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NITAAI-Veda.nyf > All Scriptures By Acharyas > Baladeva Vidyabhushana > Prameya Ratnavali > Third Prameya

Third Prameya

 

TEXT 1 (a)

 

atha vishva—satyatvam.

 

sva-shaktya shrishtavan vishnur

     yathartham sarva-vij jagat

ity uktah satyam evaitad

     vairagyartham asad-vacah

 

     atha—now; vishva—of the material world; satyatvam—the reality; sva—wwn; shaktya—by the potency; shrishtavan—created; vishnuh—Lord Vishnu; yatha-artham—real; sarva-vit—omniscient; jagat—the material world; iti—thus; ukteh—from this statement; satyam—reality; eva—certainly; etat—this; vairagya-artham—for the purpose of renunciation; asat-vacah—it is described as asat (temporary) in the Vedas.

 

     3. The Material World is Real

 

     Because omniscient Lord Vishnu created this material world with His own potency,therefore it is real. The word asat used to describe the material world in the Vedas should be interpreted to mean temporary, not unreal. Describing the the temporality of this world, the Vedas instruct us in the importance of renunciation.

 

TEXT 1 (b)

 

tatha hi shvetashvataropanishadi

 

ya eko'varno bahudha-shakti-yogad

     varnan anekan nihitartho dadhati

 

     tatha hi—furthermore; shvetashvatara-upanishadi—in the Shvetashvatara Upanishad; yah—who; ekah—one without a second; avarnah—without any material qualities; bahudha—many; shakti—of potencies; yogat—because of contact; varnan—different classes of human beings, demigods, and animals; anekan—many; nihita-arthah—desiring to create; dadhati—created.

 

     The Shvetashvatara Upanishad (4.1) explains: "The Absolute Truth, who is one without a second, and who possesses no material attributes, desired to manifest the material world, and created the different classes of human beings, animals and demigods."

 

TEXT 1 (c)

 

shri-vishnu-purane ca

 

ekadesha-sthitastagner

     jyotsna vistarini yatha

parasya brahmanah shaktis

     tathedam akhilam jagat

 

     eka-desha—in one place; sthitasya—situated; agneh—of a fire; jyotsna—the effulgence; vistarini—spead; yatha—just as; parasya—of the supreme; brahmanah—spirit; shaktih—energy; tatha—in the same way; idam—this; akhilam—entire; jagat—world.

 

     The Vishnu Purana explains: "Whatever we see in this world is simply an expansion of different energies of the Supreme Personality of Godhead, who is exactly like a fire which spreads illumination for a long distance, although it is situated in one place."

 

TEXT 1 (d)

 

ishopanishadi

 

sa paryagac chukram akayam avranam

     asnaviram shuddham apapa-viddham

kavir manishi paribhuh svayambhur

     yathatathyato 'rthan vyadadhac chashvatibhyah

     samabhyah

 

     ishopanishadi—in the Ishopanishad; sah—that person; paryagat—must know in fact; shukram—the omnipotent; akayam—unembodied; avranam—without reproach; asnaviram—without veins; shuddham—antiseptic; apapa-viddham—prophylactic; kavih—omniscient; manishi—philosopher; paribhuh—the greatest of all; svayambhuh—self-sufficient; yathatathyatah—just in pursuance of; arthan—desirables; vyadadhat—awards; shashvatibhyah—immemorial; samabhyah—time.

 

     The Ishopanishad explains: "Such a person must factually know the greatest of all, who is unembodied, omniscient, beyond reproach, without veins, pure and uncontaminated, the self-sufficient philosopher who has been fulfilling everyone's desire since time immemorial."

 

TEXT 2

 

shri-vishnu-purane ca

 

tad etad akshayam nityam

     jagan muni-varakhilam

avirbhava-tirobhava

     janma-nasha-vikalpavat

 

     shri-vishnu-purane—in the Vishnu Purana; ca—and; tat—that; etat—this; akshayam—imperishable; nityam—eternal; jagat—material world; muni—of sages; vara—O best; akhilam—entire; avirbhava—manifestation; tirobhava—dissapearance; janma—birth; nasha—destruction; vikalpavat—only the appearance.

 

     The Vishnu Purana explains: "O best of the sages, this entire material world is eternal and imperishable. When it is manifested from the Supreme, it only appears to have begun it's existence, and when it again enters the Supreme, it only appears to be destroyed."

 

TEXT 3

 

mahabharate ca

 

brahma satyam tapah satyam

     satyam caiva prajapatih

satyad bhutani jatani

     satyam bhutam ayam jagat

 

     mahabharate—in the Mahabharata; ca—and; brahma—the Supreme Personality of Godhead; satyam—is real; tapah—austerity; satyam—is real; satyam—real; ca—and; eva—certainly; prajapatih—Brahma, the creator of the living beings; satyat—from the reality; bhutani—the living entities; jatani—are born; satyam—real; bhutam—manifested; ayam—this; jagat—material world.

 

     The Mahabharata explains: "The Supreme Personality of Godhead, whose form eternal, full of knowledge and bliss, is real. Austerities are real, and Lord Brahma is also real. Because the living entities and the material world have taken birth from the  supreme reality, they are also real."

 

TEXT 4

 

atma va idam ity adau

     vana-lina-vihangavat

sattvam vishvasya mahtavyam

     ity uktam veda-vedibhih

 

     atma—the Supreme Absolute; vai—certainly; idam—this; iti—thus; adau—in the beginning; vana—in the forest; lina—disappeared; vihangavat—like a bird; sattvam—reality; vishvasya—of the material world; mantavyam—should be considered; iti—thus; uktam—spoken; veda—of the Vedas; vedibhih—by the knowers.

 

     When the Vedas explain that in the beginning only the supreme exists, it may be understood that at that time the material world rests within the supreme in it's dormant state and remains invisible, just as a bird which has disappeared into a forest. In this way the knowers of the Vedas assert the reality of the material world.