33.5 : SHRUTI GITA SELECTIONS -- BHAGAVATAM X - 87 - 31, 33, 36
Bhagavatam(X-87–31):
na ghaTata udbhavah prakRti-purushayor-ajayoh
ubhaya-yujA bhavanty-asubRto jala-budbudhavat /
tvayi ta ime tato vividha-nAma-guNaih parame
sarita ivArNave madhuni lilyur-aSesha-rasAh //
There is no such thing as the birth of prakRti or of purusha. Both of them are (declared to be) beginningless. Living beings come into existence when the two come to be united, just bubbles appear on water through the interaction of air and water. They get merged in You the final cause, just as rivers disappear into the sea or as nectars of flowers get dissolved into honey
ubhaya-yujA : the two things that are apparently united here are the Self and non-Self. In fact, one is mistaken for the other. There is a mutual superimposition here of both into a complex unit in which their separateness cannot be understood or experienced.
Does prakRti become the individual soul? No. Because the latter is not inert. Does purusha become the soul? No. Because the former is immutable (nirvikAri). A bubble does not arise in the ocean by just water alone nor by just air alone. prakRti and purusha are both beginningless, they have no origin or birth. But by the adjunct of Ignorance, they appear as the individual soul. There is no change of form in reality. It is not the change of svarUpa (inherent phase, aspect or conformation). The svarUpa-lakshaNa (Definition as it is) of the Ultimate is always the same. So the origination of the soul is because of the upAdhi (adjunct) and the dissolution is also along with the adjunct. When all the JIvas dissolve in the Absolute, either in deep sleep or in liberation, then all their separateness disappears, with this difference that in sleep the mergence is still in combination with the adjuncts in a subtle form as of flower nectars of various kinds in honey, while in liberation it is absolute mergence as of river water in the ocean.
Bhagavatam X - 87 -33
vijita-hRshIka-vAyubhir-adAnta-manas-turagam
ya iha yatanti yantum-atilolam-upAya-khidaH /
vyasana-SatAnvitAs-samavahAya guroScaraNam
vaNija ivAja santi akRta-karNa-dharA jaladhau //
They who endeavour to break the most restless horse of their mind - unsubdued by those who have controlled their senses and breath - neglecting the feet of their preceptor, and taking pains over other devices, remain beset with a hundred and one calamities in this world like merchants that have not secured a pilot in the sea, O birthless Lord
Bhagavatam X - 87 - 36
sata idam-uthitam sad-iti cenna nu tarka-hatam
vyabhicarati kva ca kva ca mRshA na tathobhayayuk /
vyavahRtaye vikalpa ishito'ndha-paramparayA
bhramayati bhAratI ta uru-vRttibhir-ukta-jaDAn //
That this universe is real because it has evolved from Reality, will not hold logical analysis. When the effect of a cause shows up, sometimes it varies from the cause very much, sometimes the effect is false while the cause is relatively more real. The universe is in fact a product of both brahman and avidyA; thereby also it is not real. Just for the sake of phenomenal functioning the illusory reality of the universe is accepted. The Vedic texts declaring the effect of rituals etc. are only traditional ways of deluding dullwitted persons into faith. They are valid only till the Illumination of the absolute sets in.
vyavhRtaye : for carrying on worldly transactions.
This verse goes through all the objections which other schools of thought may raise for establishing the permanence or reality of the universe and the worldly rules regulations and rituals and their other-worldly meritorious effects .
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