Shloka 29
Raivata and Cākṣuṣa Manvantaras; Brahmā’s Prayers at Śvetadvīpa
Prelude to Samudra-manthana
य एकवर्णं तमस: परं त- दलोकमव्यक्तमनन्तपारम् । आसांचकारोपसुपर्णमेन- मुपासते योगरथेन धीरा: ॥ २९ ॥
ya eka-varṇaṁ tamasaḥ paraṁ tad alokam avyaktam ananta-pāram āsāṁ cakāropasuparṇam enam upāsate yoga-rathena dhīrāḥ
Верховная Личность Бога пребывает в шуддха-саттве; потому Он — эка-варна, то есть пранава (Ом). Он выше космического проявления, считаемого тьмой, непроявлен и безграничен; не отделён от нас ни временем, ни пространством, ибо присутствует повсюду. Восседая на Гаруде, Он почитаем умиротворёнными йогами силой мистической йоги; Ему приносим почтительные поклоны.
Sattvaṁ viśuddhaṁ vasudeva-śabditam ( Bhāg. 4.3.23 ). In this material world, the three modes of material nature — goodness, passion and ignorance — prevail. Among these three, goodness is the platform of knowledge, and passion brings about a mixture of knowledge and ignorance, but the mode of ignorance is full of darkness. Therefore the Supreme Personality of Godhead is beyond darkness and passion. He is on the platform where goodness or knowledge is not disturbed by passion and ignorance. This is called the vasudeva platform. It is on this platform of vasudeva that Vāsudeva, or Kṛṣṇa, can appear. Thus Kṛṣṇa appeared on this planet as the son of Vasudeva. Because the Lord is situated beyond the three modes of material nature, He is unseen by those who are dominated by these three modes. One must therefore become dhīra, or undisturbed by the modes of material nature. The process of yoga may be practiced by one who is free from the agitation of these modes. Therefore yoga is defined in this way: yoga indriya-saṁyamaḥ. As previously explained, we are disturbed by the indriyas, or senses. Moreover, we are agitated by the three modes of material nature, which are imposed upon us by the external energy. In conditional life, the living entity moves turbulently in the whirlpool of birth and death, but when one is situated on the transcendental platform of viśuddha-sattva, pure goodness, he can see the Supreme Personality of Godhead, who sits on the back of Garuḍa. Lord Brahmā offers his respectful obeisances unto that Supreme Lord.
FAQs
This verse describes the Supreme Lord as tamasaḥ param—beyond ignorance and material darkness—indicating His transcendental nature and abode, which are untouched by the modes of material nature.
In this context of the demigods’ prayers, the verse teaches that steady, realized souls approach the Supreme through disciplined spiritual practice—yoga—culminating in worship and devotion to Him.
Cultivate steadiness (dhīratā) through daily sadhana—hearing sacred texts, mantra-japa, and regulated living—so the mind rises above ignorance and becomes fit for worship of the transcendent Lord.