Atraiva Tattva Vijnanam lyrics

atraiva tattva-vijñānaṁ jñātavyaṁ satataṁ budhaiḥ śakti-śaktimator bhedo nāsty eva paramātmani

atraiva tattva-vijnanam jnatavyam satatam budhaih sakti-saktimator bhedo nasty eva paramatmani

अत्रैव तत्त्वविज्ञानं ज्ञातव्यं सततं बुधैः शक्तिशक्तिमतोर भेदो नास्त्य एव परमात्मनि

We will now consider the science of Vaikuntha, which should be known by the learned. In the beginning it should be understood that there is no difference between the energy and the energetic. Nothing is gained if we consider the Absolute Truth as devoid of energy, therefore it is the duty of swanlike persons to accept the existence of His energies. Energy is never a truth separate from the energetic Supreme Lord. Although proper examples to illustrate the Absolute Truth are unavailable in this material world, indirect examples are sometimes found. Just as fire and heat cannot exist separately, the Absolute Truth and His energies do not exist separately.

tathāpi śrūyate'smābhiḥ parā śaktiḥ parātmanaḥ acintya-bhāva-sampannā śaktimantaṁ prakāśayet

tathapi sruyate'smabhih para saktih paratmanah acintya-bhava-sampanna saktimantam prakasayet

तथापि श्रूयतेऽस्माभिः परा शक्तिः परात्मनः अचिन्त्यभावसम्पन्ना शक्तिमन्तं प्रकाशयेत

The Absolute Truth is manifested through the inconceivable superior energy of the energetic Absolute Truth, who is the source of the purushavataras and is realized through samadhi. If heat was separated from fire, then due to an absence of energy, fire would not exist. Similarly, if energy was separated from the Absolute Truth, then the Absolute Truth would not exist.

sā śaktiḥ sandhinī bhūtvā sattā-jātaṁ vitanyate pīṭha-sattā-svarupā sā vaikuṇṭha-rūpiṇī satī

sa saktih sandhini bhutva satta-jatam vitanyate pitha-satta-svarupa sa vaikuntha-rupini sati

सा शक्तिः सन्धिनी भूत्वा सत्ताजातं वितन्यते पीठसत्तास्वरुपा सा वैकुण्ठरूपिणी सती

The superior energy of the Absolute Truth is realized in three different aspects, sandhini, samvit, and hladini. The first manifestation of the Absolute Truth is sat (sandhini), cit (samvit), and ananda (hladini). “In the beginning there was only the Supreme Brahman, then, after manifesting His energies, He became known as sat-cid-ananda,”, this kind of misconception arises due to consideration of material time and should not applied on the Absolute Truth. It is understood by swanlike people that the sat-cid-ananda form of the Lord is beginningless, endless, and eternal. The sandhini energy manifests the existence of the eternal abode, name, form, associates, relationships, features, and foundation of the Absolute Truth. The superior energy of the Lord has three potencies, namely cit, or spiritual, jiva, or marginal, and acit, or material. The spiritual potency, cit, is His internal potency. The marginal and material potencies are separated. These potencies are considered according to the proportion of the energy manifest. Vaikuntha is the abode of the spiritual potency of the sandhini aspect of the superior energy.

kṛṣṇādy-ākhyābhidhā sattā rūpa-sattā kalevaram rādhādyā saṅginī-sattā sarva-sattā tu sandhinī

krsnady-akhyabhidha satta rupa-satta kalevaram radhadya sangini-satta sarva-satta tu sandhini

कृष्णाद्याख्याभिधा सत्ता रूपसत्ता कलेवरम राधाद्या सङ्गिनीसत्ता सर्वसत्ता तु सन्धिनी

The names of Krsna manifest from the abhidha-satta, the body of Krsna manifests from the rupa-satta, and the lovers of Krsna like Radha manifest from a mixture of the rupa-satta and sangini-satta.

sandhinī-śakti-sambhūtāḥ sambandhā vividhā matāḥ sarvādhāra-svarūpeyaṁ sarvākārā sad-aṁśakā

sandhini-sakti-sambhutah sambandha vividha matah sarvadhara-svarupeyam sarvakara sad-amsaka

सन्धिनीशक्तिसम्भूताः सम्बन्धा विविधा मताः सर्वाधारस्वरूपेयं सर्वाकारा सदंशका

All kinds of relationships manifest from the sandhini aspect. The sandhini aspect of the Lord is the source of all spiritual manifestations and features.

saṁvid-bhūtā parā śaktir jñāna-vijñāna-rūpiṇī sandhinī-nirmite sattve bhāva-saṁyojinī satī

samvid-bhuta para saktir jnana-vijnana-rupini sandhini-nirmite sattve bhava-samyojini sati

संविद्भूता परा शक्तिर ज्ञानविज्ञानरूपिणी सन्धिनीनिर्मिते सत्त्वे भावसंयोजिनी सती

The samvit aspect of the superior energy consists of knowledge and its practical application (jnana and vijnana). When samvit interacts with the manifestations of the sandhini aspect, all emotions appear.

bhāvābhāve ca sattāyāṁ na kiñcid api lakṣyate tasmāt tu sarva-bhāvānāṁ saṁvid eva prakāśinī

bhavabhave ca sattayam na kincid api laksyate tasmat tu sarva-bhavanam samvid eva prakasini

भावाभावे च सत्तायां न किञ्चिद अपि लक्ष्यते तस्मात तु सर्वभावानां संविद एव प्रकाशिनी

Without the presence of emotions, existence would be unknown. Therefore all truths are illuminated by samvit. All the emotions of Vaikuntha are created by the samvit aspect of the spiritual potency.

sandhinī-kṛta-sattveṣu sambandha-bhāva-yojikā saṁvid-rūpā mahā-devī kāryākārya-vidhāyinī

sandhini-krta-sattvesu sambandha-bhava-yojika samvid-rupa maha-devi karyakarya-vidhayini

सन्धिनीकृतसत्त्वेषु सम्बन्धभावयोजिका संविद्रूपा महादेवी कार्याकार्यविधायिनी

All relationships in Vaikuntha have been established by Samvitdevi, who is the director of action and inaction. The different rasas, such as shanta and dasya, and the respective activities in those rasas have been established by samvit.

viśeṣābhāvataḥ saṁvid brahma-jñānaṁ prakāśayet viśeṣa-saṁyutā sā tu bhagavad-bhakti-dāyinī

visesabhavatah samvid brahma-jnanam prakasayet visesa-samyuta sa tu bhagavad-bhakti-dayini

विशेषाभावतः संविद ब्रह्मज्ञानं प्रकाशयेत विशेषसंयुता सा तु भगवद्भक्तिदायिनी

If one does not accept the quality of variegatedness, then Samvitdevi manifests for him the impersonal feature of the Absolute Truth. The living entity then takes shelter of impersonal knowledge of Brahman. Therefore impersonal knowledge of Brahman is only the impersonal consideration of Vaikuntha. For one who accepts the quality of variegatedness, Samvitdevi manifests the Supreme Lord. The living entity then accepts the devotional service of the Lord.

hlādinī-nāma-samprāptā saiva śaktiḥ parākhyikā mahā-bhāvādiṣu sthitvā paramānanda-dāyinī

hladini-nama-samprapta saiva saktih parakhyika maha-bhavadisu sthitva paramananda-dayini

ह्लादिनीनामसम्प्राप्ता सैव शक्तिः पराख्यिका महाभावादिषु स्थित्वा परमानन्ददायिनी

When the spiritual potency of the superior energy interacts with the hladini aspect, it creates attachment up to the state of mahabhava, in which She (hladini) bestows the topmost ecstasy.

sarvordhva-bhāva-sampannā kṛṣṇārdha-rūpa-dhāriṇī rādhikā sattva-rūpeṇa kṛṣṇānandamayī kila

sarvordhva-bhava-sampanna krsnardha-rupa-dharini radhika sattva-rupena krsnanandamayi kila

सर्वोर्ध्वभावसम्पन्ना कृष्णार्धरूपधारिणी राधिका सत्त्वरूपेण कृष्णानन्दमयी किल

This hladini is Sri Radhika, who is the energy of the energetic, who possesses the topmost loving sentiments, and who is half of the Supreme Lord's form. She expands into the indescribable forms of Krsna's inconceivable happiness.

mahābhāva-svarūpeyaṁ rādhā kṛṣṇa-vinodinī sakhya aṣṭa-vidhā bhāvā hlādinyā rasa-poṣikāḥ

mahabhava-svarupeyam radha krsna-vinodini sakhya asta-vidha bhava hladinya rasa-posikah

महाभावस्वरूपेयं राधा कृष्णविनोदिनी सख्य अष्टविधा भावा ह्लादिन्या रसपोषिकाः

That Radha gives pleasure to Krsna. She is the embodiment of mahabhava. There are eight varieties of emotions that nourish the rasa of hladini. They are known as Radha's eight sakhis.

tat-tad-bhāva-gatā jīvā nityānanda-parāyaṇāḥ sarvadā jīva-sattāyāṁ bhāvānāṁ vimalā sthitiḥ

tat-tad-bhava-gata jiva nityananda-parayanah sarvada jiva-sattayam bhavanam vimala sthitih

तत्तद्भावगता जीवा नित्यानन्दपरायणाः सर्वदा जीवसत्तायां भावानां विमला स्थितिः

When the hladini energy of the living entities realizes a portion of the spiritual hladini by the association of devotees and the mercy of the Lord, then the living entities become eternally happy and attain the stage of pure eternal sentiments while remaining individual entities.

hlādinī sandhinī saṁvid ekā kṛṣṇe parātpare yasya svāṁśa-vilāseṣu nityā sā tritayātmikā

hladini sandhini samvid eka krsne paratpare yasya svamsa-vilasesu nitya sa tritayatmika

ह्लादिनी सन्धिनी संविद एका कृष्णे परात्परे यस्य स्वांशविलासेषु नित्या सा त्रितयात्मिका

The sandhini, samvit, and hladini energies are eternally situated in Sri Krsna, the Supreme Lord; that is, existence, knowledge, and attachment are in perfect harmony in Him. Yet these three energies are also present in His personal expansions in His Vaikuntha pastimes.

etat sarvaṁ svataḥ kṛṣṇe nirguṇe'pi kilādbhutam cic-chakti-rati-sambhūtaṁ cid-vibhūti-svarūpataḥ

etat sarvam svatah krsne nirgune'pi kiladbhutam cic-chakti-rati-sambhutam cid-vibhuti-svarupatah

एतत सर्वं स्वतः कृष्णे निर्गुणेऽपि किलाद्भुतम चिच्छक्तिरतिसम्भूतं चिद्विभूतिस्वरूपतः

Although many variegated qualities are eternally manifest in Sri Krsna, He wonderfully remains nirguna, devoid of material qualities, because His qualities are the interactions of His spiritual potency and are forms of His spiritual opulence.

jīva-śakti-samudbhūto vilāso'nyaḥ prakīrtitaḥ jīvasya bhinna-tattvatvāt vibhinnāṁśo nigadyate

jiva-sakti-samudbhuto vilaso'nyah prakirtitah jivasya bhinna-tattvatvat vibhinnamso nigadyate

जीवशक्तिसमुद्भूतो विलासोऽन्यः प्रकीर्तितः जीवस्य भिन्नतत्त्वत्वात विभिन्नांशो निगद्यते

After concluding the consideration on the sandhini, samvit, and hladini aspects of the spiritual potency of the superior energy, I will now explain the sandhini, samvit, and hladini aspects of the marginal potency of the superior energy. The living entities are created by the will of the Lord and by the inconceivable superior energy of the Lord. The living entities have been awarded minute independence, so they are classified as separated truths and their activities are said to be separated from the Lord's activities.

paramāṇu-samā jīvāḥ kṛṣṇārka-kara-vartinaḥ tat teṣu kṛṣṇa-dharmāṇāṁ sad-bhāvo vartate svataḥ

paramanu-sama jivah krsnarka-kara-vartinah tat tesu krsna-dharmanam sad-bhavo vartate svatah

परमाणुसमा जीवाः कृष्णार्ककरवर्तिनः तत तेषु कृष्णधर्माणां सद्भावो वर्तते स्वतः

Krsna is like the spiritual sun, and the living entities are like the atomic particles of that incomparable sun's rays. Therefore all the qualities of Krsna are naturally present in the living entities.

samudrasya yathā binduḥ pṛthivyā reṇavo yathā tathā bhagavato jīve guṇānāṁ vartamānatā

samudrasya yatha binduh prthivya renavo yatha tatha bhagavato jive gunanam vartamanata

समुद्रस्य यथा बिन्दुः पृथिव्या रेणवो यथा तथा भगवतो जीवे गुणानां वर्तमानता

Although it is inappropriate to compare the greatness of the Lord's qualities with the ocean or the earth, if we do consider His qualities in this way, then the qualities of the living entities appear like drops of the ocean or dust particles of the earth.

hlādinī sandhinī saṁvit kṛṣṇe pūrṇatamā matā jīve tv aṇu-svarūpeṇa draṣṭavyā sūkṣma-buddhibhiḥ

hladini sandhini samvit krsne purnatama mata jive tv anu-svarupena drastavya suksma-buddhibhih

ह्लादिनी सन्धिनी संवित कृष्णे पूर्णतमा मता जीवे त्व अणुस्वरूपेण द्रष्टव्या सूक्ष्मबुद्धिभिः

The three aspects, hladini, sandhini, and samvit, are fully manifest in Sri Krsna, but they are also minutely present in the living entities. This is understood by persons endowed with fine intelligence.

svātantrye vartamāne'pi jīvānāṁ bhadra-kāṅkṣiṇām śaktayo'nugatāḥ śaśvat kṛṣṇecchāyāḥ svabhāvataḥ

svatantrye vartamane'pi jivanam bhadra-kanksinam saktayo'nugatah sasvat krsnecchayah svabhavatah

स्वातन्त्र्ये वर्तमानेऽपि जीवानां भद्रकाङ्क्षिणाम शक्तयोऽनुगताः शश्वत कृष्णेच्छायाः स्वभावतः

All living entities have independence that was awarded by the Lord, yet those who desire auspiciousness naturally remain under the subordination of Krsna.

ye tu bhoga-ratā mūḍhās te sva-śakti-parāyaṇāḥ bhramanti karma-mārgeṣu prapañce durnibārite

ye tu bhoga-rata mudhas te sva-sakti-parayanah bhramanti karma-margesu prapance durnibarite

ये तु भोगरता मूढास ते स्वशक्तिपरायणाः भ्रमन्ति कर्ममार्गेषु प्रपञ्चे दुर्निबारिते

Those who are unable to recognize what is auspicious and what is inauspicious and who engage in sense gratification do not accept subordination under the spiritual potency and thus live independently. They traverse the path of fruitive activities while wandering in the material world, which is difficult to leave after once entering.

tatraiva karma-mārgeṣu bhramatsu jantuṣu prabhuḥ paramātma-svarūpeṇa vartate līlayā svayam

tatraiva karma-margesu bhramatsu jantusu prabhuh paramatma-svarupena vartate lilaya svayam

तत्रैव कर्ममार्गेषु भ्रमत्सु जन्तुषु प्रभुः परमात्मस्वरूपेण वर्तते लीलया स्वयम

For those living entities who traverse the path of fruitive activities, the Lord, as His pastime, accompanies them in the form of the Supersoul.

eṣā jīveśayor līlā māyayā vartate'dhunā ekaḥ karma-phalaṁ bhuṅkte cāparaḥ phala-dāyakaḥ

esa jivesayor lila mayaya vartate'dhuna ekah karma-phalam bhunkte caparah phala-dayakah

एषा जीवेशयोर लीला मायया वर्ततेऽधुना एकः कर्मफलं भुङ्क्ते चापरः फलदायकः

The pastimes of the Lord and the living entities appear mundane to the conditioned souls. The living entities enjoy the results of their fruitive activities, while the Supersoul awards those results.

jīva-śakti-gatā sā tu sandhinī sattva-rūpiṇī svargādi-lokam ārabhya pārakyaṁ sṛjati svayam

jiva-sakti-gata sa tu sandhini sattva-rupini svargadi-lokam arabhya parakyam srjati svayam

जीवशक्तिगता सा तु सन्धिनी सत्त्वरूपिणी स्वर्गादिलोकम आरभ्य पारक्यं सृजति स्वयम

When the marginal potency of the superior energy interacts with sandhini, the upper heavenly planets are created.

karma karma-phalaṁ duḥkhaṁ sukhaṁ vā tatra vartate pāpa-puṇyādikaṁ sarvam āśā-pāśādikaṁ hi yat

karma karma-phalam duhkham sukham va tatra vartate papa-punyadikam sarvam asa-pasadikam hi yat

कर्म कर्मफलं दुःखं सुखं वा तत्र वर्तते पापपुण्यादिकं सर्वम आशापाशादिकं हि यत

Fruitive activities, the results of fruitive activities, distress, happiness, sin, piety, and all desires are also created by this interaction with sandhini. The functions of the subtle bodies are also created by this interaction. Svarloka, Janaloka, Tapoloka, Satyaloka, and Brahmaloka are all created by this interaction. Even the lower hellish planets are understood to be created by this interaction with sandhini.

jīva-śakti-gatā saṁvid īśa-jñānaṁ prakāśayet jñānena yena jīvānām ātmany ātmā hi lakṣyate

jiva-sakti-gata samvid isa-jnanam prakasayet jnanena yena jivanam atmany atma hi laksyate

जीवशक्तिगता संविद ईशज्ञानं प्रकाशयेत ज्ञानेन येन जीवानाम आत्मन्य आत्मा हि लक्ष्यते

When the marginal potency of the superior energy interacts with samvit, it manifests knowledge of the Absolute Truth. By this knowledge a living entity realizes the Supersoul. This knowledge is distinct from and inferior to impersonal knowledge of Brahman, which is manifested by the interaction of the spiritual potency of the superior energy with samvit.

vairāgyam api jīvānāṁ saṁvidā sampravartate kadācil laya-vāñchā tu prabalā bhavati dhruvam

vairagyam api jivanam samvida sampravartate kadacil laya-vancha tu prabala bhavati dhruvam

वैराग्यम अपि जीवानां संविदा सम्प्रवर्तते कदाचिल लयवाञ्छा तु प्रबला भवति ध्रुवम

Renunciation, in the form of neglecting maya, manifests from this interaction of samvit with the marginal energy. Sometimes the living entities consider the happiness of realizing the self as insignificant and the happiness of realizing the Supersoul as relatively superior, and they therefore desire to merge with the Supersoul.

jīve yā hlādinī-śaktir īśa-bhakti-svarūpiṇī māyā-niṣedhikā sā tu nirākāra-parāyaṇā

jive ya hladini-saktir isa-bhakti-svarupini maya-nisedhika sa tu nirakara-parayana

जीवे या ह्लादिनीशक्तिर ईशभक्तिस्वरूपिणी मायानिषेधिका सा तु निराकारपरायणा

When the marginal potency of the superior energy interacts with hladini, it manifests devotional service to the Supreme Lord. This devotional service nullifies the material conception of the Lord and establishes Him as nirakara, or formless.

cic-chaktir atibhinnatvād īśa-bhaktiḥ kadācana na prīti-rūpam āpnoti sadā śuṣkā svabhāvataḥ

cic-chaktir atibhinnatvad isa-bhaktih kadacana na priti-rupam apnoti sada suska svabhavatah

चिच्छक्तिर अतिभिन्नत्वाद ईशभक्तिः कदाचन न प्रीतिरूपम आप्नोति सदा शुष्का स्वभावतः

The rati, or attachment, of the spiritual potency is different from this type of devotional service of the Supreme Lord. Therefore this devotional service of the Lord is naturally dry, or without rasa, and is not based on love.

kṛtajñatā-bhāva-yuktā prārthanā vartate harau saṁsṛteḥ puṣṭi-vāñchā vā vairāgya-bhāvanā-yutā

krtajnata-bhava-yukta prarthana vartate harau samsrteh pusti-vancha va vairagya-bhavana-yuta

कृतज्ञताभावयुक्ता प्रार्थना वर्तते हरौ संसृतेः पुष्टिवाञ्छा वा वैराग्यभावनायुता

The prayers of those who perform this type of devotional service are mixed with gratefulness, therefore this cannot be called unmotivated devotional service. Rather, their prayers are filled with desires for material advancement or renunciation.

kadācid bhāva-bāhulyād aśru vā vartate dṛśoḥ tathāpi na bhaved bhāvaḥ śrī-kṛṣṇe cid-vilāsini

kadacid bhava-bahulyad asru va vartate drsoh tathapi na bhaved bhavah sri-krsne cid-vilasini

कदाचिद भावबाहुल्याद अश्रु वा वर्तते दृशोः तथापि न भवेद भावः श्रीकृष्णे चिद्विलासिनि

Although sometimes tears are shed out of emotion while executing this type of devotional service, such persons' emotions for Sri Krsna, who enjoys spiritual pastimes, do not arise.

vibhinnāṁśa-gatā līlā kṛṣṇasya paramātmanaḥ jīvānāṁ baddha-bhūtānāṁ sambandhe vidyate kila

vibhinnamsa-gata lila krsnasya paramatmanah jivanam baddha-bhutanam sambandhe vidyate kila

विभिन्नांशगता लीला कृष्णस्य परमात्मनः जीवानां बद्धभूतानां सम्बन्धे विद्यते किल

Does this mean that there is no superior emotion in the hearts of the conditioned souls than this form of devotional service? Certainly there is. Just as Sri Krsna performs His pastimes in Vaikuntha with the eternally perfect living entities, He certainly performs pastimes in relationship with the conditioned souls.

cid-vilāsa-ratā ye tu cic-chakti-pālitāḥ sadā na teṣām ātma-yogena brahma-jñānena vā phalam

cid-vilasa-rata ye tu cic-chakti-palitah sada na tesam atma-yogena brahma-jnanena va phalam

चिद्विलासरता ये तु चिच्छक्तिपालिताः सदा न तेषाम आत्मयोगेन ब्रह्मज्ञानेन वा फलम

Those who consider the happiness of the hladini aspect of the marginal potency as insignificant and consider the impersonal Brahman as incomplete understand that the pastimes of Krsna with the spiritual potency of the superior energy are more relishable, so they join those pastimes. They are qualified for receiving the highest happiness. They are servants of the Lord and are under the protection of the spiritual potency. They derive no fruits whatsoever from impersonal knowledge of Brahman or yoga. In this context, yoga refers to devotional service (as described above in verses 28-31), as practiced by the living entities. Regarding impersonal knowledge of Brahman, please refer to verse 9 of this chapter. Therefore when yogis and jnanis become fortunate, they engage in spiritual activities.

māyā tu jaḍa-yonitvāc cid-dharma-parivartinī āvaraṇātmikā śaktir īśasya paricārikā

maya tu jada-yonitvac cid-dharma-parivartini avaranatmika saktir isasya paricarika

माया तु जडयोनित्वाच चिद्धर्मपरिवर्तिनी आवरणात्मिका शक्तिर ईशस्य परिचारिका

After completing discussions on the marginal potency, I will now discuss the sandhini, samvit, and hladini aspects of maya-shakti, the external potency. All inert matter is manifested from the external potency of the superior energy. Therefore this maya potency converts spiritual characteristics into material characteristics. Maya, the external potency, covers the living entities, so she is the mother of illusion and a maidservant of the Supersoul.

cic-chakteḥ pratibimbatvān māyayā bhinnatā kutaḥ praticchāyā bhaved bhinnā vastuno na kadācana

cic-chakteh pratibimbatvan mayaya bhinnata kutah praticchaya bhaved bhinna vastuno na kadacana

चिच्छक्तेः प्रतिबिम्बत्वान मायया भिन्नता कुतः प्रतिच्छाया भवेद भिन्ना वस्तुनो न कदाचन

After carefully studying the nature of maya, it is concluded to be the most inferior potency in the whole creation, because all of the living entities' inauspiciousness is created by maya. If maya did not exist, there would be no degradation of the living entities in the form of aversion to the Lord. Therefore many people doubt whether maya is the Lord's energy, because the Supreme Lord is all-auspicious and unaffected by sin. Those who understand the Supreme Lord as the supreme doer and controller do not accept any truth that is contrary to Him; they thus accept maya as the material potency of the Supreme Lord's spiritual energy. The external potency, which is a reflection or shadow of the spiritual potency, is not independent. By the will of the Lord, maya is the perverted reflection of, and therefore certainly subordinate to, the Lord's spiritual potency. In this context one should not accept the Mayavadi philosophers' meanings of bimba (reflection), pratibimba (reflected image), and praticchaya (shadow).

tasmān māyā-kṛte viśve yad yad bhāti viśeṣataḥ tat tad eva pratichāyā cic-chakter jala-candravat

tasman maya-krte visve yad yad bhati visesatah tat tad eva pratichaya cic-chakter jala-candravat

तस्मान मायाकृते विश्वे यद यद भाति विशेषतः तत तद एव प्रतिछाया चिच्छक्तेर जलचन्द्रवत

If we consider the existence of maya, we can conclude that this world is the shadow of Vaikuntha, which is created by the spiritual potency of the superior energy of the Lord and is full of variegatedness. The example of the moon in water is applicable to this shadow [the material world]. But this world is not false in the same way as the moon in the water is false. As maya is in fact a potency of the superior energy, whatever is created by her is also a fact.

māyayā bimbitaṁ sarvaṁ prapañcaḥ śabdyate budhaiḥ jīvasya bandhane śaktam īśasya līlayā sadā

mayaya bimbitam sarvam prapancah sabdyate budhaih jivasya bandhane saktam isasya lilaya sada

मायया बिम्बितं सर्वं प्रपञ्चः शब्द्यते बुधैः जीवस्य बन्धने शक्तम ईशस्य लीलया सदा

As far as the work of the maidservant [Maya] is concerned, learned people say that this material world is her creation. This material existence is able to bind the living entities as part of the Lord's pastimes (please see verses 22-23 of this chapter).

vastunaḥ śuddha-bhāvatvaṁ chāyāyāṁ vartate kutaḥ tasmān māyā-kṛte viśve heyatvaṁ paridṛśyate

vastunah suddha-bhavatvam chayayam vartate kutah tasman maya-krte visve heyatvam paridrsyate

वस्तुनः शुद्धभावत्वं छायायां वर्तते कुतः तस्मान मायाकृते विश्वे हेयत्वं परिदृश्यते

Just as the original, pure condition of an object is not manifest in its shadow, we do not find the pleasantness of the spiritual world in the material world, which is created by maya, rather we find the perverted quality, distress.

sā māyā sandhinī bhūtvā deśa-buddhiṁ tanoti hi ākṛtau vistṛtau vyāptā prapañce vartate jaḍā

sa maya sandhini bhutva desa-buddhim tanoti hi akrtau vistrtau vyapta prapance vartate jada

सा माया सन्धिनी भूत्वा देशबुद्धिं तनोति हि आकृतौ विस्तृतौ व्याप्ता प्रपञ्चे वर्तते जडा

When the external potency of the superior energy interacts with sandhini, it spreads conceptions of nationalism. This mentality is found only in this world. The symptoms of this conception are spread through forms and their expansions. If one could ascertain Vaikuntha by one's thoughts, then the material forms and their expansions would certainly be useful. But the science of Vaikuntha is beyond the realm of material space, time, and argument and is realized through samadhi. Actually all the forms and expansions that are seen in Vaikuntha, the abode of transcendental pastimes, are all spiritual and auspicious. It should be known that the forms and expansions of the material world, the perverted reflection of the spiritual world, are forever devoid of bliss.

jīvānāṁ martya-dehādau sarvāṇi karaṇāni ca tiṣṭhanti parimeyāni bhautikāni bhavāya hi

jivanam martya-dehadau sarvani karanani ca tisthanti parimeyani bhautikani bhavaya hi

जीवानां मर्त्यदेहादौ सर्वाणि करणानि च तिष्ठन्ति परिमेयानि भौतिकानि भवाय हि

The activities and bodies of the conditioned living entities are material and limited and are meant for performing work and enjoying its results. They are created by the sandhini aspect of the external potency. If one tries to understand words like “tiny” and “atomic” in descriptions of the living entities and “greatness” in descriptions of the Supreme Lord in terms of material space, then one will not attain knowledge of the Absolute Truth.

saṁvid-rūpā mahā-māyā liṅga-rūpa-vidhāyinī ahaṅkārātmakaṁ cittaṁ baddha-jīve tanoty aho

samvid-rupa maha-maya linga-rupa-vidhayini ahankaratmakam cittam baddha-jive tanoty aho

संविद्रूपा महामाया लिङ्गरूपविधायिनी अहङ्कारात्मकं चित्तं बद्धजीवे तनोत्य अहो

When the external potency of the superior energy interacts with samvit, it creates the subtle body of conditioned souls in the form of intelligence and false ego. The constitutional position of a pure living entity is beyond the gross and subtle bodies. The samvit aspect of the external potency is known in the scriptures as nescience. Due to this nescience, the gross and subtle bodies of the living entities are created. When pure living entities reside in Vaikuntha, the first knot of nescience, in the form of false ego, does not entangle them. Pure living entities cannot remain steady after giving up spiritual activities. Therefore as soon as the living entities become situated in their own happiness through the minute independence given by the Lord, they become shelterless and are compelled to take shelter of Maya. On account of this, pure living entities have no shelter other than Vaikuntha. The living entities of Vaikuntha are very insignificant, like fireflies in comparison to the powerful sunlike Lord. As soon as the living entity leaves Vaikuntha, he is simultaneously awarded a subtle body and thrown into the material world, created by Maya. All manifestations of the sandhini, samvit, and hladini aspects of the marginal potency are mixed with maya as soon as the living entity leaves the shelter of Vaikuntha. When one considers material existence as his own, this is called false ego. Absorption in this false ego is the function of the heart, cultivating material sense objects through the heart is the function of the mind, and realization through this cultivation is called material knowledge. The mind, being superior to the senses, manifests as the functions of the senses in their association. When the impression of contact between the senses and sense objects is established within, it is protected by the strength of remembrance. When one cultivates those protected memories by following the process of elaborating and condensing them, then whatever one conjectures is called argument. By this argument, knowledge of sense objects and related items is acquired.

sā śaktiś cetaso buddhir indriye bodha-rūpiṇī manasy eva smṛtiḥ śaśvat viṣaya-jñāna-dāyinī

sa saktis cetaso buddhir indriye bodha-rupini manasy eva smrtih sasvat visaya-jnana-dayini

सा शक्तिश चेतसो बुद्धिर इन्द्रिये बोधरूपिणी मनस्य एव स्मृतिः शश्वत विषयज्ञानदायिनी

The samvit aspect of the external energy creates the intelligence of the heart, the feelings of the senses, the remembrance of the mind, and the knowledge of sense objects.

viṣaya-jñānam eva syān māyikaṁ nātma-dharmakam prakṛter guṇa-saṁyuktaṁ prākṛtaṁ kathyate janaiḥ

visaya-jnanam eva syan mayikam natma-dharmakam prakrter guna-samyuktam prakrtam kathyate janaih

विषयज्ञानम एव स्यान मायिकं नात्मधर्मकम प्रकृतेर गुणसंयुक्तं प्राकृतं कथ्यते जनैः

Knowledge of sense objects is completely mundane. It has nothing to do with one's constitutional duties. It is called material knowledge because it is connected with the qualities of the material world.

sā māyā-hlādinī prītir viṣayeṣu bhavet kila karmānanda-svarūpā sa bhukti-bhāva-pradāyinī

sa maya-hladini pritir visayesu bhavet kila karmananda-svarupa sa bhukti-bhava-pradayini

सा मायाह्लादिनी प्रीतिर विषयेषु भवेत किल कर्मानन्दस्वरूपा स भुक्तिभावप्रदायिनी

The hladini aspect of the external energy manifests as attachment for material objects. That attachment spreads the conception of enjoyment in the form of happiness derived from fruitive activities. Attachment for the material world, the endeavor for material prosperity, and the desire for sense gratification all naturally arise from this attachment to sense objects. In order to maintain life peacefully, the four castes, brahmana, kshatriya, vaishya, and shudra, are established according to people's natural characteristics, and the four ashramas, grihastha, vanaprastha, brahmacari, and sannyasi, are established according to people's position. According to necessity, constitutional and conditional occupational duties are ascribed. When the upper and lower planets, which are created by the sandhini aspect of the marginal potency (see verses 24-25), are connected with the results of these duties, then they become the object of the fruitive workers' hopes or fears. It is to be mentioned at this point that the samvit and hladini aspects of the marginal potency, being almost covered by the samvit and hladini aspects of the external potency, time to time manifest renunciation and knowledge of the self, which are ultimately overcome by maya due to the absence of spiritual activities.

yajñeśa-bhajanaṁ śaśvat tat-prīti-kārakaṁ bhavet trivarga-viṣayo dharmo lakṣitas tatra karmibhiḥ

yajnesa-bhajanam sasvat tat-priti-karakam bhavet trivarga-visayo dharmo laksitas tatra karmibhih

यज्ञेशभजनं शश्वत तत्प्रीतिकारकं भवेत त्रिवर्गविषयो धर्मो लक्षितस तत्र कर्मिभिः

The Supersoul is perceived at this point as Yajnesvara, the Lord of sacrifice. People of the material world try to please Him by their activities, and they worship Him by sacrifices. The name of this religion is trivarga, or dharma, artha, and kama. But there is no possibility of moksha, or liberation, by this path.