Brahma Samhita 35

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Śrī brahma-saṁhitā 5.35

eko ‘py asau racayituṁ jagad-aṇḍa-koṭiṁ
yac-chaktir asti jagad-aṇḍa-cayā yad-antaḥ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi


ekaḥ — one; api — although; asau — He; racayitum — to create; jagataṇḍa — of universes; koṭim — millions; yat — whose; śaktiḥ — potency; asti — there is; jagataṇḍacayāḥ — all the universes; yatantaḥ — within whom; aṇḍaantarastha — which are scattered throughout the universe; paramaaṇucaya — the atoms; antarastham — situated within; govindam — Govinda; ādipuruṣam — the original person; tam — Him; aham — I; bhajāmi — worship.


He is an undifferentiated entity as there is no distinction between potency and the possessor thereof. In His work of creation of millions of worlds, His potency remains inseparable. All the universes exist in Him and He is present in His fullness in every one of the atoms that are scattered throughout the universe, at one and the same time. Such is the primeval Lord whom I adore.


Kṛṣṇa is the highest of all entities. In Him is an entity which is termed cit (spiritual) which is distinct from the principle of limitation. By His inconceivable power, He can at will create numberless universes. All the mundane universes owe their origin to the transformation of His external potency. Again His abode is beyond human conception; since all worlds, limited and spiritual (cit) exist in Him and He resides simultaneously in His fullness and entirety in all the atoms in all the worlds. All-pervasiveness is only a localized aspect of the majesty of Kṛṣṇa, the Lord of all. Though He is all-pervasive yet in His existence everywhere in a medium shape consists His spiritual Lordship beyond human conception. This argument favors the doctrine of simultaneous inconceivable distinction and nondistinction, and knocks down the contaminating Māyāvāda and other allied doctrines.

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