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Srimad Bhagavatam — Dvitiya Skandha, Shloka 7

Nārada’s Questions and Brahmā’s Reply: Vāsudeva as the Source; Sarga–Visarga; Virāṭ-rūpa Mapping

स भवानचरद् घोरं यत् तप: सुसमाहित: । तेन खेदयसे नस्त्वं पराशङ्कां च यच्छसि ॥ ७ ॥

sa bhavān acarad ghoraṁ yat tapaḥ susamāhitaḥ tena khedayase nas tvaṁ parā-śaṅkāṁ ca yacchasi

Engkau telah melakukan tapa yang dahsyat dengan disiplin sempurna; maka walaupun engkau berkuasa dalam penciptaan, kami tertanya-tanya adakah wujud yang lebih berkuasa daripadamu.

सःhe
सः:
Karta (कर्ता/Subject)
TypeNoun
Rootतद् (सर्वनाम-प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा-विभक्ति (Nominative/1st), एकवचन (Singular); सर्वनाम (pronoun)
भवान्you (honored sir)
भवान्:
Sambodhyapada (सम्बोधन/Address)
TypeNoun
Rootभवत् (सर्वनाम-प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा-विभक्ति, एकवचन; आदरार्थ-प्रयोग (honorific pronoun)
अचरत्performed/practiced
अचरत्:
Kriya (क्रिया/Verb)
TypeVerb
Rootचर् (धातु)
Formलङ्-लकार (Imperfect/Past), परस्मैपद, प्रथम-पुरुष (3rd person), एकवचन
घोरम्terrible, severe
घोरम्:
Karma (कर्म/Object)
TypeAdjective
Rootघोर (प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया-विभक्ति (Accusative/2nd), एकवचन; विशेषण (qualifier)
यत्which
यत्:
Karma (कर्म/Object)
TypeNoun
Rootयद् (सर्वनाम-प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया-विभक्ति, एकवचन; सम्बन्धसूचक (relative pronoun)
तपःausterity, penance
तपः:
Karma (कर्म/Object)
TypeNoun
Rootतपस् (प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया-विभक्ति, एकवचन (Accusative singular; form identical to nominative)
सुसमाहितःwell-composed, fully concentrated
सुसमाहितः:
Karta (कर्ता)
TypeAdjective
Rootसु-समाहित (सम्+आ+धा; कृदन्त-प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा-विभक्ति, एकवचन; भूतकृदन्त/कृत (past passive participle) ‘समाहित’ + उपसर्ग ‘सु’ (intensifier)
तेनby that/thereby
तेन:
Karana (करण/Instrument)
TypeNoun
Rootतद् (सर्वनाम-प्रातिपदिक)
Formपुं/नपुंसक, तृतीया-विभक्ति (Instrumental/3rd), एकवचन; सर्वनाम
खेदयसेyou distress/afflict
खेदयसे:
Kriya (क्रिया)
TypeVerb
Rootखिद् (धातु) [णिच् causative: खेदय]
Formलट्-लकार (Present), आत्मनेपद, मध्यम-पुरुष (2nd person), एकवचन; णिच्-प्रयोग (causative)
नःus/our
नः:
Sampradana (सम्प्रदान/Recipient)
TypeNoun
Rootअस्मद् (सर्वनाम-प्रातिपदिक)
Formषष्ठी-विभक्ति (Genitive/6th) बहुवचन-रूप (plural enclitic) / ‘of us’; (contextually also can function as dative ‘to us’)
त्वम्you
त्वम्:
Karta (कर्ता)
TypeNoun
Rootयुष्मद् (सर्वनाम-प्रातिपदिक)
Formप्रथमा-विभक्ति, एकवचन; सर्वनाम
पराशङ्काम्great doubt/suspicion
पराशङ्काम्:
Karma (कर्म/Object)
TypeNoun
Rootपरा-शङ्का (प्रातिपदिक)
Formस्त्रीलिङ्ग, द्वितीया-विभक्ति, एकवचन; समास: ‘परा’ (great/excessive) + ‘शङ्का’ (doubt)
and
:
Sambandha (सम्बन्ध/Connector)
TypeIndeclinable
Rootच (अव्यय)
Formसमुच्चय-अव्यय (conjunction)
यच्छसिyou give/you cause
यच्छसि:
Kriya (क्रिया)
TypeVerb
Rootयम् (धातु)
Formलट्-लकार (Present), परस्मैपद, मध्यम-पुरुष, एकवचन

Following in the footsteps of Śrī Nārada Muni, one should not blindly accept his spiritual master as God Himself. A spiritual master is duly respected on a par with God, but a spiritual master claiming to be God Himself should at once be rejected. Nārada Muni accepted Brahmā as the Supreme due to Lord Brahmā’s wonderful acts in creation, but doubts arose in him when he saw that Lord Brahmā also worshiped some superior authority. The Supreme is supreme, and He has no worshipable superior. The ahaṅgrahopāsitā, or the one who worships himself with the idea of becoming God Himself, is misleading, but the intelligent disciple can at once detect that the Supreme God does not need to worship anyone, including Himself, in order to become God. Ahaṅgrahopāsanā may be one of the processes for transcendental realization, but the ahaṅgrahopāsitā can never be God Himself. No one becomes God by undergoing a process of transcendental realization. Nārada Muni thought of Brahmājī as the Supreme Person, but when he saw Brahmājī engaged in the process of transcendental realization, doubts arose in him. So he wanted to be clearly informed.

S
Sūta Gosvāmī
Ś
Śaunaka
N
Naimiṣāraṇya sages

FAQs

This verse implies that severe, focused tapasya carries weight and authority—so if such austerity leads to unclear conclusions, listeners naturally feel disturbed and doubtful, prompting them to seek clarification.

In the Naimiṣāraṇya assembly, the sages press Sūta Gosvāmī for clear, conclusive truth; they note that his intense discipline should yield certainty, so any ambiguity creates concern and invites deeper explanation.

Practice discipline with steady focus, but also value honest inquiry—when confusion arises, seek clear guidance from authentic sources rather than suppressing doubts.