{"collection":"Hinduism","html_url":"https://unchartedknowledge.5gfusion.net/browse/hin/dg/dg02.htm","path":"hin/dg/dg02.htm","source_url":"https://sacred-texts.com/hin/dg/dg02.htm","text":"1-50. The Dev\u00ee said:--\"Hear, ye Immortals! My words with attention, that I am now going to speak to you, hearing which will enable the J\u00eevas to realise My Essence. Before the creation, I, only I, existed; nothing else was existent then. My Real Self is known by the names Chit, Sambit (Intelligence), Para Brahma and others. My \u00c2tman is beyond mind, beyond thought, beyond any name or mark, without any parallel, and beyond birth, death or any other change or transformation. My Self has one inherent power called M\u00e2y\u00e2. This M\u00e2y\u00e2 is not existent, nor non-existent, nor can it be called both. This unspeakable substance M\u00e2y\u00e2 always exists (till the final emancipation or Moksa).\nM\u00e2y\u00e2 can be destroyed by Brahmna J\u00f1\u00e2na; so it can not be called existent, again if M\u00e2y\u00e2 does not exist, the practical world catinot exist. So it cannot be called non-existent. Of course it cannot be called both, for it would involve contradictions. This M\u00e2y\u00e2 (without beginning but with end at the time of Moksa) naturally arises as heat comes out of fire, as the rays come out of the Sun and as the cooling rays come out of the Moon. Just as all the Karmas of the J\u00eevas dissolve in deep sleep (S'usupti), so at the time of Pralaya or the General Dissolution, the Karmas of the J\u00eevas, the J\u00eevas and Time all become merged, in one uniform mass in this great M\u00e2y\u00e2. United with My S'akt\u00ee, I am the Cause of this world; this S'akt\u00ee has this defect that it has the power of hiding Me, its Originator.\nI am Nirguna. And when I am united with my S'akt\u00ee, M\u00e2y\u00e2, 1 become Saguns, the Great Cause of this world. This M\u00e2y\u00e2 is divided into two, Vidy\u00e2 and Avidy\u00e2. Avidy\u00e2 M\u00e2y\u00e2 hides Me; whereas Vidy\u00e2 M\u00e2y\u00e2 does not. Avidy\u00e2 creates whereas Vidy\u00e2 M\u00e2y\u00e2 liberates.\nM\u00e2y\u00e2 united with Chaitanya (Intelligence), i. e., Chid\u00e2bh\u00e2sa is the efficient cause of this Universe; whereas M\u00e2y\u00e2 reduced to and united with five original elements is the material Cause of the Universe. Some call this M\u00e2y\u00e2 tapas; some call Her inert, material; some call Her knowledge; some call Her M\u00e2y\u00e2, Pradh\u00e2na, Prakriti, Aj\u00e2 (unborn) and sonic others call Her S'akt\u00ee. The S'aiva authors call Her Vimars'a and the other Ved\u00e2ntists call Her Avidy\u00e2; in short, this M\u00e2y\u00e2 is in the heads of all the Pundits. This M\u00e2y\u00e2 is called various in the Nigamas.\nThat which is seen is inert; for this reason M\u00e2y\u00e2 is Jada (inert) and as the knowledge it conveys is destroyed, it is false. Chaitanya (Intelligence) is not seen; if It were seen, it would have been Jada. Chaitanya is self-luminous; not illumined by any other source. Were It so, Its Enlightener would have to be illumined by some other. thing and so the fallacy of Anavasth\u00e2 creeps in (an endless series of causes and effects). Again one thing cannot be the actor and the thing, acted upon (being contrary to each other); so Chaitanya cannot be illumined by itself. So It is Self-luminous; and it illumines Sun, Moon, etc., as a lamp is self-luminous and illumines other objects. So, O Mountain! This My Intelligence is established as eternal and everlasting. The waking, dreaming and deep sleep states do not remain constant but the sense of \"I\" remains the same, whether in waking, dreaming or deep sleep state; its anomaly is never felt. (The Bauddhas say that) The sense of ntelligence, J\u00f1\u00e2na, is also not, felt; there in the absence of it; so what is existent is also temporarily existent. But (it can then be argued that) then the Witness by which that absence is sensed, that Intelligence, in the shape of the Witness, is eternal. So the Pundits of all the reasonable S'\u00e2stras declare that Samvit (Intelligence) is Eternal and it is Blissful the fountain of all love. Never the J\u00eevas or embodied souls feel \"I am not\"; but \"I am\" this feeling is deeply established in the soul as Love. Thus it is clearly evident that I am quite Separate from anything else which are all false. Also I am one continuous (no interval or separation existing within Me). Again J\u00f1\u00e2na is not the Dharma (the natural quality) of \u00c2tman but it is of the very nature of \u00c2tman. If J\u00f1\u00e2na ware the Dharma of \u00c2tman, then J\u00f1\u00e2na would have been material; so J\u00f1\u00e2na is immaterial. If (for argument's sake) J\u00f1\u00e2na be denominated as material, that cannot be. For J\u00f1\u00e2na is of the nature of Intelligence and \u00c2tman is of the the nature of Intelligence. Intelligence has not the attribute of being Dharma. Here the thing Chit is not different from its quality (Chit). So \u00c2tman is always of the nature of J\u00f1\u00e2na and happiness; Its nature is Truth; It is always Full, unattached and void of duality. This \u00c2tman again, united with M\u00e2y\u00e2, composed of desires and Karmas, wants to create, due to the want of discrimination, the twenty-four tattvas, according to the previous Samsk\u00e2ras (tendencies), time and Karma. O Mountain! The re-awakening after Pralaya Susupti is not done with Buddhi (for then Buddhi is not at all manifested). So this creation is said to be effected without any Buddhi (proper intelligence). O Chief of the Immovables! The Tattva (Reality) that I have spoken to you is most excellent and it is my Extraordinary Form merely. In the Vedas it is known as Avy\u00e2krita (unmodified), Avyakta (unmanifested)\nM\u00e2y\u00e2 S'abala (divided into various parts) and so forth. In all tlkc S'\u00e2stras, it is stated to be the Cause of all causes, the Primeval Tattva and Sachchidlinanda Vigraba. Where all the Karmas are solidified and where Ichch\u00e2 S'akt\u00ee, (will), J\u00f1\u00e2na S'akt\u00ee (intelligence) and Kriy\u00e2 S'akt\u00ee (action) all are melted in one, that is called the Mantra Hr\u00eem, that is the first Tattva. From this comes out \u00c2k\u00e2sa, having the property of sound, thence V\u00e2yu (air) with \"touch\" property; then fire with form, then water having \"Rasa\" property; and lastly the earth having the quality \"smell.\" The Pundits say that the \"sound\" is the only quality of \u00c2k\u00e2sa; air has two qualities viz., sound and touch, fire has three qualities sound, touch, form; water has four qualities sound, touch, form, taste; and the earth has five qualities sound, touch, form, taste and smell, Out of these five original elements, the allpervading, S\u00fbtra (string or thread) arose. This S\u00fbtr\u00e2tman (soul) is called the \"Linga Deha,\" comprising within itself all the Pr\u00e2nas; this is the subtle body of the Param\u00e2tman. And what is said in the previous lines as Avyakta or Unmainfested and in which the Seed of the World is involved and whence the Linga Deha has sprung, that is called the Causal body (K\u00e2rana body) of the Param\u00e2tman. The five original elements (Apa\u00f1chikrita called the five Tan M\u00e2tr\u00e2s) being created, next by the Pa\u00f1ch\u00eekarana process, the gross elements are created. The process is now being stated:--O Girij\u00e2! Each of the five original elements is divided into two parts; one part of each of which is subdivided into four parts. This fourth part of each is united with the half of four other elements different from it and thus each gross element is formed. By these five gross elements, the Cosmic (Vir\u00e2t) body is formed and this is called the Gross Body of the God. J\u00f1\u00e2nendriyas (the organs of knowledge) arise from Sattva Gunas of each of these five elements. Again the Sattva Gunas of each of the J\u00f1\u00e2nendriyas united become the Antah Karan\u00e2ni. This Antah karana is of four kinds, according as its functions vary. When it is engaged in forming Sankalpas, resolves, and Vikalpas (doubts) it is called \"mind.\" When it is free from doubts and when it arrives at the decisive conclusion, it is called \"Chitta\"; and when it rests simply on itself in the shape of the feeling \"I\", it is called Ahamk\u00e2ra. From the Rajo Guna of each of the five elements arises V\u00e2k (speech), P\u00e2ni (hands) P\u00e2da (feet), P\u00e2yu (Anus) and Upastha (organs of generation). Again their Rajo parts united give rise to the five Pr\u00e2nas (Pr\u00e2na, Ap\u00e2na, Sam\u00e2na, Ud\u00e2na and Vy\u00e2na) the Pr\u00e2na Vayu resides in the heart; Ap\u00e2na Vayu in the Arms; Sam\u00e2na Vayu resides in the Navel; Ud\u00e2na Vayu rasides in the Throat; and the Vy\u00e2na V\u00e2yu resides, pervading all over the body. My subtle body (Linga Deha) arises from the union of the five\nJ\u00f1\u00e2nendriyas, the five Karmendriyas (organs of action), the five Pranas and the mind and Buddhi, these seventeen elements. And the Prakriti that resides there is divided into two parts; one is pure (Suddha Satbva) M\u00e2y\u00e2 and the other is the impure M\u00e2y\u00e2 or Avidy\u00e2 united with the Gunas. By M\u00e2y\u00e2 is meant She, who, without concealing Her refugees, protects them. When the Supreme Self is reflected on this S'uddha Sattva, M\u00e2y\u00e2, He is called \u00ces'vara. This Saddha M\u00e2y\u00e2 does not conceal Brahma, its receptacle; therefore She knows the All-pervading Brahma and She is omniscient, omnipotent, the Lady of all and confors favours and blessings on all. When the Supreme Self is reflected on the Impure M\u00e2y\u00e2 or Avidy\u00e2, He is called J\u00eeva. This Avidy\u00e2 conceals Brahma, Whose nature is Happiness; therefore this J\u00eeva is the source of all miseries. Both \u00ces'vara and J\u00eeva have, by the influence of Vidy\u00e2 and Avidy\u00e2 three bodies and three names. When the J\u00eeva lives in his causal body, he is named Pr\u00e2jna; when he lives in subtle body he is known as Taijasa; while he has the gross body, he is called Vis'va. So when \u00ces'vara is in His causal body, he is denominated \u00ces'a; when He is in His subtle body, he is known as S\u00fbtra; and when He is in His groqs body, He is known as Vir\u00e2t.\nThe J\u00eeva glories in having three (as above-mentioned) kinds of differentiated bodies and \u00ces'vara glories in having three (as above-mentioned) kinds of cosmic bodies. Thus \u00ces'vara is the Lord of all and though He feels Himself always happy and satisfied, yet to favour the J\u00eevas and to give them liberation (Moksa) He has created various sorts of worldly things for their Bhogas (enjoyments). This \u00ces'vara creates all the Universe, impelled by My Brahma S'akt\u00ee. I am of the nature of Brahma; and \u00ces'vara in conceived in Me as a snake is imagined in a rope. Therefore \u00ces'vara has to remain dependent on My S'akti.\nHere ends the Thirty-second Chapter of the Seventh Book on Self-realization, spoken by the World Mother in the Mah\u00e2pur\u00e2nam S'r\u00ee Mad Dev\u00ee Bh\u00e2gavatam, of 18,000 verses, by Maharsi Veda Vy\u00e2sa.","title":"Chapter XXXII: On Self-realization, Spoken by the World Mother","type":"page"}