Śrīmad-Bhāgavatam 10.14.56
Blended reading (Sanskrit + English inline)
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vastutaḥ jānatām
—
of those who know in truth
Phrase: vastutas (in reality) + jānat (knowing one). Real knowers — not mere theoreticians. Vastutas distinguishes ontological knowing from doctrinal. The Gauḍīya line distinguishes śabda-jñāna from anubhava-jñāna.
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sthāsnu cariṣṇu ca
—
stationary and moving
Phrase: sthāsnu (stationary) + cariṣṇu (moving) + ca (and). Variant of cara-acara (verse 54). The whole totality — plants and animals, mountains and rivers. All are bhagavat-rūpa.
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bhagavat-rūpam
—
(as) the form of the Lord
Compound: bhagavat + rūpa (form). Everything is the Lord's form. NOT the Advaita 'everything is Brahman'; rather, everything is the Lord's energy and therefore non-different from Him while remaining different. Verse 14's na tava māyā logic extended.
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akhilam
—
all
Akhila — undivided, entire. Plurality without division. The Gauḍīya formula sarvaṁ khalv idaṁ brahma is here in the form sarvaṁ khalv idaṁ kṛṣṇa-rūpam — all is Kṛṣṇa's form, not bare Brahman.
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na anyat vastu iha kiñcana
—
nothing else exists at all here
Phrase: na (not) + anyat (other) + vastu (entity) + iha (here) + kiñcana (anything). Strict ontological exclusivity. No vastu exists outside the Bhagavat-system. The negative form of acintya-bhedābheda.
Everything exists within Lord Kṛṣṇa, and Lord Kṛṣṇa exists within everything. Still, the order of progression is always from the energetic to the expanded energy. Lord Kṛṣṇa is the original identity, from whom all other identities emanate. He is the supreme energetic, from whom all categories and dimensions of energy become manifest. Thus, our personal bodies, self, family, friends, nation, planet, universe and so on are all manifestations of the Supreme Lord, who expands Himself through His personal potencies. Lord Kṛṣṇa is certainly the supreme object of our love and attraction, and other objects, such as body, family and home, should be secondary objects of our affection. Moreover, a close analytic study of the actual situation will reveal that even the secondary objects of love are also manifestations of Lord Kṛṣṇa. The conclusion is that Lord Kṛṣṇa is our only friend and object of love. In his Kṛṣṇa, the Supreme Personality of Godhead, Śrīla Prabhupāda comments on this verse as follows: “Without being an expansion of Kṛṣṇa, nothing can be attractive. Whatever is attractive within the cosmic manifestation is due to Kṛṣṇa. Kṛṣṇa is therefore the reservoir of all pleasure. The active principle of everything is Kṛṣṇa, and highly elevated transcendentalists see everything in connection with Him. In the Caitanya-caritāmṛta it is stated that a mahā-bhāgavata, a highly advanced devotee, sees Kṛṣṇa as the active principle in all moving and nonmoving living entities. Therefore he sees everything within this cosmic manifestation in relation to Kṛṣṇa.”
After considering all the objects of love such as sons, body and soul, it is concluded that Krsna is the final object of love. In this verse the word vastutah (in truth) has the sense of "but finally". Those who know Krsna see him as the cause of all moving and non moving entities and also the effect.
In order to say that Kṛṣṇa is the supreme form for not only all jīvas but for inanimate objects also, he first explains the greatness of Kṛṣṇa among all forms. In truth, in this world for those who consider carefully, all living and inanimate objects and all forms of the Lord such as Nārāyaṇa, are included in Kṛṣṇa (iha). Anything that is not in him does not exist. By knowing the cause one knows the result. By knowing the aṁśī one knows the aṁśa. When the cause is absent, the result is absent. Everything else is like foam on the waves in a huge ocean. Everything is like photons external to the sun globe. It is said in the Second Canto: so ’yaṁ te ’bhihitas tāta bhagavān viśva-bhāvanaḥ | samāsena harer nānyad anyasmāt sad-asac ca yat || Bhagavān, maintainer of the universe, has thus been described in summary. The universe and jīvas are none other than the Lord, but arise from the Lord who is different from them. SB 2.7.50
Bhagavān is defined. He is directly realized as the highest cause, in which all things reside. Nothing other class of things exists. Or this verse expresses the results of proper knowledge. For those who know that Kṛṣṇa is the soul of all beings everything manifests as the abode of the Lord: the Lord resides in everything. In order to say that Kṛṣṇa is the supreme form for not only all jīvas but for inanimate objects also, he first explains the greatness of Kṛṣṇa among all forms. In truth, in this world, for those who consider carefully, all living and inanimate objects and all forms of the Lord such as Nārāyaṇa, are included in Kṛṣṇa (iha). Anything that is not in him does not exist. By knowing the cause one knows the result. By knowing the aṁśī one knows the aṁśa. When the cause is absent, the result is absent. Everything else is like foam on the waves in a huge ocean. Everything is like photons external to the sun globe. It is said in the Second Canto: so ’yaṁ te ’bhihitas tāta bhagavān viśva-bhāvanaḥ | samāsena harer nānyad anyasmāt sad-asac ca yat || Bhagavān, maintainer of the universe, has thus been described in summary. The universe and jīvas are none other than the Lord, but arise from the Lord who is different from them. SB 2.7.50
- Padaseva Pr SB 10-14-56 Oriya
- BKG SB 10-14-56 - Body means being guilty or Criminal - 2020-02-27 New Goloka
- GRS SB 10-14-56 - Seeing Krishna in His Energy - 2012-03-09 Dallas
- PrahladAnS SB 10-14-56 - How to advance in Krishna Consciousness - 2024-05-06 ISKCON Slovenia
- PrahladAnS SB 10-14-56 Slovenian Translation - Kako napredovati v zavesti Kri%C5%A1ne - 2024-05-06 ISKCON Slovenia
- Which person or object am I treating as wholly separate from Kṛṣṇa today?
- How does seeing the Lord as the source of every form change my reaction to it?
A man who has learned to read sees the same page as everyone else but recognizes the meaning behind every shape; a man without reading sees only shapes. Those who 'really' know Kṛṣṇa see every form as a manifestation of Bhagavān; those who do not see only the shapes. The world has not changed; the reading-eye has.
My note
Source: vedabase.io