tan-mātrāvayavair vinā

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tan-mātrāvayavair vinā

na syur hy asaty avayaviny

asann avayavo ’ntataḥ

Because the elements are only parts, they cannot exist without their sense objects, which are also parts. Since the whole universe and body is unreal, the elements and sense objects are also unreal.

It has just been explained that the body is false. Now the causes of the body such as earth element are explained to be false. The word dhātu means “that which supports.” The five gross elements (dhatavaḥ) cannot exist without their tan-mātras, the sense objects, their subtle portions. “But the parts should be real since the whole is real.” But the whole is unreal (proven in the last verse), and thus the parts are also unreal. One cannot prove the reality of the parts unless the whole is real. It has been said:

evaṁ niruktaṁ kṣiti-śabda-vṛttam

asan nidhānāt paramāṇavo ye

avidyayā manasā kalpitās te

yeṣāṁ samūhena kṛto viśeṣaḥ

What is known by the word “earth” exists in name only because earth is resolved into atomic particles, which are imagined by the mind out of ignorance. Out of their totality, a particular object is made. SB 5.12.9

|| 7.15.61 ||

syāt sādṛśya-bhramas tāvad

vikalpe sati vastunaḥ

jāgrat-svāpau yathā svapne

tathā vidhi-niṣedhatā

In thinking elements are real, one makes an error by a mistaken attribution of qualities. Just as one has perception of waking and sleep states in a dream, so one has perceptions of good and bad which are stated in the Vedas.

“But how does the perception that elements are real arise?” One makes an error in thinking that the false elements are real (vikalpe). This is the error of thinking Lord’s abode is eternal by equating it wrongly with Brahman, which is real. It is like the mirage of water. Light is real, but superimposing the idea of real water on it, one sees the mirage of water. Similarly though Brahman is real, by superimposing, through ignorance, elements of the Lord’ṣ abode, one produces the illusion of real elements.

However, one should not actually say that the Lord’s abode is unreal, being an illusory transformation of Brahman. Gopāla-tāpanī Upaniṣad says that the abode of the Lord arises from Brahman’s svarūpa. Bhū-gola-cakre sapta-puryo bhavanti tāsāṁ madhye sākṣād-brahma-gopāla-puri: on earth there are seven cities, but among them the abode of Gopāla is directly Brahman. The genitive case (tāsām) is used to show the special nature of Kṛṣṇa’s abode among the cities. The words sākṣād-brahma indicate that this place is not like other objects, which are a false superimposition on Brahman. Thus the Lord’s abode should not be taken to be illusory.

The advaita-vadīs do not respect the eternal abode of the Lord and its elements, which arise from the hlādinī and other spiritual śaktis, completely different from māyā-śakti.  They criticize it as an error of equating the unreal with the real, through their philosophy of transformation of Brahman, following a blind tradition. “If the world is false, how can the Vedas, knowing everything, speak of rules and forbiddance in this world? An intelligent person cannot point out good or bad qualities in an illusion of water.” Just as in a dream there is perception of waking and sleep states, so in the false world, there are both states, though they are unreal. The Vedic statements are made for those who are ignorant. Thus it is said: traiguṇya-viṣayā vedā nistraiguṇyo bhavārjuna: the Vedas are concerned with the three guṇas; be transcendental to the guṇas, O Arjuna! (BG 2.45)

|| 7.15.62 ||

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