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TEXT 4

TEXT 4

Tekst

Text

bhūmir āpo ’nalo vāyuḥ
khaṁ mano buddhir eva ca
ahaṅkāra itīyaṁ me
bhinnā prakṛtir aṣṭadhā
bhūmir āpo ’nalo vāyuḥ
khaṁ mano buddhir eva ca
ahaṅkāra itīyaṁ me
bhinnā prakṛtir aṣṭadhā

Synonyms

Synonyms

bhūmiḥ — jord; āpaḥ — vand; analaḥ — ild; vāyuḥ — luft; kham — æter; manaḥ — sind; buddhiḥ — intelligens; eva — afgjort; ca — og; ahaṅkāraḥ — falsk ego; iti — således; iyam — alle disse; me — Mine; bhinnā — adskilte; prakṛtiḥ — energier; aṣṭadhā — ottefoldige.

bhūmiḥ — earth; āpaḥ — water; analaḥ — fire; vāyuḥ — air; kham — ether; manaḥ — mind; buddhiḥ — intelligence; eva — certainly; ca — and; ahaṅkāraḥ — false ego; iti — thus; iyam — all these; me — My; bhinnā — separated; prakṛtiḥ — energies; aṣṭadhā — eightfold.

Translation

Translation

Jord, vand, ild, luft, æter, sind, intelligens og falsk ego – alt i alt udgør disse otte mine adskilte materielle energier.

Earth, water, fire, air, ether, mind, intelligence and false ego – all together these eight constitute My separated material energies.

Purport

Purport

FORKLARING: Videnskaben om Gud analyserer Gud og Hans forskellige energiers naturlige position. Som beskrevet i Nārada Pañcarātra, der er en af Sātvata-tantraerne, bliver den materielle natur betegnet som prakṛti eller Herrens energi, der udfoldes gennem Hans forskellige puruṣa-inkarnationer (ekspansioner):

The science of God analyzes the constitutional position of God and His diverse energies. Material nature is called prakṛti, or the energy of the Lord in His different puruṣa incarnations (expansions) as described in the Nārada Pañcarātra, one of the Sātvata-tantras:

viṣṇos tu trīṇi rūpāṇi
puruṣākhyāny atho viduḥ
ekaṁ tu mahataḥ sraṣṭṛ
dvitīyaṁ tv aṇḍa-saṁsthitam
tṛtīyaṁ sarva-bhūta-sthaṁ
tāni jñātvā vimucyate
viṣṇos tu trīṇi rūpāṇi
puruṣākhyāny atho viduḥ
ekaṁ tu mahataḥ sraṣṭṛ
dvitīyaṁ tv aṇḍa-saṁsthitam
tṛtīyaṁ sarva-bhūta-sthaṁ
tāni jñātvā vimucyate

“Med henblik på materiel skabelse antager Herren Kṛṣṇas fuldstændige ekspansion tre Viṣṇu-former. Den første, Mahā-viṣṇu, skaber den totale materielle energi, der kaldes mahat-tattva. Den anden, Garbhodakaśāyī Viṣṇu, træder ind i hvert enkelt univers for at skabe mangfoldighed i det. Den tredje, Kṣīrodakaśāyī Viṣṇu, spreder Sig som den altgennemtrængende Oversjæl i alle universerne og kaldes Paramātmā. Han er endog til stede inde i hvert eneste atom. Enhver, der kender disse tre Viṣṇuer, kan blive befriet fra materiel indvikling.”

“For material creation, Lord Kṛṣṇa’s plenary expansion assumes three Viṣṇus. The first one, Mahā-viṣṇu, creates the total material energy, known as the mahat-tattva. The second, Garbhodaka-śāyī Viṣṇu, enters into all the universes to create diversities in each of them. The third, Kṣīrodaka-śāyī Viṣṇu, is diffused as the all-pervading Supersoul in all the universes and is known as Paramātmā. He is present even within the atoms. Anyone who knows these three Viṣṇus can be liberated from material entanglement.”

Denne materielle verden er en midlertidig manifestation af en af Herrens energier. Alle den materielle verdens aktiviteter bliver styret af Herren Kṛṣṇas tre Viṣṇu-ekspansioner. Disse puruṣaer kaldes for inkarnationer. Normalt går den, der ikke forstår videnskaben om Gud (Kṛṣṇa), ud fra, at denne materielle verden er til for de levende væseners fornøjelses skyld, og at de levende væsener er puruṣaerne, dvs. årsager til, herskere over og nydere af den materielle energi. Ifølge Bhagavad-gītā er denne ateistiske konklusion forkert. I dette aktuelle vers bliver det slået fast, at Kṛṣṇa er den oprindelige årsag til den materielle manifestation. Det bekræftes også i Śrīmad-Bhāgavatam. Den materielle manifestations ingredienser er Herrens adskilte energier. Selv brahmajyoti, der er upersonalisternes endelige mål, er en åndelig energi, der er manifesteret i den åndelige sfære. I brahmajyoti er der ingen åndelig mangfoldighed som på Vaikuṇṭha-lokaerne, og alligevel accepterer upersonalisterne denne brahmajyoti som det endelige evige mål. Paramātmā-manifestationen er også et midlertidigt altgennemtrængende aspekt af Kṣīrodakaśāyī Viṣṇu. Paramātmā er ikke en evig manifestation i den åndelige verden. Den Absolutte Sandhed er derfor i virkeligheden Guddommens Højeste Personlighed, Kṛṣṇa. Han er den fuldstændigt energiske person, og Han besidder forskellige adskilte og indre energier.

This material world is a temporary manifestation of one of the energies of the Lord. All the activities of the material world are directed by these three Viṣṇu expansions of Lord Kṛṣṇa. These puruṣas are called incarnations. Generally one who does not know the science of God (Kṛṣṇa) assumes that this material world is for the enjoyment of the living entities and that the living entities are the puruṣas – the causes, controllers and enjoyers of the material energy. According to Bhagavad-gītā this atheistic conclusion is false. In the verse under discussion it is stated that Kṛṣṇa is the original cause of the material manifestation. Śrīmad-Bhāgavatam also confirms this. The ingredients of the material manifestation are separated energies of the Lord. Even the brahma-jyotir, which is the ultimate goal of the impersonalists, is a spiritual energy manifested in the spiritual sky. There are no spiritual diversities in the brahma-jyotir as there are in the Vaikuṇṭha-lokas, and the impersonalist accepts this brahma-jyotir as the ultimate eternal goal. The Paramātmā manifestation is also a temporary all-pervasive aspect of the Kṣīrodaka-śāyī Viṣṇu. The Paramātmā manifestation is not eternal in the spiritual world. Therefore the factual Absolute Truth is the Supreme Personality of Godhead Kṛṣṇa. He is the complete energetic person, and He possesses different separated and internal energies.

Som ovenfor nævnt er der otte principielle manifestationer i den materielle energi. Af disse er de første fem manifestationer, nemlig jord, vand, ild, luft og æter, kendt som de fem gigantiske skabelser eller de grove skabelser, der omfatter de fem sanseobjekter. Disse er manifestationen af fysisk lyd, berøring, form, smag og lugt. Den materielle videnskab beskæftiger sig med disse ti elementer og intet andet. Men de tre andre elementer, nemlig sind, intelligens og falsk ego, bliver tilsidesat af materialisterne. Filosoffer, der beskæftiger sig med mentale aktiviteter, har heller ikke perfekt kundskab, for de har ingen viden om den endelige kilde til alt, Kṛṣṇa. Det falske ego, der kommer til udtryk som “Jeg er” og “Det er mit”, og som er det grundlæggende princip for materiel eksistens, omfatter ti sanseorganer, der er beregnet til materielle handlinger. Intelligens refererer til den totale materielle skabelse, der kaldes mahat-tattva. Fra Herrens otte adskilte energier manifesteres derfor den materielle verdens 24 elementer, der er genstand for diskussionen i den ateistiske sāṅkhya-filosofi. De er oprindeligt udløbere af Kṛṣṇas energier og er adskilte fra Ham, men de ateistiske sāṅkhya- filosoffer ved med deres ringe viden ikke, at Kṛṣṇa er alle årsagers årsag. Emnet i sāṅkhya-filosofien er kun manifestationen af Kṛṣṇas ydre energi, sådan som den beskrives i Bhagavad-gītā.

In the material energy, the principal manifestations are eight, as above mentioned. Out of these, the first five manifestations, namely earth, water, fire, air and sky, are called the five gigantic creations or the gross creations, within which the five sense objects are included. They are the manifestations of physical sound, touch, form, taste and smell. Material science comprises these ten items and nothing more. But the other three items, namely mind, intelligence and false ego, are neglected by the materialists. Philosophers who deal with mental activities are also not perfect in knowledge because they do not know the ultimate source, Kṛṣṇa. The false ego – “I am,” and “It is mine,” which constitute the basic principle of material existence – includes ten sense organs for material activities. Intelligence refers to the total material creation, called the mahat-tattva. Therefore from the eight separated energies of the Lord are manifest the twenty-four elements of the material world, which are the subject matter of Sāṅkhya atheistic philosophy; they are originally offshoots from Kṛṣṇa’s energies and are separated from Him, but atheistic Sāṅkhya philosophers with a poor fund of knowledge do not know Kṛṣṇa as the cause of all causes. The subject matter for discussion in the Sāṅkhya philosophy is only the manifestation of the external energy of Kṛṣṇa, as it is described in the Bhagavad-gītā.