tvayy agra āsīt tvayi madhya āsīt
tvayy agra āsīt tvayi madhya āsīt
tvayy anta āsīd idam ātma-tantre
tvam ādir anto jagato 'sya madhyaṁ
ghaṭasya mṛtsneva paraḥ parasmāt
This universe arises from you, rests upon you and ends in you who are fully independent. You are the beginning, sustenance and end of everything, like the earth, which is the cause of an earthen pot, which supports the pot, and to which the pot, when broken, finally returns. But you are different from prakṛti.
Brahmā explains how the Lord is the form of the universe. Just as the earth of the pot remains in the beginning, middle and end, you remain in the beginning, middle and end. But the transform of earth into a pot in the example is rejected. You are different from prakṛti (parasmāt). Prakṛti or pradhāna transforms into the universe, not you.
|| 8.6.11 ||
tvaṁ māyayātmāśrayayā svayedaṁ
nirmāya viśvaṁ tad-anupraviṣṭaḥ
paśyanti yuktā manasā manīṣiṇo
guṇa-vyavāye 'py aguṇaṁ vipaścitaḥ
You, having created this universe by māyā which is dependent on you, enter into it. Those who concentrate their mind, who have discernment and know the conclusion of scriptures, see that you remain untouched by the guṇas, though the guṇas transform continually.
“This means that prakṛti or pradhāna is the cause of the universe, not me, the Lord.” Brahmā responds. You create this world by your śakti. Though you are different from it, because it is your śakti, non-different from you, it can be said that you create this universe, not the śakti. And then you enter into the universe and remain there. What is that māyā? It takes shelter of you (ātmāśrayayā). It is dependent on you. When the guṇas transform (guṇa-vyavāye), though you are in the universe, you remain devoid of the guṇas. People with concentrated minds see you in this way. These persons have discernment (manīṣiṇaḥ). Thus they are wise, knowing the conclusion of the scriptures. Those who do not see you in this way are not wise, are not discerning and not concentrated in mind. Theyare blind.
|| 8.6.12 ||
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