yat pumāṁsaṁ striyaṁ satīm

↑

▷ Содержание

⇐ ПредыдущаяСтр 1668 из 2832Следующая ⇒

māyā hy eṣā mayā sṛṣṭā

yat pumāṁsaṁ striyaṁ satīm

manyase nobhayaṁ yad vai

haṁsau paśyāvayor gatim

This māyā has been created by me. By this māyā, you think you are a pure woman, a man or a eunuch. Therefore, you should see our natures as two pure entities.

“If this is so, why am I aware of all this?” It is māyā, because of which (yat) you think your self a man, sometimes a woman, and sometimes a eunuch. This also implies that sometimes you are a human, sometimes a devatā and sometimes an animal. Therefore (yat), certainly, see the svarūpa (gatim) of us two as pure entities (haṁsau).

|| 4.28.62 ||

ahaṁ bhavān na cānyas tvaṁ

tvam evāhaṁ vicakṣva bhoḥ

na nau paśyanti kavayaś

chidraṁ jātu manāg api

I and you are different, but you are not something different from me. Ah! See without anger! The wise never see us in a faulty manner at all.

I am Paramātmā and you are jīva. You are not anything else. You are not different from me, being a conscious entity. “Why do you say such an intolerable thing?” Ah! My pure devotee! See with discretion, without anger (a-ham). Medinī says that ha means anger, Śiva, and a dog. “But I am your servant and you are the master. “Will not others criticize you when you say we are also non-difference?” The wise do never see such a fault (chidram) in our relationship. Only the foolish see contradiction.

|| 4.28.63 ||

yathā puruṣa ātmānam

ekam ādarśa-cakṣuṣoḥ

dvidhābhūtam avekṣeta

tathaivāntaram āvayoḥ

Just as a man, though one entity, will the image of himself in a mirror and in the eye are different, you should see that I and you are also different.

“You have said that you and I are not different. That is intolerable.” Please do not become angry. Try to understand. The jīva (puruṣaḥ), though the same entity, in liberation or in bondage, sees himself as two different forms in a mirror and in the eye. In a polished mirror he sees a large image, bright, without change. In the eye, he sees a small image, dull, that flickers. Just as one form becomes two different forms by being uncontaminated or contaminated with the qualities of obstructing elements, so one should see difference (antaram) between the Paramātmā and jīva at all times. Amara-koṣa says antaram means opportunity, neighborhood, clothing interim, and difference. I exist in the body as Paramātmā, and you exist there as jīva. By nature I have no covering, and by my will, enter all bodies in the world as antaryāmī, with appropriate size, with full brightness, powerful, without change. Like the liberated jīva, I am never contaminated. You however, a jīva, are small in size, with small brightness, weak, and always influenced by coverings. In the liberated state, however, you are uncontaminated. You should understand that we are different at all times. It has just been said aham bhavān na cānyaḥ: I and you are not different. I am conscious, and you, my devotee are conscious. You are not dull matter. That is the meaning of the statement. The demons however can take another meaning of these two verses of Bhāgavatam, which shows different faces to the demons and devotees like Mohinī. This is wrong since the Lord himself rejects the philosophy of one ātmā. It is said in the Third Canto:

yatholmukād visphuliṅgād dhūmād vāpi sva-sambhavāt

apy ātmatvenābhimatād yathāgniḥ pṛthag ulmukāt

bhūtendriyāntaḥ-karaṇāt pradhānāj jīva-saṁjñitāt

ātmā tathā pṛthag draṣṭā bhagavān brahma-saṁjñitaḥ

Just as fire is actually different from a blazing coal, and similarly is different from the spark and the smoke, which arise from fire, though by imagination they appear to be fire, similarly, Paramātmā, possessor of inconceivable powers, who also appears as impersonal Brahman, is different from pradhāna, the conscious jīva, and the body, senses and antaḥkaraṇa, because he is the witness of the others. SB 3.28.40-41

Śruti says:

yathāgneḥ kṣudrā visphuliṅgā vyuccaranti evem evāsmād ātmānaḥ sarvāni bhūtāni vyuccaranti

Just as small sparks arise from fire, all living beings emanate from the Supreme Lord. Bṛhad-āraṇyaka Upaniṣad 2.1.20

Smṛti says:

ekadeśe sthitasyāgner jyotsnā vistāriṇī yathā

parasya brahmaṇaḥ śaktis tathedam akhilaṁ jagat

Just as fire situated in one place spreads itself in the form of light, the energy of the Supreme Lord spreads through the whole universe. Viṣṇu Purāṇa

Thus, the Supreme Lord, a form of eternity, knowledge and bliss, is without coverings at all. However, according to demonic philosophers, he is said to have a covering material knowledge, vidyā.

|| 4.28.64 ||

Познавательные статьи:



Коммуникативные барьеры и пути их преодоления

Рынок недвижимости. Сущность недвижимости

Решение задач с использованием генеалогического метода

История происхождения и развития детской игры