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TEXT 1 (a)
sva-shaktya shrishtavan vishnur
yathartham sarva-vij jagat
ity uktah satyam evaitad
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)
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)
sa paryagac chukram akayam avranam
asnaviram shuddham apapa-viddham
kavir manishi paribhuh svayambhur
yathatathyato 'rthan vyadadhac chashvatibhyah
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."
tad etad akshayam nityam
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."
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."
atma va idam ity adau
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.