From his body hairs arose all trees by which sacrifice is performed. From his hair and beard arose clouds and from his nails arose lightning, minerals and metals.

↑

▷ Содержание

⇐ ПредыдущаяСтр 219 из 2832Следующая ⇒

TRANSLATION

Brahmā said: From the mouth of the Lord arose speech, the speech organ, and Agni in the universal form. From his seven dhātus arose the seven Vedic meters. From the Lord’s tongue arose the remnants of offerings to devatās and Pitṛs, the six tastes, and from the Lord’s place of tasting arose the tongue and Varuṇa.

COMMENTARY

In the sixth chapter the speech and other elements arising from the universal form’s limbs and the three fourths and one quarter powers are described.

From the Lord, who was accompanied by māyā-śakti, the universal form arose. This is explained.

Akrūra says:

bhūs toyam agniḥ pavanaṁ kham ādir

mahān ajādir mana indriyāṇi |

sarvendriyārthā vibudhāś ca sarve

ye hetavas te jagato ’ṅga-bhūtāḥ ||

Earth; water; fire; air; ether and its source, false ego; the mahat-tattva, the total material nature and her source, the Supreme Lord’s puruṣa expansion; the mind; the senses; the sense objects; and the senses’ presiding deities—all these causes of the cosmic manifestation are born from your transcendental body. SB 10.40.2

Which limbs of the universal form arose from which limbs of the Supreme Lord? Speech of the universal form and the individual living beings, their organs of speaking, and the presiding deity of the voice organ, namely fire, arose from the mouth of the Lord. The words are modifying the word hareḥ in the seventh verse. Kṣetram means the place of origination. Though speech and fire etc. arise from material ahaṅkāra, they are said to arise from the mouth and other bodily parts of the Lord because they are vibhūtis of the Lord’s various limbs such as the mouth. Māyā is also the śakti of the Lord and therefore non-different from him. śakti-śaktimator abhedāt śakteḥ kāryaṁ śaktimato ’pi bhavati: because of non-difference between the śakti and the possessor of the śakti, the effect of the śakti becomes non-different from the possessor of the śakti. Speech, fire etc. and all their expansions in the spiritual world are eternal and full of consciousness since they are part of the spiritual pastimes. But their vibhūtis in the material world are māyā and temporary.

There are seven meters such as gāyatrī. The seven dhātus of the Lord such as skin, being the places of origination, became the seven meters. The place of origination is in the nominative case and the items arising are in the possessive case. The meaning is “From the place of origination arose that particular devatā and sense organ.” This should be understood for all the items listed. Havyam is food for the devatās. Kavyam is food for the Pitṛs. Amṛtam is the remnants of food from both, which becomes food for men. From the organ of taste of the Supreme Lord arose the six types of taste in the universal form (and water). Ca indicates that Varuṇa, the devatā of the tongue (and the tongue of the universal form) arose from the palate, place of tasting on the Lord.[127]

|| 2.6.2 ||

sarvāsūnāṁ ca vāyoś ca tan-nāse paramāyaṇe |

aśvinor oṣadhīnāṁ[128] ca ghrāṇo moda-pramodayoḥ ||

TRANSLATION

From the Lord’s place of smelling, the best location, arose all life airs, Vāyu, the Aśvini-kumāras, and fragrant herbs. From his organ of smell arose the sense object called fragrance in the form smells and perfumes.

COMMENTARY

Tan-nāse refers to the Lord’s nostrils. Aśvinis and herbs are connected to the nostrils. Moda and pramoda are general and special perfumes. Ghṛāṇaḥ refers to the sense organ of the Lord.[129]

|| 2.6.3 ||

rūpāṇāṁ tejasāṁ cakṣur divaḥ[130] sūryasya cākṣiṇī |

karṇau diśāṁ ca tīrthānāṁ śrotram ākāśa-śabdayoḥ ||

TRANSLATION

From the Lord’s seeing organ arose form and fire. From his place of seeing, the eye-balls, arose the divine sun deity (and the sense organ of seeing in the universal form). From his place of hearing arose the direction devatās (and the sense organ of hearing in the universal form) and from his organ of hearing arose ether and sound.

COMMENTARY

Cakṣus refers to the Lord’s seeing organ. Akṣinī refers to his eye-balls. Karṇau refers to the Lord’s place of hearing, and śrotram refers to his hearing organ.

|| 2.6.4 ||

tad-gātraṁ vastu-sārāṇāṁ saubhagasya ca bhājanam |

tvag asya sparśa-vāyoś ca sarva-medhasya caiva hi ||

TRANSLATION

From his body, the place of auspiciousness, arose the śaktis of things. From the Lord’s touch organ arose the sense object touch and all sacrifices, and from the place of his organ of touch arose its deity Vāyu.

COMMENTARY

With mention of the skin, the place of the organ should be understood as well as the sense organ. (From the sense organ of touch of the Lord arose the touch sensation and air, and from the place of the smelling organ arose Vāyu devatā and the smelling organ of the universal form.) The actual dual form should be sparśa-vāyvoḥ, but for metrical reasons the “v” is dropped. Medhasya means “of sacrifice.” Vastu-sārāṇām means “of the powers of things.”

|| 2.6.5 ||

romāṇy udbhijja-jātīnāṁ yair vā yajñas tu sambhṛtaḥ |

keśa-śmaśru-nakhāny asya śilā-lohābhra-vidyutām ||

TRANSLATION

Познавательные статьи:



Как правильно слушать собеседника

Типичные ошибки при выполнении бросков в баскетболе

Принятие христианства на Руси и его значение

Средства массовой информации США