Srimad Bhagavatham : 6. 4. 26.


Chapter-4.  ( The Hamsa-guhya  Prayers )

Slokam : 26.

yadoparamo  manaso  nama-rupa-

rupasya  drshta-smrti-sampramosat,

ya  iyate  kevalaya  sva-samsthaya

hamsaya  tasmai  suci-sadmane  namah.

yada  =  when in trance; 

uparamah  =  complete cessation; 

manasah  =  of the mind; 

nama-rupa  =  material names and forms; 

rupasya  =  of that by which they appear; 

drshta  =  of material vision; 

smrti  =  and of remembrance; 

sampramosat  =  due to the destruction; 

yah  =  who (the Supreme Personality of Godhead); 

iyate  =  is perceived;

kevalaya  =  with spiritual; 

sva-samsthaya  =  His own original form; 

hamsaya  =  unto the supreme pure; 

tasmai  =  unto Him; 

suci-sadmane  =  who is realized only in the pure state of spiritual existence; 

namah  =  I offer my respectful obeisances.

When one’s consciousness is completely purified of the contamination of material existence, gross and subtle, without being agitated as in the working and dreaming states, and when the mind is not dissolved as in susupti, deep sleep, one comes to the platform of trance. 

Then one’s material vision and the memories of the mind, which manifests names and forms, are vanquished. 

Only in such a trance is the Supreme Personality of Godhead revealed. 

Thus let us offer our respectful obeisances unto the Supreme Personality of Godhead, who is seen in that uncontaminated, transcendental state.

There are two stages of God realization. 

One is called sujneyam, or very easily understood (generally by mental speculation), and the other is called durjneyam, understood only with difficulty. 

Paramatma realization and Brahmam realization are considered sujneyam, but realization of the Supreme Personality of Godhead is durjneyam. 

As described here, one attains the ultimate realization of the Personality of Godhead when one gives up the activities of the mind—thinking, feeling and willing—or, in other words, when mental speculation stops. 

This transcendental realization is above susupti, deep sleep. 

In our gross conditional stage we perceive things through material experience and remembrance, and in the subtle stage we perceive the world in dreams. 

The process of vision also involves remembrance and also exists in a subtle form. 

Above gross experience and dreams is susupti, deep sleep, and when one comes to the completely spiritual platform, transcending deep sleep, he attains trance, visuddha-sattva, or vasudeva-sattva, in which the Personality of Godhead is revealed.

“No one can understand the transcendental nature of the name, form, quality and pastimes of Sri Krishna through his materially contaminated senses. 

Only when one becomes spiritually saturated by transcendental service to the Lord are the transcendental name, form, quality and pastimes of the Lord revealed to him.”

 Aas long as one is situated in duality, on the sensual platform, gross or subtle, realization of the original Personality of Godhead is impossible. 

 But when one engages his senses in the service of the Lord—specifically, when one engages the tongue in chanting the Hare Krishna mantram and tasting only Krishna prasadam with a spirit of service—the Supreme Personality of Godhead is revealed. 

 By the spirit of rendering service with one’s senses, one’s entire existence becomes , the platform of uncontaminated purity. 

Daksha therefore offers his respectful obeisances unto the Supreme Personality of Godhead, who is revealed on the platform of suci-sadma. 

To be continued  ....


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