bhagavantam param brahma
jatam vidvan ajah svarat
bhagavantam—the Lord; param—supreme; brahma—Brahman; sattvena—having an uncontaminated existence; amsena—by a plenary portion; satru-han—O killer of the enemy, Vidura; tattva-sankhyana—the philosophy of the twenty-four material elements; vijnaptyai—for explaining; jatam—appeared; vidvan—knowing; ajah—the unborn (Lord Brahma); sva-rat—independent.
Maitreya continued: O killer of the enemy, the unborn Lord Brahma, who is almost independent in acquiring knowledge, could understand that a portion of the Supreme Personality of Godhead, in His quality of pure existence, had appeared in the womb of Devahuti just to explain the complete state of knowledge known as sankhya-yoga.
In Bhagavad-gita, Fifteenth Chapter, it is stated that the Lord Himself is the compiler of Vedanta-sutra, and He is the perfect knower of Vedanta-sutra. Similarly, the Sankhya philosophy is compiled by the Supreme Personality of Godhead in His appearance as Kapila. There is an imitation Kapila who has a Sankhya philosophical system, but Kapila the incarnation of God is different from that Kapila. Kapila the son of Kardama Muni, in His system of Sankhya philosophy, very explicitly explained not only the material world but also the spiritual world. Brahma could understand this fact because he is svarat, almost independent in receiving knowledge. He is called svarat because he did not go to any school or college to learn but learned everything from within. Because Brahma is the first living creature within this universe, he had no teacher; his teacher was the Supreme Personality of Godhead Himself, who is seated in the heart of every living creature. Brahma acquired knowledge directly from the Supreme Lord within the heart; therefore he is sometimes called svarat and aja.
Another important point is stated here. Sattvenamsena: when the Supreme Personality of Godhead appears, He brings with Him all His paraphernalia of Vaikuntha; therefore His name, His form, His quality, His paraphernalia and His entourage all belong to the transcendental world. Real goodness is in the transcendental world. Here in the material world, the quality of goodness is not pure. Goodness may exist, but there must also be some tinges of passion and ignorance. In the spiritual world the unalloyed quality of goodness prevails; there the quality of goodness is called suddha-sattva, pure goodness. Another name for suddha-sattva is vasudeva because God is born from Vasudeva. Another meaning is that when one is purely situated in the qualities of goodness, he can understand the form, name, quality, paraphernalia and entourage of the Supreme Personality of Godhead. The word amsena also indicates that the Supreme Personality of Godhead, Krsna, appeared as Kapiladeva in a portion of His portion. God expands either as kala or as amsa. Amsa means “direct expansion,” and kala means “expansion of the expansion.” There is no difference between the expansion, the expansion of the expansion, and the Supreme Personality of Godhead directly, as there is no difference between one candle and another—but still the candle from which the others are lit is called the original. Krsna, therefore, is called the Parabrahman, or the ultimate Godhead and cause of all causes.
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