गोविन्द भाष्य (श्रील बलदेव विद्याभूषण - अचिन्त्यभेदाभेद वेदान्त ब्रह्मसूत्र भाष्य सटीक)

The Taittirīya Upaniṣad (2.6.1) explains: so 'kāmayata bahu syāṁ prajāyeya sa tapo 'tapyata tapas taptvā idaṁ sarvam asṛjat. yad idaṁ kiñcana tat sṛṣṭvā tad evānuprāviśat. tad anupraviśya sac ca tyac cābhavat. "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 Paramātmā 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. Sūtra 25 sākṣāc cobhayāmnānāt sākṣāt -directly; ca-certainly; ubhaya-both; āmnānāt-because of direct statement. (Brahman is both creator and the ingredient of creation) because both (truths) are directly stated (in the scriptures). Purport by Śrīla Baladeva Vidyābhūṣaṇa The word ca here means "certainly." The Taittirīya Brāhmaṇa (2.8.9.6) explains: kiṁsvid vanaṁ ka u sa vṛkṣa āsīt yato dyāvā-pṛthivī niṣṭatakṣuḥ manīṣiṇo manasā pṛcchataitat yad adhyatiṣṭhad bhuvanāni dhārayan brahma vanaṁ brahma sa vṛkṣa āsīt yato dyāvā-pṛthivī niṣṭatakṣuḥ manīṣiṇo manasā prabravīmi vo brahmādhyatiṣṭhad bhuvanāni dhārayan

"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 niṣṭatakṣuḥ means "the Supreme Personality of Godhead created." Although niṣṭatakṣuḥ is plural, the opposite, the singular, is intended here. This is a use of Vedic poetic license. The questions "What is the tree? What is the forest where the tree rests? Where does He stand when He created the worlds?" are asked in terms of the things of this world and the answers describe something beyond this world. In this way it may be understood that Brahman is both the creator and the ingredient of which the world is made. Sūtra 26 ātma-kṛteḥ pariṇāmāt ātma-self; kṛteḥ -because of making; pariṇāmāt-because of transformation. (Brahman is both the creator and the ingredient of the creation) because He transformed Himself (into the world). Purport by Śrīla Baladeva Vidyābhūṣaṇa The Taittirīya Upaniṣad (2.6.2) says: so 'kāmayata "He desired: I shall become many." It also says (2.7.1): tad ātmānaṁ 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 pariṇāmāt (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 śruti explains that Brahman has three potencies: parāsya śaktir vividhaiva śruyate "The Supreme has many potencies." Śvetāśvatara Upaniṣad 6.8 pradhāna-kṣetrajña-patir guṇeśaḥ "The Supreme Personality of Godhead is the master of pradhāna (material nature), kṣetrajña (the individual spirit souls), and guṇa (the three material modes)." Śvetāśvatara Upaniṣad 6.16 The smṛti (Viṣṇu Purāṇa) also explains: viṣṇu-śaktiḥ parā proktā kṣetrajñākhyā tathā parā avidyā-karma-saṁjñānyā tṛtīyā śaktir ucyate "The potency of Lord Viṣṇu 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-viśeṣeṇa vidhi-niṣedhau viśeṣaṇam upasaṅkrāmate (an adjective describes both what a noun is and what it is not). The scriptures also explain (Śvetāśvatara Upaniṣad 4.1): ya eko 'varṇo bahudhā śakti-yogād varṇān anekān nihitārtho dadhāti vi caiti cānte viśvam ādau sa devaḥ sa no buddhyā śubhayā saṁyunaktau

"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 pariṇāmī (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 pariṇāmāt (because of transformation) in this sūtra clearly refutes the theory that declares the material world a vivarta (illusion) that has no reality. The statement that the material world is an illusion superimposed on Brahman just as the existence of silver is an illusion superimposed on an oyster shell with a silvery sheen cannot be accepted because the oyster shell is an object that can be placed before the viewer, but Brahman, because it is all-pervading cannot be placed before the viewer and therefore an illusion cannot be superimposed on it. One may object that although the sky is all- pervading illusions may be superimposed on it. However, Brahman is not like the sky in the sense that the sky may be approached by the material observer but Brahman remains beyond the reach of the material senses and therefore an illusion cannot be superimposed on it. Furthermore, the existence of an illusion implies the existence of something different from the thing on which the illusion is superimposed. Without the existence of something separate there is no possibility of an illusion. In the end, therefore, the vivarta theory postulates the existence of something different from Brahman. This is the fault in their theory. When the scriptures state that the material world is an illusion it should be understood these words are are a device intended to create renunciation. This is the opinion of they who know the truth. The material world, however, displays a complicated structure of different elements grouped in categories of higher and lower, and in this way it is very much unlike an illusion, where nothing is very stable and one things is continually changing into another. In this way it may be understood that the vivarta theory (that the material world isd an illusion) is untrue and the pariṇāma theory (that the material world is a transformation of Brahman) is the truth taught in the Vedic scriptures. Sūtra 27 yoniś ca hi gīyate yoniḥ-the place of birth; ca -also; hi -indeed; gīyate-is declared. (The scriptures) declare that (Brahman is the) womb (from which the material world was born).

Purport by Śrīla Baladeva Vidyābhūṣaṇa The śruti-śāstra explains: yad bhūta-yoniṁ paripaśyanti dhīrāḥ "The wise see that Brahman is the womb from which everything was born." Muṇḍaka Upaniṣad 1.1.6 kartāraṁ īśaṁ puruṣaṁ brahma-yonim "The Supreme Personality of Godhead is the original creator, the womb from which everything was born." Muṇḍaka Upaniṣad 3.1.6 In these verses the word yonim (womb) describes Brahman as the ingredient of creation and the words kartāraṁ puruṣam (the Supreme Personality of Godhead, the original creator) describe Brahman as the creator. In this way Brahman is described as both the creator and the ingredient of which the creation is made. The word yoni (womb) means "the ingredient of which the creation is made." This is confirmed in the words: pṛthivī yonir oṣadhi-vanaspatīnām "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 śruti clearly explain that in this case Brahman is both the creator and the ingredient of which His creation is made. Adhikaraṇa 8 All Names Are Names of Lord Viṣṇu Introduction by Śrīla Baladeva Vidyābhūṣaṇa Someone may object: Many passages in the scriptures do not support your conclusion at all. This adhikaraṇa is written to dispel this doubt. The Śvetāśvatara Upaniṣad

explains: kṣaraṁ pradhānam amṛtākṣaraḥ haraḥ "Material nature is in constant flux and the Supreme, Lord Hara is eternal and unchanging." (1.10) eko rudro na dvitīyāya tasthuḥ "Lord Rudra is the Supreme. He has no rival." (3.2) yo devānāṁ prabhavaś codbhavaś ca viśvādhiko rudraḥ śivo maharṣiḥ "Lord Śiva, 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) yadā tamas tan na divā na rātrir na san na cāsac chiva eva kevalaḥ "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 Śiva exists." (4.18) The scriptures also explain: pradhānād idam utpannam pradhānam adhigacchati pradhāne layam abhyeti na hy anyat kāraṇaṁ matam "From pradhāna this material world was born. This world knows only pradhāna. This world merges into pradhāna at the time of annihilation. Nothing else is the cause of this world." jīvād bhavanti bhūtāni jīve tiṣṭhanty acañcalāḥ jīve ca layam icchanti na jīvāt kāraṇaṁ param "From the jīva all the elements of this world have come. In the jīva they rest without moving, and they finally merge into the jīva. Nothing else is the cause of this world." Saṁśaya: Should Hara and the other names given in these quotes be understood in their ordinary senses, as names of Lord Śiva, pradhāna, and jīva, or should they all be understood to be names of the Supreme Brahman? Pūrvapakṣa: The names should all be understood in their ordinary senses, as

names of Lord Śiva, pradhāna, and jīva. Siddhānta: The conclusion follows. Sūtra 28 etena sarve vyākhyātā vyākhyātāḥ etena -in this way; sarve -all; vyākhyātāḥ -explained; vyākhyātāḥ-explained. All (words in the scriptures) should be interpreted to agree with the explanation (that the Supreme Brahman is the original cause). Purport by Śrīla Baladeva Vidyābhūṣaṇa In this sūtra the word etena means "according to the explanations already given," sarve means "Hara and the other names," and vyākhyātāḥ means "should be understood to be names of the Supreme Brahman because all names are originally names of the Supreme Brahman." The Bhālvaveya-śruti explains: nāmāni viśvāni na santi loke yad āvirāsīt puruṣasya sarvam nāmāni sarvāṇi yam āviśanti taṁ vai viṣṇuṁ paramam udāharanti "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 Viṣṇu, whom the wise declare is the Supreme Personality of Godhead." Vaiśampāyana Muni explains that all these names are names of Lord Kṛṣṇa. The Skanda Purāṇa also explains: śrī-nārāyaṇādīni nāmāni vinānyāni rudrādibhyo harir dattavān "Except for Nārāyaṇa and some other names, Lord Hari gave away His names to Lord Śiva 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 Viṣṇu.

The repetition of the last word (vyākyātāḥ) here indicates the end of the chapter. sarve vedāḥ paryavasyanti yasmin satyānantācintya-śaktau pareśe viśvotpatti-sthema-bhaṅgādi-līle nityaṁ tasmin nas tu kṛṣṇe matir naḥ On Lord Kṛṣṇa, who is the final goal taught by all the Vedas, who is the master of unlimited and inconcievable transcendental potencies, who is the Supreme Personality of Godhead, and who in His own pastimes creates, maintains and destroys the material universes, may we always fix our hearts. Chapter 2 Pada 1 Mangalacarana By Śrīla Baladeva Vidyābhūṣaṇa duryuktika-droṇaja-bāṇa-vikṣataṁ* parīkṣitaṁ yaḥ sphuṭam uttarāśrayam sudarśanena śruti-maulim avyathaṁ vyadhāt sa kṛṣṇaḥ prabhur astu me gatiḥ (Translation 1) With His sudarśana-cakra Lord Kṛṣṇa protected (the great devotee) Parīkṣit, who within Uttarā's womb was wounded by the arrows of the wicked son of Droṇa. Lord Kṛṣṇa may him free from all suffering and enlightened him with the crest jewel of Vedic knowledge. I pray that Lord Kṛṣṇa may become my shelter. (Translation 2) With the perfect logic of His scriptural analysis, Kṛṣṇa Dvaipāyana Vyāsa protected the Upaniṣads, which contain the answers to all questions, and which were wounded by the arrows of the black crows of false logicians. Lord Vyāsa made the Upaniṣads free from all suffering. I pray that Lord Vyāsa may become my shelter. Note: By carefully using certain ambiguous words Śrīla Baladeva Visyābhūṣaṇa has composed this verse so it has two distinct meanings. Adhikaraṇa 1 The Saṅkhya Philosophy Refuted

Introduction By Śrīla Baladeva Vidyābhūṣaṇa Viṣaya---In the First Chapter was proved that the Supreme Personality of Godhead is faultless, is the master of unlimited inconceivable potencies, has unlimited transcendental virtues, is the Supersoul present everywhere, is different from everything, is the creator of the material world and the ingredient of which the creation is made, is the controller and master of everything, is the object of Vedānta study, and is described by all the Vedas. In the Second Chapter the arguments claiming that this Vedānta philosophy is contradicted by the smṛti- śāstra and by logic will be refuted, the sāṅkhya theory that pradhāna is the original cause of creation will be refuted with clear logic, and the Vedānta explanation of creation will be proved to be the only truth. These are the topics that will be described. In the beginning the idea that the śruti-śāstra contradicts the Vedānta view will be refuted. Saṁśaya---Is the view that the Supreme Personality of Godhead is the original cause of everything refuted by the sāṅkhya-smṛti or not? Pūrvapakṣa---According to Vedanta philosophy the saṅkhya-smṛti is untrue. The saṅkhya smṛti was written by the great sage Kapila as a commentary to explain the jñāna-kāṇḍa portion of the Vedas. He hoped in this way to teach the path of liberation. Kapila firmly approved of the agnihotra-yajñas and other rituals described in the karma-kāṇḍa portion of the Vedas. The śvetāśvatara Upaniṣad (5.2) glorifies him in the words ṛṣiṁ prasūtaṁ kapilaṁ (the great sage Kapila). In his Kapila-smṛti, which contains statements like atha tri-vidha-duḥkhātyanta- nivṛttir atyanta-puruṣārthaḥ (the complete cessation of the threefold miseries of the material world is the ultimate goal of human life) and na dṛṣṭārtha-siddhir nivṛtter apy anuvṛtti-darśanāt (The threefold miseries cannot be completely stopped by any method seen in this world, for whenever they are stopped it is seen that they always return) he explained in the words vimukta-mokṣārthaṁ svārthaṁ vā pradhānasya (the pradhāna creates the material world either to fulfill the living entities' material desires or grant them liberation), the words acetanatve 'pi kṣīravac ceṣṭitaṁ pradhānasya (although it is lifeless and unconscious, the pradhāna creates this world just as milk spontaneously creates cheese), and other statements of his writings, the truth that insentient pradhāna is the independent creator of the material universes. If the idea that the Supreme Personality of Godhead is the original cause of everything is accepted, then the statements of the Kapila-smṛti must be held to be useless. This is especially so because the Kapila- smṛti is a book of philosophy with the understanding of the ultimate truth as its sole objective. For this reason the Vedānta texts must be interpreted in such a way that they do not contradict the great Kapila-smṛti. This interpretation, even if it contradicts the Manu-smṛti and other smṛti- śāstras would not make these scriptures useless. Because these scriptures explain the karma-kāṇḍa portion of the Vedas, and because they explain the path of dharma (and not theoretical philosophy), they would not be made useless by contradicting their philosophical

basis. Siddhānta---To this argument he replies--- Sūtra 1 smṛty-anavakāśa-doṣa-prasaṅga iti cen nānya-smṛty- anavakāśa-doṣa-prasaṅgāt If someone objects that the Vedānta philosophy should not be accepted because it contradicts the Kapila-smṛti, then I say: No. The Kapila-smṛti should not be accepted because it contradicts the other smṛti-śāstras. Purport By Śrīla Baladeva Vidyābhūṣaṇa The word anavakāśa in this sūtra means "without any proper place." This means "useless and irrelevant." the sūtra says: If someone says "When interpreted literally, the Vedānta texts seem to denounce the Saṅkhya-smṛti as untrue. This is a great mistake. For this reason the Vedānta texts should be interpreted metaphorically (so not to contradict the saṅkhya- smṛti)," then I say no. Why? The sūtra says: anya-smṛty- anavakāśa-doṣa-prasaṅgāt (The Kapila-smṛti should not be accepted because it contradicts the other smṛti-śāstras). To reject the Manu- smṛti and the other smṛtis that follow the Vedānta philosophy and declare the Supreme Personality of Godhead to be the sole original cause of all causes is a great mistake. In these scriptures the Supreme Personality of Godhead is proved to be the original cause of the creation, maintenance, and destruction of the material universes. These scriptures do not accept Kapila's conclusions. In this question the Manu-smṛti (1.5-9) says: āsīd idaṁ tamo-bhūtam* aprajñātam alakṣaṇam apratarkyam avijñeyaṁ prasuptam iva sarvataḥ "The material universe was dark, unconscious, amorphous, inconceivable, and unknowable. It was as if completely asleep. tataḥ svayambhūr bhagavān* avyakto vyañjayann idam mahā-bhūtādi-vṛttaujāḥ prādurāsīt tamonudaḥ "The self-manifested Supreme Personality of Godhead, who had been unmanifested, then manifested within this world. He manifested the material elements and dispelled the darkness. yo 'sāv atīndriya-grāhyaḥ* sūkṣmo 'vyaktaḥ sanātanaḥ

sarva-bhūtamayo 'cintyaḥ sa eṣa svayam udbabhau "He who is beyond the reach of the material senses, who is subtle, unmanifested, eternal, inconceivable, and within whom everything rests, then personally appeared i this world. so 'bhidhyāya śarīrāt svāt* sisṛkṣur vividhāḥ prajāḥ apa eva sasarjādau tāsu bījam avāsṛjat "Desiring to create the many living beings from His own body, He meditated and then created the waters. In the waters He placed a seed. tad aṇḍam abhavad dhaimam* sahasrāṁśu-sama-prabham tasmin jajñe svayaṁ brahmā sarva-loka-pitāmahaḥ "That seed became a golden egg as splendid as the sun. In that egg was born the demigod Brahmā, the grandfather of all living beings." Parāśara Muni (Viṣṇu Purāṇa 1.1.31-32) also says: viṣṇoḥ sakāśād udbhūtaṁ* jagat tatraiva ca sthitam sthiti-saṁyama-kartāsau jagato 'sya jagac ca saḥ "From Lord Viṣṇu this material was manifested. In Him it rests. He controls it. This material world is His property, and He is this material world. yathorṇanābho hṛdayād* ūrṇāṁ santatya vaktrataḥ tayā vihṛtya bhūyas tāṁ grasaty evaṁ janārdanaḥ "As a spider creates a web within its chest and then manifests it from its mouth, so does Lord Viṣṇu manifest this world and then swallow it again." The other smṛtis also present the same view. They are not merely explanations of karma-kāṇḍa duties. They teach karma-kāṇḍa duites as a means to purify the heart so knowledge of the Supreme Personality of Godhead may arise there. In this way they may be understood as explanations of the jñāna-kāṇḍa portion of the Vedas. This effort to purify the heart is seen in the following statement of the Bṛhad- āraṇyaka Upaniṣad (1.5.4.22): tam etaṁ vedānuvacanena (By studying the Vedas and performing spiritual activities, the brāhmaṇas understand the Supreme Personality of Godhead). Although in some places they grant results such as the

attainment of rain, sons, or residence in Svargaloka, these results are intended to bring faith in the words of the Vedas. This is confirmed by the Kaṭha Upaniṣad (1.3.15) in the words sarve vedāḥ yat-padam āmananti (All the Vedas aspire to attain the feet of the Supreme Personality of Godhead) and the śrīmad- Bhāgavatam (2.5.15) in the words nārāyaṇa-parā vedāḥ (The Vedic literatures are made by and are meant for the Supreme Lord). Because it contradicts the conclusions of the Vedas, the Sāṅkhya-smṛti cannot properly explain the meanings of the Vedas. A text that agrees with the conclusions of the Vedas may properly explain the Vedas. The Sāṅkhya-smṛti does not even agree with the conclusion of the Vedas. The Sāṅkhya-smṛti invented by Kapila contradicts the Vedas. It is not a genuine scripture. Because it is thus worthless we do not fear to reject it. Even if it was written by a famous author, a book that contradicts the Vedas should not be accepted. There are many smṛtis presenting many different philosophies that are all worthless because they contradict the truths of the Vedas. Smṛti that contradicts the Vedas should be rejected, and smṛti that follows the teachings of the Vedas should be accepted. Using evidence from the smṛtis that support the Vedas, we shall refute the smṛtis that reject the Vedas. In this way we shall proclaim those smṛtis to be in error because they contradict the other smṛtis. The quotation from śvetāśvatara Upaniṣad (5.2) ṛṣiṁ prasūtaṁ kapilaṁ yas tam agre jñānair bibharti (The great sage Kapila is full of knowledge) does not give authority to the Sāṅkhya-smṛti. Because the Upaniṣads would not glorify a sage who opposed the Vedic conclusion, the Kapila here must be a person different from the author of the Sāṅkhya-smṛti. The Taittirīya Brāhmaṇa, however, considers Manu (the author of Manu- smṛti) an exalted authority in these words: yad vai kiñcana manur avadat tad bheṣajam (Whatever Manu has said is certainly the cure for the ills of this world). In the same way the smṛti says that by the mercy of Pulastya Muni and Vasiṣṭha Muni, the sage Parāśara (the author of the Viṣṇu Purāṇa) attained transcendental knowledge of the Supreme Personality of Godhead. However, the Kapila who wrote a book contradicting the Vedas, and who was born in the family of Agni, was an ordinary jīva bewildered by the illusory potency māyā. He was not the same Kapila who was born as the son of Kardama Muni and who was an incarnation of the Supreme Personality of Godhead, Lord Vāsudeva. This is so because the Padma Purāṇa says: kapilo vāsudevākhyaḥ* sāṅkhyaṁ tattvaṁ jagāda ha brahmādibhyaś ca devebhyo bhṛgv-ādibhyas tathaiva ca tathaivāsuraye sarvaṁ vedārthair upabṛṁhitam sarva-veda-viruddhaṁ ca kapilo 'nyo jagāda ha . . .sāṅkhyam āsuraye 'nyasmai kutarka-paribṛṁhitam

॥ श्रीवेदान्तदर्शनम् — द्वितीयाध्याये प्रथमः पादः (स्मृतिपादः) ॥ (स्मृत्यनवकाशाधिकरणशेषः — साङ्ख्यस्मृतिनिरासः) पूर्वपक्ष-सङ्गति-परिहारः — एको हि साक्षाद् भगवदवतारो वासुदेवाख्यो महर्षिः कपिलो यः स्वायम्भुवाय ब्रह्मणे देवेभ्य आसुरये भृग्वादये च श्रुत्यनुकूलं साङ्ख्यं प्रोवाच। अपरस्तु तत्समाननामा कश्चिद् निरीश्वरसाङ्ख्यप्रणेता कपिलः श्रुतिविरुद्धं कुतर्कमूलकं मतमासुरीसंज्ञकाय कस्मैचिदुपादिक्षत्। अतो वैदिकसिद्धान्तविरोधाद् अनाप्तप्रणीतत्वाच्च निरीश्वरसाङ्ख्यस्मृतेरप्रामाण्ये न कोऽपि दोषः। सूत्रम् २: इतरेषां चानुपलब्धेः ॥ २.१.२ ॥ पदच्छेदः — इतरेषाम्, च, अनुपलब्धेः। अन्वयः — इतरेषां (साङ्ख्योक्तानां तत्त्वानां) च (वेदेषु) अनुपलब्धेः (साङ्ख्यस्मृतिरप्रमाणम्)। गोविन्दभाष्यम् (श्रील बलदेव विद्याभूषण विरचितम्) — इतरेषां च कापिलपरिकल्पितानां तत्त्वानां वेदेष्वनुपलब्धेर्नास्ति साङ्ख्यस्मृतेः प्रामाण्यम्। सा हि स्मृतिर्जीवानां विभुत्वं सर्वगतत्वं चाभ्युपगच्छति। प्रकृतेरेव बन्धमोक्षाविति वदति। बन्धमोक्षौ प्रकृतेर्धर्मविशेषौ न तु पुरुषस्येति तस्या मतम्। सर्वेश्वरः सर्वप्रशासिता पुरुषोत्तमश्च नास्तीत्यपि सा प्रतिपादयति। कालस्यापि वस्तुसत्तां न स्वीकरोति, पञ्च प्राणांश्च करणसामान्यवृत्तिमात्रत्वेन गणयति। एतेषामितरेषां च सिद्धान्तानां वेदे कुत्राप्यनुपलब्धेः साङ्ख्यस्मृतिरवैदिकी हेया चेति सिद्धम्। सूत्रार्थ एवं हिन्दी-अनुवाद — (सूत्रार्थ) साङ्ख्य द्वारा कल्पित अन्य तत्त्वों की वेदों में उपलब्धि (वर्णन) न होने से भी साङ्ख्यस्मृति अमान्य है। (भाष्यभाव) वेदों में साङ्ख्यस्मृति के अनेक सिद्धान्त नहीं पाए जाते, अतः वह प्रमाण नहीं है। यथा—जीवों को सर्वव्यापी मानना, प्रकृति के ही बन्धन और मोक्ष मानना, सर्वेश्वर पुरुषोत्तम भगवान् के अस्तित्व को अस्वीकार करना, काल को काल्पनिक मानना तथा पञ्चप्राणों को केवल ज्ञानेन्द्रियों की सामान्य वृत्ति मानना—ये सभी वैदिक सिद्धान्तों से सर्वथा विपरीत हैं। ॥ अथ द्वितीयमधिकरणम् — योगप्रत्युक्त्यधिकरणम् ॥ अधिकरण-परिचयः — योगस्मृतिनिरासः (योगस्मृतेरवैदिकत्वात् तत्प्रतिषेधः)। अवतरणिका एवं पूर्वपक्षः (श्रील बलदेव विद्याभूषण विरचित गोविन्दभाष्यम्) — ननु साङ्ख्यस्मृतिर्मा भूद् वेदान्तव्याख्याने समर्था, श्रुतिविरोधात्। योगस्मृतिस्तु वेदान्तसमर्थिका भवितुमर्हति, तस्या वेदसम्मतत्वात्। तथाहि वेदेषु योगस्य बहुशः श्रवणं दृश्यते। कठोपनिषदि योगस्वरूपं निरूपितम् — "तां योगमिति मन्यन्ते स्थिरामिन्द्रियधारणाम्।" (कठोपनिषद् २.३.११) पुनश्च तत्रैव फलकथनम् — "विद्यामेतां योगविधिं च कृत्स्नम्।" (कठोपनिषद् २.३.१८) श्वेताश्वतरोपनिषद्यपि योगासनं ध्यानविधिं च दर्शयति — "त्रिरुन्नतं स्थाप्य समं शरीरं हृदीन्द्रियाणि मनसा सन्निवेश्य।" (श्वेताश्वतरोपनिषद् २.८) एवं श्रुतिसिद्धत्वात् परमर्षिणा भगवता पतञ्जलिना प्रणीता योगस्मृतिः प्रमाणभूता वेदान्तार्थनिर्णायिका भवेदिति पूर्वपक्षः। हिन्दी-अनुवाद (पूर्वपक्ष) — शङ्का: भले ही साङ्ख्यस्मृति श्रुतिविरुद्ध होने से वेदान्त-व्याख्यान के योग्य न हो, किन्तु योगस्मृति तो वेदान्त के अनुकूल ही है; क्योंकि योग का विधान स्वयं वेदों में पाया जाता है। कठोपनिषद् (२.३.११) में कहा गया है: "इन्द्रियों की स्थिर धारणा को ही विद्वान् लोग योग मानते हैं।" उसी उपनिषद् (२.३.१८) में कहा गया है: "उसने इस ब्रह्मविद्या को और सम्पूर्ण योगविधि को प्राप्त किया।" श्वेताश्वतरोपनिषद् (२.८) में भी योगासन का निर्देश है: "वक्ष, ग्रीवा और मस्तक—इन तीनों अंगों को सीधा और सम रखकर मन द्वारा इन्द्रियों को हृदय में स्थापित करे।" अतः महर्षि पतञ्जलि-प्रणीत योगस्मृति वेदान्त-सिद्धान्त के अनुकूल होने से अवश्य मान्य होनी चाहिए।

how to overcome the disadvantaged position of living in the material world. In the first two sūtras of the Yoga-smṛti he says atha yogānuśāsanam (Now yoga will be taught) and yogaś citta-vṛtti- nirodhaḥ (Yoga stops the activities of the mind). When the Vedas are interpreted literally the yoga- smṛti may not be always in harmony with them because the yoga-smṛti teaches about yoga exclusively. The Manu-smṛti and other dharma-śāstras, however, because they only teach the performance of religious duties, are always in harmony with the Vedas. Therefore the Vedas should not be interpreted in a literal sense. They should be interpreted in the light of the Yoga- smṛti. Siddhānta---The conclusion follows. Sūtra 3 etena yoga-prayuktaḥ By the preceding refutation of saṅkhya, yoga is also refuted. Purport By Śrīla Baladeva Vidyābhūṣaṇa By the preceding refutation of the Saṅkhya-smṛti, the Yoga-smṛti is understood to be also refuted. This is so because the Yoga-smṛti also contradicts the Vedānta philosophy. When the Vedānta is interpreted according to the Yoga-smṛti, the the Manu-smṛti and the other smṛtis that follow the Vedas, all become meaningless. For this reason the Vedānta should not be interpreted according to the Yoga-smṛti. It cannot be said that the Yoga-smṛti does not contradict Vedānta. In the Yoga- smṛti the pradhāna is held to be the original independent cause of all causes. Both the Supreme Personality of Godhead and all jīvas are held to be all- pervading consciousness only. Liberation, obtained only by yoga, is described as merely the cessation of pain. Because it contradicts the Vedānta on these points, the Yoga- smṛti should not be accepted. Also because its views on sensory perception and other sources of knowledge, its views on mental activities, and many other of its views

Liberation is not attained by following the path of yoga, nor is it attained by the knowledge of saṅkhya, where the soul is distinguished from matter. The śvetāśvatara Upaniṣad (3.8) says tam eva viditvāti mṛtyum eti (One can overcome the path of birth and death only by understanding the Supreme Personality of Godhead). The Bṛhad-āraṇyaka Upaniṣad (4.4.21) says vijñāya prajñāṁ kurvīta (One should meditate on the Supreme Personality of Godhead). The scriptures also say etad yo dhyāyati rasati bhajati so 'mṛto bhavati (He who meditates on the Supreme Personality of Godhead, finds his happiness in Him, and worships Him, attains liberation). We are not opposed to those portions of the saṅkhya and yoga philosophies that do not contradict the Vedas. However, we completely reject those portions that contradict the Vedas. Although the Yoga-smṛti teaches faith in the Supreme Personality of Godhead, as in the passages īśvara- paridhānād vā (Yoga may be attained by devotion to the Supreme Personality of Godhead) and kleśa-karma- vipākāśayair aparākṛṣṭaḥ puruṣa-viśeṣa īśvaraḥ (God is a single specific person who is untouched by suffering or the fruits of action), still many people reject these sūtras and say that their author was bewildered when he spoke them. Actually it is Gautama Muni and other atheists who are bewildered, for they propound theories that defy the Vedas. (The author of Vedānta) will refute these theories (in future sūtras). Even though they were very learned and intelligent, still they were bewildered. In the opinion of some they had become very proud, thinking themselves omniscient, and in the opinion of others they were bewildered by the illusory potency of Lord Hari, who had His own purpose in making them speak these theories. Because the yoga philosophy accepts the existence of God, there may be some reluctance to reject it. Therefore in order to refute the yoga philosophy the argument from the previous Adhikaraṇa is repeated here. Even though it was authored by the demigod Brahmā himself, the yoga-smṛti is rejected here. Adhikaraṇa 3 The Vedas Are Eternal and Infalliable Introduction By Śrīla Baladeva Vidyābhūṣaṇa Some followers of saṅkhya and yoga may argue: "You may reject the saṅkhya- smṛti and yoga- smṛti because they contradict the Vedas, but we reject the Vedas because they contradict saṅkhya and yoga." The following is a refutation of this argument. Saṁśaya---Are the Vedas are reliable source of knowledge or not? Pūrvapakṣa---the Vedas say kārīryā yajate vṛṣṭi-kāmaḥ (He who desires rain should perform a kārīrī-yajña). If one thus performs a kārīrī-yajña or other Vedic ritual, he may not necessarily attain the promised result. For this reason the Vedas are an unreliable source of knowledge. Siddhānta---The conclusion follows.

Sūtra 4 na vilakṣaṇatvād asya tathātvaṁ ca śabdāt Because they have a fundamentally different nature, and because their own words are evidence for them, the Vedas are not an unreliable source of knowledge. Purport By Śrīla Baladeva Vidyābhūṣaṇa The Vedas are not an unreliable source of knowledge, as the sāṅkhya-smṛti and yoga- smṛti are. Why? The sūtra says vilakṣaṇāt (Because they have a fundamentally different nature). This means that because they were written by jīvas, the saṅkhya-smṛti and yoga- smṛti are subject to the four defects of being prone to mistakes, illusions, cheating, and defective perception. the Vedas, however, because they are eternal, are free from these defects. The śruti says vācā virūpa nityayā (O Virūpa, the Vedas are eternal) and the smṛti says: anādi-nidhanā nityā* vāg utsṛṣṭā svayambhuvā ādau vedamayī divyā yataḥ sarvāḥ pravṛttayaḥ "In the beginning of creation the Supreme Personality of Godhead spoke and from His words the eternal, beginningless, endless, transcendental Vedas were manifested. From the Vedas all other scriptures have come." The Manu-smṛti and the other smṛtis authoritative because they have emanated from the Vedas. In a previous sūtra (1.3.29) the eternity of the Vedas was proved by logic, and in this sūtra it is proved by the Vedas themsleves. That is the difference between these two sūtras. An opponent may object: "In the Puruṣa-sūkta (Ṛṅ Veda 10.90.9) are the words: tasmād yajñāt sarva-huta* ṛcaḥ sāmāni jajñire chandāṁsi jajñire tasmād yajus tasmād ajāyata 'From that sacrifice all fire-sacrifices, the ṛg Veda and the Sāma Veda were born. From it the Vedic hymns were born. From it the Yajur Veda was born.' This passage proves that the Vedas were born and, because they were born, must also perish in the end. For this reason the Vedas are not eternal." To this opponent I say: No. It is not so. The word "born" here means "manifested" (not born in the ordinary sense). For this reason the scriptures say:

do not occur. This so because the promised" -> it's "it do not occur."

Everything is clear. Formatting with , ... up to .svayambhūr eṣa bhagavān* vedo gītas tvayā purā śivādyā ṛṣi-paryantāḥ smartāro 'sya na kārakāḥ "O Lord, You first recited the self-manifested, transcendental Vedas. Zīva, the demigods, and the sages, are not the authors, but are only reciters of the Vedas." The Vedas do not cease to be a source of genuine knowledge because sometimes the results promised by it do not occur. This so because the promised results always occur when the Vedic rituals are performed by properly qualified persons. When sometimes the promised results do not occur, this means that the performer of the rituals was not properly qualified. Therefore, because they contradict the Vedas the saṅkhya- smṛti and yoga-smṛti are not genuine sources of knowledge. Adhikaraṇa 4 The Words "Fire" and "Earth" Refer to the

'तु' शब्द यहाँ संशय का निवारण करने के लिए प्रयुक्त हुआ है। छान्दोग्योपनिषद् (६.२.३) का यह वाक्य—"तत्तेज ऐक्षत" (उस तेज ने ईक्षण/विचार किया)— चेतन, विचारशील तेजोभिमानी देवता का ही निर्देश करता है, अचेतन जड़ तेज-तत्त्व का नहीं। ऐसा क्यों? इस पर ब्रह्मसूत्रकार कहते हैं—"विशेषानुगतिभ्याम्" (अर्थात् तत्त्वों को 'देवता' विशेषण से निर्दिष्ट किए जाने के कारण तथा उनमें देवताओं के अनुप्रवेश का वर्णन होने से)। पूर्वोक्त छान्दोग्योपनिषद् आगे (६.३.२) में यह कहकर इसकी पुष्टि करती है कि— पूर्व में वर्णित तेज, जल और अन्न वस्तुतः देवता ही हैं: "हन्ताहमिमास्तिस्रो देवताः" (अहो! मैं इन तीनों देवताओं में प्रविष्ट होऊँ)। कौषीतकि-उपनिषद् (२.१४) में भी कहा गया है: "सर्वा ह वै देवता अहं श्रेयसे विवदमानाः... ते देवाः प्राणे निःश्रेयसं विदित्वा" (समस्त इन्द्रिय-देवता अपने-अपने श्रेष्ठत्व के लिए विवाद करने लगे... अन्ततः उन देवों ने प्राण को ही सर्वश्रेष्ठ जानकर स्वीकार किया)। यहाँ प्राण और प्रत्येक इन्द्रिय का वर्णन 'देवता' रूप में किया गया है। अतः इस कारण यह स्पष्ट रूप से समझा जा सकता है कि यहाँ इन्द्रियों और तत्त्वों के नाम उनके नियामक अभिमानी देवताओं के ही वाचक हैं। ऐतरेयारण्यक (२.४) में कहा गया है: "अग्निर्वाग्भूत्वा मुखं प्राविशत्... आदित्यश्चक्षुर्भूत्वाक्षिणी प्राविशत्" (अग्नि-देवता वाणी बनकर मुख में प्रविष्ट हुए... सूर्य-देवता चक्षु बनकर नेत्रों में प्रविष्ट हुए)। क्योंकि यह श्रुति-वचन यह स्पष्ट करता है कि अग्नि-देवता वाणी में और अन्य देवता अन्य इन्द्रियों में प्रविष्ट होते हैं, अतः यह पुनः सिद्ध होता है कि यहाँ तत्त्वों और इन्द्रियों के नाम उनके नियन्ता देवताओं के ही परिचायक हैं। भविष्य-पुराण में भी कहा गया है: पृथिव्याद्यभिमानिन्यो देवताः प्रथिताौजसः। अचिन्त्याः शक्तयस्तासां दृश्यन्ते मुनिभिश्च ताः॥ "मुनिजन यह जानते हैं कि 'पृथ्वी' आदि तत्त्वों के नाम उन परम प्रभावोत्पादक अभिमानी देवताओं के ही नाम हैं, जिनकी अचिन्त्य शक्तियाँ मुनियों द्वारा प्रत्यक्ष देखी जाती हैं।" "ग्रावाणः प्लवन्ते" (पाषाण तैरते हैं) यह श्रुति-वाक्य भी उन देवताओं की ही स्तुति करता है, जो एक विशिष्ट प्रभाव से पत्थरों में भी अनुप्रविष्ट होने में समर्थ थे। ऐसा उस समय प्रत्यक्ष हुआ जब भगवान् श्रीराम ने (शिलाओं द्वारा) समुद्र पर सेतु-निर्माण आरम्भ किया था। इस प्रकार वेदों में कोई भी कथन असङ्गत अथवा अनुचित नहीं है, तथा यह श्रुति-सिद्धान्त पूर्णतः सिद्ध होता है कि परब्रह्म परमेश्वर ही इस जड़-प्रपञ्च के एकमात्र मूल स्रष्टा हैं। ॥ पञ्चमाधिकरणम् ॥ (तर्क के द्वारा परब्रह्म के मूल जगत्कारणत्व की सिद्धि) श्रील बलदेव विद्याभूषण विरचित भूमिका: इस बार केवल तर्क का आश्रय लेकर साङ्ख्यवादी दार्शनिक पुनः इस सिद्धान्त का खण्डन करने की चेष्टा करता है कि परम पुरुष भगवान् ही इस भौतिक जगत् के उपादान-कारण हैं। यद्यपि स्वयं साङ्ख्य-स्मृति (६.३५) में यह कहा गया है— "श्रुतिविरोधान्न कुतर्कापसदस्यात्मलाभः" (श्रुति के विरुद्ध होने के कारण कुतर्क में रत अधम पुरुषों को आत्म-साक्षात्कार प्राप्त नहीं होता), जिसके अनुसार साङ्ख्य-दर्शन स्वयं केवल शुष्क तर्क का तिरस्कार करता है, तथापि...

(hypocritically) does so only to defeat its opponents. Saṁśaya---Is or is not the Supreme Personality of Godhead the ingredient of which the material universe is made? Pūrvapakṣa---Is the Supreme Personality of Godhead the ingredient of which the material universe is made? No, because the Supreme Personality of Godhead is completely different from this world of matter. It is generally accepted that the Supreme Personality of Godhead is all-knowing, all- powerful, completely pure, and full of all transcendental bliss. The material universe, on the other hand, is directly seen to be full of ignorance, weakness, impurity, and misery. Therefore there is no debate about whether the two of them have differing natures. That a substance and the ingredient of which it is made must have the same nature is clearly seen. For example clay, gold, and thread are the ingredients of which poettery, crowns, and cloth are made. However, because the Supreme Personality of Godhead is different in nature from the material universe, another ingredient should be sought. That ingredient is pradhāna because pradhāna possesses the same nature as this material universe filled with material happinesses, material sufferings, and various illusions. In order to prove that the Supreme Personality of Godhead has the same nature as the material universe, someone may say: "Within the Supreme Personality of Godhead are two very subtle potencies: a conscious spiritual potency, and an inert material potency. In this way the Supreme Personality of Godhead is the ingredient of which the material universe is made." Because it states that a very subtle potency is the ingredient of which the very gross material world is made, even this argument does not resolve the great difference between the Supreme Personality of Godhead and the material universe. Other differences between the two may also be seen. In this way the Supreme Personality of Godhead is not the ingredient of which the material universe is made. Although logic must be subordinate to scripture, still, in order to understand the truth scripture must sometimes be subordinate to logic. This is the statement of the Pūrvapakṣa. Siddhānta---He now refutes this argument. Sutra 6 dṛṣyate tu But this is (not) seen by direct perception. Purport by Śrīla Baladeva Vidyābhūṣaṇa The word tu (but) is used here to dispel doubt. The word na (not), taken from the previous sūtra, should be understood in this sūtra also. Someone may say: "Because He is different in nature, the Supreme Personality of Godhead cannot be the ingredient from which the material universe is made." The answer is given: "Because it is many times seen that there is a difference between things and the ingredients of which they are made, it cannot be said that the Supreme Personality of Godhead cannot be the ingredient of which the material universe is made." The

material universe is made from the Supreme Personality of Godhead, just as many things are manifested from sources very different in nature, just as worms come from honey, as elephants, horses, and other animals come from the kalpa- drumatree, and as gold and other things come from the cintāmaṇi jewel. The ātharvaṇikas give the following example (Muṇḍaka Upaniṣad 1.1.7): yathorṇanābhiḥ sṛjate gṛṇate ca* yathā pṛthivyām oṣadhayaḥ sambhavanti yathā sataḥ puruṣāt keśa-lomani tathākṣarāt sambhavatīha viśvam "As a spider expands and withdraws its web, as innumerable plants sprout from the soil, and as hairs grow on a person's body, so is the material universe manifested from the imperishable Supreme Personality of Godhead." Adhikaraṇa 6 Nothingness Is Not The First Cause Introduction by Śrīla Baladeva Vidyābhūṣaṇa Someone may object: "If the material world is different from its ingredient, the Supreme Personality of Godhead, then before the world was manifested, it was not already existent within the Supreme. Before it was manifested it did not exist. Because the Supreme Personality of Godhead alone existed then, in the beginning the material world did not exist. However this view cannot be held by they who affirm that the the material world is real because it is created by the Supreme Reality." If this objection is raised, he replies is the following words. Sūtra 7 If someone maintains the material world to be unreal, then I say no. The world is not unreal merely because it is in nature different from the Supreme Personality of Godhead. Purport by Śrīla Baladeva Vidyābhūṣaṇa There is no fault in this. Why? The sūtra says pratiṣedha-mātratvāt (The world is not unreal merely because it is in nature different from the Supreme Personality of Godhead). The previous sūtra denied that a substance and its ingredient must have the same nature. It is not that a thing and its ingredient are different in substance. This is so because the Supreme Personality of Godhead becomes transformed, becoming the body of the material world, which is by nature different from Him. This is the meaning: Is it because 1. His nature is different from the