This is 2 verses from the Srimad-Bhagavatam: 10th Canto, 2nd Chapter, Verse 27 & 28
[color=sky blue]ekayano 'sau dvi-phalas tri-mulas
catu-rasah panca-vidhah sad-atma
sapta-tvag asta-vitapo navakso
dasa-cchadi dvi-khagah hy adi-vrksah[/color]
"The body [the total body and the individual body are of the same composition] may figuratively be called "the original tree." From this tree, which fully depends on the ground of material nature, come two kinds of fruit--the enjoyment of happiness and the suffering of distress. The cause of the tree, forming its three roots, is association with the three modes of material nature--goodness, passion and ignorance. The fruits of bodily happiness have four tastes--religiosity, economic development, sense gratification and liberation--which are experienced through five senses for acquiring knowledge in the midst of six circumstances: lamentation, illusion, old age, death, hunger and thirst. The seven layers of bark covering the tree are skin, blood, muscle, fat, bone, marrow and semen, and the eight branches of the tree are the five gross and three subtle elements--earth, water, fire, air, ether, mind, intelligence and false ego. The tree of the body has nine hollows--the eyes, the ears, the nostrils, the mouth, the rectum and the genitals--and ten leaves, the ten airs passing through the body. In this tree of the body there are two birds: one is the individual soul, and the other is the Supersoul."
1 Tree (Body)
2 Fruits of the tree (Happiness, Distress)
3 Roots (modes) of material nature (Goodness, Passion, Ignorance)
4 Tastes of the fruit of happiness (Religious, Economic, Sensual, Liberation)
5 Senses (Sight, Taste, Touch, Smell, Hearing)
6 Circumstances due to senses (Lamentation, Illusion, Old age, Death, Hunger, Thirst)
7 Layers of bark (Skin, Blood, Muscle, Fat, Bone, Marrow, Semina)
8 Branches (Elements: Earth, Water, Fire, Air, Ether, Mind, Intelligence, False Ego)
9 Hollows (Eyes, Ears, Nostrils, Mouth, Rectum, Genitals)
10 Leaves (10 airs of the body: Vyana, Naga, Kurma, etc.)
This material world is composed of five principal elements--earth, water, fire, air and ether--all of which are emanations from Krsna. Although materialistic scientists may accept these five primary elements as the cause of the material manifestation, these elements in their gross and subtle states are produced by Krsna, whose marginal potency also produces the living entities working within this material world. The Seventh Chapter of Bhagavad-gita clearly states that the entire cosmic manifestation is a combination of two of Krsna's energies--the superior energy and the inferior energy. The living entities are the superior energy, and the inanimate material elements are His inferior energy. In the dormant stage, everything rests in Krsna.
Material scientists cannot give such a thorough analysis of the material structure of the body, and this is ironic because the Vedas give a scientific breakdown of both the material and spiritual bodies. The analysis of the material scientists concerns itself only with inanimate matter, but this is inadequate because the living entity is completely separate from the material bodily structure.
As indicated in the verse by the word "dvi-khagah", the living elements within the tree of the body resemble two birds in a tree. Kha means "sky," and ga means "one who flies." Thus the word dvi-khagah refers to birds. In the tree of the body there are two birds, or two living elements, and they are always different. In Bhagavad-gita (13.3), the Lord says: "O scion of Bharata, you should understand that I am also the knower in all bodies."
The ksetra jna, the owner of the body, is also called the khaga, the living entity. Within the body there are two such ksetra jnas--the individual soul and the Supersoul. The individual soul is the owner of his individual body, but the Supersoul is present within the bodies of all living entities. Such a thorough analysis and understanding of the bodily structure cannot be obtained anywhere but in the Vedic literature.
When two birds enter a tree, one may foolishly think that the birds become one or merge with the tree, but actually they do not. Rather, each bird keeps its individual identity. Similarly, the individual soul and the Supersoul do not become one, nor do they merge with matter. The living entity lives close to matter, but this does not mean that he merges or mixes with it (asango hy ayam purusah), although material scientists mistakenly see the organic and inorganic, or animate and inanimate, to be mixed.
Vedic knowledge has been kept imprisoned or concealed, but every human being needs to understand it in truth. The modern civilization of ignorance is simply engaged in analyzing the body, and thus people come to the erroneous conclusion that the living force within the body is generated under certain material conditions. People have no information of the soul, but this verse gives the perfect explanation that there are two living forces (dvi-khaga): the individual soul and the Supersoul. The Supersoul is present in every body (isvarah sarva-bhutanam hrd-dese 'rjuna tisthati), whereas the individual soul is situated only in his own body (dehi) and is transmigrating from one body to another.
10.2.28
[color=sky blue]tvam eka evasya satah prasutis
tvam sannidhanam tvam anugrahas ca
tvan-mayaya samvrta-cetasas tvam
pasyanti nana na vipascito ye[/color]
"The efficient cause of this material world, manifested with its many varieties as the original tree, is You, O Lord. You are also the maintainer of this material world, and after annihilation You are the one in whom everything is conserved. Those who are covered by Your external energy cannot see You behind this manifestation, but theirs is not the vision of learned devotees."
Various demigods, beginning from Lord Brahma, Lord Visnu and even Siva, are supposed to be the creator, maintainer and annihilator of this material world, but actually they are not. The fact is that everything is the Supreme Personality of Godhead, manifested in varieties of energy. Ekam evadvitiyam brahma. There is no second existence. Those who are truly vipascit, learned, are those who have reached the platform of understanding and observing the Supreme Personality of Godhead in any condition of life.
In the Brahma-samhita 5.38 it is said that learned devotees accept even conditions of distress as representing the presence of the Supreme Lord. When a devotee is in distress, he sees that the Lord has appeared as distress just to relieve or purify the devotee from the contamination of the material world. While one is within this material world, one is in various conditions, and therefore a devotee sees a condition of distress as but another feature of the Lord. Therefore, distress is regarded as a great favor of the Lord because he understands that he is being cleansed of contamination. The appearance of distress is a negative process intended to give the devotee relief from this material world, which is called mrtyu-samsara, or the constant repetition of birth and death. To save a surrendered soul from repeated birth and death, the Lord purifies him of contamination by offering him a little distress. This cannot be understood by a nondevotee, but a devotee can see this because he is vipascit, or learned. A nondevotee, therefore, is perturbed in distress, but a devotee welcomes distress as another feature of the Lord. Sarvam khalv idam brahma. A devotee can actually see that there is only the Supreme Personality of Godhead and no second entity. Ekam evadvitiyam. There is only the Lord, who presents Himself in different energies.
Persons who are not in real knowledge think that Brahma is the creator, Visnu the maintainer and Siva the annihilator and that the different demigods are intended to fulfill diverse purposes. Thus they create diverse purposes and worship various demigods to have these purposes fulfilled. A devotee, however, knows that these various demigods are but different parts of the Supreme Personality of Godhead and that these parts need not be worshiped. As the Lord says in Bhagavad-gita (9.23): "Whatever a man may sacrifice to other gods, O son of Kunti, is really meant for Me alone, but it is offered without true understanding."
There is no need to worship the demigods, for this is avidhi, not in order. Simply by surrendering oneself at the lotus feet of Sri Krsna, one can completely discharge one's duties; there is no need to worship various deities or demigods. These various divinities are observed by the mudhas, fools, who are bewildered by the three modes of material nature (goodness, passion, ignorance). Such fools cannot understand that the real source of everything is the Supreme Personality of Godhead.
Any thoughts? Arguments?
Peace..
[color=sky blue]ekayano 'sau dvi-phalas tri-mulas
catu-rasah panca-vidhah sad-atma
sapta-tvag asta-vitapo navakso
dasa-cchadi dvi-khagah hy adi-vrksah[/color]
"The body [the total body and the individual body are of the same composition] may figuratively be called "the original tree." From this tree, which fully depends on the ground of material nature, come two kinds of fruit--the enjoyment of happiness and the suffering of distress. The cause of the tree, forming its three roots, is association with the three modes of material nature--goodness, passion and ignorance. The fruits of bodily happiness have four tastes--religiosity, economic development, sense gratification and liberation--which are experienced through five senses for acquiring knowledge in the midst of six circumstances: lamentation, illusion, old age, death, hunger and thirst. The seven layers of bark covering the tree are skin, blood, muscle, fat, bone, marrow and semen, and the eight branches of the tree are the five gross and three subtle elements--earth, water, fire, air, ether, mind, intelligence and false ego. The tree of the body has nine hollows--the eyes, the ears, the nostrils, the mouth, the rectum and the genitals--and ten leaves, the ten airs passing through the body. In this tree of the body there are two birds: one is the individual soul, and the other is the Supersoul."
1 Tree (Body)
2 Fruits of the tree (Happiness, Distress)
3 Roots (modes) of material nature (Goodness, Passion, Ignorance)
4 Tastes of the fruit of happiness (Religious, Economic, Sensual, Liberation)
5 Senses (Sight, Taste, Touch, Smell, Hearing)
6 Circumstances due to senses (Lamentation, Illusion, Old age, Death, Hunger, Thirst)
7 Layers of bark (Skin, Blood, Muscle, Fat, Bone, Marrow, Semina)
8 Branches (Elements: Earth, Water, Fire, Air, Ether, Mind, Intelligence, False Ego)
9 Hollows (Eyes, Ears, Nostrils, Mouth, Rectum, Genitals)
10 Leaves (10 airs of the body: Vyana, Naga, Kurma, etc.)
This material world is composed of five principal elements--earth, water, fire, air and ether--all of which are emanations from Krsna. Although materialistic scientists may accept these five primary elements as the cause of the material manifestation, these elements in their gross and subtle states are produced by Krsna, whose marginal potency also produces the living entities working within this material world. The Seventh Chapter of Bhagavad-gita clearly states that the entire cosmic manifestation is a combination of two of Krsna's energies--the superior energy and the inferior energy. The living entities are the superior energy, and the inanimate material elements are His inferior energy. In the dormant stage, everything rests in Krsna.
Material scientists cannot give such a thorough analysis of the material structure of the body, and this is ironic because the Vedas give a scientific breakdown of both the material and spiritual bodies. The analysis of the material scientists concerns itself only with inanimate matter, but this is inadequate because the living entity is completely separate from the material bodily structure.
As indicated in the verse by the word "dvi-khagah", the living elements within the tree of the body resemble two birds in a tree. Kha means "sky," and ga means "one who flies." Thus the word dvi-khagah refers to birds. In the tree of the body there are two birds, or two living elements, and they are always different. In Bhagavad-gita (13.3), the Lord says: "O scion of Bharata, you should understand that I am also the knower in all bodies."
The ksetra jna, the owner of the body, is also called the khaga, the living entity. Within the body there are two such ksetra jnas--the individual soul and the Supersoul. The individual soul is the owner of his individual body, but the Supersoul is present within the bodies of all living entities. Such a thorough analysis and understanding of the bodily structure cannot be obtained anywhere but in the Vedic literature.
When two birds enter a tree, one may foolishly think that the birds become one or merge with the tree, but actually they do not. Rather, each bird keeps its individual identity. Similarly, the individual soul and the Supersoul do not become one, nor do they merge with matter. The living entity lives close to matter, but this does not mean that he merges or mixes with it (asango hy ayam purusah), although material scientists mistakenly see the organic and inorganic, or animate and inanimate, to be mixed.
Vedic knowledge has been kept imprisoned or concealed, but every human being needs to understand it in truth. The modern civilization of ignorance is simply engaged in analyzing the body, and thus people come to the erroneous conclusion that the living force within the body is generated under certain material conditions. People have no information of the soul, but this verse gives the perfect explanation that there are two living forces (dvi-khaga): the individual soul and the Supersoul. The Supersoul is present in every body (isvarah sarva-bhutanam hrd-dese 'rjuna tisthati), whereas the individual soul is situated only in his own body (dehi) and is transmigrating from one body to another.
10.2.28
[color=sky blue]tvam eka evasya satah prasutis
tvam sannidhanam tvam anugrahas ca
tvan-mayaya samvrta-cetasas tvam
pasyanti nana na vipascito ye[/color]
"The efficient cause of this material world, manifested with its many varieties as the original tree, is You, O Lord. You are also the maintainer of this material world, and after annihilation You are the one in whom everything is conserved. Those who are covered by Your external energy cannot see You behind this manifestation, but theirs is not the vision of learned devotees."
Various demigods, beginning from Lord Brahma, Lord Visnu and even Siva, are supposed to be the creator, maintainer and annihilator of this material world, but actually they are not. The fact is that everything is the Supreme Personality of Godhead, manifested in varieties of energy. Ekam evadvitiyam brahma. There is no second existence. Those who are truly vipascit, learned, are those who have reached the platform of understanding and observing the Supreme Personality of Godhead in any condition of life.
In the Brahma-samhita 5.38 it is said that learned devotees accept even conditions of distress as representing the presence of the Supreme Lord. When a devotee is in distress, he sees that the Lord has appeared as distress just to relieve or purify the devotee from the contamination of the material world. While one is within this material world, one is in various conditions, and therefore a devotee sees a condition of distress as but another feature of the Lord. Therefore, distress is regarded as a great favor of the Lord because he understands that he is being cleansed of contamination. The appearance of distress is a negative process intended to give the devotee relief from this material world, which is called mrtyu-samsara, or the constant repetition of birth and death. To save a surrendered soul from repeated birth and death, the Lord purifies him of contamination by offering him a little distress. This cannot be understood by a nondevotee, but a devotee can see this because he is vipascit, or learned. A nondevotee, therefore, is perturbed in distress, but a devotee welcomes distress as another feature of the Lord. Sarvam khalv idam brahma. A devotee can actually see that there is only the Supreme Personality of Godhead and no second entity. Ekam evadvitiyam. There is only the Lord, who presents Himself in different energies.
Persons who are not in real knowledge think that Brahma is the creator, Visnu the maintainer and Siva the annihilator and that the different demigods are intended to fulfill diverse purposes. Thus they create diverse purposes and worship various demigods to have these purposes fulfilled. A devotee, however, knows that these various demigods are but different parts of the Supreme Personality of Godhead and that these parts need not be worshiped. As the Lord says in Bhagavad-gita (9.23): "Whatever a man may sacrifice to other gods, O son of Kunti, is really meant for Me alone, but it is offered without true understanding."
There is no need to worship the demigods, for this is avidhi, not in order. Simply by surrendering oneself at the lotus feet of Sri Krsna, one can completely discharge one's duties; there is no need to worship various deities or demigods. These various divinities are observed by the mudhas, fools, who are bewildered by the three modes of material nature (goodness, passion, ignorance). Such fools cannot understand that the real source of everything is the Supreme Personality of Godhead.
Any thoughts? Arguments?
Peace..
