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evaṁ parābhidhyānena
Seeing prakṛti, which creates the bodies of the living beings, similar to itself but with great variety through the guṇas, the jīva becomes immediately bewildered by avidyā.
The bewilderment of the jīvas is described. Seeing prakṛti, the jīva situated in prakṛti (iha), immediately—at the time of contacting prakṛti--becomes bewildered—forgetting his svarūpa—since he is connected to the function of avidyā belonging to prakṛti (jñāna-gūhayā). Though the jīva is eternally connected with avidyā, jīva was in some realization of his svarūpa at the time of destruction before the creation, just as the jīva when sleeping realizes his svarūpa a little. At the beginning of creation, however, he forgets that. What is this prakṛti? It creates the living beings of great variety by the three guṇas. Śruti says:
ajām ekāṁ lohita-śukla-kṛṣṇāṁ vahvīḥ prajā janayantīṁ sarūpāḥ ajo hy eko juṣamāṇo ’nuśete jahāty enāṁ bhukta-bhogām ajo ’nyaḥ
The jīva is situated by the side of prakṛti, red, white and black, which creates the living beings similar to itself, which he enjoys and follows. The Lord however rejects what has been enjoyed. Śvetāśvatara Upanisad 4.6
|| 3.26.6 ||
evaṁ parābhidhyānena
kartṛtvaṁ prakṛteḥ pumān
karmasu kriyamāṇeṣu
guṇair ātmani manyate
The jīva thinks himself the doer of activities which are done by the guṇas, by false identification with prakṛti.
Just as one imitates people who dance and sing, one identifies prakṛti as the body and the body as the self. By such identification (para abhidhyānena) one thinks oneself the doer of activities such as seeing which are done by the guṇas.
Because of the impossibility of identifying oneself without having a sense of “I,” identity as an śakty-aveśāvatāra of the Lord arises from a covering as well. However this is a special type of identity of “I.” Because that particular jīva is fixed in his pure svarūpa, it is not a cause of bondage. That should be understood in cases such as the Kumāras who identify themselves as “I” as āveśāvatāras.
|| 3.26.7 ||
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