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Srimad Bhagavatam — Dvitiya Skandha, Shloka 4

Brahmā’s Tapasya, the Vision of Vaikuṇṭha, and the Lord’s Seed Instructions

Catuḥ-śloki

आत्मतत्त्वविशुद्ध्यर्थं यदाह भगवानृतम् । ब्रह्मणे दर्शयन् रूपमव्यलीकव्रताद‍ृत: ॥ ४ ॥

ātma-tattva-viśuddhy-arthaṁ yad āha bhagavān ṛtam brahmaṇe darśayan rūpam avyalīka-vratādṛtaḥ

Wahai Raja, kerana berkenan terhadap tapa yang tanpa tipu dalam bhakti-yoga, Bhagavān memperlihatkan kepada Brahmā rupa-Nya yang kekal dan transenden. Inilah tujuan tertinggi untuk menyucikan hakikat ātman bagi jīva yang terikat.

आत्म-तत्त्व-विशुद्धि-अर्थम्for the purification of self-knowledge
आत्म-तत्त्व-विशुद्धि-अर्थम्:
Prayojana (प्रयोजन)
TypeNoun
Rootआत्मन् + तत्त्व + विशुद्धि + अर्थ (प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया (2nd/Accusative), एकवचन; प्रयोजनार्थक (for the purpose of)
यत्which (that)
यत्:
Karma (कर्म)
TypeNoun
Rootयद् (सर्वनाम-प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया, एकवचन; सम्बन्ध-प्रत्यय (relative pronoun)
आहsaid
आह:
Kriya (क्रिया)
TypeVerb
Root√अह्/√ब्रू (धात्वर्थे ‘to say’)
Formलिट् (Perfect), प्रथमपुरुष (3rd), एकवचन; परस्मैपद
भगवान्the Blessed Lord
भगवान्:
Karta (कर्ता)
TypeNoun
Rootभगवत् (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन
ऋतम्truth
ऋतम्:
Karma (कर्म)
TypeNoun
Rootऋत (प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया, एकवचन
ब्रह्मणेto Brahmā
ब्रह्मणे:
Sampradana (सम्प्रदान)
TypeNoun
Rootब्रह्मन् (प्रातिपदिक)
Formपुंलिङ्ग, चतुर्थी (4th/Dative), एकवचन
दर्शयन्showing
दर्शयन्:
Karta (कर्ता)
TypeVerb
Root√दृश् (धातु) + णिच्
Formवर्तमानकाले शतृ-प्रत्ययान्त कृदन्त (present active participle, causative sense ‘causing to see/showing’), पुंलिङ्ग, प्रथमा, एकवचन
रूपम्form
रूपम्:
Karma (कर्म)
TypeNoun
Rootरूप (प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया, एकवचन
अव्यलीक-व्रत-आदृतःdevoted to the vow of truthfulness
अव्यलीक-व्रत-आदृतः:
Visheshana (विशेषण)
TypeAdjective
Rootअव्यलीक + व्रत + आदृत (√दृ, क्त) (प्रातिपदिक/कृदन्त)
Formपुंलिङ्ग, प्रथमा, एकवचन; ‘one who is devoted to the vow of non-deceit’ (व्रतस्य आदृतः)

Ātma-tattva is the science of both God and the living entity. Both the Supreme Lord and the living entity are known as ātmā. The Supreme Lord is called Paramātmā, and the living entity is called the ātmā, the brahma or the jīva. Both the Paramātmā and the jīvātmā, being transcendental to the material energy, are called ātmā. So Śukadeva Gosvāmī explains this verse with the aim of purifying the truth of both the Paramātmā and the jīvātmā. Generally people have many wrong conceptions about both of them. The wrong conception of the jīvātmā is to identify the material body with the pure soul, and the wrong conception of Paramātmā is to think Him on an equal level with the living entity. But both misconceptions can be removed by one stroke of bhakti-yoga, just as in the sunlight both the sun and the world and everything within the sunlight are properly seen. In the darkness one cannot see the sun, nor himself, nor the world. But in the sunlight one can see the sun, himself and the world around him. Śrīla Śukadeva Gosvāmī therefore says that for purification of both wrong conceptions, the Lord presented His eternal form before Brahmājī, being fully satisfied by Brahmā’s nondeceptive vow of discharging bhakti-yoga. Except for bhakti-yoga, any method for realization of ātma-tattva, or the science of ātmā, will prove deceptive in the long run.

B
Bhagavān (the Supreme Lord)
B
Brahmā

FAQs

This verse says the Lord speaks infallible truth (ṛtam) specifically to purify realization of the Self, indicating that genuine spiritual knowledge becomes clear when received from the Lord’s truthful revelation.

Because Brahmā needed direct divine guidance at creation’s beginning; the Lord, faithful to His unfailing vow, showed His form and spoke truth to establish pure understanding and devotion.

Seek spiritual clarity through truthful, disciplic sources and steady practice; like Brahmā, one’s understanding is purified when approached with sincerity and when divine truth is honored above speculation.