Devanagari
परावरगतिज्ञाय सर्वाध्यक्षाय ते नम: ।
अविश्वाय च विश्वाय तद्द्रष्ट्रेऽस्य च हेतवे ॥ ४८ ॥
Verse text
parāvara-gati-jṣāya
sarvādhyakṣāya te namaḥ
aviśvāya ca viśvāya
tad-draṣṭre ’sya ca hetave
Synonyms
para
—
avara — of all things, both superior and inferior
;
gati
—
the destinations
;
jṣāya
—
to Him who knows
;
sarva
—
of all things
;
adhyakṣāya
—
to the regulator
;
te
—
You
;
namaḥ
—
our obeisances
;
aviśvāya
—
to Him who is distinct from the universe
;
ca
—
and
;
viśvāya
—
in whom the illusion of material creation manifests
;
tat
—
draṣṭre — to the witness of such illusion
;
asya
—
of this world
;
ca
—
and
;
hetave
—
to the root cause .
Translation
Obeisances unto You, who know the destination of all things, superior and inferior, and who are the presiding regulator of all that be. You are distinct from the universal creation, and yet You are the basis upon which the illusion of material creation evolves, and also the witness of this illusion. Indeed, You are the root cause of the entire world.
Translation (Visvanatha Cakravarti Thakura)
Obeisances unto You, who know the destination of all things, superior and inferior, and who are the presiding regulator of all that be. You are distinct from the universal creation, and yet You are the basis upon which the illusion of material creation evolves, and also the witness of this illusion. Indeed, You are the root cause of the entire world.
KB 10.16.48
“You are the supreme controller of both the material and spiritual energies; therefore You are the supreme leader, although You are different from this cosmic manifestation. You are the witness and creator and the very ingredient of this cosmic manifestation. We therefore offer our respectful obeisances unto You.
Purport
The words
para
and
avara
indicate superior, subtle elements and inferior, gross ones. The words also indicate superior personalities — devotees of the Lord — and inferior personalities, who are unaware of the glories of God. Lord Kṛṣṇa knows the destiny of all superior and inferior entities, animate and inanimate, and as the Supreme Absolute Truth He remains in His unique position above everything, as indicated by the word
sarvādhyakṣāya.
Purport (Visvanatha Cakravarti Thakura)
"You know the goal to be attained by the devotee (para) and the non-devotee (avara). You are the superintendent of all results, and thus knowing what is proper, you bestow results to each according to what he deserves. Though you dispense karmic fruits, you are not bound by karma because you are above matter (avisva). By your maya sakti you create this world when necessary. To do that, you are the overseer of the universe (visva drasta). Therefore you are the cause of the universe (pradhana), giving it life and transformation."
Purport (Jiva Goswami)
The reason for such pastimes is given in this verse. You are knowledge of the destination of all beings since you are one with knowledge, but you cannot be understood. You are visible to the eyes of all (sarvādhyākṣāya). The universe does not exist in you (aviśvāya). But it was seen in your stomach (viśvāya). When Brahmā’s illusion was removed, you remained as a witness of the universe with yogurt rice in your hand with a nature of not hiding anything (tad-draṣtṛe), not showing that you performed all those feats. But in each of the four-handed forms you were the cause and maintenance of the universe (hetave). As the shelter of contrary qualities, Kṛṣṇa is shown have inconceivable śakti. By that his power is shown. This was mentioned before. Since you are the abode of contrary qualities you should be merciful to Kāliya who is to be punished.
Purport (Sanatana Goswami)
I offer respects to you who know in truth the good and bad goals of the good and bad peopḷe (parāvara-gati-jñāya). You are the controller of all good people and even the bad people who reject you. You are devoid of the waking, dreaming and sleeping (aviśvāya) but you accept these states for pastimes (viśvāya). You are the witness of these three states (tad-draṣṭre) and you are their cause.
Though there are many other contrary qualities in the Lord, these are the famous ones mentioned in the scriptures. By using virodhālaṅkara, the greatness of the Lord is revealed. This is the nature of Bhagavān. In an ocean, many rivers of different natures flow. He is similar. He is without qualities and with qualities beyond matter. Though these are opposite qualities, they merge happily in the Lord—the impersonal into the personal and the personal into the impersonal since he has a form of eternity, knowledge and bliss. Para-brahman is beyond logic and can be known only by his mercy. As bhagavān he is endowed with the highest powers. This is explained in Bhāgavatāmṛta. As he is the shelter of contrary qualities, though living in Vṛndāvana, he is most merciful and he also can punish.