Introduction a Introduction
particular potencies by the glance of the Lord, so that they are able to manifest the
Yüklə 8,84 Mb.
|
| particular potencies by the glance of the Lord, so that they are able to manifest the
universal egg. COMMENTARY The universe is created from the transformation of the total material ingredients, called the mahat-tattva. Under the shelter of material nature, these ingredients bring about the creation of the cosmic manifestation. TEXT 19 SaáEvDaaTavEiTaTa}aaQaaR>PaÄ%adYa> ) jaNaMaaTMaae>aYaaDaarSTaTaaedeheiNd]YaaSav> ))19))
According to some philosophers, there are seven elements—earth, water, fire, air, and ether, along with the minute spirit soul and the Supreme Soul, who is the basis of both the material elements and the infinitesimal spirit soul. According to this theory, the body, senses, life air, and all material phenomena are produced from these seven elements. COMMENTARY The word dhätu in this context means “truth,” or “element.” The word jďäna in this verse refers to the living entity. These seven elements are the source of all material ingredients, beginning from the sky. PURPORT Those philosophers who propound the theory of seven truths accept the five gross material elements, along with the living entity and the Supersoul, to be the seven primary elements. They say that from these elements, the material body, the senses, and all other objects have become manifest.
z@(wTYa}aaiPa>aUTaaiNaPaÄzď> ar>PauMaaNa( ) TaEYauRwTa AaTMaSaM>aUTaE>Sa*îed&SaMaPaaivXaTa( ))20))
There are other philosophers that state that there are six principle truths, which include the five material elements and the Supersoul.
The philosophy of six truths takes consideration of the five material elements and the Supersoul.
514 UDDHAVA-GÉTÄ TEXT 21 cTvaYaeRveiTaTa}aaiPaTaeJa AaPaae_ŕMaaTMaNa> ) JaaTaaiNaTaEird&JaaTa&JaNMaavYaivNa>%lu/ ))21))
Some philosophers say that there are four elements, and that of these four, fire, water, and earth are created from the self, the fourth element. After manifesting, these elements combine to form the universe. COMMENTARY The word anna in this verse means “earth,” the word ätmä means “the Supersoul,” who is the source of the material ingredients.
The philosophers who propose that there are four truths accept fire, water, earth, and the self to be the causes of the cosmic manifestation.
Sa&:YaaNaeSaádXake->aUTaMaa}aeiNd]Yaai PaÄPaÄEk-MaNaSaa AaTMaa SaádXa>SMa*Ta> ))22))
The seventeen truths propounded by some philosophers are the five gross material elements, the five sense objects, the five senses, the mind, and the self.
There are others who propagate the philosophy of seventeen basic truths—the five gross material elements, the five sense objects, the five senses, the mind, and the self.
Enumeration of the Elements of Material Creation TEXT 23 TaÜTzae@XaSa&:YaaNae AaTMaEvMaNa oCYaTae ) >aUTaeiNd]Yaai Philosophers that perceive sixteen elements differ from the previous conception only because the self is identified with the mind. Others perceive thirteen elements—the five gross elements, the five senses, the mind, the soul, and the Supreme Soul. COMMENTARY The soul is often addressed as the mind. In the philosophy of thirteen basic truths, the five gross elements and the five sense objects are all together counted as five, and in addition there are the five senses, the mind, the spirit soul, and the Supersoul. PURPORT Those who preach the philosophy of sixteen basic truths consider the soul and the mind to be one and the same. Those who propagate the philosophy of thirteen basic elements count the five gross elements and the five sense objects as five in all. In addition, they count the five senses, the mind, the spirit soul, and the Supersoul.
Wk-adXaTv AaTMaaSaaEMaha>aUTaeiNd]Yaai AíaEPa[k*-TaYaęEvPauĺzęNaveTYaQa ))24))
The propounders of eleven basic truths count the ten senses and the soul. Those who advocate the philosophy of eight basic truths count the five gross elements, mind,
intelligence, and false ego. Those who advocate the philosophy of nine basic truths accept these eight, as well as the soul.
516 UDDHAVA-GÉTÄ TEXT 25 wiTaNaaNaaPa[Sa&:YaaNa&TatvaNaaMa*izi>a>k*-TaMa( ) Sav|NYaaYYa&Yaui˘-MatvaiÜduza&ik-MaXaae>aNaMa( ))25))
Thus, philosophers have categorized the material elements in various ways. All of these categorizations are based upon logic and reason and certainly exhibit great dexterity of intelligence. COMMENTARY By using the word iti Çré Kĺńëa indicates that He is concluding His explanation to Uddhava about the various estimates of material elements.
é[qoÖv ovac Pa[k*-iTa>Pauĺzęae>aaEYaŰPYaaTMaivl/+a ANYaaeNYaaPaaé[YaaTk*-Z Pa[k*-TaaEl/+YaTaeůaTMaaPa[k*-iTaęTaQaaTMaiNa ))26))
Uddhava is now expressing another doubt. The material nature is considered to be enjoyer of nature. It may appear difficult to discriminate between the living entity and his embodiment, or the Supreme Lord and His energy. Such distinctions must therefore
be seen through the eyes of the scriptures. Enumeration of the Elements of Material Creation PURPORT 517 In this material world, it appears as if life cannot exist independently of the material body. Indeed, the living entity and material nature appear to be inseparable, from the time of conception within the mother’s womb, right up to the time of death. In conditional life, we cannot imagine how life can be a separate entity, without dependence upon matter for its manifestation. Of course, the material body cannot exist without the presence of the spirit soul and thus there appears to be a mutual dependence. Here, Uddhava wants the Lord to clarify all these.
Wv&MaePau<@rqk-a+aMahaNTa&Sa&XaYa&ôid ) ^etauMahRiSaSavRjvcaei>aNaRYaNaEPau Çré Uddhava said: Kindly remove my doubt by demonstrating how the material body is distinct from the soul, and how material nature is separate from the Supersoul. You can certainly do so because You are the most expert in reasoning and arguments. TEXT 28 TvtaaejaNa&ihJaqvaNaa&Pa[MaaezSTae_}aXai˘-Ta> ) TvMaevůaTMaMaaYaaYaaGaiTa&veTQaNacaPar> ))28))
518 UDDHAVA-GÉTÄ COMMENTARY Uddhava said: You are the source of all knowledge and so it is by Your mercy that a living entity can obtain knowledge. Your energy, vidyä, awards one knowledge and Your energy, avidyä, takes away that knowledge.
Uddhava further inquired: By accepting subordination to the Supreme Lord, the living entities obtain knowledge. The bewildering potency of the Lord creates illusion in the minds of the rebellious living entities. Mäyä-devé exists under the shelter of the Supreme Lord and she manifests her potency in two ways—the covering potency and the throwing potency. Those who are under the influence of the Lord’s illusory energy cannot understand how they are being conditioned.
é[q>aGavaNauvac Pa[k*-iTa>PauĺzęeiTaivk-LPa>PauĺzzR>a ) WzvEk-airk->SaGaaeRGau çré-bhagavän uväca prakĺtiů puruńaç ceti vikalpaů puruńarńabha eńa vaikärikaů sargo guëa-vyatikarätmakaů The Supreme Lord said: O best among men, there is distinct difference between material nature and the living entities and the Supreme Lord. This manifest universe undergoes constant transformation, being acted upon by the agitation of the modes of nature. COMMENTARY Material nature is subject to change, but the Supreme Lord is always unchangeable. Nature is manifold but the Supreme Lord is one without a second. Nature is dependent but the Supreme Lord is fully independent. Material nature is manifested with the help of others, whereas the Supreme Lord is self-manifested. In these ways, there are many differences between the material nature and the Supreme Lord. Such distinctions are being described in these four verses. The word vikalpa means “difference.” The Supreme Lord is certainly distinct from His energy. Material bodies are products of the material nature, and all material forms are subject to transformation, being agitated by the three modes of material nature. Enumeration of the Elements of Material Creation PURPORT 519 The Supreme Lord is unchanging whereas the material nature is always subject to change. There is a manifestation of temporary variegatedness in this world produced by the illusory energy of the Lord because of the combination of the three modes of material nature. Although the material world is limited and temporary, the spiritual world, which is far beyond the material world, is full of eternal variegatedness created by the spiritual nature. In that realm, nothing is agitated or influenced by the three modes of material nature, being fully transcendental and eternal. In the transcendental abode of the Lord, there are eternal variegated pastimes of the object of service, the Supreme Lord, and the devotees of the Lord, based on loving devotional service. Because there is complete harmony in diversity in the spiritual world, there is no conflict of interest. Instead of the creation, maintenance, and annihilation that characterizes the material manifestation, there is eternity, full knowledge, and bliss. TEXT 30 MaMaa®MaaYaaGau vEk-airk-ińivDaae_DYaaTMaMaek-MaQaaiDadEvMaiDa>aUTaMaNYaTa( ))30))
The diversity of nature is described herein. The various types of consciousness within the different material bodies reveals different aspects of the Lord’s creation. The
seemingly endless varities of material consciousness are created by the transformation of the three modes of material nature. In this way, the multi-faceted material nature
transforms into many categories, but can be simply understood in three divisions— The external energy of the Lord manifests in three modes and by their interaction, all varieties of material manifestations take place. Creation, maintenance, and
520 UDDHAVA-GÉTÄ dissolution, are the three phases of material manifestation and these are understood in three aspects—adhyätmika, ädhidaivika, and ädhibhautika. The Lord’s internal energy is without any tinge of the material qualities, but is manifest in three features—sandhini, samvit, and hlädiné. TEXT 31 d*Ga]UPaMaak|-vPaur}arNDa]eParSPar&iSaDYaiTaYa>SvTa>%e ) AaTMaaYadezaMaParaeYa AaŰ>SvYaaNau>aUTYaai%l/iSaÖiSaiÖ> ))31))
The function of the eye is to recognize form and so when there is recognition of form, the eye’s presence is understood. The perception of form by the eye also depends upon light, which is supplied by the demigods, who are in charge of universal management. The demigods also depend upon those who they control, the members of human society, and thus there are three interdependent factors to be considered: adhyätma, represented by the senses; adhibhüta, represented by the sense objects; and adhidaiva, represented by the demigods. However, the Supersoul exists independently from all such created existences. The example is given of how the sun is situated in its orbit without any extraneous help. In this way, the Supersoul can be compared to that sun because He is the original cause of all material manifestations and yet is independent of them. He is self-illuminated by His own glories and He enlightens all other illuminating agents. Yet He always remains aloof.
Wv&TvGaaidé[v iJaűaidNaaSaaidcictaYau˘-Ma( ))32))
Enumeration of the Elements of Material Creation evaŕ tvag-ädi çravaëädi cakńur jihvädi näsädi ca citta-yuktam 521 Similarly, the skin’s object of perception is touch and Väyu is its controlling deity. The ear’s object of perception is sound and the demigods of the directions are the controlling deities. The tongue’s object of perception is taste and Varuëa is the controlling deity. The nose’s object of perception is aroma and the twin Açviné-kumäras are the controlling deities. The mind’s object of perception is thoughts and feelings and the moon-god is the controlling deity. Intelligence is the power of discrimination and Lord Brahmä is the controlling deity. False ego manifests pride and Lord Rudra is the controlling deity. COMMENTARY Each sense has its object of perception and its controlling diety. In this way, there is an interdependence of these three features of the material manifestation. The skin’s object of perception is touch and Väyu is the controlling deity. The ears’ object of perception is sound and the demigods of the directions are its controlling deities. The tongue’s object of perception is taste and Varuëa is the controlling diety. Aroma is the object of perception of the nose and the twin Açviné-kumäras are its controlling deities. The mind’s object of perception is thinking and the moon-god is its controlling deity. The power of discrimination is the object of perception of intelligence and its controlling deity is Brahmä. Pride is the object of perception of false ego and its controlling deity is Rudra.
In the material world, sight, that which is seen, and the seer represent the three features of adhyätma, adhibhuta, and adhidaiva. There is no possibility of any sense perception without the co-operation of these three. The eternal soul does not have a factual relationship with the three interdependent functions: the senses, sense objects, and the demigods. There is thus a gulf of difference between the material and spiritual manifestations. As explained by the philosophy of acintya-bhedäbheda, although there is distinction between matter and spirit, there is oneness as well due to the relationship of cause and effect. Absolute oneness can never be supported. In the material manifestation, variegatedness produces many abominable conditions whereas in the spiritual world, there are simply varieties of blissful existence.
522 UDDHAVA-GÉTÄ TEXT 33 Yaae_SaaEGau Ah&i}av*NMaaehivk-LPaheTauvŒk-airk-STaaMaSa WeiNd]Yaę ))33))
The Supreme Personality of Godhead in His form as time agitates the three modes of material nature. The total material ingredients, or mahat-tattva, thus gives rise to the false ego, which is the cause of the three kinds of illusion—vaikärika, tämasa, and aindriya. COMMENTARY The cosmic manifestation is the result of the agitation of the three modes of material nature. False ego, which is born from the mahat-tattva, has three features, known as
think that the cosmic manifestation is ultimate reality. PURPORT Due to the agitation of the three modes of material nature, the cosmic manifestation comesinto beingasatransformation of thetotalmaterialenergy,andthustheconditioned souls are put into a condition of birth and death. If the conditioned souls give up their false identification with matter by accepting their real identity as the Lord’s eternal servants, they can revive their dormant original consciousness. Here, the word moha- vikalpa-hetuů indicates that false ego causes one to think of himself as the enjoyer of material nature, thus making him undergo conditions of happiness and distress. This false ego can only be overcome by accepting the real ego as the Lord’s eternal servitor.
Yüklə 8,84 Mb. Dostları ilə paylaş:
|