SB 12.6.31 · Srimad-Bhagavatam

Devanagari

न यत्र दम्भीत्यभया विराजिता मायात्मवादेऽसकृदात्मवादिभि: । न यद्विवादो विविधस्तदाश्रयो मनश्च सङ्कल्पविकल्पवृत्ति यत् ॥ ३० ॥ न यत्र सृज्यं सृजतोभयो: परं श्रेयश्च जीवस्त्रिभिरन्वितस्त्वहम् । तदेतदुत्सादितबाध्यबाधकं निषिध्य चोर्मीन् विरमेत तन्मुनि: ॥ ३१ ॥

Verse text

na yatra dambhīty abhayā virājitā māyātma-vāde ’sakṛd ātma-vādibhiḥ na yad vivādo vividhas tad-āśrayo manaś ca saṅkalpa-vikalpa-vṛtti yat na yatra sṛjyaṁ sṛjatobhayoḥ paraṁ śreyaś ca jīvas tribhir anvitas tv aham tad etad utsādita-bādhya-bādhakaṁ niṣidhya cormīn virameta tan muniḥ

Synonyms

na — not ; yatra — in which ; dambhī — he is a hypocrite ; iti — thinking thus ; abhayā — fearless ; virājitā — visible ; māyā — the illusory energy ; ātma — vāde — when spiritual inquiry is being conducted ; asakṛt — constantly ; ātma — vādibhiḥ — by those who describe spiritual science ; na — not ; yat — in which ; vivādaḥ — materialistic argument ; vividhaḥ — taking many different forms ; tat — āśrayaḥ — founded upon that illusory energy ; manaḥ — the mind ; ca — and ; saṅkalpa — decision ; vikalpa — and doubt ; vṛtti — whose functions ; yat — in which ; na — not ; yatra — in which ; sṛjyam — the created products of the material world ; sṛjatā — along with their causes ; ubhayoḥ — by both ; param — achieved ; śreyaḥ — the benefits ; ca — and ; jīvaḥ — the living entity ; tribhiḥ — with the three (modes of nature) ; anvitaḥ — joined ; tu — indeed ; aham — (conditioned by) false ego ; tat etat — that indeed ; utsādita — excluding ; bādhya — the obstructed (conditioned living beings) ; bādhakam — and the obstructing (modes of material nature) ; niṣidhya — warding off ; ca — and ; ūrmīn — the waves (of false ego and so on) ; virameta — should take special pleasure ; tat — in that ; muniḥ — a sage .

Translation

But there exists a supreme reality, in which the illusory energy cannot fearlessly dominate, thinking, “I can control this person because he is deceitful.” In that highest reality there are no illusory argumentative philosophies. Rather, there the true students of spiritual science constantly engage in authorized spiritual investigation. In that supreme reality there is no manifestation of the material mind, which functions in terms of alternating decision and doubt. Created material products, their subtle causes and the goals of enjoyment attained by their utilization do not exist there. Furthermore, in that supreme reality there is no conditioned spirit, covered by false ego and the three modes of nature. That reality excludes everything limited or limiting. One who is wise should therefore stop the waves of material life and enjoy within that Supreme Truth.

Translation (Visvanatha Cakravarti Thakura)

Wherever the form of Viṣṇu resides, māyā, though fearless with deceitful persons, does not exist. Where Viṣṇu, who gives shelter to māyā, exists, there can be no constant discussions among ātmavādīs or various quarrels. Where Viṣṇu exists, there can be no mind subjected to accepting and rejecting. Where Viṣṇu exists there can be no created objects or creators, since he is beyond created and creator. Where Viṣṇu exists, there can be no results of pious actions and no jīvas with ahaṅkāra affected by the three guṇas. Therefore, the form of Viṣṇu is devoid of suffering jīvas and causes of suffering in the form of māyā. The devotee who has destroyed lust and anger in his heart experiences the highest bliss with that form of the Lord. If all jīvas are subject to anger and hatred because of the illusions of māyā, who is exempt? vilajjamānayā yasya sthātum īkṣā-pathe 'muyā vimohitā vikatthante mamāham iti durdhiyaḥ The ignorant jīvas, bewildered by māyā who is ashamed to stand in sight of the Lord, boast about “I” and “mine.” SB 2.5.13 According to the words of Brahmā, māyā has no jurisdiction over Viṣṇu and the great devotees. Then, what is the svarūpa of Viṣṇu? Three verses answer. Māyā has no influence on the svarūpa of Viṣṇu (yatra). What is māyā? She remains fearless towards the deceitful person (dambhi iti). Because the Lord and the devotee have no deceit, she is fearful of them, and does not remain there. When ātmavādīs discuss about the ātmā, māyā is present. Where Viṣṇu’s form appears (yat), there is no quarrelling. Viṣṇu gives shelter to māyā. yac-chaktayo vadatāṁ vādināṁ vai vivāda-saṁvāda-bhuvo bhavanti kurvanti caiṣāṁ muhur ātma-mohaṁ tasmai namo 'nanta-guṇāya bhūmne I offer respects to the great Lord of eternal qualities, whose material energy is the cause of agreement and disagreement among those who make philosophies and then argue with others, whose material energy continually bewilders them as to the real nature of ātmā. SB 6.4.31 Thus, in Viṣṇu there is no mind which has functions of accepting and rejecting. Where Viṣṇu appears, there are no created objects with a cause of their creation (he is eternal), since he is distinct form both a created object and creator. In Viṣṇu there are no pious results such as Svarga. There is no jīva with ahaṅkāra, influenced by the three guṇas or the three conditions of consciousness. Therefore where Viṣṇu resides there is no suffering jīva and no cause of suffering from the guṇas. Who reveals this person? The devotee devoid of lust and anger in his heart experiences exceptional bliss (virameta) with the Lord

Purport

The illusory energy of the Lord, Māyā, can freely exert her influence over those who are hypocritical, deceitful and disobedient to the laws of God. Since the Personality of Godhead is free of all material qualities, Māyā herself becomes fearful in His presence. As stated by Lord Brahmā ( vilajjamānayā yasya sthātum īkṣa-pate ’muyā ): “Māyā herself is ashamed to stand face to face with the Supreme Lord.” In the supreme spiritual reality, useless academic wrangling is completely absent. As stated in Śrīmad-Bhāgavatam (6.4.31) : yac-chaktayo vadatāṁ vādināṁ vai vivāda-saṁvāda-bhuvo bhavanti kurvanti caiṣāṁ muhur ātma-mohaṁ tasmai namo ’nanta-guṇāya bhūmne “Let me offer my respectful obeisances unto the all-pervading Supreme Personality of Godhead, who possesses unlimited transcendental qualities. Acting from within the cores of the hearts of all philosophers, who propagate various views, He causes them to forget their own souls while sometimes agreeing and sometimes disagreeing among themselves. Thus He creates within this material world a situation in which they are unable to come to a conclusion. I offer my obeisances unto Him.”