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lokaṁ cātmani santatam
loke vitatam ātmānaṁ
lokaṁ cātmani santatam
ubhayaṁ ca mayā vyāptaṁ
mayi caivobhayaṁ kṛtam
The jīva takes the position of an enjoyer in this world and the world is situated as the object of enjoyment for the jīva. Both are pervaded by me, since I am their cause, and both are produced within me.
“If you are everything, then the devotees should meditate on all living entities as the object of worship and they would be the antaryāmī.” In the material world, the jīva has the status of the enjoyer (vitatam). The world is situated as the object of enjoyment for the jīva (ātmani). Both the jīva and the world are pervaded by me, the cause. Both exist as products in me, the adhiṣṭhāna-kāraṇa (cause by being the support). The verb of the sentence smaret is in verse 54. All beings, are products of my śaktis, are temporary and do not arise from my svarūpa. Therefore they should not be the object of meditation in worship.
|| 6.16.53-54 ||
yathā suṣuptaḥ puruṣo
viśvaṁ paśyati cātmani
ātmānam eka-deśa-sthaṁ
manyate svapna utthitaḥ
evaṁ jāgaraṇādīni
jīva-sthānāni cātmanaḥ
māyā-mātrāṇi vijñāya
tad-draṣṭāraṁ paraṁ smaret
A sleeping person in a dream sees many objects of a dream world within himself, but on waking up realizes his body is in one particular place, and the dream experience was unreal. Similarly, the states of waking, sleeping and dreaming, conditions of the jīva, are caused by a covering of material intelligence and should be realized to be only māyā. One should therefore meditate only on the supreme seer of all these states, the Paramātmā.
Rejecting impermanent objects and unreal objects one should worship my form as antaryāmī. This is explained in two verses. Within a dream, a person comfortably sleeping sees a dream. By illusion he sees mountains or forests of the universe within himself. Awaking from the dream, he considers that he is in one place, on his bed. In the waking state, he considers the dream mountain and forest different from himself. Just as the dream objects are considered unreal on waking, so the real objects of this world in waking state should be considered unreal since they are temporary. Having understood that these conditions of the jīva, the conditions of the intelligence covering the jīva, are only māyā of the Lord (ātmanaḥ), since they are the products of his māyā-śakti, one should meditate on the superior seer of these conditions, the antaryāmī. The jīva is not indicated here.
The states of waking, dreaming and deep sleep in a dreaming person are all ignorance, since they are created by the jīva in ignorance. Thus they are actually unreal. Similarly the states of waking and sleeping and dreaming, created by the Lord’s māyā-śakti, are simply māyā and therefore “unreal.” However, mountains, forests, snakes, tigers, elephants and horses in a dream are created by the jīva through ignorance, and are therefore factually unreal objects.
|| 6.16.55 ||
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