TEXT 62

aham hi visvasya caracarasya
bijam pradhanam prakrtih pumams ca
mayahitam teja idam bibharsi
vidhe vidhehi tvam atho jaganti

WORD FOR WORD

aham--I; hi--certainly, visvasya--of the world; cara-acarasya--of animate and inanimate objects; bijam--the seed; pradhanam--the substance of matter; prakrtih--the material cause; puman--the purusa; ca--and; maya--by Me; ahitam-- conferred; tejah--fiery energy; idam--this; bibharsi--you bear; vidhe--O Brahma; vidhehi--regulate; tvam--you; atha u--now; jaganti--the worlds.

TRANSLATION

"Listen, O Vidhi, I am the seed, i.e., the fundamental principle, of this world of animate and inanimate objects. I am pradhana [the substance of matter], I am prakrti [material cause] and I am purusa [efficient cause]. This fiery energy that he longs specially to the Brahman, that inheres in you, has also been conferred by Me. It is by bearing this fiery energy that you regulate this phenomenal world of animate and inanimate objects."

PURPORT

Certain thinkers conclude that the nondifferentiated Brahman is the ultimate entity and by undergoing self-delusion (vivarta) exhibits the consciousness of differentiation; or, the limiting principle itself (Maya), when it is limited, is the phenomenal world and is itself the Brahman, in its unlimited position; or, the Brahman is the substance and this phenomenal world is the reflection; or, everything is an illusion of the jiva. Some think that Godhead is evidently a separate entity, jiva is another different entity, and the phenomenal world, although it is a singular principle, exists separately as an eternally inde- pendent entity; or, Godhead, is the substantive entity and all other entities, as cit and a-cit attributes, are one in principle. Some suppose that by the force of inconceivable potency sometimes the monistic and sometimes the dualistic principle is realized as the truth. Some again arrive at the conclusion that the theory of the nondual minus all potency is meaningless; whence the Brahman is the one eternally unalloyed entity vested with the pure potency.

These speculations have originated from Veda relying on the support of the Vedanta-sutra.In these speculations although there is no truth that holds good in all positions, there is yet a certain measure of truth. Not to speak of the anti-Vedic speculations Sankhya, Patanjala, Nyaya and Vaisesika nor even of Purva-mimamsa which is fond of exclusive fruitive activity in conformity with the teaching of one portion of the Veda, the bodies of opinions detailed above have also come into existence by relying outwardly on the Vedanta itself. By discarding all these speculations, you and your bona fide community should adopt the ultimate principle identical with the doctrine of acintya-bhedabheda (inconceivable simultaneous distinction and nondifference). This will make you eligible for being a true devotee. The basic principle is that this animate world is made up of jivas and the inanimate world is constituted of matter. Of these all the jivas have been manifested by My supreme (para) potency and this phenomenal world has been manifested by My secondary (apara) potency. I am the cause of all causes. In other words, I regulate all of them by the power of My will although I am not a different entity from the marginal and material (ta- tastha and acit) potencies. By the transformation of those distinct potencies pradhana (substantive material principle), prakrti (material cause) and purusa (efficient cause) have been produced. Hence although as regards the subjective nature of all potency I am pradhana, prakrti and purusa, yet as the possessor of power I am eternally distinct from all those potencies. This simultaneous distinction and nondifference has also sprung from My inconceivable power. So let the attainment of love for Krsna by the practice of pure devotion through the knowledge of their mutual true relationship that subsists between the jiva, the jada (matter) and Krsna based on the principle of inconceivable simultaneous distinction and nondifference, be My instruction for being handed down in the order of spiritual preceptional succession in your community (Sri Brahma-sampradaya).