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yayedaṁ nirmame vibhuḥ
Содержание книги
- atha te tad-anujñātā
- ahaṁ cokto bhagavatā
- adrākṣam ekam āsīnaṁ. vicinvan dayitaṁ patim. rī-niketaṁ sarasvatyāṁ. kṛta-ketam aketanam. Searching for my dear Lord, who has no abode, and who is the abode of Lakṣmī, I saw him alon
- The great devotee Maitreya, friend of Vyasadeva, while walking the earth, suddenly appeared at that famous place.
- sa eṣa sādho caramo bhavānām
- ko nv īśa te pāda-saroja-bhājāṁ
- mantreṣu māṁ vā upahūya yat tvam
- mahyaṁ sa bhagavān paraḥ
- gamiṣye dayitaṁ tasya
- jñānaṁ paraṁ svātma-rahaḥ-prakāśaṁ
- iti saha vidureṇa viśva-mūrter
- kālenāmogha-vāñchitaḥ
- mayi jñānaṁ mad-āśrayam
- Instructed in this way by the Lord, guru of the three words and source of the Vedas, Uddhava went to Badarikāśrama and worshipped the Lord with intense concentration.
- viduro ’py uddhavāc chrutvā
- yatra mitrā-suto muniḥ
- janasya kṛṣṇād vimukhasya daivād
- adharma-śīlasya suduḥkhitasya
- yathā punaḥ sve kha idaṁ niveśya
- rūpābhidhānāṁ ca bhidāṁ vyadhatta
- munir vivakṣur bhagavad-guṇānāṁ
- viraktim anyatra karoti puṁsaḥ
- tad asya kauṣārava śarma-dātur
- yat tvayā harir īśvaraḥ
- mene ’santam ivātmānaṁ
- yayedaṁ nirmame vibhuḥ
- avyaktāt kāla-coditāt
- mahat-tattvād vikurvāṇād
- bhagavad-vīkṣitaṁ nabhaḥ
- procuḥ prāñjalayo vibhum
- namāma te deva padāravindaṁ
- mārganti yat te mukha-padma-nīḍaiś
- viśvasya janma-sthiti-saṁyamārthe
- parāhṛtāntar-manasaḥ pareśa
- balena jitvā prakṛtiṁ baliṣṭhām
- yāvad baliṁ te ’ja harāma kāle
- tvaṁ naḥ surāṇām asi sānvayānāṁ
- Fourth Description of the Universal Form
- so ’nupraviṣṭo bhagavāṁś
- sa vai viśva-sṛjāṁ garbho
- vijñāpitam adhokṣajaḥ
- nirbhinnaṁ tālu varuṇo
- dhiṣṇyaṁ svaṁ viviśur diśaḥ
- hastāv asya vinirbhinnāv
- tmānaṁ cāsya nirbhinnam
- tārtīyena svabhāvena
- loka-vṛttikarīr vibhoḥ
- daiva-karmātma-rūpiṇaḥ
- saṁvatsara-sahasrānte
- yato ’prāpya nyavartanta. vācaś ca manasā saha. ahaṁ cānya ime devās. tasmai bhagavate namaḥ. I offer respects to that Supreme Lord whom words, along with mind, the devatās such as Bṛhaspati, Rudra, and
sā vā etasya saṁdraṣṭuḥ
śaktiḥ sad-asad-ātmikā
māyā nāma mahā-bhāga
yayedaṁ nirmame vibhuḥ
O great soul! That energy, composed of cause and effect, which belongs to the glancing Lord, is called māyā. By this energy the Lord creates the universe.
By his will, māyā-śakti awoke. That is explained here. That energy (sā), certainly (vai) has the form of cause and effect (sad-asad-ātmikā). By that energy the Supreme Lord (vibhuḥ) creates this universe (idam).
|| 3.5.26 ||
kāla-vṛttyā tu māyāyāṁ
guṇa-mayyām adhokṣajaḥ
puruṣeṇātma-bhūtena
vīryam ādhatta vīryavān
Bhagavān, lord of Mahā-vaikuṇṭha, in his svāṁśa expansion as the puruṣa, full of potency, at a certain moment of time, placed the jīvas into māyā which became agitated by the guṇas.
Bhagavān, the Lord of Mahā-vaikuṇṭha, the source of the first puruṣa who is the master of māyā, is shown as the cause of all causes, the final shelter. Then the beginning of creation is described. “With the initial action of time (kāla-vṛttyā)” means “at the initial moment of inhalation and exhalation of the mahā-puruṣa. Adhokṣaja refers to the lord of Mahā-vaikuṇṭha, Bhagavān. By his svāṁśa portion, the first puruṣa, the controller of māyā, he placed the jīva-śakti, a semblance of consciousness (vīryam), in māyā, who was enjoyed from a distance by his glance. mama yonir mahad brahma tasmin garbhaṁ dadhāmy aham:the great expanse of prakṛti is my womb and in that womb, I place the seed of all jīvas. (BG 14.3) In the Gītā verse garbham refers to the mass of jīvas. Śrīdhara Svāmī and Madhusūdana Sarasvatī explain it in this way: at the time of creation, I combine the jīvas who were merged in me at pralaya and attached to ignorance, lust and karma with the field meant for enjoying. This action takes place because without the combination of prakṛti with the jīva, creation of the universe does not take place. The Viṣṇu Purāṇa explains yayā kṣetrajñāśaktiḥ sa tāratamyena vartate: the jīva or kṣetra-jña is surrounded by this prakṛti in various degrees.[225] Because the jīva-śakti enters māyā-śakti, it becomes dependent on māyā-śakti. However, because there are unlimited jīvas, there are unlimited jīvas who do not enter into māyā. Such jīvas, like Viṣvaksena and others, are nitya-siddha, whether in manifested or unmanifested condition.
The word vīryavān indicates the Lord’s capacity to place the jīvas in prakṛti.. It is well known among the common people that strong proof of a man’s continued potency (vīryam) is his ability to impregnate a woman.
|| 3.5.27 ||
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