Buh jako Otec a Matka citace Wilson: http://origin.org/ucs/ws/theme011.cfm uvodni modlitba: bhavAya nas tvaM bhava vizva-bhAvana tvam eva mAtAtha suhRt-patiH pitA tvaM sad-gurur naH paramaM ca daivataM yasyAnuvRttyA kRtino babhUvima O stvoriteli vesmiru, jsi nasi matkou, priznivcem, Panem, otcem, duchovnim mistrem a uctivanym Bozstvem. Kracenim ve Tvych stopach dosahujeme uspechu ve vsech ohledech. Proto se modlime, abys nam i nadale zehnal svoji milosti. SB 1.11.7 Chtel bych predlozit jakesi ctyri 'sutry' ve stylu vedantske dialektiky, ktere maji poodhalit a vysvetlit souvislosti abrahamovskych a dharmickych tradic na dane tema. 1. visaja: Podle duchovnich tradic celeho sveta ma Buh muzsky a zensky aspekt. 2. samsaja: U nekterych aspektu ('avataru') neni zensky aspekt zretelny. 3. purvapaksa: Ve striktnim monoteismu je zensky a ostatni aspekty Boha odmitnut. 4. siddhanta: Zensky aspekt byva pritomny ve vice ci mene skryte podobe, je kvalitativne totozny s muzskym aspektem. abrahamovske tradice Zensky aspekt Boha neni v abrahamovskych tradicich prilis zduraznovan, ale je implikovan napr. ve vztahu ke stvoreni cloveka: "Buh stvoril cloveka ke svemu obrazu, jako muze a zenu." (Geneze 1:27) Terminy pro zensky aspekt Boha: hebr. Sekhinah, aram. Sekinta, rec. skinosis - "sidlo", kataskinosis (Strong G2682), analogicke mishkan (Strong H7931) vyznamy: zidovstvi -"Bozi pritomnost ci sidlo" (napr. v jeruzalemskem chramu), jen v Talmudu a Kabbale - posledni desaty sefirot Malkuth (kralovstvi, "dcera Boha" Sekinah) “The word [sefirot] is not derived from safar, to count, but from sappir, sapphire. They [the sefirot] are thus sapphire reflections of the divinity, and Psalm 19:2: ‘The heavens declare the glory of God,’ is interpreted by the author [of Sefer ha-Bahir] in accordance with this etymology: ‘the heavens shine in the sapphirine splendor of the glory of God.’” [Gershom Scholem, who initiated the academic study of Kabbalah (Jewish mysticism)] Zde je vhodne podotknout, ze safir byva casto modre ci zelene barvy. Latinsky sapphirus = modry, v sanskrtu nIlamaNi = modry kamen. Exodus 24:10: And they saw the God of Israel: and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness. - Shabbat Kallah, "nevesta Sabes" - paralela s Ekadasi ve vedske tradici - "the spirit of the LORD" (1 Samuel 10:5–6) nebo asociovana s duchem Svatym (ruach ha-kodesh) - viz Vedanta sutra 3.3.40 (Laksmi je expandovana s Naddusi, Paramatmou, a proto je jedno z jejich jmen ParamAtmikA) - druh posvatneho ohne v obydli manzelskeho paru - Asherah jako druzka Jahveho v predexilni dobe (tj. pred 586 pr. n. l.), ugaritska 'matka bohu', v Kanaanu uctivana bohyne stesti, asociovana s posvatnymi piliri se zahalenou hlavou (2 K 23:7), nicenymi po striktne monoteisticke reforme krale Josiase v 7. st. pr. n. l. (srv. Istar, Hekate, Asteria, Tara, Kuan Jin, Laksmi, Subhadra). Tez ztotoznena s Evou (Chawat > Chavva). Tj. identifikace druzek Boha muze byt cesta k identifikaci Boha, napr. podle koruny atef/hemhem. https://en.wikipedia.org/wiki/Asherah https://en.wikipedia.org/wiki/Asherah_pole http://biblehub.com/hebrew/842.htm krestanstvi - Bozi slava (Lk 2:9, Jn 17:22) "...And not only did He do this as a father, but also taught His disciples to do the like, bearing themselves as towards brethren. This did our Father, this did our Prophet. This is reasonable, that He should be King over His children; that by the affection of a father towards his children, and the engrafted respect of children towards their father, eternal peace might be produced. For when the good man reigns, there is true joy among those who are ruled over, on account of him who rules. ..." (Klemens Alexandrijsky, Homilie 3.19) islam - arab. SakInah ("pritomnost ci mir Bozi" - Qur'an 2.248, "mluvici duch Bozi" - uvadi Wahb ibn Munabbih citovany v komentari Al-Qurtubiho k tomuto ajatu) - Allah sesila sakinu (Qur'an 9.26,40, 48.4,18,26) - v cestine (Hrbek) "bezpeci" dharmicke tradice sans. vyraz Sakti, velmi specificka (napr. mnoho seznamu 108 a 1008 jmen podle vlastnosti a cinnosti) - zdurazneni kvalitativni jednoty Sakti a Saktimana (sakti-saktimatayor abheda) - dve kategorie sakti: hmotna a nehmotna 1. hmotna: Bhumidevi / Zeme, Mayadevi / hmotna priroda mAyAM tu prakRtiM vidyAn mAyinaM tu mahezvaram "Přestože májá [iluze jako filozofická kategorie] je hmotné povahy (prakrti), májin (mág, který ji ovládá), je Mahéšvara." (Švetášvatara Upanišad 4.10) - Devi a Siva - rodice dziv v hmotnem svete - jejich symboly: hvezda a pulmesic 2. nehmotna: v cit. Rig Vede 1.164.49 je zminena jako Sarasvati (bohyne ucenosti a umeni) 49 That breast of thine exhaustless, spring of pleasure, wherewith thou feedest all things that are choicest, Wealth-giver, treasure. finder, free bestower,-bring that, Sarasvati, that we may drain it. [Griffith] - Laksmi jako Visnuova sakti (v buddhismu tez znama jako Kuan jin, Kannon, Kichijo-ten) http://www.chinabuddhismencyclopedia.com/en/index.php?title=Kannon_Bosatsu_(Bodhisattva) - Radha jako Krisnova sakti (esotericke podoby) - Buh jako rodice: mahajanovy buddhismus saiva loka gurur mAtA pitA caiva tathAgataH| saiva candraz ca sUryaz ca kSema mArga pradarzakaH|| (AArya saGghAta sUtra 167) The Tathagata is chief in this world. He is father and mother. He is the sun and the moon. He reveals the path to happiness. buddho mAtA pitA loke buddho mArga pradarzakaH| pravarSate dharma varSaM jaMbudvIpe samantataH|| (AArya saGghAta sUtra 219) A buddha is mother and father of the world. A buddha who reveals the path causes a rain of jewels to fall everywhere upon the earth. V Lotosové sútře 1.100, 3.38, 85, 97, 7.34, 9 úvod, atd. se Buddha prohlašuje za otce všech živých bytostí (a tím i živé bytosti za své děti). V textu 15.21 kromě toho říká: „Jsem otec světa (lokapita), sebeprojevený (svayambhu), léčitel (cikitsaka), ochránce všech bytostí (sarvaprajan natah). Jelikož vím, že jsou svedené, podléhající vášním a nevědomé, učím konečné spočinutí, protože cítím neklid (nad jejich situací).“ - vaisnavismus udbhavaH sambhavo divyo deva eko nArAyaNo mAtA pitA bhrAtA nivAsaH zaraNaM suhRd gatir nArAyaNaH "NArAyaNa is the transcendental Supreme Personality of Godhead. NArAyaNa is the creator, destroyer, mother, father, brother, home, shelter, friend, and goal." (Subala UpaniSad) cit. BG 9.17 pitAham asya jagato mAtA dhAtA pitAmahaH vedyaM pavitram oMkAra Rk sAma yajur eva ca I am the father of this universe, the mother, the support and the grandsire. I am the object of knowledge, the purifier and the syllable om. I am also the Rg, the Sama and the Yajur Vedas. cit. BG 14.4 sarva-yoniSu kaunteya murtayaH sambhavanti yAH tAsAM brahma mahad yonir ahaM bIja-pradAH pitA It should be understood that all species of life, O son of Kunti, are made possible by birth in this material nature, and that I am the seed-giving father. [specificky Siva] saMsthApayainAM jagatAM sa-tasthuSAM lokAya patnIm asi mAtaraM pitA vidhema cAsyai namasA saha tvayA yasyAM sva-tejo 'gnim ivAraNAv adhAH O Lord, for the residential purposes of all inhabitants, both moving and nonmoving, this earth is Your wife, and You are the supreme father. We offer our respectful obeisances unto You, along with mother earth, in whom You have invested Your own potency, just as an expert sacrificer puts fire in the araNi wood. SB 3.13.42 yuvayor eva naivAyam Atmajo bhagavAn hariH sarveSAm Atmajo hy AtmA pitA mAtA sa IzvaraH The Supreme Lord Hari is certainly not your son alone. Rather, being the Lord, He is the son, Soul, father and mother of everyone. SB 10.46.42 O Sakti pojednava i Vedanta sutra 3.3.39-42, systematicky usporadany "zaver Ved": ==== (398) oM kAmAdItaratra tatra cAyatanAdibhyaH oM || 3.3.39|| (399) oM AdarAd alopaH oM || 3.3.40|| (400) oM upasthite’tas tad-vacanAt oM || 3.3.41|| (401) oM tan nirdhAraNAniyamas tad-dRSToH pRthag-ghy-apratibandhaH phalam oM || 3.3.42|| Vs - SB paralely: 3.3.39. 1.1.1, 3.33.3, 1.16.17, 1.16.30-31, 2.2.26 3.3.40. 10.53.37, 10.33.16, 10.33.6, 10.32.14 3.3.41. 10.89.37 3.3.42. 10.29.13, 10.33.2,19,7 Adhikarana 17: The potency by which the Supreme Lord manifests His variegatedness. OBJECTION: BRHAD-ARANYAKA UPANISAD (4.4.19) DECLARES, 'THE SUPREME IS DEVOID OF VARIETY.' THIS REFUTES THE STANDPOINT THAT WITHIN BRAHMAN THERE IS AN ABODE IN WHICH THE PERSONALITY OF GODHEAD DWELLS WITH HIS DEVOTEES. REPLY: CERTAINLY NO MATERIAL VARIETY EXISTS WITHIN THE REALM OF THE ABSOLUTE. BUT BY THE LORD'S TRANSCENDENTAL POTENCY (CIT-SAKTI), SPIRITUAL VARIEGATEDNESS BEGINNING WITH BLISS AND KNOWLEDGE ARE ETERNALLY MANIFEST WITHIN BRAHMAN. (Vs. 3.3.39) SB 1.7.23 tvam adyah purusah saksad isvarah prakrteh parah mayam vyudasya cic-chaktya kaivalye sthita atmani tvam adyah--You are the original; purusah--the enjoying personality; saksat--directly; isvarah--the controller; prakrteh--of material nature; parah--transcendental; mayam--the material energy; vyudasya-- one who has thrown aside; cit-saktya--by dint of internal potency; kaivalye--in pure eternal knowledge and bliss; sthitah--placed; atmani- -own self. You are the original Personality of Godhead who expands Himself all over the creations and is transcendental to material energy. You have cast away the effects of the material energy by dint of Your spiritual potency. You are always situated in eternal bliss and transcendental knowledge. Adhikarana 18: The Goddess of Fortune THE SUPREME LORD'S TRANSCENDENTAL POTENCY IS LAKSMI-DEVI, THE GODDESS OF FORTUNE. SHE IS IS THE SOURCE OF ALL BLISSFUL VARIETY ENJOYED BY THE LORD. EXPANDED EVERYWHERE WITH THE SUPERSOUL, SHE IS ALL-PERVADING. SHE AWARDS LIBERATION. (Vs. 3.3.40) SB 6.19.13 guna-vyaktir iyam devi vyanjako guna-bhug bhavan tvam hi sarva-sariry atma srih sarirendriyasayah nama-rupe bhagavati pratyayas tvam apasrayah guna-vyaktih--the reservoir of qualities; iyam--this; devi--goddess; vyanjakah--manifester; guna-bhuk--the enjoyer of the qualities; bhavan- -You; tvam--You; hi--indeed; sarva-sariri atma--the Supersoul of all living entities; srih--the goddess of fortune; sarira--the body; indriya--senses; asayah--and the mind; nama--name; rupe--and form; bhagavati--Laksmi; pratyayah--the cause of manifestation; tvam--You; apasrayah--the support. Mother Laksmi, who is here, is the reservoir of all spiritual qualities, whereas You manifest and enjoy all these qualities. Indeed, You are actually the enjoyer of everything. You live as the Supersoul of all living entities, and the goddess of fortune is the form of their bodies, senses and minds. She also has a holy name and form, whereas You are the support of all such names and forms and the cause for their manifestation. GODDESS LAKSMI IS THE FORM OF PURE DEVOTION TO THE SUPREME LORD. (Vs. 3.3.41) THE ORIGINAL LAKSMI, SRIMATI RADHARANI, IS THE JEWEL OF BEAUTIFUL YOUNG GIRLS. LORD KRSNA ENJOYS AMOROUS PASTIMES WITH HIS POTENCY THE WAY A YOUNG BOY ENJOYS GAZING AT HIMSELF IN THE MIRROR. (Vs. 3.3.42) Vedanta sutra with Govinda Bhasya Adhikarana 18: The Goddess of Fortune Visaya [thesis or statement]: Now will be explained the truth that the goddess of fortune is the best of the Lord’s qualities. In the Śukla Yajur-Veda [31.22] it is said: śriś ca te lakSmiś ca patnyau “O Supreme Personality of Godhead, Śri and LakSmi are Your wives.” Some say that Śri is Rama-devi and LakSmi is Bhagavati Sampat. Others say that Śri is Vag-devi and LakSmi is Rama-devi. In the Gopala-tapani Upanisad [.141] it is said: kamala-pataye namah “Obeisances to Lord Krsna, the goddess of fortune’s husband.” In the Gopala-tapani Upanisad [1.42] it is also said: rama-manasa-hamsaya govindaya namo namah “Obeisances to Lord Krsna, who is the pleasure of the cows, the land, and the senses, and who is a swan swimming in the Manasa lake of the goddess of fortune’s thoughts.” In the Rama-tapani Upanisad it is said: ramadharaya ramaya “Obeisances to Lord Rama, on whom the goddess of fortune rests.” Samśaya [doubt]: Is the goddess of fortune material, and therefore not eternal, or is she spiritual, and therefore eternal? Purvapaksa [the opponent speaks]: In Brhad-aranyaka Upanisad [2.3.6] it is said: athata adeśo neti neti “This is the teaching: It is not this. It is not this.” These words show that, ultimately, the Supreme has no qualities and therefore it is not possible that the goddess of fortune can be His wife. The goddess of fortune is a material illusion, a manifestation of the material mode of pure goodness. Therefore the goddess of fortune is material and not eternal. Siddhanta [conclusion]: In the following words the author of the sutras gives His conclusion. Sutra 3.3.40 kAmAditaratra tatra cAya-tanAdibhyaH kama – desires; adi – beginning with; itaratra – in other places; tatra – there; ca – also; aya – all-pervasiveness; tana – giving bliss and liberation; adibhyaH – beginning with Because She is all-pervading, the giver of bliss, and the giver of liberation, and because She has many other virtues, She is the source of what is to be desired, both there and in other places also. The words sa eva [she indeed] are understood from the previous sutra. The “She” here is the transcendental goddess of fortune, who in both the spiritual sky [tatra], which is untouched by matter, and also in the world of the five material elements [itaratra], fulfills the desires of her Master. She is the eternal goddess of fortune. The word kama here means “the desire for amorous pastimes.” The word adi [beginning with] here means “personal service and other activities appropriate for these pastimes.” In this way the goddess of fortune is transcendental. Why is that? The sutra explains, aya-tanadibhyah. The word aya means “all-pervading.” The word tana means “giving liberation and bliss to the devotees.” In these two ways She is like the Lord Himself, who possesses truthfulness and a host of other virtues. The word adi [beginning with] here hints that she is spiritual in nature. The statement of Śvetaśvatara Upanisad [6.8] also affirms that she is spiritual. In this way she is spiritual and all-pervading. She has knowledge, compassion, and a host of other virtues, and she is also a giver of liberation. In these ways the goddess of fortune is not different from the Supreme Personality of Godhead. In the Visnu Purana it is said: nityaiva sa jagan-mata visnoh śrir anapayini yatha sarva-gato visnus tathaiveyah dvijottama “The goddess of fortune is the eternal companion of Lord Visnu. She is the mother of the universe. O best of the brahmanas, as Lord Visnu is all-pervading, so is She also.” It is also said in the scriptures: [Visnu Purana 1.9.120] atma-vidya ca devi tvam vimukti-phala-dayini “O goddess of fortune, You are the Lord’s spiritual knowledge. You are the giver of liberation.” If the goddess of fortune were not spiritual it would be improper to ascribe these two qualities [all-pervasiveness and giving liberation] to Her. That the goddess of fortune is spiritual is described in the following words of the Vi??u Purana: procyate parameśo yo yah śuddho ‘py upacaratah prasidatu sa no visnur atma yah sarva-dehinam “May supremely pure Lord Visnu, who is the Master of the spiritual goddess of fortune and the Supersoul of all living entities, be merciful to us.” The word para-ma in this verse means “the spiritual [para] goddess of fortune [ma].” Because the goddess of fortune has been described as being all-pervading and having other spiritual attributes, it is not possible that She is material. In this way it is proved that the goddess of fortune is not material. For these reasons the goddess of fortune is spiritual and eternal. Here someone may object: “Is it not so that if the goddess of fortune is the spiritual potency of the Lord, which is not different from the Lord, then it is not possible for her to have devotion for the Lord? After all, it is not possible for a person to have devotion to himself.” If this objection is raised, then the author of the sutras replies in the following words. Sutra 3.3.41 adarad alopah adarat – because of devotion; alopah – non-ending. Because of devotion it does not cease. Although in truth the goddess of fortune is not different from the Lord, still, because the Lord is a jewel mine of wonderful qualities, and also because He is the root of the goddess of fortune’s existence, the love and devotion that the goddess bears for Him never ceases. The branch never ceases to love the tree, nor the moonlight the moon. Her love and devotion for the Lord is described in many places in the Śruti-śastra. In the Śrimad-Bhagavatam [10.29.37] it is said: śrir yat-padambuja-rajaś cakame tulasya labdhvapi vaksasi padam kila bhrtya-justam “Dear Krsna, the lotus feet of the goddess of fortune are always worshiped by the demigods, although she is always resting on Your chest in the Vaikuntha planets. She underwent great austerity and penance to have some shelter at Your lotus feet, which are always covered by tulasi leaves.” Here someone may object: “Is it not true that amorous love is possible only when there are two: the lover and the beloved? If there is no difference between the lover and the beloved, then love is not possible between them.” If this is said, then the author of the sutras gives the following reply. Sutra 3.3.42 upasthite ‘tas tad-vacanat upasthite – being near; atah – thus; tat – of that; vacanat – from the statement. It is in His presence. It is so because of the statement. The word upasthite means “nearness.” Even though the Lord’s potency and the Lord Himself, the shelter of that potency, are one, still, because the Lord is the best of males and His potency is the jewel of young girls, when They are together there is naturally the perfection of blissful amorous pastimes. How is that known? The sutra explains, tad-vacanat: “Because of the statement.” In the Gopala-tapani Upanisad [2.25] it is said: yo ha vai kamena kaman kamayate sa kami bhavati. yo ha vai tv akamena kaman kamayate so ‘kami bhavati. “He who lusts after pleasures is lusty. He who enjoys without material lust is not lusty.” In these words the amorous pastimes of the Lord are described. The word a-kamena here means “with something that bears certain similarities to lust.” This thing with some similarities to material lust is the Lord’s pure spiritual love. That is the meaning. With spiritual love He enjoys the goddess of fortune, who is actually Himself. In this way He finds pleasure and fulfillment. For this there is no fault on His part. By touching the goddess of fortune, who is actually Himself, the Lord enjoys transcendental bliss. It is like a person gazing at his own handsomeness [in a mirror]. That is what is said here. Different from His spiritual potency [para-śakti] is the potency of the Lord’s form [svarupa-śakti]. The Śruti-śastras and other scriptures explain that through the svarupa-śakti the Supreme Lord manifests as the best of males, and through the para-śakti the Lord manifests His various transcendental qualities. It is through the para śakti that the Lord manifests His knowledge, bliss, mercy, opulence, power, sweetness, and other qualities. It is also through the para-śakti that the Vedic scriptures are manifested. In the same way is manifested the earth and other places. Manifesting as the Lord’s pleasure potency [hladini-śakti], the para-śakti appears as Śri Radha, the jewel of teenage girls. Although the Lord and His para-śakti are not different, still, for enjoying different pastimes, They are manifested as different. In this way the Lord’s desires are perfectly and completely fulfilled. These manifestations of the para-śakti, beginning with the manifestation of the Lord’s qualities, are not manifested only recently. They are beginningless and eternal. They will never cease to exist. Therefore the devotees should meditate on the Supreme Personality of Godhead as accompanied by the goddess of fortune.