Paramātma · Sanskrit §53 · English §57
Source[५३] अन्यत्र तयोर् उपादान-निमित्तयोर् अंशयोर् वृत्ति-भेदेन भेदान् अप्य् आह -- कालो दैवं कर्म जीवः स्वभावो द्रव्यं क्षेत्रं प्राणम् आत्मा विकारः । तत्-सङ्घातो बीजरोह-प्रवाहस् तन्-मायैषा तन्-निषेधं प्रपद्ये ॥ [भ्प् १०.६३.२६] टीका च - कालः क्षोभकः । कर्म निमित्तं तद् एव फलाभिमुखम् अभिव्यक्तं दैवम् । स्वभावस् तत्-संस्कारः । जीवस् तद्वान् । द्रव्यं भूत- सूक्ष्माणि । क्षेत्रं प्रकृतिः । प्राणः सूत्रम् । आत्मा अहङ्कारः । विकार एकादेशेन्द्रियाणि महाभूतानि चेति षोडशकः तत्-सङ्घातो देहः । तस्य च बीज-रोहवत् प्रवाहः । रोहोऽङ्कुरः । देहाद् बीज-रूपं कर्म । ततोऽङ्कुर- रूपो देहः । ततः पुनर् एवम् इति प्रवाहः । तं त्वां निषेधावधि-भूतं प्रपद्ये भजे इति । इत्य् एषा । अत्र काल-दैव-कर्म-स्वभावा निमित्तांशाः अन्ये उपादानांशास् तद्वान् जीवस् तूभयात्मकस् तथोपादान-वर्गे निमित्त-शक्त्य्-अंशोऽप्य् अनुवर्तते । यथा जीवोपाधि-लक्षणेऽहम्-आख्ये तत्त्वे तदीयाहम् (अंह?)-भावः स ह्य् अविद्या-परिणाम इत्य् आदि । यथोक्तं तृतीयस्य षष्ठे - आत्मानं चास्य निर्भिन्नम् अभिमानो ऽविशत् पदम् । कर्मणांशेन येनासौ कर्तव्यं प्रतिपद्यते ॥ [भ्प् ३.६.२५] इति । अत्रात्मानम् अहङ्कारम् अभिमानो रुद्रः कर्मणाहं-वृत्त्या इति टीका च । अत्र च यन् निर्भिन्नं तद्-अधिष्ठात्नं वाग्-आदीन्द्रियं तृतीयान्त- मध्यात्मम् इति प्रकरण-निर्णयष् टीकायाम् एव कृतोऽस्ति । बीज-रूपत्वं कारणता-मात्र-विवक्षया । तद् एवम् अत्रापि मूल-मायायाः सर्वोपादानांश-मूल-भूतं क्षेत्र-शब्दोक्तं प्रधानम् अप्य् अंश-रूपम् इत्य् अधिगतम् । जीवस् तद्वान् इत्य् अनेन शुद्ध-जीवस्य मायातीतत्वं बोधयति ॥ १०.६२ ॥ ज्वरः श्री-भगवन्तम् ॥५२॥
[53] anyatra tayor upādāna-nimittayor aṃśayor vṛtti-bhedena bhedān apy āha -- kālo daivaṃ karma jīvaḥ svabhāvo dravyaṃ kṣetraṃ prāṇam ātmā vikāraḥ | tat-saṅghāto bījaroha-pravāhas tan-māyaiṣā tan-niṣedhaṃ prapadye || [BhP 10.63.26] ṭīkā ca - kālaḥ kṣobhakaḥ | karma nimittaṃ tad eva phalābhimukham abhivyaktaṃ daivam | svabhāvas tat-saṃskāraḥ | jīvas tadvān | dravyaṃ bhūta- sūkṣmāṇi | kṣetraṃ prakṛtiḥ | prāṇaḥ sūtram | ātmā ahaṅkāraḥ | vikāra ekādeśendriyāṇi mahābhūtāni ceti ṣoḍaśakaḥ tat-saṅghāto dehaḥ | tasya ca bīja-rohavat pravāhaḥ | roho'ṅkuraḥ | dehād bīja-rūpaṃ karma | tato'ṅkura- rūpo dehaḥ | tataḥ punar evam iti pravāhaḥ | taṃ tvāṃ niṣedhāvadhi-bhūtaṃ prapadye bhaje iti | ity eṣā | atra kāla-daiva-karma-svabhāvā nimittāṃśāḥ anye upādānāṃśās tadvān jīvas tūbhayātmakas tathopādāna-varge nimitta-śakty-aṃśo'py anuvartate | yathā jīvopādhi-lakṣaṇe'ham-ākhye tattve tadīyāham (aṃha?)-bhāvaḥ sa hy avidyā-pariṇāma ity ādi | yathoktaṃ tṛtīyasya ṣaṣṭhe - ātmānaṃ cāsya nirbhinnam abhimāno 'viśat padam | karmaṇāṃśena yenāsau kartavyaṃ pratipadyate || [BhP 3.6.25] iti | atrātmānam ahaṅkāram abhimāno rudraḥ karmaṇāhaṃ-vṛttyā iti ṭīkā ca | atra ca yan nirbhinnaṃ tad-adhiṣṭhātnaṃ vāg-ādīndriyaṃ tṛtīyānta- madhyātmam iti prakaraṇa-nirṇayaṣ ṭīkāyām eva kṛto'sti | bīja-rūpatvaṃ kāraṇatā-mātra-vivakṣayā | tad evam atrāpi mūla-māyāyāḥ sarvopādānāṃśa-mūla-bhūtaṃ kṣetra-śabdoktaṃ pradhānam apy aṃśa-rūpam ity adhigatam | jīvas tadvān ity anena śuddha-jīvasya māyātītatvaṃ bodhayati || 10.62 || jvaraḥ śrī-bhagavantam ||52||
English translation
English witness · section(s) 57
Anuccheda 57
Text 1
Some may say that the universal form of the Lord, as described in these two verses, is a spiritual form. That idea is refuted by the following statement about the Lord’s universal form (Srimad-Bhagavatam 2.10.35):
Text 2
“Neither of the above forms of the Lord, as just described unto you from the material angle of vision, is accepted by the pure devotees of the Lord who know Him well.”*
Text 3
Here the word “amuni” means “they”. The universal form of the Lord is imaginary, an artificial form in which the entire universe, consisting of the small and the great, the individuals and the various groups, are imagined to be parts of the Lord’s great body. The Srimad-Bhagavatam verse declares, “This form I have described unto you from the material angle of vision, is not accepted by the pure devotees of the Lord who know Him well.” This means that the wise devotees of the Lord do not worship the universal form, for that form is composed of the Lord’s external (bahiranga) material potency.
Text 4
This is also confirmed by the following words of Visnu Purana (1.4.39):
“O Supreme Personality of Godhead filled with transcendental knowledge, fools who are not advanced in yoga mistakenly think the entire material universe is one of Your forms.”
Text 5
This verse means, ‘O supreme Lord, they mistakenly think the material universe is one of Your forms’. In the Kena Upanisad (1.4) it is said:
“The object of their worship is not in truth the Supreme.”
Srila Ramanujacarya comments:
“These words mean, ‘The people worship the universal form, but the universal form is not a real form of the Supreme’.”
Text 6
The reason why the learned devotees do not accept (na grhnanti) the universal form is given in the words “maya-srste” (created by maya). The universal form is not manifested by the Lord’s internal spiritual potency, it is not like the Lord’s other forms, which have four arms and many similar features, and it is not above the material world if maya, as the Lord’s forms always are. Within the material universe the Lord’s guna-avataras appear, and their forms control the three modes of material nature.
Text 7
This is described in the following words of the Markandeya Purana, where the demigod Brahma declares:
“Visnu, Siva, and I all accept forms in this world. O Visnu, who has the power to properly glorify Your transcendental form?”
Text 8
Here the word “sarira” means “His own body”. However, the forms of Lord Visnu and the other forms of the Supreme Personality of Godhead are different from the forms of the demigods. That is explained here. The verse quoted in the beginning do this anuccheda was spoken by Srila Sukadeva Gosvami.
Paramātma · Sanskrit §54 · English §58
Source[५४] अथ निमित्त-रूपांशस्य प्रथमे द्वे वृत्ती आह - विद्याविद्ये मम तनू विद्ध्य् उद्धव शरीरिणाम् । बन्ध-मोक्ष-करी आद्ये मायया मे विनिर्मित्ते ॥ [भ्प् ११.११.३] टीका च -तन्येते बन्ध-मोक्षाव् आवाभ्याम् इति तनू शक्ती मे मायया विनिर्मिते । माया-वृत्ति-रूपत्वाद् बन्ध-मोक्ष-करीत्य् एक-वचनं द्वि- वचनार्थे । ननु तत्-कार्यत्वे बन्ध-मोक्षयोर् अनादित्व-नित्यत्वे न स्यातां तत्राह आद्ये अनादी । ततो यावद् अविद्यां प्रेरयामि तावद् बन्धः यदा विद्यां ददामि तदा मोक्षः स्फुरतीत्य् अर्थः । इत्य् एषा । अत्र माया-वृत्तित्वाद् इति वस्तुतो माया-वृत्ती एव ते । विनिर्मितत्वं त्व् अपरानन्त-वृत्तिकया तया प्रकाशमानत्वाद् एवोच्यते । यतोऽनादी इत्य् अर्थः । तथा स्फुरतीत्य् अस्य मोक्ष इत्य् अनेनैवान्वयः । जीवस्य स्वतो मुक्तत्वम् एव । बन्धस् त्व् अविद्या-मात्रेण प्रतीतः । विद्योदये तु तत् प्रकाशते मात्रम् । ततो नित्य एव मोक्ष इति भावः । न च वाच्यम् एषा मायेत्य् आदौ सामान्य-लक्षणो मोक्ष-प्रदत्वं तस्या नोक्तम् इत्य् असम्यअक्त्वम् इति । अन्तकारित्वेनात्यन्त-प्रलय-रूपस्य मोक्षस्याप्य् उपलक्षितत्वात् । अत्र व्दियाख्या वृत्तिर् इयं स्वरूप-शक्ति-वृत्ति-विशेष-विद्या-प्रकाशे द्वारम् एव न तु स्वयम् एव सेति ज्ञेयम् । अथाविद्याख्यस्य भागस्य देव वृत्ती । आवरणात्मिका विक्षेपात्मिका च । तत्र पूर्वा जीव एव तिष्ठन्ती तदीयं स्वाभाविकं ज्ञानम् आवृण्वाना । उत्तरा च तं तद्-अन्यथा-ज्ञानेन सञ्चयन्ती वर्तत इति ॥ ११.११ ॥ श्री-भगवान् ॥५४॥
[54] atha nimitta-rūpāṃśasya prathame dve vṛttī āha - vidyāvidye mama tanū viddhy uddhava śarīriṇām | bandha-mokṣa-karī ādye māyayā me vinirmitte || [BhP 11.11.3] ṭīkā ca -tanyete bandha-mokṣāv āvābhyām iti tanū śaktī me māyayā vinirmite | māyā-vṛtti-rūpatvād bandha-mokṣa-karīty eka-vacanaṃ dvi- vacanārthe | nanu tat-kāryatve bandha-mokṣayor anāditva-nityatve na syātāṃ tatrāha ādye anādī | tato yāvad avidyāṃ prerayāmi tāvad bandhaḥ yadā vidyāṃ dadāmi tadā mokṣaḥ sphuratīty arthaḥ | ity eṣā | atra māyā-vṛttitvād iti vastuto māyā-vṛttī eva te | vinirmitatvaṃ tv aparānanta-vṛttikayā tayā prakāśamānatvād evocyate | yato'nādī ity arthaḥ | tathā sphuratīty asya mokṣa ity anenaivānvayaḥ | jīvasya svato muktatvam eva | bandhas tv avidyā-mātreṇa pratītaḥ | vidyodaye tu tat prakāśate mātram | tato nitya eva mokṣa iti bhāvaḥ | na ca vācyam eṣā māyety ādau sāmānya-lakṣaṇo mokṣa-pradatvaṃ tasyā noktam ity asamyaaktvam iti | antakāritvenātyanta-pralaya-rūpasya mokṣasyāpy upalakṣitatvāt | atra vdiyākhyā vṛttir iyaṃ svarūpa-śakti-vṛtti-viśeṣa-vidyā-prakāśe dvāram eva na tu svayam eva seti jñeyam | athāvidyākhyasya bhāgasya deva vṛttī | āvaraṇātmikā vikṣepātmikā ca | tatra pūrvā jīva eva tiṣṭhantī tadīyaṃ svābhāvikaṃ jñānam āvṛṇvānā | uttarā ca taṃ tad-anyathā-jñānena sañcayantī vartata iti || 11.11 || śrī-bhagavān ||54||
English translation
English witness · section(s) 58
Anuccheda 58
Text 1
In the previously quoted Srimad-Bhagavatam verse, in the compound word “maya-srste”, the word “maya” does not mean “ignorance”. The understanding here is that the individual spirit souls and everything else are different from the Supreme Personality of Godhead. The understanding here is that the Supreme Personality of Godhead, who is free of false ego, who is not material, and who is different from and superior to all else, is not the resting place of ignorance or illusion. Neither is He in the grip of ignorance. Nor is he the cause of illusion for others.
Text 2
Because He is most wonderful and extraordinary, the Supreme Personality of Godhead is the master of inconceivable potencies. Like a miraculously powerful cintamani jewel, like a miraculous medicine that cures the three kinds of diseases, and like other miraculous things, the Lord’s inconceivable potency can do all wonderful things. It can even do two mutually contradictory things at the same time. For example, it can arrange that the Supreme Lord has limbs and at the same time does not have limbs.
Text 3
Proof of the Lord’s inconceivable potencies is seen in the Svetasvatara Upanisad and other scriptures. There it is said:
“The ancient Supreme Personality of Godhead has wonderful powers. No one else has powers like His.”
Text 4
The Lord’s inconceivable potencies are also described in this prayer addressed to the Supreme Personality of Godhead (Srimad-Bhagavatam 3.33.3):
“Your diverse energies can act multifariously. This is inconceivable to us.”*
Text 5
The Lord’s inconceivable potencies are also described in these words of Vedanta-sutra (2.1.28):
“Many wonderful powers reside in the Supreme Personality of Godhead.”
Text 6
It is not logical to say that the Supreme Personality of Godhead does not have inconceivable potencies that can arrange for the Lord to possess mutually contradictory qualities, for no one has the power to understand the Lord completely. The Lord must have inconceivable potencies, for that is logical and it is also confirmed by the Vedic revelation. Therefore the idea that the Lord does not have such powers that can give Him mutually contradictory qualities is illogical and should be thrown far away.
Text 7
Therefore the conclusion is that the Lord’s inconceivable potency arranges that the Lord can have many mutually contradictory attributes. Thus it is because of the Lord’s inconceivable potency that He is changeless, and at the same time changes Himself to become the universal form and other forms. As a cintamani jewel has many wonderful powers, and as a magnet has the wonderful power to attract pieces of iron, so the Lord’s potencies have many wonderful powers also.
Text 8
This truth is also accepted by Sri Vyasadeva, who declares (Vedanta-sutra 2.1.27):
“The Supreme Personality of Godhead may have inconceivable potencies and mutually contradictory qualities, for these truths are all described in the scriptures, which are the root of all knowledge of the spiritual reality.”
Text 9
Because they are like that, it is not logical to say that the powers of the Lord’s transcendental potencies are like the magical tricks of the illusory material potency maya. However, it is proper to say that the Lord’s transcendental potencies have the power to do great wonders. Therefore the conclusion of the scriptures is that the Supreme Personality of Godhead can transform Himself in any way He wishes. This is also explained in the Bhagavat-sandarbha.
Text 10
Even though He is unchanging and is never transformed, by the agency of His inconceivably potency, the Supreme Personality of Godhead becomes transformed. Thus, by the agency of His inconceivable potency, the Lord can manifest many different transcendental forms. However, this does not mean that His original transcendental form is changed or lost. Thus the Lord’s potency is like a cintamani jewel, which can do any wonderful thing. In this way the idea that, because He is the root of all existence, the Supreme Personality of Godhead is Himself the ingredient of which the material world is made is clearly refuted.
Text 11
That the material nature, and not the Supreme Personality of Godhead, is the ingredient of which the material world is made is also confirmed by the Supreme Personality of Godhead Himself, who declares in the Eleventh Canto (Srimad-Bhagavatam 11.24.19):
“The material universe may be considered real, having nature as its original ingredient and final state. Lord Maha-Visnu is the resting place of nature, which becomes manifest by the power of time. Thus nature, the almighty Visnu, and time are not different from Me, the Supreme Absolute Truth.”***
Text 12
In some places in the scriptures it is said that the Supreme Personality of Godhead is the ingredient of which the material world is made and in other places in the scriptures it is said that pradhana ia the ingredient of which the world is made. The material transformation potency, which is called maya is described in two ways, as: 1. maya, the cause of the material world, and 2. pradhana, the ingredient of which the material world is made. In this matter the wise devotees pray, “O Lord, Your spiritual potency, which is manifested from Your four expansions of Vasudeva, Sankarsana, Pradyumna, and Aniruddha, is the real cause and ingredient of the material world.”
Text 13
The Supreme Personality of Godhead also created material ignorance. In the Taittiriya Upanisad (2.6.1) it is said:
“From the Supreme Personality of Godhead both knowledge and ignorance come.”
Text 14
In Srimad-Bhagavatam, which is the root of all explanations of the truth, in the Third Canto, in the description of creation, it is said that the material world is a transformation of transcendental knowledge and renunciation. However, in other Puranas is said that the material world is a transformation of pradhana.
Text 15
In the previously described prayer of Srimad-Bhagavatam it was said that the material world is a transformation of impersonal knowledge and renunciation. That is the truth. It is not otherwise. Still, that transformation is effected by the pradhana, which is itself manifested from the Catur-vyuha expansions of the Lord. In this way the individuals and groups that comprise the material world are imagined to be parts of the body of the pure Supreme Lord.
Text 16
It is because the Supreme Lord assumes the form of the Supersoul and thus enters the material world that it is said in the scriptures that the material universe is one of the Lord’s forms. That is the reason. The truth is that just as the silvery glitter on a seashell is not really silver, so the so-called universal form is not really a form of the Supreme Lord. As a flower imagined to float in the sky exists only in the imagination, so the Lord’s universal form is only an imagination. In this way the impersonalists’ idea that the universe is merely a transformation of the Supreme is clearly refuted.
Text 17
When one sees water, the form of water becomes impressed within the mind. Even when it is not consciously brought up in thought, that form remains dormant in the mind. However, when one sees something that resembles water, the conception of the form of water awakens in the mind. In this way one may see a mirage: something that looks like water, but is not water. The real water that one saw before is not false, the thing one sees at present, even though one does not understand its true nature, is not false, and the mind’s memory of water is not false. Still, one falsely thinks a piece of dry land to be a lake filled with water. In the same way some philosophers falsely think the material universe is a form of the Supreme Lord.
Text 18
This is also true of dreams. In the Vedanta-sutra (3.2.3) it is said:
“Dreams are illusions manifested by the maya potency. This is so because the forms in dreams are manifested only incompletely.”
This means that when one is awake one sees the forms of various objects, and when one sleeps one recalls the memories of what he has seen. The maya potency of the Supreme Personality of Godhead causes one to think that those memories are direct perceptions. In this way, just as in the previous example of the mirage, one misunderstands what he sees.
Text 19
Therefore the material world is not an illusion. The mistaken idea that the universe is a form of the Supreme Personality of Godhead is an illusion, but the material universe itself is not an illusion. The material universe is created by the Supreme Personality of Godhead, but that does not mean that the material universe is identical with the Supreme Personality of Godhead. The material universe is constructed of the Lord’s external (bahiranga) material potency. Therefore it is not at all like the spiritual world of Vaikuntha. Fools think it is like the spiritual world of Vaikuntha.
Text 20
That the Supreme Personality of Godhead is not identical with the material world is also confirmed by these words of Bhagavad-gita (13.15):
“The Supersoul is the original source of all senses, yet He is without senses. He is unattached, although He is the maintainer of all living beings. He transcends the modes of nature, and at the same time He is the master of all modes of material nature.”*
Text 21
Foolish materialists think their body, home, and possessions are identical with their very self. This is another kind of misidentification, much like the misidentification of the material universe for the form of the Supreme Personality of Godhead. That the material universe is not the form of the Supreme Lord is also confirmed in these words of Visnu Purana (1.4.39):
“O Supreme Personality of Godhead filled with transcendental knowledge, fools who are not advanced in yoga mistakenly think the entire material universe is one of Your forms.”
Text 22
That the Supersoul is different from the material universe is hinted in Srimad-Bhagavatam (10.14.27), where the demigod Brahma addresses Lord Krsna:
“If one therefore thinks that the Supersoul is something different from Your personality, and thus searches out the Supersoul somewhere else, in the forest or in the caves of the Himalayas, his condition is very lamentable. You are present in everyone’s heart, and there is no need to search out the Supersoul anywhere else. If someone does so, he is merely in ignorance.”*
Text 23
Here the word “atmanam” means “He who is the root of all”, and “param” means “different”. The verse then says, “One who sees that the individual spirit soul is different from the soul who is the root of all creation, and who thus understands the truth of the sankhya philosophy, but who then searches for the Supreme Souls, externally, in the material universe, is bewildered. He is bewildered in the same way a materialist, who thinks he is identical with his external material body, is bewildered by the illusory potency maya.” The phrase aho “jna-janatajnata” means “such a person is simply in ignorance”.
Text 24
That the Supreme Personality of Godhead is different from the material universe is also hinted in these words of the Hamsa-guhya Prayers (Srimad-Bhagavatam 6.4.25):
“Because they are only matter, the body, the life-airs, the external and internal senses, the five gross elements and the subtle sense objects (form, taste, smell, sound, and touch), cannot know their own nature, the nature of the other senses, or the nature of their controllers. But the living being, because of his spiritual nature, can know his body, the life airs, the senses, the elements, and the sense objects, and he can also know the three qualities that form their roots. Nevertheless, although the living being is completely aware of them, he is unable to see the Supreme Being, who is omniscient and unlimited. I therefore offer my respectful obeisances unto Him.”*
Text 25
That the Supreme Personality of Godhead is different from the material universe is also hinted in these words spoken to Uddhava by the Supreme Personality of Godhead (Srimad-Bhagavatam 11.22.34):
“The speculative argument of philosophers: ‘This world is real,’ ‘No, It is not real’ is based upon incomplete knowledge of the Supreme Soul and is simply aimed at understanding material dualities. Although such argument is useless, persons who have turned their attention away from Me, the Supersoul residing in their hearts, are unable to give it up.”***
Text 26
The secondary, indirect interpretation here is that the Supreme Himself becomes transformed to become the material world. However, the primary, direct interpretation is that the Lord’s potencies are transformed to become the material world. That the latter of these views is the actual truth, and it is the Lord’s potencies, and not the Lord Himself, that become transformed to become the material world, is confirmed by the statements of Vedanta-sutra and Srimad-Bhagavatam.
Text 27
Because the Supreme Personality of Godhead has inconceivable opulences, and the material universe is temporary and filled with illusions, it is not possible that the Supreme Personality of Godhead and the material universe are identical. For similar reasons it also cannot be possible that the individual spirit soul and the Supreme Personality of Godhead are identical either.
Text 28
This is confirmed by the following words of Vedanta-sutra (2.2.29):
“The individual spirit soul and the Supreme Personality of Godhead cannot be identical, for they have different natures. To think they are identical is to live in a world that is like a dream.”
Text 29
In the Narada Purana it is said:
“They who meditate on the Supreme Personality of Godhead bring destruction to their continued residence in the material world. They who meditate on the material world bring destruction to themselves.”
Text 30
That in the beginning of creation the pradhana (and not the Supreme Personality of Godhead) becomes transformed into the material world is confirmed by the following words of Srimad-Bhagavatam (3.5.26-27):
Text 31
“The Supreme Living Being in His feature as the transcendental purusa incarnation, who is the Lord’s plenary expansion, impregnates the material nature of the three modes, and thus by the influence of eternal time the living entities appear.*
Text 32
“Thereafter, influenced by the interactions of eternal time, the supreme sum total of matter called the mahat-tattva became manifested, and in this mahat-tattva the unalloyed goodness, the Supreme Lord, sowed the seeds of universal manifestation out of His own body.”*
Text 33
In the same chapter (Srimad-Bhagavatam 3.5.23) it is also said:
“The Supreme Personality of Godhead, the master of all living entities, existed prior to the creation as one without a second. It is by His will only that creation is made possible and again everything merges in Him. This Supreme Self is symptomized by different names.”*
Here the word “adhoksajah” means “the Supreme Personality of Godhead”, “purusena” means “by the seer of material energy”, “bhutena” means “by His plenary expansion”, “kala-vrttya” means “by maya, which acts through time”, “guna-mayyam mayayam viryam adhatta” means “He places the individual spirit souls in the maya energy, which consists of the three modes of nature.”
This is also described in the passage of the Sruti-sastra that begins with the words “hantemas tisra devatah”.
The word “vijnanatma” means “the mahat- tattva”, and “tamo-nudah” means “He who destroys knowledge at the time of cosmic annihilation”. The verse quoted in the beginning of this anuccheda was spoken by Sri Maitreya.
Paramātma · Sanskrit §55 · English §59
Source[५५] अत्र निमित्तांशस् त्व् एवं विवेचनीयः । यथा निमित्तांश-रूपया मायाख्ययैव प्रसिद्धा शक्तिस् त्रिधा दृश्यते ज्ञानेच्छा-क्रिया-रूपत्वेन । तत्र तस्याः परमेश्वर-ज्ञान-रूपत्वं यथा तृतीये । सा वा एतस्य संद्रष्टुः शक्तिः सद्-असद्-आत्मिका । माया नाम महा-भाग ययेदं निर्ममे विभुः ॥ [भ्प् ३.५.२५] इति । अस्य टीकायाम् । सा वै दृअष्टृ-दृश्यानुसन्धान-रूपा । सह-दृश्यम् असद्- दृश्यम् आत्मा स्वरूपम् । सद्-असतीर् आत्मा यस्यास् तद्-उभयानुसन्धान- रूपत्वाद् इति । तद्-इच्छा-रूपत्वं यथा तत्रैव । आत्मेच्छानुगताव् आत्मेत्य् अस्य टीकायाम् । आत्मेच्छा माया तस्यानुगतौ लये सतीति । तत्-क्रिया-रूपत्वं चैकादशे एषा माया भगवत इत्य् उदाहृत-वचने एव द्रष्टव्यम् । यद् यदि परमेश्वरस्य साक्षाज् ज्ञानादिकं न माया । किन्तु स्वरूप-शक्तिर् एव । तथापि तज्-ज्ञानादिकं प्राकृते कार्ये न तद्-अर्थं प्रवर्तते । किन्तु भक्तार्थम् एव प्रवर्तमानम् अनुषङ्गेन्नैव प्रवर्तत इत्य् अग्रे विवेचनीयत्वात् । तत्-प्रवृत्त्याभास-संवलितं यन् माया-वृत्ति-रूपं ज्ञानादिकम् अन्यत् तद् एव तज्-ज्ञानादि-शब्देनोच्यते । तथाभूतं च तज्- ज्ञानादिकं द्विविधम् । स्वभाव-सिद्धत्वात् केवल-परमेश्वर-निष्ठं तद्-दत्तत्वात् जीव-निष्ठं च । तत्र प्रथमं द्रष्टृ-दृश्यानुसन्धान- सिसृक्षा-कालादि-रूपं द्वितीयं विद्याविद्या-भोगेच्छा-कर्मादि-रूपम् इति । अथो-पादानांशस्य प्रधानस्य लक्षणम् । यत् तत् त्रि-गुणम् अव्यक्तं नित्यं सद्-असद्-आत्मकम् । प्रधानं प्रकृतिं प्राहुर् अविशेषं विशेषवत् ॥ [भ्प् ३.२६.१०] यत् खलु त्रि-गुणं सत्त्वादि-गुण-त्रय-समाहारस् तद् एवाव्यक्तं प्रधानं प्रकृतिं च प्राहुः । तत्राव्यक्त-संज्ञत्वे हेतुर् अविशेषं गुण-त्रय-साम्य- रूपत्वाद् अनभिव्यक्त-विशेषम् अतएवाव्याकृत-संज्ञं चेति गमितम् । प्रधान-संज्ञत्वे हेतुः विशेषवत् स्वकार्य-रूपाणां महद्-आदि-विशेषाणाम् आश्रय-रूपतया तेभ्यः श्रेष्ठम् । प्रकृति-संज्ञत्वे हेतुः । सद्-असद्- आत्मकं सद्-असत्सु कार्य-कारण-रूपेषु महद्-आदिषु कारणत्वाद् अनुगत आत्मा स्वरूपं यस्य तत् । तथा नित्यं प्रलये कारण-मात्रात्मनावस्थित- सर्वांशत्वेन सृष्टि-स्थित्योश् च पञ्चीकृतांशत्वेनाविकृतं स्वरूपं यस्य तादृशम् इति ब्रह्मत्वं महद्-आदि-रूपत्वं च व्यावृत्तम् । ब्रह्मणो निर्गुणत्वात् महद्-आदीनां चाव्यक्तापेक्षया कार्यरूपत्वात् । एवं च श्री- विष्णु-पुराणे -- अव्यक्तं कारणं यत् तत् प्रधानम् ऋषि-सत्तमैः । प्रोच्यते प्रकृतिः सूक्ष्मा नित्यं सद्-असद्-आत्मकम् ॥ अक्षय्यं नान्यद् आधारम् अमेयम् अजरं ध्रुवम् । शब्द-स्पर्श-विहीनं तद्- रूपादिभिर् असंहितम् ॥ त्रिगुणं तज्-जगद्-योनिर् अनादि-प्रभवाप्ययम् । तेनाग्रे सर्वम् एवासीद् व्याप्तं वै प्रलयाद् अनु ॥ इत्य् आदि [विप् १.२.१९-२१] । इदम् एव प्रधानम् अनादेर् जगतः सूक्ष्मावस्था-रूपम् अव्याकृताव्यक्ताद्य्-अभिधं वेदान्तिभिर् अपि परमेश्वराधीनतया मन्यते तद्-अधीनत्वाद् अर्थवद् इत्य् [व्स् १.४.३] आदि-न्यायेषु निषिध्यते तु साङ्ख्यवत् स्वतन्त्रतया आनुमानिकम् अप्य् एकेषाम् इति चेन् न शरीर-रूपक-विन्यस्त- गृहीतेर् दर्शयति च इत्य् आदि-न्यायेषु [व्स् १.४.१] । श्वेताश्वतरोपनिषदि प्रधान-शब्दश् च श्रूयते । प्रधान-क्षेत्रज्ञ-पतिर् गुणेशः संसार- बन्ध-स्थिति-मोक्ष-हेतुर् इत्य् आदौ ॥३.२६॥ श्री-कपिलदेवः ॥५५॥
[55] atra nimittāṃśas tv evaṃ vivecanīyaḥ | yathā nimittāṃśa-rūpayā māyākhyayaiva prasiddhā śaktis tridhā dṛśyate jñānecchā-kriyā-rūpatvena | tatra tasyāḥ parameśvara-jñāna-rūpatvaṃ yathā tṛtīye | sā vā etasya saṃdraṣṭuḥ śaktiḥ sad-asad-ātmikā | māyā nāma mahā-bhāga yayedaṃ nirmame vibhuḥ || [BhP 3.5.25] iti | asya ṭīkāyām | sā vai dṛaṣṭṛ-dṛśyānusandhāna-rūpā | saha-dṛśyam asad- dṛśyam ātmā svarūpam | sad-asatīr ātmā yasyās tad-ubhayānusandhāna- rūpatvād iti | tad-icchā-rūpatvaṃ yathā tatraiva | ātmecchānugatāv ātmety asya ṭīkāyām | ātmecchā māyā tasyānugatau laye satīti | tat-kriyā-rūpatvaṃ caikādaśe eṣā māyā bhagavata ity udāhṛta-vacane eva draṣṭavyam | yad yadi parameśvarasya sākṣāj jñānādikaṃ na māyā | kintu svarūpa-śaktir eva | tathāpi taj-jñānādikaṃ prākṛte kārye na tad-arthaṃ pravartate | kintu bhaktārtham eva pravartamānam anuṣaṅgennaiva pravartata ity agre vivecanīyatvāt | tat-pravṛttyābhāsa-saṃvalitaṃ yan māyā-vṛtti-rūpaṃ jñānādikam anyat tad eva taj-jñānādi-śabdenocyate | tathābhūtaṃ ca taj- jñānādikaṃ dvividham | svabhāva-siddhatvāt kevala-parameśvara-niṣṭhaṃ tad-dattatvāt jīva-niṣṭhaṃ ca | tatra prathamaṃ draṣṭṛ-dṛśyānusandhāna- sisṛkṣā-kālādi-rūpaṃ dvitīyaṃ vidyāvidyā-bhogecchā-karmādi-rūpam iti | atho-pādānāṃśasya pradhānasya lakṣaṇam | yat tat tri-guṇam avyaktaṃ nityaṃ sad-asad-ātmakam | pradhānaṃ prakṛtiṃ prāhur aviśeṣaṃ viśeṣavat || [BhP 3.26.10] yat khalu tri-guṇaṃ sattvādi-guṇa-traya-samāhāras tad evāvyaktaṃ pradhānaṃ prakṛtiṃ ca prāhuḥ | tatrāvyakta-saṃjñatve hetur aviśeṣaṃ guṇa-traya-sāmya- rūpatvād anabhivyakta-viśeṣam ataevāvyākṛta-saṃjñaṃ ceti gamitam | pradhāna-saṃjñatve hetuḥ viśeṣavat svakārya-rūpāṇāṃ mahad-ādi-viśeṣāṇām āśraya-rūpatayā tebhyaḥ śreṣṭham | prakṛti-saṃjñatve hetuḥ | sad-asad- ātmakaṃ sad-asatsu kārya-kāraṇa-rūpeṣu mahad-ādiṣu kāraṇatvād anugata ātmā svarūpaṃ yasya tat | tathā nityaṃ pralaye kāraṇa-mātrātmanāvasthita- sarvāṃśatvena sṛṣṭi-sthityoś ca pañcīkṛtāṃśatvenāvikṛtaṃ svarūpaṃ yasya tādṛśam iti brahmatvaṃ mahad-ādi-rūpatvaṃ ca vyāvṛttam | brahmaṇo nirguṇatvāt mahad-ādīnāṃ cāvyaktāpekṣayā kāryarūpatvāt | evaṃ ca śrī- viṣṇu-purāṇe -- avyaktaṃ kāraṇaṃ yat tat pradhānam ṛṣi-sattamaiḥ | procyate prakṛtiḥ sūkṣmā nityaṃ sad-asad-ātmakam || akṣayyaṃ nānyad ādhāram ameyam ajaraṃ dhruvam | śabda-sparśa-vihīnaṃ tad- rūpādibhir asaṃhitam || triguṇaṃ taj-jagad-yonir anādi-prabhavāpyayam | tenāgre sarvam evāsīd vyāptaṃ vai pralayād anu || ity ādi [ViP 1.2.19-21] | idam eva pradhānam anāder jagataḥ sūkṣmāvasthā-rūpam avyākṛtāvyaktādy-abhidhaṃ vedāntibhir api parameśvarādhīnatayā manyate tad-adhīnatvād arthavad ity [Vs 1.4.3] ādi-nyāyeṣu niṣidhyate tu sāṅkhyavat svatantratayā ānumānikam apy ekeṣām iti cen na śarīra-rūpaka-vinyasta- gṛhīter darśayati ca ity ādi-nyāyeṣu [Vs 1.4.1] | śvetāśvataropaniṣadi pradhāna-śabdaś ca śrūyate | pradhāna-kṣetrajña-patir guṇeśaḥ saṃsāra- bandha-sthiti-mokṣa-hetur ity ādau ||3.26|| śrī-kapiladevaḥ ||55||
English translation
English witness · section(s) 59
Anuccheda 59
Text 1
That knowledge and the other parts of this world are manifested from the Supreme Personality of Godhead is confirmed in the following words of Çrémad Bhägavatam (11.9.16-21):
Text 2
“The Lord of the universe, Narayana, is the worshipable God of all living entities. Without extraneous assistance, the Lord creates this universe by His own potency, and at the time of annihilation the Lord destroys the universe through His personal expansion of time and withdraws all of the cosmos, including all the conditioned living entities, within Himself. Thus the unlimited Self is the shelter and reservoir of all potencies. The subtle pradhana, the basis of all cosmic manifestation, is conserved within the Lord and is in this way not different from Him. In the aftermath of annihilation the Lord stands alone.***
Texts 3 and 4
“When the Supreme Personality of Godhead displays His own potency in the form of time and guides His material potencies, such as the mode of goodness, into a neutral condition of equilibrium, He remains as the supreme controller of that neutral state, called pradhana, as well as of the living entities. He is also the supreme worshipable object for all beings, including liberated souls, demigods, and ordinary conditioned souls. The Lord is eternally free from any material designation, and He constitutes the totality of spiritual bliss, which one experiences by seeing the Lord’s spiritual form. The Lord thus exhibits the fullest meaning of the word ‘liberation’.***
Text 5
“O subduer of the enemies, at the time of creation the Supreme Personality of Godhead expands His own transcendental potency in the form of time, and agitating His material energy, maya, composed of the three modes of material nature, He creates the mahat-tattva.***
Text 6
“According to great sages, that which is the basis of the three modes of material nature and which manifests the variegated universe is called the sutra or mahat-tattva. Indeed, this universe is resting within that mahat-tattva, and due to its potency the living entity undergoes material existence.***
Text 7
“Just as from within himself the spider expands thread through his mouth, plays with it for some time, and eventually swallows it, similarly, the Supreme Personality of Godhead expands His personal potency from within Himself. Thus the Lord displays the network of cosmic manifestation, utilizes it according to His purpose, and eventually withdraws it completely within Himself.”***
Text 8
In this way the maya potency, of which time is a part, is under the control of the Supreme Personality of Godhead.
Text 9
The same example of a spider is given in these words of Mundaka Upanisad (1.1.17):
As a spider creates and then withdraws a web, as plants sprout from the ground, and as hairs grow, so the material universe has come from the eternal Supreme Person.”
Text 10
The verse quoted in the beginning of this anuccheda was spoken by Sri Dattatreya to King Yadu.
Paramātma · Sanskrit §56 · English §60
Source[५६] तद् एवं सन्दर्भ-द्वये शक्ति-त्रय-विवृतिः कृता । तत्र नामाभिन्नता-जनित- भ्रान्ति-हानाय सङ्ग्रह-श्लोकाः - माया स्याद् अन्तरङ्गायां बहिरङ्गा च सा स्मृता । प्रधानेऽपि क्वचिद् दृष्टा तद्-वृत्तिर् मोहिनी च सा । आद्ये त्रये स्यात् प्रकृतिश् चिच्-छक्तिस् त्व् अन्तरङ्गिका । शुद्ध-जीवेऽपि ते दृष्टे तथेश-ज्ञान-वीर्ययोः ॥ चिन्माया-शक्ति-वृत्त्योस् तु विद्या-शक्तिर् उदीर्यते । चिच्-छक्ति-वृत्तौ मायायां योग-माया समा स्मृता ॥ प्रधानाव्याकृताव्यक्तं त्रैगुण्ये प्रकृतौ परम् । न मायायां न चिच्-छक्ताव् इत्य् आद्य् ऊह्यं विवेकिभिः ॥ इति । अथ माया-कार्यं जगल् लक्ष्यते - ततस् तेनानुविद्धेभ्यो युक्तेभ्यो ऽण्डम् अचेतनम् । उत्थितं पुरुषो यस्माद् उदतिष्ठद् असौ विराट् ॥ [भ्प् ३.२६.५१] एतद् अण्डं विशेषाख्यं क्रम-वृद्धैर् दशोत्तरैः । तोयादिभिः परिवृतं प्रधानेनावृतैर् बहिः यत्र लोक-वितानो ऽयं रूपं भगवतो हरेः ॥ [भ्प् ३.२६.५२] तेनेश्वरेणानुबिद्धेभ्यः क्षुभ्तेभ्यो महद्-आदिभ्योऽण्डम् अचेतनम् उत्थितम् । यस्माद् अण्डासौ विराट् पुरुषस् तूदतिष्ठत् । भगवतः पुरुषस्य ॥ ३.२६ ॥ श्री-कपिलदेवः ॥५६॥
[56] tad evaṃ sandarbha-dvaye śakti-traya-vivṛtiḥ kṛtā | tatra nāmābhinnatā-janita- bhrānti-hānāya saṅgraha-ślokāḥ - māyā syād antaraṅgāyāṃ bahiraṅgā ca sā smṛtā | pradhāne'pi kvacid dṛṣṭā tad-vṛttir mohinī ca sā | ādye traye syāt prakṛtiś cic-chaktis tv antaraṅgikā | śuddha-jīve'pi te dṛṣṭe tatheśa-jñāna-vīryayoḥ || cinmāyā-śakti-vṛttyos tu vidyā-śaktir udīryate | cic-chakti-vṛttau māyāyāṃ yoga-māyā samā smṛtā || pradhānāvyākṛtāvyaktaṃ traiguṇye prakṛtau param | na māyāyāṃ na cic-chaktāv ity ādy ūhyaṃ vivekibhiḥ || iti | atha māyā-kāryaṃ jagal lakṣyate - tatas tenānuviddhebhyo yuktebhyo 'ṇḍam acetanam | utthitaṃ puruṣo yasmād udatiṣṭhad asau virāṭ || [BhP 3.26.51] etad aṇḍaṃ viśeṣākhyaṃ krama-vṛddhair daśottaraiḥ | toyādibhiḥ parivṛtaṃ pradhānenāvṛtair bahiḥ yatra loka-vitāno 'yaṃ rūpaṃ bhagavato hareḥ || [BhP 3.26.52] teneśvareṇānubiddhebhyaḥ kṣubhtebhyo mahad-ādibhyo'ṇḍam acetanam utthitam | yasmād aṇḍāsau virāṭ puruṣas tūdatiṣṭhat | bhagavataḥ puruṣasya || 3.26 || śrī-kapiladevaḥ ||56||
English translation
English witness · section(s) 60
Anuccheda 60
Text 1
In this way it is said that the gross, conscious, and inanimate ingredients of the universes, beginning with the individual spirit souls and extending to the gross elements beginning with earth, are manifested from the Supreme Personality of Godhead, who is the master of the unmanifested potency, the individual spirit souls, and all else made of spirit or matter. In this way the Supreme Personality of Godhead is the original cause of the material universe and one of His potencies is the ingredient of which the material universe is constructed. In this way the nature of the Lord and His potency is understood. This is described in the following words of Vedanta-sutra (1.4.24):
“The material nature is manifested from the Supreme Personality of Godhead, for this idea is not contradicted by the statements and examples of the scriptures.”
Text 2
In this way it is said that the Supreme Personality of Godhead is eternally pure. It is also said that because the master of potencies is not different from his potencies, therefore the Supreme Personality of Godhead is not different from His potencies. Because the cause is also present within its effect, it is said that the cause is partially manifested as its effect. This is described in the following words of Chandogya Upanisad (6.1.4):
“A small object made of clay is not really different from its origin, the totality of clay. Any distinction between the part and the whole is a distinction that exists only in words.”
In this way the Sruti-sastra declares that the cause is not different from the effect, and the effect is not different from the cause. Therefore, because a specific potency of the Supreme Personality of Godhead is the cause of the material universe, and because the Lord is not different from His potency and the cause is not different from its effect, therefore the Supreme Personality of Godhead is, in one sense, not different from the material world. This is declared by the following words of Srimad-Bhagavatam (1.5.20):
Text 3
“The Supreme Lord Personality of Godhead is Himself this cosmos, and still He is aloof from it. From Him only has this cosmic manifestation emanated, in Him it rests, and unto Him it enters after annihilation. Your good self knows all about this. I have given only a synopsis.”*
Text 4
Here the words “idam hi visvam bhagavan” mean “the material world is not different from the Supreme Personality of Godhead”. The word “itarah” here means “the individual spirit soul, which is known as the marginal potency manifested from the Lord”, and “via” means “as before”. That the material world is, in one sense, not different from the Supreme Personality of Godhead is affirmed by the following words of the Chandogya Upanisad (6.8.7 and 3.14.1):
“Everything is the Supreme Personality of Godhead.”
“Everything, both matter and spirit, is non-different from the Supreme Personality of Godhead who is the Supreme Brahman.”*
Here the word “yatah” means “from the Supreme Personality of Godhead”, “bhavatah” means “to you”, and “pradeca-matram” means “only a synopsis has been revealed”. This verse was spoken by Sri Narada to Sri Vedavyasa.
Paramātma · Sanskrit §57 · English §61
Source[५७] तद् एवं भगवतो रूपम् इत्य् उक्तेस् तस्यापि प्राग्वद्-अप्राकृतत्वम् आपतति । तन्-निषेधायाह । अमुनी भगवद्-रूपे मया ते ह्य् अनुवर्णिते । उभे अपि न गृह्णन्ति माया-सृष्टे विपश्चितः ॥ [भ्प् २.१०.३५] अमुनी अमू उपासनार्थं भगवत्य् आरोपिते जगद्-आत्मके स्थूल- सूक्ष्माख्ये विराट् हिरण्य-गर्भापर-पर्याये समष्टि-शरीरे ये मया तुभ्यम् अनुवर्णिते ते उभे अपि विपश्चितो न गृह्णन्ति वस्तुतया नोपासते किं तर्हि तदीय-बहिरङ्गाधिष्ठानतयैवेत्य् अर्थः । तद् उक्तं वैष्णवे - यद् एतद् दृश्यते मूर्तम् एतज्-ज्ञानात्मनस् तव । भ्रान्ति-ज्ञानेन पश्यन्ति जगद्-रूपम् अयोगिनः ॥ इति [विप् १.४.३९] । एतन्-मूर्तं जगद् भ्रान्ति-ज्ञानेनैव तव रूपं जानन्तीत्य् अर्थः । श्रुतिश् च - नेदं यद् इदम् उपासत इति । यद् इदं जगद् उपासते प्राणिनः नेदं ब्रह्मेति श्री-रामानुज-भाष्यम् । अतएव न गृह्णन्तीत्य् अत्र हेतुर् माया- सृष्टे न तु स्वरूप-शक्ति-प्रादुर्भाविते । अनेन चतुर्भुजादि-लक्षणस्य साक्षाद्-रूपस्य मायातीतत्वम् अपि व्यक्तम् । अत्रास्य जगतो मायामयस्य पुरुष-रूपत्वे पुरुष-गुणावताराणां विष्ण्व्-आदीनां सत्त्वादिअमयास् तद्- अंशा रूपाणीति ज्ञेयम् । तान्य् अपेक्ष्य चोक्तं मार्कण्डेये -- विष्णुः शरीर-ग्रहणम् अहम् ईशान एव च । कारितास् ते यतोऽतस् त्वां कः स्तोतुं शक्तिमान् भवेत् ॥ इति । शरीर-शब्दस्य तत्-तन्-निज-शरीर-वाचित्वे तु तद्-ग्रहणात् पूर्वं विष्ण्व्-आदि- भेदासम्भवात् तन्-निर्देशानुपपत्तेः ॥ २.१० ॥ श्री-शुकः ॥ ५७ ॥
[57] tad evaṃ bhagavato rūpam ity uktes tasyāpi prāgvad-aprākṛtatvam āpatati | tan-niṣedhāyāha | amunī bhagavad-rūpe mayā te hy anuvarṇite | ubhe api na gṛhṇanti māyā-sṛṣṭe vipaścitaḥ || [BhP 2.10.35] amunī amū upāsanārthaṃ bhagavaty āropite jagad-ātmake sthūla- sūkṣmākhye virāṭ hiraṇya-garbhāpara-paryāye samaṣṭi-śarīre ye mayā tubhyam anuvarṇite te ubhe api vipaścito na gṛhṇanti vastutayā nopāsate kiṃ tarhi tadīya-bahiraṅgādhiṣṭhānatayaivety arthaḥ | tad uktaṃ vaiṣṇave - yad etad dṛśyate mūrtam etaj-jñānātmanas tava | bhrānti-jñānena paśyanti jagad-rūpam ayoginaḥ || iti [ViP 1.4.39] | etan-mūrtaṃ jagad bhrānti-jñānenaiva tava rūpaṃ jānantīty arthaḥ | śrutiś ca - nedaṃ yad idam upāsata iti | yad idaṃ jagad upāsate prāṇinaḥ nedaṃ brahmeti śrī-rāmānuja-bhāṣyam | ataeva na gṛhṇantīty atra hetur māyā- sṛṣṭe na tu svarūpa-śakti-prādurbhāvite | anena caturbhujādi-lakṣaṇasya sākṣād-rūpasya māyātītatvam api vyaktam | atrāsya jagato māyāmayasya puruṣa-rūpatve puruṣa-guṇāvatārāṇāṃ viṣṇv-ādīnāṃ sattvādiamayās tad- aṃśā rūpāṇīti jñeyam | tāny apekṣya coktaṃ mārkaṇḍeye -- viṣṇuḥ śarīra-grahaṇam aham īśāna eva ca | kāritās te yato'tas tvāṃ kaḥ stotuṃ śaktimān bhavet || iti | śarīra-śabdasya tat-tan-nija-śarīra-vācitve tu tad-grahaṇāt pūrvaṃ viṣṇv-ādi- bhedāsambhavāt tan-nirdeśānupapatteḥ || 2.10 || śrī-śukaḥ || 57 ||
English translation
English witness · section(s) 61
Anuccheda 61
Text 1
That the Supreme Personality of Godhead is the original cause of the material world is also clearly described in these words of Srimad-Bhagavatam (2.7.50):
“My dear son, I have now explained in brief the Supreme Personality of Godhead, who is creator of the manifested worlds. Without Him, Hari, the Lord, there are no other causes of the phenomenal and noumenal existences.”*
Text 2
Here the words “so ‘yam samasena abhihitah” mean “I have now explained in brief”. Someone may ask: “What is the nature of the Lord’s marginal potency?” the answer is given here in the words “sat” and asat”. Here “sat” means “the effect, the gross material world that is home to the impure spirit souls, the realm that consists of both conscious beings and inanimate matter”. Here the word “asat” means “the subtle cause, the creator of the pure spirit souls”. “Yat” means “all matter and spirit”, and “harer nanyat” means “there is no cause other than Lord Hari”. This is because the subtle spirit souls are the Lord’s potencies and gross inanimate matter is an effect caused by the Lord.
Text 3
Lord Hamsadeva also affirms this truth in these words (Srimad-Bhagavatam 11.13.24):
“Within this world, whatever is perceived by the mind, speech, eyes, or other senses, is Me alone and nothing besides Me. All of you please understand this by a straightforward analysis of the facts.”***
Therefore the word “anyasmat” here means even though the material world is not different from Him, the Supreme Personality of Godhead is always pure and uncontaminated”.
Paramātma · Sanskrit §58 · English §62
Source[५८] पूर्वं माया-सृष्टे इत्य् उक्तम् । तत्र माया-शब्दस्य नाज्ञानार्थत्वम् । तद्- वादे हि सर्वम् एव जीवादि-द्वैतम् अज्ञानेनैव स्व-स्वरूपे ब्रह्मणि कल्प्यते इति मतम् । निरहङ्कारस्य केनचिद् धर्मान्तरेणापि रहितस्य सर्व- विलक्षणस्य चिन्-मात्रस्य ब्रह्मणस् तु नाज्ञानाश्रयत्वं न चाज्ञान- विषयत्वं न च ब्रह्म-हेतुत्वं सम्भवतीति । परमालौकिक-वस्तुत्वाद् अचिन्त्य-शक्तित्वं तु सम्भवेत् । यत् खलु चिन्तामण्य्-आदाव् अपि दृश्यते,यता त्रिदोषघ्नौषधिवत् परस्पर-विरोधिनाम् अपि गुणानां धारिण्या तस्य निरवयवत्वादिके सत्य् अपि सावयवत्वादिकम् अङ्गीकृतम् । तत्र शब्दश् चास्ति प्रमाणम् । विचित्र-शक्तिः पुरुषः पुराणः चान्वेषां शक्तयस् तादृशः स्युर् इत्य् आदिकाः श्वेताश्वतरोपनिषद्-आदौ । आत्मेश्वरोऽतर्क्य-सहस्र-शक्तिर् इत्य् [भ्प् ३.३३.३] आदिकः श्री-भागवतादिषु । तथा च ब्रह्म-सूत्रम् - आत्मनि चैवं विचित्राश् च हि इति [व्स्. २.१.२८] । तत्र द्वैतान्यथानुपपत्त्यापि ब्रह्मण्य्-अज्ञानादिकं कल्पयितुं न शक्तये असम्भवाद् एव । ब्रह्मण्य् अचिन्त्य-शक्ति-सद्-भावस्य युक्ति-लब्धत्वात् श्रुतत्वाच् च द्वैतान्यथानुपपत्तिश् च दूरे गता । ततश् चाचिन्त्य-शक्तिर् एव द्वैतोपपत्तीकारणं पर्यवसीयते । तस्मान् निर्विकारादिस्वभावेन सतोऽपि परमात्मनोऽचिन्त्य-शक्त्या विश्वाकारत्वादिना परिणामादिकं भवति चिन्तामण्य्-अयस्कान्तादीनां सर्वार्थ-प्रसव-लोह-चालवादिवत् । तद् एतद् अङ्गीकृतं श्री-बादरायणेन श्रुतेस् तु शब्द-मूलत्वाद् इति [व्स् २.१.२७] । ततस् तस्य तादृश-शक्तित्वात् प्राकृतवन्-माया-शब्दस्येन्द्र-जाल-विद्या- वाचित्वम् अपि न युक्तम् । किन्तु मीयते विचित्रं निर्मीयतेऽनयेति विचित्रार्थ- कर-शक्ति-वाचित्वम् एव । तस्मात् परमात्म-परिणाम एव शास्त्र- सिद्धान्तः । तद् एतच् च भगवत्-सन्दर्भे विवृतम् अस्ति । तत्र चापरिणतस्यैव मतोऽचिन्तया शक्त्या परिणाम इत्य् आसौ सन्- मात्रतावभासमान-स्वरूप-व्यूह-रूप-द्रव्याख्य-शक्ति-रूपेणैव परिणमते न तु स्वरूपेणेति गम्यते । यथैव चिन्तामणिः । अतस् तन्- मूलत्वान् न परमात्मोपादानता-सम्प्रतिपत्ति-भङ्गः । तद् उक्तम् एकादशे श्री-भगवता - प्रकृतिर् यस्योपादानम् आधारः पुरुषः परः । सतोऽभिव्यञ्जकः कालो ब्रह्म तत्-त्रितयस् त्व् अहम् ॥ [भ्प् ११.२४.१९] इति । अतएव क्वचिद् अस्य ब्रह्मोपादानत्वं क्वचित् प्रधानोपादानत्वं श्रूयते । तत्र सा मायाख्या परिणाम-शक्तिश् च द्विविधा वर्ण्यते । निमित्तांशो माया उपादानांशः प्रधानम् इति । तत्र केवला शक्तिर् निमित्तं तद् व्यूह-मयी तूपादानम् इति विवेकः । अतएव श्रुताव् अपि विज्ञानं चाविज्ञानं चेति [तैत्तु २.६.१] कस्च्यचिद् भागस्याचेतनता श्रूयते । अथ मूल-प्रमाणे श्री-भागवतेऽपि तृतीयादौ मुख्य एव सृष्टि-प्रस्तावे च ज्ञान-वैराग्याङ्गत्वेन च पुर्णान्तर-गति-सामान्य-सेवितः प्रधान- परिणाम एव स्फुटम् उपलभ्यते । क्व च स्तुत्य्-आदौ ज्ञान- वैराग्याङ्गतयैव विवर्तोऽपि यः श्रूयते सोऽपि जगतो नान्यथा-सिद्धतापरः किन्तु परमात्म-यूह-प्रधान-परिणामेन सिद्धस्यैव तस्य समष्टि- व्यष्टि-रूपस्य यथायथं शुद्धे परमात्मनि तद्-अंश-रूपात्मनि वात्मात्मीयताध्यारोपितापरः । तत्र परमात्मनि विराद्धुपासना-वाक्यादि-श्रवणं हेतुर् आत्मनि तु तत्- तद्-आवेशो हेतुर् इति विवेचनीयम् । अन्यत्र सिद्धस्य वस्तुन एवान्यत्रारोपो मिथ्या-खपुष्पादेर् आरोपासम्भवात् पूर्व-पूर्व-विवर्त-मात्र- सिद्धानादि-परम्परात्वे दृष्टान्ताभावाच् च । किं च पूर्वं वारि-दर्शनाद् वार्य्-आकारा वृत्तिर् जातापि तद्-अप्रसङ्ग-समये सुप्ता तिष्ठति तत् तुल्य-वस्तु- दर्शनेन तु जागर्ति, तद् विशेषानुसन्धानं विना तद्-अभेदेन स्व- तन्त्रारोपयति तस्मान् न वारि मिथ्या, न वा स्मरण-मयी तद्-आकारा वृत्तिर्, न वा तत्-तुल्यं मरीचिकादि वस्तु किन्तु तद्-अभेदेनारोप एवायथार्थत्वान् मिथ्या । स्वप्ने च माया-मात्रं तु कार्त्स्न्येनानभिव्यक्त-स्वरूपत्वाद् इति न्यायेन [व्स् ३.२.३] जाग्रद्-दृष्ट-वस्त्व्-आकारायां मनो-वृत्तौ परमात्म- माया तद्-वस्त्व्-अभेदम् आरोपयतीति पूर्ववत् । तस्माद् वस्तु तस्य न क्वचिद् अपि मिथ्यात्वम् । शुद्ध आत्मनि परमात्मनि वा तादृश-तद्-आरोप एव मिथ्या न तु विश्वं मिथ्येति । ततो जगतः परमात्म-जातत्वेन साक्षात्-तद्- आत्मीयत्वाभावाद् अबुधानाम् एव तत्र शुद्धे तत्-तद्-बुद्धिः । यद्यपि शुद्धाश्रयम् एव जगत् तथापि जगता तत्-संसर्गो नास्ति । तद् उक्तम् असक्तं सर्वभृच् चैव इति गीतासु [गीता १३.१४] । तथा देह-गेहादाव् आत्मात्मीयताज्ञानं तेषाम् एव स्याद् इत्य् उभयत्रैवारोपः शास्त्रे श्रूयते । यथा यद् एतद् दृश्यते मूर्तम् इत्य् [विप् १.४.३९] आदिकं विष्णु-पुराणे । यथा वा त्वाम् आत्मानं परं मत्वा परमात्मानम् एव च । आत्मा पुनर् बहिर् मृग्य अहो अक्षजनाज्ञता ॥ इति [भ्प् १०.१४.२७] । त्वाम् आत्मानं सर्वेषां मूल-रूपं परम् इतरं तद्-विपरीतं मत्वा तथा परम् इतरं जीवम् एव च मूल-रूपात्मानं मत्वा साङ्ख्य-विद इव तस्य तथा मन्यमानस्य पुनः स जीवात्मा बहिर् मृग्यो भवति । तस्य तेनैव हेतुना लब्ध-च्छिद्रया मायया देहात्म-बुद्धिः कार्यत इत्य् अर्थः । अहो अज्ञ-जनताया अज्ञता क्रमाज् ज्ञान-भ्रंश इत्य् अर्थः । तद् उक्तं हंस- गुह्य-स्तवे - देहो ऽसवो ऽक्षा मनवो भूत-मात्राम् आत्मानम् अन्यं च विदुः परं यत् । सर्वं पुमान् वेद गुणांश् च तज्-ज्ञो न वेद सर्व-ज्ञम् अनन्तम् ईडे ॥ [भ्प् ६.४.२५] इति । तथा श्री-भगवद्-उद्धव-संवादे - आत्मा परिज्ञानमयो विवादो ह्य् अस्तीति नास्तीति भिदात्म-निष्ठः । व्यर्थोऽपि नैवोपरमेत पुंसां मत्तः परावृत्त-धियां स्वलोकात् ॥ इति [भ्प् ११.२२.३४] किं च विवर्तस्य ज्ञानादि-प्रकरण-पठित्वेन गौणत्वात् परिणामस्य तु स्व-प्रकरण-पठितत्वेन मुख्यत्वात् ज्ञानाद्य्-उभय-प्रकरण- पठितत्वेन सद्-अंश-न्याय-सिद्ध-प्राबल्याच् च परिणाम एव श्री- भागवत-तात्पर्यम् इति गम्यते । तच् च भगवद्-अचिन्त्यैश्वर्य-ज्ञानार्थं मिथ्यात्वाभिधानं तु नश्वरत्वाभिधानवत् विश्वस्य परमात्म- बहिर्मुखत्वापादकत्वाद् धेयताज्ञान-मात्रार्थं न तु वस्त्व् एव तन् न भवतीति जीवेश-स्वरूपैक्य-ज्ञान-मात्रार्थं वैधर्म्याच् च न स्वप्नादिवत् [व्स् २.२.२९] इति न्यायेन । तथा च नारदीये - जगद्-विलापयामासुर् इत्य् उच्येताथ तत् स्मृतेः । न च तत्-स्मृति-मात्रेण लयो भवति निश्चितम् ॥ इति । तत्र मुख्य एव सृष्टि-प्रस्तावे प्रधान-परिणामम् आह -- काल-वृत्त्या तु मायायां गुण-मय्याम् अधोक्षजः । पुरुषेणात्म-भूतेन वीर्यम् आधत्त वीर्यवान् ॥ [भ्प् ३.५.२६] ततो ऽभवन् महत्-तत्त्वम् अव्यक्तात् काल-चोदितात् । विज्ञानात्मात्म-देह-स्थं विश्वं व्यञ्जंस् तमो-नुदः ॥ [भ्प् ३.५.२७] भगवान् एक आसेदम् इति [भ्प् ३.५.२३] प्राक्तनानन्तर-ग्रन्थाद् अधोक्षजो भगवान् पुरुषेण प्रकृति-द्रष्ट्र्-आत्म-भूतेन स्वांशेन द्वार-भूतेन कालो वृत्तिर् यस्यास् तया मायया निमित्त-भूतया गुण-मय्यां मायायाम् अव्यक्ते वीर्यं जीवाख्यम् आधत्त । हन्तेमास् तिस्रो देवता इत्य् आदि-श्रुतेः । विज्ञानात्मैव महत्-तत्त्वम् । तमो-नुदः प्रल्य-गताज्ञान-ध्वंस- कर्ता ॥ ३.५ ॥ श्री-मैत्रेयः ॥ ५८ ॥
[58] pūrvaṃ māyā-sṛṣṭe ity uktam | tatra māyā-śabdasya nājñānārthatvam | tad- vāde hi sarvam eva jīvādi-dvaitam ajñānenaiva sva-svarūpe brahmaṇi kalpyate iti matam | nirahaṅkārasya kenacid dharmāntareṇāpi rahitasya sarva- vilakṣaṇasya cin-mātrasya brahmaṇas tu nājñānāśrayatvaṃ na cājñāna- viṣayatvaṃ na ca brahma-hetutvaṃ sambhavatīti | paramālaukika-vastutvād acintya-śaktitvaṃ tu sambhavet | yat khalu cintāmaṇy-ādāv api dṛśyate,yatā tridoṣaghnauṣadhivat paraspara-virodhinām api guṇānāṃ dhāriṇyā tasya niravayavatvādike saty api sāvayavatvādikam aṅgīkṛtam | tatra śabdaś cāsti pramāṇam | vicitra-śaktiḥ puruṣaḥ purāṇaḥ cānveṣāṃ śaktayas tādṛśaḥ syur ity ādikāḥ śvetāśvataropaniṣad-ādau | ātmeśvaro'tarkya-sahasra-śaktir ity [BhP 3.33.3] ādikaḥ śrī-bhāgavatādiṣu | tathā ca brahma-sūtram - ātmani caivaṃ vicitrāś ca hi iti [Vs. 2.1.28] | tatra dvaitānyathānupapattyāpi brahmaṇy-ajñānādikaṃ kalpayituṃ na śaktaye asambhavād eva | brahmaṇy acintya-śakti-sad-bhāvasya yukti-labdhatvāt śrutatvāc ca dvaitānyathānupapattiś ca dūre gatā | tataś cācintya-śaktir eva dvaitopapattīkāraṇaṃ paryavasīyate | tasmān nirvikārādisvabhāvena sato'pi paramātmano'cintya-śaktyā viśvākāratvādinā pariṇāmādikaṃ bhavati cintāmaṇy-ayaskāntādīnāṃ sarvārtha-prasava-loha-cālavādivat | tad etad aṅgīkṛtaṃ śrī-bādarāyaṇena śrutes tu śabda-mūlatvād iti [Vs 2.1.27] | tatas tasya tādṛśa-śaktitvāt prākṛtavan-māyā-śabdasyendra-jāla-vidyā- vācitvam api na yuktam | kintu mīyate vicitraṃ nirmīyate'nayeti vicitrārtha- kara-śakti-vācitvam eva | tasmāt paramātma-pariṇāma eva śāstra- siddhāntaḥ | tad etac ca bhagavat-sandarbhe vivṛtam asti | tatra cāpariṇatasyaiva mato'cintayā śaktyā pariṇāma ity āsau san- mātratāvabhāsamāna-svarūpa-vyūha-rūpa-dravyākhya-śakti-rūpeṇaiva pariṇamate na tu svarūpeṇeti gamyate | yathaiva cintāmaṇiḥ | atas tan- mūlatvān na paramātmopādānatā-sampratipatti-bhaṅgaḥ | tad uktam ekādaśe śrī-bhagavatā - prakṛtir yasyopādānam ādhāraḥ puruṣaḥ paraḥ | sato'bhivyañjakaḥ kālo brahma tat-tritayas tv aham || [BhP 11.24.19] iti | ataeva kvacid asya brahmopādānatvaṃ kvacit pradhānopādānatvaṃ śrūyate | tatra sā māyākhyā pariṇāma-śaktiś ca dvividhā varṇyate | nimittāṃśo māyā upādānāṃśaḥ pradhānam iti | tatra kevalā śaktir nimittaṃ tad vyūha-mayī tūpādānam iti vivekaḥ | ataeva śrutāv api vijñānaṃ cāvijñānaṃ ceti [TaittU 2.6.1] kascyacid bhāgasyācetanatā śrūyate | atha mūla-pramāṇe śrī-bhāgavate'pi tṛtīyādau mukhya eva sṛṣṭi-prastāve ca jñāna-vairāgyāṅgatvena ca purṇāntara-gati-sāmānya-sevitaḥ pradhāna- pariṇāma eva sphuṭam upalabhyate | kva ca stuty-ādau jñāna- vairāgyāṅgatayaiva vivarto'pi yaḥ śrūyate so'pi jagato nānyathā-siddhatāparaḥ kintu paramātma-yūha-pradhāna-pariṇāmena siddhasyaiva tasya samaṣṭi- vyaṣṭi-rūpasya yathāyathaṃ śuddhe paramātmani tad-aṃśa-rūpātmani vātmātmīyatādhyāropitāparaḥ | tatra paramātmani virāddhupāsanā-vākyādi-śravaṇaṃ hetur ātmani tu tat- tad-āveśo hetur iti vivecanīyam | anyatra siddhasya vastuna evānyatrāropo mithyā-khapuṣpāder āropāsambhavāt pūrva-pūrva-vivarta-mātra- siddhānādi-paramparātve dṛṣṭāntābhāvāc ca | kiṃ ca pūrvaṃ vāri-darśanād vāry-ākārā vṛttir jātāpi tad-aprasaṅga-samaye suptā tiṣṭhati tat tulya-vastu- darśanena tu jāgarti, tad viśeṣānusandhānaṃ vinā tad-abhedena sva- tantrāropayati tasmān na vāri mithyā, na vā smaraṇa-mayī tad-ākārā vṛttir, na vā tat-tulyaṃ marīcikādi vastu kintu tad-abhedenāropa evāyathārthatvān mithyā | svapne ca māyā-mātraṃ tu kārtsnyenānabhivyakta-svarūpatvād iti nyāyena [Vs 3.2.3] jāgrad-dṛṣṭa-vastv-ākārāyāṃ mano-vṛttau paramātma- māyā tad-vastv-abhedam āropayatīti pūrvavat | tasmād vastu tasya na kvacid api mithyātvam | śuddha ātmani paramātmani vā tādṛśa-tad-āropa eva mithyā na tu viśvaṃ mithyeti | tato jagataḥ paramātma-jātatvena sākṣāt-tad- ātmīyatvābhāvād abudhānām eva tatra śuddhe tat-tad-buddhiḥ | yadyapi śuddhāśrayam eva jagat tathāpi jagatā tat-saṃsargo nāsti | tad uktam asaktaṃ sarvabhṛc caiva iti gītāsu [Gītā 13.14] | tathā deha-gehādāv ātmātmīyatājñānaṃ teṣām eva syād ity ubhayatraivāropaḥ śāstre śrūyate | yathā yad etad dṛśyate mūrtam ity [ViP 1.4.39] ādikaṃ viṣṇu-purāṇe | yathā vā tvām ātmānaṃ paraṃ matvā paramātmānam eva ca | ātmā punar bahir mṛgya aho akṣajanājñatā || iti [BhP 10.14.27] | tvām ātmānaṃ sarveṣāṃ mūla-rūpaṃ param itaraṃ tad-viparītaṃ matvā tathā param itaraṃ jīvam eva ca mūla-rūpātmānaṃ matvā sāṅkhya-vida iva tasya tathā manyamānasya punaḥ sa jīvātmā bahir mṛgyo bhavati | tasya tenaiva hetunā labdha-cchidrayā māyayā dehātma-buddhiḥ kāryata ity arthaḥ | aho ajña-janatāyā ajñatā kramāj jñāna-bhraṃśa ity arthaḥ | tad uktaṃ haṃsa- guhya-stave - deho 'savo 'kṣā manavo bhūta-mātrām ātmānam anyaṃ ca viduḥ paraṃ yat | sarvaṃ pumān veda guṇāṃś ca taj-jño na veda sarva-jñam anantam īḍe || [BhP 6.4.25] iti | tathā śrī-bhagavad-uddhava-saṃvāde - ātmā parijñānamayo vivādo hy astīti nāstīti bhidātma-niṣṭhaḥ | vyartho'pi naivoparameta puṃsāṃ mattaḥ parāvṛtta-dhiyāṃ svalokāt || iti [BhP 11.22.34] kiṃ ca vivartasya jñānādi-prakaraṇa-paṭhitvena gauṇatvāt pariṇāmasya tu sva-prakaraṇa-paṭhitatvena mukhyatvāt jñānādy-ubhaya-prakaraṇa- paṭhitatvena sad-aṃśa-nyāya-siddha-prābalyāc ca pariṇāma eva śrī- bhāgavata-tātparyam iti gamyate | tac ca bhagavad-acintyaiśvarya-jñānārthaṃ mithyātvābhidhānaṃ tu naśvaratvābhidhānavat viśvasya paramātma- bahirmukhatvāpādakatvād dheyatājñāna-mātrārthaṃ na tu vastv eva tan na bhavatīti jīveśa-svarūpaikya-jñāna-mātrārthaṃ vaidharmyāc ca na svapnādivat [Vs 2.2.29] iti nyāyena | tathā ca nāradīye - jagad-vilāpayāmāsur ity ucyetātha tat smṛteḥ | na ca tat-smṛti-mātreṇa layo bhavati niścitam || iti | tatra mukhya eva sṛṣṭi-prastāve pradhāna-pariṇāmam āha -- kāla-vṛttyā tu māyāyāṃ guṇa-mayyām adhokṣajaḥ | puruṣeṇātma-bhūtena vīryam ādhatta vīryavān || [BhP 3.5.26] tato 'bhavan mahat-tattvam avyaktāt kāla-coditāt | vijñānātmātma-deha-sthaṃ viśvaṃ vyañjaṃs tamo-nudaḥ || [BhP 3.5.27] bhagavān eka āsedam iti [BhP 3.5.23] prāktanānantara-granthād adhokṣajo bhagavān puruṣeṇa prakṛti-draṣṭr-ātma-bhūtena svāṃśena dvāra-bhūtena kālo vṛttir yasyās tayā māyayā nimitta-bhūtayā guṇa-mayyāṃ māyāyām avyakte vīryaṃ jīvākhyam ādhatta | hantemās tisro devatā ity ādi-śruteḥ | vijñānātmaiva mahat-tattvam | tamo-nudaḥ pralya-gatājñāna-dhvaṃsa- kartā || 3.5 || śrī-maitreyaḥ || 58 ||
English translation
English witness · section(s) 62
Anuccheda 62
Text 1
The reasons why the Supreme Personality of Godhead is, in one sense, not different from the material world are explained in five verses of Srimad-Bhagavatam (7.15.57-61). The first of these verses (Srimad-Bhagavatam 7.15.57) declares:
“He who exists internally and externally, at the beginning and end of everything and of all living beings, as that which is enjoyable and as the enjoyer of everything, superior and inferior, is the Supreme Truth. He always exists as knowledge and the object of knowledge, as expression and the object of understanding, as darkness and as light. Thus He, the Supreme Lord, is everything.”*
Text 2
Here the word “jananam” means “beginning with material bodies”, “adau” means “in the beginning He is the cause”, and “ante” means “at the end He is the final conclusion”. Thus the Supreme Personality of Godhead’s nature is that He is all-knowing, eternally existing, and the cause of everything. “Bahih” means “externally He is that which is enjoyable”, “antah” means “internally He is the enjoyer”, paravaram” means “the high and the low”, tamah” means “the absence of light”, prakacah” means “light”. Nothing is different from Him. The meaning here is: “without Him as the cause, nothing is manifested”.
Paramātma · Sanskrit §59 · English §63
Source[५९] ज्ञानाद्य्-अङ्गत्वेऽप्य् आह -- एको नारायणो देवः पूर्व-सृष्टं स्व-मायया । संहृत्य काल-कलया कल्पन्त इदम् ईश्वरः ॥ एक एवाद्वितीयोऽभूद् आत्माधारोऽखिलाश्रयः । कालेनात्मानुभावेन साम्यं नीतासु शक्तिषु । सत्त्वादिष्व् आदि-पुरुषः प्रधान-पुरुषेश्वरः ॥ परावराणां परम आस्ते कैवल्य-संज्ञितः । केवलानुभवानन्द-सन्दोहो निरुपाधिकः ॥ केवलात्मानुभावेन स्वमायां त्रिगुणात्मिकाम् । सङ्क्षोभयन् सृजत्य् आदौ तया सूत्रम् अरिन्दम ॥ ताम् आहुस् त्रिगुण-व्यक्तिं सृजन्तीं विश्वतोमुखम् । यस्मिन् प्रोतम् इदं विश्वं येन संसरते पुमान् ॥ यथोर्ण-नाभिर् हृदयाद् ऊर्णां सन्तत्य वक्त्रतः । तया विहृत्य भूयस्तां ग्रसत्य् एवं महेश्वरः ॥ [भ्प् ११.९.१६-२१] कालः कला यस्यास् तया स्वाधीनतया मायया । श्रुतिश् च - यथोर्णनाभिः सृजते गृह्णते च यथा पृथिव्यामोषधयः संभवन्ति । यथा सतः पुरुषात् केशलोमानि तथाऽक्षरात् संभवतीह विश्वम् ॥ इति [मुण्डु १.१.७] ॥ ११.९ ॥ श्री-दत्तात्रेयो यदुम् ॥ ५९ ॥
[59] jñānādy-aṅgatve'py āha -- eko nārāyaṇo devaḥ pūrva-sṛṣṭaṃ sva-māyayā | saṃhṛtya kāla-kalayā kalpanta idam īśvaraḥ || eka evādvitīyo'bhūd ātmādhāro'khilāśrayaḥ | kālenātmānubhāvena sāmyaṃ nītāsu śaktiṣu | sattvādiṣv ādi-puruṣaḥ pradhāna-puruṣeśvaraḥ || parāvarāṇāṃ parama āste kaivalya-saṃjñitaḥ | kevalānubhavānanda-sandoho nirupādhikaḥ || kevalātmānubhāvena svamāyāṃ triguṇātmikām | saṅkṣobhayan sṛjaty ādau tayā sūtram arindama || tām āhus triguṇa-vyaktiṃ sṛjantīṃ viśvatomukham | yasmin protam idaṃ viśvaṃ yena saṃsarate pumān || yathorṇa-nābhir hṛdayād ūrṇāṃ santatya vaktrataḥ | tayā vihṛtya bhūyastāṃ grasaty evaṃ maheśvaraḥ || [BhP 11.9.16-21] kālaḥ kalā yasyās tayā svādhīnatayā māyayā | śrutiś ca - yathorṇanābhiḥ sṛjate gṛhṇate ca yathā pṛthivyāmoṣadhayaḥ saṃbhavanti | yathā sataḥ puruṣāt keśalomāni tathā'kṣarāt saṃbhavatīha viśvam || iti [MuṇḍU 1.1.7] || 11.9 || śrī-dattātreyo yadum || 59 ||
English translation
English witness · section(s) 63
Anuccheda 63
Text 1
Here someone may protest: “If this is so, then why do people believe many things are independent, not created by the Lord?” To this question the following reply is given (Srimad-Bhagavatam 7.15.58):
Text 2
“Although one may consider the reflection of the sun from a mirror to be false, it has its factual existence. Accordingly, to prove by speculative knowledge that there is no reality would be extremely difficult.”*
Text 3
Here the word “abadhitah” means “the idea that anything that exists can be independent of the Supreme Personality of Godhead is completely refuted by logic”. “Abhasah” here means “the reflected light of the sun or other luminous objects”, “vastutaya smrtah” means “to think them independent realities”, “tadvad aindriyakam” means “fools think the material world of the senses is not dependent on the Supreme Personality of Godhead”. They who see the truth find it hard to accept the idea that anything is independent of the Supreme Personality of Godhead. That is the meaning.
Paramātma · Sanskrit §60 · English §64
Source[६०] तद् एवं सूक्ष्म-चिद्-अचिद्-वस्तु रूप-शुद्ध-जीवाव्यक्त-शक्तेः परमात्मनः स्थूल-चेतनाचेतन-वस्तु-रूपाण्य् आध्यात्मिक-जीवादि-पृथिव्य्- अन्तानि जायन्त इत्य् उक्तम् । ततः केवलस्य परमात्मनो निमित्तत्वं शक्ति- विशिष्टस्योपादानत्वम् इत्य् उभय-रूपताम् एव मन्यन्ते । प्रकृइतिं च प्रतिज्ञा दृष्टान्तानुरोधाद् इत्य् आदौ । तद् एवं तस्य सदा शुद्धत्वम् एव । तत्र शक्तेः शक्तिमद्-अव्यतिरेकाद् अननयत्वम् उक्तम् । तथा सत्-कार्य- वादाङ्गीकारे स्वान्तः स्थित-स्वधर्म-विशेषाभिव्यक्ति-लब्ध-विकाशेन कारणस्यैवांशेन कार्यत्वम् इत्य् एवं वाचारम्भणं विकारो नाम-धेयं मृत्तिकेत्य् एव सत्यम् इत्य् आदि-श्रुइत्-सिद्धं कार्यस्य कारणाद् अन्यत्वं कारणस्य तु कार्याद् अन्यत्वम् इत्य् आयाति । तद् एवं जगत् कारण-शक्ति-विशिष्टात् परमात्मनोऽनन्यद् एवेदं जगतस् त्व् अभावन्य एवेत्य् आह -- इदं हि विश्वं भगवान् इवेतरो यतो जगत्-स्थान-निरोध-सम्भवाः तद् धि स्वयं वेद भवांस् तथापि ते प्रादेश-मात्रं भवतः प्रदर्शितम् ॥ [भ्प् १.५.२०] इदं विश्वं भगवान् इव भगवतोऽनन्यद् इत्य् अर्थः । तस्माद् इतरस् तटस्थाख्यो जीवश् च स इवेति पूर्ववत् । अतएव एतद्-आत्म्यम् इदं सर्वम् इति सर्वं खल्व् इदं ब्रह्मेति श्रुत्ः । यतो भगवतः । भवतो भवन्तं प्रति प्रदेश-मात्रं किञ्चिन्-मात्रं दर्शितम् इत्य् अर्थः ॥ १.५ ॥ श्री-नारदः श्री- व्यासम् ॥ ६० ॥
[60] tad evaṃ sūkṣma-cid-acid-vastu rūpa-śuddha-jīvāvyakta-śakteḥ paramātmanaḥ sthūla-cetanācetana-vastu-rūpāṇy ādhyātmika-jīvādi-pṛthivy- antāni jāyanta ity uktam | tataḥ kevalasya paramātmano nimittatvaṃ śakti- viśiṣṭasyopādānatvam ity ubhaya-rūpatām eva manyante | prakṛitiṃ ca pratijñā dṛṣṭāntānurodhād ity ādau | tad evaṃ tasya sadā śuddhatvam eva | tatra śakteḥ śaktimad-avyatirekād ananayatvam uktam | tathā sat-kārya- vādāṅgīkāre svāntaḥ sthita-svadharma-viśeṣābhivyakti-labdha-vikāśena kāraṇasyaivāṃśena kāryatvam ity evaṃ vācārambhaṇaṃ vikāro nāma-dheyaṃ mṛttikety eva satyam ity ādi-śruit-siddhaṃ kāryasya kāraṇād anyatvaṃ kāraṇasya tu kāryād anyatvam ity āyāti | tad evaṃ jagat kāraṇa-śakti-viśiṣṭāt paramātmano'nanyad evedaṃ jagatas tv abhāvanya evety āha -- idaṃ hi viśvaṃ bhagavān ivetaro yato jagat-sthāna-nirodha-sambhavāḥ tad dhi svayaṃ veda bhavāṃs tathāpi te prādeśa-mātraṃ bhavataḥ pradarśitam || [BhP 1.5.20] idaṃ viśvaṃ bhagavān iva bhagavato'nanyad ity arthaḥ | tasmād itaras taṭasthākhyo jīvaś ca sa iveti pūrvavat | ataeva etad-ātmyam idaṃ sarvam iti sarvaṃ khalv idaṃ brahmeti śrutḥ | yato bhagavataḥ | bhavato bhavantaṃ prati pradeśa-mātraṃ kiñcin-mātraṃ darśitam ity arthaḥ || 1.5 || śrī-nāradaḥ śrī- vyāsam || 60 ||
English translation
English witness · section(s) 64
Anuccheda 64
Text 1
This is further explained in the next two verses, the first of which declares (Srimad-Bhagavatam 7.15.59):
“In this world there are five elements, namely earth, water, fire, air and ether, but the body is not a reflection of them, nor a combination or transformation of them. Because the body and its ingredients are neither distinct nor amalgamated, all such theories are insubstantial.”*
Text 2
Here the word “ksity-adinam” means “of the five material elements”, “chaya” means “thinking the material bodies and other things that have a beginning and undergo various transformations have become one”, and “katamapi na” means “this is not so”. Here the word “sanghatah” does not mean a combination like that of many trees combining to become a forest, for it is not possible for all existence to be brought together in one place. An entire forest cannot be brought together in a single tree. Here “na vikarah” means “he who has no beginning”. “Api” means “the whole is never transformed”. Why is that? Are the various parts distinct, or are they amalgamated? They are not distinct (na prthak), and neither are they amalgamated (na canvitah). Is the whole completely present in each part, or is only a part of the whole present in each part? According to the first idea the entire body is present in a single finger. According to the second idea only a part of the entire body is present in a single finger. The conclusion is that the idea that the material body and other things are independent is an illusion (mrca).
Paramātma · Sanskrit §61 · English §65
Source[६१] स्पष्टम् एवाह - सो ऽयं ते ऽभिहितस् तात भगवान् विश्व-भावनः । समासेन हरेर् नान्यद् अन्यस्मात् सद्-असच् च यत् ॥ [भ्प् २.७.५०] सोऽयं समासेन सङ्क्षेपेणाभिहितः । कथं तटस्थ-लक्षणेनैवेत्य् आह । सत् कार्यं स्थूलम् अशुद्ध-जीव-जगद्-आख्यं चेतनाचेतनं वस्तु । असत् करणं सूक्ष्मं शुद्ध-जीव-प्रधानाख्यं चिद्-अचिद्-वस्तु च यत् तत् सर्वं हरेर् अन्यन् न भवति सूक्ष्मस्य तच्-छक्ति-रूपत्वात् स्थूलस्य तत्-कार्य- रूपत्वाद् इति भावः । इदम् एव श्री-हंस-देवेनोक्तं - अहम् एव न मत्तोऽन्यद् इति बुध्यध्वम् अञ्जसा इति [भ्प् ११.१३.२४] । जगतस् तद्-अनन्यत्वेऽपि शुद्धस्य तस्य तद्-दोष-साङ्कर्यं नास्तीत्य् आह अन्यस्माद् इति ॥ २.७ ॥ श्री- ब्रह्मा श्री-नारदम् ॥६१॥
[61] spaṣṭam evāha - so 'yaṃ te 'bhihitas tāta bhagavān viśva-bhāvanaḥ | samāsena harer nānyad anyasmāt sad-asac ca yat || [BhP 2.7.50] so'yaṃ samāsena saṅkṣepeṇābhihitaḥ | kathaṃ taṭastha-lakṣaṇenaivety āha | sat kāryaṃ sthūlam aśuddha-jīva-jagad-ākhyaṃ cetanācetanaṃ vastu | asat karaṇaṃ sūkṣmaṃ śuddha-jīva-pradhānākhyaṃ cid-acid-vastu ca yat tat sarvaṃ harer anyan na bhavati sūkṣmasya tac-chakti-rūpatvāt sthūlasya tat-kārya- rūpatvād iti bhāvaḥ | idam eva śrī-haṃsa-devenoktaṃ - aham eva na matto'nyad iti budhyadhvam añjasā iti [BhP 11.13.24] | jagatas tad-ananyatve'pi śuddhasya tasya tad-doṣa-sāṅkaryaṃ nāstīty āha anyasmād iti || 2.7 || śrī- brahmā śrī-nāradam ||61||
English translation
English witness · section(s) 65
Anuccheda 65
Text 1
Because the material body is not independent of the Lord, therefore the ingredients of the material body, namely the material elements, beginning with earth, are also not independent of the Lord. This is described in the following words (Srimad-Bhagavatam 7.15.60):
Text 2
“Because the body is formed of the five elements, it cannot exist without the subtle sense objects. Therefore, since the body is false, the sense objects are also naturally false or temporary.”*
Text 3
Here the word “dhatavah” means “the gross material elements. This word is derived from the verb “dhr” (to sustain). Thus the material elements sustain the material world. The words “tan-matravayavair vina na syuh avayavitvat” mean “It cannot exist without the subtle sense objects”. If someone says that the material elements are independent then this verse replies: “avayavini asati avayavo’py antatah” (the elements that comprise the body are by nature temporary). No real evidence supports the theory that the atoms that comprise the material world are not dependent on the Supreme Personality of Godhead.
Text 4
The idea that the material atoms are independent of the Supreme Personality of Godhead is refuted by these words (Srimad-Bhagavatam 5.12.9):
“One may say that varieties arise from the planet earth itself. However, although the universe may temporarily appear to be the truth, it ultimately has no real existence. The earth was originally created by a combination of atomic particles, but these particles are impermanent. Actually the atom is not the cause of the universe, although some philosophers think so. It is not a fact that the varieties found in this material world simply result from atomic juxtaposition or combination.”*
Text 5
The theory of oneness is properly applied to the Supreme Personality of Godhead, who is the cause of all, and who is eloquently described in these words (Srimad-Bhagavatam 7.15.57):
“He who exists internally and externally, at the beginning and end of everything and of all living beings, as that which is enjoyable and as the enjoyer of everything, superior and inferior, is the Supreme Truth. He always exists as knowledge and the object of knowledge, as expression and the object of understanding, as darkness and as light. Thus He, the Supreme Lord, is everything.”*
Text 6
The Lord’s creation of the material world is also described in these words of Srimad-Bhagavatam (3.6.1-3):
“The Lord thus heard about the suspension of the progressive creative functions of the universe due to the noncombination of His potencies, such as the mahat-tattva.*
Text 7
“The Supreme Powerful Lord then simultaneously entered into the 23 elements with the goddess Kali, His external energy, who alone amalgamates all the different elements.*
Text 8
“Thus when the Supreme Personality of Godhead entered into the elements by His energy, all the living entities were enlivened into different activities, just as one engaged in his work after awakening from sleep.”*
Text 9
The universal form of the Lord is also described in these words of the Subala Upanisad (7.1):
“The earth is the body of the Supreme Personality of Godhead.”
In this way it is said that the entire material world is the body of the Supreme Personality of Godhead. Thus the Supreme Personality of Godhead is the soul and the material world is His body. Thus as a material body undergoes changes while the soul within remains unchanged, so the various parts of the material world undergo changes, while the soul of the world, the Supreme Personality of Godhead, remains unchanged. In this way it is proved that the material world is not unreal.
Paramātma · Sanskrit §62 · English §66
Source[६२] तत्रानन्यत्वे युक्तिं विवृणोति पञ्चभिः - आदाव् अन्ते जनानां सद् बहिर् अन्तः परावरम् । ज्ञानं ज्ञेयं वचो वाच्यं तमो ज्योतिस् त्व् अयं स्वयम् ॥ [भ्प् ७.१५.५७] जनानां देहादीनाम् आदौ कारणत्वेन अन्ते चावधित्वेन यत् परमात्म- लक्षणं सर्व-कारणं वस्तु सद् वर्तमानं तद् एव स्वयं बहिर् भोग्यं अन्त-भोक्तृ परवरं चोच्च-नीचं तमोऽप्रकाशः ज्योतिः प्रकाशश् च स्फुरति नान्यत् । अन्यस्य तद् विना स्वतः स्फुरणानिरूप्यत्वाद् इति भावः ।
[62] tatrānanyatve yuktiṃ vivṛṇoti pañcabhiḥ - ādāv ante janānāṃ sad bahir antaḥ parāvaram | jñānaṃ jñeyaṃ vaco vācyaṃ tamo jyotis tv ayaṃ svayam || [BhP 7.15.57] janānāṃ dehādīnām ādau kāraṇatvena ante cāvadhitvena yat paramātma- lakṣaṇaṃ sarva-kāraṇaṃ vastu sad vartamānaṃ tad eva svayaṃ bahir bhogyaṃ anta-bhoktṛ paravaraṃ cocca-nīcaṃ tamo'prakāśaḥ jyotiḥ prakāśaś ca sphurati nānyat | anyasya tad vinā svataḥ sphuraṇānirūpyatvād iti bhāvaḥ |
English translation
English witness · section(s) 66
Anuccheda 66
Text 1
Here someone may protest: “If the Supreme Personality of Godhead is the complete whole and everything that exists is a part of Him, then the Supreme Lord possesses the virtues and faults of the brahmanas and all others, and the rules and prohibitions of the scriptures apply to Him also. Of course, these statements cannot be accepted. These are all impossible ideas. Therefore it must be someone or something else that is the complete whole, for it cannot be the Supreme Lord.”
Fearing that someone would speak these words, Sri Narada explained (Srimad-Bhagavatam 7.15.61):
Text 2
“When a substance and its parts are separated, the acceptance of similarity between one and the other is called illusion. While dreaming one creates a separation between the existences called wakefulness and sleep. It is in such a state of mind that the regulative principles of the scriptures, consisting of injunctions and prohibitions are recommended.”*
Text 3
Here the words “vastunah vikalpe sati” mean “when there is doubt about the Supreme Personality of Godhead”, and “tavat sadrcya-bhramah syat” mean “then the idea that all is one with Him becomes destroyed and one comes to think that his material body is separate from the Lord and has no connection with Him”. When one seeks the supreme whole, then one sees the similar nature of all the parts and one understands that the parts are one in the sense that they are all parts of the whole. Therefore to think, “This material body is everything” is similar to thinking, “this one tree is the entire forest”.
Text 4
This kind of thinking is also described in the following words of the Supreme Personality of Godhead Himself (Srimad-Bhagavatam 11.22.45):
“Although the illumination of a lamp consists of innumerable rays of light undergoing constant creation, transformation, and destruction, a person with illusory intelligence who sees the light for a moment will speak falsely, saying, ‘This is the light of the lamp.’ As one observes a flowing river, ever-new water passes by and goes far away, yet a foolish person, observing one point in the river falsely states, ‘This is the water of the river.’ Similarly, although the material body of a human being is constantly undergoing transformation, those who are simply wasting their lives falsely think and say that each particular stage of the body is the person’s real identity.”***
Text 5
Thus the idea that one is a brahmana or member of another social class is an idea suitable for wakefulness and dream. The rules and prohibitions of the scriptures are meant for persons who stay in the two states of material conscious: wakefulness and dream. It is persons in those two states of consciousness that the scriptures order to perform certain activities and refrain from other activities.
Text 6
Here the Supreme Personality of Godhead (11.28.1) explains:
“One should neither praise nor criticize the conditioned nature and activities of other persons. Rather, one should see this world as simply the combination of material nature and the enjoying souls, all based on the one Absolute Truth.”***
Text 7
This quote is from the eleventh canto, twenty-eighth chapter of Srimad-Bhagavatam. There it is also said (Srimad-Bhagavatam 11.28.4):
“That which is expressed by material words or meditated upon by the material mind is not ultimate truth. What, therefore, is actually good or bad within this insubstantial world of duality, and how can the extent of such good and bad be measured?”***
It is also said (Srimad-Bhagavatam 7.15.61):
“When a substance and its parts are separated, the acceptance of similarity between one and the other is called illusion. While dreaming one creates a separation between the existences called wakefulness and sleep. It is in such a state of mind that the regulative principles of the scriptures, consisting of injunctions and prohibitions are recommended.”*
In this way it is said that the idea that the things of this world are separated from the Supreme Personality of Godhead is not the truth. Therefore everything that exists is dependent on the Lord. That is the meaning of these passages of Srimad-Bhagavatam. The verse quoted in the beginning of this anuccheda was spoken by Sri Narada to Sri Yudhisthira.