Srila Bhaktisiddhanta Sarasvati's commentary on Brahma-samhita 5.62

[Guest guest]

(Paraphrasing Lord Visnu speaking to Lord Brahma)

 

Certain thinkers conclude that the nondifferentiated Brahman is the ultimate

entity and by undergoing self-delusion (vivarta) exhibits the consciousness

of differentiation; or, the limiting principle itself (Maya), when it is

limited, is the phenomenal world and is itself the Brahman, in its unlimited

position; or, the Brahman is the substance and this phenomenal world is the

reflection; or, everything is an illusion of the jiva. Some think that

Godhead is evidently a separate entity. Jiva is another different entity.

and the phenomenal world, although it is a singular principle, exists

separately as an eternally independent entity; or, Godhead, is the

substantive entity and all other entities, as cit and a-cit attributes, are

one in principle. Some suppose that by the force of inconceivable potency

sometimes the monistic and sometimes the dualistic principle is realized as

the truth. Some again arrive at the conclusion that the theory of the

nondual minus all potency is meaningless; whence the Brahman is the one

eternally unalloyed entity vested with the pure potency.

 

These speculations have originated from Veda relying on the support of the

Vedanta-sutra. In these speculations although there is no truth that holds

good in all positions, there is yet a certain measure of truth. Not to speak

of the anti-Vedic speculations Sankhya, Patanjala, Nyaya and Vaisesika, nor

even of Purva-mimamsa which is fond of exclusive fruitive activity in

conformity with the teaching of one portion of the Veda, the bodies of

opinions detailed above have also come into existence by relying outwardly

on the Vedanta itself. By discarding all these speculations, you and your

bona fide community should adopt the ultimate principle identical with the

doctrine of acintya-bhedabheda (inconceivable simultaneous distinction and

nondifference). This will make you eligible for being a true devotee. The

basic principle is that this animate world is made up of jivas and the

inanimate world is constituted of matter. Of these all the jivas have been

manifested by My supreme (para) potency and this phenomenal world has been

manifested by My secondary (apara) potency. I am the cause of all causes. In

other words, I regulate all of them by the power of My will although I am

not a different entity from the marginal and material (tatastha and acit)

potencies. By the transformation of those distinct potencies pradhana

(substantive material principle), prakrti (material cause) and purusa

(efficient cause) have been produced. Hence although as regards the

subjective nature of all potency I am pradhana, prakrti and purusa, yet as

the possessor of power I am eternally distinct from all those potencies.

This simultaneous distinction and nondifference has also sprung from My

inconceivable power. So let the attainment of love for Krsna by the practice

of pure devotion through the knowledge of their mutual true relationship

that subsists between the jiva, the jada (matter) and Krsna based on the

principle of inconceivable simultaneous distinction and non-difference, be

My instruction for being handed down in the order of spiritual preceptional

succession in your community (Sri Brahma-sampradaya).

 

(end of commentary)

 

 

In the first paragraph Srila Bhaktisiddhanta Sarasvati apparently refers to

various positions on Vedanta, both Vaisnava and non-Vaisnava, including

among others those of Acharyas Ramanuja and Madhva.

 

I'm sending this to Achintya as a point of interest that could provoke some

discussion and comments.