Vaiṣṇava-toṣaṇī 78 страница

hṛ dā manī ṣ ā manasā bhikяpto ya etad vidur amṛ tā s te bhavanti

The Supreme Lord becomes the puruṣ a to initiate the expansion of this cosmos. He is the perfect, pure goal that yogī s strive to reach, the effulgent and infallible ultimate controller. Measuring the size of a thumb, the puruṣ a is always present as the Supersoul within the hearts of all living beings. By exercising proper intelligence, one can realize him within the heart; those who learn this method will gain immortality. Ś vetā ś vatara Upaniṣ ad

The order of the cakras is explained in the Second Canto. The explanation is in terms of the individual, but represents the universal form. Thus udaram refers to the sky (below Svarga) and navel region of the universal form. Nabhastalaṁ nā bhi-saro gṛ ṇ anti: outer space is the depression of his navel. (SB 2. 1. 27) The heart represents Svarga in the universal form. Uraḥ -sthalaṁ jyotir-anī kam asya: the chest of the the gigantic form is Svarga. (SB 2. 1. 28) The heart is the place where one can come close to the Lord (parisara-paddhatim), but difficult to access (daharam). From worship of those two places (tataḥ ) he goes to your place, Brahma-loka, called the suṣ umnā . Suṣ umṇ ayā brahma-pathena ś ociṣ ā: the yogī goes by the path going to Brahma-loka, by the suṣ umnā . (SB 2. 2. 24) The suṣ umnā is luminous because of the presiding deity. He then goes to the head (ś iraḥ ). Satyaṁ tu ś ī rṣ ā ṇ i sahasra-ś ī rṣ ṇ aḥ : the topmost planetary system, known as Satyaloka, is the head of he who has one thousand heads. (SB 2. 1. 28) From there it is understood he goes to the supreme Vaikuṇ ṭ ha (paramam). The worshippers do not return.

Text 19

sva-kṛ ta-vicitra-yoniṣ u viś ann iva hetutayā

taratamataś cakā ssy anala-vat sva-kṛ tā nukṛ tiḥ

atha vitathā sv amū ṣ v avitathā ṁ tava dhā ma samaṁ

viraja-dhiyo ’nuyanty abhivipaṇ yava eka-rasam

Translation

Apparently entering among the variegated species of living beings you have created, you reveal your ś akti in them in various degrees, just as fire manifests differently according to the shape of what it burns. Therefore those of spotless intelligence, who are altogether free from material attachments, realize your attractive svarū pa to be the permanent among all these impermanent life forms.

As the instigator you only seem (iva) to enter all beings as antaryā mī (hetutayā ), since you also remain external. The cause of degree of manifestation is according to the type of body. The Lord manifests more in sattvika entities. He manifests to some degree in rajasika entities. He manifest only a little in tamasika entities. The Lord enters all creatures and arranges for his degree of manifestion by his will or as a pastime (sva). This distinguishes the Lord from the jī va.

The intelligent certainly (nu) realize or attain (yanti) your form (dhā ma), without variation (samam) among the variable, as permanent (avitathā m) among the imperament (vitathā su), without change (ekarasam).

Or not only do you exist outside of the universe but within it also. You independently (hetutayā ) enter into various speicies such as fish, tortoise, boar, swan, warrior, deva and brā hmaṇ a, without becoming material (iva). You manifest in various degrees since you do not manifest all powers in Haṁ sa or Parā ś urā ma but manifest those powers in Nṛ siṁ ha and others, just as fire sometimes manifests a little heat and sometimes great heat. You act (kṛ tiṇ ah) according to (anu) the particular form created (svakṛ ta) with various manifestations of power.

“If I am beyond all particulars, how can I identify with a particular form? ” After entering (atha), your form remains permanently in those temporary species. The intelligent know the truth. You unite with that form when it appears. The cause is your splendid (samam) excellent pastime (ekarasa).

yasyā vatā rā jñ ā yante ś arī reṣ v aś arī riṇ aḥ

tais tair atulyā tiś ayair vī ryair dehiṣ v asaṅ gataiḥ

Though you have no material body, your avatā ras can be inferred in their various forms like Matsya by their indescribable, astonishing powers and activities. Sb 10. 10. 34

Those who have given up material affairs (avipaṇ yavaḥ ), the devotees know this. This is the cause of their knowledge.

— — — — — — — — — — — — — —

You enter into various bodies like Brahmā and trees which are created by you since they are transformations of yourself through your acintya-ś akti, through the instigator (hetutayā ), antaryā mī. Tat sṛ ṣ ṭ vā tad evā nuprā viś at: having created he entered. The Lord seems (iva) to enter since it is impossible that he would enter using his primary form. You reveal your ś akti in these bodies to various degrees. The reason is that you manifest ś akti in a particular body according to the amount of action you release (sva-krtā nukṛ tiḥ ). According to the amount of sparks, the fire shows its ś akti. Of course you have unlimited ś akti even in those bodies. Vikā rā varti ca tathā hi sthitim: the Lord is without change. (Brahma-sū tra 4. 4. 19) The ś rutis also show this.

Text 20

sva-kṛ ta-pureṣ v amī ṣ v abahir-antara-saṁ varaṇ aṁ

tava puruṣ aṁ vadanty akhila-ś akti-dhṛ to ’ṁ ś a-kṛ tam

iti nṛ -gatiṁ vivicya kavayo nigamā vapanaṁ

bhavata upā sate ’ṅ ghrim abhavam bhuvi viś vasitā ḥ

Translation

The individual living entity, while inhabiting the material bodies he has created for himself by his karma, actually remains uncovered by either gross or subtle matter. This is so because, as the Vedas describe, he is part and parcel of you, the possessor of all potencies. Having determined this to be the status of the living entity, learned sages become imbued with faith and worship your lotus feet, to which all the Vedas testify and which are beyond birth.

They say that the jī va in various bodies created by karma is your aṁ ś a, a particle of consciousness with general functions of cit ś akti by you inconceivable energy whose external kriyā -ś akti and internal jñ ā na-ś akti are limited. Mahā -varā ha Purā ṇ a says:

svā ṁ ś aś cā tha vibhinnā ṁ ś a iti dvedhā ṁ ś a iṣ yate

aṁ ś ino yat tu sā marthyaṁ yat svarū paṁ yathā sthitiḥ

tad eva nā ṇ umā tro’pi bhedaḥ svā ṁ ś ā ṁ ś inoḥ kvacit

vibhinnā ṁ ś o’lpa-ś aktiḥ syā t kiñ cit sā marthya-mā tra-yuk

There are two types of aṁ ś as: vibhinnā ṁ ś a and svā ṁ ś a. The svā ṁ ś a expansions are unlimitedly powerful. Their form and personality are the same as Svayam Bhagavā n. There is not the slightest difference between the svā ṁ ś a expansions and Svayam Bhagavā n. The vibhinnā ṁ ś a expansions are very weak in comparison to them, having only a little power.

The svā ṁ ś as are the avatā ras. The vibhinnā ṁ ś as are the jī vas. You have all powers. The jī vas are very different. Thus (iti) determining the nature of the jī va (different and non-different from the Lord), the wise (kavayaḥ ) with faith worship your lotus feet while offering all karmas to you (nigamā vapanam) while you reside on earth (bhuvi). This indicates the lotus feet of Kṛ ṣ ṇ a in Vṛ ndā vana.

Or the wise say that the form of Nā rā yaṇ a (puruṣ am), existing in his self-manifesting cities like Ś vetadvī pa or Mahā kā la is manifested as your aṁ ś a by your cit ś akti. He is your special avatā ra. Because of your manifestation everywhere, the wise, considering the goal of men, worship your lotus feet. Or they say that Nā rā yaṇ a situated in bodies of the individual and totality of jī vas, and in special Vaikuṇ ṭ has (svakṛ ta-pureṣ u) is your aṁ ś a.

ekaṁ tu mahataḥ sraṣ ṭ ṛ dvitī yaṁ tv aṇ ḍ a-saṁ sthitam

tṛ tī yaṁ sarvabhū ta-sthaṁ tā ni jñ ā tvā vimucyate

The first is the creator of mahat-tattva, the second resides within the universe, the third resides within all living entities. One who knows them becomes liberated.

The three puruṣ as are your aṁ ś as. Those who know scriptures say the puruṣ a is manifested by the cit ś akti as your aṁ ś a. You possess all ś aktis like lī lā and saṁ vit ś aktis. These three puruṣ as are not limited externally by form and internally with knowledge. Because of this (iti), considering your presence as antaryā mī in jī vas (nṛ gatim), gaining faith by scripture and realization, the wise serve your lotus feet in their hearts (bhuvi). Those feet are the shelter or support of all the Vedas (nigamā vapanam) and they destroy saṁ sā ra (abhavam).

— — — — — — — — — — — — — — —

After hearing the words of ś rutis dedicated to the Lord with their descriptions of the purity of the Lord, in his portion as antaryā mī , some humble ś rutis describe the conclusion of other ś rutis who explained the jī va’s attaining the Lord’s mercy.

The Vedas speak of the jī va (puruṣ am), who is both different and non-different from you, in his various bodies created by you (as described in the previous verse). They are actually perfect as your aṁ ś as. The jī va must be described in this way and not otherwise. Gopā la-tā panī says

brā hmaṇ o’ ṁ ś a-bhū tas tathetaro bhoktā bhavati: one is a portion of Brahman and enjoys the fruit and the other is the witness.

“Why is it that the jī va can be aṁ ś a of the Lord but the Lord is said to be indivisible? ” This is an eternal condition. Mamaivā ṁ ś o jī va-loke jī va-bhū taḥ sanā tanaḥ : the living entities in this conditioned world are my eternal fragmental parts. (BG 15. 7) Dvā suparṇ ā sayujā sakhā yaḥ: two companion birds sit together in the shelter of the same pippala tree. (Ś vetā ś vatara Upaniṣ ad 4. 6)

The jī vas belong to the Lord who possess all powers (akhila-ś akti-dhṛ taḥ ).

viṣ ṇ u-ś aktiḥ parā proktā kṣ etra-jñ ā khyā tathā parā

avidyā -karma-saṁ jñ ā nyā tṛ tī yā ś aktir

The Lord has a superior energy, another energy called the jī va and a third energy, the material energy, called avidyā -karma. Viṣ ṇ u Purā ṇ a. 6. 7. 61

bhū mir ā po ’nalo vā yuḥ khaṁ mano buddhir eva ca

ahaṅ kā ra itī yaṁ me bhinnā prakṛ tir aṣ ṭ adhā

apareyam itas tv anyā ṁ prakṛ tiṁ viddhi me parā m

jī va-bhū tā ṁ mahā -bā ho yayedaṁ dhā ryate jagat

Earth, water, fire, air, ether (as well as their sense objects), pradhā na, mahat-tattva, and false ego (with the ten senses) are my separated energy in eight divisions. This is my inferior energy. But understand my superior energy which is different from this inferior energy. It is the jī vas, who employ the inferior energy for their enjoyment. BG 7. 4-5

etad-yonī ni bhū tā ni sarvā ṇ ī ty upadhā raya

ahaṁ kṛ tsnasya jagataḥ prabhavaḥ pralayas tathā

Know that all things of the universe have their origin in these two energies, and that I am the origin and dissolution of the whole universe.

mattaḥ parataraṁ nā nyat kiñ cid asti dhanañ jaya

mayi sarvam idaṁ protaṁ sū tre maṇ i-gaṇ ā iva

There is nothing superior to me, O conqueror of wealth. Everything is in me as pearls are strung on a thread. BG 7. 6-7

According the Gī tā which indicates ultimately the svarū pa-ś akti by indicating that he alone enables the superior and inferior prakṛ tis to function, there are three ś aktis. You possess these three ś aktis (akhila-ś akti-dhṛ taḥ ), which have inconceivable influence as effects of the Lord.

These ś aktis of the Lord remain eternally, performing difficult tasks without any fault. Thus the jī vas, as products of your ś akti, exist eternally. “Then the jī vas should also have powers like Matsyadeva. Without those powers, they are just like inert matter. ” The jī va is permeated with your antaraṅ ga-svarū pa, devoid of mā yā (abahir). Viṣ ṇ u Purā ṇ a explains that the jī vas are like particles of light intermediate between the sun globe and the shadow. The sun represents Bhagavā n and the jī va is his aṁ ś a, since it is the Lord’s particular manifestation revealing a small amount of his ś akti. The jī vas are separated aṁ ś as since they are like rays of Matsya and other avatā ras. Mahā -varā ha Purā ṇ a says:

svā ṁ ś aś cā tha vibhinnā ṁ ś a iti dvedhā ṁ ś a iṣ yate

aṁ ś ino yat tu sā marthyaṁ yat svarū paṁ yathā sthitiḥ

tad eva nā ṇ umā tro’pi bhedaḥ svā ṁ ś ā ṁ ś inoḥ kvacit

vibhinnā ṁ ś o’lpa-ś aktiḥ syā t kiñ cit sā marthya-mā tra-yuk

The phrase may also be explained as follows. The jī va is not permeated with the kriyā -ś akti or antar-jñ ā ṇ a-ś akti, which are beyond mā yā. As the sun is not covered by shadow, the avatā ras like Matsya are not covered by mā yā. The jī va, vibhinnā ṁ ś a, like a ray of the sun, is covered. kṣ etrajñ ā ś aktiḥ sa tā ratamyena vartate: the jī va or kṣ etra-jñ a is surrounded by this prakṛ ti in various degrees. (Viṣ ṇ u Purā ṇ a) Avidyā -karma-saṁ jñ ā nyā tṛ tī yā ś aktiḥ : the third energy, the material energy, called avidyā -karma. (Viṣ ṇ u Purā ṇ a) That is because it produces actions of ignorance.

yat taṭ asthaṁ tu cid-rū pa sva-saṁ vedyā d vinirgatam

rañ jitaṁ guṇ a-rā geṇ a sa jī va iti kathyate

The jī va is defined as marginal, conscious, tinged with the guṇ as, arising between the Lord’s spiritual and material energies. Viṣ ṇ u Purā ṇ a

The jī va is covered with the upā dhi of mā yā (aṁ ś a-kṛ tam). This is further explained. According to the method explained, the wise, having faith in the nature of your aṁ ś a the jī va (nṛ -gatim), worship your feet since you are the aṁ ś ī and the jī vas are insignificant. “There are other aṁ ś ī s. They should also be worshipped. ” Those feet are completely described in all the Vedas. The Vedas proclaim you as most worthy of worship, the ultimate meaning of the Vedas, and the highest goal. “Why are other forms not in a similar poisiton since they have limbs like you? ” Since you are described in this way in the Vedas, you never take birth (abhavam). Or, your feet cause others not to take birth. Thus they of course are without birth. This is the best sā dhana on earth (bhuvi). The chief ś rutis also speak in the same way:

mā yā ṁ tu prakṛ tiṁ vidyā n mā yinam tu maheś varam

asyā vayava-bhū taiś ca vyā ptaṁ sarvam idaṁ jagat

Know the material energy and its lord, the cause of mā yā. The whole universe is spread with the products arising from his limbs. Ś vetā ś varata Upaniṣ ad

yo yoniṁ yonim adhitiṣ ṭ haty eko

yasminn idam saṁ ca vicaiti sarvam

tam ī ś ā naṁ varadaṁ devam ī ḍ yaṁ

nicā yyemā ṁ ś ā ntim atyantam eti

One who knows the generous and glorious Supreme Lord, who alone created the material world and in whom it enters at the end, attains perfect peace. Ś vetā ś varata Upaniṣ ad

Supporting evidence also is there: