Shloka 47
Bhagavān’s Avatāras, Their Protections (Poṣaṇa), and the Limits of Knowing Him
शश्वत् प्रशान्तमभयं प्रतिबोधमात्रं शुद्धं समं सदसत: परमात्मतत्त्वम् । शब्दो न यत्र पुरुकारकवान् क्रियार्थो माया परैत्यभिमुखे च विलज्जमाना तद् वै पदं भगवत: परमस्य पुंसो ब्रह्मेति यद् विदुरजस्रसुखं विशोकम् ॥ ४७ ॥
śaśvat praśāntam abhayaṁ pratibodha-mātraṁ śuddhaṁ samaṁ sad-asataḥ paramātma-tattvam śabdo na yatra puru-kārakavān kriyārtho māyā paraity abhimukhe ca vilajjamānā tad vai padaṁ bhagavataḥ paramasya puṁso brahmeti yad vidur ajasra-sukhaṁ viśokam
ထိုအတ္တဝါဒသည် အမြဲတည်မြဲ၍ အလွန်ငြိမ်းချမ်း၊ ကြောက်ရွံ့မှုမရှိ၊ သန့်ရှင်းသော အသိဉာဏ်သာဖြစ်ပြီး မလွဲမသွေ တူညီသကဲ့သို့ စတ်-အဆတ်ကို ကျော်လွန်သော ပရမာတ္မာတတ္တဝါဒ ဖြစ်သည်။ ထိုနေရာ၌ အကျိုးလိုသော ကర్మအတွက် စကားလုံးပရပဉ္စ မရှိ၊ အရှင်၏ မျက်နှာမူရာ၌ မာယာသည် အရှက်ဖြင့် ဆုတ်ခွာသည်။ ထိုသည်ပင် ပရမပုရုෂ ဘဂဝန်၏ အမြင့်ဆုံး ပဒ—‘ဗြဟ္မန်’ ဟု သိမြင်ကြသည့်—အဆုံးမရှိသော သုခနှင့် ဝမ်းနည်းမှုကင်းသော အခြေအနေ။
The supreme enjoyer, the Personality of Godhead, is the Supreme Brahman or the summum bonum because of His being the supreme cause of all causes. The conception of impersonal Brahman realization is the first step, due to His distinction from the illusory conception of material existence. In other words, impersonal Brahman is a feature of the Absolute distinct from the material variegatedness, just as light is a conception distinct from its counterpart, darkness. But the light has its variegatedness, which is seen by those who further advance in the light, and thus the ultimate realization of Brahman is the source of the Brahman light, the Supreme Personality of Godhead, the summum bonum or the ultimate source of everything. Therefore, meeting the Personality of Godhead includes the realization of the impersonal Brahman as realized at first in contrast with material illusion. The Personality of Godhead is the third step of Brahman realization. As explained in the First Canto, one must understand all three features of the Absolute — Brahman, Paramātmā and Bhagavān.
FAQs
This verse describes Brahman as the Lord’s eternal, peaceful, fearless state—pure consciousness and unbroken bliss—beyond the reach of words and beyond māyā.
He is pointing to the transcendental nature of the Supreme—where conceptual, action-based language and grammar fail—indicating that the Absolute is realized directly, not merely described.
Anchor the mind in spiritual identity and remembrance of the Supreme; as dependence on temporary labels reduces, fear and agitation lessen and steadiness increases.