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NITAAI-Veda.nyf > All Scriptures By Acharyas > Bhaktivinoda Thakura > Bhagavad Arka Marichi Mala > Chspter-X

CHAPTER TEN

Characteristics of the Inconceivable Oneness and Difference

acintya bhedabheda laksanam

03.04.13 Shri Krishna to Uddhava

pura maya proktam ajaya nabhye

padme nishannaya mamadi-sarge

jnanam param man-mahimavabhasam

yat surayo bhagavatam vadanti

pura—in the days of yore; maya—by Me; proktam—was said; ajaya—unto Brahma; nabhye—out of the navel; padme—on the lotus; nishannaya—unto the one situated on; mama—My; adi-sarge—in the beginning of creation; jnanam—knowledge; param—sublime; mat-mahima—My transcendental glories; avabhasam—that which clarifies; yat—which; surayah—the great learned sages; bhagavatam—Shrimad-Bhagavatam; vadanti—do say.

O Uddhava, in the lotus millennium in the days of yore, at the beginning of the creation, I spoke unto Brahma, who is situated on the lotus that grows out of My navel, about My transcendental glories, which the great sages describe as Shrimad-Bhagavatam.

 

02.09.31-35 Shri Krishna to Brahma

shri-bhagavan uvaca

jnanam parama-guhyam me

yad vijnana-samanvitam

sarahasyam tad-angam ca

grihana gaditam maya

shri-bhagavan uvaca—the personality of Godhead said; jnanam—knowledge acquired; parama—extremely; guhyam—confidential; me—of Me; yat—which is; vijnana—realization; samanvitam—coordinated; sa-rahasyam—with devotional service; tat—of that; angam ca—necessary paraphernalia; grihana—just try to take up; gaditam—explained; maya—by Me.

The Personality of Godhead said: Knowledge about Me as described in the scriptures is very confidential, and it has to be realized in conjunction with devotional service. The necessary paraphernalia for that process is being explained by Me. You may take it up carefully. (31)

 

yavan aham yatha-bhavo

yad-rupa-guna-karmakah

tathaiva tattva-vijnanam

astu te mad-anugrahat

yavan—as I am in eternal form; aham—Myself; yatha—as much as; bhavah—transcendental existence; yat—those; rupa—various forms and colors; guna—qualities; karmakah—activities; thata—so and so; eva—certainly; tattva-vijnanam—factual realization; astu—let it be; te—unto you; mat—My; anugrahat—by causeless mercy.

All of Me, namely My actual eternal form and My transcendental existence, color, qualities and activities—let all be awakened within you by factual realization, out of My causeless mercy.(32)

 

aham evasam evagre

nanyad yat sad-asat param

pashcad aham yad etac ca

yo 'vashishyeta so 'smy aham

aham—I, the Personality of Godhead; eva—certainly; asam—existed; eva—only; agre—before the creation; na—never; anyat—anything else; yat—all those; sat—the effect; asat—the cause; param—the supreme; pashcat—at the end; aham—I, the Personality of Godhead; yat—all these; etat—creation; ca—also; yah—everything; avashishyeta—remains; sah—that; asmi—I am; aham—I, the Personality of Godhead.

Brahma, it is I, the Personality of Godhead, who was existing before the creation, when there was nothing but Myself. Nor was there the material nature, the cause of this creation. That which you see now is also I, the Personality of Godhead, and after annihilation what remains will also be I, the Personality of Godhead.(33)

 

rite 'rtham yat pratiyeta

na pratiyeta catmani

tad vidyad atmano mayam

yathabhaso yatha tamah

rite—without; artham—value; yat—that which; pratiyeta—appears to be; na—not; pratiyeta—appears to be; ca—and; atmani—in relation to Me; tat—that; vidyat—you must know; atmanah—My; mayam—illusory energy; yatha—just as; abhasah—the reflection; yatha—as; tamah—the darkness.

O Brahma, whatever appears to be of any value, if it is without relation to Me, has no reality. Know it as My illusory energy, that reflection which appears to be in darkness. (34)

 

yatha mahanti bhutani

bhuteshuccavaceshv anu

pravishtany apravishtani

thata teshu na teshv aham

yatha—just as; mahanti—the universal; bhutani—elements; bhuteshu ucca-avaceshu—in the minute and gigantic; anu—after; pravishtani—entered; apravishtani—not entered; thata—so; teshu—in them; na—not; teshu—in them; aham—Myself.

O Brahma, please know that the universal elements enter into the cosmos and at the same time do not enter into the cosmos; similarly, I Myself also exist within everything created, and at the same time I am outside of everything. (35)

2.9.36 (GM Beng includes)

etavad eva jijnasyam

tattva jijnasunatmanah

anvaya-vyatirekabhyam

yat syat samatra sarvada

Etavat—up to this; eva—certainly; jijnasyam—is to be inquired; tattva—the Absolute Truth; jijnasuna—by the student; atmanah—of the Self; anvaya—directly; vyatirekabhyam—indirectly; yat—whatever; syat—it may be; sarvatra—in all space and time; sarvada—in all circumstances.

A person who is searching after the Supreme Absolute Truth, the Personality of Godhead, most certainly search for it up to this, in all circumstances, in all space and time, and both directly and indirectly.

02.05.22-29

kalad guna-vyatikarah

parinamah svabhavatah

karmano janma mahatah

purushadhishthitad abhut

kalat—from eternal time; guna-vyatikarah—transformation of the modes by reaction; parinamah—transformation; svabhavatah—from the nature; karmanah—of activities; janma—creation; mahatah—of the mahat-tattva; purusha-adhishthitat—because of the purusa incarnation of the Lord; abhut—it took place.

After the incarnation of the first purusha [Karanarnavashayi Vishnu], the mahat-tattva, or the principles of material creation, take place, and then time is manifested, and in course of time the three qualities appear. Nature means the three qualitative appearances. They transform into activities.(22)

 

mahatas tu vikurvanad

rajah-sattvopa brimhitat

tamah-pradhanas tv abhavad

dravya jnana-kriyatmakah

mahatah—of the mahat-tattva; tu—but; vikurvanat—being transformed; rajah—the material mode of passion; sattva—the mode of goodness; upabrimmhitat—because of being increased; tamah—the mode of darkness; pradhanah—being prominent; tu—but; abhavat—took place; dravya—matter; jnana—material knowledge; kriya-atmakah—predominantly material activities.

Material activities are caused by the mahat-tattva's being agitated. At first there is transformation of the modes of goodness and passion, and later—due to the mode of ignorance—matter, its knowledge, and different activities of material knowledge come into play.(23)

 

so 'hankara iti prokto

vikurvan samabhut tridha

vaikarikas taijasash ca

tamasash ceti yad-bhida

dravya-shaktih kriya-shaktir

jnana-shaktir iti prabho

sah—the very same thing; ahankarah—ego; iti—thus; proktah—said; vikurvan—being transformed; samabhut—became manifested; tridha—in three features; vaikarikah—in the mode of goodness; taijasah—in the mode of passion; ca—and; tamasah—in the mode of ignorance: ca—also; iti—thus; yat—what is; bhida—divided; dravya-shaktih—powers that evolve matter; kriya-shaktih—initiation that creates; jnana-shaktih—intelligence that guides; iti—thus; prabho—O master.

The self-centered materialistic ego, thus being transformed into three features, becomes known as the modes of goodness, passion and ignorance in three divisions, namely the powers that evolve matter, knowledge of material creations, and the intelligence that guides such materialistic activities. Narada, you are quite competent to understand this. (24)

 

tamasad api bhutader

vikurvanad abhun nabhah

tasya matra gunah shabdo

lingam yad drashtri-drishyayoh

tasmat—from the darkness of false ego; api—certainly; bhuta-adeh—of the material elements; vikurvanat—because of transformation; abhut—generated; nabhah—the sky; tasya—its; matra—subtle form; gunah—quality; shabdah—sound; lingam—characteristics; yat—as its; drashtri—the seer; drishyayoh—of what is seen.

From the darkness of false ego, the first of the five elements, namely the sky, is generated. Its subtle form is the quality of sound, exactly as the seer is in relationship with the seen.(25)

 

nabhaso 'tha vikurvanad

abhut sparsha-guno 'nilah

pranvayac chabdavamsh ca

prana ojah saho balam

vayor api vikurvanat

kala-karma-sva bhavatah

udapadyata tejo vai

rupavat sparsha-shabdavat

tejasas tu vikurvanad

asid ambho rasatmakam

rupavat sparshavac cambho

ghoshavac ca paranvayat

visheshas tu vikurvanad

ambhaso gandhavan abhut

paranvayad rasa-sparsha-

shabda-rupa-gunanvitah

nabhasah—of the sky; atha—thus; vikurvanat—being transformed; abhut—generated; sparsha—touch; gunah—quality; anilah—air; para—previous; anvayat—by succession; shabdavan—full of sound; ca—also; pranah—life; ojah—sense perception; sahah—fat; balam—strength; vayoh—of the air; api—also; vikurvanat—by transformation; kala—time; karma—reaction of the past; svabhavatah—on the basis of nature; udapadyata—generated; tejah—fire; vai—duly; rupavat—with form; sparsha—touch; shabdavat—with sound also; tejasah—of the fire; tu—but; vikurvanat—on being transformed; asit—it so happened; ambhah—water; rasa-atmakam—composed of juice; rupavat—with form; sparshavat—with touch; ca—and; ambhah—water; ghoshavat—with sound; ca—and; para—previous; anvayat—by succession; visheshah—variegatedness; tu—but; vikurvanat—by transformation; ambhasah—of water; gandhavan—odorous; abhut—became; para—previous; anvayat—by succession; rasa—juice; sparsha—touch; shabda—sound; rupa-guna-anvitah—qualitative.

Because the sky is transformed, the air is generated with the quality of touch, and by previous succession the air is also full of sound and the basic principles of duration of life: sense perception, mental power and bodily strength. When the air is transformed in course of time and nature's course, fire is generated, taking shape with the sense of touch and sound. Since fire is also transformed, there is a manifestation of water, full of juice and taste. As previously, it also has form and touch and is also full of sound. And water, being transformed from all variegatedness on earth, appears odorous and, as previously, becomes qualitatively full of juice, touch, sound and form respectively.

03.10.11-12 (3.10.11 incl in Engl, not in Beng.)

maitreya uvaca

guna-vyatikarakaro

nirvishesho 'pratishthitah

purushas tad-upadanam

atmanam lilayashrijat

maitreyah uvaca—Maitreya said; guna-vyatikara—of the interactions of the modes of material nature; akarah—source; nirvisheshah—without diversity; apratishthitah—unlimited; purushah—of the Supreme Person; tat—that; upadanam—instrument; atmanam—the material creation; lilaya—by pastimes; ashrijat—created.

Maitreya said: Eternal time is the primeval source of the interactions of the three modes of material nature. It is unchangeable and limitless, and it works as the instrument of the Supreme Personality of Godhead for His pastimes in the material creation. (11)

 

vishvam vai brahma-tan-matram

samsthitam vishnu-mayaya

ishvarena paricchinnam

kalenavyakta-murtina

vishvam—the material phenomenon; vai—certainly; brahma—the Supreme; tat-matram—the same as; samsthitam—situated; vishnu-mayaya—by the energy of Vishnu; ishvarena—by the Personality of Godhead; paricchinnam—separated; kalena—by the eternal time; avyakta—unmanifested; murtina—by such a feature.

This cosmic manifestation is separated from the Supreme Lord as material energy by means of kala, which is the unmanifested, impersonal feature of the Lord. It is situated as the objective manifestation of the Lord under the influence of the same material energy of Vishnu. (12)

 

11.19.14-16

navaikadasha panca trin

bhavan bhuteshu yena vai

ikshetathaikam apy eshu

taj jnanam mama nishcitam

nava—nine; ekadasha—eleven; panca—five; trin—and three; bhavan—elements; bhuteshu—in all living beings (from Lord Brahma down to the immovable living entities); yena—by which knowledge; vai—certainly; iksheta—one may see; atha—thus; ekam—one element; api—indeed; eshu—within these twenty-eight elements; tat—that; jnanam—knowledge; mama—by Me; nishcitam—is authorized.

I personally approve of that knowledge by which one sees the combination of nine, eleven, five and three elements in all living entities, and ultimately one element within those twenty-eight.(14)

 

etad eva hi vijnanam

na tathaikena yena yat

sthity-utpatty-apyayan pashyed

bhavanam tri-gunatmanam

etat—this; eva—indeed; hi—actually; vijnanam—realized knowledge; na—not; tatha—in that way; ekena—by the one (Personality of Godhead); yena—by whom; yat—which (universe); sthiti—maintenance; utpatti—creation; apyayan—and annihilation; pashyet—one should see; bhavanam—of all material elements; tri-guna—of the three modes of nature; atmanam—composed.

When one no longer sees the twenty-eight separated material elements, which arise from a single cause, but rather sees the cause itself, the Personality of Godhead—at that time one’s direct experience is called vijnana, or self-realization.(15)

 

adav ante ca madhye ca

shrijyat shrijyam yad anviyat

punas tat-pratisankrame

yac chishyeta tad eva sat

adau—in the causal stage; ante—in the termination of the causal function; ca—also; madhye—in the phase of maintenance; ca—also; shrijyat—from one production; shrijyam—to another production; yat—which; anviyat—accompanies; punah—again; tat—of all material phases; pratisankrame—in the annihilation; yat—which; shishyeta—remains; tat—that; eva—indeed; sat—the one eternal.

Commencement, termination and maintenance are the stages of material causation. That which consistently accompanies all these material phases from one creation to another and remains alone when all material phases are annihilated is the one eternal. (16)

 

11.19.18

karmanam parinamitvad

a-virincyad amangalam

vipashcin nashvaram pashyed

adrishtam api drishta-vat

karmanam—of material activities; parinamitvat—because of being subject to transformation; a—up to; virincyat—the planet of Lord Brahma; amangalam—inauspicious unhappiness; vipashcit—an intelligent person; nashvaram—as temporary; pashyet—should see; adrishtam—that which he has not yet experienced; api—indeed; drishta-vat—just like that already experienced.

An intelligent person should see that any material activity is subject to constant transformation and that even on the planet of Lord Brahma there is thus simply unhappiness. Indeed, a wise man can understand that just as all that he has seen is temporary, similarly, all things within the universe have a beginning and an end.

11.10.08-09

vilakshanah sthula-sukshmad

dehad atmekshita sva-drik

yathagnir daruno dahyad

dahako ’nyah prakashakah

vilakshanah—having different characteristics; sthula—from the gross; sukshmat—and the subtle; dehat—from the body; atma—the spirit soul; ikshita—the seer; sva-drik—self-enlightened; yatha—just as; agnih—fire; darunah—from firewood; dahyat—from that which is to be burned; dahakah—that which burns; anyah—other; prakashakah—that which illuminates.

Just as fire, which burns and illuminates, is different from firewood, which is to be burned to give illumination, similarly the seer within the body, the self-enlightened spirit soul, is different from the material body, which is to be illuminated by consciousness. Thus the spirit soul and the body possess different characteristics and are separate entities. (8)

 

Nirodhotpatty-anu-brihan-

nanatvam tat-kritan gunan

antah pravishta adhatta

evam deha-gunan parah

nirodha—dormancy; utpatti—manifestation; anu—tiny; brihat—large; nanatvam—the variety of characteristics; tat-kritan—produced by that; gunan—qualities; antah—within; pravishtah—having entered; adhatte—accepts; evam—thus; deha—of the material body; gunan—qualities; parah—the transcendental entity.

Just as fire may appear differently as dormant, manifest, weak, brilliant and so on, according to the condition of the fuel, similarly, the spirit soul enters a material body and accepts particular bodily characteristics.(9)

 

11.22.52

sattva-sangad rishin devan

rajasasura-manushan

tamasa bhuta-tiryaktvam

bhramito yati karmabhih

sattva-sangat—by association with the mode of goodness; rishin—to the sages; devan—to the demigods; rajasa—by the mode of passion; asura—to the demons; manushan—and to human beings; tamasa—by the mode of ignorance; bhuta—to the ghostly spirits; tiryaktvam—or the animal kingdom; bhramitah—made to wander; yati—he goes; karmabhih—because of his fruitive activities.

Made to wander because of his fruitive work, the conditioned soul, by contact with the mode of goodness, takes birth among the sages or demigods. By contact with the mode of passion he becomes a demon or human being, and by association with the mode of ignorance he takes birth as a ghost or in the animal kingdom.

 

11.22.53 Shri Krishna to Uddhava

nrityato gayatah pashyan

yathaivanukaroti tan

evam buddhi-gunan pashyann

aniho ‘py anukaryate

nrityatah—persons who are dancing; gayatah—and singing; pashyan—observing; yatha—just as; eva—indeed; anukaroti—imitates; tan—them; evam—thus; buddhi—of the material intelligence; gunan—the acquired qualities; pashyan—seeing; anihah—although not himself engaged in activity; api—nevertheless; anukaryate—is made to imitate.

Just as one may imitate persons whom one sees dancing and singing, similarly the soul, although never the doer of material activities, becomes captivated by material intelligence and is thus forced to imitate its qualities.

11.22.54-55

yathambhasa pracalata

taravo ’pi cala iva

cakshusa bhramyamanena

drishyate bhramativa bhuh

yatha manoratha-dhiyo

vishayshanubhavo mrisha

svapna-drishtash ca dasharha

thata samsara atmanah

yatha—as; ambhasa—by water; pracalata—moving, agitated; taravah—trees; api—indeed; calah—moving; iva—as if; cakshusha—by the eyes; bhramyamanena—which are being turned about; drishyate—appears; bhramati—moving; iva—as if; bhuh—the earth; yatha—as; manah-ratha—of a mental fantasy; dhiyah—the ideas; vishaya—of sense gratification; anubhavah—the experience; mrisha—false; svapna-drishtah—things seen in a dream; ca—and; dasharha—O descendant of Dasharha; tatha—thus; samsarah—the material life; atmanah—of the soul.

The soul’s material life, his experience of sense gratification, is actually false, O descendant of Dasharha, just like trees’ appearance of quivering when the trees are reflected in agitated water, or like the earth’s appearance of spinning due to one’s spinning his eyes around, or like the world of a fantasy or dream. (54/55)

11.22.56 Shri Krishna to Uddhava

arthe hy avidyamane ’pi

samshritir na nivartate

dhyayato vishayan asya

svapne ’narthagamo yatha

arthe—in truth; hi—certainly; avidyamane—not existing; api—even though; samshritih—material existence; na nivartate—does not stop; dhyayatah—who is meditating; vishayan—on the objects of sense gratification; asya—for him; svapne—in a dream; anartha—of unwanted things; agamah—the coming; yatha—just as.

For one who is meditating on sense gratification, material life, although lacking factual existence, does not go away, just as the unpleasant experiences of a dream do not.

08.01.09,10,12 Svayambhuva Manu by Himself

shri-manur uvaca

yena cetayate vishvam

vishvam cetayate na yam

yo jagarti shayane 'smin

nayam tam veda veda sah

shri-manuh uvaca—Svayambhuva Manu chanted; yena—by whom (the personality of Godhead); cetayate—is brought into animation; vishvam—the whole universe; vishvam—the whole universe (the material world); cetayate—animates; na—not; yam—He whom; yah—He who; jagarti—is always awake (watching all activities); shayane—while sleeping; asmin—in this body; na—not; ayam—this living entity; tam—Him; veda—knows; veda—knows; sah—He.

Lord Manu said: The supreme living being has created this material world of animation; it is not that He was created by this material world. When everything is silent, the Supreme Being stays awake as a witness. The living entity does not know Him, but He knows everything.(9)

 

atmavasyam idam vishvam

yat kincij jagatyam jagat

tena tyaktena bhunjitha

ma gridhah kasya svid dhanam

 

atma—the Supersoul; avasyam—living everywhere; idam—this universe; vishvam—all universes, all places; yat—whatever; kincit—everything that exists; jagatyam—in this world, everywhere; jagat—everything, animate and inanimate; tena—by Him; tyaktena—allotted; bhunjithah—you may enjoy; ma—do not; gridhah—accept; kasya svit—of anyone else; dhanam—the property.

Within this universe, the Supreme Personality of Godhead in His Supersoul feature is present everywhere, wherever there are animate or inanimate beings. Therefore, one should accept only that which is allotted to him; one should not desire to infringe upon the property of others. (10)

 

na yasyady-antau madhyam ca

svah paro nantaram bahih

vishvasyamuni yad yasmad

vishvam ca tad ritam mahat

na—neither; yasya—of whom (the Supreme Personality of Godhead); adi—a beginning; antau—end; madhyam—middle; ca—also; svah—own; parah—others; na—nor; antaram—inside; bahih—outside; vishvasya—of the whole cosmic manifestation; amuni—all such considerations; yat—whose form; yasmat—from He who is the cause of everything; vishvam—the whole universe; ca—and; tat—all of them; ritam—truth; mahat—very, very great.

The Supreme Personality of Godhead has no beginning, no end and no middle. Nor does He belong to a particular person or nation. He has no inside or outside. The dualities found within this material world, such as beginning and end, mine and theirs, are all absent from the personality of the Supreme Lord. The universe, which emanates from Him, is another feature of the Lord. Therefore the Supreme Lord is the ultimate truth, and He is complete in greatness. (12)

08.03.03 Gajendra to Shri Vishnu

yasminn idam yatash cedam

yenedam ya idam svayam

yo 'smat parasmac ca paras

tam prapadye svayambhuvam

yasmin—the basic platform on which; idam—the universe rests; yatah—the ingredients from which; ca—and; idam—the cosmic manifestation is produced; yena—by whom; idam—this cosmic manifestation is created and maintained; yah—He who; idam—this material world; svayam—is Himself; yah—He who; asmat—from the effect (this material world); parasmat—from the cause; ca—and; parah—transcendental or different; tam—unto Him; prapadye—I surrender; svayambhuvam—unto the supreme self-sufficient.

The Supreme Godhead is the supreme platform on which everything rests, the ingredient by which everything has been produced, and the person who has created and is the only cause of this cosmic manifestation. Nonetheless, He is different from the cause and the result. I surrender unto Him, the Supreme Personality of Godhead, who is self-sufficient in everything.

 

08.03.09 Gajendra to Shri Vishnu

tas mai namah pareshaya

brahmane 'nanta-shaktaye

arupayoru-rupaya

nama ashcarya-karmane

tasmai—unto Him; namah—I offer my obeisances; para—transcendental; ishaya—who is the supreme controller; brahmane—who is the Supreme Brahman (Parabrahman); ananta-shaktaye—with unlimited potency; arupaya—possessing no material form; uru-rupaya—possessing various forms as incarnations; namah—I offer my obeisances; ashcarya-karmane—whose activities are wonderful.

He has immense potency, and in various forms, all free from material contamination, He acts wonderfully. He is therefore the Supreme Brahman. I offer my respects to Him.

10.85.04 Vasudeva to Krishna and Balarama

yatra yena yato yasya

yasmai yad yad yatha yada

syad idam bhagavan sakshat

pradhana-purusheshvarah

yatra—in which; yena—by which; yatah—from which; yasya—of which; yasmai—unto which; yat yat—whatever; yatha—however; yada—whenever; syat—comes into existence; idam—this (creation); bhagavan—the Supreme Lord; sakshat—in His personal presence; pradhana-purusha—of nature and its creator (Maha-Vishnu); ishvarah—the predominator.

You are the Supreme Personality of Godhead, who manifest as the Lord of both nature and the creator of nature [Maha-Vishnu]. Everything that comes into existence, however and whenever it does so, is created within You, by You, from You, for You and in relation to You.

10.87.30 The Personified Vedas to Maha-Vishnu

aparimita dhruvas tanu-bhrito yadi sarva-gatas

tarhi na shasyateti niyamo dhrava netaratha

ajani ca yan-mayam tad avimucya niyantri bhavet

samam anujanatam yad amatam mata-dushtataya

aparimitah—countless; dhruvah—permanent; tanu-bhritah—the embodied living entities; yadi—if; sarva-gatah—omnipresent; tarhi—then; na—not; shasyata—sovereignty; iti—such; niyamah—rule; dhruva—O unchanging one; na—not; itaratha—otherwise; ajani—was generated; ca—and; yat-mayam—from whose substance; tat—from that; avimucya—not separating itself; niyantri—regulator; bhavet—must be; samam—equally present; anujanatam—of those who supposedly know; yat—which; amatam—misunderstood; mata—of what is known; dushtataya—because of the imperfection.

If the countless living entities were all-pervading and possessed forms that never changed, You could not possibly be their absolute ruler, O immutable one. But since they are Your localized expansions and their forms are subject to change, You do control them. Indeed, that which supplies the ingredients for the generation of something is necessarily its controller because a product never exists apart from its ingredient cause. It is simply illusion for someone to think that he knows the Supreme Lord, who is equally present in each of His expansions, since whatever knowledge one gains by material means must be imperfect.

 

10.87.31 The Personified Vedas to Maha-Vishnu

na ghatata udbhavah prakriti-purushayor ajayor

ubhaya-yuja bhavanty asu-bhrito jala-budbuda-vat

tvayi ta ime tato vividha-nama-gunaih parame

sarita ivarnave madhuni lilyur ashesha-rasah

 

na ghatate—does not happen; udbhavah—the generation; prakriti—of material nature; purushayoh—and of the soul who is her enjoyer; ajayoh—who are unborn; ubhaya—of both; yuja—by the combination; bhavanti—come into being; asu-bhritah—living bodies; jala—on water; budbuda—bubbles; vat—like; tvayi—in You; te ime—these (living beings); tatah—therefore; vividha—various; nama—with names; gunaih—and qualities; parame—in the Supreme; saritah—rivers; iva—as; arnave—within the ocean; madhuni—in honey; lilyuh—become merged; ashesha—all; rasah—flavors.

Neither material nature nor the soul who tries to enjoy her are ever born, yet living bodies come into being when these two combine, just as bubbles form where water meets the air. And just as rivers merge into the ocean or the nectar from many different flowers blends into honey, so all these conditioned beings eventually merge back into You, the Supreme, along with their various names and qualities.

10.40.10 Akrura to Shri Krishna

yathadri-prabhava nadyah

parjanyapuritah prabho

vishanti sarvatah sindhum

tadvat tvam gatayo ’ntatah

yatha—as; adri—from the mountains; prabhavah—born; nadyah—rivers; parjanya—by the rain; apuritah—filled; prabho—O master; vishanti—enter; sarvatah—from all sides; sindhum—the ocean; tadvat—similarly; tvam—You; gatayah—these paths; antatah—finally.

As rivers born from the mountains and filled by the rain flow from all sides into the sea, so do all these paths in the end reach You, O master.

 

11.24.18 (in Engl., not in Beng)

yad upadaya purvas tu

bhavo vikurute ’param

adir anto yada yasya

tat satyam abhidhiyate

yat—which (form); upadaya—accepting as the ingredient cause; purvah—the previous cause (such as the mahat-tattva); tu—and; bhavah—thing; vikurute—produces as transformation; aparam—the second thing (such as the element ahankara); adih—the beginning; antah—the end; yada—when; yasya—of which (product); tat—that (cause); satyam—real; abhidhiyate—is called.

A material object, itself composed of an essential ingredient, creates another material object through transformation. Thus one created object becomes the cause and basis of another created object. A particular thing may thus be called real in that it possesses the basic nature of another object that constitutes its origin and final state.