SB 10.59.30 · Srimad Bhagavatam

Devanagari

अहं पयो ज्योतिरथानिलो नभो मात्राणि देवा मन इन्द्रियाणि । कर्ता महानित्यखिलं चराचरं त्वय्यद्वितीये भगवन्नयं भ्रम: ॥ ३० ॥

Verse text

ahaṁ payo jyotir athānilo nabho mātrāṇi devā mana indriyāṇi kartā mahān ity akhilaṁ carācaraṁ tvayy advitīye bhagavan ayaṁ bhramaḥ

Synonyms

aham — myself (earth) ; payaḥ — water ; jyotiḥ — fire ; atha — and ; anilaḥ — air ; nabhaḥ — ether ; mātrāṇi — the various sense objects (corresponding to each of the five gross elements) ; devāḥ — the demigods ; manaḥ — the mind ; indriyāṇi — the senses ; kartā — “the doer,” false ego ; mahān — the total material energy ( mahat-tattva ) ; iti — thus ; akhilam — everything ; cara — moving ; acaram — and nonmoving ; tvayi — within You ; advitīye — who has no second ; bhagavan — O Lord ; ayam — this ; bhramaḥ — illusion .

Translation

This is illusion: that earth, water, fire, air, ether, sense objects, demigods, mind, the senses, false ego and the total material energy exist independent of You. In fact, they are all within You, my Lord, who are one without a second.

Translation (Visvanatha Cakravarti Thakura)

This is illusion: that earth, water, fire, air, ether, sense objects, demigods, mind, the senses, false ego and the total material energy exist independent of You. In fact, they are all within You, my Lord, who are one without a second. KB 10.59.30 “My dear Lord, O Supreme Personality of Godhead, I know that earth, water, fire, air, sky, the five sense objects, mind, the senses and their deities, egotism and the total material energy—all things animate and inanimate in this phenomenal world—rests upon You. Since everything is produced of You, nothing can be separate from You. Yet since You are transcendentally situated, nothing material can be identified with Your personality. Everything is therefore simultaneously one with You and different from You, and the philosophers who try to separate everything from You are certainly mistaken in their viewpoint.

Purport

The earth-goddess, in her prayers, directly touches upon the subtleties of transcendental philosophy, clarifying that although the Supreme Lord is unique and distinct from His creation, His creation has no independent existence and always rests within Him. Thus the Lord and His creation are simultaneously one and different, as explained by Śrī Caitanya Mahāprabhu five hundred years ago. To say that everything is God, without any distinction, is meaningless, since nothing can act like God. Dogs, shoes and human beings are hardly omnipotent or omniscient, nor do they create the universe. On the other hand, there is a real sense in which all things are one, for everything is part of the same supreme, absolute reality. Lord Caitanya has given the very useful analogy of the sun and the sun rays. The sun and its sunshine are one reality, for the sun is the celestial body that shines. On the other hand, one can certainly distinguish between the sun globe and the sun rays. Thus God’s simultaneous oneness with and difference from His creation is the final and satisfying explanation of reality. All that exists is the Lord’s potency, and yet He endows the superior potency, the living beings, with free will so that they can become responsible for the moral and spiritual quality of their decisions and activities. This entire transcendental science is clearly and rationally explained in the Śrīmad-Bhāgavatam.

Purport (Visvanatha Cakravarti Thakura)

" If you say that the material body, the senses, the gunas are me, brahman colored by maya, then how can you say that I am also separate?" "Those people who say that earth and all the other elements, the senses, the tan mantras (matrani), mind, ahankara (karta), and citta (mahan) the moving (mind and senses) and non moving (dull matter and prana) exist in you are mistaken, because in you there is no difference (advitiye). Your body and senses are all spiritual. It cannot be that matter is the same as you."

Purport (Jiva Goswami)

“If the Lord accepts guṇas, how can he be supreme?” The word atha indicates a continuous list of the elements. The word ca (in another version) indicates buddhi and citta. They all exist in you. You are without a second since all this is your śakti and you are the śaktimān and nothing exists except you since the items are only the effect. All of what was mentioned, moving and non-moving beings, the effects, are understood to be illusory. Since you are embraced by your antaraṅga-śakti, you are not touched by effects of the bahiraṅga-śakti. The effect of ether is air for instance, but ether remains untouched. tvam ādyaḥ puruṣaḥ sākṣād īśvaraḥ prakṛteḥ paraḥ māyāṁ vyudasya cic-chaktyā kaivalye sthita ātmani You are the original Lord, the controller, beyond material energy. You are situated in your spiritual form, being one with your spiritual energy, and separate from the material energy. SB 1.7.23 Thus everything insignificant is not the object of your anger, but the object of your mercy.

Purport (Sanatana Goswami)

Atha indicate all. The word ca (in another version) indicates buddhi and citta. They all exist in you. Seeing them as separate entities is illusion (bhramaḥ), though matter is eternal and real. “Then what is the fault?” You are without compare (advitīye). Ekam evādvitīyam: the Lord is one without a second. (Chāndogya Upaniṣad 6.2.1) Though the moving and non-moving beings are not different from you they are also different. O supreme Lord (bhagavān)! Belonging to you, they are not separate. But you, being bhagavān, are also separate. Or everything is in you, who are without a second. What is the mistake since you are the container and everything is in you? There is no mistake. As your aṁśas, the jīvas, having svarūpas of eternity, knowledge and bliss, are not different from you, having conscious forms. Still, they are like waves in the ocean. There is difference between the ocean and the waves. That is indicated by O bhagavān! The waves are not the ocean and the jīvas are not the Lord.