Srimad Bhagavatam — Ekadasha Skandha, Shloka 22
Nondual Vision Beyond Praise and Blame
Dvandva-nivṛtti and Ātma-viveka
अविद्यमानोऽप्यवभासते यो वैकारिको राजससर्ग एष: । ब्रह्म स्वयंज्योतिरतो विभाति ब्रह्मेन्द्रियार्थात्मविकारचित्रम् ॥ २२ ॥
avidyamāno ’py avabhāsate yo vaikāriko rājasa-sarga eṣaḥ brahma svayaṁ jyotir ato vibhāti brahmendriyārthātma-vikāra-citram
Obwohl sie in Wahrheit nicht wirklich ist, erscheint diese aus der Leidenschaftsguna hervorgegangene Manifestation von Wandlungen als real; denn das selbstleuchtende Brahman, die Absolute Wahrheit, die aus sich selbst strahlt, offenbart sich als die materielle Vielfalt der Sinne, ihrer Objekte, des Geistes und der Elemente der physischen Natur.
The total material nature, pradhāna, is originally undifferentiated and inert, but later it undergoes transformation when the Supreme Lord, through His time agent, glances upon it and activates the mode of passion. Material transformation thus takes place and is exhibited as the Lord’s inferior energy. In contrast, the Supreme Lord’s personal abode possesses eternal variety, which is the self-luminous, internal opulence of the Absolute Truth and is not subject to material creation, transformation or annihilation. The material world is in this way simultaneously one with and different from the Absolute Truth.
FAQs
This verse states that the rajasic, transforming creation is not ultimately real, yet it appears real; its apparent “shine” is only borrowed from self-effulgent Brahman.
Kṛṣṇa is instructing Uddhava in discriminating knowledge: to see that the senses, their objects, and all mental and bodily changes are appearances dependent on Brahman, which alone is self-luminous and real.
When overwhelmed by sensory pressure and constant change, remember that experiences are fleeting modifications; cultivate steadiness by anchoring awareness in the unchanging Self and offering perception and action to the Divine.