जन्माद्यस्य यतोऽन्वयादितरतश्चार्थेष्वभिज्ञ: स्वराट्
तेने ब्रह्म हृदा य आदिकवये मुह्यन्ति यत्सूरय: ।
तेजोवारिमृदां यथा विनिमयो यत्र त्रिसर्गोऽमृषा
धाम्ना स्वेन सदा निरस्तकुहकं सत्यं परं धीमहि ॥
janmādy asya yato’nvayād itarataś cārtheṣv abhijñaḥ svarāṭ
tene brahma hṛdā ya ādi-kavaye muhyanti yat sūrayaḥ |
tejo-vāri-mṛdāṁ yathā vinimayo yatra tri-sargo’mṛṣā
dhāmnā svena sadā nirasta-kuhakaṁ satyaṁ paraṁ dhīmahi ||
(Śrīmad Bhāgavatam: 1.1.1)
“Let us meditate on the eternal Supreme Being, because of whom the manifestation, maintenance, and dissolution of this [perceptible universe] occur; who is fully aware of all matters and autonomous; who revealed the Veda, about which even the sages are bewildered, to the first seer [i.e., Lord Brahmā] through the heart; in whom exists the real threefold creation like a combination of fire, water, and earth; and by whose own power deception [i.e., māyā] is forever dispelled.”
Commentary
tad evaṁ sarva-sattā-pradaṁ sarvādhiṣṭhānaṁ sarva-doṣāspṛṣṭaṁ svarūpa-siddha-sarva-jñānādi-samavetaṁ sarva-kartṛ-mokṣa-dātṛ ca satyānanta-jñāna-svarūpaṁ paraṁ dhyeyam iti vākyārthaḥ |
(Krama-sandarbha-ṭīkā on Śrīmad Bhāgavatam: 1.1.1)
“In this way, the meaning of the sentence [in SB 1.1.1] is that the object of meditation is the Supreme Being (param) of the nature of real, infinite consciousness (jñāna), who is the causer of all existences, the substratum of everything, untouched by all faults, constituted inherently of all consciousness (jñāna) and so forth, the agent of everything, and the giver of mokṣa.”