Devanagari
सृजामि तन्नियुक्तोऽहं हरो हरति तद्वश: ।
विश्वं पुरुषरूपेण परिपाति त्रिशक्तिधृक् ॥ ३२ ॥
Verse text
sṛjāmi tan-niyukto ’haṁ
haro harati tad-vaśaḥ
viśvaṁ puruṣa-rūpeṇa
paripāti tri-śakti-dhṛk
Synonyms
sṛjāmi
—
do create
;
tat
—
by His
;
niyuktaḥ
—
appointment
;
aham
—
I
;
haraḥ
—
Lord Śiva
;
harati
—
destroys
;
tat
—
vaśaḥ — under His subordination
;
viśvam
—
the whole universe
;
puruṣa
—
the Personality of Godhead
;
rūpeṇa
—
by His eternal form
;
paripāti
—
maintains
;
tri
—
śakti — dhṛk — the controller of three energies .
Translation
By His will, I create, Lord Śiva destroys, and He Himself, in His eternal form as the Personality of Godhead, maintains everything. He is the powerful controller of these three energies.
Translation (Visvanatha Cakravarti Thakura)
I create under his order, and Śiva destroys under his order. Holding his three energies, he protects the universe as the Paramātmā.
Purport
The conception of one without a second is clearly confirmed here. The one is Lord Vāsudeva, and only by His different energies and expansions are different manifestations, both in the material and in the spiritual worlds, maintained. In the material world also, Lord Vāsudeva is everything, as stated in the
Bhagavad-gītā
(7.19)
.
Vāsudevaḥ sarvam iti:
everything is Vāsudeva only. In the Vedic hymns also the same Vāsudeva is held to be supreme. It is said in the
Vedas, vāsudevāt paro brahman na cānyo ’rtho ’sti tattvataḥ:
in fact there is no greater truth than Vāsudeva. And Lord Kṛṣṇa affirms the same truth in the
Bhagavad-gītā
(7.7)
.
Mattaḥ parataraṁ nānyat:
“There is nothing above Me [Lord Kṛṣṇa].” So the conception of oneness, as overly stressed by the impersonalist, is also accepted by the personalist devotee of the Lord. The difference is that the impersonalist denies personality in the ultimate issue, whereas the devotee gives more importance to the Personality of Godhead.
Śrīmad-Bhāgavatam
explains this truth in the verse under discussion: Lord Vāsudeva is one without a second, but because He is all-powerful, He can expand Himself as well as display His omnipotencies. The Lord is described here as omnipotent by three energies (
tri-śakti-dhṛk
). So primarily His three energies are internal, marginal and external. This external energy is also displayed in the three modes of goodness, passion and ignorance. Similarly, the internal potency is also displayed in three spiritual modes —
saṁvit, sandhinī
and
hlādinī.
The marginal potency, or the living entities, is also spiritual (
prakṛtiṁ viddhi me parām
), but the living entities are never equal to the Lord. The Lord is
nirasta-sāmya-atiśaya;
in other words, no one is greater than or equal to the Supreme Lord. So the living entities, including even such great personalities as Lord Brahmā and Lord Śiva, are all subordinate to the Lord. In the material world also, in His eternal form of Viṣṇu, He maintains and controls all the affairs of the demigods, including Brahmā and Śiva.
Commentary (Visvanatha Cakravarti Thakura)
This verse elaborates the creation, maintenance and destruction mentioned in the previous verse. It also answers the question yat paras tvam: on whom do you, Brahmā, depend? Brahmā and Śiva are different from Viṣṇu because of their contact with rajas and tamas, since they are under the control of Viṣṇu. Though Viṣṇu is connected with sattva-guṇa, he is śuddha-sattva., He is not actually in contact with sattva-guṇa since he is indifferent to it and since sattva does not have a harmful nature. Because he is thus beyond the guṇas, he is shown to be the Lord, Paramātmā, who holds māyā-śakti having three guṇas (tri-śakti-dhṛk). Or this can mean he holds the internal, external and taṭastha śaktis.