गोविन्द भाष्य (श्रील बलदेव विद्याभूषण - अचिन्त्यभेदाभेद वेदान्त ब्रह्मसूत्र भाष्य सटीक)

sad eva saumyedyam agra āsīt
"O gentle one, in the beginning the Supreme Personality of Godhead alone
existed."
Chāndogya Upaniṣad (6.2.3-4) continues:
tad aikṣata bahu syāṁ prajāyeyeti tat tejo 'srjata. tat teja aikṣata bahu syāṁ
prajāyeyeti tad āpo 'srjata . . . tā āpa aikṣanta bahvayaḥ syāma prajāyemahīti tā
annam asrjanta.
"The Supreme Personality of Godhead thought: I shall become many. I shall father children.' Then He created fire. Then fire thought: I shall become many. I
shall father children.' Then fire created water. . . . Then water thought: `I shall
become many. I shall father children.' Then water created grains."
In this way it is clearly shown that fire, water, and grains were created. In this,
however, there is a doubt.
Saṁśaya (doubt): Was ether ever created or not?
Pūrvapakṣa (the opponent speaks): Because the Śruti-śāstra does not mention
any creation of ether, therefore ether was never created, but was always existing.
This idea is expressed in the following sūtra.
Sūtra 1
na viyad aśruteḥ
na—not; viyat—ether; aśruteḥ—because of not being described in the Śruti-
śāstra.
Not so for ether, because that is not described in the Śruti-śāstra.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
Ether is eternal and was never created. Why is that? The sūtra explains:
"Because that is not described in the Śruti-śāstra." The relevant passage of
Chāndogya Upaniṣad mentions the creation of the other elements, but it does not

mention the creation of ether. In the previously quoted passage of Chāndogya
Upaniṣad the creation of fire, water, and grains is mentioned. However there is no
mention of the creation of ether. For this reason ether must not have been created.
That is the meaning.
This idea is refuted in the following sūtra:
Sūtra 2
asti tu
asti—is; tu—indeed.
Indeed it is so.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The word "tu" (indeed) is used here to remove doubt. The word "asti" (it is so)
means, "It is so that ether was created." Although the creation of ether is not
described in the Chāndogya Upaniṣad, it is described in the Taittirīya Upaniṣad in
the following words:
tasmād vā etasmād ātmana ākāśaḥ sambhūtaḥ ākāśād vāyur vāyor agnir agner āpo
ābhyo mahatī pṛthivī
"From the Supreme Personality of Godhead, ether was manifested. From ether,
air was manifested. From air, fire was manifested. From fire, water was manifested.
From water, earth was manifested."
Another doubt is expressed in the next sūtra.
Sūtra 3
gauṇy asambhavāc chabdāc ca
gauṇī—figure of speech; asambhavāt—because of being impossible; śabdāt—
because of scripture; ca—also.

Because of scripture, and because it is impossible, it must be a mere figure of
speech.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
It is not possible that ether was created. This is confirmed by Kaṇāda Muni and
other great philosophers. The Taittirīya Upaniṣad's description of the creation of
ether is a mere figure of speech, as when, in ordinary speech one says, "Please
make some space" or "Some space has been made". For what other reasons is it
not possible that ether is created? Because it is impossible to create ether. It is not
possible to create ether because ether is formless and all-pervading, because it is
not included in the chain of causes, and because scripture proclaims that ether is
not created. Bṛhad-āraṇyaka Upaniṣad (2.3.2-3) proclaims:
vāyus cāntarīkṣaṁ caitad amṛtam
"Air and ether are both eternal."
This proves that ether was never created.
However, if the passage from the Taittirīya Upaniṣad used the word
"sambhūta" (created) only once to refer to the list of elements beginning with fire,
how is it possible to claim that this word is used literally for all the elements and
figuratively for ether alone?
The opponent of Vedānta replies in the next sūtra.
Sūtra 4
syāc caikasya brahma-śabda-vat
syāt—may be; ca—and; ekasya—of one; brahma—Brahma; śabda—the word;
vat—like.
It may be for one, as in the word "Brahman".
Purport by Śrīla Baladeva Vidyābhūṣaṇa
In the Taittirīya Upaniṣad (3.2) it is said:

tapasā brahma vijijñāsasva tapo brahma
"By performing austerities strive to understand Brahman, for austerities are
Brahman."
In this passage the word Brahman is used in two ways. Used to describe the
object of knowledge attained by performing austerities, Brahman is used in its
literal sense. Then, equated with austerities, it is used figuratively to mean, "the
way to know Brahman". In the same way the word "sambhūta" in the previously
discussed passage can be use literally and figuratively simultaneously. In this way
the fact that the passage of the Chāndogya Upaniṣad makes no mention of it
refutes the description in other Upaniṣads that ether was created.
The author of the sūtras refutes this idea in the following words.
Sūtra 5
pratijñāhānir avyatirekāc cabdebhyaḥ
pratijñā—statement of intent; ahāniḥ—non-abandonment; avyatirekāt—
because of non-difference; śabdebhyaḥ—from the statements of scripture.
It is affirmed because it is not different and because of the statements of
scripture.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The Chāndogya Upaniṣad (6.1.3) affirms:
yenāśrutaṁ śrutaṁ bhavati
"Now I will teach how to hear what cannot be heard."
In these words the intention to teach about Brahman is expressed. If this
intention is not broken, then all that follows must be about Brahman and it must
be affirmed that nothing is different from Brahman. The idea that something is
different from Brahman is to be rejected. If everything is not-different from
Brahman, then Brahman is clearly the ingredient of which everything is made.
Thus, simply by knowing Brahman one knows everything. If this is accepted then

it is also accepted that ether was created.
The Chāndogya Upaniṣad (6.2.1) again affirms:
sad eva saumyedam agra āsīd ekam evādvitīyam aitad-ātmyam idaṁ sarvam
"O gentle one, in the beginning the Supreme Personality of Godhead alone
existed. He was alone. There was no one else. Everything has Him as its
ingredient."
These words affirm that in the beginning everything was manifested from Him,
and after the creation was manifested everything had Him as its ingredient. This
should be accepted.
Here someone may object: There is no clear statement in that Upaniṣad that
ether was created. How can you talk like that?
In the following words the author of the sūtras replies to this objection.
Sūtra 6
yāvad vikāraṁ tu vibhāgo loka-vat
yāvat—to what extent; vikāram—creation; tu—indeed; vibhāgaḥ—creator;
loka—the world; vat—like.
Indeed, if there is a creation there must be a creator, as we see in the world.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The word "tu" (indeed) is used here to remove doubt. The Chāndogya
Upaniṣad explains:
aitad-ātmyam idaṁ sarvam
"Everything has Him as its ingredient."
This statement shows that there is both a creator and a creation. When the

Subala Upaniṣad and other scriptures explain that the pradhāna, mahat-tattva, and
other things are created, they imply that everything that exists was created. That is
the meaning.
The following example from the material world may be given. A person may
say, "All these are the sons of Caitra." In this way he affirms that they were all
born from a man named Caitra. In the same way, when the Upaniṣad affirms that,
“Everything has the Supreme Personality of Godhead as its ingredient," it is clear
that pradhāna, mahat-tattva, and everything else has come from the Supreme
Personality of Godhead. Thus when the Upaniṣad states that fire, water, and grains
come from the Supreme Personality of Godhead, it means to say that everything
comes from Him. In this way it is understand that ether also was created.
The word "vibhāgaḥ" in this sūtra means “creation". Sūtra 3 affirmed that it is
not possible for ether to have been created. However, the Śruti-śāstra affirms that
the Supreme Personality of Godhead has inconceivable powers. Even though it
may be inconceivable, He can do anything without restriction. In some passages it
is said that ether is immortal, which means that it is neither created nor destroyed.
These statements may be taken as figures of speech because we can find other
passages describing the creation and destruction of ether.
Because ether is counted among the elements it must be created and also
destroyed. Because ether has temporary material qualities, as fire and the other
elements do, it must also be temporary, as the other elements are.
Whatever is not matter is spirit. Ether is not like spirit. It is different. In this
way the idea that ether was not created is disproved. Modern philosophers that
state the contrary are wrong. It must be accepted that ether was created.
Adhikaraṇa 2
Air Is Created
Introduction by Śrīla Baladeva Vidyābhūṣaṇa
To show that the same arguments may also show the creation of air, the author
of the sūtras gives the following explanation.
Sūtra 7
etena mātariśvā vyākhyātaḥ
etena—by this; mātariśvā—air; vyākhyātaḥ—is explained.

This also refers to air.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
This proof that ether was created clearly shows that air, which exists within
ether, must also have been created. That is the meaning. This is so because the
limbs of something must have the same qualities as the whole of which they are
parts.
Our opponent may object: Because it was never described in the Chāndogya
Upaniṣad, it is clear that air was never created.
To this I reply: The Taittirīya Upaniṣad explains that air was created from ether.
Then our opponent may say: That description of the creation of air must have
been a figure of speech, because the Śruti-śāstra explains that air is eternal.
To this I reply: The Chāndogya Upaniṣad affirms in a pratijñā statement (aitad-
ātmyam idaṁ sarvam) that everything was created by the Supreme Personality of
Godhead. In this way the creation of air is proved. When it is said that air is
eternal the intention is that it is so only relative to some other things. Air was
discussed in a separate sūtra and not discussed together with ether. This was done
to facilitate the argument of Sūtra 9.
Adhikaraṇa 3
The Eternal Supreme Personality of Godhead Is Not Created
Introduction by Śrīla Baladeva Vidyābhūṣaṇa
The Chāndogya Upaniṣad (6.2.1) affirms:
sad eva saumyedam
"O gentle one, in the beginning the Supreme Personality of Godhead alone
existed."
A doubt may arise about this statement. Was the eternal Supreme Personality of
Godhead created or not? Pradhāna, mahat-tattva, and many other things that are
causes or creators of other things were created, so perhaps the Supreme

Personality of Godhead was also created at some point. This may be so because the
Supreme Personality of Godhead is not really different from these other causes.
In the following words the author of the sūtras addresses this doubt.
Sūtra 8
asambhavas tu sato 'nupapatteḥ
asambhavaḥ—the state of not being created; tu—indeed; sataḥ—of the eternal
Supreme Personality of Godhead; anupapatteḥ—because of impossibility
Indeed, the eternal Supreme Personality of Godhead was never created, for such
a creation is impossible.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The word "tu" (indeed) is used here either to remove doubt or affirm the truth
of this statement. The eternal Supreme Personality of Godhead was never created.
Why not? The sūtra explains: "anupapatteḥ" (because that is impossible). There is
no creator of the Supreme Personality of Godhead, because it is illogical and
inappropriate to assume the existence of such a creator. That is the meaning here.
Śvetāśvatara Upaniṣad (6.9) explains:
sa kāraṇaṁ kāraṇādhipādhipo
na cāsya kaścij janitā na cādhipaḥ
"the Supreme Personality of Godhead is the cause of all causes. He is the king
of all other causes. No one is His creator. No one is His king."
It is not possible to say that because all other causes are created by something
else therefore the Supreme Personality of Godhead must have been created by
someone else, for such a statement contradicts these words of the Śruti-śāstra. A
root cause of everything must be accepted, for if it is not then there is an unending
chain of causes. By definition the root cause of everything does not have another
cause, a root from which it has sprung. This is described in the Saṅkhya-sūtra
(1.67) in these words:
mūle mūlābhāvāt

"This is so because the root cause of everything is not caused by another root
cause."
In this way the doubt that perhaps the Supreme Personality of Godhead is
created by someone else is clearly refuted. Because the Supreme Personality of
Godhead is the first cause of all causes, by definition He is not caused by someone
else. However, the secondary causes, such as the avyakta and the mahat-tattva are
all created by another cause. The sūtras explaining that ether and the other
material elements were all created were given as examples of this general truth.
Adhikaraṇa 4
Fire Is Manifested From Air
Introduction by Śrīla Baladeva Vidyābhūṣaṇa
After concluding this discussion, we will consider what seems to be a
contradiction in the Śruti-śāstra's description of fire. Chāndogya Upaniṣad (6.2.3)
explains:
tat tejo 'sṛjata
"Then the Supreme Personality of Godhead created fire."
In this way it is explained that the Supreme Personality of Godhead created fire.
However, the Taittirīya Upaniṣad (2.1.3) explains:
vāyor agniḥ
"From air, fire is manifested."
These words explain that air created fire. Someone may say that in this second
quote the word "vāyoḥ" is in the ablative case (meaning "after air"), and in this
way there is no contradiction because both elements were created by the Supreme
Personality of Godhead, and fire was created after air was created.
Considering that someone may say this, the author of the sūtras speaks the

following words.
Sūtra 9
tejo 'tas tathā hy āha
tejaḥ—fire; ataḥ—from that; tathā—so; hy—indeed; āha—said.
Fire comes from it. Indeed, it said that.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
From air comes fire. This is confirmed in the Śruti-śāstra, which explains:
vāyor agniḥ
"From air comes fire."
The word "sambhūta" is used here. The use of that word shows that the
meaning is that from air fire is created. Also, the primary meaning of the ablative-
case is "from". If the primary meaning of a word makes sense, then the primary
meaning should be accepted. In that circumstance the secondary meaning should
not be accepted. As will be explained later, this statement does not contradict the
statement that everything is created by the Supreme Personality of Godhead.
Adhikaraṇa 5
Water Is Manifested From Fire
Introduction by Śrīla Baladeva Vidyābhūṣaṇa
Now the author describes the origin of water. In some places the scriptures

संशय-निराकरणम् / पूर्वपक्ष-समाधानम्
कहीं श्रुति यह प्रतिपादन करती है कि अग्नि से जल की उत्पत्ति होती है, और कहीं अन्य प्रकार से वर्णन मिलता है। इस प्रकार उत्पन्न हुए संशय के निवारणार्थ सूत्रकार अग्रिम सूत्र प्रस्तुत करते हैं—
॥ ब्रह्मसूत्रम् २.३.१० ॥
सूत्रम्: आपः ॥ १० ॥
पदच्छेदः:
आपः — जल (प्रथमा बहुवचनम्)।
सूत्रार्थः:
(तेज से) जल उत्पन्न होता है।
श्रील बलदेवविद्याभूषण-विरचितं गोविन्दभाष्यम् (भावानुवाद एवं व्याख्या)
पूर्वसूत्र से 'अतस्तथा ह्याह' (उससे ही, क्योंकि श्रुति ऐसा ही कहती है) इस पदसमूह की यहाँ अनुवृत्ति होती है।
इसका अर्थ यह है कि तेज (अग्नि) से ही जल की उत्पत्ति होती है; क्योंकि श्रुति-शास्त्र स्पष्ट रूप से ऐसा ही विधान करता है।
श्रुति-प्रमाणम् (१):
छान्दोग्योपनिषत् (६.२.३) में कहा गया है—
"तदपोऽसृजत"
अनुवाद: "उस (तेज) ने जल की सृष्टि की।"
श्रुति-प्रमाणम् (२):
तैत्तिरीयोपनिषत् (२.१) में भी कहा गया है—
"अग्नेरापः"
अनुवाद: "अग्नि से जल उत्पन्न हुआ।"
ये दोनों श्रुति-वाक्य सर्वथा स्पष्ट हैं और इनके लिए किसी विस्तृत व्याख्या की आवश्यकता नहीं है।
तेज से जल की उत्पत्ति का प्रत्यक्ष लौकिक दृष्टान्त छान्दोग्योपनिषद् के अग्रिम वचनों में इस प्रकार समझाया गया है—
श्रुति-प्रमाणम् (३):
"तस्माद्यत्र क्व च शोचति स्वेदते वा पुरुषस्तेजस एव तदध्यापो जायन्ते"
हिन्दी-भावार्थ:
"इसी कारण जब कभी कोई मनुष्य शोक से सन्तप्त होता है (मनस्ताप रूपी तेज से) अथवा पसीने से युक्त होता है (शारीरिक ताप रूपी तेज से), तब उस तेज (गर्मी) से ही जल (अश्रु अथवा स्वेद/पसीना) उत्पन्न होता है।"

Adhikaraṇa 6
Earth Is Manifested From Water, and the Word "Anna" in the Chāndogya
Upaniṣad Means "Earth"
Introduction by Śrīla Baladeva Vidyābhūṣaṇa
In the Chāndogya Upaniṣad it is said:
tā āpa aikṣanta bahvayaḥ syāma prajāyemahīti tā annam asṛjanta
"Water thought: `I shall become many. I shall father many children.' Then
water created anna."
What is the meaning of the word "anna" here? Does it mean "barley and other
food", or does it mean “earth"?
In the Chāndogya Upaniṣad it is said:
tasmād yatra kvacana varṣati tad eva bhūyiṣṭham annaṁ bhavaty adbhya eva tad
adhy annādyaṁ jāyate
"Therefore, whenever it rains there is abundant anna. In this way anna is
produced by water."
This passage seems, therefore, to support the idea that the word "anna" here
means barely and other food". To explain the proper meaning here, the author of
the sūtras speaks the following words.
Sūtra 11
pṛthivy-adhikāra-rūpa-śabdāntarebhyaḥ
pṛthivi—earth; adhikāra—context; rūpa—color; śabda—quotes from the Śruti-

śāstra; antarebhyaḥ—because of other.
"Because its color, its context, and other quotes from the Śruti-śāstra, all
confirm that earth is the proper meaning.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
Here the meaning "earth" should be accepted. Why? Because of the context and
other reasons. It should be accepted because the context (adhikāra) of the passage
is a description of the creation of the five material elements. It is also so, because
the "anna" here is described as being black in color (rūpa), in the words:
yat kṛṣṇaṁ tad annasya
"That anna is black in color."
It is also so because in other scriptures (śāstrāntarebhyaḥ) it is said (in the
Taittirīya Upaniṣad):
adbhyaḥ pṛthivī
"From water, earth is manifested."
The passage: "Therefore, whenever it rains there is abundant anna. In this way
anna is produced by water," clearly uses the word "anna" to mean "food".
However, because this passage is in the context of a description of the five material
elements being manifested one from the other, the "food" here is a metaphor for
"earth". Thus the two meanings "food" and "earth" combine in the word "anna" in
this passage.
Adhikaraṇa 7
The Elements Are Manifested From the Supreme Personality of Godhead
Introduction by Śrīla Baladeva Vidyābhūṣaṇa

The description here, that the material elements are manifested in a particular
sequence, beginning with ether, is given to remove controversy in regard to the
sequence in which the elements are manifested. The fact that the pradhāna, mahat-
tattva, and all the elements are created by the Supreme Personality of Godhead has
already been proved in sūtra 1.1.2 (janmādy asya yataḥ). Now the author of the
sūtras begins a more detailed description of that creation. In the Subāla Upaniṣad it
is said:
tad āhuḥ kiṁ tad āsīt tasmai sa hovāca na san nasan na sad asad iti tasmāt tamaḥ
sañjāyate tamaso bhūtādir bhūtāder ākāśaṁ ākāśād vāyur vāyor agnir agner āpo
'dbhyaḥ pṛthivī tad aṇḍam abhavat
"They said: What was in the beginning? He replied: In the beginning was
neither existence nor non-existence. Nothing existed and nothing did not exist. In
the beginning there was darkness. From the darkness the origin of the material
elements was born. From the origin of the material elements, ether was born.
From ether, air was born. From air, fire was born. From fire, water was born. From
water, earth was born. In this way the egg of the material universe was created."
Here it should be understood that akṣara, avyakta, mahat-tattva, tan-mātras,
and material senses should also be placed, in this sequence, between darkness and
ether. This should be done to complement the following statement of Agnimalaya:
sandagdhvā sarvāṇi bhūtāni pṛthivy apsu pralīyate. āpas tejasi pralīyante. tejo
vāyau pralīyate. vāyur ākāśe pralīyate. ākāśaṁ indriyeṣv indriyāṇi tan-mātreṣu tan-
mātrāṇi bhūtādau vilīyante. bhūtādir mahati vilīyate. mahān avyakte vilīyate.
avyaktam akṣare vilīyate. akṣaraṁ tamasi vilīyate. tama ekī-bhavati parasmin.
parasmān na san nasan na sad asat.
"When the all the elements are burned up, earth merges into water, water
merges into fire, fire merges into air, air merges into ether, ether merges into the
senses, the senses merge into the tan-mātras, the tan-mātras merge into the origin
of the material elements, the origin of the material elements merges into the
mahat-tattva, the mahat-tattva merges into the avyakta, the avyakta merges into
the akṣara, and the akṣara merges into the great darkness. Then the great darkness
becomes one with the Supreme. In the Supreme is neither existence nor non-
existence. Nothing exists and nothing does not exist."
The word "origin of the material elements" here means "the false-ego". False-
ego is of three kinds. From false-ego in the mode of goodness, the mind and the
demigods are manifested. From false-ego in the mode of passion, the material
senses are manifested. From false-ego in the mode of ignorance are manifested the
tan-mātras, from which are manifested the ether and the other elements. In this
way these different explanations all corroborate each other.

In the Gopāla-tāpanī Upaniṣad it is said:
pūrvam hy ekam evādvitīyaṁ brahmāsīt. tasmād avyaktam vyaktam evākṣaraṁ
tasmād akṣarān mahān mahato vā ahaṅkāras tasmād ahaṅkārāt pañca-tan-mātrāṇi
tebhyo bhūtāni tair āvṛtam akṣaraṁ bhavati.
"Before the material world was manifest, only the Supreme Personality of
Godhead, who is one without a second, existed. From Him came the avyakta.
From the avyakta came the akṣara. From the akṣara came the mahat-tattva. From
the mahat-tattva came false-ego. From false-ego came the five tan-mātras. From
them came the material elements. The akṣara is filled with all these."
Saṁśaya (doubt): Do the pradhāna and other parts of this sequence arise one
from the other or do they all arise directly from the Supreme Personality of
Godhead?
Pūrvapakṣa: They arise from each other, for that is the statement of the texts.
Siddhānta (the conclusion): The author of the sūtras gives His conclusion in
the following words.
Sūtra 12
tad abhidhyānād eva tu tal liṅgāt saḥ
tat—that; abhidhyānāt—because of meditation; eva—indeed; tu—indeed; tat—
that; liṅgāt—because of the body; saḥ—He.
Because of meditation and because of the body, it is indeed He.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The word "tu" (indeed) is used to dispel doubt. The Supreme Personality of
Godhead is the master of all potencies, including the potency of great darkness,
the potency that begins the material creation. He is the direct cause, and the
pradhāna, earth, and other features of the material creation are effects created by
Him. Why is that? The sūtra explains: "Because of meditation and because of the
body."
The Śruti-śāstra explains:

so 'kāmayata bahu syāṁ prajāyeya
"The Supreme Personality of Godhead desired: Let Me become many. Let me
create the material world."
Thus, it is by the desire of the all-powerful Supreme Personality of Godhead
that the pradhāna and other features of the material world are created. That is how
He is the cause of the material world. Also, the material world is the body of the
Supreme Personality of Godhead. The Supreme Personality of Godhead enters the
great darkness of the material world and transforms it into pradhāna and the
others aspects of matter. In this sense the material world is His body. This is
confirmed by the Antaryāmī-brāhmaṇa of the Bṛhad-āraṇyaka Upaniṣad, and also
by the Subala Upaniṣad, which explains:
yasya pṛthivī śarīram
"The world is the body of the Supreme Personality of Godhead."
Adhikaraṇa 8
The Supreme Personality of Godhead Is the Cause of Matter's Transformations
Sūtra 13
viparyayeṇa tu kramo 'ta upapadyate ca
viparyayeṇa—by the reverse; tu—indeed; kramaḥ—sequence; ataḥ—from this;
upapadyate—is manifested; ca—and.
Indeed, this sequence is also reversed.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The word "tu" (indeed) is used here for emphasis. In the Muṇḍaka Upaniṣad
(2.1.3) it is said:

एतस्माज्जायते प्राणो मनः सर्वेन्द्रियाणि च। खं वायुर्ज्योतिरापः पृथिवी
विश्वस्य धारिणी॥
"उस (परमेश्वर) से प्राण, मन, समस्त इन्द्रियाँ, आकाश, वायु, अग्नि, जल और पृथ्वी उत्पन्न होते हैं,
जो इस विश्व को धारण करने वाली हैं।"
सुबाल उपनिषद् में यह क्रम विपरीत है, जहाँ प्रधान और महत्-
तत्त्व सर्वप्रथम आते हैं। वास्तव में सब कुछ श्रीभगवान् (परम पुरुषोत्तम) से ही
उत्पन्न होता है। वे प्राण-वायु से आरम्भ कर पृथ्वी पर्यन्त प्रत्येक वस्तु के भीतर
विद्यमान रहते हैं; और जब सृष्टि का एक तत्त्व दूसरे तत्त्व से उत्पन्न होता है, तो वह द्वितीय
तत्त्व वास्तव में प्रथम तत्त्व के भीतर अन्तर्यामी रूप से स्थित सर्वशक्तिमान्
परम पुरुषोत्तम भगवान् से ही उत्पन्न होता है। यदि ऐसा न होता, तो ये दोनों विभिन्न
विवरण परस्पर विरोधी सिद्ध होते। परम पुरुषोत्तम भगवान् ही सबके
मूल उद्गम और सबके स्रष्टा हैं। उन्हें जान लेने पर सब कुछ ज्ञात हो जाता है।
प्रधान तथा प्रकृति के अन्य तत्त्व जड़ एवं अचेतन होने के कारण स्वतः
भौतिक जगत् में विकार (परिवर्तन) उत्पन्न नहीं कर सकते। इसी कारण यहाँ 'च' (भी) शब्द
का प्रयोग किया गया है। अतः प्रत्येक परिस्थिति में परम पुरुषोत्तम भगवान् ही
भौतिक जगत् के इन परिवर्तनों के वास्तविक कारण हैं।
अधिकरण ९
परम पुरुषोत्तम भगवान् ही मन और बुद्धि के स्रष्टा हैं
श्रील बलदेव विद्याभूषण द्वारा भूमिका
अब सूत्रकार (महर्षि वेदव्यास) एक विशिष्ट संशय का निवारण करते हैं।
सूत्र १४
अन्तरा विज्ञानमनसी क्रमेण तल्लिङ्गादिति चेन्नाविशेषात् ॥ १४ ॥
अन्तरा — मध्य में; विज्ञान — बुद्धि (ज्ञान); मनसी — और मन; क्रमेण —
क्रम से; तत् — उसके; लिङ्गात् — चिह्न (श्रुति-प्रमाण) से; इति चेत् — ऐसा यदि कहा जाए तो;
न — नहीं (ऐसा नहीं है); अविशेषात् — अविशेष होने से (कोई भेद न होने के कारण)।

(wait, look closely at pravartate: "mattaḥ sarvaṁ pravartate")
Let's check line 28-29:
"ahaṁ sarvasya prabhavo"
" mattaḥ sarvaṁ pravartate"

Line 30: "I am the source of all spiritual and material worlds. Everything emanates from
Line 31: me."*

Line 32: In the Vāmana Purāṇa it is said:

Wait, let's double check the exact diacritics and words from the image:

1. "If it is said that the sequence of mind and intelligence appears in this way, then"
2. "I reply: No. Because they are not different."
3. "Purport by Śrīla Baladeva Vidyābhūṣaṇa" -> Ś-r-ī-l-a B-a-l-a-d-e-v-a V-i-d-y-ā-b-h-ū-ṣ-a-ṇ-a
4. "The word "vijñāna" here means "the material senses of the conditioned soul"." -> vijñāna has jñ, ā.
5. "Here someone may object: It is not proper to assume that this quotation from"
6. "Muṇḍaka Upaniṣad (text 2.1.3 quoted in the previous purport) supports the idea" ->

tatra tatra sthito viṣṇus
tat tac chaktiṁ prabodhayet
eka eva mahā-śaktiḥ
kurute sarvam añjasā
"The Supreme Personality of Godhead, Lord Viṣṇu, enters everywhere and
awakens the power dormant in everything. He is the supremely powerful one. He
does everything perfectly."
In this way it is shown that pradhāna and all other material features all come
directly from the Supreme Personality of Godhead. That fact is not at all
contradicted by the sequence of events presented in the Subala Upaniṣad and the
other scriptures. This is so because the Supreme Personality of Godhead is the
creator of the original material darkness, the pradhāna and the other features of
the material world. Thus when the scripture says tat tejo 'sṛjata (The Supreme
Personality of Godhead created fire), it is understood that He also created
darkness, a host of other potencies, pradhāna, air, and other aspects of matter.
When the scriptures say tasmād vai (From the Supreme Personality of Godhead
everything has come), it is understood that the Supreme Personality of Godhead is
the master of material darkness and a host of other potencies, the pradhāna and
other features of matter were born from Him, and the material element ether was
also manifested from Him.
Adhikaraṇa 10
All Words Are Names of the Supreme Personality of Godhead
Introduction by Śrīla Baladeva Vidyābhūṣaṇa
Here someone may object: Is it not so that if Lord Hari is the Supreme
Personality of Godhead, the master of all, and the all-pervading Supersoul, then
the names of all that is moving and inert would also be names of Him? However,
this is not so, for words are primarily the names of the various moving and inert
things.
Thinking that someone may accept this idea that words are primarily names of
various things and only secondarily names of the Supreme Personality of Godhead,
the author of the sūtras gives the following explanation.

Sūtra 15
carācara-vyapāśrayas tu syāt tad-vyapadeśo 'bhāktas tad-bhāva-bhāvitvāt
cara—moving; acara—and unmoving; vyapāśrayaḥ—the abode; tu—indeed;
syāt—may be; tat—of that; vyapadeśaḥ—name; abhāktaḥ—not figurative; tat—of
Him; bhāva—the nature; bhāvitvāt—because of being in the future.
Indeed, He resides in all that move and does not move. Therefore it will be
learned that every word is one of His names.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
The word "tu" (indeed) is used here to dispel doubt. The word "carācara-
vyapāśrayaḥ" means that the Supreme Personality of Godhead resides in all
moving and unmoving beings. The word "tad-vyapadeśaḥ" means "the names of
the moving and unmoving beings". The word “abhāktaḥ” means "these names are
primarily names of the Supreme Personality of Godhead". Why is that? The sūtra
explains: "bhāva-bhāvitvāt" (the real meaning of names will be learned in the
future). This means that by studying the scriptures one will come to understand
that all words are names of the Supreme Personality of Godhead. The Śruti-śāstras
explain:
so 'kāmayata bahu syām
"The Supreme Personality of Godhead desired: Let Me become many. Let me
create the material world."
sa vāsudevo na yato 'nyad asti
"He is the all-pervading Supreme Personality of Godhead. Nothing is different
from Him."
In the Viṣṇu Purāṇa (3.7.16) it is said:
kaṭaka-mukuṭa-karṇikādi-bhedaiḥ
kanakam abhedam apīṣyate yathaikam
sura-paśu-manujādi-kalpanābhir