Sri Vedanta-sutra

Volume Five

Adhikaraëa 7

The Supreme Lord Is Full of Bliss

Introduction by Çréla Baladeva Vidyäbhüñaëa

Viñaya (the subject to be discussed): In the Çruti-çästra it is said that the blissful Supreme Personality of Godhead has a head and other limbs that are composed of transcendental pleasure. In the Taittiréya Upaniñad (2.5.1) it is said:

tasya priyam eva çiraù

"The Supreme Personality of Godhead is like a bird whose head is composed of transcendental pleasure."

Saàçaya (doubt): Are the qualities of the Supreme Lord to be remembered in every meditation, or are they not to be remembered in every meditation?

Pürvapakña (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 Taittiréya Upaniñad, is not really different from the Lord's bliss mentioned before, therefore it should be included in all meditations on the Lord.

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

Sütra 13

priya-çirastvädy-apräptir upacayäpacayau hi bhede

priya - pleasure; çiraù - the head; tva - the state of being; ädi - beginning with; apräptiù - 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 Çréla Baladeva Vidyäbhüñaëa

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 Viñëu, 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 Taittiréya Upaniñad).

Furthermore, the bird described in this passage of Taittiréya Upaniñad 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 Taittiréya Upaniñad should not be included in every meditation on the Lord.

Sütra 14

itare tv artha-sämänyät

itare - others; tu - but; artha - of result; sämänyät - because of equality.

But others because of the sameness of the result.

Purport by Çréla Baladeva Vidyäbhüñaëa

However other passages of Taittiréya Upaniñad, such as 2.5.1 (tasmäd vä etasmät. . . The Supersoul is full of bliss. From Him this world has come.), 2.6.2 (so 'kämayata. . . The Supreme Personality of Godhead desired: I shall become many. I shall father many children.), and 2.8.1 (bhéñäsmät. . . Out of fear of the Supreme Lord the wind blows and the sun rises.), which appear both before and after Taittiréya Upaniñad 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 sütra explains: "artha-sämänyät" (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 Vedänta 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 Taittiréya Upaniñad 2.5.1? In the Kaöha Upaniñad it is said:

ätmänaà 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 Kaöha Upaniñad is to teach that the devotees should diligently control their senses. However, in this parable of the bird in Taittiréya Upaniñad 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 sütras next proceeds to explain the meaning of this parable of the bird.

Sütra 15

ädhyänäya prayojanäbhävät

ädhyänäya - for meditation; prayojana - other purpose; abhävät - because of the absence.

Because of the absence of another purpose, it is for meditation.

Purport by Çréla Baladeva Vidyäbhüñaëa

This sütra means, "This parable is meant for meditation. This is so because of the absence of another purpose." The word "ädhyäna" here means meditation". This is the meaning. In Taittiréya Upaniñad (2.1.2) it is said:

brahma-vid äpnoti 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 Näräyaëa, Väsudeva, Saìkarñaëa, 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 Taittiréya Upaniñad 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-puruña feature of the Lord is given in Taittiréya Upaniñad 2.1.2. Meditations on the präëamaya, manomaya, and vijïänamaya-puruñas are given in Taittiréya Upaniñad 2.2.1, and meditation on the Ananadamaya-puruña feature of the Lord is given in Taittiréya Upaniñad 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 Gopäla-täpané Upaniñad it is said:

eko 'pi san bahudhä vibhäti

"Although He is one, the Supreme Lord appears in many forms."

In the Çruti-çästra it is said:

ekaà santaà bahudhä dåçyamänam

"Although He is one, the Supreme Personality of Godhead is seen to be many."

In the Catur-veda-çikhä it is said:

sa çiraù sa dakñiëaù pakñaù sa uttara-pakñaù sa ätmä sa pucchaù

"He is the head. He is the right wing. He is the left wing. He is the Self. He is the tail."

In the Båhat-saàhitä it is said:

çiro näräyaëaù pakño dakñiëaù savya eva ca

pradyumnaç cäniruddhaç ca san deho väsudevakaù

näräyaëo 'tha san deho väsudevaù çiro 'pi vä

pucchaà saìkarñaëaù prokta

eka eva ca païcadhä

aìgäìgitvena bhagavän

kréòate puruñottamaù

aiçvaryän na virodhaç ca

cintyas tasmin janärdane

atarkye hi kutas tarkas

tv apramaye kutaù pramä

"Näräyaëa is the head. Pradyumna and Aniruddha are the right and left wings. Väsudeva is the torso. Or, Näräyaëa is the torso, and Väsudeva is the head. Saìkarñaëa 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?"

Sütra 16

ätma-çabdäc ca

ätma - ätmä; çabdät - from the Çruti-çästra; ca - also.

Also because the Çruti-çästra employs the word ätmä".

Purport by Çréla Baladeva Vidyäbhüñaëa

In Taittiréya Upaniñad 2.5.1 the bird is described as ätmä" (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.

Sütra 17

ätma-gåhétir itara-vad uttarät

ätma - ätma; gåhétiù - understanding; itara - others; vat - like; uttarät - from the following.

"Atmä" here means "consciousness". Because of the following it is like the others.

Purport by Çréla Baladeva Vidyäbhüñaëa

Here someone may object: In the Taittiréya Upaniñad (2.2.3) it is said:

anyo 'ntara ätmä vä präëamayaù

"The ätmä within is the präëamaya."

The word "ätmä" is used to mean dull matter and it is also used to mean the individual spirit souls. In Taittiréya Upaniñad (2.5.1) it is said:

anyo 'ntara ätmänandamayaù

"The ätmä within is the Anandamaya."

Since the word "ätmä" is thus used for these different puruñas, how can it be said that the word ätmä" means the all-pervading, all-knowing Supreme Personality of Godhead?

To this I reply: The word "ätmä" 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 Çruti-çästra it is said:

ätmä vä idam eka evägra äsét

"In the beginning only the Supreme Personality of Godhead (ätmä) existed."

Why does the word "ätmä' here refer to the Supreme Personality of Godhead? The sütra explains: "uttarät" (because of the following). This description of the bird is followed by these words (Taittiréya Upaniñad 2.6.2):

so 'kämayata bahu syäm

"The Supreme Personality of Godhead desired: I shall become many."

Thus this passage, which follows the parable of the bird, proves that änandamaya 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.

Sütra 18

anvayäd iti cet syäd avadhäraëät

anvayät - because of the connotation; iti - thus; cet - if; syät - may be; avadhäraëät - 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 Çréla Baladeva Vidyäbhüñaëa

Here someone may object: It is not possible to conclude, merely on the strength of the following passages, that the word "ätma" here refers to the Supreme Personality of Godhead. After all, in the previous passages the word ätmä" referred to inanimate matter as well as the individual spirit souls.

If this is said, then the sütra replies: "syät" (It is right.) This means: It is right that the word ätmä" here refers to the all-pervading, all-knowing Supreme Personality of Godhead. Why is that? The sütra explains:

avadhäranät" (for that is the understanding here). In the previous passages the word "ätmä" clearly referred to the Supreme Personality of Godhead. There it was said (Taittiréya Upaniñad 2.5.1):

tasmäd vä etasmäd ätmanaù

"The Supersoul is full of bliss. From Him this world has come."

To interpret the word "ätmä" in any other way would do violence to the meditation described in this passage about the Anandamaya-puruña. In this passage, passing over the präëamaya-puruña and the other puruñas, one comes to rest at the description of the Anandamaya-puruña, who is certainly the Supreme Personality of Godhead. As one may point to the star Arundhaté by first pointing to other stars as reference points, so the description of these other ätmäs is meant to lead the reader to the Anandamaya-puruña, who is the Supreme. Thus the passages that precede and follow the parable of the bird clearly show that the ätmä here is the Supreme Personality of Godhead. Thus it is proved without doubt.

Adhikaraëa 8

The Supreme Personality of Godhead Is the Father

Introduction by Çréla Baladeva Vidyäbhüñaëa

Here the author of the sütras begins his description of other qualities of the the Supreme Lord, such as the Lord's being the father of all.

Viñaya (the subject to be discussed): In the Çruti-çästra it is said:

mätä pitä bhrätä niväsaù çaraëaà suhåd gatir näräyaëaù

"Lord Näräyaëa is our mother, father, brother, home, shelter, friend, and goal."

In the Jitänta-stotra, Chapter One, it is said:

pitä mätä suhåd bandhur

bhrätä putras tvam eva me

vidyä dhanaà ca kämaç ca

nänyat kiïcit tvaya vinä

"O Supreme Lord, You are my father, mother, friend, kinsman, brother, son, knowledge, wealth, and desire. I have nothing else but You."

In the Jitänta-stotra, in the middle and end, it is said:

janma-prabhåti däso 'smi

çiñyo 'smi tanayo 'smi te

tvaà ca svämé gurur mätä

pitä ca mama mädhava

"O Lord Mädhava, from the time of my birth I have been Your servant, disciple, and son. You are my master, guru, mother, and father."

Saàçaya (doubt): Should the devotees meditate on the Lord as their father, son, friend, and master, or should they not meditate in that way?

Pürvapakña (the opponent speaks): The Çruti-çästra explains:

ätmety evopäséta

"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.

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

Sütra 19

käryäkhyänäd apürvam

kärya - result; äkhyänät - because of the statement; a - like; pürvam - what was before.

Because of the description of the result it is like the former.

Purport by Çréla Baladeva Vidyäbhüñaëa

Here the word "pürva" means "the previous qualities, such as being full of bliss". The word apürva" means "the qualities, such as being the father, that are like these previous qualities". The devotees should meditate on these qualities. Why? The sütra explains: "käryäkhyänäd" (Because of the description of the result). The result here is the result attained by worshiping the Lord with love. This is explained in Çvetäçvatara Upaniñad (5.14):

bhäva-grahyam anéòäkhyam

"The spiritual Supreme Personality of Godhead is attained only by love."

The Supreme Personality of Godhead Himself declares (Çrémad-Bhägavatam 3.25.38):

yeñäm ahaà priya ätmä sutaç ca sakhä guruù suhådo daivam iñtam

"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 Çruti-çästra's declaration "ätmety evopäséta" (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.

Adhikaraëa 9

One Should Meditate on the Transcendental Form of the Supreme Personality of Godhead

Introduction by Çréla Baladeva Vidyäbhüñaëa

Viñaya (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 Båhad-äraëyaka Upaniñad (1.4.7) it is said:

ätmety evopäséta"

"One should worship the Supreme Lord."

In the Båhad-äraëyaka Upaniñad (1.4.15) it is also said:

ätmänam eva lokam upäséta

"Everyone should worship the Supreme Lord."

In the Gopäla-täpané Upaniñad (1.8-10) it is said:

tad u hoväca hairaëyo gopa-veçam abhräbhaà taruëaà kalpa-

drumäçritam. tad iha çlokä bhavanti. sat-puëòaréka. . .

"Brahmä 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 Gopäla-täpané Upaniñad (1.10) concludes:

cintayaàç cetasä kåñëaà mukto bhavati saàsåteù.

"Meditating on Lord Kåñëa in this way, a person becomes free from the cycle of repeated birth and death."

Saàçaya (doubt): Does one attain liberation by worshiping the Lord in His formless feature or by worshiping the Lord in His feature with a form?

Pürvapakña (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.

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

Sütra 20

samäna evaà cäbhedät

samänaù - equal sentiment; evam - thus; ca - although; abhedät - because of not being different.

Although it is not divided in that way, because of non-difference.

Purport by Çréla Baladeva Vidyäbhüñaëa

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 sütra explains: "abhedät" (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 Gopäla-täpané Upaniñad (1.10), cintayaàç cetasä kåñëaà mukto bhavati saàsåteù" (Meditating on the form of Lord Kåñëa in this way, a person becomes free from the cycle of repeated birth and death.) would not be true. In the Småti-çästra it is said:

satya-jïänänantänanda-mätraika-rasa-mürtayaù

"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 sütra 3.2.14, the merciful teacher of Vedänta 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 äveça incarnations, where He gives special powers to certain individual souls. In the Chändogya Upaniñad (7.1.1 and 3) it is said:

adhéhi bhagavan iti hopasasäda sanat-kumäraà naradas taà hoväca. . . taà mäà bhagavän çokasya päraà tärayatu.

"Närada approached Sanat-kumära and said, `O master, please teach me. . . O master, please take me across this ocean of grief'."

Sanat-kumära and some other individual spirit souls are çakty-äveça-avatäras of the Lord. This means that the Lord has empowered them with knowledge or certain other virtues. That is why Sanat-kumära is here addressed as "bhagavän" (master).

Saàçaya (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 sütras here considers this question. First He gives the positive view.

Sütra 21

sambandhäd evam anyaträpi

sambandhät - because of the touch; evam - thus; anyatra - in others; api - also.

Because of His touch it is like this in others also.

Purport by Çréla Baladeva Vidyäbhüñaëa

All the qualities of the Lord are present in the four Kumäras and the other çakty-äveça-avatäras. Why is that? The sütra explains: "sambandhät" (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 sütras gives the negative view.

Sütra 22

na väviçeñät

na - not; vä - or; aviçeñät - because of non-difference.

Or not, because of non-difference.

Purport by Çréla Baladeva Vidyäbhüñaëa

One should not meditate on all the qualities of the Supreme Lord being present in the çakty-äveça-avatäras. Why not? The sütra explains: "aviçeñät" (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 "vä" (or) here hints that because they are very dear to the Lord, these souls should be treated with great respect.

Sütra 23

darçayati ca

darçayati - reveals; ca - and.

It also reveals it.

Purport by Çréla Baladeva Vidyäbhüñaëa

This truth is revealed in the Chändogya Upaniñad (7.1.3), for Närada Muni, who is here seeking the truth, is himself a çakty-äveça-avatära. In this way it is clear that all the qualities of the Lord are not present in the çakty-äveça-avatäras.

Sütra 24

sambhåti-dyu-vyäpty api cätaù

sambhåti - maintenance; dyu - in the sky; vyäpti - spreading; api - also; ca - and; ataù - thus.

Therefore maintenance and being present everywhere in the sky also.

Purport by Çréla Baladeva Vidyäbhüñaëa

In this sütra the words "sambhåti" and dyu-vyäpti" are brought together in a samähära-samäsa. These two qualities should not be attributed to the çakty-äveça-avatäras. The reason has been given in the previous sütra. The reason is the çakty-äveça-avatäras are individual spirit souls (jévas). In the Eëäyanéya recension of the Vedas it is said (Taittiréya Brähmaëa 2.4.7.10):

brahma jyeñöhä véryä sambhåtäni brahmägre jyeñöhaà divam ätatäna. brahma bhütänäà prathamaà tu jajïe. tenärhati brahmaëä spardhituà kaù.

"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 sütras gives another reason why these qualities cannot be ascribed to the individual spirit souls.

Sütra 25

puruña-vidyäyäm iva cetareñäm anämnänät

puruña - of the Supreme Personality of Godhead; vidyäyäm - in the knowledge (the Puruña-sükta prayers); iva - like; ca - also; itareñäm - of others;anämnänät - because of not being mentioned.

It is taught of the Supreme Personality of Godhead in the Puruña-sükta prayers, and it is not mentioned of others.

Purport by Çréla Baladeva Vidyäbhüñaëa

In the descriptions of the four Kumäras and other çakty-äveça-avatäras 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 sütra explains: "puruña-vidyäyäm" (It is taught of the Supreme Personality of Godhead in the Puruña-sükta prayers). The word "ca" (and) here hints, "and in the Gopäla-täpané Upaniñad 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 Kumäras and other çakty-äveça-avatäras. The çakty-äveça-avatäras may be compared to iron rods heated by a fire. As iron rods heated by a fire have two natures, so the çakty-äveça-avatäras 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 çakty-äveça-avatära. They who meditate on these qualities in the çakty-äveça-avatära 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 çakty-äveça-avatära. They who meditate on his qualities may not ascribe to him all the qualities of the Supreme. However, they may meditate on the çakty-äveça-avatära'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 çakty-äveça-avatära devotees as His personal associates. That is why in the Çrémad-Bhägavatam and other scriptures these great devotees are respectfully addressed as "bhagavän" (lord). However, because they are individual spirit souls, the çakty-äveça-avatäras are all humble and lowly in comparison to the Supreme Personality of Godhead Himself. This is the proper understanding of their nature.

Adhikaraëa 10

The Ferocity of the Supreme Personality of Godhead

Introduction by Çréla Baladeva Vidyäbhüñaëa

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 tvaà yätudhänasya bhindi

"O fiery Lord, please cut Yätudhäna into pieces!"

and

taà pratyaïcam arciñä bidhya marma

"O Lord, with Your flames please break open Yätudhäna's heart!"

Saàçaya (doubt): Should one meditate on the Lord as one who cuts others to pieces, or should one not meditate on Him in this way?

Pürvapakña (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.

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

Sütra 26

vedhädy artha-bhedät

vedha - cutting into pieces; ädi - beginning with; artha - of result; bhedät - because of difference.

(Not) cutting into pieces and other violent acts because of a different result.

Purport by Çréla Baladeva Vidyäbhüñaëa

The word "na" (not) should be understood in this sütra. One should not meditate on the Lord as the punisher who cuts others into pieces and performs other violent acts. Why not? The sütra explains: "atha-bhedät" (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-gétä 8.8):

amänitvam adambitvam

ahiàsä kñäntir arjavam

"Humility, pridelessness, nonviolence, tolerance, and simplicity, . . . all these I declare to be knowledge."*

Also, in Çrémad-Bhägavatam the Lord says:

nivåttaà karma seveta

pravåttaà mat-paras tyajet

"My devotee should renounce materialism and cultivate renunciation."

Adhikaraëa 11

Meditation on the Supreme Personality of Godhead

Introduction by Çréla Baladeva Vidyäbhüñaëa

Viñaya (the subject to be discussed): In the Çvetäçvatara Upaniñad (1.11) it is said:

jïätvä devaà sarva-päçäpahäniù

kñéëaù kleçair janma-måtyu-prahäniù

tasyäbhidhyänät tåtéyaà deha-bhede

viçvaiçvaryaà kevala äpta-kämaù

"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 "viçvaiçvarya" (full of spiritual opulences), it is "kevala" (untouched by matter), and it is "äpta-käma" (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.

Saàçaya (doubt): Is meditation mandatory or optional?

Pürvapakña (the opponent speaks): Meditation is mandatory, for it increases faith and thus fixes the mind on the Lord.

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

Sütra 27

hänau tüpäyana-çabda-çeñatvät kuçäcchanda-stuty-

upagänavat tad uktam

hänau - in destruction; tu - indeed; upäyana - approaching; çabda - statement; çeñatvät - because of being a supplement; kuça - kuça grass; äcchanda - according to desire;stuti - prayer; upagäna - song; vat - like; tat - that; uktam - said.

But in liberation because of approaching, because of the Çruti-çästra, and because of the means to the end it is like voluntary kuça grass, prayers and hymns. This is said.

Purport by Çréla Baladeva Vidyäbhüñaëa

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 kuça grass, recites prayers, and sings hymns. As a student, when his daily studies are completed, may of his own accord take kuça 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 "abhidhyäna". The reason for this is given in the word "upäyana" (he has approached the Supreme Lord). The word "upäyana" means that he loves the Lord and he has approached the Lord. The word "çabda" means "words of instruction". The word "çeñatvät" means "because all these words are the means to attain a specific end". This is described in Båhad-äraëyaka Upaniñad (4.4.21):

tam eva dhéraù. . . .

"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 Çrémad-Bhägavatam (3.9.41) the Lord Himself says:

pürtena tapasä yajïair

dänair yogaih samädhinä

brähmaà niùçreyasaà puàsäà

mat-prétis 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 sütras gives the reason and evidence for all of this.

Sütra 28

sämparäye tartavyäbhävät tathä hy anye

sämparäye - in love for the Supreme Personality of Godhead; tartavya - of bondage; abhävät - because of the non-existence; tathä - 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 Çréla Baladeva Vidyäbhüñaëa

The word "sämparäya" here means "the Supreme Personality of Godhead" because all truths meet in Him. "Sämparäya" is therefore said to mean "love for the Supreme Personality of Godhead". This word is formed by adding the affix "aë" (Päëini's Añöädhyäyé 4.4.21). For one who loves the Lord meditation on the Lord is spontaneous and not ordered by rules. Why is that? The sütra explains:

tartavyäbhävät" (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 Väjasaneyés (Båhad-äraëyaka Upaniñad 4.4.21) explain:

tam eva dhéro vijïäya prajïäà kurvéta brähmaëaù. nänudhyäyed bahün çabdän väco vigläpanaà 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 (Çrémad-Bhägavatam 11.20.31):

tasmäd mad-bhakti-yuktasya

yogino vai mad-ätmanaù

na jïänaà na ca vairägyaà

präyaù çreyo 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."*

dhikaraëa 12

The Way to Attain Liberation

Introduction by Çréla Baladeva Vidyäbhüñaëa

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 Gopäla-täpané Upaniñad it is said:

tad u hoväca hairaëyo gopa-veçam abhräbham. . .

"Brahmä said: The Supreme Lord appears like a cowherd boy, and His complexion is like a monsoon cloud."

In the Räma-täpané Upaniñad it is said:

prakåtyä sahitaù çyämaù. . .

"Decorated with earrings and a jewel necklace, His complexion dark, His garments yellow, and the hair on His head matted, saintly, two-armed Lord Räma is accompanied by Goddess Sitä."

In the Båhad-äraëyaka Upaniñad (4.4.22) it is said:

sa vä ayam ätmä sarvasya vaçé sarvasyeçänù.

"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).

Saàçaya (doubt): Of these two kinds of meditation which is the best?

Pürvapakña (the opponent speaks): Because the result of both these kinds of meditation is uncertain, one should not desire to perform either of them.

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

Sütra 29

chandata ubhayävirodhät

chandataù - by the will; ubhaya - of both; avirodhät - because there is no contradiction.

By His will (it is not so), for in these two there is no contradiction.

Purport by Çréla Baladeva Vidyäbhüñaëa

As a frog jumps from far away, so the word "na" (not) should be brought to this sütra from sütra 22. The word "chandataù" here means, "by the Supreme Lord's will the way of devotion is divided into two paths". How is that? The sütra explains: "ubhayävirodhät" (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-adhikäré devotee. The madhyama-adhikäré devotee is described in the following words:

éçvare tad-adhéneñu

bäliçeñu dviñatsu ca

prema-maitré-kåpäpekñä

yaù karoti sa madhyamaù

"A person who loves the Supreme Lord, befriends the devotees, is merciful to the people in general, and ignores the demons, is a madhyama-adhikäré devotee of the Lord."

In this way it is clearly shown that Lord Hari is not cruel, unfair, or unkind.

Sütra 30

gater arthavattvam ubhayathänyathä hi virodhaù

gateù - of the goal; arthavattvam - attainment; ubhayathä - on both; anyathä - otherwise; hi - indeed;virodhaù - contradiction.

In both ways the goal is attained, for otherwise there would certainly be a contradiction.

Purport by Çréla Baladeva Vidyäbhüñaëa

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 sütra is evidence that both paths are equal. One cannot quote sütra 3.3.6 to say that the methods of these two paths should be combined. These two paths are like the path of the ekänté 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 sütra 3.3.56.

Adhikaraëa 13

The Path of Spontaneous Love

Introduction by Çréla Baladeva Vidyäbhüñaëa

Viñaya (the subject to be discussed): Here the author of the sütras proves that ruci-bhakti (the path of spontaneous love) is the best.

Saàçaya (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)?

Pürvapakña (the opponent speaks): Because he carefully follows all the rules, one on the path of vidhi-bhakti is the best.

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

Sütra 31

upapannas tal-lakñaëärthopalabdher lokavat

upapannaù - best; tat - of that; lakñaëa - characteristic; artha - of the goal; upalabdheù - 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 Çréla Baladeva Vidyäbhüñaëa

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 sütra explains: "tal-lakñaëärthopalabdheù" (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 "upalabdheù" 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. Çrémän Çukadeva Gosvämé explains (Çrémad-Bhägavatam 10.9.21):

näyaà sukhäpo bhagavän

dehinäà gopikä-sutaù

jïäninäà cätma-bhütänäà

yathä bhaktimatäm iha

"The Supreme Personality of Godhead, Kåñëa, the son of mother Yaçodä, 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.

Adhikaraëa 14

The Methods of Devotional Service

Introduction by Çréla Baladeva Vidyäbhüñaëa

Viñaya (the subject to be discussed): Now the author of the sütras 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 Gopäla-täpané Upaniñad the eighteen-syllable mantra is described. There it is said (1.6):

yo dhyäyati rasayati bhajati so 'måto bhavati

"One who meditates on the Supreme Personality of Godhead, glorifies Him, and worships Him, becomes liberated."

Saàçaya (doubt): Can one attain liberation by performing only one of these three, or must one perform them all?

Pürvapakña (the opponent speaks): The Upaniñad 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.

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

Sütra 32

aniyamaù sarveñäm avirodhäc chabdänumänäbhyäm

aniyamaù - without a rule; sarveñäm - of all; avirodhät - because there is no contradiction; çabda - Çruti-çästra; anumänäbhyäm - and Småti-çästra.

There is no rule for them all, for there is no contradiction with the Çruti-çästra and Småti-çästra.

Purport by Çréla Baladeva Vidyäbhüñaëa

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 sütra declares: "çabdänumänäbhyäm". This means for there is no contradiction with the Çruti-çästra and Småti-çästra". Later in the Gopäla-täpané Upaniñad (1.10) it is said:

cintayaàç cetasä kåñëaà

mukto bhavati saàsåteù

"By meditating on Lord Kåñëa a person becomes liberated from the cycle of repeated birth and death."

In the Gopäla-täpané Upaniñad (1.12) it is also said

païca-padaà païcäìgaà japan dyäväbhümé süryäcandramasau sägné

"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 Çrémad-Bhägavatam (12.3.51) it is said:

kértanäd eva kåñëasya

mukta-saìgaù paraà vrajet

"Simply by chanting the Hare Kåñëa mahä-mantra one can become free from material bondage and be promoted to the transcendental kingdom."*

It is also said:

eko 'pi kåñëäya kåtaù pramäëo

daçäçvamedhävabhåthair na tulyaù

daçäçvamedhé punar eti janma

kåñëa-pramäëé na punar-bhaväya

"Ten açvamedhävabhåthas are not equal to once bowing down before Lord Kåñëa. One who performs ten açvamedhas again takes birth. One who bows before Lord Kåñëa never takes birth again."

These passages do not in any way oppose the statement of Gopäla-täpané Upaniñad 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 Gopäla-täpané Upaniñad (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 Çruti-çästras teach that liberation is attained by meditation alone? In the Båhad-äraëyaka Upaniñad (4.5.6 and 2.4.5) it is said:

ätmä vä are drañöavyaù

"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, Brahmä, Çiva, 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 sütras gives the following reply.

Sütra 33

yävad-adhikäram avasthitir ädhikärikäëäm

yävat - as long as; adhikäram - the post; avasthitiù - the situation; ädhikärikäëäm - of they who hold the posts.

The office-holders stay for the duration of their terms in office.

Purport by Çréla Baladeva Vidyäbhüñaëa

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, Brahmä 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 Brahmä, whose term of office is much longer. When Brahmä attains liberation they all attain liberation with him. The author of the sütras 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.

Autor: Govinda Bhasya (Baladeva Vidyabhusana) en http://www.veda.harekrsna.cz/library/
Links: http://www.veda.harekrsna.cz/library/govinda_bhasya.zip
Contenido: Estudio sobre las Antiguas Obras Vaishnavas
Fecha: 27 Feb 2010

Govinda Bhasya - incomplete (Baladeva Vidyabhusana)
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Govinda Bhasya (Baladeva Vidyabhusana)
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Baladeva Vidyabhusana