Srimad Bhagavatam — Dvitiya Skandha, Shloka 18
Brahmā’s Tapasya, the Vision of Vaikuṇṭha, and the Lord’s Seed Instructions
Catuḥ-śloki
तद्दर्शनाह्लादपरिप्लुतान्तरो हृष्यत्तनु: प्रेमभराश्रुलोचन: । ननाम पादाम्बुजमस्य विश्वसृग् यत् पारमहंस्येन पथाधिगम्यते ॥ १८ ॥
tad-darśanāhlāda-pariplutāntaro hṛṣyat-tanuḥ prema-bharāśru-locanaḥ nanāma pādāmbujam asya viśva-sṛg yat pāramahaṁsyena pathādhigamyate
ពេលបានឃើញព្រះបុគ្គលភាពនៃព្រះជាម្ចាស់ក្នុងភាពពេញលេញ ប្រាហ្មាមានចិត្តលិចលង់ក្នុងសេចក្តីអំណរ; រាងកាយរីករាយដោយសេចក្តីស្រឡាញ់បក្តី និងភ្នែកពោរពេញដោយទឹកភ្នែកនៃព្រះភក្តិ។ អ្នកបង្កើតលោកបានក្រាបបង្គំចំពោះផ្កាឈូកព្រះបាទ—នេះហើយជាមាគ៌ានៃសិទ្ធិខ្ពស់បំផុតសម្រាប់បរមហংস។
In the beginning of the Śrīmad-Bhāgavatam it is stated that this great literature is meant for the paramahaṁsas. Paramo nirmatsarāṇāṁ satām, i.e., the Śrīmad-Bhāgavatam is meant for persons completely free from malice. In the conditioned life the malicious life begins from the top, namely bearing malice against the Supreme Personality of Godhead. The Personality of Godhead is an established fact in all the revealed scriptures, and in the Bhagavad-gītā the personal feature of the Supreme Lord is especially mentioned, so much so that the last portion of the great literature has emphatically stressed that one should surrender unto the Personality of Godhead to be saved from the miseries of life. Unfortunately, persons with impious backgrounds do not believe in the Personality of Godhead, and everyone wants to become God himself without any qualification. This malicious nature in the conditioned soul continues even up to the stage when a person wants to be one with the Lord, and thus even the greatest of the empiric philosophers speculating on becoming one with the Supreme Lord cannot become a paramahaṁsa because the malicious mind is there. Therefore the paramahaṁsa stage of life can be attained only by those who are fixed in the practice of bhakti-yoga. This bhakti-yoga begins if a person has the firm conviction that simply discharging devotional service to the Lord in full transcendental love can elevate him to the highest perfectional stage of life. Brahmājī believed in this art of bhakti-yoga; he believed in the instruction of the Lord to execute tapa, and he discharged the function with great penance and thus achieved the great success of seeing the Vaikuṇṭhalokas and the Lord also by personal experience. No one can reach the abode of the Supreme Lord by any mechanical means of the mind or machine, but one can reach the abode of the Vaikuṇṭhalokas simply by following the process of bhakti-yoga because the Lord can be realized only through the bhakti-yoga process. Lord Brahmājī was actually sitting on his lotus seat, and from there, by executing the process of bhakti-yoga in great seriousness, he could see the Vaikuṇṭhalokas with all variegatedness as well as the Lord in person and His associates.
FAQs
This verse describes classic signs of bhakti-ecstasy—thrilling of the body and tears of love—arising simply from the Lord’s darśana, showing devotion is experiential and transforms the heart.
Overwhelmed by divine bliss and love upon seeing the Supreme Lord, Brahmā naturally offered humble obeisance, acknowledging that the Lord’s lotus feet are the ultimate shelter even for the cosmic creator.
Cultivate sincere hearing and contemplation of the Lord, practice humility, and prioritize pure devotion over ego and prestige—so the heart becomes receptive to genuine spiritual experience rather than mere theory.