SB 10.87.26 - Revision history

Elad: Vanibot #0054 edit - transform synonyms into clickable links, which search similar occurrences

2024-02-17T20:11:31Z

Vanibot #0054 edit - transform synonyms into clickable links, which search similar occurrences

← Older revision		Revision as of 20:11, 17 February 2024
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	<div class="synonyms">		<div class="synonyms">
	''sat''~~—real~~; ''iva''~~—as~~ if; ''manaḥ''~~—the~~ mind (and its manifestations); ''tri-vṛt''~~—threefold~~ (by the modes of material nature); ''tvayi''~~—in~~ You; ''vibhāti''~~—appears~~; ''asat''~~—unreal~~; ''ā-manujāt''~~—extending~~ to the human beings; ''sat''~~—as~~ real; ''abhimṛśanti''~~—they~~ consider; ''aśeṣam''~~—entire~~; ''idam''~~—this~~ (world); ''ātmatayā''~~—as~~ nondifferent from the Self; ''ātma-vidaḥ''~~—the~~ knowers of the Self; ''na''~~—not~~; ''hi''~~—indeed~~; ''vikṛtim''~~—the~~ transformations; ''tyajanti''~~—reject~~; ''kanakasya''~~—of~~ gold; ''tat-ātmatayā''~~—inasmuch~~ as they are nondifferent from it; ''sva''~~—by~~ Himself; ''kṛtam''~~—created~~; ''anupraviṣṭam''~~—and~~ entered; ''idam''~~—this~~; ''ātmatayā''~~—as~~ nondifferent from Himself; ''avasitam''~~—ascertained~~.		''[//vanipedia.org/wiki/Special:VaniSearch?s=sat&tab=syno_o&ds=1 sat]'' — real; ''[//vanipedia.org/wiki/Special:VaniSearch?s=iva&tab=syno_o&ds=1 iva]'' — as if; ''[//vanipedia.org/wiki/Special:VaniSearch?s=manaḥ&tab=syno_o&ds=1 manaḥ]'' — the mind (and its manifestations); ''[//vanipedia.org/wiki/Special:VaniSearch?s=tri&tab=syno_o&ds=1 tri]-[//vanipedia.org/wiki/Special:VaniSearch?s=vṛt&tab=syno_o&ds=1 vṛt]'' — threefold (by the modes of material nature); ''[//vanipedia.org/wiki/Special:VaniSearch?s=tvayi&tab=syno_o&ds=1 tvayi]'' — in You; ''[//vanipedia.org/wiki/Special:VaniSearch?s=vibhāti&tab=syno_o&ds=1 vibhāti]'' — appears; ''[//vanipedia.org/wiki/Special:VaniSearch?s=asat&tab=syno_o&ds=1 asat]'' — unreal; ''ā-[//vanipedia.org/wiki/Special:VaniSearch?s=manujāt&tab=syno_o&ds=1 manujāt]'' — extending to the human beings; ''[//vanipedia.org/wiki/Special:VaniSearch?s=sat&tab=syno_o&ds=1 sat]'' — as real; ''[//vanipedia.org/wiki/Special:VaniSearch?s=abhimṛśanti&tab=syno_o&ds=1 abhimṛśanti]'' — they consider; ''[//vanipedia.org/wiki/Special:VaniSearch?s=aśeṣam&tab=syno_o&ds=1 aśeṣam]'' — entire; ''[//vanipedia.org/wiki/Special:VaniSearch?s=idam&tab=syno_o&ds=1 idam]'' — this (world); ''[//vanipedia.org/wiki/Special:VaniSearch?s=ātmatayā&tab=syno_o&ds=1 ātmatayā]'' — as nondifferent from the Self; ''[//vanipedia.org/wiki/Special:VaniSearch?s=ātma&tab=syno_o&ds=1 ātma]-[//vanipedia.org/wiki/Special:VaniSearch?s=vidaḥ&tab=syno_o&ds=1 vidaḥ]'' — the knowers of the Self; ''[//vanipedia.org/wiki/Special:VaniSearch?s=na&tab=syno_o&ds=1 na]'' — not; ''[//vanipedia.org/wiki/Special:VaniSearch?s=hi&tab=syno_o&ds=1 hi]'' — indeed; ''[//vanipedia.org/wiki/Special:VaniSearch?s=vikṛtim&tab=syno_o&ds=1 vikṛtim]'' — the transformations; ''[//vanipedia.org/wiki/Special:VaniSearch?s=tyajanti&tab=syno_o&ds=1 tyajanti]'' — reject; ''[//vanipedia.org/wiki/Special:VaniSearch?s=kanakasya&tab=syno_o&ds=1 kanakasya]'' — of gold; ''[//vanipedia.org/wiki/Special:VaniSearch?s=tat&tab=syno_o&ds=1 tat]-[//vanipedia.org/wiki/Special:VaniSearch?s=ātmatayā&tab=syno_o&ds=1 ātmatayā]'' — inasmuch as they are nondifferent from it; ''[//vanipedia.org/wiki/Special:VaniSearch?s=sva&tab=syno_o&ds=1 sva]'' — by Himself; ''[//vanipedia.org/wiki/Special:VaniSearch?s=kṛtam&tab=syno_o&ds=1 kṛtam]'' — created; ''[//vanipedia.org/wiki/Special:VaniSearch?s=anupraviṣṭam&tab=syno_o&ds=1 anupraviṣṭam]'' — and entered; ''[//vanipedia.org/wiki/Special:VaniSearch?s=idam&tab=syno_o&ds=1 idam]'' — this; ''[//vanipedia.org/wiki/Special:VaniSearch?s=ātmatayā&tab=syno_o&ds=1 ātmatayā]'' — as nondifferent from Himself; ''[//vanipedia.org/wiki/Special:VaniSearch?s=avasitam&tab=syno_o&ds=1 avasitam]'' — ascertained.
	</div>		</div>

Kritika at 16:39, 12 June 2021

2021-06-12T16:39:14Z

← Older revision		Revision as of 16:39, 12 June 2021
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	~~{{SB_Header\|{{PAGENAME}}}}~~
	{{info		{{info
	\|speaker=Personified Vedas		\|speaker=Personified Vedas
	\|listener=Lord ~~Visnu~~ the Supreme Personality of Godhead		\|listener=Lord Viṣṇu the Supreme Personality of Godhead
	}}		}}
			[[Category:Srimad-Bhagavatam - Canto 10 Chapter 87]]
			[[Category:Bhagavatam Verses Spoken by the Personified Vedas - Vanisource\|108726]]
			<div style="float:left">'''[[Srimad-Bhagavatam]] - [[SB 10\|Tenth Canto]] - [[SB 10.87: The Prayers of the Personified Vedas\|Chapter 87: The Prayers of the Personified Vedas]]'''</div>
			<div style="float:right">[[File:Go-previous.png\|link=SB 10.87.25]] '''[[SB 10.87.25]] - [[SB 10.87.27]]''' [[File:Go-next.png\|link=SB 10.87.27]]</div>
			{{RandomImage}}

			{{SBnotice}}
	==== TEXT 26 ====		==== TEXT 26 ====

	<div id="~~text~~">		<div class="verse">
	sad iva manas tri-vṛt tvayi vibhāty asad ā-manujāt~~<br>~~		:sad iva manas tri-vṛt tvayi vibhāty asad ā-manujāt
	sad abhimṛśanty aśeṣam idam ātmatayātma-vidaḥ~~<br>~~		:sad abhimṛśanty aśeṣam idam ātmatayātma-vidaḥ
	na hi vikṛtiṁ tyajanti kanakasya tad-ātmatayā~~<br>~~		:na hi vikṛtiṁ tyajanti kanakasya tad-ātmatayā
	sva-kṛtam anupraviṣṭam idam ātmatayāvasitam~~<br>~~		:sva-kṛtam anupraviṣṭam idam ātmatayāvasitam
	</div>		</div>

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	==== SYNONYMS ====		==== SYNONYMS ====

	<div id="synonyms">		<div class="synonyms">
	~~sat—real~~; ~~iva—as~~ if; ~~manaḥ—the~~ mind (and its manifestations); tri-~~vṛt—threefold~~ (by the modes of material nature); ~~tvayi—in~~ You; ~~vibhāti—appears~~; ~~asat—unreal~~; ā-~~manujāt—extending~~ to the human beings; ~~sat—as~~ real; ~~abhimṛśanti—they~~ consider; ~~aśeṣam—entire~~; ~~idam—this~~ (world); ~~ātmatayā—as~~ nondifferent from the Self; ātma-~~vidaḥ—the~~ knowers of the Self; ~~na—not~~; ~~hi—indeed~~; ~~vikṛtim—the~~ transformations; ~~tyajanti—reject~~; ~~kanakasya—of~~ gold; tat-~~ātmatayā—inasmuch~~ as they are nondifferent from it; ~~sva—by~~ Himself; ~~kṛtam—created~~; ~~anupraviṣṭam—and~~ entered; ~~idam—this~~; ~~ātmatayā—as~~ nondifferent from Himself; ~~avasitam—ascertained~~.		''sat''—real; ''iva''—as if; ''manaḥ''—the mind (and its manifestations); ''tri-vṛt''—threefold (by the modes of material nature); ''tvayi''—in You; ''vibhāti''—appears; ''asat''—unreal; ''ā-manujāt''—extending to the human beings; ''sat''—as real; ''abhimṛśanti''—they consider; ''aśeṣam''—entire; ''idam''—this (world); ''ātmatayā''—as nondifferent from the Self; ''ātma-vidaḥ''—the knowers of the Self; ''na''—not; ''hi''—indeed; ''vikṛtim''—the transformations; ''tyajanti''—reject; ''kanakasya''—of gold; ''tat-ātmatayā''—inasmuch as they are nondifferent from it; ''sva''—by Himself; ''kṛtam''—created; ''anupraviṣṭam''—and entered; ''idam''—this; ''ātmatayā''—as nondifferent from Himself; ''avasitam''—ascertained.
	</div>		</div>

			{{SBcollapse}}
	==== TRANSLATION ====		==== TRANSLATION ====

	<div id="translation">		<div class="translation">
	The three modes of material nature comprise everything in this world—from the simplest phenomena to the complex human body. Although these phenomena appear real, they are only a false reflection of the spiritual reality, being a superimposition of the mind upon You. Still, those who know the Supreme Self consider the entire material creation to be real inasmuch as it is nondifferent from the Self. Just as things made of gold are indeed not to be rejected, since their substance is actual gold, so this world is undoubtedly nondifferent from the Lord who created it and then entered within it.		The three modes of material nature comprise everything in this world—from the simplest phenomena to the complex human body. Although these phenomena appear real, they are only a false reflection of the spiritual reality, being a superimposition of the mind upon You. Still, those who know the Supreme Self consider the entire material creation to be real inasmuch as it is nondifferent from the Self. Just as things made of gold are indeed not to be rejected, since their substance is actual gold, so this world is undoubtedly nondifferent from the Lord who created it and then entered within it.
	</div>		</div>
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	==== PURPORT ====		==== PURPORT ====

	<div id="purport">		<div class="purport">
	In one sense the visible world is real (sat), while in another it is not (asat). The substance of this universe is solid fact, being the Lord's external energy, but the forms that Māyā imposes on this substance are only temporary. And because material forms are temporary manifestations, those who consider them permanent are in illusion. Impersonalistic scholars, however, misinterpret this division of sat and asat; denying commonsense reality, they declare that not only material form but also material substance is unreal, and they confuse their own spiritual essence with that of the Absolute Whole. A Māyāvādī philosopher would take the words spoken by the personified Vedas in the preceding ~~prayer—tri~~-guṇa-mayaḥ pumān iti ~~bhidā—as~~ negating any distinction between the Paramātmā and the jīva soul. He would claim that since the jīva's material embodiment is an ephemeral display of the three modes of nature, when the jīva's ignorance is destroyed by knowledge, he becomes the Paramātmā, the Supreme Soul; bondage, liberation and the manifest world are all unreal creations of ignorance. In response to such ideas, the Vedas here clarify the factual relationship between sat and asat.		In one sense the visible world is real (''sat''), while in another it is not (''asat''). The substance of this universe is solid fact, being the Lord's external energy, but the forms that Māyā imposes on this substance are only temporary. And because material forms are temporary manifestations, those who consider them permanent are in illusion. Impersonalistic scholars, however, misinterpret this division of ''sat'' and ''asat''; denying commonsense reality, they declare that not only material form but also material substance is unreal, and they confuse their own spiritual essence with that of the Absolute Whole. A Māyāvādī philosopher would take the words spoken by the personified ''Vedas'' in the preceding prayer—''tri-guṇa-mayaḥ pumān iti bhidā''—as negating any distinction between the Paramātmā and the ''jīva'' soul. He would claim that since the ''jīva's'' material embodiment is an ephemeral display of the three modes of nature, when the ''jīva's'' ignorance is destroyed by knowledge, he becomes the Paramātmā, the Supreme Soul; bondage, liberation and the manifest world are all unreal creations of ignorance. In response to such ideas, the ''Vedas'' here clarify the factual relationship between ''sat'' and ''asat''.

	In the śruti literature we find this statement: asato 'dhimano 'sṛjyata, manaḥ prajāpatim asṛjat, prajāpatiḥ prajā asṛjat, tad vā idaṁ manasy eva paramaṁ pratiṣṭhitaṁ yad idaṁ kiṁ ca. "The supreme mind was originally created from asat. This mind created Prajāpati, and Prajāpati created all living beings. Thus mind alone is the ultimate foundation of everything that exists in this world." Although impersonalists might misread this to mean that all manifest existence is based on the unreality of illusion (asat), the apparently contrary use of the word asat in this passage actually refers to the original cause, the Supreme Godhead, because He is transcendental to material existence (sat). The logic of the Vedānta-sūtra (2.1.17) corroborates this interpretation while denying the wrong interpretation of the impersonalists: asad-vyapadeśān neti cen na dharmāntareṇa vākya-śeṣāt. "If one objects that the material world and its source cannot be of one substance because the world has been called unreal, we reply, 'No, because the statement that Brahman is asat makes sense in terms of His having qualities distinct from those of the creation.' " Thus the Taittirīya Upaniṣad (2.7.1) declares, asad vā idam agra āsīt: "In the beginning of this creation, only asat was present."		In the ''śruti'' literature we find this statement: ''asato 'dhimano 'sṛjyata, manaḥ prajāpatim asṛjat, prajāpatiḥ prajā asṛjat, tad vā idaṁ manasy eva paramaṁ pratiṣṭhitaṁ yad idaṁ kiṁ ca.'' "The supreme mind was originally created from ''asat''. This mind created Prajāpati, and Prajāpati created all living beings. Thus mind alone is the ultimate foundation of everything that exists in this world." Although impersonalists might misread this to mean that all manifest existence is based on the unreality of illusion ''(asat''), the apparently contrary use of the word ''asat'' in this passage actually refers to the original cause, the Supreme Godhead, because He is transcendental to material existence (''sat''). The logic of the ''Vedānta-sūtra'' (2.1.17) corroborates this interpretation while denying the wrong interpretation of the impersonalists: ''asad-vyapadeśān neti cen na dharmāntareṇa vākya-śeṣāt.'' "If one objects that the material world and its source cannot be of one substance because the world has been called unreal, we reply, 'No, because the statement that Brahman is ''asat'' makes sense in terms of His having qualities distinct from those of the creation.' " Thus the ''Taittirīya Upaniṣad'' (2.7.1) declares, ''asad vā idam agra āsīt:'' "In the beginning of this creation, only ''asat'' was present."

	In the opinion of Śrīla Jīva Gosvāmī, the word adhimanaḥ in the passage quoted above refers to the ruler of the aggregate mind of the universe, Lord Aniruddha, who appears as a plenary expansion of Śrī Nārāyaṇa when the latter desires to create. Prajāpati is Brahmā, the father of all other created beings. This is described in the Mahā-nārāyaṇa Upaniṣad (1.4): atha punar eva nārāyaṇaḥ so 'nyaṁ kāmaṁ manasā dhyāyet. tasya dhyānāntaḥ-sthasya lalanāt svedo 'patat. tā imā pratatāpa tāsu tejo hiraṇ-mayam aṇḍaṁ tatra brahmā catur-mukho 'jāyata. "Then Lord Nārāyaṇa meditated upon another desire of His, and as He pondered, a drop of perspiration fell from His forehead. All the material creations evolved from the fermentation of this drop. Therein the fiery, golden egg of the universe appeared, and within that globe four-headed Brahmā took his birth."		In the opinion of Śrīla Jīva Gosvāmī, the word ''adhimanaḥ'' in the passage quoted above refers to the ruler of the aggregate mind of the universe, Lord Aniruddha, who appears as a plenary expansion of Śrī Nārāyaṇa when the latter desires to create. Prajāpati is Brahmā, the father of all other created beings. This is described in the ''Mahā-nārāyaṇa Upaniṣad'' (1.4): ''atha punar eva nārāyaṇaḥ so 'nyaṁ kāmaṁ manasā dhyāyet. tasya dhyānāntaḥ-sthasya lalanāt svedo 'patat. tā imā pratatāpa tāsu tejo hiraṇ-mayam aṇḍaṁ tatra brahmā catur-mukho 'jāyata.'' "Then Lord Nārāyaṇa meditated upon another desire of His, and as He pondered, a drop of perspiration fell from His forehead. All the material creations evolved from the fermentation of this drop. Therein the fiery, golden egg of the universe appeared, and within that globe four-headed Brahmā took his birth."

	When a particular object is manufactured, it appears as a transformation of its ingredient cause, as in the case of jewelry made from gold. Persons who want gold will not reject gold earrings or necklaces, since these items are still gold, despite their modification. True jñānīs see in this mundane example an analogy to the different—yet—nondifferent relationship of the Puruṣa and His emanations, both material and spiritual. Thus this transcendental knowledge frees them from the bondage of illusion, for they can then see the Lord throughout His creation.		When a particular object is manufactured, it appears as a transformation of its ingredient cause, as in the case of jewelry made from gold. Persons who want gold will not reject gold earrings or necklaces, since these items are still gold, despite their modification. True ''jñānīs'' see in this mundane example an analogy to the different—yet—nondifferent relationship of the Puruṣa and His emanations, both material and spiritual. Thus this transcendental knowledge frees them from the bondage of illusion, for they can then see the Lord throughout His creation.

			Śrīla Śrīdhara Svāmī prays,

	~~:Śrīla Śrīdhara Svāmī prays,~~
	:yat sattvataḥ sadā bhāti		:yat sattvataḥ sadā bhāti
	:jagad etad asat svataḥ		:jagad etad asat svataḥ
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	"Let us worship the Supreme Personality of Godhead, by virtue of whose substantial existence this created world seems to exist perpetually, although it is essentially insubstantial. As the Supersoul, He constitutes the representation of the real within this unreality."		"Let us worship the Supreme Personality of Godhead, by virtue of whose substantial existence this created world seems to exist perpetually, although it is essentially insubstantial. As the Supersoul, He constitutes the representation of the real within this unreality."
	</div>		</div>
	__NOTOC__~~{{SB_Footer\|{{PAGENAME}}}}~~		</div>
			</div>


			<div style="float:right">[[File:Go-previous.png\|link=SB 10.87.25]] '''[[SB 10.87.25]] - [[SB 10.87.27]]''' [[File:Go-next.png\|link=SB 10.87.27]]</div>
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Acyuta: 1 revision(s)

2008-03-17T12:44:26Z

1 revision(s)

New page

{{SB_Header|{{PAGENAME}}}}
{{info
|speaker=Personified Vedas
|listener=Lord Visnu the Supreme Personality of Godhead
}}

==== TEXT 26 ====

<div id="text">
sad iva manas tri-vṛt tvayi vibhāty asad ā-manujāt<br>
sad abhimṛśanty aśeṣam idam ātmatayātma-vidaḥ<br>
na hi vikṛtiṁ tyajanti kanakasya tad-ātmatayā<br>
sva-kṛtam anupraviṣṭam idam ātmatayāvasitam<br>
</div>

==== SYNONYMS ====

<div id="synonyms">
sat—real; iva—as if; manaḥ—the mind (and its manifestations); tri-vṛt—threefold (by the modes of material nature); tvayi—in You; vibhāti—appears; asat—unreal; ā-manujāt—extending to the human beings; sat—as real; abhimṛśanti—they consider; aśeṣam—entire; idam—this (world); ātmatayā—as nondifferent from the Self; ātma-vidaḥ—the knowers of the Self; na—not; hi—indeed; vikṛtim—the transformations; tyajanti—reject; kanakasya—of gold; tat-ātmatayā—inasmuch as they are nondifferent from it; sva—by Himself; kṛtam—created; anupraviṣṭam—and entered; idam—this; ātmatayā—as nondifferent from Himself; avasitam—ascertained.
</div>

==== TRANSLATION ====

<div id="translation">
The three modes of material nature comprise everything in this world—from the simplest phenomena to the complex human body. Although these phenomena appear real, they are only a false reflection of the spiritual reality, being a superimposition of the mind upon You. Still, those who know the Supreme Self consider the entire material creation to be real inasmuch as it is nondifferent from the Self. Just as things made of gold are indeed not to be rejected, since their substance is actual gold, so this world is undoubtedly nondifferent from the Lord who created it and then entered within it.
</div>

==== PURPORT ====

<div id="purport">
In one sense the visible world is real (sat), while in another it is not (asat). The substance of this universe is solid fact, being the Lord's external energy, but the forms that Māyā imposes on this substance are only temporary. And because material forms are temporary manifestations, those who consider them permanent are in illusion. Impersonalistic scholars, however, misinterpret this division of sat and asat; denying commonsense reality, they declare that not only material form but also material substance is unreal, and they confuse their own spiritual essence with that of the Absolute Whole. A Māyāvādī philosopher would take the words spoken by the personified Vedas in the preceding prayer—tri-guṇa-mayaḥ pumān iti bhidā—as negating any distinction between the Paramātmā and the jīva soul. He would claim that since the jīva's material embodiment is an ephemeral display of the three modes of nature, when the jīva's ignorance is destroyed by knowledge, he becomes the Paramātmā, the Supreme Soul; bondage, liberation and the manifest world are all unreal creations of ignorance. In response to such ideas, the Vedas here clarify the factual relationship between sat and asat.

In the śruti literature we find this statement: asato 'dhimano 'sṛjyata, manaḥ prajāpatim asṛjat, prajāpatiḥ prajā asṛjat, tad vā idaṁ manasy eva paramaṁ pratiṣṭhitaṁ yad idaṁ kiṁ ca. "The supreme mind was originally created from asat. This mind created Prajāpati, and Prajāpati created all living beings. Thus mind alone is the ultimate foundation of everything that exists in this world." Although impersonalists might misread this to mean that all manifest existence is based on the unreality of illusion (asat), the apparently contrary use of the word asat in this passage actually refers to the original cause, the Supreme Godhead, because He is transcendental to material existence (sat). The logic of the Vedānta-sūtra (2.1.17) corroborates this interpretation while denying the wrong interpretation of the impersonalists: asad-vyapadeśān neti cen na dharmāntareṇa vākya-śeṣāt. "If one objects that the material world and its source cannot be of one substance because the world has been called unreal, we reply, 'No, because the statement that Brahman is asat makes sense in terms of His having qualities distinct from those of the creation.' " Thus the Taittirīya Upaniṣad (2.7.1) declares, asad vā idam agra āsīt: "In the beginning of this creation, only asat was present."

In the opinion of Śrīla Jīva Gosvāmī, the word adhimanaḥ in the passage quoted above refers to the ruler of the aggregate mind of the universe, Lord Aniruddha, who appears as a plenary expansion of Śrī Nārāyaṇa when the latter desires to create. Prajāpati is Brahmā, the father of all other created beings. This is described in the Mahā-nārāyaṇa Upaniṣad (1.4): atha punar eva nārāyaṇaḥ so 'nyaṁ kāmaṁ manasā dhyāyet. tasya dhyānāntaḥ-sthasya lalanāt svedo 'patat. tā imā pratatāpa tāsu tejo hiraṇ-mayam aṇḍaṁ tatra brahmā catur-mukho 'jāyata. "Then Lord Nārāyaṇa meditated upon another desire of His, and as He pondered, a drop of perspiration fell from His forehead. All the material creations evolved from the fermentation of this drop. Therein the fiery, golden egg of the universe appeared, and within that globe four-headed Brahmā took his birth."

When a particular object is manufactured, it appears as a transformation of its ingredient cause, as in the case of jewelry made from gold. Persons who want gold will not reject gold earrings or necklaces, since these items are still gold, despite their modification. True jñānīs see in this mundane example an analogy to the different—yet—nondifferent relationship of the Puruṣa and His emanations, both material and spiritual. Thus this transcendental knowledge frees them from the bondage of illusion, for they can then see the Lord throughout His creation.

:Śrīla Śrīdhara Svāmī prays,
:yat sattvataḥ sadā bhāti
:jagad etad asat svataḥ
:sad-ābhāsam asaty asmin
:bhagavantaṁ bhajāma tam

"Let us worship the Supreme Personality of Godhead, by virtue of whose substantial existence this created world seems to exist perpetually, although it is essentially insubstantial. As the Supersoul, He constitutes the representation of the real within this unreality."
</div>
__NOTOC__{{SB_Footer|{{PAGENAME}}}}