NITAAI-Veda.nyf > All Scriptures By Acharyas > Baladeva Vidyabhushana > Vedanta Sutra > Chp 3 Chapter 3 Pada 1 Introduction by Shrila Baladeva Vidyabhushana na vina sadhanair devo jnana-vairagya-bhaktibhih dadati sva-padam shriman atas tani budhah shrayet The glorious Supreme Personality of Godhead does not give residence in His abode to they who do not follow the path of devotion, knowledge, and renunciation. Therefore the wise should take shelter of that path. In the previous two chapters was explained the truth that the entire Vedanta philosophy describes the Supreme Personality of Godhead, who is the only creator of the material world, completely faultless, a jewel mine of transcendental virtues, eternal, full of knowledge and bliss, the supreme person, and meditated on by they who seek liberation. In those chapters all opposing views were refuted, and the real nature of the Supreme was described. In this third chapter will be described the spiritual practices that should be followed in order to attain the Supreme Personality of Godhead. The most important of these are thirst to attain the Supreme Lord and a disinterest in what has no relation to the Lord. That is explained in the first two padas. In the first pada, in order to show that one should renounce the world, the various defects of material existence are explained. In this connection the description of the soul's travels from one kind of material body to another kind of material body are quoted from the Pancagni-vidya chapter of the Chandogya Upanishad. In the second pada, in order to show that one should love the Supreme Lord, the Lord's many glories and virtues will be described. In the Pancagni-vidya portion of the Chandogya Upanishad (Adhyaya 5, khandas 3-10) are described the individual souls departure for another world and return to this world. Samshaya (doubt): When the individual soul goes to the next world does he take his subtle body with him or not? Purvapaksha (the opponent speaks): The soul does not take the subtle body with him. Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 1 tad-antara-pratipattau ramhati samparishvaktah prashna-nirupanabhyam tat - of that; antara - of another; pratipattau - in the attainment; ramhati - goes; samparishvaktah - embraced; prashna - from the questions; nirupanabhyam - and answers. In going to another it is embraced. This is so from the questions and answers. Purport by Shrila Baladeva Vidyabhushana Here the word "tad" means "the body". That meaning is taken from the word "murti" in sutra 2.4.20. When it leaves one gross material body and enters another, the soul takes the subtle body with it. How is that known? It is known from the questions beginning in Chandogya Upanishad 5.3.3 and answers beginning in 5.4.1. Here is the gist of that passage. A king named Pravahana, who was the ruler of Pancala-desha, asked five questions of a brahmana bow named Shvetaketu who had come to his court. These questions concerned: 1. the destination of they who perform pious deeds, 2. the way these persons return to the earth, 3. they who do not attain that world, 4. how the path to the devas and the path to the pitas are different paths, and 5. the question expressed in these words (Chandogya Upanishad 5.3.3): vettha yatha pancamyam ahutav apah purusha-vacaso bhavanti "Do you know why the fifth libation is called purusha? Unhappy because he did not know the answer to these questions, the boy approached his father, Gautama Muni, and expressed his sorrow. The father also did not know the answers and, wishing to learn them, approached Pravahana. Pravahana wished to give wealth to his guest, but Gautama begged from him the alms of the answers to the five questions. Answering the last question first, Pravahana described (Chandogya Upanishad (5.4.1) the five fires: 1. heaven, 2. rain, 3. earth, 4. man, and 5. woman. Then he described the five libations for these fires: 1. shraddha, 2.soma, 3. rain, 4. food, and 5. seed. The priests offering all these libations are the devas. The homa (yajna) here is the devas' throwing of the spirit soul, which is enveloped in its subtle body, up to the celestial worlds (dyuloka) so it may enjoy celestial pleasures. The devas here are the senses of the soul who has passed through death. These devas offer shraddha in the fire of the celestial world. That shraddha becomes a celestial body named somaraja, a body suitable for enjoying celestial pleasures. When the time of enjoyment is over the devas offer a yajna where this body is placed in the fire of parjanya and transformed into rain. The devas then offer a yajna where that rain is placed in the fire of earth and transformed into grains. The devas then offer a yajna where those grains are placed in the fire of a man's food and transformed into semen. The devas then offer a yajna where that semen is placed in the fire of a woman's womb and transformed into an unborn child. In that way the question was answered with the words (Chandogya Upanishad 5.9.1): iti tu pancamyam ahutav apah purusha-vacaso bhavanti. "Thus the fifth libation is called purusha." In this sequence it is seen that in the fifth libation semen is offered in the fire of a woman's womb and the result is a material body, which is thus called purusha. That is the meaning. In this description it is thus seen that, accompanied by the subtle material body, the soul leaves one gross material body, goes to the celestial world, falls from there, and, still accompanied by the same subtle material body, again enters a woman's womb. Here someone may object: Is it not so that the word apah" (water) is used here with the word "purusha". How, then, can it be that the soul is accompanied by all the elements of the subtle material body. In the following words the author of the sutras answers this objection. Sutra 2 try-atmakatvat tu bhuyastvat tri-atmakatvat - because of being threefold; tu - but; bhuyastvat - because of being prominent. But because of being threefold and because of being prominent. Purport by Shrila Baladeva Vidyabhushana The word "tu" (but) is used here to dispel doubt. The other elements go because the water here is threefold, a compound of three elements. Because the semen, which is the seed of the material body, is primarily water, therefore it is porper to call it water. In the Smriti-shastra it is said: tapapanodo bhuyastvam ambhaso vrittayas tv imah "Because it has the power to remove heat, water is said to predominate." In this way the water is prominent. Sutra 3 prana-gatesh ca prana - of the pranas; gateh - of the departure; ca - and. Also because of the pranas' departure. Purport by Shrila Baladeva Vidyabhushana When the soul enters another material body the pranas also come. This is described in Brihad-aranyaka Upanishad (4.4.2): tam utkramantam prano 'nutkramati pranam anutkramantam sarve prana anutkramanti. "When the soul departs, the principal prana follows. When the principal prana departs, the other pranas follow." The pranas cannot exist without taking shelter of a maintainer. They take shelter of the elements of the subtle material body. Therefore it must be accepted that the subtle material body accompanies the soul. That is the meaning. Sutra 4 agny-adi-gati-shruter iti cen na bhaktatvat agni - fire; adi - beginning; gati - going; shruteh - fromthe Shruti-shastra; iti - thus; cet - if; na - not;bhaktatvat - because oif being a metaphor. If it is said that the Shruti-shastras describe the departure of fire and other elements, then I reply: It is not so, because it is a metaphor only. Purport by Shrila Baladeva Vidyabhushana Here someone may object: Is it not so that in the Brihad-aranyaka Upanishad it is said: yasyasya purushasya mritasyagnim vag apy eti vatam pranash cakshur adityam manash candram dishah shrotram prithivim shariram akasham atmaushadhir lomani vanaspatin kesha apsu lohitam ca retash ca nidhiyate. "When a person dies his speaking power enters the fire, his breath enters the wind, his eyes enter the sun, his mind enters the moon, his ears enter the directions, his body enters the earth, his soul enters the ether, the hairs of his body enter the plants and herbs, the hairs of his head enter the trees, and his blood and semen enter the waters." Therefore the speech and other faculties enter the fire and other objects. They cannot possible accompany the departing soul. That is the verdict of the Shruti-shastra. If this is said, then I reply: No. It is not so. Why not? The sutra explains: "bhaktatvat" (because it is a metaphor only). It is not directly seen that "the hairs of the body enter the plants and herbs, and the hairs of the head enter the trees," as this passage declares. Therefore this passage's description of the entrance into fire and other elements is a metaphor only. Because all these are placed together in a single passage it is not possible to say one part is metaphor and another part is not metaphor. It is not seen that the bodily hairs jump from the body and enter the plants and herbs. Therefore at the time of death the voice and other faculties temporarily cease being useful to the soul, but they do not leave. They accompany the soul. That is the conclusion of the Shruti-shastra. Sutra 5 prathame 'shravanad iti cen na ta eva hy upapatteh prathame - in the first; ashravanat - because of not being described in the Shruti-shastra; iti - thus; cet - if;na - not; tah - they; eva - indeed; hy - indeed; upapatteh - because of being appropriate. If it is said that in the beginning there is no description, then I reply. It is indeed that, because that is appropriate. Purport by Shrila Baladeva Vidyabhushana Here someone may object: If the five libations were all water, then it would be possible to say that in the fifth libation the soul departs accompanied by water. However, this is not so. It is not said that in the first libation water is offered into fire. There it is said that "shraddha" is offered. It says: tasminn agnau devah shraddham juhvati "The devas offer a yajna, placing shraddha in the fire." The word "shraddha" refers to a particular state of mind. It never means "water". The word "soma" and other words may be interpreted to mean "water", but is it not possible to interpret the word "shraddha" to mean water". Therefore the departing soul is not accompanied by water. If this is said, then I reply: No. It is not so. The shraddha offered into fire in the beginning here is indeed water. Why is that? The sutra explains: "upapatteh" (because it is appropriate). It is appropriate in the context of this question and answer. The question here is: "Do you know why the water in the fifth libation is called purusha?" From this is is seen that all the offerings into the fire here are water. Then, in the beginning of the reply it is said: Shraddha is offered into the fire". If the word shraddha" here does not mean "water", then the answer does not properly reply to the question. That is the meaning. Water is offered in these five libations. Because water is clearly offered in the last four, it is appropriate that it also be offered in the first. It is seen that the offerings of soma, rain, and the others, are clearly all caused by shraddha. Because the cause must be like the effect, therefore, the offering of shraddha must also be water. Therefore the word shraddha" here means "water". The Shruti-shastra (Taittiriya-samhita 1.6.8.1) explains: shraddha va apah "The word shraddha means water." Therefore the word "shraddha" here does not refer to a condition of the mind. The meaning of a condition of the mind is not appropriate in this context of offering yajnas. In this way it is shown that the departing soul is certainly accompanied by water. Here someone may object: In this part of the Shruti-shastra it said that the water departs, but it is not said that the soul departs. The soul is not mentioned in this passage. To remove this doubt the author of the sutras gives the following reply. Sutra 6 ashrutatvad iti cen na ishtadi-karinam pratiteh ashrutatvat - because of not being described in the Shruti-shastra; iti - thus; cet - if; na - not; ishtadikarinam - by they who perfom pious deeds; pratiteh - because of the understanding. If it is said that this is not proved in the Shruti-shastra, then I reply: No, because this is understood to be about they who perform pious deeds. Purport by Shrila Baladeva Vidyabhushana The word "ashrutatva" here means "unproved". The passage in the Chandogya Upanishad describes the travel to the moon of they who perform pious deeds. The passage states (Chandogya Upanishad 5.10.3-4): atha ya ime grame ishtapurte dattam ity upasate te dhumam abhisamvishanti. . . akashac candramasam esha somo raja. "They who perform pious deeds in their village enter the smoke, . . . and then they go from the sky to the moon planet, where the become the king of soma." In this way they who perform pious deeds go to the moon and become known as Somaraja (the king of soma). About the fire and Devaloka it is said (Chandogya Upanishad 5.4.2): devah shraddham juhvati. tasyah ahuteh somo raja sambhavati. "The devas offer shraddha in sacrifice. From that offering he becomes a king of soma." In this way shraddha-sharira (a body made of shraddha) and somaraja (the king of soma) both refer to the same thing. They both mean "body" and in this context the word body" means the individual spirit soul, because the soul takes shelter of a body. In this way it is understood that the departing soul is accompanied by water. Here someone may object: Is it not so that in the Chandogya Upanishad (5.10.4) it is said: esha somo raja devanam annam tam deva bhakshayanti "That king of soma is the devas' food. The devas eat it." Because the Shruti-shastra thus says that this king of soma is eaten by the devas it is not possible that the phrase king of soma" here refers to the individual spirit soul, for no one can eat the soul. If this is said, then the author of the sutras gives the following reply. Sutra 7 bhaktam vanatma-vittvat tatha hi darshayati bhaktam - metaphor; va - or; an - not; atma - the soul; vit - knowing; tvat - because of the condition; tatha - so;hi - indeed; darshayati - shows. Or it is a metaphor, because of ignorance of the Supersoul. This the Shruti-shastra shows. Purport by Shrila Baladeva Vidyabhushana The word "va" (or) is used here to dispel doubt. The word "somaraja" here refers ot the individual spirit soul. The description that it is the devas' food is only a metaphor. The soul is said to be the devas' food because the soul serves the devas and thus pleases them. That is the meaning. The do this because they are ignorant of the Supersoul. The Shruti-shastra shows that they who are ignorant of the Supersoul become servants of the devas. In Brhad-aranyaka Upanisad (1.4.10) it is said: atha yo 'nyam devatam upaste anyo 'sav anyo 'ham asmiti na sa veda yatha pashur eva sa devanam. "A person who thinks, `I am different from the demigods' worships the demigods. He becomes like an animal in the demigods' service. Here is the meaning of this. It is not possible that the devas eat the individual souls. the meaning here is that the souls please the demigods and in this way become like food for them. They please the demigods by serving them. It is said: visho 'nnam rajnam pashavo 'nnam visham "The vaishyas are the kshatriyas' food, and the cows are the vaishyas' food." In this passage it is clear that the word "food" is not used literally. It is used to mean "servant".If the word [food" were used in the literal sense, then the rules of the jyotistoma and other yajnas would all be meaningless. If the devas ate whomever went to Candraloka, why would the souls beso eager to perform yajnas and go there? In this way it is proved that the deprting soul is accompanied by water. Adhikarana 2 The Soul's Return to the Earth Introduction by Shrila Baladeva Vidyabhushana Vishaya (Statement of the Subject): Following Chandogya Upanishad 5.10.3, which describes how the soul that has performed pious deeds travels by the smoke and other pathways, attains Svargaloka, stays there for some time, and then again returns to the earth, is this passage (Chandogya Upanishad 5.10.5): yavat sampatum ushitvathaitam evadhvanam punar nivartate. "After staying there for some time his karma is exhausted and he again returns." Samshaya (doubt): When it leaves Svargaloka, does the soul bring its past karma or not? Purvapaksha (the opponent speaks): The soul stays in Svargaloka for as long as he has the results of past karma. This is described in Brihad-aranyaka Upanishad (4.4.6): prapyantam karmanas tasya "He stays there until he reaches the end of his karma." This shows that the soul only falls when his past karma is completely exhausted. The word "sampata" (karma) is derived from the verb "sampat" (to ascend), as in the words "sampatanty anena svargam" (the instrument by which the souls ascend to Svargaloka). The word "anushaya" (which also means karma) is derived from the verb shish" (to remain) and means "that which remains after one has enjoyed". It means "that which remains and pushes the soul to experience certain results." In Svargaloka one uses up all his past karma, and therefore no further karma remains. Siddhanta (conclusion): In the following words the author of the sutras gives his conclusion. Sutra 8 kritatyaye 'nushayavan drishta-smritibhyam krita - of what is done; atyaye - at the end; anushaya - karma; van - possessing; drishta - from the Shruti-shastra; smritibhyam - from the Smriti-shastra. At the end there is still karma, because of the statements of Shruti and Smriti shastras. Purport by Shrila Baladeva Vidyabhushana When the good karma of pious deeds performed to enjoy in Candraloka is exhausted, the enjoyment ends and the soul attains a new body to enter flames of suffering. In this way, when his good karma is exhausted, he falls down. How is that known? The sutra explains: "drishta-smritibhyam" (by the statements of Shruti and Smriti shastras). The Shruti-shastra (Chandogya Upanishad 5.10.7) explains: tad ayam ramaniya-caranabhyaso ha yat te ramaniyam yonim apadyeran brahmana-yonim va kshatriya-yonim vaishya-yonim va. atha ya iha kapuya-caranabhyaso ha yat te kapuyam yonim apadyeran shva-yonim va shukara-yonim va candala-yonim va. "When one acts piously, he attains a good birth. He is born as a brahmana or a kshatriya or a vaishya. When one acts sinfully, he attains a sinful birth. He is born as a dog, a pig, or an outcaste." Here the words "ramaniya-carana" means pious deeds". This refers to pious karma remaining after one has enjoyed pious karmas. The word "abhyasa" means "repeated practice". This word is formed from the verb "as", the preposition "abhi" and the affix kvip". The meaning of the word "ha" (indeed) is obvious. The word "yat" means "when". In this passage there are when-then clauses. In the Smriti-shastra it is said: iha punar-bhave te ubhaya-sheshabhyam nivishanti. "Accompanied by the remnants of their good and bad karma, they again enter the world of repeated birth." In this way it is clear that the soul falling from Svargaloka still has past karma. This does not contradict the description in Chandogya Upanishad 5.10.5 because that passage described only the exhaustion of the specific karmas that brought the soul to Svargaloka and not the exhaustion of other karmas. Now the author of the sutras describes the method of the soul's descent. Sutra 9 yathetam anevam ca yatha - as; itam - departed; an - not; evam - thus;ca - and. Also, not as he went. Purport by Shrila Baladeva Vidyabhushana The soul, who still has karma, does not descend from Candraloka in the same way he rose to Candraloka. The words yatha itam" mean "as he arrived". The word "an-evam" means "in a different way". The soul descends by the path of smoke and the path of ether. These paths were also traveled in the ascent. However, in the descent there is no mention of the night or other paths used in the ascent. Also, in the descent there is mention of the cloud and other paths not used in the ascent. Therefore the descent is not like (anevam) the ascent. Sutra 10 caranad iti cen na tad-upalakshanartheti karshnajinih caranat - by conduct; iti - thus; cet - if; na - not;tad-upalakshana-artha - that meaning; iti - thus; karshnajinih - Karshnajini. If it is said to be by conduct, then Karshnajini replies: No. Here it has the same meaning. Purport by Shrila Baladeva Vidyabhushana Here someone may object: It is not so that the soul fallen from Svargaloka attains a new birth according to his past karma. The passage quoted here from the Shruti-shastra uses the word ramaniya-carana" (good conduct). The word "carana" means "conduct". It has not the same meaning as anushaya" (karma). The difference of the two words is seen in the following statement of Brihad-aranyaka Upanishad: yathacari yathakari tatha bhavati "As one performed carana, and as one performed karma, so one attains an appropriate birth." To this I reply: There is no fault here to interpret the word "carana" as a synonym of karma. Karshnajini Muni affirms that in this passage of Chandogya Upanishad (5.10.7) the word "carana" means karma. This is also true because the Shruti-shastras affirm that karma is the origin of conduct. That is the meaning. Sutra 11 anarthakyam iti cen na tad-apekshatvat anarthakyam - meaninglessness; iti - thus; cet - of;na - not; tad-apekshatvat - because of being in relation to that. If it is said that it has no meaning, then I reply: No. Because it is in relation to that. Purport by Shrila Baladeva Vidyabhushana Here someone may object: If karma is indeed the source of all that is good, then good conduct is useless and the rules of good conduct are also useless. If this is said, then the author of the sutras replies: No. It is not so. Why not? The sutra explains: "Because good karma itself is created by good conduct." One cannot attain good karma without performing good conduct. The Smriti-shastra explains: sandhya-hino 'shucir nityam anarhah sarva-karmasu "A person who is impure and does not chant the Gayatri prayer is not qualified to perform any pious karmas." Therefore, Karshnajini Muni explains, because good conduct is the cause of good karma, the word "carana" in this passage means "karma". Sutra 12 sukrita-dushkrite eveti tu badarih sukrita—pious deeds; dushkrite—impious deeds; eva—indeed; iti—thus; tu—but; badarih—Badari. But Badari Muni indeed thinks it means pious and impious deeds. Purport by Shrila Baladeva Vidyabhushana The word "tu" (but) is used here to begin a refutation of the previous argument. Badari Muni thinks the word "carana" here means "pious and impious deeds". An example of this is the sentence: punyam karmacarati "He performs pious deeds" In this sentence the verb "carati" is used to mean "performs karmas". If a word's primary meaning is possible, then it is not appropriate to accept the secondary meaning. Therefore the word "carana" here means “karma", and any other interpretation of it is meaningless. "Carana" (good conduct) is merely a specific kind of karma. Carana and karma are thus different in the same way the Kurus and Panavas are different. The word "eva" (indeed) hints that this is also the opinion of the author of the sutras. Therefore, since "carana" is a specific kind of karma, it is proved that the soul departing from Svargaloka is accompanied by the remainder of its karma. Adhikarana 3 Do the Impious Also Go to Candraloka? Introduction by Shrila Baladeva Vidyabhushana Thus it has been said that a person who performs pious deeds goes to Candraloka and then again returns with the remainder of his karma. Now will be discussed whether sinners who perform no pious deeds also go and return in the same way. In Isha Upanishad (3) it is said: asurya nama te loka andhena tamasavrtah tams te pretyabhigacchanti ye ke catma-hano janah "The killer of the soul, whoever he may be, must enter into the planets known as the worlds of the faithless, full of darkness and ignorance."* Samshaya (doubt): Do the sinners go to Candraloka or Yamaloka? Purvapaksha (the opponent speaks): The opponent gives his opinion in the following sutra. Sutra 13 anishtadi-karinam api ca shrutam an—not; ishta—pious deeds; adi—beginning with; karinam—of the performers; api—also; ca—and; shrutam—in the Shruti-shastra. The Shruti-shastra declares that it is also so for they who do not perform ishta or other pious deeds. Purport by Shrila Baladeva Vidyabhushana The Shruti-shastra declares that they who perform ishta and other pious deeds, as well as they who do not perform ishta and other pious deeds, both go to Candraloka. This is explained in the Kaushitaki Upanishad (1.2): ye vai ke casmal lokat prayanti candramasam eva te sarve gacchanti "All who leave this world go to Candraloka." Since with these words the Shruti-shastra declares that all, ?without distinction, go to Candraloka, then sinners are also included in that all. This being so, the words of Isha Upanishad are only an empty threat to frighten the sinners from acting badly. In truth the pious and the sinner both attain the same result. To this I reply: No. It is not so. The sinner does not enjoy happiness. Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 14 samyamane tv anubhuyetaresham arohavarohau tad-gati-darshanat samyamane—in Samyamani Puri; tv—but; anubhuya—experiencing; itaresham—of others; aroha—ascent; avarohau—descent; tat—of them; gati—travel; darshanat—by the Shruti-shastra. But the others go to and return from Samyamana-pura. the Shruti-shastra describes this as their travels. Purport by Shrila Baladeva Vidyabhushana The word "tu" (but) is used here to begin the refutation of the Purvapaksha. The word "itaresham" (of the others) here means "of they who did not perform ishta and other pious deeds". The word "samyamane" means “in the city of Yamaraja". That is where they go. There they are punished by Yamaraja and then sent back to the earth. Their departure and return is like that. Why do you say that? The sutra explains: "tad-gati-darshanat" (Because Shruti-shastra describes this as their travels). In the Katha Upanishad (1.2.6) Yamaraja explains: na samparayah pratibhati balam pramadyantam vitta-mohena mudham ayam loko nasti para iti mani punah punar vasham apadyate me "The path to liberation does not appear before a childish fool intoxicated by the illusory wealth of this world. He who thinks, `This is the only world. There is no world beyond this,' falls into my control again and again." In this way the Shruti-shastra explains that the sinners are punished by Yamaraja. That is the meaning. Sutra 15 smaranti ca smaranti—the Smriti-shastra; ca—also. The Smriti-shastras also affirm it. Purport by Shrila Baladeva Vidyabhushana Shrimad-Bhagavatam (3.30.23) explains: tatra tatra patan chranto murchitah punar utthitah patha papiyasa nitas tarasa yama-sadanam "While passing on that road to the abode of Yamaraja, he falls down in fatigue, and sometimes he becomes unconscious, but he is forced to rise again. In this way he is very quickly brought to the presence of Yamaraja."* In the Smriti-shastra it is also said: sarve caite vasham yanti yamasya bhagavan. "O Lord, all sinners come under Yamarja's dominion." In this way the sages and Smriti-shastras affirm that the sinners come under Yamaraja's control. Sutra 16 api sapta api—also; sapta—seven. There are seven and others also. Purport by Shrila Baladeva Vidyabhushana In the Mahabharata it is said: rauravo 'tha mahamsh caiva vahnir vaitarani tatha kumbhipaka iti proktany anitya-narakani tu tamisras canda-tamisro dvau nityau samprakirtitau iti sapta pradhanani baliyas tuttarottaram "The temporary hells named 1. Raurava, 2. Mahan, 3. Vahni, 4. Vaitarani, and 5. Kumbhipaka, as well as the permanent hells named 6. Tamisra, and 7. Andha-tamisra, are said to be the ?seven most important hells, each one more horrible than the last." Thus the Smriti-shastra explains that sinners are punished for their sins in these hells. These hells are the places where sinners go. The word "api" (also) is used to indicate that in the Fifth Canto of Shrimad-Bhagavatam other hells are also described. Here someone may object: Does this (the description of Yamaraja's punishment of sinners) not contradict the scriptures' declaration that the Supreme Personality of Godhead is the supreme controller of everything? The author of the sutras now answers this objection: Sutra 17 tatrapi ca tad-vyaparad avirodhah tatra—there; api—even; ca—also; tat—of Him; vyaparat—because of the activities; a—without; virodhah—contradiction. There is no contradiction, for He also acts there. Purport by Shrila Baladeva Vidyabhushana The word "ca" (and) is here used for emphasis. Yamaraja and others punish sinners by the command of the Supreme Personality of Godhead. This does not contradict the scriptures' description of the Lord's supremacy. That is the meaning. The Puranas affirm that, on the Supreme Lord's order, Yamaraja and others punish sinners. Here someone may object: It must be that, after receiving punishment from Yamaraja, sinners also ascend to Candraloka. This must be so, for the Kaushitaki Upanishad affirms that all who leave this world travel to Candraloka. To refute this misconception the author of the sutras speaks the following words. Sutra 18 vidya-karmanos tv iti prakritatvat vidya—of knowledge; karmanoh—of action; tu—but; iti—thus; prakritatvat—because of being the topics. But because pious deeds and knowledge are the topics. Purport by Shrila Baladeva Vidyabhushana The word "tu" (but) is used to begin the answer to the ?previous objection. The word "na" (It is not so) is to be understood in this sutra. Sinners do not go to Candraloka. Why not? The sutra explains that only they who perform pious deeds or are situated in true knowledge (vidya-karmanoh) travel to the worlds of the devas and pitas. That is the description of the scriptures (prakritatvat). In the Chandogya Upanishad (5.10.1) it is said that they who are situated in knowledge travel on the path to the devas. In Chandogya Upanishad (5.10.3) it is said that they who perform pious deeds travel on the path to the pitas. Thus when it is said that all (sarve) go to Candraloka, the meaning is that all who have qualified themselves in these ways go to Candraloka. Here someone may object: Is it not so that without first going to Candraloka it is not possible for sinners to attain a new material body? This is the reason: Because (without first going to Candraloka) it is not possible to offer the fifth libation (by which one attains a new body). Therefore, in order to attain a new material body, all must first go to Candraloka. If this objection is raised, then the author of the sutras gives the following reply. Sutra 19 na tritiye tathopalabdheh na—not; tritiye—in the third; tatha—so; upalabdheh—because of the perception. Not so in the third, for it is so perceived. Purport by Shrila Baladeva Vidyabhushana In the third place there is no need to offer the fifth libation to attain a new material body. Why not? The sutra explains: "tathopalabdheh" (because it is so perceived). This means: "Because the Shruti-shastra affirms that it is so." In the Chandogya Upanishad the following question is posed: yathasau loko na sampuryate "Do you know why the world never becomes filled?" The answer is given (Chandogya Upanishad 5.10.8): athaitayoh pathor na katarena ca tanimani kshudrany asakrid avrittini bhutani jivanti jayasva mriyasvety etat tritiyam sthanam. tenasau loko na sampuryate. "There are these two paths and there is also another path, where many tiny creatures live, and where they are ordered: `Now you must be born.' and `Now you must die.' It is because of this third place that the world never becomes filled." Aside from the worlds of the devas and the worlds of the ?pitas, there is another, a third world, the home of tiny creatures like mosquitoes, insects, and worms, creatures who do not go to the higher worlds, but are simply again and again ordered: "Now you must be born." and "Now you must die." In this way they are born again and again and they die again and again. That is the meaning. Their abode is this third world. It is said that sinners take birth in the bodies of these insects and other lower creatures. Their place is the third world because it is different from the first and second worlds: Brahmaloka and Dyuloka. Because they have not attained true knowledge and thus become able to travel to the world of the devas, and because they have not performed pious deeds and thus become able to travel to the world of the pitas, they become tiny creatures like mosquitoes and insects and they stay in a third world. That is why the other worlds do not become filled to overflowing. These creatures neither rise to nor descend from the celestial worlds of Dyuloka, and for that reason Dyuloka does not become overfilled. They stay in a third world, where they do not offer the fifth oblation in order to attain a new body. Sutra 20 smaryate 'pi ca loke smaryate—affirmed in the Shmriti-shastra; api—and; ca—also; loke—in the world. The Smriti-shastras affirm that it is also in this world. Purport by Shrila Baladeva Vidyabhushana In this world also some pious persons, Drona and Dhrishtadyumna are two examples, also attain new bodies without offering a fifth oblation. This is described in the Smriti-shastras. The words "api ca" (and also) hint that there are other examples also. Sutra 21 darshanac ca darshanat—from seeing; ca—also. From seeing also. Purport by Shrila Baladeva Vidyabhushana In the Chandogya Upanishad (6.3.1) it is said: tesham khalv esham bhutanam triny eva bijani bhavanti. anda-jam jiva-jam udbhij-jam. "Living beings are born in one of three ways. Some are born from an egg, some are born live, and some are plants ?sprouting from a seed." The Shruti-shastra affirms that plants sprouting from a seed and tiny creatures born from perspiration take birth without the fifth oblation. They neither ascend to nor descend from Candraloka. They are born from water without the fifth oblation. This view is not contradicted by the scriptures. Here someone may object: The passage you quoted from Chandogya Upanishad mentioned three kinds of birth but did not mention birth from perspiration. The author of the sutras now gives his answer to this objection. Sutra 22 tritiya-shabdavarodhah samshoka-jasya tritiya—shabda—word; avarodhah—description; samshoka—from grief; jasya—born. The grief-born is included in the third word. Purport by Shrila Baladeva Vidyabhushana The perspiration born creatures, here called grief-born, are included in the description of plants born from seeds. Because they are both born by bursting forth, one bursting from earth and the other bursting from water, they are considered in the same class. They differ in that one one (the perspiration-born creatures) has the power to move about and the other (the plants) does not. In this way it is proved that they who do not perform pious deeds do not go to Candraloka. Adhikarana 4 The Soul Does Not Become Ether Introduction by Shrila Baladeva Vidyabhushana It has already been shown that the soul who performs pious deeds goes, accompanied by his subtle material body, to Candraloka, and (after some time again) descends, accompanied by the remnant of his karma, (to the earth). The way this happens is described in Chandogya Upanishad (5.10.5): athaitam evadhvanam punar nivartante yathetam akashasm akashad vayuh bhavati vayur bhutva dhumo bhavati dhumo bhutva abhram bhavaty abhram bhutva megho bhavati megho bhutva pravarshati "He returns by this path. First he becomes ether. From ether he becomes air. Having become air he becomes smoke. Having become smoke he becomes mist. Having become mist he becomes a cloud. Having become a cloud, he becomes rain." Samshaya (doubt): Is the descent literally like this, or is it not like this? Purvapaksha (the opponent speaks): This account of the descending soul becoming ether and other things is to be accepted literally. During its descent does the soul become completely identical with these various things, or does it become only similar to them? If the soul becomes only similar, then a secondary interpretation of the passage must be accepted. For this reason it should be understood that the soul becomes completely identical with these different things. Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 23 tat-svabhavyapattir upapatteh tat—of them; svabhavya—similarity; apattih—attainment; upapatteh—because of being reasonable. It is similar to them, for that is reasonable. Purport by Shrila Baladeva Vidyabhushana This passage should be interpreted to mean that the soul becomes similar to these things. Why is that? The sutra explains: "upapatteh" (for that is reasonable). On Candraloka the soul attains a a body suitable for enjoyment. However, when the ?time for enjoyment comes to an end, that body perishes in the fire of grief, just as mist perishes in the sunlight. Thus deprived of its external body, the soul becomes like ether. Then the soul comes under the control of air. Then the soul comes into contact with smoke and the other things. That is a reasonable explanation of these events. This is so because it is not possible for one thing to become another, and also because if it did indeed become ether or these other things, it would not be possible for the soul to continue its descent. Adhikarana 5 The Passage From Ether to Rain Is Quick Introduction by Shrila Baladeva Vidyabhushana Samshaya (doubt): Is the soul's descent from ether to rain accomplished quickly or slowly? Purvapaksha (the opponent speaks): No outside force pushes it, so the soul must proceed very slowly. Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 24 nati-cirena visheshat na—not; ati—very; cirena—for long; visheshat—because of something specific. Not for very long, because of something specific. Purport by Shrila Baladeva Vidyabhushana The soul's descent from ether and the other things does not take a long time. Why is that? The sutra explains: “visheshat" (because of something specific). The specific thing here is a specific statement that the passage through rice and other grains is very difficult. Because this part of the passage is singled out as especially difficult it may be inferred that the other parts of the passage are quickly accomplished. Adhikarana 6 The Descending Soul Does Not Take Birth Among the Plants Introduction by Shrila Baladeva Vidyabhushana Vishaya (statement): The passage after entering rain is described in the following statement of Shruti-shastra: ta iha vrihi-yava aushadhi-vanaspatayas tila-masha jayante "The descending souls then take birth as rice, barley, plants, trees, sesame, and beans." Samshaya (doubt): Do the souls literally take birth as rice or these other species, or is this description metaphorical? Purvapaksha (the opponent speaks): The text says “jayante" (they take birth). This is should be taken literally. Siddhanta: In the following words the author of the sutras gives His conclusion. Sutra 25 anyadhishthite purvavad abhilapat anya—by an other; adhishthite—occupied; purva—before; vat—like; abhilapat—because of the statement. In what is occupied by another because of a statement like the previous. Purport by Shrila Baladeva Vidyabhushana Because the bodies of the plants and other beings are already inhabited by other spirit souls, the description here is metaphorical. The descending souls are not born in those species to experience their karma. Why not? The sutra explains: “purvavad abhilapat" (because of a statement like the previous). As it was previously said that the descending soul does not become ether, or the other things in its descent, but merely comes into contact with them, so the fallen soul merely comes into contact with the rice and other species. That is the meaning. As when it enters the ether the descending soul is not yet experiencing the specific results of various pious and impious deeds, so when it falls down in the rain the soul is also not yet experiencing the results of specific deeds. This the scriptures say. In Chandogya Upanishad (5.10.7) it is said: “They who act piously attain an auspicious birth. They who do not act piously attain a birth that is not auspicious." Therefore ?the description here that the descending souls take birth in this way is metaphorical. It is not literal. Sutra 26 ashuddham iti cen na shabdat ashuddham—impure; iti—thus; cet—if; na—not; shabdat—because of Shruti-shastra. If it is said to be impure, then I reply: No, for that is the statement of the Shruti-shastra. Purport by Shrila Baladeva Vidyabhushana Here someone may object: It is not at all logical to say that the scriptures' statement that the descending soul, accompanied by the remnant of his karma, takes birth in the body of a rice plant or similar species, is only a metaphor, and the soul does not really take birth in those species for the soul has no remaining karma to push it into that birth. The so-called pious deeds performed to attain residence in Svargaloka are actually impure. This is because the Agnisomiya-yajna and other yajnas like them involve violence to animals. The scriptures give the following prohibition: ma himsyat sarva-bhutani "Never commit violence to anyone."* Therefore, by performing these yajnas there is a pious portion, which sends the performer to Svargaloka, and also an impious portion, which forces him to take birth as a rice plant or similar species. In the Manu-samhita (12.9) it is said: sharira-jair karma-doshair yati sthavaratam narah "A person who sins with his body becomes an unmoving plant." Therefore the statement that the descending soul takes birth as a rice plant or similar being should be taken literally. If this is said, then the sutra replies: "na" (No. It is not so). Why not? The sutra explains: "shabdat" (Because that is the statement of the Shruti-shastra). The Vedas order: agnisomiyam pashum alabheta "One should sacrifice an animal in an agnisomiya-yajna." Because piety and impiety is known only from the Vedas' statements, the Vedas' order to commit violence must be ?understood to be actually kind and pious. Therefore the orders of the Vedas are never impure. The prohibitions: "Never commit violence to anyone" and "Violence is a sin" are the general rules decreed by the Vedas, and the statement: "One should sacrifice an animal in an agnisomiya-yajna" is an exception to that general rule. A general rule and a specific exception to that rule need not contradict each other. There is scope for each. For these reasons, therefore, the scriptures' description that the fallen soul takes birth as a rice plant or similar being is metaphorical and not literal. What follows in this sequence is described in the next sutra. Sutra 27 retah-sig-yogo 'tha retah—semen; sik-sprinkling; yogah—contact; atha—then. Then there is contact with the male that sprinkles the semen. Purport by Shrila Baladeva Vidyabhushana After entering the rice-plant or other plant, the fallen soul, accompanied by the remainder of his karma, enters the semen of a male. In the Chandogya Upanishad (5.10.6) it is said: yo yo 'nnam atti yo retah sincati tad bhuya eva bhavati "A male eats that grain and then sprinkles semen. From that semen the fallen soul takes birth. He becomes just like his father." The statement that the soul becomes just like the father should not be taken literally, for one thing cannot have exactly the same form as another. In truth, if the offspring were completely identical with the father, and there were no difference at all between them, then the soul would not actually attain a new material body. Therefore this statement should be taken metaphorically. As the soul merely comes into contact with the rice plant or other vegetation, so the soul comes into contact with the father. The soul does not become identical with the father in all respects. Sutra 28 yoneh shariram yoneh—from the womb; shariram—a body. The body comes from the womb. Purport by Shrila Baladeva Vidyabhushana The word "yoneh" here is in the ablative case. The soul departs from its father's body and enters its mother's womb. In this way, so it may experience the fruits of its karma, the soul attains a new material body. In the Chandogya Upanishad (5.10.7) it is said: tad ya iha ramaniya-caranah "They who perform pious deeds attain an auspicious birth. They who sin attain an inauspicious birth." In this way the soul's entrance into the series of things beginning with ether and the series of things beginning with a rice-plant or other vegetation is described. The conclusion is that a person who is actually intelligent will renounce this material world, a world filled with sorrows, and place all his thoughts on Lord Hari, the Supreme Personality of Godhead, who is filled with transcendental bliss. Pada 2 Introduction by Shrila Baladeva Vidyabhushana vittir viraktish ca kritanjalih puro yasyah parananda-tanor vitishnhate siddhish ca seva-samayam pratikshate bhaktih pareshasya punatu sa jagat May devotion to the Supreme Personality of Godhead, devotion that is filled with transcendental bliss, devotion before whom knowledge and renunciation stand, their hands folded with respect, devotion that mystic power yearns to serve, purify the entire world. Devotional service, by performing which one falls in love with the Supreme Personality of Godhead and attains His association, will be described in this pada. In order to strengthen the soul's love and devotion for the Supreme Personality of Godhead, the Lord's glorious creation of dreams and other states of being, the Lord's identity with His many incarnations, His appearance as the all-pervading Supersoul, His non-identity with His worshipers, who are still one with Him in quality, His being attained only by devotional service, His appearence in both spiritual and material worlds, His transcendental blissfulness, His coming before His devotees according to the devotees' love for Him, His supremacy over all, His supreme generosity, and a great host of the Lord's other virtues and glories will also be described here. When a person desires to love, the beloved's glories must be understood. Otherwise there can be no love. In the beginning of this pada will be described the Lord's creation of the world in a dream. the idea that someone other than the Supreme Lord had created the material world contradicts the scriptures' statement that the Lord is the creator of everything. If the Lord is the creator of only some parts of the world, then it is not possible for the devotee to have full love for Him. For this reason now will be shown the glory of the Lord as the creator of all. Adhikarana 1 The Supreme Personality of Godhead Creates Dreams Introduction by Shrila Baladeva Vidyabhushana In the Brihad-aranyaka Upanishad (4.3.10) it is said: na tatra ratha na ratha-yoga na panthano bhavanty atha rathan ratha-yogan pathah shrijate. na tatrananda mudah pramudo bhavanty athanandan mudah pramudah shrijate. na tatra veshantah pushkarinyah sravantyah shrijate sa hi karta. "In that place there are neither chariots nor animals yoked to chariots. He creates the chariots and animals yoked to chariots. In that place there are neither happiness, nor pleasures, nor bliss. He creates the pleasures there. In that place there are neither streams nor ponds nor lotus flowers. He creates them. He is the creator." Samshaya (doubt): Is the individual spirit soul or the Supersoul the creator of this dream world with chariots asnd other things? Purvapaksha (the opponent speaks): The individual spirit soul is the creator. In Chandogya Upanishad (8.7.1) Prajapati declares that by willing the individual soul has the power to create. Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 1 sandhye shrishnir aha hi sandhye - in the junction; shrishnir - creation; aha - says; hi - indeed. Indeed, it says that in the junction there is creation. Purport by Shrila Baladeva Vidyabhushana The word "sandhya" (junction) here means dream". In the Shruti-shastra it is said: sandhyam tritiyam svapna-sthanam "The third state is sandhya, or dreaming." Dreaming is called sandhya (junction) because it stands in the junction between wakefulness and dreamless sleep. The Supersoul creates the chariots and other things present in dreams. Why isthat? The Shruti-shastra explains: sa hi karta "He is the creator." Thus the Shruti-shastra affirms that the chariots and other things present in dreams are created by Him. The meaning is this. To give the results of of very, very insignificant karmas, the Lord creates the chariots and other things present in dreams, things seen only by the dreaming person. The Lord, who has the inconceivable power to do anything by merely willing it be done, thus creates the things in dreams. In the Katha Upanishad (4.4) it is said: "A wise man, aware that whatever he sees in dreams or awake is all the Supreme Personality of Godhead and His potencies, never laments." In the liberated state the individual spirit souls also have the power to do anything by merely willing it be done, but what they create with that power is not a dream. Sutra 2 nirmataram caike putradayash ca nirmataram - the creator; ca - and; eke - some; putra - sons; adayas - beginning with; ca - also. Others that He is the creator. Sons and others also. Purport by Shrila Baladeva Vidyabhushana The Katha Upanishad affirms that the Supersoul creates the objects of desire seen in dreams and other situations. It says (Katha Upanishad 5.8): ya eshu supteshu jagarti kamam kamam purusho nirmimana "Remaining awake, the Supreme Personality of Godhead creates the objects of desire seen in dreams." Here the word "kama" refers to good sons and other blessings that the individual soul may desire. The word kama" is used in this way in Katha Upanishad (1.1.25): sarvan kaman chandatah prarthayasva "You may ask for whatever you wish." In Katha Upanishad (1.1.23) it is said: shatayushah putra-pautran vrinishva "You may choose many sons and grandsons that live for a hundred years." In the Smriti-shastra it is said: etasmad eva putro jayate. etasmad bhrata. etasmad bharya. yad enam svapnenabhihanti. "From the Supreme Personality of Godhead a good son is born. From Him a brother appears. From Him a wife appears. From Him these things appear in a dream." In the next passage the author of the sutras describes the instrument the Supreme Personality of Godhead employs to create dreams. Sutra 3 maya-matram tu kartsnyenanabhivyakta-svarupatvat maya - the maya potency; matram - only; tu - but; kartsnyena - completely; an - not; abhivyakta - manifested; svarupatvat - because of the condition of having a form. But it is the maya potency only, because the forms are not completely manifested. Purport by Shrila Baladeva Vidyabhushana The Lord's inconceivable maya potency is the creator of what is seen in dreams. What is seen in dreams is not made of the five gross material elements, neither is it created by the demigod Brahma. Why is that? The sutra explains: kartsnyenanabhivyakta-svarupatvat" (because the forms are not completely manifested). This means: "because they are not seen by everyone". In this way it is proved that the Supersoul is the creator of what is seen in dreams. Adhikarana 2 Not All Dreams Are Illusions Introduction by Shrila Baladeva Vidyabhushana Samshaya (doubt): Are dreams reality or illusion? Purvapaksha (the opponent speaks): When a person wakes up he immediately knows that what he dreamed was an illusion. Therefore dreams are all illusions. Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 4 sucakash ca hi shruter acakshate ca tad-vidah sucakas - an indicator; ca - and; hi - indeed; shruter - of the Shruti-shastra; acakshate - declare; ca - and; tad - that; vidah - they who know. It gives omens. The Shruti-shastra and the experts affirm it. Purport by Shrila Baladeva Vidyabhushana Dreams show good and bad omens. They also reveal mantras and other things. Therefore dreams are reality. Why is it that dreams reveal these things? The sutra explains: "shruteh" (the Shruti-shastra affirms it). the Chandogya Upanishad (5.2.9) affirms: yada karmasu kamyeshu striyam svapne 'bhipashyati samriddhim tatra janiyat tasmin svapna-nidarshane "If, when the auspicious rites are completed, one sees a woman in a dream, he should know that the rites were successful." In the Kaushitaki-brahmana it is said: atha svapne purusham krishnam krishna-dantam pashyati sa enam hanti "If in a dream one sees a black man with black teeth, that man will kill him." The word "tad-vidah" here means "they who know how to interpret dreams". These persons affirm that dreams reveal omens of good and evil. For example a dream of riding on an elephant is a good omen, and a dream of riding on a donkey is an omen of misfortune. In dreams one may also receive prayers. the Smriti-shastra affirms: adishnavan yatha svapne rama-raksham imam harah tatha likhitavan pratah prabuddho buddha-kaushikah "Then Lord Shiva appeared in a dream and taught him the Rama-raksha prayer. Waking up in the morning, Buddha Kaushika at once wrote it down." Therefore, because in dreams one sometimes receives omens, prayers, medicines, and other things, and becauses sometimes a person will actually appear in a dream, therefore sometimes dreams are as real as what is seen in the waking state. That is the conclusion of Shruti-shastra. Here someone may object: Is it not true that after waking up a person becomes convinced that what he saw in a dream was false. This proves that all dreams are unreal. In the following words the author of the sutras answers this objection. Sutra 5 parabhidhyanat tu tirohitam tato hy asya bandha-viparyayau para - of ther Supreme Personality of Godhead; abhidhyanat - by the will; tu - indeed; tirohitam - withdrawn; tato - from Him; hi - indeed; asya - of him; bandha - bondage; viparyayau - release. By the will of the Supreme Personality of Godhead it is withdrawn. Indeed, bondage and liberation also come from Him. Purport by Shrila Baladeva Vidyabhushana Because they are created by the will of the Supreme Personality of Godhead, chariots and other things seen in a dream are not unreal. They are not like the illusion of silver seen on a seashell. the Supreme Personality of Godhead is the cause of bondage and liberation for the individual spirit soul. this is described in Shvetashvatara Upanishad (6.16): samsara-moksha-sthiti-bandha-hetuh "the Supreme Personality of Godhead is the master of this cosmic manifestation in regard to bondage to the conditional state of material existence and liberation from that bondage."* the Lord brings liberation from the bondage of repeated birth and death.Therefore it is not surprising that He has the power to bring dreams to their end. That is the meaning. Therefore it should be understood that dreams are manifested by Him and withdrawn by Him also. In the Kurma Purana it is said: svapnadi-buddhi-karta ca tiraskarta sa eva tu tad-icchaya yato hy asya bandha-mokshau pratishnhitau "The Supreme Lord creates and ends dreams and other states of being. By His will both bondage and liberation are manifested." Therefore, because they are created by the Supreme Personality of Godhead, dreams are real. Adhikarana 3 The Supreme Personality of Godhead Creates the Waking State Introduction by Shrila Baladeva Vidyabhushana Now will be explained that the Supreme Personality of Godhead is the creator of the waking state also. In the Kanha Upanishad (2.1.4) it is said: svapnantam jagaritantam cobhau yenanupashyati mahantam vibhum atmanam matva dhiro na shocati "Aware that the all-powerful Supreme Person creates all that is seen in both waking and dreaming states, a wise man never laments." Samshaya (doubt): Does the Supreme Personality of Godhead create the waking condition of the individual spirit souls, or not? Purvapaksha (the opponent speaks): The waking state is not created by the Supreme Personality of Godhead, for it is seen that the waking state is under the control of time and other factors. Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 6 deha-yogad va so 'pi deha - of the body; yogad - from contact; va - or; so - that; api - even. That also from contact with the body. Purport by Shrila Baladeva Vidyabhushana As explained in Kanha Upanishad 2.1.4, the waking state, qwhich occurs when the soul is in contact with the body, is manifested from the Supreme Personality of Godhead. This is so because time and the other factors are only inert matter. The word "api" (also) in this sutra hints that the state of dreamless sleep and fainting are also created by the Supreme Personality of Godhead. This is so because the Shruti-shastra affirms that the Supreme Personality of Godhead is creator of everything. Adhikarana 4 The Supreme Personality of Godhead Is the Creator of Dreamless Sleep Introduction by Shrila Baladeva Vidyabhushana Now the condition of dreamless sleep will be considered. The Shruti-shastra describes the state of dreamless sleep in the following passages. In the Chandogya Upanishad (8.6.3) it is said: asu tada nadishu supto bhavati "Entering the nadis, the soul sleeps." In the Brihad-aranyaka Upanishad (2.1.19) it is said: tabhih praty avashripya puri-tati shete "Entering the membrane surrounding the heart, the soul sleeps." In the Brihad-aranyaka Upanishad (2.1.17) it is said: ya esho 'ntar hridaya akashas tasmin shete "Entering the sky of the heart, the soul sleeps." Many other like verses may also be quoted. The "sky in the heart" here is the Supreme Personality of Godhead. In this way the Shruti-shastra explains that dreamless sleep is manifested when the soul enters the nadis, the membrane surrounding the heart, and the Supreme Personality of Godhead. Samshaya (doubt): Does the soul enter any one of these three places, or does the soul enter all of them? Purvapaksha (the opponent speaks): The soul may enter any one of these places. This is so because these three places are equally able to be the place where the soul sleeps. The Nyaya- shastra explains: tulyarthas tu vikalperan "A list of things equally suitable for a certain thing indicates the option of choosing from them." Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 7 tad-abhavo nadishu tac chruter atmani ca tad - of that; abhavo - the absence; nadishu - in the nadis; tat - that; shruter - from Shruti-shastra; atmani - in the Supreme Personality of Godhead; ca - also. Its absence occurs in the nadis and the Supreme Personality of Godhead. This is so because of the Shruti-shastra. Purport by Shrila Baladeva Vidyabhushana The word "ca" (and) here hints the inclusion of the membrane surrounding the heart. The word "tad-abhava" (its absence) means "the absence of wakefulness and dream". Thus it means "the state of dreamless sleep". Dreamless sleep occurs in the nadis, the membrane surrounding the heart, and the Supreme Personality of Godhead collectively. Why is that? The sutra explains: "tac chruteh" (This is so because of the Shruti-shastra). Thus the Shruti-shastra declares that they are all, taken collectively, the place of dreamless sleep. The idea that there is an option here, and that to perform the activity of deep sleep the soul chooses one of these places, is an idea that contradicts the statements of Shruti-shastra. In the scriptures' description of dreamless sleep, it is seen that the nadis and pranas are described together. In the Kaushitaki Upanishad (4.19) it is said: tasu tada bhavati. yada suptah svapnam na kancana pashyaty athasmin prana evaikadha bhavati. "Then the soul enters the nadis. When sleeping, the soul does not see any dream. Then the soul become one with the pranas." The explanation that the soul has an option of one of these three places does not apply here, for if that option were to apply, then these three places would have to be equally suitable for the action of dreamless sleep, but the truth is they are not. What occurs is the soul passes through the door of the nadis, enters the palace of the membrane surrounding the heart, and sleeps on the bed of the Supreme Personality of Godhead. In this way all three places are involved in the activity of dreamless sleep, but the Supreme Personality of Godhead is the actual place where dreamless sleep occurs. the word "puritat" here means "the membrane surrounding the lotus of the heart". Sutra 8 atah prabodho 'smat atah - therefore; prabodho - waking; asmat - from Him. Therefore the waking state is from Him. Purport by Shrila Baladeva Vidyabhushana Because the Supreme Personality of Godhead is the actual place where dreamless sleep occurs and the nadis and other things mentioned here are merely doors through which the soul passes in order to rest on the Supreme Personality of Godhead, therefore the waking soul rises from the bed of the Supreme Personality of Godhead. In the Chandogya Upanishad it is said: satas cagatya na viduh sata agacchamahe "We had departed from the Supreme Personality of Godhead, although we could not understand that we had departed from the Supreme Personality of Godhead." In this way the idea that sometimes the soul sleeps in the nadis, sometimes in the membrane surrounding the heart, and sometimes in the Supreme Personality of Godhead, is disproved. It is not like that. Therefore the soul sleeps on the bed of the Supreme Personality of Godhead. Adhikarana 5 The Same Person Returns to the Body Introduction by Shrila Baladeva Vidyabhushana In the Chandogya Upanishad it is said: satash cagatya na viduh "We had departed from the Supreme Personality of Godhead, but we did not know we had departed from the Supreme Personality of Godhead." Samshaya (doubt): Is the person awakening from the bed of the Supreme Personality of Godhead the same person who first went to sleep there, or is he a different person? Purvapaksha (the opponent speaks): It is not possible that the soul, having attained the Supreme Personality of Godhead, would again return to the same material body. Therefore it must be a different soul that awakens. Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 9 sa eva tu karmanusmriti-shabda-vidhibhyah sas—he; eva — indeed; tu—but; karma—karma; anusmriti—memory; shabda—of the Shruti-shastra; vidhibhyah—from the instructions. It is he, because of the memory of karma and because of the teachings of Shruti-shastra. Purport by Shrila Baladeva Vidyabhushana Sutra 10 Purport by Shrila Baladeva Vidyabhushana Sutra 11 Purport by Shrila Baladeva Vidyabhushana Sutra 12 Purport by Shrila Baladeva Vidyabhushana Sutra 13 Purport by Shrila Baladeva Vidyabhushana Sutra 14 Purport by Shrila Baladeva Vidyabhushana Sutra 15 Purport by Shrila Baladeva Vidyabhushana Sutra 16 Purport by Shrila Baladeva Vidyabhushana Sutra 17 Purport by Shrila Baladeva Vidyabhushana Sutra 18 Purport by Shrila Baladeva Vidyabhushana Sutra 19 Purport by Shrila Baladeva Vidyabhushana Sutra 20 Purport by Shrila Baladeva Vidyabhushana Sutra 21 Purport by Shrila Baladeva Vidyabhushana Sutra 22 Purport by Shrila Baladeva Vidyabhushana Sutra 23 Purport by Shrila Baladeva Vidyabhushana Sutra 24 Purport by Shrila Baladeva Vidyabhushana Sutra 25 Purport by Shrila Baladeva Vidyabhushana Sutra 26 Purport by Shrila Baladeva Vidyabhushana Sutra 27 Purport by Shrila Baladeva Vidyabhushana Sutra 28 Purport by Shrila Baladeva Vidyabhushana Sutra 29 Purport by Shrila Baladeva Vidyabhushana Sutra 30 Purport by Shrila Baladeva Vidyabhushana Sutra 31 Purport by Shrila Baladeva Vidyabhushana Sutra 32 Purport by Shrila Baladeva Vidyabhushana Sutra 33 Purport by Shrila Baladeva Vidyabhushana Sutra 34 Purport by Shrila Baladeva Vidyabhushana Sutra 35 Purport by Shrila Baladeva Vidyabhushana Sutra 36 Purport by Shrila Baladeva Vidyabhushana Sutra 37 Purport by Shrila Baladeva Vidyabhushana Sutra 38 Purport by Shrila Baladeva Vidyabhushana Sutra 39 Purport by Shrila Baladeva Vidyabhushana Sutra 40 Purport by Shrila Baladeva Vidyabhushana Sutra 41 Purport by Shrila Baladeva Vidyabhushana Sutra 42 Purport by Shrila Baladeva Vidyabhushana Sutra 43 Purport by Shrila Baladeva Vidyabhushana Sutra 44 Purport by Shrila Baladeva Vidyabhushana Sutra 45 Purport by Shrila Baladeva Vidyabhushana Sutra 46 Purport by Shrila Baladeva Vidyabhushana Sutra 47 Purport by Shrila Baladeva Vidyabhushana Sutra 48 Purport by Shrila Baladeva Vidyabhushana Sutra 49 Purport by Shrila Baladeva Vidyabhushana Sutra 50 Purport by Shrila Baladeva Vidyabhushana Sutra 51 Purport by Shrila Baladeva Vidyabhushana Adhikarana 11 The "Neti Neti" Text Explained Introduction by Shrila Baladeva Vidyabhushana Here someone may object: It is not true that the individual spirit soul is a separate conscious person in some ways like the Supreme Personality of Godhead. The individual soul is only a reflection of the Supreme. In the Brihad-aranyaka Upanishad (2.3.1) it is said: dve vava brahmano rupe murtam caivamurtam ca "The Supreme has two forms: the subtle and the gross." After dividing the five elements into two categories, the Upanishad declares that all are forms of the Supreme. Then the Upanishad (2.3.6) declares: tasya haitasya purushasya rupam yatha maharajanam vaso yatha pandv-avikam yathendragopo yathagny-arcir yatha pundarikam yatha sakrid vidyutam sakrid vidyutaiva ha va asya shrir bhavati ya evam veda. "That person's form is like gold, like white wool, like an indragopa, like a burning flame, like a white lotus, like a lightning flash. He who understands this becomes splendid like a lightning flash." Then, having described this person splendid like gold, the Upanishad (2.3.6) declares: athata adesho neti neti. na hy etasmad iti. nety anyat param asti. atha namadheyam satyasya satyam iti. prana vai satyam tesham eva satyam. "This is the teaching: No. No. Not than Him. Nothing is greater than Him. Nothing is greater than Him. His name is the truth of the true. He is life. He is truth. He is truth." The meaning of this passage is this: the Supreme is greater that all the subtle and gross things in the material world. No person or thing is greater than Him. That is the meaning of the words, "No. No." in this passage. The words “No. No." therefore mean "Not than the Supreme Personality of Godhead". The word "no" is repeated twice to mean, "the material elements and material desires are not greater than Him" or to mean, "inanimate matter and the conscious living beings are not greater than Him", or to mean "other groups of two are not greater than Him". Thus he ?speaks the teaching (adesha): "No" (na). In this way he says, "No person or thing is greater than the Supreme Personality of Godhead". Here someone may object: Is it not so that this passage means, "As the material world does not exist in reality, so the Supreme Personality of Godhead also does not exist in reality? That is the meaning of the Upanishad's assertion “no". The form of the Supreme Personality of Godhead, which is eternal and spiritual, and which ends all illusions, is not different from the visible material world. This also means that the individual spirit soul is also not different from the Supreme Personality of Godhead. The spirit soul is a reflection of the Supreme. The individual spirit soul, who is atomic, and the Supreme, who is all-pervading, are not different. They are like the air in a pot and the air in the great sky. Therefore it is not correct to say that they are different. If this objection is raised, then the author of the sutras gives the following reply: Sutra 22 prakrtaitavattvam hi pratishedhati tato braviti ca bhuyah prakrta—the topic under discussion; etavattvam—being like that; hi—indeed; pratishedhati—denires; tatah—then; braviti—says; ca—and; bhuyah—more. The previous statement denies that He is like them. It affirms that He is greater. Purport by Shrila Baladeva Vidyabhushana This passage of Shruti-shastra does not teach that the one Supreme has no qualities. It teaches only that the Supreme is not like other persons. It teaches that the Supreme is superior to all others. In this way the Shruti-shastra affirms that the Supreme is not like other persons or things. The Brihad-aranyaka Upanishad's (2.3.1) statement that the subtle and gross elements of the world are forms of the Supreme does not mean that the Supreme is like the things of this world. The forms of the Supreme are not material. Therefore it is said that the Supreme is superior to everything in the material world and therefore He has the name "the truth of the true". That is the teaching here. He is more than the forms of this world. Because His form has no limit, therefore the Upanishad declares, "No. No." that is the meaning here. The meaning is that the form of the Lord is not like the subtle and gross forms of the material world. He is not like them because His form is eternal and true, and therefore He has the name "the truth of the true". This is what the Shruti-shastra teaches. Then the scriptures affirm "No person or thing is greater than Him". (na hy etasmat). Because nothing is greater than Him, therefore He has the name "the truth of the true". That ?is why the text here says, "no". By this explanation of a small part of the Lord's nature, the Lord's nature as a whole may be understood. Now the word "namadheyam" will be explained. The Lord's name here is "satyasya satyam" (the truth of the true). This name describes the form of the Supreme. Then the text declares that the Supreme is "prana". Prana" here means, "the life of all that live". In this way the Lord's forms are superior to all others. This proves that the Lord's form is better than all other forms, either spiritual or material. No other form is better than His. In the material world the material forms are of two kinds: subtle and gross. That the Supreme Lord's forms are not material is explained in Brihad-aranyaka Upanishad (2.3.6). Then the text declares that the Supreme is the truth of life. Because both the Lord and the individual spirit souls are not made of the material elements, which begin with ether, therefore they are both called truth. However, unlike the individual spirit souls, the Supreme is not subject to the different transformations of the material nature, which grant and remove true knowledge in different circumstances. Thus the individual spirit soul is certainly spiritual and conscious. However, the Supreme Personality of Godhead is superior to the individual souls for the Supreme Lord has limitless auspicious qualities. When they are understood, then devotion for the Lord naturally develops. Thus the Shruti-shastra does not deny the existence of the Lord's form, for in Brihad-aranyaka Upanishad (2.3.6) the Lord's spiritual form was described. Only a madman would state one thing and then immediately contradict his own words. Therefore the author of the sutras says that "the Supreme is not like that". The author does not say "the Lord has no form at all". Thus the proper explanation is given. Adhikarana 12 The Form of the Lord Introduction by Shrila Baladeva Vidyabhushana Now it will be proved that the Supreme Lord's form is spiritual and not perceivable by the material senses. This must be so, for if the Lord were not spiritual, that is, if he were an ordinary, common, easily available material object, like a pot or something of that nature, then it is not possible that there should be love and devotion for Him. The Shruti-shastra also affirms this, for it says: sac-cid-ananda-rupaya "I offer my respectful obeisances to the Supreme Personality of Godhead, whose form is eternal and full of knowledge and bliss." Samshaya (doubt): Is the Supreme Lord's form spiritual, and thus beyond the understanding of the material senses, or is it material, and thus easily seen by the material senses? Purvapaksha (the opponent speaks): The Lord's form must be material, for many demigods, demons, and human beings have certainly seen it. Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 23 tad avyaktam aha hi tat—that; avyaktam—unmanifest; aha—said; hi—indeed. Scripture says it is unmanifest. Purport by Shrila Baladeva Vidyabhushana The Lord can be seen only by spiritual senses. This is described in Katha Upanishad (6.9): na sadrishe tishthati rupam asya na cakshusha pashyati kashcanainam "The Supreme Lord's form is not like that. Material eyes have never seen His form." In Brihad-aranyaka Upanishad (3.9.26) it is said: agrihyo na hi grihyate "The Supreme Personality of Godhead is not perceived by material senses." In the Bhagavad-gita (8.21) it is said: avyakto 'kshara ity uktas tam ahuh paramam gatim "They say He is unmanifest and infallible. They say He is the supreme destination." Adhikarana 13 The Supreme Personality of Godhead Can Be Seen Introduction by Shrila Baladeva Vidyabhushana Now will be revealed the truth that although the Supreme Lord is spiritual by nature, still He can be seen by they who have love, devotion, and spiritual wisdom. If the Supreme Personality of Godhead were always invisible and never to be seen, then it would not be possible to have love and devotion for Him. In the Kaivalya Upanishad (2) it is said: shraddha-bhakti-dhyana-yogad avaiti "One who has faith and devotion, and who meditates on Him, can see the Supreme Personality of Godhead." In this way it is explained that a faithful devotee who meditates on Lord Hari, attains the direct sight of Lord Hari. Samshaya (doubt): Is the Supreme Lord seen by the mind or by the eyes and other senses? Purvapaksha (the opponent speaks): The Supreme Lord is seen by the mind. This is described in Brihad-aranyaka Upanishad (4.4.19): manasaivanudrashtavyam "The Supreme Personality of Godhead is indeed seen by the mind." Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 24 api samradhane pratyakshanumanabhyam api—certainly; samradhane—in worship; pratyaksha—by the Shruti-shastra; anumanabhyam—by the Smriti-shastra. Certainly it is in worship because of the Shruti-shastra and Smriti-shastra. Purport by Shrila Baladeva Vidyabhushana The word "api" (certainly) is used here to mock the purvapaksha (opponent). When one has sincere devotion (samradhane) with one's eyes and other senses one can directly see the Lord. Why is that? The sutra explains: "Because of the Shruti-shastra and Smriti-shastra." In the Katha Upanishad ?(2.4.1) it is said: paranci khani vyatrinat svayambhus tasmat paran pashyati nantaratman kashcid dhirah pratyag atmanam aikshad avrita-cakshur amritatvam icchan "The Supreme Personality of Godhead made the conditioned souls gaze at external things and not at what is within the heart. A rare saint who yearns for liberation will look inside his heart and see the Supreme Lord staying there." In the Mundaka Upanishad (3.1.8) it is said: jnana-prasadena vishuddha-sattvas tatas tu tam pashyati nishkalam dhyayamanah "In the course of his meditation a pure-hearted saint will become enlightened. Then he sees the perfect Supreme Lord directly." In the Bhagavad-gita (11.53-54) The Lord Himself declares: naham vedair na tapasa na danena na cejyaya shakya evam-vidho drashtum drishtavan asi mam yatha "The form you are seeing with your transcendental eyes cannot be understood simply by studying the Vedas, nor by undergoing serious penances, nor by charity, nor by worship. It is not by these means that one can see Me as I am.* bhaktya tv ananyaya shakya aham evam-vidho 'rjuna jnatum drashtum ca tattvena praveshtum ca parantapa "My dear Arjuna, only by undivided devotional service can I be understood as I am, standing before you, and can thus be seen directly. Only in this way can you enter into the mysteries of My understanding."* In this way it is proved that with the aid of devotional service one can see Lord Hari directly. Thus with the aid of the eyes and other senses one can perceive the Lord directly. Thus the Lord can be perceived by the senses. Thus the word “eva" (indeed) in Brihad-aranyaka Upanishad (4.4.19) does not hint that one cannot see the Lord with the aid of senses. Sutra 25 prakashadi-vac cavaisheshyat prakasha—fire; adi—beginning with; vat—like; ca—and; ?a—not; vaisheshyat—with differences. He is (not) like fire or other things, for He has no such different features. Purport by Shrila Baladeva Vidyabhushana The word "na" (not) should be taken from a previous sutra (3.2.19) and placed here also. Here someone may object: As fire has two forms: subtle and gross, the subtle form invisible and unmanifest, and the gross form visible and manifest, so does the Supreme Lord also have two forms in the same way. If this objection is stated, then I reply: "No. It is not so." Why not? The sutra explains: "Because He is not subtle and gross like fire". The Brihad-aranyaka Upanishad (3.4.4) explains: asthulam ananv ahrasvam "The Supreme Personality of Godhead is neither subtle, nor gross, nor short, nor tall." In the Garuda Purana it is said: sthula-sukshma-vishesho 'tra na kashcit parameshvare sarvatraiva prakasho 'sau sarva-rupeshv ajo yatah "Because He appears everywhere and in every form, the distinctions of subtle and gross do not apply to the unborn Supreme Personality of Godhead." Here someone may object: Is it not so that the Supreme Lord does not always appear before the devotees when they worship Him with devotion. For this reason it must be true that the Lord does not always appear when He is worshiped with love. Fearing that someone may doubt in this way, the author of the sutras gives the following explanation. Sutra 26 prakashash ca karmany abhyasat prakashah—appearance; ca—and; karmani—in activity; abhyasat—by repetition. And when the activity is repeated, then He appears. Purport by Shrila Baladeva Vidyabhushana The word "ca" (and) is used here to dispel doubt. When activities like meditation and worship are repeated, then the Lord appears. In the Dhyana-bindu Upanishad (18) it is said: dhyana-nirmathanabhyasad devam pashyen nigudhavat "By repeated meditation one is able to see the Supersoul hidden in the heart." By repeated meditation one develops love for the Lord, and at that time one is able to see the Lord. However, in the Brahma-vaivarta Purana it is said: na tam aradhayitvapi kashcid vyakti-karishyati nityavyakto yato devah paramatma sanatanah "No one, simply by engaging in worship, can force the Lord to become visible. To a person who tries to force Him in this way, the eternal Lord is always invisible." The worship described here is worship performed without sincere love for the Supreme Lord. Here someone may object: Is it not true that the Supreme Lord is present within everything? If He is present within, then it is a contradiction to say that He can come out. He remains within and He does not come out. Therefore the statement that the Supreme Lord comes out and becomes directly visible is a collection of meaningless words, words that contradict the truth that the Lord is always present within everything. If this objection is raised, then the author of the sutras gives the following reply. Sutra 27 ato 'nantena tatha hi lingam atah—therefore; anantena—by the infinite; tatha—so; hi—indeed; lingam—evidence. It is so by the infinite. There is evidence. Purport by Shrila Baladeva Vidyabhushana There is evidence to support both ideas: that the Supreme Lord is present within everything, and that the Supreme Lord becomes visible to they who meditate on Him. The unlimited Supreme Lord, pleased by His devotees' worship of Him, shows to them His own form. He does this by His inconceivable mercy. That should be accepted. How is this known? The sutra explains: “There is evidence." In the Atharva Veda it is said: vijnana-ghanananda-ghana-sac-cid-anandaika-raso bhakti-yoge tishthati "The Supreme Personality of Godhead, whose sweet form is eternal and full of bliss and knowledge, becomes visible when He is worshiped with devotion." This means that by His mercy the Lord appears before they who worship Him with devotion. In the Narayanadhyatma it is said: nityavyakto 'pi bhagavan ikshate nija-shaktitah tam rite paramatmanam kah pashyetam itam prabhum "Although He is always invisible, the Supreme Personality of Godhead becomes visible by His own power. Without first obtaining His mercy, who can see Him?" This means that the Lord becomes visible by His own wish. The Supreme Lord Himself declares (Bhagavad-gita 7.24): avyaktam vyaktim apannam manyante mam abuddhayah param bhavam ajananto mamavyayam anuttamam "Unintelligent men, who do not know Me perfectly, think that I, the Supreme Personality of Godhead, Krishna, was impersonal before and have now assumed this personality. Due to their small knowledge, they do not know My higher nature, which is imperishable and supreme."* Because the Lord becomes visible in response to His devotees' love, that does not mean that He is not also all-pervading, present within everything. He does both these actions by the power of His own internal potency. However, to they who do not love Him, He presents only a reflection or a shadow of Himself. The Lord Himself affirms (Bhagavad-gita 7.25): naham prakashah sarvasya yogamaya-samavritah "I am never manifest to the foolish and unintelligent. For them I am covered by My internal potency."* Therefore, even though He is full of transcendental bliss and other auspicious qualities, He appears terrible and ferocious to they who have no love for Him. Therefore to they who do not love Him He remains invisible. Adhikarana 14 The Lord's Qualities Are Not Different From His Self Introduction by Shrila Baladeva Vidyabhushana Now will be proved the truth that the Lord's qualities are not different from His self. If the Lord's qualities were different from His self, then His qualities would be secondary and unimportant, and thus love for the Lord, love inspired by those qualities, would also become secondary and unimportant. However, love for the Lord is not secondary and unimportant. It is clearly seen that love for the Lord is of the greatest importance. The Lord's qualities are described in the Shruti-shastra: vijnanam anandam brahma "The Supreme Personality of Godhead is full of knowledge and bliss." yah sarva-jnah sarva-vid "The Supreme Personality of Godhead is all-knowing." anandam brahmano vidvan "A wise man knows that the Supreme Personality of Godhead is full of bliss." Samshaya (doubt): Is the worshipable Supreme Truth the actual qualities of bliss and knowledge themselves, and thus impersonal, or is the Supreme Truth a person who possesses the qualities of bliss and knowledge?" Purvapaksha (the opponent speaks): Because both ideas are described in the scriptures it is not possible to come to a final conclusion. Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 28 ubhaya-vyapadeshat tv ahi-kundala-vat ubhaya—of both; vyapadeshat—because of the description; tu—indeed; ahi—the snake; kundala—and the coils; vat—like. Because indeed there is description of both, He is like a snake and its coils. Purport by Shrila Baladeva Vidyabhushana The Supreme Personality of Godhead is the qualities of knowledge and bliss themselves, and He is also a person who possesses the qualities of knowledge and bliss. He is like a snake and its coils. As a snake both is and possesses its coils, so the Supreme Personality of Godhead both is and possesses His qualities. How is this known? The sutra explains: “Because there is description of both." The Shruti-shastra describes both. That is the meaning. The word "tu" (indeed) here hints that the passages of the Shruti-shastra have a single meaning. The meaning here is that the Lord is inconceivable. The Lord is not divided. It is not that these two kinds of explanations of the scriptures mean that one part of the Lord has one nature and another part of Him has a different nature. He is not divided into parts in that way. Sutra 29 prakashashrayavad va tejastvat prakasha—of light; ashraya—the shelter; vat—like; va—or; tejastvat—because of being splendid. Or, because He is effulgent He is like an abode of light. Purport by Shrila Baladeva Vidyabhushana Because the Supreme Personality of Godhead is effulgent, that is to say because He is full of consciousness, therefore He is the abode of light. That is the conclusion. As the effulgent sun is the abode of light, so the all-knowing Supreme Personality of Godhead is the abode of knowledge. That is the meaning. The word "tejah" is defined to mean either “the destroyer of ignorance" or "the destroyer of darkness". Sutra 30 purvavad va purva—past; vat—as; va—or. Or, as the past. Purport by Shrila Baladeva Vidyabhushana As it is said that time both possesses the past and also is the past itself, so the Supreme both possesses knowledge and bliss and also is knowledge and bliss. Thus the Supreme is both the quality and the possessor of the quality. In the Brahma Purana it is said: anandena tv abhinnena vyavaharah prakashavat purvavad va yatha kalah svavecchedakatam vrajet "As the sun is not different from its light or time is not different from its quality of the past, so the Supreme is not different from His bliss." In this series of analogies (sutras 28-30) each analogy is more subtle than the one before it. Sutra 31 pratishedhac ca pratishedhat—because of denial; ca—also. Also because it is denied. Purport by Shrila Baladeva Vidyabhushana The word "ca" (also) is used here for emphasis. In the Katha Upanishad (2.4.11 and 14) it is said: manasaivedam aptavyam neha nanasti kincana mrityoh sa mrityum apnoti ya iha naneva pashyati "A pure heart can understand that the Lord and His attributes are not different. He who sees them as different travels from death to death." yathodakam durge vrishtam parvateshu vidhavati evam dharman prithak pashyams tan evanuvidhavati "One who thinks the Lord and His attributes are different falls into hell as rainwater glides down a mountain peak." In the Narada-pancaratra it is said: nirdosha-purna-guna-vigraha atma-tantro nishcetanatmaka-sharira-gunaish ca hinah ananda-matra-kara-pada-mukhodaradih sarvatra ca svagata-bheda-vivarjitatma "The Supreme Personality of Godhead is independent, faultless, filled with virtues, not residing in a material body, untouched by the modes of nature or a material body fashioned of inanimate matter, but still possessing a face, belly, hands, feet and other features of a spiritual body filled with bliss. He is not different from His various limbs, features, and qualities." Because in this way the scriptures deny that the Lord is ?different from His attributes, therefore the Lord is not different from His attributes. Therefore the word “bhagavan" (the all-opulent Supreme Lord) is defined in terms of the Lord's knowledge and other attributes. In the Vishnu Purana it is said: jnana-shakti-balaishvarya- virya-tejamsy asheshatah bhagavac-chabda-vacyani vina heyair gunadibhih "The word `bhagavan' means `He who has all knowledge, strength, wealth, power, heroism, and splendor, but no faults'." Although the Lord and His attributes are actually one, they are spoken of as being two in the same way that a body of water and its waves are spoken of as being two. The Lord is blissful. He is also bliss itself. Therefore His form is full of bliss. Because the Lord's activities are eternal, therefore the Lord's form is also eternal. However, for the sake of ordinary dealings a pretended distinction is made between the Lord and His attributes, even though there is in truth no distinction at all. If this is not done then it would not be possible to speak sentences like, "Existence exists," "Time is always," and "Space is everywhere," statements that are useful in ordinary discourse. Nor are statements like “Existence exists" foolish illusions. They are meaningful statements, as the sentence "The jar exists" is a meaningful statement. These statements are not metaphors like the sentence "Devadatta is a lion", for the statement “Existence does not exist" can never be truthfully said. Nor do these statements hint that attributes do not exist, for in the previously stated example of water flowing from a mountain peak there are certainly attributes. However, the idea that the Supreme Lord is different from His attributes is certainly denied here. In this way the Supreme Personality of Godhead is not different from the attributes He possesses. Adhikarana 15 The Supreme Personality of Godhead Experiences the Highest Bliss Introduction by Shrila Baladeva Vidyabhushana Now will be described the truth that the bliss and other attributes of the Lord are all of the highest nature. If the bliss and other attributes of the individual spirit souls were equal to the bliss and attributes of the Lord, love and devotion for the Lord would not be possible. Vishaya (the subject to be discussed): Now will be discussed the texts that describe these attributes of the Lord. Samshaya (doubt): Are the bliss and other attributes of the Supreme Lord greater than the bliss and other attributes of the individual spirit souls, or are they not greater than them? Purvapaksha (the opponent speaks): Because the bliss of the Supreme Personality of Godhead is described in the same terms used to describe the ordinary blisses of the material world, therefore the Lord's bliss is not greater. After all, when one speaks the word "jar" one doesn't mean something greater than a jar. Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 32 param atah setunmana-sambandha-bheda-vyapadeshebhyah param—greater; atah—than this; setu—of a bridge; unmana—immeasurable; sambandha—relationship; bheda—difference; vyapadeshebhyah—from the descriptions. It is greater because of the statements about a bridge, immeasurability, a relationship, and a difference. Purport by Shrila Baladeva Vidyabhushana The bliss and other attributes of the Supreme Personality of Godhead are greater than the bliss and attributes of the individual spirit souls. Why is that? The sutra declares: “because of the statements about a bridge, immeasurability, a relationship, and a difference." The statement about a bridge is given in the Chandogya Upanishad (8.4.1), where the bliss of the Supreme Lord is described in these words: esha setur vidhritih "It is the highest bridge." The statement about immeasurability is given in the Taittiriya Upanishad (2.4.1): yato vaco nivartante "Unable to describe the immeasurable bliss of the Supreme Personality of Godhead, words return and become silent." The statement about a relationship is given in the Brihad-aranyaka Upanishad (4.3.32): etasyaivanandasyanyani bhutani matram upajivanti "The bliss of the Supreme Personality of Godhead is the highest. All others experience only a small portion of that bliss." The statement about a difference is given in the following words: anyaj jnanam tu jivanam anyaj jnanam parasya ca nityanandavyayam purnam param jnanam vidhiyate "The knowledge possessed by the individual spirit souls is one thing and the knowledge possessed by the Supreme Personality of Godhead is another. The perfect, complete, blissful, and immutable knowledge possessed by the Supreme Personality of Godhead is higher." The bliss and other attributes described in these statements are not at all like the ordinary bliss and other attributes found in this world. Here someone may object: Still, what is described with the word "jar" cannot really be different from a jar. To answer this objection the author of the sutras speaks the following words. Sutra 33 samanyat tu samanyat—because of resamblance; tu—but. But because of a common quality. Purport by Shrila Baladeva Vidyabhushana The word "tu" (but) is used here to dispel doubt. As the word "jar" is used to describe many different kinds of jars, which all have a single quality of "jarness" in ?common, so the word "bliss" describes many different kinds of ordinary and extraordinary blisses, which all have a single quality of "blissness" in common. However the different kinds of bliss and other attributes are not alike in all respects. Therefore it is said: para-jnanamayo 'sadbhir nama-jaty-adibhir vibhuh na yogavan na yukto 'bhun naiva parthiva yokshyati "The Supreme Personality of Godhead has the highest transcendental knowledge. He never is, was, or will be touched by the temporary names and forms of the material world." It this way it is demonstrated that the knowledge possessed by the Supreme Personality of Godhead is superior to the knowledge possessed by the individual spirit souls. Here someone may object: If the Supreme Personality of Godhead is actually superior to the individual spirit souls and to the inanimate material world, then why does the Chandogya Upanishad (3.14.1) declare: sarvam khalv idam brahma taj jalan iti shanta upasita "Everything is the Supreme. Everything is manifested from Him. A peaceful sage should worship Him." In the following words the author of the sutras answers this objection. Sutra 34 buddhy-arthah pada-vat buddhi—of understanding; arthah—for the purpose; pada—foot; vat—like. It is for understanding, like the word "foot". Purport by Shrila Baladeva Vidyabhushana This teaching is meant to increase understanding. The understanding here is that everything belongs to the Supreme Personality of Godhead. This is like the explanation of the word "foot" in the scriptures. In the Rig Veda (10.90.3) it is said: pado 'sya vishva bhutani "The entire material universe is His one foot." By understanding that the entire material universe is a single foot of the Supreme, a person no longer hates anyone, ?and then his heart becomes devoted to the Lord. This does not mean, however, that one should become attracted to everything, for that would bewilder the intelligence. Adhikarana 16 The Supreme Is Not Devoid of Variety Introduction by Shrila Baladeva Vidyabhushana Now will be explained the truth that because there is a great variety of kinds of love and devotion for Him, worshipable Lord Hari assumes a great variety of forms. If this were not so then many kinds of love for the Lord would be thwarted. These many forms of the Lord are all beginningless and eternal. In the Shruti-shastra it is said: eko 'pi san bahudha yo 'vabhati "Although He is one, He appears in many forms." Thus the one Supreme Personality of Godhead appears eternally in many different places. Samshaya (doubt): Are there varieties of greater and lesser in these forms, or not? Purvapaksha (the opponent speaks): Because these forms are all equally the Supreme Lord, therefore they are all the same and they are not different. Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 35 sthana-visheshat prakashadi-vat sthana—of places; visheshat—from the variety; prakasha—light; adi—beginning with; vat—like. Like light and other things, so He also is different in different places. Purport by Shrila Baladeva Vidyabhushana Although the Supreme Personality of Godhead is one, nevertheless, in different places and before different devotees He manifests different kinds of opulence, power, and sweetness. In this way, in the presence of devotees in the various mellows, such as the mellows of peacefulness, servitude, and friendship, the Lord manifests many different kinds of forms. He does this in the same way as light or other things also manifest many different kinds of forms. As the light of a lamp appears clear or red when reflected from crystals or rubies set in a temple's walls, and as sound, although originally one, appears different when sounded by ?a conchshell, mridanga, flute, or other musical instrument, so the Supreme Personality of Godhead manifest sweetness and other attributes according to the different circumstances. That is the meaning. When the Lord manifests His great opulence, He is worshiped by the rules and regulations of vidhi-bhakti. That manifestation is compared to the light reflected from crystal. When the Lord manifests His great sweetness, He is worshiped by the spontaneous love of ruci-bhakti. That manifestation is compared to the light reflected from rubies. In this way the Lord's many manifestations in different abodes and in relation to the different kinds of devotion of different kinds of devotees, are basically of these two kinds (opulence and sweetness). Sutra 36 upapatesh ca upapateh—because of reasonableness; ca—also. Also because it is reasonable. Purport by Shrila Baladeva Vidyabhushana This is also described in Chandogya Upanishad (3.14.1), which explains: "As one has faith in the Lord, so one is rewarded." It is not otherwise. As there are different kinds of love for the one Supreme Lord, so the one Lord expands into many different forms. Adhikarana 17 The Lord is the Highest Introduction by Shrila Baladeva Vidyabhushana Now will be explained the truth that the Supreme Lord is the highest. If anyone were superior to the Supreme Lord, then it would not be possible to develop love and devotion to Him. Shvetashvatara Upanishad (3.4) clearly states that the Lord is the greatest. However, Shvetashvatara Upanishad (3.10) describes something superior to the Supreme Lord. Samshaya (doubt): Is there a person or thing greater than the worshipable Supreme Lord, or is there not? Purvapaksha (the opponent speaks): There is something greater than the Supreme Lord. This is clearly described in Shvetashvatara Upanishad (3.10). Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 37 tathanya-pratishedhat tatha—so; anya—of another; pratishedhat—because of the denial. It is so, for another is denied. Purport by Shrila Baladeva Vidyabhushana Nothing is greater than the Supreme Personality of Godhead. Why is that? The sutra explains: "for another is denied." In the Shvetashvatara Upanishad (3.9) it is said: yasmat param naparam asti kincid yasman naniyo na jyayo 'sti kincit "There is no truth superior to that Supreme Person because He is the supermost. He is smaller than the smallest, and He is greater than the greatest."* In this way the scriptures deny the existence of anything greater than the Supreme Lord. That is the meaning here. In Shvetashvatara Upanishad (3.8) it is said: vedaham etam purusham mahantam aditya-varnam tamasah parastat tam eva viditvati mrityum eti nanyah panthah vidyate 'yanaya "I know that Supreme Personality of Godhead who is transcendental to all material conditions of darkness. Only he who knows Him can transcend the bonds of birth and death. There is no way for liberation other than knowledge of that Supreme Person."* After thus teaching that no path but knowledge of the Supreme Person leads to liberation, the Shvetashvatara Upanishad (3.9) explains: yasmat param naparam asti "There is no truth superior to that Supreme Person." In this way is proved that there is no truth superior to the Supreme Lord. In Shvetashvatara Upanishad (3.10) it is said: tato yad uttarataram tad arupam anamayam ya etad vidur amritas te bhavanty athetare duhkham evapi yanti "They who know that the Supreme Personality of Godhead is greater than the greatest, and has no material body and no faults, become immortal. They who do not know Him suffer." In this way the scriptures declare that there is no truth superior to the Lord. In this way the false idea of our opponent is disproved. In Bhagavad-gita (7.7), the Supreme Lord Himself declares: mattah parataram nanyat kincid asti dhananjaya "O conqueror of wealth, there is no truth superior to Me."* Adhikarana 18 The Lord is All-pervading Introduction by Shrila Baladeva Vidyabhushana Now, to show that the object of worship is always nearby, the truth that the Supreme Lord is all-pervading will be described. Otherwise, if the Supreme Lord were not always nearby, then there would not be enthusiasm to love the Lord, and love for the Lord would become slackened. In the Gopala-tapani Upanishad it is said: eko vashi sarva-gah krishna idyah "Lord Krishna, the supreme controller and the supreme object of worship, is present everywhere." Samshaya (doubt): Is Lord Hari, the supreme object of meditation, all-pervading, or does He stay only in one place? Purvapaksha (the opponent speaks): Because the Lord is of moderate height, and because He stays aloof from the material world, the Lord cannot be everywhere and does not go to every place. Therefore the Lord is not all-pervading. Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 38 anena sarvagatatvam ayama-shabdadibhyah anena—by Him; sarva—everywhere; gata—going; tvam—the state of being; ayama—all-pervasiveness; shabda—Shruti-shastra; adibhyah—beginning with. He is everywhere, for the Shruti-shastra and other scriptures declare that He is all-pervading. Purport by Shrila Baladeva Vidyabhushana Even though His form is of a moderate height, the Supreme Personality of Godhead is all-pervading. Why is that? The sutra explains: "the Shruti-shastra and other scriptures declare that He is all-pervading." Here the word "ayama" means "all-pervading". The word "adi" (beginning with) here means "because He has inconceivable potencies". In the Gopala-tapani Upanishad it is said: eko vashi sarva-gah krishna idyah "Lord Krishna, the supreme controller and the supreme object of worship, is present everywhere." In the Taittiriya Aranyaka it is said: yac ca kincij jagat sarvam drishyate shruyate 'pi va antar bahish ca tat sarvam vyapya narayanah sthitah "Lord Narayana is present everywhere. He is within and without everything. He is within everything that has ever been seen or heard." In this way it is declared that, even though He has a form of moderate height, the Supreme Personality of Godhead is certainly all-pervading. Because of His inconceivable potencies the Lord is greater than all and present everywhere, even though His form is of a moderate height. In Bhagavad-gita (9.4 and 5), the Supreme Lord Himself declares: maya tatam idam sarvam jagad avyakta-murtina mat-sthani sarva-bhutani na caham teshv avasthitah na ca mat-sthani bhutani pashya me yogam aishvaram "By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them. And yet everything that is created does not rest in Me. Behold My mystic opulence!"* Because the Supreme Lord is different from matter does not mean that He cannot be all-pervading within the material world, for the Shruti-shastra clearly declares that He is certainly present within and without. The scriptures also affirm that as oil is present in sesame seeds and as butter is present in yogurt, so the Supreme Lord is present everywhere. In this way it is proved that worshipable Lord Hari is present everywhere. This is clearly shown in His Damodara pastime. Even though He was a small child, still He displayed His power of being all-pervading. Adhikarana 19 The Supreme Lord Awards the Fruits of Action Introduction by Shrila Baladeva Vidyabhushana Now will be described the truth that the Supreme Lord awards all the fruits of action. Otherwise, if He did not award the fruits of action, or if He awarded only some of the fruits of action, because of His miserliness it would be difficult to develop love for Him. In the Prashna Upanishad (3.7) it is said: punyena punyam lokam nayati "The Supreme Lord takes the pious to the world of the pious." Samshaya (doubt): Are the pious results that begin with entrance into Svargaloka attained by performing yajnas and other pious deeds, or are they attained by the sanction given by the Lord? Purvapaksha (the opponent speaks): These results are caused by performance of yajnas and other pious deeds. The Supreme Lord has nothing to do with it. Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 39 phalam ata upapatteh phalam—fruit; atah—from Him; upapatteh—because it is reasonable. The result is from Him, for that is reasonable. Purport by Shrila Baladeva Vidyabhushana The attainment of Svargaloka and other pious benefits, benefits attained by performing yajnas and other pious deeds, are actually awarded by the Supreme Lord Himself. Why is that? The sutra explains: "for that is reasonable." In this way it is shown that the eternal, all-knowing, all-powerful, and supremely generous Lord, when He is worshiped by the performance of yajnas and other pious deeds, after some time has elapsed grants the rewards of these pious deeds. The deeds themselves, which are only inert matter and which perish in a moment as soon as they are performed, do not grant these rewards. That is the meaning. In the next sutra the author gives the proof of this. Sutra 40 shrutatvac ca shrutatvat—because of being described in the Shruti-shastra; ca—also. Also because it is affirmed by the Shruti-shastra. Purport by Shrila Baladeva Vidyabhushana In the Brihad-aranyaka Upanishad (3.9.28) it is said: vijnanam anandam brahma ratir datuh parayanam "The Supreme Personality of Godhead is full of knowledge and bliss. It is He who gives the fruits of actions to they who perform yajnas." In the Brihad-aranyaka Upanishad (4.4.24) it is also said: sa va esha mahan aja atma annado vasu-danah "The unborn Supreme Personality of Godhead gives the fruits of work." These two passages explain that the Supreme Lord gives the fruits of action. The word "datuh" means "of the performer of yajna", and "ratih" means “the giver of the results". Sutra 41 dharmam jaiminir ata eva dharmam—piety; jaiminih—Jaimini; atah—from Him; eva—indeed. Jaimini affirms that piety comes from Him. Purport by Shrila Baladeva Vidyabhushana Jaimini holds that piety comes from the Supreme Lord. The pious deed that gives an auspicious result itself comes from the Supreme Lord. In the Kaushitaki Upanishad (3.8) it is said: esha eva sadhu karma karayati "The Lord engages the living entity in pious activities."* According to Jaimini, the Supreme Lord does not give the results of actions, either directly or indirectly. The Lord creates only the actions themselves and the results are given by the actions. Here someone may object: Is it not so that actions are over in a moment, whereas there is often a great lapse of time before actions bear their karmic result? If the actions quickly cease to exist they cannot create the karmic results, for something that has ceased to exist cannot create something new. To this objection Jaimini may reply: No. It is not so. Even though the action itself comes to an end, it leaves behind a potential result. Only when this result is fulfilled is the action actually completed. Even if there is a considerable lapse of time, the action itself gives the result to the person, a result appropriate to that particular action. Thus actions are the givers of results. In the following words Shrila Vyasadeva, the author of the sutras, gives His opinion. Sutra 42 purvam tu badarayano hetu-vyapadeshat purvam—previous; tu—but; badarayanah—Vyasadeva; hetu—of the cause; vyapadeshat—from the description. But Vyasadeva holds the previous view, for the Lord is described as the cause. Purport by Shrila Baladeva Vidyabhushana Here the word "tu" (but) is employed to dispel doubt. Vyasadeva holds the previous view, that the Supreme Personality of Godhead awards the fruits of action. Why so? The sutra explains: "for the Lord is described as the cause". In the Prashna Upanishad (3.7) it is said: punyena punyam lokam nayati papena papam "The Supreme Lord takes the pious to the world of the pious and the sinful to the world of the sinful." In this way the scriptures teach that the Supreme Lord awards the results of action. That is the meaning. Because they already have ceased to exist, the actions themselves cannot be the cause of the karmic results. Also, it is the Supreme Lord Himself who is the creator of karma, for the scriptures say: dravyam karma ca kalash ca "The Supreme Personality of Godhead is creator of matter, karma, and time. In this way it is proved that the Lord is the creator of karma. The idea that actions leave behind a potential result is a lame and foolish idea. Actions are inanimate and unconscious. They are like a block of wood or a stone, and therefore they have no power to award the results of actions. Also, the Shruti-shastra never describes them as awarding the results of actions. Here someone may object: Is it not so that the demigods are worshiped in the performance of yajnas and it is the demigods themselves who give the results of these yajnas. If this is said, then I reply: It is by the sanction of the Supreme Lord that the demigods are able to give these results. This is clearly described in the Antaryami Brahmana. Therefore the Supreme Personality of Godhead Himself awards the results of actions. The lotus-eyed Supreme Lord Himself affirms this in the following words (Bhagavad-gita 7.21-22): yo yo yam yam tanum bhaktam shraddhayarcitum icchati tasya tasyacalam shraddham tam eva vidadhamy aham "I am in everyone's heart as the Supersoul. As soon as one desires to worship some demigod, I make his faith steady so he can devote himself to that particular deity.* sa taya shraddhaya yuktas tasyaradhanam ihate labhate ca tatah kaman mayaiva vihitan hi tan "Endowed with such a faith, he endeavors to worship a particular demigod and obtain his desires. But in actuality these benefits are bestowed by Me alone."* In this way worshiped by the performance of yajna, the Supreme Lord Himself gives the auspicious results to the worshiper. When He is thus pleased by devotion, the Supreme Lord will give everything, even Himself to His devotee. This will be described later on with quotes from the Shruti-shastra. Thus, in these two padas has been seen: 1. the fault of the material world, which is an abode of many sufferings, beginning with repeated birth and death, 2. the faultless glories of the Lord, 3. the Lord's being the controller of all, 4. the Lord's form of pure spirit, and 5. the Lord's being not different from His attributes. By hearing of these things one develops a great thirst to attain the Lord's association and a great disgust for all that is far from the Lord. In this way one comes to attain the Lord. That is what was revealed in these two padas. Pada 3 Introduction by Shrila Baladeva Vidyabhushana paraya nirasya mayam guna- karmadini yo bhajati nityam devash chaitanya-tanur manasi mamasau parisphuratu krishnah May Lord Krishna, who with the aid of His transcendental potency pushes aside the influence of maya, who has a host of transcendental virtues eternally, who enjoys eternal transcendental pastimes, and who has now appeared as Shri Chaitanya Mahaprabhu, appear in my heart. In this pada will be revealed the way of worshiping the Lord's transcendental attributes. As in a vaidurya jewel many splendid colors are always manifest, so in the Supreme Personality of Godhead many different transcendental forms, all perfect and without beginning, are also manifest eternally. Understanding that the Supreme Personality of Godhead, who is supremely perfect, complete, and pure, has many different forms, a devotee becomes attracted to one of the Lord's forms and directs his worship to that form. If the various scriptures describe transcendental virtues present in that form of the Lord, all those virtues may also be ascribed to that single chosen form. Thus a person who worships the Supreme Personality of Godhead as present in His powers and opulences, such as the mind and the other powers of the world, should review the scriptures' descriptions of the various qualities of these forms, but not of other forms of the Lord. Others, however, speak in the following way: The one Supreme Personality of Godhead assumes different forms as an actor assumes different roles on the stage. In this way the Lord has many different names and abodes. For this reason all the qualities and pastimes of the different forms of the Lord, as described in the scriptures, may be ascribed to any one of the Lord's forms. Here someone may object: Is it not so that many of the qualities of many of the Lord's forms, qualities described in the scriptures, cannot be properly ascribed to all of the Lord's forms? Is it not so that sweetness, opulence, peacefulness, austerity, ferociousness, and other qualities may be mutually contradictory, and it may also be contradictory to ascribe the features of having a horn, tail, mane, tusk, or other features appropriate to the Lord's forms like Varaha and others to the Lord's humanlike forms, which carry a flute, conchshell, bow, arrows, and other paraphernalia? Therefore in the Mahabharata it is said: yo 'nyatha santam atmanam anyatha pratipadyate kim tena na kritam papam caurenatmapaharina "A person who ascribes to the Supreme Lord qualities that the Lord does not actually possess is a thief who robs himself. Does he not sin with his words?" Therefore, because of both the injunction of Smriti-shastra and the experience of the wise sages, one should not ascribe the qualities of one of Lord's forms to another of the Lord's forms. If this is said, then the following reply may be given: The qualities of one of Lord's forms may be ascribed to another of the Lord's forms only when the qualities are appropriate to that particular form. Ascribing the qualities of one of Lord's forms to another of the Lord's forms is of two kinds: 1. cintana, and 2. dhi-matra. They who perform this first kind of meditation are called sva-nishtha, and they who perform the second kind of meditation are called ekanti. In the next pada three kinds of wise devotees, headed by the sva-nishtha devotees, will be described. The sva-nishtha devotees have equal love for all the Lord's forms. They see all the qualities of all the Lord's forms present equally in each of the Lord's forms. They do not see anything improper in ascribing many contradictory qualities to each of the Lord's forms. They consider that the Lord by His great potency may possess many mutually contradictory qualities, just as a vaidurya jewel may display many different colors. The ekanti devotees, who are divided into two groups: parinishthita and nirapeksha, do not have equal love for all the Lord's forms. They meditate only on the qualities of one form the Lord, the form they have chosen. They see the qualities of this form alone. Even though they are well aware of the Lord's other forms, they do not meditate or gaze upon them. On His part, the Lord generally does not reveal His other forms to these devotees. This will be reveled in another adhikarana. As for the passage quoted from the Mahabharata, its true meaning is that it is a rebuke hurled at the impersonalists, who claim that the Supreme is consciousness and nothing else. The truth that the Supreme certainly does have qualities, and therefore the Lord's qualities should be sought out by they who seek liberation, is described in Chandogya Upanishad (8.1.1-6). It is also said, in thw Taittiriya Upanishad (2.4.1): anandam brahmano vidvan na bibheti kutashcana "He who knows that the Supreme Personality of Godhead is full of bliss never fears anything." This means that they who understand the qualities of the Supreme become free of fear. In this way the scriptures affirm that the Supreme certainly does have qualities. The impersonalists claim that the Lord's qualities are either falsely ?ascribed to Him or else are accepted only because of the material traditions of this world. However, because many of these qualities are present in the Lord alone and no one else, it cannot be said that these qualities are falsely ascribed to the Lord, and because the revelation of scripture does not describe them as such, it also cannot be said that the qualities of the Lord are accepted only because of the material traditions of this world. They who claim that the qualities of the Lord are imagined to facilitate worship of the Lord, as in the statement, "Imagining the goddess of speech to be a cow, one should worship her", are all fools. Their idea is destroyed by the simple statement of the scriptures: satyam etyopasita "Approaching the Supreme Reality, one should worship Him." Even the impersonalists, in their commentaries on sutras 3.3.12 and 3.3.38, affirm that the Supreme is bliss and there is no difference between the individual souls and the Supreme. In this way they accept the idea that the qualities of the worshipable Supreme are real and not metaphors. When the scriptures say that the Supreme has no qualities (nirguna), the intention is that He has no material qualities. Because it is clearly stated that the Lord is not different from His qualities, this objection of the impersonalists should not be taken seriously. For the purpose of meditation the Lord's qualities should be understood to be of two kinds: angi-nishtha (general qualities) and anga-nishtha (features of the Lord's form). It is said that one may collect from all the different parts of the Vedas descriptions of the Lord's qualities. Adhikarana 1 The Lord Should Be Sought Introduction by Shrila Baladeva Vidyabhushana Vishaya (the subject to be discussed): To understand the Lord's qualities one should search all the texts of the Vedas. Samshaya (doubt): Should one learn about the Supreme by studying the branch (shakha) of Vedic texts in one's own community, or should one study all the branches of the Vedas? Purvapaksha (the opponent speaks): Because all the branches of the Vedas are different, one should study only one's own branch of the Vedas. Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion: Sutra 1 sarva-vedanta-pratyayam codanady-avisheshat sarva—all; veda—Vedas; anta—end; pratyayam—meaning; codana—injunctions; adi—beginning with; avisheshat—because of not being different. Because the Vedic injunctions and all other sources of real knowledge are not genuinely different, therefore knowledge of Him is the conclusion of all the Vedas. Purport by Shrila Baladeva Vidyabhushana The word "anta" (end) here means “conclusion". The word "anta" is also used in this way in Bhagavad-gita (2.16): ubhayor api drishto 'ntah "This they have concluded by studying the nature of both."* Thus knowledge of the Supreme Personality of Godhead is the final conclusion taught by all the Vedas. Why is that? The sutra explains: "because the Vedic injunctions and all other sources of real knowledge are not genuinely different." The “other sources of real knowledge" here refers to logic. In the Brihad-aranyaka Upanishad (1.4.7) it is said: atmety evopasita "One should worship the Supreme." These words, as well as the promptings of logic, confirm the truth that these statements and many others like them in passages of all the Vedas, all describe the same Supreme Lord. The same Supreme Lord is described in the same way in the Kanva, Madhyandina, and other recensions of the Vedas. Here someone may object: In one part of the Vedas (Brihad-aranyaka Upanishad 3.9.28) it is said: vijnanam anandam brahma "The Supreme is knowledge and bliss." However, in another part of the Vedas (Mundaka Upanishad 1.1.9) it is said: yah sarva-jnah sarva-vit "The Supreme knows everything." Because in this way each branch of the Vedas speaks differently of the Supreme, they do not all describe the same object as the Supreme. If this is said, the author of the sutras gives the following reply. Sutra 2 bhedad iti cen naikasyam api bhedat—because of difference; iti—thus; cet—if; na—not; ekasyam—in one; api—also. If it is said, "because they are different," then I reply, "It is not so, for it is also in one". Purport by Shrila Baladeva Vidyabhushana It is not so. That is so because these differences are seen even within the same branch of the Vedas. An example of this is the Taittiriya Upanishad, which gives the following two statements. satyam jnanam anantam brahma "The limitless Supreme is both knowledge and truth." anando brahma "The Supreme is bliss." In this way the many different branches of the Vedas ?describe the same form of the Supreme Lord. They do not contradict each other at all. Sutra 3 svadhyayasya tathatvena hi samacare 'dhikarac ca svadhyayasya—of Vedic study; tathatvena—by being so; hi—indeed; samacare—in Vedic rituals; adhikarat—because of being qualified; ca—also. Because of being qualified to study the Vedas and to perform rituals. Purport by Shrila Baladeva Vidyabhushana In the Taittiriya Aranyaka (2.15) it is said: svadhyayo 'dhyetavyah "One should study the Vedas." In this way one is ordered to study all the Vedas. In the Smriti-shastra it is said: vedah kritsno 'dhigantavyah sa-rahasyo dvijanmana "A brahmana should study the entire Veda, including even its confidential portions." The word "samacare" in this sutra means “because all are qualified to perform all pious rituals". The Smriti-shastra confirms this in the following words: sarva-vedokta-margena karma kurvita nityashah anando hi phalam yasmac chakha-bhedo hy ashakti-jah sarva-karma-kritau yasmad ashaktah sarva-jantavah shakha-bhedam karma-bhedam vyasas tasmad aciklpad "Following the path of all the Vedas, one should regularly perform pious rituals. Bliss is the result attained by this. The Veda was divided into different branches because the people were not able to perform all the pious deeds described in the Veda. That is why Vyasa divided the Veda into many branches and the one collection of pious rituals into many collections." Therefore, if a person is able to do so, he may understand the Supreme by performing all the spiritual practices described in all the branches of the Vedas. In the next sutra the author gives an example of indirect reasoning leading to the same ?conclusion. Sutra 4 sava-vac ca tan niyamah sava—yajnas; vat—like; ca—and; tat—that; niyamah—rule. That rule is like the yajnas. Purport by Shrila Baladeva Vidyabhushana The "savas" here are the seven yajnas beginning with the saurya-yajna and ending with the shataudana-yajna which, because they are performed with only one fire, may be performed only by the followers of the Atharva Veda. The worship of the Supreme Lord, however, can performed by the followers of all the Vedas. The word "salila-vat" (like water) is an alternate reading of the first word in this sutra. If this reading is accepted, then the sutra means, "As all waters flow, without restriction, into the sea, so all the statements of the Vedas describe, as much as they have the power, the Supreme Personality of Godhead." In the Agni Purana it is said: yatha nadinam salilam shaktya sagaratam vrajet evam sarvani vakyani pum-shaktya brahma-vittaye "As the water of rivers, as far as it has the power, always enters the sea, so all words, as far as their speaker has the power, should be employed to understand the Supreme Lord." Sutra 5 darshayati ca darshayati—reveals; ca—also. It also reveals it. Purport by Shrila Baladeva Vidyabhushana In the Katha Upanishad (1.2.15) it is said: sarve veda yat-padam amananti "All the Vedas describe the Supreme Personality of Godhead." This means that the Supreme Lord is known by all the Vedas, or, in other words, the Vedas reveal the truth of Lord Hari. The word "ca" (and) in this sutra hints, "as far as one has the power". They who have the power may worship the ?Supreme Lord by performing the pious rituals described in all the branches of the Vedas. They who do not have the power must worship the Supreme Lord by performing the pious rituals described in their own community's branch of the Vedas. The conclusion is that the Supreme Lord is the final object of knowledge sought by all the branches of the Vedas. This truth was also described in the very beginning of Vedanta-sutra (1.1.4): tat tu samanvayat "But that (Lord Vishnu is the sole topic of discussion in the Vedas) is confirmed by all scriptures." This truth is thus repeated here in the discussion of the properness of studying the different qualities of the Supreme Lord. Because this repetition strengthens the argument here, there is no fault in it. Adhikarana 2 The Lord's Qualities Are Described in Many Scriptures Introduction by Shrila Baladeva Vidyabhushana Now the author of the sutras will show that the many qualities of the Lord may be understood by studying all the Vedas. For example, in the Atharva Veda's Gopala-tapani Upanishad (1.8), the Supreme Lord is described as a cowherd boy dark like a tamala tree, dressed in yellow garments, decorated with a Kaustubha jewel, wearing a peacock-feather, playing graceful melodies on a flute, and surrounded by gopas, gopis, and surabhi cows. There He is the Deity of Gokula. In the Rama-tapani Upanishad, however, He is described as the Lord whose left side is decorated by Janaki-devi, holding a bow, the killer of Ravana and a host of demons, and the king of Ayodhya. In the Rama-tapani Upanishad it is said: prakritya sahitah shyamah pita-vasa jata-dharah dvi-bhujah kundali ratna- mali dhiro dhanur-dharah "Decorated with earrings and a jewel necklace, His complexion dark, His garments yellow, and the hair on His head matted, saintly, two-armed Lord Rama is accompanied by Goddess Sita." In the scriptures the Lord's form as Nrisimha is described as having a frightening face and filling His enemies with fear. The word "bhishana" (frightening), which occurs in Lord Nrisimha's mantra, is explained in the following words of the Nrisimha-tapani Upanishad: atha kasmad ucyate bhishanam iti. yasmad yasya rupam drishtva sarve lokah sarve devah sarvani bhutani bhitya palayante svayam yatah kutashcin na bibheti. bhishasmad vatah pavate bhishodeti suryah. bhishasmad agnish cendrash ca mrityur dhavati pancamah. "Why is the Lord called frightening? Because when all the demigods, all the worlds, and all living entities see His form, they all flee in fear. He fears no one. Out of fear of Him the wind blows and the sun rises. Out of fear of Him fire, the moon, and death all flee." The Lord's form as Trivikrama is described in the Rig Veda (1.154.1): vishnor nu kam viryani pravocam yah parthivani vimame rajamsi yo askambhayad uttaram sadhastham vicakramanas tredhorugaya "How can I describe all the glories and powers of Lord Vishnu, who created the heaven and earth, established the worlds above and below, and with three steps passed over all the worlds?" Therefore, like the yajnas, which are different because they are offered to different demigods, so the method of worship to be offered to the different forms of the Supreme Lord are all different because the qualities of the Lord's different forms are different. Samshaya (doubt): Should the Shruti-shastra's description of the Lord's qualities in one kind of worship be added in another kind of worship, or not? Purvapaksha (the opponent speaks): The Shruti-shastra's description of the Lord's qualities in one passage should be heard. One should not mix that description with other descriptions of the Lord in other passages. Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 6 upasamharo 'rthabhedad vidhi-shesha-vat samane ca upasamharah—combination; artha—of meaning; abhedat—because of non-difference; vidhi—of duties; shesha—remainder; vat-like; samane—in being the same; ca—also. In what is common there may be combination, for the meaning is not different. This is like what is appropriate for the rules and regulations. Purport by Shrila Baladeva Vidyabhushana The word "ca" (and) is used here for limitation. When the method of worship is the same, when the pure Supreme Personality of Godhead is the object of worship, and when the Lord's form is the same, then the qualities described in different places may be combined together. Why is that? The sutra explains: "for the meaning is not different." This means “because the worshipable qualities of the Supreme Lord are in all respects not different, that is because they are one, or harmonious. Here the sutra gives an example: "This is like what is appropriate for the rules and regulations." Descriptions of the rules for performing a yajna may be collected from different passages because the ritual of a yajna is everywhere the same. In the Atharva Veda's Rama-tapania Upanishad it is said: yo vai shri-ramacandrah sa bhagavan ye matsya-kurmady-avatara bhur bhuvah svas tasmai namo namah. "Bhuh Bhuvah Svah. Obeisances to Shri Ramacandra, the Supreme Lord who descends in a host of incarnations, such as Lord Matsya and Lord Kurma." In this passage the forms of Lord Matsya and other incarnations are brought into a meditation on Lord Ramacandra. In the Gopala-tapani Upanishad it is said: eko 'pi san bahudha yo 'vabhati "Although He is one, He appears in many forms." In this passage the forms of Lord Ramacandra and other incarnations are brought into a meditation on Lord Krishna. In Shrimad-Bhagavatam it is said of Lord Krishna: namas te raghu-varyaya ravanantakaraya ca "Obeisances to You, the best of the Raghus and the killer of Ravana." Many other passages may be quoted to show meditations where descriptions of different forms of the Lord are brought together. Here someone may object: In the Brihad-aranyaka Upanishad (1.4.7) it is said: atmety evopasita "One should worship the Supreme." Therefore one should worship the Lord alone and not bring other forms into one's method of worship. If this is said, then the author of the sutras gives the following reply. Sutra 7 anyathatvam shabdad iti cen navisheshat anyathatvam—otherwise; shabdat—because of the Shruti-shastra; iti—thus; cet—if; na—not; avisheshat—because of the lack of something specific. If someone says, "It is otherwise because of the Shruti-shastra", then I reply, "It is not so, for there is nothing specific". Purport by Shrila Baladeva Vidyabhushana If someone claims that Brihad-aranyaka Upanishad (1.4.7) refutes the idea of thus bringing together the Lord's qualities, then I reply: No. It is not so. Why not? The sutra explains: "for there is nothing specific". This means that no scriptural passage declares, "the Lord's qualities should not be worshiped together." The word "eva" (indeed) in Brihad-aranyaka Upanishad (1.4.7) means that one should not worship what is not the Supreme Lord. It does not mean that the Lord's qualities can not be worshiped together. If it is said, "The king alone is seen", that does not mean that the king's royal parasol and other royal paraphernalia were absent. It is said: tasmad yatha-shakti-gunash cintyah "Therefore, as far as one is able, one should meditate on the Lord's various transcendental qualities." In this way it is proved that one may bring together the various qualities of the Lord. As a vaidurya jewel manifests many different colors, so the Supreme Lord manifests many different forms. Each of these forms is the same perfect, complete, and pure Supreme Lord. In some forms the Lord displays all His qualities, and other forms the Lord does not display all His qualities. Therefore a wise devotee may meditate on all the Lord qualities, as described in the scriptures, as being present in the particular form of the Lord that is chosen for worship. Adhikarana 3 The Ekanti Devotees Do Not Meditate On All the Lord's Qualities Introduction by Shrila Baladeva Vidyabhushana Although they are learned in the many branches of the Vedas, still the ekanti devotees meditate only the Lord's qualities as revealed in their own Upanishads, which they have carefully studied. Even though they are aware of other qualities, they do not meditate on them. In this way there is an exception to what was previously described. Vishaya (the subject matter): The subject matter here is a passage of Gopala-tapani Upanishad. Samshaya (doubt): In the worship performed by the ekanti devotees, should all the qualities of the Supreme Lord be brought together or not? Purvapaksha (the opponent speaks): Because the Lord's qualities are to be praised, the ekanti devotees should meditate in this way, if they are able. Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 8 na va prakarana-bhedat parovariyastvadi-vat na—not; va—or; prakarana—of devotion; bhedat—because of differences; parovariyastva—greater than the greatest; adi—beginning with; vat—like. Certainly not. Because of the differences in devotion. Like the Parovariya and others. Purport by Shrila Baladeva Vidyabhushana The word "va" (or) is used in the sense of “certainly". The ekanti devotees do not bring the qualities of the Lord's other forms into the specific form they have selected to worship. In this way the ekanti devotees who are exclusively devoted to Lord Krishna do not think of Lord Nrisimha's mane, teeth, fearsomeness, and other qualities as present in Lord Krishna. In the same way the ekanti devotees who are exclusively devoted to Lord Nrisimha do not think of Lord Krishna's flute, stick, peacock-feather, and other qualities as present in Lord Nrisimha. Why is that? The sutra explains: “prakarana-bhedat" (because of the differences in devotion). The word "prakarana" here means "the most ?exalted (pra) activity (karana)." Therefore the word “prakarana" here refers to devotional service. The word “bhedat" here means "because of the differences". Because it is more intense and deep, the devotion of the ekanti devotees is more exalted than the devotion of the svanishtha devotees. Here the author of the sutras gives and example. He says: "Like the Parovariya and others." This means that the ekanti devotees who are exclusively devoted to the Lord's form as the Hiranya Purusha in the sun planet do not ascribe to their object of worship the qualities of the Lord's form as Parovariya, a form worshiped by the worshipers of Udgitha. The word Parovariya means "greater than the greatest". The example here is of the worshipers of Ugitha in relation to Parovariya. Here someone may object: Is it not so that the ekantis and svanishthas are both called devotees of the Lord and therefore they must both meditate on all the Lord's qualities just as they who call themselves brahmanas must all meditate on the Gayatri-mantra? If this is said, then the author of the sutras gives the following reply. Sutra 9 samjnatash cet tad uktam asti tu tad api samjnatah—by the name; cet—if; tat—that; uktam—spoken; asti—is; tu—but; tat—that; api—also. If it is because of the name, then I reply, "But it was already said. That also." Purport by Shrila Baladeva Vidyabhushana The word "tu" (but) is employed here to dispel doubt. If it is said that all who worship the Supreme must meditate on all His qualities, then the answer was already given in the previous sutra. The answer is, "Certainly not. Because of the differences in devotion." Although they are certainly included in the general category of the Lord's devotees, the ekantis are the best of the devotees, and therefore they do not meditate on all the qualities of the Lord. If it were otherwise then they would not be the best of the devotees. Because the ekanti devotees are passionately devoted to one particular form of the Lord, they are superior to the svanishtha devotees who are in a general way devoted to all the forms of the Lord. Also, even the svanishtha devotees are not able to meditate on every single one of the Lord's qualities. In the Rig Veda (1.154.1) it is said: vishnor nu kam viryani pravocam "How can I describe all the glories and powers of ?Lord Vishnu?" In the Smriti-shastra it is said: nantam gunanam agunasya jagmur yogeshvara ye bhava-padma-mukhyah "Even Brahma, Shiva, the demigods, and the masters of yoga could not find the end of the transcendental qualities of the Lord, who is beyond the touch of the modes of matter." The sutra explains, "asti" (it is that), which here means, "the idea that all devotees are exactly alike because they all bear the name `devotee' is the logical fallacy called `hetor anvaya-vyabhicara'." As the worshipers of the Parovariya form of the Lord and the worshipers of the Hiranmaya form of the Lord have different conceptions of the Lord, even though both are considered worshipers of the Udgitha, in the same way the svanishtha and ekanti devotees also have different conceptions of the Lord, the svanishtha devotees meditating on all the Lord's qualities and the ekanti devotees meditating only on the qualities of the particular form of the Lord they have chosen to worship. That is the conclusion of these two adhikaranas. Adhikarana 4 The Lord's Childhood and Youth Introduction by Shrila Baladeva Vidyabhushana Now the author begins a discussion of bringing together in meditation the Lord's qualities in His childhood and other ages. In the Gopala-tapani Upanishad it is said: krishnaya devaki-nandanaya om tat sat. bhur bhuvah svas tasmai vai namo namah. "Om Tat Sat. Bhur Bhuvah Svah. Obeisances to Lord Krishna, the son of Devaki." The author of Nama-kaumudi defines the name Krishna in the following way: krishna-shabdas tu tamala-nila-tvishi yashoda-stanandhaye rudhih "The word Krishna means: Yashoda's infant son, who is dark like a tamala tree." In the Rama-tapani Upanishad it is said: om cin-maye 'smin maha-vishnau jate dasharathe harau raghoh kule 'khilam rati rajate yo mahi-sthitah "Om. Born as Dasharatha's son in King Raghu's dynasty, the spiritual Supreme Personality of Godhead, who is known as Maha-Vishnu and Hari, was splendidly manifested on the earth. He delighted everyone." In this way the Shruti-shastra describes the qualities of the Supreme Lord in His childhood and other ages. Many similar descriptions are also found in the Smriti-shastra. Samshaya (Doubt): Should one meditate on these descriptions of the Lord in His childhood and other ages, or should one not meditate on them? Purvapaksha (the opponent speaks): One should not meditate on the form of the Lord in His different ages, for then the Lord's form would be sometimes large and sometimes small. This would contradict the Shruti-shastra's advice that in one's meditation the features of the Lord should be harmonious. Siddhanta (conclusion): In the following words the author ?of the sutras gives His conclusion. Sutra 10 vyaptesh ca samanjasam vyapteh—becasue of being all-pervading; ca—also; samanjasam—proper. It is proper because He is all-pervading and for other reasons also. Purport by Shrila Baladeva Vidyabhushana It is proper to meditate on the Lord in His childhood and other ages because the Lord is all-pervading and because the Lord is not limited to His features in His different ages. In sutra 3.2.38 the Lord's all-pervasiveness was confirmed. The Lord's so-called "birth" is not in reality a change of condition for Him. In the Purusha-sukta prayer it is said: ajayamano bahudha vijayate "Although He is never born, the Lord takes birth again and again in many different forms." Therefore the word "birth" here means “the appearance of the Supreme Lord, who never really takes birth." The word "ca" (also) in this sutra means, “also because He is the reservoir of transcendental mellows." This is confirmed in the Taittiriya Upanishad (2.7.1): raso vai sah "The Supreme Personality of Godhead is the reservoir of transcendental mellows."* By His inconceivable potency, the Supreme Lord appears in a particular form appropriate to the mellows and pastimes His devotees desire. This is perfectly proper. The Lord has numberless devotees, beginning with the liberated souls. This is described in the Rig Veda (1.22.20): tad vishnoh paramam padam sada pashyanti surayah "The wise and learned devotees always see the supreme abode of Lord Vishnu."* The Supreme Lord, who is always one, simultaneously appears in His different ages before His different devotees. Something similar is seen in Brihad-aranyaka Upanishad (5.2.1-3), where the syllable "da" was interpreted in three ways by the demigods, human beings, and demons. In this way, because the Supreme Lord is all-pervading and because the Lord always remains ?one, one should certainly meditate on the Lord's pastimes of childhood and other ages. Adhikarana 5 The Lord's Activities Are Eternal Introduction by Shrila Baladeva Vidyabhushana Purvapaksha (the opponent speaks): Because the Supreme Lord is by nature eternal, it may be said that His activities performed with His associates in His childhood and other ages are also eternal. In this way His many different activities, from beginning to end, may all be considered to be eternal. However, it is illogical to say that there can be an eternal previous action that is followed by another action. If the previous action is followed by a subsequent action, then the eternality of the previous action is destroyed. If one action is eternal then any subsequent action must be performed by a different person. To say that the subsequent action is performed by the same person contradicts both scripture and direct experience. Every action has a beginning and an end. Without beginning and end no action can be brought to completion, and without such beginnings and ends there can be no experience of the nectar of transcendental mellows (rasa). For these reasons, how can it be possible that the Lord's activities are eternal? If the Lord's activities were eternal they would be still and unchanging, like a painted picture. If it is said that the same actions are repeated again and again and in that way they are eternal, then I say that there are bound to be times when the beginning of the action is different, and thus the subsequent actions will become changed, and the action would then not be repeated in the same way as before. Therefore, how can it be that the activities of the Lord are eternal? Therefore it should not be accepted that the activities of the Lord are eternal. Siddhanta (conclusion): In the following words the author of the sutras gives His reply to this idea. Sutra 11 sarvabhedad anyatreme sarva—all; abhedat—because of non-difference; anyatra—in another place; ime—they. Because of complete non-difference they are in another place. Purport by Shrila Baladeva Vidyabhushana Both Lord Hari and His associates are the same persons in both previous and subsequent actions. Why is that? The sutra explains: "sarvabhedad" (because of complete non-difference). This means that because there is no difference in Their personalities, the same Lord Hari and the same ?associates present in the previous actions are also present in the subsequent actions. That Lord Hari remains one even though He expands into many forms is confirmed in the Gopala-tapani Upanishad in these words: eko 'pi san bahudha yo 'vabhati "Although He is one, the Supreme Lord appears in many forms." Also, in the Smriti-shastra it is said: ekaneka-svarupaya "Although He is one, the Supreme Lord appears in many forms." This is also true of the Lord's liberated associates, who remain one even though they appear in many forms. In the Bhuma-vidya (Chandogya Upanishad 7.26.2) this is said of the liberated souls. In the Smriti-shastra this is also said in the description of the Lord's marriage with many princesses and in other pastimes also. In this way the Lord and the liberated souls can, retaining Their identities, expand themselves to be present eternally in different places in time. The sentence "It was twice-cooked" is understood by an intelligent person to mean that one thing was cooked twice, not that two separate foods were separately cooked. In the same way the sentence, "He called out the word `cow' twice," means that one cow was addressed twice, not that two cows were addressed. In this way Lord Hari, His eternal associates, and His transcendental abodes all retain their identities even though they are manifested in many different places and perform activities that are all eternal even though their activities have a beginning and an end. In this way it is said that a wonderful variety of transcendental mellows are manifested by this sequence of eternal events. It is not that these ideas do not have their root in the descriptions of scripture. In the Brihad-aranyaka Upanishad (3.8.3) it is said: yad bhutam bhavac ca bhavishyac ca "The Supreme Personality of Godhead exists in the past, present, and future." In the Atharva Veda it is said: eko devo nitya-lilanuraktah "The one Supreme Personality of Godhead is eternally engaged in many, many transcendental forms in relationships with His unalloyed devotees."* The Supreme Lord Himself affirms (Bhagavad-gita 4.9): janma karma ca me divyam "One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna."* Only a person who has attained the Supreme Lord's mercy can understand and accept all of this, as the Supreme Lord Himself declares (Shrimad-Bhagavatam 2.9.32): yavan aham yatha-bhavo yad-rupa-guna-karmakah tathaiva tattva-vijnanam astu te mad-anugrahat "All of Me, namely My actual eternal form and My transcendental existence, color, qualities, and activities, let all be awakened within you by factual realization, out of My causeless mercy."* In this way it is proved that the Lord's activities are eternal. However, only the actions that the Lord performs with the help of His spiritual potency are eternal, and the actions that the Lord performs with the help of His material potencies and material time are not eternal, for if the Lord's creation of the material universes were eternal then the eventual dissolution of the universes could not occur. Adhikarana 6 Meditation on the Lord's Qualities Introduction by Shrila Baladeva Vidyabhushana Now the author of the sutras discuses the following point. In the Vedanta scriptures the Lord's blissfulness and other transcendental qualities are all described. Samshaya (doubt): Should all the qualities of the Lord be combined together in the devotees' meditation, or should they not be combined in that way? Purvapaksha (the opponent speaks): The qualities of the Lord should not be combined in meditation, for there is not evidence to say that this should be done. Because it is not said in scripture that all the qualities of the Lord should be combined in meditation, therefore they should not be so combined. Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 12 anandadayah pradhanasya ananda—bliss; adayah—beginning with; pradhanasya—of the Supreme. Of the Supreme those qualities that begin with bliss. Purport by Shrila Baladeva Vidyabhushana The transcendental qualities of the Supreme Personality of Godhead, such as His bliss and knowledge, and His paternal affection for they who take shelter of Him, are all described in the Shruti-shastra. These qualities should all be combined in the devotees' meditation, for all together they increase the devotees' thirst to attain the Lord. Adhikarana 7 The Supreme Lord Is Full of Bliss Introduction by Shrila Baladeva Vidyabhushana Vishaya (the subject to be discussed): In the Shruti-shastra it is said that the blissful Supreme Personality of Godhead has a head and other limbs that are composed of transcendental pleasure. In the Taittiriya Upanishad (2.5.1) it is said: tasya priyam eva shirah "The Supreme Personality of Godhead is like a bird whose head is composed of transcendental pleasure." Samshaya (doubt): Are the qualities of the Supreme Lord to be remembered in every meditation, or are they not to be remembered in every meditation? Purvapaksha (the opponent speaks): It has already been explained that the Lord's bliss and other qualities should be brought together when there is meditation on the Lord. Because the Lord's pleasure, as described here in the Taittiriya Upanishad, is not really different from the Lord's bliss mentioned before, therefore it should be included in all meditations on the Lord. Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 13 priya-shirastvady-apraptir upacayapacayau hi bhede priya—pleasure; shirah—the head; tva—the state of being; adi—beginning with; apraptih—non-attainment; upacaya—increase; apacayau—and decrease; hi—indeed; bhede—in the difference. There is not attainment of the qualities that begin with His head consisting of pleasure. In the difference there is increase and decrease. Purport by Shrila Baladeva Vidyabhushana The truth that the Lord's head is composed of pleasure, as well as other qualities of the Lord, are not to be employed in every meditation without exception. Lord Vishnu, who is full of transcendental bliss, has the shape of a human being, not the shape of a bird (as described in this passage of Taittiriya Upanishad). Furthermore, the bird described in this passage of Taittiriya Upanishad is composed of happiness and joy that increase and decrease. Thus there is a difference. The Lord is not like that. His happiness never increase or decreases. Thus the qualities described in this passage of Taittiriya Upanishad should not be included in every meditation on the Lord. Sutra 14 itare tv artha-samanyat itare—others; tu—but; artha—of result; samanyat—because of equality. But others because of the sameness of the result. Purport by Shrila Baladeva Vidyabhushana However other passages of Taittiriya Upanishad, such as 2.5.1 (tasmad va etasmat. . . The Supersoul is full of bliss. From Him this world has come.), 2.6.2 (so 'kamayata. . . The Supreme Personality of Godhead desired: I shall become many. I shall father many children.), and 2.8.1 (bhishasmat. . . Out of fear of the Supreme Lord the wind blows and the sun rises.), which appear both before and after Taittiriya Upanishad 2.5.1, and which describe the Supreme Personality of Godhead's all-pervasiveness, spiritual bliss, creation of the material universes, supreme power and opulence, and many other of the blissful Supreme Lord's transcendental qualities, may be included in the devotees' meditations. Why is that? The sutra explains: "artha-samanyat" (because of the sameness of the result). Meditation on the Lord's qualities, such as His supreme power, His opulences, His friendliness to all, His being the shelter of all, and His granting liberation, qualities described in the Vedanta scriptures, brings liberation as its result. Therefore one should meditate on these qualities of the Lord. Here someone may ask: Why is the Supreme Personality of Godhead described as a bird in Taittiriya Upanishad 2.5.1? In the Katha Upanishad it is said: atmanam rathinam viddhi "Know that the soul is the chariot driver." In this way the soul is described as the chariot driver and the material body is described as the chariot. The purpose of this little parable in the Katha Upanishad is to teach that the devotees should diligently control their senses. However, in this parable of the bird in Taittiriya Upanishad 2.5.1 no purpose is anywhere to be seen. What is the purpose then? The Vedas do not speak parables without a purpose behind them. Fearing that someone may speak these words, the author of the sutras next proceeds to explain the meaning of this parable of the bird. Sutra 15 adhyanaya prayojanabhavat adhyanaya—for meditation; prayojana—other purpose; abhavat—because of the absence. Because of the absence of another purpose, it is for meditation. Purport by Shrila Baladeva Vidyabhushana This sutra means, "This parable is meant for meditation. This is so because of the absence of another purpose." The word "adhyana" here means “meditation". This is the meaning. In Taittiriya Upanishad (2.1.2) it is said: brahma-vid apnoti param "One who knows the Supreme attains the Supreme." The Supreme is manifested in two ways: 1. in His original form, and 2. in the forms of His pastime incarnations. In His original form the Lord has the names Narayana, Vasudeva, Sankarshana, Pradyumna, and Aniruddha. They whose intelligence is firmly anchored in the world of matter find it very difficult to meditate on the Lord, who is spiritual, blissful, and all-pervading. Therefore, in order that the conditioned souls may more easily understand the Lord, the Taittiriya Upanishad describes the blissful Lord in this parable of "a bird whose head is pleasure". In this way the conditioned souls attain elevated spiritual intelligence and are able to meditate on the Supreme directly. Meditation on the annamaya-purusha feature of the Lord is given in Taittiriya Upanishad 2.1.2. Meditations on the pranamaya, manomaya, and vijnanamaya-purushas are given in Taittiriya Upanishad 2.2.1, and meditation on the Ananadamaya-purusha feature of the Lord is given in Taittiriya Upanishad 2.5.1. These five aspects of the Supreme need not always been included in every meditation on the Supreme. Here someone may object: The Supreme is one. There is no basis for your statement that the Supreme is five. To this objection the answer is given: In the Gopala-tapani Upanishad it is said: eko 'pi san bahudha vibhati "Although He is one, the Supreme Lord appears in many forms." In the Shruti-shastra it is said: ekam santam bahudha drishyamanam "Although He is one, the Supreme Personality of Godhead is seen to be many." In the Catur-veda-shikha it is said: sa shirah sa dakshinah pakshah sa uttara-pakshah sa atma sa pucchah "He is the head. He is the right wing. He is the left wing. He is the Self. He is the tail." In the Brihat-samhita it is said: shiro narayanah paksho dakshinah savya eva ca pradyumnash caniruddhash ca san deho vasudevakah narayano 'tha san deho vasudevah shiro 'pi va puccham sankarshanah prokta eka eva ca pancadha angangitvena bhagavan kridate purushottamah aishvaryan na virodhash ca cintyas tasmin janardane atarkye hi kutas tarkas tv apramaye kutah prama "Narayana is the head. Pradyumna and Aniruddha are the right and left wings. Vasudeva is the torso. Or, Narayana is the torso, and Vasudeva is the head. Sankarshana is the tail. In this way the one Supreme Personality of Godhead is manifested in five ways. In this way the Supreme Personality of Godhead enjoys pastimes as both the limbs and the possessor of the limbs. The Lord's power and opulence have no limit. He is inconceivable. How can mere logic grasp Him? He is immeasurable. How can He be measured?" Sutra 16 atma-shabdac ca atma—atma; shabdat—from the Shruti-shastra; ca—also. Also because the Shruti-shastra employs the word “atma". Purport by Shrila Baladeva Vidyabhushana In Taittiriya Upanishad 2.5.1 the bird is described as “atma" (the Supreme). For this reason the bird here cannot be an ordinary bird with wings, a tail, and other like features. The bird here is a parable. Sutra 17 atma-grihitir itara-vad uttarat atma—atma; grihitih—understanding; itara—others; vat—like; uttarat—from the following. "Atma" here means "consciousness". Because of the following it is like the others. Purport by Shrila Baladeva Vidyabhushana Here someone may object: In the Taittiriya Upanishad (2.2.3) it is said: anyo 'ntara atma va pranamayah "The atma within is the pranamaya." The word "atma" is used to mean dull matter and it is also used to mean the individual spirit souls. In Taittiriya Upanishad (2.5.1) it is said: anyo 'ntara atmanandamayah "The atma within is the Anandamaya." Since the word "atma" is thus used for these different purushas, how can it be said that the word “atma" means the all-pervading, all-knowing Supreme Personality of Godhead? To this I reply: The word "atma" here means “the all-pervading, all-knowing Supreme Personality of Godhead." This is so because this word is used in that way in many other passages of scripture. For example, in the Shruti-shastra it is said: atma va idam eka evagra asit "In the beginning only the Supreme Personality of Godhead (atma) existed." Why does the word "atma' here refer to the Supreme Personality of Godhead? The sutra explains: "uttarat" (because of the following). This description of the bird is followed by these words (Taittiriya Upanishad 2.6.2): so 'kamayata bahu syam "The Supreme Personality of Godhead desired: I shall become many." Thus this passage, which follows the parable of the bird, proves that anandamaya bird in that passage is certainly the Supreme Personality of Godhead. In this way it cannot be that the bird in that parable is not the Supreme Personality of Godhead. Therefore the purpose of that parable is to assist the meditation on the Supreme Lord. This must be so, for that is the appropriate explanation. Sutra 18 anvayad iti cet syad avadharanat anvayat—because of the connotation; iti—thus; cet—if; syat—may be; avadharanat—because of the understanding. If it is said, "This inference cannot be made," then I reply, "It is right, for that is the understanding here". Purport by Shrila Baladeva Vidyabhushana Here someone may object: It is not possible to conclude, merely on the strength of the following passages, that the word "atma" here refers to the Supreme Personality of Godhead. After all, in the previous passages the word “atma" referred to inanimate matter as well as the individual spirit souls. If this is said, then the sutra replies: "syat" (It is right.) This means: It is right that the word “atma" here refers to the all-pervading, all-knowing Supreme Personality of Godhead. Why is that? The sutra explains: “avadharanat" (for that is the understanding here). In the previous passages the word "atma" clearly referred to the Supreme Personality of Godhead. There it was said (Taittiriya Upanishad 2.5.1): tasmad va etasmad atmanah "The Supersoul is full of bliss. From Him this world has come." To interpret the word "atma" in any other way would do violence to the meditation described in this passage about the Anandamaya-purusha. In this passage, passing over the pranamaya-purusha and the other purushas, one comes to rest at the description of the Anandamaya-purusha, who is certainly the Supreme Personality of Godhead. As one may point to the star Arundhati by first pointing to other stars as reference points, so the description of these other atmas is meant to lead the reader to the Anandamaya-purusha, who is the Supreme. Thus the passages that precede and follow the parable of the bird clearly show that the atma here is the Supreme Personality of Godhead. Thus it is proved without doubt. Adhikarana 8 The Supreme Personality of Godhead Is the Father Introduction by Shrila Baladeva Vidyabhushana Here the author of the sutras begins his description of other qualities of the the Supreme Lord, such as the Lord's being the father of all. Vishaya (the subject to be discussed): In the Shruti-shastra it is said: mata pita bhrata nivasah sharanam suhrid gatir narayanah "Lord Narayana is our mother, father, brother, home, shelter, friend, and goal." In the Jitanta-stotra, Chapter One, it is said: pita mata suhrid bandhur bhrata putras tvam eva me vidya dhanam ca kamash ca nanyat kincit tvaya vina "O Supreme Lord, You are my father, mother, friend, kinsman, brother, son, knowledge, wealth, and desire. I have nothing else but You." In the Jitanta-stotra, in the middle and end, it is said: janma-prabhriti daso 'smi shishyo 'smi tanayo 'smi te tvam ca svami gurur mata pita ca mama madhava "O Lord Madhava, from the time of my birth I have been Your servant, disciple, and son. You are my master, guru, mother, and father." Samshaya (doubt): Should the devotees meditate on the Lord as their father, son, friend, and master, or should they not meditate in that way? Purvapaksha (the opponent speaks): The Shruti-shastra explains: atmety evopasita "One should worship the Supreme Lord." That is how one should meditate on the Lord. One should not meditate on Him as one's father or in these other ways. Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 19 karyakhyanad apurvam karya—result; akhyanat—because of the statement; a—like; purvam—what was before. Because of the description of the result it is like the former. Purport by Shrila Baladeva Vidyabhushana Here the word "purva" means "the previous qualities, such as being full of bliss". The word “apurva" means "the qualities, such as being the father, that are like these previous qualities". The devotees should meditate on these qualities. Why? The sutra explains: "karyakhyanad" (Because of the description of the result). The result here is the result attained by worshiping the Lord with love. This is explained in Shvetashvatara Upanishad (5.14): bhava-grahyam anidakhyam "The spiritual Supreme Personality of Godhead is attained only by love." The Supreme Personality of Godhead Himself declares (Shrimad-Bhagavatam 3.25.38): yesham aham priya atma sutash ca sakha guruh suhrido daivam ishtam "Because the devotees accept Me as their friend, their relative, their son, preceptor, benefactor, and Supreme Deity, they cannot be deprived of their possessions at any time."* Therefore, as the devotees meditate on the Lord as full of transcendental bliss, so they should also meditate on Him as their father or other relative. The idea that the Shruti-shastra's declaration "atmety evopasita" (One should worship the Supreme Lord) means that one should not think of the Lord as one's father has already been refuted in this book. Adhikarana 9 One Should Meditate on the Transcendental Form of the Supreme Personality of Godhead Introduction by Shrila Baladeva Vidyabhushana Vishaya (the subject to be discussed): Now begins a discussion of the truth that one should meditate on the Supreme as having a form. In the Brihad-aranyaka Upanishad (1.4.7) it is said: atmety evopasita" "One should worship the Supreme Lord." In the Brihad-aranyaka Upanishad (1.4.15) it is also said: atmanam eva lokam upasita "Everyone should worship the Supreme Lord." In the Gopala-tapani Upanishad (1.8-10) it is said: tad u hovaca hairanyo gopa-vesham abhrabham tarunam kalpa-drumashritam. tad iha shloka bhavanti. sat-pundarika. . . "Brahma said: The Supreme Personality of Godhead is a cowherd boy. His complexion is like a monsoon cloud. He stays under a desire tree. The following verses describe Him: His eyes are like lotus flowers. . . " After thus describing the form of the Supreme Lord, the Gopala-tapani Upanishad (1.10) concludes: cintayamsh cetasa krishnam mukto bhavati samshriteh. "Meditating on Lord Krishna in this way, a person becomes free from the cycle of repeated birth and death." Samshaya (doubt): Does one attain liberation by worshiping the Lord in His formless feature or by worshiping the Lord in His feature with a form? Purvapaksha (the opponent speaks): One should worship the Lord in His formless feature. Only in that way will one attain liberation. Only by meditating on the Lord with undivided attention does one attain liberation. Because in the form of the Lord there are eyes and many other different limbs and features of the Lord it is not possible to give undivided attention to any of them, and therefore it is not possible to attain liberation by meditating on the form of the Lord. Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 20 samana evam cabhedat samanah—equal sentiment; evam—thus; ca—although; abhedat—because of not being different. Although it is not divided in that way, because of non-difference. Purport by Shrila Baladeva Vidyabhushana The word "ca" here means "although". Although the Lord's eyes and other bodily features and limbs are all different, still they leave the same impression on the mind. The features of the Lord are like golden statues, which although present in a great variety of forms, still, because they are all made of gold, leave the same impression on the mind. Why is that? the sutra explains: "abhedat" (because of non-difference). This means, "because the Lord's eyes and other features and limbs are not different from His soul or self". For this reason, by worshiping the form of the Supreme Lord one attains liberation. If this were not so then the description in Gopala-tapani Upanishad (1.10), “cintayamsh cetasa krishnam mukto bhavati samshriteh" (Meditating on the form of Lord Krishna in this way, a person becomes free from the cycle of repeated birth and death.) would not be true. In the Smriti-shastra it is said: satya-jnananantananda-matraika-rasa-murtayah "The forms of the Supreme Lord are undivided. They are all full of eternity, knowledge, infinity, and bliss." In this way it is said that although the Lord's forms present a very wonderful variety, still They are all one in essence. Although this truth was also described in sutra 3.2.14, the merciful teacher of Vedanta repeats the same teaching so this very difficult topic may be clearly understood. In this section the truth that one should meditate on all the qualities of the different forms of the Lord has been explained. Now will be considered the nature of the qualities the Lord manifests in His avesha incarnations, where He gives special powers to certain individual souls. In the Chandogya Upanishad (7.1.1 and 3) it is said: adhihi bhagavan iti hopasasada sanat-kumaram naradas tam hovaca. . . tam mam bhagavan shokasya param tarayatu. "Narada approached Sanat-kumara and said, `O master, please teach me. . . O master, please take me across this ocean of grief'." Sanat-kumara and some other individual spirit souls are shakty-avesha-avataras of the Lord. This means that the Lord has empowered them with knowledge or certain other virtues. That is why Sanat-kumara is here addressed as "bhagavan" (master). Samshaya (doubt): Should one meditate on these great devotees as having all the transcendental qualities of the Supreme Lord or should one not meditate on them in that way? The author of the sutras here considers this question. First He gives the positive view. Sutra 21 sambandhad evam anyatrapi sambandhat—because of the touch; evam—thus; anyatra—in others; api—also. Because of His touch it is like this in others also. Purport by Shrila Baladeva Vidyabhushana All the qualities of the Lord are present in the four Kumaras and the other shakty-avesha-avataras. Why is that? The sutra explains: "sambandhat" (because of His touch). As fire transforms an iron rod, so the touch of the Supreme Lord transforms these great devotees. Now the author of the sutras gives the negative view. Sutra 22 na vavisheshat na—not; va—or; avisheshat—because of non-difference. Or not, because of non-difference. Purport by Shrila Baladeva Vidyabhushana One should not meditate on all the qualities of the Supreme Lord being present in the shakty-avesha-avataras. Why not? The sutra explains: "avisheshat" (because of non-difference). This means that even though the Lord has given them special powers, they remain individual spirit souls. They are not fundamentally different from other individual spirit souls. The word "va" (or) here hints that because they are very dear to the Lord, these souls should be treated with great respect. Sutra 23 darshayati ca darshayati—reveals; ca—and. It also reveals it. Purport by Shrila Baladeva Vidyabhushana This truth is revealed in the Chandogya Upanishad (7.1.3), for Narada Muni, who is here seeking the truth, is himself a shakty-avesha-avatara. In this way it is clear that all the qualities of the Lord are not present in the shakty-avesha-avataras. Sutra 24 sambhriti-dyu-vyapty api catah sambhriti—maintenance; dyu—in the sky; vyapti—spreading; api—also; ca—and; atah—thus. Therefore maintenance and being present everywhere in the sky also. Purport by Shrila Baladeva Vidyabhushana In this sutra the words "sambhriti" and “dyu-vyapti" are brought together in a samahara-samasa. These two qualities should not be attributed to the shakty-avesha-avataras. The reason has been given in the previous sutra. The reason is the shakty-avesha-avataras are individual spirit souls (jivas). In the Enayaniya recension of the Vedas it is said (Taittiriya Brahmana 2.4.7.10): brahma jyeshtha virya sambhritani brahmagre jyeshtham divam atatana. brahma bhutanam prathamam tu jajne. tenarhati brahmana spardhitum kah. "The Supreme Personality of Godhead possesses all powers. The Supreme Personality of Godhead is present everywhere in the great sky. The Supreme Personality of Godhead is the first of persons. Who can rival the Supreme Personality of Godhead?" In these words the glories of the Supreme Personality of Godhead, beginning with His maintenance of all and His being present everywhere in the great sky, are described. These qualities cannot be ascribed to the individual spirit souls, for they are qualities of the Supreme Personality of Godhead alone. Now the author of the sutras gives another reason why these qualities cannot be ascribed to the individual spirit souls. Sutra 25 purusha-vidyayam iva cetaresham anamnanat purusha—of the Supreme Personality of Godhead; vidyayam—in the knowledge (the Purusha-sukta prayers); iva—like; ca—also; itaresham—of others; anamnanat—because of not being mentioned. It is taught of the Supreme Personality of Godhead in the Purusha-sukta prayers, and it is not mentioned of others. Purport by Shrila Baladeva Vidyabhushana In the descriptions of the four Kumaras and other shakty-avesha-avataras there is no description of their being the creator and controller of all or of having other qualities that belong to the Supreme Lord alone. For this reason all the qualities of the Supreme Lord should not be ascribed to them. Giving an example of the difference between the individual souls and the Supreme Lord, the sutra explains: "purusha-vidyayam" (It is taught of the Supreme Personality of Godhead in the Purusha-sukta prayers). The word "ca" (and) here hints, "and in the Gopala-tapani Upanishad and other scriptures also". These qualities of the Lord are mentioned in the descriptions of the Lord in these places but they are not mentioned in the descriptions of Kumaras and other shakty-avesha-avataras. The shakty-avesha-avataras may be compared to iron rods heated by a fire. As iron rods heated by a fire have two natures, so the shakty-avesha-avataras may have two natures also. One nature is like the heat generated by the fire. That nature is the specific qualities with which the Lord has empowered the shakty-avesha-avatara. They who meditate on these qualities in the shakty-avesha-avatara may thus meditate on all the qualities of the Supreme Lord. The other nature is like the iron rod itself. That is the nature of the individual spirit soul who is empowered to be a shakty-avesha-avatara. They who meditate on his qualities may not ascribe to him all the qualities of the Supreme. However, they may meditate on the shakty-avesha-avatara's possessing the qualities of a great devotee, such as his being very dear to the Supreme Personality of Godhead. Because He dearly loves them, the Lord accepts the shakty-avesha-avatara devotees as His personal associates. That is why in the Shrimad-Bhagavatam and other scriptures these great devotees are respectfully addressed as "bhagavan" (lord). However, because they are individual spirit souls, the shakty-avesha-avataras are all humble and lowly in comparison to the Supreme Personality of Godhead Himself. This is the proper understanding of their nature. Adhikarana 10 The Ferocity of the Supreme Personality of Godhead Introduction by Shrila Baladeva Vidyabhushana It has been said that one should meditate on the Supreme, especially by thinking of the Lord's qualities as described in one's own branch of the Vedas. However, it is said that they who desire liberation should not meditate on certain of the Lord's qualities. In the Atharva Veda (8.3.4 and 17) it is said: agne tvam yatudhanasya bhindi "O fiery Lord, please cut Yatudhana into pieces!" and tam pratyancam arcisha bidhya marma "O Lord, with Your flames please break open Yatudhana's heart!" Samshaya (doubt): Should one meditate on the Lord as one who cuts others to pieces, or should one not meditate on Him in this way? Purvapaksha (the opponent speaks): Because the Lord becomes violent only to stop the demons, therefore it is proper to meditate on the Lord in this way. Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 26 vedhady artha-bhedat vedha—cutting into pieces; adi—beginning with; artha—of result; bhedat—because of difference. (Not) cutting into pieces and other violent acts because of a different result. Purport by Shrila Baladeva Vidyabhushana The word "na" (not) should be understood in this sutra. One should not meditate on the Lord as the punisher who cuts others into pieces and performs other violent acts. Why not? The sutra explains: "atha-bhedat" (because of a different result). The word "artha" here means “result". The saintly devotees renounce violence and other negative qualities. That is the meaning here. The Lord Himself declares (Bhagavad-gita 8.8): amanitvam adambitvam ahimsa kshantir arjavam "Humility, pridelessness, nonviolence, tolerance, and simplicity, . . . all these I declare to be knowledge."* Also, in Shrimad-Bhagavatam the Lord says: nivrittam karma seveta pravrittam mat-paras tyajet "My devotee should renounce materialism and cultivate renunciation." Adhikarana 11 Meditation on the Supreme Personality of Godhead Introduction by Shrila Baladeva Vidyabhushana Vishaya (the subject to be discussed): In the Shvetashvatara Upanishad (1.11) it is said: jnatva devam sarva-pashapahanih kshinah kleshair janma-mrityu-prahanih tasyabhidhyanat tritiyam deha-bhede vishvaishvaryam kevala apta-kamah "By understanding the Supreme Personality of Godhead, a person becomes free from all material bondage, his sufferings perish, and he escapes the cycle of repeated birth and death. By meditating on the Supreme Lord, when one is finally separated from the material body he enters the opulent spiritual world and attains a spiritual body where all his desires are fulfilled." This verse means that by understanding the Supreme Personality of Godhead a person cuts the ropes of false possessiveness that make him think that his body, house, and other things are all his property. Here the scripture glorifies knowledge of the Lord, saying that knowledge destroys the sufferings of repeated birth and death. By understanding the Lord and always meditating on Him, a person becomes free of both gross and subtle material bodies, travels beyond Candraloka and Brahmaloka, and enters the third realm, the realm of the Supreme Personality of Godhead. What is that realm of the Lord like? The scripture explains: it is "vishvaishvarya" (full of spiritual opulences), it is "kevala" (untouched by matter), and it is "apta-kama" (all desires are fulfilled there). Here it is clearly said that this abode is attained by understanding the truth of the Supreme Personality of Godhead, truth taught in the revealed scriptures. Samshaya (doubt): Is meditation mandatory or optional? Purvapaksha (the opponent speaks): Meditation is mandatory, for it increases faith and thus fixes the mind on the Lord. Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 27 hanau tupayana-shabda-sheshatvat kushacchanda-stuty-upaganavat tad uktam hanau—in destruction; tu—indeed; upayana—approaching; shabda—statement; sheshatvat—because of being a supplement; kusha—kusha grass; acchanda—according to desire; stuti—prayer; upagana—song; vat—like; tat—that; uktam—said. But in liberation because of approaching, because of the Shruti-shastra, and because of the means to the end it is like voluntary kusha grass, prayers and hymns. This is said. Purport by Shrila Baladeva Vidyabhushana The word "tu" (but) is used here to begin the refutation of the opponent's argument. When, by understanding the truth of the Supreme Personality of Godhead, a person becomes free from the ropes of matter, such a wise devotee falls in love with the Supreme Personality of Godhead. In that condition he spontaneously meditates on the qualities of the Lord as they are described in the revealed scriptures. He does this as a person voluntarily takes kusha grass, recites prayers, and sings hymns. As a student, when his daily studies are completed, may of his own accord take kusha grass in his hand and then recite prayers and sing hymns, so the liberated souls of their own accord meditate on the Supreme Personality of Godhead. This is hinted by the use of the word "abhidhyana". The reason for this is given in the word "upayana" (he has approached the Supreme Lord). The word "upayana" means that he loves the Lord and he has approached the Lord. The word "shabda" means "words of instruction". The word "sheshatvat" means "because all these words are the means to attain a specific end". This is described in Brihad-aranyaka Upanishad (4.4.21): tam eva dhirah. . . . "A wise man, aware of the Lord's true nature, should engage his intelligence in the Lord's service. He should not meditate on other things. He should not waste many words speaking of other things." In Shrimad-Bhagavatam (3.9.41) the Lord Himself says: purtena tapasa yajnair danair yogaih samadhina brahmam nihshreyasam pumsam mat-pritis tattvavin-matam "It is the opinion of expert transcendentalists that the ultimate goal of performing all traditional good works, penances, sacrifices, charities, mystic activities, trances, etc., is to invoke My satisfaction."* For this reason the liberated souls of their own accord meditate on the Lord. That is the meaning. It is very difficult to understand the truth by studying the difficult Vedas and following the difficult path of logic, for there are many branches of the Vedas and many complicated arguments in logic. One whose heart is softened with love for the blissful Supreme Lord is not attracted to follow the path of the Vedas or the path of logic, for these paths only make the heart harder and harder. There are times, however, where these two paths can be employed to increase one's love and devotion to the Lord. In the following words the author of the sutras gives the reason and evidence for all of this. Sutra 28 samparaye tartavyabhavat tatha hy anye samparaye—in love for the Supreme Personality of Godhead; tartavya—of bondage; abhavat—because of the non-existence; tatha—so; hi—indeed; anye—others. When there is love for the Supreme Personality of Godhead, because of the absence of bondage. So the others indeed. Purport by Shrila Baladeva Vidyabhushana The word "samparaya" here means "the Supreme Personality of Godhead" because all truths meet in Him. "Samparaya" is therefore said to mean "love for the Supreme Personality of Godhead". This word is formed by adding the affix "an" (Panini's Ashtadhyayi 4.4.21). For one who loves the Lord meditation on the Lord is spontaneous and not ordered by rules. Why is that? The sutra explains: “tartavyabhavat" (because of the absence of bondage). This means, "because there is nothing to cross beyond" or “because there are no ropes of bondage that must be severed". The Vajasaneyis (Brihad-aranyaka Upanishad 4.4.21) explain: tam eva dhiro vijnaya prajnam kurvita brahmanah. nanudhyayed bahun shabdan vaco viglapanam hi tat. "A wise man, aware of the Lord's true nature, should engage his intelligence in the Lord's service. He should not meditate on other things. He should not waste many words speaking of other things." The Lord Himself explains (Shrimad-Bhagavatam 11.20.31): tasmad mad-bhakti-yuktasya yogino vai mad-atmanah na jnanam na ca vairagyam prayah shreyo bhaved iha "For one who is fully engaged in My devotional service, whose mind is fixed on me in bhakti-yoga, the path of speculative knowledge and dry renunciation is not very beneficial."* Adhikarana 12 The Way to Attain Liberation Introduction by Shrila Baladeva Vidyabhushana Thus it has been explained that one should worship and meditate on the Lord as a person who possesses qualities. Now will be described two different ways to worship the Lord. In the Gopala-tapani Upanishad it is said: tad u hovaca hairanyo gopa-vesham abhrabham. . . "Brahma said: The Supreme Lord appears like a cowherd boy, and His complexion is like a monsoon cloud." In the Rama-tapani Upanishad it is said: prakritya sahitah shyamah. . . "Decorated with earrings and a jewel necklace, His complexion dark, His garments yellow, and the hair on His head matted, saintly, two-armed Lord Rama is accompanied by Goddess Sita." In the Brihad-aranyaka Upanishad (4.4.22) it is said: sa va ayam atma sarvasya vashi sarvasyeshanh. "The Supreme Personality of Godhead is the master and controller of all." By meditating on the Lord's sweetness one attains the Lord. This method is called ruci-bhakti (the path of spontaneous love). By meditating on the Lord's glory and opulence one also attains the Lord. This method is called vidhi-bhakti (the path of following rules and regulations). Samshaya (doubt): Of these two kinds of meditation which is the best? Purvapaksha (the opponent speaks): Because the result of both these kinds of meditation is uncertain, one should not desire to perform either of them. Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 29 chandata ubhayavirodhat chandatah—by the will; ubhaya—of both; avirodhat—because there is no contradiction. By His will (it is not so), for in these two there is no contradiction. Purport by Shrila Baladeva Vidyabhushana As a frog jumps from far away, so the word "na" (not) should be brought to this sutra from sutra 22. The word "chandatah" here means, "by the Supreme Lord's will the way of devotion is divided into two paths". How is that? The sutra explains: "ubhayavirodhat" (for in these two there is no contradiction). This means that the descriptions of these two paths do not exclude each other. This is the meaning. The beginningless and eternally perfect way of devotion flows like a heavenly Ganges river from the Lord's personal associates to the newest beginners in devotional service. Lord Hari wishes that all the spirit souls in the material universes associate with His devotees and voluntarily follow the path of devotion to Him. By following that path they can attain Him. To attain this end one should seek the mercy of a kind madhyama-adhikari devotee. The madhyama-adhikari devotee is described in the following words: ishvare tad-adhineshu balisheshu dvishatsu ca prema-maitri-kripapeksha yah karoti sa madhyamah "A person who loves the Supreme Lord, befriends the devotees, is merciful to the people in general, and ignores the demons, is a madhyama-adhikari devotee of the Lord." In this way it is clearly shown that Lord Hari is not cruel, unfair, or unkind. Sutra 30 gater arthavattvam ubhayathanyatha hi virodhah gateh—of the goal; arthavattvam—attainment; ubhayatha—on both; anyatha—otherwise; hi—indeed; virodhah—contradiction. In both ways the goal is attained, for otherwise there would certainly be a contradiction. Purport by Shrila Baladeva Vidyabhushana Both paths lead to the goal. By the path of meditating on the Lord's sweetness and also by the path of meditating on the Lord's glory and opulence, one may attain the goal. The word “artha" here means "the goal of life". The attainment of the Supreme Personality of Godhead is the highest goal of life. That is the meaning. To say this is not so is to contradict the scriptural texts that describe these two paths. The word “hi" (certainly) in this sutra is evidence that both paths are equal. One cannot quote sutra 3.3.6 to say that the methods of these two paths should be combined. These two paths are like the path of the ekanti devotees, who do not wish to see in the Lord qualities other than those manifested by the Lord's form they have chosen to worship. This will be described in sutra 3.3.56. Adhikarana 13 The Path of Spontaneous Love Introduction by Shrila Baladeva Vidyabhushana Vishaya (the subject to be discussed): Here the author of the sutras proves that ruci-bhakti (the path of spontaneous love) is the best. Samshaya (doubt): Who is best: one who follows the path of spontaneous love (ruci-bhakti) or one who follows the path of following rules and regulations (vidhi-bhakti)? Purvapaksha (the opponent speaks): Because he carefully follows all the rules, one on the path of vidhi-bhakti is the best. Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 31 upapannas tal-lakshanarthopalabdher lokavat upapannah—best; tat—of that; lakshana—characteristic; artha—of the goal; upalabdheh—because of attainment; loka—in the world; vat—like. It is best, because of attainment of the goal that is He who has that nature, as in the world. Purport by Shrila Baladeva Vidyabhushana A person who worships Lord Hari by following the path of ruci-bhakti is the best, or is the one who has attained the goal of life. Why is that? The sutra explains: "tal-lakshanarthopalabdheh" (for it brings the goal that is He who has that nature). The phrase "He who has that nature" here means, "He who loves His devotees". This refers to the Supreme Personality of Godhead when He manifests His quality of sweetness. Here the word "upalabdheh" means “because of independently attaining". Then the author clarifies this by giving an example: “lokavat" (as in the world). The Lord is like a great king who himself comes under the control of an expert and devoted servant. This nature of the Lord does not in any way diminish His supreme independence. This is so because the Lord's being controlled by the love of His devotees is actually a great virtue on His part. This is the meaning. The Supreme Personality of Godhead is attracted by the love of His devotees, and He reveals His own sweetness to the devotees that love Him. Seeing His sweetness, the devotees love Him all the more, and they respond by offering themselves to the Lord. The Lord accepts this offering, and by doing that, He sells Himself to His devotees in exchange for their love. In this way the Lord makes His devotees very exalted and important so they can directly associate with the Lord. Without this it would not be possible for the devotees to see the Lord and associate with Him. Shriman Shukadeva Gosvami explains (Shrimad-Bhagavatam 10.9.21): nayam sukhapo bhagavan dehinam gopika-sutah jnaninam catma-bhutanam yatha bhaktimatam iha "The Supreme Personality of Godhead, Krishna, the son of mother Yashoda, is acessible to devotees engaged in spontaneous loving service, but He is not as easily acessible to mental speculators, to those striving for self-realization by severe austerities and penances, or to those who consider the body the same as the self."* Although the Lord is controlled by all His devotees, He especially places Himself under the control of the devotees filled with spontaneous love for Him. Therefore the path of spontaneous love (ruci-bhakti) is the best of all paths and the devotees who follow this path are the best of all devotees. Adhikarana 14 The Methods of Devotional Service Introduction by Shrila Baladeva Vidyabhushana Vishaya (the subject to be discussed): Now the author of the sutras shows that there are two kinds of devotional service, one kind having a single part, and another kind having many parts. In the first chapter of the Atharva Veda's Gopala-tapani Upanishad the eighteen-syllable mantra is described. There it is said (1.6): yo dhyayati rasayati bhajati so 'mrito bhavati "One who meditates on the Supreme Personality of Godhead, glorifies Him, and worships Him, becomes liberated." Samshaya (doubt): Can one attain liberation by performing only one of these three, or must one perform them all? Purvapaksha (the opponent speaks): The Upanishad names all three of them, and, after naming them, says that then one becomes liberated. Therefore one must perform all three in order to become liberated. Siddhanta (conclusion): in the following words the author of the sutras gives His conclusion. Sutra 32 aniyamah sarvesham avirodhac chabdanumanabhyam aniyamah—without a rule; sarvesham—of all; avirodhat—because there is no contradiction; shabda—Shruti-shastra; anumanabhyam—and Smriti-shastra. There is no rule for them all, for there is no contradiction with the Shruti-shastra and Smriti-shastra. Purport by Shrila Baladeva Vidyabhushana No rule declares that meditation, glorification, and worship must all be performed in order to attain liberation. Any one of them is sufficient for liberation. Why is that? The sutra declares: "shabdanumanabhyam". This means “for there is no contradiction with the Shruti-shastra and Smriti-shastra". Later in the Gopala-tapani Upanishad (1.10) it is said: cintayamsh cetasa krishnam mukto bhavati samshriteh "By meditating on Lord Krishna a person becomes liberated from the cycle of repeated birth and death." In the Gopala-tapani Upanishad (1.12) it is also said panca-padam pancangam japan dyavabhumi suryacandramasau sagni "By chanting these five names one attains the Supreme Personality of Godhead, whose potencies are manifested as the heavenly planets, the earth, the sun, the moon, and fire." In Shrimad-Bhagavatam (12.3.51) it is said: kirtanad eva krishnasya mukta-sangah param vrajet "Simply by chanting the Hare Krishna maha-mantra one can become free from material bondage and be promoted to the transcendental kingdom."* It is also said: eko 'pi krishnaya kritah pramano dashashvamedhavabhrithair na tulyah dashashvamedhi punar eti janma krishna-pramani na punar-bhavaya "Ten ashvamedhavabhrithas are not equal to once bowing down before Lord Krishna. One who performs ten ashvamedhas again takes birth. One who bows before Lord Krishna never takes birth again." These passages do not in any way oppose the statement of Gopala-tapani Upanishad 1.6. If this were so then each scriptural statement affirming that liberation is attained by performing a certain kind of devotional service would have to be rejected. Therefore the statement of Gopala-tapani Upanishad (1.6), "He becomes liberated" must be considered to be connected individually to each of the statements, "He who meditates on the Supreme Personality of Godhead," "He who glorifies the Supreme Personality of Godhead", and “He who worships the Supreme Personality of Godhead". The meaning here is, "If even only one of the many kinds activities of devotional service brings liberation, then how much more effectively will the performance of many kinds of activities in devotional service bring one to liberation?" This is a hint pointing to the nine activities of devotional service, beginning with hearing and chanting about the Lord. Here someone may object: Is it not so that the Shruti-shastras teach that liberation is attained by meditation alone? In the Brihad-aranyaka Upanishad (4.5.6 and 2.4.5) it is said: atma va are drashtavyah "In a trance of meditation one should gaze on the Supreme Personality of Godhead." Therefore how can it be said that liberation is attained by other methods, such as chanting the glories of the Lord? To this I reply: Chanting the glories of the Lord and the other activities of devotional service are woven together with meditation on the Lord. They are not separate. Therefore when one chants the Lord's glories or performs other activities of devotional service, meditation on the Lord is also present, and when one meditates on the Lord, chanting the Lord's glories and the other activities of devotional service are also present. Here someone may object: It is not correct to say that one can attain liberation simply by understanding the truth about the Supreme Personality of Godhead. Although they are perfect in knowledge of the Lord, Brahma, Shiva, Indra, and the other demigods still remain in the material world. Indeed it is even seen that sometimes they oppose the Lord's desires. If this is said, then the author of the sutras gives the following reply. Sutra 33 yavad-adhikaram avasthitir adhikarikanam yavat—as long as; adhikaram—the post; avasthitih—the situation; adhikarikanam—of they who hold the posts. The office-holders stay for the duration of their terms in office. Purport by Shrila Baladeva Vidyabhushana We do not say that everyone who has perfect knowledge of the Supreme Personality of Godhead at once attains liberation. However, their accumulated past karma is all destroyed by their knowledge of the Lord, and their present actions also bear no karmic result. When the term of life in their present body is exhausted, then they will attain liberation. Because they hold posts in the management of the universe, Brahma and the other demigods do not become liberated until their terms of office expire. This is so even though their past and present karmic reactions are already destroyed. When their terms of office expire, then they become liberated and enter the supreme abode of the Lord. This should be understood. The demigod Indra and the others like him that have relatively short terms of office go, at the end of their terms, to the demigod Brahma, whose term of office is much longer. When Brahma attains liberation they all attain liberation with him. The author of the sutras will describe this later in this book (4.3.10). As for the demigods opposing the Lord's desires, they do this only in conformance with His wish, and in order to assist the Lord's pastimes. These demigods may appear to be materialists engaged in sense gratification, but that is only a false show. In truth they are transcendentalists fixed in knowledge of the Supreme Personality of Godhead. Therefore, when their terms of office expire, they all attain liberation. Of this there is no doubt. Adhikarana 15 Meditation on the Qualities of the Supreme Personality of Godhead Introduction by Shrila Baladeva Vidyabhushana Vishaya (the subject to be discussed): Now will be discussed the truth that qualities such as being neither great nor small should be attributed to the Supreme Personality of Godhead. In the Brihad-aranyaka Upanishad (3.8.8) it is said: etad vai tad aksharam gargi brahmana abhivadanty asthulam anava-hrasvam "O Gargi, the brahmanas say that the Supreme Personality of Godhead is neither great nor small, tall nor short." It is also said: atha para yaya tad aksharam adhigamyate yat tad adreshyam agrahyam agotram avarnam acakshuh-shrotram "Please know that the Supreme never wanes nor does He ever die. The Supreme is never seen nor is He ever grasped. He is never born in any family. He cannot be described in words. The eyes and the ears cannot know Him." Samshaya (doubt): Should these qualities of the Lord, where He is considered imperishable and neither great nor small be included in every meditation on Him, or should they not be included in every meditation on Him? Purvapaksha (the opponent speaks): In sutra 3.3.20 it was said: samana evam cabhedat "Although it is not divided in that way, because of non-difference." These words are understood to mean that the Supreme certainly does have a form. However the previous description (of the Lord as being imperishable and neither great nor small) cannot be considered to be a description of a being with form. Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 34 akshara-dhiyam tv avarodhah samanya-tad-bhavabhyam aupasada-vat tad uktam akshara—imperishable; dhiyam—in the idea; tu—but; avarodhah—acceptance; samanya—equality; tat—of Him; bhavabhyam—with the qualities; aupasada—The Aupasat mantra; vat—like; tat—that; uktam—spoken. But because He has the same qualities the idea of imperishability should be accepted, as in the Aupasat mantra. This has been explained. Purport by Shrila Baladeva Vidyabhushana The word "tu" (but) here begins the refutation of the opponent's argument. The idea that the imperishable Lord is neither great nor small should be included in all meditations on Him. Why is that? The sutra explains: "Because He has the same qualities." The Katha Upanishad (1.2.15) explains: sarve veda yat-padam amananti "All the Vedas glorify the Supreme." The worshipable Supreme is always the same. Therefore these features are present even though He has a form. Therefore the qualities like being neither great nor small are also present in the Lord's form. This is the meaning. Shvetashvatara Upanishad (1.11) affirms that by understanding the Supreme Personality of Godhead one attains liberation. The knowledge here is knowledge of the Supreme as an extraordinary being, not as an ordinary being. To posit anything else is illogical and an insult to the Supreme. Therefore the qualities like being neither great not small should be included with the qualities like being all-pervading, all-knowing, and full of bliss. In this way there is the knowledge that the Supreme is an extraordinary being. From this it may be inferred that the Supreme is different from all other persons. In this way it is proved that the form of the Supreme is free from anything that is bad or to be rejected. In Shrimad-Bhagavatam (8.3.24) it is said: sa vai na devasura-martya-tiryan na stri na shando na puman na jantuh nayam gunah karma na san na casan nishedha-shesho jayatad asheshah "He neither demigod nor demon, neither human nor bird nor beast. He is not woman, man, nor neuter, nor is He an animal. He is not a material quality, a fruitive activity, a manifestation or nonmanifestation. He is the last word in the discrimination of `not this, not this,' and He is unlimited. All glories to the Supreme Personality of Godhead."* Prayed to with these words, which describe a being neither great nor small, the Supreme Personality of Godhead personally appeared in His transcendental form, a form that must be the same as the being described in these prayers. That appearance is described in Shrimad-Bhagavatam (8.3.30): harir avirasit "Then the Supreme Personality of Godhead personally appeared." In this passage Gajendra prayed to the Lord, addressing Him in a certain way, and the Lord reciprocated by appearing in the form that was described in the prayers. If those prayers were not appropriate to the form of the Lord, then the Lord would have appeared only as a vague impersonal knowledge in Gajendra's heart. In this way the idea that the Supreme Lord is a material demigod or some other kind of material being is clearly disproved. However, the Lord does appear in a form like that of a demigod or a human being, but these are His own forms and they are not material. With the words "aupasada-vat" the sutra gives an example to show that secondary features inevitably follow primary features. The word "upasat" here refers to a specific mantra in a specific Vedic ritual. When in its chanted in the Jamadagnya ceremony where purodasa cakes are offered with the mantra "agner vai hotram", the upasat mantra is chanted in the Sama Veda style. However, when it is chanted in a Yajur Veda ceremony, the upasat mantra is chanted in the Yajur Veda style. In this way the secondary nature follows the primary nature. Thus the secondary qualities of the Lord must be understood according to His primary qualities. This is described in the Vidhi-khanda in the following words: guna-mukhya-vyatikrame tad-arthatvan mukhyena veda-samyogah "When primary and secondary meanings are in conflict the primary meaning should be accepted." Here someone may object: The nature of the Lord's form is described in the following words: sarva-karma sarva-gandhah "The Supreme does everything. The Supreme possesses all fragrances." For this reason all meditations on the Lord should include a meditation on His doing everything and possessing all fragrances." If this is said then the author of the sutras gives the following reply. Sutra 35 iyad amananat iyat—this; amananat—by the description. It follows the description. Purport by Shrila Baladeva Vidyabhushana The word "iyat" means "in that way". In that way one should always meditate on the qualities of the Supreme Lord's transcendental form. In what way? The sutra explains: "amananat" (following the description). This means, "following the description of the Lord's primary qualities". On the Lord's primary qualities are compulsory in meditation on Him. Therefore it is not necessary that in every meditation on the Lord one must meditate on His doing everything or possessing all fragrances. Adhikarana 16 The Lord's Transcendental Abode Introduction by Shrila Baladeva Vidyabhushana Now it will be explained that one should meditate on the transcendental abode of the Lord. In the Mundaka Upanishad (2.2.7) it is said: yah sarva-jnah sarva-vid yasyaisha mahima bhuvi sambabhuva divye pure hy esha samvyomny atma pratishthitah. "The all-knowing Supreme Personality of Godhead, whose greatness is seen everywhere in the world, resides in His own effulgent city in the spiritual sky." However, it is also said (Mundaka Upanishad 2.2.10): brahmaivedam vishvam idam varishtham "the Supreme Personality of Godhead is present everywhere in the material world." Samshaya (doubt): Is the description of the Lord's city in the spiritual sky merely an allegory to describe the Lord's glories, or is there in truth such a city with many wonderful palaces, gateways, surrounding walls, and other like features? Purvapaksha (the opponent speaks): What is the answer? The answer is that these words are an allegory to describe the Supreme Lord's glory. In the Chandogya Upanishad (7.24.1) it is said: sa bhagavah kasmin pratishthita iti. sva-mahimni. "Where does the Supreme Personality of Godhead reside? He resides in His own glory." In this way the Shruti-shastra describes the Lord's glory. Therefore the spiritual sky described before is in truth the Lord's glory. It is not any other thing. Therefore it is not possible that the Supreme Lord has an abode in a specific place. This is confirmed by the passage beginning with the words “brahmaiva". Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 36 antara bhuta-grama-vat svatmanah antara—within; bhuta—made of material elements; grama—city; vat—like; svatmanah—of Hismelf. Within it is like a material city to His own. Purport by Shrila Baladeva Vidyabhushana To His own that place in the spiritual sky is like a great city. The phrase "to His own" means "to His own devotee". In the Shruti-shastra (Mundaka Upanishad 3.2.3 and Katha Upanishad 1.2.23) it is said: yam evaisha vrinute tena labhyah "The Supreme Personality of Godhead is attained only by one whom He Himself chooses."* Although everything in that city is perfectly spiritual, still it appears like a city made of earth and the other material elements. The word "vat" (like) used in the sutra refutes the idea that this city is actually material in nature. The sutra says that it is "svatmanah" (manifested from Himself). In the Mundaka Upanishad (2.2.11) it is said: brahmaivedam amritam purastat pashcac ca. brahma dakshinatash cottarenadhash cordhvam prashritam. brahmaivedam vishvam idam varishtham. "The Supreme is eternal. He is in the east and the west. He is in the south and the north. He is below and He is above. He is everywhere in the universe. He is the greatest." As the Supreme Personality of Godhead, who is full of transcendental knowledge and bliss, has a wonderful variety of features, such as His hands, feet, nails, and hair, so the Lord's transcendental abode, which is manifested from His own personal form, also has a wonderful variety of features, such as the different forms in its land and water. Even though they are all spirit and nothing else, still they manifest a great variety, like a peacock feather or other colorful object. Sutra 37 anyatha bhedanupapattir iti cen nopadeshantara-vat anyatha—otherwise; bheda—difference; anupapattih—non-attainment; iti—thus; cet—if; na—not; upadesha—teaching; antara—another; vat—like. If it is said, "It is otherwise, for there is no difference", then I reply: No. It is not so. For it is like other teachings. Purport by Shrila Baladeva Vidyabhushana If it is said, "It is otherwise, for if there is no difference between them, then there must be no difference between the creator of the abode and the abode itself," then the sutra replies. “No. This is not a fault". Why is that? The sutra replies, “upadeshantara-vat" (for it is like other teachings). In the Taittiriya Upanishad it is said: anandam brahmano vidvan "A wise man knows the bliss of the Supreme". In this and other teachings it is said that even though the Supreme is one with His attributes, still He is also different from them. That is the meaning. (Note: Here the opponent claims that because the Lord is not different from His transcendental abode, therefore it is not possible for the Lord to dwell in that abode, for He is not different from it. This is refuted by the scriptures' assertion that the Lord is also different from His attributes, including His transcendental abode.) Sutra 38 vyatiharo vishimshanti hitara-vat vyatiharo-changeable; vishimshanti—distinguish; hi—indeed; itara—others; vat—like. Like others, they say they are interchangeable. Purport by Shrila Baladeva Vidyabhushana In the Brihad-aranyaka Upanishad (1.4.15) it is said: atmanam eva lokam upasita "One should worship the Supreme Personality of Godhead as identical with His spiritual abode." This passage of the Shruti-shastra clearly shows that the Supreme Personality of Godhead is identical with His spiritual abode and the spiritual abode is identical with the Supreme Personality of Godhead. In this way it is proved that they are mutually identical. The Supreme Personality of Godhead is the same as His spiritual abode, and the spiritual abode is the same as the Supreme Personality of Godhead. In the Gopala-tapani Upanishad, in the passage beginning “sat-pundarika-nayanam", as well as in the passage beginning "sakshat prakriti-paro 'yam atma gopalah", the Shruti-shastra clearly explains that the form of the Supreme Personality of Godhead is identical with the Supreme Personality of Godhead Himself, and the Supreme Personality of Godhead is identical with His own form. Thus the Supreme Personality of Godhead,l whose form is full of knowledge and bliss, manifests Himself, by the agency of His inconceivable potency, as His own spiritual world, which He reveals only to His devotee and to no one else. In this way it is proved that as one meditates on the Supreme Personality of Godhead, so one should also meditate on the Supreme Personality of Godhead's spiritual abode. Adhikarana 17 The Qualities of the Supreme Personality of Godhead Introduction by Shrila Baladeva Vidyabhushana To confirm what has already been said, the following explanation is now begun. Many texts that describe the specific features and qualities of the Lord are the subjects of discussion (vishaya) here. Samshaya (doubt): Are the features and qualities of the Lord spiritual realities or are they material illusions? Purvapaksha (the opponent speaks): In Brihad-aranyaka Upanishad (4.4.19) it is said: neha nanasti kincana "Variety is not present in the Supreme." In Brihad-aranyaka Upanishad (2.3.6) it is said: athata adesho neti neti "This is the teaching: It is not this. It is not this." In this way the Shruti-shastra teaches that the Supreme has neither features nor qualities. Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 39 saiva hi satyadayah sa—she; eva—indeed; hi—indeed; satya—truth; adayah—beginning with. Indeed, she is those that begin with truth. Purport by Shrila Baladeva Vidyabhushana In the Shvetashvatara Upanishad (6.8) it is said: parasya shaktih "The Supreme has a potency that is spiritual." In the Vishnu Purana (6.7.61) it is said: vishnu-shaktih para "Lord Vishnu has a potency that is spiritual." This potency is clearly different from the illusory material potency (maya). As heat is to fire, so this personal, spiritual potency is to the Lord. This potency is called para shakti (spiritual potency) or svarupa shakti (the Lord's personal potency). Because this spiritual potency manifests itself as the truthfulness and other qualities of the Lord, these qualities are not material or illusory. They are the actual qualities of the Lord. Two arguments proving that the Lord's truthfulness and other qualities are manifestations of this spiritual potency will be given later. The "neti neti" passage quoted by the purvapaksha has already been refuted in sutra 3.2.22. The word "adi" (beginning with) should be understood to imply the Lord's other qualities, such as His purity, mercy, forgiveness, omniscience, omnipotence, bliss, handsomeness, and many others. That is why Parashara Muni defines the word "bhagavan" as "The Supreme Personality of Godhead, who is supremely pure, filled with spiritual good qualities, and the master of great potencies". Then Parashara Muni explains that the Lord has many transcendental qualities, such as His being the maintainer of all, the master of all, the master of all opulences, possessing all intelligence, and many other qualities also. In the Vishnu Purana (6.5.72-75) Paraasra Muni says: shuddhe maha-vibhuty-akhye pare brahmani shabdyate maitreya bhagavac-chabdah sarva-karana-karane "O Maitreya, the word `bhagavan' means `The Supreme Personality of Godhead, who is supremely pure, who is the cause of all causes, and who is the master of great potencies.' sambharteti tatha bharta bha-karo 'rtha-dvayanvitah neta gamayita srashta ga-kararthas tatha mune "The syllable `bha' means `the maintainer of all' or `the protector of all'. O sage, the syllable `ga' means `the leader', `the savior', or `the creator'. aishvaryasya samagrasya viryasya yashasah shriyah jnana-vairagyayos capi shannam bhaga itinganah "Full wealth, strength, fame, beauty, knowledge, and renunciation: these are the six opulences of the Supreme Personality of Godhead.* vasanti yatra bhutani bhutatmany akhilatmani sa ca bhuteshv ashesheshu vakararthas tato 'vyayah jnana-sakti-balaishvarya. . . "The syllable `va' means `the Supreme Personality of Godhead, in whom everything abode, and who Himself abides in all beings.' Therefore the word `bhagavan' means `The Supreme Personality of Godhead, who has all knowledge, power, and opulences'. " Therefore the Supreme Personality of Godhead's truthfulness and other qualities are not different from Him. In this way it is proved that one should meditate on the Supreme Personality of Godhead as being not different from His qualities. Adhikarana 18 The Goddess of Fortune Introduction by Shrila Baladeva Vidyabhushana Now will be explained the truth that the goddess of fortune is the best of the Lord's qualities. In the Shukla Yajur-Veda (31.22) it is said: shrish ca te lakshmish ca patnyau "O Supreme Personality of Godhead, Shri and Lakshmi are Your wives." Some say that Shri is Rama-devi and Lakshmi is Bhagavati Sampat. Others say that Shri is Vag-devi and Lakshmi is Rama-devi. In the Gopala-tapani Upanishad (.141) it is said: kamala-pataye namah "Obeisances to Lord Krishna, the goddess of fortune's husband." In the Gopala-tapani Upanishad (1.42) it is also said: rama-manasa-hamsaya govindaya namo namah "Obeisances to Lord Krishna, who is the pleasure of the cows, the land, and the senses, and who is a swan swimming in the Manasa lake of the goddess of fortune's thoughts." In the Rama-tapani Upanishad it is said: ramadharaya ramaya "Obeisances to Lord Rama, on whom the goddess of fortune rests." Samshaya (doubt): Is the goddess of fortune material, and therefore not eternal, or is she spiritual, and therefore eternal? Purvapaksha (the opponent speaks): In Brihad-aranyaka Upanishad (2.3.6) it is said: athata adesho neti neti "This is the teaching: It is not this. It is not this." These words show that the Supreme has no qualities and therefore it is not possible that, ultimately, the goddess of fortune can be His wife. The goddess of fortune is a material illusion, a manifestation of the material mode of pure goodness.. Therefore the goddess of fortune is material and not eternal. Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 40 kamaditaratra tatra caya-tanadibhyah kama—desires; adi—beginning with; itaratra—in other places; tatra—there; ca—also; aya—all-pervasiveness; tana—giving bliss and liberation; adibhyah—beginning with Because She is all-pervading, the giver of bliss, and the giver of liberation, and because She has many other virtues, She is the source of what is to be desired, both there and in other places also. Purport by Shrila Baladeva Vidyabhushana The words "sa eva" (she indeed) are understood from the previous sutra. The "she" here is the transcendental goddess of fortune, who in both the spiritual sky (tatra), which is untouched by matter, and also in the world of the five material elements (itaratra), fulfills the desires of her master. She is the eternal goddess of fortune. The word "kama" here means "the desire for amorous pastimes". The word "adi" (beginning with) here means "personal service and other activities appropriate for these pastimes. In this way the goddess of fortune is transcendental. Why is that? The sutra explains: "aya-tanadibhyah". The word "aya" means "all-pervading". The word “tana" means "giving liberation an bliss to the devotees". In these two ways she is like the Lord Himself, who possesses truthfulness and a host of other virtues. The word "adi" (beginning with) here hints that she is spiritual in nature. The statement of Shvetashvatara Upanishad (6.8) also affirms that she is spiritual. In this way she is spiritual and all-pervading. She has knowledge, compassion, and a host of other virtues, and she is also a giver of liberation. In these ways the goddess of fortune is not different from the Supreme Personality of Godhead. In the Vishnu Purana it is said: nityaiva sa jagan-mata vishnoh shrir anapayini yatha sarva-gato vishnus tathaiveyam dvijottama "The goddess of fortune is the eternal companion of Lord Vishnu. She is the mother of the universe. O best of the brahmanas, as Lord Vishnu is all-pervading, so is she also." It is also said in the scriptures: atma-vidya ca devi tvam vimukti-phala-dayini "O goddess of fortune, You are the Lord's spiritual knowledge. You are the giver of liberation." If the goddess of fortune were not spiritual it would be improper to ascribe these two qualities (all-pervasiveness and giving liberation) to her. That the goddess of fortune is spiritual is described in the following words of the Vishnu Purana: procyate paramesho yo yah shuddho 'py upacaratah prasidatu sa no vishnur atma yah sarva-dehinam "May supremely pure Lord Vishnu, who is the master of the spiritual goddess of fortune and the Supersoul of all living entities, be merciful to us." The word "para-ma" in this verse means "the spiritual (para) goddess of fortune (ma)". Because the goddess of fortune has been described as being all-pervading and having other spiritual attributes, it is not possible that she is material. In this way it is proved that the goddess of fortune is not material. For these reasons the goddess of fortune is spiritual and eternal. Here someone may object: Is it not so that if the goddess of fortune is the spiritual potency of the Lord, (which is not different from the Lord), then it is not possible for her to have devotion for the Lord? After all, it is not possible for a person to have devotion to himself. If this objection is raised, then the author of the sutras replies in the following words. Sutra 41 adarad alopah adarat—because of devotion; alopah—non-ending. Because of devotion it does not cease. Purport by Shrila Baladeva Vidyabhushana Although in truth the goddess of fortune is not different from the Lord, still, because the Lord is a jewel mine of wonderful qualities, and also because He is the root of the goddess of fortune's existence, the love and devotion that the goddess bears for Him never ceases. The branch never ceases to love the tree, nor the moonlight the moon. Her love and devotion for the Lord is described in many places in the Shruti-shastra. In the Shrimad-Bhagavatam (10.29.37) it is said: shrir yat-padambuja-rajash cakame tulasya labdhvapi vakshasi padam kila bhritya-jushtam "Dear Krishna, the lotus feet of the goddess of fortune are always worshiped by the demigods, although she is always resting on Your chest in the Vaikuntha planets. She underwent great austerity and penance to have some shelter at Your lotus feet, which are always covered by tulasi leaves."* Here someone may object: Is it not true that amorous love is possible only when there are two: the lover and the beloved? If there is no difference between the lover and the beloved, then love is not possible between them. If this is said, then the author of the sutras gives the following reply. Sutra 42 upasthite 'tas tad-vacanat upasthite—being near; atah—thus; tat—of that; vacanat—from the statement. It is in His presence. It is so because of the statement. Purport by Shrila Baladeva Vidyabhushana The word "upasthite" means "nearness". even though the Lord's potency and the Lord Himself, the shelter of that potency, are one, still, because the Lord is the best of males and His potency is the jewel of young girls, when They are together there is naturally the perfection of blissful amorous pastimes. How is that known? The sutra explains: "tad-vacanat" (because of the statement). In the Gopala-tapani Upanishad (2.25) it is said: yo ha vai kamena kaman kamayate sa kami bhavati. yo ha vai tv akamena kaman kamayate so 'kami bhavati. "He who lusts after pleasures is lusty. He who enjoys without material lust is not lusty." In these words the amorous pastimes of the Lord are described. The word "a-kamena" here means "with something that bears certainly similarities to lust". This thing with some similarities to material lust is the Lord's pure spiritual love. That is the meaning. With spiritual love He enjoys the goddess of fortune, who is actually Himself. In this way He finds pleasure and fulfillment. For this there is no fault on His part. By touching the goddess of fortune, who is actually Himself, the Lord enjoys transcendental bliss. It is like a person gazing at his own handsomeness (in a mirror). That is what is said here. Different from His spiritual potency (para shakti) is the potency of the Lord's form (svarupa-shakti). The Shruti-shastras and other scriptures explain that through the svarupa-shakti the Supreme Lord manifests as the best of males, and through the para shakti the Lord manifests His various transcendental qualities. It is through the para shakti that the Lord manifests His knowledge, bliss, mercy, opulence, power, sweetness, and other qualities. It is also through the para shakti that the Vedic scriptures are manifested. In the same way is manifested the earth and other places. manifesting as the Lord's pleasure potency (hladini shakti), the para shakti appears as Shri Radha, the jewel of teenage girls. Although the Lord and His para shakti are not different, still, for enjoying different pastimes, They are manifested as different. In this way the Lord's desires are perfectly and completely fulfilled. These manifestations of the para shakti, beginning with the manifestation of the Lord's qualities, are not manifested only recently. They are beginningless and eternal. They will never cease to exist. Therefore the devotees should meditate on the Supreme Personality of Godhead as accompanied by the goddess of fortune. Adhikarana 19 The Many Forms of the Supreme Personality of Godhead Introduction by Shrila Baladeva Vidyabhushana In the Gopala-tapani Upanishad (1.54) it is said: tasmat eva krishnah paro devas tam dhyayet tam raset tam bhajet tam yajet. iti. om tat sat. "Therefore, Lord Krishna is the Supreme Personality of Godhead. One should meditate on Him, glorify Him, serve Him, and worship Him. Om Tat Sat." Samshaya (doubt): Must one always worship Lord Hari as Krishna or is it possible to worship Him in another form also? Purvapaksha (the opponent speaks): Because this passage ends the Upanishad the proper interpretation is the worship of Lord Hari must always be directed to the form of Lord Krishna alone. Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 43 tan nirdharananiyamas tad drishtaih prithag hy apratibandhah phalam tat—of that; nirdharana—of determination; a—not; niyamah—rule; tat—that; drishtaih—by what is seen; prithak—distinct; hi—indeed; a—not; pratibandhah—obstruction; phalam—fruit. There is no restriction in that regard. It is different because of what is seen. Non-obstruction is the result. Purport by Shrila Baladeva Vidyabhushana There is no rule that says one must worship Lord Hari in His form as Krishna only and not in His form of Lord Balarama or any of His other forms. Even when He is a tiny infant as Yashoda's breast, Lord Krishna is always all-pervading, all-knowing, and full of bliss. How is that known? The sutra explains: "tad-drishtaih" (Because of what is seen). In Gopala-tapani Upanishad (2.48) it is said: yatrasau samsthitah krishnas tribhih shaktya samahitah ramaniruddha-pradyumnai rukminya sahito vibhuh catuh-shabdo bhaved eko hy omkaras hy amshakaih kritah "Lord Krishna, accompanied by His three potencies and by Balarama, Aniruddha, Pradyumna, and Rukmini, stays in delightful Mathura Puri. These four names are identical with the name Om." Lord Balarama and the other incarnations are all forms of Lord Krishna and so They also should be worshiped. That is the meaning. Here someone may object: If that is so then the phrase “krishna eva" (Krishna indeed), emphasizing Lord Krishna would become meaningless. To this objection the sutra replies: "prithak" (it is different). This means, "the result is different". What is that different result? the sutra explains: “apratibandhah" (non-obstruction is the result). This means, "the removal of the obstructions to the worship of Lord Krishna, obstructions caused by thinking any other form is the highest form of the Lord." Therefore, if one is able and if one is so inclined, he may worship other forms of the Lord, which are all non-different from Lord Krishna. Adhikarana 20 The Spiritual Master Introduction by Shrila Baladeva Vidyabhushana Now will be explained the truth that Lord Krishna is attained by one who approaches a genuine spiritual master. In its description of transcendental knowledge, the Shvetashvatara Upanishad (6.23) explains: yasya deve para bhaktir yatha deve tatha gurau tasyaite kathita hy arthah prakashante mahatmanah "Only to 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 Chandogya Upanishad (6.14.2) it is said: acaryavan purusho veda "One who approaches a bona fide spiritual master can understand everything about spiritual realization."* In the Mundaka Upanishad (1.2.12) it is said: tad-vijnanartham sa gurum evabhigacchet "To learn the transcendental subject matter, one must approach a spiritual master."* Samshaya (doubt): is the result obtained merely by hearing the scriptures from the spiritual master, or must that hearing be accompanied by the attainment of the spiritual master's mercy? Purvapaksha (the opponent speaks): The result is obtained merely by hearing the scriptures. Why would one need to attain the spiritual master's mercy? Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 44 pradana-vad eva tad uktam pradana—gift; vat—like; eva—indeed; tat—that; uktam—said. It is like a gift. That is said. Purport by Shrila Baladeva Vidyabhushana When the spiritual master is pleased with a person that person is able to hear the scriptures and follow the path of spiritual advancement. In this way one attains the Lord. By merely hearing the scriptures and following the spiritual path one will not be able to attain the Lord. Therefore it is said that the spiritual master's mercy is essential. The prefix “pra" in this sutra hints at the word "prasada" (mercy). The lotus-eyed Supreme Personality of Godhead Himself explains in the Bhagavad-gita (13.8); acaryopasanam shaucam "Knowledge means to approach a bona fide spiritual master and become pure." In this way the scriptures explain that the Supreme Personality of Godhead is attained by the mercy of the spiritual master. Adhikarana 21 The Spiritual Master's Mercy Introduction by Shrila Baladeva Vidyabhushana Samshaya (doubt): Which is more important: one's own efforts or the spiritual master's mercy? Purvapaksha (the opponent speaks): If one does not endeavor on one's own part, then the spiritual master's mercy will not be effective. Therefore one's own effort is more important. Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 45 linga-bhuyastvat tad dhi baliyas tad api linga—of indications; bhuyastvat—because of an abundance; tat—that; hi—indeed; baliyah—more powerful; tat—that; api—also. Because of many symptoms it is more powerful. That also. Purport by Shrila Baladeva Vidyabhushana Even though some demigods assuming the forms of a bull and other creatures had already taught him the truth of the Supreme, the disciple Satyakama nevertheless requested his spiritual master (Chandogya Upanishad 4.9.2): bhagavams tv eva me kamam bruyat "O master, please teach me the truth." In the same way Upakoshala (Chandogya Upanishad 4.10.1-4.14.3), even though he had already attained spiritual knowledge from the sacred fires, nevertheless approached his spiritual master for instruction. In these two passages of the Chandogya Upanishad it is clearly seen that the mercy of the spiritual master is the most important. Here someone may say: If that is so, then what is the need of doing anything at all? One should not think in that way. One should still study the scriptures and follow the spiritual path. In the Shvetashvatara Upanishad (6.23) it is said: yasya deve para bhaktih "One should engage in devotional service to the Supreme Personality of Godhead." In the Shruti-shastra it is said: shrotavyah mantavyah "One should meditate on the Supreme Personality of Godhead and hear His glories." In the Smriti-shastra it is said: guru-prasado balavan na tasmad balavattaram tathapi shravanadish ca kartavyo moksha-siddhaye "The spiritual master's mercy is most important. Nothing is more important. Still, in order to attain liberation one should certainly hear the glories of the Supreme Personality of Godhead and serve Him in many ways." Adhikarana 22 The Supreme Personality of Godhead and the Individual Spirit Soul Are Not Identical Introduction by Shrila Baladeva Vidyabhushana In this way it is proved that by attaining the spiritual master's mercy and by worshiping the Supreme Personality of Godhead, who has the most glorious transcendental qualities, one attains the desired result. Now an apparent contradiction will be resolved. In the Gopala-tapani Upanishad the sages ask Brahma questions beginning with, "Who is the supreme object of worship?" Brahma answers that Lord Krishna is the supreme object of worship, and devotional service is the way to attain Him. However, in the Gopala-tapani Upanishad (2.49) it is also said: tasmad eva paro rajasa iti so 'ham ity avadharya gopalo 'ham iti bhavayet. sa moksham ashnute sa brahmatvam adhigacchati sa brahma-vid bhavati. "One should think, `I am the Supreme Lord beyond the passions of the material world'. One should think, `I am Lord Gopala'. In this way one attains liberation. In this way one attains the state of being the Supreme Lord. In this way one understands the Supreme." The words "so 'ham" (I am He) clearly show the idea that the Supreme Personality of Godhead and the individual spirit souls are not different. Samshaya (doubt): Do the words "so 'ham" (I am He) here teach the doctrine that the Supreme Personality of Godhead and the individual spirit souls are identical, or do they teach some aspect of the doctrine of devotional service, a doctrine already been described in this book? Purvapaksha (the opponent speaks): The natural meaning of the words here is that the doctrine of oneness is the way to liberation. Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 46 purva-vikalpah prakaranat syat kriya-manasa-vat purva—previous; vikalpah—concept; prakaranat—from the context; syat—may be; kriya—actions; manasa—mind; vat—like. Because of the context it is like what goes before. It is like the thoughts and deeds. Purport by Shrila Baladeva Vidyabhushana The declaration "so 'ham" (I am He) in the Gopala-tapani Upanishad should be understood according to the passages that precede it. Why is that? The sutra declares: “prakaranaat" (because of the context). In the beginning of Gopala-tapani Upanishad (1.14) it is said: bhaktir asya bhajanam tad ihamutropadhi-nairashyenamusmin manah kalpanam etad eva naishkarmyam. "Without any desire for material benefit in this life or the next one should engage in devotional service to Lord Krishna. That will bring freedom from the bonds of karma." Devotional service is also described at the end of the Gopala-tapani Upanishad in these words: sac-cid-anandaika-rase bhakti-yoge tishthati. "One should engage in devotional service, which is eternal and full of knowledge and bliss." The middle portion of the Upanishad cannot deal with a topic different from what is discussed in the beginning and end. Here the sutra gives an example: "kriya-manasa-vat" (It is like the thoughts and deeds). The deeds here are the activities of devotional service, which begin with worship of the Lord. The thoughts here are meditation on the Lord. Devotional service was described in the beginning and end of the Upanishad. Therefore the declaration "so 'ham" (I am He) should be understood as a description of some feature of the same devotional service already described in the preceding passages. Pushed by intense love or fear, a person may sometimes call out, "I am he!" In this way a person may sometimes call out, "I am Krishna!" or "I am that lion!" In beginning of the Gopala-tapani Upanishad (1.2) the question is asked: kah paramo devah "Who is the Supreme Personality of Godhead?" In that passage the sages asked Brahma about the identity of Supreme, who is the supreme object of worship, the deliverer from the world of repeated birth and death, the shelter of all, the first cause of all causes. Brahma replied: shri-krishno vai paramam daivatam "Lord Krishna is the Supreme Personality of Godhead." Then, to help enable meditation on the Lord, Brahma described Lord Krishna's various qualities. Then Brahma says (Gopala-tapani Upanishad 1.6): yo dhyayati. . . "One who meditates on Lord Krishna, glorifies Him, and worships Him, becomes liberated. He becomes liberated." Thus Brahma shows that by meditating on Lord Krishna, chanting mantras glorifying Lord Krishna, and engaging in other activities of devotional service, one becomes liberated from the world of birth and death. The again it is said (Gopala-tapani Upanishad 1.7): te hocuh kim tad-rupam "The sages said: What is His form?" This question is about devotional service and the Supreme Personality of Godhead, who is worshiped in devotional service. Brahma answered this question in these words (1.8): tad u hovaca hairanyo gopa-vesham abhrabham "Brahma said: He is a cowherd boy. He is dark like a monsoon cloud." Then, after describing Lord Krishna's form, Brahma describes the mantra to be chanted. He says (1.11): ramyam puna rasanam "Lord Krishna's mantra should chanted repeatedly." Then Brahma describes devotional service in these words (1.14): bhaktir asya bhajanam "One should engage in devotional service to Lord Krishna." Then Brahma describes the mantra one should chant in order to see Lord Krishna's form. Brahma says (1.24): omkarenantaritam yo japati. . . "To one who chants this mantra beginning with Om, Lord Krishna reveals His own transcendental form." Then, in Gopala-tapani Upanishad 1.38 (tam ekam govindam), Brahma describes Lord Krishna's transcendental form, which is full of knowledge and bliss. Finally Brahma concludes (1.54): tasmac chri-krishna eva paro devah "Therefore Lord Krishna is the Supreme Personality of Godhead." In the second chapter of Gopala-tapani Upanishad it is said that the gopis, after enjoying pastimes with Lord Krishna, and after asking Him questions, and after attaining His permission, presented a great feast before the sage Durvasa. Pleased, the sage blessed them. When they asked him about Lord Krishna, the sage described to them (in the passage beginning with the word "Shri Krishnah") the extraordinary nature of Lord Krishna's pastimes. He told them that Lord k is the first cause of all causes, that He is conquered by the pure love of His devotees, that He is dear to His devotees, and many other glories of Lord Krishna. Then (in the passage beginning with the words “sa hovaca"), Durvasa is asked about Lord Krishna's birth, activities, mantra, and abode. In the passage beginning with the words "sa hovaca tam" the sage answered the question by recounting a conversation of Brahma and Lord Narayana. In that account he explained that Lord Krishna is perfect and complete and he also explained that Lord Krishna is the savior from the world of birth and death. Then, in the passage beginning with the words "vanair anekair ullasat", Brahma described the Lord's spiritual abode named Mathura, which is protected by the Lord's cakra and which is splendid with many forests. At this point the "so 'ham" passage occurs (Gopala-tapani Upanishad (2.49): tasmad eva paro rajasa iti so 'ham "One should think, `I am the Supreme Lord beyond the passions of the material world'." In this way it is said that the condition of thinking oneself non-different from the Lord is the cause of liberation. Because devotional service was described previously in this Upanisad as the cause of liberation, the oneness with the Lord here must but a certain feature of that devotional service. It must be a symptom of ecstatic love, like the shedding of many tears or other symptoms of ecstatic love. The passages “aham asmi" (I am He), "brahmaham asmi" (I am the Supreme), and other similar passages in the Taittiriya Upanishad and other scriptures, passages declaring the oneness of the individual soul and the Supreme, should all be taken in this way, as expressions of persons overwhelmed with ecstatic love, expressions that are actually proof that the individual souls and the Supreme are indeed different persons and are not at all identical. This truth has already been explained in this book. In the following sutra will be presented further proof that the words "so 'ham" (I am He) are indeed a symptom of devotional love and do not at all mean that the individual souls and the Supreme are identical. Sutra 47 atideshac ca atideshat—by comparison; ca—and. Also by comparison. Purport by Shrila Baladeva Vidyabhushana In the Gopala-tapani Upanishad (2.63) Lord Narayana tells Brahma: yatha tvam saha putraish ca yatha rudro ganaih saha yatha shriyabhiyukto 'ham tatha bhakto mama priyah "Anyone who becomes My sincere devotee becomes very dear to Me. As dear as you and your sons are, as dear as Lord Shiva and his associates, as dear as the goddess of fortune." In this verse it is seen that as Brahma is accompanied by his sons, so Lord Krishna is always accompanied by His devotees. The word "ca" (and) is explained in the following words of Gopala-tapani Upanishad (2.91), where the Supreme Personality of Godhead declares: dhyayen mama priyo nityam sa moksham adhigacchati sa mukto bhavati tasmai svatmanam ca dadami vai "One who meditates on Me is eternally dear to Me. He attains liberation. He becomes liberated. I give Myself to him." In these words the Lord declares that the devotees are eternally dear to Him and He also declares that he gives Himself as a gift to His devotees. If the individual souls and the Supreme Lord are ultimately one, these two statements cannot be at all possible. Therefore the scriptures' statement "so 'ham" (I am He) should be understood as the description of a specific symptom of ecstatic love. This statement ("so 'ham"), when found in the Rama-tapani Upanishad and other Upanishads should also be explained in this way. In conclusion, it is said that one attains liberation by the mercy of the spiritual master and by devotional service to the Supreme Personality of Godhead. There is no fault with that statement. Adhikarana 23 Spiritual Knowledge Brings Liberation Introduction by Shrila Baladeva Vidyabhushana True knowledge is defined as the scriptures' description of devotional service. That knowledge leads to liberation. Here begins an elaborate description of that truth. In the Shvetashvatara Upanishad (3.8) it is said: tam eva viditvati mrityum eti nanyah pantha nvidyate 'yanaya "I know the Supreme Personality of Godhead, who is transcendental to all material conceptions of darkness. Only he who knows Him can transcend the bonds of birth and death. There is no way for liberation other than this knowledge of that Supreme Person."* In the Purusha-sukta prayers of the Rig Veda it is said: tam eva vidvan amrita iha bhavati "A person who knows the Supreme attains liberation." Samshaya (doubt) Is liberation caused by the performance of Vedic rituals (karma), by spiritual knowledge (vidya), or by rituals and knowledge together? Purvapaksha (the opponent speaks): How is liberation attained? It is attained by performing Vedic rituals. This is proved in sutras 3.4.2-7. Or, if there must be some knowledge, then Vedic rituals and knowledge should be combined together to bring liberation. In the Shruti-shastra it is said: tad-dhetor na tu tayor ekataram tam vidya-karmani "Vedic rituals and spiritual knowledge must be combined together to bring liberation. Either of them alone is not enough." It is also said: ubhabhyam eva pakshabhyam yatha khe pakshino gatih tathaiva karma-jnanabhyam mukto bhavati manavah "As a bird needs two wings to fly in the sky, so a man needs both Vedic rituals and spiritual knowledge to attain liberation." Or, perhaps spiritual knowledge alone is in truth the cause of liberation. After all, the Shvetashvatara Upanishad (3.8) declares: tam eva viditvati mrityum eti "Only one who knows the Supreme Personality of Godhead can transcend the bonds of birth and death." After all is said and done it is not possible to reach a final conclusion in this matter. Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 48 vidyaiva tu tan-nirdharanat vidya—knowledge; eva—indeed; tu—certainly; tat—of that; nirdharanat—because of the conclusion. It is knowledge indeed, for that is the conclusion. Purport by Shrila Baladeva Vidyabhushana The word "tu" (indeed) is used here to dispel doubt. Spiritual knowledge, and not Vedic ritual, is the cause of liberation. Neither is it necessary that spiritual knowledge be combined with the performance of Vedic rituals in order to bring liberation. Why is that? The sutra explains: "tan-nirdharanat" (for that is the conclusion). The conclusion is given in Shvetashvatara Upanishad 3.8. The word "vidya" (knowledge) here means "the knowledge that leads to devotional service". In the Brihad-aranyaka Upanishad (4.4.21) it is said: vijnaya prajnam kurvita "One should understand the Supreme, and thus become wise." The "wisdom" here is clearly devotional service. In the Smriti-shastra the word "vidya" is used in both these senses. One example is in the following words: vidya-kutharena shitena dhirah "With the sharpened ax of knowledge a wise person cuts asunder the darkness of ignorance." Another example is in Bhagavad-gita (9.2): raja-vidya raja-guhyam "This knowledge is the king of education, the most secret of all secrets."* The word "vidya" may be interpreted in two ways. It is like the words "kaurava" and "mimamsa". The former may mean either "the Pandavas" or “the sons of Dhritarashtra", and the latter may mean either "the knowers of Vedic rituals" or "the knowers of the Supreme". Liberation is thus attained by knowledge, knowledge here being the direct perception of the Lord standing outside the heart. The author of the sutras declares this in the following words. Sutra 49 darshanac ca darshanat—by seeing; ca—also. Also by seeing. Purport by Shrila Baladeva Vidyabhushana In the Mundaka Upanishad (2.2.8) it is said: bidyate hridaya-granthish chidyante sarva-samshayah kshiyante casya karmani tasmin drishte paravare "Thus the knot in the heart is pierced, and all misgivings are cut to pieces. The chain of fruitive actions is terminated when one sees the Supreme Personality of Godhead." The meaning here is that one becomes liberated by seeing the Supreme Personality of Godhead. Here someone may object: Do the scriptures not say, “One attains liberation by performing Vedic rituals"? Do the scriptures not say, "One attains liberation by performing Vedic rituals and attaining spiritual knowledge"? These words of yours contradict the scriptures. If this is said then the author of the sutras give the following reply. Sutra 50 shruty-adi-baliyastvac ca na badhah shruti—the Shruti-shastras; adi—beginning with; baliyastvat—because of being stronger; ca—and; na—not; badhah—refutation. Also, it is not refuted, for the authority of the Shruti-shastras and other scriptures is greater. Purport by Shrila Baladeva Vidyabhushana The Shruti-shastra's declaration, "liberation is attained by transcendental knowledge" cannot be refuted by our opponent's two scripture quotes. Why is that? The sutra declares: "shruty-adi-baliyastvat" (for the authority of the Shruti-shastras and other scriptures is greater). This means, "for the authority of Shvetashvatara Upanishad 3.8 and other passages of the Shruti-shastras and other scriptures is greater". The word "adi" (beginning with) here means that there are also passages where this truth is hinted or explained indirectly. In the scriptures it is said: indro 'shvamedhac chatam ishtvapi raja brahmanam idyam samuvacopasannah na karmabhir na dhanair napi canyaih pashyet sukham tena tattvam bravihi "After performing a hundred ashvamedha-yajnas, King Indra approached the demigod Brahma and said, `Neither Vedic rituals, nor giving charity, nor any other thing has made me happy. Please tell me how I may see happiness.' " In the scriptures it is also said: nasty akrtah kritena "He who was never born is not attained by Vedic rituals." As for the six sutras (3.4.2-7) quoted by the opponent, the author of the sutras Himself will refute them in sutras 3.4.8-14. The word "adi" (beginning with) means that many other scriptural passages may also be quoted. The word “ca" (also) again means that many more statements of scripture may be quoted to prove that spiritual knowledge uproots all past karmic reactions. The passage beginning with the words “tam vidya" and the other passages quoted by our opponent will all be refuted in sutra 3.4.11 by the author of the sutras Himself. In this way it has been proved that spiritual knowledge is the true cause of liberation. Adhikarana 24 Worshiping the Saintly Devotees Introduction by Shrila Baladeva Vidyabhushana Now will be discussed the truth that liberation is attained by worshiping the saintly devotees. In the Taittiriya Upanishad (1.11.2) it is said: atithi-devo bhava "Treat a guest as if he were a visiting demigod." Samshaya (doubt): Is the worship of saintly devotees a cause of liberation or is it not? Purvapaksha (the opponent speaks): Liberation is already available by the mercy of the spiritual master and the worship of the Supreme Lord. What need is there to worship the saintly devotees? Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 51 anubandhadibhyah anubandha—repeated instructions; adibhyah—beginning with. Because of many instructions. Purport by Shrila Baladeva Vidyabhushana The word "anubandha" here means, "because of many instructions declaring that one should worship the saintly devotees". The Taittiriya Upanishad's phrase, "treat him as if he were a visiting demigod" means "worship him". This is so because by the mercy of great devotees one attains liberation. If this were not so then the Taittiriya Upanishad would not have spoken in this way. Many great sages who know the truth have also taught this in the Smriti-shastra. In Shrimad-Bhagavatam (5.12.12), Jada Bharata explains: rahuganaitat tapasa na yati na cejyaya nirvapanad grihad va na cchandasa naiva jalagni-suryair vina mahat-pada-rajo-'bhishekam "My dear King Rahugana, 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. 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."* In Shrimad-Bhagavatam (11.12.1-2), Lord Krishna Himself explains: na rodhayati mam yogo na sankhyam dharma uddhava na svadhyayas tapas tyago neshta-purtam na dakshina vratani yajnas chandamsi tirthani niyama yamah yathavarundhe sat-sangah sarva-sangapaho hi mam "My dear Uddhava, neither through ashtanga-yoga (the mystic yoga to control the senses), nor through impersonal monism or an analytical study of the Absolute Truth, nor through study of the Vedas, nor through practice of austerities, nor through charity, nor through acceptance of sannyasa, nor through many pious deeds, nor through giving dakshina, nor through following vows, nor through performing many yajnas, nor through chanting Vedic hymns, nor through visiting holy places, nor through controlling the senses can one bring Me under his control as much as one can by associating with saintly devotees. Their association frees one from the touch of matter." Here Lord Krishna personally teaches the importance of associating with saintly devotees. The Lord here teaches a great secret of how to engage in devotional service. The word “adi" in this sutra indicates that one should also visit holy places of pilgrimage and one should avoid they who commit blasphemy. In Shrimad-Bhagavatam (1.2.16) it is said: shushrushoh shraddadhanasya vasudeva-katha-rucih syan mahat-sevaya viprah punya-tirtha-nishevanat "O twice-born sages, by serving those devotees who are completely freed from all vice, great service is done. By such service one gains affinity for hearing the message of Vasudeva."* In the Padma Purana it is said: harir eva sadaradhyah sarva-deveshvareshvarah itare brahma-rudradya navajneya kadacana "Lord Krishna is the Supreme Personality of Godhead, the master of all the demigods, and He should always be worshiped. Still, one should never disrespect Brahma, Shiva, and the other demigods." Here someone may object: The mercy of the spiritual master and the association of saintly devotees are both attained by the mercy of the Supreme Personality of Godhead. Therefore the real cause of liberation is His mercy. even good fortune does not happen independently. That also is caused by the Lord's mercy. Indeed, all actions are caused by the Lord's mercy, as was explained in sutra 2.3.39. Therefore it is not right to say that liberation is caused by the mercy of the spiritual master or by any cause other than the mercy of the Supreme Personality of Godhead. To this objection I reply: Even though they are themselves caused by the Lord Himself, still the spiritual master's mercy and the other causes like it are also causes of liberation in their own right. This was already explained in the passage beginning with sutra 2.3.40. The truth is that the Supreme Personality of Godhead becomes conquered by His devotees and He gives them the power to grant His own mercy to others. In this way the devotees are independent agents who can deliver the Lord's mercy to others. When the devotees give their mercy to someone, then the Supreme Lord also gives His mercy to that person. In this way all seeming contradictions and the different passages of the scriptures are all resolved. Adhikarana 25 The Liberated Souls Have Different Relationships with the Supreme Personality of Godhead Introduction by Shrila Baladeva Vidyabhushana In the Chandogya Upanishad (3.14.1) it is said: atha khalu kratumayah purusho yatha kratur asmil loke purusho bhavati tathetah pretya bhavati sa kratum kurvita. "Man is meant to worship the Supreme Lord. As one worships the Lord in this life, so one will attain Him after death. Therefore one should worship the Lord." Samshaya (doubt): The worship of the Supreme Lord is naturally accompanied by the worship of the spiritual master and the saintly devotees. This worship is is of many kinds, some higher and some lower. Does the higher or lower level of one's worship lead to a higher or lower result, or does it not lead to a higher or lower result? Purvapaksha (the opponent speaks): In the Mundaka Upanishad (3.1.3) it is said: niranjanah param samyam upaiti "Liberated souls are all equal." In this way the Shruti-shastra affirms that different levels of worship do not lead to different results. Travelers who enter a city by different paths do not enter different cities. They enter the same city. In the same way, although they have attained Him by different paths, the liberated souls see the same Supreme Lord. Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 52 prajnantara-prithaktva-vad drishtish ca tad uktam prajna—knowledge; antara—other; prithaktva—variety; vat—possessing; drishtih—sight; ca—and; tat—that; uktam—said. As there are differences of knowledge, so also there are differences in sight. That is stated. Purport by Shrila Baladeva Vidyabhushana In the Brihad-aranyaka Upanishad (4.4.21) it is said: vijnaya prajnam kurvita "One should understand the Supreme, and thus attain wisdom." Here are the words "understanding" and “wisdom". The meaning of the first is straightforward, but the second really means devotional service to the Lord. As there are thus different kinds of knowledge so also the devotees see the Lord in different ways. The sutra explains: "tad uktam" (that is stated). These words mean, "it is stated that according to the devotees' different kinds of worship different higher and lower results are obtained". Thus according to the way the Lord was worshiped the devotees see the Lord in different ways. This is reflected in their liberation. The sameness described above means that the liberated souls see the same Supreme Lord. Here someone may object: That may be. However, you say that without knowledge one cannot see the Lord and without first seeing the Lord one cannot attain liberation. Both statement are illogical. When the Supreme Lord was personally present on the earth many persons who had no knowledge nevertheless saw Him and many who saw Him did not attain liberation. To this objection the author of the sutras gives the following reply. Sutra 53 na samanyad apy upalabdher mrityu-van na hi lokapattih na—not; samanyat—ordinary; apy—even; upalabdheh—of perception; mrityu—death; vat—like; na—not; hi—indeed; loka—of the world; apattih—attainment. Not by ordinary vision, as not by death. Indeed not. There is attainment of that world. Purport by Shrila Baladeva Vidyabhushana The word "api" (also) is here used for emphasis. As merely dying does not bring liberation, in the same way ordinary seeing of the Lord also does not bring liberation. What then is the result obtained by ordinary seeing of the Lord? The sutra explains: "lokapattih" (there is attainment of that world). This is like The Vidyadhara Sudarshana and the king Nriga, who both attained ordinary sight of the Lord and from that attained the higher material worlds. Here someone may object: Did they did not attain liberation? If this is said, then the sutra replies, "na hi" (indeed not). They did not. They attained a higher world. That is the meaning. In the Narayana Tantra it is said: samanya-darshanal loka muktir yogyatma-darshanat "By seeing the Supreme Lord with ordinary vision one attains the higher material worlds. By seeing the Lord with spiritual vision one attains liberation." This is the meaning here. There are two ways of seeing. One is covered by matter and the other is not covered by matter. The first way of seeing the Supreme Personality of Godhead is attained by many pious deeds. It brings one to Svargaloka and the other higher material planets. The second way of seeing the Supreme Personality of Godhead is attained by understanding the truth of the Supreme Personality of Godhead. This way of seeing destroys the subtle material body (of mind, intelligence and false ego), gives one a spiritual body filled with bliss, and makes one a dear associate of the Lord. In this way it brings liberation. In this way everything is explained. The sages say that they who are killed by the Lord see the Lord at the moment of their death and in this way they also become liberated. This occurs because the splendor of the Lord's cakra or other weapon destroys their subtle material body (of mind, intelligence, and false ego). It should be understood that by seeing the Lord these persons attain love for Him. To say otherwise would contradict many statements of the scriptures. Adhikarana 26 How to Attain Liberation Introduction by Shrila Baladeva Vidyabhushana This section is begun to give firm proof that by seeing the Lord with eyes of spiritual knowledge, one attains liberation. In the Mundaka Upanishad (3.2.3) and Katha Upanishad (1.2.23) it is said: nayam atma pravacanena labhyo na medhaya na bahuna shrutena yam evaisha vrinute tena labhyas tasyaisha atma vivrinute tanum svam "The Supreme Lord is not attained by expert explanations, by vast intelligence, or even by much hearing. He is attained only by one who He Himself chooses. To such a person He manifests His own form."* Samshaya (doubt): Does the Lord appear before a person only because the Lord chooses to appear or does He appear because of a specific person's devotion to Him and renunciation of the material world? Purvapaksha (the opponent speaks): the Lord appears only because He chooses to appear, for that is what the scripture says. Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 54 parena ca shabdasya tadvidhyam bhuyastvat tv anubandhah parena—by what follows; ca—also; shabdasya—of the word; tadvidhyam—being like that; bhuyastvat—because of being more important; tu—indeed; anubandhah—what corresponds. According to what follows, it is the same. It is because of being more important. Purport by Shrila Baladeva Vidyabhushana The statement here that the Lord appears before one whom He chooses is actually the same as the statement that the Lord is attained by devotional service. This is clearly stated in the verse that immediately follows this statement. Therefore the meaning is not that the Lord appears only because He chooses to appear. Here is the verse that immediately follows (Mundaka Upanishad 3.2.4): nayam atma bala-hinena labhyo na ca pramadat tapaso vapy alingat etair upayair yatate yas tu vidvan tasyaisha atma vishate brahma-dhama "The Supreme Lord is not attained by one who has no spiritual strength, who is wild or careless, or whose austerities are not appropriate. The Lord appears before a person who strives by right means to attain Him. Such a person enters the spiritual world." The "right means" are described in the beginning of this verse. They are spiritual strength, sober carefulness, and appropriate austerities. The word "spiritual strength" here means "devotional service". The Supreme Lord Himself explains: vashe kurvanti mam bhaktah sat-striyah sat-patim yatha "As faithful wives control their saintly husband, so My devotees bring Me under their control." In the Bhagavad-gita (8.22), it is said: purushah sa parah partha bhaktya labhyas tv ananyaya "The Supreme Personality of Godhead, who is greater than all, is attainable by unalloyed devotion."* Here is the verse immediately following the "nayam atma pravacanena" verse when it appears in the Katha Upanishad (1.2.24): navirato dushcaritat nashanto nasamahitah nashanta-manaso vapi prajnanenainam apnuyat "Neither a person who has not abandoned sins, nor a person who is not peaceful, nor a person who does not strive to attain Him, nor a person who does not control his mind can, even though he may be very intelligent and learned, attain the Supreme Lord." A person who controls his senses, acts in a saintly manner, and meditates on Lord Hari becomes able to see Lord Hari directly. Therefore one should engage in the activities of devotional service. In this way the first and second statement together mean that the Supreme Lord chooses to reveal Himself to they who engage in His devotional service. The first statement is that the Lord chooses who will attain Him. The Lord chooses they who please Him and are dear to Him. He does not choose they who do not please Him. He is pleased by they who engage in His devotional service. He is not pleased by they who do not engage in devotional service. He personally explains (Bhagavad-gita 7.17): tesham jnani nitya-yukta eka-bhaktir vishishyate priyo hi jnanino 'tyartham aham sa ca mama priyah "Of these, the one who is in full knowledge and who is always engaged in pure devotional service is the best. For I am very dear to him, and he is dear to Me."* In the Kaivalya Upanishad (2) it is said: shraddha-bhakti-dhyana-yogad avehi "With devotion, meditation, and faith one should try to understand the Supreme." If it were not true (that the Lord reveals Himself to they who love and serve Him, and if instead it were true that He reveals Himself only on a whim to people chosen at random, and if He thus did not care for the love and devotion of they who serve Him), then one might justly become angry with the Lord and claim that He is unfair. Here someone may object: If this is so then why does the scripture explain that the Lord reveals Himself to they whom He chooses? To this objection the sutra replies: "“bhuyastvat" (because of being more important). The word "tu" (indeed) in the sutra is used for emphasis. The meaning here is that the Lord's choosing is the most important aspect in His directly appearing before a person. Actually the Lord's choosing is the last of a chain of causes. Here is the sequence of events: First there is association with saintly devotees and service to them. By that service one learns the truth of the Supreme Lord and also about one's own self. Then one becomes disinterested in whatever has no relation to the Lord. Then one develops devotion and love for the Lord. That love pleases the Lord and makes one dear to the Lord. Then the Lord chooses to reveal Himself to that person. Adhikarana 27 The Supreme Lord Resides in the Bodies of the Conditioned Souls Introduction by Shrila Baladeva Vidyabhushana They who with the mellows of servitude, friendship, or other mellows, from the beginning worship the Supreme Personality of Godhead who always stays in the spiritual sky, will attain that spiritual sky and there they will directly see their Lord. It is seen that some others, who are situated in the mellows of neutrality (shanta-rasa), worship the Supreme Lord as present in their bellies and in other parts of their bodies. Vishaya (the subject to be discussed) Many statements in the scriptures describe this worship of the Supreme Personality of Godhead as present in the devotee's stomach and other bodily organs. Samshaya (doubt): Should one worship Lord Hari as present in one's belly and other bodily organs, or should one not worship Him in this way? Purvapaksha (the opponent speaks): One should not worship Lord Hari as present in one's belly and other bodily organs, for these things are all material. However one should worship the Lord as eternally present in the spiritual sky. Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 55 eka atmanah sharire bhavat eke—some; atmanah—of the Supreme Personality of Godhead; sharire—in the body; bhavat—because of existence. Some because of the Lord's existence in the body. Purport by Shrila Baladeva Vidyabhushana Here the word "eke" (some) means "some followers of the Vedas". The word "sharire" means, “in the body", that is, "in the belly, the heart, and the brahma-randhra". The word "atmanah" means “of Lord Vishnu". The phrase "the worship of Lord Vishnu should be performed" is understood here. Why is that? The sutra explains, "bhavat", which means “because He exists there". In the Nyaya-shastra it is said: akke cen madhu vindeta kim artham parvatam vrajet "If one finds honey in a nearby tree, why should one search for honey in a faraway mountain?" The meaning here is that when the Lord is pleased (when one worships Him as present in the devotee's body) and He will give the devotee residence in His own abode. In Shrimad-Bhagavatam (10.87.18) it is said: udaram upasate ya rishi-vartmasu kurpa-drishah parisara-paddhatim hridayam arunayo daharam tata udagad ananta tava dhama shirah paramam punar iha yat sametya na patanti kritanta-mukhe "Among the followers of the methods set forth by great sages, those with less refined vision worship the Supreme as present in the region of the abdomen, while the Arunis worship" Him as present in the heart, in the subtle center from which all the pranic channels emanate. From there, O unlimited Lord, these worshipers raise their consciousness upward to the top of the head, where they can perceive You directly. Then, passing through the top of the head toward the supreme destination, they reach that place from which they will never again fall to this world, into the mouth of death."*** Adhikarana 28 Different Mellows in the Spiritual World Introduction by Shrila Baladeva Vidyabhushana In Chandogya Upanisad 3.14.1 and in other places in the scriptures, the worship of the Lord in sweetness (madhurya) and the worship of the Lord in opulence (aishvarya) have been described. Also it has been shown that the living entities, by engaging in devotional service and associating with saintly devotees, by the Lord's will attain Him as he appears in a specific form with specific qualities, a form chosen by the devotee. In this way it is shown that these two features of the Lord (sweetness and opulence) are not incompatible with each other. Samshaya (doubt): When the devotee worships the Lord as having certain qualities, does the devotee attain a form of the Lord having those qualities alone or does he attain a form of the Lord having other qualities also. Purvapaksha (the opponent speaks): Whether the devotee meditates on the Lord in sweetness or opulence, the devotee will meet a form of the Lord who has all the qualities of both sweetness and opulence. This is so because whether meditated on in sweetness or opulence, the Lord remains one person. Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 56 vyatirekas tad-bhava-bhavitvan na tupalabdhi-vat vyatirekah—difference; tat—of that; bhava—of the nature; bhavitvat—because of the being; na—not; tu—indeed; upalabdhi—of the understanding; vat—like. Not different, because of the nature of the meditation. Indeed, it is like knowledge. Purport by Shrila Baladeva Vidyabhushana The word "tu" (indeed) is used here to dispel doubt. The sutra declares that other qualities are not manifested. Why is that? The sutra explains: "tad-bhava-bhavitvat", which means, "because of the nature of the qualities that were the object of meditation". This means that when one attains the Lord, the Lord appears in the same form as was the object of the devotee's meditation. The word "upalabdhi-vat" means "like knowledge". This means, "One meets a form of the Lord like the form one knew in his meditation on the Lord." Even though the meditator is aware that the Lord has many other qualities, still when the devotee meets the Lord the Lord will manifest only the qualities that were included in the devotee's meditation and not the Lord's other qualities. In this way the description in Chandogya Upanishad 3.14.1 is not contradicted. In the following sutra the author gives an example to show that the devotee meets a form of the Lord corresponding to what had been the object of the devotee's meditation. Sutra 57 angavabaddhas tu na shakhasu hi prativedam anga—parts; avabaddhah—connected; tu—indeed; na—not; shakhasu—in the branches; hi—indeed; prativedam—according to the Vedas. Indeed, each has his part according to the different branches of the Vedas. Purport by Shrila Baladeva Vidyabhushana The performer of a yajna assigns different priests to perform the different parts of the yajna. The priests are thus named according to the function they fulfill in the yajna. The performer of the yajna thus tells the priests, “You become the adhvaryu priest. You become the hota priest. You become the udgata priest." In this way a certain priest, even though he is expert in performing all the different functions, accepts the limited role in the yajna. He does not perform all the functions in the yajna. It is not possible for him to perform all the functions in all the different branches of the Vedas. The duties are distributed among the different Vedas. The hota priest chants mantras of the Rig Veda, the adhvaryu priest chants mantras of the Yajur Veda, the udgata priest chants mantras of the Sama Veda, and the brahma priest chants mantras of the Atharva Veda. In this way, according to the wish of the person performing the yajna, the different priests accept different roles in the yajna and different priestly rewards (dakshina) also. In the same way, according to the wish of the Supreme Lord, the individual living entities accept different roles in their service to the Lord and they also meet the Lord in different ways according to the roles they play. Now, to explain the mellows of mixed emotions, which were displayed by Uddhava and others, and which are less pleasing, the author of the sutras gives another example. Sutra 58 mantradi-vad vavirodhah mantra—mantras; adi—beginning; vat—like; va—or; avirodhah—not a contradiction. Or, there is no conflict, as in the case of mantras and other things. Purport by Shrila Baladeva Vidyabhushana the Lord's desire here is to increase devotion of various kinds. It is like mantras. As one mantra may be used in many rituals, another mantra may be limited to two rituals, and another mantra used in one ritual only, so the Lord engages (His devotees to worship Him some in many ways and some in one way only). The word "adi" (beginning with) in this sutra means "time and action". As at any given time some trees may be sprouting leaves and flowers and other trees may be shedding their leaves, and as at any given time one person may be an infant, and another a teenager, so (at any given time the different devotees may serve the Lord in many different ways, each person acting differently according to the Lord's wish). The sutra explains, "vavirodhah" (thus there is no conflict). Thus after liberation a person will attain the same relationship with the Lord that the person desired while worshiping Him before the person became liberated. In this way it is proved that qualities the Lord manifests to the liberated soul are not different from the qualities the soul meditated on before attaining liberation. Adhikarana 29 The Different Features of the Supreme Personality of Godhead Introduction by Shrila Baladeva Vidyabhushana Vishaya (the subject to be discussed) Now the following texts from the Gopala-tapani Upanishad will be considered: eko 'pi san bahudha yo 'vabhati "Although He is one, Lord Krishna appears in many forms." ekam santam bahudha drishyamanam "Although He is one, the Supreme Personality of Godhead appears to be many." atha kasmad ucyate brahma "Why is He called the Supreme?" He Supreme Personality of Godhead has many very different forms. In this way He is like a vaidurya jewel. Although He is one He has many different forms and many different qualities. Samshaya (doubt): Should one meditate on the fact that the Supreme Personality of Godhead has many different forms and many different qualities, or should one not meditate on this fact? Purvapaksha (the opponent speaks): The Lord's blissfulness and other like qualities should always be the object of meditation (as was explained in sutra 3.3.12). However, the plurality of forms contradicts the Lord's oneness. Therefore the Lord's plurality of forms should not be an object of meditation. Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 59 bhumnah kratu-vaj jayastvam tatha hi darshayati bhumnah—of the plurality; kratu—yajna; vat—like; jayastvam—pre-eminence; tatha—si; hi—indeed; darshayati—shows. Like a yajna, plurality is most important. So, indeed, it reveals. Purport by Shrila Baladeva Vidyabhushana The Lord's plurality of forms is His most important feature. As yajnas should always be performed, so the Lord's plurality of forms should always be an object of meditation, for this plurality is an essential feature of the Lord. As in an agnishtoma-yajna, from its beginning until the avabhrita ceremony at its end, it remains always a yajna, in the same way among all the qualities of the Lord, His plurality of forms is always present and of prime importance. The evidence for this is given in this sutra in the words, "tatha hi darshayati" (So, indeed, the scriptures reveal). In the Chandogya Upanishad (7.23.1) it is said: bhumaiva sukham nalpe sukham asti "The bliss of the Supreme Personality of Godhead is in His abundant variety. His bliss is not present in a lack of variety." Thus the Lord's bliss and other qualities are present in great abundance and great variety. They should be meditated on in this way. The scriptures reveal this of them. The word “darshayati" in. this sutra means, "they teach this in every circumstance". Without accepting the Lord's plurality of forms it is not possible to accept that His actions are all eternal. Adhikarana 30 Different Meditations on the Lord's Different Forms Introduction by Shrila Baladeva Vidyabhushana Samshaya (doubt): Are4 these many forms of the Lord worshiped in one way only or are there many ways to worship them? Purvapaksha (the opponent speaks): Because the object of worship certainly remains one, there must be only way way to worship Him. Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 60 nana shabdadi-bhedat nana—variety; shabda—words; adi—beginning; bhedat—because of the difference. They are different because of different words and other things. Purport by Shrila Baladeva Vidyabhushana There are different kinds of worship for the different forms of the Lord. For each form there is a different kind of worship. Why is that? The sutra explains: "shabdadi-bhedat" (because of different words and other things). This means, “because the names of Lord Nrisimha and the Lord's other forms are different, the mantras for worshiping these forms are different, the forms themselves are different, and Their activities are also different". In the Smriti-shastra it is said: kritam treta dvaparam ca kalir ity eshu keshavah nana-varnabhidhakaro nanaiva vidhinejyate "In the Satya, Treta, Dvapara, and Kali yugas, Lord Krishna appears in different forms with different colors and different names, forms that are worshiped in different ways." In this way it is proved that the Lord's different forms are worshiped in different ways. Adhikarana 31 The Steadfast Worship of the Lord Introduction by Shrila Baladeva Vidyabhushana That the forms of the Supreme Personality of Godhead, beginning with the form of Lord Nrisimha, should be worshiped in ways that are different for each form has thus been described. Samshaya (doubt): Must the worshipers of these various forms meditate on all the Lord's forms together, or is such meditation only optional? Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 61 vikalpo 'vishishtha-phalatvat vikalpah—option; avishishtha—not better; phalatvat—because of the result. It is optional, for a better result is not obtained. Purport by Shrila Baladeva Vidyabhushana They have an option. One should worship the Supreme Lord according to the truths taught by a particular community of saintly devotees. One should remain steadfast in that form of worship and not leave it. Why is that? The sutra explains: “avishishtha-phalatvat" (for a better result is not obtained). This means that of all the ways to worship the Lord no one way is better than the others. They are all equal. They are all said to bring the same result, which is that liberation where one directly associates with the Supreme Personality of Godhead. If by following one such method of worship one attains perfection, what is the need of accepting another method of worship? The lesson taught in the sutra that begins with the words "tad vidusham" should not be forgotten. Therefore, in order to give more evidence to the truth that the ekanti devotees are the best, this instruction is repeated. There is no fault in this. Adhikarana 32 Worshiping the Lord To Attain a Specific Benediction Introduction by Shrila Baladeva Vidyabhushana The different kinds of worship of the Lord's different forms, such as the form of Lord Nrisimha and the other forms, all bring liberation as their result. Therefore these activities of worship should be regularly performed by the ekanti devotees. However, in the Brihad-aranyaka Upanishad and other scriptures are also described other kinds of worship of the Lord, kinds of worship meant for attaining fame, followers, victory, wealth, and other like benedictions. Samshaya (doubt): May one choose any form of the Lord for such worship, or must one direct this kind of worship to one's chosen deity alone? Purvapaksha (the opponent speaks): Because the worship of any form of the Lord brings the same result as the worship of any other form of the Lord, one should direct this worship to one's chosen Deity alone, as was previously explained. Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 62 kamyas tu yatha-kamam samucciyeran na va purva-hetv-abhavat kamyah—for the objects of desire; tu—but; yatha—as; kamam—desire; samucciyeran—may collect; na—not; va—or; purva—previous; hetu—reason; abhavat—because of the non-existence. For attaining a desire one may accept another or not, as one wishes, for the previous reason is now absent. Purport by Shrila Baladeva Vidyabhushana To fulfill desires other than direct association with the Supreme Lord, desires like the attainment of fame in this world, one may worship any for of the Lord, as one wishes, or one need not (worship another form of the Lord, and may instead to continue to worship one's own chosen Deity). Why is that? The sutra explains: "purva-hetv-abhavat" (for the previous reason is now absent). This is is so because the result to be obtained is different. When there is a desire to attain these various material benediction, then one may worship any form of the Lord. When one does not desire these material benefits, one may not adopt the worship of forms of the Lord other than one's chosen Deity. The meaning here is that if one who desires liberation also desires some material benediction, then he should worship Lord Hari alone in order to attain it. He should not worship the demigods to attain his desire. This is explained by Shrimad-Bhagavatam (2.3.10) in the following words: akamah sarva-kamo va moksha-kama udara-dhih tivrena bhakti-yogena yajeta purusham param "A person who has broader intelligence, whether he be full of all material desire, or desiring liberation, must by all means worship the supreme whole, the Personality of Godhead."* Thus have been explained the various kinds of worship of the Lord, kinds of worship beginning with the chanting of the ten-syllable mantra. As explained before, this worship should be directed to one's chosen Deity. Adhikarana 33 Meditation on the Form of the Supreme Personality of Godhead Introduction by Shrila Baladeva Vidyabhushana In the previous passages meditation on the Lord's qualities and virtues has been described. Now will be described meditation on the Lord's bodily limbs and features. In Gopala-tapani Upanishad (1.38), the demigod Brahma explains: tam ekam govindam sac-cid-ananda-vigraham panca-padam vrindavana-sura-bhuruha-talasinam satatam sa-marud-gano 'ham paramaya stutya toshayami. "With eloquent prayers I and the Maruts please Lord Govinda, whose form is eternal and full of knowledge and bliss, who stays under a desire tree in Vrindavana, and who is this five-word mantra." In the verse that follow Brahma speaks prayers describing the gentle smile, merciful glance, and other features on the Supreme Lord's face, eyes, and other parts of the body. Samshaya (doubt): Are the gentle smile and other features on the Lord's face and the other parts of His body to be meditated on or not? Purvapaksha (the opponent speaks): Because by meditating on the Lord's general qualities and virtues one attains the goal of life, and because that goal thus attained is so great and exalted, there is no need to meditate on the features of the Lord's body. Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 63 angeshu yathashraya-bhavah angeshu—on the limbs; yatha—as; ashraya—shelter; bhavah—nature. Appropriate meditation on the limbs. Purport by Shrila Baladeva Vidyabhushana One should appropriately meditate on the Lord's mouth and the other parts of His body. This means that one should meditate on the qualities that have taken shelter of the parts of the Lord's body. Thus, on the Lord's mouth there are a gentle smile and sweet words, on His eyes there is a merciful glance, and on the other parts of His body there are other features. Sutra 64 shishtaish ca shishtaih—by the disciples; ca—and. Also by the disciples. Purport by Shrila Baladeva Vidyabhushana In the Gopala-tapani Upanishad (1.51) it is said: atha haivam stutibhir aradhayami tatha yuyam panca-padam japantah krishnam dhyayantah samshritim tarishyatha. "Brahma said: As I worship Him, so should you. Chanting this five word mantra, and meditating on Lord Krishna, you will transcend the world of birth and death." In this way Brahma teaches his disciples to meditate on the qualities present in Lord Krishna's form. That is the meaning. Here someone may object: In the Chandogya Upanishad (1.6.7) it is said: yatha kapyasam pundarikam evam akshini "The Supreme Lord's eyes are like lotus flowers." Here there is no mention of the Lord's merciful glance or His other features. If this is said, then the author of the sutras gives the following reply. Sutra 65 samaharat samaharat—because of being collective. Because of being together. Purport by Shrila Baladeva Vidyabhushana The word "na" (it is not so) should be added here from three sutras previous. The word applies to both sutras. In this passage of Chandogya Upanishad many other features of the Lord's body are implied. This passage does not mean that the Lord has only lotus eyes and no other bodily features. Here someone may object: The idea that one should meditate on the parts of the Lord's body as having only certain attributes and not others is wrong. I refute it with the following words. Sutra 66 guna-sadharanya-shrutesh ca guna—of qualities; sadharanya—commonness; shruteh—from the Shruti-shastra; ca—also. Also because the Shruti-shastra declares that the qualities are held in common. Purport by Shrila Baladeva Vidyabhushana In Bhagavad-gita (13.14) it is said: sarvatah pani-padam tat "Everywhere are His hands and legs."* This passage shows that one should meditate on the parts of the Lord's body as all having the same qualities in common. In Brahma-samhita (5.32) it is said: angani yasya sakalendriya-vrttimanti pashyanti panti kalayanti tatha jaganti "Each of the limbs of the Lord's transcendental figure possesses in Himself the full-fledged functions of all organs and eternally sees, maintains, and manifests the infinite universes, both spiritual and mundane."** In this way the scriptures declare that each part of the Lord's body has all the qualities of all the other parts. In the following words the author of the sutras refutes this idea. Sutra 67 na va tat-saha-bhavashruteh na—not; va—or; tat—that; saha—together; bhava—being; a—not; shruteh—from the Shruti-shastra. Or not, for the Shruti-shastra does not declare that they have the same nature. Purport by Shrila Baladeva Vidyabhushana The word "va" (or) is used here for emphasis. One should not meditate on the different parts of the Lord's body as all having the same features in common. Why is that? The sutra explains: "tat-saha-bhavashruteh" (for the Shruti-shastra does not declare that they have the same nature). This means that the Shruti-shastra does not declare that the qualities of one part of the body are present in the other parts. Also, one should not meditate on the parts of the Lord's body as having the same qualities as the other parts. The descriptions in Bhagavad-gita 13.14 and other passages in the scriptures should be understood to mean that the Supreme Personality of Godhead, being all-powerful, can do anything with any part of His body. That is the meaning. Sutra 68 darshanac ca darshanat—from seeing; ca—also. By seeing also. Purport by Shrila Baladeva Vidyabhushana Therefore the Lord's gentle smile should be understood to be present in His face and His other qualities to be present in the other parts of His body, each in its appropriate place. In this way it is both seen and described. Pada 4 Adhikarana 1 Transcendental Knowledge Invocation by Shrila Baladeva Vidyabhushana shraddhavesha-manyastrite sac-chamadyair vairagyodvitti-simhasanadhye dharma-prakarancite sarva-datri preshtha vishnor bhati vidyeshvariyam 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 Vishnu, shines with great splendor. Introduction by Shrila Baladeva Vidyabhushana In the previous pada the various aspects of transcendental knowledge, which were there called meditation, worship, and other names, were revealed. In this pada will be revealed 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 truths that are like these. According to their different kinds of faith there are three kinds of seekers of transcendental knowledge. They are described as follows. 1. They who, desiring to see the wonders of the higher planets, faithfully perform the duties of varnashrama-dharma, are called sanishtha. 2. They who, desiring to enjoy the things of this world, faithfully perform the duties of varnashrama-dharma, are called parinishthita. They who are in these two classes are all followers of varnashrama-dharma. 3. Others, purified by truthfulness, austerity, japa, and other spiritual practices, have no material desire, are called nirapeksha. They are in this class are not followers of varnashrama-dharma. In this way there are three kinds of seekers of transcendental knowledge. Vishaya (the subject to be discussed): First will be explained the truth that transcendental knowledge is independent of other things. In the Chandogya Upanishad (7.1.3) it is said: tarati shokam atma-vit "One who knows the Supreme crosses beyond grief." In the Taittiriya Upanishad (2.1.1) it is said: brahma-vid apnoti param "One who knows the Supreme enters the spiritual abode." In the Katha Upanishad (1.2.16) it is said: etad dhy evaksharam jnatva yo yadicchati tasya tat "By understanding the immortal one attains whatever he desires." Samshaya (doubt): Does transcendental bring only liberation, or can it also bring elevation to the higher material planets? Purvapaksha (the opponent speaks): A person wise with transcendental knowledge has no material desires. For this reason transcendental knowledge brings only liberation. Siddhanta (conclusion): In the following words the author of the sutras gives his conclusion. Sutra 1 purushartho 'tah shabdad iti badarayanah purusharthah—the four goals of life; atah—from this; shabdat—from the Shruti-shastra; iti—thus; badarayanah—Vyasa. The fulfillment of human aspirations comes from it, for this is said in the Shruti-shastra. That is Vyasa's opinion. Purport by Shrila Baladeva Vidyabhushana All the goals of human life are attained by transcendental knowledge. That is the opinion of Lord Vyasa. Why is that? The sutra explains: "shabdaat" (for this is said in the Shruti-shastra). 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 sutra Jaimini Muni raises an objection. Adhikarana 2 Knowledge alone cannot give liberation Sutra 2 sheshatvat purushartha-vado yathanyeshv iti jaiminih sheshatvat—because of being subordinate; purusha—of the people; artha-vadah—words; yatha—as; anyeshu—in others; iti—thus; jaiminih—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. Purport by Shrila Baladeva Vidyabhushana Knowing the relationship between himself, the worshiper, and the Supreme Personality of Godhead, 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-sutra: yasya parnamayi juhur bhavati na sa papam shlokam shrinoti yadankte cakshur eva bhratrivyasya vrinkte "He whose sacrificial ladle is made of parna never hears sinful words. He whose eyes are anointed is protected from his enemies. yat-prayajanuyaja ijyante varma va etad yajnasya "He who makes the prayaja and anuyaja offerings is protected by an armor of yajna." Jaimini gives this description of these words of praise: dravya-samskara-karmasu pararthatvat phala-shrutir artha-vadah syat "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 Shruti-shastra explains that a householder who throughout his entire life is self-controlled and virtuous and who regularly performs yajnas and other spiritual duties, at the end attains the Supreme Personality of Godhead. This is described in the following words of Chandogya Upanishad (8.15.1): acarya-kulad vedam adhitya yatha-vidhanam guroh karmatisheshenabhisamavritya kutumbe shucau deshe svadhyayam adhiyano dharmikan vidadhatmani sarvendriyani sampratishthapyahimsan sarva-bhutany anyatra tirthebhyah sa khalv evam vartayan yavad ayusham brahmalokam abhisampadyate na ca punar avartate. "From the acaryas one should learn the Vedas. One should perform his duties and also offer dakshina 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 Vishnu Purana (3.8.9) it is said: varnashramacaravata purushena parah puman vishnur aradhyate pantha nanyat tat-tosha-karanam "The Supreme Personality of Godhead, Lord Vishnu, is worshiped by the proper execution of prescribed duties in the system of varna and ashrama. There is no other way to satisfy the Supreme Personality of Godhead. One must be situated in the institution of the four varnas and ashramas."* 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 sutra Jaimini affirms that transcendental knowledge is a subordinate aspect of Vedic rituals and pious deeds. Sutra 3 acara-darshanat acara—of deeds; darshanat—because of seeing. Because such deeds are seen. Purport by Shrila Baladeva Vidyabhushana In the Brihad-aranyaka Upanishad (3.1.1) it is said: janako vaideho bahu-dakshinena yajneneje "Janaka, the king of Videha, performed a great yajna and gave very opulent dakshina." In the Chandogya Upanishad (5.11.5) it is said: yakshamano ha vai bhagavanto 'ham asmi "The saintly king said: Soon I shall perform a great yajna." In this way it is seen that even great saints learned in transcendental knowledge still had to perform Vedic yajnas. 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. Sutra 4 tac chruteh tat—that; chruteh—because of the Shruti-shastra. It is so because of the Shruti-shastra. Purport by Shrila Baladeva Vidyabhushana In the Chandogya Upanishad (1.1.8) it is said: yad eva vidyaya karoti shraddhayopanishada tad eva viryavattaram bhavati "When one worships the Lord with transcendental knowledge, with faith, and with the teachings of the Upanishads, his worship becomes very powerful and effective." Because it is here said "with transcendental knowledge", the subordinate nature of that knowledge is clearly seen. Sutra 5 samanvarambhanat samanvarambhanat—because of being together. Because of being together. Purport by Shrila Baladeva Vidyabhushana In the Brihad-aranyaka Upanishad (4.4.2) it is said: tam vidya-karmani samanvarabhete purva-prajna 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. Sutra 6 tadvato vidhanat tadvatah—like that; vidhanat—because of the rule. Because of a rule like that. Purport by Shrila Baladeva Vidyabhushana In the Taittiriya-samhita it is said: brahmishtho brahma darsha-paurnamasayos tam vrinite "To perform the darsha and paurnamasa 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. Sutra 7 niyamac ca niyamat—because of a rule; ca—also. Also because of a rule. Purport by Shrila Baladeva Vidyabhushana In the Ishopanishad (mantra 2) it is said: kurvann eveha karmani jijivishec chatam samah evam tvayi nanyatheto '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 yajnas 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 Taittiriya Brahmana it is said: viraha va esha devanam yo 'gnim udvasayate "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. The author of the sutras refutes this idea in the following words. Adhikarana 3 The Superiority of Transcendental Knowledge Sutra 8 adhikopadeshat tu badarayanasyaivam tad-darshanat adhika—more; upadeshat—because of the teaching; tu—but; badarayanasya—of Vyasa; evam—thus tat—of that; darshanat—because of the revelation of scripture. But because Vyasa teaches that it is more important and also because of the scriptures' revelation. Purport by Shrila Baladeva Vidyabhushana The word "tu" (but) is used here to begin the refutation of the purvapaksha. The truth is that transcendental knowledge is more important than Vedic rituals. Why is that? The sutra explains: "upadeshat tu badarayanasyaivam" (because Vyasa teaches that it is more important). Vyasa's opinion here cannot be uprooted, for the sutra explains: “tad-darshanat" (also because of the scriptures' revelation). In the Brihad-aranyaka Upanishad (4.4.22) it is said: tam etam vedanuvacanena brahmana vividishanti brahmacaryena tapasa shraddhaya yajnenanashakena caitam eva viditva munir bhavaty evam eva pravrajino lokam abhipsantah pravrajanti. "By Vedic study, celibacy, austerity, faith, yajna, and fasting, the brahmanas strive to understand Him. One who understands Him becomes wise. Desiring to travel to His transcendental world, the brahmanas become wandering sannyasis." 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. 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 sutras refutes this idea. Sutra 9 tulyam tu darshanam tulyam—equal; tu—but; darshanam—scriptural; revelation. But the same thing is seen in the scriptures. Purport by Shrila Baladeva Vidyabhushana The word "tu" (but) here is used to begin the refutation of the idea that transcendental knowledge is an inferior by-product of the performance of Vedic rituals. The sutra explains that there is equal scriptural evidence to show that transcendental knowledge is not subordinate to Vedic rituals. In the Brihad-aranyaka Upanishad it is said: etad dha sma vai vidvamsa ahur rishayah karayeyah kim artha vayam adhyeshyamahe kim artha vayam yakshamahe etad dha sma vai purve vidvamso 'gni-hotram juhavam cakrire etam vai tam atmanam viditva brahmanah putra-paushayash ca vitteshanayash ca lokaishanayash ca vyutthaya bhiksha-caryam caranti. "The wise sages asked, `Why do we study the Vedas? Why do we perform yajnas?' Then the sages stopped performing agnihotra-yajnas. Learning the truth about the Supreme Personality of Godhead, the brahmanas renounced all desire to attain sons, grandsons, wealth, or anything else in this world. They became sannyasi 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 sutra Vyasa refutes the argument given in sutra 4. Sutra 10 asarvatriki asarvatriki—not universal. It is not universal. Purport by Shrila Baladeva Vidyabhushana The passage (Chandogya Upanishad 1.1.8) referred to in sutra 4 does not have all transcendental as its scope. It refers the udgitha-vidya. Therefore all transcendental knowledge is not a subordinate aspect of Vedic rituals. (In the next sutra Vyasa refutes the argument given in sutra 5.) Sutra 11 vibhagah shata-vat vibhagah—division; shata—a hundred; vat—like. The distribution is like a hundred. Purport by Shrila Baladeva Vidyabhushana The results of Vedic yajnas and transcendental knowledge, as described in Brihad-aranyaka Upanishad 4.4.2 (quoted in sutra 5), are actually different. Transcendental knowledge brings one result and Vedic yajnas bring a different result. In this sutra 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 yajnas (combine to determine the future of the individual soul) but they do not have the same influence in determining it. In the next sutra Vyasa refutes the argument given in sutra 6. Sutra 12 adhyayana-matra-vatah adhyayana—study; matra—only; vatah—of one who possesses. Of one who has merely studied. Purport by Shrila Baladeva Vidyabhushana The passage (from the Taittiriya-samhita, quoted in sutra 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 “brahmishtha" 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 Shruti-shastras declare that a person fixed in transcendental knowledge of the Supreme renounces Vedic rituals. Therefore a person who properly studies the Vedas, does not misinterpret its words, and does not desire to gain anything material as a result of his study, is said to be “brahmishtha" (learned in the Vedas). The affix “ishtha" 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 yajnas. Here someone may object: One who has simply studied is not qualified to perform Vedic yajnas. One must have knowledge also. Studying the Vedas does not mean simply reading them. It means understanding them. Because the Upanishads 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 yajnas. 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, Narada Muni declared that, even though he knew the Rig Veda and many other scriptures, still he did not understand the Supreme. He said: so 'ham mantra-vid evasmi natma-vit "I know many mantras, but I do not know the Supreme Personality of Godhead." Therefore, worship 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 Taittiriya Aranyaka (Maha-Narayana Upanishad 10.6, and Mundaka Upanishad 3.2.6) it is said: vedanta-vijnana-sunishcitarthah sannyasa-yogat yatayah suddhatvah te brahmaloke tu paranta-kale paramritat 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 Shrimad-Bhagavatam (1.2.12) it is said: tac-chraddadhana manayo jnana-vairagya-yuktaya pashyanty atmani catmanam bhaktya shruta-grihitaya "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 Vedanta-shruti."* 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 Shruti-shastra it is said: sac-cid-anandaika-rase bhakti-yoge tishthati "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 nyaya-shashtra it is said: shrutes tu shabda-mulatvat In this way it is shown that the Supreme extraordinary, inconceivable, and beyond the limits imposed by the material world. He cannot be understood by material logic. Sutra 13 navisheshat na—not; avisheshat—because of being not specific. No. For it is not specific. Purport by Shrila Baladeva Vidyabhushana The Shruti-shastra does not order that a person wise with transcendental knowledge of Supreme must perform Vedic rituals throughout his entire life. Why is that? The sutra explains: "avisheshat" (for it is not specifically stated). In the Maha-Narayana Upanishad of the Taittiriya Aranyaka 10.5 it is said: na karmana na prajaya dhanena tyagenaike amritatvam anashuh "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 Shruti-shastra gives different instructions about Vedic rituals (sometimes encouraging and sometimes discouraging them) because these instructions are intended for different ashramas. After thus refuting these objections, the author of the sutras proceeds to explain the real purpose of the Shruti-shastra's description of Vedic rituals. Sutra 14 stutaye 'numatir va stutaye—for praise; anumatih—permission; va—or. Or, the permission is for praise. Purport by Shrila Baladeva Vidyabhushana The word "va" (or) is used here for emphasis. Ishopanishad's (mantra 2) permission that one may perform Vedcic 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. Ishopanishad (mantra 2) explains: evam tvayi nanyatheto '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. Adhikarana 4 The Glories of Transcendental Knowledge Introduction by Shrila Baladeva Vidyabhushana Now that the independence of transcendental knowledge has been explained, the great glory of transcendental knowledge will be described. In the Vajasaneyi shruti (Brihad-aranyaka Upanishad 4.4.23) it is said: esha nityo mahima brahmanasya na karmana vardhate no kaniyan "Karma can neither lessen nor increase the eternal glory of one who understands the Supreme." Samshaya (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? Purvapaksha (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. Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 15 kama-karena caike kama—desire; karena—by doing; ca—and; eke—some. Also, some say he may act as he pleases. Purport by Shrila Baladeva Vidyabhushana 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 Brihad-aranyaka Upanishad 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 "brahmana" 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 sutra. Sutra 16 upamardam ca upamardam—destruction; ca—also. Destruction also. Purport by Shrila Baladeva Vidyabhushana in the Mundaka Upanishad it is said: bhidyate hridaya-ganthish chidyante sarva-samshayah kshiyante casya karmani tasmin drishte paravare "The knot in the heart is pierced, and all misgivings are cut to pieces. The chain of fruitive actions is terminated when one sees* the Supreme Personality of Godhead." In Bhagavad-gita (4.37) the Supreme Personality of Godhead explains: yathaidhamsi samiddho 'gnir bhasmasat kurute 'rjuna jnanagnih sarva-karmani bhasmasat 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 sutra 4.1.15. Sutra 17 urdhva-retahsu ca shabde hi urdhva—up; retahsu—semen; ca—and; shabde—in the Shruti-shastra; hi—indeed. In the Shruti-shastras indeed among the celibates. Purport by Shrila Baladeva Vidyabhushana The parinishthita devotees and especially the sannyasis and other celibates advanced in transcendental knowledge are especially free to act as they like. This truth explained in the Shruti-shastra again confirms the truth that transcendental knowledge is independent of the Vedic rituals. The scriptural passage referred to in this sutra is from the Brihad-aranyaka Upanishad (3.5.1) and is given below: tasmad brahmanah pandityam nirvidya balyena tishthaset. balyam ca pandityam ca nirvidyatha munir amaunam ca maunam ca nirvidyatha brahmanah kena syad yena syat tenedrishah. "A brahmana 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 brahmana, 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-gita (3.25) the Supreme Personality of Godhead explains: saktah karmany avidvamso yatha kurvanti bharata kuryad vidvams tathasaktash cikirshur loka-sangraham "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 sutra Jaimini Muni gives a different opinion. Sutra 18 paramarsham jaiminir acodana capavadati hi paramarsham—favorable idea; jaiminih—Jaimini; acodana—not ordering; ca—and; apavadati—criticizes; hi—because. Jaimini favors it. It is not ordered, and because indeed it is forbidden. Purport by Shrila Baladeva Vidyabhushana 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 Shruti-shastra's explanation that he may act as he likes. The word "hi" here means "because". The word paramarsham" means that the Shruti-shastra orders that even one situated in transcendental knowledge must perform Vedic rituals, and the word "apavadati" means that the Shruti-shastra forbids that he stop performing Vedic rituals. The word “acodana" means that a person situated in transcendental knowledge may renounce those activities not prescribed by the scriptures. That is the meaning here. Ishopanishad mantra 2 and the passage from Taittiriya Brahmana (quoted in the purport of sutra 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 syat" in the passage from the Brihad-aranyaka Upanishad (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 sutras gives His opinion, which is that the person situated in transcendental knowledge really does have the right to act in any way he likes. Sutra 19 anushtheyam badarayanah samya-shruteh anushtheyam—what should be practiced; badarayanah—Vyasa; samya—equality; shruteh—from the Shruti-shastra. Vyasa says it may be done because the Shruti-shastra describes equality. Purport by Shrila Baladeva Vidyabhushana The words "anushtheyam badarayanah" here mean, "Vyasa thinks that a person situated in transcendental knowledge may perform Vedic rituals, or not, as he chooses". Why is that? The sutra explains: "samya-shruteh" (because the Shruti-shastra 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 Brihad-aranyaka Upanishad 3.5.1 (quoted in the purport of sutra 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 svanishtha devotee. The statement that a person who neglects Vedic rituals becomes sinful like a person who kills his own children (Taittiriya Brahmana quoted in the purport of sutra 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 Maha-Narayana Upanishad quoted in the purport of sutra 13. Sutra 20 vidhir va dharana-vat vidhih—rules; va—or; dharana—studying; vat—like. Or, the rule may be like studying.. Purport by Shrila Baladeva Vidyabhushana The words "vidhir va" mean that the statement “He may act in whatever way he likes," of Brihad-aranyaka Upanishad 3.5.1 (quoted in the purport of sutra 17) refers only to a person situated in transcendental knowledge. The sutra explains, "dharana-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 parinishthita devotee situated in transcendental knowledge is allowed to act in whatever way he likes". Others are not allowed. In Shrimad-Bhagavatam the Supreme Personality of Godhead explains: shaucam acamanam snanam na tu codanayacaret anyamsh ca niyaman jnani yathaham lilayeshvarah "As I, the Supreme Personality of Godhead, voluntarily enjoy transcendental pastimes, so the person situated in transcendental knowledge performs snana, acamana, shauca, and follows a host of other rules voluntarily, and not because he is ordered to do so." In the next sutra an objection is raised and then answered. Sutra 21 stuti-matram upadanad iti cen napurvatvat stuti—praise; matram—only; upadanat—because of reference; iti—thus; cet—if; na—not; apurvatvat—because of newness. If it is said to be merely empty praise, then I say no, for it is something new. Purport by Shrila Baladeva Vidyabhushana 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 sutra replies, "na" (No. It is not so). Why not? The sutra explains, “apurvatvat" (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. Sutra 22 bhava-shabdac ca bhava—love; shabdat—because of the Shruti-shastra; ca—also. Also because the Shruti-shastra describes love. Purport by Shrila Baladeva Vidyabhushana In the Mundaka Upanishad (3.1.4) it is said: prano hy esha sarva-bhutair vibhati vijanan vidvan bhavate nati-vadi atma-krida atma-ratih kriyavan esha brahma-vidam varishthah "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 "ratih" here means "love". The words "bhava", "rati", "prema" all mean "love". A parinishthita 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 sutras gives the following reply. Sutra 23 pariplavartha iti cen na visheshitatvat pariplava—restlessness; arthah—meanings; iti—thus; cet—if; na—not; visheshitatvat—because of being specific. If it is said that they are pariplava stories, then I reply no, for those are specific. Purport by Shrila Baladeva Vidyabhushana In the Brihad-aranyaka Upanishad (4.5.1) it is said: atha ha yajnavalkyasya dve bharye babhuvatur maitreyi ca katyayani ca "Yajnavalkya had two wives: Maitreyi and Katyayani." In the Taittiriya Upanishad (3.1) it is said: bhrigur vai varunir varunam pitaram upasasara adhihi bhagavo brahmeti "Bhrigu approached his father, Varuna, and asked, O master, please teach me about the Supreme." In the Kaushitaki Upanishad (3.1) it is said: pratardano ha vai daivodasir indrasya priyam dhamopajagama "Divodasa's son Pratardana approached King Indra's abode." In the Chandogya Upanishad (.4.1.1) it is said: janashrutir ha pautrayanah shraddhodayo bahudayi bahupakya asa "Janashruti Pautrayana was very faithful and generous." In these and other stories the Shruti-shastra teaches the science of transcendental knowledge. Here someone may doubt: are these stories meant to teach transcendental knowledge or are they merely pariplava stories recited at a rajasuya-yajna to appease the restless mind? Someone may claim that these are merely pariplava stories to appease the mind. After all, the Shruti-shastra declares: sarvany akhyanani pariplave shamsanti "All are pariplava stories meant to appease the restless mind." In pariplava 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 Upanishads is not very important. If this is said, then the sutra declares, "na" (No. It is not so). Why not? The sutra explains, “visheshitatvat" (for they are specific). Only certain specific stories are pariplavas. It is said that on the first day of the yajna the story of Vivasvan's son King Manu should be recited, on the second day the story of Vivasvan's son King Indra should be recited, on the third day the story of Vivasvan's son King Yama should be recited. In this way only certain specific stories are employed for pariplava. If all stories were equally appropriate for pariplava, then it would make no sense to assign specific stories to specific days. When the scripture says "all" stories should be recited as pariplava, the meaning is all stories in the chapter of pariplavas should be recited. Therefore the conclusion is that the Upanishad stories that teach transcendental knowledge are not pariplava stories. Sutra 24 tatha caika-vakyatopabandhat tatha—so; ca—and; eka—one; vakyata—statement; upabandhat—because of the connection. It is also so because of the unity of the statements. Purport by Shrila Baladeva Vidyabhushana Because they are not pariplava stories, it is should be understood that the stories of the Upanishads are meant to teach transcendental knowledge. Why is that? The sutra explains, “eka-vakyatopabandhat" (because of the unity of the statements). Thus in the story beginning with the description of Yajnavalkya and his wives it is said (Brihad-aranyaka Upanishad 4.4.22): atma va are drashtavyah shrotavyah "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 'rodit" is a story meant to teach Vedic rituals and is not a pariplava story, so the stories of the Upanishads 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 Upanishads give concrete examples of the truths of transcendental knowledge. For example, they will give concrete examples to show the truth of the Shruti-shastras' statement (Chandogya Upanishad 6.14.2): acaryavan purusho 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. Sutra 25 ata eva cagnindhanady-anapeksha atah eva—therefore; ca—also; agni—fire; indhana—igniting; adi—beginning with; anapeksha—no need. Therefore also there is no need to light the fire or perform other duties. Purport by Shrila Baladeva Vidyabhushana 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. Adhikarana 5 The Person Qualified To Attain Transcendental Knowledge Introduction by Shrila Baladeva Vidyabhushana Now will be described the characteristics of a person qualified to learn transcendental knowledge. In Brihad-aranyaka Upanishad (4.4.22) it is said: tam etam vedanuvacanena vividishanti yajnena danena tapasanashakena "By study of the Vedas, by yajna. by charity, by austerity, and by fasting the brahmanas strive to understand the Supreme Personality of Godhead." In Brihad-aranyaka Upanishad (4.4.23) it is said: tasmad evam-vic chanto danta uparatas titikshuh shraddha-vitto bhutvatmany evatmanam pashyet "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 yajnas ands the other with peacefulness. Samshaya (doubt): Are both sets of qualifications necessary or not? Purvapaksha (the opponent speaks): In the Chandogya Upanishad (6.14.2) it is said: acaryavan purusho 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. Siddhanta (conclusion): In the following words the author of the sutras gives his conclusion. Sutra 26 sarvapeksha ca yajnadi-shrutir ashva-vat sarva—of all; apeksha—need; ca—also; yajna—yajnas; adi—beginning; shrutih—the Shruti-shastra; ashva—horse; vat—like. Also, all are needed. The Shruti-shastra mentions yajnas and other things. They are like a horse. Purport by Shrila Baladeva Vidyabhushana Although transcendental knowledge does not need anything else to bring its results, still yajnas and all kinds of pious deeds are needed in order to attain transcendental knowledge. That is the meaning. Why is that? The sutra explains, “yajnadi-shrutih" (The Shruti-shastra mentions yajnas and other things). The two passages from Brihad-aranyaka Upanishad (4.4.22 and 23) quoted at the beginning of this adhikarana give two lists of qualifications for one who would seek transcendental knowledge, one list beginning with performance of yajnas and the other list with peacefulness. The sutra then gives an example: "ashva-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 yajnas, 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 sutras gives the following reply. Sutra 27 shama-damady-upetas tu syat tathapi tu tad-vidhes tad-angataya tesham avashyanushtheyatvat shama—peacefulness; dama—self-control; adi—beginning with; upetah—possessing; tu—indeed; syat—should be; tathapi—nevertheless; tu—but; tat—of them; vidheh—becauyse of the rule; tat—of that; angataya—beause of being parts; tesham—of them; avashya—needed; anushtheyatvat—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. Purport by Shrila Baladeva Vidyabhushana 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 yajnas 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 sutra explains, "tad-vidhes tad-angataya" (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 yajnas, are external qualities, and those on the second list, which begins with peacefulness, are internal qualities. In this way they are distinguished. The word "adi" (beginning with) here means that truthfulness and many other qualities are also to be added to these lists. Adhikarana 6 A Person Situated in Transcendental Knowledge Is Not Free To Sin Introduction by Shrila Baladeva Vidyabhushana Now will be explained the truth that a person situated in transcendental knowledge should not commit forbidden acts. In the Shruti-shastra it is said: yadi ha va apy evam-vin nikhilam bhakshayitaivam eva sa bhavati "If a person situated in transcendental knowledge eats anything impure he remains pure nevertheless." Samshaya (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? Purvapaksha (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. Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 28 sarvannanumatish ca pranatyaye tad-darshanat sarva—all; anna—food; anumatih—permission; ca—and; prana—of life; atyaye—at the end; tat—that; darshanat—because of revelation of Shruti-shastra. Also, permission to eat all foods is given when life is in danger, for that is the revelation of scripture. Purport by Shrila Baladeva Vidyabhushana 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 sutra explains, "tad darshanat" (for that is the revelation of scripture). In the Chandogya Upanishad (1.10.1-4) it is said: mataci-hateshu kurushvatikya saha jayayoshastir ha cakrayana ibhya-grame pradranaka uvasa. sa hebhyam kulmashan khadantam vibhikshe tam hovaca. neto 'nye vidyante yac ca ye ma ima upanihita iti. etesham me dehiti hovaca tan asmai pradadau hantanupanam ity ucchishtam vai me pitam syad iti hovaca. na svidete 'py ucchishta iti na va ajivishyamiman akhadann iti hovaca kamo me uda-panam iti. "A poor man named Ushasti Cakrayana lived with his wife Atiki in the village of Ibhya-grama in the country of the Kurus. One year there was a famine and the crops were destroyed by hailstones. Ushasti 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 Cakrayana. In order to save his live the saintly sage named Cakrayana 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. Sutra 29 abadhac ca abadhat—because of being no impediment; ca—also. Also because there is no impediment. Purport by Shrila Baladeva Vidyabhushana In times of emergency one has permission to eat any food, and such eating does not contaminate the heart and the mind. The sutra explains that this eating does not present an impediment to attaining transcendental knowledge. Sutra 30 api smaryate api—also; smaryate—in the Smriti-shastra. Also in the Smriti-shastra. Purport by Shrila Baladeva Vidyabhushana In Manu-samhita (10.104) it is said: jivitatyayam apanno yo 'nnam atti yatas tatah lipyate na sa papena padma-patram ivambhasa "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. Sutra 31 shabdash cato 'kama-care shabdah—Shruti-shastra; ca—and; atah—therefore; a—not; kama—desire; care—acting. Scripture says it should not be done by one's own wish. Purport by Shrila Baladeva Vidyabhushana 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 Chandogya Upanishad (7.26.2) it is said: ahara-shuddhau sattva-shuddhih sattva-shuddhau dhruva smritih smriti-lambhe sarva-granthinam vipramokshah "By performance of yajna 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 Chandogya Upanishad 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. Adhikarana 7 The Svanishtha Devotee and Varnashrama-dharma Introduction by Shrila Baladeva Vidyabhushana In the beginning of this pada three kinds of devotees, beginning with the svanishtha devotee, were described. Now will be considered the following question: Should they who have attained transcendental knowledge continue to perform the duties of varnashrama-dharma? First we will consider the situation of the svanishtha devotees. In the Kausharava-shruti it is said: pashyann apimam atmanam kuryat karmavicarayan yadatmanah su-niyatam anandotkarsham apnuyat "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." Samshaya (doubt): Should a svanishtha devotee who has attained transcendental knowledge still perform Vedic rituals or should he not? Purvapaksha (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. Siddhanta (conclusion): In the following words the author of the sutras gives His opinion. Sutra 32 vihitatvad ashrama-karmapi vihitatvat—because of being ordered; ashrama—of the asramas; karma—the duties; api—also. The duties of the ashramas also, for they are ordered. Purport by Shrila Baladeva Vidyabhushana The word "api" (also) here means that the duties of the varnas are also included. This means that the prescribed duties of varnashrama-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 sutras gives the following reply. Sutra 33 sahakaritvena ca sahakaritvena—as helpful; ca—also. Also, as helpful. Purport by Shrila Baladeva Vidyabhushana 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 Shvetashvatara Upanishad (3.8). In the beginning the svanishtha 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 Brihad-aranyaka Upanishad (1.4.15) it is said: na hasya karma kshiyate "the pious deeds of a person situated in transcendental knowledge never perish." The svanishtha devotee does not perform Vedic rituals to experience various delights in Svargaloka. He has no such desire. The svanishtha 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 svanishtha 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 Katha Upanishad 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 Shruti-shastra describes this in the passage beginning with the words, "sarvam ha pashyah pashyati". This does not mean that they who are not svanishtha devotees do not go to Svargaloka. For the svanishtha devotee transcendental knowledge destroys all karmic reactions, except for the past and present lives' karma that specifically brings elevation to Svargaloka. For the parinishthita devotee transcendental knowledge destroys all karmic reactions, except for the past lives' karma that specifically brings elevation to Svargaloka. For the nirapeksha 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. Adhikarana 8 The Parinishthita Devotee May Renounce Ordinary Duties Introduction by Shrila Baladeva Vidyabhushana Now the situation of the parinishthita devotees will be examined. In the Mundaka Upanishad (3.1.4) it is said: atma-krida atma-ratih kriyavan "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 parinishthita devotee should perform the duties of varnashrama and out of love for the Supreme Lord the parinishthita devotee should engage in the various activities of devotional service, which begin with hearing of the Lord's glories. Samshaya (doubt): Should the parinishthita devotee perform his varnashrama and devotional duties simultaneously, or should he perform one first and then the other? Purvapaksha (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. Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 34 sarvathapi tatra cobhaya-lingat sarvatha—in all circumastances; api—indeed; tatra—there; ca—and; ubhaya—of both; lingat—because of the signs. Also, indeed, it is in all circumstances because of signs from both. Purport by Shrila Baladeva Vidyabhushana The word "api" (indeed) is used here for emphasis. The word "sarvatha" means, "in all circumstances, even if one must abandon one's varnashrama duties". This means that the parinishthita 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 varnashrama duties. Why is that? The sutra explains, “ubhaya-lingat" (because of two signs). The sign from the Shruti-shastra is this (Mundaka Upanishad 2.2.5): tam evaikam janatha "Place your thoughts on the Supreme Lord alone." The sign from the Smrti-shastra comes from the Supreme Lord Himself (Bhagavad-gita 9.13-14): mahatmanas tu mam partha daivim prakritim ashritah bhajanty ananya-manaso jnatva bhutadim avyayam "O son of Pritha, 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.* satatam kirtayanto mam yatantash ca dridha-vratah namasyantash ca mam bhaktya nitya-yukta upasate "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 sutras confirms this with more evidence. Sutra 35 anabhibhavam ca darshayati anabhibhavam—not defeated; ca—and; darshayati—reveals. It reveals that he is not defeated. Purport by Shrila Baladeva Vidyabhushana In Brihad-aranyaka Upanishad (4.4.23) it is said: sarvam papmanam tarati. naiva papma tarati. sarvam papmanam tapati. naiva papma 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 parinishthita devotee neglects his varnashrama duties, that neglect is not a sin on his part. That is why the sutra declares, "It reveals that he is not defeated." The meaning here is that it is right for a devotee to neglect the duties of varnashrama-dharma in favor of the duties of devotional service to the Supreme Lord. In Vishnu Purana 3.8.9 (quoted at the end of the sutra 2 purport) it is the devotee's worship, not his performance of varnashrama duties, that satisfies the Lord. In a preceding passage of Vishnu Purana (2.13.9-11) are these words of King Bharata, who had faith in devotional service alone: yajneshacyuta govinda madhavananta keshava krishna vishno hrishikeshety aha raja sa kevalam "Again and again King Bharata would chant the Lord's holy names: O Yajnesha, O Acyuta, O Govinda, O Madhava, O Ananta. O Keshava, O Krishna, O Vishnu, O Hrishikesha! nanyaj jagada maitreya kincit svapnantareshv api etat param tad-artham ca vina nanyad 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-pushpa-kushadanam cakre deva-kriya-krite nanyani cakre karmani nihsango yoga-tapasah "Practicing austere yoga, he stayed alone. He gathered firewood, flowers, and kusha grass for the worship of the Supreme Personality of Godhead. He did not perform any other duties or rituals." Adhikarana 9 The Nirapeksha Devotee Introduction by Shrila Baladeva Vidyabhushana Thus 1. the way that transcendental knowledge is manifested among they who are within the varnashrama institution and 2. the results that knowledge brings to such persons has been shown. Now will be shown the way these two are manifested among the nirapeksha devotees, who are above the varnasharama institution. In the Brihad-aranyaka Upanishad (3.4.1) is the following passage about Gargi, who was enlightened with transcendental knowledge and above the varnashrama institution: atha vacaknavy uvaca brahmana bhagavanto hantaham enam yajnavalkyam dvau prashnau prakshyami "Gargi said: O exalted brahmanas, now I will place two questions before Yajnavalkya." Samshaya (doubt): Is it possible that transcendental knowledge may be present in they who do not take part in the varnashrama institution, or is it not possible? Purvapaksha (the opponent speaks): transcendental knowledge is never manifested to they who are outside of the Vedas and the varnashrama institution. Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 36 antara capi tu tad drishtaih antara—outside; ca—and; api—indeed; tu—but; tat—that; drishtaih—by what is seen. But certainly outside also, because of what is seen. Purport by Shrila Baladeva Vidyabhushana 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 "antara" here refers to those persons who, although in this life not following varnashrama-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 sutra explains, “tad drishtaih" (because of what is seen). This means that the scriptures show Gargi 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 sutra the author explains that the association of devotees is very powerful. By that association one becomes free from material desires and attains transcendental knowledge. Sutra 37 api smaryate api—also; smaryate—in the Smriti-shastra. Also in the Smriti-shastra. Purport by Shrila Baladeva Vidyabhushana In Shrimad-Bhagavatam (2.2.37) it is said: pibanti ye bhagavata atmanah satam kathamritam shravana-puteshu sambhritam punanti te vishaya-vidushitashayam vrajanti tac-carana-saroruhantikam "Those who drink through aural reception, fully filled with the nectarean message of Lord Krishna, 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 Shrimad-Bhagavatam (5.12.12) it is said: "My dear King Rahugana, 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."* In this sutra the word "api" (also) is used in the sense of joining things together. Sutra 38 visheshanugrahash ca vishesha—special; anugrahah—mercy; ca—also. Special mercy also. Purport by Shrila Baladeva Vidyabhushana In Bhagavad-gita (10.9-10), the Supreme Personality of Godhead personally declares: mac-citta mad-gata-prana bodhayantah parasparam kathayantash ca mam nityam tushyanti 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.* tesham satata-yuktanam bhajatam priti-purvakam dadami buddhi-yogam tam yena mam upayanti 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. Adhikarana 10 Renunciation Introduction by Shrila Baladeva Vidyabhushana The situation of Yajnavalkya and others who are within varnasharama, as well as the situation of Gargi and others who are not within varnashrama have been seen here. Samshaya (doubt): Who are better: they who are within varnashrama or they who are not within it? Purvapaksha (the opponent speaks): Because they perform the duties of Vedas and ashrama and also worship the Supreme Personality of Godhead, they who are within varnashrama are better. Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 39 atas tv itarat jyayo lingac ca atah—from that; tv—indeed; itarat—the other; jyayah—better; lingat—by the sign; ca—indeed. But indeed the others are better, for there is a sign. Purport by Shrila Baladeva Vidyabhushana 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 varnashrama, namely they who do not follow varnashrama. The word "jyayah" means “their method of attaining transcendental knowledge is better". Why is that? The sutra explains, "lingat" (for there is a sign). The sign here is the Shruti-shastra's explanation that Gargi was very wise with transcendental knowledge. This is the meaning: The scriptures prescribe the duties of the ashramas in order to restrict the seemingly beginningless materialistic desires of the conditioned souls. Therefore the purpose of varnashrama is not to give facility for material desires, but rather gradually to restrict them. At a certain stage, however, the duties of varnashrama 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 varnashrama. Therefore they who have risen above varnashrama are better. In the Jabala Upanishad it is said that one may progress through the asramas one after another, or, if like Samvartaka Muni and others, one becomes completely devoted to the Supreme Personality of Godhead alone one may renounce everything and accept sannyasa at once, at any time. The scriptural injunction, "a brahmana should not pass even one day outside of the duties of varnashrama," is meant only for ordinary people. Here someone may object: That may be. Still, the sannyasis, who are outside of the varnashrama-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 sannyasi falls down and again accepts the life of a householder, his action is condemned by the scriptures. Also, one who accepts sannyasa, but then again faithfully accepts the glorious varnashrama-dharma, must tend to so many varnashrama duties that the single-pointed service to the Lord that was the advantage of sannyasa life becomes lost for him. On the other hand, they who accept the duties of varnashrama gradually make more and more progress in spiritual life. If this is said, then the author of the sutras gives the following reply. Sutra 40 tad-bhutasya tu natad-bhavo jaiminer api niyamatad-rupabhavebhyah tat—that; bhutasya—become; tu—but; na—not; a—not; tat—that; bhavah—being; jaimineh—if Jaimini Muni; api—even; niyama—rule; a—not; tat—that; rupa—form; a—not; bhavebhyah—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. Purport by Shrila Baladeva Vidyabhushana The word "tu" (but) is used here to dispel doubt. One who becomes that, that is to say one who becomes a genuine nirapeksha sannyasi sincerely devoted to the Supreme Lord, never ceases to be that, that is to say he never falls from his devotion to the Lord. That is the opinion of Jaimini, and it is also the opinion of Me, Vyasa. Why is that? The sutra explains, "niyamatad-rupabhavebhyah" (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 "rupa" here means "desire". Because they have no desire but to attain the Supreme Personality of Godhead, Gargi and other renunciants decline to accept the order of householder life or any of the other orders of varnashrama-dharma. That is the meaning here. In Shrimad-Bhagavatam 7.15.35) it is said: kamadibhir anaviddham prashantakhila-vritti yat cittam brahma-sukha-sprishtam naivottishtheta 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 Shruti-shastra declares this of the nirapeksha 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 sutra will be shown the truth that the nirapeksha devotee is better than the svanishtha devotee. Here someone may object: Is it not so that the scriptural text beginning with the words "sarvam pashyah pashyati" shows that transcendental knowledge brings even the nirapeksha 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 sutras gives the following reply. Sutra 41 na cadhikarikam api patananumanat tad-ayogat na—not; ca—also; adhikarikam—status; api—also; patana—falling; anumanat—from the inference; tat—of that; a—not; yogat—from contact. And not that status even, for fear of falling and for lack or interest. Purport by Shrila Baladeva Vidyabhushana 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 “adhikari" means "the posts of Indra and the other demigods". The nirapeksha devotee does not desire their posts. Why is that? The sutra explains, "patananumanat" (for fear of falling). This is explained in Bhagavad-gita (8.16), where Lord Krishna explains: abrahma-bhuvanal loke punar avartino '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 nirapeksha 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 Smriti-shastra. 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 nirapeksha devotee finds that his unalloyed love and devotion for the Supreme Lord remains unbroken. In the next sutra the author shows that the nirapeksha devotees are superior to the parinishthita devotees also. Sutra 42 upa-purvakam api tv eke bhavam ashana-vat tad uktam upa—with the prefix "upa"; purvakam—beginning (upasana, or devotional service); api—even; tu—but; eke—some; bhavam—devotion; ashana—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. Purport by Shrila Baladeva Vidyabhushana 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 nirapeksha devotees desire to engage in devotional service. The word "upa-purvam" (the word that begins with "upa") here means “upasana" (devotional service). The word "bhava" here means "the perfect stage of devotion". That perfect stage is like food (ashana-vat) for the nirapeksha devotees. This the scriptures say. In Gopala-tapani Upanishad (1.14) it is said: bhaktir asya bhajanam tad ihamutra "Devotional service to Lord Krishna is performed when the heart no longer desires any material benefit to be obtained in this life or the next." In the Gopala-tapani Upanishad it is also said: sac-cid-anandaika-rase bhakti-yoge tishthati "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 Shruti-shastra declares: so 'shnute sarvan kaman "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 Smriti-shastra. In the next sutra the author shows us another reason why the nirapeksha devotees, even without endeavoring to attain them, easily attain salokya (residing on the same planet with the Lord) and samipya (staying near to the Lord) liberation. Sutra 43 bahis tubhayatha smriter acarac ca bahih—outside; tu—indeed; ubhayatha—both ways; smriteh—because of Smrti-sastra; acarat—because of conduct; ca—also. Certainly outside in two ways because of Smriti-shastra and conduct. Purport by Shrila Baladeva Vidyabhushana The word "tu" (certainly) is used here for emphasis. The word "bahih" (outside) here means that although the nirapeksha devotees seem to reside within the confines of the material world, in truth they are really outside that world. Why is that? The sutra explains, "ubhayatha" (in two ways). In Shrimad-Bhagavatam it is said: vishrijati hridayam na yasya sakshad dharir avashabhihito 'py aghaugha-nashah pranaya-rasanaya dhritanghri-padmah sa bhavati bhagavata-pradhana uktah "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 Krishna 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 bhagavata-pradhana, the most exalted devotee of the Lord."*** The word "acarat" (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 Smriti-shastras. In Shrimad-Bhagavatam (11.14.16) the Supreme Personality of Godhead Himself declares: nirapeksham munim shantam nirvairam sama-darshanam anuvrajamy aham nityam puyeyety anghri-renubhih "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. Adhikarana 11 The Supreme Personality of Godhead Protects and Maintains the Nirapeksha Devotee Introduction by Shrila Baladeva Vidyabhushana In the previous passages the nirapeksha devotees disinterest in the pleasures available in Brahmaloka and the other higher worlds was described. Now will be described the nirapeksha devotees' disinterest in the pleasures presently available in this world. In the Taittiriya Aranyaka (3.14.1) it is said: bharta san bhriyamanam bibharti "The Supreme Lord maintains His devotees." Samshaya (doubt): Does the Supreme Personality of Godhead personally maintain the nirapeksha devotees, or must the devotees struggle to maintain themselves? Purvapaksha (the opponent speaks): The Lord does not maintain His devotees. The devotees must struggle to maintain themselves. Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 44 svaminah phala-shruter ity atreyah svaminah—from the Lord; phala—result; shruteh—from the Shruti-shastra; iti—thus; atreyah—Dattatreya Muni. From the Lord come results, for that is heard in the Shruti-shastra. That is Dattatreya's opinion. Purport by Shrila Baladeva Vidyabhushana The bodily needs of the devotee are supplied by the Supreme Personality of Godhead (svaminah). Why is that? The sutra explains, "phala-shruteh" (for that is heard in the Shruti-shastra). In Taittiriya Aranyaka (3.14.1) the Supreme Personality of Godhead is described as the maintainer of the devotees. This is also the opinion of Dattatreya Muni. In Bhagavad-gita (9.22), Lord Krishna Himself declares: ananyash cintayanto mam ye janah paryupasate tesham nityabhiyuktanam yoga-kshemam vahamy 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 Purana it is said: darshana-dhyana-samsparshair matsya-kurma-vihangamah svany apatyani pushnanti tathaham 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 Taittiriya Aranyaka (3.14.1). In the next sutra the author gives an example to show that the Lord is determined to maintain His devotees. Sutra 45 artvijyam ity audulomis tasmai hi parikriyate artvijyam—the ritvk priest's work; ity—thus; audulomih—Audulomi; tasmai—for that; hi—indeed; parikriyate—is purchased. Audulomi says He is like a ritvik priest. He sells Himself for that. Purport by Shrila Baladeva Vidyabhushana The word "iti" is used in the sense of similarity. Thus the Supreme Personality of Godhead acts like a ritvik priest, for the Lord maintains the nirapeksha devotees. Because He has been purchased by their devotional service, the Lord fulfills the bodily needs of His devotees. In the Vishnu-dharma it is said: tulasi-dala-matrena jalasya culukena ca vikrinite svam atmanam bhaktebhyo bhakta-vatsalah "The Supreme Personality of Godhead, who dearly loves His devotees, sells Himself to them in exchange for a tulasi leaf and palmful of water." The ritvik priests are purchased for a certain task by the yajamana's payment of dakshina. Being an impersonalist, Audulomi equates devotional service with buying and selling. For these reasons the nirapekshas are the best of the devotees. Sutra 46 shrutesh ca shruteh—from the Shruti-shastra; ca—also. From the Shruti-shastra also. Purport by Shrila Baladeva Vidyabhushana In the performance of yajna the ritvik priest gives his blessing to the performer of the yajna (yajamana). In the Chandogya Upanishad (1.7.8-9) it is also said: tasmad u haivam-vid udgata bruyat kam te kamam agayani "Then the learned udgata priest says: Of what desire shall I sing?" In this way the ritvik priest gives the result of the yajna to the yajamana. As the ritvik priest thus maintains the yajamana, so the Supreme Personality of Godhead maintains His devotee. Adhikarana 12 Meditation on the Supreme Personality of Godhead Introduction by Shrila Baladeva Vidyabhushana Now the author of the sutras will reveal the activities of the devotees after they have attained transcendental knowledge of the Lord. In the Brihad-aranyaka Upanishad (1.4.23) it is said: tasmad evam-vic chanto dantah. . . atma va are drashtavyah "One who knows the Supreme Personality of Godhead becomes peaceful and self-controlled. . . Then he gazes on the Supreme Personality of Godhead." Samshaya (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 nirapeksha devotee develop all these virtues, or may be merely become rapt in meditation on the Lord's form, qualities, and pastimes? Purvapaksha (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. Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 47 sahakary-antara-vidhih pakshena tritiyam tadvato vidhy-adi-vat sahakari—helping; antara—another; vidhih—rule; pakshena—in one sense; tritiyam—the third; tadvatah—like that; vidhi—rule; adi—beginning; vat—like. Different from the helpful rules is the third. It is like the rules and other things. Purport by Shrila Baladeva Vidyabhushana The "sahakary-antara" (helpful rules) here are the two sets of virtues: 1. those beginning with peacefulness, and 2. those beginning with Vedic yajnas. These two sets of virtues have already been discussed (in the purport of sutra 3.4.26). These rules (vidhih) are here considered in a new and different way. These rules must be observed by the followers (pakshena) of varnashrama-dharma, but they need not be observed by they who are not followers of varnashrama-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 sutra explains, "tritiyam tadvatah" (there is a third thing like that). Desiring only to attain the Lord's mercy, the nirapeksha devotee engages his mind in thinking about the Lord. That is the "third rule" (tritiyam). This is described in the following statement of Shruti-shastra: manasaivedam aptavyam "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 sutra gives the example of rules and other things (vidhy-adi-vat). As the followers of varnashrama must perform sandhya-upasana and other rituals, so the nirapeksha devotees who have attained transcendental knowledge should meditate on the Supreme Lord's form, qualities, and pastimes. This does not mean that the nirapeksha devotees should not perform japa, worship, and other spiritual activities, for by meditating on the Lord one also engages in these other activities. However, for the nirapeksha devotee, meditation on the Lord is most important. In this way three kinds of devotees situated in transcendental knowledge have been described. Adhikarana 13 The Different Ashramas Introduction by Shrila Baladeva Vidyabhushana That transcendental knowledge is attained by three kinds of devotees, beginning with the svanishtha 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 Chandogya Upanishad (8.15.1) it is said: acarya-kulad vedam adhitya yatha-vidhanam guroh karmatisheshenabhisamavritya kutumbe shucau deshe svadhyayam adhiyano dharmikan vidadhatmani sarvendriyani sampratishthapyahimsan sarva-bhutany anyatra tirthebhyah sa khalv evam vartayan yavad ayusham brahmalokam abhisampadyate na ca punar avartate. "From the acaryas one should learn the Vedas. One should perform his duties and also offer dakshina 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." Samshaya (doubt): Are they who are not in the grihastha-ashrama able attain transcendental knowledge, or are they not able to attain it? Purvapaksha (the opponent speaks): Here and there the scriptures may say that the sannyasis 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 grihastha-ashrama. That is the teaching of the scriptures. Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 48 kritsna-bhavat tu grihinopasamharah kritsna—of all; bhavat—because of the existence; tu—but; grihina—by the grihastha; upasamharah—the goal. But because of all the goal is by a grihastha. Purport by Shrila Baladeva Vidyabhushana The word "tu" (but) is used here to dispel doubt. This passage from the scriptures declares that the goal is attained by a grihastha not because only they can attain liberation but because everything else (kritsna-bhavat) is contained in grihastha life. This means that all the duties of all the ashramas are in some way included in the duties of grihastha life. Therefore the duties of other ashramas, such as non-violence and sense-control, are duties for the grihasthas also. In fact no duty in any other ashrama is incompatible with grihastha life. In the Vishnu Purana it is said: bhiksha-bhujash ca ye kecit parivrad brahmacarinah te 'py atraiva pratishthante garhasthyam tena vai param "Sannyasis, brahmacaris, and all others who eat the food of begging depend on the grihasthas. Therefore the grihastha-ashrama is the best of ashramas." Because the Shruti-shastras declare that the followers of the other ashramas may also attain liberation, if it is said that the followers of the grihastha-ashrama attain the goal of life it is because that ashrama contains the duties of all the other ashramas. This is explained in the following sutra. Sutra 49 mauna-vad itaresham apy upadeshat mauna—silence; vat—like; itaresham—of others; api—also; upadeshat—from the teaching. Because there is teaching of others like a silent sage. Purport by Shrila Baladeva Vidyabhushana The words "mauna-vat" here refer to the spiritual perfection already described. In the Chandogya Upanishad (2.23.1) it is said: trayo dharma-skandha yajno 'dhyayanam danam iti prathamas tapa eva dvitiyo brahmacaryacarya-kula-vasi tritiyo 'tyantam atmanam acarya-kule 'vasadayan sarva ete punya-loka bhavanti brahma-samstho 'mritatvam eti "Religious life has three branches. The first branch is yajna, Vedic study, and charity. The second branch is austerity. The third branch is living as a brahmacari in the home of the spiritual master. By staying as a brahmacari 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 Brihad-aranyaka Upanishad (4.4.22) it is said: etam eva viditva munir bhavaty etam eva pravrajino lokam abhipsantah pravrajanti "One who understands the Supreme Personality of Godhead becomes wise. Desiring to travel to His transcendental world, the brahmanas become wandering sannyasis." In this way it is seen that the scriptures teach that the wandering sannyasis, the naishthika-brahmacaris, and the followers of the other ashramas, all can attain liberation. This is described in this sutra by the words, "itaresham apy upadeshat". The word "itaresham is in the plural because the duties of the different ashramas are very many. The four ashramas are described in the following words of the Jabala Upanishad: brahmacaryam samapya grihi bhavet. grihi bhutva vani bhavet. vani bhutva pravrajet. yadi vetaratha brahmacaryad eva pravrajed grihad va vanad va. atha punar avrati va vrati snatako vasnatako votsannagnir anagniko va yad ahar eva virajyet tad ahar eva pravrajet. "When one completes his studies as a brahmacari, a man should become a grihastha. After he has been a grihastha he may become a vanaprastha. After he has been a vanaprastha he may become a wandering sannyasi. Or, leaving brahmacari life he may at once become a wandering sannyasi. Or, leaving grihastha life he may directly become a sannyasi. Or, leaving vanaprastha life he may become a sannyasi. They who have followed vows or not followed vows, become a snataka or not become a snataka, carefully kept the sacred fire, or not kept In the Jabala Upanishad passage beginning with the words “paramahamsanam", the nirapeksha devotees are specifically described. When the grihasthas are singled out it is because the duties of the other ashramas are all contained in the grihastha-ashrama. Still, the Upanishad clearly says, "On the day one turns with distaste from the world, on that day one should become a wandering sannyasi." This means that when one sincerely renounces the world one should at once accept sannyasa. In this way the idea that the grihastha-ashrama is the only proper ashrama is refuted. Whether one still has material desires or one has lost all taste for material things determines whether one should accept the grihastha-ashrama or the sannyasa-ashrama. Still, when a person has peacefulness, self-control, tolerance, and other virtues, he may be within the varnashrama-dharma, or he may be above varnashrama-dharma, he will certainly attain transcendental knowledge. This has been clearly explained. Adhikarana 14 The Secret of Transcendental Knowledge Introduction by Shrila Baladeva Vidyabhushana Now it will be said that transcendental knowledge is a great secret. In Shvetashvatara Upanishad (6.22) it is said: vedante paramam guhyam pura-kalpe pracoditam naprashantaya datavyam naputrayashishyaya va "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." Samshaya (doubt): Should transcendental knowledge be taught to everyone or should it not? Purvapaksha (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. Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 50 anavishkurvann anvayat anavishkurvan—not manifesting; anvayat—because of tradition. He does not reveal, because of the disciplic succession. Purport by Shrila Baladeva Vidyabhushana Here the word "anavishkurvan" means, "he does not teach the transcendental knowledge". Why is that? The sutra explains: "anvayat" (because of the disciplic succession). This is declared in the previous quote from the Shvetashvatara Upanishad. The lotus-eyed Supreme Personality of Godhead Himself declares it in these words (Bhagavad-gita 18.67): idam te natapaskaya nabhaktaya kadacana na cashushrushave vacyam na ca mam yo 'bhyasuyati "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 they who are fit to receive it, transcendental knowledge bears fruit, but when it is given to they who are not fit to receive it, it does not bear fruit. This is explained in Shvetashvatara Upanishad (6.23): yasya deve para bhaktih. . . "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 Chandogya Upanishad (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 they who are able to understand it. It should not be taught to they who are not able. They who are faithful and accept the scriptures are able to understand. Adhikarana 15 Attaining Transcendental Knowledge in This Lifetime Introduction by Shrila Baladeva Vidyabhushana Now will be considered the time when transcendental knowledge is manifested. Vishaya (the subject to be discussed): The stories of Naciketa, Jabala, and Vamadeva will be discussed here. Samshaya (doubt): Is transcendental knowledge manifested in this life or the next? Purvapaksha (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." Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 51 aihikam aprastuta-pratibandhe tad darshanat aihikam—in the presrnt life; aprastuta—not manifested; pratibandhe—impediment; tat—that; darshanat—from seeing. In the absence of obstacles it is in this life. That is so because of scriptural revelation. Purport by Shrila Baladeva Vidyabhushana 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 sutra explains, "tad darshanat" (That is so because of scriptural revelation). In Katha Upanishad (2.3.18) it is said: mrityu-proktam naciketo 'tha labdhva vidyam etam yoga-vidhim ca kritsnam brahma-prapto virajo 'bhud vimrityur anyo 'py evam yo vidadhyatmam eva "Learning from Yamaraja 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 Brihad-aranyaka Upanishad (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 Sauvira 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 yajnas and austerities, given charity, and developed peacefulness, self-control, and a host of other virtues. This is confirmed in the following words of Bhagavad-gita (6.37-45): "Arjuna said: O Krishna, 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 Krishna, 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 Krishna, 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 Pritha, 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 yogi, 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 yogi 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. Adhikarana 16 Transcendental Knowledge and Liberation Introduction by Shrila Baladeva Vidyabhushana Now will be shown the truth that liberation inevitably follows the attainment of transcendental knowledge. In the Brihad-aranyaka Upanishad (4.4.17) it is said: tam eva vidvan amrita iha bhavati "He who understands the Supreme Personality of Godhead becomes immortal." In the Shvetashvatara Upanishad (3.8) it is said: tam eva viditvati mrityum eti "Only he who knows the Supreme Personality of Godhead can transcend the bonds of birth and death."* Samshaya (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? Purvapaksha (the opponent speaks): Because the effect must follow the cause, such a person attains liberation the moment he leaves his material body. Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 52 evam mukti-phalaniyamas tad-avasthavadhrtes tad-avasthavadhriteh evam—thus; mukti—of liberation; phala—the result; a—not; niyamah—rule; tat—of that; avastha—state of being; avadhrteh—because of the determination. In the same way there is no specific rule about liberation, for it depends on the circumstances. Purport by Shrila Baladeva Vidyabhushana 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 sutra explains, "tad-avasthavadhriteh" (for it depends on the circumstances). In the Chandogya Upanishad (6.14.2) it is said: acaryavan purusho veda tasya tavad eva ciram yavan na vimokshye 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 Chandogya Upanishad affirms that one attains liberation when his past karmic reactions are exhausted. In the Narayanadhyatma it is said: vidvan amritam apnoti natra karya vicarana avasannam yadarabdham karma tatraiva gacchati na ced bahuni janmani prapyaivante na samshayah "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 sutra is repeated to indicate the end of the chapter. Epilogue janayitva vairagyam gunair nibadhnati modayan bhaktan yais tair baddho 'pi gunair anurajyati so 'stu me harih preyan 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.