SB 12.4.28: Difference between revisions
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[[Category:Srimad-Bhagavatam - Canto 12 Chapter 04]] | |||
[[Category:Bhagavatam Verses Spoken by Sukadeva Gosvami - Vanisource|120428]] | |||
<div style="float:left">'''[[Srimad-Bhagavatam]] - [[SB 12|Twelfth Canto]] - [[SB 12.4: The Four Categories of Universal Annihilation|Chapter 4: The Four Categories of Universal Annihilation]]'''</div> | |||
<div style="float:right">[[File:Go-previous.png|link=SB 12.4.27]] '''[[SB 12.4.27]] - [[SB 12.4.29]]''' [[File:Go-next.png|link=SB 12.4.29]]</div> | |||
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==== TEXT 28 ==== | ==== TEXT 28 ==== | ||
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yat sāmānya-viśeṣābhyām | :yat sāmānya-viśeṣābhyām | ||
upalabhyeta sa bhramaḥ | :upalabhyeta sa bhramaḥ | ||
anyonyāpāśrayāt sarvam | :anyonyāpāśrayāt sarvam | ||
ādy-antavad avastu yat | :ādy-antavad avastu yat | ||
</div> | </div> | ||
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==== SYNONYMS ==== | ==== SYNONYMS ==== | ||
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yat—whatever; sāmānya—in terms of general cause; viśeṣābhyām—and specific product; upalabhyeta—is experienced; saḥ—that; bhramaḥ—is illusion; anyonya—mutual; apāśrayāt—because of dependence; sarvam—everything; ādi-anta-vat—subject to beginning and end; avastu—unreal; yat—which. | yat—whatever; sāmānya—in terms of general cause; viśeṣābhyām—and specific product; upalabhyeta—is experienced; saḥ—that; bhramaḥ—is illusion; anyonya—mutual; apāśrayāt—because of dependence; sarvam—everything; ādi-anta-vat—subject to beginning and end; avastu—unreal; yat—which. | ||
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==== TRANSLATION ==== | ==== TRANSLATION ==== | ||
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Anything experienced in terms of general cause and specific effect must be an illusion, because such causes and effects exist only relative to each other. Indeed, whatever has a beginning and an end is unreal. | Anything experienced in terms of general cause and specific effect must be an illusion, because such causes and effects exist only relative to each other. Indeed, whatever has a beginning and an end is unreal. | ||
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==== PURPORT ==== | ==== PURPORT ==== | ||
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The nature of a material cause cannot be perceived without perception of the effect. For example, the burning nature of fire cannot be perceived without observing the effect of fire, such as a burning object or ashes. Similarly, the saturating quality of water cannot be understood without observing the effect, a saturated cloth or paper. The organizational power of a man cannot be understood without observing the effect of his dynamic work, namely a solid institution. In this way, not only do effects depend upon their causes, but the perception of the cause also depends upon observation of the effect. Thus both are defined relatively and have a beginning and an end. The conclusion is that all such material causes and effects are essentially temporary and relative, and consequently illusory. | The nature of a material cause cannot be perceived without perception of the effect. For example, the burning nature of fire cannot be perceived without observing the effect of fire, such as a burning object or ashes. Similarly, the saturating quality of water cannot be understood without observing the effect, a saturated cloth or paper. The organizational power of a man cannot be understood without observing the effect of his dynamic work, namely a solid institution. In this way, not only do effects depend upon their causes, but the perception of the cause also depends upon observation of the effect. Thus both are defined relatively and have a beginning and an end. The conclusion is that all such material causes and effects are essentially temporary and relative, and consequently illusory. | ||
The Supreme Personality of Godhead, although the cause of all causes, has no beginning or end. Therefore He is neither material nor illusory. Lord Kṛṣṇa's opulences and potencies are absolute reality, beyond the interdependence of material cause and effect. | The Supreme Personality of Godhead, although the cause of all causes, has no beginning or end. Therefore He is neither material nor illusory. Lord Kṛṣṇa's opulences and potencies are absolute reality, beyond the interdependence of material cause and effect. | ||
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__NOTOC__ | </div> | ||
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Revision as of 07:27, 30 November 2017
A.C. Bhaktivedanta Swami Prabhupada
Please note: The synonyms, translation and purport of this verse were composed by disciples of Śrīla Prabhupāda
TEXT 28
- yat sāmānya-viśeṣābhyām
- upalabhyeta sa bhramaḥ
- anyonyāpāśrayāt sarvam
- ādy-antavad avastu yat
SYNONYMS
yat—whatever; sāmānya—in terms of general cause; viśeṣābhyām—and specific product; upalabhyeta—is experienced; saḥ—that; bhramaḥ—is illusion; anyonya—mutual; apāśrayāt—because of dependence; sarvam—everything; ādi-anta-vat—subject to beginning and end; avastu—unreal; yat—which.
Translation and purport composed by disciples of Śrīla Prabhupāda
TRANSLATION
Anything experienced in terms of general cause and specific effect must be an illusion, because such causes and effects exist only relative to each other. Indeed, whatever has a beginning and an end is unreal.
PURPORT
The nature of a material cause cannot be perceived without perception of the effect. For example, the burning nature of fire cannot be perceived without observing the effect of fire, such as a burning object or ashes. Similarly, the saturating quality of water cannot be understood without observing the effect, a saturated cloth or paper. The organizational power of a man cannot be understood without observing the effect of his dynamic work, namely a solid institution. In this way, not only do effects depend upon their causes, but the perception of the cause also depends upon observation of the effect. Thus both are defined relatively and have a beginning and an end. The conclusion is that all such material causes and effects are essentially temporary and relative, and consequently illusory.
The Supreme Personality of Godhead, although the cause of all causes, has no beginning or end. Therefore He is neither material nor illusory. Lord Kṛṣṇa's opulences and potencies are absolute reality, beyond the interdependence of material cause and effect.