rule



 

Canto 3

Kabe Ha'be

 

Chapter 26: Fundamental Principles of Material Nature

(1) The Supreme Lord said: 'I shall 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 shall explain that to you about which one speaks as the spiritual knowledge [the jńāna] that cuts the knots [of egoism] in the heart and constitutes the ultimate purpose of one's self-realization. (3) The Supreme Soul, the Original Person elevated above matter,  is beginningless and free from the basic qualities of nature. He constitutes the inner self-effulgent refuge of the entire creation He maintains. (4) That very person, the greatest of the great, accepted out of His own free will for His pastime the divine, subtle material energy characterized by the three modes. (5) By these modes nature created the variegated forms of the living entities. The living beings seeing them, were, from the first day on in this world, illusioned by them because these forms constitute the covering of their spiritual knowledge. (6) Because the living entity identifies himself with the operation of material nature, he attributes the activities performed by those basic qualities to himself. (7) Thus being bound to a conditioned life, the naturally joyful, independent witness who does not do anything, became dependent. (8) Knowers of truth state that the body and the senses one is engaged with are subject to the operation of the basic qualities of material nature and that the spirit soul, above all matter, is responsible for the experience of happiness and distress therewith [see also B.G. 13: 21].'

(9)
Devahūti 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 pradhāna]. (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, with the classification I provided, the material qualities of the Absolute Truth of Brahman are summed up [called saguna brahman]. One speaks thereto of time as the twenty-fifth element.

(16) 
Some say that the time factor constitutes the power of the Original Person that is feared by the doer, the individual soul, who is deluded by the false ego of being in touch with material nature. (17) The [expanding, accelerating] movement of material nature without the interaction of her 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, the Lord of All Entities, abides, as a consequence of His potencies, within in the form of the original person [purusha] and without in the form of time [the twenty-fifth element]. (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 Brahmā's effulgent golden reality [known as hiranmaya]. (20) The universe that within itself contains this unchangeable root cause of the cosmic manifestation, 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 Vāsudeva; 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 cosmic intelligence [of the mahat-tattva] that undergoes the changes caused by the Supreme Lord's 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 originated. Moved by that active potency of the Lord the ego manifested itself in the three forms of goodness, passion and ignorance. (25) Consisting of the mind, the elements and the senses, they together are called the person of 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 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 Vāsudeva] 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 the principle of intelligence arose [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 the terms used for the different characteristics of the functions of intelligence.

(31)
From the forceful action [the passion] of the ego we have the senses to arrive at actions and the senses to acquire knowledge. The senses of action belong to the vital energy [prāna] and the senses of perception depend on the intelligence. (32) Impelled by the potency of the Supreme Lord, from the ignorance of the ego in transformation the subtle element of sound manifested. From the ether thereupon the sense of hearing rose to receive the sounds. (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 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 [prāna], the senses and the mind. (35) From the ether evolved, from the subtlety of sound, the subtle element of touch under the transforming impulse of time. Thus the air is found as also the sense organ for it and the active perception with that sense of touch. (36) Softness and hardness as also cold and heat are in the sensual experience of the air the main characteristics of the element of touch. (37) The main characteristics of the operating air are moving, mixing, bringing together and transporting particles [of dust] and waves of sound and the stimulation of all the senses. (38) From the element of air and the subtle element of touch, the form [one has] evolved according to fate. With fire the sense of sight arose therein by which color and form can be perceived.

(39)
Oh virtuous mother, 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 by 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) From the transformations of the taste element because of the water, manifested itself, as ordained, the sense of smell for perceiving the aromas of the earth. (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, like houses, storage pots etc., that constitute the place for the existence of everything separated in space. (47) The sense function that has the distinctive character of the sky [sound] as its object is called the auditory sense and the sense that has the different qualities of the air [touch] as its object of perception is known as the tactile sense. (48) The sense concerning the object as distinguished in the specific quality of fire [viz. form] is called the sense of sight, the function in relation to the specific quality of water is known as the sense of taste and the function for the specific quality of the earth is called the sense of smell.

(49)
From the nature of the effect of something the characteristics of the cause can be derived. Hence on the basis of the earth element alone [the element created last] the specific characteristics of all the [preceding] elements can be distinguished. (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 kāla, karma and guna [time, workload and the modes] entered the universe. (51) These seven elements were thereupon by Him [in the form of time] roused into activity and united in an egg-shape form of an unconscious state. From that egg the celebrated Cosmic Being [or the original 'gigantic' person, the virāth purusha] manifested.  (52) This egg is called vis'esha ['the differentiated reality']. It is the outer form of Lord Hari, the Supreme Personality that extends 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 pradhāna, 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 [Mahādeva] 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] appeared that was followed by the nostrils and the olfactory sense to the life breath [prāna] in them. (55) From the olfactory sense the wind god [Vāyu] appeared, then from the sense of sight of the two eyes the divinity of the sun [Sūrya] manifested and from the auditory sense of the two ears [next] the deities ruling 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 there was 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. With next the manifestation of the two feet, the onward movement manifested itself with also the appearance of their Lord [Lord Vishnu]. (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 by which hunger and thirst are felt. After they had appeared, the ocean and the heart of the universal form manifested. Then from the heart the mind appeared. (61) From the mind the moon [Candra] became manifest. Then the intelligence appeared and therefrom the Lord of speech [Brahmā] appeared. Next there was the false ego of identifying oneself with matter together with the appearance of Rudra [S'iva]. From the reason thus found there was the godhead ruling consciousness [Vāsudeva].

(62)
All these deities thus manifesting themselves could not at all awaken the Original Person. Therefore they, one after the other, returned to the source from which they originated so as to wake Him up. (63) The god of the fire of digestion went back to the mouth, but failed to awaken Him. The god of the wind returned to the olfactory sense of the nostrils but could not wake Him up. (64) The sun god entered His two eyes with the power of sight but could not make the Great Person rise, nor could the gods of the directions wake up His Great Form.  (65) The deities of the skin with its growth and blessing of herbs could not make Him get up, nor could the deity of the waters rouse the Great Person with the procreation performed by the organs of reproduction. (66) The god of death could, by the organ of evacuation, the anus, not stir Him into action and even the two hands of Lord Indra with their capacity to manipulate could not awaken the Grand Form. (67) Vishnu, with the power of progress entering His two feet, was not capable of  stirring the Greatness of the Complete into action and the divine flow of the river, returning to His vessels with the blood and power of circulation, neither could move the Gigantic Form. (68) The ocean entering His abdomen with hunger and thirst, could not make the Great Person rise and the moon god entering His heart with the mind also failed to awaken the Grand Form. (69) Also Brahmā entered His heart with the intelligence, but could not make the Great One stand up. And Lord S'iva by sending the ego to His heart could neither awaken the complete of the Purusha. (70) But, the very moment the godhead ruling consciousness [Vāsudeva] 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, cannot wake him up on their own without Him being present. (72) Someone who practices yoga therefore should conscientiously, with the help of spiritual knowledge, detachment and devotion, consider the notion of Him, the Supersoul, as being present within.'
    

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 Third revised edition, loaded Jan 23, 2024. 

 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

The Supreme Lord said: 'I shall 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 shall explain that to you about which one speaks as the spiritual knowledge [the jńāna] that cuts the knots [of egoism] in the heart and constitutes the ultimate purpose of one's self-realization.

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

 

Text 3

The Supreme Soul, the Original Person elevated above matter, is beginningless and free from the basic qualities of nature. He constitutes the inner self-effulgent refuge of the entire creation He maintains.

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 maintained by Him.  (Vedabase)

 

Text 4

That very person, the greatest of the great, accepted out of His own free will for His pastime the divine, subtle material energy characterized by the three modes.

That very person, greatest of the great, 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

By these modes nature created the variegated forms of the living entities. The living beings seeing them, were, from the first day on in this world, illusioned by them because these 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 on the spot were illusioned with the covering of their spiritual knowing. (Vedabase)

Text 6

Because the living entity identifies himself with the operation of material nature, he attributes the activities performed by those basic qualities to himself.

Because of 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

Thus being bound to a conditioned life, the naturally joyful, independent witness who does not do anything, became dependent.

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

Text 8

Knowers of truth state that the body and the senses one is engaged with are subject to the operation of the basic qualities of material nature and that the spirit soul, above all matter, is responsible for the experience of happiness and distress therewith [see also B.G. 13: 21].'

The learned understand that the body and the senses of respect are subject to the causation of the material of nature; as for the perception of happiness and distress is the spiritual soul above matter responsible.  (Vedabase)

   

Text 9

Devahūti 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.'

Devahūti said: 'Kindly explain me 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 pradhāna].

The Supreme Lord said: 'The undifferentiated, that possesses the differentiated material nature which consists of the cause and effect of the combination of the three modes, is called the primary nature [pradhāna].  (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 the basis from which evolved the five gross and five subtle elements, the spiritual of the four internal senses and the ten senses of perception and operation, that thus add 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; there are in My notion as many subtle elements; they are 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, with the classification I provided, the material qualities of the Absolute Truth of Brahman are 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 factually 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

Some say that the time factor constitutes the power of the Original Person that is feared by the doer, the individual soul, who is deluded by the false ego of being in touch with material nature.

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 the interaction of her 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, the Lord of All Entities, abides, as a consequence of His potencies, within in the form of the original person [purusha] and without in the form of time [the twenty-fifth element].

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 Brahmā'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 Brahmā's effulgent golden reality [hiranmaya]. (Vedabase)

 

Text 20

The universe that within itself contains this unchangeable root cause of the cosmic manifestation, 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 Vāsudeva; 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 Vāsudeva; that consciousness forms the nature of 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.

Clarity, not being distracted and serenity 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 cosmic intelligence [of the mahat-tattva] that undergoes the changes caused by the Supreme Lord's 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 originated. 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 being 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

Consisting of the mind, the elements and the senses, they together are called the person of 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 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 Vāsudeva] 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 is only gradually realized by the yogis. (Vedabase)

 

Text 29

From the brilliance of the light of the transformation the principle of intelligence arose [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 the terms used for the different characteristics of the functions of intelligence.

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

  

Text 31

From the forceful action [the passion] of the ego we have the senses to arrive at actions and the senses to acquire knowledge. The senses of action belong to the vital energy [prāna] and the senses of perception depend on the intelligence.

From the passion of ego do we also 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 manifested. From the ether thereupon the sense of hearing rose to receive the sounds 

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 formed the sense of hearing being there as the 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 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 that what characterizes the subtle element of 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 [prāna], the senses and the mind.

The activities and characteristics of the element of the ether 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 evolved, from the subtlety of sound, the subtle element of touch under the transforming impulse of time. Thus the air is found as also the sense organ for it and the active perception with that sense of touch.

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 also cold and heat are in the sensual experience of the air the main characteristics of the element of touch.

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

The main characteristics of the operating air are moving, mixing, bringing together and transporting particles [of dust] and waves of sound and the stimulation of all the senses.

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

 

Text 38

From the element of air and the subtle element of touch, the form [one has] evolved according to fate. With fire the sense of sight arose therein by which color and form can be perceived.

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 mother, 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 by 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

From the transformations of the taste element because of the water, manifested itself, as ordained, the sense of smell for perceiving the aromas of the earth.

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, to the proportions of substances, divided 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, like houses, storage pots etc., that constitute the place for the existence of everything 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 function that has the distinctive character of the sky [sound] as its object is called the auditory sense and the sense that has the different qualities 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 concerning the object as distinguished in the specific quality of fire [viz. form] is called the sense of sight, the function in relation to the specific quality of water is known as the sense of taste and the function for the specific quality of the 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

From the nature of the effect of something the characteristics of the cause can be derived. Hence on the basis of the earth element alone [the element created last] the specific characteristics of all the [preceding] elements can be distinguished.

The characteristics of the cause are 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 kāla, 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 - the mahat-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

These seven elements were thereupon by Him [in the form of time] roused into activity and united in an egg-shape form of an unconscious state. From that egg the celebrated Cosmic Being [or the original 'gigantic' person, the virāth 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 the original 'gigantic' person, the virāth 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 that extends 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 pradhāna, 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 as they are enveloped in the modes of the primary nature at the surface of the extending planetary systems; this is the [universal] 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 [Mahādeva] 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] appeared that was followed by the nostrils and the olfactory sense to the life breath [prāna] in them.

The first that appeared of Him was a mouth to relate in sound [vānī] 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 wind god [Vāyu] appeared, then from the sense of sight of the two eyes the divinity of the sun [Sūrya] manifested and from the auditory sense of the two ears [next] the deities ruling the directions appeared.

From the olfactory sense was the divine of the wind [Vāyu] realized, the two eyes for the sense of sight brought the divinity of the sun [Sūrya] 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 there was the capacity to evacuate. Then [the god of] death appeared who causes fear throughout the world.

From that there was the seed [of sexual procreation], appeared the divinity over the waters and manifested an anus itself followed by the capacity to defecate, after which camje [the god of] death causing fear throughout the world.  (Vedabase)

 

Text 58

Also two hands manifested together with the power they have and thereafter Lord Indra [the sovereignty] appeared. With next the manifestation of the two feet, the onward movement manifested itself with also the appearance of their Lord [Lord Vishnu].

Also two hands manifested with to the power of them the capacity to act to one's leaning [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 by which hunger and thirst are felt. After they had appeared, the ocean and the heart of the universal form manifested. Then from the heart the mind appeared.

Of the celebrated personal showed the veins themselves and the bloodproduction thereto. 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) & (Vedabase)


Text 61

From the mind the moon [Candra] became manifest. Then the intelligence appeared and therefrom the Lord of speech [Brahmā] appeared. Next there was the false ego of identifying oneself with matter together with the appearance of Rudra [S'iva]. From the reason thus found there was the godhead ruling consciousness [Vāsudeva].

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


Text 62

All these deities thus manifesting themselves could not at all awaken the Original Person. Therefore they, one after the other, returned to the source from which they originated so as to wake Him up.  

All these divinities having found their existence were not at all capable of awakening the original person of celebration and thus they penetrated the source they generated from in order to awaken Him one after the other. (Vedabase)

 

Text 63

The god of the fire of digestion went back to the mouth, but failed to awaken Him. The god of the wind returned to the olfactory sense of the nostrils but could not wake Him up.

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 sun god entered His two eyes with the power of sight but could not make the Great Person rise, nor could the gods of the directions wake up His Great Form. 

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 to life either. (Vedabase)


Text 65

The deities of the skin with its growth and blessing of herbs could not make Him get up, nor could the deity of the waters rouse the Great Person with the procreation performed by the organs of reproduction.

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 rouse the Great Person either. (Vedabase)

 

Text 66

The god of death could, by the organ of evacuation, the anus, not stir Him into action and even the two hands of Lord Indra with their capacity to manipulate could not awaken the Grand Form.

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 Master of Rule then. (Vedabase)

 

Text 67

Vishnu, with the power of progress entering His two feet, was not capable of  stirring the Greatness of the Complete into action and the divine flow of the river, returning to His vessels with the blood and power of circulation, neither could move the Gigantic Form.

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 entering His abdomen with hunger and thirst, could not make the Great Person rise and the moon god entering His heart with the mind also failed to awaken the Grand Form.

The ocean following along 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 Brahmā entered His heart with the intelligence, but could not make the Great One stand up. And Lord S'iva by sending the ego to His heart could neither awaken the complete of the Purusha.

Also Brahmā entered His heart with intelligence but did not raise the Celebrated person, and neither could the complete of the purusha be awakened by Lord S'iva with the ego to His heart. (Vedabase)

 

Text 70

But, the very moment the godhead ruling consciousness [Vāsudeva] 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, cannot wake him up on their own without Him being present. 

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

 

Text 72

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

Therefore should the one of practice with the yoga, with the help of spiritual knowledge, detachment and devotion, carefully consider the thought of Him, the Supersoul, present within himself.' (Vedabase)

 

 

  

 

 

 

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The text and audio are offered under the conditions of the

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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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