śraddhāveśa-manyāstṛte
sac-chamādyair
vairāgyodvitti-siṁhāsanāḍhye
dharma-prākārāñcite
sarva-dātrī
preṣṭhā viṣṇor bhāti vidyeśvarīyam
“In the temple of faith, which is surrounded by the great walls of religion, sitting on the throne of renunciation and surrounded by courtiers of self-control and other virtues, transcendental knowledge, which is very dear to Lord Viṣṇu, shines with great splendor.”
The previous Pāda revealed the various aspects of transcendental knowledge, which were there called meditation, worship and other names. This Pāda will reveal the truths that transcendental knowledge is independent of Vedic rituals; that Vedic rituals are merely one subordinate aspect of transcendental knowledge; that persons who have attained transcendental knowledge are divided into three classes, and other similar truths.
According to their different kinds of faith there are three kinds of seekers of transcendental knowledge, described as follows:
1. They who, desiring to see the wonders of the higher planets, faithfully perform the duties of varṇāśrama-dharma, are called sa-niṣṭha.
2. They who, desiring to enjoy the things of this world, faithfully perform the duties of varṇāśrama-dharma, are called pariniṣṭhita. They who are in these two classes are all followers of varṇāśrama-dharma.
3. Others, purified by truthfulness, austerity, japa, and other spiritual practices, have no material desire, are called nirapekṣa. They are in this class are not followers of varṇāśrama-dharma. In this way there are three kinds of seekers of transcendental knowledge.
Viṣaya [thesis or statement]: First will be explained the truth that transcendental knowledge is independent of other things. In the Chāndogya Upaniṣad [7.1.3] it is said:
tarati śokam ātma-vit
“One who knows the Supreme crosses beyond grief.”
In the Taittirīya Upaniṣad [2.1.1] it is said:
brahma-vid āpnoti param
“One who knows the Supreme enters the spiritual abode.”
In the Kaṭha Upaniṣad [1.2.16] it is said:
etad dhy evākṣaraṁ jñātvā yo yadīcchati tasya tat
“By understanding the immortal one attains whatever he desires.”
Saṁśaya [doubt]: Does transcendental bring only liberation, or can it also bring elevation to the higher material planets?
Pūrvapakṣa [the opponent speaks]: A person wise with transcendental knowledge has no material desires. For this reason transcendental knowledge brings only liberation.
Siddhānta [conclusion]: In the following words the author of the sūtras gives his conclusion.
puruṣārtho ‘taḥ śabdād iti bādarāyaṇaḥ
puruṣārthaḥ – the four goals of life; ataḥ – from this; śabdāt – from the Śruti-śāstra; iti – thus; bādarāyaṇaḥ – Vyāsa.
The fulfillment of human aspirations comes from it, for this is said in the Śruti-śāstra. That is Vyāsa’s opinion.
All the goals of human life are attained by transcendental knowledge. That is the opinion of Lord Vyāsa. Why is that? The sūtra explains, śabdāt: “For this is said in the Śruti-śāstra.” These scriptural texts have been quoted in the previous paragraphs. Pleased by His devotee’s attainment of transcendental knowledge, the Supreme Personality of Godhead gives Himself to His devotee. Pleased by His devotee’s attainment of transcendental knowledge, which is like a companion to the rituals of the Vedas, the Supreme Personality of Godhead also fulfills the material desires of they, like of Kardama Muni and others, who have such desires.
In the next sūtra Jaimini Muni raises an objection.
śeṣatvāt puruṣārtha-vādo yathānyeṣv iti jaiminiḥ
śeṣatvāt – because of being subordinate; puruṣa – of the people; artha-vādaḥ – words; yathā – as; anyeṣu – inothers; iti – thus; jaiminiḥ – Jaimini.
Because it is subordinate, the words about human aspirations are only words of praise, like praises of other things also. That is Jaimini’s opinion.
Knowing the relationship between himself and the Supreme Personality of Godhead as a relationship between the worshiper and the object of worship, the individual living entity voluntarily engages in the activities of worship that have already been described here. As a result of these activities the individual living entity becomes free of sin and attains liberation by entering the spiritual world. Some examples of words of exaggerated praise are given in the following words of the Jaimini-sūtra:
yasya parṇamayī juhur bhavati na sa pāpaṁ ślokaṁ śṛṇoti yadāṅkte cakṣur eva bhratṛvyasya vṛṅkte
“He whose sacrificial ladle is made of parṇa never hears sinful words. He whose eyes are anointed is protected from his enemies.
yat-prayājānuyājā ijyante varma vā etad yajñasya
“He who makes the prayājā and anuyājā offerings is protected by an armor of yajña.”
Jaimini gives this description of these words of praise:
dravya-saṁskāra-karmasu parārthatvāt phala-śrutir artha-vādaḥ syāt
“Because they are actually meant to describe other things, the description of benefits obtained from sacrificial paraphernalia and sacrificial actions are in truth only empty praises.”
The Śruti-śāstra explains that a householder who throughout his entire life is self-controlled and virtuous and who regularly performs yajñas and other spiritual duties, at the end attains the Supreme Personality of Godhead. This is described in the following words of Chāndogya Upaniṣad [8.15.1]:
ācārya-kulād vedam adhītya yatha-vidhānaṁ guroḥ karmātiśeṣeṇābhisamāvṛtya kuṭumbe śucau deśe svādhyāyam adhiyāno dharmikān vidadhātmani sarvendriyāṇi sampratiṣṭhāpyāhiṁsān sarva-bhūtāny anyatra tīrthebhyaḥ sa khalv evaṁ vartayan yāvad āyuṣaṁ brahmalokam abhisampadyate na ca punar āvartate.
“From the ācāryas one should learn the Vedas. One should perform his duties and also offer dakṣiṇā to his spiritual master. Then one should accept household life, live in a pure way, study the Vedas, perform his religious duties, engage all his senses in the Supreme Lord’s service, not harm any living being, and go on pilgrimage to holy places. A person who passes his life in this way goes to the spiritual world. He does not return to this world of repeated birth and death.”
In the Viṣṇu Purāṇa [3.8.9] it is said:
varṇāśramācāravatā
puruṣeṇa
paraḥ pumān
viṣṇur ārādhyate panthā
nānyat
tat-toṣa-kāraṇam
“The Supreme Personality of Godhead, Lord Viṣṇu, is worshiped by the proper execution of prescribed duties in the system of varṇa and āśrama. There is no other way to satisfy the Supreme Personality of Godhead. One must be situated in the institution of the four varṇas and āśramas.”
Many other scriptural passages may also be quoted to prove This point. Scriptural passages that encourage renunciation of Vedic rituals and pious deeds are meant for they who are crippled and thus unable to perform these deeds.
In the next sūtra Jaimini affirms that transcendental knowledge is a subordinate aspect of Vedic rituals and pious deeds.
ācāra-darśanāt
ācāra – of deeds; darśanāt – because of seeing.
Because such deeds are seen.
In the Bṛhad-āraṇyaka Upaniṣad [3.1.1] it is said:
janako vaideho bahu-dakṣiṇena yajñeneje
“Janaka, the king of Videha, performed a great yajña and gave very opulent dakṣiṇā.”
In the Chāndogya Upaniṣad [5.11.5] it is said:
yakṣamāno ha vai bhagavanto ‘ham asmi
“The saintly king said: Soon I shall perform a great yajña.”
In this way it is seen that even great saints learned in transcendental knowledge still had to perform Vedic yajñas. Therefore transcendental knowledge alone is not sufficient to bring the perfection of life. Here the adage, “If honey is found in a tree in one’s own courtyard, why should one travel over mountains searching for it?” is appropriate.
tac chruteḥ
tat – that; chruteḥ – because of the Śruti-śāstra.
It is so because of the Śruti-śāstra.
In the Chāndogya Upaniṣad [1.1.8] it is said:
yad eva vidyayā karoti śraddhayopaniṣadā tad eva vīryavattaraṁ bhavati
“When one worships the Lord with transcendental knowledge, with faith, and with the teachings of the Upaniṣads, his worship becomes very powerful and effective.”
Because it is here said “with transcendental knowledge,” the subordinate nature of that knowledge is clearly seen.
samanvārambhaṇāt
samanvārambhaṇāt – because of being together.
Because of being together.
In the Bṛhad-āraṇyaka Upaniṣad [4.4.2] it is said:
taṁ vidyā-karmaṇī samanvārabhete pūrva-prajñā ca
“At the time of death a person’s knowledge, deeds, and concept of life combine to determine his future.”
This passage shows that knowledge and pious deeds both together determine the soul’s future.
tadvato vidhānāt
tadvataḥ – like that; vidhānāt – because of the rule.
Because of a rule like that.
In the Taittirīya-saṁhitā it is said:
brahmiṣṭho brahmā darśa-paurṇamāsayos taṁ vṛṇīte
“To perform the darśa and paurṇamāsa rites, he chooses a priest learned in the science of the Supreme.”
Thus it is clearly seen that transcendental knowledge is only a subordinate part of the Vedic rituals, for such knowledge only qualifies one to be a priest.
niyamāc ca
niyamāt – because of a rule; ca – also.
Also because of a rule.
In the Iśopaniṣad [Mantra 2] it is said:
kurvann eveha karmāṇi
jijīviṣec
chataṁ samāḥ
evaṁ tvayi nānyatheto ‘sti
na karma
lipyate nare
“One may aspire to live for hundreds of years if he continuously goes on working in that way, for that sort of work will not bind him to the law of karma. There is no alternative to this way for man.”
This verse gives the order that even a man wise with transcendental knowledge should perform Vedic yajñas and pious deeds for as long as he lives. This verse clearly refutes the statements that encourage the renunciation of Vedic rituals or that claim that one has the option to perform or renounce Vedic rituals. This is so because scriptural statements encouraging renunciation are meant for those who are crippled or otherwise unable to perform Vedic rituals. In the Taittirīya Brāhmaṇa it is said:
vīrahā vā eṣa devānāṁ yo ‘gnim udvāsayate
“He who does not offer oblations in the sacred fire for the demigods becomes sinful like a man who kills his own children.”
In this way renunciation of Vedic rituals is forbidden. In these words the idea that because it is a subordinate part of Vedic rituals, transcendental knowledge is not independent is giving spiritual benefit is advanced.
This is the opinion of Jaimini and the karma-mīmāṁsā school. The author of the sūtras refutes this idea in the following words.
adhikopadeśāt tu bādarāyaṇasyaivaṁ tad-darśanāt
adhika – more; upadeśāt – because of the teaching; tu – but; bādarāyaṇasya – of Vyāsa; evam – thus; tat – of that; darśanāt – because of the revelation of scripture.
But because Vyāsa teaches that it is more important and also because of the scriptures’ revelation.
The word tu [but] is used here to begin the refutation of the pūrvapakṣin. The truth is that transcendental knowledge is more important than Vedic rituals. Why is that? The sūtra explains, upadeśāt tu bādarāyaṇasyaivaṁ: “Because Vyāsa teaches that it is more important.” Vyāsa’s opinion here cannot be uprooted, for the sūtra explains, tad-darśanāt: “Also because of the scriptures’ revelation.”
In the Bṛhad-āraṇyaka Upaniṣad [4.4.22] it is said:
tam etaṁ vedānuvacanena brāhmaṇā vividiśanti brahmacaryeṇa tapasā śraddhayā yajñenānāśakena caitam eva viditvā munir bhavaty evam eva pravrājino lokam abhīpsantaḥ pravrajanti.
“By Vedic study, celibacy, austerity, faith, yajña and fasting, the brāhmaṇas strive to understand Him. One who understands Him becomes wise. Desiring to travel to His transcendental world, the brāhmaṇas become wandering sannyāsīs.”
This passage shows that Vedic rituals bring the result of transcendental knowledge, and when that knowledge is attained, the Vedic rituals are abandoned. Because the method of attainment [Vedic rituals] here is abandoned at a certain stage, therefore the result [transcendental knowledge] these methods bring is more important than the methods themselves.
śreyān dravya-mayād
yajñāj
jñāna-yajñaḥ parantapa
sarvaṁ
karmākhilaṁ pārtha
jñāne parisamāpyate
“O chastiser of the enemy, the sacrifice of knowledge is greater than the sacrifice of material possessions. O son of Pṛthā, after all, the sacrifice of work culminates in transcendental knowledge.” [Bhagavad-gītā 4.33]
Here someone may object: “It is seen than many saints who are most wise with transcendental knowledge still perform Vedic rituals. Therefore transcendental knowledge and Vedic rituals are both equally important.”
In the following words the author of the sūtras refutes this idea.
tulyaṁ tu darśanam
tulyam – equal; tu – but; darśanam – scriptural;revelation.
But the same thing is seen in the scriptures.
The word tu [but] here is used to begin the refutation of the idea that transcendental knowledge is an inferior byproduct of the performance of Vedic rituals. The sūtra explains that there is equal scriptural evidence to show that transcendental knowledge is not subordinate to Vedic rituals. In the Bṛhad-āraṇyaka Upaniṣad it is said:
etad dha sma vai vidvāṁsa āhur ṛṣayaḥ kārayeyāḥ kim arthā vayam adhyeṣyāmahe kim arthā vayaṁ yakṣāmahe etad dha sma vai pūrve vidvāṁso ‘gni-hotraṁ juhavāṁ cakrire etaṁ vai tam ātmānaṁ viditvā brāhmaṇaḥ putra-pauṣāyāś ca vitteṣaṇāyāś ca lokaiṣaṇāyāś ca vyutthāya bhikṣā-caryaṁ caranti.
“The wise sages asked, ‘Why do we study the Vedas? Why do we perform yajñas?’ Then the sages stopped performing agnihotra-yajñas. Learning the truth about the Supreme Personality of Godhead, the brāhmaṇas renounced all desire to attain sons, grandsons, wealth, or anything else in this world. They became sannyāsī beggars traveling here and there.”
In many places the scriptures describe many great souls learned with transcendental knowledge who renounced all Vedic rituals. These statements of scripture do not contradict the descriptions of great souls performing Vedic rituals, for many great souls performed Vedic rituals, either to purify themselves or to set a good example for the world to follow.
In the next sūtra, Vyāsa refutes the argument given in Sūtra 3.4.4.
asārvatrikī
asārvatrikī – not universal.
It is not universal.
The passage [Chāndogya Upaniṣad 1.1.8] referred to in Sūtra 3.4.4 does not have all transcendental knowledge as its scope. It specifically refers to the udgītha-vidyā [the Vedic hymns]. Therefore all transcendental knowledge is not a subordinate aspect of Vedic rituals.
In the next sūtra Vyāsa refutes the argument given in Sūtra 3.4.5.
vibhāgaḥ śata-vat
vibhāgaḥ – division; śata – a hundred; vat – like.
The distribution is like a hundred.
The results of Vedic yajñas and transcendental knowledge, as described in Bṛhad-āraṇyaka Upaniṣad 4.4.2 [quoted in Sūtra 3.4.5], are actually different. Transcendental knowledge brings one result and Vedic yajñas bring a different result. In this sūtra the example of a hundred is given. A cow and a goat may be purchased for a hundred coins. The cow cost ninety coins and the goat cost ten coins. The cost was not equally divided with each costing fifty coins. In the same way transcendental and Vedic yajñas combine to determine the future of the individual soul, but they do not have the same influence in determining it.
In the next sūtra, Vyāsa refutes the argument given in Sūtra 3.4.6.
adhyayana-mātra-vataḥ
adhyayana – study; mātra – only; vataḥ – of one who possesses.
Of one who has merely studied.
The passage from the Taittirīya-saṁhitā quoted in Sūtra 3.4.6 states that a person who has studied the Vedas should be chosen as a priest. It does not mean that the priest must be advanced in transcendental knowledge of the Supreme Personality of Godhead, and therefore transcendental knowledge is a subordinate part of the Vedic rituals. The word brahmiṣṭha in that passage means, “One who is learned in the Vedas.” It does not mean “one who is wise with transcendental knowledge of the Supreme Personality of Godhead,” for the Śruti-śāstras declare that a person fixed in transcendental knowledge of the Supreme renounces Vedic rituals.
Transcendental knowledge of the Supreme Personality of Godhead is not like ordinary religious or academic knowledge; it means direct consciousness of God. Therefore a person who properly studies the Vedas, does not misinterpret their words, and does not desire to gain anything material as a result of his study, is said to be brahmiṣṭha [learned in the Vedas]. The affix iṣṭha has that meaning here. Some claim that the word means that the priest must be a knower of the Supreme and therefore this passage is meant to praise the glories of Vedic yajñas. But according to the author of the sūtras, this is not the case.
Here someone may object: “One who has simply studied is not qualified to perform Vedic yajñas. One must have wisdom also. Studying the Vedas does not mean simply reading them. It means understanding them. Because the Upaniṣads are parts of the Vedas, it must be understood that one who understands the Vedas understands the transcendental knowledge of the Supreme Personality of Godhead also. In this way it is proved that transcendental knowledge of the Supreme Personality of Godhead is only one subordinate aspect of the Vedic yajñas.”
If this objection is raised, then I reply: One is not situated in transcendental knowledge merely by understanding the meanings of the words in the Vedas, but only when one directly sees the Supreme Personality of Godhead Himself. Merely by understanding the meaning of the sentence “Honey is sweet,” one does not have direct perception of its sweetness. If this were so, then merely by understanding these words one would be able to taste honey. Of course one does not taste honey in this way. Once, when asked, Nārada Muni declared that, even though he knew the Ṛg Veda and many other scriptures, still he did not understand the Supreme. He said:
so ‘haṁ mantra-vid evāsmi nātma-vit
“I know many mantras, but I do not know the Supreme Personality of Godhead.”
Realization of the Lord is something different from mere academic knowledge of the Vedas. Therefore genuine transcendental knowledge means direct perception of the Lord, a perception attained by engaging in devotional service. This knowledge brings with it the attainment of the real goal of human life. In the Taittirīya Araṇyaka [Mahā-Nārāyaṇa Upaniṣad 10.6, and Muṇḍaka Upaniṣad 3.2.6] it is said:
vedānta-vijñāna-suniścitārthāḥ
sannyāsa-yogāt
yatayaḥ suddhatvāḥ
te brahmaloke tu parānta-kāle
parāmṛtāt
parimucyanti sarve
“Wise with the knowledge taught in the Vedas, renounced, and pure in heart, the great souls go to Brahmaloka. When the time comes for the universe’s end, they all become liberated and go to the spiritual world.”
Therefore renunciation of the world and academic knowledge of the Vedas are both subordinate parts of transcendental knowledge of the Supreme. In Śrīmad-Bhāgavatam [1.2.12] it is said:
tac-chraddadhānā
manayo
jñāna-vairāgya-yuktayā
paśyanty ātmani
cātmanam
bhaktyā śruta-gṛhītayā
“The seriously inquisitive student or sage, well equipped with knowledge and detachment, realizes the Absolute Truth by rendering devotional service in terms of what he has heard from the Vedānta-śruti.”
Here someone may object: “The activities of devotional Service employ the body, words, and mind. In the trance of meditation it is possible to directly see the Supreme Lord with the mind, but how is it possible to directly see the Lord when the body and words are engaged in worship, japa, or other similar activities?”
If this objection is raised, then I reply: Devotional service is naturally filled with transcendental knowledge and bliss. In the Śruti-śāstra it is said:
sac-cid-ānandaika-rase bhakti-yoge tiṣṭhati
“Devotional service is eternal and full of transcendental knowledge and bliss.”
If this were not so, then devotees would not have the power to conquer the Supreme Lord and bring Him under their control. The activities of devotional service invoke the appearance of the Lord, who comes in His spiritual and blissful form, with the graceful hair on His head and the other features of His body. In the nyāya-śaśtra it is said:
śrutes tu śabda-mūlatvāt
“The Supreme Personality of Godhead, being inconceivable to an ordinary man, can be understood only through the evidence of the Vedic injunctions.”
In this way it is shown that the Supreme is extraordinary, inconceivable, and beyond the limits imposed by the material world and mental processes. He cannot be understood by material logic, but only by His self-revelation to the self-realized soul.
nāviśeṣāt
na – not; aviśeṣāt – because of being not specific.
No. For it is not specific.
The Śruti-śāstra does not order that a person wise with transcendental knowledge of Supreme must perform Vedic rituals throughout his entire life. Why is that? The sūtra explains, aviśeṣāt: “For it is not specifically stated.” In the Mahā-Nārāyaṇa Upaniṣad of the Taittirīya Araṇyaka 10.5 it is said:
na karmaṇā na prajayā dhanena tyāgenaike amṛtatvam ānaśuḥ
“By performing Vedic rituals, fathering good children, or giving wealth in charity one does not attain liberation. It is by renunciation that one attains liberation.”
In this way there is no specific order that one must always perform Vedic rituals. The Śruti-śāstra gives different instructions about Vedic rituals, sometimes encouraging and sometimes discouraging them, because these instructions are intended for different āśramas.
After thus refuting these objections, the author of the sūtras proceeds to explain the real purpose of the Śruti- śāstra’s description of Vedic rituals.
stutaye ‘numatir vā
stutaye – for praise; anumatiḥ – permission; vā – or.
Or, the permission is for praise.
The word vā [or] is used here for emphasis.
Iśopaniṣad’s permission that one may perform Vedic Rituals throughout one’s entire life is given so that one may glorify transcendental knowledge. This passage praises transcendental knowledge, for it is a person who has transcendental knowledge who may thus perform Vedic rituals throughout his life and not be touched by karmic reactions. Iśopaniṣad [Mantra 2] explains:
evaṁ tvayi nānyatheto ‘sti
“That sort of work will not bind him to the law of karma. There is no alternative to this way for man.”
In this way is refuted the idea that transcendental knowledge is a subordinate aspect of Vedic rituals.
Viṣaya [thesis or statement]: Now that the independence of transcendental knowledge has been explained, the great glory of transcendental knowledge will be described. In the Vājasaneyī-śruti [Bṛhad-āraṇyaka Upaniṣad 4.4.23] it is said:
eṣa nityo mahimā brāhmaṇasya na karmaṇā vardhate no kanīyān
“Karma can neither lessen nor increase the eternal glory of one who understands the Supreme.”
Saṁśaya [doubt]: Do they who are situated in transcendental knowledge have the right to act in any way they please, or do they not have that right?
Pūrvapakṣa [the opponent speaks]: By abandoning prescribed duties one commits a sin. Therefore a person in transcendental knowledge does not have the right to act as he pleases.
Siddhānta [conclusion]: In the following words the author of the sūtras gives His conclusion.
kāma-kāreṇa caike
kāma – desire; kāreṇa – by doing; ca – and; eke – some.
Also, some say he may act as he pleases.
To show mercy to the people of the world a person situated in transcendental knowledge may sometimes voluntarily perform Vedic rituals, even though he gains no personal benefit by performing them, and neither is he faulted if he does not perform them. His glory is eternal, as is explained in Bṛhad-āraṇyaka Upaniṣad 4.4.23 [quoted in the previous purport]. Therefore a person situated in transcendental knowledge can act as he likes and he is never touched by sin.
Here the word brāhmaṇa means “he who has directly seen the Supreme Personality of Godhead.” Such a person does not become virtuous by performing Vedic rituals, and neither does he do anything wrong by failing to perform them. As a lotus leaf is untouched by water, so he is untouched by the good karma generated by Vedic rituals. As a handful of straw is at once consumed by a blazing fire, so all his sins are at once burned to ashes. All of this shows the great power of transcendental knowledge. This is further explained in the following sūtra.
upamardaṁ ca
upamardam – destruction; ca – also.
Destruction also.
In the Muṇḍaka Upaniṣad it is said:
bhidyate hṛdaya-ganthiś
chidyante
sarva-saṁśayāḥ
kṣīyante cāsya karmāṇi
tasmin dṛṣṭe
parāvare
“The knot in the heart is pierced, and all misgivings are cut to pieces. When one sees the Supreme Personality of Godhead, the chain of fruitive actions is terminated.”
In Bhagavad-gītā [4.37] the Supreme Personality of Godhead Explains:
yathaidhāṁsi samiddho
‘gnir
bhasmasāt kurute ‘rjuna
jñānāgniḥ
sarva-karmāṇi
bhasmasāt kurute ‘rjuna
“As blazing fire turns firewood to ashes, O Arjuna, so does the fire of knowledge burn to ashes all reactions to material activities.”
These verses show that transcendental knowledge destroys the reactions of past fruitive deeds. Because transcendental knowledge thus destroys all karmic reactions, whether partially experienced or waiting to be experienced in the future, a person situated in transcendental knowledge is not at fault of he renounced the fruitive actions of Vedic rituals. This is not very surprising.
Here someone may object: “Is it not so that past karmic reactions are destroyed only by experiencing them?”
If this is said, then I reply: Although transcendental knowledge has the power to burn away all past karmic reactions, by the Lord’s desire, in order to preserve the appearance of the ordinary workings of karma, transcendental knowledge does not completely burn away all the karmic reactions created in the present body.
In this way the karma of a person situated in transcendental knowledge is like a cloth that has been singed by fire. That is what is meant by the scriptures’ statement that karmic reactions are destroyed only by experiencing them. This will be further explained in Sūtra 4.1.15.
ūrdhva-retaḥsu ca śabde hi
ūrdhva – up; retaḥsu – semen; ca – and; śabde – in the Śruti- śāstra; hi – indeed.
In the Śruti-śāstras indeed among the celibates.
The pariniṣṭhita devotees, and especially the sannyāsīs and other celibates advanced in transcendental knowledge are especially free to act as they like. This truth explained in the Śruti-śāstra again confirms the truth that transcendental knowledge is independent of the Vedic rituals. The scriptural passage referred to in this sūtra is from the Bṛhad-āraṇyaka Upaniṣad [3.5.1] and is given below:
tasmād brāhmaṇaḥ pāṇḍityaṁ nirvidya bālyena tiṣṭhāset. Bālyaṁ ca pāṇḍityaṁ ca nirvidyātha munir amaunaṁ ca maunaṁ ca nirvidyātha brāhmaṇaḥ kena syād yena syāt tenedṛśaḥ.
“A brāhmaṇa should then renounce scholarship and become like a child. Then he should renounce both scholarship and childlike simplicity and become a silent sage. Then he should renounce the stance of either being or not being a silent sage. Then he becomes a brāhmaṇa, a person who directly sees the Supreme Personality of Godhead. When he attains this stage he may act in whatever way he likes.”
In Bhagavad-gītā [3.25] the Supreme Personality of Godhead explains:
saktāḥ karmaṇy avidvaṁso
yathā
kurvanti bhārata
kuryād vidvāṁs tathāsaktaś
cikīrṣur
loka-saṅgraham
“As the ignorant perform their duties with attachment to results, the learned may similarly act, but without attachment, for the sake of leading people on the right path.”
In the next sūtra Jaimini Muni gives a different opinion.
parāmarśaṁ jaiminir acodanā cāpavadati hi
parāmarśam – favorable idea; jaiminiḥ – Jaimini; acodanā – not ordering; ca – and; apavadati – criticizes; hi – because.
Jaimini favors it. It is not ordered, and because indeed it is forbidden.
A person situated in transcendental knowledge has the freedom to perform prescribed Vedic rituals and duties in whatever way he likes. That is the meaning of the Śruti-śāstra’s explanation that he may act as he likes.
The word hi here means “because.” The word parāmarśam means that the Śruti-śāstra orders that even one situated in transcendental knowledge must perform Vedic rituals, and the word apavadati means that the Śruti-śāstra forbids that he stop performing Vedic rituals. The word acodanā means that a person situated in transcendental knowledge may renounce those activities not prescribed by the scriptures. That is the meaning here.
Iśopaniṣad Mantra 2 and the passage from Taittirīya Brāhmaṇa [quoted in the purport of Sūtra 3.4.7] both forbid the renunciation of Vedic rituals. They do not say that one should renounce Vedic rituals. Therefore there is a contradiction, with some texts encouraging performance of Vedic rituals and some encouraging renunciation of Vedic rituals. It is not that the texts encouraging renunciation are wrong. These texts are intended for persons who are crippled, mute, or in some other way unable to perform Vedic rituals. Therefore even they who are situated in transcendental knowledge should continue to perform Vedic rituals.
The words kena syāt in the passage from the Bṛhad-āraṇyaka Upaniṣad [3.5.1, quoted in the previous Purport] mean, “a person situated in transcendental knowledge must perform Vedic rituals, but he has some freedom to perform them in the way that pleases him.” It does not mean that he has the right to renounce Vedic rituals altogether. This is the opinion of Jaimini.
Thus Jaimini believes that this passage orders the performance of Vedic rituals. In the following words the author of the sūtras gives His opinion, which is that the person situated in transcendental knowledge really does have the right to act in any way he likes.
anuṣṭheyaṁ bādarāyaṇaḥ sāmya-śruteḥ
anuṣṭheyam – what should be practiced; bādarāyaṇaḥ – Vyāsa; sāmya – equality; śruteḥ – from the Śruti-śāstra.
Vyāsa says it may be done because the Śruti-śāstra describes equality.
The words anuṣṭheyaṁ bādarāyaṇaḥ here mean, “Vyāsa thinks that a person situated in transcendental knowledge may perform Vedic rituals, or not, as he chooses.” Why is that? The sūtra explains, sāmya-śruteḥ: “Because the Śruti-śāstra declares that whether he performs these rituals or not it is the same.”
The words “When he attains this stage he may act in whatever way he likes,” of Bṛhad-āraṇyaka Upaniṣad 3.5.1 quoted in the purport of Sūtra 3.4.17 mean that a person situated in transcendental knowledge may act in any way, but the result he obtains is always the same. Jaimini’s opinion is that this description of the actions of a person situated in transcendental knowledge are only words of empty praise, for one must perform Vedic rituals completely in order to get a good result. If a person renounces some part of the Vedic rituals he is not equal to a person who performs all rituals perfectly.
Vedic rituals should be performed by a svaniṣṭha devotee. The statement that a person who neglects Vedic rituals becomes sinful like a person who kills his own children [Taittirīya Brāhmaṇa quoted in the purport of Sūtra 3.4.7] applies only to a person who is not situated in transcendental knowledge. In this way the seeming contradictions are reconciled. Jaimini’s theory that all scriptural passages encouraging renunciation are intended for they who are crippled or somehow unable to perform Vedic rituals is refuted by the passage of Mahā-Nārāyaṇa Upaniṣad quoted in the purport of Sūtra 3.4.13.
vidhir vā dhāraṇa-vat
vidhiḥ – rules; vā – or; dhāraṇa – studying; vat – like.
Or, the rule may be like studying.
The words vidhir vā mean that the statement “He may act in whatever way he likes,” of Bṛhad-āraṇyaka Upaniṣad 3.5.1 [quoted in the purport of Sūtra 3.4.17] refers only to a person situated in transcendental knowledge. The sūtra explains, dhāraṇa-vat: “It is like studying.” This means that “as the three higher castes are eligible to study the Vedas and others are not eligible, in the same way only a self-realized pariniṣṭhita devotee situated in transcendental knowledge is allowed to act in whatever way he likes.” Others are not allowed. In Śrīmad-Bhāgavatam the Supreme Personality of Godhead explains:
śaucam ācamanaṁ snānaṁ
na
tu codanayācaret
anyāṁś ca niyamān jñānī
yathāhaṁ
līlayeśvaraḥ
“As I, the Supreme Personality of Godhead, voluntarily enjoy transcendental pastimes, so the person situated in transcendental knowledge performs snāna, ācamana, śauca, and follows a host of other rules voluntarily, and not because he is ordered to do so.”
In the next sūtra an objection is raised and then answered.
stuti-mātram upādānād iti cen nāpūrvatvāt
stuti – praise; mātram – only; upādānāt – because of reference; iti – thus; cet – if; na – not; āpūrvatvāt – because of newness.
If it is said to be merely empty praise, then I say no, for it is something new.
Here the objector says: “These words are merely empty praise. They do not speak what is really true. As a lover tells the beloved, ‘You are free to do anything you like,’ but does not really mean that the beloved can do exactly anything, in the same way it is said that the person situated in transcendental knowledge may do whatever he likes.
If this is said, then the sūtra replies, na: “No. It is not so.” Why not? The sūtra explains, apūrvatvāt: “For it is something new.” Because the statement that a person who directly sees the Supreme Personality of Godhead may perform Vedic rituals as he wishes is a new teaching, it cannot be mere empty praise of something already described. That is the meaning.
bhāva-śabdāc ca
bhāva – love; śabdāt – because of the Śruti-śāstra; ca – also.
Also because the Śruti-śāstra describes love.
In the Muṇḍaka Upaniṣad [3.1.4] it is said:
prāṇo hy eṣa sarva-bhūtair
vibhāti
vijānan vidvān bhavate nāti-vādī
ātma-krīḍa
ātma-ratiḥ kriyāvān
eṣa brahma-vidāṁ variṣṭhaḥ
“The Supreme Personality of Godhead is the life of all. He is the Supersoul splendidly manifest in all living beings. One who knows Him becomes wise. That person turns from the logicians’ debates. He meditates on the Lord’s pastimes. He loves the Lord. He serves the Lord. He is the best of transcendentalists.”
This verse clearly describes the devotees’ love for the Lord. The word ratiḥ here means love. The words bhāva, rati and prema all mean love. A pariniṣṭhita devotee who has fallen in love with the Supreme Lord has not the time to perform Vedic rituals very completely, although for the sake of the people in general he may sometimes perform them to a certain extent. In this way it is seen that transcendental knowledge is independent of Vedic rituals.
Fearing that another objection may be raised, the author of the sūtras gives the following reply.
pāriplavārthā iti cen na viśeṣitatvāt
pāriplava – restlessness; arthāḥ – meanings; iti – thus; cet – if; na – not; viśeṣitatvāt – because of being specific.
If it is said that they are pāriplava stories, then I reply No, for those are specific.
In the Bṛhad-āraṇyaka Upaniṣad [4.5.1] it is said:
atha ha yājñavalkyasya dve bhārye babhuvatur maitreyī ca kātyāyanī ca
“Yājñavalkya had two wives: Maitreyī and Kātyāyanī.”
In the Taittirīya Upaniṣad [3.1] it is said:
bhṛgur vai vāruṇir varuṇaṁ pitaram upasasāra adhīhi bhagavo brahmeti
“Bhṛgu approached his father, Varuṇa, and asked, O master, please teach me about the Supreme.”
In the Kauṣītakī Upaniṣad [3.1] it is said:
pratardano ha vai daivodāsir indrasya priyaṁ dhāmopajagāma
“Divodāsa’s son Pratardana approached King Indra’s abode.”
In the Chāndogya Upaniṣad [.4.1.1] it is said:
jānaśrutir ha pautrāyaṇaḥ śraddhodayo bahudāyī bahupākya āsa
“Jānaśruti Pautrāyaṇa was very faithful and generous.”
The Śruti-śāstra teaches the science of transcendental knowledge in these and other stories. Here someone may doubt: “Are these stories meant to teach transcendental knowledge or are they merely pāriplava [stories recited at a rājasūya-yajña to appease the restless mind]?” Someone may claim that these are merely pāriplava stories to appease the mind. After all, the Śruti-śāstra declares:
sarvāṇy ākhyānāni pāriplave śaṁsanti
“All are pāriplava stories meant to appease the restless mind.”
In pāriplava stories the literary skill is most important and any philosophical instructions are all secondary. Therefore the Vedic rituals are what is really important and the transcendental Knowledge contained in the stories of the Upaniṣads is not very important.
If this is said, then the sūtra declares, na: “No. It is not so.” Why not? The sūtra explains, viśeṣitatvāt: “For they are specific.” Only certain specific stories are pāriplavas.
It is said that on the first day of the yajña the story of Vivasvān’s son King Manu should be recited, on the second day The story of Vivasvān’s son King Indra should be recited, on the third day the story of Vivasvān’s son King Yāma should be recited. In this way only certain specific stories are employed for pāriplava. If all stories were equally appropriate for pāriplava, then it would make no sense to assign specific stories to specific days.
When the scripture says “All stories should be recited as pāriplava,” the meaning is that “All stories in the chapter of pāriplavas should be recited.” Therefore the conclusion is that the Upaniṣad stories that teach transcendental knowledge are not pāriplava stories.
tathā caika-vākyatopabandhāt
tathā – so; ca – and; eka – one; vākyatā – statement; upabandhāt – because of the connection.
It is also so because of the unity of the statements.
Because they are not pāriplava stories, it should be understood that the stories of the Upaniṣads are meant to teach transcendental knowledge. Why is that? The sūtra explains, eka-vākyatopabandhāt: “Because of the unity of the statements.” Thus in the story beginning with the description of Yājñavalkya and his wives it is said [Bṛhad-āraṇyaka Upaniṣad 4.4.22]:
ātmā vā are draṣṭavyaḥ śrotavyaḥ
“One should hear of the Supreme Personality of Godhead. One should gaze upon Him.”
It this way it is seen that because of their context these stories are meant to teach transcendental knowledge. As the story beginning with the words so ‘rodīt is a story meant to teach Vedic rituals and is not a pāriplava story, so the stories of the Upaniṣads are meant to teach transcendental knowledge. That is the meaning.
Because it teaches the supreme goal of life, transcendental knowledge is independent of Vedic rituals. Great saints therefore strive to attain transcendental knowledge. The stories of the Upaniṣads give concrete examples of the truths of transcendental Knowledge. For example, they will give concrete examples to show the truth of the Śruti-śāstras’ statement [Chāndogya Upaniṣad 6.14.2]:
ācāryavān puruṣo veda
“One who approaches a bona fide spiritual master can understand everything about spiritual realization.”
In this way also it is seen that transcendental knowledge is independent of Vedic rituals.
ata eva cāgnīndhanādy-anapekṣā
ataḥ eva – therefore; ca – also; agni – fire; indhana – igniting; ādi – beginning with; anapekṣā – no need.
Therefore also there is no need to light the fire or perform other duties.
Because it is thus independent of Vedic rituals, transcendental knowledge does not need the help of the lighting of the sacred fire or the other activities of those rituals to give its result. Thus the idea that transcendental knowledge and the performance of Vedic rituals must be combined in order to bring liberation is refuted.
Viṣaya [thesis or statement]: Now will be described the characteristics of a person qualified to learn transcendental knowledge. In Bṛhad-āraṇyaka Upaniṣad [4.4.22] it is said:
tam etaṁ vedānuvacanena vividiṣanti yajñena dānena tapasānaśakena
“The brāhmaṇas strive to understand the Supreme Personality of Godhead by study of the Vedas, by yajña, by charity, by austerity and by fasting.”
In Bṛhad-āraṇyaka Upaniṣad [4.4.23] it is said:
tasmād evam-vic chānto danta uparatas titikṣuḥ śraddhā-vitto bhūtvātmany evātmānaṁ paśyet
“A person who is wise, peaceful, self-controlled, free from material desires, tolerant and forgiving, and whose wealth is faith, is able to see the Supreme Personality of Godhead present as the Supersoul in his heart.”
In this way it is seen that there are two lists of qualifications to understand the Supreme Personality of Godhead. One list begins with Vedic yajñas and the other with peacefulness.
Saṁśaya [doubt]: Are both sets of qualifications necessary or not?
Pūrvapakṣa [the opponent speaks]: In the Chāndogya Upaniṣad [6.14.2] it is said:
ācāryavān puruṣo veda
“One who approaches a bona fide spiritual master can understand everything about spiritual realization.”
Therefore to attain transcendental knowledge one need only find a spiritual master. Nothing else is required.
Siddhānta [conclusion]: In the following words the author of the sūtras gives his conclusion.
sarvāpekṣā ca yajñādi-śrutir aśva-vat
sarva – of all; apekṣā – need; ca – also; yajña – yajnas; ādi – beginning; śrutiḥ – the Śruti-śāstra; aśva – horse; vat – like.
Also, all are needed. The Śruti-śāstra mentions yajñas and other things. They are like a horse.
Although transcendental knowledge does not need anything else to bring its results, still yajñas and all kinds of pious deeds are needed in order to attain transcendental knowledge. That is the meaning. Why is that? The sūtra explains, yajñādi-śrutiḥ: “The Śruti-śāstra mentions yajñas and other things.” The two passages from Bṛhad-āraṇyaka Upaniṣad [4.4.22 and 23] quoted at the beginning of this Adhikaraṇa give two lists of qualifications for one who would seek transcendental knowledge, one list beginning with performance of yajñas and the other list with peacefulness.
The sūtra then gives an example, aśva-vat: “They are like a horse.” To travel somewhere a horse is needed, but someone who has already attained his destination no longer has need of a horse.
Here someone may object: “If transcendental knowledge may be attained by one who has the qualifications of the first list, which begins with yajñas, then what is the need of attaining the qualifications of the second list, which begins with peacefulness and self-control?”
If this question is raised, then the author of the sūtras gives the following reply.
śama-damādy-upetas tu syāt tathāpi tu tad-vidhes tad- aṅgatayā teṣām avaśyānuṣṭheyatvāt
śama – peacefulness; dama – self-control; ādi – beginning with; upetaḥ – possessing; tu – indeed; syāt – should be; tathāpi – nevertheless; tu – but; tat – of them; vidheḥ – becauyse of the rule; tat – of that; aṅgatayā – because of being parts; teṣām – of them; avaśya – needed; anuṣṭheyatvāt – because they should be practiced.
But one must nevertheless certainly have peacefulness, self-control and other virtues, for that is the rule. Because they are parts they must be attained.
The two appearances of the word tu have the meanings of giving certainty [certainly] and dispelling doubt [but]. Although the qualifications of the first list, which begins with yajñas, are sufficient for attaining transcendental knowledge, nevertheless a person who seeks transcendental knowledge should also attain the qualifications of the second list, which begins with peacefulness.
Why is that? The sūtra explains, tad-vidhes tad-aṅgatayā: “For that is the rule. Because they are parts they must be attained.” This means that peacefulness and the other virtues mentioned here are parts of transcendental knowledge and therefore they must also be attained.
The qualities given in both lists must be attained. The qualities on the first list, which begins with yajñas, are external qualities, and those on the second list, which begins with peacefulness, are internal qualities. In this way they are distinguished. The word ādi [beginning with] here means that truthfulness and many other qualities are also to be added to these lists.
Viṣaya [thesis or statement]: Now will be explained the truth that a person situated in transcendental knowledge should not commit forbidden acts. In the Śruti-śāstra it is said:
yadi ha vā apy evam-vin nikhilaṁ bhakṣayītaivam eva sa bhavati
“If a person situated in transcendental knowledge eats anything impure he remains pure nevertheless.”
Saṁśaya [doubt]: Do these words order a person situated in transcendental knowledge that he must eat any and all foods, or do they merely give permission that he may eat any food he wishes?
Pūrvapakṣa [the opponent speaks]: No argument has the power to refute that this is an order. The person situated in transcendental knowledge is therefore ordered that must eat any and all foods.
Siddhānta [conclusion]: In the following words the author of the sūtras gives His conclusion.
sarvānnānumatiś ca prāṇātyaye tad-darśanāt
sarva – all; anna – food; anumatiḥ – permission;ca – and; prāṇa – of life; atyaye – at the end; tat – that; darśanāt – because of revelation of Śruti-śāstra.
Also, permission to eat all foods is given when life is in danger, for that is the revelation of scripture.
The word ca [also] is used here for emphasis. When proper foods are not available and there is danger that life may come to an end, then permission is given to eat any and all foods. Why is that? The sūtra explains, tad darśanāt: “For that is the revelation of scripture.” In the Chāndogya Upaniṣad [1.10.1-4] it is said:
maṭacī-hateṣu kuruṣvāṭikyā saha jāyayoṣastir ha cākrāyaṇa ibhya-grāme pradrāṇaka uvāsa. sa hebhyam kulmāṣān khadantaṁ vibhikṣe taṁ hovāca. neto ‘nye vidyante yac ca ye ma imā upanihitā iti. eteṣāṁ me dehīti hovāca tān asmai pradadau hantānupānam ity ucchiṣṭaṁ vai me pītaṁ syād iti hovāca. na svidete ‘py ucchiṣṭa iti na va ajīviṣyāmīmān akhadann iti hovāca kāmo me uda-pānam iti.
“A poor man named Uṣasti Cākrāyaṇa lived with his wife Aṭiki in the village of Ibhya-grāma in the country of the Kurus. One year there was a famine and the crops were destroyed by hailstones. Uṣasti begged food from a rich man who was eating beans. The rich man said, ‘All I have is these beans. I have nothing else.’ The poor man said, ‘Please give me that.’ So the rich man give his remnants to him. Then the rich man said, ‘Here is something to drink.’ The poor man replied, ‘You have already drunk some of that and therefore I should not drink it.’ The rich man said, ‘Is it not that I have also eaten some of these beans?’ The poor man replied, ‘Without eating these beans I would not be able to remain alive, but drinking water I do not need. I can drink any time I wish.’ ”
The truth is thus seen in this story of Cākrāyaṇa. In order to save his live the saintly sage named Cākrāyaṇa ate the remnants of beans eaten by a rich man, but fearing that he was accepting the remnants of another, he was not willing to drink the water offered by the rich man, for he could easily obtain water whenever he wished. On the following day the sage ate the leftovers of those beans, thus eating his own remnants. This story is also recounted in other places in the scriptures.
abādhāc ca
abādhāt – because of being no impediment; ca – also.
Also because there is no impediment.
In times of emergency one has permission to eat any food, and such eating does not contaminate the heart and the mind. The sūtra explains that this eating does not present an impediment to attaining transcendental knowledge.
api smaryate
api – also; smaryate – in the Smṛti-śāstra.
Also in the Smṛti-śāstra.
In Manu-saṁhitā [10.104] it is said:
jīvitātyayam āpanno
yo ‘nnam
atti yatas tataḥ
lipyate na sa pāpena
padma-patram ivāmbhasā
“One who in an emergency, in order to save his life, eats whatever is available is not touched by sin. He is like a lotus leaf untouched by water.”
Only in an emergency, and not at other times, is one allowed to eat anything that is available. Therefore the meaning here is that the person situated in transcendental knowledge has permission to eat any food in certain circumstances, not that he is ordered that he must eat any food. The scriptures clearly forbid the eating of impure foods when there is no emergency.
śabdaś cāto ‘kāma-cāre
śabdaḥ – Śruti-śāstra; ca – and; ataḥ – therefore; a – not; kāma – desire; cāre – acting.
Scripture says it should not be done by one’s own wish.
Thus when there is an emergency one has permission to eat any food, but otherwise, during ordinary times, a person situated in transcendental knowledge will not of his own wish disobey the orders of the scriptures. In Chāndogya Upaniṣad [7.26.2] it is said:
āhāra-śuddhau sattva-śuddhiḥ sattva-śuddhau dhruvā smṛtiḥ smṛti-lambhe sarva-granthīnāṁ vipramokṣaḥ
“By performance of yajña one’s eatables become sanctified, and by eating sanctified foodstuffs, one’s very existence becomes purified. By the purification of existence finer tissues in the memory become sanctified, and when memory is sanctified one can think of the path of liberation.”
In this way the Chāndogya Upaniṣad forbids acting whimsically and doing whatever one wishes. Thus, although in times of emergency one has permission to eat any foods, in ordinary times one must follow the rules given in the scriptures.
Viṣaya [thesis or statement]: In the beginning of this Pāda three kinds of devotees were described, beginning with the svaniṣṭha devotee. Now will be considered the following question: Should they who have attained transcendental knowledge continue to perform the duties of varṇāśrama-dharma? First we will consider the situation of the svaniṣṭha devotees. In the Kauṣārava-śruti it is said:
paśyann apīmam ātmānaṁ
kuryāt
karmāvicārayan
yadātmanaḥ su-niyatam
ānandotkarṣam
āpnuyāt
“Even when one directly sees the Supreme Personality of Godhead one should continue to perform Vedic rituals, for in this way one attains great bliss.”
Saṁśaya [doubt]: Should a svaniṣṭha devotee who has attained transcendental knowledge still perform Vedic rituals or should he not?
Pūrvapakṣa [the opponent speaks]: The purpose of Vedic rituals is to attain transcendental knowledge. When the end is attained the means may be abandoned. For this reason there is no reason that he must continue to perform Vedic rituals.
Siddhānta [conclusion]: In the following words the author of the sūtras gives His opinion.
vihitatvād āśrama-karmāpi
vihitatvāt – because of being ordered; āśrama – of the asramas; karma – the duties; api – also.
The duties of the āśramas also, for they are ordered.
The word api [also] here means that the duties of the varṇas are also included. This means that the prescribed duties of varṇāśrama-dharma should be performed. Why is that? They should be performed in order to increase transcendental knowledge. This is so because it is the order of the scriptures.
Here someone may object: “Here it is said that Vedic rituals should continue to be performed even after one has attained transcendental knowledge. How can this not mean that transcendental knowledge and Vedic rituals must both be performed together to bring the desired result?”
If this is said, the author of the sūtras gives the following reply.
sahakāritvena ca
sahakāritvena – as helpful; ca – also.
Also, as helpful.
Vedic rituals should be performed, not because they are in themselves the cause of liberation, but because they are helpful in attaining transcendental knowledge. Transcendental knowledge is the real cause of liberation, as is explained in Śvetāśvatara Upaniṣad [3.8].
In the beginning the svaniṣṭha devotee performs his prescribed duties of Vedic rituals in order to please the Supreme Personality of Godhead. In that way he attains transcendental knowledge. Then, although in this way he has already attained transcendental knowledge, in order to increase that transcendental knowledge, he continues to perform these prescribed duties of Vedic rituals. Transcendental knowledge does not cause the cessation of Vedic rituals, for the two of them are not opposed to each other.
Generally a person performs Vedic rituals in order to attain a great wonder of delights in Svargaloka and other heavenly places. In the Bṛhad-āraṇyaka Upaniṣad [1.4.15] it is said:
na hāsya karma kṣīyate
“The pious deeds of a person situated in transcendental knowledge never perish.”
The svaniṣṭha devotee does not perform Vedic rituals to experience various delights in Svargaloka. He has no such desire. The svaniṣṭha devotee situated in transcendental knowledge goes to the Supreme Personality of Godhead, and in the course of his going he may pass through Svargaloka and the other heavenly planets. It is like a person who, while walking to a village, touches some grass on the way.
With the help of her assistant, who is Vedic rituals, transcendental knowledge presents the experience of Svargaloka before the svaniṣṭha devotee who yearns to attain the Supreme Personality of Godhead. Then transcendental knowledge personally carries the devotee to the abode of the Supreme Personality of Godhead. This is explained in Kaṭha Upaniṣad 2.3.17. The desire in the devotee’s heart is also explained in this way.
Also, transcendental knowledge may carry the devotee to Svargaloka only to test whether the devotee has actually renounced all material desires. The Śruti-śāstra describes this in the passage beginning with the words, sarvaṁ ha paśyaḥ paśyati. This does not mean that they who are not svaniṣṭha devotees do not go to Svargaloka.
For the svaniṣṭha devotee transcendental knowledge destroys all karmic reactions, except for the past and present lives’ karma that specifically brings elevation to Svargaloka. For the pariniṣṭhita devotee transcendental knowledge destroys all karmic reactions, except for the past lives’ karma that specifically brings elevation to Svargaloka. For the nirapekṣa devotee transcendental knowledge destroys all karmic reactions from all past and present lives. In this way it is proved that transcendental knowledge is independent of Vedic rituals. Vedic rituals act as assistants to transcendental knowledge.
Viṣaya [thesis or statement]: Now the situation of the pariniṣṭhita devotees will be examined. In the Muṇḍaka Upaniṣad [3.1.4] it is said:
ātma-krīḍa ātma-ratiḥ kriyāvān
“He meditates on the Lord’s pastimes. He loves the Lord. He serves the Lord. He performs his prescribed duties. He is the best of transcendentalists.”
Thus for the sake of the people in general the pariniṣṭhita devotee should perform the duties of varṇāśrama, and out of love for the Supreme Lord the pariniṣṭhita devotee should engage in the various activities of devotional service, which begin with hearing of the Lord’s glories.
Saṁśaya [doubt]: Should the pariniṣṭhita devotee perform his varṇāśrama and devotional duties simultaneously, or should he perform one first and then the other?
Pūrvapakṣa [the opponent speaks]: The simultaneous performance being impossible, and the abandonment of prescribed duties being sinful, there is no certain and definite rule as to the performance of these duties.
Siddhānta [conclusion]: In the following words the author of the sūtras gives His conclusion.
sarvathāpi tatra cobhaya-liṅgāt
sarvathā – in all circumastances; api – indeed; tatra – there; ca – and; ubhaya – of both; liṅgāt – because of the signs.
Also, indeed, it is in all circumstances because of signs from both.
The word api [indeed] is used here for emphasis.
The word sarvathā means, “in all circumstances, even if one must abandon one’s varṇāśrama duties." This means that the pariniṣṭhita devotee should always in engage in devotional service to the Supreme Lord. In his spare time, perhaps, the devotee may perform a little something of his varṇāśrama duties. Why is that? The sūtra explains, ubhaya-liṅgāt: “Because of two signs.” The sign from the Śruti-śāstra is this [Muṇḍaka Upaniṣad 2.2.5]:
tam evaikaṁ jānatha
“Place your thoughts on the Supreme Lord alone.”
The sign from the Smrti-śāstra comes from the Supreme Lord Himself [Bhagavad-gītā 9.13-14]:
mahātmānas tu māṁ
pārtha
daivīṁ prakṛtim āśritāḥ
bhajanty
ananya-manaso
jñātvā bhūtādim avyayam
“O son of Pṛthā, those who are not deluded, the great souls, are under the protection of the divine nature. They are fully engaged in devotional service because they know Me As the Supreme Personality of Godhead, original and inexhaustible.”
satataṁ kīrtayanto māṁ
yatantaś
ca dṛḍha-vratāḥ
namasyantaś ca māṁ bhaktyā
nitya-yuktā
upāsate
“Always chanting My glories, endeavoring with great determination, and bowing down before Me, these great souls perpetually worship Me with devotion.”
In the following words the author of the sūtras confirms this with more evidence.
anabhibhavaṁ ca darśayati
anabhibhavam – not defeated; ca – and; darśayati – reveals.
It reveals that he is not defeated.
In Bṛhad-āraṇyaka Upaniṣad [4.4.23] it is said:
sarvaṁ pāpmānaṁ tarati. naiva pāpmā tarati. sarvaṁ pāpmānaṁ tapati. naiva pāpmā tapati.
“He defeats all sins. Sins do not defeat him. He burns away all sins. Sins do not burn him.”
If, absorbed in chanting the glories of the Supreme Lord, a pariniṣṭhita devotee neglects his varṇāśrama duties, that neglect is not a sin on his part. That is why the sūtra declares, “It reveals that he is not defeated.” The meaning here is that it is right for a devotee to neglect the duties of varṇāśrama-dharma in favor of the duties of devotional service to the Supreme Lord.
In Viṣṇu Purāṇa 3.8.9 [quoted at the end of the purport to Sūtra 3.4.2] it is the devotee’s worship, not his performance of varṇāśrama duties, that satisfies the Lord. In a preceding passage of Viṣṇu Purāṇa [2.13.9-11] are these words of King Bharata, who had faith in devotional service alone:
yajñeśācyuta
govinda
mādhavānanta keśava
kṛṣṇa viṣṇo
hṛṣīkeśety
āha rājā sa kevalam
“Again and again King Bharata would chant the Lord’s Holy Names: O Yajñeśa, O Acyuta, O Govinda, O Mādhava, O Ananta. O Keśava, O Kṛṣṇa, O Viṣṇu, O Hṛṣīkeśa!”
nānyaj jagāda maitreya
kiñcit
svapnāntareṣv api
etat paraṁ tad-arthaṁ ca
vinā nānyad
acintayat
“O Maitreya, awake or asleep the king would not say anything else. He would not think of anything but the Lord and His service.”
samit-puṣpa-kuśādānaṁ
cakre
deva-kriyā-kṛte
nānyāni cakre karmāṇi
niḥsaṅgo
yoga-tāpasaḥ
“Practicing austere yoga, he stayed alone. He gathered firewood, flowers, and kuśa grass for the worship of the Supreme Personality of Godhead. He did not perform any other duties or rituals.”
Thus has been shown 1. the way that transcendental knowledge is manifested among they who are within the varṇāśrama institution and 2. the results that knowledge brings to such persons.
Viṣaya [thesis or statement]: Now will be shown the way these two are manifested among the nirapekṣa devotees, who are above the varṇāśarama institution. In the Bṛhad-āraṇyaka Upaniṣad [3.4.1] is the following passage about Gārgī, who was enlightened with transcendental knowledge and above the varṇāśrama institution:
atha vācaknavy uvāca brāhmaṇā bhagavanto hantāham enaṁ yājñavalkyaṁ dvau praśnau prakṣyāmi
“Gārgī said: O exalted brāhmaṇas, now I will place two questions before Yājñavalkya.”
Saṁśaya [doubt]: Is it possible that transcendental knowledge may be present in they who do not take part in the varṇāśrama institution, or is it not possible?
Pūrvapakṣa [the opponent speaks]: Transcendental knowledge is never manifested to they who are outside of the Vedas and the varṇāśrama institution.
Siddhāṇta [conclusion]: In the following words the author of the sūtras gives His conclusion.
antarā cāpi tu tad dṛṣṭaiḥ
antarā – outside; ca – and; api – indeed; tu – but; tat – that; dṛṣṭaiḥ – by what is seen.
But certainly outside also, because of what is seen.
The word tu [but] is used here to begin the refutation of the idea that Vedic rituals are mandatory. The word ca [also] is used here to present the final conclusion.
The word antarā here refers to those persons who, although in this life not following varṇāśrama-dharma, in their past lives practiced truthfulness, austerity, japa and other pious deeds, and therefore in this life were born both pure and renounced. It is said that in such persons transcendental knowledge is manifested. Why is that? The sūtra explains, tad dṛṣṭaiḥ: “Because of what is seen.” This means that the scriptures show Gārgī as an example of such a person. The meaning is this: They who in their previous life properly performed their duties but died before they could reap the result of their actions, in the next life are born very pure in heart because of their previous pious deeds. The contact of sincere devotees quickly turns them into great renounced saints.
In the next sūtra the author explains that the association of devotees is very powerful. By that association one becomes free from material desires and attains transcendental knowledge.
api smaryate
api – also; smaryate – in the Smṛti-śāstra.
Also in the Smṛti-śāstra.
In this sūtra the word api [also] is used in the sense of joining things together.
In Śrīmad-Bhāgavatam [2.2.37] it is said:
pibanti ye bhagavata ātmanaḥ
satāṁ
kathāmṛtaṁ śravaṇa-puṭeṣu sambhṛtam
punaṇti
te viṣaya-vidūṣitāśayaṁ
vrajanti
tac-caraṇa-saroruhāntikam
“Those who drink through aural reception, fully filled with the nectarean message of Lord Kṛṣṇa, the beloved of the devotees, purify the polluted aim of life known as material enjoyment and thus go back to Godhead, to the lotus feet of Him [the Personality of Godhead.”
In Śrīmad-Bhāgavatam [5.12.12] it is said:
rahūgaṇaitat tapasā na yāti
na
cejyayā nirvapaṇād gṛhād vā
na cchandasā naiva
jalāgni-sūryair
vinā mahat-pāda-rajo-'bhiṣekam
“My dear King Rahūgaṇa, unless one has the opportunity to smear his entire body with the dust of the lotus feet of great devotees, one cannot realize the Absolute Truth simply by observing celibacy [brahmacarya], strictly following the rules and regulations of householder life, leaving home as vanaprastha, accepting sannyasa, or undergoing severe penances in winter by keeping oneself submerged in water or surrounding oneself in summer by fire and the scorching heat of the sun. There are many other processes to understand the Absolute Truth, but the Absolute Truth is only revealed to one who has attained the mercy of a great devotee.”
viśeṣānugrahaś ca
viśeṣa – special; anugrahaḥ – mercy; ca – also.
Special mercy also.
In Bhagavad-gītā [10.9-10], the Supreme Personality of Godhead personally declares:
mac-cittā
mad-gata-prāṇā
bodhayantaḥ parasparam
kathayantaś ca māṁ
nityaṁ
tuṣyanti ca ramanti ca
“The thoughts of My pure devotees dwell in Me, their lives are fully devoted to My service, and they derive great satisfaction and bliss from always enlightening one another and conversing about Me.”
teṣāṁ satata-yuktānāṁ
bhajatāṁ
prīti-purvakam
dadāmi buddhi-yogaṁ taṁ
yena mām upayānti
te
“To those who are constantly devoted to serving Me with love, I give the understanding by which they can come to Me.”
To such devotees it is seen that the Lord gives special mercy. By engaging in devotional service in this way one attains renunciation of the world.
Viṣaya [thesis or statement]: The situation of Yājñavalkya and others who are within varṇāśarama, as well as the situation of Gārgī and others who are not within varṇāśrama have been seen here.
Saṁśaya [doubt]: Who are better: they who are within varṇāśrama or they who are not within it?
Pūrvapakṣa [the opponent speaks]: Because they perform the duties of varṇa and āśrama and also worship the Supreme Personality of Godhead, they who are within varṇāśrama are better.
Siddhānta [conclusion]: In the following words the author of the sūtras gives His conclusion.
atas tv itarat jyāyo liṅgāc ca
ataḥ – from that; tu – indeed; itarat – the other; jyāyaḥ – better; liṅgāt – by the sign; ca – indeed.
But indeed the others are better, for there is a sign.
The word tu [but] is used here to dispel doubt. The word ca [indeed] is used here for emphasis. The word itarat [the others] here refers to they who are other than the followers of varṇāśrama, namely they who do not follow varṇāśrama. The word jyāyaḥ means “Their method of attaining transcendental knowledge is better.” Why is that? The sūtra explains, liṅgāt: “For there is a sign.” The sign here is the Śruti-śāstra’s explanation that Gārgī was very wise with transcendental knowledge.
This is the meaning: The scriptures prescribe the duties of the āśramas in order to restrict the seemingly endless materialistic desires of the conditioned souls. Therefore the purpose of varṇāśrama is not to give facility for material desires, but rather gradually to restrict them. At a certain stage, however, the duties of varṇāśrama become obstacles to attaining love for the Supreme Personality of Godhead.
They who have become free of material desires and who place their love in the Supreme Personality of Godhead alone gain no benefit from the duties of varṇāśrama. Therefore they who have risen above varṇāśrama are better. In the Jābāla Upaniṣad it is said that one may progress through the asramas one after another, or if like Sāmvartaka Muni and others, one becomes completely devoted to the Supreme Personality of Godhead alone, one may renounce everything and accept sannyāsa at once, at any time. The scriptural injunction, “A brāhmaṇa should not pass even one day outside of the duties of varṇāśrama,” is meant only for ordinary people.
Here someone may object: “That may be. Still, the sannyāsīs, who are outside of the varṇāśrama-dharma and who are solely devoted to the Supreme Personality of Godhead, are not better, for they may fall down and again become materialistic. When a sannyāsī falls down and again accepts the life of a householder, his action is condemned by the scriptures. Also, one who accepts sannyāsa, but then again faithfully accepts the glorious varṇāśrama-dharma, must tend to so many varṇāśrama duties that the single-pointed service to the Lord that was the advantage of sannyāsa life becomes lost for him. On the other hand, they who accept the duties of varṇāśrama gradually make more and more progress in spiritual life.”
If this is said, then the author of the sūtras gives the following reply.
tad-bhūtasya tu nātad-bhāvo jaiminer api niyamātad-rūpābhāvebhyaḥ
tat – that; bhūtasya – become; tu – but; na – not; a – not; tat – that; bhāvaḥ – being; jaimineḥ – if Jaimini Muni; api – even; niyama – rule; a – not; tat – that; rūpa – form; a – not; bhāvebhyaḥ – because of being.
But one who becomes that does not cease to be that, even according to Jaimini. This is because of restraint, not being like that, and cessation.
The word tu [but] is used here to dispel doubt.
“One who becomes that,” that is to say, one who becomes a genuine nirapekṣa sannyāsī sincerely devoted to the Supreme Lord “never ceases to be that,” that is, he never falls from his devotion to the Lord. “That is the opinion of Jaimini, and it is also the opinion of Me, Vyāsa.” Why is that? The sūtra explains, niyamātad-rūpābhāvebhyaḥ: “Because of restraint, not being like that, and cessation.” The word niyama here means “Because they thirst to attain the Supreme Personality of Godhead, their senses are naturally controlled.” The word rūpa here means desire. Because they have no desire but to attain the Supreme Personality of Godhead, Gārgī and other renunciants decline to accept the order of householder life or any of the other orders of varṇāśrama-dharma. That is the meaning here. In Śrīmad-Bhāgavatam 7.15.35] it is said:
kāmādibhir
anāviddham
praśāntākhila-vṛtti yat
cittaṁ
brahma-sukha-spṛṣṭaṁ
naivottiṣṭheta karhicit
“When one’s consciousness is uncontaminated by material lusty desires, it becomes calm and peaceful in all activities, for one is situated in eternal blissful life. Once situated on that platform, one does not return to materialistic duties.”
Even Jaimini, who considers Vedic rituals most important, admits that the Śruti-śāstra declares this of the nirapekṣa devotees. The conclusion therefore is that the sincere renunciant must have performed all other duties in his previous births. That is why he is now pure in heart and free from the need to perform them any longer.
In the next sūtra will be shown the truth that the nirapekṣa devotee is better than the svaniṣtha devotee.
Here someone may object: “Is it not so that the scriptural text beginning with the words sarvaṁ paśyaḥ paśyati shows that transcendental knowledge brings even the nirapekṣa devotee to Svargaloka and the other higher material realms, and that when they enter the realms of Indra and the other demigods the devotees become attached to the material enjoyments there, and thus their unalloyed devotion to the Supreme Personality of Godhead becomes broken?”
Fearing that someone might raise this objection, the author of the sūtras gives the following reply.
na cādhikārikam api patanānumānāt tad-ayogāt
na – not; ca – also; adhikārikam – status; api – also; patana – falling; anumānāt – from the inference; tat – of that; a – not; yogāt – from contact.
And not that status even, for fear of falling and for lack of interest.
The word ca [and] is used here for emphasis. The word api [even] is used here to include all the pleasures present in the material world. The word adhikāri means “the posts of Indra and the other demigods.” The nirapekṣa devotee does not desire their posts. Why is that? The sūtra explains, patanānumānāt: “For fear of falling.” This is explained in Bhagavad-gītā [8.16], where Lord Kṛṣṇa explains:
ābrahma-bhuvanāl loke punar āvartino ‘rjuna
“From the highest planet in the material world down to the lowest, all are places of misery wherein repeated birth and death take place.”
Also, the nirapekṣa devotees have no desire to enjoy the material pleasures of the higher planets. Descriptions of these truths can also be found in many places in the Smṛti-śāstra. For example:
nātyantikaṁ vigaṇayanty api te
prasādaṁ
kimv anyad arpita-bhayaṁ bhruva unnayais te
ye
'ṅga tvad-aṅghri-śaraṇā bhavataḥ
kathāyāḥ
kīrtanya-tīrtha-yaśasaḥ kuśalā rasa-jñāḥ
“Persons who are very expert and most intelligent in understanding things as they are engage in hearing narrations of the auspicious activities and pastimes of the Lord, which are worth chanting and worth hearing. Such persons do not care even for the highest material benediction, namely liberation, to say nothing of other less important benedictions like the material happiness of the heavenly kingdom.” [Śrīmad-Bhāgavatam 3.15.48]
Thus, even though the glory of transcendental knowledge may carry him to the realms of Indra and the other demigods, because he has no desire to enjoy the material pleasures available in those worlds, the nirapekṣa devotee finds that his unalloyed love and devotion for the Supreme Lord remains unbroken.
In the next sūtra the author shows that the nirapekṣa devotees are superior to the pariniṣṭhita devotees also.
upa-pūrvakam api tv eke bhāvam aśana-vat tad uktam
upa – with the prefix upa; pūrvakam – beginning [upāsanā, or devotional service]; api – even; tu – but; eke – some; bhāvam – devotion; aśana – food; vat – like; tat – that; uktam – spoken.
But some even that which begins with upa. The perfect stage of devotion is like food. This is said.
The word api [even] is used for emphasis. The word tu [but] is used to begin the refutation of the opponent’s idea. The word eke [some] means “the followers of the Atharva Veda.” The nirapekṣa devotees desire to engage in devotional service. The word upa-pūrvam [the word that begins with upa] here means upāsana [devotional service]. The word bhāva here means “the perfect stage of devotion.” That perfect stage is like food [aśana-vat] for the nirapekṣa devotees.
This the scriptures say. In Gopāla-tāpanī Upaniṣad [1.14] it is said:
bhaktir asya bhajanaṁ tad ihāmutra
“Devotional service to Lord Kṛṣṇa is performed when the heart no longer desires any material benefit to be obtained in this life or the next.”
In the Gopāla-tāpanī Upaniṣad it is also said:
Sac-cid-ānandaika-rase bhakti-yoge tiṣṭhati
“Devotional service is eternal and full of knowledge and bliss.”
Wherever they may gone, the devotees worship Lord Hari. This is evidence that the devotees are always happy. The Śruti-śāstra declares:
so ‘śnute sarvān kāmān
“The devotee enjoys. All his desires are fulfilled.”
Thus, even though he may be residing in the material world, the devotee experiences bliss equal to the bliss of the spiritual world. Many quotes to corroborate this may be found by searching the Smṛti-śāstra. For example:
samprasanne bhagavati
puruṣaḥ
prākṛtair guṇaiḥ
vimukto jīva-nirmukto
brahma nirvāṇam
ṛcchati
“One who actually satisfies the Supreme Personality of Godhead during one's lifetime becomes liberated from the gross and subtle material conditions. Thus being freed from all material modes of nature, he achieves unlimited spiritual bliss.” [Śrīmad-Bhāgavatam 4.11.14]
In the next sūtra the author shows us another reason why the nirapekṣa devotees, even without endeavoring to attain them, easily attain sālokya [residing on the same planet with the Lord] and sāmīpya [staying near to the Lord] liberation.
bahis tūbhayathā smṛter ācārāc ca
bahiḥ – outside; tu – indeed; ubhayathā – both ways; smṛteḥ – because of Smrti-sastra; ācārāt – because of conduct; ca – also.
Certainly outside in two ways because of Smṛti-śāstra and conduct.
The word tu [certainly] is used here for emphasis. The word bahiḥ [outside] here means that although the nirapekṣa devotees seem to reside within the confines of the material world, in truth they are really outside that world. Why is that? The sūtra explains, ubhayathā [in two ways].
In Śrīmad-Bhāgavatam [11.2.55] it is said:
visṛjati hṛdayaṁ na yasya
sākṣād
dharir avaśābhihito ‘py
aghaugha-nāśaḥ
praṇaya-rasanayā dhṛtāṅghri-padmaḥ
sa
bhavati bhāgavata-pradhāna uktaḥ
“The Supreme Personality of Godhead is so kind to the conditioned souls that if they call upon Him by speaking His Holy Name, even unintentionally or unwillingly, the Lord is inclined to destroy innumerable sinful reactions in their hearts. Therefore,when a devotee who has taken shelter of the Lord’s lotus feet chants the holy name of Kṛṣṇa with genuine love, the Supreme Personality of Godhead can never give up the heart of Such a devotee. One who has thus captured the Supreme Lord within his heart is to be known as bhāgavata-pradhāna, the most exalted devotee of the Lord.”
The word ācārāt [because of conduct] here means that the relationship of the Supreme Personality of Godhead and His devotees is like that of a master and servant, or like a jewel set in gold. This is explained in the Smṛti-śāstras. In Śrīmad-Bhāgavatam [11.14.16] the Supreme Personality of Godhead Himself declares:
nirapekṣaṁ muniṁ
śāntaṁ
nirvairaṁ sama-darśanam
anuvrajāmy ahaṁ
nityaṁ
pūyeyety aṅghri-reṇubhiḥ
“With the dust of My devotees’ lotus feet I desire to purify the material worlds, which are situated within Me. Thus, I always follow the footsteps of My pure devotees, who are free from all personal desire, rapt in thought of My pastimes, peaceful, without any feelings of enmity, and of equal disposition everywhere.”
In these two ways it is shown that the Lord and His devotees Are always together, whether they are within the material world, or outside the boundaries of the material world. Thus enmity to the Lord is the cause of repeated birth and death in the material world, and destruction of those feelings of enmity to the Lord is the cause of spiritual perfection.
Viṣaya [thesis or statement]: In the previous passages the nirapekṣa devotees’ disinterest in the pleasures available in Brahmaloka and the other higher worlds was described. Now will be described the nirapekṣa devotees’ disinterest in the pleasures presently available in this world. In the Taittirīya Araṇyaka [3.14.1] it is said:
bhartā san bhriyamāṇaṁ bibharti
“The Supreme Lord maintains His devotees.”
Saṁśaya [doubt]: Does the Supreme Personality of Godhead Personally maintain the nirapekṣa devotees, or must the devotees struggle to maintain themselves?
Pūrvapakṣa [the opponent speaks]: The Lord does not maintain His devotees. The devotees must struggle to maintain themselves.
Siddhānta [conclusion]: The author of the sūtras gives His conclusion in the following words.
svāminaḥ phala-śruter ity ātreyaḥ
svāminaḥ – from the Lord; phala – result; śruteḥ – from the Śruti-śāstra; iti – thus; ātreyaḥ – Dattātreya Muni.
From the Lord come results, for that is heard in the Śruti- Śāstra. That is Dattātreya’s opinion.
The bodily needs of the devotee are supplied by the Supreme Personality of Godhead [svāminaḥ]. Why is that? The sūtra explains, phala-śruteḥ: “For that is heard in the Śruti-śāstra.” In Taittirīya Araṇyaka [3.14.1] the Supreme Personality of Godhead is described as the maintainer of the devotees. This is also the opinion of Dattātreya Muni. In Bhagavad-gītā [9.22], Lord Kṛṣṇa Himself declares:
ananyāś cintayanto māṁ
ye
janāḥ paryupāsate
teṣāṁ nityābhiyuktānāṁ
yoga-kṣemaṁ
vahāmy aham
“But those who always worship Me with exclusive devotion, meditating on My transcendental form, to them I carry what they lack, and I preserve what they have.”
In the Padma Purāṇa it is said:
darśana-dhyāna-samsparśair
matsya-kūrma-vihaṅgamāḥ
svāny
apatyāni puṣṇanti
tathāham api padmaja
“By vision, by meditation, and by touch only do the fish, the tortoise, and the birds maintain their offspring. So do I also, O Padmaja.”
The devotees do not wish to trouble the Lord for their maintenance. Still, because the Lord’s every desire is automatically fulfilled, He maintains His devotees without any trouble on His part. Thus, when the devotees serve the Lord they are automatically maintained by the Lord. This is explained in Taittirīya Araṇyaka [3.14.1].
In the next sūtra the author gives an example to show that the Lord is determined to maintain His devotees.
ārtvijyam ity auḍulomis tasmai hi parikrīyate
ārtvijyam – the ṛtvk priest’s work; ity – thus; auḍulomiḥ – Auḍulomi; tasmai – for that; hi – indeed; parikrīyate – is purchased.
Auḍulomi says He is like a ṛtvik priest. He sells Himself for that.
The word iti is used in the sense of similarity. Thus the Supreme Personality of Godhead acts like a ṛtvik priest, for the Lord maintains the nirapekṣa devotees. Because He has been purchased by their devotional service, the Lord fulfills the bodily needs of His devotees. In the Viṣṇu-dharma it is said:
tulasī-dala-mātreṇa
jalasya
culukena ca
vikrīṇīte svam ātmānaṁ
bhaktebhyo
bhakta-vatsalaḥ
“The Supreme Personality of Godhead, who dearly loves His devotees, sells Himself to them in exchange for a tulasī leaf and palmful of water.”
The ṛtvik priests are purchased for a certain task by the yajamāna’s payment of dakṣiṇā. Being an impersonalist, Auḍulomi equates devotional service with buying and selling. For these reasons the nirapekṣas are the best of the devotees.
śruteś ca
śruteḥ – from the Śruti-śāstra; ca – also.
From the Śruti-śāstra also.
In the performance of yajña the ṛtvik priest gives his blessing to the performer of the yajña [yajamāna]. In the Chāndogya Upaniṣad [1.7.8-9] it is also said:
tasmād u haivam-vid udgātā brūyāt kaṁ te kāmam āgāyāni
“Then the learned udgātā priest says: ‘Of what desire shall I sing?’ ”
In this way the ṛtvik priest gives the result of the yajña to the yajamāna. As the ṛtvik priest thus maintains the yajamāna, so the Supreme Personality of Godhead maintains His devotee.
Viṣaya [thesis or statement]: Now the author of the sūtras will reveal the activities of the devotees after they have attained transcendental knowledge of the Lord. In the Bṛhad-āraṇyaka Upaniṣad [1.4.23] it is said:
tasmād evam-vic chānto dantaḥ... ātmā vā are draṣṭavyaḥ
“One who knows the Supreme Personality of Godhead becomes peaceful and self-controlled... Then he gazes on the Supreme Personality of Godhead.”
Saṁśaya [doubt]: Here it is said that one who desires to attain the Supreme Personality of Godhead should also attain a long list of virtues, beginning with being peaceful and culminating in being rapt in meditation on the Lord. Must the nirapekṣa devotee develop all these virtues, or may be merely become rapt in meditation on the Lord’s form, qualities, and pastimes?
Pūrvapakṣa [the opponent speaks]: Although one may have attained transcendental knowledge, that knowledge does not become stable without the development of peacefulness and a host of other virtues. Therefore the devotee should endeavor to attain all these virtues.
Siddhānta [conclusion]: In the following words the author of the sūtras gives His conclusion.
sahakāry-antara-vidhiḥ pakṣeṇa tṛtīyaṁ tadvato vidhy-ādi-vat
sahakāri – helping; antara – another; vidhiḥ – rule; pakṣeṇa – in one sense; tṛtīyam – the third; tadvataḥ – like that; vidhi – rule; ādi – beginning; vat – like.
Different from the helpful rules is the third. It is like the rules and other things.
The sahakāry-antara [helpful rules] here are the two sets of virtues: 1. those beginning with peacefulness, and 2. those beginning with Vedic yajñas. These two sets of virtues have already been discussed [in the purport of Sūtra 3.4.26].
These rules [vidhiḥ] are here considered in a new and different way. These rules must be observed by the followers [pakṣeṇa] of varṇāśrama-dharma, but they need not be observed by they who are not followers of varṇāśrama-dharma, for such persons already possess these virtues naturally. Therefore these persons are ordered to meditate on the Lord’s form, qualities, and pastimes.
Then the sūtra explains, tṛtīyaṁ tadvataḥ: “There is a third thing like that.” Desiring only to attain the Lord’s mercy, the nirapekṣa devotee engages his mind in thinking about the Lord. That is the “third rule” [tṛtīyam]. This is described in the following statement of Śruti-śāstra:
manasaivedam āptavyam
“Engaging his mind in thinking of Him, the devotee attains the Lord.”
Hearing about the Lord is done with the body and chanting mantras glorifying the Lord is done with the voice. Meditating on the Lord is done with the mind. Thus meditation is the third of these three processes.
To show that meditation must be performed, the sūtra gives the example of rules and other things [vidhy-ādi-vat]. As the followers of varṇāśrama must perform sandhyā-upāsanā and other rituals, so the nirapekṣa devotees who have attained transcendental knowledge should meditate on the Supreme Lord’s form, qualities, and pastimes.
This does not mean that the nirapekṣa devotees should not perform japa, worship, and other spiritual activities, for by engaging in these other activities one also meditates on the Lord. However, for the nirapekṣa devotee, meditation on the Lord is most important. In this way three, kinds of devotees situated in transcendental knowledge have been described.
Viṣaya [thesis or statement]: That transcendental knowledge is attained by three kinds of devotees, beginning with the svaniṣṭha devotees, has already been explained. Now will be explained the way to make that transcendental knowledge very steady and secure. At the end of the Chāndogya Upaniṣad [8.15.1] it is said:
ācārya-kulād vedam adhītya
yatha-vidhānaṁ guroḥ
karmātiśeṣeṇābhisamāvṛtya
kuṭumbe śucau deśe
svādhyāyam adhiyāno dharmikān
vidadhātmani
sarvendriyāṇi sampratiṣṭhāpyāhiṁsān
sarva-bhūtāny anyatra
tīrthebhyaḥ sa khalv evaṁ vartayan
yāvad āyuṣaṁ
brahmalokam abhisampadyate na ca punar
āvartate.
“From the ācāryas one should learn the Vedas. One should perform his duties and also offer dakṣiṇā to his spiritual master. Then one should accept household life, live in a pure way, study the Vedas, perform his religious duties, engage all his senses in the Supreme Lord’s service, not harm any living being, and go on pilgrimage to holy places. A person who passes his life in this way goes to the spiritual world. He does not return to this world of repeated birth and death.”
Saṁśaya [doubt]: Are they who are not in the gṛhastha-āśrama able to attain transcendental knowledge, or are they not able to attain it?
Pūrvapakṣa [the opponent speaks]: Here and there the scriptures may say that the sannyāsīs are able to attain transcendental knowledge, but this is only flattery, only empty words of praise. These passages merely mean that one should renounce everything for the sake of the Supreme Personality of Godhead. The conclusion is that in order to attain the Supreme Personality of Godhead one must accept the gṛhastha-āśrama. That is the teaching of the scriptures.
Siddhānta [conclusion]: In the following words the author of the sūtras gives His conclusion.
kṛtsna-bhāvāt tu gṛhiṇopasaṁhāraḥ
kṛtsna – of all; bhāvāt – because of the existence; tu – but; gṛhiṇā – by the gṛhastha; upasaṁhāraḥ – the goal.
But because of all the goal is by a gṛhastha.
The word tu [but] is used here to dispel doubt.
This passage from the scriptures declares that the goal is attained by a gṛhastha not because only they can attain liberation but because everything else [kṛtsna-bhāvāt] is contained in gṛhastha life. This means that all the duties of all the āśramas are in some way included in the duties of gṛhastha life. Therefore the duties of other āśramas, such as nonviolence and sense control, are duties for the gṛhasthas also. In fact no duty in any other āśrama is incompatible with gṛhastha life. In the Viṣṇu Purāṇa it is said:
bhikṣā-bhujaś ca ye
kecit
pārivraḍ brahmacāriṇaḥ
te ‘py atraiva
pratiṣṭhante
gārhasthyaṁ tena vai param
“Sannyāsīs, brahmacārīs, and all others who eat the food of begging depend on the gṛhasthas. Therefore the gṛhastha-āśrama is the best of āśramas.”
Because the Śruti-śāstras declare that the followers of the other āśramas may also attain liberation, if it is said that the followers of the gṛhastha-āśrama attain the goal of life it is because that āśrama contains the duties of all the other āśramas. This is explained in the following sūtra.
mauna-vad itareṣām apy upadeśāt
mauna – silence; vat – like; itareṣām – of others; api – also; upadeśāt – from the teaching.
Because there is teaching of others like a silent sage.
The words mauna-vat here refer to the spiritual perfection already described. In the Chāndogya Upaniṣad [2.23.1] it is said:
trayo dharma-skandhā yajño ‘dhyayanaṁ dānam iti prathamas tapa eva dvitīyo brahmacaryācārya-kula-vāsī tṛtīyo ‘tyantam ātmānam ācārya-kule ‘vasādayan sarva ete punya- lokā bhavanti brahma-saṁstho ‘mṛtatvam eti
“Religious life has three branches. The first branch is yajña, Vedic study, and charity. The second branch is austerity. The third branch is living as a brahmacārī in the home of the spiritual master. By staying as a brahmacārī in the home of the spiritual master, everyone becomes saintly and pious. However, only he who takes shelter of the Supreme Lord becomes immortal.”
In the Bṛhad-āraṇyaka Upaniṣad [4.4.22] it is said:
etam eva viditvā munir bhavaty etam eva pravrājino lokam abhīpsantaḥ pravrajanti
“One who understands the Supreme Personality of Godhead becomes wise. Desiring to travel to His transcendental world, the brāhmaṇas become wandering sannyāsīs.”
In this way it is seen that the scriptures teach that the wandering sannyāsīs, the naiṣṭhika-brahmacārīs, and the followers of the other āśramas, all can attain liberation. This is described in this sūtra by the words, itareṣām apy upadeśāt. The word itareṣām is in the plural because the duties of the different āśramas are very many. The four āśramas are described in the following words of the Jābāla Upaniṣad:
brahmacaryaṁ samāpya gṛhī bhavet. gṛhī bhūtvā vanī bhavet. vanī bhutvā pravrajet. yadi vetarathā brahmacaryād eva pravrajed gṛhād vā vanād vā. atha punar avratī vā vratī snātako vāsnatako votsannāgnir anagniko vā yad ahar eva virajyet tad ahar eva pravrajet.
“When one completes his studies as a brahmacārī, a man should become a gṛhastha. After he has been a gṛhastha he may become a vānaprastha. After he has been a vānaprastha he may become a wandering sannyāsī. Or, leaving brahmacārī life he may at once become a wandering sannyāsī. Or, leaving gṛhastha life he may directly become a sannyāsī. Or, leaving vānaprastha life he may become a sannyāsī. They who have followed vows or not followed vows, become a snātaka or not become a snātaka, carefully kept the sacred fire, or not kept it.”
In the Jābāla Upaniṣad passage beginning with the words Paramahaṁsānām, the nirapekṣa devotees are specifically described. When the gṛhasthas are singled out it is because the duties of the other āśramas are all contained in the gṛhastha-āśrama. Still, the Upaniṣad clearly says, “On the day one turns with distaste from the world, on that day one should become a wandering sannyāsī.” This means that when one sincerely renounces the world one should at once accept sannyāsa. In this way the idea that the gṛhastha-āśrama is the only proper āśrama is refuted. Whether one should accept the gṛhastha-āśrama or the sannyāsa-āśrama is determined by whether one still has material desires or one has lost all taste for material things. Still, when a person has peacefulness, self-control, tolerance, and other virtues, whether he is within the varṇāśrama-dharma, or above varṇāśrama-dharma, he will certainly attain transcendental knowledge. This has been clearly explained.
Viṣaya [thesis or statement]: Now it will be said that transcendental knowledge is a great secret. In Śvetāśvatara Upaniṣad [6.22] it is said:
vedānte paramaṁ
guhyaṁ
purā-kalpe pracoditam
nāpraśāntāya
dātavyaṁ
nāputrāyāśiṣyāya vā
“This, the supreme secret of Vedic literature, should not be spoken to one who is not peaceful or in control of his senses, nor to one who is not a dutiful son or an obedient disciple.”
Saṁśaya [doubt]: Should transcendental knowledge be taught to everyone or should it not?
Pūrvapakṣa [the opponent speaks]: Out of compassion the teacher does not distinguish between who is fit and who is not fit to receive transcendental knowledge. He reveals the truth to all.
Siddhānta [conclusion]: In the following words the author of the sūtras gives His conclusion.
anāviṣkurvann anvayāt
anāviṣkurvan – not manifesting; anvayāt – because of tradition.
He does not reveal, because of the disciplic succession.
Here the word anāviṣkurvan means, “He does not teach the transcendental knowledge.” Why is that? The sūtra explains, anvayāt: “Because of the disciplic succession.” This is declared in the previous quote from the Śvetāśvatara Upaniṣad. The lotus-eyed Supreme Personality of Godhead Himself declares it in these words [Bhagavad-gītā 18.67]:
idaṁ te nātapaskāya
nābhaktāya
kadācana
na cāśuśrūṣave vācyaṁ
na ca māṁ yo
‘bhyasūyati
“This confidential knowledge may never be explained to those who are not austere, or devoted, or engaged in devotional service, nor to one who is envious of Me.”
When it is given to those who are fit to receive it, transcendental knowledge bears fruit, but when it is given to persons who are not fit to receive it, it does not bear fruit. This is explained in Śvetāśvatara Upaniṣad [6.23]:
yasya deve parā bhaktiḥ...
“Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed.”
In the Chāndogya Upaniṣad [8.7.1-8.15.1] the story of how Indra and Virocana were both taught transcendental knowledge. However, because Virocana was not a fit student, he could not understand it. Therefore transcendental knowledge should be taught to those who are able to understand it. It should not be taught to those who are not able. Those who are faithful and accept the scriptures are able to understand.
Viṣaya [thesis or statement]: Now will be considered the time when transcendental knowledge is manifested. The stories of Naciketa, Jābāla, and Vāmadeva will be discussed here.
Saṁśaya [doubt]: Is transcendental knowledge manifested in this life or the next?
Pūrvapakṣa [the opponent speaks]: It is manifested in the very lifetime that one strives to attain it. This is because a person striving for knowledge thinks, “Let me attain it in this lifetime.”
Siddhānta [conclusion]: In the following words the author of the sūtras gives His conclusion.
aihikam aprastuta-pratibandhe tad darśanāt
aihikam – in the presrnt life; aprastuta – not manifested; pratibandhe – impediment; tat – that; darśanāt – from seeing.
In the absence of obstacles it is in this life. That is so because of scriptural revelation.
When there is no obstacle, transcendental knowledge is manifested in this lifetime. When there is an obstacle it is manifested in another lifetime. Why is that? The sūtra explains, tad darśanāt: “That is so because of scriptural revelation]. In Kaṭha Upaniṣad [2.3.18] it is said:
mṛtyu-proktāṁ naciketo ‘tha
labdhvā
vidyām etāṁ yoga-vidhiṁ ca kṛtsnam
brahma-prāpto
virajo ‘bhūd vimṛtyur
anyo ‘py evaṁ yo vidadhyātmam eva
“Learning from Yamarāja the truth of transcendental knowledge and yoga practice, Naciketa attained the Supreme Personality of Godhead. He became free of the contamination of material life. He became free from death. Anyone else who truly knows the Supreme Personality of Godhead also becomes like Naciketa.”
This text shows that transcendental knowledge can be manifested in one lifetime. Sometimes, however, a person strives for transcendental knowledge but attains it only in another lifetime. An example of this is seen in Bṛhad-āraṇyaka Upaniṣad [1.4.10]. When the obstacles are not great and the endeavor is very powerful, one can attain transcendental knowledge in one lifetime. Naciketa and the king of Sauvīra are examples of this. But when the obstacles are very powerful, then transcendental knowledge may have to wait for another birth, even though one may have performed great yajñas and austerities, given charity, and developed peacefulness, self-control, and a host of other virtues. This is confirmed in the following words of Bhagavad-gītā [6.37-45]:
“Arjuna said: O Kṛṣṇa, what is the destination of the unsuccessful transcendentalist, who in the beginning takes to the process of self-realization with faith but who later desists due to worldly-mindedness and thus does not attain perfection in mysticism? O mighty-armed Kṛṣṇa, does not such a man, who is bewildered from the path of transcendence, fall away from both spiritual and material success and perish like a riven cloud, with no position in any sphere? This is my doubt, O Kṛṣṇa, and I ask You to dispel it completely. But for You, no one is to be found who can destroy this doubt.”
The Supreme Personality of Godhead said: “Son of Pṛthā, a transcendentalist engaged in auspicious activities does not meet with destruction either in this world or in the spiritual world. One who does good, My friend, is never overcome by evil. The unsuccessful yogī, after many, many years of enjoyment on the planets of the pious living entities, is born into a family of righteous people, or into a family of rich aristocracy. Or [if unsuccessful after long practice of yoga] he takes his birth in a family of transcendentalists who are surely great in wisdom. Certainly, such a birth is rare in this world. On taking such a birth, he revives the divine consciousness of his previous life, and he tries to make further progress in order to achieve complete success, O son of Kuru. By virtue of the divine consciousness of his previous life, he automatically becomes attracted to the yogic principles, even without seeing them. Such an inquisitive transcendentalist stands always above the ritualistic principles of the scriptures. And when the yogī engages himself with sincere endeavor in making further progress, being washed of all contaminations, then ultimately, achieving perfection after many, many births of practice, he attains the supreme goal.”
Therefore it is not an unfailing rule that one always attains transcendental knowledge in one lifetime. A wise man agrees, “I may attain transcendental knowledge in this lifetime or in another lifetime.” That is the description in the scriptures. Therefore one may attain transcendental knowledge in this lifetime or in another lifetime. If there are obstacles, that knowledge may have to wait for another lifetime.
Viṣaya [thesis or statement]: Now will be shown the truth that liberation inevitably follows the attainment of transcendental knowledge. In the Bṛhad-āraṇyaka Upaniṣad [4.4.17] it is said:
tam eva vidvān amṛta iha bhavati
“He who understands the Supreme Personality of Godhead becomes immortal.”
In the Śvetāśvatara Upaniṣad [3.8] it is said:
tam eva viditvāti mṛtyum eti
“Only he who knows the Supreme Personality of Godhead can transcend the bonds of birth and death.”
Saṁśaya [doubt]: Does a person situated in transcendental knowledge attain liberation when he leaves his material body, or must he take another birth and then become liberated?
Pūrvapakṣa [the opponent speaks]: Because the effect must follow the cause, such a person attains liberation the moment he leaves his material body.
Siddhānta [conclusion]: In the following words the author of the sūtras gives His conclusion.
evaṁ mukti-phalāniyamas tad-avasthāvadḥrtes tad-avasthāvadhṛteḥ
evam – thus; mukti – of liberation; phala – the result; a – not; niyamaḥ – rule; tat – of that; avasthā – state of being; avadḥrteḥ – because of the determination.
In the same way there is no specific rule about liberation, for it depends on the circumstances.
As there is no rule about transcendental knowledge, so there is no rule that a person situated in transcendental knowledge and striving for liberation must attain liberation in the same lifetime. When there are no longer any obstacles, then a person situated in transcendental knowledge attains liberation when he dies. This means when there are no longer any past karmic reactions. When there are no karmic reactions remaining, then one attains liberation at the moment of death. When there are karmic reactions remaining one does not attain liberation at the moment of death. Why is that? The sūtra explains, tad-avasthāvadhṛteḥ: “For it depends on the circumstances.” In the Chāndogya Upaniṣad [6.14.2] it is said:
ācāryavān puruṣo veda tasya tāvad eva ciraṁ yāvan na vimokṣye atha sampatsye
“One who approaches a bona fide spiritual master can understand everything about spiritual realization. When his past karmic reactions are exhausted he at once attains liberation.”
In this way the Chāndogya Upaniṣad affirms that one attains liberation when his past karmic reactions are exhausted. In the Nārāyaṇādhyātma it is said:
vidvān amṛtam āpnoti
nātra
kāryā vicāraṇā
avasannaṁ yadārabdhaṁ
karma tatraiva
gacchati
na ced bahūni janmāni
prāpyaivānte na saṁśayaḥ
“A person situated in transcendental knowledge attains liberation. Of this there is no doubt. But if his past karmic reactions are not destroyed, many births may pass before he finally attains liberation at the end. Of this there is no doubt.”
Although transcendental knowledge certainly destroys all past karmic reactions, still, by the Supreme Lord’s will a certain portion of past karmic reactions may remain. This will be explained later in this book. The last word of the sūtra is repeated to indicate the end of the chapter.
janayitvā vairāgyaṁ
gunair
nibadhnāti modayan bhaktān
yais tair baddho ‘pi
guṇair
anurajyati so ‘stu me hariḥ preyān
May Lord Hari, who gives renunciation of the world to His devotees and delights by binding them with the ropes of His glorious qualities and who is Himself bound with the ropes of His devotees’ glorious qualities, be the object of my love and devotion.