Мы поможем в написании ваших работ!
ЗНАЕТЕ ЛИ ВЫ?
|
avyaktāt kāla-coditāt
Содержание книги
- 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
- evaṁ bruvāṇaṁ maitreyaṁ
tato ’bhavan mahat-tattvam
avyaktāt kāla-coditāt
vijñānātmātma-deha-sthaṁ
viśvaṁ vyañjaṁs tamo-nudaḥ
Impelled by time, from the invisible prakṛti arose mahat-tattva, composed of knowledge, in sattva-guṇa. This manifests the universe situated within itself, and destroys ignorance.
Among the twenty-three divisions of māyā which will appear by the influence of cause and effect, caused by the addition of consciousness through the power of the Lord, mahat-tattva first appears. From māyā (avyaktāt), impelled by time, undergoing transformation necessary for creation by the influence of time, mahat-tattva arose. Mahān (without the word tattva) is then described: it is composed of knowledge (vijñānātmā), by predominance of sattva. It is the form of excellent knowledge. It is exists in partial form as citta in all bodies. It reveals (vyañjayan) the universe situated in its body, just as a seed sprouts and then manifests as a tree. It removes darkness of ignorance caused by pralaya. It should be understood (though not mentioned here) that it then becomes sūtra-tattva, differentiated from mahat-tattva by the kriya-śakti, with a predominance of rajas.
|| 3.5.28 ||
so ’py aṁśa-guṇa-kālātmā
bhagavad-dṛṣṭi-gocaraḥ
ātmānaṁ vyakarod ātmā
viśvasyāsya sisṛkṣayā
Mahat-tattva, the shelter of the universe which was being created, whose form arises by jīva-śakti, guṇas of prakṛti and time, and is glanced upon by the Lord, transformed itself into another form, by the Lord’s desire to create ahaṅkāra.
When the tamas portion of mahat-tattva becomes prominent, ahaṅkāra arises. This maha-tattva, whose form arises by the jīva-śakti (aṁśa), portions of prakṛti in the form of the guṇas, and time, the impeller of creation, glanced upon (dṛṣṭi) by the Lord, transformed itself into another form, by the desire of the Lord to create ahaṅkāra. Mahat-tattva is the shelter (ātmā) of the universe being created.
|| 3.5.29 ||
|
