SB 10.89.55 · Srimad Bhagavatam

Devanagari

ददर्श तद्भ‍ोगसुखासनं विभुं महानुभावं पुरुषोत्तमोत्तमम् । सान्द्राम्बुदाभं सुपिशङ्गवाससं प्रसन्नवक्त्रं रुचिरायतेक्षणम् ॥ ५४ ॥ महामणिव्रातकिरीटकुण्डल- प्रभापरिक्षिप्तसहस्रकुन्तलम् । प्रलम्बचार्वष्टभुजं सकौस्तुभं श्रीवत्सलक्ष्मं वनमालया वृतम् ॥ ५५ ॥ सुनन्दनन्दप्रमुखै: स्वपार्षदै- श्चक्रादिभिर्मूर्तिधरैर्निजायुधै: । पुष्‍ट्या श्रिया कीर्त्यजयाखिलर्धिभि- र्निषेव्यमानं परमेष्ठिनां पतिम् ॥ ५६ ॥

Verse text

dadarśa tad-bhoga-sukhāsanaṁ vibhuṁ mahānubhāvaṁ puruṣottamottamam sāndrāmbudābhaṁ su-piśaṅga-vāsasaṁ prasanna-vaktraṁ rucirāyatekṣaṇam mahā-maṇi-vrāta-kirīṭa-kuṇḍala prabhā-parikṣipta-sahasra-kuntalam pralamba-cārv-aṣṭa-bhujaṁ sa-kaustubhaṁ śrīvatsa-lakṣmaṁ vana-mālayāvṛtam sunanda-nanda-pramukhaiḥ sva-pārṣadaiś cakrādibhir mūrti-dharair nijāyudhaiḥ puṣṭyā śrīyā kīrty-ajayākhilardhibhir niṣevyamānaṁ parameṣṭhināṁ patim

Synonyms

dadarśa — (Arjuna) saw ; tat — that ; bhoga — serpent ; sukha — comfortable ; āsanam — whose seat ; vibhum — all-pervasive ; mahā — anubhāvam — almighty ; puruṣa — uttama — of Personalities of Godhead ; uttamam — the supreme ; sāndra — dense ; ambuda — a cloud ; ābham — resembling (with His blue complexion) ; su — beautiful ; piśaṅga — yellow ; vāsasam — whose dress ; prasanna — pleasing ; vaktram — whose face ; rucira — attractive ; āyata — broad ; īkṣaṇam — whose eyes ; mahā — great ; maṇi — of jewels ; vrāta — with clusters ; kirīṭa — of His crown ; kuṇḍala — and earrings ; prabhā — with the reflected brilliance ; parikṣipta — scattered about ; sahasra — thousands ; kuntalam — whose locks of hair ; pralamba — long ; cāru — handsome ; aṣṭa — eight ; bhujam — whose arms ; sa — having ; kaustubham — the Kaustubha gem ; śrīvatsa — lakṣmam — and displaying the special mark known as Śrīvatsa ; vana — of forest flowers ; mālayā — by a garland ; āvṛtam — embraced ; sunanda — nanda — pramukhaiḥ — headed by Sunanda and Nanda ; sva — pārṣadaiḥ — by His personal associates ; cakra — ādibhiḥ — the disc and so on ; mūrti — personal forms ; dharaiḥ — manifesting ; nija — His own ; āyudhaiḥ — by the weapons ; puṣṭyā śriyā kīrti — ajayā — by His energies Puṣṭi, Śrī, Kīrti and Ajā ; akhila — all ; ṛdhibhiḥ — by His mystic powers ; niṣevyamānam — being served ; parameṣṭhinam — of universal rulers ; patim — the chief .

Translation

Arjuna then saw the omnipresent and omnipotent Supreme Personality of Godhead, Mahā-Viṣṇu, sitting at ease on the serpent bed. His bluish complexion was the color of a dense rain cloud, He wore a beautiful yellow garment, His face looked charming, His broad eyes were most attractive, and He had eight long, handsome arms. His profuse locks of hair were bathed on all sides in the brilliance reflected from the clusters of precious jewels decorating His crown and earrings. He wore the Kaustubha gem, the mark of Śrīvatsa and a garland of forest flowers. Serving that topmost of all Lords were His personal attendants, headed by Sunanda and Nanda; His cakra and other weapons in their personified forms; His consort potencies Puṣṭi, Śrī, Kīrti and Ajā; and all His various mystic powers.

Translation (Visvanatha Cakravarti Thakura)

Arjuna then saw the omnipresent and omnipotent Supreme Personality of Godhead, Mahā-Viṣṇu, sitting at ease on the serpent bed. His bluish complexion was the color of a dense raincloud, He wore a beautiful yellow garment, His face looked charming, His broad eyes were most attractive, and He had eight long, handsome arms. His profuse locks of hair were bathed on all sides in the brilliance reflected from the clusters of precious jewels decorating His crown and earrings. He wore the Kaustubha gem, the mark of Śrīvatsa and a garland of forest flowers. Serving that topmost of all Lords were His personal attendants, headed by Sunanda and Nanda; His cakra and other weapons in their personified forms; His consort potencies Puṣṭi, Śrī, Kīrti and Ajā; and all His various mystic powers. KB 10.89.54-56 Thus Arjuna saw the Śeṣa Nāga form, and he also saw that on the very soft, white body of Śeṣa Nāga, Lord Mahā-Viṣṇu was lying very comfortably. He appeared all-pervading and very powerful, and Arjuna could understand that the Supreme Personality of Godhead in that form is known as Puruṣottama. He is known as Puruṣottama, the supreme or best Personality of Godhead, because from this form emanates within the material world another form of Viṣṇu, known as Garbhodakaśāyī Viṣṇu. The Mahā-Viṣṇu form of the Lord is also called Puruṣottama (Puruṣa-uttama) because He is beyond the material world. Tama means “darkness,” and ut means “above, transcendental”; therefore, uttama means “above the darkest region of the material world.” Arjuna saw that the bodily color of Puruṣottama, Mahā-Viṣṇu, was as dark as a new cloud in the rainy season. He was dressed in very nice yellow clothing, His face was beautifully smiling, and His eyes, which were like lotus petals, were very attractive. Lord Mahā-Viṣṇu’s helmet was bedecked with valuable jewels, and His beautiful earrings enhanced the beauty of the curling hair on His head. Lord Mahā-Viṣṇu had eight arms, all very long, reaching to His knees. His neck was decorated with the Kaustubha jewel, and His chest was marked with the symbol of Śrīvatsa, which means “the resting place of the goddess of fortune.” The Lord wore a garland of lotus flowers down to His knees. This long garland is known as a Vaijayantī garland. The Lord was attended by His personal associates Nanda and Sunanda, and the personified Sudarśana disc was also standing by Him. As stated in the Vedas, the Lord has innumerable energies, and they also stood there in their personified forms. The most important among them were as follows: Puṣṭi, the energy for nourishment; Śrī, the energy of beauty; Kīrti, the energy of reputation; and Ajā, the energy of material creation. All these energies are invested in the administrators of the material world, namely Lord Brahmā, Lord Śiva and Lord Viṣṇu, and also in Indra (the King of the heavenly planets), Candra, Varuṇa and the sun-god. In other words, all these demigods, being empowered by the Lord with certain energies, engage in the transcendental loving service of the Supreme Personality of Godhead.

Purport

Śrīla Prabhupāda mentions that “the Lord has innumerable energies, and they were also standing there personified. The most important among them were as follows: Puṣṭi, the energy for nourishment; Śrī, the energy of beauty; Kīrti, the energy of reputation; and Ajā, the energy of material creation. All these energies are invested in the administrators of the material world, namely Lord Brahmā, Lord Śiva and Lord Viṣṇu, and in the kings of the heavenly planets, Indra, Candra, Varuṇa and the sungod. In other words, all these demigods, being empowered by the Lord with certain energies, engage in the transcendental loving service of the Supreme Personality of Godhead.”

Purport (Visvanatha Cakravarti Thakura)

He saw Visnu who was seated upon the body of Ananta. Among the three purusas (Brahma, Siva and Visnu), Visnu is supreme. Greater than him however is the creator of the mahat tattva. Great than him, however, is Mahavisnu (purusottamottama). His weapons personified such as the cakra were there, with their weapons above their respective heads.

Purport (Jiva Goswami)

Arjuna saw the Lord seated comfortably on his snake. His name is not mentioned with the verb to indicate his great astonishment. The Lord spread out everywhere by his effulgence (vibhum) since he had uninterrupted powers (mahānubhavam) since he was the higher than the Garbhodakaśāyī forms who were highest among Brahmā, Viṣṇu and Śiva (puruṣottamottamam). He was served by his extraordinary (sva) attendants, by his intrinsic (nija) weapons--cakra, conch, club, sword shield, arrows, bow and noose (for his eight arms) with personal forms, having symbols of the weapons on top of their heads. He was served by his queens such as Puṣṭi, his śaktis which had personal forms. He was served by all the Brahmā’s who attained liberation after their lifespan to two parārdhas. They were at his feet since he had given them liberation.

Purport (Sanatana Goswami)

Arjuna saw the Lord seated comfortably on his snake. The Lord spread out everywhere by his effulgence (vibhum) since he had uninterrupted powers (mahānubhavam). He was endowed with unlimited, most excellent powers. Why? He was higher than the Garbhodakaśāyī forms who were highest among Brahmā, Viṣṇu and Śiva (puruṣottamottamam). The qualities of this great puruṣa are described. He was very dark, like a fine sapphire. He wore yellow silk cloth. He was constantly smiling. He had wide eyes attractive with merciful glances and ointment of musk. Though dark complexioned, his dark hair also shone, because of his earrings and crown. He had beautiful round (cāru) arms extending to his knees (pralamba), eight in number. He was served by his extraordinary (sva) attendants, Nanda, Sunanda, as well as Prabala and Arhaṇa. They had similar age and dress as himself and always attended him with umberella, cāmara and fan, serving in those forms. He was served by his weapons--cakra, conch, club, sword shield, arrows, bow and noose for his eight arms--made of eterinity knowledge and bliss (nija), having bodies with the symbols of the weapons marked on their heads. He was served by his queens such as Puṣṭi, Gīr, Kānti, etc. his śaktis which had personal forms. There are many śaktis, which have been mentioned previoiusly. Here only the chief ones are mentioned. He was served with absorption by all these persons because he was the lord of all the Brahmās, who were lords (pārameṣthinām patim). He gave those were qualified liberation after their duties were finished. The Lord says to Arjuna: brahma-tejo-mayaṁ divyaṁ mahat yad dṛṣṭavān asi ahaṁ sa bharata-śreṣṭha mat-tejas tat sanātanam The divine expanse of Brahman effulgence you have seen is none other than myself, O best of the Bhāratas. It is my own eternal effulgence. prakṛtiḥ sā mama parā vyaktāvyaktā sanātanī tāṁ praviśya bhavantīha muktā yoga-vid-uttamāḥ It comprises my eternal, spiritual energy, both manifest and unmanifest. The foremost yoga experts of this world enter within it and become liberated. Hari-vaṁśa A great effort was made to bring back the sons of the brāhmaṇa who lived in Dvārakā.