rule



 

Canto 3

Kabe Ha'be

 

Chapter 26: Fundamental Principles of Material Nature

(1) The Supreme Lord said: 'I will now describe to you the different categories of reality, knowing which anyone can be released from the [yoke of the] modes of material nature. (2) I will explain that to you about which one speaks as the spiritual knowledge [the jñâna] that cuts the knots [of egoism] in the heart and constitutes the ultimate truth of one's self-realization. (3) The Supreme Soul, the Original Person is beginningless and is, situated in the beyond of all matter, transcendental to the modes of nature. He can be perceived everywhere as the self-effulgence of the entire creation that is maintained by Him. (4) That very person, the greatest of the great, accepted out of his own free will as His pastime the subtle material energy that is invested with the three modes and relates to the divinity [of Vishnu]. (5) Nature by means of the modes created the variegated forms of the materially living beings. They in this world being confronted with it, were from the first day on illusioned by it because they [those forms] constitute the covering of their spiritual knowledge. (6) Because the living entity identifies himself with the material action that was brought about by the modes of nature and is other than himself, he unjustly considers himself the doer. (7) He because of that bound to a conditioned life thus became dependent, even though he is the naturally joyful and independent witness who does not do anything. (8) The knowers of truth understand that the body and the senses of one's respect are subject to the causation of the material modes of nature and that the spiritual soul above all matter is responsible for the experience of happiness and distress [see also B.G. 13: 21].'

(9)
Devahûti said: 'Kindly explain to me the characteristics of the energies and the Original Person [prakriti and purusha] who together constitute the cause of the manifest and unmanifest reality this creation consists of.'

(10)
The Supreme Lord said: 'The undifferentiated, eternal reality that differentiated in the form of material nature [prakriti] as a combination of the three modes, this cause belonging to the effect [of this material manifestation], is called the primary nature [the primal ether or pradhâna]. (11) That primary nature is known as the basis from which the five gross and five subtle elements, the ten senses of perception and action and the four internal sense departments [of mind, ego, consciousness and  intelligence] evolved who together add up to a number of twenty-four [see also elements]. (12) The five gross elements are to be exact: earth, water, fire, air and ether. Of the subtle elements there are, to My notion, as many. They are the smell and so on [taste, color, touch and sound]. (13) The ten senses are the organs of [perception of] hearing, touching, seeing, tasting and smelling, with the [organs of action known as the] mouth, the hands, the legs, the genitals and the organs of excretion as the tenth. (14) Mind, intelligence, ego and consciousness are the four aspects of the internal, subtle sense one distinguishes when one pays attention to the different characteristics of the [brain] functions. (15) Thus are with the classification I provided the material qualities of the Absolute Truth of Brahman summed up [called saguna brahman]. One speaks thereto of time as the twenty-fifth element.

(16)
The influence of the Original Personality of God is said to be the time factor that is feared by some who are deluded by the ego of being in contact with the material nature of one's individual existence. (17) The [expanding, accelerating] movement of material nature without her interaction of the modes and their specific qualities oh daughter of Manu, is the [space]time [the fourth dimension] from which we in our world know Him, the Supreme Lord. (18) He who abides within in the form of the original person [purusha] and without in the form of time [the twenty-fifth element], exists by [exhibiting] His potencies as the Lord of All Opulence [Bhagavân, the Fortunate One] for all living entities [and elements]. (19) She [material nature] whose equilibrium of the modes was agitated by the grace, the divine ordinance, of the Supreme Person who impregnated  her womb with His semen, His internal potency, delivers the sum total of the cosmic intelligence [the mahat-tattva] of Brahmâ's effulgent golden reality [known as hiranmaya]. (20) The universe which contains this unchangeable root cause of the cosmic manifestation within itself, swallowed by its own effulgence the dense darkness of the Self in its primordial slumber. (21) The mode of goodness, which is the clear and sober position of understanding the Supreme Lord, is known by the name of Vâsudeva; it is the consciousness that constitutes the nature of the intellect [see also S.B. 1.2: 23]. (22) The characteristic traits of one's [reason in this state of Krishna or natural time] consciousness thus are similar to those of the natural state of pure water: clarity, invariability and serenity.

(23-24)
From the complete reality [of the mahat-tattva] that undergoes changes brought about by the Supreme Lord His energies, the in five divided elements, the material ego [or I-awareness] and the therefrom generated mind in combination with the different senses of action and perception sprang up. Moved by that active potency of the Lord the ego manifested itself in the three forms of goodness, passion and ignorance. (25) All of that ego consisting of the elements, senses and mind is in person the Supreme Personality of Ananta with His thousands of heads [Vishnu's snake-bed] who is known by the name of Sankarshana [and also as the Supreme Lord's first plenary expansion]. (26) The false ego, the materially identified self, can thus [according to the three gunas] be characterized as being the one acting, the instrument that is handled [the body] as also the effect of the actions [or that what was realized]. One may in that context also speak of the ego as being serene, active or dull. (27) With the transformation [of the ego in three false forms] from its emotions [in goodness] the principle of mind evolved that with its thoughts and reflections gives rise to desires. (28) The name of that principle is Aniruddha, He who [as the  personal expansion of the mind of Vâsudeva] is known as the supreme ruler of the senses. He is bluish like a lotus in autumn and is only gradually realized by the yogis. (29) From the brilliance of the light of the transformation arose the principle of intelligence [the primal expansion of the Lord named Pradyumna] oh virtuous lady, in order to assist in sensually ascertaining the objects that can be perceived [see also S.B. 1.5: 37]. (30) Doubt, misapprehension, correct apprehension, memory and sleep are thus said to be the different characteristics of the functions of intelligence.

(31)
From the forceful action of the ego we have the senses for arriving at actions and the acquiring of knowledge according to the active powers of respectively the vital energy and the intelligence. (32) Impelled by the potency of the Supreme Lord from the ignorance of the ego in transformation the subtle element of sound was manifested. Then from the ether the sense of hearing to catch the sounds rose. (33) Persons of learning define sound as that which is indicative of an object, as that which betrays the presence of a speaker [who remembered no longer might be present] and as that which characterizes the subtle element of the sky [the ether]. (34) As for its action and characteristics the ether is described as the element internally and externally giving room to the living beings and as the field of activities of the vital air [prana], the senses and the mind. (35) From the ether evolving from the subtlety of sound the evolution of the subtle element of touch takes place under the transforming impulse of time and thus the air is found as also the sense organ for it and of that sense of touch the active perception. (36) Softness and hardness as well as cold and heat are of this subtle element of touch the distinguished attributes in the sensual experience of the air. (37) By the different characteristics of the air in action, which moves and mixes, brings close and transports particles [of dust] and waves of sound, the other senses are stimulated to function properly. (38) As arranged by fate from the element of the air and the subtle element of touch the form [one has] evolved in which with fire the sense of sight arose for perceiving color and form.

(39)
Oh virtuous one, the characteristics of the form element are the dimension, the quality and the individuality of an object. For fire this is the effulgence. (40) The functions of fire consist of illumining, digesting, heating, evaporating, to give rise to hunger and thirst and to serve with food and drink. (41) From the form element that under divine ordinance transforms under the influence of fire the element of taste manifested from which with the water the tongue appeared that perceives the taste. (42) Even though taste is one, it is in contact with all the different substances divided into the sensations of the astringent, sweet, bitter, pungent [salt] and sour. (43) The typicality of water is to be moistening, coagulating, quenching, life-sustaining, refreshing, softening, cooling and to be available in abundance. (44) Because of the transformations of the element of taste in relation to the water, by superior arrangement finding earth, the measure of odor manifested so as to smell the aromas. (45) The oneness of odor is, depending the proportions of the substances, divided in the separate realizations of odors being mixed, offensive, fragrant, mild, strong, acidic and so on. (46) The characteristic function of the earth is to be modeled into forms of the Supreme Brahman with places of residence, pots to contain substances etc. that constitute the place for the presence of anything that can be separated in space. (47) The sense that has the distinctive character of the sky [sound] as its object is called the auditory sense and that sense which has the different features of the air [touch] as its object of perception is known as the tactile sense. (48) The sense which has as its object that what is distinguished by fire [viz. form] is called the sense of sight, the specific perception of the characteristics of water is known as the sense of taste and the perception of that what characterizes earth is called the sense of smell.

(49)
In the characteristics of the effect of something the characteristics of the cause can be recognized. Hence one can retrace in the earth element only [being the element created last] the peculiarities of all the preceding elements. (50) When [in the beginning of creation] the seven primary elements [the five material elements, ego and cosmic intelligence - the mahat-tattva] were not yet mixed, [the Lord,] the origin of creation endowed with kâla, karma and guna [time, workload and the modes] entered the universe. (51) Next were by Him [in the form of time] these seven elements roused into activity and united in an egg-shape in an unconscious state. From that egg the celebrated Cosmic Being [or the original 'gigantic' person, the virâth purusha] manifested. (52) This egg is called vis'esha ['the differentiated reality']. It is the outer form of Lord Hari, the Supreme Personality extending as the planetary systems [see S.B. 2.1: 24-37] that consist of successive layers of water and the other elements, each ten times thicker than the previous one. On the outside they are enveloped by pradhâna, the unevolved state of matter [the primal ether]. (53) From the golden [sunshine of the] universal egg arose, from within the waters that He pervaded and was lying in, the greatness of God [Mahâdeva] divided in many cells [kham, ethereal apertures in control of the light]. (54) The first to appear from Him was a mouth with next the organ of speech. Thereafter the divinity of fire [Vahni, the godhead ruling the fire of digestion] also appeared which was followed by the nostrils and the olfactory sense and life breath [prâna] belonging to them. (55) From the olfactory sense the divinity of the wind [Vâyu] appeared, then from the sense of sight of the two eyes the divinity of the sun [Sûrya] manifested and from the auditory sense of the two ears [next] the divinity that rules the directions appeared. (56) Then the skin appeared of the universal form with its hair growth and such, whereupon the curative herbs appeared followed by the sexual organs. (57) From them there was semen and the manifestation of the divinity of the waters. Also an anus appeared and  from that anus the capacity to evacuate. Then [the god of] death appeared who causes fear throughout the world. (58) Also two hands manifested together with the power they have and thereafter Lord Indra [the sovereignty] appeared. From the manifestation of the two legs the onward movement manifested itself with next the appearance of the Lord [Lord Vishnu who rules them]. (59-60) The veins of the universal form manifested themselves together with the blood produced with them. Therewith the rivers appeared as also a stomach with which hunger and thirst are found. After their appearance the ocean and the heart of the universal form manifested. Then from the heart the mind appeared. (61) From the mind the moon [Candra] came into view and therefrom intelligence manifested itself. From that intelligence the Lord of speech [Brahmâ] manifested. False ego identifying itself with matter then led to the appearance of Rudra [S'iva], reason and the divinity ruling reason.

(62)
All these divinities who thus found their existence were not at all capable of awakening the Original Person and thus they one after the other returned to the source from which they generated, in order to awaken Him. (63) The god of the fire of digestion went back to the mouth, but failed to bring Him to life. The god of the wind returned to the olfactory sense of the nostrils but could not awaken the Original One. (64) The divinity of light going for His two eyes could not make the Authentic One rise and with the divinity of orienting by the auditory sense on His two ears, the Greatness of the Person was not brought to life either. (65) The divinity of the skin could, with its growth and blessing of herbs, not wake up the Celebrated Person, nor could the divinity of water with the procreation performed by the organs of reproduction rouse the Great Person. (66) With the capacity to defecate the god of death could by approaching His anus not stir the Cosmic One into action and not even the two hands of Lord Indra with their power of control could find a way to awaken the Master of Rule. (67) Vishnu with the power of progress entering His two feet was not capable of making the Greatness of the Complete move into action and the divine flow of the river returning to His vessels with the blood and power of circulation neither was able to move the Celebrated Person. (68) The ocean that followed along with hunger and thirst, going to His abdomen could not raise the Gigantic Person and the heart with the mind according to the divinity of the moon failed to awaken the One and Only Gigantic Person as well. (69) Also Brahmâ who entered His heart with intelligence did not make the Celebrated Person stand up, nor could the complete of the Purusha be awakened by Lord S'iva sending the ego to His heart. (70) But, the very moment the divinity ruling consciousness with reason entered the heart as the knower of the field, the Cosmic Being rose from the causal waters. (71) It is like with a man asleep whose vital air, working and knowing senses, mind and understanding out of their own cannot wake him up without Him being present. (72) Therefore someone who practices yoga should conscientiously, with the help of spiritual knowledge, detachment and devotion, consider the thought of Him, the Supersoul as being present within.'
    

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 Third revised edition, loaded September 22, 2010. 

 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

The Supreme Lord said: 'I will now describe to you the different categories of reality, knowing which anyone can be released from the [yoke of the] modes of material nature.
The Supreme Lord said: 'Now I will describe to you the different categories of reality, knowing which anyone can be released from the modes of material nature. (Vedabase)

 

Text 2

I will explain that to you about which one speaks as the spiritual knowledge [the jñâna] that cuts the knots [of egoism] in the heart and constitutes the ultimate truth of one's self-realization.

What is said to be the spiritual knowledge, that is for a person the ultimate perfection of selfrealization, I will explain to you, as that is what cuts the knots in the heart. (Vedabase)

 

Text 3

The Supreme Soul, the Original Person is beginningless and is, situated in the beyond of all matter, transcendental to the modes of nature. He can be perceived everywhere as the self-effulgence of the entire creation that is maintained by Him.

The supreme soul of the original person is beginningless, transcendental to the modes of nature in the beyond and is everywhere perceivable as the self-effulgent of the entire creation that He maintains. (Vedabase)

 

Text 4

That very person, the greatest of the great, accepted out of his own free will as His pastime the subtle material energy that is invested with the three modes and relates to the divinity [of Vishnu].

That very, greatest of the great person quite out of His own will accepted as His pastime the subtle material energy that relates to the divine and obtained the investment of the three modes. (Vedabase)

 

Text 5

Nature by means of the modes created the variegated forms of the materially living beings. They in this world being confronted with it, were from the first day on illusioned by it because they [those forms] constitute the covering of their spiritual knowledge.

By the modes nature created the variegated forms of the beings living materially, who seeing it, at once were illusioned there, having their spiritual knowing covered. (Vedabase)

Text 6

Because the living entity identifies himself with the material action that was brought about by the modes of nature and is other than himself, he unjustly considers himself the doer.

Through identifying with the material activities that are in fact performed by the modes of nature, does the living entity thus wrongly attribute them to himself. (Vedabase)

 

Text 7

He because of that bound to a conditioned life thus became dependent, even though he is the naturally joyful and independent witness who does not do anything.

From the misconception of its life in material conditioning it is made dependent although it is of the non-doer, that is the naturally joyful witness, independent. (Vedabase)

Text 8

The knowers of truth understand that the body and the senses of one's respect are subject to the causation of the material modes of nature and that the spiritual soul above all matter is responsible for the experience of happiness and distress [see also B.G. 13: 21].'

The learned understand that the body and the senses of respect are under the causation of the material of nature; in regard of the perception of happiness and distress is the spiritual soul above matter responsible.' (Vedabase)

   

Text 9

Devahûti said: 'Kindly explain to me the characteristics of the energies and the Original Person [prakriti and purusha] who together constitute the cause of the manifest and unmanifest reality this creation consists of.'

Devahûti said: 'Kindly explain me about the characteristics of as well the energies as the Supreme Personality, who are both cause of the manifest and unmanifest this creation consists of. (Vedabase)

  

Text 10

The Supreme Lord said: 'The undifferentiated, eternal reality that differentiated in the form of material nature [prakriti] as a combination of the three modes, this cause belonging to the effect [of this material manifestation], is called the primary nature [the primal ether or pradhâna].

The Supreme Lord said: 'Now further, is the undifferentiated that possesses the differentiated material nature, consisting of the cause and effect of the combination of the three modes, called the primary nature [pradhâna]. (Vedabase)

  

Text 11

That primary nature is known as the basis from which the five gross and five subtle elements, the ten senses of perception and action and the four internal sense departments [of mind, ego, consciousness and  intelligence] evolved who together add up to a number of twenty-four [see also elements].

That primary nature is known to be composed of the five gross and five subtle elements, the spiritual of the four internal senses and the ten senses of perception and operation, thus adding up to a number of twenty-four. (Vedabase)

 

 Text 12

The five gross elements are to be exact: earth, water, fire, air and ether. Of the subtle elements there are, to My notion, as many. They are the smell and so on [taste, color, touch and sound].

The five gross elements are to be exact: earth, water, fire, air and ether; the subtle elements are as many and by Me considered to be the smell and so on[taste, color, touch and sound]. (Vedabase)

 

Text 13

The ten senses are the organs of [perception of] hearing, touching, seeing, tasting and smelling, with the [organs of action known as the] mouth, the hands, the legs, the genitals and the organs of excretion as the tenth.

The ten senses are the organs of the hearing, touching, seeing, tasting and smelling, [for perception] with the mouth, the hands, the legs, the genitals and the excretion organs as the tenth [for acting]. (Vedabase)

 

Text 14

Mind, intelligence, ego and consciousness are the four aspects of the internal, subtle sense one distinguishes when one pays attention to the different characteristics of the [brain] functions.

Mind, intelligence, ego and consciousness are then the four aspects of the internal subtle sense one has, seeing the distinct functions in the form of different characteristics. (Vedabase)

 

Text 15

Thus are with the classification I provided the material qualities of the Absolute Truth of Brahman summed up [called saguna brahman]. One speaks thereto of time as the twenty-fifth element.

Thus are to the spirit the material qualities enumerated as they indeed are arranged by Me [and are called saguna brahman], to which of the element of time is spoken as the twenty-fifth. (Vedabase)

 

Text 16

The influence of the Original Personality of God is said to be the time factor that is feared by some who are deluded by the ego of being in contact with the material nature of one's individual existence.

The influence of the Original Personality of God is said to be the time factor from which some do fear in being deluded by the ego of contacting the material nature of individual existence. (Vedabase)

 

Text 17

The [expanding, accelerating] movement of material nature without her interaction of the modes and their specific qualities oh daughter of Manu, is the [space]time [the fourth dimension] from which we in our world know Him, the Supreme Lord.

The movement of material nature without its interaction of the modes and its specific qualities, o daughter of Manu, is the time from which we here know Him, the Supreme Lord. (Vedabase)


Text 18

He who abides within in the form of the original person [purusha] and without in the form of time [the twenty-fifth element], exists by [exhibiting] His potencies as the Lord of All Opulence [Bhagavân, the Fortunate One] for all living entities [and elements].

He who exists from within, in the form of the original person and from without in the form of time, is He, the Supreme Lord by all His potencies to all [the elements] of life. (Vedabase)


Text 19

She [material nature] whose equilibrium of the modes was agitated by the grace, the divine ordinance, of the Supreme Person who impregnated  her womb with His semen, His internal potency, delivers the sum total of the cosmic intelligence [the mahat-tattva] of Brahmâ's effulgent golden reality [known as hiranmaya].

Of her destiny agitated, does the Supreme Person from His balanced potency impregnate the womb [of mother nature] and does she deliver the sum total of the truth of Brahmâ's effulgent golden reality [hiranmaya]. (Vedabase)

 

Text 20

The universe which contains this unchangeable root cause of the cosmic manifestation within itself, swallowed by its own effulgence the dense darkness of the Self in its primordial slumber.

The universe manifesting and containing within itself this unchangeable root cause, swallowed by its own effulgence the dense darkness in which it was enveloped. (Vedabase)
 

Text 21

The mode of goodness, which is the clear and sober position of understanding the Supreme Lord, is known by the name of Vâsudeva; it is the consciousness that constitutes the nature of the intellect [see also S.B. 1.2: 23].

The mode of goodness, which is that clear and sober way of understanding the Supreme Lord, is known by the name of Vâsudeva; that consciousness manifest as the great principle [the maha-tattva, the intellect]. (Vedabase)

 

Text 22

The characteristic traits of one's [reason in this state of Krishna or natural time] consciousness thus are similar to those of the natural state of pure water: clarity, invariability and serenity.

Being of clarity, undistracted and serene are thus called the characteristic traits of [Krishna- or natural time-] consciousness that is alike the natural state of pure water. (Vedabase)

 

Text 23-24

From the complete reality [of the mahat-tattva] that undergoes changes brought about by the Supreme Lord His energies, the in five divided elements, the material ego [or I-awareness] and the therefrom generated mind in combination with the different senses of action and perception sprang up. Moved by that active potency of the Lord the ego manifested itself in the three forms of goodness, passion and ignorance.

From the complete reality undergoing changes brought about by the Supreme Lord His energies sprang up, endowed with its active power, the material ego transforming in three kinds as of goodness, passion and ignorance, from which also evolved the mind, the different senses of action and perception and the elements in five. (Vedabase)


Text 25

All of that ego consisting of the elements, senses and mind is in person the Supreme Personality of Ananta with His thousands of heads [Vishnu's snake-bed] who is known by the name of Sankarshana [and also as the Supreme Lord's first plenary expansion].

All of that ego consisting of the elements, senses and mind is directly the Supreme Personality of Ananta with His thousands of heads [Vishnu's snake-bed] known by the name of Sankarshana [also known as the Supreme Lord His first plenary expansion]. (Vedabase)

 

Text 26

The false ego, the materially identified self, can thus [according to the three gunas] be characterized as being the one acting, the instrument that is handled [the body] as also the effect of the actions [or that what was realized]. One may in that context also speak of the ego as being serene, active or dull.

The ego identified with matter can thus be characterized as being the doer, the instrument and the effect as well as being serene, active and dull. (Vedabase)

Text 27

With the transformation [of the ego in three false forms] from its emotions [in goodness] the principle of mind evolved that with its thoughts and reflections gives rise to desires.

From the goodness of material identification undergoing transformation evolved the principle of mind of which the thoughts and reflections give rise to desires. (Vedabase)

 

Text 28

The name of that principle is Aniruddha, He who [as the  personal expansion of the mind of Vâsudeva] is known as the supreme ruler of the senses. He is bluish like a lotus in autumn and is only gradually realized by the yogis.

That mind is factually known by the name of Aniruddha, the supreme ruler of the senses who is bluish like a lotus in autumn and only gradually realized by the yogîs. (Vedabase)

 

Text 29

From the brilliance of the light of the transformation arose the principle of intelligence [the primal expansion of the Lord named Pradyumna] oh virtuous lady, in order to assist in sensually ascertaining the objects that can be perceived.

From the transformation of the material identification in passion did the principle of intelligence arise, o virtuous lady, to give assistance in ascertaining to the senses the objects coming into view. (Vedabase)


Text 30

Doubt, misapprehension, correct apprehension, memory and sleep are thus said to be the different characteristics of the functions of intelligence.

Doubt, misapprehension, correct apprehension, memory and sleep are thus said to be the characteristics of intelligence in its different functions. (Vedabase)

  

Text 31

From the forceful action of the ego we have the senses for arriving at actions and the acquiring of knowledge according to the active powers of respectively the vital energy and the intelligence.

From the passion of ego do we verily have the senses of action and knowledge according respectively the active powers of the vital energy and the effect of experience of the intelligence. (Vedabase)

  

Text 32

Impelled by the potency of the Supreme Lord from the ignorance of the ego in transformation the subtle element of sound was manifested. Then from the ether the sense of hearing to catch the sounds rose.

From the darkness of the ego and its transformation, was, impelled by the potency of the Supreme Lord, the subtle element of sound manifested, the ethereal of which then made the sense of hearing as receptivity to its operation. (Vedabase)

 

Text 33

Persons of learning define sound as that which is indicative of an object, as that which betrays the presence of a speaker [who remembered no longer might be present] and as that which characterizes the subtle element of the sky [the ether].

Learned persons know it to define as that which is indicative of an object; they know sound as betraying the presence of a speaker and as forming the subtle reality of sensual being [the ether]. (Vedabase)

 

Text 34

As for its action and characteristics the ether is described as the element internally and externally giving room to the living beings and as the field of activities of the vital air [prana], the senses and the mind.

The activities and characteristics of the ethereal element accommodate for the room external and internal, being of all living beings the field of activities of the vital air, the senses and the mind. (Vedabase)


Text 35

From the ether evolving from the subtlety of sound the evolution of the subtle element of touch takes place under the transforming impulse of time and thus the air is found as also the sense organ for it and of that sense of touch the active perception.

From the ethereal evolving from the subtle of sound, does under the transforming impulse of time the evolution of the subtle element of touch take place and thus is the air found, the sense organ for it and of that sense the perception. (Vedabase)

 

Text 36

Softness and hardness as well as cold and heat are of this subtle element of touch the distinguished attributes in the sensual experience of the air.

Softness and hardness, cold and heat also, are of this subtle element of touch the distinguished attributes in the sensual experience of the air. (Vedabase)

 

Text 37

By the different characteristics of the air in action, which moves and mixes, brings close and transports particles [of dust] and waves of sound, the other senses are stimulated to function properly.

By the distinct characteristics of the actions of the air moving and mixing it allows the approach [to the objects] carrying the particles and waves of sound that stimulate the senses into proper function. (Vedabase)

 

Text 38

As arranged by fate from the element of the air and the subtle element of touch the form [one has] evolved in which with fire the sense of sight arose for perceiving color and form.

From the air realized by the subtle reality of touch, evolved, according destiny, the forms from which arose the perception of the fire in the sense of sight for color and form. (Vedabase)

 

Text 39

Oh virtuous one, the characteristics of the form element are the dimension, the quality and the individuality of an object. For fire this is the effulgence.

O virtuous one, the characteristics to the sense-reality of the form of an object are its dimension, quality, its certain individuality and the outgoing effulgence. (Vedabase)

 

Text 40

The functions of fire consist of illumining, digesting, heating, evaporating, to give rise to hunger and thirst and to serve with food and drink.

The functions of fire in reality are to illumine, to digest the drinking and eating, drive away the cold and to evaporate and also serve with hunger and thirst. (Vedabase)


Text 41

From the form element that under divine ordinance transforms under the influence of fire the element of taste manifested from which with the water the tongue appeared that perceives the taste.

From the substance of form undergoing the transformations from fire became by divine arrangement the sense of taste manifest of which water and the relating tongue were found. (Vedabase)

Text 42

Even though taste is one, it is in contact with all the different substances divided into the sensations of the astringent, sweet, bitter, pungent [salt] and sour.

Although taste is one, is it divided by transformation to the manifold of other substances thus into the sensation of the astringent, sweet, bitter, pungent [salt] and sour. (Vedabase)

 

Text 43

The typicality of water is to be moistening, coagulating, quenching, life-sustaining, refreshing, softening, cooling and to be available in abundance.

The typical of water is to be moistening, coagulating, quenching, life-sustaining, refreshing, softening, cooling and to be available in abundance. (Vedabase)

 

Text 44

Because of the transformations of the element of taste in relation to the water, by superior arrangement finding earth, the measure of odor manifested so as to smell the aromas.

From the element of taste undergoing the transformations from water, superiorly arranged the measure of odor became manifest finding the earth and the smelling of aromas. (Vedabase)


Text 45

The oneness of odor is, depending the proportions of the substances, divided in the separate realizations of odors being mixed, offensive, fragrant, mild, strong, acidic and so on.

The one of odor is divided to the proportionate of substances in the separate of being mixed, offensive, fragrant, mild, strong, acidic and so on. (Vedabase)

 

Text 46

The characteristic function of the earth is to be modeled into forms of the Supreme Brahman with places of residence, pots to contain substances etc. that constitute the place for the presence of anything that can be separated in space.

The characteristic function of the earth is to be the place for manifesting, separated in space, the nature of all existing that of the Supreme Spirit is modeled into forms, places of residence, pots to contain etc. (Vedabase)

 

Text 47

The sense that has the distinctive character of the sky [sound] as its object is called the auditory sense and that sense which has the different features of the air [touch] as its object of perception is known as the tactile sense.

The sense that has the distinctive character of the sky [sound] as its object is called the auditory sense, and that sense which has the distinctive features of the air [touch] as its object of perception is known as the tactile sense. (Vedabase)

 

Text 48

The sense which has as its object that what is distinguished by fire [viz. form] is called the sense of sight, the specific perception of the characteristics of water is known as the sense of taste and the perception of that what characterizes earth is called the sense of smell.

The sense that has the distinct of fire [form] as its object is called sight, the distinctive perception of the characteristics of water is known as taste and the distinctive of earth in perception is called the sense of smell. (Vedabase)

 

Text 49

In the characteristics of the effect of something the characteristics of the cause can be recognized. Hence one can retrace in the earth element only [being the element created last] the peculiarities of all the preceding elements.

The characteristics of the cause are verily observed in the effect and hence to that order are the distinctive characteristics of all elements observed in earth alone [and in lesser degrees in the former elements]. (Vedabase)


Text 50

When [in the beginning of creation] the seven primary elements [the five material elements, ego and cosmic intelligence - the mahat-tattva] were not yet mixed, [the Lord,] the origin of creation endowed with kâla, karma and guna [time, workload and the modes] entered the universe.

When these [in the beginning] were unmixed, did all the seven of the primal complete [the five material elements, the total energy (maha-tattva) and the false ego] enter from the origin of the creation; in fact from the association with the time, the karma and the three modes of nature. (Vedabase)

 

Text 51

Next were by Him [in the form of time] these seven elements roused into activity and united in an egg-shape in an unconscious state. From that egg the celebrated Cosmic Being [or the original 'gigantic' person, the virâth purusha] manifested.

Then by and by [with Him as the time] from these seven principles, roused into activity, an egg-shape united with no consciousness, from which the celebrated Cosmic Being [or original person, the virâth purusha] arose. (Vedabase)

 

Text 52

This egg is called vis'esha ['the differentiated reality']. It is the outer form of Lord Hari, the Supreme Personality extending as the planetary systems [see S.B. 2.1: 24-37] that consist of successive layers of water and the other elements, each ten times thicker than the previous one. On the outside they are enveloped by pradhâna, the unevolved state of matter [the primal ether].

This egg called Vis'esha ['the active'], found order expanding by tenfold to the greater of water and the other elements enveloped in the modes of the primary nature at the surface of the extending planetary systems; this is the [planetary] form that the Lord, the Supreme One, took. (Vedabase)

 

Text 53

From the golden [sunshine of the] universal egg arose, from within the waters that He pervaded and was lying in, the greatness of God [Mahâdeva] divided in many cells [kham, ethereal apertures in control of the light].

From the golden [sunshine] of the egg arose, from within the waters that He pervaded and was lying in, the great of the divinity, divided in many cells in control of the light. (Vedabase)

Text 54

The first to appear from Him was a mouth with next the organ of speech. Thereafter the divinity of fire [Vahni, the godhead ruling the fire of digestion] also appeared which was followed by the nostrils and the olfactory sense and life breath [prâna] belonging to them.

The first that appeared of Him was a mouth to relate in sound [Vânî] after which, with that organ, there is the divinity of [the digestive] fire, then joined by the nostrils with the vital air and the olfactory sense in them. (Vedabase)


Text 55

From the olfactory sense the divinity of the wind [Vâyu] appeared, then from the sense of sight of the two eyes the divinity of the sun [Sûrya] manifested and from the auditory sense of the two ears [next] the divinity that rules the directions appeared.

From the olfactory sense was the divine of the wind [Vâyu] realized, the two eyes for the sense of sight brought the divinity of the sun [Sûrya] into awareness and from the auditory sense of the two ears beamed forth the divinity of the directions. (Vedabase)

 

Text 56

Then the skin appeared of the universal form with its hair growth and such, whereupon the curative herbs appeared followed by the sexual organs.

Of the celebrated form appeared the skin with its hairgrowth and such whereupon then the herbs of medicine were seen as well as the sexual organs. (Vedabase)


Text 57

From them there was semen and the manifestation of the divinity of the waters. Also an anus appeared and  from that anus the capacity to evacuate. Then [the god of] death appeared who causes fear throughout the world.

From that seed of sexual procreation took the divinity over the waters its place and manifested itself indeed an anus and the capacity to defecate, from which death causing fear throughout the world was realized. (Vedabase)

 

Text 58

Also two hands manifested together with the power they have and thereafter Lord Indra [the sovereignty] appeared. From the manifestation of the two legs the onward movement manifested itself with next the appearance of the Lord [Lord Vishnu who rules them].

Also two hands manifested with to the power of them the capacity to act to one's own satisfaction [Lord Indra]. From the manifestation of the two feet was seen the progression, to which one became aware of the Lord [Vishnu]. (Vedabase)

 

Text 59-60

The veins of the universal form manifested themselves together with the blood produced with them. Therewith the rivers appeared as also a stomach with which hunger and thirst are found. After their appearance the ocean and the heart of the universal form manifested. Then from the heart the mind appeared.

Of the celebrated personal did the veins show themselves and the bloodproduction to them. After them are the rivers seen. Next a stomach manifested of which hunger and thirst appeared. In their wake was the ocean seen. From the appearance of a heart then came forth the mind. (Vedabase)


Text 61

From the mind the moon [Candra] came into view and therefrom intelligence manifested itself. From that intelligence the Lord of speech [Brahmâ] manifested. False ego identifying itself with matter then led to the appearance of Rudra [S'iva], reason and the divinity ruling reason.

From the mind did to the intelligence then come the moon [Candra] into view and from that intelligence one saw the Lord of speech [Brahmâ]. Identification with the material then gave the appearance of Rudra [S'iva], the deity presiding over consciousness. (Vedabase)


Text 62

All these divinities who thus found their existence were not at all capable of awakening the Original Person and thus they one after the other returned to the source from which they generated, in order to awaken Him. 

All these divinities having found existence were not at all capable of reawakening the original person of celebration and thus they bred into the genes in order to awake Him in due order. (Vedabase)

 

Text 63

The god of the fire of digestion went back to the mouth, but failed to bring Him to life. The god of the wind returned to the olfactory sense of the nostrils but could not awaken the Original One.

The divinity of the digestive fire settled for the mouth, but failed to give rise to the Celebrated One. The divine of the wind settled for the olfactory of the nostrils but then could not give rise to the Original One. (Vedabase)

 

Text 64

The divinity of  light going for His two eyes could not make the Authentic One rise and with the divinity of orienting by the auditory sense on His two ears, the Greatness of the Person was not brought to life either.

The divine of the light for His two eyes could not give rise to the Authentic One, and with the divine of orienting by the sense of hearing with His two ears then the Great of the Person wasn't brought forth either. (Vedabase)

 

Text 65

The divinity of the skin could, with its growth and blessing of herbs, not wake up the Celebrated Person, nor could the divinity of water with the procreation performed by the organs of reproduction rouse the Great Person.

The godly of the skin, with its growth and blessing of herbs, could not raise the Celebrated Person and the divinity of water could, with the procreation by the organs of reproduction, then not bring the Great Person about either. (Vedabase)

 

Text 66

With the capacity to defecate the god of death could by approaching His anus not stir the Cosmic One into action and not even the two hands of Lord Indra with their power of control could find a way to awaken the Master of Rule.

With the capacity to defecate could the God of death by His anus not spur the Cosmic One and not even the two hands of Lord Indra with their power of control could find a way to awaken the Virâth Purusha then. (Vedabase)

 

Text 67

Vishnu with the power of progress entering His two feet was not capable of making the Greatness of the Complete move into action and the divine flow of the river returning to His vessels with the blood and power of circulation neither was able to move the Celebrated Person.

Vishnu with the power of progress was with His two feet not capable of stirring the Great Complete into action indeed and the divine of the riverflow to His vessels with the blood and power of circulation did not move the Celebrated Person even then. (Vedabase)

 

Text 68

The ocean that followed along with hunger and thirst, going to His abdomen could not raise the Gigantic Person and the heart with the mind according to the divinity of the moon failed to awaken the One and Only Gigantic Person as well.

The ocean following with hunger and thirst could to His abdomen not raise the Great Person and the heart with the mind to the divinity of the moon then failed to awaken the One and Only also. (Vedabase)

 

Text 69

Also Brahmâ who entered His heart with intelligence did not make the Celebrated Person stand up, nor could the complete of the Purusha be awakened by Lord S'iva sending the ego to His heart.

Also Brahmâ entered His heart with intelligence but did not raise the Celebrated person, as also couldn't the complete of the Purusha be awakened by Lord S'iva with ego to His heart. (Vedabase)

 

Text 70

But, the very moment the divinity ruling consciousness with reason entered the heart as the knower of the field, the Cosmic Being rose from the causal waters.

But when the divinity ruling the consciousness, with reason entered the heart as the knower of the field, just then did the Cosmic Being arise from the causal waters. (Vedabase)

 

Text 71

It is like with a man asleep whose vital air, working and knowing senses, mind and understanding out of their own cannot wake him up without Him being present. 

It is like with a man asleep whose vital air, working and knowing senses, his mind and his considering, by their own power cannot arouse without Him. (Vedabase)

 

Text 72

Therefore someone who practices yoga should conscientiously, with the help of spiritual knowledge, detachment and devotion, consider the thought of Him, the Supersoul as being present within.'

Therefore should the embodied one carefully consider the thought of Him, the Supersoul, through spiritual knowledge, detachment and devotion in the execution of yoga.' (Vedabase)

 

 

  

 

 

 

 Creative Commons License
The text and audio are offered under the conditions of the

Creative Commons Attribution-Noncommercial-Share Alike 3.0 Unported License
.

The picture is a collage by Anand Aadhar of a wheel design of his own
and facial details of a stone temple carving titled: "Trimurti Ellora"
Source.
Production:
Filognostic Association of The Order of Time


  

 

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