Srimad Bhagavatham : 6.4.32.


Skandham-6.

Chapter-4.  ( The Hamsa-guhya  Prayers )

Slokam-32.


astiti  nasiti  ca vastu-nishtthayor

eka-sthayor  bhinna-viruddha-dharmanoh,

avekshitam  kincana  yoga-sankhyayoh

samam  param  hy  anukulam  brhat  tat.


asti  =  there is;

iti  =  thus;

na  =  not;

asti  =  there is;

 iti  =  thus;

ca  =  and;

vastu-nishtthayoh  =  professing knowledge of the ultimate cause;

eka-sthayoh  =  with one and the same subject matter, establishing Brahman;

bhinna  =  demonstrating different;

viruddha-dharmanoh  =  and opposing characteristics;

avekshitam  =  perceived;

kincana  =  that something which;

yoga-sankhyayoh  =  of mystic yoga and the Sankhya philosophy (analysis of the ways of nature);

samam  =  the same;

param  =  transcendental;

hi  =  indeed;

anukulam  =  dwelling place;

brhat ta  =  that ultimate cause.


There are two parties—namely, the theists and the atheists.

The theist, who accepts the Supersoul, finds the spiritual cause through mystic yoga.

The Sankhyite, however, who merely analyzes the material elements, comes to a conclusion of impersonalism and does not accept a supreme cause—whether Bhagavan, Paramatma or even Brahman.

Instead, he is preoccupied with the superfluous, external activities of material nature.

Ultimately, however, both parties demonstrate the Absolute Truth because although they offer opposing statements, their object is the same ultimate cause.

They are both approaching the same Supreme Brahman, to whom I offer my respectful obeisances.


Actually there are two sides to this argument.

Some say that the Absolute has no form (nirakara), and others say that the Absolute has a form (sakara).

Therefore the word form is the common factor, although some accept it (asti or astika) whereas others try to negate it (nasti or nastika).

Since the devotee considers the word “form” (akara) the common factor for both, he offers his respectful obeisances to the form, although others may go on arguing about whether the Absolute has a form or not.



In this slokam the word yoga-sankhyayoh is very important. 

Yoga means bhakti-yoga because yogis also accept the existence of the all-pervading Supreme Soul and try to see that Supreme Soul within their hearts. 

As stated in Srimad-Bhagavatam (12.13.1),  The devotee tries to come directly in touch with the Supreme Personality of Godhead, whereas the yogī tries to find the Supersoul within the heart by meditation. 

Thus, both directly and indirectly, yoga means bhakti-yoga. 

Sankhya, however, means physical study of the cosmic situation through speculative knowledge. 

This is generally known as jnana-sastra. 

The Sankhyites are attached to the impersonal Brahman, but the Absolute Truth is known in three ways. 

The Absolute Truth is one, but some accept Him as impersonal Brahman, some as the Supersoul existing everywhere, and some as Bhagavan, the Supreme Personality of Godhead. The central point is the Absolute Truth.

To be continued  ....