Brihad Bhagavatamrita (commentary)
by Śrī Śrīmad Bhaktivedānta Nārāyana Gosvāmī Mahārāja | 2005 | 440,179 words | ISBN-13: 9781935428329
The Brihad-bhagavatamrita Verse 1.3.45, English translation, including commentary (Dig-darshini-tika): an important Vaishnava text dealing with the importance of devotional service. The Brihad-bhagavatamrita, although an indepent Sanskrit work, covers the essential teachings of the Shrimad Bhagavatam (Bhagavata-purana). This is verse 1.3.45 contained in Chapter 3—Prapancatita (beyond the Material Plane)—of Part one (prathama-khanda).
Sanskrit text, Unicode transliteration, Word-for-word and English translation of verse 1.3.45:
तत्र ये सच्-चिद्-आनन्द-देहाः परम-वैभवम् ।
संप्राप्तं सच्-चिद्-आनन्दं हरेर् सार्ष्टिं च नाभजन् ॥ ४५ ॥
tatra ye sac-cid-ānanda-dehāḥ parama-vaibhavam |
saṃprāptaṃ sac-cid-ānandaṃ harer sārṣṭiṃ ca nābhajan || 45 ||
Persons who reside in Śrī Vaikuṇṭha-loka have sac-cid-ananda bodies. Despite living in that place with eternal forms endowed with knowledge and bliss, and achieving the acme of opul ences like Śrī Hari, they do not have the slightest concern for them.
Commentary: Dig-darśinī-ṭīkā with Bhāvānuvāda
(By Śrīla Sanātana Gosvāmī himself including a deep purport of that commentary)
Those living in Vaikuṇṭha-dhāma possess forms, yet their bodies are qualitatively eternal (nityatva) and not illusory (amāyikatva). For this reason alone sac-cid-ananda-maya dehāḥ has been said. In this context, in Śrīmad-Bhāgavatam (7.1.35), Śrī Yudhiṣṭhira Mahārāja remarks in a question to Śrī Nārada, dehendriyāsu-hīnānāṃ, vaikuṇṭha-pura-vāsinām: “The divine forms of Vaikuṇṭha residents have nothing to do with physical bodies, mundanes senses or bodily airs.”
Therefore, those who are completely devoid of physical forms, their constitutional forms consisting of sac-cid-ānanda are factual. (Again, saying vaikuṇṭha-pura-vāsī indicates a bodily form, that must be understood, but “they have no material body or mundane senses.” By this sentence, contradistinctions are shown. Nevertheless, the mutual reconciliation of these sentences is that they have bodies and senses. These are not mundane, but they are sac-cid-ananda forms.)
In this way, while mentioning the glories of their constitutional forms, he explains the glories of
their vibhūtis or divine extensions. Despite living in Vaikuṇṭha-dhāma, despite obtaining that superexcellent wealth of knowledge, bliss and eternity, they do not give it any importance. What is the nature of their vaibhava, or divine opulences?
Sac-cid-ānanda-maya, that is, just like Bhagavān Hari’s own divine nature, everyone (who lives in Vaikuṇṭha-dhāma) despite obtaining the sovereign wealth of countless universes effortlessly, are devoid of any affection for it. Moreover, they do not even cast a sidelong glance for their sārūpya of that saci-cid-ānanda-maya form. In this way, the opulences of Vaikuṇṭha, considered to be eternally true, are brahma-rūpa, embodiments of spirit. Now, the question may be posed that if the brahman is variegated, then how can divine opulences have brahma-svarūpa (a constitutional nature of brahman or spirit)? These divine opulences, possessing the nature of immutable brahman and due to the special śakti or the potency of Bhagavān, are endowed with a wonderful, sweet variegatedness. Later, this topic will be discussed in detail. Therefore, Vaikuṇṭha is brahma-svarūpa and the devotees in Vaikuṇṭha along with all the entities there exhibit variegated opulences. Moreover, he is explaining that devotees who reside in Vaikuṇṭha do not accept the sārṣṭi or aiśvarya of Śrī Hari, namely, opulences that are similar to Śrī Hari’s.