Devanagari
अपिस्विदास्ते भगवान् सुखं वो
य: सात्वतां कामदुघोऽनिरुद्ध: ।
यमामनन्ति स्म हि शब्दयोनिं
मनोमयं सत्त्वतुरीयतत्त्वम् ॥ ३४ ॥
Verse text
apisvid āste bhagavān sukhaṁ vo
yaḥ sātvatāṁ kāma-dugho ’niruddhaḥ
yam āmananti sma hi śabda-yoniṁ
mano-mayaṁ sattva-turīya-tattvam
Synonyms
api
—
as also
;
svit
—
whether
;
āste
—
does He
;
bhagavān
—
the Personality of Godhead
;
sukham
—
all happiness
;
vaḥ
—
of you
;
yaḥ
—
one who
;
sātvatām
—
of the devotees
;
kāma
—
dughaḥ — source of all desires
;
aniruddhaḥ
—
the plenary expansion Aniruddha
;
yam
—
whom
;
āmananti
—
they accept
;
sma
—
from yore
;
hi
—
certainly
;
śabda
—
yonim — the cause of the Ṛg Veda
;
manaḥ
—
mayam — creator of the mind
;
sattva
—
transcendental
;
turīya
—
the fourth expansion
;
tattvam
—
principle .
Translation
May I inquire whether Aniruddha is doing well? He is the fulfiller of all the desires of the pure devotees and has been considered from yore to be the cause of the Ṛg Veda, the creator of the mind and the fourth plenary expansion of Viṣṇu.
Translation (Visvanatha Cakravarti Thakura)
How is Aniruddha, fulfiller of all desires of the devotees, whom the sages call the source of the Vedas, who is instigates action of the mind, is śuddha-sattva and is the fourth member of the catur-vyūha?
Sātvatām can refer to the Yādavas or can mean devotees. He is called the source of the Vedas because the Vedas appear from his breathing. Evaṁ vā are asya mahato bhūtasya niḥśvasitam etad yad ṛgveda: From the Lord’s breathing arose the Ṛg-veda. (Bṛhad-āraṇyaka Upaniṣad) Manomaya means “he who moves (mayate) the mind.” He is the instigator of mental activities. He is the fourth member (turīya) of the catur-vyūha (tattvam) composed of śudda-sattva. Being bound up during the conflict of arrows is a pastime created by his own will, similar to the pastimes of Rāmacandra. That he is part of the catur-vyūha is show in the answers of Mārkandeya to Vraja in the Viṣnu-dharmottara.
bhūyo bhūyas tv asau dṛṣṭo māyā devo jagat-patiḥ
kalpa-kṣaye na vijṣātaḥ sa mayā mohitena vai
kalpa-kṣaye vyatīte tu tan tu devaṁ pitāmahāt
aniruddhāṁ vijānāmi pitaraṁ te jagat-patim
The Lord of the universe seen by me again and again at the end of the kalpa was unknown to me, since I was covered by illusion. When the destruction at the end of the kalpa ended, I understood from Brahmā that the lord of the universe is your father, Aniruddha. Viṣṇu-dharmottara 1.79.2-3
When Bhīṣma begins to speak to Duryodhana about the appearance of Kṛṣṇa, he relates how Brahmā came to Gandhamādana and saw in his mind the Lord as Aniruddha.
sṛṣṭvā saṅkarṣanaṁ devaṁ svayam ātmānam ātmanā
kṛṣṇsattvam ātmanāṣrākṣīḥ pradyumnaṁ hy ātmā-sambhavam
pradyumnāc cāniruddhaṁ tu yaḥ vidur viṣṇum avyayam
aniruddho ’sṛjan māṁ vai brahmāṇaṁ loka-dhāriṇam
vāsudeva-mayaḥ so ’haṁ tvayaivāsmi vinirmitah
Having manifested Saṅkarṣaṇa, non-different from himself by his own potency, from himself the Lord manifested Pradyumna, non-different from Kṛṣṇa, by his own potency. From Pradyumna he manifested Aniruddha whom the wise know as indestructible Viṣṇu. Aniruddha created me, Brahmā, the maintainer of the worlds. Aniruddha is non-different from Vāsudeva. Thus I have been created by you.
Mahā-bhārata 6.61.65-67
Purport
Ādi-caturbhuja,
the original expansions from Baladeva, are Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. All of Them are
viṣṇu-tattvas,
or nondifferent Personalities of Godhead. In the incarnation of Śrī Rāma, all these different expansions appeared for particular pastimes. Lord Rāma is the original Vāsudeva, and His brothers were Saṅkarṣaṇa, Pradyumna and Aniruddha. Aniruddha is also the cause of Mahā-Viṣṇu, from whose breathing the
Ṛg Veda
appeared. All this is nicely explained in the
Mārkaṇḍeya Purāṇa.
In the incarnation of Lord Kṛṣṇa, Aniruddha appeared as the son of the Lord. Lord Kṛṣṇa in Dvārakā is the Vāsudeva expansion of the original group. The original Lord Kṛṣṇa never leaves Goloka Vṛndāvana. All the plenary expansions are one and the same
viṣṇu-tattva,
and there is no difference in Their potency.