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TEXT 42
tam imam aham ajam sarira-bhajam
hrdi hrdi dhisthitam atma-kalpitanam
pratidrsam iva naikadharkam ekam
samadhi-gato 'smi vidhuta-bheda-mohah
SYNONYMS
tamthat Personality of Godhead; imamnow present before me; ahamI; ajamthe unborn; sarira-bhajamof the conditioned soul; hrdiin the heart; hrdiin the heart; dhisthitamsituated; atmathe Supersoul; kalpitanamof the speculators; pratidrsamin every direction; ivalike; na ekadhanot one; arkamthe sun; ekamone only; samadhi-gatah asmiI have undergone trance in meditation; vidhutabeing freed from; bheda-mohahmisconception of duality.
TRANSLATION
Now I can meditate with full concentration upon that one Lord, Sri Krsna, now present before me because now I have transcended the misconceptions of duality in regard to His presence in everyone's heart, even in the hearts of the mental speculators. He is in everyone's heart. The sun may be perceived differently, but the sun is one.
PURPORT
Lord Sri Krsna is the one Absolute Supreme Personality of Godhead, but He has expanded Himself into His multiplenary portions by His inconceivable energy. The conception of duality is due to ignorance of His inconceivable energy. In the Bhagavad-gita (9.11) the Lord says that only the foolish take Him to be a mere human being. Such foolish men are not aware of His inconceivable energies. By His inconceivable energy He is present in everyone's heart, as the sun is present before everyone all over the world. The Paramatma feature of the Lord is an expansion of His plenary portions. He expands Himself as Paramatma in everyone's heart by His inconceivable energy, and He also expands Himself as the glowing effulgence of brahmajyoti by expansion of His personal glow. It is stated in the Brahma-samhita that the brahmajyoti is His personal glow. Therefore, there is no difference between Him and His personal glow, brahmajyoti, or His plenary portions as Paramatma. Less intelligent persons who are not aware of this fact consider brahmajyoti and Paramatma to be different from Sri Krsna. This misconception of duality is completely removed from the mind of Bhismadeva, and he is now satisfied that it is Lord Sri Krsna only who is all in all in everything. This enlightenment is attained by the great mahatmas or devotees, as it is stated in Bhagavad-gita (7.19) that Vasudeva is all in all in everything and that there is no existence of anything without Vasudeva. Vasudeva, or Lord Sri Krsna, is the original Supreme Person, as now confirmed by a mahajana, and therefore both the neophytes and the pure devotees must try to follow in his footsteps. That is the way of the devotional line.
The worshipable object of Bhismadeva is Lord Sri Krsna as Partha-sarathi, and that of the gopis is the same Krsna in Vrndavana as the most attractive Syamasundara. Sometimes less intelligent scholars make a mistake and think that the Krsna of Vrndavana and that of the Battle of Kuruksetra are different personalities. But for Bhismadeva this misconception is completely removed. Even the impersonalist's object of destination is Krsna as the impersonal jyoti, and the yogi's destination of Paramatma is also Krsna. Krsna is both brahmajyoti and localized Paramatma, but in brahmajyoti or Paramatma there is no Krsna or sweet relations with Krsna. In His personal feature Krsna is both Partha-sarathi and Syamasundara of Vrndavana, but in His impersonal feature He is neither in the brahmajyoti nor in the Paramatma. Great mahatmas like Bhismadeva realize all these different features of Lord Sri Krsna, and therefore they worship Lord Krsna, knowing Him as the origin of all features.
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