Sri Vedanta-sutra commentary

Invocation

yaù sva-präpti-pathaà devaù

sevanäbhäsato 'diçat

präpyaà ca sva-padaà preyän

mamäsau çyämasundaraù

I love handsome and dark Lord Kåñëa, who shows, even to they who have only the dim reflection of devotional service, the path that leads to Him.

Adhikaraëa 1

Many Paths or One?

Introduction by Çréla Baladeva Vidyäbhüñaëa

In this pada will be described the nature of the Supreme Personality of Godhead and the path that leads to the realm of the Supreme Personality of Godhead. In the Chändogya Upaniñad (4.15.5-6) it is said:

atha yad u caiväsmin çavyaà kurvanti yadi ca närciñam eväbhisambhavaty arciño 'har aha äpüryamänam äpüryamäna-pakñäd yan sad-udaòòeti mäsän tän samebhyaù samvatsaraà samvatsaräd ädtityam ädityäc candramasaà candramaso vidyutaà tat puruño 'mänavaù. sa etän brahma gamayaty eña deva-patho brahma-patha etena pratipadyamäna imaà mänavam ävartaà nävartante.

"Whether his final rites are performed or not, the yogé goes to the light. From the light he goes to the day. From the day he goes to bright fortnight. From the bright fortnight he goes to the six months when the sun travels in the north. From the six months when the sun travels in the north he goes to year. From the year he goes to the sun. From the sun he goes to the moon. From the moon he goes to lightning. From there a divine person leads him to Brahman. This is the path to the Lord, the path to the Supreme Personality of Godhead. They who travel this path do not return to the world of human beings."

In this passage light is the first stage on this path. However, in the Kauñétaké Upaniñad (1.3) it is said:

sa etaà deva-yänaà panthänam äpadyägnilokam ägacchati sa väyulokaà sa varuëalokaà sa indralokaà sa prajäpatilokaà sa brahmalokam

"He travels on the path of the heavenly planets. He goes to Agniloka. He goes to Väyuloka. He goes to Varuëaloka. He goes to Indraloka. He goes to Prajäpatiloka. He goes to Brahmaloka."

Here Agniloka is the first stage. In the Båhad-äraëyaka Upaniñad (5.10) it is said:

yadä ha vai puruño 'smät lokät praiti sa väyum ägacchati tasmai sa tatra vijihéte yathä ratha-cakrasya khaà tena ürdhva äkramate sa ädityam ägacchati

"Leaving this world, the soul goes to Väyuloka. There he passes through the opening of a chariot-wheel. Then the soul ascends to the sun."

Here Väyuloka is the first stage on the path. In the Muëòaka Upaniñad (2.11) it is said:

sürya-dväreëa virajäù prayänti

"Passing through the doorway of the sun, the soul is cleansed of all impurities."

Here the sun is the first stage on the path. In other scriptures other accounts are also seen.

Saàçaya (doubt): Is only one path to the world of the Supreme described here, or are many different paths, beginning with the path that begins with light, described here in these passages of the Upaniñads?

Pürvapakña (the opponent speaks): Because these paths are all different there must be many different paths.

Siddhänta (conclusion): In the following words the author of the sütras gives His conclusion.

Sütra 1

arcir-ädinä tat prathiteù

arciù - light; ädinä - beginning with; tat - that; prathiteù - because of being well known.

It begins with light, for that is well known.

Purport by Çréla Baladeva Vidyäbhüñaëa

The enlightened souls travels to the world of the Supreme Personality of Godhead on a path that begins with light. Why is that? The sütra expains, "tat prathiteù" (for that is well known). In the Chändogya Upaniñad (5.10.1) it is said:

tad ya ittham vidur ye ceme 'raëye çraddhäà tapa ity upäsate te arciñam

"This they know: They who perform austerities and worship the Lord withfaith travel on the path that begins with light."

This passage is taken from the chapter describing the knowledge of the five fires (païcägni-vidyä). Therefore the path that begins with light is traveled even by they who study the fire and other vidyäs. In the Brahma-tarka it is said:

dväv eva märgau prathitäv

arcir-ädir vipaçcitäm

dhümädiù karmiëäà caiva

sarva-veda-vinirëayät

"Two paths are famous. The path beginning with light is traveled by they who are enlightened with transcendental knowledge, and the path beginning with smoke is traveled by they who perform Vedic rituals. That is the conclusion of all the Vedas."

This being so, it is understood that the scriptures describe a single path for the enlightened souls, and therefore the differences in the descriptions should be reconciled in the same was they were in the case of the attributes of the Lord. This is so because the knowledge to be described here is one, even though the scriptural texts seem to give different explanations. The conclusion, then, is that the path begins with light. Any other interpretation breaks the real meaning of the Vedic texts.

Adhikaraëa 2

Väyuloka

Introduction by Çréla Baladeva Vidyäbhüñaëa

Now is begun a new discussion to show that Väyuloka and other places should be added to the sequence that begins with light. In the previously quoted passage from Kauñétaké Upaniñad (1.3) it was said:

sa etaà deva-yänaà panthänam äpadyägnilokam ägacchati sa väyulokaà

"He travels on the path of the heavenly planets. First he goes to Agniloka and then to Väyuloka."

Saàçaya (doubt): Should Väyuloka be added to the path that begins with light, or should it not?

Pürvapakña (the opponent speaks): It should not, for the Çruti-çästra describes these stages in a specific sequence, and because that sequence cannot be changed by someone's whim.

Siddhänta (conclusion): In the follwoing words the author of the sütras gives His conclusion.

Sütra 2

väyum abdäd aviçeña-viçeñäbhyäm

väyum - Väyu; abdät - from the year; aviçeña - because of not being specific; viçeñäbhyäm - and because of being specific.

Väyu comes after the year, for it both specific and not specific.

Purport by Çréla Baladeva Vidyäbhüñaëa

In the path beginning with light, the stage of Va/yuloka should be placed after the year and before the sun. Why is that? The sütra explains, "aviçeñät" (for it is not specific). This means that in the passage from Kauñétaké Upaniñad (1.3) it was not sepcifically stated where Väyuloka comes in the sequence. However, in the passage from Båhad-äraëyaka Upaniñad (5.10) there is a specific statement that Väyuloka comes before the sun in this sequence. Also, in Båhad-äranyaka Upaniñad (6.2.15) it is said that after the months, and after Devaloka, the soul comes to the sun. The Devaloka here should be understood to be Väyuloka. In the scriptures it is said:

yo 'yaà pavana eña eva devänäà gåhaù

"Väyuloka is the home of the devas."

Therefore, because it is the home of the devas, Väyuloka is also called Devaloka. Some say that there is a sepcific planet, Devaloka, which is part of this sequence. (If this interrpetation is accepted, then Devaloka) should be placed after the year and before Väyuloka. It should not be placed bewteen the months and the year, for that stage in the sequence is well known. Therefore Devaloka and Väyuloka should both be placed between the year and the sun.

Adhikaraëa 4

Varuëaloka

Introduction by Çréla Baladeva Vidyäbhüñaëa

In the Kauñétaké Upaniñad (1.3) it is said:

sa varuëalokaà sa indralokaà sa prajäpatilokam

"He goes to Varuëaloka. He goes to Indraloka. He goes to Prajäpatiloka."

Saàçaya (doubt): Is Varuëaloka one of the stages in the path beginning with lighet?

Pürvapakña (the opponent speaks): Because there is no place for it in this path, as there was a place for Väyuloka, Varuëaloka is not a stage in this path.

Siddhänta (conclusion): In the following words the author of the sütras gives His conclusion.

Sütra 3

taòito 'dhi varuëaù sambandhät

taòitaù - lightning; adhi - above; varuëaù - Varuëa; sambandhät - because of the relationship.

Varuëaloka comes after lightning, for that is their relationship.

Purport by Çréla Baladeva Vidyäbhüñaëa

In the Chändogya Upaniñad (4.15.5) it is said:

candramaso vidyutam

"He leaves the moon and goes to lightning."

It is seen that the soul travels from lightning to Varuëaloka. Why is that? The sütra explains, sambandhät", which means "for that is the relationship between lighting and Varuëaloka". First lightning is manifested, and then comes rain. In the Çruti-çästra it is said:

yathä hi viçälä vidyutas tévra-stanita-nirghoñä jémütodare nåtyanty athäpaù prapatanti vidyotate stanayati varñayati vai

"When brilliant lightning and heavy thunder play among the clouds, waterwill fall. Lightning, thunder, and rain follow in that sequence."

Because the rain has a close connection with Varuëa, there is also a close relation between Varuëaloka and the realm of lightning. After Varuëaloka come Indraloka and Prajäpatiloka. Varuëaloka should e placed there because there is not other place for it and because it is reasonable to place it there. In this weay the path to the spiritual world, a path that begins with the realm of light and proceeds to Prajäpatiloka, has either twelve or thirteen stages.

Adhikaraëa 4

The Ativähika-devatä Demigods

Introduction by Çréla Baladeva Vidyäbhüñaëa

Now a certain aspect of the path that begins with light will be considered.

Saàçaya (doubt): Are the light and other things lanmarks on the path, or are they persons carrying the enlightened soul?

Pürvapakña (the opponent speaks): They are landmarks, for the text describes them in that way. They are like landmarks people may indicate, just as one may say, "Go to the river. Then there will be a hill, and after that will be a village." Or they may be persons, for the words could be interpreted in that way.

Siddhänta (conclusion): In the follwoing words the author of the sütras gives His conclusion.

Sütra 4

ätivähikäs tal-liìgät

ätivähikäù - Ativahika demigods; tat - of that; liìgät - because of the symptoms.

They are ätivähika demigods, because of their characteristics.

Purport by Çréla Baladeva Vidyäbhüñaëa

The things beginning with light are demigods appointed by the Supreme Personality of Godhead to carry the soul. They are neither landmarks nor ordinary persons. Why is that? The sütra explains, "tal-liìgät" (because of their characteristics). This means that they have the characteristics of they who carry others. In the Chändogya Upaniñad it is said:

tat-puruño 'mänavaù sa etän brahma gamayati

"he is a divine person. He brings them to the Supreme Personality of Godhead."

The divine person described here brings the soul to the Supreme Personality of Godhead. The light and other things are his assistants. That is the meaning.

That they are neither landmarks nor ordinary persons is corroborated in the following sütra.

Sütra 5

ubhaya-vyämohät tat siddheù

ubhaya - both; vyämohät - because of bewilderment;tat - that; siddheù - because of proof.

It is proved because the other two are untenable.

Purport by Çréla Baladeva Vidyäbhüñaëa

Because they who die during the night do not have contact with the daytime and thus cannot have contact with the light and other things on the path, these things cannot be landmarks. Because ordinary persons are not very powerful and therefore cannot carry the soul in this way, they cannot be ordinary persons either. In this way the Çruti-çästra shows that they can be neither landmarks nor ordinary persons. Therefore they must be ätivähika demigods. That is the meaning.

Adhikaraëa 5

The Divine Person

Introduction by Çréla Baladeva Vidyäbhüñaëa

Saàçaya (doubt): Does the divine person sent by the Supreme Personality of Godhead descend to the plane of light, or does he descend only to the plane of lightning?

Pürvapakña (the opponent speaks): Because the Supreme Personality of Godhead sends His messengers even to the earth to carry back Ajämila and others, therefore this divine person must descend to the plane of light. Siddhänta (conclusion): In the following words the author of the sütras gives His conclusion.

Sütra 6

vaidyutenaiva tatas tac chruteù

vaidyutena - by the person situated in light; eva - indeed; tataù - then; tat - that; çruteù - from the sruti-sastra.

Then by the person in light. This is because of the çruti-çästra.

Purport by Çréla Baladeva Vidyäbhüñaëa

When he comes to the planeof lightning, the enlightened soul by a messenger sent by the Lord Himself. How is that known? the sütra explains, "tac chruteù" (because of the çruti-çästra). In Chändogya Upaniñad (4.15.5) it is said:

candramaso vidyutaà tat-puruño 'mänavaù sa etän brahma gamayati

"From the moon he goes to thhe lightning. There a divine person takes him to the Supreme."

In this way it is shown the Varuëaloka and the others are the assistants of that divine person. The case of Ajämila is extraordinary. It is not typical.

Adhikaraëa 6

Bädari Muni's Opinion

Introduction by Çréla Baladeva Vidyäbhüñaëa

Having thus described the path by which the goal is reached, now the author describes the goal itself. Viñaya (the topic to be discussed): The topic here is Chändogya Upaniñad 4.15.5), which says:

sa etän gamayati

"There a divine person takes him to the Brahman."

In the following section the opinion of Bädari Muni is given first.

Saàçaya (doubt): here it is said that a divine person brings the soul to "brahma". Is this "brahma" the Supreme Personality of Godhead, or is it the demigod Brahmä, who has four faces?

Pürvapakña (the opponent speaks): The word brahma" here must refervto the Supreme Personality of Godhead, for in this passages explains that the soul attains immortality.

Siddhänta (conclusion): In the following words Bädari Muni gives his opinion.

Sütra 7

käryaà bädarir asya gaty-upapatteù

käryam - the created being; bädariù - Bädari Muni; asya - of him; gati - attainment; upapatteù - because of being possible.

Bädari Muni says it is the created one, for that is the only possible goal.

Purport by Çréla Baladeva Vidyäbhüñaëa

Bädari Muni thinks that the divine person takes the soul to the demigod Brahmä. Why is that? The sütra explains, asya gaty-upapatteù" (for that is the only possible goal). The demigod Brahmä is situated in a single place, and therefore the soul can go from one place to another in order to meet Him. The Supreme Personality of Godhead, however, is all-pervading, always present everywhere. Therefore it is not possible for the soul to go from one place to another in order to meet Him. That is themeaning.

Sütra 8

viçeñitatväc ca

viçeñitatvät - because of being specified; ca - also.

Also because it is specifically stated.

Purport by Çréla Baladeva Vidyäbhüñaëa

In Chändogya Upaniñad (7.14.1) it is said:

prajäpateù sabhäà veçma prapadye

"He attains the home of Prajäpati."

In this way it is sepcifically stated that he attains the demigod Brahmä.

Sütra 9

sämépyät tu tad vyapadeçaù

sämépyät - because of nearness; tu - but; tat - that; vyapadeçaù - designation.

But that designation is beacuse of nearness.

Purport by Çréla Baladeva Vidyäbhüñaëa

In the Båhad-äraëyaka Upaniñad (4.2.15) it is said:

sa etya brahmalokän gamayati tu teñu brahmalokeñu paräù parävanto vasanti. teñäm iha na punar ävåttir asti.

"Then he takes them to Brahmaloka. In Brahmaloka they stay for many ages. They do not return."

Here the explanation (vyapadeçaù) is that they do not return. This means that because they are near (sämépyät) to liberation, they will be liberated in the future. This means that the enlightened souls attain the world of the demigod Brahmä. They thus attain liberation along with the demigod Brahmä. In this way they do not return.

When does this occur? The next sütra explains.

Sütra 10

käryätyaye tad-adhyakñeëa sahätaù param abhidhänät

kärya - of the creation; atyaye - at the end; tat - of that; adhyakñeëa - the ruler; saha - with; ataù - then; param – the Supreme; abhidhänät - because of the explanation.

With its ruler to the Supreme when the creation is annihilated because of the explanation.

Purport by Çréla Baladeva Vidyäbhüñaëa

When the material creation up to the world of foru-faced Brahmä is destroyed, they go with the ruler of the material world, the four-faced Brahmä, from that created world to the Supreme Brahman, who is different from the four-faced Brahmä. The reason for this is given by the sütra, "abhidhänät" (because of the explanation). In the Taittiréya Upaniñad (3.1.1) it is said:

brahma-vid äpnoti param

"He who knows Brahman attains the Supreme."

It is also said there:

so 'çnute sarvän kämän saha brahmaëä

"There, in the company of Brahman, he enjoys the fulfillment of all his desires."

The phrase "with Brahman" here means, "with the demigod Brahmä, who has four faces." That is the meaning.

Sütra 11

småteç ca

småteù - from the Småti-çästra; ca - also.

From the Småti-çästra also.

Purport by Çréla Baladeva Vidyäbhüñaëa

In the Småti-çästra it is said:

brahmaëä saha te sarve

sampräpte pratisaïcare

parasyänte kåtätmänaù

praviçanti paraà padam

"When the material universe is destroyed, they whose hearts are devoted to the Supreme Lord, enter the supreme abode along with the demigod Brahmä."

In this way the sanñöha devotees travel on the path beginning with light, a path that brings them to the demigod Brahmä. That is the opinion of Bädari Muni.

In the next sütra Jaimini Muni gives his opinion.

Adhikaraëa 7

Jaimini Muni's Opinion

Sütra 12

paraà jaiminir mukhyatvät

param - the Supreme; jaiminiù - Jaimini; mukhyatvät - because of being primary.

Jaimini thinks it is the Supreme, for that is the primary meaning.

Purport by Çréla Baladeva Vidyäbhüñaëa

Jaimini Muni thinks the soul is taken to the Supreme. Why is that? The sütra explains, "mukhyatvät", which means "for that is the primary meaning of the word Brahman". Also, it is not correct to say that it is not possible to attain the Supreme (for He is all-pervading). When the devotees become free from all material designations then they can attain the Supreme Lord, which means then they can perceive His presence.

Sütra 13

darçanäc ca

darçanät - because of the sight; ca - also.

Also because it is seen.

Purport by Çréla Baladeva Vidyäbhüñaëa

In the Dahara-vidyä chapter of Chändogya Upaniñad (8.12.3) the goal is clearly described as the Supreme Brahman. This is so because the attributes of immortality are ascribed to this Brahman and also because the soul who travels to this Brahman manifests his own original spiritual form. All these explanations would not be appropriate if the Brahman here were the demigod Brahmä. Indeed, this chapter of the Upaniñad is not about the demigod Brahmä. It is clearly about the Supreme Brahman, the Supreme Lord. In the Kaöha Upaniñad, in the passage beginning çataà ca", the Supreme Brahman is clearly described as the goal of this path. In another place in the çruti-çästra, in the passage beginning with the word "dharmät", the goal also must be the Supreme Brahman, for he is described there as immortal. It is also said:

Sütra 14

na ca kärye pratipatty-abhisandhiù

na - not; ca - and; kärye - in the created;pratipatti - knowledge; abhisandhiù - desire.

The desire is not to know the created.

Purport by Çréla Baladeva Vidyäbhüñaëa

Here the word "pratipatti" means "knowledge", and the word "abhisandhi" means "desire". the soul enlightened with transcendental knwoledge does not desire to learn the truth about the demigod Brahmä, for the attainment of that knowledge is not the highest goal of life. However, he does desire to attain knowledge of the Supreme Brahman, for that is the highest goal of life. One attains the goal he strives for. This is explained in Chändogya Upani/äd (3.14). Therefore the conclusion is that the divine person leads the devotees to the Supreme Personality of Godhead. That is the opinion of Jaimini Muni.

Now the author of the sütras gives his opinion. He says:

Sütra 15

apratékälambanän nayatéti bädaräyaëa ubhayathä ca doñät tat-kratuç ca

a - not; pratéka - form; älambanän - resting; nayatileads; iti - thus; bädaräyaëaù - Vyäsadeva; ubhayathä - both;ca - and; doñät - because of fault; tat-kratuù - by the maxim beginning with the words "tat-kratuù"; ca - also.

He leads they who take shelter of the Lord as He who has no material form. That is Vyäadeva's opinion. Because both have faults and also because of the maxim beginning with the words "tat-kratuù".

Purport by Çréla Baladeva Vidyäbhüñaëa

The divine person leads to the Supreme the saniñöhas and all other devotees who do not think that the Supreme is material. These devotees are different from they who worship the Lord as the names and forms of this world. That is the opinion of Vyäsadeva. He does not accept the view that the divine person leads the worshipers of the demigod Brahmä, nor does he accept the view that the divine person leads all the worshipers of the Supreme. Why not? The sütra explains, "ubhayathä ca doñät", which means "because both views contradict the statements of scripture".

The first view contradicts the following words of Chändogya Upaniñad (8.12.3):

paraà jyotir upapadya

"He meets the effulgent Supreme Person."

The second view contradicts the description in Chändogya Upaniñad (5.10) of the goal attained by they who have knowledge of païcägni-vidyä and who travel on the path beginning with light. Another reason is given in the maxim of Chändogya Upaniñad (3.14.1) that declares a person attains a destination appropriate to the nature of his faith. They who identify the Supreme with the words and other things in the material world cannot travel by the path beginning with light, for this would contradict the maxim of Chändogya Upaniñad. However, in the scriptures it is affirmed that they who worship the Lord in the words of the Vedic mantras attain their desires independently. In the Chändogya Upaniñad (7.1.5) it is said:

sa yo näma brahmety upäste yävan nämno gataà taträsya kaàa-cäraù

"He who worships the Lord as the sounds of the Vedic mantras attains the goal of the mahntras. He attains his desire."

However, they who are followers of pancagni-vidyä travel by the path of light until they reach Satyaloka. They do this because they worship the Supersoul. When they attain perfect knowledge of the Suipreme, the are able to rise above the realm of Satyaloka. This is so, for the Çruti-çästra declares that they who travel on that path never return to the material world.

Adhikaraëa 9

A Special Situation

Introduction by Çréla Baladeva Vidyäbhüñaëa

Now will be explained the truth that the Lord Himself takes certain exalted nirapekña devotees back to His own abode. In the Gopäla-täpané Upaniñad (1.22 and 24) it is said:

etad viñëoù paramaà padaà ye

nityodyuktäù samyajante na kämän

teñäm asau gopa-rüpaù prayatnät

prakäçayed ätma-padaà tadaiva

"To they who always diligently worship Lord Viñëu's transcendental form, the Lord, in His original form as a cowherd boy, shows His lotus feet.

oàkäreëäntaritaà ye japanti

govindasya païca-padaà manuà tam

teñäm asau darçayed ätma-rüpaà

tasmän mumukñur abhyasen nityaà çantyai

"To they who chant the five-word mantra with Oà and Govinda, the Lord reveals His own form. Therefore, to attain transcendental peace, they who desire liberation should regularly chant this mantra."

Saàçaya (doubt): Are the nirapekña devotees carried to the spiritual world by the ätivähika demigods, or by the Supreme Lord Himself?

Pürvapakña (the opponent speaks): The scriptures affirm:

dväv eva märgau

"There are two paths."

The conclusion is that they who are enlightened with transcendental knowledge travel by the path beginning with light. In that wya they enter the spiritual world. That is affirmed by the Çruti-çästra. That is how the Supreme Lord becomes the cause of their liberation.

Siddhänta (conclusion): In the following words the author of the sütras gives His conclusion.

Sütra 16

viçeñaà ca darçayati

viçeñam - special; ca - also; darçayati - shows.

It reveals a special situation also.

Purport by Çréla Baladeva Vidyäbhüñaëa

The general situation is that the souls enlightened with transcendental knowledge are carried to the spiritual world by the ätivähika demigods. However, those nirapkña devotees who are especially distressed in separatyion from the Lord are carried there by the Supreme Lord Hismelf, for the Lord become simpatient and cannot tolerate any delay in bringing them back to Him. This is a special situation. The Çruti-çästra reveals the truth of this situaion in Gopäla-öäpané Upaniñad (1.22 and 24). The Supreme Lord Himself also explains (Bhagavad-gétä 7.6 and 7):

ye tu sarväëi karmäëi

mayi sannyasya mat-paräù

ananyenaiva yogena mäà dhyäyanta upäsate

teñäm ahaà samuddhartä

måtyu-saàsära-sägarät

bhavämi na cirät pärtha

mayy äveçita-cetasäm

"But those who worship Me, giving up all their activities unto Me and being devoted to Me without deviation, engaged in devotional service and always meditating upon Me, having fixed their minds upon Me, O son of Påthä, for them I am the swift deliverer from the ocean of birth and death."*

The word "ca" (also) in this sütra means that for the liberated souls there are two paths, one where the material body is cast off, and the other where contact with the material body is maintained. It is not possible to say that the nirapekña devotees follow the path that begins in light. Also, in the Varäha Puräëa the Supreme Personality of Godhead Himself says:

nayämi paramaà sthänam

arcir-ädi-gatià vinä

garuòa-skandham äropya

yatheccham aniväritaù

"My devotees need not follow the path beginning in light. Riding on Garuòa's shoulders, I personally take them to My supreme abode."

In this way the truth has been explained.

Baladeva Vidyabhusana