365bet娱乐

Adhy腻ya 2: No Conflict Between 痴别诲腻苍迟补 and Other Vedic Scriptures;
P腻da 1: Refutation of Opposing Views;

痴颈峁�a测补 [thesis or statement]: So far 痴别诲腻苍迟补-蝉奴迟谤补 has established that it is impossible for 辫谤补诲丑腻苍补 or matter alone to be the cause of the creation. However the materialistic philosophers not only try to establish their own version, they also criticize the version of the Vedas and try to invalidate it. The chief attack of the materialist scholars is that spirit, if it exists at all, is so different from matter that it cannot possibly be the cause of the material creation. If there is any relationship at all, it must be that God created the initial conditions for material world [鈥淟et there be light鈥漖, and the material energy created everything independently from there.

The demonic materialists conclude that this cosmic manifestation arises due to chance material actions and reactions. They do not think that the world was created by God for a certain purpose. They have their own theory: that the world has come about in its own way, and that there is no reason to believe that there is a God behind it. For them there is no difference between spirit and matter; spirit is an illusion, everything is matter, and the whole cosmos is just a mass of ignorance. According to them, everything is ultimately impersonal or void, and whatever manifestation apparently exists is simply due to our ignorance in perception. They take it for granted that all manifestation of diversity is a display of ignorance.

Such misinformed critics do not at all understand the relationship between spirit and matter.

啶ㄠぞ啶膏い啷� 啶掂た啶︵�嵿く啶む�� 啶�啶距さ啷�
啶ㄠぞ啶�啶距さ啷� 啶掂た啶︵�嵿く啶む�� 啶膏い啶�
啶夃き啶�啷嬥ぐ啷� 啶呧お啶� 啶︵�冟し啷嵿�熰�� 啶洁え啷嵿い啶膏��
啶む�嵿さ啷� 啶呧え啶�啷嬥じ啷� 啶むい啷嵿い啷嵿さ-啶︵ぐ啷嵿ざ啶苦き啶苦��

n腻sato vidyate bh腻vo
n腻bh腻vo vidyate sata岣�
ubhayor api d峁涐梗峁璷 'ntas
tv anayos tattva-dar艣ibhi岣�

鈥�Those who are seers of the truth have concluded that of the nonexistent there is no endurance, and of the eternal there is no cessation. This they have concluded by studying the nature of both.鈥� [叠丑补驳补惫补诲-驳墨迟腻 2.16]

In other words, matter is temporary but spirit is eternal.

In addition, before the creation of the material world and after its destruction in due course of time, only spirit exists:

啶呧す啶�啷� 啶忇さ啶距じ啶�啷� 啶忇さ啶距�椸�嵿ぐ啷�
啶ㄠぞ啶ㄠ�嵿く啶︵�� 啶�啶む�� 啶膏う啷�-啶呧じ啶む�� 啶�啶班ぎ啷�
啶�啶多�嵿�氞ぞ啶︵�� 啶呧す啶� 啶�啶︵�� 啶忇い啶氞�� 啶�
啶�啷� 啶洁さ啶多た啶粪�嵿く啷囙�� 啶膏�� 啶洁じ啷嵿ぎ啷嵿く啷� 啶呧す啶�啷�

aham ev腻sam ev腻gre
n腻nyad yat sad-asat param
pa艣c腻d aha峁� yad etac ca
yo 'va艣i峁�yeta so 'smy aham

鈥�叠谤补丑尘腻, it is I, the Personality of Godhead, who was existing before the creation, when there was nothing but Myself. Nor was there the material nature, the cause of this creation. That which you see now is also I, the Personality of Godhead, and after annihilation what remains will also be I, the Personality of Godhead.鈥� [艢谤墨尘补诲-叠丑腻驳补惫补迟补尘 2.9.33]

Therefore only spirit can be the source of matter.

Consequently, matter must be a transformation of spirit.

啶囙う啶� 啶灌た 啶掂た啶多�嵿さ啶� 啶�啶椸さ啶距え啷� 啶囙さ啷囙い啶班��
啶�啶む�� 啶溹�椸い啷�-啶膏�嵿ぅ啶距��-啶ㄠた啶班�嬥��-啶膏ぎ啷嵿き啶掂ぞ啶�
啶むう啷� 啶оた 啶膏�嵿さ啶�啶� 啶掂�囙�� 啶�啶掂ぞ啶傕じ啷� 啶むぅ啶距お啶� 啶む��
啶�啷嵿ぐ啶距う啷囙��-啶�啶距い啷嵿ぐ啶� 啶�啶掂い啶� 啶�啷嵿ぐ啶︵ぐ啷嵿ざ啶苦い啶�啷�

ida峁� hi vi艣va峁� bhagav腻n ivetaro
yato jagat-sth腻na-nirodha-sambhav腻岣�
tad dhi svaya峁� veda bhav腻峁僺 tath腻pi te
pr腻de艣a-m腻tra峁� bhavata岣� pradar艣itam

鈥�The Supreme Lord Personality of Godhead is Himself this cosmos, and still He is aloof from it. From Him only has this cosmic manifestation emanated, in Him it rests, and unto Him it enters after annihilation. Your good self knows all about this. I have given only a synopsis.鈥� [艢谤墨尘补诲-叠丑腻驳补惫补迟补尘 1.5.20]

The entire cosmic manifestation is but a transformation of the energy of the Supreme Personality of Godhead, but because of illusion, the conditioned souls cannot appreciate that God is nondifferent from the material energy, and that this material world is simply a transformation of His different energies.

It is stated in the 艢惫别迟腻艣惫补迟补谤补 鲍辫补苍颈峁�a诲 [6.8]:

啶�啶班ぞ啶膏�嵿く 啶多�曕�嵿い啶苦ぐ啷� 啶掂た啶掂た啶о�堗�� 啶多�嵿ぐ啷傕く啶む��
啶膏�嵿さ啶距き啶距さ啶苦�曕�� 啶溹�嵿�炧ぞ啶�-啶�啶�-啶曕�嵿ぐ啶苦く啶� 啶�

par腻sya 艣aktir vividhaiva 艣r奴yate
sv腻bh腻vik墨 j帽腻na-bala-kriy腻 ca

鈥�The Supreme Lord has multipotencies, which act so perfectly that all consciousness, strength and activity are being directed solely by His will.鈥�

This also supported by the Vedas: 蝉补谤惫补峁� khalv ida峁� brahma: 鈥�Matter and spirit are all nondifferent from the Supreme Brahman.鈥�

Lord 艢r墨 K峁涐梗峁嘺 confirms this statement in the Bhagavad-驳墨迟腻 [7.4]:

啶�啷傕ぎ啶苦ぐ啷� 啶嗋お啷� 啶洁え啶侧�� 啶掂ぞ啶�啷佮��
啶栢�� 啶�啶ㄠ�� 啶�啷佮う啷嵿ぇ啶苦ぐ啷� 啶忇さ 啶�
啶呧す啶權�嵿�曕ぞ啶� 啶囙い啷�啶�啶� 啶�啷�
啶�啶苦え啷嵿え啶� 啶�啷嵿ぐ啶曕�冟い啶苦ぐ啷� 啶呧し啷嵿�熰ぇ啶�

bh奴mir 腻po 'nalo v腻yu岣�
kha峁� mano buddhir eva ca
aha峁卥腻ra it墨ya峁� me
bhinn腻 prak峁泃ir a峁ａ弓adh腻

鈥�Earth, water, fire, air, ether, mind, intelligence and false ego鈥攁ll together these eight constitute My separated material energies.鈥�

The material energy is the Lord鈥檚 energy, but it is separated from Him. The spiritual energy is also His energy, but it is not separated from Him. When the material energy is engaged in the service of the Supreme Spirit, so-called material energy becomes transformed into spiritual energy, just as an iron rod becomes fire when placed in contact with fire. Simply understanding the transformations of different energies is partial knowledge. When we can understand by an analytical study that the Supreme Personality of Godhead is the cause of all causes, our knowledge is perfect. We must come to the ultimate cause, and this requires a bona fide spiritual master in the Vedic lineage.

Otherwise we shall remain entrapped by nescience:

啶� 啶む�� 啶掂た啶︵�佮�� 啶膏�嵿さ啶距ぐ啷嵿��-啶椸い啶苦�� 啶灌た 啶掂た啶粪�嵿ぃ啷佮��
啶︵�佮ぐ啶距ざ啶�啶� 啶�啷� 啶�啶灌た啶班��-啶呧ぐ啷嵿ぅ-啶�啶距え啶苦え啶�
啶呧え啷嵿ぇ啶� 啶�啶ムぞ啶ㄠ�嵿ぇ啷堗ぐ啷� 啶夃お啶ㄠ��啶�啶�啶距え啶距じ啷�
啶む�� 啶洁お啷�啶�-啶むえ啷嵿い啷嵿ぐ啷嵿く啶距ぎ啷� 啶夃ぐ啷�-啶︵ぞ啶�啷嵿え啶� 啶�啶︵�嵿ぇ啶距��

na te vidu岣� sv腻rtha-gati峁� hi vi峁ａ箛u峁�
dur腻艣ay腻 ye bahir-artha-m腻nina岣�
andh腻 yath腻ndhair upan墨yam腻n腻s
te 'p墨艣a-tantry腻m uru-d腻mni baddh腻岣�

鈥�Persons who are strongly entrapped by the consciousness of enjoying material life, and who have therefore accepted as their leader or guru a similar blind man attached to external sense objects, cannot understand that the goal of life is to return home, back to Godhead, and engage in the service of Lord 痴颈峁ａ箛耻. As blind men guided by another blind man miss the right path and fall into a ditch, materially attached men led by another materially attached man are bound by the ropes of fruitive labor, which are made of very strong cords, and they continue again and again in materialistic life, suffering the threefold miseries.鈥� [艢谤墨尘补诲-叠丑腻驳补惫补迟补尘 7.5.31]

The materialists want to be reassured that matter is independent from spirit, so they can push God far into the background, or better yet, eliminate Him entirely, and go on with their lusty program of material sense gratification in full confidence, free from the doubts of conscience. So they find some foolish lusty rascal just like themselves and elect him to the post of guru, so they can continue their material exploitation without being confronted by the Absolute Truth of the Vedas. They see the Vedic philosophy as a great challenge, not just to their religious and philosophical beliefs, but to their very existence. For if the Vedas are right, then everything they are thinking and doing is built upon a wrong platform.

Therefore even after being defeated in the preceding 础诲丑颈办补谤补峁嘺蝉, the 厂腻峁卥丑测补 philosopher comes to the attack again, saying that Brahman cannot be the material cause of the universe; this time not relying on texts, but on reason alone. Normally the 厂腻峁卥丑测补s admit that reason is of little help in transcendental matters, such as the true nature of the Self, cosmogony, etc.

and must be abandoned in favor of the 艢谤耻迟颈. They even have the following aphorism:

啶多�嵿ぐ啷佮い啶苦さ啶苦ぐ啷嬥ぇ啶距い啷� 啶� 啶曕�佮い啶班�嵿�曕ぞ啶�啶︵じ啷嵿く啶距い啷嵿ぎ啶侧ぞ啶�啶�

艣谤耻迟颈virodh腻t na kutark腻padasy腻tmal腻bha岣�

鈥�The attainment of the Self cannot take place by mere false reasoning [kutarka, false arguments or sophistry alone], because it is opposed to the scriptures [艣谤耻迟颈].鈥� [厂腻峁卥丑测补-蝉尘峁泃颈 6.35]

This apparent homage of the 厂腻峁卥丑测补 to the 艢谤耻迟颈 is only lip service, for the 厂腻峁卥丑测补 appeals to 艢谤耻迟颈 merely to find fault with 痴别诲腻苍迟补. The nature of the doubt raised is this:

厂补峁兣沘测补 [arisal of doubt]: Is it possible for Brahman to be the material cause of the universe or not?

笔奴谤惫补辫补办峁�a [antithesis]: Brahman cannot be the material cause of the universe because the world is of a substantially different nature from Brahman. Brahman is understood to be omniscient, omnipotent, all-pure and possessing the highest joy as His nature. The world, on the other hand is seen to consist of ignorance, impotence, impurity and sorrow. Thus it is inarguable that the natures of Brahman and the material world are diametrically opposed. And it is a fact of daily experience that the effect of a cause has the same nature as the cause. For example, a pot or a crown or a piece of cloth have the same nature as the clay, gold or threads of which they are made. Therefore the world, having a different nature from Brahman, cannot have Him as its material cause.

We must, therefore, search out some appropriate material cause for the world, and we find that in pradh腻na alone. The world consists of joy, sorrow and delusion, and for such a world, the pradh腻na consisting of sattva, rajas and tamas is the most appropriate cause. The Ved腻nta philosopher says, 鈥淲e explain this by positing the existence of two energies, spirit and matter, both dwelling in Brahman, and thus there is no difficulty understanding how this world proceeds as an effect from Brahman.鈥� But this theory does not solve the difficulty. The world still remains of a different character from it supposed material cause, the Brahman. It is difficult to explain how this material world comes into existence from two very subtle causes such as spirit and matter. There are too many differences between this world and Brahman for Brahman to be the material cause of its existence. Therefore Brahman is not the material cause of the world, because it is essentially different from Brahman; therefore 痴别诲腻苍迟补 must take help in worldly matters from reason to ascertain the truth.

Siddh腻nta [Vedic conclusion]: The next 蝉奴迟谤补 answers this objection.