Commentary 10.08
Verses 8-11 are the four principal verses of the Srimad Bhagavad-gita. The ontological substance of the book is contained within these four essential verses, beginning ahaµ sarvasya prabhavo "Everything emanates from Me."
In the Srimad Bhagavatam (1.2.11), the three main conceptions of the Absolute are given as Brahman, Paramatma, and Bhagavan. Brahman is the all-comprehensive aspect of the Absolute, Paramatma is the all-permeating aspect of the Absolute, and Bhagavan is the personal conception of the Absolute. The general definition of the word Bhagavan is given,
aisvaryasya samagrasya, viryasya yasasah sriyah
jnana-vairagyayos caiva, sannam bhaga itingana
(Visnu Purana 6.5.47)
Bhagavan, the Supreme Lord, is thus defined as 'He who is inseparably replete with the six inconceivable qualities of wealth, power fame, beauty, knowledge, and renunciation.'
The characteristic of Bhagavan, as Lord Narayana, is that all kinds of potencies are personally controlled by Him.
However, Srila Jiva Goswami has given a special and particularly fine interpretation: Bhagavan means bhajaniya guna-visis a. His nature is such that whoever comes into contact with Him cannot resist serving Him. No one can resist feeling moved to worship and adore His charming personality. As Lord Krsna, He attracts the love of everyone.
Therefore by the word sarvasya, Lord Krsna indicates, "I am svayam Bhagavan, the Supreme Lord Himself. I am the origin of not only Brahman, the all-comprehensive aspect, and Paramatma, the all-permeating aspect. I am also the origin of the Master of all potencies, who commands the respect of everyone Lord Narayana of Vaikuntha."
Matta» sarvaµ pravartate "Every attempt and movement begins from Me, including the methods by which everyone worships and serves Me in devotion."
nayam atma pravacanena labhyo
na medhaya na bahuna srutena
yam evaisa vrnute tena labhyas
tasyaisa atma vivrnute tanuµ svam
(Kathopanisad 1.2.23)
"The Lord cannot be known by copious logic, intelligence, or deep study of the scriptures. But He reveals Himself personally to the soul who, having become eager to engage in His devotional service, prays to Him for His mercy."
In this way, matta» sarvaµ pravartate "I am the first to reveal to the public, 'Worship Me in this way.' I appear as guru, and through him, I worship Myself."
In the Srimad Bhagavatam, the guru is described by the Lord as His own direct manifestation.
acaryam mam vijaniyan, navamanyeta karhicit
na martya buddhyasuyeta, sarva deva-mayo guruh
(Bhag. 11.17.27)
(Lord Krsna said to His devotee, Uddhava:) "You should know the bona fide spiritual master as My very Self. Never dishonor him. The nature of gurudeva is everything that is godly, and he should never be envied by ascribing one«s mundane conception of place, time, and circumstances upon him."
Furthermore, the Lord's finest potency is Srimati Radharani. Of course, there are many other eternal associates, but the highest order of devotional service is represented in Srimati Radharani. The Lord is therefore saying, "My worship is shown by Me. I, as My finest potency, worship Myself. Iti matva bhajante mam understanding this conception, the devotee will come to worship Me, always under the direction of My best worshiper My finest potency and representation Radharani, or gurudeva. Crossing Her, the highest and most desirable form of service to Me is not possible."
Radha-dasyam, the servitorship of Srimati Radharani, is indicated here. Only those who are blessed with divine intelligence will be able to appreciate this, and not persons with self-acquired intelligence from this mayika quarter, the world of misconception. In this verse the word budhah refers to sumedhasah as described in the Srimad Bhagavatam (11.5.32): persons of fine theistic intelligence arising from direct connection with the transcendental plane. The inner guidance and direction they receive is the outcome of sukrti, divine merit acquired by the association of pure devotees. Bhava-samanvitah means raga-samanvitah - anuraga - love and attraction which is affinity not by strictly following scriptural rules, or drawn from any plane of loss and gain, but from bhava, inner divine inspiration. Devotion of this high type is completely noncalculative (jnana-sunya bhakti), as described by Srila Rupa Goswami in Sri Bhakti-rasamrta-sindhu:
anyabhilasita sunyam, jnana-karmady anavrtam
anukulyena krsnanusilanam bhaktir uttama
(B.r.s. 1.1.9)
"The highest devotion pleases the transcendental desires of Lord Krsna, and is free from the external coverings of any pursuits based on action or knowledge."
The most rare and elevated stage of devotion is the line of spontaneous devotion, known as raga-marga. In that line, guided by the qualified guru, an elevated pure devotee may gradually come to render service to a leader of one of the groups of Krsna's personal associates, who serve the Lord in His pastimes in friendship (sakhya-rasa), parenthood (vatsalya-rasa), or consorthood (madhura-rasa). In Vrndavana, the Lord is being served in sponaneous devotion by His friends such as Subala Sakha, and by His parents, Nanda Maharaja and mother Yasoda. Gopis such as Lalita and Visakha serve Him in conjugal love. But amongst all His associates, and amongst all the gopis, the highest order of divine loving service is rendered to the Lord by Srimati Radharani. Therefore the acme of raga-marga is to render service unto Radharani (Radha-dasyam). This is the highest goal of the Rupanuga Gaudiya Sampradaya, the followers of pure devotion as taught by Srila Rupa Goswami Prabhupada, in the line of Lord Sri Chaitanya Mahaprabhu.
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