asatyam apratiṣṭhaṁ te jagad āhur anīśvaram aparaspara-saṁbhūtaṁ kim anyat kāma-haitukam 1 страница

They say the world is false, without a foundation, without a creator, having arisen without cause. What else can be said? Its cause is just some speculation according to one’s desire. BG 16. 8

Some say it is a production of ignorance willed by the Lord. Ś aṅ karā cā rya hid this by the orlder of the Lord. “The Lord’s control, omniscience and possession of all powers are not spiritual but are caused by dividing and covering Brahman with ignorance. ” Ś ā rī rka-bhā ṣ ya

Sā ṅ khya, Vaiś eṣ ika, Buddhist and other philosophies are considered aetheistic because they do not accept the Lord. But they maintain the falsity of the world to create detachment only. By understanding the illusion nature of everything, the jī va becomes detached from everything and can become favorable for worshipping the Lord.

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“Why do relatives’ houses steal away human goals since the world should be filled with eternity, knowledge and bliss? Since it has arisen from you, it is like the transformation of gold into ornaments. It should be the same as you. ” The scriptures say the world arose from you. Yato vā imā ni bhū tā ni jā yante: the living beings are born from the Lord. The world is not some imposition (falsity). The meaning of the word jan is well known. It means “to give birth to. ” It cannot mean the world is some changed object (vivarta). If one were to take a secondary meaning of the word using some other logic, according to vivarata-vā da, since the world is false and only Brahman is true, the ś ruti could not make statements like “They hold your lotus feet in their hearts” (verse 35) since the Lord with form would be detestable. They could not say “They do not care for liberation (verse 21), since such persons would be detestable. ”

With the doubt raised, the ś rutis say there is not just one entity in existence, and the world is not a false imposition on Brahman, but simply a temporary manifestation. They illustrate what was previously stated by other ś rutis.

In response to the point raised, the ś rutis deny absolute monism in their first words. Sataḥ refers to the first cause as in sad eva saumyedam agre ā sī t: the cause existed before the world, O gentle one! (Chā ndogya Upaniṣ ad) This world (idam) arose from you, the first cause (sataḥ ), the form of eternity knowledge and bliss. If you say it is identical (sat) with the Lord, that cannot be. It is only similar. Nu indicates conjecture. That proposition is refuted by logic. There is difference because one can see different states in the form of the cause and effect. For instance a gold nugget has a different form than a gold ring. Nor can one say that the Lord transformed into the world, since this contradicts the eternal existence of the Lord. Therefore the world arose from the Lord like various objects arise from the cintā maṇ i stone. This being so, the different nature of the world is then described.

It is different from you (vyabhicarati), since it does not have your qualities. The world does not have a form of eternity, knowledge and bliss. “Why can we not say that the world is like a transformation of Brahman like seeing the rope as a snake by mistake? ” The snake is false, an imposition on a rope. Therefore it does not arise from the rope. The universe arises from the Lord. He is the source of qualities (utthitam). This is stated in the scriptures. “One could say that scripture also arises from the Lord in the same way and is thus different from him or illusory. ” It cannot be said that the Lord is either a false imposition or the cause of false imposition (ubhaya-yuk) since he is not a material object. Vivarta-vā da logic itself becomes illusory like the snake according to its general application of false imposition. In specific application, this idea becomes the object of ridicule by its very manifestation.

And it cannot be accepted that all difference is finally destroyed. The universe is not just an appearance since it is useful. It is not like the mirage of water in the desert. This conception of the world is itself imaginary. Illusory objects are not like gold which can be used in transactions or in making medicines; illusory objects cannot be used for donation for gaining piety. From the perspective of persons with knowledge, such an imaginary world is like a series of blind men. Or, for accomplishing tasks in the world, vivarta-vā da should have a succession of real objects (rather than illusions based on illusions), but this becomes a fault for the advaita-vā dī, since it would destroy advaita-vā da. This is mentioned in Ś ā rī raka-bhā ṣ ya in the section refuting vijñ ā na-vā da. Vivarta-vā da creates insubstantiality because of the defective series of illusions reaching to infinity, and it destroys dealings in the world. Intentions could never be fulfilled (since everything would be illusion. )

“Who purchased this gold? ” In answer to this, one may answer, ”It was purchased by a blind man. ” “How did he know about gold? ” “He knew from another blind man. ” “How did he know? ” “He knew from another blind man. ” In this way there is an infinite regression of blind men. If in the series of blind men there is one person with sight, he can be the first to know about the gold. Thus the action can be resolved. The issue is resolved by one man with sight among them all.

Similarly, if one object is real, then a false conception of that object can be explained. Without a real object one cannot see an illusion of that object or deal with it. In this manner illusion in the world can be resolved. Like an eternal object, the object which was source of illusion exists, with real variety, as with shell and silver. One cannot see real falsity anywhere since it is impossible to produce false things from the mind or other elements. One can only see falsity related to real objects. Then it is called an illusion. Thus there is an illusion of silver on seeing a shining seashell.

Atheists then rise up, supporting their argument that the material world is eternal with ś ruti statements like apā ma somam amṛ tā abhū ma: we drank soma and became immortal. (Ṛ g Veda 8. 18. 3) The ś rutis then answer as follows. Such words bewilder persons whose minds are dulled by sacrificial mantras (uktha). However, the Mī mā ṁ sa scholar Bhaṭ ta accepts the creation of the universe by the Lord. Creation and destruction are accepted because they are stated in the histories and Purā ṇ as. Therefore the world is not a form of eternity, knowledge and bliss, nor is it illusory. It is a temporary form only.

yathorṇ a-nā bhiḥ sṛ jate gṛ hṇ ate ca

yathā pṛ thivyā m oṣ adhayaḥ sambhavanti

yathā sataḥ puruṣ ā t keś a-lomā ni

tathā kṣ arā t sambhavatī ha viś vam

As a web is expanded and withdrawn by a spider, as plants grow from the earth, and as hair grows from a living person’s head and body, so this universe is generated from the inexhaustible Supreme Lord. Muṇ ḍ aka Upaniṣ ad 1. 1. 7

The word akṣ arā t (from the inexhaustible, unchanging Lord) indicates that the world produced from the Lord is different from him.

Text 37

na yad idam agra ā sa na bhaviṣ yad ato nidhanā d

anu mitam antarā tvayi vibhā ti mṛ ṣ aika-rase

ata upamī yate draviṇ a-jā ti-vikalpa-pathair

vitatha-mano-vilā sam ṛ tam ity avayanty abudhā ḥ

Translation

If the universe were not created after destruction, it could not be said to exist. After destruction and during maintenance, it appears to be different from you, who remain pure, but that is false also. It is like ornaments made from gold. Those who speak these mental concoctions are fools.

What was explained before is made clear. This universe (idam) before creation did not exist because it was merged in you. It was not separate. Being merged with you in the future, it would not exist. Between creation and destruction (antara) it appears to be different (vibhā ti) from you, who are made of consciousness (eka-rase). That is false. The universe may be compared to ornaments made from gold or silver since it is one with the conscious Lord. As the ornaments are one with the gold, so the universe is one with the Lord. Therefore the world is real. The foolish say it is a product of the mind.

Or “These heretic argue according to scriptures. Why are they considered blind? ” Since these false philosophies (idam) of Jainas or mlecchas did not exist in Satya-yuga (agre), since they will be created after destruction, during the period of destruction, they will not appear. After that, between Dvā parā and Kali yuga (antarā ), knowledge (mā nam) of you in the Vedas, which indicate you (ekarase) becomes corrupted (mṛ ṣ ā ). It is compared to taking birth on Svarga (draviṇ a-jā ti) by using combinations of poisonous herbs (vikalpana). By making various interpretations using grammar they destroy their hopes for wealth. That is their scripture.

“Being intelligent, by do they have strong faith in these paths? ” They are not intelligent but foolish, since they speak false information (vitatha) with no basis (manovilā sam).

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“Since this universe did not exist prior to its creation and will no longer exist after its annihilation, we conclude that in the interim it is nothing more than a manifestation imagined to be visible within you, whose spiritual enjoyment never changes. We liken this universe to the transformation of various material substances into diverse forms. Certainly those who believe that this figment of the imagination is substantially real are less intelligent. Why should we not reject the world which is an illusory transformation? ”

Other ś rutis, drawing the conclusion, confirm what was previously spoken. If (yat) this universe after destruction had no creation, it could not be said to arise from you. It would be like creating oil from sand. The universe (idam) remains in a subtle form. Sad eva somyedam agra ā sī t: the universe in subtle form existed before the creation of the universe. (Chā ndogya Upaniṣ ad) Nā sad ā sī n no sad ā sī t tadā nī m: at that time neither the subtle nor the gross aspects of matter were present. (Ṛ g Veda 10. 129. 1) This denies the universe existing in a visible form after destruction. After destruction and during the time of maintenance (antarā ) the universe exists in you alone, who are pure (eka-rase). Yad bhū taṁ bhavac ca bhaviṣ yac ca: the Lord is everything that has ever existed, exists now or will ever exist. ” (Bṛ had-ā raṇ yaka Upaniṣ ad 3. 8. 4) Ayam ā tmā pahata-pā pmā : the Lord is without sin. (Chā ndogya Upaniṣ ad 8. 1. 5)

It appears false to the unintelligent (mṛ ṣ ā ). The meaning is this. The universe arises because you have ś akti, which you and no one else place in pradhā na. Maintenance and destruction are similar. But completely unlike the universe, you remain unchanged, untouched by the external energy, by the power of your internal energy. Arjuna says:

tvam ā dyaḥ puruṣ aḥ sā kṣ ā d ī ś varaḥ prakṛ teḥ paraḥ

mā yā ṁ vyudasya cic-chaktyā kaivalye sthita ā tmani

You are the original Lord, the controller, beyond material energy. You are situated in your spiritual form, being one with your spiritual energy, and separate from the material energy.

SB 1. 7. 23

By lack of intelligence it is inferred that everything is just an illusion of objects. But previously it was said na hi vikṛ tiṁ tyajanti kanakasya tad-ā tmatayā : just as things made of gold are not to be rejected, since their substance is actual gold, so this world is to be accepted as real, being a manifestation from the Lord, who created it and then entered within it. (SB 10. 87. 26) Objects are accepted as real like you. Those who speak about these fantasies of the mind and those who say that the world is completely non-different from you (ṛ tam) are all fools. All their ideas are only in the mind, and cannot give them liberation from matter. Relevant ś rutis have already been shown.

Text 38

sa yad ajayā tv ajā m anuś ayī ta guṇ ā ṁ ś ca juṣ an

bhajati sarū patā ṁ tad anu mṛ tyum apeta-bhagaḥ

tvam uta jahā si tā m ahir iva tvacam ā tta-bhago

mahasi mahī yase ’ṣ ṭ a-guṇ ite ’parimeya-bhagaḥ

Translation

The unfortunate jī va contacts matter by the influence of mā yā, partkes of its guṇ as and accepts a similar form, and then dies. You, however, avoid the material energy in the same way that a snake abandons its old skin. Glorious in your possession of eight mystic powers, you display unlimited greatness.

The jī va attains various types of suffering by absorption in material enjoyment, because of desires,

even though the world is false. “How can the jī va, my aṁ ś a, a particle of consciousness, become so overcome with illusion by the external energy? ” The unfortunate jī va contacts matter by the influence of mā yā (yayā ), partakes of its guṇ as and accepts a similar form, and then dies by mā yā (ajayā ).

You are unaffected by mā yā, but the jī va is opposite. His illusions or anarthas arise from the influence of mā yā. That is stated by showing the opposite nature of the Lord. You are indifferent to mā yā. An example of the snake is given to indicate that mā yā belongs to the Lord but not subject to its faults. Association with mā yā is a fault and dissociation is a good quality. Thus the intelligent do not become attached to enjoyment of material objects, an enjoyment which is illusory.

Or since (yat) the jī va follows mā yā for enjoyment (anuś ayī ta), he thus contacts objects (guṇ ā n) and destroys his knowledge (apeta-bhagah) or is devoid of bhakti to you. Though beyond the material world, he accepts a material form and thus repeatedly dies.

Or though the world has a temporary form, the jī va experiences suffering falsely. O lord devoid of birth like jī vas (aja)! Let the jiva attain ignorance (ajā m). Since (yat) the jī va develops great attachment to ignorance (ś ayī ta) to enjoy the guṇ as, he then experiences birth (sarū patā m). Then after birth, his knowledge becomes completely lost (apeta-bhagaḥ ), and he dies. He continually falls into the cycle of birth and death. “It is possible that when I appear as avatā ra I will also develop relationship with mā yā. ” You completely reject ignorance (tā m) and what is created by ignorance as a snake rejects an old skin. As a snake no longer even looks at his old skin, you do not look at the creation caused by ignorance. Rather, you enjoy at all times in Vaikuṇ ṭ ha. Displaying your powers (ā tta-bhagaḥ ), being full of eight powers in Vaikuṇ ṭ ha, a manifestion of the cit ś akti, you remain glorious (mahī yase). “This display of qualities is like the power in Brahmaloka. ” It is beyond all guṇ as of the material world, being unlimited in power (aparimeya-bhagaḥ ).

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When the ś rutis showed that the Lord is untouched by matter and different from the jī vas, some other ś rutis in agreement praise the Lord. “The world is different from me because it is insentient. But the jī va is similar to Lord since it is indestructible and conscious. Why should the jī va worship me as some ś rutis previously said? ” The ś rutis then explain the difference between the jī va and the Lord in order to explain that the jī va should worship him.

The jī va is different because by his nature, his bliss and other qualities are covered. That is logical since the jī va is just an aṁ ś a of the Lord. Ś rī dhara Svā mī gives the meaning of the verse. This description is found in the Bhagavat Sandarbha commentary. Or, since the jī va is bewildered (ś ayī ta) by mā yā, because of his ignorance of his svarū pa (anu), he becomes endowed with a particular form, partakes of similarity to the upā dhis of mā yā (sa-rū patā m), enjoys objects and experiences saṁ sā ra (anumṛ tyam). One entity is influenced by matter because of having upā dhis. Another entity however are not so influenced. These differentnatures (of the Lord and thejī va) should be understood from seeing the difference in their powers. This is understood from Brahmā ’s prayers.

dvā suparṇ ā sayujā sakhā yā samā naṁ vṛ kṣ aṁ pariṣ asvajā te

tayor anyaḥ pippalaṁ svā dv atty anaś nann anyo ’bhicā kaś ī ti

Two companion birds sit together in the shelter of the same pippala tree. One of them is relishing the taste of the tree’s berries while the other refrains from eating and instead watches over his friend. Ś vetā ś vatara Upaniṣ ad 4. 6

Text 39

yadi na samuddharanti yatayo hṛ di kā ma-jaṭ ā

duradhigamo ’satā ṁ hṛ di gato ’smṛ ta-kaṇ ṭ ha-maṇ iḥ

asu-tṛ pa-yoginā m ubhayato ’py asukhaṁ bhagavann

anapagatā ntakā d anadhirū ḍ ha-padā d bhavataḥ

Translation

Members of the renounced order who fail to uproot the last traces of material desire in their hearts remain impure, and thus you do not allow them to understand you. Although you are present within their hearts, because they have other interests, for them you are like a jewel worn around the neck, but which is totally forgotten. O Lord, those who practice yoga only for sense gratification are deprived of enjoyment and the bliss of your association since they continue to suffer and do not become attracted to your lotus feet.

Though expelling great anarthas concerning material attachment, even sannyā sī s fail to uproot completely the desires in the heart. They cannot understand you. Though you are present as antaryā mī in the heart, you cannot be attained, like a jewel forgotten, though worn on the heart. O Lord! That is suitable since they disobey the orders of the supreme Lord.

They suffer in two ways. Though taking sannyā sa, they cannot escape death (anapagata antakā t). They fall to hellish suffering. This is because of saṁ sā ra (bhavataḥ ). And they do not attain their enjoyment (anadhirū ḍ ha-padā t). Fearing criticism of others for their strong desires, they suffer from trying to enjoy and from restraining themselves.

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Ś rutis teaching bhakti mixed with jñ ā na and yoga speak. They cannot tolerate even a little devotion to other methods for attaining regular practice of bhakti. If those who cannot control their external senses, even though they are sannyā sī s, cannot uproot all desires for enjoyment in the heart, they concentrate on you (duradhigamaḥ ) only with difficulty, even though you reside in the minds of these non-devotees who have attained high positions so that they can perfect jñ ā na. “Though you are very hard to attain, by good fortune you can be attained. If that is the case, how will you exist in this condition? ” I am like a jewel worn around the neck but forgotten when the person becomes attached to enjoyment. Yogī s who want to enjoy the senses take to your worship for perfection of yoga, but remain unsatisfied in sense enjoyment and in your worship because they do not become free of suffering and do not become attracted to your lotus feet (padam). By taking to your lotus feet, all previous objects become unattractive. Illustrations from ś ruti were given previously.

Text 40

tvad avagamī na vetti bhavad-uttha-ś ubhā ś ubhayor

guṇ a-viguṇ ā nvayā ṁ s tarhi deha-bhṛ tā ṁ ca giraḥ

anu-yugam anv-ahaṁ sa-guṇ a gī ta-paramparayā

ś ravaṇ a-bhṛ to yatas tvam apavarga-gatir manu-jaiḥ

Translation

When a person realizes you, he no longer cares about his good and bad fortune arising from past pious and sinful acts, since it is you alone who control this good and bad fortune. Such a realized devotee also disregards what ordinary living beings say about him. Every day he fills his ears with your glories, which are recited in each age by the unbroken succession of Manu’s descendants, and thus you become his ultimate goal. You are the shelter of even liberation.

There is unlimited suffering for the non devotee. Dor the devotee there is no suffering from enjoying objects under the influence of karma. Rather in all places he is most joyful. He knows you as the most excellent (avagamī ). Or he approaches you by meditation (avagamī ). Or he has a manifestion of the Lord with eradication of all doubts. He does not know good and bad results arising from piety or sin, arising by your will for some pastime. Thus you are a second reason for the good and bad results. The devotees respect the will of the Lord, the Lord has deep affection for the devotees and he is pleased by their affection.

Who are the devotees? Every yuga, and every day, by all humans (manujaiḥ ), they hear about you through a series of songs glorifying you, filling their ears completely. Or you are heard (ś ravana-bhṛ taḥ ) about through songs. O lord with qualities (saguṇ a)! This can happen because your great mercy. Or O lord with an ocean great qualities (saguṇ a)! The songs are filled with those qualities. Other than you, there is no goal. You are the shelter of even liberation (apavarga-gatiḥ ). Or you are to be achieved even by liberation.

Or the devotee does not consider the good and bad arising from piety or sin, which arises from your desire. He does not care since it is your desire. Everything arises by the Lord’s will. “I will do whatever the Lord desires. ” In doing bhakti he does not listen to the words of others since he is beyond the qualfications of karma-yoga.

tā vat karmā ṇ i kurvī ta na nirvidyeta yā vatā

mat-kathā -ś ravaṇ ā dau vā ś raddhā yā van na jā yate

As long as one does not become detached from daily and periodic duties or has not awakened his faith in hearing topics about me, one must perform one’s prescribed duties of varṇ ā ś rama. SB 11. 20. 9

devarṣ i-bhū tā pta-nṛ ṇ ā ṁ pitṝ ṇ ā ṁ

na kiṅ karo nā yam ṛ ṇ ī ca rā jan

sarvā tmanā yaḥ ś araṇ aṁ ś araṇ yaṁ

gato mukundaṁ parihṛ tya kartam

O King! One who has given up all varṇ ā ś rama duties and has taken full shelter of the lotus feet of Mukunda, who offers shelter to all, is not a debtor to or servant of the devatā s, great sages, ordinary living beings, relatives or Pitṛ s. SB 11. 5. 41

The devotees hear a series of songs filled with all good qualities (saguṇ a).

Or the greatest devotee, absorbed in you, does not care for good and bad results arising from piety or sin which have arisen, are presently appearing, or which will appear in the future, experienced by other living entities (deha-bhṛ tā m). “Who did what? Who does what? What auspicious or inauspicious result has arrived? ” He does not know any of that. He does not know their materialistic words. Moreover in every yuga, humans hear about you through songs filled with your qualities. You are the method of attaining liberation. By destroying saṁ sā ra one can approach you.

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Hearing this, some ś rutis fully dedicated to the Lord express themselves with enthusiasm. Those who realize the truth about you do not know happiness and distress arising from prā rabhda-karmas, pious or impious, which become established as shadows by you, since they cannot remain by the power of bhakti. The devotees want to protect their bodies only for doing abundant sā dhana. They cannot realize whether happiness and distress exist or not. Not recognizing happiness and distress, they then do not recognize other persons’ words which speak of rules and prohibitions. Or, they do not recognize criticism or praise. Or the person who realizes you does not recognize good or bad qualities of piety or sin performed by living beings which produces their birth (bhavat) in different bodies. He does not think, “Who did this or why did he do this? ” He does not recognize what produces auspicious or inauspicious results. He does not recognize words of others concerning himself in the form of praise or criticism since he is absorbed in the bliss of realizing you. Then what does he do? An example is given, showing the succession of great devotees. Because of realizing you (yataḥ ), you are held in their hearts as they hear songs glorifying your qualities daily, in each yuga, composed by persons equal to Svayambhuva Manu. Svayambhuva is described as follows:

ayā ta-yā mā s tasyā san yā mā ḥ svā ntara-yā panā ḥ

ś ṛ ṇ vato dhyā yato viṣ ṇ oḥ kurvato bruvataḥ kathā ḥ

Since he heard about the Lord, meditated on him, spoke about him and made compositions with his words about him, his passing of time, extending for a Manvantara, was not in vain. SB 3. 22. 35

The reason is given. You are the shelter (gatiḥ ) of even liberation. You are the tenth object discussed in the Purā ṇ as (ā ś ṛ ayaḥ ). You are the highest goal for human beings.

As long as they do not know your glories from hearing, they will perform other sā dhanas:

ā vat karmā ṇ i kurvī ta na nirvidyeta yā vatā

mat-kathā -ś ravaṇ ā dau vā ś raddhā yā van na jā yate

As long as one does not become detached from daily and periodic duties or has not awakened his faith in hearing topics about me, one must perform one’s prescribed duties of varṇ ā ś rama.

SB 11. 20. 9

How can persons like me understand you? The proper practice is explained. It is done daily, in every yuga. It should be done all the time. This practice is not difficult to do, like what was previously mentioned. Relevant ś ruti statements were already given.