 #div class="mw-parser-output"#
#h4##span class="mw-headline" id="TEXT_3"#TEXT 3#/span##/h4#
#div class="devanagari"#
#dl##dd#श्रीभगवानुवाच ।#/dd#
#dd#अक्षरं ब्रह्म परमं स्वभावोऽध्यात्ममुच्यते ।#/dd#
#dd#भूतभावोद्भवकरो विसर्गः कर्मसंज्ञितः ॥३॥#/dd##/dl#
#/div#
#div class="verse"#
#dl##dd#śrī-bhagavān uvāca#/dd#
#dd#akṣaraṁ brahma paramaṁ#/dd#
#dd#svabhāvo 'dhyātmam ucyate#/dd#
#dd#bhūta-bhāvodbhava-karo#/dd#
#dd#visargaḥ karma-saṁjñitaḥ#/dd##/dl#
#/div#
#h4##span class="mw-headline" id="SYNONYMS"#SYNONYMS#/span##/h4#
#div class="synonyms"#
#p##i#śrī bhagavān uvāca#/i#—the Supreme Personality of Godhead said; #i#akṣaram#/i#—indestructible; #i#brahma#/i#—Brahman; #i#paramam#/i#—transcendental; #i#svabhāvaḥ#/i#—eternal nature; #i#adhyātmam#/i#—the self; #i#ucyate#/i#—is called; #i#bhūta-bhāva-udbhava-karaḥ#/i#—action producing the material bodies of the living entities; #i#visargaḥ#/i#—creation; #i#karma#/i#—fruitive activities; #i#saṁjñitaḥ#/i#—is called.
#/p#
#/div#
#h4##span class="mw-headline" id="TRANSLATION"#TRANSLATION#/span##/h4#
#div class="translation"#
#p#The Supreme Lord said, The indestructible, transcendental living entity is called Brahman, and his eternal nature is called the self. Action pertaining to the development of these material bodies is called karma, or fruitive activities.
#/p#
#/div#
#h4##span class="mw-headline" id="PURPORT"#PURPORT#/span##/h4#
#div class="purport"#
#p#Brahman is indestructible and eternally existing, and its constitution is not changed at any time. But beyond Brahman there is Parabrahman. Brahman refers to the living entity, and Parabrahman refers to the Supreme Personality of Godhead. The constitutional position of the living entity is different from the position he takes in the material world. In material consciousness, his nature is to try to be the lord of matter, but in spiritual (Kṛṣṇa) consciousness, his position is to serve the Supreme. When the living entity is in material consciousness, he has to take on various bodies in the material world. That is called #i#karma#/i#, or varied creation by the force of material consciousness.
#$p#In Vedic literature the living entity is called #i#jīvātmā#/i# and Brahman, but he is never called Parabrahman. The living entity (#i#jīvātmā#/i#) takes different positions-sometimes he merges into the dark material nature and identifies himself with matter, and sometimes he identifies himself with the superior spiritual nature. Therefore he is called the Supreme Lord's marginal energy. According to his identification with material or spiritual nature, he receives a material or spiritual body. In material nature he may take a body from any of the 8,400,000 species of life, but in spiritual nature he has only one body. In material nature he is sometimes manifested as a man, demigod, an animal, a beast, bird, etc., according to his #i#karma#/i#. To attain material heavenly planets and enjoy their facilities, he sometimes performs sacrifices (#i#yajña#/i#), but when his merit is exhausted, he returns to earth again in the form of a man.
#$p#In the process of sacrifice, the living entity makes specific sacrifices to attain specific heavenly planets and consequently reaches them. When the merit of sacrifice is exhausted, then the living entity descends to earth in the form of rain, then takes on the form of grains, and the grains are eaten by man and transformed into semen, which impregnates a woman, and thus the living entity once again attains the human form to perform sacrifice and so repeat the same cycle. In this way, the living entity perpetually comes and goes on the material path. The Kṛṣṇa conscious person, however, avoids such sacrifices. He takes directly to Kṛṣṇa consciousness and thereby prepares himself to return to Godhead.
#$p#Impersonalist commentators on the #i#Gītā#/i# unreasonably assume that Brahman takes the form of #i#jīva#/i# in the material world, and to substantiate this they refer to Chapter Fifteen, verse 7, of the #i#Gītā#/i#. But this verse also speaks of the living entity as "an eternal fragment of Myself." The fragment of God, the living entity, may fall down into the material world, but the Supreme Lord (#i#Acyuta#/i#) never falls down. Therefore this assumption that the Supreme Brahman assumes the form of #i#jīva#/i# is not acceptable. It is important to remember that in Vedic literature Brahman (the living entity) is distinguished from Parabrahman (the Supreme Lord).
#/p#
#/div#
#/div# |
#div class="mw-parser-output"#
#h4##span class="mw-headline" id="TEXT_3"#TEXT 3#/span##/h4#
#div class="devanagari"#
#dl##dd#श्रीभगवानुवाच ।#/dd#
#dd#अक्षरं ब्रह्म परमं स्वभावोऽध्यात्ममुच्यते ।#/dd#
#dd#भूतभावोद्भवकरो विसर्गः कर्मसंज्ञितः ॥३॥#/dd##/dl#
#/div#
#div class="verse"#
#dl##dd#śrī-bhagavān uvāca#/dd#
#dd#akṣaraṁ brahma paramaṁ#/dd#
#dd#svabhāvo 'dhyātmam ucyate#/dd#
#dd#bhūta-bhāvodbhava-karo#/dd#
#dd#visargaḥ karma-saṁjñitaḥ#/dd##/dl#
#/div#
#h4##span class="mw-headline" id="SYNONYMS"#SYNONYMS#/span##/h4#
#div class="synonyms"#
#p##i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=śrī&tab=syno_o&ds=1"#śrī-#a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=bhagavān&tab=syno_o&ds=1"#bhagavān #a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=uvāca&tab=syno_o&ds=1"#uvāca#/i# — the Supreme Personality of Godhead said; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=akṣaram&tab=syno_o&ds=1"#akṣaram#/i# — indestructible; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=brahma&tab=syno_o&ds=1"#brahma#/i# — Brahman; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=paramam&tab=syno_o&ds=1"#paramam#/i# — transcendental; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=svabhāvaḥ&tab=syno_o&ds=1"#svabhāvaḥ#/i# — eternal nature; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=adhyātmam&tab=syno_o&ds=1"#adhyātmam#/i# — the self; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=ucyate&tab=syno_o&ds=1"#ucyate#/i# — is called; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=bhūta&tab=syno_o&ds=1"#bhūta-#a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=bhāva&tab=syno_o&ds=1"#bhāva-#a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=udbhava&tab=syno_o&ds=1"#udbhava-#a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=karaḥ&tab=syno_o&ds=1"#karaḥ#/i# — producing the material bodies of the living entities; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=visargaḥ&tab=syno_o&ds=1"#visargaḥ#/i# — creation; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=karma&tab=syno_o&ds=1"#karma#/i# — fruitive activities; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=saṁjñitaḥ&tab=syno_o&ds=1"#saṁjñitaḥ#/i# — is called.
#/p#
#/div#
#h4##span class="mw-headline" id="TRANSLATION"#TRANSLATION#/span##/h4#
#div class="translation"#
#p#The Supreme Personality of Godhead said:The indestructible, transcendental living entity is called Brahman, and his eternal nature is called adhyātma, the self. Action pertaining to the development of the material bodies of the living entities is called karma, or fruitive activities.
#/p#
#/div#
#h4##span class="mw-headline" id="PURPORT"#PURPORT#/span##/h4#
#div class="purport"#
#p#Brahman is indestructible and eternally existing, and its constitution is not changed at any time. But beyond Brahman there is Parabrahman. Brahman refers to the living entity, and Parabrahman refers to the Supreme Personality of Godhead. The constitutional position of the living entity is different from the position he takes in the material world. In material consciousness his nature is to try to be the lord of matter, but in spiritual consciousness, Kṛṣṇa consciousness, his position is to serve the Supreme. When the living entity is in material consciousness, he has to take on various bodies in the material world. That is called #i#karma#/i#, or varied creation by the force of material consciousness.
#$p#In Vedic literature the living entity is called #i#jīvātmā#/i# and Brahman, but he is never called Parabrahman. The living entity (#i#jīvātmā#/i#) takes different positions—sometimes he merges into the dark material nature and identifies himself with matter, and sometimes he identifies himself with the superior, spiritual nature. Therefore he is called the Supreme Lord's marginal energy. According to his identification with material or spiritual nature, he receives a material or spiritual body. In material nature he may take a body from any of the 8,400,000 species of life, but in spiritual nature he has only one body. In material nature he is manifested sometimes as a man, demigod, animal, beast, bird, etc., according to his #i#karma#/i#. To attain material heavenly planets and enjoy their facilities, he sometimes performs sacrifices (#i#yajña#/i#), but when his merit is exhausted he returns to earth again in the form of a man. This process is called #i#karma#/i#.
#$p#The #i#Chāndogya Upaniṣad#/i# describes the Vedic sacrificial process. On the sacrificial altar, five kinds of offerings are made into five kinds of fire. The five kinds of fire are conceived of as the heavenly planets, clouds, the earth, man and woman, and the five kinds of sacrificial offerings are faith, the enjoyer on the moon, rain, grains and semen.
#$p#In the process of sacrifice, the living entity makes specific sacrifices to attain specific heavenly planets and consequently reaches them. When the merit of sacrifice is exhausted, the living entity descends to earth in the form of rain, then takes on the form of grains, and the grains are eaten by man and transformed into semen, which impregnates a woman, and thus the living entity once again attains the human form to perform sacrifice and so repeat the same cycle. In this way, the living entity perpetually comes and goes on the material path. The Kṛṣṇa conscious person, however, avoids such sacrifices. He takes directly to Kṛṣṇa consciousness and thereby prepares himself to return to Godhead.
#$p#Impersonalist commentators on the #i#Bhagavad-gītā#/i# unreasonably assume that Brahman takes the form of #i#jīva#/i# in the material world, and to substantiate this they refer to Chapter Fifteen, verse 7, of the #i#Gītā#/i#. But in this verse the Lord also speaks of the living entity as "an eternal fragment of Myself." The fragment of God, the living entity, may fall down into the material world, but the Supreme Lord (Acyuta) never falls down. Therefore this assumption that the Supreme Brahman assumes the form of #i#jīva#/i# is not acceptable. It is important to remember that in Vedic literature Brahman (the living entity) is distinguished from Parabrahman (the Supreme Lord).
#/p#
#/div#
#/div# |
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