Paramātma · Sanskrit §74 · English §77
Source[७४] तद् एवं धी-प्रभृतीनां परमात्म-स्वाभाविक-शक्तिमयत्वम् उक्त्वा तथापि तेभ्यो बहिरङ्गअ-शक्तिमयेभ्योऽन्तरङ्ग-शक्ति-तटस्थ-शक्ति- विशिष्ट-परमात्मनो ऽन्यतमत्वेन तेषाम् अशुद्धत्व-व्यञ्जनया स- दोषत्वम् उक्त्वा तेष् धी-वृत्तिषु तावच् छुद्धस्यैव जीवस्य सकारणम् अध्यासम् आह -- बुद्धेर् जागरणं स्वप्नः सुषुप्तिर् इति चोच्यते । मायामात्रम् इदं राजन् नानात्वं प्रत्यग्-आत्मनि ॥ [भ्प् १२.४.२५] बुद्धि-वृत्ति-रूपं जागरणं स्वप्नः सुषुप्तिर् इतीदं प्रत्यग्-आत्मनि शुद्ध- जीवे विश्वतैर्जस-प्राज्ञत्वाख्यं नानात्वं माया-मात्रं माया-कृताध्यास- मात्रेण जातम् इत्य् अर्थः ।
[74] tad evaṃ dhī-prabhṛtīnāṃ paramātma-svābhāvika-śaktimayatvam uktvā tathāpi tebhyo bahiraṅgaa-śaktimayebhyo'ntaraṅga-śakti-taṭastha-śakti- viśiṣṭa-paramātmano 'nyatamatvena teṣām aśuddhatva-vyañjanayā sa- doṣatvam uktvā teṣ dhī-vṛttiṣu tāvac chuddhasyaiva jīvasya sakāraṇam adhyāsam āha -- buddher jāgaraṇaṃ svapnaḥ suṣuptir iti cocyate | māyāmātram idaṃ rājan nānātvaṃ pratyag-ātmani || [BhP 12.4.25] buddhi-vṛtti-rūpaṃ jāgaraṇaṃ svapnaḥ suṣuptir itīdaṃ pratyag-ātmani śuddha- jīve viśvatairjasa-prājñatvākhyaṃ nānātvaṃ māyā-mātraṃ māyā-kṛtādhyāsa- mātreṇa jātam ity arthaḥ |
English translation
English witness · section(s) 77
Anuccheda 77
Text 1
That the Lord is the Supreme Creator is also described in these words of Srimad-Bhagavatam (12.4.28):
Text 2
“It is a mistake to think in terms of the whole and the part.”
Text 3
Here is the meaning. Someone may say: “Before the creation the material world did not exist in a subtle form. At that time only the pure Supreme Brahman existed. Then, by the agency of His own potency, the Supreme Brahman transformed Himself into the material world. Therefore the material world is not real. It is an illusion.” This theory, called vivarta-vada (the theory of transformation), is expounded here in the words “samanya-vicesabhyam upalabhyeta sa bhramah”. According to this theory the Supreme Brahman employs His potency of ignorance to manifest the material world. We do not accept this theory of transformation. the actual truth, that the material world is indeed real, has already been proved in this book.
Paramātma · Sanskrit §75 · English §78
Source[७५] ततः परमात्मनि बुद्ध्य्-आदि-मयस्य जगतः सतोऽपि सम्पर्कः सुतरां नास्तीत्य् अर्थं चाह -- यथा जलधरा व्योम्नि भवन्ति न भवन्ति च । ब्रह्मणीदं तथा विश्वम् अवयव्युदयाप्ययात् ॥ [भ्प् १२.४.२६] यथा व्योम्नि व्योम-कार्य-वायु-ज्योतिः-सलिल-पार्थिवांश-धूम-परिणता जलधराः स्वेषाम् एवावयविनाम् उदयाद् भवन्ति दृश्यन्ते । अप्य् अयान् न भवन्ति न दृश्यन्ते च ते च तन् न स्पृशन्तीति ज्ञेयम् । तथा ब्रह्मणीदं विश्वम् इति योज्यम् । ततः सूक्ष्म-रूपेण तस्य स्थितिर् अस्त्य् एव जगच्-छक्ति- विशिष्ट-कारणास्तित्वात् । इत्थम् एवोक्तम् सतोऽभिव्यञ्जकः काल इति ॥७५॥
[75] tataḥ paramātmani buddhy-ādi-mayasya jagataḥ sato'pi samparkaḥ sutarāṃ nāstīty arthaṃ cāha -- yathā jaladharā vyomni bhavanti na bhavanti ca | brahmaṇīdaṃ tathā viśvam avayavyudayāpyayāt || [BhP 12.4.26] yathā vyomni vyoma-kārya-vāyu-jyotiḥ-salila-pārthivāṃśa-dhūma-pariṇatā jaladharāḥ sveṣām evāvayavinām udayād bhavanti dṛśyante | apy ayān na bhavanti na dṛśyante ca te ca tan na spṛśantīti jñeyam | tathā brahmaṇīdaṃ viśvam iti yojyam | tataḥ sūkṣma-rūpeṇa tasya sthitir asty eva jagac-chakti- viśiṣṭa-kāraṇāstitvāt | ittham evoktam sato'bhivyañjakaḥ kāla iti ||75||
English translation
English witness · section(s) 78
Anuccheda 78
Text 1
Here someone may protest: “The effect cannot exist before it is manifested. Therefore we agree with the vivarta-vada (theory of transformation).”
If this protest is said, then the following answer is given by Srimad-Bhagavatam (12.5.28):
Text 2
“The whole and the part depend on each other for existence. Therefore all that has a beginning and an end is insubstantial.”
Text 3
Here the words “yad ady-anta-vat” mean “the effect, which does not exist before it is manifested”, avastu” means “which cannot be described”. The reason for this is given in the word “anyonyapacrayat” (because of mutual dependence). This means that as long as the effect is not manifested, the cause of earth and the other material elements, is not really complete in its existence, and if the cause does not exist, then the effect cannot be manifested. therefore cause and effect are dependent on each other. Therefore, the Lord’s potency, which is the effect, must be accepted to exist along with its cause, the Supreme Lord, in order for the Lord to exist in completeness. In this way it is proved that even after the material universe is dissolved, the material world continues to exist in a subtle form. In this way it is proved that the Supreme Personality of Godhead is the original cause of the material world, which is made of the element earth and a host of other ingredients.
Paramātma · Sanskrit §76 · English §79
Source[७६] तद् एवं वक्तुं कारणास्तित्वं दृष्टान्तेन प्रतिपादयति -- सत्यं ह्य् अवयवः प्रोक्तः सर्वावयविनाम् इह । विनार्थेन प्रतीयेरन् पटस्येवाङ्ग तन्तवः ॥ [भ्प् १२.४.२७] सर्वेषाम् अवयविनां स्थूल-वस्तूनाम् अवयवः कारणं सत्यं सत्यो व्यभिचार-रहितः प्रोक्तः । लोके यथा दर्श्नाद् इत्य् आह विनेति ॥७६॥
[76] tad evaṃ vaktuṃ kāraṇāstitvaṃ dṛṣṭāntena pratipādayati -- satyaṃ hy avayavaḥ proktaḥ sarvāvayavinām iha | vinārthena pratīyeran paṭasyevāṅga tantavaḥ || [BhP 12.4.27] sarveṣām avayavināṃ sthūla-vastūnām avayavaḥ kāraṇaṃ satyaṃ satyo vyabhicāra-rahitaḥ proktaḥ | loke yathā darśnād ity āha vineti ||76||
English translation
English witness · section(s) 79
Anuccheda 79
Text 1
That the material world is manifested from the potency of the Supreme Personality of Godhead is also explained in these words of Srimad-Bhagavatam (11.4.29):
Text 2
“It cannot be said that anything, even the smallest particle, exists that was not manifested from the Supreme Personality of Godhead. if something were manifested not from him, then that something would be His spiritual equal. It would be just like Him.”
Text 3
Here the word “khyayamanah” means manifested”, “vikarah” means “even a slight transformation”, “pratyag atmanam antara” means without the Supreme Personality of Godhead, different from Him, or independent of Him”, and “na nirupyah” means cannot be said”. In this way it is said that the Supreme Personality of Godhead is, in one sense, not different from His creation. The words “syac cec cit sama atma-vat” mean “if something were manifested not from him, then that something would be His spiritual equal. It would be just like Him.”
Paramātma · Sanskrit §77 · English §80
Source[७७] अर्थेन स्थूल-रूपेण पटेनापि विना तस्मिन् कार्यास्तित्वम् अपि व्यतिरेकेण प्रतिपादयति । यत् सामान्य-विशेषाभ्याम् उपलभ्येत स भ्रमः । [भ्प् १२.४.२८] अयम् अर्थः । यद्य् एवम् उच्यते पूर्वं सूक्ष्माकारेणापि जगन् नासीत् किन्तु सामान्यं केवलं शुद्धं ब्रह्मैवासीत् तद् एव शक्त्या निमित्त-भूतया विशेषाकारेण जगद्-रूपेण परिणतम् इति तद् असत् । यतः यद् एव सामान्य- विशेषाभ्याम् उपलभ्येत स भ्रमो विवर्त-वाद एव । तत्र हि शुद्धं ब्रह्मैवाज्ञान-रूपया शक्त्या जगत्तया विवृतम् इति मतं न चास्माकं तद्- अभ्युपपत्तिः परिणामवादस्य सत्-कार्यता-पूर्वकत्वाद् इत्य् अर्थः ॥७७॥
[77] arthena sthūla-rūpeṇa paṭenāpi vinā tasmin kāryāstitvam api vyatirekeṇa pratipādayati | yat sāmānya-viśeṣābhyām upalabhyeta sa bhramaḥ | [BhP 12.4.28] ayam arthaḥ | yady evam ucyate pūrvaṃ sūkṣmākāreṇāpi jagan nāsīt kintu sāmānyaṃ kevalaṃ śuddhaṃ brahmaivāsīt tad eva śaktyā nimitta-bhūtayā viśeṣākāreṇa jagad-rūpeṇa pariṇatam iti tad asat | yataḥ yad eva sāmānya- viśeṣābhyām upalabhyeta sa bhramo vivarta-vāda eva | tatra hi śuddhaṃ brahmaivājñāna-rūpayā śaktyā jagattayā vivṛtam iti mataṃ na cāsmākaṃ tad- abhyupapattiḥ pariṇāmavādasya sat-kāryatā-pūrvakatvād ity arthaḥ ||77||
English translation
English witness · section(s) 80
Anuccheda 80
Text 1
Here someone may ask: “If no material changes occur unless they are begun by the Supreme Personality of Godhead, then the transcendental Supreme Personality of Godhead and the material universe are identical. Can the transcendental Supreme Lord be different from the material universe?” If this question is asked, a reply may be given in these words (Srimad-Bhagavatam 12.4.30):
Text 2
“Nothing is separate from the Supreme Personality of Godhead. Anyone who thinks the material world is separate from the Lord is a fool. The Supreme Lord and the material world are like two skies, two lights, or two winds.”
Text 3
Here the words “na hi satyasya nanatvam” mean there is not a variety of Supreme Personality of Godheads”. The verse then explains, “If someone thinks there are, then that person is a fool”. The verse then explains: The difference between the Supreme Lord and the material world is like the difference between the entire sky and small amount of sky within a clay pot, or like the great sun that shines everywhere and a small lamp shining in a room, or like the wind that blows through the sky and the breath in a single body
Paramātma · Sanskrit §78 · English §81
Source[७८] नन्व् अपूर्वम् एव कार्यम् आरम्भ-विवर्त-वादिनाम् इव युष्माकम् अपि ज्ञायतां तत्राह - अन्योन्यापाश्रयात् सर्वम् आद्यन्तवद् अवस्तु यत् ॥ [भ्प् १२.४.२८] यदाद्यन्तर्वद् अपूर्वं कार्यं तत् पुनर् अवस्तु निरूपणासहम् इत्य् अर्थः । तत्र हेतुर् अन्योन्योपश्रयात् । यावत् कार्यं न जायते तावत् कारणत्वं मृत्- शुक्त्य्-आदेर् न सिध्यति कारणत्वासिद्धौ च कार्यं न जायत एवेति परस्पर- सापेक्षत्व-दोषात् । ततः कारणत्व-सिद्धये कार्य-शक्तिस् तत्रावश्यम् अभुपगन्तव्या । सा च कार्य-सूक्ष्मावस्थैवेति कार्यास्तित्वं सिध्यति । तथापि स्थ्”ल-रूपता-पादकत्वान् मृद्-आदेः कारणत्वम् अपि सिध्यतीति भावः ।
[78] nanv apūrvam eva kāryam ārambha-vivarta-vādinām iva yuṣmākam api jñāyatāṃ tatrāha - anyonyāpāśrayāt sarvam ādyantavad avastu yat || [BhP 12.4.28] yadādyantarvad apūrvaṃ kāryaṃ tat punar avastu nirūpaṇāsaham ity arthaḥ | tatra hetur anyonyopaśrayāt | yāvat kāryaṃ na jāyate tāvat kāraṇatvaṃ mṛt- śukty-āder na sidhyati kāraṇatvāsiddhau ca kāryaṃ na jāyata eveti paraspara- sāpekṣatva-doṣāt | tataḥ kāraṇatva-siddhaye kārya-śaktis tatrāvaśyam abhupagantavyā | sā ca kārya-sūkṣmāvasthaiveti kāryāstitvaṃ sidhyati | tathāpi sth”la-rūpatā-pādakatvān mṛd-ādeḥ kāraṇatvam api sidhyatīti bhāvaḥ |
English translation
English witness · section(s) 81
Anuccheda 81
Text 1
In Srimad-Bhagavatam (12.4.29) it is said:
“It cannot be said that anything, even the smallest particle, exists that was not manifested from the Supreme Personality of Godhead. if something were manifested not from him, then that something would be His spiritual equal. It would be just like Him.”
This mean that all words ultimately refer to the Supreme Personality of Godhead. To explain this truth the following example is given in Srimad-Bhagavatam (12.4.31):
Text 2
“As gold is called by different names when it is fashioned into different objects, so the Supreme Personality of Godhead is called, in the Vedas and in ordinary speech, by many different names.”
Text 3
This verse means: “As gold, when fashioned into belts, earrings, and other ornaments, is called by different names, so the Supreme Personality of Godhead is called by different names in the Vedas and in ordinary speech.”
Text 4
This is also described by the following words of the Skanda Purana:
“Every word that exists may be used as a name for the Supreme Personality of Godhead, who is worshiped by all the Vedas.”
Paramātma · Sanskrit §79 · English §82
Source[७९] तद् एवं स्वाभावैक-शक्तिमयम् एव परमात्मनो जगद् इत्य् उपसंहरति - विकारः ख्यायमानोऽपि प्रत्यग्-आत्मानम् अन्तरा । न निरूप्योऽस्त्य् अणुर् अपि स्याच् चेच् चित्-सम आत्मवत् ॥ [भ्प् १२.४.२९] यद्यपि ख्यायमामनः प्रकाशमान एव तथापि स्वल्पोऽपि विकारः प्रत्यग्- आत्मानं परमात्मानं विना तद्-व्यतिरेकेण स्वतन्त्रतया न निरूप्योऽस्ति । तद् उक्तं तद्-अनन्यत्व-विवरण एव । यदि च तं विनापि स्यात् तदा चित्-समः स्याच् चिद्-रूपेण समः स्व-प्रकाश एवाभविष्यत् । आत्मवत् परमात्मवन् नित्यैकावस्थश् चाभविष्यत् ।
[79] tad evaṃ svābhāvaika-śaktimayam eva paramātmano jagad ity upasaṃharati - vikāraḥ khyāyamāno'pi pratyag-ātmānam antarā | na nirūpyo'sty aṇur api syāc cec cit-sama ātmavat || [BhP 12.4.29] yadyapi khyāyamāmanaḥ prakāśamāna eva tathāpi svalpo'pi vikāraḥ pratyag- ātmānaṃ paramātmānaṃ vinā tad-vyatirekeṇa svatantratayā na nirūpyo'sti | tad uktaṃ tad-ananyatva-vivaraṇa eva | yadi ca taṃ vināpi syāt tadā cit-samaḥ syāc cid-rūpeṇa samaḥ sva-prakāśa evābhaviṣyat | ātmavat paramātmavan nityaikāvasthaś cābhaviṣyat |
English translation
English witness · section(s) 82
Anuccheda 82
Text 1
In this way it has been explained that the material world is a potency of the Supreme Personality of Godhead. Merely by attaining transcendental knowledge, the individual soul cannot attain liberation from the material world, for even then he remains covered by the Lord’s potency of false-ego. An example is given to explain this in the following words of Srimad-Bhagavatam (12.4.32):
Text 2
“Although a cloud is a product of the sun and is also made visible by the sun, it nevertheless creates darkness for the viewing eye, which is another partial expansion of the sun. Similarly, material false ego, a particular product of the Absolute Truth made visible by the Absolute Truth, obstructs the individual soul, another partial expansion of the Absolute Truth, from realizing the Absolute Truth.”***
Text 3
Indeed, the sun’s rays become transformed into clouds, and as clouds they shower rains. This is described in the following words of the scriptures:
Text 4
“By offering oblations in the fire, one worships the sun-god, for from the sun come rains, from rains come food, and by food the people are nourished.”
Text 5
This is the meaning: The words “yatharka-prabhavah” mean “manifested from the sun”, “ghanah” means “thick clouds”, “arkamca-bhutasya caksusas tamah” means “darkness that obscures the vision of the eye, which is a partial expansion of the sun, on the ground and in the sky”, “evam aham” means “material false ego”, “brahma-gunah” means “manifested from a potency of the Supreme Personality of Godhead”, “iksitah” means “manifested from the Supreme Personality of Godhead”, “brahmamcakasya” means “the marginal potency, which is a tiny part-and-parcel of the Supreme Personality of Godhead”, and “atmana atma-bandhanah” means “which covers the real identity of the individual spirit soul”.
Paramātma · Sanskrit §80 · English §83
Source[८०] ननु यदि परमात्मानं विना विकारो नास्ति तर्हि परमात्मनः सोपाधित्वे निरुपाधित्वं न सिध्यति । तस्मात् सोपाधेर् निरुपाधिर् अन्य् एव किम् इत्य् अत्राह -- न हि सत्यस्य नानात्वम् अविद्वान् यदि मन्यते । नानात्वं छिद्रयोर् यद्वज् ज्योतिषोर् वातयोर् इव ॥ [भ्प् १२.४.३०] सत्यस्य परमात्मनो नानात्वं न हि विद्यते । यदि तस्य नानात्वं मन्यते तर्ह्य् अविद्वान् यतस् तस्य निरुपाधित्व-सोपाधित्व-लक्षणं नानात्वं महाकाश-घटाकाशयोर् यद्वत् तद्वद् गृहाङ्गन-गत-सर्व-व्यापि-तेजसोर् इव बाह्य-शरीर-वाय्वोर् इव चेति । [८०] यस्माद् विकारः ख्यायमानोऽपि प्रत्यग्-आत्मानम् अन्तरा न निरूप्योऽस्त्य् अणुर् अपि तस्मात् सर्व-शब्द-वाच्योऽपि स एवेति स-दृष्टान्तम् आह - यथा हिरण्यं बहुधा समीयते नृभिः किर्याभिर् व्यवहार-वर्त्मसु । एवं वचोभिर् भगवान् अधोक्षजो व्याख्यायते लौकिक-वैदिकैर् जनैः ॥ [भ्प् १२.४.३१] क्रियाभिस् तत्-तद्-वचन-भेदैर् बहुधा कटक-कुण्डादि-रूपेण यथा सुवर्णम् एव वचोभिस् तत्-तन्-नामभिः प्रतीयते तथा लौकिअक्-वैदिकैः सर्वैर् एव वचोभिर् भगवान् एव व्याख्यायते । तद् उक्तम् - सर्व- नामाभिधेयश् च सर्व-वेदेडितश् च सः इति स्कान्दे ।
[80] nanu yadi paramātmānaṃ vinā vikāro nāsti tarhi paramātmanaḥ sopādhitve nirupādhitvaṃ na sidhyati | tasmāt sopādher nirupādhir any eva kim ity atrāha -- na hi satyasya nānātvam avidvān yadi manyate | nānātvaṃ chidrayor yadvaj jyotiṣor vātayor iva || [BhP 12.4.30] satyasya paramātmano nānātvaṃ na hi vidyate | yadi tasya nānātvaṃ manyate tarhy avidvān yatas tasya nirupādhitva-sopādhitva-lakṣaṇaṃ nānātvaṃ mahākāśa-ghaṭākāśayor yadvat tadvad gṛhāṅgana-gata-sarva-vyāpi-tejasor iva bāhya-śarīra-vāyvor iva ceti | [80] yasmād vikāraḥ khyāyamāno'pi pratyag-ātmānam antarā na nirūpyo'sty aṇur api tasmāt sarva-śabda-vācyo'pi sa eveti sa-dṛṣṭāntam āha - yathā hiraṇyaṃ bahudhā samīyate nṛbhiḥ kiryābhir vyavahāra-vartmasu | evaṃ vacobhir bhagavān adhokṣajo vyākhyāyate laukika-vaidikair janaiḥ || [BhP 12.4.31] kriyābhis tat-tad-vacana-bhedair bahudhā kaṭaka-kuṇḍādi-rūpeṇa yathā suvarṇam eva vacobhis tat-tan-nāmabhiḥ pratīyate tathā laukiak-vaidikaiḥ sarvair eva vacobhir bhagavān eva vyākhyāyate | tad uktam - sarva- nāmābhidheyaś ca sarva-vedeḍitaś ca saḥ iti skānde |
English translation
English witness · section(s) 83
Anuccheda 83
Text 1
By his own power, the individual spirit soul cannot become free of his entanglement in the material world. However, when a soul becomes eager to know the truth of the Supreme Lord, the Lord Himself frees the soul from material bondage. This is described in the following example (Srimad-Bhagavatam 12.4.33):
Text 2
“When the cloud originally produced from the sun is torn apart, the eye can see the actual form of the sun. Similarly, when the spirit soul destroys his material covering of false ego by inquiring into the transcendental science, he regains his spiritual awareness.”***
Text 3
In the example given here with the words “ghano yadarka-prabhavo vidiryate” it is seen that the eyes themselves are powerless to dispel the clouds. Only the sun has that power. In the second part of the example the word “atmanah” means “of the Supreme Personality of Godhead”, jijnasaya” means “when the desire to know is aroused, then the Supreme Lord gives His mercy”, and ahagkaro nacyati” means “then the false ego flees”. This means that the false ego perishes when one understands the Supreme Personality of Godhead. The impersonalists’ theory of transformation is clearly not supported by this explanation.
Text 4
Here the words “ca upadhih” mean “the false ego covering the individual spirit soul”. This example explains that when the darkness of the clouds is removed, then the eyes (caksuh) can see (iksate) the original form (svarupam) of the soul. By thus seeing the original form of the soul, one understands the true nature of the soul. In this way the soul’s original power is again openly manifested. That is the meaning.
Text 5
Sometimes a person is so eager to see the sun that he sees the sun in his memory. Thus, in the second part of this example the word “anusmaret” (he remembers) means “seeing Him in his memory, a person searches for the Supreme Personality of Godhead”.
Paramātma · Sanskrit §81 · English §84
Source[८१] तद् एवं जगतः परमात्म-स्वाभाविक-शक्तिमयत्वम् उक्त्वा तेन च जीव- कर्तृकेण ज्ञानेन तन्-नाशन-सामर्थ्यं व्यज्य मोक्षार्थं तद्-अध्यास- परित्यागम् उपदेष्टुं परमात्म-शक्तिमयस्यापि तस्योपाध्यध्यात्मकस्य जीव-स्वरूप-प्रकाशावरकत्व-रूपं दोषं सदृष्टान्तम् उपपादयति -- यथा घनोऽर्क-प्रभवोऽर्क-दर्शितो ह्य् अर्कांश-भूतस्य च चक्षुषस् तमः । एवं त्व् अहं ब्रह्म-गुणस् तद्-ईक्षितो ब्रह्मांशकस्यात्मन आत्म-बन्धनः ॥ [भ्प् १२.४.३२] अर्क-रश्मय एव मेघ-रूपेण परिणता वर्षन्ति । (!) अग्नौ प्राप्ताहुतिः सम्यग् आदित्यम् उपतिष्ठते । आदित्याज् जायत वृष्टिर् वृष्टेर् अन्नं ततः प्रजाः । इति वचनात् । अयम् अर्थः । यथार्क-प्रभवोऽर्केणैव दर्शितः प्रका- शितश् च घनो निविडो मेघः । अर्कांश-भूतस्य चक्षुषस् तमः दिवि भूमौ च महान्धकार-रूपो भवति । एवम् अहं प्राकृताहङ्कारो ब्रह्म-गुणः परमात्म-शक्ति-कार्य-भूतः तदीक्षितस् तेनैव परमात्मना प्रकाशितश् च ब्राह्मांशकस्य तटस्थ-शक्ति-रूपत्वात् परमात्मनो यो हीनांशस् तस्यात्मनो जीवस्यात्म-बन्धनः स्वरूप- प्रकाशावरको भवति ।
[81] tad evaṃ jagataḥ paramātma-svābhāvika-śaktimayatvam uktvā tena ca jīva- kartṛkeṇa jñānena tan-nāśana-sāmarthyaṃ vyajya mokṣārthaṃ tad-adhyāsa- parityāgam upadeṣṭuṃ paramātma-śaktimayasyāpi tasyopādhyadhyātmakasya jīva-svarūpa-prakāśāvarakatva-rūpaṃ doṣaṃ sadṛṣṭāntam upapādayati -- yathā ghano'rka-prabhavo'rka-darśito hy arkāṃśa-bhūtasya ca cakṣuṣas tamaḥ | evaṃ tv ahaṃ brahma-guṇas tad-īkṣito brahmāṃśakasyātmana ātma-bandhanaḥ || [BhP 12.4.32] arka-raśmaya eva megha-rūpeṇa pariṇatā varṣanti | (!) agnau prāptāhutiḥ samyag ādityam upatiṣṭhate | ādityāj jāyata vṛṣṭir vṛṣṭer annaṃ tataḥ prajāḥ | iti vacanāt | ayam arthaḥ | yathārka-prabhavo'rkeṇaiva darśitaḥ prakā- śitaś ca ghano niviḍo meghaḥ | arkāṃśa-bhūtasya cakṣuṣas tamaḥ divi bhūmau ca mahāndhakāra-rūpo bhavati | evam ahaṃ prākṛtāhaṅkāro brahma-guṇaḥ paramātma-śakti-kārya-bhūtaḥ tadīkṣitas tenaiva paramātmanā prakāśitaś ca brāhmāṃśakasya taṭastha-śakti-rūpatvāt paramātmano yo hīnāṃśas tasyātmano jīvasyātma-bandhanaḥ svarūpa- prakāśāvarako bhavati |
English translation
English witness · section(s) 84
Anuccheda 84
Text 1
Seeing the Supreme Personality of Godhead and attaining liberation from the material world are also described in these words (Srimad-Bhagavatam 11.4.34):
“By cutting the soul’s bonds of false ego with the sword of intelligence, one can at last see the infallible Supreme Personality of Godhead. The sages say this vision is final liberation.”
Text 2
Here the word “etena” (by this) refers to the previously mentioned sword, and “mayamaya” is an adjective modifying “ahagkarana”“. The sword is meant for cutting the false ego. “Avatisthate” means situated in his original form”. That is not all. There is also “acyutatmanubhavah” (direct perception of the Supreme Personality of Godhead). Here “acyuta” is a name of the Supreme Lord and “atma” means “the Supersoul”. This verse was spoken by Srila Sukadeva Gosvami.
Paramātma · Sanskrit §82 · English §85
Source[८२] स चाध्यास-परित्यागः स्वतो न भवति किन्तु परमात्म-जिज्ञासया तत्- प्रभावेनैवेति वक्तुं पूर्ववद् एव दृष्टान्त-पअरिपाटीम् आह -- घनो यदार्क-प्रभवो विदीयर्यते चक्षुः स्वरूपं रविम् ईक्षते तदा । यदा ह्य् अहङ्कार उपाधिर् आत्मनो जिज्ञासया नश्यति तर्ह्य् अनुस्मरेत् ॥ [भ्प् १२.४.३३] घनो यथार्क-प्रभवो विदीर्यते इति दृष्टान्तांशे तद्-विदारणस्य न चक्षुः-शक्ति-साध्यत्वम् किन्तु सूर्य-प्रभाव-साध्यत्वम् इति व्यक्तम् । अनेन दार्ष्टान्तिकेऽपि आत्मनः परमात्मनो जिज्ञासया जातेन तत् प्रसादेनाहङ्कारो नश्यति पलायते इत्य् अत्रांशे पुरुष-ज्ञान-साध्यत्वम् अहङ्कार-नाशस्य खण्डितम् । अतो विवर्त-वादो नाभ्युपगतः । अत्र चोपाधिर् इति विशेषणेन स्वरूप-भूताहङ्कारस् त्व् अन्य एवेति स्पष्टीभूतम् । एवं यथा दृष्टान्तेघन-प्राय-महान्धकारावरणाभावात् तत्- प्रभावेण योग्यतालाभाच् च चक्ष्ः कर्तृ भूतं स्वरूपं कर्म-भूतम् ईक्षते स्व-स्वरूप-प्रकाशम् अस्तित्वेन जानाति स्व-शक्ति-प्राकट्यं लभत इत्य् अर्थः । कदाचित् तदीक्षणोन्मुखः सन् रविं चेक्षते तथा दार्ष्टान्तिकेऽप्य् अनुस्मरेत् स्मर्तुर् अनुसन्धातुं योग्यो भवति, आत्मानं चेति शेषः ।
[82] sa cādhyāsa-parityāgaḥ svato na bhavati kintu paramātma-jijñāsayā tat- prabhāvenaiveti vaktuṃ pūrvavad eva dṛṣṭānta-paaripāṭīm āha -- ghano yadārka-prabhavo vidīyaryate cakṣuḥ svarūpaṃ ravim īkṣate tadā | yadā hy ahaṅkāra upādhir ātmano jijñāsayā naśyati tarhy anusmaret || [BhP 12.4.33] ghano yathārka-prabhavo vidīryate iti dṛṣṭāntāṃśe tad-vidāraṇasya na cakṣuḥ-śakti-sādhyatvam kintu sūrya-prabhāva-sādhyatvam iti vyaktam | anena dārṣṭāntike'pi ātmanaḥ paramātmano jijñāsayā jātena tat prasādenāhaṅkāro naśyati palāyate ity atrāṃśe puruṣa-jñāna-sādhyatvam ahaṅkāra-nāśasya khaṇḍitam | ato vivarta-vādo nābhyupagataḥ | atra copādhir iti viśeṣaṇena svarūpa-bhūtāhaṅkāras tv anya eveti spaṣṭībhūtam | evaṃ yathā dṛṣṭānteghana-prāya-mahāndhakārāvaraṇābhāvāt tat- prabhāveṇa yogyatālābhāc ca cakṣḥ kartṛ bhūtaṃ svarūpaṃ karma-bhūtam īkṣate sva-svarūpa-prakāśam astitvena jānāti sva-śakti-prākaṭyaṃ labhata ity arthaḥ | kadācit tadīkṣaṇonmukhaḥ san raviṃ cekṣate tathā dārṣṭāntike'py anusmaret smartur anusandhātuṃ yogyo bhavati, ātmānaṃ ceti śeṣaḥ |
English translation
English witness · section(s) 85
Anuccheda 85
Text 1
Some philosophers assert that the Supreme Lord has two potencies: 1. His personal, internal potency, and 2. His maya potency. The former manifests the Lord’s glory and opulence, and the latter creates, maintains, and destroys the material world, which is like a mirage to show the bewildered conditioned souls.
Text 2
It is the view of one group of philosophers that even material activities are ultimately real. The idea of the impersonalists. In truth the doer in the material world is real, the seer is real, and the Lord’s potency by which all this is manifested in the material world is also real.
Text 3
This is affirmed by the following words of the scriptures:
“Who is such a fool that he wastes his time thinking: ‘Is the fragrance of Lord Krsna’s lotus feet real or unreal? Is the material world real or unreal?’ “
Text 4
This is also explained in Srila Sridhara Svami’s commentary on Srimad-Bhagavatam 10.87.36. Some thinks claim that not only is the material world is unreal, but even the spiritual world of Vaikuntha is also unreal. We, however, affirm that the spiritual world and the visible material world are both real. Later we will give an example to demonstrate this.
Text 5
Even if they give many millions of examples, the most learned impersonalists still cannot prove their theory, or make the truth anything other than it is. The truth is that the Supreme Personality of Godhead and the individual spirit souls are one only in the sense that they are all spiritual in nature. Otherwise, they are different. For example the Supreme Personality of Godhead creates the material world, and the individual spirit souls residing in the material world are bewildered. Any doubts about the truth that the Supreme Personality of Godhead and the individual spirit souls are different will be removed by the questions and answers in the following eight verses of Srimad-Bhagavatam (3.7.2-9) quoted and explained in this and the following anucchedas. The first of these verses is given here (Srimad-Bhagavatam 3.7.2):
Text 6
Sri Vidura said: O great brahmana, since the Supreme Personality of Godhead is the complete spiritual whole and is unchangeable, how is He connected with the material modes of nature and their activities? If this is His pastime, how do the activities of the unchangeable take place and exhibit qualities without the modes of nature?”*
Text 7
Here the word “brahmna” means “O brahmana”, “cin-matrasya” means “whose form is spiritual”, “bhagavatah” means “whose powers and opulences are manifested by His own internal potency in the spiritual world of Vaikuntha and in other places”, “nirgunasya” means who is not touched by the material modes of nature”, and ca avikarinah” means “whose limitless forms, potencies, and pastimes are not subject to material changes, like those of the residents of the material world”.
Text 8
Here the question is asked: “How is it possible that the Lord, who is not subject to material changes, has some connection with the material modes of nature, which begin with goodness?” Then this question is asked: “If the Supreme Lord has no contact with the material modes, then how is the material universe created, maintained, and destroyed?” Because the Supreme Personality of Godhead is spiritual in nature, it cannot be said that He is in contact with the material modes, for that contact would contradict His spirituality. Still, the material modes have no power to act independently, without the influence of the Supreme Lord. These questions are answered here with the words “lilaya vapi” (this is His pastime).
Text 9
Here the person asking the question accepts the truth that the Supreme Personality of Godhead is spiritual in nature, is free of material change, and is not touched by the material modes of nature. Here he says, “We have no doubt that the Supreme Personality of Godhead is spiritual and has a spiritual form. Still, how is it that He has some contact with the modes of material nature?” That is the meaning of his question.
Paramātma · Sanskrit §83 · English §86
Source[८३] निगमयति - यदैवम् एतेन विवेक-हेतिना मायामयाहङ्कारणात्म-बन्धनम् । च्छित्वाच्युतात्मानुभवोऽवतिष्ठते तम् आहुर् आयन्तिकम् अङ्ग सम्प्लवम् ॥ [भ्प् १२.४.३४] एतेन पूर्वोक्त-विवेक-शस्त्रेण । मायामयेति विशेषणं स्वरूप- भूताहङ्कारस्य व्यवच्छेदार्थम् । अवतिष्ठते स्व-स्वरूपेणावस्थितो भवति । न केवलम् एतावद् एव अच्युत्मानुभवः अच्युतेऽच्युत-नाम्न्य् आत्मनि परमात्मन्य् अनुभवो यस्य तथाभूत एव सन्न् अवतिष्ठते ॥ १२.४ ॥ श्री- शुकः ॥८४॥
[83] nigamayati - yadaivam etena viveka-hetinā māyāmayāhaṅkāraṇātma-bandhanam | cchitvācyutātmānubhavo'vatiṣṭhate tam āhur āyantikam aṅga samplavam || [BhP 12.4.34] etena pūrvokta-viveka-śastreṇa | māyāmayeti viśeṣaṇaṃ svarūpa- bhūtāhaṅkārasya vyavacchedārtham | avatiṣṭhate sva-svarūpeṇāvasthito bhavati | na kevalam etāvad eva acyutmānubhavaḥ acyute'cyuta-nāmny ātmani paramātmany anubhavo yasya tathābhūta eva sann avatiṣṭhate || 12.4 || śrī- śukaḥ ||84||
English translation
English witness · section(s) 86
Anuccheda 86
Text 1
Because He is perfectly spiritual, the Supreme Personality of Godhead does not engage in ordinary insignificant material activities that are impelled by the modes of nature. This truth is repeated again in the following question, which asserts that it is illogical to assume that the Supreme Lord would play in the same way an ordinary material child would play (Srimad-Bhagavatam 3.7.3):
Text 2
“Boys are enthusiastic to play with other boys or with various diversions because they are encouraged by desire. But there is no possibility of such desire for the Lord because He is self-satisfied and detached from everything at all times.”*
Text 3
Here the word “udyamah” means “what impels one to act”. Here it is said that desire (kamah) is the cause of boys’ playing (arbhakasya kridayam). “Anyatah” means either “other things” or “other boys”. In this way there is a desire to play. The verse then says, However, the Supreme Personality of Godhead is already satisfied (trptasya) with His own (svatah) glories and opulences and powers, and therefore He is always detached from all else. How (katham), then, is it possible that He could desire to play (cikridisa) with the conditioned souls residing in the material world (anyatah)?”