held rudraksa beads. This sitting posture is called virasana. He sat in the virasana posture, and his finger was in the mode of argument. PURPORT The sitting posture described herein is called virasana according to the system of astanga-yoga performances. In the performance of yoga there are eight divisions, such as yama and niyama—controlling, following the rules and regulations, then practicing the sitting postures, etc. Besides virasana there are other sitting postures, such as padmasana and siddhasana. Practice of these asanas without elevating oneself to the position of realizing the Supersoul, Visnu, is not the perfectional stage of yoga. Lord Siva is called yogisvara, the master of all yogis, and Krsna is also called yogesvara. Yogisvara indicates that no one can surpass the yoga practice of Lord Siva, and yogesvara indicates that no one can surpass the yogic perfection of Krsna. Another significant word is tarka-mudra. This indicates that the fingers are opened and the second finger is raised, along with the arm, to impress the audience with some subject matter. This is actually a symbolic representation. SB4.6.39 TEXT 39 tam brahma-nirvana-samadhim asritam vyupasritam girisam yoga-kaksam sa-loka-pala munayo manunam adyam manum pranjalayah pranemuh SYNONYMS tam—him (Lord Siva); brahma-nirvana—in brahmananda; samadhim—in trance; asritam—absorbed; vyupasritam—leaning on; girisam—Lord Siva; yoga-kaksam—having his left knee firmly fixed with a knotted cloth; sa-loka-palah—along with the demigods (headed by Indra); munayah—the sages; manunam—of all thinkers; adyam—the chief; manum—thinker; pranjalayah—with folded palms; pranemuh—offered respectful obeisances. TRANSLATION All the sages and demigods, headed by Indra, offered their respectful obeisances unto Lord Siva with folded hands. Lord Siva was dressed in saffron garments and absorbed in trance, thus appearing to be the foremost of all sages. PURPORT In this verse the word brahmananda is significant. This brahmananda, or brahma-nirvana, is explained by Prahlada Maharaja. When one is completely absorbed in the adhoksaja, the Supreme Personality of Godhead, who is beyond the sense perception of materialistic persons, one is situated in brahmananda. It is impossible to conceive of the existence, name, form, quality and pastimes of the Supreme Personality of Godhead because He is transcendentally situated beyond the conception of materialistic persons. Because materialists cannot imagine or conceive of the Supreme Personality of Godhead, they may think that God is dead, but factually He is always existing in His sac-cid-ananda-vigraha [Bs. 5.1], His eternal form. Constant meditation concentrated on the form of the Lord is called samadhi, ecstasy or trance. Samadhi means particularly concentrated attention, so one who has achieved the qualification of always meditating on the Personality of Godhead is to be understood to be always in trance and enjoying brahma-nirvana, or brahmananda. Lord Siva exhibited those symptoms, and therefore it is stated that he was absorbed in brahmananda. Another significant word is yoga-kaksam. Yoga-kaksa is the sitting posture in which the left thigh is fixed under one’s tightly knotted saffron-colored garment. Also the words manunam adyam are significant here because they mean a philosopher, or one who is thoughtful and can think very nicely. Such a man is called manu. Lord Siva is described in this verse as the chief of all thinkers. Lord Siva, of course, does not engage in useless mental speculation, but as stated in the previous verse, he is always thoughtful regarding how to deliver the demons from their fallen condition of life. It is said that during the advent of Lord Caitanya, Sadasiva appeared as Advaita Prabhu, and Advaita Prabhu’s chief concern was to elevate the fallen conditioned souls to the platform of devotional service to Lord Krsna. Since people were engaged in useless occupations which would continue their material existence, Lord Siva, in the form of Lord Advaita, appealed to the Supreme Lord to appear as Lord Caitanya to deliver these illusioned souls. Actually Lord Caitanya appeared on the request of Lord Advaita. Similarly, Lord Siva has a sampradaya, the Rudra-sampradaya. He is always thinking about the deliverance of the fallen souls, as exhibited by Lord Advaita Prabhu. SB4.6.40 TEXT 40 sa tupalabhyagatam atma-yonim surasuresair abhivanditanghrih utthaya cakre sirasabhivandanam arhattamah kasya yathaiva visnuh SYNONYMS sah—Lord Siva; tu—but; upalabhya—seeing; agatam—had arrived; atma-yonim—Lord Brahma; sura-asura-isaih—by the best of the demigods and demons; abhivandita-anghrih—whose feet are worshiped; utthaya—standing up; cakre—made; sirasa—with his head; abhivandanam—respectful; arhattamah—Vamanadeva; kasya—of Kasyapa; yatha eva—just as; visnuh—Visnu. TRANSLATION Lord Siva’s lotus feet were worshiped by both the demigods and demons, but still, in spite of his exalted position, as soon as he saw that Lord Brahma was there among all the other demigods, he immediately stood up and offered him respect by bowing down and touching his lotus feet, just as Vamanadeva offered His respectful obeisances to Kasyapa Muni. PURPORT Kasyapa Muni was in the category of the living entities, but he had a transcendental son, Vamanadeva, who was an incarnation of Visnu. Thus although Lord Visnu is the Supreme Personality of Godhead, He offered His respects to Kasyapa Muni. Similarly, when Lord Krsna was a child He used to offer His respectful obeisances to His mother and father, Nanda and Yasoda. Also, at the Battle of Kuruksetra, Lord Krsna touched the feet of Maharaja Yudhisthira because the King was His elder. It appears, then, that the Personality of Godhead, Lord Siva and other devotees, in spite of their being situated in exalted positions, instructed by practical example how to offer obeisances to their superiors. Lord Siva offered his respectful obeisances to Brahma because Brahma was his father, just as Kasyapa Muni was the father of Vamana. SB4.6.41 TEXT 41 tathapare siddha-gana maharsibhir ye vai samantad anu nilalohitam namaskrtah praha sasanka-sekharam krta-pranamam prahasann ivatmabhuh SYNONYMS tatha—so; apare—the others; siddha-ganah—the Siddhas; maha-rsibhih—along with the great sages; ye—who; vai—indeed; samantat—from all sides; anu—after; nilalohitam—Lord Siva; namaskrtah—making obeisances; praha—said; sasanka-sekharam—to Lord Siva; krta-pranamam—having made obeisances; prahasan—smiling; iva—as; atmabhuh—Lord Brahma. TRANSLATION All the sages who were sitting with Lord Siva, such as Narada and others, also offered their respectful obeisances to Lord Brahma. After being so worshiped, Lord Brahma, smiling, began to speak to Lord Siva. PURPORT Lord Brahma was smiling because he knew that Lord Siva is not only easily satisfied but easily irritated as well. He was afraid that Lord Siva might be in an angry mood because he had lost his wife and had been insulted by Daksa. In order to conceal this fear, he smiled and addressed Lord Siva as follows. SB4.6.42 TEXT 42 brahmovaca jane tvam isam visvasya jagato yoni-bijayoh sakteh sivasya ca param yat tad brahma nirantaram SYNONYMS brahma uvaca—Lord Brahma said; jane—I know; tvam—you (Lord Siva); isam—the controller; visvasya—of the entire material manifestation; jagatah—of the cosmic manifestation; yoni-bijayoh—of both the mother and father; sakteh—of potency; sivasya—of Siva; ca—and; param—the Supreme; yat—which; tat—that; brahma—without change; nirantaram—with no material qualities. TRANSLATION Lord Brahma said: My dear Lord Siva, I know that you are the controller of the entire material manifestation, the combination father and mother of the cosmic manifestation, and the Supreme Brahman beyond the cosmic manifestation as well. I know you in that way. PURPORT Although Lord Brahma had received very respectful obeisances from Lord Siva, he knew that Lord Siva was in a more exalted position than himself. Lord Siva’s position is described in Brahma-samhita: there is no difference between Lord Visnu and Lord Siva in their original positions, but still Lord Siva is different from Lord Visnu. The example is given that the milk in yogurt is not different from the original milk from which it was made.