{"id":2345,"date":"2022-09-08T16:02:30","date_gmt":"2022-09-08T20:02:30","guid":{"rendered":"https:\/\/vaishnava-news-network.org\/vaisnava-news\/?p=2345"},"modified":"2026-02-16T04:40:12","modified_gmt":"2026-02-16T07:40:12","slug":"bhaktivinode-thakur-tattva-viveka-chapter-one","status":"publish","type":"post","link":"https:\/\/vaishnava-news-network.org\/vaisnava-news\/bhaktivinode-thakur-tattva-viveka-chapter-one\/","title":{"rendered":"Bhaktivinode Thakur – Tattva Viveka Chapter One"},"content":{"rendered":"

\"Bhaktivinoda<\/a><\/p>\n

Tattva Viveka \u2013 Chapter One<\/strong>
\nPratham\u0101nubhava\u1e25
\n(First Realization)<\/strong><\/h3>\n

Text 1<\/strong><\/p>\n

jayati s\u0101c-cid-\u0101nanda-ras\u0101nubhava-vigraha\u1e25<\/em>
\nprocyate sac-cid-\u0101nand\u0101nubh\u016btir yat pras\u0101data\u1e25 ||1||<\/em><\/p>\n

The form of eternity, knowledge and bliss with experience of great\u00a0rasa<\/em>, by whose mercy this book concerning the Lord full of eternity knowledge and bliss is written, remains victorious.<\/strong><\/p>\n

Text 2<\/strong><\/p>\n

ko\u2019ha\u1e41 v\u0101 kim ida\u1e41 vi\u015bvam \u0101vayo\u1e25 ko\u2019nvayo dhruvam<\/em>
\n\u0101tm\u0101na\u1e41 niv\u1e5bto j\u012bva\u1e25 p\u1e5bcchati j\u00f1\u0101na-siddhaye ||2||<\/em><\/p>\n

\u201cWho am I? What is this universe? What is the relationship of the two?\u201d The\u00a0j\u012bva<\/em>\u00a0enclosed by his body asks these questions for perfecting his knowledge.<\/strong><\/p>\n

Many days after taking birth, humans attain knowledge of\u00a0vi\u1e63ayas<\/em>\u00a0(objects) in an excellent way. The external things and their qualities that the senses perceive are called\u00a0vi\u0219ayas<\/em>\u00a0(objects). To the extent that an infant\u2019s senses mature, the infant becomes aware of objects. All qualities of the sense objects which are tasted attract the senses. As long as humans are attached to these objects, they can do nothing except contemplate these objects. Sound, touch, form, taste and smell become the heart\u2019s intimate friend and gradually make the heart their servant. Becoming absorbed in these objects, humans become bewildered.<\/p>\n

\u201cTaking birth, one necessarily will die and dying one will no longer have a relationship with those objects.\u201d This discrimination may sometimes arise in someone. By good fortune when a person develops this discrimination, he suddenly becomes detached from these objects and begins to inquire. With this detachment, he then asks himself these three questions for developing knowledge. \u201cWho am I, as the experiencer of this material world? What is this broad universe? What is the real relationship between me and the universe?\u201d<\/p>\n

Text 3<\/strong><\/p>\n

\u0101tm\u0101 prak\u1e5bti-vaicitr\u0101d dad\u0101ti citram uttaram
\nsva-svar\u016bpa-sthito hy \u0101tm\u0101 dad\u0101ti yuktam uttaram ||3||<\/em><\/p>\n

Because of the varieties of natures among various\u00a0j\u012bvas<\/em>, the\u00a0j\u012bvas<\/em>\u00a0obtain various answers. The\u00a0j\u012bva<\/em>\u00a0situated in his\u00a0svar\u016bpa<\/em>\u00a0attains the right answer.<\/strong><\/p>\n

When the detached person asks questions like this, the\u00a0\u0101tm\u0101<\/em>\u00a0answers the three questions. The\u00a0\u0101tm\u0101<\/em>, answering the three questions, gathers these together and these are known as\u00a0vij\u00f1\u0101na<\/em>\u2013\u015b\u0101stra<\/em>\u00a0or\u00a0tattva-\u015b\u0101stra<\/em>\u00a0(scripture concerning truth). In our country, though people accept the\u00a0Ved\u0101nta<\/em>\u00a0scriptures approved by the\u00a0Vedas<\/em>\u00a0and pursuant literatures, there are many scriptures which reveal views which opposed to the meaning of the\u00a0Vedas<\/em>, such as\u00a0Ny\u0101ya, S\u0101\u1e45khya, Yoga,<\/em>\u00a0Vai\u015be\u0219ika<\/em>\u00a0and\u00a0Karma-m\u012bm\u0101\u1e41sa<\/em>. As well, various views which are completely contrary to the Vedas have arisen, such as Buddhism, C\u0101rv\u0101ka, etc. In China, Greece, Persia, France, England, Germany and Italy, etc., materialism, positivism, secularism, pessimism, scepticism, pantheism (Advaitav\u0101da<\/em>) and atheism and other philosophies have been preached.<\/p>\n

Some philosophies, establishing a Supreme Lord by logic, have appeared. \u201cWith faith one should worship the Lord\u201d \u2013 one such philosophy has been preached in many places in the world. Such philosophy is established solely on faith in some places. In some places it is preached as the\u00a0dharma<\/em>\u00a0given by the Supreme Lord. Where the philosophy is based solely on faith, there it is called theism. Where it is established as given by the Lord, there it is known by the name of Christianity, Islam, etc., based on scriptures given by the Lord.<\/p>\n

Actually the answers that the\u00a0\u0101tm\u0101<\/em>\u00a0gives to these three questions are of two types: answers of the\u00a0svar\u016bpa<\/em>\u00a0and answers from various opinions. One may ask at this point since the\u00a0\u0101tm\u0101<\/em>\u00a0is only one type of\u00a0tattva<\/em>, why does he not give one answer to all? The answer is that\u00a0\u0101tm\u0101<\/em>\u00a0is a pure spiritual\u00a0svar\u016bpa<\/em>. Situated in that\u00a0svar\u016bpa<\/em>, when that\u00a0\u0101tm\u0101<\/em>\u00a0gives an answer, it will be one answer everywhere.<\/p>\n

But the universe in which the\u00a0j\u012bva<\/em>\u00a0is suddenly situated is not its perfect residence. The universe arises from\u00a0prak\u1e5bti<\/em>. The shadow\u00a0\u015bakti<\/em>\u00a0of the Lord\u2019s superior\u00a0\u015bakti<\/em>\u00a0produces the universe. The\u00a0j\u012bva<\/em>\u00a0situated in the universe accepts various material\u00a0dharmas<\/em>\u00a0as his\u00a0sva-dharma<\/em>. Naturally, his real nature becomes restricted and a conditional\u00a0dharma<\/em>\u00a0mixed with the\u00a0gu\u1e47as<\/em>\u00a0of\u00a0m\u0101y\u0101<\/em>\u00a0becomes strong. The spiritual\u00a0j\u012bva<\/em>\u00a0obtaining a mixed condition in material\u00a0dharma<\/em>, conducts all the spiritual functions in a conditional manner. The function of spiritual knowledge transforms into the mind, a mixture of spiritual and material. Thus, taking support of variety within\u00a0m\u0101y\u0101<\/em>, the mind thinks it is the\u00a0\u0101tm\u0101<\/em>\u00a0and it gives the answers to the questions. The answers are thus various and many. Answers are given according to the places where the\u00a0\u0101tm\u0101<\/em>\u00a0resides, according to social interaction, conduct, clothing, food, language and ways of thinking. Thus there is variety in matter according to place, time and individuals everywhere.<\/p>\n

First, the\u00a0\u0101tm\u0101<\/em>\u00a0develops mixed variety by association with matter. Secondly, variety based on various places, languages and births arises. That person who wanders in all places and learns all languages, studying the histories of all the places can alone nicely judge the various philosophies. Giving only a sketch of these philosophies, I have given up in frustration. Of the two types of answers given by the\u00a0\u0101tm\u0101<\/em>, one answer is the correct one and the real one.<\/p>\n

Though there may be various remarkable answers they can be divided into two groups from the point of view of knowledge:\u00a0j\u00f1\u0101na<\/em>\u00a0and\u00a0karma<\/em>. Here, one question can be asked. \u201cWhen one answer is called the correct (yukta<\/em>) answer, it means you give respect to logic (yukti<\/em>). But does not logic accept variety in matter?\u201d<\/p>\n

I answer that all statements are obedient to material variety but statements are not free to discuss spiritual matters. When I use the words\u00a0yukti<\/em>\u00a0and\u00a0yukta<\/em>\u00a0the usage has a pure spiritual function in making distinctions between what exists and what does not exist. The function manifests various philosophies using material logic because of association with matter. When the\u00a0\u0101tm\u0101<\/em>\u00a0is situated in its\u00a0svar\u016bpa<\/em>, it gives the correct (yukta<\/em>) answer.<\/p>\n

Among the various answers, that which is called\u00a0j\u00f1\u0101na<\/em>, distinguishing spirit from matter, shows matter, which nourishes material\u00a0dharma<\/em>, to be beginningless, the root of everything, and then, by negation, it establishes Brahman devoid of\u00a0\u015bakti<\/em>, which destroys material existence.\u00a0Karma<\/em>\u00a0is an effect which takes the form of cultivating matter without belief in God, arising from the\u00a0\u0101tm\u0101\u2019s<\/em>\u00a0association with matter.<\/p>\n

Pure\u00a0j\u00f1\u0101na<\/em>\u00a0and\u00a0karma<\/em>\u00a0in the\u00a0\u0101tm\u0101\u2019s<\/em>\u00a0cultivation of spiritual\u00a0bh\u0101va<\/em>\u00a0and cultivation of action, will be discussed in relation to\u00a0bhakti<\/em>, which lies within the correct answer. Since words naturally are under control of matter, they are not so suitable to reveal the pure spiritual\u00a0tattva<\/em>\u00a0free of doubt.<\/p>\n

Text 4<\/strong><\/p>\n

citra\u1e41 bahu-vidha\u1e41 viddhi yuktam eka\u1e41 svar\u016bpata\u1e25
\n<\/em>citram \u0101dau tath\u0101 c\u0101nte yuktam eva vivicyate ||4||<\/em><\/p>\n

Understand that there are a great variety of answers and that there is one correct answer arising from the\u00a0svar\u016bpa<\/em>\u00a0of the\u00a0j\u012bva<\/em>. First, the variety will be considered and then the correct answer.<\/strong><\/p>\n

Text 5<\/strong><\/p>\n

\u0101tm\u0101thav\u0101 ja\u1e0da\u1e41 sarva\u1e41 svabh\u0101v\u0101d dhi pravartate
\nsvabh\u0101vo vidyate nityam \u012b\u015ba-j\u00f1\u0101na\u1e41 nirarthakam ||5||<\/em><\/p>\n

Some say that everything is insentient, even\u00a0\u0101tm\u0101<\/em>, by its nature. Matter is eternal and knowledge of God is meaningless.<\/strong><\/p>\n

Text 6<\/strong><\/p>\n

sarvath\u0101 ce\u015bvar\u0101siddhir \u012b\u015ba-kart\u0101 prayojan\u0101t
\npara-loka-kath\u0101 mithy\u0101 dh\u016brt\u0101n\u0101\u1e41 kalpanerit\u0101 ||6||<\/em><\/p>\n

There is no proof at all for God\u2019s existence since God must also have a creator. Talks of another world are false, produced from the imagination of rascals.<\/strong><\/p>\n

Text 7<\/strong><\/p>\n

sa\u1e41yog\u0101j ja\u1e0da-tattv\u0101n\u0101m \u0101tm\u0101 caitanya-samj\u00f1ita\u1e25
\npr\u0101durbhavati dharmo\u2019ya\u1e41 nihito ja\u1e0da-vastuni ||7||<\/em><\/p>\n

The conscious\u00a0\u0101tm\u0101<\/em>\u00a0arises by combination of material elements. This quality of consciousness is fixed in material substance.<\/strong><\/p>\n

Text 8<\/strong><\/p>\n

viyog\u0101t sa punas tatra gacchaty eva na sa\u1e41saya\u1e25
\nna tasya punar \u0101v\u1e5bttir na muktir j\u00f1\u0101na-lak\u1e63a\u1e47\u0101 ||8||<\/em><\/p>\n

At death, consciousness disappears again. Of this there is no doubt. Taking birth again and liberation through\u00a0j\u00f1\u0101na<\/em>\u00a0do not take place.<\/strong><\/p>\n

Among the many philosophies,\u00a0svabh\u0101va-v\u0101da<\/em>\u00a0or\u00a0ja\u1e0da-v\u0101da<\/em>\u00a0(materialism) is widespread. It has two types: enjoying matter (ja\u1e0d\u0101nanda-v\u0101da<\/em>) and extinguishing relationship with matter (ja\u1e0da<\/em>\u2013nirv\u0101\u0146a<\/em>\u00a0be discussed in detail later. First materialism in general will be shown. In all types of materialism, it is concluded that whether\u00a0\u0101tm\u0101<\/em>\u00a0or insentient, everything arises from dull matter. Matter was not previously conscious. Belief in God is most meaningless. Matter is eternal. If one images something called God, one must search for a creator of God himself. In other words, the concept of God is never proven at all. All the stories concerning God and afterlife for the\u00a0j\u012bva<\/em>\u00a0written in various countries in religious texts are the imagination of rascals and not factual. What are called soul or consciousness is merely special quality arising from matter, and arises by the interaction and combination of the elements. When the combination is broken, the quality which arose disappears. Again it remains as matter. Rebirth is impossible for the soul. The soul\u2019s liberation from matter found in\u00a0Brahma-j\u00f1\u0101na<\/em>\u00a0is also impossible since the qualities of matter cannot remain separate from matter itself. Thus matter is substantial and real, and everything else is qualities of matter.<\/p>\n

All atheists accept these ideas. Some among them determine that the goal is happiness in the material world. Others conclude that material happiness is temporary and insignificant and thus search for the happiness of\u00a0nirv\u0101\u1e47a<\/em>\u00a0(negation of the world).<\/p>\n

First I will consider those who accept bliss in this world (ja\u1e0d\u0101nanda-v\u0101d\u012b<\/em>). They are two types: those who advocate happiness for the self (sv\u0101rtha-ja\u1e0d\u0101nanda-v\u0101d\u012b<\/em>) and those who advocate bliss not for the self (ni\u1e25sv\u0101rtha-ja\u1e0d\u0101nanda-v\u0101d\u012b<\/em>). Selfish pleasure seekers conclude that \u201csince Lord, the soul, the next world and results of\u00a0karma<\/em>\u00a0do not exist, we should spend our time in unabated sense pleasure, while being wary to some extent of the immediate (negative) results of our actions. It is not necessary to spend time uselessly on spiritual activities.\u201d By association and bad\u00a0karma<\/em>\u00a0this type of faith has been current since ancient times in human society. However, it is not seen anywhere to be a stabilizing element in society. Such ideas take shelter of a particular person, who then records those ideas.<\/p>\n

In India C\u0101rv\u0101ka was a\u00a0br\u0101hma\u1e47a<\/em>\u00a0atheist. In China Yang Zhu, in Greece Leucippus, in Asia Sardanapalus, in Rome Lucretius, wrote books on materialism. Baron d\u2019Holbach has said that one should respect methods that increase one\u2019s happiness. Skill in making oneself happy through other\u2019s happiness is called\u00a0dharma<\/em>.<\/p>\n

At the present, all people write books, accepting the principles of materialism. With the aim of attracting people\u2019s faith, they preach a type of selfless materialism. In India secularism is very ancient. The\u00a0M\u012bm\u0101\u1e41sakas<\/em>, nourishing this philosophy, distorted in a scholarly manner the meaning of the Vedic scriptures which are respected by all Aryans and established\u00a0ap\u016brva<\/em>\u00a0in place of God, using statements like\u00a0codan\u0101-lak\u1e63a\u1e47o dharma\u1e25<\/em>:\u00a0dharma<\/em>\u00a0is that which is indicated by the injunctions of the\u00a0Veda<\/em>.<\/p>\n

In Greece, Democritus established the roots of this philosophy. He said that substance and void are eternal. The combination of substance and void is the creation and their separation is final destruction. Substances are different by amount. There is no difference based on different types. Knowledge is a condition in which external objects and internal objects combine. All objects are made of atoms. The atoms accepted as eternal by Ka\u1e47\u0101da and the Vai\u015be\u1e63ikas are somewhat different from the atoms of Democritus.<\/p>\n

The Vai\u015be\u1e63ikas say that\u00a0\u0101tm\u0101<\/em>\u00a0and Param\u0101tm\u0101 are counted as eternal objects. In Greece, Plato and Aristotle did not accept that the Supreme Lord is the basis of the entire world and the only eternal object. The errors found in their philosophy are also found in these learned philosophies. Gassendi (France) accepted atoms and concluded that God was the creator of the atoms.<\/p>\n

Diderot and La Mettrie in France preached selfless materialism (ni\u1e25sv\u0101rtha-ja\u1e0d\u0101nanda-v\u0101da<\/em>). This philosophy gradually increased and attained its perfection in the works of Comte in France. He called his impure philosophy Positivism. The name is baseless, since in his opinion we understand nothing except material perception and material laws. We have no knowledge except by the senses. Mental perceptions are all a special type of material perception. Nothing can be determined as the final cause. The beginning and goal of the world cannot be known. There is no evidence of a conscious creator. Mental perception should remember mutual relationships, results, similarities and dissimilarities. It is not necessary to attach anything non-material to this. Thoughts of God are infantile. Philosophical thoughts are childish. Provable thoughts are adult. One must consider all actions in terms of what is beneficial and unbeneficial. According to him, all humans should act selflessly with morals, helping others. It is necessary for humans to nourish the internal introspective functions. Nourishing this, one should worship an imaginary material female form. Though it is false, it makes one\u2019s tendencies successful.<\/p>\n

Earth is\u00a0mahat-tattva<\/em>\u00a0(supreme fetish). Place is a support for activity (supreme medium). Human nature is the main existence (supreme being). One should worship in the morning, at noon and in the evening the female form holding an infant. One should carry out this imaginary worship of one\u2019s mother, wife and daughter in past, present and future. In the activities of\u00a0dharma<\/em>\u00a0one should not seek any results.<\/p>\n

In England, Mill nourished selfless materialism along with Comte, calling it\u00a0bh\u0101va-v\u0101da<\/em>. A type of secularism attracted the hearts of youths in England. Mill, Lewis, Paine, Carlyle, Bentham, Combe and other logicians started this trend in philosophy. It is divided into two categories: Holyoake was the creator of one faction. He mercifully accepted God to some degree. Bradlaugh, the creator of the other faction, was a complete atheist.<\/p>\n

Philosophies of both selfish and unselfish material pleasure, though having some differences, are materialistic. No matter how deep the above mentioned philosophers discuss, they simply reveal the philosophy\u2019s meaninglessness. Pure, spiritual reasoning rejects these baseless philosophies as insignificant just by glancing at them. Even when materialistic reasoning deliberates neutrally, it rejects all these philosophies as unreasonable or illogical.<\/p>\n

    \n
  1. With the intention of uniting everything into one entity, calling this reductionist tactic \u201cscientific,\u201d they say that matter is the root of everything and they make everything one. This causes great error since if one says that matter is the root of everything, that the many atoms have eternal existence, that void has eternal existence, that the relationship between matter and the void is inconceivable, and that the\u00a0\u015bakti<\/em>\u00a0of the atoms, their qualities and their actions are without beginning, then the creation of the universe cannot take place at all. Far from reducing the number of elements, the elements become unlimited. They cannot understand what time is. This attempt to simplify things is merely childish.<\/li>\n
  2. Materialism is completely unnatural and unscientific. It is unnatural because nature of things is to have a cause. Furthermore, it is most illogical to say that the nature of matter is to be eternal while not accepting consciousness. It is the nature of the gross worlds to have cause and effect. Without that, the material world would not have its nature. It is unscientific because only consciousness is able to control matter. It is contrary to science to say that consciousness is a quality of matter and that qualities produce objects.<\/li>\n
  3. Consciousness is naturally superior and elevated. To make it dependent on matter is an act of foolishness. Professor Ferris has deliberated on this subject in detail.<\/li>\n
  4. What is the proof that matter is eternal? Professor Tyndall has determined definitely that there is no proof that matter is eternal. One cannot believe that some person could observe things from beginningless time till the present and for infinity in the future in order to term matter to be eternal. One cannot believe that matter is eternal with lack of evidence.<\/li>\n
  5. Buchner and Molescott have said that matter is eternal. It is an individual imaginary conclusion. If after some time matter is destroyed, the conclusion will be false.<\/li>\n
  6. Comte wrote that it is not necessary to search out the beginning or end of the universe. This is a childish idea. Because the\u00a0j\u012bva<\/em>\u00a0is a conscious entity, he cannot suppress his natural tendency to inquire. The tendency to inquire about effect and cause is the mother of science. According to Comte\u2019s idea, without doubt human intelligence will disappear after some days. Humanity will become inactive.<\/li>\n
  7. Only foolish people will believe that without witnessing it, man\u2019s consciousness has arisen from the combination of matter. We have in our hands almost three thousand years of history. No one so far has seen humans being produced spontaneously. If it were possible for humans to arise from combination of matter or through gradual evolution, in three thousand years such a human should have been produced.<\/li>\n
  8. The harmony and beauty of arranging the natures of humans, animals and trees indicates a supremely conscious maker. When consciousness is established as the cause, materialism is completely destroyed.<\/li>\n<\/ol>\n

    In such ways, by various logic, materialism is refuted. The most unfortunate humans only accept materialism. They have no spiritual happiness. Their aspirations and expectations are very few. Later, materialistic\u00a0nirv\u0101\u1e47a-v\u0101da<\/em>\u00a0will be shown.<\/p>\n

    Text 9<\/strong><\/p>\n

    kartavyo laukiko dharma\u1e25 p\u0101p\u0101n\u0101\u1e41 viratir yata\u1e25
    \nvidvadbhir lak\u1e63ito nityo svabh\u0101va-vihito vidhi\u1e25 ||9||<\/em><\/p>\n

    They say that ordinary\u00a0dharma<\/em>\u00a0(morality) must be observed so that one will give up a taste for sins. The eternal laws arising from nature are observed by the wise.<\/strong><\/p>\n

    Text 10<\/strong><\/p>\n

    pu\u1e45kh\u0101nupu\u1e45kha-r\u016bpe\u1e47a jij\u00f1\u0101syo sa sukh\u0101ptaye
    \nj\u012bvane yat sukha\u1e41 tat tu j\u012bvanasya prayojanam ||10||<\/em><\/p>\n

    One should try to inquire about how to attain happiness by all means, since happiness in life is the goal of the living being.<\/strong><\/p>\n

    Text 11<\/strong><\/p>\n

    j\u012bvane yat k\u1e5bta\u1e41 karma j\u012bvan\u0101nte tad eva hi
    \njagat\u0101m anya-j\u012bv\u0101n\u0101\u1e41 sambandhe phalada\u1e41 bhavet ||11||<\/em><\/p>\n

    After death, the actions performed by a person yield results for other beings in the world.<\/strong><\/p>\n

    Text 12<\/strong><\/p>\n

    na karma n\u0101\u015bam \u0101y\u0101ti yad\u0101 v\u0101 yena v\u0101 k\u1e5btam
    \nap\u016brva-\u015bakti-r\u016bpe\u1e47a kurute sarvam unnatam ||12||<\/em><\/p>\n

    When actions are done by anyone, the results are not destroyed. All attain advancement by some extraordinary (ap\u016brva<\/em>)\u00a0\u015bakti<\/em>.<\/strong><\/p>\n

    Now we should discuss the ordinary conduct advocated by the materialists. They say that even though God,\u00a0\u0101tm\u0101<\/em>\u00a0and the next life do not exist, man should have moral conduct. The actions by which people attain ordinary happiness are called\u00a0pu\u1e47ya<\/em>\u00a0and the ordinary inauspicious actions are called\u00a0p\u0101pa<\/em>\u00a0or sins. It is necessary that one\u2019s own happiness follows the happiness of others. Thus it is necessary to observe ordinary morality. If one performs moral acts one avoids sin and its resultant suffering. Nature is always filled with rules. Therefore, material life born of nature is filled with rules. It is necessary for the learned to seek out the rules of maintaining one\u2019s life. Happiness of life arising from morality is the goal of life. In order to attain that happiness, one must always thoroughly seek out and observe rules of material life according to one\u2019s nature.<\/p>\n

    If one says, \u201cafter death one has no existence, and thus why perform acts of morality, where one sacrifices one\u2019s own happiness?\u201d, the answer is that all the activities of one\u2019s life must bring results even after one\u2019s death. After one\u2019s life, all one\u2019s actions give result to other\u00a0j\u012bvas<\/em>. If you get married, raise children, and give them education and moral teachings, the results of your action will be enjoyed by many people. If you earn money and build schools, hostels, roads and ponds, all\u00a0j\u012bvas<\/em>\u00a0will enjoy the results of your actions for a long time. If you say that the results of those actions are destroyed quickly, the answer is that whatever action is performed never gets destroyed. When action matures,\u00a0ap\u016brva-\u015bakti<\/em>\u00a0arises. That\u00a0\u015bakti<\/em>, nourished by acts, gives progress to unlimited universes in the future. By that action, you have attained selfless acts of morality.<\/p>\n

    The morality that the materialist teaches falls like a house which is devoid of walls. Morality with no aspiration for after life or without fear will never be observed. Those who proclaim happiness through selfless morality are actually selfish moralists. They cannot maintain their selfless position. Baron d\u2019Holbach (Mirabaud) writes with profound deliberation in his book called System of Nature (1770) \u201cThere is no selflessness in the world. I say that skill in making oneself happy by other\u2019s happiness is morality.\u201d<\/p>\n

    We see that the statement about selflessness is meaningless like a flower in the sky. The goal of selfless morality is to give oneself happiness without suffering. If selfish persons believe in it simply on hearing the word \u2018selfless,\u2019 the goal would be easily achieved. Is affection for mother, brotherhood, friendship or affection between men and woman selfless? If happiness for oneself did not exist in all actions, no one would perform these acts. In order to gain his own happiness some people will give up their own lives. All happiness attained through morality is selfish. Even show of affection for God is selfish. What is called one\u2019s nature is actually selfish, for one\u2019s own purpose. Selfishness is one\u2019s nature. Selflessness is very unnatural; therefore it is never seen. If a man\u2019s life does not aspire for a future life, or does not act for happiness in the future, it would be impossible to perform any action. Jaimini and western philosophers preached\u00a0ap\u016brva-v\u0101da<\/em>\u00a0and\u00a0\u015bakti-v\u0101da<\/em>\u00a0which is not attractive to persons of pure intelligence.<\/p>\n

    Those who accept this philosophy are cheated. In India, the\u00a0sm\u0101rta<\/em>\u00a0scholars write about Jaimini\u2019s\u00a0ap\u016brva-v\u0101da<\/em>\u00a0but in the end they all talk about the happiness of afterlife and the mercy of God. When they can understand clearly that God and\u00a0ap\u016brva<\/em>\u2013v\u0101da<\/em>\u00a0are contrary to each other, they would give up that philosophy. Jaimini knew very well that following God is very natural to the\u00a0j\u012bva\u2019s<\/em>\u00a0heart and thus with skill and care manufactured a god who gives results within\u00a0ap\u016brva-v\u0101da<\/em>. Because of his skill in mixing God with his philosophy, atheistic\u00a0karma-v\u0101da<\/em>\u00a0became popular in India, strengthened with the support of\u00a0sm\u0101rta<\/em>\u00a0scholars.<\/p>\n

    One person\u2019s interests conflict with another person\u2019s interests. Thus just on hearing the word \u2018selfless,\u2019 people of ordinary intelligence give respect to the concept of selflessness with a desire for attaining their own interests. This also is a strong cause for the spread of atheistic\u00a0karma-v\u0101da<\/em>.<\/p>\n

    How the proponents of \u201cbliss through selflessness\u201d (ni\u1e25sv\u0101rtha-ja\u1e0d\u0101nanda-v\u0101d\u012b<\/em>) engage the world in\u00a0karma<\/em>s is not easy to understand. To some degree, because of self-interest, all\u00a0j\u012bvas<\/em>\u00a0can accept the\u00a0dharma<\/em>\u00a0(morality) they teach. But when the\u00a0j\u012bva<\/em>\u00a0studies in detail\u00a0karma-tattva<\/em>, the\u00a0j\u012bva<\/em>\u00a0becomes selfish and as much as possible engages in sinful acts. He thinks to himself, \u201cBrother! Do not give up enjoyment of happiness. When others do not know, enjoy as much as you like since it does not interfere with the progress of the world. Since there is no conscious God who sees everything and gives results to\u00a0karma<\/em>s, what should be feared? Just be careful that others do not know about it. If they know, there will be defamation, punishment and unwelcome obstacles. If that happens, neither you nor others in the world can be happy.\u201d It seems that if one researches in detail the character of scholars who teach atheistic\u00a0karma<\/em>\u00a0one will find this behaviour.<\/p>\n

    At some time, a\u00a0sm\u0101rta<\/em>\u00a0scholar teaches activities of\u00a0c\u0101ndr\u0101ya\u1e47a<\/em>, etc., to a person inquiring about atonements. When the inquirer says \u201cO Bhatt\u0101c\u0101rya! If I must do a\u00a0c\u0101ndr\u0101yana<\/em>\u00a0atonement for killing a spider, your son must also do this atonement since he committed the same sin.\u201d<\/p>\n

    Seeing a great calamity, the scholar, turning a few pages of the book, says, \u201cOh! I made a mistake. It says that if one kills a spider it is insignificant. You do not have to do anything.\u201d One sees such behaviour and actions among the atheistic\u00a0sm\u0101rtas<\/em>. There are some arrangements for worship of the Lord, for supporting some atheistic\u00a0dharmas<\/em>. In this case even if the\u00a0j\u012bva\u2019s<\/em>\u00a0next life and the Lord\u2019s role of giving results are accepted, these ideas are subordinate to\u00a0karma<\/em>. Natural\u00a0bhakti<\/em>\u00a0is not seen in this philosophy. Rather, on consideration, it is seen that in speaking of selfless\u00a0dharma<\/em>, ultimately it becomes selfish\u00a0dharma<\/em>. To prevent this, it is convenient to make a God who is omniscient and the giver of results. Considering this, among the atheistic\u00a0karma-v\u0101d\u012bs<\/em>, some manufacture worship of God in their scriptures as a special\u00a0karma<\/em>.<\/p>\n

    In his version, Comte made arrangements for an object of worship which is real, since there would be inactivity by merely studying philosophy. Comte was more sincere. Jaimini was more farsighted. Comte\u2019s worship was not popular with ordinary people. Jaimini was more profound, so his\u00a0karma-v\u0101da<\/em>\u00a0was accept by the ordinary\u00a0sm\u0101rta<\/em>\u00a0society. Finally, Comte and Jaimini have the same philosophy but on seeing the results of\u00a0sm\u0101rtas\u2019<\/em>\u00a0activities, it appears that it cannot give auspiciousness to human society at all, no matter how it is performed. Secularism, Positivism or\u00a0smarta karma-v\u0101da<\/em>\u00a0are never able to uproot sin. Remaining in the world for a long time, these philosophies have created many obstacles to\u00a0bhakti<\/em>.<\/p>\n

    Sometimes all these\u00a0karma-v\u0101da<\/em>\u00a0speak to\u00a0bhakti<\/em>, \u201cI am obedient to you, O Lord! I make people qualified for you. I purify\u00a0adharmika<\/em>\u00a0people\u2019s hearts, and offer them to your feet.\u201d Such words are a result of being double hearted. They are not true words. When\u00a0karma<\/em>\u00a0follows\u00a0bhakti<\/em>\u00a0in truth, it is no longer called\u00a0karma<\/em>; it is called\u00a0bhakti<\/em>. As long as\u00a0karma<\/em>\u00a0is known by its name, it competes with\u00a0bhakti<\/em>\u00a0and seeks its own importance. Advancement in science, society and arts are called\u00a0karma<\/em>. But when\u00a0karma<\/em>\u00a0transforms into\u00a0bhakti<\/em>, then science, society and art become dazzling and elevated. Detailed description will not be given here.<\/p>\n

    Text 13<\/strong><\/p>\n

    bhava\u1e25 kle\u015bo\u2019bhava\u1e25 ke\u1e63\u0101\u1e41 mate saukhyam iti sthitam
    \nnirv\u0101\u1e47a-sukha-sampr\u0101pti\u1e25 \u015bar\u012bra-kle\u015ba-s\u0101dhan\u0101t ||13||<\/em><\/p>\n

    Some say that material existence is suffering and that happiness is nonexistence of matter (abh\u0101va<\/em>) or the attainment of the happiness of nothingness (nirv\u0101\u0146a<\/em>), since the body produces suffering.<\/strong><\/p>\n

    As long as materialists believe that material happiness is bliss, they will pursue material happiness according to their conviction. Producing material happiness either selfishly or unselfishly, they enjoy that happiness. Actually material happiness is insignificant, and not a suitable assistant for spiritual life. Those among the materialists who have great power of discrimination cannot be satisfied at all with material happiness. They seek eternal happiness, while believing that there is no independent spiritual existence.<\/p>\n

    Thus they naturally pursue material (negation)\u00a0nirv\u0101\u0146a<\/em>\u00a0thinking it to be happiness. They say that existence is suffering, happiness is termination of existence. They search for happiness in\u00a0nirv\u0101\u1e47a<\/em>\u00a0(nonexistence) while the body gives an experience of pain.<\/p>\n

    When the idea of material happiness arising from atheistic\u00a0karma-v\u0101da<\/em>\u00a0was strong in India, when the Vedas, which are full of\u00a0tattva<\/em>, were said to be the scriptures propounding\u00a0dharma<\/em>, atheistic\u00a0karma-v\u0101da<\/em>\u00a0was said to be Vedic and the\u00a0br\u0101hma\u1e47as<\/em>\u00a0following materialism sought sensual pleasure in this life by ordinary sacrifices and happiness of drinking\u00a0am\u1e5bta<\/em>\u00a0and enjoying Apsar\u0101s in Indra\u2019s city after death, then being dissatisfied with material bliss, S\u0101kya-si\u1e41ha of\u00a0k\u0219atriya<\/em>\u00a0lineage established Buddhism, for the happiness of\u00a0nirv\u0101\u0146a<\/em>, after contemplating the unavoidability of bodily suffering. There is much evidence to show that even previous to this, some people preached\u00a0nirv\u0101\u1e47a-v\u0101da<\/em>\u00a0of this type. But from S\u0101kya-si\u1e41ha\u2019s time, this philosophy was accepted by many people and he was accepted by his followers as the founding preacher.<\/p>\n

    At that time or a little earlier, one scholar named J\u012bna from a\u00a0vai\u015bya<\/em>\u00a0family preached a philosophy similar to the Buddhists\u2019. This is called Jainism. This began in India. Buddhism crossed mountains, rivers and oceans and spread to China, Tatarstan [1], Thailand, Myanmar (Burma), Japan, Sri Lanka (Ceylon), etc. Even today, Buddhism is current in many countries. Buddhism has many branches, but voidism or negation of matter is seen in all branches. Human nature however cannot exist without the Supreme Lord. Thus in various sects of Buddhism the Lord is worshipped.<\/p>\n

    [1] This probably refers to the Buddhist group called Kalmyks.<\/p>\n

    Having met a Buddhist of Burma recently, who did not understand its tenants, I asked him some questions. He answered that the Supreme Lord is without beginning and that the Lord had created the whole universe. He appeared in the form of Buddha and now Buddha is in Svarga as the Supreme Lord. We will go to his abode by performing pious acts and following rules. From what he said it appears that he did not study Buddhist philosophy. He simply explained as Buddhism what human nature desires.<\/p>\n

    All such philosophies generated from crooked logic will not be accepted as beneficial for society but will be locked in books and the hearts of their teachers. Those who identify themselves as followers of these philosophies will accept natural ideas arising from human nature as the philosophy. Comte\u2019s affection for the universe, Jaimini\u2019s God in the form of\u00a0ap\u016brva<\/em>\u00a0in atheistic\u00a0karma<\/em>\u00a0and Buddha\u2019s negation of matter would later be certainly transformed by the followers of these philosophies into a form of natural\u00a0dharma<\/em>. That has happened.<\/p>\n

    A type of\u00a0nirv\u0101\u1e47a-v\u0101da<\/em>\u00a0similar to Buddhism and Jainism was preached in Europe. This is called pessimism. There is no difference between pessimism and Buddhism. There is difference on one matter however. In Buddhism the\u00a0j\u012bva<\/em>\u00a0accepts suffering life after life and wanders about. Taking support in one life of the rules for\u00a0nirv\u0101\u1e47a<\/em>, the\u00a0j\u012bva<\/em>\u00a0attains\u00a0nirv\u0101\u1e47a<\/em>\u00a0and then\u00a0parinirv\u0101\u1e47a<\/em>. In pessimism there is no rebirth of the\u00a0j\u012bva<\/em>. Thus\u00a0nirv\u0101\u1e47a-v\u0101da<\/em>\u00a0has two types: with only one birth and with many births.<\/p>\n

    Buddhism and Jainism are of the second type. Both accept many births of the j\u012bva. According to Buddhism, practicing compassion and detachment for many births, S\u0101kyasi\u1e41ha first became a Bodhisattva and then Buddha. According to Buddhists, practicing humility, patience, forgiveness, compassion, selflessness, contemplation, detachment and friendship, the\u00a0j\u012bva<\/em>\u00a0attains\u00a0parinirv\u0101\u0146a<\/em>. In\u00a0parinirv\u0101\u1e47a<\/em>\u00a0there is no existence. In ordinary\u00a0nirv\u0101\u1e47a<\/em>\u00a0there is compassion.<\/p>\n

    The Jains say that if one practices all good qualities following compassion and detachment, the\u00a0j\u012bva<\/em>\u00a0attains the position of N\u0101rada, \u015aiva, V\u0101sudeva, Para-V\u0101sudeva, supreme ruler and then Bhagav\u0101n within\u00a0nirv\u0101\u1e47a<\/em>. In both philosophies the material universe is eternal,\u00a0karma<\/em>\u00a0is without beginning, but has an end. Existence is suffering.\u00a0Parinirv\u0101\u1e47a<\/em>\u00a0only is happiness. The ideas of Vedic\u00a0karmas<\/em>\u00a0revealed by Jaimini are inauspicious for the\u00a0j\u012bva<\/em>. The rules to attain\u00a0parinirv\u0101\u1e47a<\/em>\u00a0alone produce auspiciousness. For\u00a0karma-v\u0101d\u012bs<\/em>, Indra and other Devat\u0101s are supreme but for the\u00a0nirv\u0101\u1e47a-v\u0101d\u012bs<\/em>\u00a0they are simply servants.<\/p>\n

    Schopenhauer and Hartmann are of the first type of\u00a0nirv\u0101\u1e47a-v\u0101d\u012b<\/em>\u00a0(one birth). According to Schopenhauer, by practice of renunciation of the desire for existence, fasting, renunciation of free will, humility, accepting bodily suffering, purity and detachment, one attains\u00a0nirv\u0101\u0146a<\/em>. According to Hartmann it is not necessary to accept any suffering. After death one naturally attains\u00a0nirv\u0101\u1e47a<\/em>. A person by the name Hara Benson showed the eternal nature of suffering and the impossibility of\u00a0nirv\u0101\u1e47a<\/em>.<\/p>\n

    At this point it must be said that many among the\u00a0advaita-v\u0101d\u012bs<\/em>\u00a0are\u00a0nirv\u0101\u0146a-v\u0101d\u012bs<\/em>. The philosophy of those\u00a0advaita-v\u0101d\u012bs<\/em>\u00a0who desire spiritual happiness in the bliss of Brahman after\u00a0nirv\u0101\u1e47a<\/em>\u00a0will be discussed later. Those who do not accept any type of bliss after\u00a0nirv\u0101\u1e47a<\/em>, thinking that existence has been extinguished, are called\u00a0ja\u1e0da-nirv\u0101\u0146a-v\u0101d\u012bs<\/em>. This philosophy is most untenable since it does not define the nature of the existence of the\u00a0j\u012bva<\/em>. If the\u00a0j\u012bva<\/em>\u00a0arises from matter, then it must be included in the philosophy of\u00a0ja\u1e0d\u0101nanda-v\u0101d\u012b<\/em>\u00a0(bliss through matter alone). That is mere atheism. If the\u00a0j\u012bva<\/em>\u00a0is an independent\u00a0tattva<\/em>, how can it disappear? Where is the proof of it disappearing? In summary, all these philosophies are extremely atheistic.<\/p>\n

    To destroy the evils of the atheists (i.e.\u00a0ja\u1e0da-karma-v\u0101d\u012bs<\/em>), this philosophy of\u00a0nirv\u0101\u1e47a<\/em>\u00a0was introduced. Its preachers became enthusiastic and, with effort, spread the philosophy strongly. The\u00a0br\u0101hma\u1e47as<\/em>\u00a0in India preached their own supremacy and atheistic\u00a0karma-v\u0101da<\/em>. The other\u00a0var\u0146as<\/em>\u00a0such as\u00a0k\u1e63atriyas<\/em>\u00a0became disturbed and, banding together, preached Buddhism, while the\u00a0vai\u015byas<\/em>\u00a0banded together and preached Jainism. When the different groups became enflamed with material enmity, this hatred had a great effect. The groups made efforts for their beliefs without deliberating on it being logical or illogical. In this way Buddhism and Jainism spread in India. In countries where this philosophy spread, there was no strong deliberation. The philosophy was accepted as being inspired by God. Modern European\u00a0nirv\u0101\u1e47a-v\u0101d\u012bs<\/em>\u00a0preached this philosophy with hatred towards Christianity. This is revealed in history.<\/p>\n

    Text 14<\/strong><\/p>\n

    kecid vadanti m\u0101y\u0101 y\u0101 s\u0101 kartr\u012b jagat\u0101\u1e41 kila
    \ncid-acit-savin\u012b s\u016bk\u1e63m\u0101 \u015bakti-r\u016bp\u0101 san\u0101tan\u012b ||14||<\/em><\/p>\n

    Some say that\u00a0m\u0101y\u0101<\/em>\u00a0is the creator of the universe. It instigates\u00a0cit<\/em>\u00a0and\u00a0acit<\/em>, is subtle, a form of\u00a0\u015bakti<\/em>\u00a0and is eternal.<\/strong><\/p>\n

    According to some philosophies the beginningless\u00a0\u015bakti<\/em>\u00a0called\u00a0m\u0101y\u0101<\/em>\u00a0creates the whole universe. It has a subtle form. It produces conscious and unconscious\u00a0tattvas<\/em>. When Buddhism became prevalent, and this philosophy began to decrease because of preachers lost a taste for that philosophy, it took on newer form with the efforts of its preachers. Eventually it became tantric Buddhism. At that time,\u00a0m\u0101y\u0101v\u0101da<\/em>\u00a0philosophy was created. It remained with the name Buddhism within Buddhism itself.<\/p>\n

    But among others who were not Buddhists, it was preached as\u00a0m\u0101y\u0101v\u0101da<\/em>, or covered Buddhism. When it was preached in the form of a\u00a0dar\u015bana<\/em>\u00a0to assist the meaning of the\u00a0Vedas<\/em>, the\u00a0m\u0101y\u0101v\u0101d\u012bs<\/em>\u00a0became active as followers of the\u00a0Ved\u0101nta<\/em>. In the northern regions the\u00a0\u0101c\u0101ry\u0101s<\/em>, following tantric scriptures, preaches\u00a0m\u0101y\u0101-\u015bakti-v\u0101da<\/em>\u00a0in a different form.<\/p>\n

    Many say that Tantric philosophy arose from Kapila\u2019s\u00a0dar\u015bana<\/em>. That is not so in my opinion. Though\u00a0prak\u1e5bti<\/em>\u00a0is the cause in Kapila\u2019s philosophy, the\u00a0puru\u1e63a<\/em>\u00a0is accepted as a beginningless conscious entity through the statement \u2013\u00a0pu\u0219kara-pal\u0101\u015ba-van nirlepa<\/em>: he is uncontaminated like a lotus leaf. In my opinion, Saiva philosophy arose from Kapila\u2019s\u00a0S\u0101\u1e45khya<\/em>. But in this philosophy because\u00a0prakrti<\/em>\u00a0is greatly respected, ignorant people mistake it for the Tantric philosophy. Though in some places in Tantric philosophy there is a comparison of\u00a0puru\u1e63a<\/em>\u00a0and\u00a0prak\u1e5bti<\/em>\u00a0with the two halves of a chickpea, ultimately\u00a0prak\u1e5bti<\/em>\u00a0is the producer of the conscious\u00a0tattva<\/em>\u00a0(puru\u1e63a<\/em>).<\/p>\n

    The tantric also imagines a\u00a0nirv\u0101\u0146a<\/em>\u00a0for the\u00a0j\u012bva<\/em>, where\u00a0prak\u1e5bti<\/em>\u00a0disappears. Among the proponents of material\u00a0\u015bakti<\/em>\u00a0(ja\u1e0da-\u015bakti-v\u0101d\u012bs<\/em>), no type of theism is seen. Just as those who accept a spiritual\u00a0\u015bakti<\/em>\u00a0(cit-\u015bakti-v\u0101d\u012bs<\/em>) pray to the Lord as a conscious entity with devotion, so the followers of material\u00a0\u015bakti<\/em>\u00a0pray from time to time to material\u00a0\u015bakti<\/em>, though they scoff at the worshippers of spiritual\u00a0\u015bakti<\/em>. The confirmed atheist Baron d\u2019Holbach prayed to material\u00a0\u015bakti<\/em>\u00a0as follows:<\/p>\n

    \u201cO\u00a0prak\u1e5bti<\/em>! O ruler of all elements! O offspring, intelligence and truth! May you remain as my protector for a long time. May all humans praise you. O goddess\u00a0prak\u1e5bti<\/em>! Show us your intended path of happiness. Remove illusion from our minds. Remove evil from our minds. Arrange so that we do not stumble in performing our tasks. Make knowledge our kingdom. Grant eternity to the self and peace to our hearts.\u201d<\/p>\n

    The\u00a0prak\u1e5bti-v\u0101d\u012b<\/em>\u00a0Holbach also said that there is no soul, no God and no afterlife. One should respect the individual\u2019s path to increase happiness. The\u00a0\u015bakti<\/em>\u00a0of one\u2019s nature is the ruler of everything.<\/p>\n

    In the\u00a0Mah\u0101nirv\u0101\u1e47a Tantra<\/em>, \u015aiva praises K\u0101l\u012b, the\u00a0\u0101dya-\u015bakti<\/em>:<\/p>\n

    s\u1e5b\u1e63\u1e6der \u0101dau tvam ek\u0101s\u012bt tamo-r\u016bpam agocaram
    \ntvatto j\u0101ta\u1e41 jagat sarva\u1e41 para-brahma-sis\u1e5bk\u1e63ay\u0101<\/em><\/p>\n

    \u201cYou alone existed invisibly before the creation, as the form of ignorance. The whole universe arose from you by the desire of Para-brahman for creation.\u201d<\/p>\n

    In this verse, the tantric philosophy is distinguished from the uncontaminated\u00a0puru\u1e63a<\/em>\u00a0and active\u00a0prak\u1e5bti<\/em>\u00a0of\u00a0S\u0101\u1e45khya<\/em>\u00a0philosophy. Later the text says:<\/p>\n

    puna\u1e25 svar\u016bpam \u0101s\u0101dya tamo-r\u016bpa\u1e41 nir\u0101k\u1e5bti\u1e25
    \nv\u0101c\u0101t\u012bta\u1e41 mano-\u2018gamya\u1e41 tvam ekaiv\u0101va\u015bi\u1e63yate<\/em><\/p>\n

    \u201cAgain you take your\u00a0svar\u016bpa<\/em>\u00a0of ignorance devoid of form, indescribable by words and beyond the mind. You alone remain.\u201d<\/p>\n

    tvam eva j\u012bvo loke \u2018smi\u1e41s tva\u1e41 vidy\u0101-para-devat\u0101<\/em><\/p>\n

    \u201cYou are the\u00a0j\u012bvas<\/em>\u00a0in this world. You are the supreme deity of\u00a0vidy\u0101<\/em>. Here, there is no distinction of the conscious\u00a0j\u012bva<\/em>\u00a0and the natural\u00a0\u015bakti<\/em>. This is contrary to\u00a0S\u0101\u1e45khya<\/em>\u00a0philosophy.\u201d<\/p>\n

    y\u0101van na k\u0219iyate karma \u015bubha\u1e41 v\u0101\u015bubham eva v\u0101
    \n<\/em>t\u0101van na j\u0101yate mok\u1e63o n\u1e5b\u1e47\u0101\u1e41 kalpa-\u015batair api<\/em><\/p>\n

    \u201cAs long as good and bad\u00a0karmas<\/em>\u00a0are not destroyed, liberation will not take place for men in a hundred\u00a0kalpas<\/em>.\u201d<\/p>\n

    kurv\u0101\u1e47a\u1e25 satata\u1e41 karma k\u1e5btv\u0101 ka\u1e63ta-\u015bat\u0101ny api
    \nt\u0101van na labhate mok\u1e63a\u1e41 y\u0101vat j\u00f1\u0101na\u1e41 na vindati<\/em><\/p>\n

    \u201cPerforming constant\u00a0karmas<\/em>, performing hundreds of hardships, as long as one does not attain\u00a0j\u00f1\u0101na<\/em>, one will not attain liberation.\u201d<\/p>\n

    j\u00f1\u0101na\u1e41 tattva-vic\u0101re\u1e47a ni\u1e63k\u0101men\u0101pi karma\u0146\u0101
    \nj\u0101yate k\u1e63\u012b\u1e47a-tapas\u0101\u1e41 vidu\u1e63\u0101\u1e41 nirmal\u0101tman\u0101m<\/em><\/p>\n

    \u201cJ\u00f1\u0101na<\/em>\u00a0arises for pure learned persons who become thin from austerities, by deliberation on\u00a0tattva<\/em>\u00a0and with performance of\u00a0nisk\u0101ma-karmas<\/em>.\u201d<\/p>\n

    na muktir japan\u0101d dhom\u0101d upav\u0101sa-\u015batair api
    \nbrahmaiv\u0101ham iti j\u00f1atv\u0101 mukto bhavati deha-bh\u1e5bt<\/em><\/p>\n

    \u201cLiberation does not arise from\u00a0japa, homa<\/em>\u00a0or hundreds of fasts. The embodied being attains liberation on understanding that he is Brahman.\u201d<\/p>\n

    manas\u0101 kalpit\u0101 muktir n\u1e5b\u1e47\u0101\u1e41 cen mok\u0219a-s\u0101dhan\u012b
    \nsvalpa-labdhena r\u0101jyena r\u0101j\u0101no m\u0101nav\u0101s tath\u0101<\/em><\/p>\n

    \u201cIf thinking of liberation in the mind produced liberation, then people would be kings by attaining a piece of land.\u201d<\/p>\n

    j\u00f1\u0101na\u1e41 j\u00f1eya\u1e41 tath\u0101 j\u00f1\u0101t\u0101 tritaya\u1e41 bh\u0101ti m\u0101yay\u0101
    \n<\/em>vic\u0101ryam\u0101\u1e47e tritaye \u0101tmaiveko\u2019va\u015bi\u1e63yate<\/em><\/p>\n

    \u201cKnowledge (awareness), the object of knowledge and the knower arise by\u00a0m\u0101y\u0101<\/em>. Deliberating on these three only, finally the one\u00a0\u0101tm\u0101<\/em>\u00a0remains.\u201d<\/p>\n

    j\u00f1\u0101nam \u0101tmaiva cid-r\u016bpo j\u00f1eyam \u0101tmaiva cin-maya\u1e25
    \n<\/em>vij\u00f1\u0101t\u0101 svayam ev\u0101tm\u0101 yo j\u0101n\u0101ti sa \u0101tma-vit<\/em><\/p>\n

    \u201cKnowledge is the conscious\u00a0\u0101tm\u0101<\/em>. The object of knowledge is the conscious\u00a0\u0101tm\u0101<\/em>. The knower is\u00a0\u0101tm\u0101<\/em>. He who knows this is the knower of\u00a0\u0101tm\u0101<\/em>.\u201d<\/p>\n

    There are many types of tantric philosophy. One cannot say that the tantric\u00a0\u015bakti-v\u0101da<\/em>\u00a0arose from one particular\u00a0dar\u015bana<\/em>. What is accepted in one place is not accepted elsewhere and is refuted. In some places Para-brahman is the ultimate creator; in some places, it is\u00a0prak\u1e5bti<\/em>\u00a0and in some places, it is the\u00a0j\u012bva<\/em>. In some places, the\u00a0j\u012bva<\/em>\u00a0is false and some places\u00a0j\u012bva<\/em>\u00a0is true. In some places,\u00a0n\u0101da-bindu<\/em>\u00a0[2] is the creator, while in other places it is\u00a0prak\u1e5bti<\/em>\u00a0and\u00a0puru\u1e63a<\/em>, and in some places it is only\u00a0prak\u1e5bti<\/em>. To conclude, one cannot systematically analyse this philosophy since it is a great mixture of things.<\/p>\n

    [2] The nasal part of\u00a0<\/span>o\u1e41<\/span><\/em>.<\/span><\/p>\n

    The first verse quoted (s\u1e5b\u1e63\u1e6der \u0101dau<\/em>\u2026) indicated that only\u00a0prak\u1e5bti<\/em>\u00a0existed before creation and that by the desire of the Para-brahman the universe was created. Who is\u00a0prak\u1e5bti<\/em>\u00a0and who is Para-brahman? Who is the j\u012bva who becomes Para-brahman on gaining knowledge? The second verse (tvam eva j\u012bvo loke \u2018smims<\/em>\u2026) says that\u00a0prak\u1e5bti<\/em>\u00a0is the\u00a0j\u012bva<\/em>. One can see no logic in that statement. As well, ritual sex, taking intoxicants, eating meat and fish are not taken from any Vedic scripture. I will say no more about tantric\u00a0\u015bakti-v\u0101da<\/em>, having rejected the\u00a0ap\u016brva<\/em>\u00a0in atheist\u00a0karma<\/em>, Devat\u0101s who are the same as mantras, and imaginary material worship proposed by Comte.<\/p>\n

    Text 15<\/strong><\/p>\n

    athav\u0101 bh\u0101va eva sy\u0101t ne\u015bvaro na jagaj-jana\u1e25
    \nbh\u0101vo nitya-vicitr\u0101tm\u0101 n\u0101bh\u0101vo vidyate kvacit ||15||<\/em><\/p>\n

    Mental state alone exists. There is no God or living entities. The mental state consists of constant deliberation. Non-existence of mental states never occurs.<\/strong><\/p>\n

    Some who consider themselves learned say that nothing except mental states exist. They say that the objective world does not exist. It is all in the mind. The\u00a0\u0101tm\u0101<\/em>, the shelter of that mental state, is not tenable. In reality mental states only exist and nothing else. Bishop Berkley and others are a type of\u00a0bh\u0101va-v\u0101d\u012b<\/em>. This they call Idealism. Mill also accepted\u00a0bh\u0101va-v\u0101da<\/em>\u00a0to some extent.\u00a0Bh\u0101va-v\u0101da<\/em>\u00a0(Idealism) should not be thought of as\u00a0cid-v\u0101da<\/em>\u00a0(spiritualism).\u00a0Bh\u0101va-v\u0101da<\/em>\u00a0is contemplation of material objects. The\u00a0bh\u0101va<\/em>\u00a0is meditation on material objects, just contact with material objects. It is not a special\u00a0tattva<\/em>\u00a0different from matter. When human mind experiences of objects, then all\u00a0bh\u0101vas<\/em>\u00a0arise. This\u00a0bh\u0101va-v\u0101da<\/em>\u00a0is never beyond materialism.<\/p>\n

    Some Advaitav\u0101d\u012bs claim that the Lord and living entities do not exist. Only the concepts (bh\u0101vas<\/em>) of these exist. The concept of\u00a0bh\u0101va<\/em>\u00a0is eternal, and of various\u00a0svar\u016bpas<\/em>. The\u00a0bh\u0101va<\/em>\u00a0never ceases to exist.\u00a0Bh\u0101va<\/em>\u00a0is ultimate\u00a0tattva<\/em>. This philosophy is very insignificant. This type of faith arises from a disturbed mind. Seeing the activities of those who write this philosophy, it appears that they themselves did not believe it. If one says that the\u00a0bh\u0101va<\/em>\u00a0is subtle matter, there is no fault. Thus\u00a0bh\u0101va-v\u0101da<\/em>\u00a0must be counted among material philosophies.<\/p>\n

    Text 16<\/strong><\/p>\n

    satyam eva tv asan nitya\u1e41 sad ev\u0101nitya-bh\u0101van\u0101
    \nkecid vadanti m\u0101y\u0101ndh\u0101\u1e25 yukti-v\u0101da-par\u0101ya\u1e47\u0101\u1e25 ||16||<\/em><\/p>\n

    Some blinded by\u00a0m\u0101y\u0101<\/em>, fond of logic, say that truth is not eternal. What is eternal in existence is<\/strong>\u00a0a temporary state.<\/strong><\/p>\n

    Some consider as follows: \u201cWhat is said to be true or real is temporary. Its existence is temporary. When it transforms or perishes, it finally becomes non-existent. Therefore, non-existence is eternal and real.\u201d This philosophy is ridiculous since it has no substance. Out of fondness for argument some person blinded by the darkness of illusion produced this bad logic.<\/p>\n

    First the statement \u201cNon-existence is real\u201d will be refuted. In common language this means \u201cWhat does not exist exists and what exists does not exist.\u201d This philosophy of scepticism or doubt (sandeha-v\u0101da<\/em>) arises from bad logic. Some scholars like Hume propagated this philosophy. Though scepticism is imperfect and unnatural, for some reason it became respected by many at one time. Bliss through matter and bliss through nirv\u0101\u1e47a produced such disturbance in the world that people, on hearing those names, developed hatred for them.<\/p>\n

    Human nature is pure and ornamented with devotion. It does not gain bliss from materialism. When materialism binds the hands and feet with iron chains of logic and puts a person in prison, the last attempt to free oneself of the chains by one\u2019s own strength of logic is scepticism.<\/p>\n

    Matter is eternal truth. Matter is everything. This is the conclusion. Professor Huxley spoke this philosophy and it came from many other mouths as well. \u201cWhatever happens, if not explained as arising from a material cause, is not scientific. There is no conclusion other than matter and cause and effect. Finally, consciousness and attraction (r\u0101ga<\/em>) must be removed from scriptures. The waves of matter will drown the individual. The irrefutability of laws will bind up independence.\u201d<\/p>\n

    When many people speak such bad logic, human nature, seeing its position being degraded, tries to go on another path by logic. Not worrying about any bad effect that this new philosophy produces, at least it destroys materialism. With this firm promise, logic produced scepticism. Though scepticism removed the confusion caused by materialism, it created another obstacle for belief in theism. People began to doubt whether they could actually see the truth. \u201cI experience only the qualities of objects. Is what I experience the truth? I experience qualities by the senses. By the eye I experience form, by the ear sound, by the nose smell, by the skin touch, and by the tongue taste. I obtain knowledge of objects by accepting qualities through the five senses. If I had ten senses instead of five, I would have a different form of knowledge. Now all our knowledge is full of doubt.<\/p>\n

    Even though materialism is destroyed by scepticism, it gives no help to spiritual life. While definitely accepting the existence of objects, scepticism says this only. \u201cI cannot understand this object in truth, since I do not have perfect knowledge and a perfect method of gaining knowledge.\u201d<\/p>\n

    Scepticism ultimately destroys itself, since it accepts definite\u00a0tattvas<\/em>. If it accepts definite\u00a0tattvas<\/em>, what is the root of scepticism? If one examines the issue carefully, it is understood that scepticism is meaningless chatter. Do I exist or not? Who raises this doubt? I am raising the doubt. Therefore, I exist.<\/p>\n

    Text 17<\/strong><\/p>\n

    sarve\u1e63\u0101\u1e41 n\u0101stik\u0101n\u0101\u1e41 vai matam etat pur\u0101tanam
    \nde\u015ba-bh\u0101\u1e63\u0101-vibhedena lak\u1e63ita\u1e41 ca p\u1e5bthak p\u1e5bthak ||17||<\/em><\/p>\n

    The concept of all types of atheism is ancient and characterized by differences according to place and language.<\/strong><\/p>\n

    Materialism or the world as material\u00a0\u015bakti<\/em>, the world as a mental conception (bh\u0101va-v\u0101da<\/em>) and scepticism are three types of ancient atheism. Whatever types of atheism exist, they are included in these types. I see that the new atheistic preachers calling themselves preachers of new philosophies are all mistaken. Giving them new names and forms they reveal old philosophies. In India, many types of philosophies have been taught. Among them\u00a0S\u0101\u1e45khya<\/em>,\u00a0Ny\u0101ya<\/em>,\u00a0Vai\u015be\u0219ika<\/em>\u00a0and\u00a0Karma-m\u012bm\u0101\u1e41s\u0101<\/em>\u00a0are clearly atheistic.\u00a0Yoga<\/em>\u00a0and\u00a0Advaita-ved\u0101nta<\/em>\u00a0are covered atheism. Many may want to see a summary of these philosophies. For that purpose I have summarized these philosophies to some degree.<\/p>\n

    S\u0101\u1e45khya<\/em>\u00a0is a particular ancient\u00a0dar\u015bana<\/em>\u00a0scripture written by Kapila. The great sage Kapila teaches us in his scripture\u00a0\u012a\u015bvara-siddhi<\/em>: there is no proof of God.<\/p>\n

    mukta-baddhayor anyatar\u0101bh\u0101v\u0101n na tat-siddhi\u1e25<\/em><\/p>\n

    \u201cGod is not accepted because there is no proof of his existence. He has to be either liberated or bound up (he cannot be realized if he is liberated and cannot be the lord if he is bound up).\u201d (S\u0101\u1e45khya-s\u016btra<\/em>\u00a01.92-93)<\/p>\n

    The commentator Vij\u00f1\u0101na Bhik\u1e63u says,\u00a0nanv evam \u012b\u015bvara-pratip\u0101daka-\u015brut\u012bn\u0101m k\u0101 gatis tatr\u0101ha:\u00a0<\/em>\u201cWhat is the goal of the\u00a0\u015brutis<\/em>\u00a0which propound the existence of God?\u201d<\/p>\n

    mult\u0101tmana\u1e25 prasams\u0101 up\u0101s\u012bsiddhasya v\u0101<\/em><\/p>\n

    \u201cThe statements about God are only praising liberated\u00a0j\u012bvas<\/em>\u00a0or those perfect in worship.\u201d (S\u0101\u1e45khya-s\u016btra<\/em>\u00a01.95)<\/p>\n

    Actually God does not exist.\u00a0S\u0101\u1e45khya<\/em>\u00a0goes to this extent.<\/p>\n

    Ny\u0101ya<\/em>\u00a0was established by Gautama. He says:<\/p>\n

    pram\u0101\u1e47a-prameya-sa\u1e41\u015baya-prayojana-drst\u0101nta-siddh\u0101nt\u0101vayava-tarka-nir\u1e47aya-v\u0101da-jalpa<\/em>\u00a0vita\u0146d\u0101-hetv-\u0101bh\u0101sa-chala-j\u0101ti-nigraha-sth\u0101n\u0101n\u0101\u1e41 tattva-j\u00f1\u0101n\u0101n ni\u1e25\u015breya s\u0101dhigama\u1e25<\/em><\/p>\n

    \u201cBy understanding the true natures of\u00a0pram\u0101\u0146a, prameya, sa\u1e41\u015baya, prayojana, d\u1e5b\u1e63\u1e6d\u0101nta, siddh\u0101nta, avayava, tarka, nir\u0146aya, v\u0101da, jalpa, vita\u0146\u1e0d\u0101, hetv\u0101bh\u0101sa, chala, j\u0101ti<\/em>\u00a0and\u00a0nigraha<\/em>\u2013sth\u0101na<\/em>\u00a0one obtains the highest benefit.\u201d<\/p>\n

    One cannot understand the nature of that great benefit which Gautama mentions. It seems that if one can become expert at logic, one will attain the highest benefit. Among the sixteen\u00a0pad\u0101rthas<\/em>, [3] God has no place. Thus the\u00a0Vedas<\/em>\u00a0say,\u00a0nais\u0101 tarke\u1e47a matir \u0101paney\u0101<\/em>: one cannot attain knowledge by logic. (Ka\u021bha Upani\u1e63ad<\/em>\u00a01.2.9)<\/p>\n

    [3] These sixteen categories are\u00a0<\/span>pram\u0101\u1e47a<\/span><\/em>\u00a0(valid means of knowledge),\u00a0<\/span>prameya<\/span><\/em>\u00a0(objects of valid knowledge),\u00a0<\/span>sa\u1e41\u015baya<\/span><\/em>\u00a0(doubt),\u00a0<\/span>prayojana<\/span><\/em>\u00a0(aim),\u00a0<\/span>d\u1e5b\u1e63\u1e6d\u0101nta<\/span><\/em>\u00a0(example),\u00a0<\/span>siddh\u0101nta<\/span><\/em>\u00a0(conclusion),\u00a0<\/span>avayava<\/span><\/em>\u00a0(members of syllogism),\u00a0<\/span>tarka<\/span><\/em>\u00a0(hypothetical reasoning),\u00a0<\/span>nir\u1e47aya<\/span><\/em>\u00a0(settlement),\u00a0<\/span>v\u0101da<\/span><\/em>\u00a0(discussion),\u00a0<\/span>jalpa<\/span><\/em>\u00a0(wrangling),\u00a0<\/span>vita\u0146d\u0101<\/span><\/em>\u00a0(cavilling),\u00a0<\/span>hetv\u0101bh\u0101sa<\/span><\/em>\u00a0(fallacy),\u00a0<\/span>chala<\/span><\/em>\u00a0(quibbling),\u00a0<\/span>j\u0101ti<\/span><\/em>\u00a0(sophisticated refutation) and\u00a0<\/span>nigrahasth\u0101na<\/span><\/em>\u00a0(point of defeat).<\/span><\/p>\n

    du\u1e25kha-janma-prav\u1e5btti-do\u1e63a-mithy\u0101-j\u00f1\u0101n\u0101n\u0101m
    \nuttarottar\u0101p\u0101ye tad-anantar\u0101p\u0101y\u0101d apavarga\u1e25<\/em><\/p>\n

    \u201cBy successive destruction, one after the other, of false knowledge, faults, material tendencies, birth, and suffering, one attains liberation.\u201d<\/p>\n

    By absolute destruction of suffering one attains liberation. For Gautama, there is no bliss in liberation. There is no happiness in a relationship with the Lord. Thus his scripture on logic is contrary to the\u00a0Vedas<\/em>.<\/p>\n

    Vai\u015be\u0219ika<\/em>\u00a0dar\u015bana<\/em>\u00a0originates with Ka\u0146\u0101da. It is not necessary to discuss this philosophy at length. If one deliberates on his basic\u00a0s\u016btras<\/em>\u00a0one cannot find an eternal Lord. Some authors of this philosophy speak of Param\u0101tm\u0101 among the seven\u00a0pad\u0101rthas<\/em>\u00a0as one\u00a0tattva<\/em>\u00a0included within the\u00a0j\u012bva<\/em>, in an attempt to remove the atheism in the philosophy. But \u015aa\u1e45kar\u0101c\u0101rya and other philosophers proved that his philosophy is non-Vedic and atheistic in their commentaries on\u00a0Ved\u0101nta-s\u016btras<\/em>. In reality, it is seen that those who do not establish God as the independent creator are atheists even if they speak about God in their philosophy. The nature of God is to be the Lord of all\u00a0tattvas<\/em>. That should be known. Any philosophy that accepts some eternal entity equal to God is atheistic.<\/p>\n

    The writer of the\u00a0Karma-m\u012bm\u0101\u1e41s\u0101<\/em>\u2013s\u016btras<\/em>\u00a0is Jaimini. He does not write about the Supreme Lord at all. The subject is first of all\u00a0dharma<\/em>. According to his philosophy:<\/p>\n

    codan\u0101-lak\u1e63a\u1e47o\u2019rtho<\/em>\u00a0dharma\u1e25<\/em>\u00a0karmaike tatra dar\u015ban\u0101t<\/em><\/p>\n

    \u201cDharma<\/em>\u00a0is what is performed according to scriptural injunctions (codan\u0101<\/em>) which leads to good. This is called\u00a0karma<\/em>\u00a0(pious acts) as that is seen in scriptures.\u201d (M\u012bm\u0101\u1e41sa-s\u016btras<\/em>)<\/p>\n

    The commentator \u015aabarasv\u0101m\u012b wrote:<\/p>\n

    katha\u1e41 punar idam avagamyate? asti tad ap\u016brvam<\/em><\/p>\n

    \u201cHow can this be understood? There must be\u00a0ap\u016brva<\/em>.\u201d<\/p>\n

    When\u00a0karmas<\/em>\u00a0are performed, some\u00a0ap\u016brva<\/em>\u00a0arises, which gives results. What is the need of a Supreme Lord who gives results? What can Comte and others, modern atheists, say beyond this?<\/p>\n

    Ved\u0101nta<\/em>\u00a0scriptures are the\u00a0dar\u015bana<\/em>\u00a0scriptures which promote\u00a0bhakti<\/em>\u00a0to the Lord completely. In their commentaries, the erring thinkers have placed covered Buddhist philosophy in the form of\u00a0advaitav\u0101da<\/em>. However, the sincere people with great care have created correct commentaries on\u00a0Ved\u0101nta<\/em>\u00a0and shown the proper path to the people of the world. I will later discuss the meaninglessness of\u00a0advaitav\u0101da<\/em>.<\/p>\n

    P\u0101ta\u00f1jala scriptures are the yoga scriptures written by Pata\u00f1jali. In the\u00a0s\u0101dhana-k\u0101\u0146da<\/em>\u00a0of this scripture it is written:<\/p>\n

    kle\u015ba-karma-vip\u0101k\u0101\u015bayair apar\u0101m\u1e5b\u1e63\u1e6da\u1e25 puru\u1e63a-vi\u015be\u1e63a \u012b\u015bvara\u1e25
    \ntatra nirati\u015baya\u1e41<\/em>\u00a0s\u0101rvaj\u00f1ya-b\u012bjam
    \nsa tu p\u016brve\u1e63\u0101m api guru\u1e25 k\u0101len\u0101navacched\u0101t<\/em><\/p>\n

    \u201cThe Lord is a special person who is not touched by suffering,\u00a0karma<\/em>, change or desire. He is supreme and the seed of omniscience. He is the guru of the ancient sages because He continues through all time.\u201d<\/p>\n

    Seeing such statements concerning the Lord in this\u00a0dar\u015bana<\/em>, many will think that Pata\u00f1jali was a devotee. But one who studies in detail the\u00a0s\u016btras<\/em>\u00a0will not be mistaken. In\u00a0kaivalya-p\u0101da<\/em>\u00a0it is written:<\/p>\n

    puru\u1e63\u0101rtha-s\u016bny\u0101n\u0101\u1e41 gu\u1e47\u0101n\u0101\u1e41 pratiprasava\u1e25
    \nkaivalya\u1e41 svar\u016bpa-prati\u1e63\u1e6dh\u0101 v\u0101 citi-\u015baktir iti<\/em><\/p>\n

    \u201cLiberation is extinction of the\u00a0gu\u1e47as<\/em>\u00a0which are free of human goals, or it is consciousness established in itself.\u201d<\/p>\n

    In\u00a0Bhoja-v\u1e5btti<\/em>\u00a0this is explained as follows:<\/p>\n

    cic-chakter v\u1e5btti-s\u0101r\u016bpya-niv\u1e5bttau svar\u016bpa-m\u0101tre
    \n\u2018vasth\u0101na\u1e41 tat kaivalyam ucyate<\/em><\/p>\n

    \u201cLiberation means being situated in one\u2019s\u00a0svar\u016bpa<\/em>\u00a0alone, which is devoid of functions of consciousness.\u201d<\/p>\n

    Kaivalya<\/em>\u00a0is being situated in the\u00a0svar\u016bpa<\/em>\u00a0of\u00a0cit-\u015bakti<\/em>. What is the meaning of the\u00a0cit-\u015bakti<\/em>\u00a0and\u00a0kaivalya<\/em>? On attaining liberation does the\u00a0j\u012bva<\/em>\u00a0function or not? When the\u00a0j\u012bva<\/em>\u00a0attains liberation, what is his relationship with the Lord established during\u00a0s\u0101dhana<\/em>? Unfortunately, there is no answer in this scripture. Looking through all those scriptures again and again, it appears that the Lord mentioned in the section on\u00a0s\u0101dhana<\/em>\u00a0is a special object imagined for perfection of meditation. In the perfect state, the Lord is no longer necessary. Are these scriptures theistic or atheistic? You should answer.<\/p>\n

    All these atheistic philosophies have been preached in various countries in various languages under various names.<\/p>\n

    Text 18<\/strong><\/p>\n

    karma-j\u00f1\u0101na-vimi\u015br\u0101 y\u0101 yuktis tarka-may\u012b nare
    \ncitra-mata-pras\u016bt\u012b s\u0101 sa\u1e41s\u0101ra-phala-d\u0101yini ||18||<\/em><\/p>\n

    Argumentative logic mixed with\u00a0karma<\/em>\u00a0and\u00a0j\u00f1\u0101na<\/em>\u00a0produces various philosophies which give material results to human beings.<\/strong><\/p>\n

    There are two types of logic: pure and mixed. Pure logic uses the spiritual vision of the pure\u00a0\u0101tm\u0101<\/em>. It is faultless and is the natural quality of the\u00a0\u0101tm\u0101<\/em>. Material thoughts mixed with the above mentioned natural functions of the\u00a0\u0101tm\u0101<\/em>\u00a0bound by matter is called mixed logic. It has two types: mixed with\u00a0karma<\/em>\u00a0and mixed with\u00a0j\u00f1\u0101na<\/em>. It is also called argumentation. It is reprehensible since in it there are the faults of\u00a0bhrama<\/em>,\u00a0pram\u0101da<\/em>,\u00a0vipralips\u0101<\/em>\u00a0and\u00a0kara\u1e47\u0101p\u0101tava<\/em>. Its conclusions are always faulty. Pure logic always has one type of conclusion. All the philosophies produced from mixed logic are of various sorts and mutually conflicting. If one acts according to these philosophies, the bound\u00a0j\u012bva<\/em>\u00a0will become simply bound up.<\/p>\n

    Text 19<\/strong><\/p>\n

    yuktes tu ja\u1e0da-j\u0101t\u0101y\u0101 ja\u1e0d\u0101t\u012bte na yojan\u0101
    \nato ja\u1e0d\u0101\u015brit\u0101 yuktir vadaty eva\u1e41 pral\u0101panam ||19|||<\/em><\/p>\n

    By logic born of matter one cannot transcend matter. Thus logic which takes shelter of matter speaks without meaning.<\/strong><\/p>\n

    Mixed logic arises from matter. First, the material image that the bound\u00a0j\u012bva<\/em>\u00a0received by the senses is brought to the head by the nerves. When it is stored there by the power of memory, material logic acts upon all those images. From that, many hypothesis and thoughts arise. The beauty seen in combining all these images is called knowledge. Many conclusions are externalized from these images by categorizing them as favourable or unfavourable. This is called logic. Comte said \u201cArranging what has been seen, store it, and from that search for truth.\u201d<\/p>\n

    Whatever images are seen come from the material world. Cannot the logic applied to them be called material logic? But how can objects beyond matter and their qualities be understood by this method? If something exists beyond matter, then necessarily there must be a suitable method to realize it. Those who do not understand this superior method or do not desire to know about it because of bad impression, after taking support of material logic, will speak only meaningless sentences. Is there any doubt about this?<\/p>\n

    When the material world is investigated, material logic gives results very nicely. In engineering, medicine, combat, music, etc., material logic is especially effective. Logic mixed with knowledge produces theories about objects. Then logic mixed with action produces results. When a railroad is imagined in the mind of a material scholar it is logic mixed with knowledge. When it transforms into effects and becomes logic mixed with action, it is used in engineering work. Engineering is an object of material logic. Material logic cannot make its object something beyond matter. Logic beyond matter is effective for objects beyond matter. Materialism,\u00a0ja\u1e0da<\/em>\u2013\u015bakti-v\u0101da, nirv\u0101\u1e47a-v\u0101da, bh\u0101va-v\u0101da<\/em>, using material logic for trying to understand the universe\u2019s cause, which is beyond matter, can never bring satisfaction since these methods are very laughable. No matter how many books are written, they are all meaningless words.<\/p>\n

    Text 20<\/strong><\/p>\n

    pralapant\u012bha s\u0101 yukti rudant\u012b sv\u0101tma-siddhaye
    \ncarame parame\u015b\u0101nas sv\u012bkaroti bhay\u0101tur\u0101 ||20||<\/em><\/p>\n

    Material logic, speaking nonsense, longing for perfection of the\u00a0\u0101tm\u0101<\/em>, finally accepts a supreme being out of great fear.<\/strong><\/p>\n

    Though perfect logic is the nature of the\u00a0\u0101tm\u0101<\/em>, the\u00a0\u0101tm\u0101<\/em>\u00a0bound by matter knows only that the burden of matter is very heavy. Investigating, it then gives great respect to mixed logic. For this reason, many people of this world favour mixed logic. Pure logic beyond matter is rare. Only those who by good fortune are inclined to worship the inner function perception have understood the glories of natural\u00a0sam\u0101dhi<\/em>, or pure logic. For a long time, the materialistic world has respected mixed logic and has aspired for attaining truth from it. At first, the world adores the philosophies produced from mixed logic, and after accepting them, finally becomes dissatisfied with them. If the logic is bound up or mixed, it can have no relationship with the\u00a0\u0101tm\u0101<\/em>.<\/p>\n

    From time to time this mixed logic tries to help the\u00a0\u0101tm\u0101<\/em>. It produces various philosophies and various nonsense words. Not satisfied, mixed logic then begins to hate itself. It begins to chatter and wail. \u201cAh! After much materialistic action, distancing myself far from the eternally related\u00a0\u0101tm\u0101<\/em>, I have given up my nature.\u201d Crying in this way, overcome with fear, finally it accepts the Supreme Lord as the cause of all effects. In this condition, the human mind preaches about the Lord who is established upon logic in various countries. Udayan\u0101c\u0101rya has written about this condition in his book\u00a0Kusum\u0101\u00f1jali<\/em>. In the west, Deism and Natural Theology appeared and have been accepted according to the state of development of the minds of that place.<\/p>\n

    But the God established by mixed logic is very incomplete, since the nature of God established by material logic is just a meagre state of matter as a cause. It is unnatural since in those philosophies there is no elevation of the\u00a0\u0101tm\u0101<\/em>, no inspiration for the\u00a0\u0101tm\u0101<\/em>, and no investigation of the\u00a0\u0101tm\u0101<\/em>. This will be shown later.<\/p>\n

    Text 21<\/strong><\/p>\n

    kad\u0101cid \u012b\u015ba-tattve s\u0101 ja\u1e0da-bhr\u0101nt\u0101 pral\u0101pin\u012b
    \ndvaitas traita\u1e41 bahutva\u1e41 v\u0101ropayaty eva yatnata\u1e25 ||21||<\/em><\/p>\n

    Bewildered by matter, material logic speaks of God or carefully concocts two or three or many<\/strong>\u00a0Gods.<\/strong><\/p>\n

    Material logic with its useless words, on accepting the Supreme Lord, is not able to produce a unified conclusion about God. Sometimes this logic thinks that matter and spirit are two forms of God. God as the form of pure consciousness creates auspiciousness. But God as the form of matter is the form of inauspiciousness. Zarathustra (or Zoroaster) accepted two eternal Gods, material God and a spiritual God. In Zend Avesta he accepts two Gods. The devotees of the Lord label this material\u00a0M\u012bm\u0101\u1e41sa<\/em>, because of similarity. This designation later became used in relationship to persons averse to the Lord, who follow\u00a0karma-k\u0101nda<\/em>\u00a0and\u00a0j\u00f1\u0101na-k\u0101nda<\/em>. Zarathustra was an ancient philosopher. Not accepted in India, he preached this philosophy in Iran. With time his philosophy gave rise to Satan, a counterpart of Lord in Jewish and Islamic religion.<\/p>\n

    When Zarathustra taught about two Gods, necessity of three Gods appeared among the Jews. This is called the Trinity. At first these are conceived as three separate Gods but when philosophers were not satisfied with this, they concluded that they should be the Lord, the Holy Ghost and Christ. When in India Brahm\u0101, Vi\u1e63\u1e47u and \u015aiva were conceived as three separate Gods, it produced confusion in faith. Philosophers took the three as one\u00a0tattva<\/em>\u00a0and taught that scriptures forbid making distinctions between them.<\/p>\n

    One sees faith in many Gods in many places. Particularly in uncivilized places, one cannot see the concept of a single God in a pure form. Sometimes, people were encouraged to accept Indra, Candra, V\u0101yu, etc., as independent Devat\u0101s. The\u00a0m\u012bm\u0101\u1e41sakas<\/em>\u00a0later refined this idea and established Brahman. All this is simply the meaningless blabber of logic.<\/p>\n

    The Supreme Lord is one\u00a0tattva<\/em>. If he becomes more than one, society cannot nicely survive. There will be conflict between the various rules (of different philosophies and Gods) and without doubt society will decline. All intelligent people must accept that the visible universe arose from the desire of one person.<\/p>\n

    Text 22<\/strong><\/p>\n

    j\u00f1\u0101na\u1e41 s\u0101hajika\u1e41 hitv\u0101 yuktir na vidyate kvacit
    \nkatham s\u0101 parame tattve ta\u1e41 hitv\u0101 sth\u0101tum arhati ||22||<\/em><\/p>\n

    If one rejects natural knowledge, logic cannot exist. How can logic establish the Supreme Lord if it gives up natural knowledge?<\/strong><\/p>\n

    The logic arising from the natural knowledge of\u00a0\u0101tm\u0101<\/em>\u00a0is pure and faultless. The conclusion arising from it is true. If one rejects this natural knowledge, logic cannot exist. The logic created for knowledge of objects in material affairs is impure and mixed. When mixed logic speaks of\u00a0tattva<\/em>\u00a0it is meaningless. If it defines God, its theory is not proper. Mixed logic is not suitable for discussing God. The conclusions concerning God arising from pure logic that takes shelter of natural knowledge are true.<\/p>\n

    It may be asked at this point, \u201cWhat is natural knowledge?\u201d\u00a0\u0100tm\u0101<\/em>\u00a0is spiritual and thus full of knowledge. The natural knowledge in that\u00a0\u0101tm\u0101<\/em>\u00a0is called natural knowledge. Natural knowledge appears eternally with the\u00a0\u0101tm\u0101<\/em>. It does not arise from realizing anything material. This natural knowledge may be called pure logic. Before material knowledge arose, the\u00a0j\u012bva<\/em>\u00a0was aware of this natural knowledge:<\/p>\n

      \n
    1. I exist.<\/li>\n
    2. I continue to exist.<\/li>\n
    3. I experience bliss.<\/li>\n
    4. I have a great shelter of bliss.<\/li>\n
    5. It is my nature to take support of that shelter.<\/li>\n
    6. I am eternally obedient to that shelter.<\/li>\n
    7. The shelter is exceedingly beautiful.<\/li>\n
    8. I have no power to reject this shelter.<\/li>\n
    9. My present condition is lamentable.<\/li>\n
    10. Rejecting this lamentable position, I should again cultivate a relationship with that shelter.<\/li>\n
    11. The material universe is not my eternal home.<\/li>\n
    12. I do not become elevated by elevation in the material world.<\/li>\n<\/ol>\n

      If logic does not take support of this type of natural knowledge, logic becomes mixed and is just meaningless words. In all types of science which logic investigates, first some natural knowledge must be respected. If some basic principles are not accepted in mathematics, astronomy, etc., no science can advance. Similarly, in spiritual matters some natural principles must be accepted. Upon this one establishes\u00a0dharma<\/em>. That is the basis of truth.<\/p>\n

      Text 23<\/strong><\/p>\n

      ekatvam api tad d\u1e5b\u1e63\u1e6dv\u0101 tat-sam\u0101dhi-cchalena ca
      \nsth\u016blas bhittv\u0101 tu li\u1e45ge s\u0101 yog\u0101\u015brayacaraty aho ||23||<\/em><\/p>\n

      Seeing oneness on the pretext of\u00a0sam\u0101dhi<\/em>, piercing the gross material level, logic takes shelter of yoga on the subtle level.<\/strong><\/p>\n

      One group, taking support of pure natural knowledge, cannot settle their philosophy and as well have no faith in material logic. They accept some points of natural knowledge and respect God as one\u00a0tattva<\/em>. Absorbed in knowledge, they take support of\u00a0sam\u0101dhi<\/em>. This is not natural\u00a0samadhi<\/em>\u00a0since it is false contemplation. By false contemplation, though they pierce the gross universe, they cannot see the spiritual world since a natural\u00a0tattva<\/em>\u00a0will only manifest through natural\u00a0sam\u0101dhi<\/em>. On seeing the subtle world, they think that the\u00a0j\u012bva<\/em>\u00a0has achieved the final abode. Actually they take shelter of the subtle aspect of the material world and remain there.<\/p>\n

      The difference between the subtle and gross material worlds is that the gross universe can be perceived by the senses and the subtle world by the mind. The subtle universe is merely the universe when it was previously in a subtle form. The material universe is of two types: the gross matter and the more subtle, effulgent part. Theosophists speak of an astral body. This is the effulgent material body. The subtle body is subtler than that, being made of mind. Pata\u00f1jali and the Buddhist yogis say that the subtle world is the intangible world full of powers.<\/p>\n

      The spiritual world is completely different from this. The\u00a0kaivalya<\/em>\u00a0state mentioned by Pata\u00f1jali\u2019s followers is just a state opposite of the gross and subtle worlds. But discussion of the spiritual\u00a0tattva<\/em>\u00a0is not seen in their scriptures.<\/p>\n

      No one can explain the nature of the\u00a0j\u012bva<\/em>\u00a0meeting the Lord directly in the section on\u00a0s\u0101dhana<\/em>\u00a0in Pata\u00f1jali\u2019s\u00a0s\u016btras<\/em>. In the section on\u00a0kaivalya<\/em>\u00a0no one can explain where the Lord mentioned resides and the relationship of the\u00a0j\u012bva<\/em>\u00a0with the Lord. If all the\u00a0j\u012bvas<\/em>\u00a0who have attained liberation merge into the Lord, that is practically speaking\u00a0Advaitav\u0101da<\/em>. Whether it is yoga scriptures, Theosophy or Pata\u00f1jali\u2019s philosophy, it is not eternally beneficial for the\u00a0j\u012bva<\/em>. Yoga scriptures are one intermediate step between the gross matter and the pure spiritual\u00a0tattva<\/em>. Thus the\u00a0j\u012bva<\/em>\u00a0who seeks spiritual happiness attains no bliss in this.<\/p>\n

      Text 24<\/strong><\/p>\n

      kecid vadanti visva\u1e41 vai pare\u015ba-nirmita\u1e41 kila<\/em>
      \nj\u012bv\u0101n\u0101\u1e41 sukha-bhog\u0101ya dharm\u0101ya ca vi\u015be\u1e63ata\u1e25 ||24||<\/em><\/p>\n

      Some say that the Lord created the universe particularly for the\u00a0j\u012bva\u2019s<\/em>\u00a0happiness and for\u00a0dharma<\/em>.<\/strong><\/p>\n

      Some conclude that the creator made this universe for the\u00a0j\u012bva\u2019s<\/em>\u00a0pleasure. If we accrue\u00a0dharma<\/em>\u00a0while enjoying the world without committing sin, we attain the mercy of the Lord. The doubt is this: if the universe was created for the\u00a0j\u012bva\u2019s<\/em>\u00a0happiness, the Lord created it imperfectly. The Lord is endowed with all\u00a0\u015baktis<\/em>\u00a0and his will is always fulfilled. Whatever he desires happens immediately. If one thinks that the world is created for the\u00a0j\u012bva\u2019s<\/em>\u00a0pleasure, one must attribute fault to the Lord. If the universe was created to teach\u00a0dharma<\/em>\u00a0to the\u00a0j\u012bvas<\/em>, he should have made it differently since everyone does not attain\u00a0dharma<\/em>\u00a0in the world.<\/p>\n

      Text 25<\/strong><\/p>\n

      \u0101di-j\u012bv\u0101par\u0101dh\u0101d vai sarve\u1e63\u0101\u1e41 bandhana\u1e41 dhruvam<\/em>
      \ntath\u0101nya-j\u012bva-bh\u016btasya vibhor da\u1e47\u1e0dena ni\u1e63k\u1e5bti\u1e25 ||25||<\/em><\/p>\n

      Because of the first sin of the\u00a0j\u012bva<\/em>, all\u00a0j\u012bvas<\/em>\u00a0are bound up in this world. By punishment inflicted on the Lord, the\u00a0j\u012bvas<\/em>\u00a0are redeemed of their sins.<\/strong><\/p>\n

      Thinking of rectifying a fault of the one eternal Lord, some teachers of religion have concluded that the world is not a place of pure happiness. It is filled with suffering. They surmise that the universe is a place of punishment for the\u00a0j\u012bvas<\/em>. If the\u00a0j\u012bva<\/em>\u00a0has committed some offense, why is punishment necessary? What offense did the\u00a0j\u012bva<\/em>\u00a0commit? Not able to give a good answer to the question, religions arising from narrow intelligence accept one astonishing philosophy.<\/p>\n

      Having created one original\u00a0j\u012bva<\/em>, the Lord placed him in pleasurable garden with his wife. He forbade them to eat the fruit from the tree of knowledge. On the bad advice of a wicked\u00a0j\u012bva<\/em>, the original couple ate the fruit from the tree of knowledge, and by this offense of disobeying the Lord\u2019s order, they had to leave the place and fall into the universe of suffering. From their offense all\u00a0j\u012bvas<\/em>\u00a0became offenders and took birth. Seeing that the\u00a0j\u012bvas<\/em>\u00a0could not destroy this offense, one limb of the Lord, similar to a\u00a0j\u012bva<\/em>, took birth among human beings and, taking on his shoulders the sins of all the\u00a0j\u012bvas<\/em>\u00a0following, accepted death. All the\u00a0j\u012bvas<\/em>\u00a0following him attained liberation easily. Those who did not follow him fell to everlasting hell. The idea that other\u00a0j\u012bvas<\/em>\u00a0were absolved of sin by the punishment accepted by the Lord\u2019s expansion as a\u00a0j\u012bva<\/em>\u00a0does not make sense to natural intelligence.<\/p>\n

      Text 26<\/strong><\/p>\n

      janmato j\u012bva-sad-bh\u0101vo mara\u1e47\u0101nte na janma vai
      \nyat k\u1e5bta\u1e41 sa\u1e41s\u1e5btau tena j\u012bvasya carama\u1e41 phalam ||26||<\/em><\/p>\n

      From birth, the\u00a0j\u012bva<\/em>\u00a0comes into existence. After death, there is no birth. The\u00a0j\u012bva<\/em>\u00a0attains a final result by the activities performed in that one life.<\/strong><\/p>\n

      When one places confidence in a religion of mixed logic, one must believe some illogical tenets. The\u00a0j\u012bva<\/em>\u00a0exists from birth till death. Before birth, the\u00a0j\u012bva<\/em>\u00a0did not exist and after death the\u00a0j\u012bva<\/em>\u00a0is not located in this world of activities.\u00a0J\u012bva<\/em>\u00a0is human and no one else. This faith is for persons of very narrow intelligence. The\u00a0j\u012bva<\/em>\u00a0is not a spiritual\u00a0tattva<\/em>. The Lord made the\u00a0j\u012bva<\/em>. of matter. One cannot say why the\u00a0j\u012bvas<\/em>\u00a0appeared in an unequal state. One\u00a0j\u012bva<\/em>\u00a0is born in a house of suffering, another in a house of happiness, and other in a house of\u00a0bhakti<\/em>\u00a0and another in the house of a demon. Why the\u00a0j\u012bva<\/em>, taking birth, must become good by good birth and bad by bad birth cannot be said. Because of this, the Lord can be described as lacking discrimination.<\/p>\n

      And why are animals not included as\u00a0j\u012bvas<\/em>\u00a0cannot be explained. Why are animals and birds food for humans? That a person after one birth attains everlasting heaven or hell cannot be accepted by a person who believes in a merciful God.<\/p>\n

      Text 27<\/strong><\/p>\n

      atra sthitasya j\u012bvasya karma-j\u00f1\u0101n\u0101nu\u015b\u012blan\u0101t<\/em>
      \n<\/em>vi\u015bvonnati-vidh\u0101nena kartavyam \u012b\u015ba-to\u0219a\u0146am ||27||<\/em><\/p>\n

      The\u00a0j\u012bvas<\/em>\u00a0in this world must satisfy the Lord by cultivating\u00a0karma<\/em>\u00a0and\u00a0j\u00f1\u0101na<\/em>\u00a0through performing works to uplift the world.<\/strong><\/p>\n

      Groups following this philosophy cannot worship the Lord selflessly. Their common conception is that while cultivating\u00a0karma<\/em>\u00a0and\u00a0j\u00f1\u0101na<\/em>, by attempting to uplift the world as a duty one can satisfy the Lord. By creating auspiciousness in the world by running hospitals, schools and other charities, the Lord is pleased. Discussions of piety (karma<\/em>) and knowledge (j\u00f1\u0101na<\/em>) are prominent but they cannot ever know pure\u00a0bhakti<\/em>\u00a0devoid of attempts at\u00a0karma<\/em>\u00a0and\u00a0j\u00f1\u0101na<\/em>. Worship of the Lord only out of a sense of duty can never be selfless or natural. \u201cThe Lord has been merciful to us. Thus we worship him.\u201d This is low intelligence since its opposite thought is \u201cIf the Lord were not merciful, I would not worship him.\u201d The person has the low desire for future mercy of the Lord. If mercy gives the tendency to\u00a0bhakti<\/em>, there is no fault. But in this religion one does not see this discussion. Mercy which is convenient and gives happiness to the present life is only seen.<\/p>\n

      Text 28<\/strong><\/p>\n

      \u012b\u015ba-r\u016bpa-vih\u012bnas tu sarvago vidhi-sevita\u1e25<\/em>
      \n<\/em>p\u016bjito\u2019tra bhavaty eva pr\u0101rthan\u0101-vandan\u0101dibhi\u1e25 ||28||<\/em><\/p>\n

      The Lord minus his form, who is all-pervading, is worshipped by rules, with prayers, respect and other offerings.<\/strong><\/p>\n

      According to this philosophy and many new philosophies following it, the Lord is without form and all-pervading. Cultivation of\u00a0j\u00f1\u0101na<\/em>\u00a0is the main activity in this philosophy. If one says that God has a form, it limits him. This intelligence coming from\u00a0j\u00f1\u0101na<\/em>\u00a0always disturbs their hearts. The Lord cannot be anything except the formless all-pervading entity that we advocate on the path of\u00a0j\u00f1\u0101na<\/em>.<\/p>\n

      Actually the concept of God of the narrow minded people following this path is that of some entity limited by matter. It is like the ether which is all pervading and formless. This is their idea of God. It is called materialistic worship. However, the\u00a0j\u012bva<\/em>\u00a0is beyond the twenty-four elements and the Supreme Lord or Bhagav\u0101n has a non-material\u00a0svar\u016bpa<\/em>\u00a0with millions of times more qualities than the\u00a0j\u012bva<\/em>. He is the friend of the\u00a0j\u012bvas<\/em>, most merciful, the supreme controller of contrary qualities like pervasion and absence of qualities. The followers of this philosophy are not able to realize nicely this Supreme Lord. Their worship of the Lord is very faulty and incomplete. Worship consists of prayers and obeisances. Even the words used in these actions are very material. Completely absorbed in discussing\u00a0j\u00f1\u0101na<\/em>, they fear to worship the spiritual form of the Lord, so that, in agitation, they advise everyone to never think of the spiritual deity form of the Lord. They say that if one worships the deity form it is like worship of matter. By this bad influence they are unable to realize the qualities of the\u00a0sac-cid-\u0101nanda<\/em>\u00a0Lord beyond matter.<\/p>\n

      Each person advocating this philosophy thinks himself the best and if one surrenders to the feet of a guru, he will give bad instruction. With this fear, even if they accept a proper guru after much endeavor, they have no devotion to him. Since false gurus lead one on the wrong path, one should even reject an authorized guru.<\/p>\n

      Some say that when the\u00a0\u0101tm\u0101<\/em>\u00a0develops correct\u00a0tattva<\/em>, he can understand the Lord by his own endeavors. Thus surrendering to a guru is not necessary. Some say that it is best to accept the chief\u00a0\u0101c\u0101rya<\/em>\u00a0and that the best\u00a0\u0101c\u0101rya<\/em>\u00a0is the Lord. He is the guru and deliverer. He enters our\u00a0svar\u016bpas<\/em>\u00a0and destroys our sins. It is not necessary to accept a human guru. Some among them respect some collection of works as\u00a0dharma<\/em>\u00a0scriptures given by the Lord. Some, when they accept those works, acknowledge many mistakes. Out of fear they do not accept any scripture.<\/p>\n

      Text 29<\/strong><\/p>\n

      idam eva mata\u1e41 viddhi sarvatraiv\u0101sama\u00f1jasam
      \n\u012b\u015bvare do\u1e63ada\u1e41 s\u0101k\u1e63\u0101t j\u012bvasya k\u1e63audra-s\u0101dhakam ||29||<\/em><\/p>\n

      Know that this philosophy is incorrect in all respects. It finds fault in the Lord and gives little benefit to the\u00a0j\u012bva<\/em>.<\/strong><\/p>\n

      Though there is one God in this philosophy, in many places the philosophy is not correct. It attributes many faults to God and is useless for the\u00a0j\u012bva<\/em>\u00a0inclined to the Lord. There is one God, and the\u00a0j\u012bva<\/em>\u00a0has a right to be independent of the Lord\u2019s will and to sin. Those who relinquish this right cannot experience the Lord\u2019s\u00a0m\u0101y\u0101-\u015bakti<\/em>. In a weak state, the\u00a0j\u012bva<\/em>\u00a0commits sin. All sins arise from the weakness in the\u00a0j\u012bva<\/em>. If one rejects the idea of sin and piety on the path of beginningless\u00a0karma<\/em>, the Lord becomes faulty for giving the\u00a0j\u012bva<\/em>\u00a0weakness. They say the Lord is faultless but in actual fact, all faults are thrown on the Lord. They cannot distinguish and understand the pure spiritual nature of the\u00a0j\u012bva<\/em>\u00a0and his gross and subtle bodies. Their\u00a0j\u00f1\u0101na<\/em>\u00a0and\u00a0vij\u00f1\u0101na<\/em>\u00a0are faulty and restricted. Thus they cannot understand\u00a0prema<\/em>\u00a0and\u00a0bhakti<\/em>. Though proud of material\u00a0vij\u00f1\u0101na<\/em>, they are stunted in spiritual\u00a0vij\u00f1\u0101na<\/em>. The results they achieve are minor. Attainment of Svarga at the subtle level is their final attainment. They think that the subtle is spiritual (cit-tattva<\/em>). For this reason, they cannot differentiate between mind and\u00a0\u0101tm\u0101<\/em>.<\/p>\n

      Text 30<\/strong><\/p>\n

      kecid vadanti sarva\u1e43 yac cid-acid-\u012b\u015bvar\u0101dikam
      \nbrahma-san\u0101tanam s\u0101ks\u0101d ekam ev\u0101dvit\u012byakam ||30||<\/em><\/p>\n

      Some say that everything \u2014\u00a0j\u012bva<\/em>, matter and the Lord\u2014are all eternal Brahman, one entity and nothing else.<\/strong><\/p>\n

      For a long time\u00a0Advaitav\u0101da<\/em>\u00a0has been current. Accepting one part of the\u00a0Vedas<\/em>, this philosophy appeared. Even though many scholars outside of India preach this philosophy, there is no doubt that it spread to all countries from India. Accompanying Alexander to India, many scholars learned this philosophy well and the scholars of his country wrote books about this in\u00a0Advaitav\u0101da<\/em>, Brahman is the sole entity and nothing else exists.\u00a0J\u012bva<\/em>, matter and the Lord as differentiated entities are the results of material intelligence. Brahman is the undistorted root of all things seen. This Brahman is eternal, without transformation, without form and without qualities. It has no\u00a0up\u0101dhis<\/em>. It has no\u00a0\u015bakti<\/em>\u00a0and no activity. It has no other state and no transformation.<\/p>\n

      One sees these statements in various places in the\u00a0Vedas<\/em>. The\u00a0brahmav\u0101d\u012bs<\/em>\u00a0easily accepted these statements, but seeing the universe with qualities, they think, \u201cHow can this Brahman be the cause of the universe? One can directly see the universe. From where did it come? If this cannot be answered, our excellent philosophy will not function.\u201d Contemplating, some idea arose. \u201cHow can inactive Brahman accept effects or\u00a0\u015baktis<\/em>\u00a0which cause effects? By accepting only one entity, the proposition of\u00a0Advaita<\/em>\u00a0will not be broken.\u201d Deliberating, first they decided that if a transforming\u00a0\u015bakti<\/em>\u00a0existed in Brahman,\u00a0Advaita<\/em>\u00a0would not be destroyed. Brahman itself transforms into the universe and then it is perceived.<\/p>\n

      Text 31<\/strong><\/p>\n

      vastuna\u1e25 pari\u1e47\u0101m\u0101d v\u0101 vivarta-bh\u0101vata\u1e25 kila
      \njagad-vicitrat\u0101 s\u0101dhy\u0101 jagad anya\u1e41 na vartate ||31||<\/em><\/p>\n

      By\u00a0vivarta<\/em>\u00a0or the transformation of Brahman, the variety in the universe results. The universe<\/strong>\u00a0does not exist in any other way.<\/strong><\/p>\n

      In one version of this philosophy transformation was accepted. Another proponent then argued as follows. One should not accept fault in Brahman. If Brahman is subject to transformation, it is no longer Brahman. Reject transformation (parin\u0101ma-v\u0101da<\/em>) and accept\u00a0vivarta-v\u0101da<\/em>\u00a0(illusion). Brahman has no other state. Thus transformation is impossible. Brahman remains in knowledge of\u00a0tattva<\/em>. If there is false perception of the universe due to lack of knowledge of\u00a0tattva<\/em>, our philosophy will be perfect in all parts. From thinking a rope is a snake, fear and various emotions arise. Mistaking a shell for silver one develops desire for it. By accepting\u00a0vivarta<\/em>, there will be no fault in Brahman. The universe which is false is perceived by ignorance. There is no universe, there is no life, Brahman alone exits. Perception of the world is a mere illusion. This illusion is called ignorance or\u00a0m\u0101y\u0101<\/em>. This illusion is not included in\u00a0tattva<\/em>. Only one entity exists and nothing else. That entity is the spiritual entity and the world we know (vyavah\u0101rika<\/em>\u00a0jagat<\/em>) is an illusion. This was the conclusion. When conditioned intelligence is conquered by spiritual knowledge, the material illusion is destroyed, while Brahman is realized. Liberation is then achieved.<\/p>\n

      Text 32<\/strong><\/p>\n

      athav\u0101 j\u012bva-cinty\u0101y\u0101\u1e41 j\u0101ta\u1e25 sarva\u1e41 jagad dhruvam<\/em>
      \nj\u012bve\u015bvare na bhedo\u2019sti j\u012bva\u1e25 sarve\u015bvare\u015bvara\u1e25 ||32||<\/em><\/p>\n

      Some say that the whole universe arose from the thoughts of the\u00a0j\u012bva<\/em>. There is no difference between the Lord and the\u00a0j\u012bva<\/em>. The\u00a0J\u012bva<\/em>\u00a0is the lord of all lords.<\/strong><\/p>\n

      Another group of scholars arose and did not accept the theory of an illusory universe. They said, \u201cThe universe is not a mere self-accomplished illusion. The illusion of the universe arose after the appearance of an illusory\u00a0j\u012bva<\/em>. Is\u00a0j\u012bva<\/em>\u00a0a separate entity then? That cannot be. If one accepts it as a separate entity,\u00a0Advaita<\/em>\u00a0is destroyed. The\u00a0j\u012bva<\/em>\u00a0must be illusory.\u201d<\/p>\n

      These scholars divided into two groups and made two philosophies. One group said that Brahman is like\u00a0\u0101k\u0101\u015ba<\/em>, and the\u00a0j\u012bva<\/em>\u00a0appears separate by the ignorance creating division, like the\u00a0\u0101k\u0101\u015ba<\/em>\u00a0in a pot. Another group opposed this and said that in that case Brahman is put in an embarrassing position: Brahman becomes cut and controlled by\u00a0m\u0101y\u0101<\/em>. Rather than proposing this theory, one should accept that the\u00a0j\u012bva<\/em>\u00a0is a reflection of Brahman. Imagine the\u00a0j\u012bva<\/em>\u00a0as a reflection of the sunshine or like moon on water. The\u00a0j\u012bva<\/em>, becoming a false entity filled with ignorance imagines a material universe under the influence of ignorance. In reality Brahman is one without a second.\u00a0J\u012bva<\/em>\u00a0is not a different entity. The universe is not a separate entity.<\/p>\n

      There is a great error in all these theories. Scholars covered by the darkness of their philosophies did not see this and did not want to see it. The error is this: the one entity without a second is Brahman. There is no other entity. As long as one does not accept Brahman\u2019s inconceivable\u00a0\u015bakti<\/em>, all the previous conclusions are worthless. How can one establish Brahman devoid of\u00a0\u015bakti<\/em>\u00a0as one entity when one person proposes\u00a0m\u0101y\u0101<\/em>, another proposes ignorance, another proposes illusion and another proposes an illusion of an illusion? In all these theories there are faults that destroy\u00a0Advaita<\/em>.<\/p>\n

      If one accepts inconceivable\u00a0\u015bakti<\/em>\u00a0and proposes Brahman as one entity, there is no need to take shelter of some other entity. The\u00a0\u015bakti<\/em>\u00a0of the entity is nondifferent from the entity. Though form and no form, transformation and no transformation, quality and no quality are contrary qualities, by inconceivable\u00a0\u015bakti<\/em>, they can coexist without contradiction. Man\u2019s logic is limited and thus cannot understand the inconceivable\u00a0\u015bakti<\/em>\u00a0properly. Why should he accept this inconceivable\u00a0\u015bakti<\/em>? The glory of Brahman with inconceivable\u00a0\u015bakti<\/em>\u00a0is superior, with its unlimited qualities, to the glory of Brahman without qualities.<\/p>\n

      I hereby establish Para-brahman. The Brahman endowed with superior\u00a0\u015bakti<\/em>\u00a0is Para-brahman. Brahman without\u00a0\u015bakti<\/em>, without qualities is one portion of Para-brahman. Without doubt, to reject Para-brahman and meditate on a partial Brahman is the result of an inferior heart.\u00a0Kevala<\/em>\u00a0advaitav\u0101da<\/em>\u00a0cannot satisfy a proper logical mind. It cannot harmonize all the statements in the\u00a0Vedas<\/em>. It cannot produce the ultimate auspiciousness for the\u00a0j\u012bva<\/em>.<\/p>\n

      Text 33<\/strong><\/p>\n

      ete\u1e63u v\u0101da-j\u0101le\u1e63u tat sad eva vini\u015bcitam
      \nanvaya-vyatirek\u0101bhy\u0101m advaya-j\u00f1\u0101nam eva yat ||33||<\/em><\/p>\n

      The truth,\u00a0advaya-j\u00f1\u0101na<\/em>, can be determined within this net of various philosophies, by positive and negative actions.<\/strong><\/p>\n

      The network of all these philosophies is simply the impure thoughts of speculators. Among these philosophies resides truth. Finding and rejecting all the falsities, and searching for and attaining truth is called discernment of truth.<\/p>\n

      Victor Cousin, a French philosopher, understood this process but could not be successful. The reason for his lack of success is that he tried to grasp the essence in the analysis of truth arising from Western intelligence. Western intelligence is very materialistic. It cannot understand the subtle difference between\u00a0\u0101tm\u0101<\/em>\u00a0and non-\u0101tm\u0101<\/em>. Such people think that the material mind or subtle matter is the\u00a0\u0101tm\u0101<\/em>. Just as beating chaff to get rice is useless, Cousin\u2019s grasping the essence was futile in the end. In\u00a0\u012a\u015bopani\u1e63ad<\/em>\u00a0it is said:<\/p>\n

      hira\u1e47mayena p\u0101tre\u1e47a satyasy\u0101pihita\u1e41 mukham
      \ntat tva\u1e41 p\u016b\u1e63ann ap\u0101v\u1e5b\u1e47u satya-dharm\u0101ya d\u1e5b\u1e63\u1e6daye<\/em><\/p>\n

      \u201cThe form of Param\u0101tm\u0101 is covered by a vessel of impersonal light. O spiritual sun, please remove the covering so that we can see the nature of Param\u0101tm\u0101 and your eternal qualities.\u201d<\/p>\n

      This process is called \u201csearching for\u00a0dharma<\/em>\u00a0through the\u00a0Vedas<\/em>.\u201d<\/p>\n

      a\u0146ubhya\u015b ca mahadbhya\u015b ca \u015b\u0101strebhya\u1e25 ku\u015balo nara\u1e25<\/em>
      \nsarvata\u1e25 s\u0101ram \u0101dady\u0101t pu\u1e63pebhya iva \u1e63a\u021bpada\u1e25<\/em><\/p>\n

      \u201cJust as the honeybee takes nectar from all flowers, big and small, an intelligent human being should take the essence from all religious scriptures.\u201d (S.B<\/em>. 11.8.10)<\/p>\n

      Taking support of the tendency to grasp the essence which is approved by the\u00a0Vedas<\/em>\u00a0and\u00a0Bh\u0101gavatam<\/em>, the learned devotees obtain the essential truth and supreme\u00a0tattva<\/em>\u00a0from all the inferior scriptures which define matter and from the great scriptures which define\u00a0\u0101tma-tattva<\/em>. The name of this truth is\u00a0advaya-j\u00f1\u0101na<\/em>, which is a factual portion (sad-a\u1e41\u015ba<\/em>) of the\u00a0sac-cid<\/em>\u2013\u0101nanda<\/em>\u00a0tattva<\/em>. The word sat indicates its factual existence. When it manifests the\u00a0asat<\/em>\u00a0or false, it disappears. The word\u00a0sat<\/em>\u00a0means the undivided spiritual world. The material world is just a reflection (asat<\/em>) of the spiritual world.<\/p>\n


      \niti \u015br\u012b-sac-cid-\u0101nand\u0101nubh\u016btau
      \nsad-anu\u015b\u012blana\u1e41 n\u0101ma prathamo\u2019nubhavah<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

      Tattva Viveka \u2013 Chapter One Pratham\u0101nubhava\u1e25 (First Realization) Text 1 jayati s\u0101c-cid-\u0101nanda-ras\u0101nubhava-vigraha\u1e25 procyate sac-cid-\u0101nand\u0101nubh\u016btir yat pras\u0101data\u1e25 ||1|| The form of eternity, knowledge and bliss with experience of great\u00a0rasa, by whose … Read More<\/a><\/p>\n","protected":false},"author":1,"featured_media":2111,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"iawp_total_views":7,"footnotes":"","_wp_rev_ctl_limit":""},"categories":[7],"tags":[64,505,301,548],"class_list":["post-2345","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-philosophy-commentary","tag-bhakti","tag-bhaktivinode-thakur","tag-hare-krishna","tag-tattva-viveka","entry"],"yoast_head":"\nBhaktivinode Thakur - Tattva Viveka Chapter One - VNN - Vaishnava News Network<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/vaishnava-news-network.org\/vaisnava-news\/bhaktivinode-thakur-tattva-viveka-chapter-one\/\" \/>\n<meta name=\"twitter:label1\" content=\"Written by\" \/>\n\t<meta name=\"twitter:data1\" content=\"VNN Staff\" \/>\n\t<meta name=\"twitter:label2\" content=\"Est. reading time\" \/>\n\t<meta name=\"twitter:data2\" content=\"58 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\\\/\\\/schema.org\",\"@graph\":[{\"@type\":\"Article\",\"@id\":\"https:\\\/\\\/vaishnava-news-network.org\\\/vaisnava-news\\\/bhaktivinode-thakur-tattva-viveka-chapter-one\\\/#article\",\"isPartOf\":{\"@id\":\"https:\\\/\\\/vaishnava-news-network.org\\\/vaisnava-news\\\/bhaktivinode-thakur-tattva-viveka-chapter-one\\\/\"},\"author\":{\"name\":\"VNN Staff\",\"@id\":\"https:\\\/\\\/vaishnava-news-network.org\\\/vaisnava-news\\\/#\\\/schema\\\/person\\\/697219dd9c21dd216a0ea9f7de1cc9c9\"},\"headline\":\"Bhaktivinode Thakur – Tattva Viveka Chapter One\",\"datePublished\":\"2022-09-08T20:02:30+00:00\",\"dateModified\":\"2026-02-16T07:40:12+00:00\",\"mainEntityOfPage\":{\"@id\":\"https:\\\/\\\/vaishnava-news-network.org\\\/vaisnava-news\\\/bhaktivinode-thakur-tattva-viveka-chapter-one\\\/\"},\"wordCount\":14002,\"image\":{\"@id\":\"https:\\\/\\\/vaishnava-news-network.org\\\/vaisnava-news\\\/bhaktivinode-thakur-tattva-viveka-chapter-one\\\/#primaryimage\"},\"thumbnailUrl\":\"https:\\\/\\\/vaishnava-news-network.org\\\/vaisnava-news\\\/wp-content\\\/uploads\\\/2021\\\/09\\\/bhaktivinoda-sm.jpg\",\"keywords\":[\"Bhakti\",\"Bhaktivinode Thakur\",\"Hare Krishna\",\"Tattva Viveka\"],\"articleSection\":[\"PHILOSOPHY & COMMENTARY\"],\"inLanguage\":\"en-US\"},{\"@type\":\"WebPage\",\"@id\":\"https:\\\/\\\/vaishnava-news-network.org\\\/vaisnava-news\\\/bhaktivinode-thakur-tattva-viveka-chapter-one\\\/\",\"url\":\"https:\\\/\\\/vaishnava-news-network.org\\\/vaisnava-news\\\/bhaktivinode-thakur-tattva-viveka-chapter-one\\\/\",\"name\":\"Bhaktivinode Thakur - 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