Jiva Gosvami teaching Narottam, Srinivas and Syamananda at Radha Damodar Temple
BY: SUN STAFF
Feb 26, CANADA (SUN) —
Anuccheda 47
Text 1
tad evam ananta eva jivakhyas tatasthah saktayah. tatra tasam varga-dvayam. eko vargo 'nadita eva bhagavad-unmukhah. anyas tv anadita eva bhagavat-paranmukhah. svabhavatas tadiya- jnana-bhavat tadiya-jnanabhavac ca.
Thus the Lord's marginal potencies, who are called the individual spirit souls are limitless in number. Still, they may be divided into two groups: 1. the souls who, from time immemorial, are favorable to the Supreme Lord, and 2. the rebellious souls who, from time immemorial, are averse to the Supreme Lord. This is because one group is aware of the Lord's glories and the other group is not aware of them.
Text 2
tatra prathamo 'ntaranga-sakti-vilasanugrhito nitya- bhagavat-parikara-rupo garudadikah. yathoktam padmottara-khande tri-pad-vibhuter lokas tu ity adau bhagavat-sandarbhodahrte. asya ca tatasthatvam jivatva-prasiddher isvaratva-kotav apravesat.
The first group consists of Garuda and the other eternal associates of the Lord, These devotees take shelter of the Lord's internal potency and enjoy pastimes with Him. They reside in the spiritual world, which will be described in the Bhagavat- sandarbha (anuccheda 78) where the following words of Padma Purana, Uttara-khanda are quoted:
"Countless blissful spiritual planets are in the spiritual sky, which is three fourths of the entire creation."
Thus, although the nature of the individual souls is on the borderline of the nature of the Supreme Personality of Godhead, the individual souls do not enter that nature. Thus they remain different from the Lord.
Text 3
aparas tu tat-paranmukhatva-dosena labdha-cchidraya mayaya paribhutah samsari. yathoktam hamsa-guhya-stave sarvam puman veda gunams ca taj-jno na veda sarvajnam anantam ide iti.
The other individual souls, the rebellious souls who are averse to the Supreme Lord, become conquered by the illusory potency maya and must live in the material world. They are described in the following words of the Hamsa-guhya Prayers (srimad- Bhagavatam 6.4.25):
"But the living being, because of his spiritual nature, can know his body, then life airs, the senses, the elements, and the sense objects, and he can also know the three qualities that form their roots. Nevertheless, although the living being is completely aware of them, he is unable to see the Supreme Being, who is omniscient and unlimited. I therefore offer my respectful obeisances unto Him."
Text 4
ekadase ca bhayam dvitiyabhinivesatah syat ity adi.
The rebellious individual spirit souls averse to the Supreme Lord, souls who must then reside in the material world, are also described in these words of srimad-Bhagavatam (11.2.37):
"When the living entity is attracted by the material energy, which is separate from Krsna, he is overpowered by fear. Because he is separated from the Supreme Personality of Godhead by the material energy, his conception of life is reversed. In other words, instead of being the eternal servant of Krsna, he becomes Krsna's competitor. This is called viparyayo 'smrtih."
Text 5
yathoktam vaisnave
taya tirohitatvac ca.
saktih ksetrajna-samjnitah sarva-bhutesu bhupala
taratamyena vartate. iti.
The rebellious souls averse to the Lord and thus residing in the material world are also described in these words of sri Visnu Purana (6.7.63):
"The living entity, covered by the influence of nescience, exists in different forms in the material condition. O king, he is thus proportionately freed from the influence of material energy, to greater or lesser degrees."
Text 6
tad-varga-dvayam evoktam sri-vidurenapi
tattvanam bhagavams tesam
katidha pratisankramah tatremam ka upasiran
ka u svid anuserate. ity anena.
The two groups of individual souls are hinted in these words of sri Vidura (srimad-Bhagavatam 3.7.37):
"Please describe how many dissolutions there are for the elements of material nature and who survives after the dissolution to serve the Lord while He is asleep."
Text 7
tatra paramesvara-paranmukhanam jivanam suddhanam api tac- chakti-visistat paramesvarat sopadhikam janma bhavati. tac ca janma nijopadhi-janmana nija-janmabhimana- hetukadhyatmikatvavastha praptir eva.
The rebellious pure spirit souls averse to the Lord thus take birth in a material body. When the body is thus born, the bewildered soul thinks he is born. He thinks that his existence begins at that point.
Text 8
tad etad ahuh
na ghatata udbhavah prakrti-purusayor ajayor
ubhaya-yuja bhavanty asu-bhrto jala-budbuda-vat tvayi ta ime tato vividha-nama-gunaih parame
sarita ivarnave madhuni lilyur asesa-rasah
The Personified Vedas describe the birth of these rebellious souls in these words addressed to the Supreme Personality of Godhead (srimad-Bhagavatam 10.87.31):
"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."
Text 9
prakrtais traigunyam. purusah suddho jivas tayor dvayor apy ajatvad udbhavo na ghatate. ye casu-bhrta adhyatmika-rupah sopadhayo jiva jayante. te tat-tad-ubhaya-sakti-yuja paramatmanaiva karanena jayante. prakrti-vikara-pralayena supta-vasanatvat suddhas tah paramatmani lina jivakhyah saktayah srsti-kale vikarinim prakrtim asajya ksubhita- vasanah satyah sopadhikavastham prapnavantya eva vyuccartantity arthah.
Here the word "prakrtih" means "the three modes of material nature", "purusah" means "the pure spirit soul". Because neither the individual souls nor the material world of the three modes are ever born, the verse declares, "na ghatata udbhavah" (they are not born). "Asu-bhrtah" means "the souls who take birth in material bodies", the Supreme Personality of Godhead Himself causes these two potencies (the potency that is the individual soul and the potency that is the material energy) to take birth. When the various transformations of matter finally destroy the material world, the potencies known as the pure individual souls, their material desires now dormant, enter the Supreme Personality of Godhead. However, when the material world is created again, these souls become attracted to the various transformations of matter. Their material desires thus aroused, they again take birth in material bodies. That is the meaning of this verse.
Text 10
etad abhipretyaiva bhagavan eka asedam ity adi trtiya- skandha-prakarane
This is also described in the following words of srimad- Bhagavatam (3.5.23):
"The Supreme Personality of Godhead, the master of all living entities, existed prior to the creation as one without a second. It is by His will only that creation is made possible and again everything merges in Him."
Text 11
kala-vrttya tu mayayam
guna-mayyam adhoksajah purusenatma-bhutena
viryam adhatta viryavan
The creation is again described in these words of srimad- Bhagavatam (3.5.26):
"The Supreme Living Being in His feature as the transcendental purusa incarnation, who is the Lord's plenary expansion, impregnates the material nature of three modes, and thus by the influence of eternal time the living entities appear."
Text 12
ity anena virya-sabdoktasya jivasya prakrtav adhanam uktam. evam sri-gitopanisatsv api mama yonim mahad brahma tasmin garbham dadhamy aham ity atroktam. tika-karais ca brahma- sabdena prakrtir vyakhyata. garbha-sabdena jiva iti.
The word "virya" here describes the individual soul's entrance into the material world. This is also described by the Supreme Personality of Godhead Himself in these words of Bhagavad-gita 14.3):
"The total material substance, called Brahman, is the source of birth, and it is that Brahman that I impregnate, making possible the births of the living beings, O son of Bharata."
In his explanation of this verse, the commentator says that here the word "brahma" means "the material world" and the word "garbham" means "the individual spirit soul".
Text 13
punar esa eva trtiye
daivat ksobhita-dharminyam
svasyam yonau parah puman adhatta viryam sasuta
mahat-tattvam hiranmayam
This is also described in the following words of srimad- Bhagavatam (3.26.19):
"After the Supreme Personality of Godhead impregnates material nature with His internal potency, material nature delivers the sum total of the cosmic intelligence, who is known as Hiranmaya. This takes place in material nature when she is agitated by the destinations of the conditioned souls."
Text 14
ity atra viryam cic-chaktim iti tikayam vyakhyatam atah saktitvam apy asya tika-sammatam. tato 'kasmad udbhava- matramse drstantah jala-budbuda-vad iti. atah punar api pralaya-samaye ta ime sopadhika jivas tvayi bimba-sthaniya- mula-cid-rupe rasmi-sthaniya-cid-eka-laksana-suddha-jiva-sakti- maye. tata eva svam apito bhavati ity adi srutau sva- sabdabhidheye parame paramatmani vividha-nama-gunair vividhabhir devadi-samjnabhir vividhaih subasubha-gunais ca saha lilyur liyante.
Here srila sridhara Svami explains that the word virya" means "the spiritual potency". Thus the conclusion of the commentator is that the individual souls are potencies of the Supreme Lord. Here the word "jala- budbuda-vat" (like bubbles in the water) is given to describe the souls' birth in the material world. Then again, the verse explains, "At the time of cosmic annihilation the embodied souls again enter You, O Lord". Thus the pure individual souls are a potency of the Lord. They are like rays of light emanating from the sun that is the Lord. This is confirmed in the sruti-sastra in the words:
"The living entities are manifested from the Lord."
Here the word "parame" means "ion the Supreme Personality of Godhead", "vividha-nama-gunaih" means "with the names of the various demigods and other living beings and with their auspicious and inauspicious qualities also, and "lilyuh" means "they merged".
Text 15
purvavat pralaye 'pi drstantah sarita ivarnave iti. asesa- rasa iva madhuni iti ca
This verse gives two example to describe the period of cosmic devastation. One example is the example of rivers entering the ocean and the other is the example of the nectar of different flowers blending into honey.
Text 16
atra deva-manusyadi-nama-rupa-parityagena tasmin line 'pi svarupa-bhedo 'sty eva. tat-tad-amsa-sambhavadity-abhiprayah.
In this way the souls abandoning their names and forms of demigods, human beings, or other species of life and merge into the body of the Lord. However, because they are all in truth parts and parcels of the Lord, they all retain their individual identities, even when they are merged in the Lord's body.
Text 17
atra srutayah hantemas tisro devata anena jivenatmananupravisya nama-rupe vyakaravani iti.
This is also described in the following words of Chandogya Upanisad (6.3.2):
"Then the Supreme Personality of Godhead thought: Let me create the names and forms of the three kinds of material bodies and let me place the conditioned souls in those bodies."
Text 18
ajam ekam lohita-sukla-krsnam
bahvih prajah srjamanam sa-rupah ajo hy eko jusamano 'nusete
jahaty enam bhukta-bhogam ajo 'nyah. iti.
This is also described in these words of the svetasvatara Upanisad (4.5):
"An unborn many enjoys and unborn red, white, and black woman who bears many children like herself. Another unborn man first enjoys and then forsakes her."
Note: The unborn woman is the material nature. The colors red, white, and black are the modes of passion, goodness, and ignorance. The many children are the ingredients of the material universes. The first unborn man is the conditioned soul. The second unborn man is the soul who, after trying to enjoy matter, finally renounces the world and attains liberation.
Text 19
yatha nadyah syandamanah samudre
astam gacchanti nama-rupe vihaya tatha vidvan nama-rupad vimuktah
parat param purusam upaiti divyam
This is also described in these words of the Mundaka Upanisad (3.2.8):
"As rivers abandon their names and forms and meet with the ocean, so the wise transcendentalist abandons his material name and form and meets the glorious Supreme Person."
Text 20
yatha saumyema madhu madhu-krto nististhanti nana-rupanam vrksanam rasan samavaharam ekatam rasam gamayanti. te yatha tatra vivekam na labhante. amusyaham vrksasya raso 'smy amusyaham vrksasya raso 'smity evam eva khalu saumyemah prajah sati sampadya na viduh sati sampadyamahe iti.
This is also described in these words of Chandogya Upanisad (6.9.1-2):
"As bees make honey from the nectar of many different kinds of trees, and as, when merged together in the honey, the different nectars do not stand up and say: `I am the nectar from such-and-such tree', or `I am the nectar from such- and-such tree', in the same way, when they merge into the body of the Supreme Personality of Godhead, the many different spirit souls do not say `I have come from such-and-such species of life', or `I have come from such-and-such species of life'."
Text 21
srutayah sri-bhagavantam.
The verse quoted in the beginning of this anuccheda was spoken by the Personified Vedas to the Supreme Personality of Godhead.
Go to Anuccheda Forty-eight
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