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2024-04-19, 7:28 AM |
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Chapter
5: The Cause
of all Causes
(1) Nârada said [to the Creator]: 'My
obeisances to you oh god of the demigods, for you are the one firstborn
from whom all living beings generated. Please explain which knowledge
specifically leads to the transcendental insight. (2) What
is the form, the basis
and the source of this created world? Oh master, how is it conserved,
by
what is it controlled and please, what is it factually? (3)
All this is known by your
good self, since you know all that has become, will become and is
becoming. Master, you hold this universe in the grip of your scientific
knowledge, like one holds a
walnut. (4) What
is the source of your wisdom,
who protects you and who is above you? In what capacity do you, with
the help of the potency of the soul, on your own create the lives of
all beings with the elements of matter? (5) Like
a spider creating its web, you
without any help manifest from your own soul power all these lives by
whom you are never controlled. (6) Oh
almighty one, in this world I do not know a single entity having a name and form that
is superior, inferior or equal, of a temporary nature or lasting
forever, which owes its existence to another source [than you]. (7)
We are weary of the fact that
you with
your perfect discipline underwent severe penances. We thus had the
chance to doubt whether your good self would be the ultimate truth [and
thus thought of an entity higher than you]. (8) Oh all-knowing ruler over all,
please
explain to me all that I have asked you, so that I will be of an
understanding in accordance with your instructions.'
(9) The Creator replied: 'Oh gentle one so dear to
me, you are so very kind in your perfect inquiries. That inspires me to
further see into the heroism of the Supreme Lord. (10) My
son, you are not mistaken in what you just said in your describing me,
because without knowing the Supreme beyond me, it certainly will turn
out to be as you said. (11) All of the world that I created was
created by the effulgence [the brahmajyoti] of His existence, just as the fire, the sun, the moon, the planets and
the stars [radiate after His
effulgence]. (12) I
bring Him my obeisances, the Supreme Lord Vâsudeva upon whom I
meditate, by dint of whose invincible potencies one calls me the
teacher [guru] of the world. (13) Unashamed about keeping a prominent position
with the bewildering material energy, those who are deluded make a
wrong use of words in speaking of 'I' and 'mine'. By that use of words
I am poorly understood. (14) The five
elements in their interaction with Eternal Time as also the
natural disposition of the living being, are certainly part of
Vâsudeva oh brahmin, but the truth is that each of them
separately
has no value. (15) Nârâyana [Krishna as the four-armed
original
Personality of God and primordial Lord of man] is the cause of the
knowledge, the demigods are His helping hands, for His sake the
worlds exist and all sacrifices are just there to please Him, the
Supreme Lord. (16) Concentration of mind is just there to
know Nârâyana, austerity is only there to achieve
Nârâyana, the culture of transcendence is just there to
become aware of Nârâyana and progress on the path of
salvation is there only to enter the kingdom of Nârâyana. (17) Inspired
by
what
was created by Him, the Seer, the Soul of All,
the Controller of All Intelligence who created me, I also create.
(18) Of the [modes of] goodness, passion
and ignorance [see 4.23],
that
because
of
the
Almighty
[Lord
of
Time]
by
the
external
energy
were
assumed,
there
are
the
three qualities of transcendence: maintenance,
creation and destruction. (19)
The eternally
liberated, living entity subjected to conditions of cause and effect is
affected [though] by the modes of material energy that [in his life then] manifest with the
symptoms of [respectively] knowledge, activities and material inertia. (20)
He, the Supreme
Lord, the witness of the witness who
[by
the living entity who is led] by the symptoms of the three modes
cannot be
recognized in His movements oh brahmin, is the controller of everyone
as also
of myself. (21) [The
Lord of]
Eternal Time, the controller of the deluding potency of matter
[mâyâ]
thus took upon Himself, from His
own potency spontaneously
appearing in different obtained [guna]
forms,
the
workload
[karma]
and
specific
nature
[or
svabhâva, of the living entity]. (22)
Because of the
superintendence of the original person the creation of the mahat-tattva
[the 'greater reality'] took place, from eternal time there was the
transformation of the modes
and from these specific natures the different activities found their
existence. (23) But
because of the transformation
of the greater complete passion and goodness strongly dominated [in the
beginning]. Thereupon [countering in reaction] the mode of darkness
became more prominent that is characterized by matter, material
knowledge and a predominance of material activities. (24)
That transformed
material ego, as said, manifested itself according to the three
characteristics of goodness, passion and ignorance, and thus prabhu,
the
powers
of
a
guiding
intelligence,
knowledge
of
creation
and
material
evolution
divided. (25)
From the form of darkness that underwent transformation, of all the
elements [first] the ether evolved with its subtle form and quality of
sound which is
indicative of both the seen and the seer. (26-29) By transformation of the ether the
air found its existence which is characterized by the quality of
touch. Along with it sound also appeared as a
characteristic that
was remembered from the ether.
Air thus acquired also a life of
diversity with energy and force. Air on its turn again
transformed under the influence of time and generated from its nature the element of fire in
response
to
what
preceded.
With
its
form
there
was
likewise
touch
and
sound
[as
the
hereditary
burden
or the karma of the previous elements].
Fire transformed [or condensated from oxygen and hydrogen] into water.
Thus
the
element
of
taste
came
about
which
consequently
was
accompanied
by
touch,
sound
and
form.
But
because of the variegatedness of that
transformation of water next the
smell of the juice followed which
assumed form [as the earth
element] together with the
qualities of touch and sound. (30)
From the mode of goodness the [cosmic] mind of
the gods generated who act in goodness, counting the ten of them
[according to the five senses of perception and action] as the
controllers of the directions [the Digdevatâs], the air
[Vâyu], the sun [Sûrya], the waters
[Varuna], longevity [the As'vinî-Kumâras], fire [Agni], the
heavens [Indra], the deity of transcendence [Vishnu in the form of
Upendra], the deity of friendship [Mitra] and the guardian of creation
[Brahmâ]. (31) From the
passion of ego the according tenfold transformation took place that
gave the living energy the intelligence of all the senses of action -
the mouth, the hands, the feet, the genitals, and the anus - and
perception - sight, hearing, touch, taste and smell. (32)
As long as all these categories of the elements, the senses, the mind
and the
modes of nature remained separate, the body [of man and
mankind] could not be formed, oh best one of knowledge [Nârada]. (33) When all these [elements] by means of the [compelling] force of the
Supreme Lord were assembled and
found their application, this universe with both its true and illusory,
its spiritual and material realities [sat/asat] found its existence.
(34) The universe after countless millenia having
been submerged in the [causal] waters, was by the individual soul [the jîva or the Lord] who
animates the inanimate awakened to its own time of living. (35) He Himself as the original person [the
Purusha] appeared from within the universal egg to divide Himself in
thousands of divisions of legs, arms, eyes, mouths and heads. (36) The
great
philosophers conceive of all the worlds of the universe as the limbs of
a body [the virâth rûpa] which has seven systems
below the waist and seven systems in the
upper portion. (37) The brahmins represent the mouth of the
Original Person, the ruling class constitutes His arms, the traders
form the thighs of the Supreme Lord and the laborer class His
legs. (38) The
earthly
[lower] worlds [Bhûrlokas]
belong to His legs so one
says, the ethereal worlds [Bhuvarlokas]
belong to
His belly, the heavenly worlds from the heart [Svarlokas] are situated in His chest while
the highest worlds of the saints and sages [Maharlokas] are of
the Great Soul. (39) Above
the chest up to the neck one
finds the world of the godly ones [the sons of Brahmâ, Janaloka]
and
higher
up in the neck one finds the world of renunciation [Tapoloka, of the
ascetics]. The world of truth [Satyaloka of the selfrealized, the
enlightened ones] is found in the head. [These worlds are all temporal]
but the spiritual world [Brahmaloka, the world of the one Soul, the
Supreme Lord] is eternal.
(40-41) With on His waist the first of the lower
worlds, further down the second on the hips, the third down to the
knees, the fourth
on the shanks, the fifth on His ankles, the sixth on His feet and the
seventh on the soles of His feet [compare 2-1:
26-39], the body of the Lord [virâth-rûpa
or universal form] is filled with all the [fourteen types of] worlds. (42) One
imagines the worlds alternatively
[simply divided in three] with the earthly, lower worlds situated on
the legs, the ethereal, middle worlds in the region of the navel and
the heavenly, higher worlds found from the chest upwards.'
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