Chapter II, Section II, Adhikarana VIII

Adhikarana summary: Refutation of the Bhagavata or the Pancharatra school

Brahma-Sutra 2.2.42: Sanskrit text and English translation.

उत्पत्त्यसंभवात् ॥ ४२ ॥

utpattyasaṃbhavāt || 42 ||

utpatti-asaṃbhavāt—Owing to the impossibility of origination.

42. The origination (of the individual soul from the Lord) being impossible (the Pancharatra doctrine is untenable).

The Pancharatra or the Bhagavata school is now taken up for examination. It recognizes the material and efficient causality of the Lord, but propounds certain other views which are objectionable. According to it Vasudeva is the Supreme Lord, the material and efficient cause of the world. By worshipping Him, meditating on Him, and knowing Him one attains Liberation. From Vasudeva is born Sankarshana, the Jiva; from Jiva Pradyumna, the mind; from mind Aniruddha, the Ego. These are the fourfold form (Vyuba) of the Lord Vasudeva.

Of these, the view that Vasudeva is the Supreme Lord, to be worshipped and so on, the Vedantin accepts, as it is not against the Sruti. But the creation of the Jiva etc. he rejects, as such creation is impossible. Why ? Because if the soul be created, it would be subject to destruction, and so no Liberation can be predicated of it. That the soul is not created will be shown in Sutra 2. 3. 17.

 

Brahma-Sutra 2.2.43: Sanskrit text and English translation.

न च कर्तुः करणम् ॥ ४३ ॥

na ca kartuḥ karaṇam || 43 ||

na ca—Nor; kartuḥ— from the agent; karaṇam—the instrument.

43. Nor (is it seen that) the instrument (is produced) from the agent.

As an instrument, like an axe, is not seen to be produced from the agent, the wood-cutter, the Bhagavata doctrine—that from the individual soul is produced the internal instrument or mind, and from the mind the ego—cannot be accepted. Neither is there any scriptural authority for it. The scripture plainly says that everything originates from Brahman.

 

Brahma-Sutra 2.2.44: Sanskrit text and English translation.

विज्ञानादिभावे वा तदप्रतिषेधः ॥ ४४ ॥

vijñānādibhāve vā tadapratiṣedhaḥ || 44 ||

vijñānādibhāve—If intelligence etc. exist; vā—or; tat-apratiṣedhaḥ—no warding off of that.

44. Or if the (four Vyuhas are said to) possess intelligence etc., yet there is no warding off of that (viz. the objection raised in Sutra 42).

The Bhagavatas may say that all the forms are Vasudeva, the Lord, and that all of them equally possess knowledge and lordship, strength, valour, etc., and are free from faults and imperfections. In this case there will be more than one Iswara,. which is redundant and also goes against their own assumption. Even granting all this, the origination of the one from the other is unthinkable. Being equal in all respects, none of them can be the cause of another, for the effect must have some feature that is lacking in the cause. Again the forms of Vasudeva cannot be limited to four only, as the whole world from Brahma down to a clump of grass, is a form of the Supreme Being.

 

Brahma-Sutra 2.2.45: Sanskrit text and English translation.

विप्रतिषेधाच्च ॥ ४५ ॥

vipratiṣedhācca || 45 ||

vipratiṣedhāt—Because of contradictions; ca—and;

45. And because of contradictions (the Bhagavata view is untenable).

Moreover the theory involves many contradictions. Sometimes it speaks of the four forms as qualities of the Atman and sometimes as the Atman itself.