Shloka 36
The Prayers of the Personified Vedas (Śruti-stuti) and the Indescribable Absolute
सत इदमुत्थितं सदिति चेन्ननु तर्कहतं व्यभिचरति क्व च क्व च मृषा न तथोभययुक् । व्यवहृतये विकल्प इषितोऽन्धपरम्परया भ्रमयति भारती त उरुवृत्तिभिरुक्थजडान् ॥ ३६ ॥
sata idaṁ utthitaṁ sad iti cen nanu tarka-hataṁ vyabhicarati kva ca kva ca mṛṣā na tathobhaya-yuk vyavahṛtaye vikalpa iṣito ’ndha-paramparayā bhramayati bhāratī ta uru-vṛttibhir uktha-jaḍān
「この世界は常住の実在から生じたゆえ恒常に実在する」と唱えても、その論は理によって破られる。ある時は因果の不二が成り立たず、またある時は実なるものから生じた結果が幻となる。ゆえにこの世は恒常の実在ではない。絶対実在の性と、それを覆うマーヤーの性とを併せ持つからである。実のところ、見える諸相は世事を便ならしめるため、無明の者たちが代々こしらえた想像の配列にすぎない。しかも汝のヴェーダの言葉は多義多層の含意によって、祭式の呪句を聞くばかりで心の鈍った者たちを惑わせる。
According to Śrīla Viśvanātha Cakravartī Ṭhākura, the Upaniṣads teach that this created world is real but temporary. This is the understanding that devotees of Lord Viṣṇu adhere to. But there are also materialistic philosophers, like the proponents of Jaimini Ṛṣi’s Karma mīmāṁsā, who claim that this world is the only reality and exists eternally. For Jaimini, the cycle of karmic action and reaction is perpetual, with no possibility of liberation into a different, transcendental realm. This viewpoint, however, is shown to be fallacious by a careful examination of the Upaniṣadic mantras, which contain many descriptions of a higher, spiritual existence. For example, sad eva saumyedam agra āsīd ekam evādvitīyam: “My dear boy, the Absolute Truth alone existed prior to this creation, one without a second.” ( Chāndogya Upaniṣad 6.2.1) Also, vijñānam ānandaṁ brahma: “The supreme reality is divine knowledge and bliss.” ( Bṛhad-āraṇyaka Upaniṣad 3.9.34)
FAQs
This verse cautions that claiming the world is simply “real because it comes from sat” is defeated by reasoning, since the world shows inconsistency and falsity in various ways; the Vedas use conceptual distinctions for practical dealings, but ultimate truth is realized beyond mere verbal argument.
They warn that logic divorced from realization and endless verbal elaboration can create confusion, especially when passed down as a ‘blind succession’; the purpose of śruti is to guide one toward direct understanding of the Supreme, not to entangle one in dry debate.
Use scriptures and reasoning as tools for devotion and clarity, but avoid getting trapped in endless arguments; prioritize sincere sādhana—hearing, chanting, and contemplation—so knowledge becomes realized and transformative rather than merely intellectual.