"неолицетворяемото всичко. То няма образ човешки или животински, защото всичките тия човеци, раси, животни, материя и пр. са проявления на това което наричаме божествено, всеобхватно." - това изречение е правилно.
"Бог е Природата" - това не. това си е просто твоето необразовано мнение. :)
Chapter 22: Prakriti and Purusha: Nature and the Enjoyer
(1-3) S'rî Uddhava said: 'Oh Lord of the Universe, how many basic elements of creation [tattvas] have been enumerated by the seers? Oh Master, I heard You speak about the twenty-eight basic elements of this world [see also 11.19: 14]. Some say there are twenty-six, others speak of twenty-five or twenty-seven, some speak of nine, some of four and others of eleven elements, while others speak of sixteen, seventeen or thirteen elements. Oh Eternal Supreme One, could You please explain to us what the sages who so differently express themselves with the calculations of their divisions have in mind with them?'
(4) The Supreme Lord said: 'With them [those elements] present everywhere the brahmins speak the way it suits them, after all, what would there for those who lifted up [the veil of] My mâyâ, be difficult to say? (5) 'It is not the way you say it, it is the way I say it': this is what my unsurpassable [bewildering] energies do to those who argue about causes [see darshanas and 6.4: 31]. (6) Because My energies are interacting, differences of opinion arise among the ones who talk about this subject [of causation], but when one finds peace in the control over one's senses the controversy subsides and the arguing stops [one attains the true nature of the Supreme Spirit, âtmatattva]. (7) Because the various [subtle and gross] elements mutually pervade one another, oh best among men, a speaker wants to give a fitting description with an enumeration of causes and consequences. (8) With each of those divisions any single element refers to the other elements; whether it is there as a cause or an effect, when you see one element [like the ether] you also see all the other elements that element is part of [*]. (9) Discrimination as heard from the mouth of anyone who wants to reflect upon cause and effect, we accept [as authoritative], when that distinction originated from consistent reasoning. (10) A person is stuck to eternal ignorance and cannot all by himself figure out what the process of self-realization entails. That knowledge is derived from someone else familiar with the Absolute Truth [compare 11.21: 10]. (11) In this knowledge concerning the good quality of material nature, there is not the slightest difference between the purusha - the Supreme Being, the Soul, the actual person - and îs'vara the Lord. To suppose that it would be otherwise is a useless figment [see B.G. 18: 20 and 9: 15 and **]. (12) The modes of goodness, passion and ignorance as the causes of [respectively] maintenance, creation and destruction, constitute material nature [prakriti] but [do] not [control] the soul [see also B.G. 3: 27]. (13) In this world the mode of goodness is of knowledge [light], the mode of passion is of fruitive labor [karma] and the mode of ignorance is of a lack of wisdom. The interaction of the modes is called Time and that what is there by nature, the natural propensity [svabhâva], constitutes the thread [the mahat-tattva is the sûtra, see also 11.12: 19-21].
(14) The actual person [purusha], material nature [prakriti], the intelligent witnessing [mahat-tattva], the identification with the form [ahankâra], ether, air, fire, water and earth are thus the nine elements of creation I referred to [in verse 1]. (15) Hearing, touching, seeing, smelling and tasting are the five [senses] by which one acquires knowledge; the speech organ, the hands, the genitals, the anus and the legs constitute their operation, oh dear one, and the mind is there for both of them. (16) Sounds, tactile qualities, tastes, fragrances, and forms [or colors] are the categories of the sense objects [see vishaya] and speech, manufacturing, excretion [by anus and genitals] and locomotion are the functions covered by them. (17) In the beginning of creation the purusha uninvolved witnesses the material nature of this universe, the universe that by the operation of sattva and the other modes assumes the forms of the gross manifestations and subtler causes [see also 2.10: 10]. (18) All the elements of the 'great principle' [the mahat-tattva] and what belongs to it, received their potencies from the glance of the Lord, undergo transformation and create, amalgamated by the power of nature, the egg of the universe [see also 2.5: 35, 3.20: 14-15, 3.26: 51-53, 3.32: 29, 5.26: 38, 11.6: 16]. (19) With the five physical elements beginning with the ether on the one hand and the individual knower [the jîva] with the Supreme Soul [the Paramâtma] on the other hand, we speak of seven constituent elements as the foundation from which the body, the senses and the life air [are produced]. (20) Departing from six elements one speaks of the Transcendental Person as the sixth element conjoined with the five material elements He first projected as His creation and thereupon entered. (21) When one speaks of four elements, fire, water and earth arise from the Original Self; from these elements this cosmos originated, the birth place of all material products. (22) Counting seventeen there is the consideration of the five gross elements, the five senses and their five objects together with the one mind and the soul as the seventeenth element. (23) The same way counting sixteen elements the soul is identified with the mind. With thirteen elements one has the five gross elements, the five senses, the mind and the [individual and supreme] soul. (24) Counting eleven elements one speaks of the soul, the gross elements and the senses. With the eight natural elements [the five gross ones, mind, intelligence and false ego] and the purusha, the Original Person, one thereupon has nine. (25) In this way the various divisions of the tattva elements have been contrived by the seers, all logically being supported by rational arguments; with the sages there is no lack of clarity.'
(26) S'rî Uddhava said: 'Because both nature and the enjoyer [prakriti and purusha], despite being constitutionally different, cover one another, oh Krishna, there seems to be no difference between the two: one sees the soul within nature and nature within the soul [see also B.G. 18: 16]. (27) Please oh Lotus eyed One, All-knowing and Very Expert in Reasoning, cut down with Your words the great doubt in my heart. (28) The living beings receive from You the knowledge that by the potency of Your outer illusion is stolen away [again]. Only You understand the real nature of Your illusory power and no one else [see also B.G. 15: 15].'
(29) The Supreme Lord said: 'Prakriti and purusha [nature and the enjoyer] are completely different, oh best of all persons. This creation [prakriti] is subjected to transformation because of the interaction of the gunas. (30) My dear, the deluding energy consisting of the three modes establishes by those modes a diversity of combinations and mentalities. This changeable nature based upon the gunas is of three kinds, one is called adhyâtma, the next adhidaiva and another adhibhûta [see also kles'as and 1.17: 19]. (31) In this world one's sight [adhyâtma], that what one sees [adhibhûta] and the light upon it [adhidaiva], create each other's perfection with the sun independently in the sky. [So too] the [Super]soul, the original cause separate from these three aspects, by its own conscious experience acts as the perfection of all that was achieved. (32) Next to the eyes the same [trinity] applies to the sense of touch and what one feels with it, to the ear and what one hears, to the tongue and its occupation, to the nose with what is smelled and to one's consciousness together with its attributes. (33) The agitation of the modes takes place on the basis of the primal ether and leads to changes [or pradhâna constitutes the cause of the time phenomena]. The principle of the intellect [the mahat-tattva, see also ***] therefore gives rise to a false I-awareness that is the cause of three different types of bewilderment: emotion [vaikârika], ignorance [tâmasa] and sensual pleasure [aindriya]. (34) Lacking the full knowledge of the Supersoul one says things like 'this is real and that is not real' with the focus of discussion on material dualities. Although useless such [speculations] will not cease for as long as persons have turned their attention away from Me, their true abode.'
(35-36) S'rî Uddhava said: 'How do those souls whose minds are diverted from You by the fruitive activities they perform, oh Master, accept and give up higher and lower material bodies? Please Govinda explain to me what by those who are not so spiritual is not understood because they, predominantly knowing this world, were cheated.'
(37) The Supreme Lord said: 'The mind of people that is shaped by their fruitive labor, is bound to the five senses. Traveling from one world to the next, the soul, that has a separate existence, follows that mind [see also linga, vâsanâ and B.G. 2: 22]. (38) The mind that depending its karma always contemplates, rises because of what is seen or heard about through the senses, but inert [when dying away from the sense objects] the remembrance [of that life] is thereupon lost. (39) This total forgetfulness of the living entity in which it does not remember a self that for this or that reason was absorbed in the objects of the senses, is what one calls death. (40) Oh man of charity, what one calls birth is when a person completely identifies himself with the body he assumed, just like what one does in a dream or when one has a fantasy. (41) And just as one in a dream or fantasy has no remembrance of a previous dream or fantasy, one also does not think of having had a previous existence [*4 en B.G. 4: 5]. (42) Because of the creation of this sense refuge, this body, a threefold notion [of being of a high, middle or low class birth] appears concerning the form assumed. This leads the person to [believe in] an outer duality also found inside, like giving birth to bad offspring. (43) My best one, created bodies constantly find and lose their existence as a consequence of Time, the imperceptible, subtle energy of which one does not notice. (44) Just like the flame of a candle, the stream of a river and the fruits of a tree, the lifespan, the circumstances and such of all created beings are determined by it. (45) One has it wrong when one says 'this light is the same as this lamp' and 'this flow of water is the same as this river'. The same way it is wrong to say that 'this human [body] is the same as this person'. It is a way of reasoning by which men are wasting their lives [see also 6.16: 58, 7.6: 1-2]! (46) Actually this person does not take birth from the seed of his own activities, nor does he die. He is immortal and was only joined [with this body] because of illusion, just like fire in firewood [See B.G. 2: 24]. (47) Impregnation, gestation, birth, infancy, childhood, youth, middle age, old age and death are the nine stages of the body. (48) These superior or inferior physical conditions - that one owes to one's own motives [of karmic rebirth] -, a soul accepts as his own because of being bound to the modes, but sometimes he [by the grace of the Lord with due effort in yoga] manages to distance himself from them. (49) From the birth of one's offspring and death of one's forefathers one may conclude to the truth [of one's own life]. He who properly understands the characteristics of this duality [and thus knows he is the continuing soul] is no longer subject to this generation and destruction of things. (50) Someone knowing about the seed and maturity of a tree, is the witness distinct from the birth and death of that tree. In the same way one is the witness separate from the [birth and death of] the physical body. (51) An unintelligent person who fails to distinguish between soul and matter and in touch with matter takes the external world for the real thing, lands completely bewildered in the cycle of birth and death [see also B.G. 9: 21-22 and 1.7: 5]. (52) Wandering around because of his karma he, when he follows the mode of goodness, will go to the sages and the gods. Following the lead of passion he will move among the common people or fall into the [demoniac] grip of darkness, and by the mode of ignorance he will find himself among the ghosts and spirits or reach the animal kingdom [see also B.G. 6: 41-42, 9: 25; 17: 4]. (53) Observing dancing and singing persons one tends to imitate them. The same way one is, despite [as a silent witness] not being engaged, inclined towards a material intelligence when one is faced with the qualities of matter [see also 11.21: 19-21]. (54-55) Just as trees seem to move seen in water that moves and the world seems to spin when one's eyes are spinning around, one's mental impressions of experienced sense objects are neither real. Just like the things one sees in a dream are but figments of one's imagination, also the soul's image of a life of birth and death is but a phantom. (56) For someone meditating the objects of the senses, material life will not stop despite being an illusory affair, just like the occurrence of unpleasant things in a dream [may repeat itself *5]. (57) Therefore Uddhava, do not delight in the sense objects that play games with the senses. Just see how one, based upon the illusion of the material duality risen within the self, fails to realize the soul. (58-59) When one is insulted, neglected, ridiculed or envied by bad people, or else chastised, held captive or deprived of one's means of livelihood, or when one is repeatedly spat or urinated upon by ignorant people, someone desiring the Supreme who thus being shaken is having difficulties, should save himself by resorting to his essence [see also 5.5: 30].'
(60) S'rî Uddhava said: 'How do I learn this? Please, oh Best of All Speakers, tell us that. (61) The offenses of ignorant people against oneself is what I find most difficult to tolerate. Even for scholars it is difficult, oh Soul of the Universe. Except for those who fixed in Your dharma in peace reside at Your lotus feet, material nature no doubt constitutes the greatest burden.'
както обикновено невежеството е изцяло твое.
и по същия начин и за вавилонската система. :)
