avidyamÄno 'py avabhÄsate yo
vaikÄriko rÄjasa-sarga esaḥ
brahma svayaá¹ jyotir ato vibhÄti
brahmendriyÄrthÄtma-vikÄra-citram
avidyamÄnaḥ - actually not existing; api - although; avabhÄsate - appears; yaḥ - which; vaikÄrikaḥ - manifestation of transformations; rÄjasa - of the mode of passion; sargaḥ - the creation; eá¹£aḥ - this; brahma - the Absolute Truth (on the other hand); svayam - established in Himself; jyotiḥ - luminous; ataḥ - therefore; vibhÄti - becomes manifest; brahma - the Absolute Truth; indriya - of the senses; artha - their objects; Ätma - the mind; vikÄra - and of the transformations of the five gross elements; citram - as the variety.
Although thus not existing in reality, this manifestation of transformations created from the mode of passion appears real because the self-manifested, self-luminous Absolute Truth exhibits Himself in the form of the material variety of the senses, the sense objects, the mind and the elements of physical nature.
The total material nature, pradhÄna, 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.
