Śrīmad-Bhāgavatam 10.63.25
Blended reading (Sanskrit + English inline)
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ananta-śaktim
—
of unlimited potencies
Compound: ananta (unending) + śakti (potency). Gauḍīya theology centers on Bhagavān's śaktis (parā, aparā, jīva; svarūpa, taṭasthā, bahiraṅgā). The fever's first word names Bhagavān not as an attribute-set but as the locus of unlimited śakti — correct sambandha-jñāna in three syllables.
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sarva-ātmānam
—
the Supersoul of all beings
Compound: sarva (all) + ātman (self). Paramātmā-tattva — the second of the three realizations (Brahman, Paramātmā, Bhagavān). The Śiva-jvara correctly addresses Kṛṣṇa as the indwelling Self of all, not as one self among others.
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jñapti-mātram
—
pure consciousness only
Compound: jñapti (knowing) + mātra (only, sheer). Bhagavān is consciousness itself, not consciousness-possessing. Gauḍīyas distinguish this from Advaitin jñāna-mātra by holding that jñapti here is the svarūpa-jñāna of a Person, not impersonal awareness.
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brahma-lingam
—
indirectly pointed to by the Vedas
Compound: brahma + liṅga (sign, indicator). Gauḍīya commentators (Jīva in Bhāgavata-sandarbha) lean on this phrase: the Vedas point indirectly at Brahman, but the full Person Kṛṣṇa is the destination they point toward. Brahman is sign; Kṛṣṇa is the signified.
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praśāntam
—
perfectly peaceful
Past participle of pra-√śam. Bhagavān's śānti is not exhaustion-after-effort; it is svarūpa-śānti, peace as His native condition. The fever, agitation personified, names Kṛṣṇa by His opposite — the technique of stuti.
Previously the Śiva-jvara felt himself to be unlimitedly powerful and thus attempted to burn Śrī Kṛṣṇa. But now he himself has been burned, and understanding that Śrī Kṛṣṇa is the Supreme Lord, he humbly approaches to bow down and offer praise to the Absolute Truth. According to the ācāryas, the word sarvātmānam indicates that Lord Śrī Kṛṣṇa is the Supersoul, the giver of consciousness to all living beings. Kṛṣṇa confirms this in the Bhagavad-gītā (15.15) : mattaḥ smṛtir jñānam apohanaṁ ca. “From Me come remembrance, knowledge and forgetfulness.” In his commentary Śrīla Viśvanātha Cakravartī emphasizes that the Śiva-jvara has realized in many ways Lord Kṛṣṇa’s supremacy over his own master, Lord Śiva. Thus the Śiva-jvara addresses Kṛṣṇa as ananta-śakti, “possessor of unlimited potency”; pareśa, “the supreme controller”; and sarvātmā, “the Supersoul of all beings” — even of Lord Śiva. The words kevalaṁ jñapti-mātram indicate that Lord Kṛṣṇa possesses pure omniscience. According to our limited understanding, we act in this world, but Lord Kṛṣṇa, with His unlimited understanding, performs infinite works of creation, maintenance and annihilation. As Śrīla Jīva Gosvāmī points out, even the functions of the gross elements, such as air, depend on Him. The Taittirīya Upaniṣad (2.8.1) confirms this: bhīṣāsmād vātaḥ-pavate. “Out of fear of Him, the wind blows.” Thus Lord Śrī Kṛṣṇa is the ultimate object of worship for all living beings.
You have unlimited powers. I have understood that your powers are greater than even those of Siva, my master. The reason is stated: he is the lord but you are the supreme lord (paresa). You are the paramatma of all beings (sarvatma) , even of lord Siva. You are pure spirit (kevalam jnati matram) without any mixture of material maya at any time. My master Siva has a mixture of maya. You are the creator, maintainer and destroyer, whereas my master Siva is only the destroyer. You are indicated by the Vedas (brahma lingam), whereas Siva is represented merely the sounds such as dentals and gutturals. (this statement about Siva actually is placed after the explanation of sarvatma but does not seem to make sense there.) You are the peaceful brahman whereas Siva is the ferocious brahman.
Even Śiva had begun to yawn because of Kṛṣṇa’s weapon. Understanding that Kṛṣṇa was the Supreme Lord, Śiva jvara then turned and approached him. He began praising Kṛṣṇa, indicating that he was worthy of surrender and worthy of praise and offered respects. Śrīdhara Svāmī explains that the Lord has unlimited śakti because he is the master of Brahmā and others. This is because he is the giver of consciousness of all beings (sarvātman). This is because he is pure consciousness alone (kevalaṁ jñapti-mātram). He is the Supreme Lord because he gives consciousness to all others, and because he is also the creator of the universe. The meaning is this. Ātmā is pure consciousness and the giver of consciousness. From that consciousness arises inert prakṛti. That consciousness gives it power and that consciousness controls prakṛti. As the jīva in the material world, that consciousness takes up individual locations and as the Paramātmā it pervades everywhere. Therefore the five gross elements do not arise without you. Śruti says nāre bhīṣāsmād vātaḥ pavate: the wind out of fear of the Lord blows. (Taittirīya Upaniṣad 2.8) Eko devaḥ sarva-bhūteṣu gūḍhaḥ: the one lord resides deep within all beings. (Śvetāśvatara Upaniṣad) The Lord has unlimited śaktis and is the controller of Brahmā and others. The Lord was defined in relation to the individual components of the universe. Then he is described in relation to the whole. He is the creator, maintainer and destroyer of the universe. (The Lord is Brahman as indicated by the Vedas.) He is without change or peaceful (praśāntam). Śrīdhara Svāmī says that because he is without change he cannot be directly described. The meaning is this. The products of change are perceived by everyone, since they arise from our realization. Scripture also can be understood directly. That which does not transform however, cannot be directly understood since it is different from what we normally experience. It can be somewhat suggested by scripture. “Brahman is without qualities. I however have qualities since I have a form.” Brahman is your form (liṅgam) which is revealed by that pure Brahman, which reveals your qualities, manifesting them through your svarūpa-śakti. Or you are described (liṅgam) by the Vedas (brahma). Or you have the characteristics of Brahman, realized by the wise since you are completely without change (pra--śāntam) or since you have a form of peaceful happiness.
I bow to the one ātmā (kevalam) of all ātmās, present as Paramātmā in all hearts. You are the jīva-tattva (brahma) since they are your aṁśas and you are the aṁśī (non-difference of aṁśa and aṁśī). Moreover you are form of concentrated brahman (brahma-liṅgam) since you are parabrahman. Thus you’re the source of happiness (praśantam) or the very form of happiness.
- What truth about Kṛṣṇa has my own suffering forced me to admit?
- How do prayers of glorification rearrange my inner relationship with the Lord?
Even fever, when it surrenders, becomes a theologian. The Śiva-jvara begins his stuti by naming Kṛṣṇa unlimited in śakti, Supreme Soul of all, pure consciousness, cause of creation-maintenance-dissolution — the very Tattva the Vedas indirectly point toward. The chapter's doctrinal heart begins here.
My note
Source: vedabase.io