Shloka 38
The Universal Form (Virāṭ-Puruṣa): The Lord’s Entry into the Elements, the Devas, and the Origin of Varṇāśrama
आत्मनोऽवसितो वत्स महिमा कविनादिना । संवत्सरसहस्रान्ते धिया योगविपक्कया ॥ ३८ ॥
ātmano ’vasito vatsa mahimā kavinādinā saṁvatsara-sahasrānte dhiyā yoga-vipakkayā
O anak, si Brahmā na unang makata, matapos ang hinog na pagninilay sa loob ng isang libong taong makalangit, ay ito lamang ang natanto: ang kaluwalhatian ng Paramātmā ay di-maiisip (acintya).
There are some froggish philosophers who want to know the Supreme Soul by means of philosophy and mental speculation. And when the devotees, who are to some extent in knowledge of the Supreme Lord, admit that the glories of the Lord are inestimable or inconceivable, the froggish philosophers adversely criticize them. These philosophers, like the frog in the well who tried to estimate the measurement of the Pacific Ocean, like to take trouble over fruitless mental speculation instead of taking instructions from devotees like the original poet, namely Brahmā. Lord Brahmā underwent a severe type of meditation for one thousand celestial years, yet he said that the glories of the Lord are inconceivable. Therefore what can the froggish philosophers hope to gain from their mental speculations?
FAQs
This verse states that when intelligence becomes mature through yoga (yoga-vipakkayā dhiyā), one can realize the Supreme Lord’s greatness within oneself.
Śukadeva speaks affectionately to Parīkṣit while explaining Brahmā’s gradual realization, emphasizing that true understanding comes with time, discipline, and ripened spiritual insight.
Steady sādhana—such as meditation, scriptural study, and devotion—refines the mind and discernment, helping one perceive deeper spiritual meaning rather than only external results.