Text 60] Chanting the Song Sung by Lord Siva 1101

TEXT 60
wag asad fd Rafaannia aq |
a ea we Safar ala FreTTT 118 ol

yatredarm vyajyate visvarh
visvasminn avabhati yat

tat tvarh brahma param jyotir
akdsam iva vistrtam

yatra—where; idam—this; vyajyate—manifested; visvam—the universe;
visvasmin—in the cosmic manifestation; avabhati—is manifested; yat—that;
tat—that; tvam— You; brahma—the impersonal Brahman; param—transcen-
dental; jyotih—effulgence; akasam—sky ; iva—like; vistrtam—spread.

TRANSLATION

My dear Lord, You are the impersonal Brahman which is spread every-
where, like the sunshine or the sky. And You are also the entire manifested
universe. Indeed, You are spread all over the universe.

PURPORT

In Vedic literature it is said that everything is Brahman and nothing else.
The whole cosmic manifestation rests on the Brahman effulgence. The
impersonalists, however, cannot understand how such a huge cosmic mani-
festation can rest on a person. Thus this inconceivable power of the
Supreme Personality of Godhead is not understood by the impersonalists;
therefore they are puzzled and always denying that the Absolute Truth is
a person. This wrong impression is cleared by Lord Siva himself, who says
that the impersonal Brahman which is spread all over the universe is
nothing but the Supreme Lord Himself. Here it is clearly said that the
Lord is spread everywhere, just like the sunshine, by virtue of His Brahman
feature. This example is very easy to understand. All the planetary systems
are resting upon the sunshine, yet the sunshine, as well as the source of
sunshine, are aloof from the planetary manifestations. Similarly, the sky
or air is spread everywhere; air is within a pot, but it also touches filthy
places and sanctified places alike. In any case, the sky is uncontaminated.
The sunshine also touches filthy places and sanctified places, and both are
actually produced by the sun, but in any case the sun is aloof from all
filthy things. Similarly, the Lord exists everywhere. There are pious things
and impious things, but in the sastras the pious things are described as the
front of the Supreme Lord, whereas impious things are described as the
