Original Shri

Vallabhacharyaji’s
Subodhiniji: & Anubhaashya
Compiled by: Goswami Shyam Manohar

Published by: Shri Vallabh Vidyapeeth Shri Vitthalesh Prabhucharan Aashray Trust
Transliteration: DR. ANURAG GUMASHTA [2015]
 ॐ

Original Shri Vallabhacharyaji’s

Subodhiniji: & Anubhaashya

[A brief study]

Compiled by:
Goswami Shyam Manohar
Mumbai
[Vikram Era Year 2070]
Published by:

Shri Vallabh Vidyapeeth Shri Vitthalesh Prabhucharan Aashray Trust

1
 Original Shri Vallabhacharyaji’s
Subodhiniji: & Anubhaashya
[A brief study]

Compiled by:
Goswami Shyam Manohar
Mumbai
[Vikram Era Year 2070]
Published by:

Shri Vallabh Vidyapeeth Shri Vitthalesh Prabhucharan Aashray Trust

For free distribution to the Department of Philosophy, Mumbai Vishwa Vidyalaya,

Vallabh-Vedanta Academy and Research Centre

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 INDEX

[a] Kapil Geeta – The Yoga of Devotion – Bhakti Yoga

From the Subodhiniji: as pertains to the IIIrd Canto,

From the Subodhiniji: as pertains to the Shreemad Bhaagwata Maha Purana

[b] The eulogy of Nalkuber and Mannigreeva – The Divine Form of God

From the Subodhiniji: as pertains to the Xth Canto,

Depicting the Nirodh Leela of God and His eternal attribute of Renunciation - Vairagya

From the Incidence of Reference – Taamas Pramaan Prakaran of devotees predominantly under the
Tamas influence

[c] The four Chapters of the Brahmasutra Text dealing with Pramaan or Reference, Prameya or Grace
that is to be known, Saadhan or the Means undertaken and Phal or the Reward / Fruit thereof

From the Text Anubhaashya as pertains to the Brahmasutra Text of Sage Vyas

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 Kapil Geeta
As depicted in the Text
Subodhinji of Shri Vallabhacharyaji
The Yoga of Devotion
3rd Canto, 24th Chapter
Meaning of the entire Chapter
Subodhiniji:-Kaarika

Verse 1

Chaturvishe Tatha Adhyaaye Moksho Buddhishcha Varnnyate //

Kapilo Hi Harir Buddhir Updesho Bhajistatha //

Runntrayaparityaago Mokshaartham Tasya Varnnyate //1//

Translation:

Emancipation and intellect have been depicted in this 24 th Chapter. God Kapil is God Shri Hari
Himself. His imparted counsel, as well service to Him and being detached to the debt that one
owes to the manes, the sages and the deities is being described here for the purpose of
liberation.

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 [Solace of Mother Devahuti via Sage Kardam]

Sage Maitreya narrates to devotee Vidur

Verse 1

Nirvedvaadinim Aevam Mano: Duhitaram Muni: //

Dayaalu: Shaalinim Aah Shklaabhivyaahrutam Smaran //1//

Translation:

Sage Matireya said that on hearing the rich in character Devahuti, daughter to King Manu, talk
about renunciation, the kind Sage Kardam remembering the boon received from God Shukla-
Narayan mentioned,

[Foreword as regards the manifestation of God Kapil that grants liberation]

Sage Kardam mentioned:

Verse 2

Ma Khido Rajputri Ittham Aatmanam Prati Anindite //

Bhagwan Te Aksharo Garbham Adooraat Samprapatsyate //2//

Translation:

Sage Kardam said: O Blemish-free daughter of monarch Manu do not indulge in the remorse of
criticizing your self rigidly because after some time via your womb God renowned in His Form
as the Divine Letter or Akshar-brahma, greater than the inner-deity Antaryami is going to take
birth.

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 Verse 3, 4

‘Dhrutvrata Asi Bhadram Te Damen Niyamen Cha //

Tapodravinndaaanaishcha Shraddhaya Cha Eeshwaram bhaja //3//

Sa Twayaa Aaradhita: Shuklo Vitanvan Maamakam Yash: //

Chhettaa Te Hrudayagranthim Oudaryo Brahmabhaavana: //4//

Translation:

If God Himself is going to manifest then what is the need to engage in any means at all? If such
is being felt then the understanding thereof is being granted. The sage continued: You O
Devahuti have performed penance, donated gold generously, restraining your sense-organs
have taken purifying baths, observed the tenets of Niyama* and completed vows as instructed;
hence you should now trustingly attend to the Overlord, to God Almighty.

Subodhiniji::

‘Tarhi Saadhanam…..Uktavaan //3, 4//

Translation:

After successful accomplishment of all means undertaken finally one has to engage to know
God Himself exclusively. Thereafter when God’s arrival takes place then due to the means that
one has undertaken in the past one becomes aware of the presence and counsel of God. Thus
God becomes manifest, meets with His devotee and even becomes subject to him. For example
in the world if there is a person who appreciates meals then inviting him as a guest, then
lovingly serving him good food does make him subject to the host somewhat. However if there
is an individual who is fasting or does not like food at all then even if we try hundred ways to
invite him to have meals we will not be able to offer him a single feast. Similarly, since it is God
Himself who is going to manifest one should continue with the undertaken means. Therein
some are done to cleanse the body. Such are not required by Mother Devahuti because she has
observed many vows in the past such as one that pertains to devout wives known as Pativrata-
vrat. This vow will not break even if Sage Kardam becomes detached and leaves the house

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because it is this husband sage himself who is ready to grant the boon to his wife Devahuti that
this vow will not be broken. After completing a vow one should further engage in five means to
please God. These are:

1. ‘Dama’ or restraint of sense organs,

2. ‘Niyama’ or remaining absorbed and involved in Dharma or religion as regards all that
deals with God,
3. Before that entire all essentials such as bathing to cleanse the body,
4. vows such as Krucchra-chaandraayan of the form of another penance of eating in
limitation with the waxing and waning phases of the moon,
5. gifting of gold etc. solely to gain the pleasure of God must be engaged in.

Had this not been so, had all the above five means not been emphasized to engage in, the
use of the grammatical plural for engaging in any one of the means above would not be
essential! It is well-known that God is pleased with vow observance and hence these act as
enticing factors for the manifestation of God. This is so because in the Geeta Text God
Himself has mentioned that one should always engage in penance, generous gifting and
perform sacrifices. When one does what is essential as per the Scriptures and counseled by
God Himself then God is definitely satisfied hence here engaging in penance etc. has been
mentioned. Here by use of the term items or articles it hints at the performance of sacrifices
for God. Trust is said to be the essential prerequisite whilst engaging in all these activities.
However if God Himself is definitely as promised going to manifest then why should one
engage in all the above means? As solace and understanding one should know that God is
the Omnipotent Overlord and as such is not subject to any laws at all. Hence a seeker
should continue with his means but behave as if he has not engaged in anything substantial
at all. Now what could be the advantage of doing so? Here it is informed that Sage Kardam
has similarly worshipped God and so Mother Devahuti too should do so accordingly. It is
thus that God Shukla-Narayan, a personification of total innocence and pure divine
attributes will manifest at their house to further glorify the renown of Sage Kardam and
Mother Devahuti and fortify their pious fame. He will then rent asunder all the knots
dormant in the heart of His Mother Devahuti. It is on this essential subject that to invoke
further trust God will choose to manifest via the womb of Mother Devahuti. Now if one
enquires, how can the Son to Devahuti do away with her ignorance? Then it is being said:
The Divine Son will impart knowledge of the Brahma, self-realization as regards Himself to
others, so, as the mother via whom the Brahma or God Himself has manifested Devahuti
should feel consoled.

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 Sage Maitreya said:

Verse 5, 6

Devhutyapi Sandesham Gourvenn Prajapate: //

Samyak Shraddhaay Purusham Kootastham Abhajad Gurum //5//

Tasyaam Bahutithe Kaale Bhagwan Madhusudan: //

Daardamam Veeryam Aapanno Jagjyne Agniriva Daarunni //6//

Translation:

Devhuti too in the message conveyed to her by Prajapati Sage Kardam with pride and apt
trust started attending to the innermost ‘Kootastha’ Divine Masculine God ‘Purusha’ as her
Guru. After many days God Madhusudan via the valour of Sage Kardam manifested from
the womb of Mother Devahuti in the manner in which fire ignites up from wood.

[The referential aspect of the speech of God]

Verse

Sweeyam Vaakyam Rutam Kartum Avateernno Asi Me Gruhe //

Chikirshu: Bhagwan Gjyaanam Bhaktaanaam Maanvardhan: //30//

Subodhiniji::

‘Kinzch, Yathaa Vedaa:……Vaa Iti’

Translation:

Moreover, as far as God is concerned, in the manner in which the words of the Vedas are
considered to be referential, similarly speech uttered by God Himself must be regarded as

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equally referential. To make this known Sage Kardam mentions: He who has manifested
with the primacy of His skill and portion aspects, that God to establish the truth of His
uttered statements has chosen to manifest at my house in Your Form. This is solely to
increase the pride and knowledge of Your devotees. Can such flourishing of knowledge and
pride of devotees be due to good fortune or anything else besides? [It is solely due to You]

[The fact of God assuming all forms]

Verse

Taanyeva Te Abhiruopaanni Rupaanni Bhagwan! Tava //

Yaani Yaani Cha Rochante Swajanaanaam Arupinna: //31//

Translation:

In whatever Forms that are loved and sought by devotees of God, albeit worldly, and
though God is Divinity personified, yet for God to assume any or all such worldly forms and
manifest for His devotees is totally apt.

Subodhiniji::

Nanu: Tathaapi…….Ruchi Na Syaad //31//

Gist translation:

But how can God Himself manifest in a lower or lowlier Form? However He does so and
Scriptural Reference for this fact is being mentioned. One who is renowned as the Ultimate
Masculine, The Purushottam cannot ever have or be affected with anything lower or lowly
and thus God’s manifestation in any worldly Form is not to be considered as such because
both forms of God – that which is renowned in all the Vedic lore as the Joyous Entire
‘Anandmay’ as well as those Forms that are sought and worshipped via His devotees – are
all apt. Hence the Vedic Texts depict God in the primal Forms that He manifested in.

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Thereafter, those devotees who experience that grandeur and importance of God and are
fond of worshipping Him in forms such as that of a human etc. are forms that God does
manifest in, and such is apt when one gives a thought to His Divinity. Whether it is the Vedic
propounded Form or the Form liked by the devotee, to manifest in either way, all that could
be required, by way of His Divine Form and His bringing about His effortless joyous Leela
acts, the potential to impart joy and to do things as per the pious sentiment of devotees is
what God always has and so both Form manifestations remain equally possible without any
being higher or lower. Suppose now God manifests in a Form as liked and worshipped by a
pious devotee then that Form is manifested after the coming about of the Vedic Texts, so if
that particular Form is not depicted of in the Vedic lore then what could be the problem?
Even the Vedas do not proclaim that whatever type and number of forms of God that have
been described herein cannot be exceeded by God Himself else there is no possibility and
potential in God to assume any other Form! If we presume that since God is manifesting in a
worldly form then all that is associated with that form, all its peculiar traits and attributes
will have to be accepted by God too, then that is but a flaw in our intellect and not in God
because the manifestation of God in such forms is solely for the sake of the devotee and the
devotee finds that form to be the Joyous Entire itself!

Verse

Param Pradhaanam Purusham Mahaantam

Kaalam Kavim Trivrutam Lokpaalam //

Aatmanubhootyaa Anugatprapancham

Swachhandshaktim Kapilam Prapadye //33//

Translation:

God Kapil’s refuge is worthy of being sought. His ability of doing, not doing or doing
something else entirely is certain. It is in His Divine Form that He not only experiences this
vastness of creation that He has brought about but also all deities, all guardians of
directions, the element Ego with its three traits of Sattwa, Rajas and Tamas, God Brahmaji
the appointed Creator, Time, the element called Mahat-tattwa that develops when the

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divine masculine and feminine or Purush and Pradhaan relate, as well as the form that is
beyond this entire known as ‘Par’.

Subodhiniji::

Bhagwata: Phalrupatvam…….Tasya Shakti: //33//

Gist translation:

God in actuality is not only the highest Fruit and that which aids in gaining Him as the
highest Fruit but also is of all forms present. This is scripturally referred to here with the use
of the term ‘Par’ or the Beyond Form which assumes all forms and such is God Kapil.
Enumeration of His Forms follows thus:-

‘Par’ = Akshar = The Divine Letter Form = Aum = ॐ

‘Pradhaan’ = Prakriti = Divine Feminine with its triune traits = nature

‘Purusha’ = Divine Masculine = presiding over nature

‘Mahat-tattwa’ = Mahaan = the primal outcome of Purusha and Prakriti relating to each
other

‘Kaal’ = time = that via which the triune traits of nature undergo agitation

‘Brahmaji’ = Kavi = Sootraatma = Mukhya Praan = vital airs = presiding deity over the Mahat

‘Trivrud Ahankar’ = Ego with three nature traits

‘Lokpal’ = various gods and guardians that look into the smooth functioning of creation

Thus God Kapil as the Ultimate Cause is depicted. Now God Kapil as the brought about
effect is being described. He who in His Divine Form experiences not only this expanse of
creation that He has brought about as merged with, created form and established in
Himself but also all else. In propounding pure non-duality two aspects are generally
accepted, to enquire with doubt and to give reply with scriptural reference. Of these God as
the Sat-Chit-Anand or Entire Existence-Consciousness-Bliss is conjoined to His three
strengths, His Action potential, His Knowledge potential and His Bliss potential. It is via His
knowledge potential that enquiry takes place and is being described else if knowledge
potential of all things of nature is used to do so then it can easily be imagined by anyone

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that all merges into unity with God Brahmaji.***Therefore it is said that the Divine Form of
God Kapil has two aspects – that of His Divinity and that of His brought about expanse. As
regards the use of the term ‘Swachhandshakti’ in the verse, it is used to depict that all
strength, all potential are but subject to Him.

[The mode of self-realization as is present in the Saankhya doctrine / philosophical system]

Verse

Aetad Me Janma Loke Asmin Mumukshunnaam Duraashayaat //

Prasnakhyaanaay Tattwaanaam Samataayaa Aatmadarshane //36//

Translation:

All those who want to gain liberation, for them being rid of the difficult to be rid of
constituents, and then attaining the holy sight of the embodied self or self-realization, for
this to take place, the agreed to mode of doing is via the enumeration of the elements or
essences present in creation!

Subodhiniji::

Aetad Me Iti…….Vipratipadyante //36//

Gist translation:

This my manifestation is to grant liberation to those sincerely seeking it from the difficult to
surpass constituents that make up the embodiment. If the very intention raised by the
constituents that make up a body is vile or lowly then it soon turns into that whereby the
persons gets destroyed. For upliftment and progress towards the better of all those beings
who genuinely want to be rid of that self-destructing mode it is essential that they gain
knowledge of the elements, the essences that make up the constituents of the
embodiment. For example though a tree trunk or a curved burrow looks like a form of man

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in dim light and is certainly different from it one can differentiate between the two with
effort else it is difficult. Further if some objects that are not being experienced due to their
being beyond the ordinary range of the power of the sense-organs of man and have
intermingled with each other such as the essences of time, space, sky etc. then to
distinguish them from each other is not easy. Hence it is important to know these
constituents with their different names and characteristics. The purpose of knowing such
elements via their particular traits is to simplify and ease the journey to self-realization. To
know the self as unique it is important to be informed about all that is not the self but are
nature borne elements or essences. Else the soul that is embodied cannot be easily
differentiated from other constituents that make up the embodiment of beings. When such
a process is undertaken properly there remains no opposition or contradiction to those
Scriptures that propound non-duality. This is so because that transaction which is already
continuing based on differences and distinctions, it is keeping in mind such factuality that
the Saankhya Scriptures begin their teaching. The world as we see and experience without
taking the effort to know and decide upon its true form, its constituents can never oblige a
person seeking self-knowledge. The exterior world which is pointed out with the terms ‘this
world’ has to be known as per the opinion of the Masters of the Divine Essence as being
absolutely non-different from the inner self. Some other scholars mention that it is essential
to know the inner Self as being the most unique compared to all other objects and elements
of nature to gain liberation. In their opinion those such as the effeminate or the lowly
servile Shoodra clan persons do not deserve to undertake the means as advised in the
Shruti Texts, however if Scriptures are present that impart them liberation with knowledge
then one cannot raise doubts that such could be contrary to the original Shruti Scriptures.
This is because of the fact that the embodied self covered by layers of constituents that
make up the body is not affected by their flaws and this itself is a fruit or reward. Hence
when time with the predominance of other Dharma facets comes about then with apt
embodiments that are able to attain realization of deities presiding over studentship as in
the Brahmacharya Aashram the Brahmanya Deity then with the help of the original Shruti
Scriptures self-realization and contemplation again becomes possible. It is thus that gaining
knowledge about the different essences that make up the body and creation is said to be
worthy of regard simply to gain self-realization hence the elite who have already realized
the Self essence have no double views as regards propounding this Saankhya system of
philosophy.

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 Verse

Aesha Aatmapatho Avyakto Nashta: kaalen Bhooyasaa //

Tam Pravartayitum Deham Imam Viddhi Mayaa Bhrutam //37//

Translation:

Since long this Saankhya path leading to self-realization gradually dwindled to become
almost extinct hence to rejuvenate and replenish it I have had to manifest.

Subodhiniji::

Nanu Idam…….Bhrutam Viddhi //37//

Translation:

Now a doubt is being raised that if knowledge of these constituents, these essences is being
taught in a novel imagined way then how can trust be established in the truth it proclaims?
And if at all it is but traditional teaching that was disappearing that is being taught again
then what need be for God to assume such an Incarnation?

Explanation is being provided thus: Though this path to self-realization is already

accomplished since time immemorial yet since long it dwindled gradually and came to a
state where its existence was no longer evident in any portion of the world. Moreover
though the Purana Texts also give a similar depiction of the Saankhya systems yet the
Purana Texts are known to compile many subjects in one, intermingle them and describe
them in that amalgamated way as a result of which the Principles of the Saankhya are not
clarified therein. Furthermore since there is hardly any presence of this system in the worlds
and equally rare are its knowers and teachers since it has been wiped out from their very
memory, it is but a step away from being extinct.

Thus for the overall upliftment of all concerned and to propound the Saankhya system that
delineates the essences that constitute creation God Himself chose to manifest on earth
assuming the form of God Kapil.

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 Kapil Geeta
As depicted in the Text
Subodhinji of Shri Vallabhacharyaji
The Yoga of Devotion
3rd Canto, 25th Chapter
Meaning of the entire Chapter {Adhyay} in relation
to Incidences {Prakaran} mentioned in the Third
Canto {Skandha}
Subodhiniji:-Kaarika

Verse

Uktash Chaturbhir Adhyaayai: Saprasango Harer Bhava //

Gjyaanroopam Charitrantu Navabhi: Swasya Varnnyate //1//

Prakaaraa: Sagunnaa: Sarve Navo Adhyaayaa: Tato Atra Hi //

Navbhaavam Gataa Saapi Tadantetu Abhavo Bhavet //2//

Bhagwadroopnishpattou Bhakti: Bhootaani Sarvathaa //

Maatraa: Tattwaani Sarvaanni Bhunkte Sarvam Yato Hari: //3//

Aatma Tasya Indriyam Proktam Yen Sarvam Sa Pashyati //

Yogaeva Hare: buddhi: Tasmaat Sarvam Prakaashate //4//

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 Panchvishe Tatha Adhyaaye Bhaktiyogo Nirupyate //

Vaitrushnnyam Tasya Cha Angam Hi Itargjyaanmeva Cha //5//

Paramam Saadhanam Bhaktir Yathaa Bhavati Muktaye //

Yathaashaastrasya kathanam Santo Bhakte: Cha Saadhakaa: //6//

Vanshaeva mano: Prushtas Ten Gjyaanam na Varnnayet //

Ata: Shounaksamprashna: Charitratwam Cha Budhyate //7//

Translation:

In the last four Chapters the manifestation of God Shri Hari and its incident has been depicted.
His character of the form of knowledge personification is now being described in the ninth
Chapter. When the three nature traits of Sattwa [purity], Rajas [activity] and Tamas intermingle
we get nine similarly here too we have nine Chapters that are so related. Thus God’s Mother
here surrounded by these nine-fold nature traits finally gains the state of surpassing all of them
to reach the beyond state named Nirgunn-Avastha. If at all someone manages to thus
overpower these nature traits then the five primary and five subtle elements that constitute
the body namely Panch-Mahabhoot and Panch-Tanmaatra too take up that form via which they
become the enjoyed and God Hari the Enjoyer. The soul, the sense-organs of its embodiment,
all that has been mentioned is known to be nothing but the self however this state is possible
only if the Yoga of God Hari is accomplished for it is only then that all these constituents too
gain their required illumination. Hence, in this 25th Chapter the Yoga of Devotion is being
described. In this Yoga renunciation or being detached to all else except for the desire to know
God Hari as well as the soul being something different from the body that it occupies – such
knowledge become required portions. Such transform into most effective means undertaken
via the seeker and enable him to gain liberation. Therefore the saintly explain it in a way suited
to Scriptural lore and thus aid in propagating devotion. Sage Shounak had enquired of Sage
Sootji only in regards to the progeny of Monarch Manu hence knowledge per se has not been
depicted entirely. Similarly here in response to the query as originally posed in the Shreemad
Bhaagwata the portrayal follows.

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 [Devotee Vidurji’s question and Sage Maitreya’s reply]

Sage Shounak asked:

Verse

Kapil: Tattwasankhyaataa Bhagwan Swaatmamaayayaa //

Jaata: Swayam Aja: Saakshaad Aatmaprapgjynaptaye Nrunnaam //1//…..

Pitari Prasthite Arannyam maatu: priyachikirshayaa //

Tasmin Bindusare Avaatseed Bhagwan Kapil: Kil //5//

Tam Aasinam Akarmaannam Tattwagraamaagradarshanam //

Swasutam Devhuti: Aah Dhaatu: Sansmarati Vacha: //6//

Translation:

God Kapil although the Unborn and expert in enumerating the physical essences yet with His
strength named Maya manifested and imparted His knowledge to all men…..After His Father
Sage Kardam resorted to the forests, He, to bring about what was loved by His Mother Devhuti,
chose to say on the banks of the lake called Bindu-Sarovar. Being absorbed in the abundant
experiences that knowing the physical essences impart, He did not engage in any other specific
activity. Mother Devhuti seeing her divine Son thus remembered what was mentioned to her
by God Brahmaji also named Vidhaata or Fate and enquired of Him thus.

[The sincere urge of Mother Devhuti to know and beginning of the counsel of God Kapil]

Devhuti enquired:

Verse

Nirvinnnaa Nitaraam Bhooman! Asadindriyatarpannaat //

Yen Sambhaavyamaanen Pravishtaa Andhatam: Prabho! //7//

Tasya Twam Tamaso Andhasya Duspaarasya Adya Paaragam //

Sachakshu: Janmanaam Ante Labdham me Twadanugrahaat //8//

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 Ya Aadyo Bhagwan Punsaam Eeshwaro Vai Bhavaan Kil //

Lokasya Tamaso Andhasya Chakshu: Sooryaeeva Udita: //9//

Atha Me Dev! Sammoham Apaakashtum Twam Arhasi //

Yo Avagraho ‘Aham-Mam’ Iti Aetasmin Yogita: Twayaa //10//

Tam Twaa gataa Aham Sharannam Sharannyam Swabhrutyasansaartaro: Kuthaaram //

Jigjyaansayaa Aham Prakrute: Purushasya Namaami Saddharmabhrutaam Varishtham //11//

Translation:

Mother Devhuti said: I no longer desire to pamper my sense-organs that are full of impure
impressions [Vaasna]. This is due to the fact that by sense-hankering the possibility of entering
into the hellish region known as Andhatama increases immensely. It is that limitless dark
ignorance of the Andhatama region that You have transgressed. It is via Your Grace that I have
found true vision. Truly You are the Primal God Almighty of men, are the form of eyes for this
world sightless due to all-surrounding darkness; further You have risen akin to the Sun. O Deity!
It is hence that the illusion that You have got generated in me can be dispelled by none other
than You for I feel erring ownership with this embodiment and erroneous attachment to all that
is related to this embodiment and am insistent about them both! You O God, are of the form of
the Axe that cuts away the tree of worldliness of all those who choose to seek Your sole shelter
as a result of which You look into their nourishment and nurture! Hence I sincerely bow to You,
accept Your sole shelter O Best amongst those who enrich others with righteous Dharma. I truly
desire to know what Prakriti or Nature or the divine feminine and Purush or the divine
masculine essences of existence are!

Sage Maitreya mentions to devotee Vidurji:

Verse

Iti Swamaatu: nirvadyam Ipsitam Nishamya Pumsaam Apvargavardhanam //

Dhiyaa Abhinandya Aatmavataam Sataam Gati: Babhaash Ishat Smitshobhitaanan: //12//

18
Translation:

Sage Maitreya replied: On listening to the desire evident in the innocent words uttered by His
Mother, God Kapil who imparts men with liberation, complimented His mother intellectually
and started explaining to her the state that those with self-realizations gain. At that time due to
the soft smile evident His Face seemed very becoming.

[Depiction of Scriptural meaning as per the path of Yoga]

Subodhiniji: Karika Verses

Saankhye Parityaago…………………Iti Vinirnnaya: //7//

Translation:

In seeking realization as per the Saankhya systems, detachment is an essential prerequisite.

Hence instead of giving direct counsel as regards the means of the Saankhya system these have
been mentioned to be portions of seeking as per the Yogic path, hence here the advise given in
the next fifteen verses is as per Scriptures dealing with the path of Yoga. Depiction here is as
per references of commended Yogic Texts. This is because God Kapil’s Mother who enquires is
already accomplished in remaining in states dependent solely on her conscious faculties. In all
the five renowned Scriptural branches of the Vedas, Yoga, Shiva-Aagama Texts, Vaishnav-
Aagama Texts and Saankhya it is one inner self along with the Ego, conscious faculties, sense-
organs as well as the body that form the root portions of their ordained mode of seeking. In the
Saankhya Texts the Ego is depicted as a portion of the Self. Here, in this current counsel as per
the Yogic path both the mind and conscious faculties are depicted considering them both to be
singular because knowledge and action go hand in hand wherein primacy is of knowledge which
leads to relevant activity. Hence, conscious faculties and the different forms that they can take
and amongst them that suited form via which actual engaging in means of this Path can take
place aptly is what God Hari keeping in mind desires to advise His Mother as regards the
methodology of the Path of Yoga. The reward of proceeding on such a Path and multiple ways
to proceed on the Path exist of which one should be stressed upon, emphasized, as per the
ability of the seeker so that only those modes or solutions related to that chosen emphasized
solution can be properly taught. The subject of these various ways, in all sixteen, of proceeding
is further mentioned in the next four verses. These solutions are considered to be effective
means since it is expected that one who engages in them will gain liberation. However they

19
require intense study to impart success and accomplish the fruit thereof hence special decisions
about them all are being described as follows.

[Commencement of the Yoga of Devotion]

God Kapil mentions:

Verse

‘Yog: Aadhyaatmika: punsaam mato Ni:shreyasaay Me //

Atyantoparatir Yatra Du:khasya Cha Sukhasya Cha //13//

Tam Imam Te Pravakshyaami Yam Avocham Pura Anaghe! //

Rishinnaam Shrotukamanaam Yogam Oordhaganipunnam //14//

Chet: khalu Asya Bandhaay Muktaye Cha Aatmano Matam //

Gunneshu Saktam Bandhaay ratam Vaa pumsi Muktaye //15//

Aham-Mamaabhimaanotthai: kaamlobhaadibhir Malai: //

Veetam yadaa Man: Shuddham Adu:kham Asukham Samam //16//

Tadaa Purush Aatmaanam Kevalam Prakrute: Param //

Nirantaram Swayam Jyotir Annimaanam Akhanditam //17//

Gjyaanvairaagyayukten Bhaktiyukten Cha Aatmanaa //

Paripashyati Udaasinam Prakrutim Cha Hatoujasam //18//

Na Yujyamaanayaa Bhaktyaa Bhagwati Akhilaatmani //

Sadrasho Asti Shiv: Panthaa Yoginaam Brahmasiddhaye //19//

Prasangam Ajaram Paasham Aatman: Kavayo Vidu: //

Sa-aeva Sadhushu Kruto Mokshadwaaram Apaavrutam //20//

20
Translation:

God Kapil mentioned: It is my opinion that Spiritual Yoga is to bestow fortune to man. It is via
such a Yogic path that the final stoppage of both joy and sorrow takes place. O Sinless Mother,
it is that Yoga that I will now narrate to you. Earlier too I have discoursed on the same to sages
that were eager to listen to this Yoga path which bestows expertise in various portions. As far
as the embodied soul is concerned it is only our conscious faculties that are considered to be
causative in either it experiencing the bound state or the liberated one. When these conscious
faculties become absorbed or engrossed in the three nature traits then it becomes a cause of
bondage. In contrast when it becomes absorbed or engrossed in those mighty beings that have
surpassed the three nature traits then it becomes a cause of liberation. Blemish of lust, greed
etc. which become predominant due to the vainglory of erring identification with the
embodiment and erroneous attachment to all that is related to the embodiment; when these
are distanced then the mind becomes pure and attains to the state of equanimity whether it is
surrounded by joyful or sorrowful circumstances. At such times the true Form of the Soul that is
embodied, which is beyond being affected by nature traits, is lustrous, is miniscule in measure,
is undivided, is able to witness itself continually along with knowledge, detachment and
devotion. Consequently the might of nature and its three traits gets blown away and the
strength required for conscious experience of oneself as absolutely centered dawns. There is no
other fortune-bestowing path like Devotion towards God, the Soul of all that is, for Yogis
whereby they can consciously attain to the Brahma. Revolutionary poets have depicted
association with sense-objects as a noose that never withers or becomes old however if the
same association is focused on the saintly then it becomes that source via which doors to
liberation are opened.

[Traits of the saintly with whom good truthful Satsanga interactions are advised]

Verse

Titikshava: Kaarunikaa: Suhrada: Sarvadehinaam //

Ajaatshatrava: Shaantaa: Saadhava: Sadhubhooshanaa: //21//

Mayi Ananyen Bhaaven Bhaktim Kurvanti Ye Dradhaam //

Matkrute Tyaktakarmaanas Tyaktaswajanbaandhavaa: //22//

21
Translation:

The saintly are characterized with being full of the power of tolerance, kind, friendly to all
embodied souls, serene, without enmity towards any and hence are considered to be the
ornament of sainthood. They are firmly devoted to Me [God Kapil] with steadfast piousness of
their emotions, and do not hesitate to give up all their activities or become detached to their
kith, kin and noble acquaintances for My sake.

Subodhiniji::

Bhagwadgatchitten Ye…….Swajanbandhutwam…..//3// + prose

Translation:

Conjoining one’s consciousness in God it is necessary to regularly listen to His Divine attributes
till the state arrives in this devotion called ‘Shravann-Bhakti’, i.e. devoted to hearing the glories
of God, of being able to consciously appreciate pious holy sentiments ‘Bhakti-Rasa’ in the
heard! This is so because if it is left half-way then at times hurdles may crop up. Whatever may
be the varied distress that one has to bear should be with fortitude borne since one is
ascetically seeking. It is via such penance that boons are gained of their own. Rather than
attending to Him it is such penance that God is more fond of! This is also due to the general fact
that in sorrow one remembers God more often. Hence with detachment to all sense objects
that attract sense-organs of the body one should eagerly join one’s conscious faculties in God. It
is as a daily task that one must attend to God’s Sermons and not something that one
occasionally indulges in when one has time. It is only then that Godly Sermons become lustrous
and innocent as intended. Else it is due to the piety of sentiment therein and of the devout that
the Sermon takes up its intended innocent lustrous form. It is God Himself embodying His Six
Eternal Dharmas of grandeur, valour, renown, wealth, knowledge and renunciation that brings
about the accomplishment of all endeavours of such innocent holy devotees explaining to them
that it is via devotion that all their flaws have nullified. Further, to make this known, God wishes
that the devotee also know and appreciate whichever of the divine trait He embodies. This is so
because devotion per se is such that as will be mentioned in the future, when takes hold of a
devotee then all his sense-organs and mental faculties compete with one another as to ‘I will do
this first, my task should be first’ as regards attendance to God or seeing into work related to
Him. Such becomes the natural tendency of a devotee. Sense-organs can be innocent or flawed
by being yet dominated by the three traits of nature. Hence, in steadfast centeredness to God
devotees do not usually give in to emotions as regards any other thing. ‘Bhaava’ or Emotion

22
implies the opinion that pervades the inner-being of a devotee; since it is purposeful in all that
a devotee does it at times becomes the father of the devotee’s devotion and at times even with
some strange emotion related to God manages to father the devotee’s devotion. When the
latter takes place and devotion augments then it is certain that God desires to bestow some
unique fruit altogether. Else it can be said that if one feels something for deities other than
whom one serves, else feels a want of some object or is lured towards other paths thinking
them to be fruitful and yet continue as before with one’s devotion then it is said that the
devotee is with pendulum like emotions. This is not possible in those with singular steadfast
emotions for they do not even hope or are interested in any other fruits or paths or rewards. It
is hence that such pious devotees do not waver irrespective of the presence of other paths, and
it is therefore that his devotion is intransigent. In such devotion other references, grace that
could be known, means or fruits too do not lure or hinder. If at all one doubts that these might
obstruct it is better to be detached to them in advance. Such obstructions can be any custom
prevalent in the worlds or a tenet mentioned in the Vedas. Devotees centered to God do not
give up their ordained Vedic acts because of laziness but rather because these very acts hinder
or cause one delay in attending to one’s Sought God. Similarly worldly obstructions may be
caused by wife, son, noble friends, persons of the same castes etc. However, if these
acquaintances are devoted, then not only are their worth keeping relations but also truly they
are decisive wayfarers of the same path, and hence should not be renounced or given up
unnecessarily.

[The mode of Satsanga interactions in the Yoga of Devotion]

Verse

Madaashrayaa: Kathaamrushtaa: Shrunnvanti Kathayanti Cha //

Tapanti Vividhaa: Taapaa: Na Aetaan Madgatchetasa: //23//

Ta Aete Saadhava: Saadhvi Sarvasangvivarjitaa: //

Sanga: Teshu Atha Te Praarthya: Sangadoshaharaa: Hi Te //24//

Sataam Prasangaat Mam Veeryasanvido Bhavanti Hrutkarnnarasaayanaa: Kathaa: //

Tajjoshannaad Aashu Apavargavartmani Shraddha Ratir Bhaktir Anukramishyati //25//

23
 Bhaktyaa Pumaan Jaatviraaga: Aindriyaad Drashtashrutaad Madrachnaanuchintayaa //

Chittasya Yatto Grahanne Yogyukto Yatishyate Rujubhi: Yogmaarge: //26//

Asevayaa Ayam Prakruter Gunnanaam Gjyaanen Vairagyavijrumbhiten //

Yogen Mayi Arpitayaa Cha Bhaktyaa Maam Pratyaatmaanam Eeh Avarundhe //27//

Translation:

All those who being absorbed in the hearing of My Sermons and praising Me thereafter with
what they have understood; and thus make themselves pure, their conscious faculties conjoin
to Me exclusively, hence they remain free of anguish albeit surrounded by varied difficulties.
Due to associating with the truthful those Sermons whereby My potential is comprehended
takes place which via the heart and ears enters the devotee and acts as a medicinal compound.
All those who partake such medicines find that they are enthused with trust, affection and
devotion towards the path that leads to liberation. Due to devotion in all objects that are seen
or known via the sense-organs, the potential to contemplate on them as a form of creation for
My joyous Leela acts gets built up. Such a person hence starts being enthused with
detachment. As a result he is able to cautiously take hold of his conscious faculties and
conjoined thus gains the might required to take effort as demanded in the Yogic paths. Not
indulging in the three nature traits and their effects meaning thereby via knowledge enriched
with detachment he is able to offer devotion to Me and the path of Yoga and thus is apt to
catch hold of Me, the inner Self in him renowned as the Pratyag-aatma, consciously, [in this
birth itself.]

[Sincere desire to know apt devotion]

Verse

Devhutiji enquires:

Kaachit Twayi Uchitaa Bhakti: Keedrashi Mam Gocharaa //

Yayaa Padam Te Nirvaanam Agjasaiva Ashnavaa Aham //28//

Yo Yogo Bhagwadbaanno Nirvanaatman! Twayi Udita: //

Keedrasha: Kati Cha Angaani Yata: Tattwabodhanam //29//

24
 Tadetad Me Vijaneehi Yathaa Aham mandadhi: Hare: //

Sukham Buddhayeya Durbodham Yoshaa Bhavadanugrahaat //30//

Verse

Sage Maitreya mentions:

Viditvaartham Kapilo Matu: Ittham Jaatsneho Yatra Tanvaa Abhijaat: //

Tattwaamnaayam Yatpravadanti Saankhyam Pravochad Vai Bhaktivitaanyogam //31//

[Characteristic of Devotion]

Verse

God Kapil narrates:

Devaanaam Gunnlingaanaam Aanushravikakarmannaam //

Sattwa-aeva Ekmanaso Vrutti: Swaabhaaviki Tu Yaa //32//

Animitta Bhagwati Bhakti: Siddhe: Gariyasi //

Jaryati Aashu Yaa Kosham Nirginnam Analo Yathaa //33//

Translation:

Devhutiji enquired: Which type of devotion is apt for me amongst its varied modes such as
having trust in You etc.? Further what would be fit for me to emote to You as - in Your
attributed or Sagunn form or in Your Form beyond the three nature attributes or Nirgunn form,
whereby I may easily be able to reach the state of the Nirvana liberation? O Personification of
Nirvana, of the various Yogic paths, that which has been advised by You, that in which You are
considered as the aim or mark, and Yogic modes as the arrow to reach it, which such Yoga
should be apt for me to pursue to gain my aim? That Yoga, via which I can gain true advise
about the all-pervading Essence, how many portions does it have? I with my slow intellect will
not be able to understand difficult things but if You with Grace explain it all to me simply then I
will surely be able to know it.

Sage Maitreya said: On knowing the sincere desire of His mother to know, God Kapil readied
Himself to explain the Yoga of Devotion ‘Bhakti-vitaan-Yoga’ and the enumeration of the

25
physical essences of the Saankhya doctrine to her via whose embodiment He had chosen to
manifest.

God Kapil mentioned: That which impels one in Vedic activity, that which becomes experiential
via its own traits, that natural tendency of the mind preferably solitary without considering
anything petty as instrumental or pretext, that involving all sense-organs of the body,
exclusively towards and in God - the Purest of the pure, is devotion and is commended far
above the gain of all Yogic prowess. This is due to the fact that embodied pure soul which is
surrounded by its various gross and subtle bodies in layers are quickly burnt off via it in the
manner in which the fire of digestion quickly burns and digests all food that is had by way of
meals.

Subodhiniji:

Tatra Bhaktim…………………….Iti Bhaav:

Translation:

Now, characteristics of devotion are being mentioned in two verses - ‘Devaanaam…’ The entire
retinue of such devotion will be mentioned in the forthcoming 11 verses. The natural
tendencies of all sense-organs of a single-minded person towards God – the personified Purity
is known as devotion. Sense-organs by their very nature are two-fold as is mentioned in the
Bruhadaaranyaka Upanishad Shruti Scripture,

‘Dwayaa: Ha Praajaapatyaa:’ [Bru. Upa. 1/3/1]

Of the two, some are godly and other demonic. Those sense-organs via which one attains
knowledge of the Divine or engages in Divine Vedic acts are said to be godly. Similarly those
sense-organs via which one engages in petty worldly tasks are considered to be demonic. These
two compete with each other. Therein the demonic senses being more powerful, the godly
senses are unable to act for their respective tasks. These demonic sensory organs can emote to
the godly but they require the effort of seeking stability via [Yogic] postures known as ‘Aasanya-
Upaasna.’ It is thus that they will be rid of their hankering for their particular sense-objects. It is
thus that they will gain fitness to engage in tasks befitting the godly senses. Sages, due to their
unbroken study of asceticism of many births and the gods such as Indra – the lord of heaven
who are created in the godly species have by their birth sense-organs that are godly. Else, those
who are born with godly constituents or ‘Daivi-Sampad’ [as is explained in the Geetaji Chapter
dealing with godly and demonic traits] too have sense-organs that are a mixture of the godly

26
and demonic. It is in one resting place that both remain. Those sense-organs that become
hesitant and full of doubt when one engages in acts that are especially asked to refrain from in
the Holy Books, such as when seeing or dealing with impure objects or viewing women loosely,
are godly whereas the demonic senses are those which immediately get merged in the petty
worldly acts or especially in those acts that have been advised to shun. These if impelled as if
forcibly in acts ordained via Scriptures then they do not nourish their demonic tendencies.
However, devotion is possible only via the godly constituted sense-organs and not via the
demonic. ***What one has been endowed with is what is hinted at via the use of the term
‘Dev’ in the verse.***To gain apt knowledge of God Almighty the characteristic depicted here is
‘Gunnlingaanaam’ – meaning thereby divine sight, divine attributes etc. can be known via the
godly senses, further clarifying that conscious experience of such divine traits is their definite
identifying aspect. Such is the identification of godly sense-organs. Such senses do not undergo
obstructions in the form of getting engrossed or agitated via anything. As a result since they are
non-agitated, they cannot be easily deciphered whilst busy and similarly since they do not get
engrossed they do not become dull or inert so that the sense-interaction cannot take place at
all! Yet since eyes can only decipher vision hence one can say that eyesight is present and such
is how should be understood for the remaining sense-organs. Now why are the sense-organs
like this? The reason is explained in the term ‘Aanushravikakarmannaam’ of the verse. That
which is initially uttered via a Guru and only afterwards is heard is called Vedic learning or
Anushrav. All activity endorsed via the Vedas are called ‘Aanushravik’. Thus, those sense-organs
that remain merged at their best in such Vedic ‘Aanushravik’ activities are godly. When these
are engaged in worldly tasks they merely observe or become functional only but do not get
merged for their liking rests in Vedic activity only. As fated [by God Omnisciently] those who are
endowed with such sense-organs can engage in devotion. Further such godly senses too do get
lured in the Paths of Yoga, Action and Knowledge and other such pious tasks due to its store of
past impressions of many births and due to the study performed therein of these paths. But if
after this entire they have reached the state of knowing the fruit of their labour then it is only in
the Purest of the Pure or ‘Sattwa-murti’ God Himself that they by their very nature befittingly
act. This “Sattwa” depicted here is as suited to the Saankhya system whereas truly it can be said
that ‘devotion is one’s natural tendency exclusively towards the Overlord that is Beyond the
three nature traits’. Such is the characteristic of devotion as per Godly Scriptures. As is
mentioned in the Shreemad Bhaagwata Maha Purana,

‘Mannishtham Nirgunnam Smrutam’ [11/25/14]

[Those that are steadfast in Me {God} have transgressed the three nature traits]

‘Hari: Hi Nirgunn: Saakshaat’ [10/85/5]

[God Hari is the personification of the Beyond Form that is above the three nature traits]

27
Based on the above Scriptural Statements it can be said that everything associated with God is
beyond the three nature traits. Due to use of the term ‘exclusively’ the meditation on Divine
Forms of God associated with nature’s traits such as the Rajas trait [e.g. God Brahmaji] or
Tamas trait [e.g. God Shankar] is not advocated [the senses are lured only towards God Himself,
the Source of and one Beyond the three traits of nature].

Single-minded person here means one whose mental faculties have become singular. The mind
is also two-fold, godly and demonic. Of these the demonic mind is always wavering between
decisions amid choices restlessly fidgeting, is full of varied emotions, is agitated by the
predominance of any of the three nature traits. The godly mind is by its very nature fond of
contemplation. Thus it is advised that even if the sense-organs are two-fold, the mind should
not be so because it is necessary for the mind that is godly to restrain oneself from all activities
known to be demonic else one would not be able to engage in singular devotion via the senses
at all. Hence, a singular mind is a necessity. If the mind is such, devotion is possible. A mind
whose mental tendencies are scattered and is trying to do some activities off and on for God
forcing its tendencies or even naturally finds that since anything done exclusively for God
becomes timeless, such a mind will after many births gain some inkling of God’s Grace or the
Pushti Path and in the final birth will experience fruit in the form of devotion. Hence there is
nothing contrary to Scriptures here. Here, tendencies or ‘Vrutti’ imply steadfastness and not
merely being aware of something, further such steadfastness has to be effortless, natural, as is
evident in the life of devotee Prahladji of the 7th Canto of the Shreemad Bhaagwata or in the
lives of similar such devotees.

After having traveled this long in so many births, in this current birth when one is to experience
the rewards thereof, such senses and mind are not something that one gains via engaging in apt
means but rather are a result of the fruit of labour of all past births and the individual born is
endowed with such constituents that by their very nature, effortlessly draw one to its fruits!
Since there has been separation from God since many births, all other accumulated impressions
are easily overcome as suggested in the verse and in the birth that is for reward such senses
either making God as pretext or even without any such instrumental cause independently
blossom in that individual. This applies to those senses that have to gain their reward from God
Himself or are instrumental in gaining reward from Him. A step further is when the latter cause
of being instrumental is overcome then by that trait of natural, effortless, centered, steadfast
devotion these senses, these constituents in that individual are called ‘Bhaagwati’ meaning
thereby that they are enabled to make God Himself as their sense-object! Else they become
attuned to God’s Divine emotions meaning thereby that they are able to know one or all of His
Six eternal traits as mentioned earlier.

28
Those senses which are originally attracted to God Vishnu as the presiding deity of the Sattwa
trait of nature find that in the next birth they become steadfast to the Divine that is Beyond
these three nature traits. In the branch of knowledge known as ‘Panch-Agni Vidya’ [Knowledge
of the five fires] attainment of an embodiment fit to personify divine knowledge is mentioned
‘Gjyaanopaayik’. In such an embodiment when knowledge dawns, liberation is gained. Such a
knower of God or the Brahma goes through four states:-

1. Jeevit-Avastha – the state of living enlightenment

2. Mriyamaan-Avastha – the state of being absorbed in devotional meditation**
3. Parlok-gaman-Avastha – the state of traveling to the higher worlds
4. Parlok-gat-Avastha – the state of residing in the higher worlds

Thus the activities of such a liberated individual are briefly depicted. In the instant liberation
known as ‘Sadyo-Mukti’ the emancipation of consciously merging in God Himself known as
‘Saayujya’ has been mentioned. Truly speaking the Principle states that these are but different
states that a devotee consciously experiences because that which is attained in other forms of
liberation remains unexpressed here. However whether it is any type of liberation or even
Saayujya – conscious merger in God, yet devotion is considered to better than them all since
the verse clearly mentions: ‘Siddhi…Gariyasi’. ‘Siddhi’ or accomplishment has been depicted
before. ‘gariyasi’ implies that which diminishes, reduces, digests. The trait of such devotion is
to do away with layers of subtle body etc. that veil the soul. Although it has to be said that even
with Yogic prowess and accomplishment such layers can be done away with to unveil the
embodied soul but this particular steadfast devotion is able to do it far more quickly. Such
Devotion per se does not have to take too much effort to bring it about hence is compared to
the digestion of food going on naturally in the body. The digestive fire in the body does not
have to do anything special to digest eaten food. Even medicines etc. eventually lead to proper
function and flaring of such digestive fires only to maintain health.

It is via such devotion that My [God’s] state can be attained.

[Depiction of devotees whilst in the state of engaging in ordained means]

Verse

Na Ekaatmataam Me Spruhayanti Kechid Matpaadsewabhirataa: Madihaa: //

Ye Anyonyato Bhaagwataa: Prasajjya Sabhaajayante Mam Pourushaanni //34//

29
Translation:

God Kapil mentions: Those who undertake all activities solely for Me, those who are merged
joyously in attending to My Holy Feet as a result of which they do not even want conscious
unity with Me are the Bhaagwata devotees. They are more interested in meeting other similar
steadfast devotees and sing of My glories, My victory and appreciate the bliss therein.

Subodhiniji:

Taadrashbhaktaanaam………….Phalaavasthaam Aah:

Translation:

What do such steadfast devotees do and why? This is being explained in two ways as is also the
case with the elite self-realized beings. Of this, the first way is mentioned in the three verses
before described with ‘Na Ekaatma…….’etc. Devotees that are alive go through three stages:

1. The state of being absorbed in the means – ‘Saadhan-avastha’

2. The state of experiencing the fruit – ‘Phal-avastha’
3. The state of conscious union and merger with God – ‘Saayujya’

Hence such devotees do not have to go via stages of upliftment and their sequential gain
named as ‘Utkraman’ & ‘Praapan’. Initially devotees depict themselves in the stage of engaging
in the ordained means. Those who reach the stage of experiencing the fruit thereof do not even
desire to merge or unify consciously in God Himself. It means that lifelong such devotees
continue to engage in that sublime fruit that devotion bestows. When whilst attending to God
one is able to know and experience His Divine sentiments, His ‘Rasas’ then one can know that
one has attained to the fruitful state of devotion. As regards being consciously united with God
termed as Saayujya, let alone praying for it, devotees do not even desire it and continue to
revel in the Divine Rasas that devotion bestows. Rare are such devotees and are rarer to come
across. The mind, body and speech of such devotees due to their very nature are exclusively
conjoined and eager to all that is related to God. To be able to attend to the Holy Feet of God
meaning thereby that wherever they go they do not falter from their vow of being involved in
godly tasks and take extra effort to do so. They are assured in their mind that all other joys are
bound to follow. All bodily activity of such devotees is solely for God. Their speech is full of
praises of the amazing victorious acts of God. They like to intermingle with others that are
equally steadfast and centered to God. They consider as referential the incidents of God that
they hear from one another and based on it decide upon their further course of action. Thus is

30
the state of being engaged in means of devotion is described, the fruitful state is being
portrayed further.

[Depiction of devotees in the state of experiencing the fruit]

Verse

Pashyanti Te Me Ruchiraavatansprasannavaktraarunnlochanaani //

Rupaanni Divyaani Varpradaani Saakam Vaacham Spruhanniyaam Vadanti //35//

Translation:

God mentions: Such devotees gain the singular advantage of attaining the holy sight of My
Divine Forms that reveal a pleased countenance, are adorned with earrings and other
ornaments and with eyes that are of a reddish hue. Not only this but they also get to converse
with Me on whatever their minds want to.

Subodhiniji:

Pashyanti Iti…………..Saayujyam Aah:

Translation:

Such devotees gain the holy sight of God hence they are in a continual state of experiencing
God-realization. This is like two friends being able to view one another before intermingling in
play. Of the varied Divine Forms of God one is with appealing earrings and other ornaments. Via
this depiction it is hinted that at sites such as Vrundavan etc. God-realization is being
experienced via them. Further, those Forms of God where His countenance is pleased and eyes
sparkle with reddish hue such as that of God Ram or God Nrusinh, such Forms too are hinted at.
Hence whatever is piously deserved by such devotees, for its fulfillment they emote to the
Rajas trait and thereafter for the establishment or maintenance of that desired object they
emote to the Sattwa trait, this too is being hinted at. Some mighty seekers might gain the

31
realization of any one Divine Form of God whereas such devotees experience God in many. The
reason why they gain realization of many such Divine Forms is because they do not look at
these Forms with a lowly worldly intellect. Such Divine Forms become manifest only to such
devotees hence they too are enthused with divine piety of emotions. Such devotees transform
to single-pointed steadfast Bhagwadiya devotees. It is to inform thus that the Divine Forms of
God are depicted in the form of graciously boon imparting. None other would be able to grant
such boons to such devotees to fulfill their pious aspirations. The specialty of these Divine
Forms far greater than other forms with pleased facial expressions is such that devotees, in this
world, during their life-span are able to converse with God on whatever their minds feel like
talking about very much like two close friends in mutually liked discussions. After this the state
of devotees experiencing conscious merger or Saayujya is being described.

[Devotees experiencing the liberation known as Saayujya]

Verse

Tai: Darshaniyavayavair Udaarvilaashaasekshitvaamsooktai: //

Hrutaatmano Hrutpraannan Cha Bhakti: Anichchhato Me Gatim Annvim Prayunkete //36//

Translation:

The becoming portions - parts of the Divine Form of God with their generous enjoyable
laughter, their looking at the devotee with Grace, their captivating words - are such that they
sort of lure the inner-being and even the breath of devotees for God Himself! Though devotees
do not even desire liberation yet they as if on their own bestow to devotees such subtle states
of conscious movement and merging in God.

Subodhiniji:

Tai: Iti, Tai………..Saalokyaadirupam Phalam Aah:

32
Translation:

Joy-bestowing while being experienced itself such depicted Divine Forms are worthy of availing
the Holy Sight of in all their portions. Generous is their revelry, their laughter, they also look at
the devotees with Grace and whatever they utter captivates their votaries. Due to all these
reasons all the senses of the devotee become subject to God Himself due to their devotion and
that further bestows on devotees the subtle movement and conscious merging in God whether
the devotees like it or not! Four Divine attributes of God are described here to accomplish the
four renowned endeavours of all His devotees.

1. His appealing Divine Form enables the accomplishment of the endeavour known as
Kaam or desire-fulfillment of devotees
2. His generous and reveling laugher enables the accomplishment of the endeavour known
as Artha or the highest wealth possible to own of devotees
3. His loving looks towards devotees enables the accomplishment of the endeavour known
as Dharma or the highest righteousness, religiousness that one can embody
4. His captivating speech with devotees enables the accomplishment of the endeavour
known as Moksha or liberation

The foundation of some work can be the beauty of the subject or task to be accomplished; the
inner-strength that can appreciate such beauty is its prerequisite. In the verse the adjective
‘Darshinya’ depicts outer or exterior Divine spectacular beauty. Varied revelry in these Forms
are the various modes of enriching one with Divine wealth hence generosity is said to oblige in
all ways. The joyous effortless Leela acts brought about by God Himself is non-distinct from His
Divine Form and enables accomplishment of all endeavours for all beings. God’s laughter may
incite one into erring identification with the embodiment else if such identification is totally
surpassed then being continual in conducting oneself righteously as per Dharma dictates would
not remain possible! Hence the loving look of God towards devotees sort of fathers their
highest morality. The speech of God is captivating and beneficial hence dispels ignorance. His
Form bestows greatest bliss. Subtle conscious movement and merger in God is also of the form
of singular joy whereas the Divine Form itself is limitless bliss! Hence devotees do not desire
this liberation called Saayujya. Hence lure of the sense-organs of devotees means that all
organs then are able to appreciate divine bliss. When such a God desires to return to His Abode
then he takes the minds and senses of His steadfast devotees with Him hence finally too
devotion never fails, further that which is unknown to even time and death etc. that very subtle
movement and conscious oneness in Himself – the liberation called Saayujya is bestowed on
devotees. After this liberation another called Saalokya liberation is being portrayed.

33
 [Devotees experiencing fruits such as the liberation called Saalokya – of being in the same
region with God Himself and others]

Verse

Atho Vibhutim Mam Mayavin: Taam Aishwaryam Ashtaangam Anupravishtaam //

Shriyam Bhaagwatim Vaa Aspruhayanti Bhadraam Parasya Me Te Ashnuvate Nu Loke //37//

Na karhichinmatparaa: Shaantrupe Nankshyanti No Me Animisho Ledhi Heti: //

Yeshaam Aham Priya Aatma Suta: Cha Sakhaa Guru: Suhrado Daivam Ishtam //38//

Translation:

God Kapil continued: Steadfast devotees do not desire any other manifestation of God {Me}
conjoined to His {My} strength Maya, the 8-fold grandeur [***Aishwarya] or even that pure
wealth via which fortune could be gained. Such are able to attain God {Me} and appreciate Him
{Me} in His {My} Divine Abodes. O Mother full of serenity, else, in My Abode of peace
Vaikuntha, eagerly centered to Me, devotees never undergo annihilation, they are not
devoured by the all-consuming cycle of time because their beloved soul, son, friend, Guru, the
Deity that they meditate upon or the highest Fruit that they know is all that I become for them.

Subodhiniji:

Atho Iti……..Uchitaeva

Translation:

If at all this devotion is of the medium category then the sequence of events changes. In the
Divine Abode of God connected to His strength Maya though His manifestations of the form of
sons etc. or enjoyments of heaven etc. are not gained yet for Bhagwadiya devotees all their
sense-interactions too are but dependent on God Himself. What is meant to say is that the
divine 8-fold accomplishments of grandeur that are renown in all worlds even till the
attainment of liberation always follow sincere attendance to God even though the devotee

34
does not desire them. Moreover, even if devotees do not want sense-joys yet they are given
the same in the Abode Vaikuntha. God Himself beyond the effects of Time or the Akshar-
Brahma Aum ॐ resides in His Abode called Vyaapi-Vaikuntha wherein all such grandeurs are
experienced via His devotees.

Here one may doubt that irrespective of whichever celestial world one might be fit to visit yet
finally one is never freed from the all-consuming cycle of time as is said: after the completion of
merit the soul that had attained to the heavens again has to come to earth where death is
certain.’ Hence making the devotee leave his own home and then granting him sense-joys in
the Abode Vaikuntha, what could be the advantage therein? In reply it is said that in that
serene Abode of God where there are no flaws, devotees do not bother about any other
essence or joy but for God Himself. Such devotees are never annihilated hence even if they lose
all their merit they do not undergo downfall or destruction; further they are not devoured by
time. The reason for this is that the realm where time can exert its effects are said to be the
following eight where sense-interactions can take place:-

1. Sense-objects
2. Body
3. Son / progeny
4. Friends
5. Gurus
6. Relatives
7. Sought Deity
8. Desire fulfillment / lust

None of the above are present in Vaikuntha hence if at all they are longed for, it is God who fills
in the gap! Hence for devotees who are fit enough to reside in the same divine region
Vaikuntha with God Himself it is God that assumes the above eight forms. Time cannot make
God its object and for devotees they are not interested in anything else but God. Though one
may be fond of sense-objects yet the Vaikuntha region is of the form of God Himself hence it is
He who is in the form of sense-objects there. Further devotees also attain the liberation called
Saarupya – of having a form similar to God [four-armed]. So, their very embodiment is of the
form of God. It is via a human body that when sense-interactions are engaged in then the result
is in the gain of a son or progeny after the natural term thereof. In God’s Abode Vaikuntha it is
He who is of the form of sense-joys too and hence the affection that a devotee may have for
children is what they have for God. Their exterior friend too is God since all those staying there
are but different forms of God Himself! All the above four experiences are said to be worldly or
Loukik or pertaining to the Vaikuntha-Loka.

35
As far as the remaining four Divine aspects are concerned it is God who stands in for the need
of a doting advising Guru. After receiving such advice from a Guru those who take effort by
engaging in the means of benefit known, such kith and kin in this region Vaikuntha too are but
different forms of God Himself. The Sought Deity here is God hence whatever fruit has to be
bestowed is via God Himself. Now devotees aspire for no other fruit but God Himself hence it is
He who does so! No one has ever undergone annihilation or destruction in Vaikuntha.

[Depiction of the victorious state of devotion]

Verse

Imam Lokam Tathaiva Amum Aatmaanam Ubhayaayinam //

Aatmaanam Anu Yech eeh Ye Raay: Pashavo Gruhaa: //39//

Visrujya Sarvaan Anyaan Cha Maam Aevam Vishwatomukham //

Bhajanti Anyayaa Bhaktyaa Tan Mrutyo: Atipaaraye //40//

Na Anyato Mad Bhagwata: Pradhaanpurushewaraat //

Aatman: Sarvabhootaanaam Bhayam Teevram Nivartate //41//

Madbhayaat Vaati Vaato Ayam Soorya: tapati Madbhayaat //

Varshati Indro Dahati Agnir Mrutyu: Charati Madbhayaat //42//

Gjyaanvairagyayukten Bhaktiyogen Yogin: //

Kshemaay Paadmoolam Me Pravishanti Akutobhayam //43//

Aetaavaaneva Loke Asmin Pumsaam Ni:shreyasoday: //

Teevrenn Bhaktiyogen Mano Mayi Arpitam Sthiram //44//

Translation:

A soul that travels in this world and the higher and all associated with it such as riches, pets,
houses etc. leaving that entire behind those who are steadfastly devoted to God that
encompasses the worlds, are those who are freed by God Himself from the bondage of death.

36
Except via God the Overlord of the divine feminine or Pradhaan and the divine masculine or
Purusha, intense fear known via all other created essences cannot be overcome. Truly speaking
the wind blows due to the fear of God, the sun gives heat and light, fire burns, God Indra
showers rain and it is all due to their being afraid of transgressing Him! Even the God of Death
takes away life as ordained being frightened of Him. Hence Yogis with the Yoga of Devotion
enriched with knowledge and detachment, with the intention of gaining their fortune, take the
support of the Divine Lotus Feet of God Himself which are synonymous with absolute
fearlessness. Hence in this world the highest fortune of all beings is that they with the intense
Yoga of Devotion should offer and stabilize their minds in God Himself.

Subodhiniji:

…..Aevam……Jeevanmukti…..Cha Iti

Translation:

Thus the three fruitful states of that devotion which has reached its triumphant state is
described:-

1. Saayujya or the liberation of conscious merger in God

2. Vaikuntha or the attainment of the Divine Abode of God and
3. Jeevan-mukti or the state of living enlightenment

37
 Kapil Geeta
As depicted in the Text
Subodhinji of Shri Vallabhacharyaji
The Yoga of Devotion
3rd Canto, 26th Chapter
Meaning of the entire Chapter
Subodhiniji:-Kaarika

Verse

Aatmaanaatmavivekaay Shadvinshe Saankhyam Uchyate //

Tattwaanaam Lakshannaani Atra Nirukti: Cha Iyam Atra Cha //1//

Jeevbrahmavibhaagaartham Prakriyadwitayam Smrutam //

Sansaare moolbhaave Cha Purush: Prakrutir Mataa //2//

Translation:

In the 26th Chapter the mode of Saankhya principles are described to differentiate between the
sentient and the insentient. Here, the traits of each created essence and their depiction is to
delineate the segments of individual souls or Jeeva and God Himself or Brahma. The difference
between the original pristine state of a soul and his state of being enmeshed in worldliness and
the two modes whereby such variations come about are due to the Purusha or divine masculine
being causative of the former and the Prakruti or divine feminine causing the latter.

38
 God Kapil mentions:

Verse

Atha Te Sampravakshyaami Tattwaanaam Lakshannam Pruthak //

Yad Viditwaa Vimuchyet Purush: Praakrutair Gunnai: //1//

Gjyaanam Ni:shreyasaarthaay Purushasya Aatmadarshanam //

Yad Aahur Varnnaye Tat Te Hrudaygranthibhedanam //2//

Anaadir Aatma Purusho Nirgunn: Prakrute: Par: //

Pratyagdhaamaa Swayamjyotir Vishwam Yen Samanvitam //3//

Sa Aesha Prakrutim Sookshmaam Daivim Gunnmayim Vibhu: //

Yadrachchhaiyava Upgataam Abhyapdyat Leelayaa //4//

Gunnair Vichitram Srujatim Sarupaa: Prakrutim Prajaa: //

Vilokya Mumuhe Sadya: Sa Eeh Gjyaangoohayaa //5//

Aevam Paraabhidhyaanen Kartrutwam Prakrute: Pumaan //

Karmasu Kriyamaanneshu Gunnair Aatmani Manyate //6//

Tad Asya Sanrutir Bandh: Paartantryam Cha Tatkrutam //

Bhavati Akarturn Eeshasya Saakshinno Nirvrutaatman: //7//

Kaaryakaarannkartrutve Kaarannam Prakrutim Vidu: //

Bhoktrutve Sukhdu:khaanaam Purusham Prakrute: Param //8//

Translation:

God Kapil mentions: I will now inform you about the different characteristics of the physical
essences knowing which you will be free from being dominated by the attributes of nature. This
knowledge of self-realization is uttered so that man may gain his highest fortune, I will teach
that whereby all the knots resident in your heart will be rent asunder. The Primal Soul is bereft
of the three nature traits namely Sattwa, Rajas and Tamas and hence is said to be beyond the
realm of Nature or Prakriti. Self-lustrous that Soul shines within everything in such a way that

39
the entire universe becomes non-different from it. Then, the Divine Masculine Form of God
Himself or Purusha, all-pervading, when encounters accidentally Prakriti or nature or the divine
feminine with its three traits, he, accepts her with the intent of bringing about His Leela acts.
Then, nature, with its three traits, begins bringing about strange species, creates variety that is
similar to itself, seeing which the Purusha gets infatuated. This is so because nature thus
manages to veil the conscious faculties of the Purusha form. In this way that Purusha form due
to the acceptance of nature via God Himself else via the activities being brought forth via the
three nature traits starts considering himself as the doer. As a result of which this doer-ship
that the Purusha form identifies with, is worldliness for him and it is this identification that
makes him lose independence and entering into bondage. Truly speaking the Purusha form of
God is free of such doer-ship and is said to be the witness reveling in its own Self! It is nature
that should be known as that factor which brings about the effect, is the cause of the means
whereby the effect is brought about and the doer. The enjoyer meanwhile remains the Purusha
be it experience of joy or sorrow as a fruit of his erring identification though in actuality he is
beyond the realm of nature.

[Traits of the Purusha and Prakriti]

Devhutiji utters

Verse

Prakrute: Purushasyaapi Lakshannam Purushottam! //

Bruhi Kaarannyor Asya Sadasat Cha Yadaatmakam //9//

Translation:

Mother Devhutiji said: O Ultimate Essence, O Purushottam! Inform me about the traits of the
Purusha and Prakriti forms who are said to be causative in bringing about this world for
whatever true or untrue evident here is but non-different from them both.

40
 God mentioned:

Verse

Yat Tat Trigunnam Avyaktam Nityam Sadasadaatmakam //

Pradhaanam Prakritim Praahur Avishesham Visheshwat //10//

Translation:

God Kapil mentioned: Prakruti is eternal, non-evident, with three traits that are related to the
true and untrue, can be with or without distinctive features and is also known as the Pradhaan.

Subodhiniji:

Yat Tad Iti……Vairagyahetu:

Translation:

That which has been informed of earlier about, described above is Primal Nature or Mool-
Prakriti with all its traits, three in number, Sattwa, Rajas and Tamas and they too are present in
its primal form. In the manner in which Brahma or Dharmi or God Himself is said to be the Sat-
Chit-Anand or Existence-Consciousness-Bliss in Entirety so His Dharma automatically implies His
having the strength of action with ‘Sat’, the strength of knowledge with ‘Chit’ and the majesty
of bliss with ‘Anand’. He in entirety is always the Sat-Chit-Anand. However after His desire to be
many that power of existence, strength of knowledge or consciousness and the majesty of bliss
transform into the three nature traits – ‘Sattwa’ with ‘Sat’, ‘Rajas’ with ‘Chit’ and ‘Tamas’ with
‘Anand’.

The term used ‘Avyakta’ or non-evident for nature is so because nature per se is not expressed
or seen personified in any way whatever but the effect that nature brings about are abundantly
in sight. The term ‘Nitya’ or eternal means that nature is always singular in it being attuned to
its three attributes. The terms ‘Sadasadaatmak’ or the true and untrue in existence relate to the
process of cause and effect. The term ‘Pradhaan’ means chief, primary. And Prakruti or nature
is that which is being currently described. The depiction should be considered referential.
Nature is said to be like God or the Brahma because it is non-distinctive, it becomes distinctive
only due to its three traits. Hence its primary characteristic is itself of being chief or primary or

41
Pradhaan. Since it is God Himself who has brought nature about as being causative in bringing
forth the world this trait of being primary or chief is its main characteristic else nature per se is
just one more form that God Himself has assumed. Thus nature is God’s assumed form via
which the worlds are brought about. Hence like God nature too is depicted having six eternal
traits. Three as mentioned in the verse for if nature is not associated with them then the
creation brought about too would not be similarly attributed and dominated via the three! Thus
in the manner in which Aishwarya or Granduer is an eternal Dharma of God so being attributed
is to Nature. Else how would one explain that even if two persons undertake the same activity
yet the result of that action for one is attainment of the higher states whereas for another is
attainment of lower adverse states? Thus these traits of nature give us all a seeming
resemblance of being like the Sat-Chit-Anand Dharma of God or the Brahma, are generated via
the Brahma and are renowned to be associated with Prakriti or Pradhaan. Since this is how they
have been generated they become chief, main or primary. Although these traits are three yet to
show godliness they are often mentioned to be six. Being non-evident is another trait for
nowhere else is this strength of being unexpressed in its root form is evident in creation else all
else that is brought forth with time and gets destroyed with time will be ephemeral or time-
limited and no new creation would ever be possible. Being ever singularly so is nature’s trait
akin to the attribute of Renown of God Himself. Being causative of the true and untrue is its
attribute akin to that of Wealth of God Himself – this is nature’s true beauty or its facet of being
able to assume all forms. Being non-distinctive nature aids in gain of knowledge and liberation
else no worldly being would ever have been freed since everything that beings deal with have
all been brought forth via nature. Further it is distinctive because of its three traits hence
whatever comes forth in the universe is not at all astounding to nature per se as a result of
which nature often aids in generating beings with renunciation. {Thus like grandeur, valour,
renown, wealth, knowledge, renunciation are the six eternal traits of God Himself the Sat-Chit-
Anand, similarly Sattwa [purity], Rajas [activity], Tamas [inertia], Avyakta [being non-evident],
Sadasat [all that is true and untrue] and Avishesh-Savishesh [being non-distinctive and
distinctive] are the eternal traits of Nature.

[Depiction of essences of nature {Praakrut-Tattwa}]

Verse

Panchabhi: Panchabhir Brahma Chaturbhi: Dashabhi: Tathaa //

Aetach Chaturvinshatikam Gannam Praadhaanikam Vidu: //11//

42
Translation:

Thus, after enumerating the traits of Nature or Prakriti or Pradhaan, now all that are brought
forth via nature are being described. Five, Five, four and ten – in this way twenty-four physical
or natural essences non-different from God or the Brahma and attendants to the Brahma are
said to be essences of nature or Praakrut-Tattwa.

Subodhiniji:

Pradhaanam Lakshayitwa…………….Poorti:

Gist Translation:

After narrating the [six] traits of nature, now all that has been brought forth as effect via nature
is being described with the terms five, five, four and ten in the verse. These natural essences
are twenty-four. Hence they have twenty-four varieties and all these are constituents of
creation and are attendants to God. This has to be considered referential. To accomplish this
number of twenty-four effects they are for ease mentioned in the verse as five, five, four and
ten as being non-different from the Brahma or God per se. These essences are but the twenty-
four different forms that God Himself has assumed. In the verse the depiction of four and ten is
because the four are engaged in promulgating creation and are considered earlier. Had these
essences not been enumerated and explained thus, this Scripture would not have remained the
Saankhya Scripture at all.

Verse

Mahabhootaani Panchaiva Bhoor Aapo Agnir Marud Nabha: //

Tanmaatraanni Cha Taavanti Gandhaadeeni Mataani Me //12//

Translation:

God Kapil mentions: After enumerating the natural essences of Saankhya, now their names are
being depicted sequentially as five, five, four and ten.

43
Panch Mahabhoot or the Five Primary Elements

1. Bhoomi – Earth
2. Jal – Water
3. Tej – Fire / Resplendence
4. Vaayu – Wind
5. Nabh – Sky

Panch Tanmaatra or the Five Subtle Elements

1. Gandha – sense of smell

2. Ras – sense of taste
3. Roop – sense of sight
4. Sparsha – sense of touch
5. Shabda – sense of sound

Subodhiniji:

Taani Naamto…….Bhootsamvetaa: Iti

Gist Translation:

In the depiction of the twenty four essences initially those depicted with five and five in the
former verse are being enumerated. The emphasis of the verse clearly rules out the possibility
of considering direction as a physical essence individually and is considered to be a portion of
the sky. Numbering them we find earth, water etc. Fire or resplendence or fire itself meaning
thereby that even the heat of the sun is said to be encompassed in this essence. Thereafter,
wind and sky and similarly the subtle elements are five. All type of sound is considered in it such
as vowels, etc. and has to be understood for the remaining essences of touch, sight, taste,
smell. Mention in the verse of ‘such is my opinion’ is because these subtle elements are
considered so in our Saankhya Principles, whereas in other doctrines these five subtle elements
are considered to be the traits developed of the five primary elements which always reside
within them.

44
 [Depiction of the sense-organs]

Verse

Indriyaani Dash Shrotram Twag-drag-rasan-naasika //

Vaak-karou Charannou Medhram Paayur Dasham Uchyate //13//

Translation:

Now, ten sense-organs as relate to the number ten in the previous verse are being explained as:
ears, skin, eyes, tongue, nostrils, speech, hands, feet, organ of reproduction, organ of
defecation.

Subodhiniji:

Dash Sankhyaam………..Guhyam

Gist Translation:

Ten sense-organs are being enumerated. Of these five pertain to acquiring knowledge and are
ears that hear sound, skin that knows touch, eyes that reveals beauty and form, taste that
appreciates food and nostrils that knows smell. Similarly the remaining five sense-organs are
related to action or activity, speech for conversation, hands for grasping etc. feet for
movement, organ of reproduction – private parts to create progeny and organ of defecation for
giving up waste.

[Depiction of the four-fold facets of Inner-being or Anta:karann]

Verse

Mano-buddhir-ahankaar-chittam Iti Antaraatmakam //

Chaturdhaa Lakshyate Bhedo Vruttyaa Lakshannrupayaa //14//

45
Translation:

Now, the enumeration of the last four physical essences proceeds.

1. Mana – Mind
2. Buddhi – Intellect
3. Ahankaar – Ego
4. Chitta – Conscious faculties

These four facets form the four inner senses and hence are called inner-being, their traits are
those that form the inner tendencies of a being.

Subodhiniji:

Chatushtyam………Bhaavaat

Gist Translation:

In mention of terms mind and intellect one may doubt that all these words seem to be almost
synonyms! Explanation is provided with the mention of the four as inner sense-organs. Though
the inner-being is one yet it has four facets and are described accordingly. The purpose of doing
so is that because of these particular traits, different inner tendencies form in beings and thus
they perceive differently. Their differentiation is only to aid in distinguishing them for via
ordinary tendencies such distinction is not possible.

[Thoughts about time as per the Ekdeshi opinion***]

Verse

Aetaavaaneva Sankhyaato Brahmann: Sagunnasya Ha //

Saanivesho Mayaa Prokto Ya: Kaal: Panchvishaka: //15//

Translation:

God Kapil continues: Thus the twenty-four nature-essences are enumerated; but why is it that
other essences may not be possible? Hence these too should be considered. If such is the doubt

46
raised then it is said the God or the Brahma when assumes such attributes is called as Sagunn-
Brahma and is traditionally said to encompass and assume only these twenty-four forms. This is
all I want to say however if time too is wished to be included as a physical or natural essence
then it should be considered to be the twenty-fifth {since it is in time that these essences come
about and in time that they become non-experiential}

Subodhiniji:

Nanu…..Iti

Gist Translation:

Scriptures depict the attributed God or Sagunn-Brahma as encompassing and assuming these
twenty-four forms only, none other can be added or anything modified therein for such are said
to be its definite characteristics, its Dharmas. If at all we say that time is not considered here at
all then it is being informed that time should be considered as the 25th essence. Time per se
though seems to be natural or physical is actually not so because even before God assumes the
form of Prakriti or Nature, with His Primal urge to be many itself He assumes the form of Time.
Hence time plus the twenty four natural essences are included.

Verse

Prabhaavam Pourusham Praahu: Kaalam Eke Yato Bhayam //

Ahankaarvimmodhasya Kartu: Prakrutim Eeyush: //16//

Translation:

In this way time is depicted according to the opinion of some and again it is repeated: Some
thinkers consider the essence of time as the effect brought about via the Purusha or masculine
essence over the Prakriti or feminine essence. This is the same time which frightens all. The
Purusha when identifies with negative dividing ego and thus inert, wants to catch hold of
Prakriti for always then at such times the Purusha emotes to himself as the doer as a result of
which he starts feeling afraid of time.

47
Subodhiniji:

Aevam……….Iti Artha:

Gist Translation:

Some consider time as the effect brought about via the Purusha on the Prakriti meaning
thereby due to some special trait or potential of the Purusha. Now, why should such an effect
frighten? It is seen in the worlds that everyone is afraid of time. Why this fear? In explanation it
is said that one becomes inert by identifying with false vanity and thus dumbfounded one
considers oneself only ad dividing ego. Thus one emotes to oneself as a doer. Why should the
Purusha emote to himself thus? Because he wants to catch hold of Prakriti for always and this is
so because in the beginning he side by side with Prakriti sees actions being brought about.
Thereafter he thinks of himself as the doer due to being inert and thus starts being frightened
of time.

[Time as per the opinion of God Kapil]

Verse

Prakruter Gunnsaamasya Nirvisheshasya Maanavi! //

Cheshta Yat: Sa Bhagwan ‘Kaal:’ Iti Upalakshita: //17//

Translation:

God Kapil reveals his opinion about time saying that the equanimous state of Prakriti when
there are no special traits of her three attributes when find themselves becoming active then
that Form of God is said to be Time.

Subodhiniji:

Swamate Kaalam………..Nirupititi

48
Gist Translation:

Prakriti is in its state of equanimity when all her three traits of Sattwa, Rajas and Tamas are
inactive. This is the stage prior to the agitation in the above three. That essence via which these
three become active is Time, causing furor in them and is but a Form of God as the Akshar-
brahma or Aum ॐ renowned to depict itself in five ways [as time, idiosyncratic nature, action,
as the seat of God and as the Feet of God]. Now why should God be called Time? It is one of His
secondary characteristics which enables beings also to measure or count. This impels them to
finish all their tasks keeping in mind death that always hovers. This time is not one that we
generally see in watches but rather it is based on it that beings are made aware of their days
being numbered and God. ***

Verse

Anta: Purushrupenn Kaalrupenn Yo Bahi: //

Samanveti Aesha Sattwaanaam Bhagwan Aatmamaayayaa //18//

Translation:

God is depicted as Time and as to why it is one of His secondary characteristics is being
explained. It is via His strength Maya that God Himself conjoins properly to all in creation within
as the Purusha Form and without as Time.

Subodhiniji:

Aevam Kaalam…………Iti Vishesh:

Gist Translation:

It is God who in His Form as the Purusha pervades all creation from within and as Time from
without else the trait of God as being Omnipresent would not remain. Hence all those who are
non-centered are devoured by God as time and those who are centered find themselves being
satisfied via the Purusha Form of God. Hence God with His strength to bring about all worlds

49
and beings named as Maya is conjoined to all in creation aptly. Exteriorly everything eventually
gets absorbed in Time whereas within is the joy of realization of God as the Purusha. Thus time
frightens whereas the Purusha realization is akin to knowing fearlessness.

[Depiction of the traits of the physical and other facets as per the coming forth of the essences]

[1. Traits of Consciousness or the Mahat-Tattwa]

Verse

Daivaat Kshubhitdharminnyaam Swasyaam Yonou Par: Pumaan //

Aadhatta Veeryam Saa Asoot Mahat Tattwam Hirannymayam //19//

Translation:

In this way after naming each of the essences, now, as to how have they all come about and
what are their specific characteristics is being explained: Time caused the three nature traits
into activity thus modifying it into a creative womb. To this was added the faculty of
consciousness via the Purusha Form of God as in conceiving. As a result from nature was
brought forth at the apt time a golden essence called Hirannmay-Mahat-tattwa [priceless
conscious faculty]

Subodhiniji:

Aevam Uddeshen……Bhavati

Gist Translation:

God as Time initially became causative in bringing forth of conscious faculties. To depict its
facets such as physical, spiritual and divine, traits thereof are being described. Initially the

50
coming about of, thence the spiritual facet of conscious faculty, thereafter its divine facet and
finally its physical aspect. In this way one physical essence is described in four ways. Initially the
coming forth of Mahta-tattwa is portrayed. Time activates the three attributes modifying
nature into a field or womb which in turn gets impregnated or sown with the consciousness
aspect of the Purusha form. The entire body of this Purusha form is like God, is joy personified.
Some say that the impregnation is via the ‘Sat’ and ‘Chit’ portions of the ‘Sat-Chit-Anand’
whereas others stress that it is only via ‘Chit’ portion because the ‘Sat’ is gained via the three
nature traits. Thereafter at the apt time the Mahat-tattwa essence is brought forth via nature
with a golden form like that of God Narayan that resides amidst the solar orb. It is said that the
intermingling of the ‘Sat’ portion and ‘Anand’ portion is this form called Hiraanymay. [The three
facets are: normal faculty of consciousness in all being as the physical, the golden Hirannmaya
as the spiritual and God Vaasudev, one of the four Vyooh Incarnations of God is the Divine]

Verse

‘Vishwam Aatmagatam Vyanjan Kootastho Jagadankur: //

Swatejasaa Apibat Teevram Aatmaprasvaapanam Tam: //20//

Translation:

The spiritual facet of this brought about conscious faculty is the Mahat-tattwa itself. The Tamas
attribute of nature is causative in making one dull, sleepy. This Tamas is so to say drunk away by
the Mahat-tattwa via its golden resplendence. Thereafter the entire experiential creation is
expressed within this Mahat-tattwa itself like the seed of bringing forth of the world or creation
and is absolutely centered within.

Subodhiniji:

Aadhyatmikam…….Kramennaiva

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Gist Translation:

This Mahat-tattwa is mammoth and hence becomes a cause in bringing forth of the experiential
creation. Hence its defining trait is ‘the support or foundation of this entire world’ which is
centered within. To differentiate it from nature it is said to be the seed of the worlds. In the
manner in which a tree in its initial stage is like a seed similarly the experiential world in its
early state is the Mahat-tattwa. Hence if one meditates on it one finds it to be full of the
experiential world. Now why does this essence behave in this manner? It is because it has
managed to with its resplendence drink away the sleep causing Tamas trait of nature. It is said
that at the time of dissolution of creation the Tamas that comes forth had managed to put this
essence to sleep and enabled it to merge in its source. It is this same Tamas that at the time of
bringing forth of creation is as if drunk away by resplendence of the Mahat-tattwa. If this
process does not take place the world would not be expressed. Importance of this essence is
three-fold: This essence illumines the world, is said to be the procreative cause of the
experiential world and is able to destroy the mighty Tamas causing indolent sleep. These three
traits suggest the effects of the three traits of nature and the Purusha Form such that the
Sattwa to illumine, Rajas to procreate and consciousness to drink away indolent sleep.

Verse

Yat Tat Sattwagunnam Swachchham Shaantam Bhagwata: Padam //

Yad Aahur ‘Vaasudeva’akhyam Chittam Tad Mahataatmakam //21//

Translation:

In creation that physical aspect of conscious faculty is said to be akin to the spiritual Mahat-
tattwa essence which is with the primacy of the Sattwa trait of nature, is clean, serene, and
further, is of the form of the Divine Faction of God and is named as Vaasudev.

Subodhiniji:

Aadhidaivikam Lakshyati ……..Artha:

52
Gist Translation:

The trait of conscious faculties in their sublime divine facet is being described as Vaasudev since
it is the region where the manifestation of God Vaasudev takes place. Father Vasudev and
Mother Devaki, thus the Son manifesting to them is God Vaasudev. Father Vasudev is said to be
the personification of the pure Sattwa. It is this purity that is the divine aspect of conscious
faculties and is renowned everywhere as worthy to be imbibed and so is it here too. Thus the
purity of purity or the Sattwa of Sattwa in three facets is being described and should be known
as the ‘Sat-Chit-Anand’ {Pure existence, pure consciousness, pure bliss}. Of these the first purity
is known via being clean, free of blemish. The second is via serenity because it is knowledge
that can grant this tranquility. The third is that the Feet, the Portion of God the Purushottam is
Bliss. Thus the purity of purity or the Sattwa of Sattwa is the Sat-Chit-Anand. The Mahat-tattwa
in creation is evident as the conscious faculty of all beings. To seek it another Name is being
given with the term Vaasudev. This is so because the essentials required to bring forth the
manifestation can be prepared here, thus serving as a support and this phenomenon must be
taken to be referential. As to what are these conscious faculties per se? Then it is said that they
are of the form of the Mahat-tattwa essence itself, hence in the bringing forth of this essence
and the depiction thereof one should also correspondingly understand as to the bringing forth
of that consciousness wherein the manifestation of God can take place [pure yearning that has
overpowered inertia or sleep]

Verse

Swachchhatwam Avikaaritwam Shaantatwam Iti Chetasa: //

Vruttibhi: Lakshannam Proktam Yathaa Apaam Prakruti: Paraa //22//

Translation:

Non-distorted, clean and serene – such are the tendencies of conscious faculties based on
which its traits are mentioned and are similar to the original nature of water [without impurity,
clean, grants coolness]

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Subodhiniji:

Aadhibhoutikam Lakshayati……………Tadtadbhaavaapatti:

Gist Translation:

Cleanliness means being free of impurity, blemish. Non-distortion means that which is
unmodified, bereft of change, pristine. Serene implies being able to know with consciousness.
These adjectives are mentioned to differentiate this physical essence from the mind, intellect
and Ego. Though the intellect plays a role in gaining knowledge yet it sort of gets affected via
the sense-object that it is transacting with and hence is not said to be clean. Whereas conscious
faculties are able to bring forth self-realization hence are said to fulfill the prerequisite of being
free of all blemish. The mind is prone to distortion and similarly it is hard for the Ego to be
tranquil or serene though the Ego with the predominance of Sattwa may be so yet the effects
of three nature traits on the Ego is that it experiences serenity, dreadfulness and inertness.
Hence there is a difference between serenity as a result of the Ego and that which is natural to
the conscious faculty and so these two essences stand differentiated. Thus the characteristic of
conscious faculties are mentioned based on its innate tendency. Such characteristics are not
possible with any other essence such as the Ego etc.

If one doubts that when the conscious faculties hand in hand with intellect transact with some
sense-object then would it not also be in some away affected? Else why so much stress on
bringing about the final stoppage of its wavering tendencies as in the path of Yoga etc. {Yoga:
Chittvrutti Nirodh:}

Explanation is being provided with the comparison to the original traits of water. Although
waves, bubbles do develop in water yet its innate tendency is not so but rather is an effect of
wind etc. on it. By its very nature it is clean, free of impurity, grants coolness. A defining
identifying trait is not given based on artificial or brought about effects. For example the earth
can never be free of impurity, wind can never be free of modification, and resplendence can
never be tranquil. Hence the comparison to water which can take up the nature and shape of
whatever it mixes with in whichever type of container {similarly the prerequisite for self-
realization are possible in consciousness}

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 [2. Traits of the Ego or the essence called Ahankaar]

Verse

Mahattattwaad Vikurvaannaad Bhagwadveeryasambhavaat //

Kriyashakti: Ahankaar: Trividh: Sampadyat //23//

Translation:

After depicting conscious faculties now depending upon the mode of its coming about,
characteristics of Ego are being described with four verses. The Mahat-tattwa essence readied
itself to bring about changes. From it of the form of action potential of God, related to His
eternal trait of Valour, this essence called the Ego came forth and is of three types.

Subodhiniji:

Ahankaarasya…..Utpaaditvati

Gist Translation:

The Mahat-tattwa readied itself to bring about effects, changes. Due to time and the agitation
caused in the three attributes of nature, this conscious faculty undergoes change and brings
forth an essence known as subtle-ego. It is not just by being ready for change that changes
occur but within is the cause that wants to bring about result, is the creative potential of God
whose role is definitely expected. Thus via the Valour trait of God this became possible. If one
churns water one cannot get butter since it is not present there in the first place but if one
churns milk or curd in apt ways then butter can be had. Thus this coming forth is not a
destructive process nor is it random else any cause could have brought forth any effect. If one
considers innateness as decisive in this process then a reference is needed to specify that
quality here. All insentient objects can be controlled but there is no supervisor or ruler of God.
According to Scriptures innateness cannot be modified into something else. Threads in garment
if are considered as causes or the wish-bestowing gem Chintamanni if is considered to be a
cause then the law of cause and effect cannot be maintained. Hence it is the singular strength

55
of God which can bring about all worlds and beings that should be considered to be the ruling
factor in each cause or a group of causes. Wherever it is seen, it is there because it is so
ordained and hence the effects are brought about as per the cause specifically. Further it is God
Himself who assumes those very forms. Hence this is not a destructive process and Shruti
Scriptures tenet to agree with such understanding and not otherwise. Hence as is mentioned
above that the Valour trait of God acts is apt here. Thus from knowledge oriented conscious
faculties the Ego with its strength to act came forth and is of three types. The three nature
traits and the way that acted on the Mahat-tattwa gave these threefold effects in the Ahankaar
essence.

Verse

Vaikaariks Taijasasha Cha Taamasasha Cha Yato Bhava: //

Manasasha Cha Indriyaannaam Cha Bhootaanaam Mahataamapi //24//

Translation:

Ego is differentiated in many ways such as in its spiritual aspects etc. Three names are given to
it namely Vaikarik or related to Sattwa, Taijas or related to Rajas and Taamas related to the
Tamas trait of nature. The mind, sense-organs, five subtle elements and five primary elements
are brought forth via the subtle-ego.

Subodhiniji:

Aadhyaatmik……..Avyabhichaaraat

Gist Translation:

Three names are given to the Ego essence that comes forth from the Mahat-tattwa. Vaikarik
implies modified Sattwa, similarly Taijas is modified Rajas and Taamas is modified Tamas trait of
nature. In spiritual tasks it is these three traits that not only generate the ability to bring about
effects but also become the trait of the effect borne. This is so because even the mind is three-
fold and brings about the sense-organs and the five primary elements. The characteristic of

56
subtle elements or Tanmaatra too is to bring about the effect. Hence the definite trait which
mentions that the mind etc. are causative in bringing about tasks hence that which is threefold
is the Ego essence is thus fruitful.

Verse

Sahasrashirasam Saakshaad Yam Anantam Prachakshate //

‘Sankarshannaa’khyam Purusham Bhootendriyamanomayam //25//

Translation:

This essence called Ego is also known as God Anant with a thousand heads. Another name for it
is God Sankarshann [and is one of the four faction manifestations of God namely Vaasudev,
Sankarshann, Pradyumna, Aniruddha]. It is this essence that takes up the form of the five
primary and subtle elements, sense-organs and mind else becomes a person with all the prior
mentioned essences.

Subodhiniji:

Aadhidaivikam…………Praachurye Cha Ayam

Gist Translation:

The divine facet of the Ego essence is the thousand-headed God Sankarshann as God Vaasudev
was before. By its very nature this essence is predominantly of Tamas and brings about
destruction. Hence whatever is generated via it also destroys. Since it comes about in many
ways there is mention of the thousand-headed God Anant or as the name implies infinite are
the ways that it comes about. Further it also means the infinite variety of joys because the
Shruti Texts mention: The heavens give thousands of variety of joy.’ Hence in this sense the
time inspired acts brought about are aptly successful and infinite. The Name Anant is also used
for Time or Kaal, God Sankarshann and the Divine Serpent Shesha. This should be considered
referential. That God whom the truthful identify as God Sankarshann, so that He may not be
considered anybody else hence He is also said to be the Purusha form meaning thereby that it

57
is the Purusha Form that becomes God Sankarshann and not time. It is this masculine that takes
up all the three facets of Ego and presides over them and these in turn bring about the five
primary elements, the sense-organs and the mind. The prefix used in the explanation ‘May’
implies that all these essences are brought about in abundance.

Verse

Kartrutwam Kaarannatwam Cha Kaaryatwam Cha Iti Lakshannam //

Shaantghorvimoodhatwam Iti Vaa Syaad Ahankrute //26//

Translation:

The defining traits of Ego are threefold based upon its doer-ship, it being the cause and it being
the effect. Else it is known via the qualities of being serene, dreadful and dumbly inert.

Subodhiniji:

Aadhibhoutikam……………Stritwam

Gist Translation:

The characteristic of the physical facet of Ego is described as doer-ship which is the result of the
Sattwa dominant Ego, being a cause which is the result of the Rajas dominant Ego and being an
effect which is the result of the Tamas dominant Ego. These traits are based on its innate
Dharma. Being serene is due to Sattwa, being dreadful is due to Rajas and being dumbly inert is
due to Tamas. Anyone bereft of dominance of ego would never experience these three
qualities. Hence that ego which is conjoined to God becomes unique and the possibility of this
option is mentioned in the explanation. That ego seen in one and all as weak, negative and
dividing is explained in the verse as ‘Ahankruti’ or subtle ego. Generally speaking there can be
no expectation of peace in the tasks brought about by Ego since it is already experiencing it
within itself!

58
 [3. Traits of the mind or Mana]

Verse

Vaikaarikaad Vikurvaanaad Manas Tattwam Ajaayata //

Yat Sankalpavikalpaabhyaam Vartate Kaamsambhava: //27//

Yad Vidur Hi ‘Aniruddhaa’khyam Hrishikaannaam Adheeshwar: //

Shaardendivarshyaamam Sanraadhyam Yogibhi: Shanai: //28//

Translation:

[a] Characteristic of the coming forth: The Sattwa Ego or Vaikaarik Ahankaar when is engaged in
bringing about modifications then via it the mind essence comes about.

[bi] Characteristic of the spiritual facet of the mind: It is involved in decisions and searching for
options.

[bii] Characteristic of the effect brought forth via the spiritual facet of the mind: It is said to be
the father of desire.

[c] Characteristic of the divine facet of the mind: It is renowned as God Aniruddha because it is
said to be the overlord of all sense-organs

[d] Characteristic of the physical facet of the mind: Yogis simply consider it to be the blue lotus
that blossoms in winter [Sharad-Ritu] and engage in worshipping it.

Subodhiniji:

Manasa:………..Nirupannaat

59
Gist Translation:

In these two verses ‘Vaikaarik…’the first half of the verse gives the characteristic of the coming
forth and the latter half gives the characteristic of the spiritual facet of the Ego. In the
remaining three portions of the verse the divine aspect and in the last portion the characteristic
of the physical facet is mentioned.

‘Vaikaarik’ means of Sattwa; after agitation caused by time in the three nature traits, this Ego
essence also engaged in bringing about modifications. This happens due to the inner potential
of the Valour attribute of God and such should be understood at all places.

Now Sattwa deals with the pure, pristine; then why should it engage in modifications?
Explanation is provided with the statement that when it so engages. If the mind is considered
only to be full of flaws or merely resultant due to the food we eat – then to do away with that
belief here the term used is ‘essence’ meaning thereby that: The Sattwa Ego or Vaikaarik
Ahankaar when is engaged in bringing about modifications then via it the mind essence comes
about.

The spiritual facet of the mind and the effects brought about via it are further explained. Being
involved in decisions and searching for options – this itself defines the ‘form’ of the mind and
being the father of desire defines the effect brought about via it.

Now the divine facet of the mind - God Aniruddha is said to be the presiding and protective
Deity of the mind. This is so because it is the overlord of all senses, being so is its identity, being
strong and lordly is its nature and hence the divine facet is mentioned meaning thereby that
seeking God is one of the ways to master it.

The blue lotus blossoms at night and winter is said to be free of all flaws [dust etc.] Further the
blue colour is suggestive of the sentiment of ornamentation. Hence, with affection, at all times,
when one attends to God being free of all flaws, then whatever remnant blemish retained in
the mind is done away with.

The physical facet is described that Yogis worship it with ease; for it is apt to master the mind.
Furthermore not with a laidback attitude but rather with enduring respect, awareness, and
continuity over a long period should it be sought because it is said to be purposeful in being
able to serve God.

60
 [4. Traits of the intellect or Buddhi]

Verse

Taijasaattu Vikurvaannaad Buddhitattwam Abhoot Sati //

Dravyasfurannvigjyaanam Indriyaannaam Anugrah: //29//

Translation:

God Kapil mentions: O Devout Mother! When the Taijas or Rajas mind engages in bringing
about modification then the intellect essence comes about. Its characteristic is to oblige the
senses and bring about experiential realization of all existent objects once it is inspired with
them.

Subodhiniji:

Buddhe……Lakshannam

Gist Translation:

The specific use of the Taijas or Rajas mind implies it is definitely not the Sattwa mind acting
here. When the Rajas mind engages in modifications it brings forth the intellect essence.

Mother Devhuti is addressed as devout or Sati meaning thereby that even if at times there is a
predominance of Rajas traits yet being devoted it is only pious true intellect that prevails. Else
in all existing holy sense-objects the intellect is able to know them fully. Hence here is divine
aspect is not described.

Spiritual facet is mentioned with experiential realization of objects once the intellect is inspired
with them. In the manner in which the mind impels the senses similarly the intellect obliges
them. Such senses can see, function and do something about the seen. Hence due to the
comparison generated in the intellect, the knowledge gained via the senses and the activity
thereafter too is either of the high or low faction. Such is the trait of the intellect after the
object is comprehended or as a result of its effect of sense-transaction. Its identity is of

61
experiential realization once it is inspired with objects. For example a pot – it can be known via
words, past impression, via light falling on it etc. and the consequent knowledge that is
generated because had gaining knowledge been possible only via eyes then this comparison of
high and low would not have taken place. Although even in the absence of an existing object
the possibility of being inspired within such as by following the Yogic path etc. remains, hence
here it is said to be hand-in-hand with the sense-transaction initially.

[Various tendencies of the intellect]

Verse

Sanshayo Atha Viparyaaso Nischaya: Smrutireva Cha //

Swaap: Iti Uchyate Buddher Lakshannam Vruttita: Pruthak //30//

Translation:

To doubt, to understand erringly, to decide, to remember and to engage in dreams, these are
the traits of the intellect, each distinct, due to its various tendencies.

Subodhiniji:

Aadhibhoutikam…….Iti Artha:

Gist Translation:

To doubt is the first trait. This is due to it being inspired via a sense object, the comparison
whereof takes place within and consequently various types result. If an object is experienced
prior to the current sense-interaction then its impression and the light shed via the
comprehension are of equal proportions hence the doubt arising does not allow one to
experience the specialty of the object. If either impression or the light shed is unequal in
proportion then the doubt created is intense.

62
To understand erringly is the second trait. When past impression are intense and the light shed
of the current transaction too is so then perception of the object seems entirely different then
what the object evidently is. Knowledge and activity both happen for different objects. This is
said to be the phenomenon of ‘Anyakhyaati’.***Had the object itself been seen differently then
the experience would have been actual. For example, experience says that: I know what is
silver’ and not ‘I know what true form of silver is’. Further since the intellect is itself an essence
hence the phenomenon called ‘Aatmakhyaati’ is not accepted.***In each experience with a
sense-object expectation as regards past impression and words thereof is there and space or
time do not affect here. For example: I am experiencing silver’ – there is no reason to believe
that due to the current experience one is reminded of some silver object that was stolen away
earlier! As far as error of perception is concerned it is primarily concerned with knowledge of
some object and here both memory or past experience are not taken into account for it is not
possible to define deluding perception due to intensity of past experiences and impressions
thereof and hence Asatkhyaati*** is not acceptable. As per experience and witness of all it is
only Anyakhyaati*** that is relevant.

To decide is the third trait and means to gain exact experience of the object. Here it is worth
knowing that half portion of knowledge is the sense-object itself, its derived meaning, hence if
this meaning is absent then memory cannot help in deciding. Similarly presumption too expects
some related purpose be kept in between and finally is generated due to the preconception of
the object. Upamaan*** comparison too is due to related similarity, like smell and is either the
object or a particular trait of the object which is being described. If at all this is accepted by the
intellect as its trait then due to being inspired with the object under depiction it is expressed via
the words or impressions generated thereof. Some statements give information such as: the
rose is an animal like the cow.’ Here it can be understood that the discussion is about the rose
animal. Here eyesight is aided by speech and concurrent experience makes it referential.*

Words are of the form of decisive knowledge since they generate impressions different from
the trait of an object or similarity with an object; as a result with words itself that object is
inspired within, here eyesight is not expected, hence words are worthy of being considered
referential for reference is gained via the senses, mind and words else with eyes, ears and
mind. Touch etc. generate knowledge as parts of other references. The mind becomes
referential only if it has attained prowess as a result of Yoga and not everywhere, hence
memory is not referential either. For example considering the embodiment with all its
constituents as the soul and the experience thereof is not proper reference since it is an erring
perception.

63
The fourth trait is memory that generates knowledge, is not dependent upon current sense-
transaction and comes up via independent impressions which in turn are fathered by the
intellect itself.

The fifth trait is to dream, which is a different creation by itself, hence it is not included in any
of the above four aspects.

Sleep is not considered to be a trait of the intellect because it is a state when the intellect is
inactive, inert. It is said that experience of the self takes place off its own in that state else like
knowledge gained via dreams it too is some mode of experiencing the self.

In this way it is worthy to know the five traits of intellect individually: to doubt [mind], to
understand erringly [silver in conch shells / snake in rope], to decide [to resolve], to remember
[vs. to forget, diseases like amnesia and Alzheimer’s, anesthesia, truth serum and species] and
to dream [of the past, the future, related to place, wishes, and mixture].***

Subodhiniji:

Anen……..Vakshyate

Gist Translation:

Hence, ‘both experiences meet to mold current knowledge’ cannot be accepted, hence as
regards a conch shell to know it as silver is essentially untrue. Knowledge per se does not allow
any other portions to be added to it. For example: Here is that fellow named Devdutt.’ This is an
experience; in any repetition borne knowledge, impressions of prior knowledge and past
memory aid eyesight to recognize. As regards erring belief versus true knowledge, it depends
on the intensity of each and the higher percentage of either can rule. If they are equal in
measure then doubt as regard possibility ensues. Knowledge is said to end doubts hence any
doubt of possibility is not considered referential. Those statements which reveal that which is
already accomplished are said to aid in relevant evident knowledge, and are worthy for that
cause. If a statement informs about what is being sought, and if it is related to any worldly
object, then it is tainted with imagination and though is not referential yet may turn out to be
so with grace.

In the worlds there is no meaning of statements that is unparallel, it usually reveals what the
narrator knows and to inform others of the same various statements are arranged together.
Such combined statements are different from a statement used alone and becomes means for

64
generating a meaning. If two different meanings are revealed it confounds, if objects are
considered instrumental in giving meaning of words instead of words per se then too no
grammatical relevance is maintained between word and meaning; as regards fanciful
statements and their not being referential, it is being informed further.***

[Depiction of the coming forth of sense-organs]

Verse

Taijasaani Indriyaannyeva Kriyagjyaanvibhaagasha: //

Prannasya Hi Kriyashaktir Buddher Vigjyaanshaktitaa //31//

Translation:

Sense-organs pertaining to activity and gaining knowledge are distributed accordingly and are
primarily of the Rajas attribute; it uses the action potential as generated via breath and the
potential of experiential realization as generated via intellect.

Subodhiniji:

Aevam……..Bhinnani

Gist Translation:

In this way after depicting the coming about of the four facets of the inner-being now that of
sense-organs is being explained. These are two-fold, those dealing with gaining knowledge and
those dealing with performing activity and both are primarily of the Rajas attribute [and not as
one would ordinarily suppose that for gaining knowledge Sattwa and for activity Tamas traits
might function]. This is so because that which becomes instrumental in either gaining
knowledge or performing activity is known as a sense-organ. Else that which is beyond the
general scope of perception is the true sense-organ. Such should be the trait. These are ten in
all and are various essences of nature. Hence no particular characteristic is mentioned. Their

65
being primarily of Rajas trait is explained via breath and intellect in the verse. In each action the
root is the breath and in each aspect of gaining knowledge, the root is the intellect, hence even
without clarifying it can be inferred that they are both primarily Rajas traits. Praan or vital
breath is a part of the Mahat-tattwa and is said to reside in its face, else is another form of God.
Further the Rajas Ego is borne from the Mahat-tattwa hence there is no difference of essence
but its actual coming about is nowhere described. In other opinions as well as the Vedas
whatever is mentioned regarding the Vital breath or Praan should be accepted here, else they
can also be considered to be the spiritual facet of the sense-organs. Intellect is also of Rajas so
whatever it does is bound to be affected similarly and breath is prone to activity hence is
naturally of the Rajas trait. The breath too obliges all senses and its strength enables activity to
take place. As regards the facet of experiential realization, it will be explained further as will the
specific tasks of sense organs.

[Coming forth of the subtle-elements / Tanmaatra such as sound, touch etc.]

Verse

Ataamasaat Cha Vikurvaannaad Bhagwadveeryachoditaat //

Shabmaatram Abhoot Tasmaat Nabh: Shotrantu Shabdagam //32//

Translation:

When the Tamas Ego readies to bring forth modifications then via the inner divine trait Valour
of God the subtle element sound comes about and thereafter the sky – where it travels, as well
as ears - the organ of hearing where sound is appreciated.

Subodhiniji:

Bhootaanaam……Tadvyaavrutti:

66
Gist Translation:

Now the coming forth of the primary and subtle elements is described. The Tamas Ego brings
forth the mind [mana].***As informed earlier when the Tamas Ego readies to bring forth
modificiation it is strengthened via the Valour of God for its mere presence is insufficient.
Initially the subtle element called sound came forth, thereafter the sky and the sense of
hearing. Thus that which is known via the sense of hearing is sound. The trait of sound is of the
form of words and is sent via the organ of hearing, primarily words are the foundation of sound
hence no independent traits have been further mentioned.

Verse

Arthaashrayatwam Shabdasya Drashtrulingatvameva Cha //

Tanmaatratwam Cha Nabhaso Lakshannam Kavayo Vidu: //33//

Translation:

Words are the foundation for meanings as well as are purposeful in denoting someone who is a
witness hearing those meanings or observing the sense-interactions. Sound is said to be the
subtle element, sky where it travels is said to be the primary element. Such traits are known to
the intelligent.

Subodhiniji:

Shabdasya…….

Gist Translation:

Now the characteristics of the subtle element sound are being explained. They are the base for
meanings, for the meaning stays with support of words, and is usually of three forms. Of these
three, their divine facet resides in the word, is accessible via words and has an eternal
relationship with the word. Their physical form is evident as objects, they do not require words
to be their foundation but rather are supported by the primary elements such as earth etc.

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Their spiritual form resides in knowledge, desire and effort. These three divisions are evident
everywhere. Being the support of meanings is the trait of words and not of the sky. Another
characteristic is they denoting that someone is the witness thereof. Whatever the person has
experienced he is the witness of thereof. Here the meaning resides in the spiritual facet and in
relation to it there is a hinting at of the witness. For example on the other side of the wall if
someone spots an elephant and says: this is an elephant then one who is within and uses such a
statement must have surely seen an elephant before, that much can be understood. If someone
says something then due to the letters uttered too one can understand: This was said by Mr.
Devdutt etc.’ These characteristics are given based on what is innate in words hinting at
meanings and the witness. Words also give knowledge of physical objects such as an earthen
pot etc. Further sound is said to be the subtle element of the primary element of
sky/space/ether wherein it travels. Thus sound is the subtle state, sky the expansive state
however if others choose to believe differently then it is said that the intelligent know thus as a
fact.

[Depiction of the primary element sky of the five]

Verse

Bhootaanaam Chhidradaatrutwam Bahirantarameva Cha //

Praanendiryaatmadhisnnyatwam Nabhaso Vruttilakshannam //34//

Meaning:

That which gives space to other primary elements such as earth, water etc. and that which is
the support within and without of the breath, the sense-organs, the soul is said to be the
characteristic of the sky.

Subodhiniji:

Aakasham Lakshayati……………Aadhibhoutikatwam

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Gist Translation:

Now the characteristic of the sky is being explained. It offers space to other primary elements
and beings, is the support within and without of the breath, the senses, the inner-being.
Emptiness, giving space, exterior-inner such is the transaction related to the sky. It is a veil of
other elements such as earth. Its three facets are being explained. As the support of all that
resides and constitutes the body, it is physical, as that which surrounds from within and without
and thus a foundation for transaction is its spiritual aspect and since that which we evidently
see is given by itself, that is the divine aspect of the primary element sky. [*** Vivar etc.]

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 The eulogy of Nalkuber and Mannigreeva
As depicted in the Text
Subodhinji of Shri Vallabhacharyaji
10th Canto, 10th Chapter

Nirodh-Leela, Taamas-Pramaan Prakarann

Depicting the Divine Attribute Renunciation of God
[The Leela that brings about the final stoppage of devotees in the form of being
absorbed consciously in God being unmindful of all else. It suggests the heart of
God in His Divine Form. This is from the Incidence of Reference and relates to
devotees primarily under the influence of the Tamas trait]

Decision about the Divine Form of God

Meaning of the entire hymn
Subodhiniji:-Kaarika

Verse

Dashabhi:……..Pakshadwaye-api Hi //1 to 11//

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Gist Translation:

Both Nalkuber and Mannigreeva have eulogized God in the best manner in ten verses like the
ten-fold different breaths that pervade the human body and enable it to function [Praan,
Apaan, Vyaan, Samaan, Udaan, Naag, Dhananjaya, Koorma, Krukal, Devdutt as mentioned in
the Geetaji***] Here, decision as regards knowledge and renunciation has been given. Initially
it is God in His primal Form and thereafter it is God in His form as the universe. Similarly God in
His interim state, in this way it is God who is being depicted as knowledge in three ways. It is
difficult to know God fully, to make this known, His importance has been so portrayed. In this
universe, it is God who has assumed all forms yet not all these forms are able to experience
God Himself as He is. This is so because it is impossible to know God in His divine facet in
totality merely based on what His physical and spiritual facets are. This can happen only on
conscious experience of His Divine facet and thus stand true to His depiction in Scriptures. It is
from this Divine aspect of God that both His spiritual and physical forms manifest. Thus God
assuming these myriad forms, as well as He being the Sole Doer who gets all things done stands
to Scriptural validation [since it is He alone in and as all] and the fruit of this is that finally one is
able to personify both knowledge and devotion at their zenith states. It is hence that
knowledge has been depicted initially and is followed by describing devotion at its ultimate.
Renunciation too eventually gets accomplished due to the former two and if at all detachment
to sense-hankering is not as a result of knowing them to be one with God and if one has no
detachment to all sense-objects, then emoting to God at all times and places is not possible and
piety of emotion towards God is soon destroyed. Hence for the accomplishment of devotion
that knowledge which is essential has been described in the sixth verse. This is also to do away
with the doubt of the possibility of some other emotion that might have made Nalkuber and
Mannigreeva praise God. Both have bowed to God and have asked His permission to leave and
such has been described. They have left God tied to the mortar and are asking leave – how can
this be said to be apt for any devotee? Hence the six characteristics of devotion are hinted at.
Devotion is to be practiced in joyous company of other similar steadfast devotees. Hence one
can be near God or hear about Him wherever one is. The hidden ‘Rasa’ sentiments of devotion
can only surface thence and manifest their richness of sentiment and not otherwise. In this
single Leela described in this one Chapter, God to portray His being subject to His devotees has
wished to be bound to the mortar and thus wants to give joy to them all, meaning thereby
wants to show His being secondary to the piety of His devotees. Else, He wants to be primary in
such Leela acts too and wants to know the bliss thereof; however this has not been clearly
grasped by both Nalkuber and Mannigreeva either. Either to partake the divine sentiments of
devotion else to bestow on others the capacity to appreciate such divine sentiments – no
decision as regards this has been given in this hymn. Hence, it is unclear as to which of the
factions is in the limelight, hence they both could not depict the courage required to release
God from His bondage to the mortar.
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 [God Krushna assuming all forms]

Verse

Nalkuber-Manigreeva mention:

Krushna…….Vidu: //29//

Translation:

Nalkuber and Mannigreeva mentioned: O Krushna, O Krushna, O Mighty Yogi, You are the
Primal Masculine! O Brahma manifesting as the universe, [else since the Vedas are considered
referential as regards the depiction of the Brahma] it is You that assume both forms evident
and non-evident that are experienced in this world.

Subodhiniji:

Poorvasmriti………….Vaa

Gist Translation:

If one doubts that both these devotees, cursed to take up the form of trees namely Yamal and
Arjuna**, can they really have memory of their last birth? To resolve it the Bhaagwata Text
mentions that God Himself arrived near them. Had they not had any inkling of their past birth
then they as souls, cursed to be in the immovable tree species, how could they have identified
the Divine Form of God Krushna in the first place? Hence that they were aware of their past,
and that the worlds would come to know about it, the depiction of God Shri Krushna as they
knew Him has been depicted because the Bhaagwata Text 11/19/3 mentions: I [God Krushna]
consider enlightened scholars to be very dear.’ In this way God has Himself consented about it.
If the intent of the Sermon is not understood in this manner then this entire hymn will seem
contrary. Now in this hymn initially God is being propounded as the Ultimate, Purushottam and
twice is He addressed with O Krushna, O Krushna! This is to depict their regard for Him. The
Word Krushna itself means Joyous Eternity or Eternal Joy. The repetition in addressing God is
also to do away with ignorance that veils the true form of both the individual soul and God.
Further by addressing Him as a mighty Yogi it is being conveyed that even though He is in a
form akin to a human child yet it does not deceive them. When even those with some worldly
accomplishment in the Yogic paths are able to assume many forms and revel which does not
make them inferior in any way then He who is known to be the ever free of any and all sort of
flaws, He who is renowned to be the Entire with divine attributes, such a God if assumes the
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form of an Divine Infant, how can any form of lowliness pervade Him? Hence the varied Names
and Forms of God do not obstruct the depiction of that Ultimate Essence that assumes them. It
is this God who is being addressed as the Primal which clearly illumines His importance of being
the Root from where all names, forms and acts of the universe have come about. It is best that
all know at least some Importance of their chosen sought Deity. The very word Primal depicts
God’s importance.

However according to some opinions even insentient objects can be primal hence the depiction
here is of those insentient objects – such erring presumption is done away with the address of
God as the Ultimate Masculine – Purusha.

Now what if it is any of the multiple Masculine forms that have been depicted in the Saankhya
Scriptures? To do away with this doubt God is addressed with the term ‘Par’ or Beyond. Thus
the Ultimate Masculine Purushottam is described.

Now if it is the Ultimate essence that is being described, is it with Form or without, a formless
ultimate essence? To do away with this doubt too the term ‘Purusha’ or Masculine has been
used, for if the ultimate essence is formless then it cannot undergo any modification, hence
since it is evident that modifications exist, any change in Him would be due to the illusory
strength Maya. Hence the use of the term Beyond meaning thereby that God is the Overlord of
time, action, nature, tendency, Prakriti or the divine feminine and Purusha or the divine
masculine.

Now if the Beyond form of God is depicted and the effects brought forth via Him are not then it
cannot be affirmed that the form of being depicted is truly the root, the foundation of all that
is. Further if the effect brought forth is different from the cause then th3e cause has to be
considered as secondary which would imply that the cause is changeless and unrelated and
thus will further contradict. Hence, to specify that it is God Himself who has assumed all forms,
as the effect brought out via Him, the use of the term ‘You’ in the verse as is said: it is You that
assume both forms evident and non-evident that are experienced in this world.’ It is further
implied that this world has evident and non-evident forms, meaning thereby that those which
time affects become evident whereas those unaffected yet accepted by time remain non-
evident.

However there are many who believe that even the smallest atom and the sky etc. too are
evident and if such is considered then everything from a blade of grass till the entire cosmos
has evident and non-evident states. When one considers all objects of the world to be
encompassed in another greater object then such a meaning transpires, however whatever way
one wants to believe, it is ascertained that this universe is also one of the forms that God
assumes. This is refered with the use of the term Brahma which can mean either the Vedas or

73
Brahmin enlightened teachers aware of the Vedic lore, else God Himself. If the last is accepted
then all Shruti tenets are considered referential and further the term form implies the evident
form as well as how it has come to be the very form that is being described.

[God assuming all forms even as per His Divine facet – {Aadhidaivik}]

Verse

Twam……….Eeshwar: //30//

Translation:

It is You alone O God that are the Lord of the body, sense-organ and soul of all in creation. It is
You O God that are time, are ever conjoined to Your six eternal attributes, are God Vishnu the
Omnipresent, are undivided, unbroken and the Overlord that can do, not do or do something
else entirely as regards everything.

Subodhiniji:

Aevam…………………Bhavati

Translation:

In this way after depicting God as assuming all forms, even as per His Divine Facet, the same is
being propounded. With the use of the term ‘You Alone’ what is meant to convey is the way to
resolve doubts; for example, as far as the names, forms and acts of the world are concerned, it
might be possible that the divinity presiding over that entire might be different too! To do away
with it, is ‘You Alone’ used.

Now gods and other species are better hence their divine facet as being encompassed via God
Himself can be understood but what about the divine forms of the inferior in creation for
example vermin, worms etc.? In reply it is being said: of all in creation’. Beginning from a blade
of grass till the appointed creator deity named Brahmaji, whatever various objects and beings
exist, their entire bodily constituent, breath, soul, inner-being facets, sense-organs, their lord
the individual soul or the Antaryami inner-deity. Thus, the Overlord of all physical objects, else
the Overlord of all in creation with a gross and subtle body is mentioned.

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Now if this understood improperly then it may mean that like time and other factors God too
must be one of them. To do away with this doubt God is said to be the Overlord of time too
who is conjoined to His six eternal traits of which grandeur is one. Generally such grandeur of
anyone else is subject to time and it is God Himself who is that time.

God is non-different from time for example generally it is youth that one feels strong and
vigorous, else via penance or practice of the Yogic path at some time or the other one might be
enthused with strength. Similarly one might gain renown for some time only and is not
everlasting. For other divine traits too as evident in creation, they are all limited by time but
such is not the case with God Himself.

Another doubt can be regarding the term Omnipresent for one who pervades can also
withdraw its pervading, can constrict itself from what it pervades. Hence time is said to be non-
different from God Vishnu and should not be considered otherwise. Hence the use of the term
time, God with his six eternal traits and God Vishnu in the verse. Thus it is God Himself as time
in its divine facet, as sacrifice, as the presiding deity of the Sattwa trait of nature and as He who
is appointed into maintenance of the brought about world too. [Thus God Brahmaji is the
presiding deity of the Rajas trait of nature and brings forth the world and God Shankarji is the
presiding deity of the Tamas trait of nature and is in charge of dissolution]. Now had this all
been distinct then God Himself too would have been considered to be subject to them but the
term undivided, unbroken implies that it is He who is in the form of the Divine Letter AUM or
Akshar-brahma ॐ too. Had this not been so it would not have been ordained that God is not
alone the primary but also the instrumental cause in bringing forth this experiential creation. It
is the Akshar Brahma that is instrumental because it is from the AUM that the divine masculine
and feminine or Prakriti and Purusha manifest as is said in the Bhagwad Geeta 11/40: O
Overlord it is You that pervade everywhere, and thus all are but Your various forms’.

In this way there can be no other way about God and His assuming all forms, hence the doubt
that God is not in and as all cannot be raised. Hence being everywhere at all times pervading
everything is the true form implies it is of all forms. However such is not accepted by all hence
they also depict God as the Aum. Hence even as the presiding deities or the inner-deity
Antaryami else as whosoever that has been appointed as looking into certain tasks are but to
be considered as portions of the eternal trait of grandeur that resides in God Himself.

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[God assuming all forms as per the spiritual {Aadhyatmik} and physical {Aadhibhoutika} facets]

Verse

Twam Mahaan………Sarvakshetravikaarvit //31//

Translation:

It is You O Overlord that are the Mahat-tattwa essence, are Prakriti or Nature with its subtle
three traits of Rajas, Sattwa and Tamas as well as are the knower of all fields, all embodiments
and are also the primary or the Purusha masculine form that is said to overlook everything.

Subodhiniji:

Aevam……….Bhavati

Gist Translation:

Thus, after depicting God Himself as time in its divine facet etc. now He is being described in all
spiritual and physical forms too in an interim manner. ‘You Alone are the Mahat-tattwa’
essence meaning thereby as the sprout of the entire universe, which comes about from Prakriti
or Nature which acts as a womb from which this Mahat-tattwa essence is brought about, and is
subtle. The roots thereof are in her three traits. Thus Prakriti with her three traits in her divine
facet is but another form of God Himself. In this way God is described in the above five forms as
Nature, her three traits and the Mahat-essence coming about via it. Now as the seed that
fertilizes the womb, God is being described as the masculine or Purusha form which enables
Nature or Prakriti to eventually assume all her myriad forms evident in the worlds. Now He who
looks into everything is said to be the witness, as per Principles, this Witness form is distinct;
and knower of the field or the body with its constituents is said to be the individual soul too;
hence as is mentioned in Scriptures such as Geetaji it is God Himself who is primary, who is the
knower not only of all individual souls but of all their embodiments too. Hence it can be said
that whatever is validated as per the Reference Texts is all but one of the various forms that
God has assumed.

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 [Doing away with the doubt that it is God Krushna who is being perceived everywhere by all]

Verse

Gruhyamaannai:……………………………..Sanvruta: //32//

Translation:

That entire which is transacted with on a daily basis is but modification of Nature or Prakriti and
her three traits and in their presence God Himself is neither perceived nor experienced; hence
He who is so veiled via Nature with her traits and yet He who is eternal and said to exist way
before nature and her three traits have come about, such a God, pray tell, who can know Him in
His entirety?

Subodhiniji:

Tat Pramaannam……………………….Sambhavati

Gist Translation:

The Shruti Text tenets are the true Reference Texts [there being four in all – the Vedas, the
Geeta, the Brahmasutra and the Shreemad Bhaagwata]. Now if one doubts as to why what is
plain in sight cannot be considered reference? In reply it is being said that it is only physical
sense-transactions that are plainly in view whereas God Himself being Divine is not perceived
thus via the ordinary limits of the sense-organs, hence is neither perceived nor experienced.
Meanwhile what is in plain view such as earth and pitchers made of it etc. is itself what adds in
making God Himself non-perceivable or experiential. Though God is of the form of the mud and
the pitcher yet it is not He that is being experienced thereby nor perceived with them and
although one might have the knowledge of the Him being the very foundation of earth and
pitcher yet He is not experienced with them. The reason thereof is modification for example if
we view curd, we cannot view milk or if we diagnose the ill-humour of the three substances:
cough, wind and bile yet we cannot measure them in exactness, and so is it with modification
and nature in its pristine state.

However, any resplendent essence is also perceived along with inert substances for example
knowledge along with sense-transactions then why is it so that when it is God Himself who
illumines all sense-transactions, He Himself remains non-perceivable? In reply it is said that
nature per se is also inert, and functions with the aid of the Purusha form of God and so is not
able to illumine that form herself! Similarly God remains veiled via the physical objects plainly
77
in sight and hence is not experienced and this is so because knowledge too is not absolutely
steadfast about God. Now one may doubt that since it is God in the Purusha or divine masculine
form, why cannot He overrule Prakriti or nature or the feminine aspect and become lustrous?
In reply it is said that ‘via three nature traits’, the very meaning of the Sanskrit word Gunna for
these three traits is that which binds, captivates. Hence when the Purusha form of God itself
enters nature, he becomes engrossed, subdued via these three traits and thus is no longer
lustrous. Now one may doubt that it is God who has brought about the three attributes, and
when they are agitated they become active; so if God is known before-hand then why is He not
experienced afterwards too? In reply it is said modifying the query as to why does God allow
this to happen saying that it is such a God who propounds the path of Devotion and the use of
the words ‘who can know Him in entirety?’. Knowing him here amidst worldly affairs meaning
there are arguments and counter-arguments. However the right question is to ask is what has
come about afterwards? Then it is said that it is God who is already accomplished beforehand,
meaning thereby that even before the coming about of the three nature traits and their being
agitated. If He is known fully then even afterwards it can be said: Such and such or so and so
also is non-different from God! But this is rare to know the Sat-Chit-Anand and relate to Him at
all times and places. However if one argues that since it is the Soul and is not one that has
recently been brought about, then why is He not yet seen and experienced? Then it is said that
God is veiled via the three traits, or is beyond the bondage of the three traits. The very function
of the three traits is to veil the original essence and thus affect the intellect’s ability to identify
hence not only the knower but the very subject to be known is also veiled, covered in layers,
hence He is not experienced or perceived in day-to-day interactions of sense-organs with sense-
objects.

[God being non-evident due to the three traits that are illumined via the Self]

Verse

Tasmai………………..Nam: //33//

Translation:

O God Vaasudev of the form of Fate of this evident entire, You who choose to veil Your infinite
importance by illumining the very three nature traits that bind, You O Brahma, do we bow to
reverently!

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Subodhiniji:

Tarhi………………….Bahi: Iti

Gist Translation:

If such is the Form of God then how will one ever know? If such is the doubt then it is said in the
verse ‘to You that are such we bow to reverently’, meaning thereby inaccessible to many and
yet full of varied revelry! Now if God had been totally unknowable then it is said in the
Shwetashwatar Upanishad 3/8: Without knowing God consciously none can break away death
that is fated.’ Based on this tenet it can be said that without knowing Him there is no other
recourse! To do away with all these doubts God is addressed in the verse as one conjoined to
His eternal six traits implying that not with the limited knowledge of general embodied
individual souls can he be known but it is only via the eternal attribute of knowledge that He
embodies that it is possible to know Him.

Even if one has improper knowledge about God yet due to devotion and the power of His
Grace, He can enable the individual soul to cross over but here what impels Him to do so is
devotion as is said in the Kena Upanishad Text 2/3 with: One who does not believe in that God
actually believes, one who believes in that God actually does not know because any who feel: I
know’ are in reality unaware but they all who feel: I have been unable to know [Him in
entirety]’ are those who certainly have known God in some of His portions.’ Thus based on this
tenet it can be said that true knowledge about Him is that which knows that in entirety He is
the Unknown, hence it had been said: Who can know Him fully?’ However it is due to His Grace
and based on Reference Texts that it can be said with surety that He can be known because He
is also renowned with the Holy Name – Vaasudev. It means one who is perceivable via those
who have inner purity, a total predominance of the Sattwa trait which is termed Vasudev [and
is the name of His father]. And further when God Himself wishes to be known and seen by all
then He incarnates when many know Him.

Now one may doubt that gain of inner purity is based on engaging in the ordained means of
Scriptures, so can it be said that God is bound to manifest Himself if one is pure within? In reply
it is said: He who is the Fate of this entire, meaning thereby that it is He who brings everything
about else whatever Paths He propounds for His attainment will turn out to be futile, hence it is
said: It is to such a God that we bow to, we lovingly meditate upon’. Now it is said that when
one bows one’s head on the Divine Lotus Feet of that God which one consciously experiences
to be manifest in one’s heart within itself, then it is said to have gained the complete state of
meditation upon Him.

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If such is the case then can one say that God manifests within only and not exteriorly? In reply it
is said in the verse: You who choose to veil Your infinite importance by illumining the very three
nature traits that bind’ thus it is via God’s will that He is not perceived and the three nature
traits are illumined. For example sunlight of the sun via which one can see clouds in the sky are
the same clouds that hide the sun too! In the dense darkness of night one cannot see clouds at
all. Similarly all sense-transactions are illumined via God and they veil His infinite importance.
But it does not mean that He does not manifest exteriorly for He is everywhere, within and
without, and this is explained with the use of the Name ‘Brahma’ in the verse as is mentioned in
the **Dra.Vi.Pu. Text 1/12/55 with: Bruhat implies one that is expansive, all-pervading, hence
that ultimate essence is called the Brahma.’ Hence if one is established in knowledge, He is
everywhere but to be inspired with Him is usually within.

[The mode of being exteriorly seen via all of the Incarnations of God]

Verse

Yasya……………….Asanagatai: //34//

Translation:

God beyond any physical form of any species is yet experienced in His states of Incarnation in
various bodies however that unmatched immeasurable potential that He depicts thence is
totally unrelated and non-visualized in any other embodiment of any species and is but how His
Omnipotence works.

Subodhiniji:

Tarhi Katham……………………….Iti Uktam

Gist Translation:

If what is being said above is true, then should it not be that the Incarnations of God also would
not be evident and seen exteriorly? To clarify this doubt it is being said that for example in the
Fish Form of God, it is rare for all other fish that are embodied souls in that species to depict
such Divinity. It is only due to the potential of God in action that the Incarnations are seen
exteriorly. Had it been truly a fish species then it would not have grown to such mammoth
sizes! Hence even in all the species and forms that God chooses to Incarnate in, finally they

80
depict Himself with His potential. He for whom there is no equal or none greater is said to be
unmatched. Ordinarily there is none greater than time. Anyone who is able to surpass time will
come to know as to how incomparable and infinite the potential of God Himself is. The various
performances that amaze all in the manifold activities brought about by the Incarnations of God
give evidence of the multiplicity of potentials that He embodies. In but a moment He can
encompass the universe, and in the next be as little as is evident in His Incarnation as God
Vaaman – the Divine Dwarf. He has the potential to be experiential as well as non-experiential,
and that God who when perceived seems to be limited within and without is the same who in
but a moment can become all-pervading. Hence it can be easily understood that such potential
is unrelated to all other embodiments in all species and is hardly evident in them generally so it
can be inferred that it is the potential of Divinity at work. Hence, what is meant to convey in
this verse is that it is difficult to come to a definite conclusion as to ‘so and so is God’. Had
divinity at its most amazing been evident then it could yet been believed that in some way He
has chosen to manifest as so and so. Now why is it so that when such amazement is continual in
God one is not able to know them besides their being beyond the general reach of the mind
and speech? In reply it is said that it becomes evident during His Incarnations, hence even to
infer someone as an Incarnation is based more upon inference than upon the easily evident.

[God’s incarnation to propound and establish devotion]

Verse

Sa Bhavaan………………Aashishaam //35//

Translation:

It is You O Almighty God that have chosen to incarnate this time with all Your portions as the
Protector who blesses and fulfills all in the world as regards their affairs and their grandeur.

Subodhiniji:

Prakrutetu……………Iti Artha:

Gist Translation:

As the event unfolds in this Chapter of the Tenth Canto it can be said that it is due to divine
words or the grace of Sage Narada that God Himself has chosen to arrive near both Nalkuber

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and Mannigreeva and such is what they realized with the use of the address: O Almighty God. It
means one who as informed above is He who is propounded and accomplished via all the
Reference Texts and yet He who is above all worldly tactfulness or means of knowledge,
however is He who is perceived within when apt purity is attained and is renowned to be the
foundation of the manifesting of His four forms – Vaasudev etc. Hence it is He who has chosen
to manifest with all His portions as the Protector to bring about fulfillment in the coming about
of all beings and their grandeur. Thus though this Form of God has been depicted in four ways
yet His infinite attributes are innumerable. All worlds and beings should come about, then they
should experience some grandeur which is akin to the Grandeur that He embodies. When God
manifests not as the Entire but in some portions then all devotees steadfast to Him too assume
forms from the Pure Sattwa portions else from the portion that enables them to effectively
function as His votaries. It is God who at times desires: Let all beings assume forms to serve Me
as My votaries’ because if He makes known His encompassed entirety fully then in sheer pure
non-duality it would be impossible for any to have either knowledge about Him or even worship
Him and He would not longer be able to bring about any form of dissolution or destruction such
as that of fire. Further the term portions here also implies the manifold skills of God and is with
the intent that may all gain expertise in the various skills and such is possible only when the
Primal being chooses to manifest with all its skills. This use is further with the intention of both
devotees who aspire to be steadfast holy Vaishnavs for it is only then that their devotion will
blossom with all its skills and it is such blessings that they will beseech Him for later on. The
intention here is to convey that the manifestation of God Himself in a human form especially
that of an Infant that revels in many ways is also to bring about devotees full of parental love so
that they may become firmly established in being devoted to that particular Form.

[Entreaty]

Verse

Nam: Paramkalyaan…………….Nam: //36//

Translation:

O Greatest Fortune, we bow to You, O Auspiciousness Entire, we bow to You, O Protector of the
Yadav clan, O Serene God Vaasudev, we bow to You!

Subodhiniji:

Kinzchit…………Yadunaam

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Gist Translation:

Now the devotees are bowing with the intention to beseech God for something. In the
beginning, interim and end one should bow with one’s entire being and mind hence the term
‘Nam:’. Initially it is bowing with the body, the fruit of which is the address of realizing God as
the Greatest Fortune! It is God who is the haven of all good fortune. In the world the birth of a
son etc. is said to be good fortune whereas truly it is conscious appreciation of the Greatest
Bliss that is the Greatest Fortune. By bowing with the body the body gains fitness to be an
instrument of God which is when one is able to experience one’s greatest fortune. Then the
bowing is via speech meaning thereby that let our speech be utilized in glorifying You, be
engaged in eulogizing You. The result thereof is with the address and consequent realization of
God as the Auspicious Entire. This is because by mankind known Scriptures such as the Vedas
etc. God has enabled the world to engage in the ordained means thereof and grant the
auspicious fruits mentioned therein. Finally there is bowing with the mind with the intention
that may God manifest Himself within their very hearts hence the address as Vaasudev, as the
One who manifests within, in pure hearts. Serene implies personifying knowledge. If God
manifests by Himself else if it is not possible to identify the manifest God like they have before
been unable to identify the devout Sage Narada then no endeavour would reach its best
completion. Hence the term serene meaning one who would not become non-evident suddenly
else one whose knowledge can be gained without being agitated and the fruit thereof is
mentioned with the use of the address of God as the Protector of the Yadav clan conveying the
realization, the aspiration that akin to the Yadava clan members they too realize Him as their
loving Overlord.

[Entreaty to grant them leave]

Verse

Anujaaneehi…………….Anugrahaat //37//

Translation:

O All-encompassing, grant us permission to leave since we are votaries of Your steadfast

devotee Sage Narada for truly it is via His Grace that we have gained the benefit of availing Your
Pious Sight!

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Subodhiniji:

Aevam…….Sahnirdesh:

Gist Translation:

After bowing both Nalkuber and Mannigreeva are entreating God, asking His leave, saying:
Permit us, permit us both, O All-encompassing One’ such an address is with the feeling that
having said what they wanted to, further being in His presence seemed inappropriate. They
identify themselves as votaries of His steadfast devotee Sage Narada, for how can they have the
aptness required to be His votaries directly? It is better for them to be the votaries of those
who are steadfastly devoted to Him who is the All-encompassing One. How can we, lowly and
cursed be Your attendants, O Mightiest?

If someone doubts that having had the aptness required to gain the holy Sight of God Himself
why not also the aptness required to serve Him directly? That too should be granted, and if it so
granted they why should it be inappropriate? In reply it is being said that ‘we have attained
Your pious Sight only due to the Grace of Sage Narada.’ If a king’s attendant invites his brother
at times to the royal palace that does not mean that the brother gains the fitness required to
serve the king automatically!

Similarly it can be said that if the fitness to serve God directly is not there then why be able to
gain His Holy Sight? If such is the doubt then it is inept because it emphasizes the grace of the
Sage enabling them to attain such a Sight and further it can also be interpreted to mean that
there is conscious unity between pious sages who act as Gurus that chastise and God Himself,
thus via their Grace attainment of such a pious Sight becomes possible.

[Entreaty to be able to maintain devotion wherever they go]

Verse

Vaanni…..Bhavat-tanunaam //38//

Translation:

Let our speech be able to praise You according to what we have heard about You [in sermons,
Satsanga interactions, via reading etc.]. May our ears ever be engaged in listening to Your divine
acts. May our hands always be involved in activity related to You and our mind be occupied in
memory of Your Divine Feet. May our mind remain absorbed in bowing to You who pervade the

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worlds, may our sight, be able to gain the advantage of seeing truthful steadfast devotees of
Yours as but Your portions by recognizing You to be non-different from our very souls.

Subodhiniji:

Aevam Gamanam…………………Gangaayaam Jalam

Gist Translation:

Thus after entreating for permission to leave they beseech God that their devotion be
maintained wherever they might have to go with the verse mentioning their senses of speech
etc. In humans six body parts are primary – speech, hands, feet, conscious faculty, head and
eyes. If all these six get engaged in tasks related to God then they can gain their ultimate
fulfillment, hence the hearing of and the relevant praise of God via speech, serving the Divine
Beautiful Form of God with hands, remembering His Form with conscious centeredness of the
mind and bowing to God – gaining His sight when and wherever He manifests. To praise God
meaning thereby utility of speech in proclaiming the victory of God via His accomplished divine
attributes as one has understood them to be. For example if a maiden is wedded then her
utility is nowhere else but with her married husband and if someone else asks for her hand,
then it would be inappropriate and similarly the wedded maiden too if out of fear of her spouse
does not have any illicit relationship with others then it is appropriate. The entreaty is that
speech should behave like loving devoted spouses do, and similarly ears in listening to His glory,
hands in manifold activity related to Him all hours of day and night. The use of feet in being
able to go to sites where God resides because without them hands would not be able to serve
the Divine Form of God, hence since both movement and activity is beseeched when one is
asked for the other is automatically implied. ‘May our minds be engaged in remembering you’,
here remembering with may similar-minded devotees is hinted at as well as the use of the
plural for foot implies that service would not be as easily accomplished if God manifests in a
form other than human. Similarly the head in bowing to Him is so utilized. Thus devotion in its
facets of listening to and glorifying, serving, remembering and bowing to is mentioned implying
that they realize God and are inspired with His being in and as all. Hence the next address as
One who pervades, encompasses the worlds. Further ‘let our sight eagerly avail the truthful
holy forms of devotees steadfast to You.’ They could not be presumptuous enough to entreat
gaining His sight continually.

One may doubt here as to why leaving aside God Himself the eagerness to sight devotees
steadfast to Him is being entreated? In reply it is said that they are non-different portions of the

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auspicious Divine form of God. This is so because God definitely resides in them like fire, in a
heated ball of iron or the Goddess Ganga in her pious waters.

[Thus completes the hymn of Nalkuber and Mannigreeva pertaining to the 10 th Canto]

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 ॐ

Concise version of the four Chapters

Of the Brahmasutra by Sage Vyaas
As depicted in the Text
Annubhaashya of Shri Vallabhacharyaji

87
 Concise version of the four Chapters of Sage Vyaasji’s

Brahmasutra – The Aphorisms explaining God or the Brahma

As depicted in the Text

Annubhaashya of Shri Vallabhacharyaji

//Chapter One Adhikarann**//

[Describing the Form of God as per References]

[1] The Manifestation Adhikarann**

{Tatra Janmaadyasyaadhikarannvishaya:}

Kinzch, Tatra Kilakshannam Kimpramaannakam Iti Jigjyaansaayaam Aah Sutrakaar:

Janmaadyasya Yata: Shaastrayonitwaat //1/1/2//

Translation:

{Subject translated as per the Chapter depicting the Manifestation}

Further, if one sincerely wants to know, to define the Brahma and the reference thereof then as
explanation, the Author of these Sutras now mentions another aphorism that says:

{Janmaadyasya-adhikarann-sanshay:}

‘Nanu Katham….Iti Uchyate’

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Translation:

{Translation of doubts as regards the Manifestation}

Here, one can doubt as to why should there be misgivings as regards the Brahma for it is well
mentioned in the Taittriya Upanishad 2/1 that the Brahma is of the form of personified entire
Existence, Knowledge and Infinity – ‘Satyamgjyaanamanantam Brahma’; such mention already
exists in the Shruti Texts! Further another evident contradiction is that without defining the
Brahma how can all effects borne from it be portrayed? This subject is yet under debate hence
is being mentioned. Not all believe the Brahma to be the Creator of the universe. Since the
Vedic treatises do depict the Brahma yet they cannot be said to be fully referential as regards
all aspects of the Brahma. Besides such a thought too seems pointless because it is possible to
gain knowledge of some thing via its characteristics and the references thereof, however that
too is possible based on the characteristics of its form, hence what is the purpose of this entire
discussion? Hence even the subject propounded in this Sutra does not seem to be fit. If such
are the doubts ensuing then in explanation it is being said:

Sandehvaarakam Shaastram Vedpraamaanyavaadinaam /

Kriyashaktigjyaanshakti Sandihayete Parasthite //

Translation:

Those who consider the Vedic lore as reference, it is for them that this Scripture has been
brought forth so that all doubts issuing as regards that entire which is propounded by the Vedas
can be clarified.

That Highest essence – does it have the potential of action and the potential of knowledge?
Such a doubt might arise.

Subodhiniji:

Nahi Shrutim……Akartru. Katham?

Translation:

The Author of these Sutras, these aphorisms, has not made them known to define or illumine
the already prevalent Shruti Scriptures but rather to clarify doubts issuing from the opinion
propounded by the Shruti Texts. Here, in the reference cited earlier,

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‘Satyamgjyaanamanantam Brahma’ [Taittriya Upanishad 2/1] as well as in,

‘Nitya-Shuddha-Mukta-Swabhaavam’ [Nrusinh…Upanishad 5.9]

[The Brahma is eternal, pure, and free, such is its nature]

It seems that the Brahma propounded here is free of doer-ship and all other similar traits
whereas in the same Taittriya Upanishad 3/1 it says,

‘Yato Vaa Imani Bhootaani Jaayante, Yen Jaataani Jeevanti, Yat Prayanti Abhisanvishanti’ ***

Here it seems that the Brahma is the sole Doer and has all other similar traits. Hence to doubt is
but natural. So, is the Brahma the Creator of this universe or not?

[Statement of oppositions to the Janmaadyasya]

‘Brahmavid Aapnoti Param…..Iti Poorva Paskha:’

Translation of the opposite faction statements:

Here the opposite view-point would be that the Brahma should be considered to be the non-
doer since it is clearly mentioned in the Taittriya Upanishad 2/1 that ‘A knower of the Brahma
attains to the greatest fruit’. This is the primary statement, since here the depiction of the fruit
is emphasized. Just before this statement in the referenced Text it says: One who in the great
skies of his heart cave finds the Brahma seated there that is of the form of existence,
knowledge and infinity, is one who fulfills all desires arising in his heart in a unique manner with
the Brahma itself.’ Further the Vedic Rucha Texts have clarified what is meant here. Knowledge
of this Brahma must be for some or the other fruit. This reward if is not depicted in statements
related to describing the fruit of such knowledge then there is no other way where it can be
possibly explained. In the very definition of that Ultimate Essence, doer-ship is propounded,
hence as regards the aspect of the Brahma being Beyond all that is, is explained via the
statement that bliss resides within everything. To further clarify as to how is it within all of
creation, initially the coming about of physical creation is portrayed in detail so that none may
feel that in that fact there can be nothing outside the realm of Brahma, hence it being within all
is just mentioned for the sake of mention. Further secondary fruits of worshipping the
secondary forms manifested from the same Brahma have been described keeping them in mind
as portions of the primary reward or fruit. Here, another possibility may rise that in fact the
Brahma might be said to be the Creator of the universe and some other physical essence too is

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the creator and the doer-ship of this essence finally merges in the doer-ship of the Brahma.
Hence as is mentioned in the Taittriya Upanishad 3/1,

‘Bhrugu: Vai Vaarunni:’ ***

Here too some other essence besides the Brahma is said to be the primary doer and as a
secondary creator of this universe the Brahma is introduced because in this tenet there is no
mention of any reward or fruit thereof.

Such could be the arguments of the opposing faction.

[Janmaadyasya….Principles Explained]

‘Utpattisthitinaashaanaam Jagata: kartru Vai Bruhad /

Veden Bodhitam Taddhi Na Anyathaa Bhavitum Kshamam //

Nahi Shrutivirodho Asti Kalpo-api Na Virudhyate /

Sarvabhaavsamarthatvaad Achintyaishwaryavad Bruhat //

Translation of the Principles clarifying the Janmaadyasya:

In the above topic of discussion the Principles are as follows:-

The Brahma is Doer that brings about, maintains and destroys creation,

Such has been propounded in the Vedas and Vedic belief cannot accept any other mode,

As regards this, in the varied tenets of the Vedas and their depiction, there is no contradiction
and neither is there any opposition or confusion as regards consideration of the Brahma as the
Doer,

This is so because the Brahma with its unfathomable grandeur has the potential to manifest
itself in all ways, in all forms too.

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Subodhiniji:

Vedenaiva…….Bhavet

Translation:

The Vedas themselves depict the Brahma as the Creator of the universe. Now, as regards the
Brahma the Vedic lore is most trustworthy hence it cannot be said that they propound
otherwise even with a single letter. Else the trustworthiness of the Vedic Texts in all other
aspects too will break away. There seems to be no contradiction in accepting the Brahma as the
Doer because in the manner in which the Brahma is renowned as having the traits of entire
existence, knowledge and infinity in itself similarly why cannot being the Doer also be part
thereof? If one considers the Brahma to be without any such divine traits at all then all such
afore mentioned statements of it encompassing all existence, knowledge in its Divine Form will
not stand to be meaningful. Further the Brahma as the doer is not like what is seen in the world
such as identifying oneself with one’s embodiment and then proposing doer-ship. As regards
the non-physical, non-material or Divine aspects such bodily identification does not seem
necessary. Hence Scriptures use the term ‘this world etc.’ This itself implies that the world that
is seen right in front of the seer’s eyes. Numberless cosmoses with varied physical creation
including species of gods, birds, animals, men etc. and the wonder thereof – to bring about this
entire mammoth existence does not seem to be possible for anybody else without effort.
Whereas here the Brahma can do so effortlessly, joyously, thus it cannot be imagined that any
worldly creation can look into the affair of bringing forth, maintaining and destroying this
experiential universe. Further, that which is seen in the world can be restrained or asked to
refrain from consideration via the Vedic lore but that which is not by itself evident else is
evident only via the dictum of Shruti Vedic Scriptures, how can the Vedas themselves then
oppose or neglect it? That the Brahma is existence in entirety, knowledge in entirety, infinity in
entirety is not some physical or material characteristic for if that is so considered then all tenets
related to the Brahma will be totally meaningless and then there will remain no mode, no
method, no guidance to know and relate to the Brahma consciously.

Subodhiniji

Nacha……Kartavya:

Translation:

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Now, if someone says that truly traits such as that of existence, knowledge etc. are not present
in the world at all because it can be just mere verbal superficial chatter but if at all they are
perceived then it is but an illusion borne forth from the Brahma which is said to be the
foundation of the universe. This proposition too is not tactful because if we are ready to believe
it then it can apply to the Brahma being the Doer too and what more one can even find
supporting statements from Smruti Scriptures that mention: God Hari is the sole Doer and gets
all things done’. If someone further argues that these statements are of the form of accusations
or are superimposed then only will the statements of negation be worthy of consideration, then
one has to explain that in such a case, whose characteristics are being superimposed on the
Brahma? It is impossible to believe that such traits could be of nature because in the Shruti
Scriptures itself it is further mentioned clearly that Prakriti or Nature is not the cause of
bringing forth this entire, and neither can individual souls and their trait be said to be imposed
on the Brahma because doer-ship of individual souls is not said to be independent. Thus when
inert matter or Prakruti and living individual souls with sentience are not removed then the last
essence left is but the Brahma, hence Brahma as the doer has to be accepted. Similarly the
Brahma has to be known to be the sole Enjoyer too. There is no tenet which proclaims the
Brahma to be the non-doer of creation hence the above stands true to understanding. If there
are any seeming contradictions further via which one is not prone to believe the Brahma to be
the doer then it can be explained via the non-acceptance of any worldly or physical doer.
Though the statement which professes attainment of reward via God-realization does not
assert Brahma as the doer yet it can be understood with the ‘Gunn-upsanhaar Nyaay’ too.***

[Explanation of the Sutra Janmaadyasya as per the Principles stated]

‘Tathaa Cha Sutraartha: Janma Aadi:………Siddham’

Translation as per Principles of the Sutra:

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Thus the ‘Janmaadyasya’ Sutra can be understood in the following way: That state wherein
birth or coming about is the initial and is followed by being sustained and eventually destroyed
is used in the Sanskrit grammatical “Bahuvrihi Samaas in the Atadgunnsanvigjyaan way.” Else, if
this birth and all states that follow it are considered with the term ‘Aadi’ or initial then this term
would singularly illumine the first birth as the trait and would in turn hint at the existence of the
Divine as the primal.

[See from Rasaasvad]***

Subodhiniji

Athwa……Adhyaahaar:

Translation:

Else why confound oneself with these complications? ‘Janma Aadya’ means the reason that led
to the coming forth of the primary element sky and is the Brahma for which the Shruti Texts
mention: This sky came forth from that Brahma [Taittriya Upanishad 2/1]. Hence it is this tenet
that is worthy of thought as the subject primarily depicted in this aphorism. Further, it is via
knowing the Brahma consciously that one experiences the greatest fruit and the coming forth
of the element sky is itself a rewarding statement. Hence if here the decision is arrived at based
on what the Scriptures intend then it would be: That Brahma via which all these physical
essences have come about….[Taittriya Upanishad 3/1]. In this tenet, like sparks from fire all
sentient and insentient essences in creation have been brought about at the same time is
described whereas in the above aphorism a sequential coming about of all essences is
portrayed. That much difference remains and can be explained via mention that the Shruti
Texts thus depict the various ways in which creation is brought forth via the Brahma. The
Author of the Brahmasutras is engaged in giving deep thought to the Brahma, hence that from
which the essences such as the primary element sky etc. came about has to be understood as
the Brahma. Such can be comprehended without the need to add anything further.

Subodhiniji:

Shaastre Yoni:…….Prapanzchmadhyapaataat

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Translation:

That which has been mentioned in Scriptures as the Cause, the fertile womb wherefrom all
springs about is ‘Shaastra-yoni’. Thus it has to be understood that such is the Scriptural Cause.
That entire which we are not aware of, in this case the process of creation, counsel as regards
that subject, in this context the Vedas, are to be considered as reference Scriptures. Here,
instead of specifying Upanishad Texts the general term Scripture is mentioned so that the
depiction of the coming forth of Creation as is mentioned in the Poorva-Kaand or former
portion of the Vedas too can be included. No other cause can be but the Brahma and this will
be further explained. Just like in other doctrines where being born, growth, sustenance,
decline, degeneration, death are said to be changes or modifications when they come into
being – such is not the case here because here the accepted version is of the different modes of
this entire creation being consciously experiential or not experiential. This subject too will be
discussed in a later chapter {Tadananyatwaadhikaran}. Like creation of form, the joyous
effortless act of God termed Leela of bringing about the creation of the name is not essential to
describe individually because it has to be understood that in the depiction of the one the other
too is included.

[Depiction of different views of the Janmaadyasya aphorism and explanation]

Kechit……Nirankushjagatkartrutwen

Translation:

Some commentators divide this aphorism in two to explain the Brahma as creating both name
and form individually. The purpose thereof is depicted further in the Sutra 1/1/3 with ‘Tattu…’.
In such a presentation to explain the logical continuance of these aphorisms, ‘Atati’ meaning
that which expansively covers is used, and the term ‘Ata’ means that which has been depicted
in Scriptures as the Cause ‘Shaastrayonitwaat’. However it does not seem that such a
representation is agreed to by the Author. Hence, being the undisputed unconquerable Creator
of the universe, the Brahma is accomplished also to be Omniscient and Omnipotent.

[Explaining a secondary doubt of: Tatraavantarshankasamaadhaane]

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 Nanu…….Avocham

Translation:

Here a doubt can be raised that why the entire Vedic lore should be considered to propound
the Brahma? Hence these Texts cannot be considered Referential even as regards the Brahma
bringing about creation because in the Poorva-kaand portion of the Vedas, in their respective
chapters, via engaging in means such as penance, sacrifice etc. the Prajapati deities and others
have been portrayed as creators themselves. This cannot be explained with the Brahma being
the primary cause and the rest as secondary or helping causes because the Poorva-kaand does
not describe any Ultimate Cause or Creator. As regards the Uttar-kaand or latter portion of the
Vedas, there is description of both the Brahma as well as other deities as creators. Hence there
is inner opposition in the two factions as a result of which what is described in this Text too
seems doubtful. Although the Mimansa Texts are said to resolve such doubts however such
seeming contradictions in the Vedic lore do seem to be unacceptable. Hence if we agree for
both type of creators as per both portions of the Vedas then the very thought about Scriptural
reference fails else the Vedic Lore since are considered as Reference Books the entire need for
bringing about the Uttar Mimansa Texts will stand to be baseless because the propounded
meaning of the Vedic Texts cannot be transgressed as has been accepted.

Explanation of another doubt

Kinzch Vedanta….Iti Ched

Translation:

Further, since the Upanisad Texts are also considered to be the Vedanta Texts, should they be
considered as Texts that are portions of the Vedas or as the Vedas themselves?

They cannot be accepted as portions of the Vedas because in activities propounded by the
Vedas there is no mention or use of the Upanishad Texts and in no such activity are these
Upanishad Texts read or asked to be read out. Hence, if one wants to accepts the utility of
these Upanishad Texts in some other way then just as the Mimansa Text which clarifies subjects
in the Poorva-kaand portion of the Vedas is considered something to make do with and is
accepted as such, so too can these Texts be given some position in Vedic knowledge.
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If the Upanishad Texts are considered to be the Vedas themselves then nowhere do these Texts
propound performance of sacrifices and other such activities. Hence the Vedas in either their
Mantra portion or the Brahman portion cannot be considered to be the Vedanta Texts at all.
However they can be considered as those Texts which propound some portions that have not
been fully propounded in the Vedic lore. If such is the case then what is the advantage of having
the Mimansa Texts that explain the Vedas in the first place?

Subodhiniji:

Maa Aevam……Srushtiaadipratipaadika

Translation that clarifies all doubts:

The presumption of the opposing faction is untrue. Not only are the Upanishad Texts a form of
the Vedic Lore themselves but also they are read and asked to be read about exactly like the
Vedas. Further they are accepted in such a form via the Smruti Scriptures also. Now if the entire
Vedic lore is considered to be Referential then whatever is propounded therein too has to be
considered reference. If it stands out that instead of sacrifices it is the Brahma being
propounded then it will have to be considered as a Vedic reference.

The Brahma or the Upanishads that propound the Brahma are not seen having any utility in
activities specifically asked to engage in by the Vedic lore hence they should not be considered
as reference and nor as portion of Vedas. If such is the case then it will cause disarray. This is so
because even in activities such as of the Agnihotra sacrifice no other references are availed as
to the utility thereof in other activities so should the portions which propound the Agnihotra
too be labeled as non-referential?

Hence Upanishad Texts that propound the Brahma like the Vedas and are called the Vedanta
Texts too are the Vedas. Now the Vedas are either in their Mantra or Brahman portion, so what
should these Vedanta Texts be considered as? The explanation can be provided that the
Vedanta Texts are both for the Richa portions of Upanishads are Mantras whereas the portions
which propound the Brahma are the Brahman and those statements that explain the process of
creation etc. are but propounding the different portions of portions of the Vedic lore.

Subodhiniji:

Yadyapi…….Siddham
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Translation:

Like in action since it is not possible to fate out knowledge hence it cannot be said that
knowledge per is unsuccessful because knowledge as is described in the Upanishad Texts is one
that bears fruit. Knowledge attained in any other way is unsuccessful, this can be accepted
without much trouble. The style of depiction as well as the subject that is unique from that
described in the Poorva-kaand portion of the Vedas is a positive trait and not a blemish. Both
portions oblige each other hence instead of the use of specific terms such as ‘Brahman’,
‘Upanishad’, ‘Sanhita’ etc. the general term ‘Shaastra or Scripture is used. The Chhandogya
Upanishad 1/1/10 declares: Any activity when engaged in as per Upanishadic knowledge is far
more intense, valorous. With help of such and other tenets just as in the activity of the Poorva-
kaand portion of the Vedas, other chapters are said to be portions thereof similarly as is
explained in the Bruhaadarannya Upanishad 4/4/22, ‘Brahmins or teachers want to know such
a Brahma via the reading or listening of the Vedic Texts’. Based on this and other similar
statements to gain the knowledge of God or the Brahma, the entire Vedas with all their
portions do aid, such can be clearly mentioned. Karma or action and Brahma or God which are
of the form of activity and knowledge, and these are traits. The Brahma which expects, accepts
such traits is singular, unparalleled and thus there is no contradiction in acceptance of those
tenets which salute the Brahma as the Creator of the universe, hence the Brahma being the
Cause as propounded of in Scriptures stands accomplished.

Third doubt explanations

Kechid…..Iti

Translation:

Some commentators as regards the first aphorism under consideration mention it to be that
which presumes and aids the might of the Brahma since it gives the characteristic of the
Brahma. Some others accept the aphorism as another which depicts the process of coming
forth of creation as: Since the Shruti Texts too are Omniscient all that which presumes or aids
facets of the Brahma depicted based on the Shruti Texts too can be considered referential.

It is all such subjects ‘that I want to question about the Brahma or the Purush Form of God as
has been described in the Upanishad – Bruhadarannya Upanishad 3/9/26.

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The above statements presume that the Brahma can be known only via the Upanishad Text and
in this context is worthy being indifferent to. This is so because except for any one reference
when via no other means of knowledge that which one wants to know about is not obtainable
then the former depiction is said to be reference. Further even contemplation, profoundly
meditating upon too, are portions of what we have heard of the Upanishad Texts. Hence
doubts raised in whatever one hears since are clarified via this present Text of aphorisms, since
it can illumine the subject further, it is also considered to be a portion of the Vedic Lore.

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 Concise version of the four Chapters of Sage Vyaasji’s

Brahmasutra – The Aphorisms explaining God or the Brahma

As depicted in the Text

Annubhaashya of Shri Vallabhacharyaji

//Chapter Two Adhikarann**//

(Samanvayadhikaranvishay) – Explaining the subject of Chapter Two

Tatra Etat Syaat, Tatra Kim Samvaayi Nimittam Kartru Vaa?

Translation:

The subject to be discussed in this Chapter is as follows: The Brahma which has been
propounded to be the Cause or the Doer, is it primary or the instrumental?

Doubts

Kim Ato Yadi Aevam…….Aah –

Translation:

Whether the Brahma is considered to be primary or instrumental, what difference does it

make? The difference is thus: If that Brahma is singular, unparalleled then its action potential
and knowledge potential cannot be compared to the action potential and knowledge potential
of all in the world, it cannot remain the same. Furthermore earthly mud etc. is considered as
the primary cause, the pot or pitcher made of it is an effect brought out of it with specific traits.
In the manner in which there exists a relationship between the two similarly it will have to be

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accepted in the case of God or the Brahma. The Taittriya Upanishad 3/1 mentions: That Cause
via which all the physical elements have come about.’ Due to such tenets without any doubt
the Brahma being the primary cause is already accomplished hence it cannot be said that in all
subjects that have their roots in the Vedas, all doubts arising in those who do not believe either
in the Vedic opinions or others cannot be raised. This is so because doubting here is natural
since the grammatical 5th Vibhakti*** is used in both references here – That Cause via
which….and …due to the Supreme Soul.

If the Brahma is said to be the instrumental cause, there would be no difficulty, but how can it
be the primary Cause, the Doer? It is but natural to have misgivings here. This is so because
such is not clarified in specific words anywhere, hence such imaginary claims seem to be made
devoid of any reference! And if such is the case then the proposition that the Brahma is only an
instrumental cause seems even more doubtful.

Explanations to such doubts of the opposing faction are being given below.

Principles clarifying doubts

Sutra

‘Tattu Samanvayaat 1/1/3’

Subodhiniji

‘Tu’…..Niyamakatwaat

Translation of principles clarifying doubts:

The Author of the Sutras has used the term ‘Tu’ in the aphorism to clearly mention that the
views of the opposing faction are unacceptable. That the Brahma is also an instrumental cause
is clearly accomplished on the basis of other Shruti Scripture Tenets hence other opinions will
be refuted further. The term used ‘Tat’ in the aphorism means the Brahma is the primary
Cause. Why is it so? The answer is provided in the term: Samanvayaat’. Since the Brahma
pervades the effects borne out of it, pervades the world in an equanimous manner. To be is

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existence and is the ‘Sat’ portion of God, to be aware of being and knowing is from the ‘Chit’
portion of God, to like is from the ‘Anand’ portion of God. Thus God or the Brahma as the ‘Sat-
Chit-Anand’ or personified entire existence-consciousness-bliss pervades the world in such a
form. The above facts of existing, knowing, liking whether is for a particular name or a
particular form, all names and forms are but effects borne from the Brahma, hence if they do
depict the traits of the Brahma as Sat-chit-anand, which they do, it is proper. This is so because
even nature or Prakriti per se is a portion of the Brahma, as is clearly stated in the Vedanta lore.
In names and forms that are worldly, the limitations seen and the disliking possibility is simply
due to being unaware of what the Brahma is! When self-realization dawns, nothing is found to
be limited or hateful. Furthermore the infinite variety observed instead of the singularity of the
Brahma is simply due to the primal desire of the Brahma to be expressed as many. This is so
because all that is insentient, inert is from the ‘Sat’ portion, all sentient embodied individual
souls are from the ‘Chit’ portion and the Antaryami deity residing in all that is has come about
from the ‘Anand’ portion of God.

Why has such a manifestation occurred in the first place? In reply it can be said that from the
same mud or earth, but from two different banks or shore, various shapes of pots and pitchers
can be made in which water can be filled in different ways, thus causing variety. Hence even in
all that is insentient, considering the Will of God to be the ruling factor, some degree of
sentience is observed and such should be accepted.

Subodhiniji

Nacha…….Sarvavaadisammatam

Translation:

In the entire universe, generally speaking no other supposed ‘Cause’ such as miniscule atomic
particles etc. stands to logical continuance. Besides that, if one Cause-Essence can be said to be
all-pervading then the imagination of many causes is improbable. In the world a specific effect
has a specific cause, hence in the manner in which there is no hitch in accepting the Brahma as
the Doer similarly even if there is a specific cause for a specific effect in the world, that the
Brahma pervades all that is as the Primal Cause has no misgivings in such acceptance. In all
existence that is non-perceived with utmost capacity of sense-organs yet they show life or
being, capacity of knowledge and likeability, hence the law of cause and effect is not hindered.
Further it is clearly mentioned in Shruti Texts: IT [the Brahma] brought forth itself as evident

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creation – Taittriya Upanishad 2/7. Other opinions do accept the Brahma as an instrumental
cause.***[Aleek….Nathi]

Thoughts on other opinions

‘Kechid Atra…..Uktam Syaat’

Translation:

According to some authors in the aphorism ‘Shaastrayonitwaat’, there were opposing views
which can be refuted with the aphorism ‘Tattu Samanvayaat’. However in such interpretation
both the parties in this debate are found to unrelated to the discussion, hence it is entirely
worth being indifferent to.

This is so because sage Jaimini in his works has vowed to sincerely enquire upon Dharma and
then shown everything from the Poorva-kaand portion of the Vedas which propound religion.
Secondary statements are a way of fortifying those which give definite counsel about Dharma.
Yet it cannot be believed that the entire Vedic lore focuses only on Dharma because Sage
Vyaas, Guru to Sage Jaimini has himself vowed to sincerely enquire upon the Brahma in His
works. These enquiries of Dharma and the Brahma are simply to clarify doubts arising in Shruti
Scripture tenets. Any divine endeavour cannot be accomplished via such enquiry because if this
is true then the Vedas themselves since depend on other means to generate their preferred
referential knowledge, they will themselves stand to be non-referential. Had it been that the
entire Vedic Text propounds only Dharma then it would have been sufficient to vow to enquire
as to what the Vedas truly reveal.

(Vedaanaam….Va?)

Kinzch……Saadhanam…….Sammata: /

Translation:

(Since the Vedas are primarily Texts which counsel on what activity and conduct are considered
to be essential, can it be that their preferred intention is to reveal the Brahma?)

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Another thing worth noting is as follows –

All means and the fruits thereof are explained in the Shruti Texts. Hence they are not strong
enough to inspire one towards Dharma. Had it been so then due to their presence all would
have engaged themselves in the righteous path and no one would have had to experience hell.

Hence, at all times and places the real Inspirer is God Hari who resides in all. Hence, in the
Poorva-kaand portion of the Vedas engaging in sacrifices is clearly explained to gain the
heavens.

In Shruti tenets there is much talk about visualization of Mantras and ordained activity. Hence
for those who believe in Vedic principles, the meanings of the Vedas is something of the form
of that which is already accomplished and not something that they need to experientially
realize to accomplish.

Hence in the Vedas activity too is depicted in the form of an accomplishment, therefore they
are the referential means as regards the subject that they propound.

‘Prajapati:……..Moorkhaaeva’

Translation:

As proof of the above the Taittriya Brahman 2/1/2 Text reveals: The Prajapati deity desired that
let me be evident in the form of varied populace……hence he saw the Agnihotra sacrifice in the
form of conception.’ Further, the Taittriya Sanhita mentions:

‘The Prajapati deity brought forth different sacrifices of which the following too are included,
namely: ***

1. Agnishtom
2. Pournnamaasi
3. Ukathya
4. Amavaasyaa and
5. Atiraatra

Similar other tenets are mentioned. God Himself has manifested as the Buddha and before this
manifestation none of the above were said to be false or illusory and neither would it have then
stood to such claims! This is so because if people would have believed otherwise then in the
manner in which worldly gossip is not considered to be referential similarly the Vedas too

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would have been considered as such. Hence all those who believe that the entire Vedic lore
propounds only activity and is limited to it cannot be truly said to be true thinkers of the
Poorva-Mimansa Text and further are ignorant of the Vedic Principles per se.

(Upanishadaam……..Va ?)

Uttarvaadino-api…….Ityaadismrute:

Translation:

(The Upanishad Texts propound only knowledge of the Brahma, hence the Poorva-kaand
portion of the Vedas is to be considered referential for all those who do not know the Brahma)

Similarly there are many thinkers of the Uttar-Mimansa Text that are ignorant of the Poorva-
kaand portion of the Vedas and hence consider that the knowledge of the Brahma has no utility
at all in the activity ordained by the Poorva-Kaand portion simply because they also are
unaware of the Vedic lore. This is so because it is clearly mentioned in the Chaandogya
Upanishad 1/1/10,

‘Any activity trustingly undertaken else is done being aware of the knowledge that the
Upanishad Texts propound turns out to be valorous.’

It is based on such statements of the Upanishads that their utility in activity is accomplished. It
cannot be ignored. Sages and saints with self-realization such as Vasishthaji and others did
engage in sacrifices and enabled others too to do so. Such references are available. Such an
argument is not apt here because since they were already aware of the Brahma and yet
performed sacrifices they did not get any special advantage, and had they not engaged in such
sacrificial acts no lack would have been found posing in their knowledge! This is so because if
knowledge of the Brahma is said to be a portion in performing sacrifices then in no other way a
successful accomplishment of these sacrifices would have taken place. Like the fruit of action is
experienced in the world, do not the Shruti tenets themselves mention that even the fruit of
knowing the Brahma too is worldly? Even the Taittriya Upanishad 3/6 mentions:

‘He who knows in that manner earns fame, becomes prosperous in foods, generous, and
becomes great via owning of pet animals, having progeny, popularity and knowledge of the
Brahma.’

Those who are totally ignorant are considered to be non-deserving to even engage in sacrifices
hence to do away with such knowledge is definitely essential. It is only those who yet identify
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only with their embodiment that are said to deserve to engage in sacrifices. Such an argument
is not apt because the Bhagwad Geeta 4/24 and other Smruti Texts clearly mention that the
knowledge of the Brahma is interwoven in any activity ordained to do in the Scriptural lore:

‘The act of offering is non-different from the Brahma, the ingredients offered in sacrifices are
non-different from the Brahmna, the fire in which oblation takes place too is non-different from
the Brahma, the host who so offers too is non-different from the Brahma.’

(Aevam…….Nishkarsha)

Tasmaad……Shaastrapravrutti:

Translation:

[Decision derived at since two primary different views are unacceptable]

Hence that one portion assists the other and similarly vice versa can be accepted without a
doubt. Further, portions of action and knowledge without being interdependent too can be
fruitful hence the activity of Scriptures each focusing on different aspects is apt.

(Brahmann:…….Adhikarannabahipretam?)

Kinzch…….Siddham

Translation:

In the aphorism under consideration what is the essential subject? That the Brahma is the
Cause or that there is no contradiction as regards the Brahma in the Shruti tenets?

The primary purpose in this Brahmasutra Text consisting of four Chapters is to show the
similarity of the meanings propounded by various statements of the Vedanta Texts and thereby
dispel doubts. That similarity is depicted here in the very beginning of the Chapter as the
purpose thereof, such is one volley of thought. It is however not apt to portray it here, if one
wants to believe thus and proceed ahead then the very utility and purpose of forethought and
apex contemplation does not remain. This Sutra cannot be considered as true to the purpose of

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the author’s how because how much would be the true utility of this Text? This is so because
the real debate is about whether the Poorva-kaand or the Uttar-kaand portion of the Vedas is
primary and not as to the similarity between the Shruti Scriptures. Though who differ in opinion
from this subject here and portray similarity of Shruti Texts have nowhere even further carried
on their thought in the entire Brahmasutra Text. To do away with doubts as regards the definite
opinion of the Shruti Texts and to seek the similarity therein, in the very first aphorism of this
Sutra Text has the process thereof begun.

(Samanvaya…….Sangati)

Nanu……..Bhavesyu:

Translation of the relationship of the similarity seeking aphorisms of this Text

The very doubt here that if the Brahma is considered to be the Cause and the purpose is being
solved then why should it be considered anything else further, is misplaced. This is so because if
the Brahma is said to be the Samvaayi Cause** then it would imply that it undergoes
modification when it brings out effects and when with time these effects are destroyed, it too
undergoes destruction. Now why should the Brahma despoil itself so? Hence this aphorism
should not be placed here at all!

This very thought process is inept because the author has readied himself to give clear
understanding about all the statements of the Upanishads hence if he does not give any
explanation about the Brahma as the Samvaayi Cause** then surely many statements of the
Upanishads will stand out to be meaningless for example,

‘All this seen, is all but the Self’ – Bruhadaarannya Upanishad 4/5/7

‘’All this seen is the Self itself” – Chhandogya Upanishad 7/25/2

‘That itself manifests in all varied forms, and the Brahma overpowers them all who try to know
or see anything else besides the Brahma’ – Bruhadaarannya Upanishad 2/4/6

‘It made itself manifest’ – Taittriya Upanishad 2/7

‘The Brahma is singular and unparalleled’ – Chhandogya Upanishad 6/2/1

‘To believe any other modification different from the Brahma is but verbal enterntainment’ –
Chhandogya Upanishad 6/1/4

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Thus various statements such as the above quoted here will lose their meaning otherwise.

Nanu……Sootritvaan

Translation:

Now had this entire been totally free of doubts then the author would not have had even the
anticipation of bringing about a Text such as the Brahmasutra to resolve doubts.

In reply to such misgivings it has to be said that those statements which propound the Brahma
as the Samvaayi Cause** also mention,

‘The Brahma is not gross, the Brahma is not subtle…..’[Bruhadaarannya Upanishad 3/8/8]

Thus different from this entire expanse and the characteristics thereof too is there a portrayal
of the Brahma. In such circumstances mutual contrariness in Shruti Texts and mutually
opposing tenets, if someone overlooks the primary meaning of these statements and considers
only other meanings revealed in the same Shruti Text then for sure that in comparison to those
Shruti statements that described the Divine Form of the Brahma others which depict the effects
brought about from the Brahma will seem secondary. That none should fall into such a flow of
thought like the aphorism ‘Janmaadi…’ the next ‘Samanvaya…’ too has been added.

Hence it is accomplished that the Brahma albeit with traits such as not gross etc. yet is beyond
change, modification and distortion and yet is able to bring forth the entire expanse of creation
from itself. Such meanings of the Vedanta Texts stand in correct relationships for it is the
Brahma that is the Sole Refuge of all mutually opposing tenets and this trait itself is like its
ornamentation!

(Samanvaya….Nishkarsha)

Tathaacha…….Bhushannaay

Translation of the definite decision about the Samanvaya Adhikarann Chapter:

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Hence in this Sutra as to whether the Brahma is the primary Samvaayi** Cause or not and
thoughts related to it seem to be more suited to the incident under consideration.
{Remaining???***)

(Samanvaya……Uppattyantaram)

Kinzch…….Vakhsyaam:

Translation:

(Difficulties that arise if one accepts the Brahma to be devoid of all importance as per the
doctrine called ‘Mayavaad’ that proposes that this entire is but delusory)

Furthermore that Brahma if brings forth some object different from itself then in this creation
causelessly without any sort of flaw or sin too different beings unique from each other being
brought about with favourism or prejudice will have to be believed because some are better,
happy with a sense of discrimination and others are inferior, sad and without any
discrimination at all. If to justify from this accusation one uses the Law and path of Action then
God too will have to be believed to be subject to the law of action and thus not the overlord
any more. If such is considered then the Brahma will not be said to be the Doer who gets things
done any more and it would imply that the importance in totality of the Brahma would
disintegrate.

One can doubt however that importance as such is based on duality and duality per se is like
the serpent assumed in dim light instead of the rope, and is hence delusory. Hence to do away
with this doubt itself if there is an exception introduced then there should not be any problem.
It is hence that the Bhaagwad Geeta 11/40 asserts: The Omnipresent, not as one who engages
in worldliness evident in the effects that have been brought forth, with such an intention, is the
Brahma said to be of all forms.’ However this presumption too is not proper because those who
accept such meanings of scriptures are said to be hypocritical and belonging to the demonic
faction for it says in verse 16/8: They believe the universe to be devoid of the doer-ship of God,
whose only purpose is lust, which does not follow the law of causality of cause and effect, is
false and does not have any foundation at all.’ Truly if there is nothing such as worldliness then
that which pervades all that is too will not stand in any relation, and because to pervade that
which it pervades has to be believed, it would then imply that the Brahma has some limitation
via these objects. Now how can the Vedas mention the Brahma to be devoid of its expanse and
then negage the doer-ship of the Overlord that they themselves have propounded? Hence

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those who use exceptions or superimpositions in their style and try to explain the Vedanta
Texts are but engaging in the funeral ceremony of these Texts for so does it seem. By doing so
all Scriptural tenets will suffer.

The Divine Form of and portions of the Brahma – as to how they are free of flaw and composed
of divine attributes is being explained further.

(Tatra Avaantarshankaasamaadhaane)

Nanu…….Purushaartha:

Translation:

(Explanation about other secondary doubts)

Here, one can doubt that the Scriptures guide about the endeavours in life, and aid in seeking
the endeavour of emancipation, and liberation is to be free of all ignorance, and not knowing or
knowing improperly too is a form if ignorance, hence it is only via right knowledge that it can be
overcome. Hence, the Vedanta Texts should be explained in a way in which they promulgate
the Path of Knowledge. Further this seems to be impossible without the tact of
superimposition, hence to consider the Brahma to be the foremost and primary is not a proper
statement by these Scriptures. Hence, to explain the Texts whereby knowledge of the Brahma
can be gained, should not bring about any difficulty.

However the above thought process too is not in any logical relationship at all. This is so
because what Scriptures reveal and what endeavours of man truly are can be explained only via
these Texts and not via some fanciful imagination that has housed itself in the intellect. Hence
those who chose to pander to such fancy and then try to interpret the Vedic lore are worthy of
being ignored via the truthful. Endeavours of man have to be accepted in the manner in which
they have been depicted of in the Vedas such as:

One who knows the Brahma becomes the Brahma [Mundak Upanishad 3/2/9]

One who knows the Brahma attains to the Ultimate Essence [Taittriya Upanishad 2/1]

One who knows that Brahma does not enter or get entrapped in the cycle of worldliness again
[Chhandogya Upanishad 8/15/1]

Thereafter he who knows Me as I am in my true essence gains entry within Me [Geetaji 18/55]

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As per words of Shruti Scriptures that liberated soul does not ever again fall into the repeating
cycle of birth and death [Brahmasutra 4/4/22]

Based on these and other statements of Shruti and Smruti Texts it is conscious attainment of
the Brahma that is the worthy endeavour and this Brahma is not ignorant or another embodied
soul, for it mentions:

Due to ignorance which does not allow us to identify the Supreme Being, the Brahma, all
individual souls that are its portions have to get ensnared in bondage since time immemorial
and similarly with knowledge via which one can consciously know the Brahma, one can be freed
of such bondage too [Bhaagwata Purana 11/11/4]

In the above statement it is God who has believed the individual soul to be affected by
ignorance. Hence in the Vedanta Texts whose meanings are similar to this Text of aphorisms, all
the divine traits that are mentioned in the Brahma are present in the Brahma effortlessly. As
regards that Brahma, the counsel of the Upnaishad Texts to hear about it, to contemplate and
deeply ponder upon it, as the advocated inner means and via engaging in exterior means such
as restraint of sense-hankering and fleeting tendencies of the mind, when the conscious
faculties become fully cleansed then that Brahma of the form of Self effulgence manifests on its
own. It is then that the liberation called Saayujya or conscious merger with the Brahma is said
to have taken place and is the successful completion of the endeavour of emancipation.

Hence, whatever is propounded by the Vedanta Texts is referential. In this way that the Brahma
is the primary cause as the Sutra aphorism dictates, and is their principle subject under
consideration stands validated.

(Samanvaya-adhikarann-sangati)

Tasmaat……Vaktavyam

Translation:

(Decision as regards the Brahma as the Cause in this Chapter)

Therefore in this Sutra as to whether the Brahma is the primary Cause or not, and thoughts
about it, seem to be more suited to the incident under consideration.

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 Concise version of the four Chapters of Sage Vyaasji’s

Brahmasutra – The Aphorisms explaining God or the Brahma

As depicted in the Text

Annubhaashya of Shri Vallabhacharyaji

//Chapter Three Adhikarann**//

(Prakrutischeyadhikaranvishay) Subject - Explanation about Nature or Prakriti

Aevam…..Aarambhate

The Beginning

Prakrutishcha Pratigjyna-drushtaant-anuparodhaat //1/4/23//

Translation:

(Explanation about the Subject: Nature and doubts thereof)

In this way Nature or Prakriti is not the cause of this entire creation, cannot become so, it is
thus that the Brahma is the Supreme primal Cause and stands as propounded however both the
Brahma and Prakriti or God and nature as per the ‘Ardhajarateeya Nyaay’*** are considered by
some factions to be the combined causes. To explain their viewpoint is this Chapter added to
the Brahmasutra Text.

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 (Prakrute…..paksha)

Nanu……Uchyate:

Translation:

(Depicting the views of the opposing faction in this Chapter explaining Nature or Prakriti)

The debating faction here presents itself thus – since the Shruti Texts propound the Brahma as
the Cause it cannot be negated however it is apt to believe nature as the principle cause
because like the effects borne of nature are inert, nature too is said to be inert. This should be
entertained because the cause and effect should not be different from each other essentially.
Hence whatever in creation is inert has to be believed to have come forth from nature. Rest
entire may be said to be have been brought forth from the Brahma, as its effects because the
form of the effect [sentience] should be as per the Cause [Omniscience]. Further difference
between the primary and instrumental cause too should be accepted hence as regards actions
where both the Shruti and Smruti Scriptures are referred to and then decision about the
Dharma is taken similarly in the doctrine named Brahmavaad that proposing that the Brahma is
all that is too one should consider nature as propounded by the Smruti Text and the Brahma as
propounded by the Shruti Texts to be primary and instrumental causes respectively.

It is to reply to these view proponents that the Prakrutischa…..aphorism has been mentioned.

(Prakrutishchetyadhikarannsiddhanta)

Prakruti:……Sangrah:

Kuta:….Tasmaat

Samvaayikaarangjyaane…..Bhavateeti

Translation:

It is the Brahma that is both the primary as well as the instrumental cause. Here, the term used
‘Prakriti’ or nature should be understood to encompass the causes that have been accepted in
the Naiyayik** Scriptures as well as the third instrumental factor and all other traits of all such
causes to be inherent in the Brahma. Further the use of the letter ‘Cha’ in the verse implies that
besides the above whatever other causes, their forms and characteristics are proposed are all

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encompassed in the term ‘Prakriti’ for example: Wherever, via whatever, from whatever, of
whatever, for whatever, towards whatever, in whichever manner, whenever, whatever that
transpires is God Himself whether it is nature or Prakriti or Pradhaan or the divine feminine, or
Purusha or the divine masculine or God - Eeshwar who rules over them both [Bhaagwata
Purana, 10/85/4]. Whatever else is subfactors are implied in this statement should all be
understood to be non-different from the Brahma.

Now why is this so? In reply it is said that via the purpose as conveyed in ‘Pratigjynaa…’This
term as referred to in the tenet implies: As regards this subject you enquired something via
which that which was never heard before becomes something that has been listened to, that
which was known before becomes something about which one knows, that which was not fully
known becomes something that one is familiar with – Chaandogya Upanishad 6/1/3. Similarly
the term ‘Drushtaant….’ In the verse is explained with: For example if one knows a type of mud
or earth in a proper manner then whatever is thereafter molded from that earth too can be
easily known – Chaandogya Upanishad 6/1/4. Thus the vow to explain and the example thereof,
their non-hindrance, hence with knowledge of the primary cause the knowledge of the effect
brought forth from it is also gained so the Brahma being so stands validated. In any Text in the
way in which the foreword and afterword and the vow to explain mentioned therein cannot be
ignored similarly when one accepts here that the author is vowing to exemplify and explain
cannot be merely overlooked with the excuse that it is just the use of ornamental language.
Had only vow to explain been mentioned then it could have turned about with unseen causes
too and had only illustration or example been mentioned then even via presuming aptly it
would have been possible. Had this been so then it would not have been possible to present
that the Brahma is non-different from all names, all forms and all acts of the universe, hence
the Brahma would no longer be a primary cause however since these both aspects are
mentioned therefore the vow to explain is not via unseen causes but via believable examples.

Due to the tenet that asserts that when one knows the primary cause fully all effects borne
from that cause too are known equally, that the Brahmais so is evident. To do away with the
opinion of being distinct as well as non-distinct between the cause and the effect the example
of Lohamanni and Nakhiyu*** has been cited. Hence if the Brahma either as the cause or as is
present in the effect if is known fully then at all places it can be identified and consciously
experienced, similarly all else can be known therefrom.

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Saamanyalakshann……Prakriti:

Translation:

As per the ‘Nyaay’ doctrine view which professes that if we see one pot then via extrapolation
of general characteristics, knowledge about all other similar pots can be gained – then to do
away with that doubt the Shruti tenet is quoted here saying: To consider a pot made from earth
not as earth but a modification of mud is but verbal entertainment’ – Chhandogya Upanishad
6/1/4. In understanding this tenet so that none may consider the pot to be illusory another
reference is cited: It is in the form of the earth that it is true’ – Chhandogya Upanishad 6/1/4.
This is so because the universe is true not in any other way but because of the outlook and fact
that it is not different from the Brahma. As regards the extrapolation of general characteristics
to know something else further in clear words it is mentioned: Truth is that there are three
forms of all that is [physical, spiritual, divine] – Chhandogya Upanishad 6/4/1. Hence if the
universe is true since it is non-different from the Brahma, the Brahma has to be said to be its
primary cause. If the body is accepted as the soul that it embodies and is then transacted with
in the most delusory manner is merely in reference to those who consider the body primarily
and not those who consider the Brahma, hence via vow and examples Shruti tenets are strongly
referential that assert the Brahma as the primary cause hence it is so and not inert nature or
Prakriti.

Lingaantaram Aah:

Abhidhyopdeshaat Cha //1/4/24//

“So Akaamayat……Na Anyathaa”

Translation:

For this another purpose is being mentioned:

‘That Brahma desired to manifest in many forms’ – Taittriya Upanishad 2/6

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The desire mentioned above is what the author of this Brahmasutra aphorism wishes to convey
via the term ‘Abhidhyaa’. So the Supreme Being meditated. Since God is ever satisfied in and via
the Self, He does not have desires like we all do, hence the Brahma as regards nature
meditated: Let Me manifest in various forms’, as a result the Brahma meditated upon its myriad
forms and then made them come about. Those ornaments that are not made of gold cannot be
said to be the many different forms of gold and further the Brahma cannot identify erringly nor
fall prey to delusion. Had it been possible the primary doer of creation would have been the
delusory strength Maya and the Brahma would have been but a secondary assistant doer. Many
Yogis are able to assume multiple forms at the same time, why should that characteristic or
potential be considered as secondary or delusory? The use of the letter ‘Cha’ in the aphorism is
explained with: All that is evident here is but the Self – Bruhadaarannya Upanishad 2/4/6. In
this tenet as is informed the entire creation as an effect is non-different from the Brahma. How
can it be possible? Only if the Brahma itself manifests as these multiple seen effects and not in
any other way.

Athwaa ‘Sarvam Khalu Idam Brahma’………Iti

Translation:

Else, ‘All that is, is verily the Self hence is brought forth from the Brahma, is established in the
Brahma, will eventually merge in the Brahma – in this way the Brahma should be sought with
peace within – Chhandogya Upanishad 3/14/2. In this tenet the Brahma is said to be worthy of
being sought as the universe itself and can be in line to the original desire or meditation of the
Brahma to assume many forms. To deeply ponder upon such a Brahma would not be possible
without considering it to be the primary cause, and even in this aphorism the use of the letter
‘Cha’ via the author is keeping in mind the statement of the Bhagwad Geeta 9/15 that assets:
As the One, as the Beyond, in many other ways or in all the ways possible do people worship
and seek Me’.

Lingam…….Aah:

Saakshaat Cha Ubhayaamnaanaat //1/4/25//

Saakshaat……..Kaarannam

116
Translation:

In this way the purpose as to why the Brahma is primary is mentioned and is followed via the
author quoting the Shruti Texts per se.

Saakshaat – the term used implies that in the Shruti Texts itself the Brahma as the primary
cause is mentioned. The letter ‘Cha’ implies that the author is aware of a similar mention in the
Smruti Texts too. Thus both these Scriptures without any contradictions propose so because
the term ‘Ubhaya’ implies that it is from the Brahma that this creation becomes experiential
and is within the Brahma itself that it again becomes non-experiential. Hence the words
referred to are: All these elements have come forth from the sky element that is non-different
from the Brahma and will eventually merge into the same source – Chhandogya Upanishad
1/9/1. Similarly, ‘I am the realm of the creation and the dissolution of the universe’ – Bhagwad
Geeta 7/6. Had the Brahma been merely an instrumental cause the effects borne would not
have been able to merge in it for example ornaments of gold can only be re-melted into gold
and not something else, therefore as is evident in the world [visualized by Sages] and the
Vedas, that the Brahma is the primary cause stands to be referential.

(Tatraavaantarshankaasamaadhaane)

Nanu…..Aah:

Aatmakrute Parinnaamaat //1/4/26//

Translation:

(Other doubts and explanations)

Here it can be doubted that it has been mentioned in the Epic Mahabharata 4/11/25 that: It is
That which brought about all that is, thereafter maintains the entire and finally causes
dissolution of everything too.’ Based on this statement it can be said that the Essence talked
about is the Creator, the Doer, hence the above statements which depict the sky etc. to be
forms of the Brahma should not be considered per se but rather in a secondary manner. To do
away with this doubt it is being said further:

‘Aatmakrute:…….Siddham’

117
Translation:

The Taittriya Upanishad mentions: Whatever is evident here, it is He that has made Himself in
all those forms.’ In this tenet the Maker and the made are but singular and this mode of coming
about is said to be a pious, truthful one hence in bringing about the Self from the Self it all
being divine is accomplished. However to explain it easily Scriptural reference is being
mentioned via the aphorism above ‘Parinnaamaat’. Gold and other lustrous objects without
letting go of their original form meaning that without being modified are found to take form as
effects, as results. Since expanse is divine if the Brahma is not considered to be the Cause then
Scriptural reference would not be possible at all. And based on tenets that propound the effect
some other state other than the former state that brings about will have to be accepted. This is
being mentioned by the Author further in the Sutra 2/1/27: ‘Shrutestu Shabdamoolatvaad’.
Similarly all other doubts that can be raised in the current aphorism will be dealt with hence
this universe as an effect, a result brought forth by the Brahma and the Brahma being its
primary cause stands validated.

Chetaneshu….Pariharati:

Yonishcha Hi Geeyate //1/4/27//

(Dwitiyaavantarshankaasamaadhaane)

Nanu Astu……..Siddham

Translation:

As regards sentient creation one may doubt thus: Let the Brahma be the sole Cause of bringing
forth all insentient and inert in creation but as regards sentient embodied souls multiple
cooperating causes such as Dimbkosh**are said to play a part. Hence since God assumes the
Male Purusha Form, He as the seed and inert Nature or Prakriti as the primary cause should be
considered accordingly. All sentient beings come forth from the embryo of both male and
female reproductive fluids.

Explanation is being provided.

118
(Explanation of another secondary doubt)

‘Yonishcha’ this term implies that the Brahma is of the form of the Dimb**too, and the letter
‘Cha’ of the verse is to nullify doubts of those who follow the doctrine named Shaaktavaad, of
the Goddess Shakti being all that is. Explanation is both via tact and Scriptural reference hence
the use of the terms ‘Hi Geeyate’. As regards tact, the Chhandogya Upanishad 6/2/1 mentions:
Even before all this that is evident was surely existent as unique and unparalleled.’ Thus their
being has been vowed to and along with it is mentioned in the same Text 1/9/1 that: It is from
the Brahma non-different from the sky that this entire has come forth.’ Further the Taittriya
Upanishad 3/6 mentions: It is solely from the Bliss personified, the Joyous Entire that all that is
physical, all that is sentient and insentient, all essences of creation have come about.’ In these
statements the use of the ‘Aeva’ is for emphasis meaning thereby that besides the Brahma
none else is causative in bringing forth creation and it alone is the cause because if it expects
some other aid then the difficulty of interdependence or ‘Dwaitaapatti’ and duality will arise.
Further, ‘Geeyate’ in the above aphorism implies as per the Mundak Upanishad 3/1/3 – When
the womb non-different from the Brahma is seen by the Doer in the form of the Overlord and
the divine masculine or Purusha Form…..’ Plus in the same Text 1/1/6 – When persons with
valorous patience are able to visualize that womb wherefrom this entire has come forth’ as well
as the Bhagwad Geeta 14/3 statement: My womb is known as the Mahad-Brahma in which I
bring forth conception’ as well as 14/4 which mentions: The womb thereof is the Mahad-
Brahma in which I am the Father that grants the seed. Thus in facets of both the Akshar-brahma
and the Purushottam or Para-Brahma it is that Male Form Brahma or God Himself that becomes
not only the womb but also the father that grants the seed and hence it is the Brahma that
manifests itself as the entire including sentient souls because as is also mentioned in the
Bruhadarannya Upanishad 2/4/6 ‘All this evident entire is verily the Brahma’ and stands
validated. Hence there is no portion in this process wherein inert Nature or Prakriti plays a role
and hence any doctrine which professes Nature as the doer including factions of the Saankya
are said to be contrary to the Word [Ashaabda]**.

119
 Concise version of the four Chapters of Sage Vyaasji’s

Brahmasutra – The Aphorisms explaining God or the Brahma

As depicted in the Text

Annubhaashya of Shri Vallabhacharyaji

//Chapter Two Adhikaranns**//

(Depiction of the Divine Form [of Grace] that is to be known – Prameya Swaroop)

[1] Tadananyatwaadhikarannam

(Tadananyatwaadhikarannvishaya:}

Shrutivirodham Pariharati:

Tadananyatwam ‘Aarambhann’shabdaadibhya: //2/1/14//

Translation:

(Translation of the subject discussed in the Tadananya Adhikarann Chapter}

The oneness that has been accepted between the Cause and the effect and their depiction in
the Shruti Texts too is non-contrary and that is being explained.

(Tadananyatwaa…….poorvapakshou)

‘Vaachaarambhannam……..Aah:’

120
Translation:

(Doubts and presenting views of the opposing factions in the Tadananya…Chapter)

To consider objects or effects brought forth from mud or earth as alteration is but verbal
entertainment because its truest name would be mud or earth only – Chhandogya Upanishad
6/1/4. In this tenet one infers that effects brought forth from earth as alteration is verbal
entertainment and not truth in essence, however if such is the meaning then what should
Brahma be considered as the cause of?

Hence the meaning of the Shruti tenet is being explained,

(Tadananyatwaadhikarann-siddhantpaksha)

“Aarambhann…….Vistarenn’

Translation:

(Depiction of Principles as regards the Tadananya….Chapter)

Due to the use of words such as ‘Aarambhann’ it can be said that it is not different, the task or
effect brought about is non-different from its cause, its comparison is not illusory, hence as
regards the Brahma and its divine grace as subject worthy of knowing as its effect, should be
decided as per the aphorism and not via imagination or fancy since such process of thoughts
have already been dealt with in the aphorism 2/1/11 with ‘Tarkaapratishthaanaad’. In the
manner in which via the use of the terms ‘Aarambhann’ etc. the universe as an effect brought
forth from the Brahma cannot be considered to be illusory because with knowledge of the
Causative essence knowledge about all effects brought forth from it can be had and has been
accepted in the very beginning of this Chapter. If believed otherwise there will be
contradictions even with the main incident being described. Hence to imagine something else
that is contrary to the Shruti tenet detailing the subject, the incident and its beginning
depictions would only be considered as debased thought process and thus there is no
expectation of further expanding upon it!

Bhaave Cha Uplabdhe: 2/1/15

Bhaave……..Paathantarkalpanam

121
Translation:

If a pot is in existence then one can say the shore or earth thereof also is, else not. In the
aphorism the letter ‘Cha’ is used which implies that the truest name of the pot is earth –
Chhandogya Upanishad 6/1/4. Such is the referred tenet. If all tasks such as pots, pitcher etc.
that are available is mere verbal entertainment then someone may say: Here we have an
illusory pot too’ and the pot must be found. Since those who propound the illusory doctrine of
Mithya-vaad they continue giving imaginary meanings of this aphorism.

Sattwaat Cha Avarasya //2/1/16//

Avarasya……….Iti Shrute:

Translation:

The term ‘Avar’ means expanse [of worldliness] and the term ‘Sattwa’ means that which is true
in all phases of time – past, present, future and thus would be non-different from the Brahma
because it is said in the Chhandogya Upanishad 6/2/1: This evident universe even before was
existent’. Further, the Taittriya Upanishad 2/6 mentions: This entire, whatever it all is, is true, it
exists’, thus the referential tenets profess.

[2] Asadvyapadeshaadhikarannam

[Asad…..Chapter]**

{Asadvyapadeshaadhikarannvishay:}

Subject of the Asad….Chapter

‘Asad’vyapdeshaad Na Iti Ched Na Dharmaantarenn Vaakyasheshaat //2/1/17//

{Asad…..sanshaypoorvapakshou}

Doubts of the opposing faction as regards the Asad…Chapter

122
 ‘Asad Va Idam Agre Aasid’ – Chhandogya Upanishad 6/2/1…….Chet’

Translation:

If one doubts as per the referred tenet which says: This evident world before was untrue’ then
it means that before creation the effects or tasks were not true.

{Asad…..Siddhant:}

Depiction of the Principles of the Asad….Chapter

Na Avyaakrutatven…..Padyogaat Chat

Translation:

The inference is improper because ‘Asad’ here implies unmodified and it is better to take it as
such since that is what is intended and it can be validated based on the Taittriya Upanishad 2/6
tenet which mentions: It made itself as creation’. Thus being the cause as well as the effect is
emphasized here else the tenet ‘this evident world before was untrue’ would stand baseless.

Yukte: Shabdaantaraat Cha //2/1/18//

Yukti:……Iti

Translation:

It can be argued tactfully as regards this subject with: If the effect is brought about via its
relation to the cause and if it is untrue then the cause cannot bring it about and neither can the
effect be created since a relationship is always between two, is eternal and even if the cause is
remote yet it always is. If without having any relation to the cause an effect can be brought
about then it is illusory, if the effect is true and existent then to bring it about the activity of the
doer is solely to bring about the effect. The term used ‘Shabdaantar’ means due to both Truth
and Soul or ‘Sat’ and ‘Aatma’ and is relevant to the Taittriya Upanisad 2/7 tenet that says: It
brought about itself’.

123
 Patvat Cha //2/1/19//

Yathaa…….Jagato-pi

Translation:

In the manner in which an effect for example a pot if veiled is not fully seen but if is unveiled is
there for all to see similarly the universe too if is in the state of being experiential, it is
perceived by one and all but if is in the state of being non-experiential it cannot be transacted
with.

Yathaacha Praannaadi: //2/1/20//

Yathaa…..Sootradwayam

Translation:

In the manner in which by regulating or focusing on the incoming and outgoing breaths namely
Praan, Apaan etc. one can merely live and if these are not regulated then many other tasks with
body parts can be performed [with ease, doing them both simultaneously would be
demanding], meaning thereby that the focusing or non-focusing of breath does not imply that
the breaths per se are non-existent! Similarly should it be understood as regards the world.
Two aphorisms are mentioned here due to the difference between knowledge and action.

[3] Sarvopetaadhikarannam

Sarvopetaa….Chapter

{Sarvopetaadhikarannvishay:}

Subject of the Sarvopeta……Chapter

124
 Sarvopeta Cha Taddarshanaat //2/1/30//

Sarvashaktibhi:………Ityaadi

Translation:

{Translation of the subject and doubts in the Sarvopeta…Chapter}

‘Sarva’ means strength of all types that are encompassed or ‘Upeta’ in it, the letter ‘Cha’ implies
besides the above other attributes such as truth, purity, compassion, Kshaanti or simplicity**
are inherent in it. This is so because the term ‘Taddarshannat’ means that so has it been
propounded in the Vedas and other Texts for example the Chaandogya Upnaishad 3/14/2
states: That which is Omniscient, Omnipotent, The Sole Doer, the Sole desirer’.

{Sarva….nirasanam}

{Sarva…….Chapter explanation of doubts}

Vikarannatwaad Na iti Ched Tad Uktam //2/1/31//

Kartaa…….Iti

Translation:

{The view of the opposing faction and clearing doubts in the Sarvo…….Chapter}

Here, one contrary view can be thus: In the world it is found that all doers have sense-organs
whereas the Brahma is said to be without any, hence how can it be the sole Doer?’ This very
doubt is misplaced because it has been cleared from the very beginning in the aphorism 2/1/27
that ‘Shrutestu Shabdamoolatwaad’ – meaning one whose importance is limitless, such is the
Brahma, and as regards argument regarding any aspect of the Brahma is concerned it is better
to seek the refuge of the Shruti tenets rather than give in to fanciful imagination.

125
 {Sarvo……….Pakshaantaram}

Na Prayojanatvawaat //2/1/32//

Na Brahma………..Nasmaaso Vaa

Translation:

{Other contrary views as regards as the Sarvopeta…….Chapter}

It is not apt to presume that the Brahma is the cause of bringing forth the universe as the letter
“Na” suggests because whatever becomes known as effects is with some or the other purpose,
in the world there is no doer who engages in any activity without any purpose whatsoever; and
the Brahma is as the Bruhadarannya Upanishad 4/3/21 professes: ‘Aaptakaam…’ meaning One
whose all desires have reached their highest fulfillment, one who is ever content in the Self.
Thus it being the Cause is opposed to such tenets.

Here, those who assert that the Brahma cannot have a purpose and that which has a purpose
cannot be the Brahma is proposed else as per the ‘Nasmaas’ grammar usage
‘Naprayojanatwaat’ can be considered to be one word altogether.

{Sarvo…….siddhant:}

{Principles of the Sarvo……Chapter}

Lokvattu Leelakaivalyam //2/1/33//

Tushabda…….Iti Vaa

Translation:

{Translation of the Principles of the Sarvo…..Chapter}

126
Via the use of the term ‘Tu’ in the above aphorism the author refutes all opposing views. In the
world too in those acts that are done effortless for the sake of joy there is no other purpose
besides similarly this too is the Leela act of the Brahma, its only purpose is the bringing about of
the effortless joyous acts that the Brahma is capable of. Truly there can be no questions or
accusations as regards such Leela acts since it is the Overlord that does so, further it is via His
Leela acts that liberation named Kaivalya here can be gained. For granting emancipation it has
been brought about and this itself is a Leela act for the Brahma however if one glorifies these
eternal Leela acts of the Brahma the individual soul may reap the benefit of gaining liberation.
Else bringing forth creation is but the joyous Leela act of God Himself and such should be
understood.

{Tatraavaantar…..Samadhaane}

Vaishamyanairghrunnye Na Saapekshatvaat Tathaahi Darshayati //2/1/34//

Kaanschit……Maahaatmyam

Translation:

{Secondary doubts of the opposing faction and explanation of the Sarvo…..Chapter}

If this creation is the Leela act of God then someone is found to be happy and others are sad
plus the Brahma that also brings forth destruction of the world might be said to be cruel and
prejudiced. Such doubts should not be entertained for it is explained with the use of the terms
‘Na Saapekshatvaat’. All souls are given joy or sorrow via God based on the activities that they
have engaged in and not randomly. This explanation is to make the opposing faction
understand whereas truly when the entire Creation is by the Self with the Self, for the Self there
can be no cruelty or prejudice, for the possibility does not exist because whatever action that
individual souls engage in, its seeds reside dormant in those very souls and then God as rain
makes those seeds sprout so they go through joy or sorrow. Further, even the Koushitaki
Upanishad 3/8 asserts: It is this Brahma that when decides omnisciently to uplift some from the
world enables them to engage in pious activity and those whom the Brahma decides to push
into inferior realms, inspires them to act in vile manner.’ Similarly, the Bruhadarannya
Upanishad 3/2/13 mentions: Due to pious activity an individual soul becomes meritorious and

127
due to sinful activity the same soul becomes a sinner.’ Thus the upliftment of individual souls or
their being into inferior states is based on the activity that they have performed or refrained
from performing and this activity is accepted by the Brahma with its own omniscient desire as
part of its Leela acts since it is the Overlord and thus the consequences pleasant or otherwise
and this aspect too illumines the Importance of the Brahma.

{Dwitiya……samadhaane}

Na Karma Vibhaagaad Iti Ched Na, Anaaditwaat //2/1/35//

Na Karma…..Anaaditwaat

Translation:

{Other secondary doubts and explanations thereof}

The use of the terms “Na Karmavibhaagaat” implies that individual embodied souls are given
fruits of their action by God based on their action and this is not possible before the effect or
the universe and its beings have been brought about and after creation activity of souls is
varied due to their being crooked as a result crookedness in creation too becomes evident and
the flaw of mutual dependence can be raised.

Such a doubt is improper because going through the fruit of action is since time immemorial
like the seed and the sprout as well as like the ageless flow of creation itself.

{Tatra-upapatti-antaram}

Uppadyate Chaapi Uplabhyate Cha //2/1/36//

Katham……..Iti Cha

128
Translation:

{Various Scriptural references regarding the above subject}

Time immemorial is this sequence of activity and its evidence in creation as crookedness too;
how can it be understood? In explanation it is said that such is the mention in the referred
Texts. Else who will be ensnared in worldliness and who not? As regards this action already
performed can be said to be meaningless and action not performed to be meaningful – this
would only result in loss of arrangement and besides the Shruti and Smruti Texts do explain it
for example the Chhandogya Upanishad 6/3/2 mentions: I will enter Myself into such and such
a soul’ – this tenet is before creation became experiential hence even beforehand individual
souls were present, hence they too are since time immemorial as is also mentioned in the
Shreemad Bhaagwata Maha Purana 3/12/18 as: Bring forth creation, the universe and its
beings, with penance as it was before.’

{Sarvo……nishkarsha:}

Upsanhaarati:

Sarvadharmopapatte: Cha //2/1/37//

Vedoktaa:…..Iti

Translation:

{Translation of the decision arrived at from the Sarvo….Chapter}

As completion of this discussion in this Chapter it is being said:

All attributes that the Vedas propound as being present in the Brahma should be accepted with
Scriptural References since the Brahma is Omnipotent.

129
 Concise version of the four Chapters of Sage Vyaasji’s

Brahmasutra – The Aphorisms explaining God or the Brahma

As depicted in the Text

Annubhaashya of Shri Vallabhacharyaji

//Chapter Three Adhikarann**//

(Saadhanswaroopvivechanparak) – Explaining the subject of Chapter Two – the form of the

ordained means

[1] Prakaashaashrayavadvaadhikarannam

Prakaashaashrayavad Va Tejasatwaat //3/2/28//

Dharma………Adhikarannaarambha:

Translation:

Before thinking about in entirety about the attributes of the Brahma the already mentioned
factions need to be established and hence this Chapter is being presented.

{Prakaash…..pakshou}

Nanu…..Praapte

130
Translation:

{Doubts and opposing faction views of the Prakaash…..Chapter}

Here one can raise the doubt that: Should the attributes and traits of the Brahma be considered
to be different from the Brahma else as effects that the Brahma has brought about from itself
else as the Brahma per se?’ this is so because in the world that object which is an effect for
example cloth, is said to be the characteristic of thread, is created from threads exclusively and
yet is not considered eternal since there is no reference for it; hence if it is natural for thread to
become cloth and hence should be considered to be eternal, if such is the argument then it
seems to be the pride of imagination and further the Chhandogya Upanishad 6/2/1 mentions
clearly: the Brahma is the Sole existent and is unparalleled.’ So it seems to be contrary to
Scriptural tenets hence the attributes of the Brahma should be considered as the world, yet
another aspect of the effects that the Brahma has brought about! If such is agreed upon then
the Brahma will be validated as the pure bereft of any false imaginings!

{Samadhaanam}

Idam…….Sambhavati

Translation:

{Explanation}

It is precisely to refute such doubts of the opposing factions that the said aphorism
‘Prakaash…..Vaa’ has been made known wherein the term ‘Vaa’ is of refutation. For example
light, warmth, heat etc. are attributes of their refuge the sun and are not different from the sun
because without this refuge such attributes are not found to exist elsewhere meaning thereby
that they reside in their root source without being scattered. Hence sunrays are the sun – such
too cannot be accepted because sunrays are perceived differently from the sun per se and thus
twofold is the natural state of these objects which give light and the rays emanating therein.
Similarly it is the illustration of the sun and its light which should be used to compare the
Brahma and its attributes and not anything else because as is mentioned in the Vedas as
regards the Brahma bereft of all such traits then it is explained as the Sat-Chit-Anand or
Existence-Consciousness-Bliss or Infinity in its entirety and this too will not remain referential.
This is so because if different terms depict some singular aspect then such usage is not
necessary and if different terms illumine different aspects of the Brahma then it will be said to
be dual and not purely non-dual! Hence it will not remain singular and unparalleled!

131
 ‘Lakshannaayaantu……..Iti’

Further based on the Abhidhaan** quality of words, one cannot say much about the Brahma.
However with Lakshanna-vrutti**, one may hint at some aspects. If such is not believed and if
with the Abdhidhaan-vrutti the Brahma is said to possess certain traits then not those traits but
similar such traits as with the Lakshanna-vrutti of the Brahma encompassing is said then the
Brahma will have to be believed to be considered having them! It is hence that it is better to
believe the Brahma as is described in the Vedic lore like a special object, a special essence. To
illustrate this point the term ‘tejaswaat’ is used, meaning thereby that the Brahma is referred to
with the term effulgent. The reason for doing so is only that like other shiny objects that are
perceived at a distance from where they truly are so is the Brahma and similarly giving heat,
warmth etc. too are traits but are perceived way distant from the original lustrous object the
sun. Hence like with action which is considered meritorious or sinful only if it has a Scriptural
foundation and its results albeit not yet experiential are however present in the form of unseen
fate and accepted similarly as regards the traits of the Brahma too only Scriptural tenets must
be considered to be the base thereof for there is no space here for tactfulness. Hence it is apt
to accept the form of the Brahma as it is depicted of in the Shruti Scriptures.

{Ekdeshimaten Samaadhanam}

Poorvavad Vaa //3/2/29//

Ekdeshi…….Pratipattavyam

Translation:

{Opinion of other sages}

The Author of the Brahmasutras wishes to depict the opinion of other sages coinciding with
what he professes else like before in the aphorism 3/2/14 - ‘Aroopavadev Hi….’etc. in those five
aphorisms the way the Brahma has been presented is the way the Brahma may be believed
without hesitation.

132
{Utpatti…..Uppattaya:}

Ayam Aashayo:……Kartavya:

Translation:

{Two factions – that of creation and that of scriptural reference as regards the Brahma
assuming all forms and the corollaries thereof}

Here the intention of the author is thus: This Text is being made known to firmly establish and
arrange the opinion of the Shruti Scriptures. Hence, based on these aphorisms, one should not
portray even a single letter of the Shruti Texts in any other fanciful manner. Hence in the way in
which the Brahma is depicted in a dual manner in the Shruti Texts so too here the author has
expressed the Brahma similarly. Hence if the traits and attributes of the Brahma as compared
to the Brahma per se if are found to be unique then too they do not hinder the Brahma as being
singular and unparalleled as is professed by the Chhandogya Upanishad 6/2/1 – ‘Ekameva
Adwitiyam’, and it is proper to accept such opinions. Hence as regards the mode of creation, if
one gives it some thought then initially it can be said that the Brahma was beyond the need of
any attributes and then with its desire to be many all necessary traits manifested in it from it –
to accept thus is essential. That these traits do not hinder the Brahma as being singular and
unparalleled it is essential to consider these traits as being non-different from the Brahma.

Tatra………Iti

Translation:

If the traits of the Brahma are accepted as being totally non-different from the Brahma, then
and only then it can be said that with knowledge of the Brahma one can get experiential
realization of all other aspects, else not. Hence before the coming forth of creation the Brahma
manifests the traits required thereof from itself, thereafter it is followed by action etc. to
assume all forms and finally even as expansive worldliness. If one does not believe so then one
would not be able to give justice to all tenets of the Shruti Texts. Furthermore as regards this
aspect there is absolutely no scope for any arguments or worldly tact to somehow fit
everything. Therefore even the very question as to how the Brahma is able to manifest itself in
all forms does not get raised! Even as regards the imagination of having traits different from
itself the tenet of Katha Upanishad 1/2/9 prevails professing: Disdain based on worldly

133
tactfulness as regards the understanding of the Brahma in all its aspects should not be
entertained.’ Hence the bringing about of creation and Scriptural reference is the dual mode
where thought process is required. The Author professes his view based on the Scriptural
reference available hence the singularity and the distinction of the Brahma with all its traits
clearly depict the urge to accept the Brahma as the sole Refuge of all opposites. As an option a
complimentary aid as regards the thought of bringing forth creation illumines the opinion of the
Shruti Texts though as regards the position from which the Author states it is clear that in his
aphorism both modes of creation and tenet references are availed from his Text.

{Uppattyantaram}

Pratishedhaat Cha //3/2/30//

Ekdeshi……..Siddham

Translation:

{Another Scriptural Reference}

Another argument as regards the complementary aid is thus: In Shruti tenets the term Singular
or ‘Ekameva’ and thereafter ‘Adwitiyam’ or non-dual are used precisely, the emphasis on
singularity is to be accepted meaning thereby that in the original form of the Brahma the
duality between the attribute and the attributed too is not accepted by the Shruti Texts. Hence
based on the tenet: It desired to be many’ it is best to accept manifestations of the required
traits to bring about the many from the Brahma itself. The use of the letter ‘Cha’ implies the
tenet of knowing One to know all, such is how the thought process comes to a completion and
its relationship can be understood in the above manner, hence as regards the Brahma there is
no contradiction at all.

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 [2] Antaraabhootgraamavadityadhikarannam

Antar…..Chapter

Antara Bhootgraamvat Swaatman: //3/3/35//

{Antara……..pakshou}

Atha……………………...Poorva: Paksha:

Translation:

{Doubts and views of the opposing faction as regards the Antara……Chapter}

In this Chapter the topic of discussion is thus: In the way in which in the path of Knowledge, one
knows the Brahma to be our very embodied soul, similarly in the path of Devotion, due to being
devoted, can one gain knowledge of the Ultimate Masculine – the Purushottam or not?

As regards the opposing faction, the view thereof is: The Shruti tenets have depicted the
Brahma to be in all hence even in the path of Devotion the knowledge of the Purushottam
would only be in the form of knowledge of one’s self.

{Antara…………Siddhant:}

Tathaatwe-pi………………….Iti

Translation:

{Principles of the Antara…….Chapter}

As regards this aspect the Principles states that though such is true yet the Bruhadarannya
Upanishad 4/4/22 asserts: That is the Overlord which keeps all subject to itself’. Based on this
and many other tenets one becomes aware of the Purushottam as being so and not only as
one’s soul. Hence the way a seeker of the path of knowledge perceives the Brahma is not the
same for a devotee because he perceives the Brahma differently. It is not necessary that a

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devotee gains knowledge of God or the Purushottam in the exact manner in which a seeker of
knowledge gains knowledge of the Brahma. Else as was informed in the first aphorism it would
be impossible to establish the appreciation of the joy of devotedly serving the Brahma to be far
greater than the appreciation of the joy of the Brahma itself! This joy of devotional service is
one that is granted by the Overlord Himself for only then it becomes possible to appreciate it.
Hence that which is bestowed by God Himself is not accompanied by any sort of knowledge
which might hinder or obstruct that appreciation of bliss. That which He wants to bestow, why
should He then raise objections to that bestowal Himself? Had devotees appreciated God only
as their embodied soul then it would be impossible for them to continue serving their Sought
Deity, hence if such is the knowledge that God wants to give to seekers then it is contrary to the
purpose of granting them the ability of conscious appreciation of the bliss of devotional service.
Hence, a seeker of the path of Devotion does not attain knowledge of the Purushottam merely
as his soul, hence the aphorism states ‘Antaraa Swaatman:’

Bhagwataa………Artha:

Translation:

He whom God chooses as His own in the path of devotion, such an embodied soul if gains
knowledge of God Himself merely as his soul then it would surely veil, hinder him in worship.
Hence God does not allow such knowledge for devotees for if it so occurs then how impossible
and lowly would the outcome be is depicted with the term ‘Bhootgraamvad’. Even the
embodiment of a devotee since is useful for attending to God, is not similar to other embodied
beings whose bodies, sense-organs, breaths since are not useful to serve God are associated
with some lowliness. Else if the worldly aspect of ‘Bhoot….’ Is taken and meant as spouse, sons,
pet animals etc. then they will surely hinder even the appreciation of the Brahma consciously.
Whereas in the bliss of devoted attendance to God the knowledge of God as the Soul in all is
perceived as the soul of the soul that is embodied as the devotee.

Anyatha Abhedaanupapatti: Iti Ched Na Updeshaantarvat //3/3/36//

{Sanshayaantar}

Nanu……….Sidhyati

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Translation:

{Other doubts}

There is mention in the Holy Texts of many devotees such as Uddhavji receiving knowledge of
the Brahma. As a result of that knowledge sheer non-duality between one’s soul and the
Brahma should be experienced even by seekers of the path of Devotion. Now if it is said that
the devotee does not have knowledge of God being his very soul then such guidance will stand
out to be non-scriptural totally! Hence as compared to the path of Devotion, the path of
knowledge is far greater and stands so accomplished!

{Samaadhaan}

Iti…………………Gjyneyam

Translation:

{Explanation}

It is to do away with such doubts that the term ‘Updeshaantarvad’ has been used. Devotees are
not given knowledge as pertains to the path of Knowledge so that they may understand non-
duality. In the manner in which via receiving the Gayatri chant in the sacred thread initiation
ceremony one gets the fitness required to do those actions that would bestow one with the joy
of heavens or liberation, and such a person does not fall prey to lack of ordinary physical
objects, else in the manner in which a seeker of the Yogic path gains guidance via which his
body is not burnt by fire etc. similarly here too since the path of Devotion is primarily of
sentiments, hence is two-fold, the joy of union with God and that of being longing for Him in
being parted. Hence so that this separation does not become very dangerous for the devotee
like the fires of dissolution and so that due to his very intense emotions for God his body suffers
no harm which might hinder him experiencing union with God, to do away with all these
possibilities, a devotee is counseled about non-duality of his soul with the Brahma. Such a
devotee is then able to bear being parted from God, hence to suppose that even God desires
that the devotee is able to relate to Him as his very embodied soul is not essential for had it
been so then devotee Uddhavji who was well aware of having received knowledge of the
Brahma, when went forth on pilgrimage to Badrika-Ashram in North India would not have
mentioned to devotee Vidurji thus: Here, I have come, being absolutely desperate with longing
on being separated from God’ – Bhaagwata Purana 3/4/20. Hence this can be inferred to as
regards all other devotees too.

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Atra……Bhavati

Translation:

Here the term ‘Updeshaantar’ is meant to convey some other guidance different from the one
mentioned here, for the one mentioned here is of non-duality since the term ‘Abheda’ has been
mentioned. The one distinct from it means dual hence it is definitely not about non-duality,
hence devotee and God. So God as regards those whom He wants to own as devotees does
everything required to remove obstacles of their path, such is established.

Athwa……..Siddhyati

Translation:

Else the meaning of the term ‘Updeshaantarvad’ can also be understood thus: Those who
identify with their embodiment, for such, ‘the primary essence different from the embodiment
is the Soul and not the body or its constituents’, such guidance is given to seekers in the path of
Knowledge. Hence whatever remnant affection for the body might be present is broken. As
regards the path of Devotion seekers accept God as the Soul of all souls as is said in the
Shatpath Brahmann Text 14/5/30 as: He who resides within souls’. Based on this and other
tenets God Himself is accepted as the Soul of all souls, hence when one has love for God
without any other vested interest, the love that one has for one’s soul only aids in augmenting
the love one has for God Himself. Though this fact about the emotion of love in devotees has
been long-since accomplished yet this casual fact when affirmed via Scriptures becomes
something to be uniquely joyful about and further augmentation in love towards God results.
Hence it is not possible to accept absolute non-duality between the embodied soul and God for
all guidance about non-duality is only so that the devotee may be able to protect his
embodiment during the stage of being separated from God; hence it should not hinder the root
emotion of love that a seeker has for his Sought. Hence for all those who profess non-duality to
be the greatest are shown the might and intensity of the path of Devotion in this Chapter.

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 {Aashankaantaram…………..Cha}

Vyatihaaro Vinshishanti Heetarvat //3/3/37//

Nanu…………………………….Artha:

Translation:

{Other doubts and explanations thereof}

Now if it is doubted that as per the Taittriya Aarannyak 2/12/2 it is said: Whatever I am is but
That, and whatever is That is what I am [too]’ – such is professed not only in Aitareya but also in
Taittriya Texts as well as in the Mahanara Upanishad 10 which says: I am, that Brahma am I
[too]’. The term Brahma is added in both half of the sentences and is termed grammatically as
Vyatihaar.*** Hence, non-dual identification with the Brahma is accomplished and similarly in
the Leela of God there are depictions of devotees in their interim state that have asserted:
Krushna I am, I am Krushna.’ Hence non-duality with God Himself is experienced, it is a fruit of
devotion, thus puffed up contestants are given an explanation of the true form of devotion
which propounds: Devotion is of the form of sentiments which has two aspects, that of
conscious unity with and the longing felt on being separated from God, hence if one emotes to
the latter state then shedding tears, lamenting etc. which are termed ‘Sanchaari’*** emotions
are felt. Extreme parting from God when is felt by a devotee he might experience the state of
being non-dual too. This state never lasts forever, and during that state the devotee knows his
soul to be God and God as being non-different from his soul. Hence the use of the Vyatihaar
here.

Aparanzch………Bhaav:

Translation:

Furthermore the tenets which explain the soul to be God and God to be the soul have a
purpose for the special difference of the Vidheya-bhaav***[the sentiment that such was bound
to occur] transpires. Hence in solitary identification of pure non-duality, that such is the
propounded meaning only cannot be accepted but is surely a mental state of the mind for
when a devotee is longing for God then within he is undivided in emoting and centering to God
due to which the Leela of God themselves start manifesting around him. This has been
explained in detail in explanation of the 10th Canto of the Shreemad Bhaagwata. Thus in the
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path of Knowledge where non-duality is focused on is in the path of Devotion but a secondary
emotion and is one of various emotional state termed ‘Sanchaari-bhaav’. Hence the difference
Knowledge and Devotion is like the difference between a heap of mustard seeds and the Mount
Meru.

[3] Saiva Heetyadhikarannam

[Saiva…..Chapter]

Saaiva Hi Satyaadaya: //3/3/38//

Atham……Poorvapaksha:

Translation:

{Translation of the doubts of the opposing faction in the Saiva….Chapter}

Now something is being thought upon such as: That individual in whom devotion has
blossomed, do the ordainments of adhering to truth, restrain of the mind and senses etc. apply
to him or not?

Cleansed conscious faculties facilitate experiences of fruits of the devotional path and this is
gained via inner means, for it is in a pure consciousness that the inner manifestation of God is
possible. Hence the opposing faction proposes that it is best to accept such ordainments even
for devotees at their apex state.

{Saiva……..Siddhant:}

Taadrashasya……Artha:

Translation:

{Explanation of the Principles of the Saiva…..Chapter}

The Principles state that for such devotees, adherence to such ordainments is not mandatory.
This is so because of the use of the term ‘Sa Aeva’ meaning thereby that it is devotion itself that
is of the form of all ordained means such as adhering to truth etc. In the path of Knowledge

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when one gains devotion the ordained means have to be followed, and seekers of this path
have to go through much difficulty too, whereas for a devotee, due to the manifestation of God
within his inner faculties, he effortlessly gets enriched via these means and so strict adherence
to the ordainments is not necessary.

Kaamaad Itaratra Tatra Cha Aayatanaadibhya: //3/3/39//

{Dwividhaa Bhakti}

Poorvasutre…….Chakaar:

Translation:

{Twofold Devotion}

In the last aphorism it is mentioned that devotion encompasses all scripturally ordained means.
To affirm it now it is being said that lust, fury etc. which obstruct one in gaining liberation and
which are considered as ill, those states too if are conjoined to God Himself then they
transform into factors which aid in gaining liberation. This is so because being centered to God
and devoted can follow Scriptural tenets or can be independent. As far as the Scriptural one
goes, it is conjoined to having knowledge of the infinite Importance of God along with having
deep love for Him without any other vested interest as one’s sought God. As far as other ways
of devotion, such as of lust etc. is not one ordained in tenets but exists and is not easy to
detect. In this way both types of devotion aids in gaining liberation. This is informed via the
term ‘Itaratra’ meaning that even if via lust if one blossoms in devotion then that lust too
becomes a means of gaining liberation because finally in whichever way the individual soul’s
conscious faculties have to center to God. Here the term ‘Aadi’ implies one can emote to one’s
sought God as a son, as a friend etc. Whether one has love or not and since it is not as per
tenets of reference Texts even dislike, detestation can be compiled into the lot if they help in
remaining focused on Him. Hence any relationship if it is exclusively towards God is that which
aids in gaining liberation. The use of the term ‘Tatra’ is for scriptural devotion, thus whatever
has been asked specifically to shun by the Texts such as houses where worldliness is rampant,
even that entire if is offered to God sincerely, and thereafter God is attended to therein, then
these too become useful for serving God and become complimentary means in gaining
liberation because such houses of devotees have become illumined as abodes where God
wants to reside, hence use of the term ‘Aayatan’ which specifies a divine abode, a realm. Here
the use of the term ‘Aadi’ implies one can then even have spouses, progeny, pet animals and be

141
devoted to God exclusively. Hence, the path of Devotion is validated as being far more lustrous
than other paths. The use of the term ‘Cha’ implies that if one gains love for God after being
aware of His infinite Importance only then it is possible to emote to Him as a protector, a
spouse and which might be with desire too.

142
 Concise version of the four Chapters of Sage Vyaasji’s

Brahmasutra – The Aphorisms explaining God or the Brahma

As depicted in the Text

Annubhaashya of Shri Vallabhacharyaji

//Chapter Four Adhikarann**//

{Phal……parak}

{Depiction and explanation of the Divine Form of God}

[Jagadvyaapaarvarjaadhikarannam]

[Jagadvyaapaar…….Chapter]

Jagadvyaapaarvarjam Prakarannaad Asanihitatwaat Cha //4/4/17//

{Jagad………….pakshou}

Brahmanna……..Praapte

Translation:

{Doubts and views of the opposing faction in the Jagad……Chapter}

In states of living enlightenment when the individual embodied soul along with God is enjoying
the Bliss of the Brahma, is it whilst engaging in worldly affairs or without? Such a doubt can be
raised. The opposing view states why should it not be possible for a soul whilst merged in
worldly affairs to also appreciate the bliss of the Brahma? And if it is difficult to maintain both
then it would be difficult to consider that individual as being liberated because liberation
implies being free of all worldliness.

143
 {Jagadvyaapaar……….siddhant:}

Aah……Tatsambhav:

Translation:

{Principles of the Jagad……Chapter}

It is to resolve such doubts that the Author gives the current aphorism Jagad…..etc. Previously
worldly affairs that a seeker engaged in with his mind, speech and body are definitely bereft in
his conscious enjoyment of the Brahma. Two reasons are given thereof with the use of the
terms ‘Prakarannaad’ & ‘Asanihitatwaat’. The Taittriya Upanishad 2/1 states: A knower of the
Brahma attains the Ultimate.’ Such has been mentioned thus this depiction is within the
incident describing liberation, hence in such states an individual soul is not bothered enough to
engage in worldly affairs. Moreover the Leela of God as regards liberation is way beyond the
realm of time and Maya which are the last limits of physical creation, hence in states of living
enlightenment nothing borne of nature remains stuck to the soul, hence engaging in worldly
affairs is impossible for him so how can he do so?

{Leela…………………vyavahaar:}

Kadaachid…….Prapanchitam

Translation:

{Devotees that play interim parts in the Leela too are not engaged in worldly affairs}

If God Himself decides to make His Leela known to the world then it is in very pure pilgrim
regions such as Mathura etc. for example eye-sight and the sense of vision of devotees
becomes suited to viewing such Leela regions, God establishes devotees therein and brings
about His effortless Leela acts of joy. In such states too devotees that play parts in His Leela are
not engaged in worldly affairs because eyes are seeing divine realms and are not destroyed
[switched on and off] and this entire has been explained in the Rug-Sanhita 1/22/20 with
‘Diveev Chakshu: Aatatam’ and its commentary as present in the Text ‘Vidwan-mandan’ of Shri
Gusainji.

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 {Bhagwad…………Nishedh:}

Kinzch………Asti

Translation:

{Sense-organs visualizing God exclusively do not engage in other transactions}

Moreover, the Chhandogya Upanishad 7/23/1 states: True joy is in the All-encompassing Divine
Masculine Bhooma-Purusha form of God, hence it is He that should be sincerely enquired
upon’. The characteristic of the Bhooma-Purusha is given in the same Text 7/24/1 as: He who
when experienced consciously nothing else is seen, nothing else is heard, nothing else is
comprehended either; such is how the Bhooma Purusha form of God is.’ Here if it would have
stated ‘nothing else….’only, it would have sufficed, yet even after such a mention specific
negation of other sense-transactions is stressed upon because conscious experience of this
Form of God is of God Himself hence the possibility of engagement in other petty worldly
affairs is nil. In such states it is God Himself being experienced as the most independent exalted
fruit possible and what else could be the purpose of bestowing a fruit if it is for some other joy
than the greatest bliss of God Himself?

Pratakshopdeshaad Iti Ched Na, Aadhikaarimandalasthokte: //4/4/18//

{Poorva…….antaram}

Nanu……….Aashankya

Translation:

{Other opposing views}

Another doubt is mentioned quoting the Chhandogya Upanishad 7/26/2 which states: That can
see all or can see everything’ thus, knowledge via sight of all objects seems possible in a
liberated state, then it seems unacceptable if all else but worldly affairs are known thereby!

{Samaadhaanam}

Samaadhatte…………….Uktam

145
Translation:

{Explanation}

To explain this doubt the terms used are ‘Aadhikaarik….’etc. What is meant to say is that as has
been mentioned in the Taittriya Upanishad 2/1 which states: That knower of the Brahma fulfills
all his desires with the Brahma itself’ and similarly the Brahmasutra 2/1/33 states: The
manifestation of God Himself as evident creation should be taken in the same way in which in
the world too someone does something effortlessly for joy.’ Similarly the state of liberated
souls participating in the Eternal Leela acts of God is mentioned with reference to Chhandogya
Upanishad 7/24/1 as: ‘None else is in sight’, thus conscious appreciation of the myriad forms of
the bliss of the Brahma ensues as is mentioned in the previous aphorism and has no scope for
any involvement in worldly affairs.

{Shankaantaram}

Atha…………………….Iti

Translation:

{Other doubts}

Now since this incident is under discussion it is better to think with reference to Chhandogya
Upanishad 7/24/1 as: ‘None else is in sight’ and in the same Text it says: Such are able to see
everything’, implying knowledge via sight of all objects. Now how is this generated? Further in
one unit of space and time God engages in multiple Leelas {Ten primarily}, then how can a
devotee participate in all of them at the same time and place? And such seems difficult even if
the Leela acts of God are eternal because those acts brought about at specific times and at
clearly mentioned regions, how can they be everlasting? Thus an individual soul is but one and
to accept it as being able to assume that many forms is difficult and hence any Leela of God
with liberated souls cannot be eternal taking place everywhere.

{Tatsamaadhanam}

Tatra Uchyate……..Uktam

146
Translation:

{Explanation of the above doubt}

In reply it is said that the tenets referred to with the term ‘Sarva’ or everything does not include
worldliness, however in whichever Leela acts of God at their specific time and place when God
decides for some individual soul to participate therein with Him such single souls do take part
and even multiple forms if required are brought forth via God Himself thence and such taking of
forms is implied with the use of the term ‘Aadhikaarik’. Their cohort or ‘Mandala’ is the
intended meaning hence it is not contrary to reference Texts. It is hence that it further
mentions in the Chhandogya Upanishad 7/26/2 as: Such find everything in all ways possible’
and further: In one form, three forms, five forms, seven forms, nine forms and even in eleven
forms manifestations are possible and not only this but one hundred and eleven forms and
even twenty thousand form manifestations are possible’. However since in a cohort there is no
primacy of any one in particular similar is the state when such multiple form manifestations
ensue and hence the use of the term ‘Mandala’.

Vikaarvarti Cha Tathaahi Sthitim Aah //4/4/19//

{Shankaantaram}

Nanu…………………..Aashankya

Translation:

{More doubts}

Here one might doubt that during the time of the Incarnation of God and His Leela if God
mentions to some devotee: I will visit your house tomorrow’ then in such a case why should the
devotee then wait and anticipate God’s arrival because the Leela acts are eternal hence that
arrival of God and even the time of that arrival is already accomplished; hence even the very
promise of God to visit does not stand to Scriptural reference.

{Tatsamaadhaanam}

Samaadhatte…………………………Leelayaam

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Translation:

{Explanation thereof}

The use of the term ‘Vikaar’ or modification has been used for all that is contrary to the Leela
acts of God in explaining the above doubt. Hence, at such times, the devotee is feeling that:
God at the moment is not in my house but will surely arrive’ and so he anticipates, is able to do
so. Hence in that state such is how he perceives God. This is but an illustration but the truth is
that at whichever place and at whatever time however may be the manner of bringing about
the joyous Leela acts of God, all participants and constituents thereof perceive the Leela of God
as nothing but the way He wants that entire to be. There is no awareness of anything else at all,
hence when God does visit the house of the devotee as per His desire then sometime later the
devotee again participating in the Leela of God may become aware of the fact: He had
promised me earlier and had come accordingly’. When this transpires then only do sentiments
flood the Leela because these acts too are but complimenting the ‘Rasas’ or sentiments and are
solely related to God. Since God Himself assumes many forms in His Leela everything is possible
and stands to Scriptural reference too.

‘Atra…….Bhavati’

Translation:

As regards this the reference is cited with the use of the terms ‘Tathaahi……Aah’. The
Chhandogya Upanishad 7/26/2 states: He finds, gains everything in all ways’. This tenet implies
that a single devotee in all ways is aware of all the sentiments of the Leela. Such is what the
Shruti Texts propound as regards the state of devotee participating in the Divine acts of God.
Such is how divinity works and so should it be accepted for all those who believe the Vedic lore.
It is not apt to emulate worldly events as regards divine occurrences and is stressed upon via
use of the term ‘Hi’ urging one to follow thought processes of Scriptures as regards the ways of
divinity. Further the Taittirya Upanishad 2/7 states: Raso Vai Sa:’ – ‘Verily That [God] is ‘Rasa’
personified’ meaning thereby is a personification of all divine sentiments [fourteen in all such as
the sentiments of humor, serenity, ornamentation etc. – nine had been mentioned by Sage
Bharat the father of Dramatics or ‘Naatya-Shaastra’, the tenth is serenity or devotion and the
remaining four are the renowned four endeavours of man or ‘Purushaarth’]. Thus the very
Form of God is that which is associated in bringing about joyous Leela acts and hence the Form
of God experienced as the ultimate fruit of devotion too is so.

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 {Shruti…………..Shaktimattwam}

Darshyatashcha Aevam Pratyakshaanumaane //4/4/20//

Nacha………………Pradarshyate

Translation:

{God with immeasurable infinite unfathomable strengths as propounded via the Shruti and
Smruti Texts}

As regards divinity any contradiction as per worldly reference does not hinder in understanding
Shruti tenets but rather aids further because of the use of the term ‘Pratyakshanumaane’ in the
above aphorism. Thus what is evident as tenets in Shruti Texts and what is inferred via Smruti
Texts too does away with any petty tactfulness and clearly warns against imagining something
fanciful as regards all aspects of God and divinity. The Katha Upanishad 1/2/9 states: Intellect
gained via learning of Shruti Texts should not be rubbed away with any petty worldly tact’.
Similarly the Shwetashwatar Upanishad 6/8 states: One hears of varied strengths that the
Brahma encompasses such as the potential of knowledge and the potential to action, and are
but natural to it.’ The Epic Mahabharata 5/12 states: As regards any or all aspects of divinity,
one should never try to understand them or conjoin to them any worldly tact.’ The Shreemad
Bhaagwata 6/9/36 professes: There are no contradictions in God because He has immeasurable
divine attributes, hence His infinite importance cannot even be conceived of, such is the
Overlord and hence any new tact of options or opinions for the divine, any other thought or any
imagined remote reference to Texts, all such ways of faulty arguments are raised due to a
blemished inner-being and is usually via those who do not want to take effort to know the true
form of God, however God is way beyond all these raised debates.’ Thus, based on many such
tenets one can say that God has infinite attributes and strength and knowing Him thus
consciously is the ultimate fruit.

‘Kinzch………..Sampadyate’

Translation:

Further the Rig-Sanhita 2/2/24 mentions: Taa…….Bhoori’. With a slight difference even the
Yajur-Veda Text has a similar statement. Thus what is meant to say is that we aspire for that
object related to the devout Gopijanas or God Maadhav as their Grace or blessing. Now what is
149
that essence? In response to this sincere enquiry a deep compound word is used explaining that
in Gokul where God manifested there are many deer with varied shapes of horn. In the entire
Vraja regin there are many household pets and animals in its forests. Another aspect as regards
that land is such that He who is sung of in many ways, is glorified variedly by devotees, such a
realm of God – Vraja is where He has brought about many ultimate Leela acts of joy even
greater than His renowned celestial abode - the Vaikuntha. On the banks of the pious Yamuna
River, on the Mount Goverdhan, in the arbours of Vraja, God manifests in many divine forms.
Hence that is the essence which we aspire to experience consciously, such is the meaning of the
referred statement.

{Acharyaannaam…………….Purushaarthatwam}

Aeten……………Gjyaanyate

Translation:

{The intent of Shri Acharyaji: It is God Himself that is the highest endeavour}

Hence where there is aspiration even as regards all objects that are related to God’s Leela that
there is want to know He who brings about this Leela and His being the ultimate fruit need not
be discussed further. The Bhaagwata Purana 6/9/29 mentions: Now any who have even tasted
a droplet of the nectarine ocean of Your infinite Importance find that within them daily ever-
new experiences of joy blossoms, as a result of which all sense-hankering evident in the world
or of heard about sense-objects too is overlooked via such great Bhaagwata devotees.’ As a
result even as per the Kaimutik-Nyaay** it can be said that attainment of such a God is by itself
an endeavour and since it is being depicted in the incident of the experience of the Divine as a
reward consciously, such is the intention of Shri Acharyaji too.

{Shri………………….Nirupannam}

Bhogmaatrasaamyalingaat Cha //4/4/21//

Ito-api…………………………………Ukte:

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Translation:

{Other purposes which affirm that only God Shri Purushottam can be the grandest fruit}

Another aspect affirms acceptance of knowing God as the grandest fruit because the Taittriya
Upanishad 2/1 states: That knower of the Brahma along with the Brahma gains fulfillment of all
his [pious] desires.’ This tenet depicts the seekers of Knowledge and Devotion paths similarly
and this can only happen if we consider God to be the Ultimate Masculine Purushottam
because it is He who consciously chooses to accept a devotee as His Friend, chooses to own the
offering of the devotee and his entire. Thereafter with great compassion He grants the devotee
the conscious experience of the Bliss of His divine Form and thus grants primacy to the
individual soul. If God does not do so then the devotee would never be able to experience his
Sought God at all because the reward or fruit is experienced by the individual soul because God
is subject to him and if such experiences do not occur then the experience will not even be
enthused with the emotion of gaining or experiencing a divine fruit or reward. Thus it can be
said that God is the ultimate fruit.

{Atra Aashankaantaram}

Aevam…………..Pathati:

Translation:

{Another doubt as regards the current discussion}

Thus God Himself is the endeavour, understanding thus, an individual after going through the
good or bad fruits of his actions, may have to take birth again, and even after the experience of
the bliss of God’s divine Form will not be able to avoid rebirth. To resolve such doubts it is being
said as below:

Anaavrutii: Shabdaad Anaavrutti: Shabdaat //4/4/22//

{Samaadhaanam}

Pushti………………………..Vistarenn

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Translation:

{Resolving the above doubt}

To beckon His special devotees, God played upon His divine Flute. On hearing it those who go
near Him do not ever again get entrapped in worldliness. Such has been propounded earlier
too. Now this may apply to the devotees of the Pushti Path but what about those who follow
the Maryada or Scriptural path? They too do not get enmeshed in worldliness. This is being
explained that those who engage in the ordained means as mentioned in the Vedic Lore too do
not fall into worldliness and hence the grandest divine Fruit is experienced via them with time
off its own and such is the future that is in store for them. Such is the evident emotion
generated and does not need further explanation.

‘Iti……Adhyay:’

[Thus the Fourth Chapter of the Text ‘Shreemad Brahmasutras’ as made known via Sage Veda
Vyaas and explained by Shri Vallabhacharya with all its sub-portions is completed]

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 // Uddharantaalika //

Starting with Reference Text Page Number

Atha Aham…. Bhaagwata Purana 3/12/32 6
“” “” “”

Hari: Hi…… Bhaagwata Purana 10/85/5 27, 29

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