Devanagari
शश्वत्स्वरूपमहसैव निपीतभेद-
मोहाय बोधधिषणाय नम: परस्मै ।
विश्वोद्भवस्थितिलयेषु निमित्तलीला-
रासाय ते नम इदं चकृमेश्वराय ॥ १४ ॥
Verse text
śaśvat svarūpa-mahasaiva nipīta-bheda-
mohāya bodha-dhiṣaṇāya namaḥ parasmai
viśvodbhava-sthiti-layeṣu nimitta-līlā-
rāsāya te nama idaṁ cakṛmeśvarāya
Synonyms
śaśvat
—
eternally
;
svarūpa
—
transcendental form
;
mahasā
—
by the glories
;
eva
—
certainly
;
nipīta
—
distinguished
;
bheda
—
differentiation
;
mohāya
—
unto the illusory conception
;
bodha
—
self-knowledge
;
dhiṣaṇāya
—
intelligence
;
namaḥ
—
obeisances
;
parasmai
—
unto the Transcendence
;
viśva
—
udbhava — creation of the cosmic manifestation
;
sthiti
—
maintenance
;
layeṣu
—
also destruction
;
nimitta
—
for the matter of
;
līlā
—
by such pastimes
;
rāsāya
—
for enjoyment
;
te
—
unto You
;
namaḥ
—
obeisances
;
idam
—
this
;
cakṛma
—
do I perform
;
īśvarāya
—
unto the Supreme .
Translation
Let me offer my obeisances unto the Supreme Transcendence, who is eternally distinguished by His internal potency. His indistinguishable impersonal feature is realized by intelligence for self-realization. I offer my obeisances unto Him who by His pastimes enjoys the creation, maintenance and dissolution of the cosmic manifestation.
Translation (Visvanatha Cakravarti Thakura)
I offer respects to the supreme Brahman which destroys ignorance by its eternal effulgence of consciousness, and gives intelligence by its realization. I offer respects to the Supreme Lord, who enjoys with māyā by his glance for creating, maintaining and destroying the universe.
Having delineated two types of worship for the devotees, Brahmā offers respect to the forms of the Lord worshiped by the jṣānī and the devotee. I offer respects to that from which destroys the illusion of difference (Brahman) by eternal consciousness (śāśvat svarūpa-mahasā), just as the ocean was swallowed by Agastya. I offer respects to that form from which arises intelligence (dhiṣaṇāya) caused by realization of that form. I offer my respects (namas cakṛma) to that impersonal form. I offer my respects to the personal form of the Lord, who enjoys (rāsa) by the pastime of glancing (līlā) at māyā, the cause of the creation, maintenance and destruction of the universe. Or the meaning can be “O cause of creation, maintenance and destruction! I offer respects to the Lord who playfully (līlā) danced with the gopīs (rāsa), with pastimes.” Śruti says parārddhānte so ’budhyata gopaveśo me purastādāvirvabhūva: at the end of half my life, the Lord appeared before me in the dress of a cowherd boy. (Gopāla-tāpanī Upaniṣad) Previously it was said kāma-dughājghri-padmaṁ pradarśayantam: I saw the Lord who showed his lotus foot which fulfills all desires. (SB 3.8.26) These quotations show that among all the forms of the Lord, Kṛṣṇa is the supreme shelter since his form is most complete.
Purport
The Supreme Lord is eternally distinguished from the living entities by His internal potency, although He is also understood in His impersonal feature by self-realized intelligence. Devotees of the Lord, therefore, offer all respectful obeisances unto the impersonal feature of the Lord. The word
rāsa
is significant herein. The
rāsa
dance is performed by Lord Kṛṣṇa in the company of the cowherd damsels at Vṛndāvana, and the Personality of Godhead Garbhodakaśāyī Viṣṇu is also engaged in
rāsa
enjoyment with His external potency, by which He creates, maintains and dissolves the entire material manifestation. Indirectly, Lord Brahmā offers his respectful obeisances unto Lord Śrī Kṛṣṇa, who is factually ever engaged in
rāsa
enjoyment with the
gopīs,
as confirmed in the
Gopāla-tāpanī Upaniṣad
in the following words:
parārdhānte so ’budhyata gopa-veśo me puruṣaḥ purastād āvirbabhūva.
The distinction between the Lord and the living entity is definitely experienced when there is sufficient intelligence to understand His internal potency, as distinguished from the external potency by which He makes possible the material manifestation.