Sri Vedanta-sutra
Volume One
Päda 4
Adhikaraëa 1
The Word "Avyakta" in Kaöha Upaniñad 1.3.11 Refers to the Subtle Body and Not to Pradhäna
Introduction by Çréla Baladeva Vidyäbhüñaëa
Invocation
tamaù saìkhya-ghanodérëa-
vidérëaà yasya go-gaëaiù
taà samvid-bhüñaëaà kåñëa-
püñaëaà samupäsmahe
Let us offer our respectful obeisances to the Kåñëa-sun, which is decorated with transcendental knowledge, and which with its effulgence dispels the deep darkness of Saìkhya.
(Viñaya): Previously the sütras affirmed that the Supreme Brahman is He the knowledge of whom brings liberation, He who is the seed of the birth, maintenance, and destruction of the material universes, who is different from both the jévas and dead matter, who possesses innumerable inconceivable potencies, who is all-knowing, who possesses all auspicious qualities, who is free from all inauspiciousness, who possesses unlimited opulences, and who is supremely pure. Now we will consider the theory that the pradhäna (primordial material nature) and the pum (individual living entities) together comprise all that exists (and there is no God separate from them), which is propounded in the Kapila-tantra and perhaps also seen in some branches of the Vedas. They quote the following passage from Kaöha Upaniñad:
indriyebhyaù parä hy arthä
arthebhyaç ca paraà manaù
manasas tu parä buddhir
buddher ätmä mahän paraù
mahataù param avyaktam
avyaktät puruñaù paraù
puruñän na paraà kiïcit
sä käñöhä sä parä gatiù
"The sense-objects are higher than the senses. The mind is higher than the sense-objects. Intelligence is higher than the mind. The mahat is higher than the intelligence. The avyakta (the unmanifested) is higher than the mahat. The puruña (the person) is higher than the unmanifested. Nothing is higher than the person. The person is the highest."
Saàçaya: The doubt here is whether the word avyakta (the unmanifested) refers to the
Pürvapakña: The opponent may answer this doubt by saying that because both çruti and
Siddhänta: Whether the word
Sütra 1
anumänikam apy ekeñäm iti cen na çaréra-rüpaka-vinyasta-gåhétair darçayati ca.
anumänikam - the inference; apy - even; ekeñäm - of some; iti - thus; cen - if; na - not; çaréra - the body; rüpaka - the metaphor; vinyasta - placed; gåhétair - because of being accepted; darçayati - reveals; ca - and.
If some assume (that the word "avyakta" in this passage of the Kaöha Upaniñad refers to the pradhäna), then I say "No." The fact that this passage is part of a metaphor referring to the body clearly shows (that the word
Purport by Çréla Baladeva Vidyäbhüñaëa
The Kaöhakas (ekeñäm) consider (anumänikam) that the word avyakta here refers to the pradhäna. The opponent may object: The etymology of the word avyakta is "That which is not (a) manifested" ( vyakta). If this is so, then the word
ätmänaà rathinaà viddhi
çaréraà ratham eva ca
buddhià tu särathià viddhi
manaù pragraham eva ca
indriyäëi hayän ähur
viñayäàs teñu gocarän
ätmendriya-mano-yuktaà
bhoktety ähur manéñiëaù
yas tv avijëänavän bhavaty
ayuktena manasä sadä
tasyendriyäny avaçyäni
duñöäçvä iv säratheù
yas tu vijïänavän bhavati
yuktena manasä sadä
tasyendriyäni vaçyäni
sad-açvä iva säratheù
yas tu vijïänavän bhavaty
amanaskaù sadä-çuciù
na sa tat-padam äpnoti
saàsäraà cädhigacchati
yas tu vijïänavän bhavati
sa-manaskaù sadä çuciù
sa tu tat-padam äpnoti
yasmäd bhüyo na jäyate
vijïäna-särathir yas tu
manaù pragrahavän naraù
so 'dhvanaù päram äpnoti
tad viñëoù paramaà padam
indriyebhyaù parä hy arthä
arthebhyaç ca paraà manaù
manasas tu parä buddhir
buddher ätmä mahän paraù
mahataù param avyaktam
avyaktät puruñaù paraù
puruñän na paraà kiïcit
sä käñöhä sä parä gatiù
"The individual is the passenger in the car of the material body, and the intelligence is the driver. Mind is the driving instrument, and the senses are the horses. The self is thus the enjoyer or sufferer in the association of the mind and senses. So it is understood by great thinkers. "For a fool who does not control his mind, the senses are wild horses drawing the charioteer. For the wise man who controls his mind the senses are good horses obedient to the charioteer.
"An impious fool who does not control his mind does not attain the spiritual world. He attains the world of repeated birth and death. A pious wise man who controls his mind attains the spiritual world. He never again takes birth. "A person who has transcendental knowledge as a charioteer, and who tightly holds the reins of the mind, attains the path's final destination: the supreme abode of Lord Viñëu.
"The sense-objects are higher than the senses. The mind is higher than the sense-objects. Intelligence is higher than the mind. The mahat (material nature) is higher than the intelligence. The avyakta (the unmanifested) is higher than the mahat. The
Here the devotee who desires to attain the abode of Lord Viñëu is described as the passenger in a chariot. His body and other possessions are described as a chariot with its various parts. The traveller who keeps the chariot and its parts under control attains the supreme abode of Lord Viñëu. After this is explained, the verses beginning indriyebhyaù parä hy arthäù explain how in the control of the body and its various adjuncts, which are metaphorically considered a chariot and its adjuncts, the various members is more or less difficult to control. In this metaphor of the chariot the senses and other adjuncts of the body are described as horses or other adjuncts of the chariot. The indriyebhyaù verses continue this discussion. Of the things mentioned in the previous verses only the body itself is not listed in the indriyebhyaù verses, and therefore the single ambiguous item ( avyakta) must refer to the çaréra (body) by default. The pradhäna interpretation of this word is also disproved because the content of the
Sütra 2
sükñmaà tu tad-arhatvät
sükñmaà - subtle; tu - certainly; tad-arhatvät - because of appropriateness.
The word "çaréra" (body) here certainly means the sutble body (sükñma-çaréra) because that is appropriate in this context.
Purport by Çréla Baladeva Vidyäbhüñaëa
The word tu (certainly) is used here to dispel doubt. The word çaréra here means sükñma-
"tad dhedaà tarhy avyäkåtam äsét (Then there was the unmanifested)" shows that before the gross material universe was manifested the living force was present. This shows that the word "unmanifested" is appropriate to describe the subtle body.
The objection may be raised: If the original cause is subtle, then why should that subtle cause not be described as the pradhäna (unmanifested material nature) of the
Sütra 3
tad-adhénatväd arthavat
tad - on Him; adhénatväd - because of dependence; arthavat - possessing the meaning.
This meaning should be accepted because the pradhäna (unmanifested material nature) is ultimately dependent on Him (the Supreme Brahman).
Purport by Çréla Baladeva Vidyäbhüñaëa
The meaning here is that because pradhäna is ultimately dependent on the Supreme Brahman, which is the original cause of all causes, the creative actions of
mäyäà tu prakåtià vidyän
mäyinaà tu maheçvaram
"The Supreme Personality of Godhead is a magician, and the material world is His magical show."
- Çvetäçvatara Upaniñad (4.10)
asmän mäyé såjate viçvam etat
"The master of Mäyä creates this world."
- Çvetäçvatara Upaniñad (4.9).
ya eka varëo bahudhä çakti-yogäd
varëän anekän nihitärtho dadhäti
"He who has no rival creates the varieties of this world, using His own potencies according to His own wish."
- Çvetäçvatara Upaniñad (4.1).
sa eva bhüyo nija-vérya-codità
sva-jéva-mäyäà prakåtià sisåkñatém
anäma-rüpätmani rüpa-nämané
vidhitsamäno 'nusasära çästra-kåt
"The Personality of Godhead, again desiring to give names and forms to His parts and parcels, the living entities, placed them under the guidance of material nature. By His own potency, material nature is empowered to re-create."
- Çrémad-Bhägavatam 1.10.22
pradhänaà puruñaà cäpi
praviçyätmecchayä hariù
kñobhayäm äsa sampräpte
sarga-käle vyayävyayau
"At the time of creation Lord Hari enters the changing pradhäna and the unchanging living souls, and agitates them according to His wish."
- Viñëu Puräëa
mayädhyäkñeëa prakåtiù
süyate sa-caräcaram
hetunänena kaunteya
jagad viparivartate
"The material nature, which is one of my energies, is working under my direction, O son of Kunté, producing all moving and non-moving beings. Under its rule this manifestation is created and annihilated again and again."
- Bhagavad-gétä 9.10
We do not accept the saìkhya theory because it considers pradhäna the original, independent cause of all causes.
Sütra 4
jïeyatvävacanatväc ca
jïeyatva - the state of being the object of knowledge; avacanatvät - because of non-
The "avyakta" of this passage is not described as the object of knowledge. This another reason for not interpreting this "avyakta" to be pradhäna.
Purport by Çréla Baladeva Vidyäbhüñaëa
Claiming that liberation is obtained by understanding the difference between the the spiritual living entity, or soul and the modes of material nature, the saìkhya theorists affirm that one should know the real nature of
Sütra 5
vadatéti cen na präjïo hi prakaraëät
vadati - says; iti - thus; cet - if; na - no; präjïo - the omniscient Paramätmä; hi - indeed; prakaraëät - because of reference.
If someone says "This passage does describe pradhäna in this way" then I say "No. That statement refers to the omniscient Personality of Godhead."
Purport by Çréla Baladeva Vidyäbhüñaëa
Someone may object: "Your contention that the word avyakta in this passage of Kaöha Upaniñad cannot refer to pradhäna because the avyakta here is not described as the object of knowledge has in no way been proved. Pradhäna is described in this way in the very next verse (Kaöha Upaniñad 1.3.15):
açabdam asparçam arüpam avyayaà
tathä-rasaà nityam agandhavac ca yat
anädy anantaà mahataù paraà dhruvaà
nicäyya taà måtyu-mukhät pramucyate
"By meditating on the soundless, touchless, formless, unchanging, tasteless, eternal, fragranceless, beginningless, endless, Supreme Great, one becomes free from the mouth of death."
Someone may object: If these words do not describe
To this objection I reply: These words describe the omniscient Personality of Godhead. These words are an appropriate description of the Supreme Personality of Godhead, about whom the following words are said:
puruñän na paraà kiïcit
sä käñöhä sä parä gatiù
"Nothing is higher than the Supreme Person. The Supreme Person is the highest."
- Kaöha Upaniñad 1.3.11
eña sarveñu bhüteñu
güòhätmä na prakäçate
"Hiding in the hearts of all beings, the Supreme Personality of Godhead is not openly manifest."
Kaöha Upaniñad 1.3.12
To further explain that the word in question does not refer to pradhäna he says:
Sütra 6
trayäëäm eva caivam upanyäsah praçnaç ca
trayäëäm - of the three;eva - indeed; ca - certainly; evam - in this way; upanyäsah - mention; praçnaç - question; ca - and.
In this context three questions certainly are mentioned.
Purport by Çréla Baladeva Vidyäbhüñaëa
The word ca (certainly) here is meant to remove doubt. In this passage of Kaöha Upaniñad only three questions are asked. They are: 1. Naciketa's request that his father be kind to him, 2. his request for celestial fire, and 3. his desire to know the true nature of the self. Nothing else is asked. There is no mention of pradhäna .
Sütra 7
mahadvac ca
mahat - the mahat; vat - like; ca - also.
This usage is like the usage of the word "mahat".
Purport by Çréla Baladeva Vidyäbhüñaëa
Because the word mahän in the phrase buddher ätmä mahän paraù (The Great Self is higher than the intelligence.) is never taken to mean the mahat-
Adhikaraëa 2
The "Ajä" of Çvetäçvatara Upaniñad 4.5 Does Not Mean Pradhäna
Introduction by Çréla Baladeva Vidyäbhüñaëa
Now another smärta theory is refuted. The following is quoted from the Çvetäçvatara Upaniñad (4.5):
ajäm ekäà lohita-çukla-kåñëäà
bahvéù prajäù såjamänäà sarüpäù
ajo hy eko juñamäno 'nuçete
jahaty enaà bhukta-bhogam ajo 'nyaù
"A certain unborn male serves the red, white, and black unborn female that creates the many living entities and their forms, while another another unborn male abandons her as she enjoys pleasures."
Saàçaya: Does the word ajä here mean the pradhäna of saìkhya, or does it mean the potency of Brahman described in this
Pürva-pakña: Without any external help the unborn material nature creates the innumerable living entities.
Siddhänta: In regard to this, the
Sütra 8
camasavad aviçeñät
camasa - a cup; vat - like; aviçeñät - because of not being specific. (The word "ajä" in Çvetäçvatara Upaniñad 4.5 does not mean the sa_nkhya conception of material nature) because of the lack of a specific description. It is like the word "camasa" (cup) in Båhad-
Purport by Çréla Baladeva Vidyäbhüñaëa
The word na (not) should be read into this sütra from sütra 1.4.5. It cannot be said that the female described here is the material nature as described in the saìkhya-småti. Why? Because the material nature is not specifically described in this passage. Because there is no specific description, but only the mention of being unborn in the word ajä, which is derived from the phrase na jäyate (it is not born). It is like the example of the cup. In the Båhad-äraëyaka Upaniñad
arväg-bilaç camasa ürdhva-budhna
"There is a cup with its mouth down and its bottom up."
It is not possible to take the word camasa, which is derived from the verb cam (to drink), in this mantra as literally a cup, or vessal to consume what was offered in a yajïa. It is also not possible to consider the meaning of a word without reference to etymology. For this reason it is not possible to interpret the word in thismantra as the material nature described in the saìkhya-småti. It is also not possible because the saìkhya-småti considers that material nature creates the living entities independently.
The ajä here is the potency of the Supreme Personality of Godhead, which is described in the
Sütra 9
jyotir upakramä tu tathä hy adhéyate eke
jyotiù - light; upakramä - beginning with; tu - indeed; tathä - in that way; hi - indeed; adhéyate - iread; eke - some.
Light is its origin. Also, other passages confirm it.
Purport by Çréla Baladeva Vidyäbhüñaëa
The word tu (but) is used in the sense of certainty. The word light is used to mean the Supreme Personality of Godhead. In this way He is celebrated in the çruti-çästra ( Båhad-äraëyaka Upaniñad 10.4.16):
tad devä jyotiñäà jyotiù
"The demigods meditate on Him, the light of lights."
The word upakrama should be understood here in the sense of "cause". Because this aja (unborn) has Brahman as its cause, its being unborn is metaphorical only, just as the "cup" in Båhad-
arväg-bilaç camasa ürdhva-budhna
"There is a cup with its mouth down and its bottom up."
As the "cup" here is actually the skull, in the same way the ajä (unborn) here is not actually unborn, but is the potency born from Brahman, as is described in the first and fourth chapters of Çvetäsvatara Upaniñad.
The first quote is (Çvetäsvatara Upaniñad 1.3):
te dhyäna-yogänugata apaçyan
devätma-çaktià sva-guëair nigüòhäm
"The dhyäna-yogés saw the Supreme Lord's potency, which was hidden by its own qualities."
The second quote is (Çvetäsvatara Upaniñad 4.1):
ya eka-varëo bahudhä çakti-yogät
"He (the Lord) who is one has become many by the touch of His potency."
Then the author gives another reason in the
tasmäd etad brahma näma rüpam annaà ca jäyate
"From Him (the Lord), pradhäna , names, forms, and food, are all born."
The word brahma here means pradhäna , which is situated in the three modes of nature, and which is also called brahma in
mama yonir mahad brahma
"The total material substance, called Brahman, is the source of birth."*
Now our opponent may ask: How, then, is the material nature unborn? Then, if it is unborn, how can it be born from light? Fearing that these questions may be raised, he says:
Sütra 10
kalpanopadeçäc ca madhv-ädi-vad avirodhaù
kalpana - creation; upadeçät - from the instruction; ca - certainly; madhv - honey; ädi - beginning with; vad - like; avirodhaù - not a contradiction. Because it is said to be created by the Supreme it is not a contradiction to say that pradhäna is both created and uncreated. In this way its is like honey and some other things that are both created and uncreated.
Purport by Çréla Baladeva Vidyäbhüñaëa
This doubt is dispelled by the word ca (certainly). It is possible for pradhäna to be both created and uncreated. How is that? That is explained by the word kalpana. Kalpana here means
tama äsét tamasä güòham agre praketaà yadä tamas tan na divä na rätriù
"In the beginning was darkness. Darkness covered everything. When the darkness was manifested there was neither day nor night."
Tamas is also described in the Culika Upaniñad: gaur anädavaté "Matter has no power to speak."
At the time of cosmic annihilation pradhäna attains oneness with Brahman, but does not merge into Brahman. In the passage from çruti-çästra beginning with the words påthivy apsu praléyate it is said that the material elements, beginning from earth and culminating in ether, all merge into tamas (darkness), but there is no mention of tamas merging into another substance because tamas is already one with the Supreme. Because tamas is very subtle there is no possibility of it being separate from the Supreme, and therefore it is one with Him. It is not otherwise. This does not mean that tamas is identical with the Supreme. If it meant identity with the Supreme the use of the pratyaya cvi in eké-bhavati, would not be appropriate. When the Supreme Personality of Godhead, the master of the tamas potency, desires to create, from Him arises the unmanifested (avyakta) three modes of material nature. The çruti-çastra explains:
mahän avyakte léyate avyaktam akñare akñaraà tamasi
"The mahat merges into the
The
"O best of the brähmaëas, the unmanifested three modes of material nature was born from the Supreme Personality of Godhead."
These passages from scripture clearly describe the creation of pradhäna and the other elements. In this way the the scriptures teach that pradhäna is created and that it is both cause and effect simultaneously. The Viñëu Puräëa explains this in the following words: pradhäna-puàsor ajayoù käraëaà kärya-bhütayoù "Lord Viñëu is the cause of the unborn
At the time of creation the three modes of material nature arise in pradhäna and pradhäna manifests many different names, such as pradhäna-
Adhikaraëa 3
The Phrase "Païca-païca-janäù" in Båhad-äraëyaka Upaniñad 4.4.17 Does Not Refer to the 25 Elements of Saìkhya
Viñaya: The Båhad-äraëyaka Upaniñad 4.4.17 explains:
yasmin païca-païca-janä
äkäçäç ca pratiñöhitäù tam eva manya ätmänaà vidvän brahmämåto 'måtam
"I, who am immortal spirit, meditate on the Supreme Brahman, in whom the ether element and the païca-
Saàçaya: Do the words païca-
Pürvapakña: Because païca-païca is a bahuvréhi-samäsa and
Sütra 11
na saìkhyopasaìgrahäd api nänä-bhäväd atirekäc ca
na - not; saìkhya - of numbers; upasaìgrahät - because of enumeration; api - even;nänä - various; bhävät - states; atirekät - because of going beyond; ca - and.
Even though they give the same numbers as the saìkhya theory, these words do not refer to the saìkhya theory because the the numbers here actually exceed saìkhya's numbers and because the elements of saìkhya are variegated (and not grouped into five groups of five).
Purport by Çréla Baladeva Vidyäbhüñaëa
The word api (even) here is used in the sense of "even if we consider for a moment this view." By noting that the number here is the same number as the
What is your interpretation of païca-païca-jana?" someone may ask. The word païca-jana is the name of a group just as the word
Who are these païca-janas? To answer this question he says:
Sütra 12
pränädayo väkya-çeñät
präna - breath; ädayaù - beginning with; väkya - of thestatement; çeñät - from the remainder.
The païca-janas here are five things beginning with präëa (breath), as is clear from the words immediately following the mention of païca-
Purport by Çréla Baladeva Vidyäbhüñaëa
The five things beginning with präëa are described in the following words (Båhad-äraëyaka Upaniñad 4.4.18):
pränasya präëam uta cakñuñaç cakñur uta çrotrasya çrotram annasyännaà manaso ye mano viduù
"They know the breath of breath, the eye of the eye, the ear of the ear, the food of food, the mind of the mind."
The objection may be raised: The word annam (food) here isincluded in the Madhyandina recension of the Upaniñad but not in the Kaëva recension. In the
Sütra 13
jyotiñaikeñäm asaty anne
jyotiñä - by light; ekeñäm - of some; asaty - in the absence; anne - of food.
In some versions (the Kaëva recension) the word "jyotiù" (light) replaces the word "anna" (food).
Purport by Çréla Baladeva Vidyäbhüñaëa
In the version of some (the Kaëvas), even though the word
Adhikaraëa 4
Brahman Is The Only Original Cause
The saìkhya theorist raises another doubt: "It cannot be said that the Vedänta describes Brahman as the sole cause of the universe, for the
Another passage (Tatittiréya Upaniñad 2.7.1) describes asat (non-existence) as the original cause in the following words: asad vä idam agra äsét tato vä sad ajäyata tad ätmänaà svayam akuruta "In the beginning was non-existence. From non-
Another passage (Chändogya Upaniñad 1.11.5) affirms that breath is the original cause in the following words: sarväëi hä vä imäni bhütäni präëam eväbhisamviçanti "Everything was born from breath and ultimately enters into breath again." Another passage again proclaims asat (non-existence) as the original cause in the following words: asad evedam agra äsét tat samabhavat "In the beginning was non-existence. From non-
Another passage (Båhad-äraëyaka Upaniñad 1.4.7) proclaims avyäkåta (the unmanifested) as the original cause in the following words: tad vaidaà tarhy avyäkåtam äsét tan-näma-rüpäbhyäà vyäkriyata " In the beginning was the unmanifested. From it all the names and forms have come."
Many other passages could also be quoted to show the different theories of creation. Because in these passages of the Vedas many different things have been described as the sole original cause of creation, it cannot be said that Brahman is the sole cause of the creation of the world. However, it is possible to say that pradhäna is the sole cause of creation, as we find in the passage (beginning with the word tarhi already quoted from the Båhad-
Sütra 14
käraëatvena cäkäçädiñu yathä vyapadiñöokteù
käraëatvena - as the cause; ca - certainly; äkäça - sky; ädiñu - beginning with; yathä - as; vyapadiñöa - described; ukteù - from the statement.
The Upaniñads state that Brahman is the cause of sky and the other elements.
Purport by Çréla Baladeva Vidyäbhüñaëa
The word ca (certainly) is used here to dispel doubt. It may be said that Brahman is the only cause of the world. Why? Because "the Upaniñads state that Brahman is the cause of sky and the other elements." The words yathä vyapadiñöam (as described) mean
That Brahman is the original cause of all causes is described in these words (Taittiréya Upaniñad 1.2.3): tasmäd vä etasmät "From Brahman sky is manifested."
The qualities of Brahman are described in the following words (Chändogya Upaniñad 6.2.1): sad eva saumyedam "O gentle one, in the beginning was the eternal Brahman."
Also, in these words (Chändogya Upaniñad 6.2.3): tad aikñata bah syäm "He thought: I shall become many." The truth of Brahman is also described in the following words ( Taittiréya Upaniñad 6.2.3): tat tejo 'såjata
" Then He created light." The relationship between cause and effect in regard to Brahman we will describe later on. The words atmä, äkäça, präëa, sat, and Brahman mean
Now, describing the meaning of the words asat (non-existence) and avyäkåta (unmanifested), he says:
Sütra 15
samäkarñät
samäkarñät - from appropriateness.
The words "asat" (non-existence) and
Purport by Çréla Baladeva Vidyäbhüñaëa
Because it is preceded by the words so 'kämayata (He desired.) the word asat in the
The idea that asat and not the Supreme Brahman is the original cause of creation is refuted in the following statement of Chändogya Upaniñad (6.2.1-2):
sad eva saumyedam agra äséd ekam evädvitéyaà tad dhaika ähur asad evedam agra äséd ekam evädvitéyaà tasmäd asataù saj jäyate. kutas tu khalu saumyaivaà syäd iti hoväca katham asataù saj jäyeteti sat tv eva saumyedam agra äséd ekam evädvitéyam.
"O gentle one, in the beginning was sat, who is one without a second. Some say that in the beginning was asat, who is one without a second, and from that asat the sat was born. O gentle one," he said, "how is it possible that the sat was born from the asat? O gentle one, it is the sat, which is one without a second, that existed in the beginning."
The idea that asat was the original cause of creation is also refuted by the argument of time.
Note: The argument of time is that is not possible to use the verb "to be" with the nound asat (non-existence). Because it is thus not possible to say "In the beginning non-existence was," it is also not possible to say that asat (non-existence) was the original cause of creation.
In this way the wise declare that it is not possible for non-existence to be the cause of creation and for this reason when asat is described as the cause of creation it must refer to the Supreme Brahman, who is asat because His transcendental potencies are supremely subtle and fine. That is the proper understanding of the word
tad vaidaà tarhy avyäkåtam äsét tan-näma-rüpäbhyäà vyäkriyata
"In the beginning was the avyäkåta. From it all the names and forms have come."
The word avyäkåta should be understood to mean Brahman. In the words sa eña iha praviñöaù (Then He entered within) that immediately follow it becomes clear that the avyäkåta that becomes manifested by name and form is the powerful Supreme Brahman who appears by His own wish. Any conclusion other than this would oppose the clear teachings of Vedänta-sütra and the general conclusions of all the çruti-çästras. For these reasons it is therefore confirmed that the Supreme Brahman is the actual cause of the material universes.
Adhikaraëa 5
The "Puruña" of the Kauñétaki Upaniñad Is Brahman
Introduction by Çréla Baladeva Vidyäbhüñaëa
In the next passage the author of the sütras) again refutes the saìkhya theory. In the
O Bäläké, the person who is the creator of these 16
Saàçaya: At this point the doubt may be raised: "Is the superintendent of matter, the enjoyer described in the saìkhya texts, or is the Supreme Personality of Godhead, Lord Viñëu, to be understood as the Brahman mentioned here? Pürvapakña: Someone may object: Because the use of the word karma here identifies this Brahman with the experiencing the results of good and bad work, because it the next passage this Brahman is described as sometimes sleeping (tau ha suptaà puruñam äjagmatuù, and because in the passage after that this Brahman is described as an enjoyer (tad yathä çreñöhé svair bhuìkte), it should be understood that the Brahman here is the jéva (individual spirit soul) described in the tantras. The use of the word präëa (life-breath) here also confirms that the Brahman described here is the living individual soul. This Brahman (the jéva), which is different from matter, should thus be understood as the original cause of the many enjoyer-puruñas and the original cause of their sinless activities as well. In this way it has been proven that the Brahman described in this passage is the individual spirit soul (jéva). The theory that there is a Supreme Personality of Godhead is separate from the individual spirit soul (jéva) is thus completely untenable. The text (sa aikñata) that explains that the creator thinks is thus very appropriate if it is understood that the original cause, the controller of the material energy that creates this world, is in fact the individual soul ( jéva).
Siddhänta: In response to this:
Sütra 16
jagad-väcitvät
jagat - the world; väcitvät - because of the word.
(The word Brahman here means the Supreme Personality of Godhead, because the word "karma" here should be understood) to mean "jagat" (creation).
Purport by Çréla Baladeva Vidyäbhüñaëa
The word Brahman here does not mean the kñetrajïa (individual spiritual soul) described in the
Pürvapakña: If someone objects "Because it mentions mukhya-präëa (the chief breath of life) the Brahman here must be the jéva and not anyone else," then he replies:
Sütra 17
jéva-mukhya-präëa-liìgän neti cet tad-vyäkhyätam
jéva - the individual spiritual entity; mukhya - the chief; präëa - breath of life; liìgän - because of the characteristics; na - not; iti - thus; cet - if; tad - that; vyäkhyätam - has been explained.
If the objection is raised that the jéva or chief breath of life is described as Brahman in this passage, then I say, "No. This has already been explained (in 1.1.31)."
Purport by Çréla Baladeva Vidyäbhüñaëa
In sütra 1.1.31, which dealt with the conversation of Indra and Pratardana, this question was conclusively decided. There it was explained that in a passage where in both the beginning and the end Brahman was explicitly named, what in the beginning may seem perhaps by its characteristics to refer to the jévas or something else (without them being explicitly named) must be taken as referring to Brahman also. This passage from the Kauñétaké Upaniñad begins with the words brahma te braväëi (Now I will tell you about Brahman), and ends with the words sarvän päpmäno 'pahatya sarveñäà bhütäänäà çreñöham ädhipatyaà paryeti ya eva veda (A person who understands this becomes free from all sins. He becomes the king of all men). Because of these words understood according to the explanation given in the conversation of Indra and Pratardana (1.1.31) and because of the other arguments given here the words yasya caitat karma in this passage of Kauñétaké Upaniñad should not be understood to refer to anything other than Brahman, the Personality of Godhead.
Saàçaya: Certainly you may connect the words karma and
Sütra 18
anyärthaà tu jaiminiù praçna-vyäkhyänäbhyäm api caivam eke
anya - another; arthaà - meaning; tu - but; jaiminiù - Jaimini; praçna - with the questions; vyäkhyänäbhyäm - and answers; api - also;ca - and; evam - in this way. eke - some.
Jaimini thinks these questions and answers convey a different meaning and some versions of the text also give a different meaning.
Purport by Çréla Baladeva Vidyäbhüñaëa
The word tu (but) is used here to dispel doubt. The description of the jéva here has a different meaning. Jaimini considers that this passage explains that Brahman and the jéva are different. Why? Because of the questions and answers in this passage. The questions ask about the living soul, sleeping and awake, who is different from the life-breath. The text reads: kvaiña etad bäläke puruña çayiñöa kva vä etad abhüt kuta etad agät (O Bäläké, where does this person rest while he sleeps? From where does he come when he wakes?) In this question the difference between Brahman and the jéva may be clearly seen. The answer is given yadä suptaù svapnaà na kaïcana paçyati tathäsmin präëa evaikadhä bhavati (When he sleeps without seeing a dream he becomes one with the life-breath). The passage etasmäd ätmanaù präëä yathäyatanaà vipratiñöante präëebhyo devä devebhyo lokäù (From that Supreme Self the breath of life comes. From the breath of life the demigods come. From the demigods the planets come.) shows the difference between Brahman and the jéva. The word präëa here means Lord Paramätmä because Paramätmä is famous as the resting-place of dreamless sleep. Into Him the jévas merge and from Him they become manifested again. The meaning of the following passage is that the näòés are merely the gateways leading to the realm of sleep. The Paramätmä should be understood to be the realm where the sleepy jéva sleeps and from which the jéva emerges to enjoy (in wakefulness). In the Väjasaneyé recension of this conversation between Bäläké and Ajätaçatru the jéva is described as vijïänamaya full of knowledge and Brahman is clearly distinguished from him. In that reading the question is:
ya eña vijïänamayaù puruñaù kvaiña tadäbhüt kuta etad ägät (O Bäläké, where does this person full of knowledge rest while he sleeps? From where does he come when he wakes?) and the answer is given: ya eño 'ntar hådaya äkäças tasmin çete (He rests in the sky within the heart). In this way the Supreme Personality of Godhead is the object of knowledge taught in this passage.
Adhikaraëa 6
The "Ätmä" of Båhad-äraëyaka Upaniñad 4.5 is Brahman and Not Jéva
Introduction by Çréla Baladeva Vidyäbhüñaëa
In the Båhad-äraëyaka Upaniñad 4.5.6 Yäjïavalkya teaches his wife, Maitreyé: na vä are patyuù kämäya patiù priyo bhavati "A husband is not dear because the wife loves the husband. A husband is dear because she loves the Self."
He also says:
na vä are sarvasya kämäya sarvaà priyaà bhavati ätmanas tu kämäya sarvaà priyaà bhavati "Everything is not dear because one loves everything. Everything is dear because one loves the Self."
Again, he says:
ätmä vä are drañöavyaù çrotavyo mantavyo nididhyäsitavyo maitreyy ätmano vä are darçanena çravaëena matyä vijïänena idaà sarvaà viditam "The Self should be seen, heard, worshiped, and always meditated on. O Maitreyé, by seeing, hearing, worshiping, and understanding the Self, everything becomes known." Saàçaya: In this passage which self is to be understood: the jéva (individual spirit soul) described in the Kapila-tantra, or the Paramätmä (the Supreme Personality of Godhead)?
Pürvapakña: Because in this passage he describes the love of husband and wife and because in the middle of the passage he says: etebhyo bhütebhyaù samutthäya täny evänuvinaçyati na pretya-saàjïästi (He leaves the material elements, his body is destroyed, he dies and is no longer conscious), words that clearly describe a resident of the material world who is subject to birth and death, and because at the end he says: vijïätäram are kena vijänéyät (How should we understand the person who is the knower?) this passage should be interpreted to describe the jéva, who is the knower described in the Kapila-tantra. One may object: "But it says that by knowing the Self everything becomes known. Certainly this refers to the Paramätmä and not the jéva." but this objection is not valid. The jéva takes birth in this world with an aim to enjoy and one may figuratively say that by knowing the
This passage canot refer to the jéva because the text says amåtatvasya tu näçästi vittena (By knowing Him one becomes immortal). Because it is only by knowing the Paramätmä that one becomes immortal, how can this passage refer to the jéva?" This objection is also not valid because by understanding that the jéva is by nature different from matter one may also attain immortality. In the same way all descriptions in this passage that seem to refer to Brahman should be understood to refer to the jéva . In this way this entire passage describes the jéva . In this way it should be understood that the material nature, which is under the control of the jéva, is the original cause of the world.
Siddhänta: In this matter:
Sütra 19
väkyänvayät
väkya - statement; anvayät - because of the connection.
The context of this passage proves that Brahman is the object of discussion.
Purport by Çréla Baladeva Vidyäbhüñaëa
In this passage the Paramätmä, and not the jéva of the Kapila-tantra, is described. Why? Because in the context of the whole passage, including what precedes and follows this quote, that is the appropriate interpretation. Three sages also confirm this interpretation:
Sütra 20
pratijïä-siddher liìgam äçmarathyaù
pratijïä - of the promise; siddher - of the fulfillment; liìgam - the mark; äçmarathyaù - Açmarathya.
Äçmarthya (maintains that the Self here is Paramätmä because only in that way) is the promise (that by knowledge of the Self everything is known) fulfilled.
Purport by Çréla Baladeva Vidyäbhüñaëa
Äçmarathya maintains that the promise ätmano vijïänena sarvaà viditam (By knowledge of the Self everything is known) indicates that the Self referred to here is the Paramätmä. It is not taught here that by knowledge of the jéva everything becomes known. On the other hand by knowledge of the cause of all causes everything becomes known. It is not possible to interpret these words in a figurative way because after promising that by knowing the Self everything becomes known, in the passage beginning brahma taà parädät (One who thinks the brähmaëas rest in a place other than the Self is spurned by the
Pürvapakña: The objection may be raised: Because the Self in this passage is described as the object of love for the husband and other persons, this self must be the jéva bound to the cycle of repeated birth and death and not the Paramätmä. It cannot be said that the Self described here must be the Paramätmä because that interpretation answers the promise (of Yäjïavalkya to speak certain words), nor can it be said that the Self here must be the Paramätmä because this Self is the shelter of the devotees, the creator of everything, all-powerful, and the origin of transcendental bliss. The jéva may also be these things, as the
Siddhänta: Fearing that the opponent may speak these words, he says:
Sütra 21
utkramiñyata evaà bhäväd ity auòulomiù
utkramiñyataù - of a person about to depart; evam - in this way; bhävät - from this condition; iti - thus;auòulomiù - Auòulomi.
Auòulomi maintains that one about to become liberated attains the transcendental qualities of the Lord.
Purport by Çréla Baladeva Vidyäbhüñaëa
The word utkramiñyataù here means a person who by following spiritual practices attains the Paramätmä.
Evaà bhävät means "because of being dear to everyone." Ätmä means "Paramätmä." This is the opinion of Auòulomi. The passage patyuù kämäya patiù priyobhavati (A husband is not dear because the wife loves the husband. A husband is dear because she loves the Self) means that if a wife thinks "By my own power I shall become dear to my husband" her husband will not love her. However, if the wife loves the Paramätmä, then Lord Paramätmä will make everyone love this devotee-wife. The word käma here means "desire" and
kriyärthopapadasya ca karmaëi sthäninaù (The dative case is used for the object of a verb understood but not expressed. In the dative two verbs are used together and the action is in the future). In other words this passage (patyuù kämäya) of the Båhad-äraëyaka Upaniñad means "When He is worshiped with devotion, the Supreme Personality of Godhead makes everything a source of happiness for His devotees." This is corroborated by the following statement of Çrémad-
akiïcanasya däntasya
çäntasya sama-cetasaù
mayä santuñöa-manasaù
sarväù sukhamayä diçaù
"For a person who is renounced, self-controlled, peaceful, equal to all, and who finds his happiness in Me, every place in this world is full of joy."
The passage patyuù kämäya may also be interpreted to mean "Trying to please the husband does not please him. Only when the wife tries to please the Paramätmä does the husband become pleased." This interpretation is corroborated by the following statement of Çrémad-
präëa-buddhi-manaù-svätma-
däräpatya-dhanädayaù
yat-samparkät priyä äsaàs
tataù ko 'nyaù paraù priyaù
"Our life, property, home, wife, children, house, country, society, and all paraphernalia which are very dear to us are expansions of the Supreme Personality of Godhead. Who is more dear to usthan the Supreme Person?"
In this interpretation the word käma means "happiness" and the dative case is used in the same sense as the previous interpretation. This interpretation means that by the will of the Paramätmä, by the nearness of the Paramätmä, or by the touch of the Paramätmä, even what is ordinarily unpleasant becomes blissful. Therefore when the Båhad-äraëyaka Upaniñad says ätmä vä are drañöavyaù (The Self should be seen), the word ätmä means the dear Lord Hari. It is not possible to interpret the word
Although Auòulomi is a nirguëa-ätmavädé (impersonalist) as will be explained later on in the words ( Vedanta-sütra 4.4.6) citi tan-mätreëa tad-
Our opponent may say: So be it. However, in the same
How do you reconcile this statement with your interpretation of the word ätmä in this
To answer this doubt he says:
Sütra 22
avasthiter iti käçakåtsnaù
avasthiter - because of residence; iti - thus;käçakåtsnaù - Käçakåtsna.
This passage refers to Paramätmä, for Paramätmä resides within the jéva. This is the opinion of Käçakåtsna.
Purport by Çréla Baladeva Vidyäbhüñaëa
In this statement the word avasthiteù (residing) which refers to the Paramätmä, the Great Being who is different from the jéva, and who is described as vijïäna-ghana (full of knowledge), teaches that the Paramätmä is different from the jéva and resides within him. Käçakåtsna considers that because the Paramätmä and the jéva are different the words
- Båhad-äraëyaka Upaniñad 4.5.4) Asked this question about the means to attain liberation, the sage answered:
ätmä vä are drañöavyaù çrotavyo mantavyo nididhyäsitavyo maitreyy ätmano vä are darçanena çravaëena matyä vijïänena idaà sarvaà viditam
"The Self should be seen, heard, worshiped, and always meditated on. O Maitreyé, by seeing, hearing, worshiping, and understanding the Self, everything becomes known." In this way he explains that the worship of Paramätmä is the way to attain liberation. Then he says:
sa yathä dundubher hanyamänasya bähyäï chabdäï chakruyäd grahaëäya dundubhes tu grahaëena dundubhy-äghätasya vä çabdo gåhétaù
"As the sounds of a drum when beaten cannot be seized externally, although when the drum or the player of the drum are seized then the sounds are also seized). Thus, in a very general way he explains the proper method of worshiping the Paramätmä: sense-control.
He continues in the following words:
sa yathärdhraidho 'gner abhyähitasya påthag dhümä viniçcaranty evaà vä are 'sya mahato bhütasya niçväsitam etad yad åg vedo yajur vedaù säma-vedo 'tharväìgirasa itihäsaù puräëaà vidyä upaniñadaù çlokäù süträëy
anuvyäkhyänäni vyäkhyänänéñöaà hutam äçitaà päyitam ayaà calokaù paraç ca lokaù sarväëi ca bhütäny asyaikaitäni sarväëi niçvasitäni. sa yathä sarväsäm apäà samudra ekäyanam evaà sarveñäà sparçänäm tvacaikäyanam evaà sarveñäà rasänäà jihvaikäyanam evaà sarveñäà gandhänäà näsikaikäyanam evaà sarveñäà rüpäëäà cak.sur ekäyanam evaà sarveñäà çabdänäàçrotram ekäyanam evaà sarveñäà saìkalpänäà mana ekäyanam evaà sarväsäà vidyänäà hådayam ekäyanam evaà sarveñäm karmaëäà hastäv ekäyanam evaà sarveñäm änandänäà upastha ekäyanam evaà sarveñäàvisargäëäà päyur ekäyanam evaà sarveñäm adhvanäà pädäv ekäyanam evaà sarveñäà vedänäà väg ekäyanam
"As smoke comes from a fire made with wet fuel, the Åg Veda, Säma Veda, Yajur Veda, Atharva Veda, Puräëas, Itihäsas, Vidyäs, Upaniñads, çlokas, sütras, vyäkhyäs, and anuvyäkhyäs, come from the breath of the Supreme Person. As the ocean is the sole resting place of all waters, so the skin is the sole resting-place of all tactile sensations, the nose is the sole resting-place of all fragrances, the tongue is the sole resting-place of all tastes, the eyes are the sole resting-place of all forms, the ears are the sole resting-place of all sounds, the mind is the sole resting-place of all thoughts and desires, the heart is the sole resting place of all knowledge, the hands are the sole resting-
sa yathä saindhava-khilya udake präptam udakam evänuléyate na häsyodgrahaëäyaiva syäd yato yatas tv ädéta lavaëam evaivaà vä. are idaà mahad bhütam anantam apäraà vijïäna-ghana evaitebhyo bhütebhyaù samutthäya täny evänuvinaçyati
"As a little salt merges into water and cannot be again extracted from it, although the water itself becomes salty, so does this great being, limitless, endless, and full of knowledge, rise from these elements and then vanish into them."
In this way he explains that the supreme object of worship is immanent: always near to the jéva. In the words etebhyo bhütebhyaù samutthäya täny evänuvinaçyati (So does this great being, limitless, endless, and full of knowledge, rise from these elements and then vanish into them) he describes the non-devotees who do not worship the Lord, who mistake the external material body for the self, who at the time of death remain in the cycle of repeated birth and death, and for whom the Supreme Lord remains invisible, hidden within the material elements.
The words na pretya saàjïästi (After death he becomes free of the world of names) describe the devotee when he leaves the material body and attains liberation. At that time the liberated devotee becomes aware of his real spiritual identity. He then considers all material designations to be the same and he no longer thinks of himself as a human being, demigod, or any other kind of material being.
The words
yatra hi dvaitam iva bhavati tad itara itaraà paçyati tad itara itaraà jighrati tad itara itaraà rasayate tad itara itaram abhivadati tad itara itaraà çåëoti tad itara itaraà manute tad itara itaraà spåçati tad itara itaraà vijänäti yatra tv asya sarvam ätmaiväbhüt tat tena kaà paçyet tat tena kaà jighret tat kena kaà rasayet tat kena kam abhivadet tat kena kaà çåëuyät tat kena kaà manvéta tata tena kaà spåçet tat tena kaà vijänéyät
(Where there is duality one sees another, smells another, tastes another, offers respect to another, hears another, thinks of another, touches another, and is aware of another. But for one for whom the Supreme Self is everything how can he see another? How can he smell another? Hopw can he taste another? How can he offer respect to another? How can he hear another? How can he think of another? How can he touch another? How can he be aware of another?) explain how the liberated jéva takes shelter of the the Paramätmä.
The words yenedaà sarvaà vijänäti taà kena vijänéyät (How can a person, even if he understands the entire world, understand Him?) teach that it is very difficult to understand the Supreme Lord. The words vijïöäram are kena vijänéyät (How can one understand the Supreme Knower?) mean "How can one understand the all-knowing Supreme Personality of Godhead without first worshiping Him and attaining His mercy? There is no other way than this." In this way the worship of the Supreme Personality of Godhead is described as the actual means of liberation. The speaker of the Upaniñad concludes by declaring that actual liberation is the same as attaining the Paramätmä. From all this it may be understood that this passage of the Båhad-äraëyaka Upaniñad describes the Paramätmä and not the puruña as described in the Kapila-tantra, or the material nature controlled by the puruña.
Adhikaraëa 7
Brahman is Both Primary and Secondary Cause
Introduction by Çréla Baladeva Vidyäbhüñaëa
Viñaya: Now that he has refuted the atheistic pradhäna theory, he will refute some theistic theories and prove that all scriptural descriptions of the cause of the universe refer to the Supreme Brahman.
Let us consider the following scriptural passages.
tasmäd vä etasmäd ätmana äkäçaù sambhütaù
"From ätmä the sky was manifested."
- Taittiréya Upaniñad 2.1.1 yato vä imäni bhütäni jäyante
"From the Supreme these creatures were born."
- Taittiréya Upaniñad 2.1.1
sad eva saumyedam agra äséd ekam evädvitéyaà tad aikñata bahu syäm prajäyeya
"O gentle one, in the beginning was the Supreme, who was one without a second. He thought: Let me become many. Let me become the father of many."
- Chändogya Upaniñad 6.2.1
sa aikñata lokän nu såjä
"He thought: Now I shall create the worlds."
- Aitareya Upaniñad 1.1.2
Saàçaya: Should Brahman be considering the Primary Cause or the ingredient of the creation? Because the
(He thought: "Now I shall create the worlds."), because of their clear explanation that the Lord's thinking precedes the creation, show that the Lord is the Primary Creator in the same way a potter is the creator of pots. Because the creation itself and the ingredients of which it is made must have the same nature, the ingredient of the material creation must be the material energy (prakåti). It is not possible to say that the Primary Cause of creation is identical with the ingredients of the creation. In the material world made of dull matter the ingredients are earth and the other elements and the
vikära-jananém ajïäà
añöa-rüpäm ajäà dhruvam
dhyäyate 'dhyäsitä tena
tanyate preritä punaù
süyate puruñärthaà ca
tenaivädhiñöhitä jagat
gaur anädy-antavaté sä
janitré bhüta-bhäviné
sitäsitä ca raktä ca
sarvakäm adhunä vibhoù
pibanty enäm aviñamäm
avijïätäù kumärakäù
ekas tu pibate devaù
svacchando 'tra vaçänugäm
dhyäna-kriyäbhyäà bhagavän
bhuìkte 'sau prasabhaà vibhuù
sarva-sädhäraëéà dogdhréà
péyamänäà tu yajvabhiù
catur-viàçati-saìkhyäkaà
avyaktaà vyaktam ucyate
"The Supreme Personality of Godhead meditates on the unborn, eternal, unintelligent material nature ( prakåti), who has eight forms, and by His order the material nature creates the material worlds and the various goals of life adopted by the living entities. Material nature is a beginningless, endless cow, the mother of the worlds. Without knowing, her children, the creatures in goodness, passion, and ignorance all drink her nourishing milk. The one independent, all-powerful Supreme Personality of Godhead strongly enjoys her with thought and deed, she who is the milk-giving mother of all, who is drunk by the performers of sacrifice, and who is said to be both the unmanifested and the manifested divided into 24 elements."
Furthermore, the Viñëu Puräëa says:
yathä sannidhi-mätreëa
gandhaù kñobhäya jäyate
manaso nopakartåtvät
tathäsau parameçvaraù
sannidhänäd yathäkäça-
kälädyäù käraëaà taroù
tathaiväparigämena
viçvasya bhagavän hariù
nimitta-mätram eväsau
såñöänäà sarga-karmaëi
pradhäna-käriëé bhütä
yato vai såjya-çaktayaù
"When there is a fragrant flower before someone, the fragrance is touched by the smelling power of the person, yet the smelling and the flower are detached from one another. There is a similar connection between the material world and the Supreme Personality of Godhead: actually He has nothing to do with this material world, but He creates by His glance and ordains. In summary, material nature, without the superintendence of the Supreme Personality of Godhead, cannot do anything. Yet the Supreme Personality is detached from all material activities."
For these reasons whatever scriptural passages state that Brahman is the ingredient of the creation should be interpreted to have a different meaning. SiddhäntaTo this argument:
Sütra 23
prakåtiç ca pratijïä dåñöäntänuparodhät
prakåtiù - material nature; ca - and; pratijïä - theproposition to be proved; dåñöänta - example; anuparodhät - because of not contradicting.
Brahman is also the material nature (prakåti) because this view is not contradicted by the statements and examples (given in the scriptures).
Purport by Çréla Baladeva Vidyäbhüñaëa
Brahman is the material nature (prakåti), the ingredient of the world. How is that? It is so because
Because this view is not contradicted by the statements and examples of the scriptures." An example may be given from the Chändogya Upaniñad 6.1.3:
çvetaketo yan nu saumyedaà mahä-manä anücäna-mäné stabdho 'sy uta tam ädeçam apräkñér yenäçrutaà çrutaà bhavaty amataà matam avijïätaà vijïätam ity eka-vijïänena sarva-vijïäna-viñayä pratijïä
"Gentle Çvetaketu, you are now very proud and arrogant, thinking yourself a great Vedic scholar. Did you ask for the teaching that makes the unheard heard, the unthinkable thinkable, and the unknown known?" Here the statement is the existence of a single teaching, the knowledge of which makes everything known. This teaching must be about the ingredient of the world for only that knowledge would not contradict the description in this passage. That ingredient of the world is not different from the original creator of the world. They are one, unlike the pot and the potter, which are different from each other. The following example is given (Chändogya Upaniñad 6.1.10): yathä saumyaikena måt-piëòena sarvaà måë-mayaà vijïätaà syät "O gentle one, as by knowing the nature of clay, everything made of clay becomes known, in the same way by understanding this one teaching everything becomes known."
These words of the çruti must refer to the ingredient of the world. they cannot refer to only the original creator of the world, for by understanding only the potter one does not understand the pot. Therefore, to avoid contradicting these words of the scripture, it must be concluded that Brahman is not only the original creator of the world, but the ingredient of which the world is made as well.
Sütra 24
abhidhyopadeçäc ca
abhidhya - will; upadeçäc - because of the teaching; ca - and.
Because (the scriptures) teach (that in this age the world was created by His) will and (in previous creations the world was also created by His will, it must be concluded that Brahman is both the original cause of creation and the ingredient of the creation as well).
Purport by Çréla Baladeva Vidyäbhüñaëa
In this sütra the word ca (and) means "and many other things that are not explicitly mentioned here." The Taittiréya Upaniñad (2.6.1) explains:
so 'kämayata bahu syäà prajäyeya sa tapo 'tapyata tapas taptvä idaà sarvam asåjat. yad idaà kiïcana tat såñövä tad evänupräviçat. tad anupraviçya sac ca tyac cäbhavat.
"He desired: I will become many. I will father many children. He performed austerities and created everything. Then He entered within the world He had created. After He entered He became all that is manifest and all that is unmanifest."
Because it is here taught that by His own desire He resides as Paramätmä within all conscious living entities and unconscious matter, and because it is also taught here that he is the creator of everything, it must be concluded that He is both the ingredient of the which the creation is made and the original creator and as well.
Sütra 25
säkñäc cobhayämnänät
säkñät - directly; ca - certainly; ubhaya - both; ämnänät - because of direct statement.
(Brahman is both creator and the ingredient of creation) because both (truths) are directly stated (in the scriptures).
Purport by Çréla Baladeva Vidyäbhüñaëa
The word ca here means "certainly." The Taittiréya Brähmaëa (2.8.9.6) explains:
kiàsvid vanaà ka u sa våkña äsét
yato dyävä-påthivé niñöatakñuù
maëéñiëo manasä påcchataitat
yad adhyatiñöhad bhuvanäni dhärayan
brahma vanaà brahma sa våkña äsét
yato dyävä-påthivé niñöatakñuù
manéñiëo manasä prabravémi
vo brahmädhyatiñöhad buvanäni dhärayan
"What was the forest? What was the tree? From what tree in what forest did He fashion heaven and earth? Ask these questions, O wise ones. Where did He stand when He created the worlds? Brahman was the forest. Brahman was the tree. From Brahman He created heaven and earth. O wise ones, I tell you, He stood on Brahman when He created the worlds."
These questions and answers clearly show that Brahman is both the creator and the ingredient from which the creation is made. From the tree-ingredient the creation, designated by the word "heaven and earth" comes. The word
Sütra 26
ätma-kåteù pariëämät
ätma - self; kåteù - because of making; pariëämät - becauseof transformation.
(Brahman is both the creator and the ingredient of the creation) because He transformed Himself (into the world).
Purport by Çréla Baladeva Vidyäbhüñaëa
The Taittiréya Upaniñad (2.6.2) says:
so 'kämayata "He desired: I shall become many." It also says (2.7.1):
tad ätmänaà svayam akuruta "He created the world from His own Self." In this way the scriptures explain that Brahman is both the creator and the ingredient from which the creation is made. Someone may object: How can the eternally-perfect creator be also the creation? To answer this objection he says pariëàät (because He has transformed Himself). This does not contradict the changelessness of Brahman for a certain kind of transformation is not incompatible with changelessness. Here is the truth of this. In the following passages the
paräsya çaktir vividhaiva çruyate
"The Supreme has many potencies."
- Çvetäçvatara Upaniñad 6.8
pradhäna-kñetrajïa-patir guëeçaù
"The Supreme Personality of Godhead is the master of
- Çvetäçvatara Upaniñad 6.16 The småti (Viñëu Puräna) also explains:
viñëu-çaktiù parä proktä
kñetrajïäkhyä tathä parä
avidyä-karma-saàjïänyä
tåtéyä çaktir ucyate "The potency of Lord Viñëu is summarized in three categories: namely the spiritual potency, the living entities, and ignorance. The spiritual potency is full of knowledge; the living entitles, although belonging to the spiritual potency, are subject to bewilderment; and the third energy, which is full of ignorance, is always visible in fruitive activities." In this way the scriptures explain that Brahman is both the creator and the ingredient of which the creation is made. He is the first (the creator) by the agency of His spiritual potency and He is the second (the ingredient of which the creation is made) by the agency of the other two potencies. This interpretation is confirmed by the aphorism sa-viçeñeëa vidhi-niñedhau viçeñaëam upasaìkrämate (an adjective describes both what a noun is and what it is not).
The scriptures also explain (Çvetäçvatara Upaniñad 4.1):
ya eko 'varëo bahudhä çakti-yogäd
varëän anekän nihitärtho dadhäti
vi caiti cänte viçvam ädau sa devaù
sa no buddhyä çubhayä saàyunaktau
"May the one, unrivalled Supreme Personality of Godhead, who for His own purpose created the many varieties of living entities by the agency of His potencies, who created everything in the beginning and into whom everything enters at the end, grant pure intelligence to us."
As the supreme unchangeable the Supreme Brahman is the original cause of creation, and as the pariëämi (the transformable) Brahman is also the ingredient of which the creation is made. In His subtle nature Brahman is the creator and in His nature as gross matter He is the creation itself. In this way it is established that the Supreme Brahman is both creator and creation. The creation is thus like a lump of clay that may be shaped in different ways. The word pariëämät (because of transformation) in this sütra clearly refutes the theory that declares the material world a
Sütra 27
yoniç ca hi géyate
yoniù - the place of birth; ca - also; hi - indeed;géyate - is declared.
(The scriptures) declare that (Brahman is the) womb (from which the material world was born).
Purport by Çréla Baladeva Vidyäbhüñaëa
The çruti-çästra explains:
yad bhüta-yonià paripaçyanti dhéräù
"The wise see that Brahman is the womb from which everything was born."
- Muëòaka Upaniñad 1.1.6
kartäram éçaà puruñaà brahma-yonim
"The Supreme Personality of Godhead is the original creator, the womb from which everything was born."
- Muëòaka Upaniñad 3.1.6
In these verses the word yonim (womb) describes Brahman as the ingredient of creation and the words
påthivé yonir oñadhi-
"The earth is the womb from which the trees and plants are born."
In both common sense and Vedic revelation the creator and the ingredients from which the creation is made are considered are always considered different and it is not possible to say that the creator and the ingredient of which his creation is made are identical. However, the previously quoted passages from the çruti clearly explain that in this case Brahman is both the creator and the ingredient of which His creation is made.
Adhikaraëa 8
All Names Are Names of Lord Viñëu
Introduction by Çréla Baladeva Vidyäbhüñaëa
Someone may object: Many passages in the scriptures do not support your conclusion at all.
This adhikaraëa is written to dispel this doubt. The Çvetäçvatara Upaniñad explains:
kñaraà pradhänam amåtäkñaraù haraù
"Material nature is in constant flux and the Supreme, Lord Hara is eternal and unchanging." (1.10)
eko rudro na dvitéyäya tasthuù
"Lord Rudra is the Supreme. He has no rival." (3.2)
yo devänäà prabhavaç codbhavaç ca
viçvädhiko rudraù çivo maharñiù
"Lord Çiva, who is known as Rudra, is the omniscient ruler of the universe. He is the father of all the demigods. He gives the demigods all their powers and opulences." (3.4)
yadä tamas tan na divä na rätrir
na san na cäsac chiva eva kevalaù
"When the final darkness comes and there is no longer day or night, when there is no longer being and non-being, then only Lord Çiva exists." (4.18)
The scriptures also explain:
pradhänäd idam utpannam
pradhänam adhigacchati
pradhäne layam abhyeti
na hy anyat käranaà matam
"From pradhäna this material world was born. This world knows only pradhäna. This world merges into pradhäna at the time of annihilation. Nothing else is the cause of this world."
jéväd bhavanti bhütäni
jéve tiñöhanty acaïcaläù
jéve ca layam icchanti
na jévät käraëaà param
"From the jéva all the elements of this world have come. In the jéva they rest without moving, and they finally merge into the jéva. Nothing else is the cause of this world."
Saàçaya: Should Hara and the other names given in thesequotes be understood in their ordinary senses, as names of Lord Çiva, pradhäna, and jéva, or should they all be understood to be names of the Supreme Brahman?
Pürvapakña: The names should all be understood in their ordinary senses, as names of Lord Çiva,
Sütra 28
etena sarve vyäkhyätä vyäkhyätäù
etena - in this way; sarve - all; vyäkhyätäù - explained; vyäkhyätäù - explained.
All (words in the scriptures) should be interpreted to agree with the explanation (that the Supreme Brahman is the original cause).
Purport by Çréla Baladeva Vidyäbhüñaëa
In this sütra the word etena means "according to the explanations already given,"
The Bhälvaveya-çruti explains:
nämäni viçväni na santi loke
yad äviräsét puruñasya sarvam
nämäni sarväëi yam äviçanti
taà vai viñëuà paramam udäharanti
"The names of this world are not different from Him. All names in this world are names of the Supreme Personality of Godhead. All names refer to Him, Lord Viñëu, whom the wise declare is the Supreme Personality of Godhead." Vaiçampäyana Muni explains that all these names are names of Lord Kåñëa. The Skanda Puräëa also explains:
çré-näräyaëädéni nämäni vinänyäni rudrädibhyo harir dattavän
"Except for Näräyaëa and some other names, Lord Hari gave away His names to Lord Çiva and the other demigods."
This is the rule that should be followed: When the ordinary sense of these names does not contradict the essential teaching of the Vedas, the ordinary meaning should be accepted. When the ordinary sense of these names does contradict the teaching of the Vedas, these names should be understood to be names of Lord Viñëu.
The repetition of the last word (vyäkyätäù) here indicates the end of the chapter.
sarve vedäù paryavasyanti yasmin
satyänantäcintya-çaktau pareçe
viçvotpatti-sthema-bhaìgädi-léle
nityaà tasmin nas tu kåñëe matir naù
On Lord Kåñëa, who is the final goal taught by all the
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