Sutra 21
utkramisyata evam bhavad ity audulomih
utkramisyatah - of a person about to depart; evam - in this way; bhavat - from this condition; iti - thus; audulomih - Audulomi.
Audulomi maintains that one about to become liberated attains the transcendental qualities of the Lord.
Purport by Srila Baladeva Vidyabhusana
The word utkramisyatah here means a person who by following spiritual practices attains the Paramatma. 2}Evam bhavat means "because of being dear to everyone." Atma means "Paramatma." This is the opinion of Audulomi. The passage patyuh kamaya patih priyo bhavati (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 Paramatma, then Lord Paramatma will make everyone love this devotee-wife. The word kama here means "desire" and 2}kamaya means "to fulfill the desire." The use of the dative case here is described in Panini's 2}sutras (Astadhyayi 2.3.1 or 2}Siddhanta-kaumudi 581) in the following words: 2}kriyarthopapadasya ca karmani sthaninah (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 (patyuh kamaya) of the Brhad-aranyaka Upanisad 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 Srimad- Bhagavatam (11.14.13):
akincanasya dantasya
cantasya sama-cetasah maya santusta-manasah sarvah sukhamaya dicah
"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 patyuh kamaya may also be interpreted to mean "Trying to please the husband does not please him. Only when the wife tries to please the Paramatma does the husband become pleased." This interpretation is corroborated by the following statement of Srimad- Bhagavatam (10.23.27):
prana-buddhi-manah-svatma-darapatya-dhanadayah yat-samparkat priya asams tatah ko 'nyah parah priyah
"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 us than the Supreme Person?"
In this interpretation the word kama 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 Paramatma, by the nearness of the Paramatma, or by the touch of the Paramatma, even what is ordinarily unpleasant becomes blissful. Therefore when the Brhad-aranyaka Upanisad says atma va are drastavyah (The Self should be seen), the word atma means the dear Lord Hari. It is not possible to interpret the word 2}atma here to mean the jiva because here the primary meaning of atma is the supremely powerful Personality of Godhead. To interpret tatma 1} in any other way would contradict the way the word had been used in the previous passage (vakya-bheda). We do not see how it is possible to interpret atma in a way different from the way it was clearly used in the immediately previous passage. In this way the word
atma in 2}atma va are drastavyah must be the Paramatma. In both passages (atmanas tu kamaya and atma va are drastavyah) the word atma cannot mean the jiva, for in these contexts the word 2}atma can only refer to Brahman.
Although Audulomi is a nirguna-atmavadi (impersonalist) as will be explained later on in the words ( 2}Vedanta-sutra 4.4.6) citi tan-matrena tad- atmakatvad ity audulomih (When he is liberated the 2}jiva enters the Supreme Intelligence, for the 2}jiva is actually intelligence only. This the the opinion of Audulomi.), still Audulomi maintains that in order to dispel ignorance and reveal the true nature of the self Lord Hari should be worshiped, as will be explained in the following words ( 2}Vedanta-sutra 3.4.45): artvijyam ity audulomis tasmai hi parikriyate (Just as a Vedic priest is purchased to perform a yajna, the Supreme Personality of Godhead is purchased by His devotees' love). In this way it is proved that pure devotion to Lord Hari fulfills all desires.
Our opponent may say: So be it. However, in the same 2}Brhad-aranyaka Upanisad (2.4.12) we find the following words:
sa yatha saindhava-khilya udake praptam udakam evanuliyate na hasyodgrahanayaiva syad yato yatas tv adita lavanam evaivam va. are idam mahad bhutam anantam aparam vij{.sy 241}ana-ghana evaitebhyo bhutebhyah samutthaya tany evanuvinacyati
"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."
How do you reconcile this statement with your interpretation of the word atma in this 2}Upanisad? Clearly this passage refers to the 2}jiva described in the Kapila-tantra because that is the appropriate interpretation. To answer this doubt he says:
Sutra 22
avasthiter iti kacakrtsnah
avasthiter - because of residence; iti - thus; kacakrtsnah - Kacakrtsna.
This passage refers to Paramatma, for Paramatma resides within the jiva. This is the opinion of Kacakrtsna.
Purport by Srila Baladeva Vidyabhusana
In this statement the word avasthiteh (residing) which refers to the Paramatma, the Great Being who is different from the jiva, and who is described as vijnana-ghana (full of knowledge), teaches that the Paramatma is different from the jiva and resides within him. Kacakrtsna considers that because the Paramatma and the jiva are different the words 2}mahad-bhutam (Great being), anantam (limitless) and vijnana-ghana cannot refer to the jiva. A summary of the passage from 2}Brhad-aranyaka Upanisad under discussion follows.
Yenaham namrtah syam kim aham tena kuryam
"Tell me what I must do to become free of death)."
- Brhad-aranyaka Upanisad 4.5.4)
Asked this question about the means to attain liberation, the sage answered:
atma va are drastavyah crotavyo mantavyo nididhyasitavyo maitreyy atmano va are darcanena cravanena matya vijYanena idam sarvam viditam
"The Self should be seen, heard, worshiped, and always meditated on. O Maitreyi, by seeing, hearing, worshiping, and understanding the Self, everything becomes known."
In this way he explains that the worship of Paramatma is the way to attain liberation.
Then he says:
sa yatha dundubher hanyamanasya bahyaY chabdaY chakruyad grahanaya dundubhes tu grahanena dundubhy-aghatasya va cabdo grhitah
"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 Paramatma: sense-control.
He continues in the following words:
sa yathardhraidho 'gner abhyahitasya prthag dhuma viniccaranty evam va are 'sya mahato bhutasya nicvasitam etad yad rg vedo yajur vedah sama-vedo 'tharvaggirasa itihasah puranam vidya upanisadah clokah sutrany anuvyakhyanani vyakhyananistam hutam acitam payitam ayam ca lokah parac ca lokah sarvani ca bhutany asyaikaitani sarvani nicvasitani. sa yatha sarvasam apam samudra ekayanam evam sarvesam sparcanam tvacaikayanam evam sarvesam rasanam jihvaikayanam evam sarvesam gandhanam nasikaikayanam evam sarvesam rupanam cak.sur ekayanam evam sarvesam cabdanam crotram ekayanam evam sarvesam sagkalpanam mana ekayanam evam sarvasam vidyanam hrdayam ekayanam evam sarvesam karmanam hastav ekayanam evam sarvesam anandanam upastha ekayanam evam sarvesam visarganam payur ekayanam evam sarvesam adhvanam Padav ekayanam evam sarvesam vedanam vag ekayanam
"As smoke comes from a fire made with wet fuel, the Rg Veda, Sama Veda, Yajur Veda, Atharva Veda, Puranas, Itihasas, Vidyas, Upanisads, clokas, sutras, vyakhyas, and anuvyakhyas, 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- place of all work, the genitals are the sole resting-place of all material bliss, the anus is the sole resting-place of all expulsions, the feet are the sole resting-place of all pathways, and words are the sole resting-place of all the Vedas 1})."
To encourage the desire for liberation he says:
sa yatha saindhava-khilya udake praptam udakam evanuliyate na hasyodgrahanayaiva syad yato yatas tv adita lavanam evaivam va. are idam mahad bhutam anantam aparam vijnana-ghana evaitebhyo bhutebhyah samutthaya tany evanuvinacyati
"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 jiva. In the words etebhyo bhutebhyah samutthaya tany evanuvinacyati (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 samjYasti (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 itaram pacyati tad itara itaram jighrati tad itara itaram rasayate tad itara itaram abhivadati tad itara itaram crnoti tad itara itaram manute tad itara itaram sprcati tad itara itaram vijanati yatra tv asya sarvam atmaivabhut tat tena kam pacyet tat tena kam jighret tat kena kam rasayet tat kena kam abhivadet tat kena kam crnuyat tat kena kam manvita tata tena kam sprcet tat tena kam vijaniyat (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 jiva takes shelter of the the Paramatma.
The words yenedam sarvam vijanati tam kena vijaniyat (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 vijYtaram are kena vijaniyat (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 Upanisad concludes by declaring that actual liberation is the same as attaining the Paramatma.
From all this it may be understood that this passage of the Brhad-aranyaka Upanisad describes the Paramatma and not the purusa as described in the Kapila-tantra, or the material nature controlled by the purusa.
Adhikarana 7
Brahman is Both Primary and Secondary Cause Introduction by Srila Baladeva Vidyabhusana
Visaya: Now that he has refuted the atheistic pradhana 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.
tasmad va etasmad atmana akacah sambhutah
"From atma the sky was manifested."
- Taittiriya Upanisad 2.1.1 yato va imani bhutani jayante
"From the Supreme these creatures were born."
- Taittiriya Upanisad 2.1.1
sad eva saumyedam agra asid ekam evadvitiyam tad aiksata bahu syam prajayeya
"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."
- Chandogya Upanisad 6.2.1 sa aiksata lokan nu srja
"He thought: Now I shall create the worlds."
- Aitareya Upanisad 1.1.2
Samcaya: Should Brahman be considering the Primary Cause or the ingredient of the creation? Because the 2}Upasnisads say sa aiksata (He thought: "Now I shall create the worlds") the first proposal, that Brahman is the Primary cause and not the ingredient of creation, should be considered true. Although the Upanisad says tasmad va etasmad atmana akacah sambhutah (From atma the sky was manifested) still this should be interpreted to mean only that the Supreme is the Primary Creator (and not the ingredient of creation) of the worlds. The quotes tad aiksata bahu syam prajayeya (He thought: "Let me become many. Let me become the father of many.") and sa aiksata lokan nu srja (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 (prakrti). 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 creator is consciousness, just as pots are made of the elements and the creator of the pots is the conscious potter. Here the pots and the potter are clearly different. Furthermore many diverse causes may create a single effect. Therefore it cannot be said that a single thing is both the primary cause and the ingredient of creation. The changing material energy ( 2}prakrti), which is controlled by the unchanging Brahman is the ingredient of the changing material universe and Brahman is only its Primary Cause. This statement is not based only on logic, for it is also supported by the following passage of the Culika Upanisad:
vikara-jananim ajYam
asta-rupam aj am dhruvam dhyayate 'dhyasita tena tanyate prerita punah
suyate purusartham ca
tenaivadhisthita jagat gaur anady-antavati sa
janitri bhuta-bhavini
sitasita ca rakta ca sarvakam adhuna vibhoh pibanty enam avisamam avijYatah kumarakah
ekas tu pibate devah
svacchando 'tra vacanugam dhyana-kriyabhyam bhagavan bhugkte 'sau prasabham vibhuh
sarva-sadharanim dogdhrim
piyamanam tu yajvabhih catur-vimcati-sagkhyakam avyaktam vyaktam ucyate
"The Supreme Personality of Godhead meditates on the unborn, eternal, unintelligent material nature ( 2}prakrti), 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 Visnu Purana says:
yatha sannidhi-matrena
gandhah ksobhaya jayate manaso nopakartrtvat tathasau paramecvarah
sannidhanad yathakaca-
kaladyah karanam taroh tathaivaparigamena
vicvasya bhagavan harih
nimitta-matram evasau
srstanam sarga-karmani pradhana-karini bhuta yato vai srjya-caktayah
"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. SiddhantaTo this argument: