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mahat-tattvād vikurvāṇād
Содержание книги
- adrākṣam ekam āsīnaṁ. vicinvan dayitaṁ patim. rī-niketaṁ sarasvatyāṁ. kṛta-ketam aketanam. Searching for my dear Lord, who has no abode, and who is the abode of Lakṣmī, I saw him alon
- The great devotee Maitreya, friend of Vyasadeva, while walking the earth, suddenly appeared at that famous place.
- sa eṣa sādho caramo bhavānām
- ko nv īśa te pāda-saroja-bhājāṁ
- mantreṣu māṁ vā upahūya yat tvam
- mahyaṁ sa bhagavān paraḥ
- gamiṣye dayitaṁ tasya
- jñānaṁ paraṁ svātma-rahaḥ-prakāśaṁ
- iti saha vidureṇa viśva-mūrter
- kālenāmogha-vāñchitaḥ
- mayi jñānaṁ mad-āśrayam
- Instructed in this way by the Lord, guru of the three words and source of the Vedas, Uddhava went to Badarikāśrama and worshipped the Lord with intense concentration.
- viduro ’py uddhavāc chrutvā
- yatra mitrā-suto muniḥ
- janasya kṛṣṇād vimukhasya daivād
- adharma-śīlasya suduḥkhitasya
- yathā punaḥ sve kha idaṁ niveśya
- rūpābhidhānāṁ ca bhidāṁ vyadhatta
- munir vivakṣur bhagavad-guṇānāṁ
- viraktim anyatra karoti puṁsaḥ
- tad asya kauṣārava śarma-dātur
- yat tvayā harir īśvaraḥ
- mene ’santam ivātmānaṁ
- yayedaṁ nirmame vibhuḥ
- avyaktāt kāla-coditāt
- mahat-tattvād vikurvāṇād
- bhagavad-vīkṣitaṁ nabhaḥ
- procuḥ prāñjalayo vibhum
- namāma te deva padāravindaṁ
- mārganti yat te mukha-padma-nīḍaiś
- viśvasya janma-sthiti-saṁyamārthe
- parāhṛtāntar-manasaḥ pareśa
- balena jitvā prakṛtiṁ baliṣṭhām
- yāvad baliṁ te ’ja harāma kāle
- tvaṁ naḥ surāṇām asi sānvayānāṁ
- Fourth Description of the Universal Form
- so ’nupraviṣṭo bhagavāṁś
- sa vai viśva-sṛjāṁ garbho
- vijñāpitam adhokṣajaḥ
- nirbhinnaṁ tālu varuṇo
- dhiṣṇyaṁ svaṁ viviśur diśaḥ
- hastāv asya vinirbhinnāv
- tmānaṁ cāsya nirbhinnam
- tārtīyena svabhāvena
- loka-vṛttikarīr vibhoḥ
- daiva-karmātma-rūpiṇaḥ
- saṁvatsara-sahasrānte
- yato ’prāpya nyavartanta. vācaś ca manasā saha. ahaṁ cānya ime devās. tasmai bhagavate namaḥ. I offer respects to that Supreme Lord whom words, along with mind, the devatās such as Bṛhaspati, Rudra, and
- evaṁ bruvāṇaṁ maitreyaṁ
- krīḍāyām udyamo ’rbhasya
mahat-tattvād vikurvāṇād
ahaṁ-tattvaṁ vyajāyata
kārya-kāraṇa-kartrātmā
bhūtendriya-mano-mayaḥ
vaikārikas taijasaś ca
tāmasaś cety ahaṁ tridhā
From transformation of mahat-tattva arose ahaṅkāra, which is the shelter of adhibhūta, adhyātma and adhidaiva, which transforms into gross elements, senses, mind and senses devatās. It is divided into sattva, rajas and tamas.
Because of transformation of mahat-tattva, ahaṅkāra arose. Its qualities are described. It is the shelter (ātmā) of effect (adhibhūta), cause (adhyātma) and doer (adhidaiva), since it transforms (maya) into gross elements, senses and mind. Mind also includes the sense devatās. The divisions of ahaṅkāra are explained: sattva (vaikārikaḥ), rajas (taijasa) and tamas.
|| 3.5.30 ||
ahaṁ-tattvād vikurvāṇān
mano vaikārikād abhūt
vaikārikāś ca ye devā
arthābhivyañjanaṁ yataḥ
From the transformation of ahaṅkāra in sattva arose the mind. The sense devatās also arose from ahaṅkāra in sattva and from the devatās of the senses, the sense objects become revealed.
Those who are devatās such as dik-devatās[226] arose from ahaṇkaṛa in sattva and from those devatās (yataḥ) the sense objects (artha) such as sound are revealed. .
|| 3.5.31 ||
taijasānīndriyāṇy eva
jñāna-karma-mayāni ca
From ahaṅkāra in rajas arose the knowledge and action senses.
The senses are taijasa: they arise from ahaṅkāra in rajas. [227] Some one may object that the knowledge senses give knowledge so they are in sattva, not rajas. To counter this, the word eva is used, meaning that all the senses arise from ahaṅkāra in rajas.
|| 3.5.32 ||
tāmaso bhūta-sūkṣmādir
yataḥ khaṁ liṅgam ātmanaḥ
From ahaṅkāra in tamas arose the sense objects starting with sound, pervaded by the Lord, from which ether arose.
Ahaṅkāra in tamas is the cause (ādi) of the sense objects such as sound, from which arose ether (kham),[228] which is a form of the Supreme Lord (ātmanaḥ), since it reveals the Lord through sound describing his qualities. Or another meaning is “From sound, which is a form of the Lord (atmanaḥ) arose the form of ether. Being an effect of the Lord, sound is called ātmā, for the śruti says tasmād vā etasmād ātmanaḥ ākāśaḥ sambhutaḥ: the ether arose from the Lord, who pervades sound (ātmanaḥ). (Taittirīya Upaniṣad 2.1)
|| 3.5.33 ||
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