-

1.1.1

:

:
:

1.1.2

: :

1.1.3

1.2.2

1.2.3

1.2.4

1.6.35

[ For us confused by the five vishayas (inputs) received in the form of sabdha, sparasa, roopa, rasa, gandha (sound,
touch, form, taste, smell, touch), singing the glory of Vasudeva alone would serve as a boat to cross the ocean of samsara

(doing desire-driven actions leading to accumulation of good bad impressions and thus getting reborn in this world in an
endless cycle) ]

[The following 4 verses 2.9.32 to 2.9.36 were told by the lord Himself to Brahma who in turn told these to sage Narada who
in turn communicated to sage Vyasa who in turn wrote the elaborate Bhagavata Purana as an elucidation of their Vedantic
meaning.]

2.9.32

BRAHMA Tatvam - Before this univese I alone was there. Nothing else was there at that time. Except merely existing I did
not do anything else. After the annhilation of this universe I alone will remain and continue to exist.

2.9.33

MAYA Tatvam Though there are no real objects other than the Brahman, the effect of Maya is such that it makes us see
variety in this world (like seeing more than one moon due to many pots containing water kep in moon light) and due to the
same Maya we see existence of darkness too.
http://vedabase.net/sb/2/9/34/: In the previous verse it has already been concluded that in any stage of the cosmic
manifestation its appearance, its sustenance, its growth, its interactions of different energies, its deterioration and its
disappearance all has its basic relation with the existence of the Personality of Godhead. And as such, whenever there is
forgetfulness of this prime relation with the Lord, and whenever things are accepted as real without being related to the Lord,
that conception is called a product of the illusory energy of the Lord. Because nothing can exist without the Lord, it should be
known that the illusory energy is also an energy of the Lord. The right conclusion of dovetailing everything in relationship
with the Lord is called yoga-maya or the energy of union, and the wrong conception of detaching a thing from its relationship
with the Lord is called the Lord's Daiva-Maya or Maha-Maya. Both the Mayas have connections with the Lord because
nothing can exist without being related to Him. As such, the wrong conception of detaching relationships from the Lord is not
false but illusory.

2.9.34

Jagat Tatvam (http://vedabase.net/sb/2/9/35/) The great elements of material creation, namely earth, water, fire, air
and ether, all enter into the body of all manifested entities the seas, mountains, aquatics, plants, reptiles, birds, beasts,
human beings, demigods and everyone materially manifested and at the same time such elements are differently situated.
In the developed stage of consciousness, the human being can study both physiological and physical science, but the basic
principles of such sciences are nothing but the material elements and nothing more. The body of the human being and the
body of the mountain, as also the bodies of the demigods, including Brahm, are all of the same ingredients earth, water,
etc. and at the same time the elements are beyond the body. The elements were created first, and therefore they entered
into the bodily construction later, but in both circumstances they entered the cosmos and also did not enter. Similarly, the
Supreme Lord, by His different energies, namely the internal and external, is within everything in the manifested cosmos, and
at the same time He is outside of everything, situated in the kingdom of God (Vaikunyhaloka) as described before.

2.9.35

Jignyasa Tatvam 2.9.35 provides a methodology for a mumukshu (one who has intense desire to understand and realise
Brahman) to adopt.
For further understanding the following URL may be consulted.
http://www.advaita.org.uk/discourses/definitions/anvaya_vyatireka.htm An extract of the web page is given below for ready
reference:

Definition - Prof. V. Krishnamurthy

These two words anvaya and vyatireka occur often in Vedanta. Anvaya is concordance or agreement
and Vyatireka is discordance or difference. In vedAnta, the example of the beads strung to form a
necklace is used to explain these two words. The fact that without the string that holds together the
beads, there is no necklace of beads is anvaya. The fact that, however, the string is separate from the
beads is vyatireka. The all-pervasiveness of the Absolute is anvaya. The distinctness of the Absolute is
the vyatireka.
The last of the four verses called the Four-Verse-Bhagavat-am where the Impersonal Absolute
`teaches' the very first born, namely Creator BrahmA: ( Bhagavatam: II 9 35) says:
etAvadeva jij~nAsyam tattva-jij~nAsunAtma-naH |
anvaya-vyatirekAbhy-Am yat syAt sarvatra sarvadA ||
(Translation adapted from Swami Tapasyananda'-s.): What the seeker after Truth has to grasp is
that Substance which persists -- this is anvaya -- always through all its transformations into its
various effects or forms, but suffers no diminution in the process this is vyatireka -- as also
when all these effects or forms are eliminated in the causal condition. The Supreme Spirit is the
ultimate Substance.
Vidyaranya's Panchadashi IV 32 says: By anvaya and vyatireka one comes to the conclusion
that it is the `mental' creation which causes bondage to the jIva, for when these mental
constructs are there, pleasure and pain are also there and when they are not there, there is
neither pleasure nor pain.
The words occur almost in the same context, in the boy Prahlada's teaching to his contemporaries. He
says: By these two exercises in logic (anvaya and vyatireka) one should be able to realize the Self
within. (Bhagavatam: VII 7 21).

Definition - Dennis Waite

When the pot exists, so too does the clay. But when the pot is broken, the clay still exists. Therefore,
we conclude that the clay is real while the pot is only mithyA. Similarly, when the world and thoughts
are present, we exist and when these are absent, as in deep sleep, we still exist. Consequently, we must
conclude that who we really are - the Atman - is real, while the world, including body and mind etc. is
mithyA. This logical process is called anvaya vyatireka (anvaya means "connection, association"-;

vyatireka means "distinction, separateness, exclusion").

Dhyanasaraswati gave the following reference from "The Philosophy of Life" by Swami Krishnananda
for a detailed account of "anvaya - vyatireka ".
Return to the Contents page for the Terms and Definition.

 .. -

1.8.18 1.8.43

[After protecting Uattaras yet-to-be-born son (later to be known as Parikshit) from the Brahmastra released by Aswathama,
Krishna prepares to leave for Dwaraka. At this point Kunti recites these verses in praise of Him. ]

18

: I bow unto
: first cause
: Thee
: Lord of the universe
: beyond the universe
: can not be seen
: Inside and outside of all beings

: covered by the curtain of Maya

: Ignorance (Avidhya)

: cannot be perceived by the senses

: unchanging

: not seen

: blind (due to Avidhya)

:
: one wearing a make up
:
: like the actor

19

I bow unto Thee, who are the first cause of this universe; Who appears to be different from it; who is outside and inside of it;
who hides Himself behind the curtain of Maya (= this universe with all its beauty, novelty, variety, likes and dislikes arising
out of thrigunas Sattva, Rajas and Thamas); who is incomprehensible to the five senses; who is unchanging. I, owing to my
Avidhya (ignorance), am not able to feel the real You behind the make up!


:
20

: persons who are vivekis (those who are capable of discriminating between
Atma and unAtma)

: having their thought focused on the Atma Vichara

: having a clean mind
: yet (unable to stay anchored in Jnana)
: to do Bhakthi Yoga
: for us women
: how is it possible

Even sages, who possess Viveka, focus on Atma Vichara (enquiry about that one absolute reality) and have a calm mind,
are unable to stay anchored in that Jnana (true knowledge). What to talk of women like me?

21

He Krishna! Son of Vasudeva! Child of Devaki ! Son of Nandhagopa! Govindha! Our many pranams (prostrations) to You!

: :
:

22

Obeisance to the one who has the lotus in His navel; wears a lotus garland; whose eyes resemble the lotus; who has lotus-like
feet.

23

:
: Oh! Vasudeva! (HruSHeekeSa)

: by the evil-minded Kamsa
: imprisoned for a long time
: feeling despondent due to separation of her son

: Devaki
: was relieved from sorrow

: Oh! Lord!

: by Thee, Master

: by you alone
:
: often
: from many dangers
: with my children

: I too (have been saved)
Oh! Vasudeava! Just as You released Devaki, who was imprisoned for a long time by the evil-minded Kamsa, I too have
been saved many a time with my children from many dangers by You.

: :
:

24

Oh! Vasudeva! You saved Bheema from the poison and all of us from the fire that engulfed the palace made of lac; the giant
by name Hidimbhan who eats human beings; the company of gamblers; adversities faced during the days we were forced to
spend in the forests; every battle; the weapons of great fighters such as Bhishmacharya; Brahmastra of Aswathama.

: : :

: Oh! Teacher of the world!

: Often

: Everywhere
:
: For us
:

25

: adversity be
: because of which

: your presence

: may be

: without rebirth

Oh, the teacher of the world! Let there be adversity wherever we go, so that we are urged to seek Your help. You are the only
one who is capable of delivering us from this samsara (cycle of birth & death).

26

: birth (superior human birth), wealth (materialistic pleasures), education (worldly knowledge)
: : loaded
: : intoxicated

: man

: perceptible to indifferent and focused devotees

: You

: even to talk
: do not deserve
#

A mind filled and therefore intoxicated by the thought of superior birth, wealth and worldly knowledge is unable to even
think of You, as only a detached and devout mind can perceive You.

#
: = One who is indifferent because he/she is always anchored in the Lord as a result of which he/she is
unconcerned about worldly possessions. Such a person is dear to the Lord and considered as a true devotee.

27

: Pranams to You whose only wealth is Your devotees

: having no likes and dislikes

: one who is anchored in the Para Brahmam

: one who is beyond any karmas (duties) [Bhagavat Gita 11.13 & 11.14]
:
: one Who bestows on His devotees advaita jnana (knowledge of one absolute

: :
28

: You are

: the Lord

: without beginning and end

: omnipresent
: moving everywhere evenly

: death (Yama)

: I think

: your order
: : : combative nature in people

reality)

You are the Lord, without beginning and end, omnipresent, moving everywhere evenly. I think that You are Yama himself
because you appear to be instrumental in making people fight among themselves.

29

: Oh! Lord!

: for You

: always
: : no one is a friend no one is an enemy

: in You
: people
: mind poisoned with likes and dislikes
: like ordinary people
: liking
: Your intention&
: no one knows

Oh! Lord! You neither love nor hate anyone. But we people with our minds poisoned by likes and dislikes do not know your
real intention (and so mistakenly believe that you too have preferences and so we think that You love some and hate some).
& - Most people were not even aware that Krishna was an incarnation.

:
:

: Oh! Soul of the universe!

: Unborn!
:
: for You

: Boar, Sri Ram, Vamana avatars

:
: Fish avatar
:
: one without any duties (Karma)

: if any work to be done

: that
: absolutely false

30

(incarnations)

You are the soul of the universe. You are unborn. For one like You having no duties at all, even the effort to incarnate and the
activities that you performed during the various incarnations are mere facade.

31

: When as a child You broke the curd-pot

: (and) Yasoda took the rope (to tie You)
: fear and tear filled unfixed eyes

: (then) with face down

: remained as if frightened
: the One Who even fear is afraid of
: Your
: that situation
: makes me feel mystified

When, as a child, You broke the curd-pot and Yasoda took the rope to tie, with fear and tear filled unfixed eyes, You acted as
if frightened. That is mystifying because even fear fears You.

: not born
: meritorious

: dear (Dharmaputra)

: famous
: : in the Yadhu family

: to adorn Malayachala
: sandalwood tree

: born (took Avatar)

: : some say

32

Some say that due to the merits of dear Dharmaputra You took Avatar in the Yadhu family like a sandalwood tree that
adorning the Malayachala.
* - The reference here is to the southern part of present day Western Ghats (in the states of Kerala/Karnataka ) which are
known for their sandalwood trees.

: Some others
: not born (but only takes Avatar)
: for this worlds
: good
: enemies of Devas (Asuras)
: to decimate

33

: to Vasudheva
: in Devaki
: begged
: reached

Some others say that You took Avatar for the good of this world and to answer the prayers of Vasudheva and Devaki.

34

: some others

: in the ocean
: due to the heaviness (evil acts of Asuras)
: : sad

: like a boat
:
: Mother Earths

: sufferings
: by Brahma Deva
: :
: prayed and therefore took Avatar
Some others say that to save Mother Earths sufferings due to the evil acts of the Asuras You took Avatar in response to
Brahmas prayer.

35

: some others
: in this samsara (of birth-rebirth cycle)
: doing desire-driven activities due to ignorance
: to those who are sad
: actions worth listening and mulling over
: going to do
: say

Some others say that You are going to accomplish such tasks worthy of listening to and mulling over by those who, though
sad but yet due to ignorance, are always engaged in desire-driven activities in this samsara.

 : : |

:

36

: Those people
: Your glories
: hearing
: singing
: often repeat
: often thinking
: (thus) feel happy
: they alone
: capable of putting put an end to the samsara
: Your lotus feet

: have darshan owithout delay

Those people who - hear, sing, often repeat, often think of Your glories and so remain happy alone have darshan of Your lotus feet which are capable of putting an end to this samsara.

:
:

:
:

: being helpful to Your associates

: Oh! Lord!
: Your
: friends
: dependents
: kings
: defeated
: for us
: Your
: lotus-feet
: other than
: no refuge

37

: us
: now
: go away

Oh! Lord! You are helpful to Your associates. Do You wish to go away from us - Your friends and dependents who, though
have defated many kings, do not have any other refuge except Your lotus-feet?

 : :
:

:
:
:
:

38

: for the organs

: absence of life force
: with Yadhavas
: we Pandavas
: Your
: absence
: our mere name and form alone

: what?
Like the oragans without the life force we, Pandavas, wiill be mere names and form in Your absence.

:
:

39

: He! Gadhdhara!
: adorned with vajra and ankusha (kind of weapons) marks
: Your feet
: footprints
: this earth
: now
: looks splendid, same way
: after You
: not shine

He! Gadhdhara! This earth appears resplendent now due to the footprints of Your feet adorned with vajra and ankusha
marks. But it will not be so splendid after You leave.

 : : :
: :
:
: highly fertile
:
: proliferating plants, creepers etc.
:
: these regions
: : forests, mountains, rivers, oceans
:
: because of your benign look

: flourish

40

These regions having highly fertile plants, creepers, forests, mountains, rivers and oceans flourish only beacuse of Your
benign look.

41

: Yet

: Lord of the universe

: Soul of the universe

: Appearing as this universe

: my

: Pandavas

: People of the Vrushni race

: having strong liking

: this

: cut my bondage
Oh! Lord and Soul of the universe! Thou art the universe! I pray unto thee to cut my bond with the Pandavas and the people
of the Vrushni race.



42

: Oh! Chief of the Yadhava dynasty!

:
: my mind

: no other matter

: direct

: always

: Ganges

: spate

: flowing into the sea

: in You

: attracted

: elevated
Oh! Chief of the Yadhava dynasty! Like the spate of the Ganges flowing towards the ocean, let my thoughts be elevated and
merged with You.
[Note: One may observe how gradually the prayers move from mundane to the sublime. Continuing in the spirit (desire to be
away from worldly bonds) of previous verse (41), here Kuntis prayer highlights her desire to progress to a Jeevan muktha
state.]
graduate

||

43

bhagavannmaste
bhagavannmaste

: He! Krishna!

: Friend of Arjuna!

: Leader of the Vrushni race !

: Destroyer of the adharmic kings (bamboos) on this earth !

: having undiminished valour

: He! Govinda!
: By Your Avatar You have destroyed the difficulties of cows, brahmins and the
Devas

: Lord of the Yogins!

: Master for the whole world!

: He! God!
: obeisance to You
***** End of Kuntis prayer *****