Jai Srila Prabhupada!

BRAHMA SUTRAS

ADHYAYA I

PADA 1

Adhikarana Sutra

1 1 Then, therefore, enquiry into Brahman

2 2 From which springs the origination

3 3 Scripture alone is the means

4 4 All the scriptures'ultimate goal is Brahman

5 5-11 Non intelligent pradhana (of Sankhya) cannot

be the (seeing and willing) cause of the
world.

6 6-12 `anandamaya' mentioned in the (taittiriya)

Upanisad is the Supreme Lord, not jiva

7 20-21 The golden person seen within the sun and within
the eye, mentioned in the Chandogya Upanisad(1.6)
is not a jiva of high eminence, but the Supreme
Lord

8 22 The ether mentioned in Ch.1.6 is not the elemental

ether but the Supreme Lord

9 23 The prana mentioned in Ch.1.11.5 denotes the

Supreme Lord

10 24-27 The light spoken of in Ch.3.13.7 is not physical

light, but the Supreme Lord

11 28-31 The prana mentioned in Kaus. 3.2. is theSupreme

Lord

PADA 2

1 1-8 `manomaya' and `prana sarira' mentioned in

Ch3.14.1,2 is not jiva, but the Supreme Lord

2 9-10 The Being to whom Brahmanas and Ksatriyas are food,

referred to in Katha 1.2.24 is the Supreme Lord

3 11-12 The two entered into the cave - Katha 1.3.1 - are
the Supreme Lord and jiva

4 13-17 The person within the eye - Ch. 4.15.1 is the

Supreme Lord

5 18-20 `antaryamin'mentioned in Br.3.7.3 is the Supreme

 Lord(not pradhana nor jiva)

6 21-23 Being described as possessed of invisibility in

Mund. 1.1.56 is the Supreme Lord(not pradhana or
jiva)

7 24-32 `atma vaisvanarah'inCh. 5.11.6 is the Supreme Lord

PADA 3

1 1-7 Being within whom heaven and earth are woven, as in

Mund 2.2.5 is the Supreme Lord, because of the term
`atman'(not pradhana or jiva)

2 8-9 `bhuman'(the great) in Ch.7.23.24 is the Supreme

Lord(not prana)

3 10-12 `aksara'(imperishable) in Br.3.88 is the Supreme

Lord

4 13 `para purusa'to be meditated upon by `om'in Prasna.

5.5 is the Supreme Lord(because it is described as
objectof realisation)

5 14-23 `dahara akasah' within the lotus of the heart in

Ch.8.1.1. is not elemental ether or jiva but the
Suprme Lord (-grammatical arguments!-)

(22 & 23 as 6)
by sankara

7 24-25 The thumb size Being in Katha 2.4.13 is not jiva,

but the Supreme Lord

8 26-33 Gods qualified for brahmavidya?(animals already

denied in 7)

9 34-38 Sudras denied qualification

10 39 The prana before whom everything trembles as in

Katha 2.6.2 is the Supreme Lord

11 40 Jyoti mentioned in Ch 8.12.3 is the Supreme Lord

12 41 The ether that reveals names and forms as in

Ch.8.14.1 is neither the elemental ether, nor the
jiva, but the Supreme Lord

13 42-43 Vijnana maya in Br.4.3-7 is not jiva but the

Supreme Lord

PADA 4

1 1-7 avyakta in Katha 1.3.10,11 does not denote

pradhana, but the subtle body (and gross body?)
 2 8-10 tri rupa aja in Svet. 4.5 cannot be pradhana or
prakrti but the transcendental energy of the
Supreme Lord who is the cause of all causes

3 11-13 panca panca janah in Br.4.4.17 are not the twenty

five principles but the five pranas

4 14-15 The Supreme intelligent Lord is the cause of the

world

5 16-18 `the maker of those persons, of whom all this is

the work'in Kaus. 4.19 is neither prana nor the
jiva but the Supreme Lord.

6 19-22 The self to be seen, to be heard in Br 2.4.5. is

not the individual soul,but the Supreme Lord

7 23-27 The Supreme Lord is not only the nimitta karana

(efficient cause) but upadana (material cause) as
well

8 28 All the passages in Vedanta are referring to the

Supreme Lord only

ADHYAYA 2

PADA 1

1 1-2 Sankhya rejected because it is against sruti

2 3 Yoga rejected

3 4-11 Objection that non intelligent world cannot be

caused by intelligent Supreme Lord(Brahman) is
answered. By the effect produced the cause Lord is
not contaminated.

4 12 Atoms theory refuted like above

5 13 The enjoyer Lord and the enjoyed jiva are

qualitatively one

6 14-20 Vaisesika doctrine of effect is something new

created from the cause is refuted. The effect is
only transformation of the energies of the Lord

7 21-23 Brhad 2.4.5 Ch.8.7.1, Br.4.3.35 - Jiva is

simultaneously one and different from the Lord

8 24-25 The Lord creates the world by His mere will

9 26-29 The Lord creates the world without entirely passing

over it, and at the same time remaining one and
undivided.

10 30-31 The Lord, unassisted, can create the wworld through

His variegated transcendental potencies.
 11 32-33 He has no self interest in creating the world, -
lila.

12 34-36 The Lord is not to be blamed for the happiness and

distress of the jivas - He sanctions results
according to the merits - samsara is beginningless

13 37 The Lord is omniscient and omnipotent and capable

of creating the world.

PADA 2

1 1-10 Refutation of Sankhya; non intelligent pradhana

cannot possibly create or proceed with any activity
without the guidance of an intelligent being.

2 11-17 Refutation of Vaisesika; atoms as the cause of

creation defeated.

3 18-32 Refutation of Bauddhas

bahyarthavadins ( both the material objects

sarvastitva vadin( and their cognitions are
-realists ( real

vijnanana vadin ( ideas only are real.

yogacaras ( external objects apart from
(idealists) ( their cognitions have no
( independent existence

Sunyavadis - everything is void

(nihilists)

4 33-36 Refutation of Jaina

5 37-41 Refutation of Pasupata ( refuting that Isvara is

only the efficient cause)

6 42-45 Refutation of objection to Pancaratra?

(or refutation of sakta?

PADA 3

1 1-7 Ether is not co eternal with Lord but the first

effect

2 8 Air from ether

3 9 The Lord has no cause

4-6 10-12 Fire from air, water from fire, earth from water

7 13 The Lord is the cause of these elements but He is

not affected by these elements
 8 14 The reabsorbtion of the elements is inverse to this
order

9 15 This is not disturbed by the organs and senses

because they are created and destroyed with the
elements which they consist.

10 16 The birth and death belong to the body and not the
jiva

17 Jiva is never created

18 Knowledge is a constitutional character of jiva

19-32 Jiva is infinitesimal

has knowledge as his attribute

33-40 Kartrtva is a natural attribute of jiva

41-42 This kartrtva of thejiva depends upon the Lord

43-53 The relationship between jiva and the Lord

PADA 4

1 1-4 Pranas are created from the Lord

2 5-6 They are eleven in number(jnana,karma indriyas and

intelligence)

3 7 They are anu(subtle)

4 8 Attributes of pranas transferred (atidesa) to Chief

vital air
5 9-12 Nature and character of the chief vital air

6 13 It is subtle(anu)

7 14-16 It is controlled by the Supreme Lord

8 17-19 pranas are not modifications of the chief vital air

they are independent principles

9 20-22 Activity of creation belongs to the Supersoul not

jiva

ADHYAYA 3

PADA 1

1 1-7 Individual jiva in obtaining a different body

continues with the same subtle body

2 8-11 The souls who have enjoyed results of pious

activites in the moon descend to earth
 - with an amsa of their previous pious karmas for
which results cnnot be enjoyed in the moon, but
must be enjoyed in this planet only - which
determines the design of the new body

3 12-21 Those who have knowledge (vidya) and who perform

sacrifices ascend to moon. For the rest there is
the third place, Yama's abode.

4 22 The subtle bodies descending from moon, through the

ether, air etc, do not become identical with them,
but only resemble them.

5 23 The entire descent of the soul occupies a very

short time only

6 24-27 When the souls finally enter into plants and so on

they do not participate in the life of the plants
but merely in external contact with them.

PADA 2

1 1-6 The creation of the dreaming state is also willed

by the Supreme Lord - they are real to the extent
that they are indications of future ( or
recollections of past)

2 7-8 In dreamless sleep the jiva abides with Supersoul

within the heart

3 9 The soul awakening from the sleep is the same as

before, otherwise he wont be remembering past
experiences and injunctions of sacrifices.

4 10 Swoon is midway between sleep and death

5 11-21 Supreme Lord is nirvisesa because He is prakrta

rupa hina. The attributes of jiva and matter do not
apply to the Lord.He is not materially affected,
being transcendental

6 22-26 Supreme Lord posseses infinite number of

transcendental attributes beyond limitations

7 27-30 Matter is transformation of the Lord's energy -

so it is one and in the same time different from
Him.

PADA 3

1 1-4 The cognitions of the Lord, taught by all the

Vedantic texts, are identical on account of the
non-difference of injunctions (upasita -vidyat etc)

2 5 Since the goal is the Supreme Lord where ever there

are contradictions and different kinds of processes
 mentioned in the scriptures upasamhara (tallying)
is necessary - actually the process is one and the
same

Sandilya vidya in three passages is one and the

same(though various details differ)

Vaisvanara vidya(Ch5.12.2, satapatha 10-6-1to11) is

identical - the process , the goal are same.

Katha 1.2.15 - that word which all the vedas record

Aitareya 3.2.3.12 - Him only the bahvrcas consdier

in the great hymn, the Adhvaryus in the sacrificial
fire, the Chandogas in the mahavrata ceremony.

3 6-8 The subject of chandogya vidya(1.1.3) is only the

sacred om while the Brhad 1.3 represents the whole
udgitha as goal

4 9-10 Are all qualities to be included in meditation on

the Lord ?

5 11-13 Only the essential and unalterable attributes such

as ananda and jnana are to be taken into account
everywhere

14-26 -----similar subject------

27-31 Regarding the soul's freeing himself on death and

on liberation

32-54 ?

58-66 Regarding the synthesis of different processes

considering the goal.

PADA 4

1-50 The knowledge of Brahman is not subordinate to

action, but independent

The asrama karmani are obligatory for him who does

not strive for mukti

balya, panditya and mouna are three conditions

enjoined for the sannyasin

51-52 Liberation is either immediately after death or

gradual according to the sadhana

ADHYAYA 4

PADA 1
 1 1-2 Meditation on the Lord as enjoined int he
scriptures is to be repeated againa nd again until
the realisation of the final goal takes place

2 3 The goal of meditation is the Lord who is the soul

of all.

3 4 Regarding pratikopasana?

4 5 Supreme Lord is the only object of meditation

5 6 In angopasanas the Lord who is ultimately the

controller of everything should be the goal

6 7-10 Regarding time and place and period of meditation

7 11 It should be done favourably beyond conditions

8 12 Till death the process should be continued

9 13 On liberation no more control by karma

10 14 -same(pious karma)-

11 15 devotional activites prevail

12 16-17 They promote the origination of knowledge

13 18 similar

14 19 The realised vidvat may have to pass thropugh

several embodied existences before the arabdhakarya
karmas will have their effects completely exhausted

PADA 2

1-4 1-7 The path of liberation after death

5 8-11 Till total liberation the subtle body continues

6 12-14 similar

7-8 15-16 On liberation the elements merge with elements

9 17 The jiva conditioned passes from the heart out of

the body

The jiva liberated passes through the head, through

susumna the 101st vein

10 18-19 The liberated soul even if departs at night passes

through a ray of light through the sun

11 20-21 Even if departing in daksinayana the liberated soul

attains the supreme abode
PADA 3

1-3 1-3 Reconciliation of different accounts given in the

upanisads ( Ch 5.10.1, Kaus 1.3, Br 6.2.15 etc) as
to the stations of this patha nd establish the
path ( Deva yana as opposed to pitr yana) . The
stages are Agni, the day, the bright half of the
month and uttarayana, the year, Vayu, Aditya,
candramas, lightning, Varuna, Indra, Prajapati, and
the Brahman

4 4-6 These placces mean the controlling deities

5 7-16 Considering the different opinions of the

philosophers regarding who is led to what goal

PADA 4

1 1-3 The soul on liberation attains to its original

nature and does not acquire new attributes.

2 4 The liberated soul realises itself as qualitatively

one with the Lord

3 5-7 Nature of the released soul - has transcendental

attributes which are constitutional

4 8-9 All his desires are satisfied by exercise of his

free will properly

5 10-14 The released soul attains a spiritual body (

attains body of it's own will)

6 15-16 The liberated soul on attaining constitutional

position can exist in many transcendental bodies

7 17-22 The liberated soul participates in all the

opulances of the Lord, except the power of creating
and sustaining the world .

He goes back Home Back to Godhead and never returns

Jai Srila Prabhupada!

Notes on Saddarsan

prayojananudrsya na mandopi pravartate

Metaphysics, natural philosophy, psychology,eschatology(after

life)
pramana, sambhanda, abhideya, prayojana

Ch.3.14 world is atman © led to pantheism.

Brhad 2.4.5 atman is the only reality(result © maya theory)

3.8.11 knowable subject within us
3.4.2 knowing subject, itself unknowable

So upanisads have the illussory theoryabout world © to reconcile

this idealism with practical reality of existence of the world
some speculated pantheism, ©brahman entered the world as soul.

svetasvatara theism © cit acit isvara

pantheism resulted in materialism.

different aspects of Absolute Truth are scattered in the

upanisads hereand there unchronologically.

It is ubsurd to say that what Samkara taught was the only

doctrine of Upanisads. His is simply a double edged sword to
defeat non vedic atheism ( one edge© Vedic, other© atheism)

Buddhism and Jainism are philosophyical atheisms.

But they raise Buddha and Jina respectively

SUTRAS
©©©©©©

Gautama .. Nyaya sutras .. prasastapada bhasya

Kanada .. Vaisesika sutras.. Vatsayana bhasya

Kapila .. Samkhya sutras ..

Patanjali .. Yoga sutras .. Vyasa

Jaimini .. Purva mimamsa .. Sabara swamin

Vyasa .. Brahma sutras .. Vyasa(SB),Samkara,Nimbarka

Visnu swami, Ramanuja,
Madhva and Baladeva
Ьn ЬЊ
©2©

Sri Madhva (not our acarya!) in sarva darsana samgraha © method for determining
the purport of statements in the vedic literature:

upakramopasamharavabhyaso'purvata phalam
arthavadopapathi ca lingam tatparya nirnaye

upakrama : beginning; upasamhara : end ; avabhyasa : repetition;

apurvata : novelty; phalam : object; arthavada : interpretation
upapathi : argument; lingam : method, sign; nirnaye:for deter
mination.
 Jai Srila Prabhupada!
SANKHYA
When one cannot understand existence of brahman separate from
individual soul creative power is attributed to prakrti, noninteligent and
independent of intelligent being.Based on Sanatsujatiya parva and Moksa
dharma(MB)Pradhana of Prakrti(3 modes) & Purusa(infinite)Pradhana
©М¤ММ¤µМeternal matter; inferrable from effects; productive(not
product)ЮµJЮМ¤ММ¤µМЮµJЮPurusa ©М¤ММ¤µМwitness; neither productive nor
produced; individual,
many in number;
sensitive;eternal;unalterable;immaterial.ЮµJЮBesides these two
©М¤ММ¤µМbuddhi©mahat: ahamkara, 5 tanmatras, 5 organs of
knowledge and 5 organs of action, mind & 5 gross
elements.ЮµJЮSvetasvatara 4.5.Non©intelligent pradhana without isvara acts for
the good of the
soul like milk for the calf.Like iron moves in proximity of
magnet(unmoved)soul's proximityagitates pradhana © proximity due to
dependence(andha banghu
nyaya)Purusa essentially udasina comes under the shadow of intelligencenot
recognising himself different from it, suffers pains which
belong to buddhi because of close identification.To throw it off and attain
ultimate bliss is possible when he
gets rid of confounding with prakrti.So knowledge of distinction between prakrti
and purusa leads to moksa.Exponent of parinama vada © satkarya vadaThe effect is
always present in the cause and is only a
modification of it without any distinction of essence.Great stress in the
efficacy of reasoning.By inference connection with things transcendental to
senses isattained. Ьn111111111111ЬЊOnly those which cannot be perceived or
inferred have to be
sought from srutis.Dualistic, materialistic.QUOTES©©©©©©Adi 6,14.15
©М¤ММ¤µММµМPurport: There are two kinds of research to find
the original cause of creation. ..One, Supreme
Lord is the cause of both material and spiritual
worlds... the other conclusion, of course, is that
this cosmic manifestation is caused by an
inexplicable unmanifested void. This argument is
meaningless.ЮJЮМ¤ММ¤µММµМThe first conclusion is accepted by the Vedanta
philosophers, and the second is supported by the
atheistic philosophical system of the Sankhya
smrti, which directly opposes the vedantic
philosophical conclusion. material scientists
cannot see any cognizant spiritual substance that
might be the cause of the creation. Such atheistic
Sankhya philosophers think that the symptoms of
knowledge and living force visible in the
innumerable living creatures are caused by the
three qualities of the cosmic
manifestation.Therefore the Sankhyites are against
the conclusion of the Vedanta regarding the
original cause of creation.ЮJЮSB 1.3.10 ММThe fifth incarnation named Lord
Kapila, is
foremost among perfected beings, He gave an
exposition of the creative elements and metaЄphysicsto Asurti Brahmana, for in
course of time
this knowledge has been lost.ЮJЮМ¤ММ¤µММµМPURPORT: The sum total of the creative
elements is
twenty four in all.Each and every one of them is
explicitly explained in the system of Sankhya
philosophy. Sankhya philosophy is generally called
metaphysicsby the European scholars. The
etymological meaning of sankhya is "that which
explains very lucidly by analysisof the material
elements." This was done for the first time by
Lord Kapila,who is said herein to be the fifth in
the lineof incarnations.ЮJЮSB 1.17.19 svabhavam apare prabhum
..gross materialists maintain that nature is the
М¤ММ¤µММµМultimate cause. PURPORT: ...Atheistic
materialistic Sankhyaits conclude that
materialnature is the cause of all causes.Ьn1212121212Ь
According to them combinations of material
elements are the causes of materialhappiness and
distress, and disintegration of matter is the
cause of freedom from allmaterial pangs.ЮJЮSB 3.26.71ММThe explanation of
Sankhya philosophy is described
here in detail in the sense that the virat©purusa
or the universal form of the Supreme Personality
of Godhead is the original source of all the
various sense organs and their presiding deities.ЮJЮSB 3.26.72ММ"Therefore
through devotion, detachment and
advancement in spiritual knowledge acquired
through concentrated devotional service,one should
contemplate that Supersoul as present in this very
body although simultaneously apart from it"
PURPORT: ....the analytical study of the elements
of materialnature and the concentration of the
mind upon the Supersoul are the sum and substance
of the Sankhya philosophical system. The
perfection of this Sankhya system culminates in
devotional service unto the Absolute Truth.ЮJЮSB 3.29.1,2ММdevahutir uvaca
laksanammahad©adinam prakrteh
purusasya ca svarupam laksyate'misam yena
tat©paramarthikam yatha sankhyesu kathitam
yan mulam tat pracaksate bhakti©yogasya
memargam bruhi vistarasah prabho ЮJЮМ¤ММ¤µММµМDevahuti inquired: My dear
Lord, You have already
very scientifically described the symptoms of the
totalmaterial nature amd the chracteristics of
the spirit according to the Sankya system of
philosophy.Now I shall request you to explain the
path of devotional service, which is the ultimate
endof all philosphical systems.ЮJЮМ¤ММ¤µММµМPURPORT: In this twentyninth
chapter the glories
of devotional service are eleaborately explained,
and the influence of time on the conditioned soul
is also descriobed. The purpose of eleaborately
describing the influence of time is to detach the
conditioned soul from his material activities,
which are considered to be simply a waste of time.
.... Bhaktiyoga, devotional service, is the basic
principle of all systems of philosophy; all
philosophy which does not aim for devotional
service to the Lord is consideredmerely mental
speculation. But of course, bhaktiyoga with no
philosophical basis is more or less
sentiment.There are two classes of men.Some
consider themselves intellectually advanced and
simply speculate andmediatate, and others are
sentimental and have no philosophical basis for
their propositions. Neither of these can achieve
the highest goal of life © or if they do, it willЬn1313131313Ь
take themmany many years.Vedic literature
therefore suggests that there are three elements Єnamely the Supreme Lord, the
living entity and
their eternal relationship © and the goal of life
is to follow the principles of bhakti, or
devotional service and ultimately attain to the
planet of the Supreme Lord in full of devotion and
love as an eternal servitor of the Lord.ЮJЮМ¤ММ¤µММµМSankhya philosophy is the
analytical study of all
existence. One has to understand everything by
examining its nature and characteristics. This is
called acquirement of knowledge. But one should
not simply acquire knowledge without reaching the
goal of life or the basic principle for acquiring
knowledge © bhakti©yoga. If we give up bhaktiyoga
and simply busy ourselves in the analytical study
of the nature of things as they are,then the
result will be practically nil. It is stated in
the Bhagavatamthat such engagement is something
like husking a paddy. There is no use beating the
husk if the grain has already been removed. By the
scientific study ofmaterial nature, the lviing
entity and the Supersoul, one has to understand
the basic principle of devotional service to the
Lord.ЮJЮSB.3.25.31 sankhyam bhaktivitana yogam....which is a
М¤ММ¤µММµМcombination of devotional service and mystic
realisation, as received by disciplic succession.ЮJЮSB 3.26.1МµММµМsri bhagavan
uvaca atha te smpravaksyami
tattvanam laksanam prthak yad viditva vimucyeta
purusah prakrtair gunaih The Personality of
Godhead Kapila continued: My dear mother,now I
shall describe unto you the different categories
of the Absolute Truth, knowing which any person
can be released from the influence of the modes of
the materialnature. PURPORT ....Sankhya
philosophy is especially meant for pesons who are
conditioned by this material world. It is
generally understood by the parampara system, or
by disciplic succession, to be the science of
devotional service. Preliminary studies of
devotional service have already been explained.
Now the analytical study of devotional service
will be explainedby the Lord, who says that by
such an analytical study, one becomes freed from
the modes of material nature. The same assertion
is confirmed in Bhagavat Gita. Tato mam tattvato
jnatva by understanding the Lord according to
various categories, one can become eligible to
enter into the kingdom of God.This is also
explained here. By understanding the scienceof
devotioal service in Sankhya philosophy, one canЬn1313131313Ь
become free from the modes of materialnature. The
eternal self, after becoming freed from the spell
of material nature, becomes eligble to enter into
the kingdom of God. As long as one has even a
slight desire to enjoy or lord it over material
nature, there is no chance of hjis being freed
from the influence of nature's material
modes.Therefore, one has to understand the Supreme
Peronality of Godhead analytically, as explained
in the Sankhya system of philosphy of Lord
Kapiladeva.ЮJЮSB 3.24.30 sviyam vakyam rtam kartum avatirno'si me grhe
М¤ММ¤µММµМcikirsur bhagavan jnanam bhaktanam manaЄvardhanah Kardama muni
said: You,my dear
Lord, who are always increasing the honour of Your
devotees, have descended in my home just to
fulfill Your word and disseminate the process of
knowledge. PURPORT. ....Another purpose of
His appearance is cikirsur bhagavan jnanam to
distribute knowledge. Therefore, He is called
bhaktanam mana vardhanah , He who increases the
honour of His devotees. By distributing Sankhya He
would increase the honour of His devotees,
therefore, Sankyha philosophy is not dry mental
speculation.Sankhya philosophy means devotional
service. How could the honour of the devotees be
increased unless Sankhya were meant for devotional
service? Devotees are not interested in
speculative knowledge. Therefore, the Sankhya
enenciated by Kapila Muni ismeant to establish one
firmly in devotional service. Real knowledge and
real liberation is to surrender unto the Supreme
Personality of Godhead and engage in devotional
service.ЮJЮSB.3.25.11 PURPORT Sankhya philosophy, as it is well known,
deals with prakrti and purusa. Purusa is the
Supreme Personality of Godhead as an enjoyer, and
prakrti means "nature". In this material world,
М¤ММ¤µММµМmaterialnature is exploited the purusas, the
living entities. The intricacies in thematerial
world of the relationship of the prakrti and
purusa or the enjoyed and the enjoyer is called
samsara, or material entanglement......what is
attachment? the attachment involves prakrti and
purusa. The living entities are trying to lord it
over materialnature. Since the conditioned soul
takes materialnature to be the object of his
enjoyment and he takes the position of the
enjoyer, he is therefore called purusa.

The living entities, in the guises of men and

women, are trying to enjoy material energy;
thereforein one sense everyone is purusa becauseЬn1414141414Ь
purusa means"enjoyer" and prakrti means "enjoyed".
In this material world both the so called man and
so called women are imitating the real purusa; The
Supreme Personality of Godhead is actually the
enjoyer in the transcendental sense, whereas all
others are prakrti. The living entities are
considered prakrti. In the Bhagavad©gita matter is
analysed as apara, or inferior nature, whereas
beyond this inferior nture there is another,
superior nature © the living entities. Living
entities are prakriti, or enjoyed, but under the
spell of maya, the living entities are falsely
trying to take the position of enjoyers. That is
the cause of samsara©bandha, or conditonal life.
...The purpose of Kapila deva's Sankhya philosophy
is to propogate pure,uncontaminated devotional
service, and therefore He is addressed here as the
most important personality amongst those who know
the transcendental occupation of the living
entity.

Jai Srila Prabhupada!

BRAHMA SUTRAS

ADHYAYA I

PADA 1

Adhikarana Sutra

1 1 Then, therefore, enquiry into Brahman

2 2 From which springs the origination

3 3 Scripture alone is the means

4 4 All the scriptures'ultimate goal is Brahman

5 5-11 Non intelligent pradhana (of Sankhya) cannot

be the (seeing and willing) cause of the
world.

6 6-12 `anandamaya' mentioned in the (taittiriya)

Upanisad is the Supreme Lord, not jiva

7 20-21 The golden person seen within the sun and within
the eye, mentioned in the Chandogya Upanisad(1.6)
is not a jiva of high eminence, but the Supreme
Lord

8 22 The ether mentioned in Ch.1.6 is not the elemental

ether but the Supreme Lord

9 23 The prana mentioned in Ch.1.11.5 denotes the

Supreme Lord

10 24-27 The light spoken of in Ch.3.13.7 is not physical

light, but the Supreme Lord

11 28-31 The prana mentioned in Kaus. 3.2. is theSupreme

Lord

PADA 2

1 1-8 `manomaya' and `prana sarira' mentioned in

Ch3.14.1,2 is not jiva, but the Supreme Lord

2 9-10 The Being to whom Brahmanas and Ksatriyas are food,

referred to in Katha 1.2.24 is the Supreme Lord

3 11-12 The two entered into the cave - Katha 1.3.1 - are
the Supreme Lord and jiva
 4 13-17 The person within the eye - Ch. 4.15.1 is the
Supreme Lord

5 18-20 `antaryamin'mentioned in Br.3.7.3 is the Supreme

Lord(not pradhana nor jiva)

6 21-23 Being described as possessed of invisibility in

Mund. 1.1.56 is the Supreme Lord(not pradhana or
jiva)

7 24-32 `atma vaisvanarah'inCh. 5.11.6 is the Supreme Lord

PADA 3

1 1-7 Being within whom heaven and earth are woven, as in

Mund 2.2.5 is the Supreme Lord, because of the term
`atman'(not pradhana or jiva)

2 8-9 `bhuman'(the great) in Ch.7.23.24 is the Supreme

Lord(not prana)

3 10-12 `aksara'(imperishable) in Br.3.88 is the Supreme

Lord

4 13 `para purusa'to be meditated upon by `om'in Prasna.

5.5 is the Supreme Lord(because it is described as
objectof realisation)

5 14-23 `dahara akasah' within the lotus of the heart in

Ch.8.1.1. is not elemental ether or jiva but the
Suprme Lord (-grammatical arguments!-)

(22 & 23 as 6)
by sankara

7 24-25 The thumb size Being in Katha 2.4.13 is not jiva,

but the Supreme Lord

8 26-33 Gods qualified for brahmavidya?(animals already

denied in 7)

9 34-38 Sudras denied qualification

10 39 The prana before whom everything trembles as in

Katha 2.6.2 is the Supreme Lord

11 40 Jyoti mentioned in Ch 8.12.3 is the Supreme Lord

12 41 The ether that reveals names and forms as in

Ch.8.14.1 is neither the elemental ether, nor the
jiva, but the Supreme Lord

13 42-43 Vijnana maya in Br.4.3-7 is not jiva but the

Supreme Lord
PADA 4

1 1-7 avyakta in Katha 1.3.10,11 does not denote

pradhana, but the subtle body (and gross body?)

2 8-10 tri rupa aja in Svet. 4.5 cannot be pradhana or

prakrti but the transcendental energy of the
Supreme Lord who is the cause of all causes

3 11-13 panca panca janah in Br.4.4.17 are not the twenty

five principles but the five pranas

4 14-15 The Supreme intelligent Lord is the cause of the

world

5 16-18 `the maker of those persons, of whom all this is

the work'in Kaus. 4.19 is neither prana nor the
jiva but the Supreme Lord.

6 19-22 The self to be seen, to be heard in Br 2.4.5. is

not the individual soul,but the Supreme Lord

7 23-27 The Supreme Lord is not only the nimitta karana

(efficient cause) but upadana (material cause) as
well

8 28 All the passages in Vedanta are referring to the

Supreme Lord only

ADHYAYA 2

PADA 1

1 1-2 Sankhya rejected because it is against sruti

2 3 Yoga rejected

3 4-11 Objection that non intelligent world cannot be

caused by intelligent Supreme Lord(Brahman) is
answered. By the effect produced the cause Lord is
not contaminated.

4 12 Atoms theory refuted like above

5 13 The enjoyer Lord and the enjoyed jiva are

qualitatively one

6 14-20 Vaisesika doctrine of effect is something new

created from the cause is refuted. The effect is
only transformation of the energies of the Lord

7 21-23 Brhad 2.4.5 Ch.8.7.1, Br.4.3.35 - Jiva is

simultaneously one and different from the Lord

8 24-25 The Lord creates the world by His mere will

9 26-29 The Lord creates the world without entirely passing

over it, and at the same time remaining one and
 undivided.

10 30-31 The Lord, unassisted, can create the wworld through

His variegated transcendental potencies.

11 32-33 He has no self interest in creating the world, -

lila.

12 34-36 The Lord is not to be blamed for the happiness and

distress of the jivas - He sanctions results
according to the merits - samsara is beginningless

13 37 The Lord is omniscient and omnipotent and capable

of creating the world.

PADA 2

1 1-10 Refutation of Sankhya; non intelligent pradhana

cannot possibly create or proceed with any activity
without the guidance of an intelligent being.

2 11-17 Refutation of Vaisesika; atoms as the cause of

creation defeated.

3 18-32 Refutation of Bauddhas

bahyarthavadins ( both the material objects

sarvastitva vadin( and their cognitions are
-realists ( real

vijnanana vadin ( ideas only are real.

yogacaras ( external objects apart from
(idealists) ( their cognitions have no
( independent existence

Sunyavadis - everything is void

(nihilists)

4 33-36 Refutation of Jaina

5 37-41 Refutation of Pasupata ( refuting that Isvara is

only the efficient cause)

6 42-45 Refutation of objection to Pancaratra?

(or refutation of sakta?

PADA 3

1 1-7 Ether is not co eternal with Lord but the first

effect

2 8 Air from ether

3 9 The Lord has no cause

 4-6 10-12 Fire from air, water from fire, earth from water

7 13 The Lord is the cause of these elements but He is

not affected by these elements

8 14 The reabsorbtion of the elements is inverse to this

order

9 15 This is not disturbed by the organs and senses

because they are created and destroyed with the
elements which they consist.

10 16 The birth and death belong to the body and not the
jiva

17 Jiva is never created

18 Knowledge is a constitutional character of jiva

19-32 Jiva is infinitesimal

has knowledge as his attribute

33-40 Kartrtva is a natural attribute of jiva

41-42 This kartrtva of thejiva depends upon the Lord

43-53 The relationship between jiva and the Lord

PADA 4

1 1-4 Pranas are created from the Lord

2 5-6 They are eleven in number(jnana,karma indriyas and

intelligence)

3 7 They are anu(subtle)

4 8 Attributes of pranas transferred (atidesa) to Chief

vital air
5 9-12 Nature and character of the chief vital air

6 13 It is subtle(anu)

7 14-16 It is controlled by the Supreme Lord

8 17-19 pranas are not modifications of the chief vital air

they are independent principles

9 20-22 Activity of creation belongs to the Supersoul not

jiva

ADHYAYA 3

PADA 1
 1 1-7 Individual jiva in obtaining a different body
continues with the same subtle body

2 8-11 The souls who have enjoyed results of pious

activites in the moon descend to earth
- with an amsa of their previous pious karmas for
which results cnnot be enjoyed in the moon, but
must be enjoyed in this planet only - which
determines the design of the new body

3 12-21 Those who have knowledge (vidya) and who perform

sacrifices ascend to moon. For the rest there is
the third place, Yama's abode.

4 22 The subtle bodies descending from moon, through the

ether, air etc, do not become identical with them,
but only resemble them.

5 23 The entire descent of the soul occupies a very

short time only

6 24-27 When the souls finally enter into plants and so on

they do not participate in the life of the plants
but merely in external contact with them.

PADA 2

1 1-6 The creation of the dreaming state is also willed

by the Supreme Lord - they are real to the extent
that they are indications of future ( or
recollections of past)

2 7-8 In dreamless sleep the jiva abides with Supersoul

within the heart

3 9 The soul awakening from the sleep is the same as

before, otherwise he wont be remembering past
experiences and injunctions of sacrifices.

4 10 Swoon is midway between sleep and death

5 11-21 Supreme Lord is nirvisesa because He is prakrta

rupa hina. The attributes of jiva and matter do not
apply to the Lord.He is not materially affected,
being transcendental

6 22-26 Supreme Lord posseses infinite number of

transcendental attributes beyond limitations

7 27-30 Matter is transformation of the Lord's energy -

so it is one and in the same time different from
Him.

PADA 3

1 1-4 The cognitions of the Lord, taught by all the

 Vedantic texts, are identical on account of the
non-difference of injunctions (upasita -vidyat etc)

2 5 Since the goal is the Supreme Lord where ever there

are contradictions and different kinds of processes
mentioned in the scriptures upasamhara (tallying)
is necessary - actually the process is one and the
same

Sandilya vidya in three passages is one and the

same(though various details differ)

Vaisvanara vidya(Ch5.12.2, satapatha 10-6-1to11) is

identical - the process , the goal are same.

Katha 1.2.15 - that word which all the vedas record

Aitareya 3.2.3.12 - Him only the bahvrcas consdier

in the great hymn, the Adhvaryus in the sacrificial
fire, the Chandogas in the mahavrata ceremony.

3 6-8 The subject of chandogya vidya(1.1.3) is only the

sacred om while the Brhad 1.3 represents the whole
udgitha as goal

4 9-10 Are all qualities to be included in meditation on

the Lord ?

5 11-13 Only the essential and unalterable attributes such

as ananda and jnana are to be taken into account
everywhere

14-26 -----similar subject------

27-31 Regarding the soul's freeing himself on death and

on liberation

32-54 ?

58-66 Regarding the synthesis of different processes

considering the goal.

PADA 4

1-50 The knowledge of Brahman is not subordinate to

action, but independent

The asrama karmani are obligatory for him who does

not strive for mukti

balya, panditya and mouna are three conditions

enjoined for the sannyasin

51-52 Liberation is either immediately after death or

gradual according to the sadhana
ADHYAYA 4

PADA 1

1 1-2 Meditation on the Lord as enjoined int he

scriptures is to be repeated againa nd again until
the realisation of the final goal takes place

2 3 The goal of meditation is the Lord who is the soul

of all.

3 4 Regarding pratikopasana?

4 5 Supreme Lord is the only object of meditation

5 6 In angopasanas the Lord who is ultimately the

controller of everything should be the goal

6 7-10 Regarding time and place and period of meditation

7 11 It should be done favourably beyond conditions

8 12 Till death the process should be continued

9 13 On liberation no more control by karma

10 14 -same(pious karma)-

11 15 devotional activites prevail

12 16-17 They promote the origination of knowledge

13 18 similar

14 19 The realised vidvat may have to pass thropugh

several embodied existences before the arabdhakarya
karmas will have their effects completely exhausted

PADA 2

1-4 1-7 The path of liberation after death

5 8-11 Till total liberation the subtle body continues

6 12-14 similar

7-8 15-16 On liberation the elements merge with elements

9 17 The jiva conditioned passes from the heart out of

the body

The jiva liberated passes through the head, through

susumna the 101st vein

10 18-19 The liberated soul even if departs at night passes

through a ray of light through the sun
 11 20-21 Even if departing in daksinayana the liberated soul
attains the supreme abode

PADA 3

1-3 1-3 Reconciliation of different accounts given in the

upanisads ( Ch 5.10.1, Kaus 1.3, Br 6.2.15 etc) as
to the stations of this patha nd establish the
path ( Deva yana as opposed to pitr yana) . The
stages are Agni, the day, the bright half of the
month and uttarayana, the year, Vayu, Aditya,
candramas, lightning, Varuna, Indra, Prajapati, and
the Brahman

4 4-6 These placces mean the controlling deities

5 7-16 Considering the different opinions of the

philosophers regarding who is led to what goal

PADA 4

1 1-3 The soul on liberation attains to its original

nature and does not acquire new attributes.

2 4 The liberated soul realises itself as qualitatively

one with the Lord

3 5-7 Nature of the released soul - has transcendental

attributes which are constitutional

4 8-9 All his desires are satisfied by exercise of his

free will properly

5 10-14 The released soul attains a spiritual body (

attains body of it's own will)

6 15-16 The liberated soul on attaining constitutional

position can exist in many transcendental bodies

7 17-22 The liberated soul participates in all the

opulances of the Lord, except the power of creating
and sustaining the world .

He goes back Home Back to Godhead and never returns

Ж23ЖJai Srila Prabhupada!

NYAYA
Carvaka and lokayata believe in what is seen.

Theism in nyaya is only appendage.

Pramanya buddhir vedesu © no faith in vedas as highest

authority © unorthodox

Solely concerned with theory, logic, art of reasoning.

16 catogories of padarthas:

pramana .. proof
prameya .. object of knolwedge
samsaya .. doubt
prayojana .. purpose
drstanta .. instance
siddhanta .. conclusion
avayava .. limb
tarka .. reasoning
nirnaya .. determination
vada .. reasoning(by reducing to absurdity)
jalpa .. wrangling
vitanda .. caviling
hetvabhasa .. fallacy
chala .. perversion
jati .. futility
nigrahasthan.. unfit to be argued(point of destruction)

Soul and matter are distinct entities© both real © meeting of

one with the other is the cause of miseries.

SOUL:
receptacle of knowledge
distinct from body and senses
different for each individual
omnipresent
eternal
perceived by mind
demonstrated by peculiar attributes like knowledge, desire,
aversion, pain and pleasure, effort, etc.
cannot experience pain or pleasure unless through body
like earth, etc., it is also a dravya.

Besides this soul there is Paramatman

©one, seat of eternal knowledge known from valid proof

as maintainer of everything.Ьj242424242424ЬЊWorld is of four kinds based
on earth, water, fire & air

All gross products can be reduced into atoms © incapable

of further analysis.

By will of Paramatman a movement is produced and atoms are

brought together and creation takes place

Freedom from Samsara is the goal of life.

Means is the right knowledge of seven catagories according

to Gautama.
process of bondage: false notions © mistaking body for soul
results in sankalpa©vikalpa (nothing is
good anyway)
impelled by this either wrong or right
things are done
this leads to good or bad birth
pain is there as long as the body lasts

process of liberation:
right knowledge of catagories
all false notions disappear
no more activity
no more birth
no more pain
all bliss

Philosophy termed as arambha or asatkriya

Dualistic and materialistic conception.

admit eternal existence of matter apart from the intelligent

principle as independent of it.

Main stand on tarka © resort to srutis only when it is con©

venient.

*********************************

The techniques used in the Upanisads on atma vidya when more

influenced by the theory of reasoning was known as Anviksiki.

The philosophical side of it was known as darsana and logical

side was known as Anviksiki.

(550 B C is considered as the time when Gautama composed his

sutras on logic)

In Manu samhita and Mahabharat it is known as hetu sastra or hetu

vidya.Ьj2525252525ЬЊ
It was also called as tarka vidya or vada vidya in as much as it
dealt with rules for carrying on disputations in learned
assemblies called parisad(Manu samhita 6.50,8.269,12.106,111
Maha bharat Santi parva 180©47,246©18,Skanda Purana©kalika khanda
17 ch.,Ramayana 1.13.23,7.53.15)

Later this was also knwon as nyaya sastra.

The Carvaka group quotes Br 4.5.13 ©Soul is produced through the

combination of four elements, viz., earth, water, fireand air,
just as an intoxicating power is generated by the comixture of
rice, molasses, etc. The dissolution into those elements is our
death, after which consciousness disappears

Jabala elucidates such a doctrine in Ramayana Ayodhya khanda,

sarga 108, verse 17 © our parents are our progenitors and there
is no future life and that we should not believe in anything
which cannot be proved through perception.

This doctrine which is referred to in Caraka samhita, Sutra

sthana, 11th Ch. attracted a very large number (foolish!)
followers and was known as LOKAYATA or that which prevails in the
world

The earliest (confuser) in this line is imposter Kapila who is

dated by the scholars 650 BC to 570 BC

There is nothing much which has come straight from this Kapila
except that the later philosophers have quoted his theory as
follows:

"He treated the soul under the name purusa and the primordial
matter under the name prakrti both of which were according to him
eternal(Svet 4©5). The soul which experiences pleasure and pain
owing to its connection with matter, attains release when it
realizes itself to be totally unconnected with the same."

The Caraka Samhita of Ayurveda there is a dissertation on the

senses, sense perceptions , five elements in connection with
sense perceptions, the mind etc. The Anviksiki logicians claim
this book in thier line.

Sulabha, the lady ascetic Mahabharat Santi parva Ch 320 verses

78©94 © asked Janaka wherein lies the secret of the release of
soul.Janaka asked her in a taunting tone what business a lady
could have had with the doctrine of release seeing that her
strength lay solely in her radiant youth and beauty. On her reply
she made the following observations on the canons of a sound
speech:

A speech should be subtle, discriminative and orderly. It should

lead to a decision and indicate a purpose. A good speech is Ьj2626262626ЬЊ
М
¤ММ¤µМ1.fraught with sense 2.unequivocal 3.fair 4.not
pleonastic 5.smooth 6.determinative 7.not bombastic
8.agreeable 9.truthful 10.not harmful 11.refined 12.
not too laconic 13. not abstruse 14. not unsystematic
15. not far©fetched 16. not superflous 17. not
inopportune 18. not devoid of an objectЮµJЮ

ASTAVAKRA © Mahabharata Vana parva Chapters132©134

His great discussion with Vandin and then with King Janaka
The names of things stood for numbers, nay constituted the
dictionary of numbers called Ankhabhidhana(mostly used for
training young ones)

Nyaya sutra critizises the doctrine involved in this diologue

4©1©41 under the title Sankhyaikanta vada the doctrine of the
fixitz of things signified by numbers.

GAUTAMA is mentioned in Puranas andMahabharat and Ramayana.

(Caitra navami festival in 28 miles north east of Darbhanga known
as Gautama sthana. there is a gautama kunda ©water tastes like
milk and feeds a rivulet called Ksiroi )
QUOTES
©©©©©©

Madhya 6,109 (citing SB6.4.31 & 11.2.4)

In many cases philosophical speulators have

covered the real truth and have boldly set forth
false theoriesIn ancient times philosophers like
Kapila, Gautama, Jaimini, Kanada and similar
brahmanas propounded useless philosophical
theories and in modern days so called scientist
are setting forth many false theories about theЬj272727272727ЬЊ
creation backed up by seemingly logical arguments.
This is all due to the influence of the Supreme
Lord's illussory energy. The illussory energy
sometimes appears to be correct because it is
emanating from the Supreme correct. To avoid
the very bewildering illussory influence, onemust
accept the worlds of the Supreme Personality of
Godhead as they are.

Madhya 25,51 nyaya kahe © paramanu haite visva haya

© the followers of Nyaya the philosophy of logic
maintain that the atom is the cause of the
cosmic manifestation..

Madhya25,56 tate chaya darsana haite tattva nahi jani

mahajana yei kahe sei satya mani
© By studying the six philosophical theories one
cannot reach the Absolute Truth. It is therefore
our duty to follow the path of the mahajanas the
authorities. Whatever they say should be accepted
the supreme truth.

Purport:
..followers of Gautama and Kanada have accepted a
combination of atoms asthe original cause of the
creation

..Nirguna brahman means impersonal and saguna

brahman means accepting materialcontamination

.. more or less this kind of philosophical

speculation is called Mayavada philosophy

.. do not accept Lord Visnu as the Supreme

Personality of Godhead, but they are very busy
 refuting the philisophy of other schools.

Antya 8.80 purva parayor madhye para vidhir balavan

© between the former and the later rule, the later

is more important.
.. verse from nyaya literature.

SB 1.1.7 Purport:
..Theism is explained completely in the
vedantasutra whereas in other systems
of phylosophyical speculations, practically no
mention is given to the ultimate cause of all
causes..

SB 1.17.18 vakhya bheda vimohitah © we are bewildered byЬj282828282828ЬЊ

the different opinions of theoritical philosophers

Purport:
.. speculative philosophers do not recognise the
sanction of the Lord; they try to find out the
cause of sufferings in their own way.. ..such
speculators are themselves bewildered and thus
they cannot know that the ultimate cause of all
causes is the Supreme Lord the Personality of
Godhead.

SB 3.11.1 maitreya uvaca

caramah sad©visesanam
aneko 'samyutah sada
paramanuh sa vijneyo
nrnam aikya©bhramo yatah

translation: The material manifestation's ultimate

particle, which is indivisible and not formed into
a body, is called atom. It exists always as an
invisible identity, even after the dissolution of
all forms. The material body is but a combination
of such atoms, but it is misundersood by the common
man.

Purport: The atokic description of the Srimad

Bhagavatam is almost the same as the modern science
of atomism and this is further described in the
paramanu vada of Kanada.

SB 2.8.25 atra pramanam hi bhavan

paramesthi yathatma©bhu
apare canutisthanti
purvesam purva©jaih krtam

Translation: O great sage, you are as good as

Brahma, the original living being.Others follow
custom only, as followed by previous philosophical
speculators.
 Purport: .. contemporary to Vyasadeva or even prior
to him there were many other great sages, such as
Gautama, Kanada, Jaimini, Kapila and Astavakra and
all of them presented a philosophical path by
themselves. Patanjali is also one of them, and all
these six great rsis have their own way of thining,
exactly like the modern philosophers and mental

speculators.... the six sages speak the facts

according to their own thinking, but Sukadeva
goswami presents the knowledge which comes down
directly from Brahmaji...educated by AlmightyЬj292929292929ЬЊ
Personality of Godhead.

... such knowledge is never perfect because it

is produced by an imperfect mind.Such great
sages also have their disciplic succession but
they are not authorised because such knowledge does
not come directly from the independent Suprme
Personality of Godhead, Narayana.

... Therefore No one's knowledge can be perfect

because everyone's knowledge is dependent on the
flickering mind. Mind is material and thus
knowledge presented by the mental speculators is
never transcendental and can never become perfect.

...Mundane philosophers being imperfect in

themselves, disagree with other philosophers
because a mundane philosopher is not a philosopher
unless he presents his own theory.

ЮJЮSB 3.21.32ММsahaham svamsa kalaya tvad©viryena mahamune

tava ksetre devahutyam pranasye tattva©samhitam
O great sage, I shall manifest My own plenary
portion through your wife, Devahuti along with
your nine daughters, and I shall instruct her int
the system of philosophy that deals with the
ultimate principles or categories.ЮJЮМ¤ММ¤µММµМPURPORT: Herein the word
svamsa©kalaya indicates
that the Lord would appear as the son of Devahuti
and Kardama Muni as Kapiladeva, the first
propounder ofSankhya philosphy which is mentioned
here as tattva©samhita. The Lord foretold to
Kardama Muni that He would appear in His
incarntion Kapiladeva and propogate the philosophyЬn2929292929Ь
of Sankhya. Sankhya philosophy is very well known
int he world as propagated by another Kapiladeva,
but Sankhya philosophy is different from the
Sankhya propounded by the Lord Himself. There are
two kinds of Sankhya philosophy:one is godless
Sankhya philosophy, and the other is godly Sankhya
philosophy. The Sankhya propagated by Kapiladeva,
the son of Devahuti is godly philosophy. ЮJЮМ¤ММ¤µММµМ
ќSRI TATTVA SUTRAMГ29*"Г*****************ѓГ29*ГBy Srila Bhaktivinoda
ThakuraѓњќTATTVA PRAKARANAM_________________њќ1. ekah paro nanyahњМ¤МSri Krsna
is one without a second: He is the Supreme
Personality of Godhead.ќЮ¤JЮ2. agunopi sarvasaktirameyatvatМ¤МњAlthough
transcendental to material qualities, Sri Krsna,
the Supreme Personality of Godhead, posseses expansive,
immense potencies inconceivable to mundane perception.Ю¤JЮ3.ќ viruddha©samanyam
tasminnacitramњМ¤МInnummerable contradictory qualities simultaneously existing
in Sri Krsna is nothing uncommon or wonderful.Ю¤JЮ ќ4. sa saccidanando
jnanagamyo bhakti visayatvatњМ¤МThe Supreme Personality of Godhead Sri Krsna,
whose form is
eternal, fully conscious and blissful, is not perceivable by
mundane faculties but can be realized only by transcendental
unalloyed devotional service. Ю¤JЮќ5. sa ca satyo nityo 'nadirananto
desa©kalaparicchedatњМ¤МThe Supreme Personality of Godhead Sri Krsna is the
Supreme
Absolute Truth, beyond the influence of time and space.Ю¤JЮќ6. paropi
cijjadabhyam vilasi visva©siddhehњМ¤МAlthough transcendental to matter and
spirit, Sri Krsna
expands through His diverse energies as the cosmic
manifestation, consisting of both matter and spirit, for His
pastimes.Ю¤JЮќ7. tacchaktitastatvadhikyamiticcenna tadabhedatњМ¤МSri Krsna's
transcendental potency is not a separate
principle, it is identical with Him.Ю¤JЮЬn3030303030ЬЊќ8. kartapyavikarah
svatantryatњМ¤МSri Krsna being supremely independent, is never affected by
His creation, although He is the cause of all causes.Ю¤JЮќ9. sadaikarupah
purnatvatњМ¤МSri Krsna is the complete Absolute Truth. (The cosmic
manifestation or annihilation does not change His fullness.)Ю¤JЮќ10, karunyam
tat kriya heturnanyadaptakamatvatњМ¤МDevoid of any material need and desire, Sri
Krsna performs
His transcendental activities only due to His causeless
mercy.Ю¤JЮќCIT PADARTHA PRAKARANAM_______________________њќ11. cetanah
paranugatastadvidhivasyatvatњМ¤МThe individual living entities are eternally
subordinate to
the Supreme Lord Sri Krsna and are subject to His rules.Ю¤JЮќ12.
tecanadhyanantah parasaktivisesatvatњМ¤МThese individual souls are eternal
(beginningless and
endless being), part and parcels of (the jiva©sakti) of Sri
Krsna.Ю¤JЮќ13. cidananda svarupa api parato bhinna
nityasatyatvabhavatњМ¤МAlthough constitutionally conscious and blissful, the
living
entities are certainly different from the supreme living
entity Sri Krsna, who is the eternal Absolute Truth and
Supreme Personality of Godhead.Ю¤JЮќ14. tesam paratvam kecidaparebhedamitare
tubhayamњМ¤МThe seers of the truth have established three views
regarding the living entity and the Supreme Lord, namely (a)
oneness, (b) difference, and (c) simultaneous oneness and
difference.Ю¤JЮќ15. sarvesam samanjasyam satvika vijnanasya bhramatvabhavat
pramana satbhavac caњМ¤МThere cannot be a mistake in the scientific evidence of
transcendental revelation. So, all these (three) views are
in complete agreement.Ю¤JЮЬn3030303030ЬЊќ16. vicararagau cetana dharmau svarupa
pravrtti bhavatњМ¤МThe constitutional nature and character of the living entity
is (transcendental) knowledge and love. Ю¤JЮќ17. pare 'nurakti svabhaviki
sreyaskarica itaresaupadhiki duhkhapradhac caњМ¤МLove of Godhead is the
natural and auspicious function of
the living entity. When that love is directed toward objects
of material existence it becomes the source of all miseries.Ю¤JЮќ18. upadhikrta
hi klesahњМ¤МMiseries arise from attachments to material existence.Ю¤JЮќ19.
anartha©nivrttir muktih svapada©prapakatvatњМ¤МCessation of unwanted miseries
brings one to the platform of
liberation where the constitutional position (as servant of
Krsna) is realized.Ю¤JЮќ20. jivanam itaranurakti heturisvara karunyam tata eva
tesam svatantrya siddhehњМ¤МThe material attachments of the living entities
result from
their minute independence, awarded to them by the mercy of
Sri Krsna, the Supreme Personality of Godhead.Ю¤JЮќACIT PADARTHA
PRAKARANAM________________________њќ21. maya©saktiracidgunavati paravarakarya
rupac caњМ¤МThe external energy of the Supreme Personality of Godhead
Sri Krsna is endowed with material qualities whose
transformation results in the evolution of many details of
this unlimited cosmic manifestation.Ю¤JЮќ22. jadatvat krtisunya cetana prerita
bhavati sajnjavavatњМ¤МMatter being unconscious, cannot act by itself. When
activated by consciousness (spirit) it begins to work.Ю¤JЮЬn313131313131ЬЊќ23.
sa parananuraktanam karavadhehati bandhanarupaњМ¤МThose living entities who are
averse to Sri Krsna, the
Supreme Personality of Godhead, are imprisoned in variegated
bodies by the external energy, maya.Ю¤JЮќ24. anadirananta ca paramesvara
saktitatvatњМ¤МThe external energy is without beginning or end because it
is the divine energy of the Supreme Lord Sri Krsna.Ю¤JЮќ25. kalenarthantaram
baddhanam prakrti sambandha©rupatvatњМ¤МTime is a form of relation between the
conditioned souls and
the external energy.Ю¤JЮќ26. saivadhisthanarupini desa samjnitaњМ¤МThe external
energy constitutes the accomodation, which is
known as space. Ю¤JЮќ27. jade baddhasyananda bhramo vaikuntha
bhramascasangatњМ¤МConditioned by matter, the living entity mistakes sense
gratification as bliss and material existence as the
transcendental abode due to association with matter.Ю¤JЮќ28. vivekena tato
vimuktihњМ¤МTo become free from these delusions one should discriminate
by transcendental knowledge of the Absolute Truth.Ю¤JЮќ29. na ca
prakrtavadindriyagrahyatvam vaikunthasyadhaksajatvatњМ¤МThe spiritual world is
transcendental ©© beyond mundane
sensual perception.Ю¤JЮќ30. indriyani tadvisayastajjata bhavas ca manasasaha
prakrtascid©upadhitvajjanyatvac caњМ¤МThe mundane senses, sense objects, the
feelings derived from
their contact, and the mind ©© all these are 'material' in
existence, due to the conditioned state of the living
entities.Ю¤JЮќЬn313131313131ЬЊSAMBANDHA PRAKARANAM____________________њќ31.
bhaktih purnanuraktih pareњМ¤МBhakti is unalloyed full attachment to Krsna, the
transcendental Lord.Ю¤JЮќ32. tasyah svarupam phalamupayascetiњМ¤МAccording to
the situation of the living entities (i.e.
conditioned or liberated) devotional service is also
understood to be in two stages (phala: end, fruition /
upaya: means, regulative).Ю¤JЮќ33. phalabhakte nanyadangamekatvat
svatasiddhatvac caњМ¤МSpontaneous love of God is independent, unalloyed and
constitutionally the nature of the living entity and
therefore does not have any other limbs.Ю¤JЮќ34. upayabhakteh paranusilanam
pratyaharascangahњМ¤МCultivation of favorable devotion and retraction from sense
gratificatory activities are the two limbs of regulated
devotion.Ю¤JЮќ35. sravana kirtanadini paranusilanopayogitvat tat
pratyanganiњМ¤МThe nine processes of devotional service, beginning with
hearing and chanting, are the means by which one can
develop such favorable devotional love for Krsna.Ю¤JЮќ36. deharatham manah
sarathi mindriya haya mastikyajnanena
yuktavairanyena ca visayamargarcanai nivartayedesa eva
pratyaharahњМ¤МThe body is the chariot. The mind is the charioteer, the
senses are the horses. Driving this chariot back home
(toward Krsna consciousness) from the path of sense
gratification by the help of transcendental knowledge and
proper engagement of everything in devotional service is
known as pratyahara (retraction).Ю¤JЮЬn313131313131ЬЊќ37. jnananmuktih
jnanadbandhas caњМ¤МTranscendental knowledge is the cause of liberation and
mundane materialistic knowledge is the cause of bondage.Ю¤JЮќ38. vairagyanmuktih
vairagyat bandhas caњМ¤МEngagement of everything in Krsna's service is the cause
of
liberation and pseudo©renunciation is the cause of bondage.Ю¤JЮќ39.
pratyaharasampatteh parabhaktyasiddhavapi nadhah patanamњМ¤МIf one is not fully
free from sense gratification, the
cultivation of devotional practices will not award
transcendental love for Krsna, although there will be no
downfall.Ю¤JЮќ40. pratyaharasamrddhya sadhanam bhavastayaiva bhavat premaњМ¤МTo
the extent of freedom from sense gratification, one can
perform pure regulated devotional service, which turns into
'bhava' bhakti which will ultimately bloom into love for
Krsna.Ю¤JЮќSIDDHANTA PRAKARANAM____________________њќ41. jnanasuryasyehi
rasmayah sastraniњМ¤МRevealed scriptures are the rays of transcendental
knowledge.Ю¤JЮќ42. sastramaksamesu valiyo vivekinam naitattanmula
praptehњМ¤МRules and regulations are for regulating the ignorant
conditioned souls; those who have attained their
constitutional awareness are not limited by such conditions.Ю¤JЮќ43. bhakteyna
sastram tadvidherjnanavirodhitvatњМ¤МUnnalloyed devotees of Sri Krsna are not to
be limited by
the conditions of scriptural rules because their activities
are based on spontaneous attachment which is transcendental
to rules and regulations.Ю¤JЮЬn323232323232ЬЊќ44. bhaktau na varnasramavidhih sa
tasyajnanaparatvatњМ¤МSelf©realized devotees of Krsna, due to attainment of
knowledge of their constitutional position, are beyond the
codes of varnasrama.Ю¤JЮќ45. ajnahitartham grahyam karma na virodhiњМ¤МA
selfless performance of activities for the welfare of
ignorant people doesn't create impediment in devotion.Ю¤JЮќ46.
yathadhikaramavasthitirnoparyadhastvatњМ¤МOne should perform devotional service
according to one's
acquired nature and qualifications.Ю¤JЮќ47. kamyetarabhaktirnasasta
cittaviksepatvadanitya phalatvac caњМ¤МThe original affinity of the living
entities for Sri Krsna,
when degraded and misdirected toward others results in
bewilderment of consciousness and material attainments.Ю¤JЮќ48.
pratyaksanumanabhyam bhagavata siddhanta eva gariyan vijnanamayatvatњ
sarva siddhantasrayatvac caМ¤МAmong realized knowledge and inference pertaining
to the
conclusion of it, Srimad©Bhagavatam is the highest because
it is transcendentally scientific and is the shelter of all
conclusions.Ю¤JЮќ49. caitanyasya sarvacaryasyavirbhave na gurvantaramњМ¤МLord
Sri Caitanya, who has manifested as a universal acarya,
makes other preceptors non©existent. Ю¤JЮМ¤М(In the absoluteness of the
teachings of Lord Caitanya,
other acaryas are absolved!)Ю¤JЮќ50. pare purnanurakti ritaresu tulya jade yukta
vairagyancetiњ ќ saragrahi matamњМ¤МUnalloyed love toward Sri Krsna,
compassionate affection
toward others and dovetailing everything in the material
existence in the service of Krsna, constitute the cream of
religious principles as far as the essence©seeking
transcendentalists are concerned.Ю¤JЮЬn323232323232ЬЊ
ќГ32*"ГSRI TATTVA SUTRAMѓ
Г32*"Г*****************ѓ

Г32*ГBy Srila Bhaktivinoda Thakuraѓ

њ

ќTATTVA PRAKARANAM
_________________
њ
ќ1. ekah paro nanyah
њ
М
¤МќЮ¤JЮ
2. agunopi sarvasaktirameyatvat

М
¤МњЮ¤JЮ
3.ќ viruddha©samanyam tasminnacitram
њ
М
¤МЮ¤JЮ
ќ4. sa saccidanando jnanagamyo bhakti visayatvatњ

М
¤МЮ¤JЮ
ќ5. sa ca satyo nityo 'nadirananto desa©kalaparicchedatњ

М
¤МЮ¤JЮ
ќ6. paropi cijjadabhyam vilasi visva©siddhehњ

М
¤МЮ¤JЮ
ќ7. tacchaktitastatvadhikyamiticcenna tadabhedatњ

М
¤МЮ¤JЮ
ќ8. kartapyavikarah svatantryatњ

М
¤МЮ¤JЮ
ќ9. sadaikarupah purnatvatњ

ќ10. karunyam tat kriya heturnanyadaptakamatvatњ

Ьn333333333333ЬЊќCIT PADARTHA PRAKARANAM

_______________________
њ
ќ11. cetanah paranugatastadvidhivasyatvatњ

ќ12. tecanadhyanantah parasaktivisesatvatњ

М
¤МЮ¤JЮ

ќ13. cidananda svarupa api parato bhinna nityasatyatvabhavatњ

ќ14. tesam paratvam kecidaparebhedamitare tubhayamњ

М
¤МЮ¤JЮ
ќ15. sarvesam samanjasyam satvika vijnanasya bhramatvabhavat

pramana satbhavac caњ

М
¤МЮ¤JЮ
ќ16. vicararagau cetana dharmau svarupa pravrtti bhavatњ
М
¤МЮ¤JЮ

ќ17. pare 'nurakti svabhaviki sreyaskarica itaresaupadhiki

duhkhapradhac caњ

М
¤МЮ¤JЮ
ќ18. upadhikrta hi klesah
њ
М
¤МЮ¤JЮ
ќ19. anartha©nivrttir muktih svapada©prapakatvatњ

М
¤МЮ¤JЮ
ќ20. jivanam itaranurakti heturisvara karunyam tata eva tesam

svatantrya siddhehњ

М
¤МЮ¤JЮ
ќACIT PADARTHA PRAKARANAM
________________________
њ
ќ21. maya©saktiracidgunavati paravarakarya rupac caњ

М
¤МЮ¤JЮ
ќ22. jadatvat krtisunya cetana prerita bhavati sajnjavavatњ

М
¤МЮ¤JЮ
ќ23. sa parananuraktanam karavadhehati bandhanarupaњ

ќ24. anadirananta ca paramesvara saktitatvatњ

М
¤МЮ¤JЮ
ќ25. kalenarthantaram baddhanam prakrti sambandha©rupatvatњ
М
¤МЮ¤JЮЬn343434343434ЬЊќ26. saivadhisthanarupini desa samjnitaњ

М
¤МЮ¤JЮ
ќ27. jade baddhasyananda bhramo vaikuntha bhramascasangat
њМ
¤МЮ¤JЮ
ќ28. vivekena tato vimuktihњ

М
¤МЮ¤JЮ
ќ29. na ca prakrtavadindriyagrahyatvam vaikunthasyadhaksajatvatњ

М
¤МЮ¤JЮ
ќ30. indriyani tadvisayastajjata bhavas ca manasasaha

prakrtascid©upadhitvajjanyatvac caњ

ќ
SAMBANDHA PRAKARANAM
____________________
њ
ќ31. bhaktih purnanuraktih pareњ

М
¤МЮ¤JЮ
ќ32. tasyah svarupam phalamupayascetiњ

М
¤МЮ¤JЮ
ќ33. phalabhakte nanyadangamekatvat svatasiddhatvac caњ

М
¤МЮ¤JЮ
ќ34. upayabhakteh paranusilanam pratyaharascangahњ

ќ35. sravana kirtanadini paranusilanopayogitvat tat pratyanganiњ

ќ36. deharatham manah sarathi mindriya haya mastikyajnanena

yuktavairanyena ca visayamargarcanai nivartayedesa eva

pratyaharah
њ
М
¤МЮ¤JЮ
ќ37. jnananmuktih jnanadbandhas caњ

М
¤МЮ¤JЮ
ќ38. vairagyanmuktih vairagyat bandhas caњ

М
¤МЮ¤JЮ
ќ39. pratyaharasampatteh parabhaktyasiddhavapi nadhah patanamњ

М
¤МЮ¤JЮ
ќ40. pratyaharasamrddhya sadhanam bhavastayaiva bhavat prema
њМ
¤МЮ¤JЮ
Ьn363636363636ЬЊќSIDDHANTA PRAKARANAM
____________________њ

ќ41. jnanasuryasyehi rasmayah sastrani

њ
М
¤МЮ¤JЮ
ќ42. sastramaksamesu valiyo vivekinam naitattanmula praptehњ

ќ43. bhakterna sastram tadvidherjnanavirodhitvatњ

ќ44. bhaktau na varnasramavidhih sa tasyajnanaparatvatњ

М
¤МЮ¤JЮ
ќ45. ajnahitartham grahyam karma na virodhiњ

М
¤МЮ¤JЮ
ќ46. yathadhikaramavasthitirnoparyadhastvatњ

М
¤МЮ¤JЮ
ќ47. kamyetarabhaktirnasasta cittaviksepatvadanitya phalatvac caњ

М
¤МЮ¤JЮ
ќ48. pratyaksanumanabhyam bhagavata siddhanta eva gariyan

vijnanamayatvatњ sarva siddhantasrayatvac ca

М
¤МЮ¤JЮ
ќ49. caitanyasya sarvacaryasyavirbhave na gurvantaramњ

М
¤МЮ¤JЮ
ќ50. pare purnanurakti ritaresu tulya jade yukta vairagyancetiњ

ќ saragrahi matamњ

М
¤МЮ¤JЮ

ќ*****************************************************************њ
Jai Srila Prabhupada!

VAISESIKA

Theism is only an appendage.

No faith in vedas as highest authority.

substance, quality, action, commonness, particularity,invariable

concommittance,non existence/negation.
Doctrine of atoms of visesa.

Symmetry, consistency of divisions, precision of thought and

expression © characteristics of Vaisesika.

Carries to perfection and emphasised Nyaya which concerned

solely with theory, logic and art of reasoning.

Soul and matter are distinct entities© both real © meeting of

one with the other is the cause of miseries.

SOUL:
receptacle of knowledge
distinct from body and senses
different for each individual
omnipresent
eternal
perceived by mind
demonstrated by peculiar attributes like knowledge,desire,
aversion, pain and pleasure efort etc
cannot experience pain or pleasure unlessthro body
like earth etc it is also a dravya

Besides this soul there is Paramatman

©one, seat of eternal knowledge known from valid proof

as maintainer of everything.
World is of four kinds based on earth, water, fire & air

All gross products can be reduced into atoms © incapable

of further analysis.

By will of Paramatman a movement is produced and atoms are

brought together and creation takes place

Freedom from Samsara is the goal of life.

Means is the right knowledge of seven catagories according

to Gautama.

process of bondage: false notions © mistaking body for soulЬn373737373737ЬЊ

results in sankalpa vikalpa(nothing is
good anyway)
impelled by this either wrong or right
things are done
this leads to good or bad birth
pain is there till the birth lasts

process of liberation:
right knowledge of catagories
all false notions disappear
no more activity
no more birth
no more pain
all bliss

Philosophy termed as arambha or asatkriya

Dualistic and materialistic conception.

admit eternal existence of matter apart from the intelligent
principle as independent of it.

Main stand on tarka © resort to srutis only when it is con©

venient.

Effect is different from cause, but it is newly created in itЄstands in

invariable concommitance(samanvaya)Ж38Ж

Jai Srila Prabhupada!

Root Vid © Veda ©knowledge

Samhita: mantras

Brahmanas: mantras & prayers

Aranyakas & Upanisads : philosophy

Samhita : Rk, Yaju, Sama, Atharva

Due to different ways in reading(pata bedha) in different kulas

different sakhas manifested.

According Patanjali:

Rk : 21 sakhas

Yaju : 101 sakhas

Sama : 1000 ssakhas

Atharva : 9 sakhas

Rk:

astaka adhyaya varga 8

mandala sukta anuvaka 10

Sama:

(except 75 mantras everything else from 9th mandala

of Rk)

2 parts "archikas" © mostly on soma

7 svaras used

Yaju:
sukla yaju:(mantras)

40 chapters © vajasaneyi samhita

North India ©Madhyayandi

South India ©Kanva

Ьn393939393939ЬЊ

Krsna yaju:(mantras & viniyogas)

taittiriya(astaka prasna)

Mitrayani

Kataka

kata©kapistal

Atharva :

20 chapters(maran, moan etc)

prapataka

sukta

anuvaka

mantra

©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©Є
SAMHITA BRAHMANA ARANYAKA UPANISAD

©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©Є

М
¤МRk itareya itareya itareyaЮ¤JЮ

kousitaki sankhyayana kousitaki

Sama tandya tavalakara kena

tavalakara chandogya chandogya

arseya etc

Sukla satapatha brhadaranya brhadaranya

Yaju (100 ch.)
iso

Krsna taittiriya taittiriya taittiriya

Yaju
maitrayani maitrayani maitri
 kataka svetasvatara
katha
Ьn404040404040ЬЊ

Atharva gopatha ©© prasna

(paip.sakha)
mundaka
(sounakasakha)
mandukya

Jai Srila Prabhupada!

Root Vid © Veda ©knowledge

Samhita: mantras

Brahmanas: mantras & prayers

Aranyakas & Upanisads : philosophy

Samhita : Rk, Yaju, Sama, Atharva

Due to different ways in reading(pata bedha) in different kulas

different sakhas manifested.

According Patanjali:

Rk : 21 sakhas

Yaju : 101 sakhas

Sama : 1000 ssakhas

Atharva : 9 sakhas

Rk:

astaka adhyaya varga 8

mandala sukta anuvaka 10

Sama:

(except 75 mantras everything else from 9th mandala

of Rk)

2 parts "archikas" © mostly on soma

7 svaras used

Yaju: Ьn404040404040ЬЊ
sukla yaju:(mantras)

40 chapters © vajasaneyi samhita

 North India ©Madhyayandi

South India ©Kanva

Krsna yaju:(mantras & viniyogas)

taittiriya(astaka prasna)

Mitrayani

Kataka

kata©kapistal

Atharva :

20 chapters(maran, moan etc)

prapataka

sukta

anuvaka

mantra

©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©Є
SAMHITA BRAHMANA ARANYAKA UPANISAD

©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©Є

М
¤МRk itareya itareya itareyaЮ¤JЮ

kousitaki sankhyayana kousitaki

Sama tandya tavalakara kena

tavalakara chandogya chandogya

arseya etc

Sukla satapatha brhadaranya brhadaranya

Yaju (100 ch.) Ьn414141414141ЬЊ
iso

Krsna taittiriya taittiriya taittiriya

Yaju
maitrayani maitrayani maitri

kataka svetasvatara
katha
 Atharva gopatha ©© prasna
(paip.sakha)
mundaka
(sounakasakha)
mandukya

Jai Srila Prabhupada!

Notes on Saddarsan

prayojananudrsya na mandopi pravartate

Metaphysics, natural philosophy, psychology,eschatology(after

life)

pramana, sambhanda, abhideya, prayojana

Ch.3.14 world is atman © led to pantheism.

Brhad 2.4.5 atman is the only reality(result © maya theory)

3.8.11 knowable subject within us
3.4.2 knowing subject, itself unknowable

So upanisads have the illussory theoryabout world © to reconcile

this idealism with practical reality of existence of the world
some speculated pantheism, ©brahman entered the world as soul.

svetasvatara theism © cit acit isvara

pantheism resulted in materialism.

different aspects of Absolute Truth are scattered in the

upanisads hereand there unchronologically.

It is ubsurd to say that what Samkara taught was the only

doctrine of Upanisads. His is simply a double edged sword to
defeat non vedic atheism ( one edge© Vedic, other© atheism)

Buddhism and Jainism are philosophyical atheisms.

But they raise Buddha and Jina respectively

SUTRAS
©©©©©©

Gautama .. Nyaya sutras .. prasastapada bhasya

Kanada .. Vaisesika sutras.. Vatsayana bhasya

Kapila .. Samkhya sutras ..

Patanjali .. Yoga sutras .. Vyasa

Jaimini .. Purva mimamsa .. Sabara swamin

Vyasa .. Brahma sutras .. Vyasa(SB),Samkara,Nimbarka

Visnu swami, Ramanuja,
Madhva and Baladeva
Ьn ЬЊ
©2©

Sri Madhva (not our acarya!) in sarva darsana samgraha © method for determining
the purport of statements in the vedic literature:

upakramopasamharavabhyaso'purvata phalam
arthavadopapathi ca lingam tatparya nirnaye

upakrama : beginning; upasamhara : end ; avabhyasa : repetition;

apurvata : novelty; phalam : object; arthavada : interpretation
upapathi : argument; lingam : method, sign; nirnaye:for deter
mination.

ЮJЮSB 3.21.32ММsahaham svamsa kalaya tvad©viryena mahamune

tava ksetre devahutyam pranasye tattva©samhitam
O great sage, I shall manifest My own plenary
portion through your wife, Devahuti along with
your nine daughters, and I shall instruct her int
the system of philosophy that deals with the
ultimate principles or categories.ЮJЮМ¤ММ¤µММµМPURPORT: Herein the word
svamsa©kalaya indicates
that the Lord would appear as the son of Devahuti
and Kardama Muni as Kapiladeva, the first
propounder ofSankhya philosphy which is mentioned
here as tattva©samhita. The Lord foretold to
Kardama Muni that He would appear in His
incarntion Kapiladeva and propogate the philosophyЬn4343434343Ь
of Sankhya. Sankhya philosophy is very well known
int he world as propagated by another Kapiladeva,
but Sankhya philosophy is different from the
Sankhya propounded by the Lord Himself. There are
two kinds of Sankhya philosophy:one is godless
Sankhya philosophy, and the other is godly Sankhya
philosophy. The Sankhya propagated by Kapiladeva,
the son of Devahuti is godly philosophy. ЮJЮМ¤ММ¤µММµМ
Jai Srila Prabhupada!

Root Vid © Veda ©knowledge

Samhita: mantras

Brahmanas: mantras & prayers

Aranyakas & Upanisads : philosophy

Samhita : Rk, Yaju, Sama, Atharva

Due to different ways in reading(pata bedha) in different kulas

different sakhas manifested.

According Patanjali:
 Rk : 21 sakhas

Yaju : 101 sakhas

Sama : 1000 ssakhas

Atharva : 9 sakhas

Rk:

astaka adhyaya varga 8

mandala sukta anuvaka 10

Sama:

(except 75 mantras everything else from 9th mandala

of Rk)

2 parts "archikas" © mostly on soma

7 svaras used

Yaju:

sukla yaju:(mantras)

40 chapters © vajasaneyi samhita

North India ©Madhyayandi

South India ©Kanva

Ьn444444444444ЬЊ

Krsna yaju:(mantras & viniyogas)

taittiriya(astaka prasna)

Mitrayani

Kataka

kata©kapistal

Atharva :

20 chapters(maran, moan etc)

prapataka

sukta

anuvaka

mantra

©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©Є
 SAMHITA BRAHMANA ARANYAKA UPANISAD

©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©Є

М
¤МRk itareya itareya itareyaЮ¤JЮ

kousitaki sankhyayana kousitaki

Sama tandya tavalakara kena

tavalakara chandogya chandogya

arseya etc

Sukla satapatha brhadaranya brhadaranya

Yaju (100 ch.)
iso

Krsna taittiriya taittiriya taittiriya

Yaju
maitrayani maitrayani maitri

kataka svetasvatara
katha
Ьn454545454545ЬЊ

Atharva gopatha ©© prasna

(paip.sakha)
mundaka
(sounakasakha)
mandukya

Jai Srila Prabhupada!

Root Vid © Veda ©knowledge

Samhita: mantras

Brahmanas: mantras & prayers

Aranyakas & Upanisads : philosophy

Samhita : Rk, Yaju, Sama, Atharva

Due to different ways in reading(pata bedha) in different kulas

different sakhas manifested.

According Patanjali:

Rk : 21 sakhas

Yaju : 101 sakhas

 Sama : 1000 ssakhas

Atharva : 9 sakhas

Rk:

astaka adhyaya varga 8

mandala sukta anuvaka 10

Sama:

(except 75 mantras everything else from 9th mandala

of Rk)

2 parts "archikas" © mostly on soma

7 svaras used

Yaju: Ьn464646464646ЬЊ
sukla yaju:(mantras)

40 chapters © vajasaneyi samhita

North India ©Madhyayandi

South India ©Kanva

Krsna yaju:(mantras & viniyogas)

taittiriya(astaka prasna)

Mitrayani

Kataka

kata©kapistal

Atharva :

20 chapters(maran, moan etc)

prapataka

sukta

anuvaka

mantra

©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©Є
SAMHITA BRAHMANA ARANYAKA UPANISAD

©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©Є
М
¤МRk itareya itareya itareyaЮ¤JЮ

kousitaki sankhyayana kousitaki

Sama tandya tavalakara kena

tavalakara chandogya chandogya

arseya etc

Sukla satapatha brhadaranya brhadaranya

Yaju (100 ch.) Ьn474747474747ЬЊ
iso

Krsna taittiriya taittiriya taittiriya

Yaju
maitrayani maitrayani maitri

kataka svetasvatara
katha

Atharva gopatha ©© prasna

(paip.sakha)
mundaka
(sounakasakha)
mandukya

Jai Srila Prabhupada!

VAISESIKA

Theism is only an appendage.

No faith in vedas as highest authority.

substance, quality, action, commonness, particularity,invariable

concommittance,non existence/negation.

Doctrine of atoms of visesa.

Symmetry, consistency of divisions, precision of thought and

expression © characteristics of Vaisesika.

Carries to perfection and emphasised Nyaya which concerned

solely with theory, logic and art of reasoning.

Soul and matter are distinct entities© both real © meeting of

one with the other is the cause of miseries.

SOUL:
receptacle of knowledge
distinct from body and senses
different for each individual
omnipresent
eternal
perceived by mind
demonstrated by peculiar attributes like knowledge,desire,
aversion, pain and pleasure efort etc
cannot experience pain or pleasure unlessthro body
like earth etc it is also a dravya

Besides this soul there is Paramatman

©one, seat of eternal knowledge known from valid proof

as maintainer of everything.
World is of four kinds based on earth, water, fire & air

All gross products can be reduced into atoms © incapable

of further analysis.

By will of Paramatman a movement is produced and atoms are

brought together and creation takes place

Freedom from Samsara is the goal of life.

Means is the right knowledge of seven catagories according

to Gautama.

process of bondage: false notions © mistaking body for soulЬn484848484848ЬЊ

results in sankalpa vikalpa(nothing is
good anyway)
impelled by this either wrong or right
things are done
this leads to good or bad birth
pain is there till the birth lasts

process of liberation:
right knowledge of catagories
all false notions disappear
no more activity
no more birth
no more pain
all bliss

Philosophy termed as arambha or asatkriya

Dualistic and materialistic conception.

admit eternal existence of matter apart from the intelligent

principle as independent of it.

Main stand on tarka © resort to srutis only when it is con©

venient.

Effect is different from cause, but it is newly created in itЄstands in

invariable concommitance(samanvaya)Ж48Ж
ќГ49*"ГSRI TATTVA SUTRAMѓ
Г49*"Г*****************ѓ

Г49*ГBy Srila Bhaktivinoda Thakuraѓ

њ

ќTATTVA PRAKARANAM
_________________
њ
ќ1. ekah paro nanyah
њ
М
¤МќЮ¤JЮ
2. agunopi sarvasaktirameyatvat

М
¤МњЮ¤JЮ
3.ќ viruddha©samanyam tasminnacitram
њ
М
¤МЮ¤JЮ
ќ4. sa saccidanando jnanagamyo bhakti visayatvatњ

М
¤МЮ¤JЮ
ќ5. sa ca satyo nityo 'nadirananto desa©kalaparicchedatњ

М
¤МЮ¤JЮ
ќ6. paropi cijjadabhyam vilasi visva©siddhehњ

М
¤МЮ¤JЮ
ќ7. tacchaktitastatvadhikyamiticcenna tadabhedatњ

М
¤МЮ¤JЮ
ќ8. kartapyavikarah svatantryatњ

М
¤МЮ¤JЮ
ќ9. sadaikarupah purnatvatњ

ќ10. karunyam tat kriya heturnanyadaptakamatvatњ

Ьn505050505050ЬЊќCIT PADARTHA PRAKARANAM
_______________________
њ
ќ11. cetanah paranugatastadvidhivasyatvatњ

ќ12. tecanadhyanantah parasaktivisesatvatњ

М
¤МЮ¤JЮ

ќ13. cidananda svarupa api parato bhinna nityasatyatvabhavatњ

ќ14. tesam paratvam kecidaparebhedamitare tubhayamњ

М
¤МЮ¤JЮ
ќ15. sarvesam samanjasyam satvika vijnanasya bhramatvabhavat

pramana satbhavac caњ

М
¤МЮ¤JЮ
ќ16. vicararagau cetana dharmau svarupa pravrtti bhavatњ
М
¤МЮ¤JЮ

ќ17. pare 'nurakti svabhaviki sreyaskarica itaresaupadhiki

duhkhapradhac caњ

М
¤МЮ¤JЮ
ќ18. upadhikrta hi klesah
њ
М
¤МЮ¤JЮ
ќ19. anartha©nivrttir muktih svapada©prapakatvatњ

М
¤МЮ¤JЮ
ќ20. jivanam itaranurakti heturisvara karunyam tata eva tesam

svatantrya siddhehњ

М
¤МЮ¤JЮ
ќACIT PADARTHA PRAKARANAM
________________________
њ
ќ21. maya©saktiracidgunavati paravarakarya rupac caњ

М
¤МЮ¤JЮ
ќ22. jadatvat krtisunya cetana prerita bhavati sajnjavavatњ
М
¤МЮ¤JЮ
ќ23. sa parananuraktanam karavadhehati bandhanarupaњ

ќ24. anadirananta ca paramesvara saktitatvatњ

М
¤МЮ¤JЮ
ќ25. kalenarthantaram baddhanam prakrti sambandha©rupatvatњ
М
¤МЮ¤JЮЬn515151515151ЬЊќ26. saivadhisthanarupini desa samjnitaњ

М
¤МЮ¤JЮ
ќ27. jade baddhasyananda bhramo vaikuntha bhramascasangat

њМ
¤МЮ¤JЮ
ќ28. vivekena tato vimuktihњ

М
¤МЮ¤JЮ
ќ29. na ca prakrtavadindriyagrahyatvam vaikunthasyadhaksajatvatњ

М
¤МЮ¤JЮ
ќ30. indriyani tadvisayastajjata bhavas ca manasasaha

prakrtascid©upadhitvajjanyatvac caњ

ќ
SAMBANDHA PRAKARANAM
____________________
њ
ќ31. bhaktih purnanuraktih pareњ

М
¤МЮ¤JЮ
ќ32. tasyah svarupam phalamupayascetiњ

М
¤МЮ¤JЮ
ќ33. phalabhakte nanyadangamekatvat svatasiddhatvac caњ

М
¤МЮ¤JЮ
ќ34. upayabhakteh paranusilanam pratyaharascangahњ

ќ35. sravana kirtanadini paranusilanopayogitvat tat pratyanganiњ

ќ36. deharatham manah sarathi mindriya haya mastikyajnanena

yuktavairanyena ca visayamargarcanai nivartayedesa eva

pratyaharah
њ
М
¤МЮ¤JЮ
ќ37. jnananmuktih jnanadbandhas caњ

М
¤МЮ¤JЮ
ќ38. vairagyanmuktih vairagyat bandhas caњ

М
¤МЮ¤JЮ
ќ39. pratyaharasampatteh parabhaktyasiddhavapi nadhah patanamњ

М
¤МЮ¤JЮ
ќ40. pratyaharasamrddhya sadhanam bhavastayaiva bhavat prema
њМ
¤МЮ¤JЮ

Ьn525252525252ЬЊќSIDDHANTA PRAKARANAM
____________________њ

ќ41. jnanasuryasyehi rasmayah sastrani

њ
М
¤МЮ¤JЮ
ќ42. sastramaksamesu valiyo vivekinam naitattanmula praptehњ

ќ43. bhakterna sastram tadvidherjnanavirodhitvatњ

ќ44. bhaktau na varnasramavidhih sa tasyajnanaparatvatњ

М
¤МЮ¤JЮ
ќ45. ajnahitartham grahyam karma na virodhiњ

М
¤МЮ¤JЮ
ќ46. yathadhikaramavasthitirnoparyadhastvatњ

М
¤МЮ¤JЮ
ќ47. kamyetarabhaktirnasasta cittaviksepatvadanitya phalatvac caњ

М
¤МЮ¤JЮ
ќ48. pratyaksanumanabhyam bhagavata siddhanta eva gariyan

vijnanamayatvatњ sarva siddhantasrayatvac ca

М
¤МЮ¤JЮ
ќ49. caitanyasya sarvacaryasyavirbhave na gurvantaramњ

М
¤МЮ¤JЮ
ќ50. pare purnanurakti ritaresu tulya jade yukta vairagyancetiњ

ќ saragrahi matamњ
М
¤МЮ¤JЮ

ќ*****************************************************************њ
ќSRI TATTVA SUTRAMГ53*"Г*****************ѓГ53*ГBy Srila Bhaktivinoda
ThakuraѓњќTATTVA PRAKARANAM_________________њќ1. ekah paro nanyahњМ¤МSri Krsna
is one without a second: He is the Supreme
Personality of Godhead.ќЮ¤JЮ2. agunopi sarvasaktirameyatvatМ¤МњAlthough
transcendental to material qualities, Sri Krsna,
the Supreme Personality of Godhead, posseses expansive,
immense potencies inconceivable to mundane perception.Ю¤JЮ3.ќ viruddha©samanyam
tasminnacitramњМ¤МInnummerable contradictory qualities simultaneously existing
in Sri Krsna is nothing uncommon or wonderful.Ю¤JЮ ќ4. sa saccidanando
jnanagamyo bhakti visayatvatњМ¤МThe Supreme Personality of Godhead Sri Krsna,
whose form is
eternal, fully conscious and blissful, is not perceivable by
mundane faculties but can be realized only by transcendental
unalloyed devotional service. Ю¤JЮќ5. sa ca satyo nityo 'nadirananto
desa©kalaparicchedatњМ¤МThe Supreme Personality of Godhead Sri Krsna is the
Supreme
Absolute Truth, beyond the influence of time and space.Ю¤JЮќ6. paropi
cijjadabhyam vilasi visva©siddhehњМ¤МAlthough transcendental to matter and
spirit, Sri Krsna
expands through His diverse energies as the cosmic
manifestation, consisting of both matter and spirit, for His
pastimes.Ю¤JЮќ7. tacchaktitastatvadhikyamiticcenna tadabhedatњМ¤МSri Krsna's
transcendental potency is not a separate
principle, it is identical with Him.Ю¤JЮЬn5353535353ЬЊќ8. kartapyavikarah
svatantryatњМ¤МSri Krsna being supremely independent, is never affected by
His creation, although He is the cause of all causes.Ю¤JЮќ9. sadaikarupah
purnatvatњМ¤МSri Krsna is the complete Absolute Truth. (The cosmic
manifestation or annihilation does not change His fullness.)Ю¤JЮќ10, karunyam
tat kriya heturnanyadaptakamatvatњМ¤МDevoid of any material need and desire, Sri
Krsna performs
His transcendental activities only due to His causeless
mercy.Ю¤JЮќCIT PADARTHA PRAKARANAM_______________________њќ11. cetanah
paranugatastadvidhivasyatvatњМ¤МThe individual living entities are eternally
subordinate to
the Supreme Lord Sri Krsna and are subject to His rules.Ю¤JЮќ12.
tecanadhyanantah parasaktivisesatvatњМ¤МThese individual souls are eternal
(beginningless and
endless being), part and parcels of (the jiva©sakti) of Sri
Krsna.Ю¤JЮќ13. cidananda svarupa api parato bhinna
nityasatyatvabhavatњМ¤МAlthough constitutionally conscious and blissful, the
living
entities are certainly different from the supreme living
entity Sri Krsna, who is the eternal Absolute Truth and
Supreme Personality of Godhead.Ю¤JЮќ14. tesam paratvam kecidaparebhedamitare
tubhayamњМ¤МThe seers of the truth have established three views
regarding the living entity and the Supreme Lord, namely (a)
oneness, (b) difference, and (c) simultaneous oneness and
difference.Ю¤JЮќ15. sarvesam samanjasyam satvika vijnanasya bhramatvabhavat
pramana satbhavac caњМ¤МThere cannot be a mistake in the scientific evidence of
transcendental revelation. So, all these (three) views are
in complete agreement.Ю¤JЮЬn5353535353ЬЊќ16. vicararagau cetana dharmau svarupa
pravrtti bhavatњМ¤МThe constitutional nature and character of the living entity
is (transcendental) knowledge and love. Ю¤JЮќ17. pare 'nurakti svabhaviki
sreyaskarica itaresaupadhiki duhkhapradhac caњМ¤МLove of Godhead is the
natural and auspicious function of
the living entity. When that love is directed toward objects
of material existence it becomes the source of all miseries.Ю¤JЮќ18. upadhikrta
hi klesahњМ¤МMiseries arise from attachments to material existence.Ю¤JЮќ19.
anartha©nivrttir muktih svapada©prapakatvatњМ¤МCessation of unwanted miseries
brings one to the platform of
liberation where the constitutional position (as servant of
Krsna) is realized.Ю¤JЮќ20. jivanam itaranurakti heturisvara karunyam tata eva
tesam svatantrya siddhehњМ¤МThe material attachments of the living entities
result from
their minute independence, awarded to them by the mercy of
Sri Krsna, the Supreme Personality of Godhead.Ю¤JЮќACIT PADARTHA
PRAKARANAM________________________њќ21. maya©saktiracidgunavati paravarakarya
rupac caњМ¤МThe external energy of the Supreme Personality of Godhead
Sri Krsna is endowed with material qualities whose
transformation results in the evolution of many details of
this unlimited cosmic manifestation.Ю¤JЮќ22. jadatvat krtisunya cetana prerita
bhavati sajnjavavatњМ¤МMatter being unconscious, cannot act by itself. When
activated by consciousness (spirit) it begins to work.Ю¤JЮЬn545454545454ЬЊќ23.
sa parananuraktanam karavadhehati bandhanarupaњМ¤МThose living entities who are
averse to Sri Krsna, the
Supreme Personality of Godhead, are imprisoned in variegated
bodies by the external energy, maya.Ю¤JЮќ24. anadirananta ca paramesvara
saktitatvatњМ¤МThe external energy is without beginning or end because it
is the divine energy of the Supreme Lord Sri Krsna.Ю¤JЮќ25. kalenarthantaram
baddhanam prakrti sambandha©rupatvatњМ¤МTime is a form of relation between the
conditioned souls and
the external energy.Ю¤JЮќ26. saivadhisthanarupini desa samjnitaњМ¤МThe external
energy constitutes the accomodation, which is
known as space. Ю¤JЮќ27. jade baddhasyananda bhramo vaikuntha
bhramascasangatњМ¤МConditioned by matter, the living entity mistakes sense
gratification as bliss and material existence as the
transcendental abode due to association with matter.Ю¤JЮќ28. vivekena tato
vimuktihњМ¤МTo become free from these delusions one should discriminate
by transcendental knowledge of the Absolute Truth.Ю¤JЮќ29. na ca
prakrtavadindriyagrahyatvam vaikunthasyadhaksajatvatњМ¤МThe spiritual world is
transcendental ©© beyond mundane
sensual perception.Ю¤JЮќ30. indriyani tadvisayastajjata bhavas ca manasasaha
prakrtascid©upadhitvajjanyatvac caњМ¤МThe mundane senses, sense objects, the
feelings derived from
their contact, and the mind ©© all these are 'material' in
existence, due to the conditioned state of the living
entities.Ю¤JЮќЬn545454545454ЬЊSAMBANDHA PRAKARANAM____________________њќ31.
bhaktih purnanuraktih pareњМ¤МBhakti is unalloyed full attachment to Krsna, the
transcendental Lord.Ю¤JЮќ32. tasyah svarupam phalamupayascetiњМ¤МAccording to
the situation of the living entities (i.e.
conditioned or liberated) devotional service is also
understood to be in two stages (phala: end, fruition /
upaya: means, regulative).Ю¤JЮќ33. phalabhakte nanyadangamekatvat
svatasiddhatvac caњМ¤МSpontaneous love of God is independent, unalloyed and
constitutionally the nature of the living entity and
therefore does not have any other limbs.Ю¤JЮќ34. upayabhakteh paranusilanam
pratyaharascangahњМ¤МCultivation of favorable devotion and retraction from sense
gratificatory activities are the two limbs of regulated
devotion.Ю¤JЮќ35. sravana kirtanadini paranusilanopayogitvat tat
pratyanganiњМ¤МThe nine processes of devotional service, beginning with
hearing and chanting, are the means by which one can
develop such favorable devotional love for Krsna.Ю¤JЮќ36. deharatham manah
sarathi mindriya haya mastikyajnanena
yuktavairanyena ca visayamargarcanai nivartayedesa eva
pratyaharahњМ¤МThe body is the chariot. The mind is the charioteer, the
senses are the horses. Driving this chariot back home
(toward Krsna consciousness) from the path of sense
gratification by the help of transcendental knowledge and
proper engagement of everything in devotional service is
known as pratyahara (retraction).Ю¤JЮЬn555555555555ЬЊќ37. jnananmuktih
jnanadbandhas caњМ¤МTranscendental knowledge is the cause of liberation and
mundane materialistic knowledge is the cause of bondage.Ю¤JЮќ38. vairagyanmuktih
vairagyat bandhas caњМ¤МEngagement of everything in Krsna's service is the cause
of
liberation and pseudo©renunciation is the cause of bondage.Ю¤JЮќ39.
pratyaharasampatteh parabhaktyasiddhavapi nadhah patanamњМ¤МIf one is not fully
free from sense gratification, the
cultivation of devotional practices will not award
transcendental love for Krsna, although there will be no
downfall.Ю¤JЮќ40. pratyaharasamrddhya sadhanam bhavastayaiva bhavat premaњМ¤МTo
the extent of freedom from sense gratification, one can
perform pure regulated devotional service, which turns into
'bhava' bhakti which will ultimately bloom into love for
Krsna.Ю¤JЮќSIDDHANTA PRAKARANAM____________________њќ41. jnanasuryasyehi
rasmayah sastraniњМ¤МRevealed scriptures are the rays of transcendental
knowledge.Ю¤JЮќ42. sastramaksamesu valiyo vivekinam naitattanmula
praptehњМ¤МRules and regulations are for regulating the ignorant
conditioned souls; those who have attained their
constitutional awareness are not limited by such conditions.Ю¤JЮќ43. bhakteyna
sastram tadvidherjnanavirodhitvatњМ¤МUnnalloyed devotees of Sri Krsna are not to
be limited by
the conditions of scriptural rules because their activities
are based on spontaneous attachment which is transcendental
to rules and regulations.Ю¤JЮЬn555555555555ЬЊќ44. bhaktau na varnasramavidhih sa
tasyajnanaparatvatњМ¤МSelf©realized devotees of Krsna, due to attainment of
knowledge of their constitutional position, are beyond the
codes of varnasrama.Ю¤JЮќ45. ajnahitartham grahyam karma na virodhiњМ¤МA
selfless performance of activities for the welfare of
ignorant people doesn't create impediment in devotion.Ю¤JЮќ46.
yathadhikaramavasthitirnoparyadhastvatњМ¤МOne should perform devotional service
according to one's
acquired nature and qualifications.Ю¤JЮќ47. kamyetarabhaktirnasasta
cittaviksepatvadanitya phalatvac caњМ¤МThe original affinity of the living
entities for Sri Krsna,
when degraded and misdirected toward others results in
bewilderment of consciousness and material attainments.Ю¤JЮќ48.
pratyaksanumanabhyam bhagavata siddhanta eva gariyan vijnanamayatvatњ
sarva siddhantasrayatvac caМ¤МAmong realized knowledge and inference pertaining
to the
conclusion of it, Srimad©Bhagavatam is the highest because
it is transcendentally scientific and is the shelter of all
conclusions.Ю¤JЮќ49. caitanyasya sarvacaryasyavirbhave na gurvantaramњМ¤МLord
Sri Caitanya, who has manifested as a universal acarya,
makes other preceptors non©existent. Ю¤JЮМ¤М(In the absoluteness of the
teachings of Lord Caitanya,
other acaryas are absolved!)Ю¤JЮќ50. pare purnanurakti ritaresu tulya jade yukta
vairagyancetiњ ќ saragrahi matamњМ¤МUnalloyed love toward Sri Krsna,
compassionate affection
toward others and dovetailing everything in the material
existence in the service of Krsna, constitute the cream of
religious principles as far as the essence©seeking
transcendentalists are concerned.Ю¤JЮЬn555555555555ЬЊ