Jiva Gosvami teaching Narottam, Srinivas and Syamananda at Radha Damodar Temple
BY: SUN STAFF
Mar 25, CANADA (SUN) —
Sri Paramatma-Sandarbha, Volume 5, by Srila Jiva Goswami
Anuccheda 84
Text 1
nigamayati yadaivam etena viveka-hetina
maya-mayahankaranatma-bandhanam chittvacyutatmanubhavo 'vatisthate
tam ahur atyantikam anga samplavam
Seeing the Supreme Personality of Godhead and attaining liberation from the material world are also described in these words (Srimad-Bhagavatam 11.4.34):
"By cutting the soul's bonds of false ego with the sword of intelligence, one can at last see the infallible Supreme Personality of Godhead. The sages say this vision is final liberation."
Text 2
etena purvokta-viveka-sastrena maya-mayeti visesanam svarupa-bhutahankarasya vyavacchedartham. avatisthate sva- svarupenavasthito bhavati. na kevalam etavad eva. acyutatmanubhavah. acyute 'cyuta-namny atmani paramatmany anubhavo yasya tatha-bhuta eva sann avatisthate. sri-sukah..
Here the word "etena" (by this) refers to the previously mentioned sword, and "mayamaya" is an adjective modifying "ahankarana"". The sword is meant for cutting the false ego. "Avatisthate" means situated in his original form". That is not all. There is also "acyutatmanubhavah" (direct perception of the Supreme Personality of Godhead). Here "acyuta" is a name of the Supreme Lord and "atma" means "the Supersoul". This verse was spoken by Srila sukadeva Gosvami.
Anuccheda 85
Text 1
atrayam apy ekesam paksah. paramesvarasya sakti-dvayam asti. svarupakhya mayakhya ceti. purvaya svarupa-vaibhava- prakasanam. aparaya tv indrajalavattayaiva mohitebhyo jivebhyo visva-srsty-adi-darsanam.
Some philosophers assert that the Supreme Lord has two potencies: 1. His personal, internal potency, and 2. His maya potency. The former manifests the Lord's glory and opulence, and the latter creates, maintains, and destroys the material world, which is like a mirage to show the bewildered conditioned souls.
Text 2
drsyate caikasya nana-vidyavatah kasyapi tatha vyavaharah. na caivam advaita-vadinam ivedam apatitam. satyenaiva kartra satyam eva drastaram prati satyayaiva taya saktya vastunah sphoranat loke 'pi tathaiva drsyata iti bhavatv apidam nama.
It is the view of one group of philosophers that even material activities are ultimately real. The idea of the impersonalists. In truth the doer in the material world is real, the seer is real, and the Lord's potency by which all this is manifested in the material world is also real.
Text 3
yatah
satyam na satyam nah krsna-
padabjamodam antara jagat satyam asatyam va
ko 'yam tasmin duragrahah
This affirmed by the following words of the scriptures:
"Who is such a fool that he wastes his time thinking: `Is the fragrance of Lord Krsna's lotus feet real or unreal? Is the material world real or unreal?' "
Text 4
tad etan-mate sata idam utthitam ity adi vakyani prayo yatha-tika-vyakhyanam eva jneyani. kvacit tat- krtanumanadau bheda-matrasyasattve prasakte vaikunthadinam api tathatva-prasaktis tan-mate syad ity atra tu tesam ayam abhiprayah. vayam hi yal-loka-pratyaksadi-siddham vastu. tad eva tat-siddha-vastv antara-drstantena tad-dharmakam sadhayamah.
This is also explained in Srila sridhara Svami's commentary on Srimad-Bhagavatam 10.87.36. Some thinks claim that not only is the material world is unreal, but even the spiritual world of Vaikuntha is also unreal. We, however, affirm that the spiritual world and the visible material world are both real. Later we will give an example to demonstrate this.
Text 5
yat tu tad asiddham sastra-vidvad-anubhavaika-gamya- tadrsatvam tat punas tad drstanta-parardhadinapy anyatha-kartum na sakyata eveti. tatha jivesvarabheda-sthapana ca cid-rupata- matra eveti. atha svabhavika-maya-saktya paramesvaro visva- srsty-adikam karoti. jiva eva tatra muhyatity uktam. tatra sandeham prasnottarabhyam pariharaty astabhih
Even if they give many millions of examples, the most learned impersonalists still cannot prove their theory, or make the truth anything other than it is. The truth is that the Supreme Personality of Godhead and the individual spirit souls are one only in the sense that they are all spiritual in nature. Otherwise, they are different. For example the Supreme Personality of Godhead creates the material world, and the individual spirit souls residing in the material world are bewildered. Any doubts about the truth that the Supreme Personality of Godhead and the individual spirit souls are different will be removed by the questions and answers in the following eight verses of Srimad-Bhagavatam (3.7.2-9) quoted and explained in this and the following anucchedas. The first of these verses is given here (Srimad-Bhagavatam 3.7.2):
Text 6
sri-vidura uvaca
brahman katham bhagavatas
cin-matrasyavikarinah lilaya capi yujyeran
nirgunasya gunah kriyah
Sri Vidura said: O great brahmana, since the Supreme Personality of Godhead is the complete spiritual whole and is unchangeable, how is He connected with the material modes of nature and their activities? If this is His pastime, how do the activities of the unchangeable take place and exhibit qualities without the modes of nature?"
Text 7
he brahman cin-matrasya cin-matra-svarupasya svatah svarupa- saktya bhagavatah sri-vaikunthadi-gata-tadrsaisvaryadi-yuktasya ata eva nirgunasya prakrta-gunasprstasyata eva cavikarinas tadrk-svarupa-sakti-vilasa-bhutanam kriyanam anantanam api sadaditvatvarananta-vidha-prakase tasminn ity asiddhatvat tat-tat-kriyavirbhava-kartus tasyavasthantara-praptatvabhavat prakrta-kartur iva na vikarapattir iti.
Here the word "brahmna" means "O brahmana", "cin-matrasya" means "whose form is spiritual", "bhagavatah" means "whose powers and opulences are manifested by His own internal potency in the spiritual world of Vaikuntha and in other places", "nirgunasya" means who is not touched by the material modes of nature", and ca avikarinah" means "whose limitless forms, potencies, and pastimes are not subject to material changes, like those of the residents of the material world".
Text 8
nirvikarasya ca katham sattvadayah prakrta-gunah. katham va tad-asanga-hetukah sthity-adayah kriyas ca yujyeran. tatas ca cin-matra-vastu-virodhad eva te ca tas ca n ayujyante. bhagavattve tu svaira-cestayapi na yujyerann ity aha lilaya vapiti.
Here the question is asked: "How is it possible that the Lord, who is not subject to material changes, has some connection with the material modes of nature, which begin with goodness?" Then this question is asked: "If the Supreme Lord has no contact with the material modes, then how is the material universe created, maintained, and destroyed?" Because the Supreme Personality of Godhead is spiritual in nature, it cannot be said that He is in contact with the material modes, for that contact would contradict His spirituality. Still, the material modes have no power to act independently, without the influence of the Supreme Lord. These questions are answered here with the words "lilaya vapi" (this is His pastime).
Text 9
atravikaritva-nirgunatvabhyam saha cin-matratvam bhagavattvam cety ubhayam api svi-krtyaiva purva-paksina prstam. tatas ca tasya cin-matrasvarupasya bhavatu bhagavattvam. tatrasmakam na sandehah. kintu tasya katham itara-gunadi- svikaro yujyata ity eva prcchata iti vakyarthah.
Here the person asking the question accepts the truth that the Supreme Personality of Godhead is spiritual in nature, is free of material change, and is not touched by the material modes of nature. Here he says, "We have no doubt that the Supreme Personality of Godhead is spiritual and has a spiritual form. Still, how is it that He has some contact with the modes of material nature?" That is the meaning of his question.
Go to Anuccheda Eighty-six to Eighty-seven
Return to Anuccheda Eighty-three
