Satyam Param Dhimahi
Gauranga Darshan Das
In the beginning of the Srimad-Bhagavatam, the author, Sri-krsnadvaipayana Vyasa invokes auspiciousness by meditating on his cherished deity. Param means “to the highest limit.” Satyam means “that Supreme Lord who exists in all time and space.” Dhimahi means “let us worship or meditate on.” When we talk about meditation it indicates that we meditate on an object that has a form.
Some say that ‘forms’ are made of the three modes of material nature, and must therefore be temporary. Vyasadeva answers them in the words: “tejo-vari-mrdam yatha vinimayo yatra trisargo ’mrsa”: It is like reversal; or one thing appearing as another (vinimayo), just as light (tejo) may appear to be water (vari), or water may appear to be earth (mrdam) or earth in forms like glass may appear to be like water to an ignorant person. In this way one falsely (mrsa) thinks that the perfect, spiritual form of the Lord to be made of the three gunas (tri-sargah).
However, several scriptures establish that the form of the Supreme Absolute Truth Lord Govinda is full of eternity, knowledge, bliss and faultless qualities, devoid of any material contamination. All the forms of the Lord are all eternal, unchanging, and devoid of faults. They are never the products of matter. Even the forms of the devotees in Svetadvipa and Vaikuntha have forms which are completely spiritual. And the Lord reveals His form to that person whom He chooses. His body arises from His svarupa-sakti. One cannot use material reasoning on things that are inconceivable (beyond prakrti). Thus Vyasadeva meditates on the Supreme Absolute Truth Sri Krsna who has an eternal form full of bliss and knowledge. [SB 1.1.1 V]