====== Brahman Transcends The Universe ===== सभूमिं विश्वतो वर्त्वात्यतिष्ठद दशाङगुलम || ....... ऋग्वेद १०.९०.१ " Enveloping the earth from all sides, He transcends it by ten fingers’ length. " पादो अस्यविश्वा भूतानि तरिपादस्याम्र्तं दिवि || ~ Rig Ved 10.90.3 " All living beings are a foot (or, a quarter) of His. His immortal three feet are in the bright world (i.e. in their self-effulgence). " पादोऽस्य विश्वा भूतानि ~ Taittiriya Aranyak 3-12. " All beings form His foot. " अथवा बहुनैतेन किं ज्ञातेन तवार्जुन । विष्टभ्याहमिदं कृत्स्नमेकांशेन स्थितो जगत् ॥ ......... गीता १०.४२ " But, of what avail to thee is this vast things being known, O Arjuna? I stand sustaining this whole world by one part (of Myself). " ममैवांशो जीवलोके जीवभूतः सनातनः । मनः षष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति ॥ ......... गीता १५.७ " A part of Myself, which though (really) eternal has become Jiva in the realm of embodied beings, draws (to itself) the organs which have the mind as their sixth and abide in Prakriti. " न कृत्स्नब्रह्मवृत्तिः सा शक्तिः किन्त्वेकदेशभाक् । घटशक्तिर्यथा भूमौ स्निग्धमृद्येव वर्तते ॥ ........ वेदांत पंचदशी २.५४ " Power does not operate in the whole of Brahman but only in a part of it. Earth’s power of producing pots is not seen in all earth but in a portion or mode of earth only, viz., in clay, i.e., earth mixed with water. " पादोऽस्य विश्वा भूतानि त्रिपादस्ति स्वयं प्रभः । इत्येकदेशवृत्तित्वं मायाया वदति श्रुतिः ॥ ........ वेदांत पंचदशी २.५५ " The Shruti says : ‘Creation is only a quarter of Brahman, the other three quarters are self-revealing’ (i.e., not dependent on Maya’s effects for its revelation). Thus does the Shruti say Maya covers but a part of Brahman. " विष्टभ्याहमिदं कृत्स्नमेकांशेन स्थितो जगत् । इति कृष्णोर्जुनायाह जगतस्त्वेकदेशताम् ॥ ........ वेदांत पंचदशी २.५६ " In the Gita, Sri Krishna says to Arjuna: ‘The world is sustained by a part of Mine’, indicating that the world is sustained by a part of the Lord. " सभूमिं सर्वतो वृत्वा अत्यतिष्ठद्दशाङ्गुलम् । विकारावर्ति चात्रास्ति श्रुतिसूत्रकृतोर्वचः ॥ ........ वेदांत पंचदशी २.५७ " The Shruti supports the same view : ‘The supreme spirit, pervading the world on every side, yet extends ten fingers beyond it’. In the Sutras, too, Brahman is declared to transcend the world of differences. " निरंशेऽप्यंशमारोप्य कृत्स्नेंऽशे वेति पृच्छतः । तद्भाषयोत्तरं ब्रूते श्रुतिः श्रोतुर्हितैषिणी ॥ ........ वेदांत पंचदशी २.५८ "Shruti, the well-wisher of the questioner, being asked whether Maya pervades the whole or part of Brahman, speaks of the partless as having parts in order to explain the non-dual nature of Brahman, by giving illustrations. " __________________________________________ अथवा बहुनैतेन किं ज्ञातेन तवार्जुन । विष्टभ्याहमिदं कृत्स्नमेकांशेन स्थितो जगत् ॥ ......... गीता १०.४२ " But, of what avail to thee is this vast things being known, O Arjuna? I stand sustaining this whole world by one part (of Myself). " Purport : 'Athava',or --- suggesting an alternative ; 'kim tatva', what will you gain ; 'jnatena', by having known ; 'etena', this ; 'bahuna', in extenso, O Arjuna ? 'Aham', I Myself ; 'sthitah', remain ; 'vistabhya', sustaining , or pervading ; 'idam', this ; 'krtsnam', whole ; 'jagat', creation ; 'ekamsena', by a part, by a mere portion (of Myself). There is nothing besides Me, as stated in the Sruti, पादो अस्यविश्वा भूतानि तरिपादस्याम्र्तं दिवि || ~ Rig Ved 10.90.3 " All living beings are a foot (or, a quarter) of His. His immortal three feet are in the bright world (i.e. in their self-effulgence). " I stand sustaining firmly this whole world by one part, by one limb, by one foot ; i.e., one part of Myself constitutes all beings. So says the chant : पादोऽस्य विश्वा भूतानि (" All beings form His foot. ") ~ Taittiriya Aranyaka 3-12. So, what is the use of this limited view ? Have only the vision of Myself everywhere. This is the purport. __________________________________________ It has been said in Gita 15.6 : यद्गत्वा न निवर्तन्ते तद्धाम परमं मम (' to which having gone none return.') (Objection) :- But, as everybody knows, going ultimately leads to returning, union to disunion. How can it be said that there is no returning of those who have reached that Abode ? (Reply) :- Listen, how that may be is thus explained : ममैवांशो जीवलोके जीवभूतः सनातनः । मनः षष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति ॥ ......... गीता १५.७ " A part of Myself, which though (really) eternal has become Jiva in the realm of embodied beings, draws (to itself) the organs which have the mind as their sixth and abide in Prakriti. " Purport : An integral portion of Myself--- of the Supreme Self, of Narayana,---is the eternal Jiva (individual soul) in samsara manifesting himself in every one as the doer and enjoyer. He is like the sun reflected in water ; the reflected sun is but a portion of the real sun; and on the removal of water the reflected sun returns to the original sun and remains as that very sun. Or, it is like the Akasha (space) in the jar, which is limited by the Upadhi of the jar. This Akasha of the jar is but a portion of the infinite Akasha and becomes one with the latter on the destruction of the jar which is the cause of limitation ; then it returns no more. Thus the statement " to which having gone none return '' is quite explicable. (Objection) :- How can there be a portion of the Supreme Self who has no parts ? If He has parts, He would be liable to destruction on the separation of parts. (Reply) :- Our theory is not open to this objection; for, it is only a portion limited by the Upadhi set up by Avidya ; if is a portion as it were, an imaginary portion. 'Mama eva amsah', a part of Myself, of the supreme Self ; which, like a part of the sun in water, or like that of space in a pot, is imagined through Maya even though It is partless, is 'jivaloke', in the realm of embodied beings, (i.e.) in the world, like a part, as it were, possessed of a false difference. And that (part), which through the limiting adjunct of being alive, 'jiva-bhutah', has become a jiva, has become falsely well known as an agent, an enjoyer, and a worldly being ; is 'sanatanah', eternal, because, even when there is a division through the limiting adjunct, it is in reality identical in nature with the supreme Self. Therefore it is logical that, on the cessation of nescience through Knowledge, 'they', having attained Brahman which is their own true nature, 'do not return from That.' _________________________________________ contd..