Bhagavad Gita - Chapter 10 - Shloka (Verse) 12

व्याख्या --'परं ब्रह्म परं धाम पवित्रं परमं भवान्'-- अपने सामने बैठे हुए भगवान्की स्तुति करते हुए अर्जुन कहते हैं कि मेरे पूछनेपर जिसको आपने परम ब्रह्म (गीता 8। 3) कहा है, वह परम ब्रह्म आप ही हैं। जिसमें सब संसार स्थित रहता है, वह परम धाम अर्थात् परम स्थान आप ही हैं (गीता 9। 18)। जिसको पवित्रोंमें भी पवित्र कहते हैं -- 'पवित्राणां पवित्रं यः' वह महान् पवित्र भी आप ही हैं।
'पुरुषं शाश्वतं दिव्यमादिदेवमजं ৷৷. स्वयं चैव ब्रवीषि मे'-- ग्रन्थोंमें ऋषियोंने, (टिप्पणी प0 549.1) देवर्षि नारदने, (टिप्पणी प0 549.2)? असित और उनके पुत्र देवल ऋषिने (टिप्पणी प0 549.3) तथा महर्षि व्यासजीने (टिप्पणी प0 549.4) आपको शाश्वत, दिव्य पुरुष, आदिदेव, अजन्मा और विभु कहा है।
आत्माके रूपमें 'शाश्वत' (गीता 2। 20), सगुण-निराकारके रूपमें 'दिव्य पुरुष' (गीता 8। 10), देवताओँ और महर्षियों आदिके रूपमें 'आदिदेव' (गीता 10। 2), मूढ़लोग मेरेको अज नहीं जानते (गीता 7। 25) तथा असम्मूढ़लोग मेरेको 'अज' जानते हैं (गीता 10। 3 ) -- इस रूपमें अज और मैं अव्यक्तरूपसे सारे संसारमें व्यापक हूँ (गीता 9। 4) -- इस रूपमें 'विभु' स्वयं आपने मेरे प्रति कहा है।

ऊपर कही हुई भगवान्की विभूतिको और योगको सुनकर अर्जुन बोला --, आप परमब्रह्मपरमात्मा? परमधाम -- परमतेज और परमपावन हैं तथा आप नित्य और दिव्य पुरुष हैं अर्थात् देवलोकमें रहनेवाले अलौकिक पुरुष हैं एवं आप सब देवोंसे पहले होनेवाले आदिदेव? अजन्मा और व्यापक हैं।

Having heard about the Lord's form—both the unconditioned one devoid of all distinct attributes and the conditioned one such as being the Self of all—and the fruit of knowing that; stating first that the unconditioned form is ungraspable by the ordinary intellect, and wishing to hear in detail the conditioned form which is always graspable by everyone's intellect for the sake of gracing the dull-witted, (Arjuna) asks—'Yathoktam' etc.

'You are the Supreme Brahman' (Param Brahma Bhavan) is the identification of the object (lakshya). To define it, three adjectives like 'Param Dhama' etc. are used.

Ruling out the meaning of 'Dhama' as 'place', he explains it as 'Tejas' (Light/Splendor). The supremacy of that Consciousness lies in its immutability, being devoid of birth etc. 'Supreme purifier' (Pavanam) means extreme purity. The Supreme Brahman characterized thus is You alone, no one else—this is the meaning.

Anticipating the doubt 'How did you know this?', he answers based on 'authoritative testimony'—'Purusham' etc. 'Divya' means existing in the 'Div' i.e., the Supreme Sky; He is beyond all manifestation. 'Deva' is one who shines (divyati); and He is the 'Adi' (Original) because He is the root of all, therefore He is 'Aja' (Unborn). The sages call You, who are all-pervading—this is the connection.

Having briefly heard about the Vibhuti and Yoga—which are the means to unshakable Yoga through devotion characterized by fixing the mind on Him etc.—and eager to hear in detail, Arjuna said—'Param' etc. You, Vasudeva, are the Supreme Imperishable, spotless, attributeless Brahman.

He states the definition of the Supreme Brahman. 'Param Dhama' means Supreme Light—the Light even of lights like the sun. As per the Sruti: 'By His light all this shines.' Intending the appropriateness of this meaning for the spotless Brahman, the Acharyas (like Shankara) disregarded the meaning of 'Param Dhama' as 'Supreme Abode'.

'Pavitram pavanam paramam' means supremely purifying/excellent, because merely by knowledge, it liberates from ignorance along with its impressions, desires, and actions. You alone are such Supreme Brahman, no one else.

Objection: How is this known by you? If asked, he replies based on authoritative testimony. 'Purusham' means reclining in the city (puri-shayam) or the Full (Purnam) Supreme Self; therefore 'Shashvatam' i.e., always of one essence; 'Divyam' i.e., existing in the 'Div' (Supreme Sky or heart-space). 'Adidevam' i.e., existing before all gods like Brahma etc.; therefore 'Ajam' (Unborn). 'Vibhum' i.e., of the nature of becoming various (vibhavana-shila). 'Vibhavana' means becoming manifold or pervading.

'Brahma' means the Complete/Perfect. As per the Sruti in Atharvashiras (4): 'Why is He called Supreme Brahman?... Because He is great (Brihat), grows (Brihatya), and causes to grow (Brihmayati).' The roots 'Briha' and 'Brihi' are read in the sense of growth. And also in Mahabharata (13.149.9): 'He who is the Supreme Great Brahman.'

'Vibhuh' means 'He became manifold'. For instance, in the Varuna Shakha (Rig Veda 2.7.2.5): 'Vibhu Prabhu prathamam mehnavatah...' implying 'He indeed became manifold through His power.' And also from texts like 'He desired, may I become many, may I be born' (Taittiriya Up. 2.6).

Thus, having heard the fruition/result of the knowledge of Vibhuti through verses like 'Etam vibhutim yogam cha' (10.7), and eager to attain it, Arjuna first propitiates the Lord through praise and says—'Param' etc.

'Param Brahma'—You are the Supreme Brahman, not the 'Apara' (inferior) object of worship; as per the Sruti: 'Know That alone to be Brahman, not this which they worship' (Kena Up. 1.5). 'Param Dhama' means Supreme Light, not the 'Apara' knowledge in the form of mental modification (vritti); for the Sruti says 'Modesty, intellect, fear—all this is mind alone' (Brihadaranyaka 1.5.3), implying they are of the form of modifications.

'Paramam Pavitram' means Supreme Purifier, not 'Aparam' (inferior/relative) like holy places etc. He cites authority for this in one and a half verses—'Purusham' etc.

'Purusham' means residing within the body. 'Shashvatam' means eternal. 'Divyam' means manifested in the 'Div', i.e., the space of the heart. 'Adidevam' means the Origin even of Sutratma (Hiranyagarbha). Therefore 'Ajam' (Unborn) and 'Vibhum' (All-pervading). The sages call You thus—this is the connection.

Arjuna said—He whom the Srutis call 'Param Brahma, Param Dhama, Paramam Pavitram' is indeed You. As in (Taittiriya 3.1): 'From whom these beings are born... seek to know That, That is Brahman'; (Taittiriya 2.1): 'The knower of Brahman attains the Supreme'; (Mundaka 3.2.9): 'He who knows that Supreme Brahman becomes Brahman'.

And 'Param Dhama'—the word Dhama denotes Light, i.e., Supreme Light; (Chandogya 3.13.7): 'Now that Light which shines above this...'; (Chandogya 8.12.2): 'Having attained the Supreme Light, he appears in his own form'; (Brihadaranyaka 4.4.16): ' Him the gods worship as the Light of lights'.

And 'Paramam Pavitram'—Supremely purifying, causing non-adherence (ashlesha) and destruction of all sins for one who remembers Him. (Chandogya 4.14.3): 'As water does not cling to a lotus leaf, so evil action does not cling to one who knows thus'; (Chandogya 5.24.3): 'Just as the soft fibers of the Ishika reed are burnt when thrown into fire, so are all his sins burnt'.

Indeed, the Srutis say: 'Narayana is the Supreme Brahman, Narayana is the Supreme Reality, Narayana is the Supreme Light, Narayana is the Supreme Self' (Mahanarayana Up/MB).

And all the sages who know the reality of the higher and lower principles call You alone the Eternal, Divine Person, the Primal God, the Unborn, and the All-pervading. So also the divine sage Narada, Asita, Devala, and Vyasa. (Mahabharata Vana Parva 88.24-28): 'This glorious Narayana, whose abode is the Ocean of Milk, has come to the city of Mathura leaving his serpent couch... Where Madhusudana is, that Dwaravati is holy. He is the Ancient God Himself, He is the Eternal Dharma. Those Brahmins who know the Vedas and those people who know the Self call the great-souled Krishna the Eternal Dharma. Govinda is called the Supreme Pure among pure things, the Merit among merits, and the Auspicious among auspicious things. In the three worlds, the lotus-eyed God of gods, the eternal Hari, the incomprehensible Soul, Madhusudana, resides there.' And (MB Vana Parva 90.28-32): 'Where the eternal Supreme Self, God Narayana is, there is the entire universe, O Partha, and all pilgrimage places and shrines. That is Merit, That is Supreme Brahman, That is the pilgrimage, That is the penance-grove... where the divine sages, Siddhas, and all ascetics are. Where Madhusudana, the Primal God, the great Yogi is, that is the Merit of merits; let there be no doubt in you about this.' (MB Sabha Parva 38.23): 'Krishna alone is the origin and dissolution of the worlds; for Krishna's sake this moving and unmoving universe exists.'

And You Yourself also say so—from 'Earth, water, fire...' (Gita 7.4) up to 'I am the origin of all, everything proceeds from Me' (Gita 10.8).

Desiring to know in detail the Vibhutis mentioned briefly, and praising the Lord, Arjuna said—'Param Brahma' etc. in seven verses.

You alone are the 'Param Brahma' (Supreme Brahman), the 'Param Dhama' (Supreme Abode/Shelter), and 'Paramam Pavitram' (Supreme Purifier).

Why so? To this he says. Because (sages) call You the 'Shashvatam' (Eternal) 'Purusham', and 'Divyam' (Luminous/Self-effulgent), and 'Adidevam' (He who is the First and God)—meaning the Source of gods;

and 'Ajam' (Unborn) and 'Vibhum' (All-pervading).

He purifies (explains) the subject matter of 'Param Brahma' etc. to demonstrate the Srutis. The interpretation of 'Dhama' as 'place' etc. is inappropriate here because of the usage of coordinate predication (samanadhikaranya between 'You' and 'Dhama'), the absence of juxtaposition with other objects in coordinate predication, and the purport being to reveal the specific mode of supremacy of the Lord established in those respective Srutis; with this intent, he says—'The word Dhama denotes Light'. Although the word 'Dhama' is used in texts like 'The abode named Vishnu, the support of all', since the adjective 'Param' (Supreme) is not seen there, he demonstrates the meaning through the syntax of synonyms—'Param Jyotih' (Supreme Light).

By the sentence 'Now that Light which shines above this...' distinguishing it from material worlds, and by the consistency with the Purusha Sukta established by designations like 'All beings are a quarter of Him' (Chandogya 3.12.6), all that is desired is established. By the sentence 'Having attained the Supreme Light', its being the goal of the liberated is established; and the specific usage 'Param Jyotih' is established. From 'Him the gods worship as the Light of lights' (Brihadaranyaka 4.4.16), His supremacy is derived through being worshiped by gods and being the Light of lights. To show the purifying nature unique to the Lord and qualified by the word 'Param', and to rule out 'Pavitra' being merely a name, he says 'Paramam Pavanam' (Supreme Purifier).

In 'Vinashakaram' (Destroyer), the word 'Kalmasha' (sin) should be supplied by the intellect. 'Praduyante' means 'they are destroyed'. And the Sutra says: 'Upon attaining Him, there is non-adherence and destruction of subsequent and previous sins...' (Brahma Sutra 4.1.13).

Even with the Narayana Anuvaka sentence solely intent on determining the Truth, he harmonizes the Supreme Brahman-hood etc. with the specific deity designated by 'Bhavan' (You)—with 'Narayana' etc. In these sentences, the first 'Narayana' words lack case endings; but due to juxtaposition with 'Tattvam Narayana Parah' etc., they are understood as separate words ending in the nominative case.

Similarly, in other Srutis, they are read with case endings like 'Narayana is Supreme Brahman'. By this, the God-hater who argues for an ablative compound (Brahman 'after/from' Narayana) is refuted, as it contradicts all Sruti, Smriti, Sutras, and logic.

In 'Indeed the Srutis say', the entire text 'From whom these...' should be followed; intermediate sentences are for clarifying those respective meanings.

Thus, the meaning established by Sruti is also established by the words of Maharshis who are like Smriti, Itihasa, and Purana, and by the words of the Omniscient One who needs no other (proof) like Sruti; he says this with one and a half verses starting with 'Purusham'. By the word 'Sarve' (All), lack of contradiction/dissent is intended. 'Paravara-tattva...' explains the intent of the word 'Rishi'. By that, their being 'most authoritative' is stated.

'Tvam' (You)—is to exclude other specific deities like Brahma, Rudra, etc.; with this intent—'Tvameva' (You alone) is said. Or, it means 'You alone who have incarnated'. 'Shashvatam' means eternal; 'Divyam' means residing in the Supreme Sky; 'Purusham' means 'He sees the Purusha higher than the high, reclining in the city' (Prashna 5.5).

The reverse order 'Shashvatam Divyam Purusham' (compared to typical order) is to imply that the eternality intended here for the Person in the Divine Realm is in the form qualified by the immortal three-quarter vibhuti mentioned in Purusha Sukta. 'Adi' and 'Deva'—Adideva, meaning the Cause of the world and possessing the activity of world-causation which is a sport. Smritis also say—'Like a playing child' (VP 1.2.18), 'All this is Hari's play' (MB).

And the Sutra says—'But (creation is) mere sport, like in the world' (BS 2.1.33). By this, the instrumentality and created-ness of even Brahma and others who have entered the class of gods in the Supreme Person's play is stated. 'Brahma is born from Narayana...' (Narayana Up 1), 'Narayana alone existed...' (Maho Up 1.1) etc.

The meaning of the causal sentence is stated; he indicates the meaning of the purifying sentence (shodhaka-vakya)—with 'Ajam'. Meaning devoid of birth etc. caused by karma. Or, in terms of essential nature, immutability is stated. 'Vibhum'—all-pervading like space, or pervading and controlling by the process 'Very subtle' etc. By this, the pervasion and control suitable for causality etc., established by Antaryami Brahmana etc., are recalled.

By these words, the Sruti 'This is the Inner Self of all beings...' (Subala Up 7) is suggested. Although 'Sarve' (All) includes generally, Narada etc. are mentioned separately to imply their being 'most authoritative'.

The word 'Devarshi' reveals the preponderance of Sattva even by caste. Even among them, he is distinguished as 'Narada among Devarshis' (10.26). 'Asita'—Devala is his father. 'Vyasa' here is the Lord Parasharya. He harmonizes 'Ahustvam rishayah sarve' etc. with 'Ye cha' etc.

'Vedavidah' means knowers of the Karma portion; 'Adhyatmavidah' means knowers of the meaning of Vedanta. They call Krishna the Great Soul, the Eternal Dharma—this is the syntax. By 'Mahatma', supreme opulence etc. surpassing all is intended; or 'Mahan Atma' means Supreme Self; as in 'He is this Great Unborn Self' (Brihadaranyaka 4.4.22).

Sacrifices, charity etc. give results limited by place and time, and are themselves impermanent; but He gives eternal, unsurpassed results and is Eternal—hence 'Sanatana' qualifies Dharma. 'Pavitra' here refers to the destroyer of sins. 'Punya' refers to the means of desired specific results. 'Mangala' refers to the auspicious object causing great prosperity merely by its presence.

'Trailokyam Pundarikakshah' (The three worlds are Lotus-eyed)—this is coordinate predication through cause-effect or body-soul relationship. 'Trailokyam' means the three worlds—bound, liberated, and eternal. Or it implies earth, atmosphere etc. The word 'Pundarikaksha' shows the unique form established in the Antaraditya Vidya. Regarding the sentence 'His eyes are like the lotus kapyasam...' (Chandogya 1.6.7), out of the six meanings given in the Dravida Bhashya, the three accepted by the Bhashyakara (Ramanuja) as conclusive are cited. As shown in Vedartha Sangraha—'Eyes spotless and long like the petals of a lotus bloomed by the sun's rays, rising from deep water, with a sturdy stalk'. This is shown and elaborated by Varada Guru in Tattva Sara.

By 'Narayana', the Narayana Anuvaka solely intent on determining the Supreme Reality is indicated. By 'Shriman Kshirodarnavaniketana', texts like 'Hri and Lakshmi are your wives' (Yajur Veda 3.13.3), 'Ambhasya pare', 'Yam antah samudre' etc. are recalled. By 'Utsrijya agatah', mere incarnation is intended. Even in the state of Krishna incarnation, the form reclining on the serpent couch in the Ocean of Milk exists right there. 'Sakshat' means not metaphorical, nor separated by another self.

'Tatha'—to exclude different context. Understanding the division to be explained as 'Devarshi Narada tatha', we also cite their words with such division—this is shown.

'Tatra kritsnam' etc.—because Narayana alone is the support of all or possesses all kinds of excellence. 'Tat punyam' etc. refers to Narayana in accordance with the word Brahma, or praises His abode due to specific context.

'Svayam eva'—meaning You Yourself, who are self-omniscient and the Guru even of Brahma etc., say this. In 'Bhumir apah' (7.4) etc., His being the Lord of all, Cause of all, Soul of all, etc. is stated.

See commentary under 10.13.

To avoid the redundancy of meanings for the words 'Brahma' and 'Vibhu', he explains them in order with proofs—'Brahma' etc. The 'Supreme Entity' is Brahma. Why is it called so? Because 'Brihati'—He becomes full/complete, and 'Brihmayati'—He fills/completes others. From the root 'Brih', the affix 'man' and the augment 'am' are applied.

(Objection:) The Lord (Ishvara) is different from Brahman, so how is He called Supreme Brahman? To this, it is said—'Paramam' (Supreme). 'Vividham'—He became in many forms.

This interprets the text 'Vibhu Prabhu prathamam mehnavatah' (The first form of the Showerer Lord is Vibhu and Prabhu). 'Prabhavat'—He became capable/powerful, hence 'Prabhu'; 'Vividhah abhavat'—He became manifold, hence 'Vibhu'. 'So'kamayata' (He desired...) is another Sruti regarding His becoming manifold. And 'Viprasambhyo dvasanjnayam' (Ashtadhyayi 3.2.180) is the Smriti (grammatical rule deriving Vibhu).

Thus, having heard the Lord's Vibhuti and Yoga, Arjuna, supremely eager, said—

You alone are 'Param Brahma'; 'Param Dhama'—Support or Light; and 'Paramam Pavitram'—Purifier.

Because the relation is that (sages) call You 'Purusham'—the Supreme Self; 'Shashvatam'—always of one form; 'Divyam'—existing in the 'Div', the Supreme Sky or His own nature, meaning transcendental to the entire universe; 'Adidevam'—He who is 'Adi' (cause of all) and 'Deva' (shining/self-effulgent); therefore 'Ajam' (Unborn); and 'Vibhum'—All-pervading.

Thus, by 'Na me viduh suraganah' (10.2) etc., the ignorance of everyone regarding Him was stated, and by 'Yo mam ajam anadim cha' (10.3) etc., the excellence of His knowledge was established. Then the origin of all states from Him was stated; and for the knower of His Vibhuti, attainment of Him through worship was stated.

Desiring to know all this, Arjuna submits to the Lord in seven verses. To make the submission conform to the nature of the Lord, he submits in verses equal in number to the Possessor of Six Qualities (plus one)—Arjuna said.

'Param Brahma' etc. 'Param'—the Brahman named Purushottama, great and all-pervading; 'Param Dhama'—in the form of the light of Purushottama, or in the form of a house suitable for sporting; 'Paramam Pavitram'—supreme excellence, purifying all; You alone are of all these forms, this is indeed true—this is the meaning.

How is this known? To this he says—'Purusham'. 'Purusham' means Purushottama. Suspecting such nature elsewhere, he says 'Shashvatam' (Eternal). Suspecting eternality even in Akshara etc., he says 'Divyam', meaning having sport as His sole form. Suspecting such nature (temporality) in incarnations, he says 'Adidevam', meaning the Original Form. Regarding the doubt of visible birth etc., he says 'Ajam' (Unborn). In the absence of birth, how is there the appearance of birth? To this he says 'Vibhum', meaning Capable/Powerful. The purport is: He is capable of causing such an appearance.

'Param Brahma' means Supreme Self; 'Param Dhama' means Supreme Light; 'Pavitram' means Purifier; 'Paramam' means Excellent; You are.

'Purusham'; 'Shashvatam' means Eternal; 'Divyam' means existing in the 'Div'; 'Adidevam' means existing at the beginning of all gods, the Primal God; 'Ajam' and 'Vibhum' means capable of becoming manifold/all-pervading.

Such (is You)—

Thus, having heard the Lord's Yoga-power which is distinct from everything else, His causality of such Vibhuti, and His being the unique Progenitor/Self of himself; desiring to know its details, praising the Lord, Arjuna said—'Param Brahma' etc. in seven verses, with the intent of attributes and the Possessor of attributes. All this—'You are Supreme Brahma' etc.—is like a counter-statement (echo) of the Sruti.

'All sages call You alone'; and the great devotee of the Lord in Maryada and Pushti, Devarshi Narada says, and Asita, Devala, and Vyasa too—'This glorious Narayana, whose abode is the Ocean of Milk, has come to the city of Mathura leaving his serpent couch' (MB 3.88.24). 'Krishna alone is the origin and dissolution of beings; for Krishna's sake this moving and unmoving universe exists'—such numerous words of great sages are heard. In Bhagavata (10.37.10), the words of Devarshi (Narada)—'Krishna, Krishna, O Immeasurable Soul, Lord of Yoga, Lord of the Universe' etc.

And You Yourself say—'I am the origin of all' (10.8) etc. Purushottama alone speaks of His own nature and His own greatness with His own mouth, no one else. Therefore, since it is stated by all, I consider what You tell me to be indeed true.

Hence, O Lord, O One full of six opulences! Knowledge is an attribute in You alone; only what is given by You arises elsewhere; therefore, neither other gods nor demons know Your 'Vyakti'—Your unique Yoga-power and Your manifestation in the form of respective Vibhutis.

परम् supreme? ब्रह्म Brahman? परम् supreme? धाम abode? पवित्रम् purifier? परमम् supreme? भवान् Thou? पुरुषम् Purusha? शाश्वतम् eternal? दिव्यम् divine? आदिदेवम् primeval God? अजम् unborn? विभुम् omnipresent.Commentary Param Brahma The highest Self. The word Param indicates the pure and attributeless Absolute? free from the limiting adjuncts. It is Satchidananda Brahman. The inferior Brahman is the Brahman with alities (Saguna) or Isvara? Brahman with the limiting adjuncts or the chosen object of meditation by the devotees.Param Dhama means Param Tejah or the supreme light. From the Creator down to the blade of grass the Supreme Being is the support or substratum. Therefore He is known as the supreme abode.Adideva The primeval God or the original God Who existed before all other gods. This God is Para Brahman Itself. It is selfluminous.Pavitram Paramam Supreme purifier. The sacred rivers and holy places of pilgrimage can remove only the sins but Para Brahman can destroy all sins and ignorance? the root cause of all sins. Therefore Para Brahman or the Supreme Self is the supreme purifier.

Bhavan, You; are the param brahma, supreme Brahman, the supreme Self; the param dhama, supreme Light; the paramam pavitram, supreme Sanctifier. Sarve, all; rsayah, the sages-Vasistha and others; tatha, as also; the devarisih, divine sage; naradah, Narada; Asita and Devala ahuh, call; tvam, You; thus: Sasvatam, the eternal; divyam, divine; purusam, Person; adi-devam, the Primal God, the God who preceded all the gods; ajam, the birthless; vibhum, the Omnipresent-capable of assuming diverse forms. And even Vyasa also speaks in this very way. Ca, and; svayam, You Yourself; eva, verily; bravisi, tell; me, me (so).

Arjuna said You are He whom the Srutis proclaim as the Supreme Brahman, the Supreme Light, the Supreme Sanctifier. Thus the Srutis assert: 'From whom all these beings are born, by whom, when born, they live and unto whom they go when they perish - desire to know that well. This is Brahman' (Tai. U., 3.1.1); 'He who knows Brahman attains the Highest' (Ibid., 2.1.1); and 'He who knows the Supreme Brahman becomes the Brahman' (Mun. U., 3.2.9). Likewise He is the Supreme Light. The term 'Dhaman' connotes light. He is the Supreme Light as taught (in the Upanisads): 'Now, the light which shines higher than this heaven ৷৷.' (Cha. U., 3.13. 7); 'Attaining the Supreme Light. He appears with His own form' (Ibid., 8.12.2); 'The gods worship Him as the Light of lights' (Br. U., 4.4.16). So also He is the Supreme Sanctifier: He makes the meditator bereft of all the impurities, and also destroyes them without any trace. The Srutis declares: 'As water clings not to the leaf of a lotus-flower, so evil deeds cling not to him who knows thus' (Cha. U., 4.14.3): 'Just as the fibre of Isika reed (reed-cotton) laid on a fire is burnt up, so also all his sins are burnt up' (Ibid., 5.24.3); and 'Narayana is Supreme Brahman, Narayana is Supreme Light, Narayana is Supreme Self' (Ma. Na., 9.4).
Sages are those who know in reality the higher truth (the Supreme Brahman), and the lower truth (individual selves); they speak of You as the eternal Divine Person, Primal Lord, the unborn and all-pervading. So also divine sage Narada, Asita, Devala and Vyasa declare: 'This Narayana, Lord of Sri, the resident of the Milk Ocean, has come to the city of Mathura abandoning his Serpent-couch.' 'Where Madhusudana is, there is the blessed Dvaravati. He is the Lord Himself, the ancient One and Eternal Dharma (Ma. Bh. Vana. 88. 24-25). Those who know the Vedas and those who know the self declare the great-minded Krsna to be the eternal Dharma. Of all sanctifiers, Govinda is said to be the most sanctifying, the most auspicious among the auspicious. The lotus-eyed God of gods, the eternal, abides as the three worlds ৷৷. Hari who is beyond thought, abides thus. Madhusudana is there alone' (Ma. Bha. Vana., 88.24-28). Similarly it is stated: 'O Arjuna, where the divine, the eternal Narayana the Supreme Self is, there the entire universe, the sacred water and the holy shrines are to be found. That is sacred, that is Supreme Brahman, that is sacred waters, that is the austerity grove ৷৷. there dwell the divine sages, the Siddhas and all those rich in austerities where the Primal Lord, the agent Yogin Madhusudana dwells. It is the most sacred among the sacred. For you, let there be no doubt about this' (Ibid., 90.28-32); 'Krsna Himself is the origin and dissolution of all beings. For, this universe, consisting of sentient and non-sentient entities, was generated for the sake of Krsna' (Ma. Bha. Sabha., 38.23). And you yourself say so in the passage beginning with 'Earth, water, fire, ether, mind, intellect and Ahankara - this Prakrti, which is divided eightfold, is Mine' (7.4) and ending with 'I am the origin of all; from Me proceed everything' (10.8).