patyurasāmañjasyāt ..2.2.37..

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SUTRA II. 2. 37.

पत्युरसामञ्जस्यात्॥२.२.३७॥

patyurasāmañjasyāt ..2.2.37..

Patyuh, of the Lord, the doctrine of the three Patis or the Lords, viz., Pashupati, Ganapati, and Dinapati. … Asamanjasyat, on account of untenableness, inappropriateness.

37. The teaching of Pashupati is also not right, because of its inappropriateness. — 210.

COMMENTARY

The word «not» is understood in this Sutra. The doctrine taught by Pashupati is not right, because it is inappropriate, that is to say, it is opposed to the Vedas. The Vedas teach that the one God Narayana is the sole cause of the creation of the world, while other deities like Brahma, Rudra etc., are creatures of Him. It teaches that release depends upon devotion (Bhakti), knowledge (Jnana), and the proper performance of the duties of one’s order and caste as taught by Narayana. As we find in the Maha Upanishad:

Thus say the sages how creation arose. Narayana alone existed in the beginning. There was neither Brahma nor Tsana, nor Water, nor Fire, nor Moon: nor these heaven and earth; nor the stars, nor the Sun. He being alone, did not rejoice (and so entered into meditation). Of Him thus meditating, there arose sacrifice and the hymns of the Vedas. From Him arose fourteen Purushas and one Daughter, namely, ten Indriyas and Manas the eleventh, Tejas the twelfth, Ahamkara, the thirteenth, and Prana, the fourteenth, called Atma. (These are the fourteen Purushas). Fifteenth is the Daughter called Buddhi. (Atma is the fifteenth the daughter above-mentioned, according to Shamkarananda). (From Him arose) the five Tanmatras, and the five Mahabhutas. This Narayana is the twenty-five-fold Purusha (or He who pervades these twenty-five principles). . . Of Narayana thus meditating there arose from His forehead Shulapani having three eyes, holding Shri, Truth, Brahmacharya, Austerity, Dispassion, etc.

This shows that the four-faced Brahma arose from Narayana as well as Pashupati or Shiva. In another Upanishad also we find the same (Narayana Upanishad):…

Now verily Narayana the Purusha desired, «Let me create offspring». From Narayana were produced the Prana, Manas and all the sense organs. From Him arose the ether, sir, light, water, and earth, the upholder of all. From Narayana arose Brahma, from Narayana was produced Rudra, from Narayana was produced Prajapati, from Narayana was produced Indra, from Narayana the eight Vasus, from Narayana the eleven Rudras, from Narayana the twelve Adityas, all Devatas, all Rishis, all Hymns, all Beings verily are produced from Narayana and they merge into Narayana.

So also in the Rig Veda (X. 125., 1 to 8) we find:

1. I travel with the Rudras and the Vasus, with the Adityas and All-Gods I wander.

I hold aloft both Varuna and Mitra, Indra and Agni, and the Pair of Ashvins.

2. I cherish and sustain high-swelling Soma, and Tvastar, I support Pushan, and Bhaga.

I load with wealth the zealous sacrificer who pours the juice and offers his oblation.

3. I am the Queen, the gatherer-up of treasures, most thoughtful, first of those who merit worship.

Thus Gods have established me in many places with many homes to enter and abide in.

4. Through me alone all eat the food that feeds them, — each man who sees, breathes, hears the word outspoken.

They know it not, but yet they dwell beside me. Hear, one and all, the truths as I declare it.

5. I, verily, myself announce and utter the word that Gods and men alike shall welcome.

I make the man I love exceeding mighty, make him a sage, a Rishi, and a Brahman.

6. I bend the bow for Rudra that his arrow may strike and slay the hater of devotion.

I rouse and order battle for the people, and I have penetrated Earth and Heaven.

7. On the world’s summit I bring forth the Father; my home is in the waters, in the ocean.

Thence I extend over all existing creatures, and touch even yonder ‘heaven with my forehead.

8. I breathe a strong breath like the wind and tempest, the while I hold together all existence.

Beyond this wide earth and beyond the heavens I have become so mighty in my grandeur.

Similarly in the Yajur-Veda (Brihadaranyaka, IV., 4. 22.) we find it stated:

The knowers of Brahman seek to understand him by the study of the Veda, by sacrifice, by gifts, by penance, by fasting and he who knows him becomes a Muni.

So also (Brihadaranyaka, IV., 4. 21):

Let a wise seeker of Brahman, after he has discovered Him, practise wisdom (that is, meditate on Him).

So also in (Brihadaranyaka, IV., 5. 6):

Verily the Atma is to be seen to be heard, to be perceived, to be marked.

So also the Smritis, following in the footsteps of the Vedas, declare this truth over and over again. In some places, no doubt, of the Vedas and the Smritis the word «Pashupati, «Ganesha», «Surya», etc., are used and they are described as the Ruler of all, the Cause of all, the Creator of all, etc. But in those places these words are to be taken in their etymological sense as applying to Narayana. Thus the word ‘Pashupati’ there would mean the Lord of all Souls, ‘Ganesha’ the Lord of hosts, ‘Surya’, the Goal of the wise (Suri), just as the word Indra in the Veda is the name of the Supreme Lord, being derived from the root Ind «to rule». Thus all the Vedas and the Smritis really describe Narayana, the Supreme Brahman and not any lower deity. The proper interpretation of Vedic texts, therefore, is that «Supreme Brahman is the real Creator».

The sectarians like Pashupatas and the rest have, by mere arguments and reasoning, established the existence of the Lord. But reasoning must be according to worldly rules, and it cannot establish such existence. These sectarians also hold that the Lord is only the operative cause which cannot be established by reasoning. Because it is impossible that the Lord should be the mere operative cause of the world, for then His connection with the world cannot be established. In ordinary worldly life we see, that a potter, who is merely the operative cause of the pot, has a certain connection with the clay with which he fashions the pot. What is that connection of the Lord with Pradhana and the Souls, with which He creates the world? These sectarians cannot establish that connection. The next Sutra shows this.

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