Sri Vedanta-sutra
Volume Five
Adhikaraëa 15
Meditation on the Qualities of the Supreme Personality of Godhead
Introduction by Çréla Baladeva Vidyäbhüñaëa
Viñaya (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 Båhad-äraëyaka Upaniñad (3.8.8) it is said:
etad vai tad akñaram gärgi brähmaëä abhivadanty asthülam aëava-hrasvam
"O Gärgé, the brähmaëas say that the Supreme Personality of Godhead is neither great nor small, tall nor short."
It is also said:
atha parä yayä tad akñaram adhigamyate yat tad adreçyam agrahyam agotram avarëam acakñuù-çrotram
"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."
Saàçaya (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?
Pürvapakña (the opponent speaks): In sütra 3.3.20 it was said:
samäna evaà cäbhedät
"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.
Siddhänta (conclusion): In the following words the author of the sütras gives His conclusion.
Sütra 34
akñara-dhiyäà tv avarodhaù sämänya-tad-bhäväbhyäm aupasada-vat tad uktam
akñara - imperishable; dhiyäm - in the idea; tu - but; avarodhaù - acceptance; sämänya - equality; tat - of Him; bhäväbhyäm - 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 Çréla Baladeva Vidyäbhüñaëa
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 sütra explains: "Because He has the same qualities." The Kaöha Upaniñad (1.2.15) explains:
sarve vedä yat-padam ämananti
"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. Çvetäçvatara Upaniñad (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-
sa vai na deväsura-martya-tiryaì
na stré na ñaëòo na pumän na jantuù
näyaà guëaù karma na san na cäsan
niñedha-çeño jayatäd açeñaù
"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 Çrémad-Bhägavatam (8.3.30):
harir äviräsét
"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 sütra 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 Säma 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-khaëòa in the following words:
guëa-mukhya-vyatikrame tad-arthatvän mukhyena veda-saàyogaù
"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-karmä sarva-gandhaù
"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 sütras gives the following reply.
Sütra 35
iyad ämananät
iyat - this; ämananät - by the description.
It follows the description.
Purport by Çréla Baladeva Vidyäbhüñaëa
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 sütra explains: "ämananät" (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.
Adhikaraëa 16
The Lord's Transcendental Abode
Introduction by Çréla Baladeva Vidyäbhüñaëa
Now it will be explained that one should meditate on the transcendental abode of the Lord. In the Muëòaka Upaniñad (2.2.7) it is said:
yaù sarva-jïaù sarva-vid yasyaiña mahimä bhuvi sambabhüva divye pure hy eña samvyomny ätmä pratiñöhitaù.
"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 (Muëòaka Upaniñad 2.2.10):
brahmaivedam viçvam idaà variñöham
"the Supreme Personality of Godhead is present everywhere in the material world."
Saàçaya (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?
Pürvapakña (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 Chändogya Upaniñad (7.24.1) it is said:
sa bhagavaù kasmin pratiñöhita iti. sva-mahimni.
"Where does the Supreme Personality of Godhead reside? He resides in His own glory."
In this way the Çruti-çästra 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
Siddhänta (conclusion): In the following words the author of the sütras gives His conclusion.
Sütra 36
antarä bhüta-gräma-vat svätmanaù
antarä - within; bhüta - made of material elements; gräma - city; vat - like; svätmanaù - of Hismelf.
Within it is like a material city to His own.
Purport by Çréla Baladeva Vidyäbhüñaëa
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 Çruti-çästra (Muëòaka Upaniñad 3.2.3 and Kaöha Upaniñad 1.2.23) it is said:
yam evaiña vånute tena labhyaù
"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 sütra refutes the idea that this city is actually material in nature. The sütra says that it is "svätmanaù" (manifested from Himself). In the Muëòaka Upaniñad (2.2.11) it is said:
brahmaivedam amåtam purastät paçcäc ca. brahma dakñiëataç cottareëädhaç cordhvaà prasåtam. brahmaivedaà viçvam idaà variñöham.
"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.
Sütra 37
anyathä bhedänupapattir iti cen nopadeçäntara-vat
anyathä - otherwise; bheda - difference; anupapattiù - non-
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 Çréla Baladeva Vidyäbhüñaëa
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 sütra replies.
No. This is not a fault". Why is that? The sütra replies,
änandaà brahmaëo vidvän
"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.)
Sütra 38
vyatihäro viçiàñanti hétara-vat
vyatihäro-changeable; viçiàñanti - distinguish;hi - indeed; itara - others; vat - like.
Like others, they say they are interchangeable.
Purport by Çréla Baladeva Vidyäbhüñaëa
In the Båhad-äraëyaka Upaniñad (1.4.15) it is said:
ätmänam eva lokam upäséta
"One should worship the Supreme Personality of Godhead as identical with His spiritual abode."
This passage of the Çruti-çästra 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 Gopäla-täpané Upaniñad, in the passage beginning sat-puëòaréka-nayanam", as well as in the passage beginning "säkñät prakåti-paro 'yam ätmä gopälaù", the Çruti-çästra 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.
Adhikaraëa 17
The Qualities of the Supreme Personality of Godhead
Introduction by Çréla Baladeva Vidyäbhüñaëa
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 (viñaya) here.
Saàçaya (doubt): Are the features and qualities of the Lord spiritual realities or are they material illusions?
Pürvapakña (the opponent speaks): In Båhad-äraëyaka Upaniñad (4.4.19) it is said:
neha nänästi kiïcana
"Variety is not present in the Supreme."
In Båhad-äraëyaka Upaniñad (2.3.6) it is said:
athäta ädeço neti neti
"This is the teaching: It is not this. It is not this."
In this way the Çruti-çästra teaches that the Supreme has neither features nor qualities.
Siddhänta (conclusion): In the following words the author of the sütras gives His conclusion.
Sütra 39
saiva hi satyädayaù
sä - she; eva - indeed; hi - indeed; satya - truth; ädayaù - beginning with.
Indeed, she is those that begin with truth.
Purport by Çréla Baladeva Vidyäbhüñaëa
In the Çvetäçvatara Upaniñad (6.8) it is said:
paräsya çaktiù
"The Supreme has a potency that is spiritual."
In the Viñëu Puräëa (6.7.61) it is said:
viñëu-çaktiù parä
"Lord Viñëu has a potency that is spiritual."
This potency is clearly different from the illusory material potency (mäyä). As heat is to fire, so this personal, spiritual potency is to the Lord. This potency is called parä çakti (spiritual potency) or svarüpa çakti (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 pürvapakña has already been refuted in sütra 3.2.22. The word "ädi" (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 Paräçara Muni defines the word "bhagavän" as "The Supreme Personality of Godhead, who is supremely pure, filled with spiritual good qualities, and the master of great potencies". Then Paräçara 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 Viñëu Puräëa (6.5.72-75) Parääsra Muni says:
çuddhe mahä-vibhüty-äkhye
pare brahmaëi çabdyate
maitreya bhagavac-chabdaù
sarva-käraëa-käraëe
"O Maitreya, the word `bhagavän' 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 tathä bhartä
bha-käro 'rtha-dvayänvitaù
netä gamayitä srañöä
ga-kärärthas tathä 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'.
aiçvaryasya samagrasya
véryasya yaçasaù sriyaù
jïäna-vairägyayos cäpi
ñaëëäà bhaga itéìganaù
"Full wealth, strength, fame, beauty, knowledge, and renunciation: these are the six opulences of the Supreme Personality of Godhead.*
vasanti yatra bhütäni
bhütätmany akhilätmani
sa ca bhüteñv açeñeçu
vakärärthas tato 'vyayaù
jïäna-sakti-balaiçvarya. . .
"The syllable `va' means `the Supreme Personality of Godhead, in whom everything abode, and who Himself abides in all beings.' Therefore the word `bhagavän' 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.
Adhikaraëa 18
The Goddess of Fortune
Introduction by Çréla Baladeva Vidyäbhüñaëa
Now will be explained the truth that the goddess of fortune is the best of the Lord's qualities. In the Çukla Yajur-Veda (31.22) it is said:
çréç ca te lakñméç ca patnyau
"O Supreme Personality of Godhead, Çré and Lakñmé are Your wives."
Some say that Çré is Ramä-devé and Lakñmé is Bhägavaté Sampat. Others say that Çré is Väg-devé and Lakñmé is Ramä-
kamalä-pataye namaù
"Obeisances to Lord Kåñëa, the goddess of fortune's husband."
In the Gopäla-täpané Upaniñad (1.42) it is also said:
ramä-mänasa-haàsäya
govindäya namo namaù
"Obeisances to Lord Kåñëa, who is the pleasure of the cows, the land, and the senses, and who is a swan swimming in the Mänasa lake of the goddess of fortune's thoughts."
In the Räma-täpané Upaniñad it is said:
ramädhäräya rämäya
"Obeisances to Lord Räma, on whom the goddess of fortune rests."
Saàçaya (doubt): Is the goddess of fortune material, and therefore not eternal, or is she spiritual, and therefore eternal?
Pürvapakña (the opponent speaks): In Båhad-äraëyaka Upaniñad (2.3.6) it is said:
athäta ädeço 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.
Siddhänta (conclusion): In the following words the author of the sütras gives His conclusion.
Sütra 40
kämädétaratra tatra cäya-tanädibhyaù
käma - desires; ädi - beginning with; itaratra - in otherplaces; tatra - there; ca - also; äya - all-pervasiveness; tana - givingbliss and liberation; ädibhyaù - 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 Çréla Baladeva Vidyäbhüñaëa
The words "sä eva" (she indeed) are understood from the previous sütra. 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 "käma" here means "the desire for amorous pastimes". The word "ädi" (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 sütra explains: "äya-tanädibhyaù". The word "äya" means "all-pervading". The word
nityaiva sä jagan-mätä
viñëoù çrér anapäyiné
yathä sarva-gato viñëus
tathaiveyaà dvijottama
"The goddess of fortune is the eternal companion of Lord Viñëu. She is the mother of the universe. O best of the brähmaëas, as Lord Viñëu is all-pervading, so is she also."
It is also said in the scriptures:
ätma-vidyä ca devi tvaà
vimukti-phala-däyiné
"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 Viñëu Puräëa:
procyate parameço yo
yaù çuddho 'py upacärataù
prasédatu sa no viñëur
ätmä yaù sarva-dehinäm
"May supremely pure Lord Viñëu, who is the master of the spiritual goddess of fortune and the Supersoul of all living entities, be merciful to us."
The word "para-mä" in this verse means "the spiritual (para) goddess of fortune (mä)". 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 sütras replies in the following words.
Sütra 41
ädaräd alopaù
ädarät - because of devotion; alopaù - non-ending.
Because of devotion it does not cease.
Purport by Çréla Baladeva Vidyäbhüñaëa
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 Çruti-çästra. In the Çrémad-Bhägavatam (10.29.37) it is said:
çrér yat-padämbuja-rajaç cakame tulasyä
labdhväpi vakñasi padaà kila bhåtya-juñöam
"Dear Kåñëa, the lotus feet of the goddess of fortune are always worshiped by the demigods, although she is always resting on Your chest in the Vaikuëöha planets. She underwent great austerity and penance to have some shelter at Your lotus feet, which are always covered by tulasé 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 sütras gives the following reply.
Sütra 42
upasthite 'tas tad-vacanät
upasthite - being near; ataù - thus; tat - of that;vacanät - from the statement.
It is in His presence. It is so because of the statement.
Purport by Çréla Baladeva Vidyäbhüñaëa
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 sütra explains: "tad-
yo ha vai kämena kämän kämayate sa kämé bhavati. yo ha vai tv akämena kämän kämayate so 'kämé 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-kämena" 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 (parä çakti) is the potency of the Lord's form (svarüpa-çakti). The Çruti-çästras and other scriptures explain that through the svarüpa-çakti the Supreme Lord manifests as the best of males, and through the parä çakti the Lord manifests His various transcendental qualities. It is through the parä çakti that the Lord manifests His knowledge, bliss, mercy, opulence, power, sweetness, and other qualities. It is also through the parä çakti that the Vedic scriptures are manifested. In the same way is manifested the earth and other places. manifesting as the Lord's pleasure potency (hlädiné çakti), the parä çakti appears as Çré Rädhä, the jewel of teenage girls. Although the Lord and His parä çakti 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 parä çakti, 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.
Adhikaraëa 19
The Many Forms of the Supreme Personality of Godhead
Introduction by Çréla Baladeva Vidyäbhüñaëa
In the Gopäla-täpané Upaniñad (1.54) it is said:
tasmät eva kåñëaù paro devas taà dhyäyet taà raset taà bhajet taà yajet. iti. oà tat sat.
"Therefore, Lord Kåñëa is the Supreme Personality of Godhead. One should meditate on Him, glorify Him, serve Him, and worship Him. Oà Tat Sat."
Saàçaya (doubt): Must one always worship Lord Hari as Kåñëa or is it possible to worship Him in another form also?
Pürvapakña (the opponent speaks): Because this passage ends the Upaniñad the proper interpretation is the worship of Lord Hari must always be directed to the form of Lord Kåñëa alone.
Siddhänta (conclusion): In the following words the author of the sütras gives His conclusion.
Sütra 43
tan nirdharaëäniyamas tad dåñöaiù påthag hy apratibandhaù phalam
tat - of that; nirdharaëa - of determination; a - not; niyamaù - rule; tat - that; dåñöaiù - by what is seen; påthak - distinct; hi - indeed; a - not;pratibandhaù - 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 Çréla Baladeva Vidyäbhüñaëa
There is no rule that says one must worship Lord Hari in His form as Kåñëa only and not in His form of Lord Balaräma or any of His other forms. Even when He is a tiny infant as Yaçodä's breast, Lord Kåñëa is always all-pervading, all-knowing, and full of bliss. How is that known? The sütra explains: "tad-
yaträsau saàsthitaù kåñëas
tribhiù çaktyä samähitaù
rämäniruddha-pradyumnai
rukmiëyä sahito vibhuù
catuù-çabdo bhaved eko
hy oàkäras hy aàçakaiù kåtaù
"Lord Kåñëa, accompanied by His three potencies and by Balaräma, Aniruddha, Pradyumna, and Rukminé, stays in delightful Mathurä Puré. These four names are identical with the name Oà."
Lord Balaräma and the other incarnations are all forms of Lord Kåñëa and so They also should be worshiped. That is the meaning.
Here someone may object: If that is so then the phrase
To this objection the sütra replies: "påthak" (it is different). This means, "the result is different". What is that different result? the sütra explains:
apratibandhaù" (non-obstruction is the result). This means, "the removal of the obstructions to the worship of Lord Kåñëa, 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 Kåñëa.
Adhikaraëa 20
The Spiritual Master
Introduction by Çréla Baladeva Vidyäbhüñaëa
Now will be explained the truth that Lord Kåñëa is attained by one who approaches a genuine spiritual master. In its description of transcendental knowledge, the Çvetäçvatara Upaniñad (6.23) explains:
yasya deve parä bhaktir
yathä deve tathä gurau
tasyaite kathitä hy arthäù
prakäçante mahätmanaù
"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 Chändogya Upaniñad (6.14.2) it is said:
äcäryavän puruño veda
"One who approaches a bona fide spiritual master can understand everything about spiritual realization."*
In the Muëòaka Upaniñad (1.2.12) it is said:
tad-vijïänärthaà sa gurum eväbhigacchet
"To learn the transcendental subject matter, one must approach a spiritual master."*
Saàçaya (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?
Pürvapakña (the opponent speaks): The result is obtained merely by hearing the scriptures. Why would one need to attain the spiritual master's mercy?
Siddhänta (conclusion): In the following words the author of the sütras gives His conclusion.
Sütra 44
pradäna-vad eva tad uktam
pradäna - gift; vat - like; eva - indeed; tat - that;uktam - said.
It is like a gift. That is said.
Purport by Çréla Baladeva Vidyäbhüñaëa
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
äcäryopasanaà çaucam
"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.
Adhikaraëa 21
The Spiritual Master's Mercy
Introduction by Çréla Baladeva Vidyäbhüñaëa
Saàçaya (doubt): Which is more important: one's own efforts or the spiritual master's mercy?
Pürvapakña (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.
Siddhänta (conclusion): In the following words the author of the sütras gives His conclusion.
Sütra 45
liìga-bhüyastvät tad dhi baléyas tad api
liìga - of indications; bhüyastvät - because of an abundance;
Because of many symptoms it is more powerful. That also.
Purport by Çréla Baladeva Vidyäbhüñaëa
Even though some demigods assuming the forms of a bull and other creatures had already taught him the truth of the Supreme, the disciple Satyakäma nevertheless requested his spiritual master (Chändogya Upaniñad 4.9.2):
bhagaväàs tv eva me kämaà brüyät
"O master, please teach me the truth."
In the same way Upakoçala (Chändogya Upaniñad 4.10.1-
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 Çvetäçvatara Upaniñad (6.23) it is said:
yasya deve parä bhaktiù
"One should engage in devotional service to the Supreme Personality of Godhead."
In the Çruti-çästra it is said:
çrotavyaù mantavyaù
"One should meditate on the Supreme Personality of Godhead and hear His glories."
In the Småti-çästra it is said:
guru-prasädo balavän
na tasmäd balavattaram
tathäpi çravaëädiç ca
kartavyo mokña-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."
Adhikaraëa 22
The Supreme Personality of Godhead and the Individual Spirit Soul Are Not Identical
Introduction by Çréla Baladeva Vidyäbhüñaëa
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 Gopäla-täpané Upaniñad the sages ask Brahmä questions beginning with, "Who is the supreme object of worship?" Brahmä answers that Lord Kåñëa is the supreme object of worship, and devotional service is the way to attain Him. However, in the Gopäla-täpané Upaniñad (2.49) it is also said:
tasmäd eva paro rajasa iti so 'ham ity avadhärya gopälo 'ham iti bhävayet. sa mokñam açnute sa brahmatvam adhigacchati sa brahma-
"One should think, `I am the Supreme Lord beyond the passions of the material world'. One should think, `I am Lord Gopäla'. 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.
Saàçaya (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?
Pürvapakña (the opponent speaks): The natural meaning of the words here is that the doctrine of oneness is the way to liberation.
Siddhänta (conclusion): In the following words the author of the sütras gives His conclusion.
Sütra 46
pürva-vikalpaù prakaraëät syät kriyä-mänasa-vat
pürva - previous; vikalpaù - concept; prakaraëät - from the context; syät - may be; kriyä - actions; mänasa - mind;vat - like.
Because of the context it is like what goes before. It is like the thoughts and deeds.
Purport by Çréla Baladeva Vidyäbhüñaëa
The declaration "so 'ham" (I am He) in the Gopäla-
prakaraëaät" (because of the context). In the beginning of Gopäla-täpané Upaniñad (1.14) it is said:
bhaktir asya bhajanaà tad ihämütropädhi-nairäçyenämusmin manaù kalpanam etad eva naiñkarmyam.
"Without any desire for material benefit in this life or the next one should engage in devotional service to Lord Kåñëa. That will bring freedom from the bonds of karma."
Devotional service is also described at the end of the Gopäla-täpané Upaniñad in these words:
sac-cid-änandaika-rase bhakti-yoge tiñöhati.
"One should engage in devotional service, which is eternal and full of knowledge and bliss."
The middle portion of the Upaniñad cannot deal with a topic different from what is discussed in the beginning and end. Here the sütra gives an example: "kriyä-mänasa-
Devotional service was described in the beginning and end of the Upaniñad. 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 Kåñëa!" or "I am that lion!"
In beginning of the Gopäla-täpané Upaniñad (1.2) the question is asked:
kaù paramo devaù
"Who is the Supreme Personality of Godhead?"
In that passage the sages asked Brahmä 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. Brahmä replied:
çré-kåñëo vai paramaà daivatam
"Lord Kåñëa is the Supreme Personality of Godhead."
Then, to help enable meditation on the Lord, Brahmä described Lord Kåñëa's various qualities. Then Brahmä says (Gopäla-täpané Upaniñad 1.6):
yo dhyäyati. . .
"One who meditates on Lord Kåñëa, glorifies Him, and worships Him, becomes liberated. He becomes liberated."
Thus Brahmä shows that by meditating on Lord Kåñëa, chanting mantras glorifying Lord Kåñëa, and engaging in other activities of devotional service, one becomes liberated from the world of birth and death. The again it is said (Gopäla-täpané Upaniñad 1.7):
te hocuù kià tad-rüpam
"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. Brahmä answered this question in these words (1.8):
tad u hoväca hairaëyo gopa-veçam abhräbham
"Brahmä said: He is a cowherd boy. He is dark like a monsoon cloud."
Then, after describing Lord Kåñëa's form, Brahmä describes the mantra to be chanted. He says (1.11):
ramyaà punä rasanam
"Lord Kåñëa's mantra should chanted repeatedly."
Then Brahmä describes devotional service in these words (1.14):
bhaktir asya bhajanam
"One should engage in devotional service to Lord Kåñëa."
Then Brahmä describes the mantra one should chant in order to see Lord Kåñëa's form. Brahmä says (1.24):
oàkäreëäntaritaà yo japati. . .
"To one who chants this mantra beginning with Oà, Lord Kåñëa reveals His own transcendental form."
Then, in Gopäla-täpané Upaniñad 1.38 (tam ekaà govindam), Brahmä describes Lord Kåñëa's transcendental form, which is full of knowledge and bliss. Finally Brahmä concludes (1.54):
tasmäc chré-kåñëa eva paro devaù
"Therefore Lord Kåñëa is the Supreme Personality of Godhead."
In the second chapter of Gopäla-täpané Upaniñad it is said that the gopés, after enjoying pastimes with Lord Kåñëa, and after asking Him questions, and after attaining His permission, presented a great feast before the sage Durväsä. Pleased, the sage blessed them. When they asked him about Lord Kåñëa, the sage described to them (in the passage beginning with the word "Çré Kåñëaù") the extraordinary nature of Lord Kåñëa'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 Kåñëa. Then (in the passage beginning with the words
tasmäd 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
Sütra 47
atideçäc ca
atideçäö - by comparison; ca - and.
Also by comparison.
Purport by Çréla Baladeva Vidyäbhüñaëa
In the Gopäla-täpané Upaniñad (2.63) Lord Näräyaëa tells Brahmä:
yathä tvaà saha putraiç ca
yathä rudro gänaiù saha
yathä çriyäbhiyukto 'ham
tathä bhakto mama priyaù
"Anyone who becomes My sincere devotee becomes very dear to Me. As dear as you and your sons are, as dear as Lord Çiva and his associates, as dear as the goddess of fortune."
In this verse it is seen that as Brahmä is accompanied by his sons, so Lord Kåñëa is always accompanied by His devotees. The word "ca" (and) is explained in the following words of Gopäla-täpané Upaniñad (2.91), where the Supreme Personality of Godhead declares:
dhyäyen mama priyo nityaà
sa mokñam adhigacchati
sa mukto bhavati tasmai
svätmänam ca dadämi 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 Räma-täpané Upaniñad and other Upaniñads 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.
Adhikaraëa 23
Spiritual Knowledge Brings Liberation
Introduction by Çréla Baladeva Vidyäbhüñaëa
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 Çvetäçvatara Upaniñad (3.8) it is said:
tam eva viditväti måtyum eti
nänyaù panthä nvidyate 'yanäya
"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 Puruña-sükta prayers of the Åg Veda it is said:
tam eva vidvän amåta iha bhavati
"A person who knows the Supreme attains liberation."
Saàçaya (doubt) Is liberation caused by the performance of Vedic rituals (karma), by spiritual knowledge (vidyä), or by rituals and knowledge together?
Pürvapakña (the opponent speaks): How is liberation attained? It is attained by performing Vedic rituals. This is proved in sütras 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 Çruti-çästra it is said:
tad-dhetor na tu tayor ekataram taà vidyä-karmaëé
"Vedic rituals and spiritual knowledge must be combined together to bring liberation. Either of them alone is not enough."
It is also said:
ubhäbhyäm eva pakñäbhyäà
yathä khe pakñiëo gatiù
tathaiva karma-jïänäbhyäà
mukto bhavati mänavaù
"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 Çvetäçvatara Upaniñad (3.8) declares:
tam eva viditväti måtyum 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.
Siddhänta (conclusion): In the following words the author of the sütras gives His conclusion.
Sütra 48
vidyaiva tu tan-nirdharaëät
vidyä - knowledge; eva - indeed; tu - certainly; tat - ofthat; nirdharaëät - because of the conclusion.
It is knowledge indeed, for that is the conclusion.
Purport by Çréla Baladeva Vidyäbhüñaëa
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 sütra explains: "tan-
vijïäya prajïäà kurvéta
"One should understand the Supreme, and thus become wise."
The "wisdom" here is clearly devotional service. In the Småti-çästra the word "vidyä" is used in both these senses. One example is in the following words:
vidyä-kuöhäreëa çitena dhéraù
"With the sharpened ax of knowledge a wise person cuts asunder the darkness of ignorance."
Another example is in Bhagavad-gétä (9.2):
räja-vidyä räja-guhyam
"This knowledge is the king of education, the most secret of all secrets."*
The word "vidyä" may be interpreted in two ways. It is like the words "kaurava" and "mémäàsä". The former may mean either "the Päëòavas" or
Liberation is thus attained by knowledge, knowledge here being the direct perception of the Lord standing outside the heart. The author of the sütras declares this in the following words.
Sütra 49
darçanäc ca
darçanät - by seeing; ca - also.
Also by seeing.
Purport by Çréla Baladeva Vidyäbhüñaëa
In the Muëòaka Upaniñad (2.2.8) it is said:
bidyate hådaya-granthiç
chidyante sarva-saàçayäù
kñéyante cäsya karmäëi
tasmin dåñöe parävare
"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 sütras give the following reply.
Sütra 50
çruty-ädi-baléyastväc ca na bädhaù
çruti - the Çruti-çästras; ädi - beginning with; baléyastvät - because of being stronger; ca - and; na - not; bädhaù - refutation.
Also, it is not refuted, for the authority of the Çruti-
Purport by Çréla Baladeva Vidyäbhüñaëa
The Çruti-çästra's declaration, "liberation is attained by transcendental knowledge" cannot be refuted by our opponent's two scripture quotes. Why is that? The sütra declares: "çruty-ädi-baléyastvät" (for the authority of the Çruti-çästras and other scriptures is greater). This means, "for the authority of Çvetäçvatara Upaniñad 3.8 and other passages of the Çruti-çästras and other scriptures is greater". The word "ädi" (beginning with) here means that there are also passages where this truth is hinted or explained indirectly. In the scriptures it is said:
indro 'çvamedhäc chatam iñöväpi räjä brahmäëam éòyaà samuväcopasannaù
na karmabhir na dhanair näpi cänyaiù
paçyet sukham tena tattvam bravéhi
"After performing a hundred açvamedha-yajïas, King Indra approached the demigod Brahmä 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:
nästy akrtaù kåtena
"He who was never born is not attained by Vedic rituals."
As for the six sütras (3.4.2-7) quoted by the opponent, the author of the sütras Himself will refute them in sütras 3.4.8-
Adhikaraëa 24
Worshiping the Saintly Devotees
Introduction by Çréla Baladeva Vidyäbhüñaëa
Now will be discussed the truth that liberation is attained by worshiping the saintly devotees. In the Taittiréya Upaniñad (1.11.2) it is said:
atithi-devo bhava
"Treat a guest as if he were a visiting demigod."
Saàçaya (doubt): Is the worship of saintly devotees a cause of liberation or is it not?
Pürvapakña (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?
Siddhänta (conclusion): In the following words the author of the sütras gives His conclusion.
Sütra 51
anubandhädibhyaù
anubandha - repeated instructions; ädibhyaù - beginning with.
Because of many instructions.
Purport by Çréla Baladeva Vidyäbhüñaëa
The word "anubandha" here means, "because of many instructions declaring that one should worship the saintly devotees". The Taittiréya Upaniñad'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 Taittiréya Upaniñad would not have spoken in this way. Many great sages who know the truth have also taught this in the Småti-
rahügaëaitat tapasä na yäti
na cejyayä nirvapaëäd gåhäd vä
na cchandasä naiva jalägni-süryair
vinä mahat-päda-rajo-'bhiñekam
"My dear King Rahügaëa, 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 sannyäsa, 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 Çrémad-Bhägavatam (11.12.1-2), Lord Kåñëa Himself explains:
na rodhayati mäà yogo
na saìkhyaà dharma uddhava
na svädhyäyas tapas tyägo
neñöa-pürtaà na dakñiëä
vratäni yajïäs chandäàsi
térthäni niyamä yamäù
yathävarundhe sat-saìgaù
sarva-saìgäpaho hi mäm
"My dear Uddhava, neither through añöäìga-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 sannyäsa, nor through many pious deeds, nor through giving dakñiëä, nor through following vows, nor through performing many yajïas, 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 Kåñëa 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
çuçrüñoù çraddadhänasya
väsudeva-kathä-ruciù
syän mahat-sevayä vipräù
puëya-tértha-niñevaëät
"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 Väsudeva."*
In the Padma Puräëa it is said:
harir eva sadärädhyaù
sarva-deveçvareçvaraù
itare brahma-rudrädyä
nävajïeyä kadäcana
"Lord Kåñëa is the Supreme Personality of Godhead, the master of all the demigods, and He should always be worshiped. Still, one should never disrespect Brahmä, Çiva, 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 sütra 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 sütra 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.
Adhikaraëa 25
The Liberated Souls Have Different Relationships with the Supreme Personality of Godhead
Introduction by Çréla Baladeva Vidyäbhüñaëa
In the Chändogya Upaniñad (3.14.1) it is said:
atha khalu kratumayaù puruño yathä kratur asmil loke puruño bhavati tathetaù pretya bhavati sa kratuà kurvéta.
"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."
Saàçaya (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?
Pürvapakña (the opponent speaks): In the Muëòaka Upaniñad (3.1.3) it is said:
niraïjanaù paraà samyam upaiti
"Liberated souls are all equal."
In this way the Çruti-çästra 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.
Siddhänta (conclusion): In the following words the author of the sütras gives His conclusion.
Sütra 52
prajïäntara-påthaktva-vad dåñöiç ca tad uktam
prajïä - knowledge; antara - other; påthaktva - variety;
As there are differences of knowledge, so also there are differences in sight. That is stated.
Purport by Çréla Baladeva Vidyäbhüñaëa
In the Båhad-äraëyaka Upaniñad (4.4.21) it is said:
vijïäya prajïäà kurvéta
"One should understand the Supreme, and thus attain wisdom."
Here are the words "understanding" and
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 sütras gives the following reply.
Sütra 53
na sämänyäd apy upalabdher måtyu-van na hi lokäpattiù
na - not; sämänyät - ordinary; apy - even; upalabdheù - of
Not by ordinary vision, as not by death. Indeed not. There is attainment of that world.
Purport by Çréla Baladeva Vidyäbhüñaëa
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 sütra explains: "lokäpattiù" (there is attainment of that world). This is like The Vidyädhara Sudarçana and the king Någa, 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 sütra replies, "na hi" (indeed not). They did not. They attained a higher world. That is the meaning. In the Näräyaëa Tantra it is said:
sämänya-darçanäl lokä
muktir yogyätma-darçanät
"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.
Adhikaraëa 26
How to Attain Liberation
Introduction by Çréla Baladeva Vidyäbhüñaëa
This section is begun to give firm proof that by seeing the Lord with eyes of spiritual knowledge, one attains liberation. In the Muëòaka Upaniñad (3.2.3) and Kaöha Upaniñad (1.2.23) it is said:
näyam ätmä pravacanena labhyo
na medhayä na bahunä çrutena
yam evaiña våëute tena labhyas
tasyaiña ätmä vivåëute tanuà sväm
"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."*
Saàçaya (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?
Pürvapakña (the opponent speaks): the Lord appears only because He chooses to appear, for that is what the scripture says.
Siddhänta (conclusion): In the following words the author of the sütras gives His conclusion.
Sütra 54
pareëa ca çabdasya tädvidhyaà bhüyastvät tv anubandhaù
pareëa - by what follows; ca - also; çabdasya - of the word; tädvidhyam - being like that; bhüyastvät - because of being more important; tu - indeed; anubandhaù - what corresponds.
According to what follows, it is the same. It is because of being more important.
Purport by Çréla Baladeva Vidyäbhüñaëa
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 (Muëòaka Upaniñad 3.2.4):
näyam ätmä bala-hénena labhyo
na ca pramädät tapaso väpy aliìgät
etair upäyair yatate yas tu vidvän
tasyaiña ätmä viçate brahma-dhäma
"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:
vaçe kurvanti mäà bhaktäù
sat-striyaù sat-patià yathä
"As faithful wives control their saintly husband, so My devotees bring Me under their control."
In the Bhagavad-gétä (8.22), it is said:
puruñaù sa paraù pärtha
bhaktyä labhyas tv ananyayä
"The Supreme Personality of Godhead, who is greater than all, is attainable by unalloyed devotion."*
Here is the verse immediately following the "näyam ätmä pravacanena" verse when it appears in the Kaöha Upaniñad (1.2.24):
nävirato duçcarität
näçänto näsamähitaù
näçänta-mänaso väpi
prajïänenainam äpnuyät
"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-gétä 7.17):
teñäà jïäné nitya-yukta
eka-bhaktir viçiñyate
priyo hi jïänino 'tyartham
ahaà sa ca mama priyaù
"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 Upaniñad (2) it is said:
çraddhä-bhakti-dhyäna-yogäd 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 sütra replies: " bhüyastvät" (because of being more important). The word "tu" (indeed) in the sütra 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.
Adhikaraëa 27
The Supreme Lord Resides in the Bodies of the Conditioned Souls
Introduction by Çréla Baladeva Vidyäbhüñaëa
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 (çänta-rasa), worship the Supreme Lord as present in their bellies and in other parts of their bodies.
Viñaya (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.
Saàçaya (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?
Pürvapakña (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.
Siddhänta (conclusion): In the following words the author of the sütras gives His conclusion.
Sütra 55
eka ätmanah çarére bhävät
eke - some; ätmanah - of the Supreme Personality of Godhead; çarére - in the body; bhävät - because of existence.
Some because of the Lord's existence in the body.
Purport by Çréla Baladeva Vidyäbhüñaëa
Here the word "eke" (some) means "some followers of the Vedas". The word "çarére" means,
akke cen madhu vindeta
kim arthaà parvataà 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 Çrémad-Bhägavatam (10.87.18) it is said:
udaram upäsate ya åñi-vartmasu kürpa-dåçaù
parisara-paddhatià hådayam äruëayo daharam
tata udagäd ananta tava dhäma çiraù paramaà
punar iha yat sametya na patanti kåtänta-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 Aruëis worship Him as present in the heart, in the subtle center from which all the präëic 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."***
Adhikaraëa 28
Different Mellows in the Spiritual World
Introduction by Çréla Baladeva Vidyäbhüñaëa
In Chändogya Upanisad 3.14.1 and in other places in the scriptures, the worship of the Lord in sweetness (mädhurya) and the worship of the Lord in opulence (aiçvarya) 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.
Saàçaya (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.
Pürvapakña (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.
Siddhänta (conclusion): In the following words the author of the sütras gives His conclusion.
Sütra 56
vyatirekas tad-bhäva-bhävitvän na tüpalabdhi-vat
vyatirekaù - difference; tat - of that; bhäva - of thenature; bhävitvät - 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 Çréla Baladeva Vidyäbhüñaëa
The word tu" (indeed) is used here to dispel doubt. The sütra declares that other qualities are not manifested. Why is that? The sütra explains: tad-bhäva-bhävitvät", 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 Chändogya Upaniñad 3.14.1 is not contradicted.
In the following sütra 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.
Sütra 57
aìgävabaddhas tu na çäkhäsu hi prativedam
aìga - parts; avabaddhaù - connected; tu - indeed;na - not; çäkhäsu - in the branches; hi - indeed; prativedam - according to the
Indeed, each has his part according to the different branches of the Vedas.
Purport by Çréla Baladeva Vidyäbhüñaëa
The performer of a yajïa assigns different priests to perform the different parts of the yajïa. The priests are thus named according to the function they fulfill in the yajïa. The performer of the yajïa thus tells the priests,
You become the adhvaryu priest. You become the hotä priest. You become the udgätä priest." In this way a certain priest, even though he is expert in performing all the different functions, accepts the limited role in the yajïa. He does not perform all the functions in the yajïa. 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 hotä priest chants mantras of the Åg Veda, the adhvaryu priest chants mantras of the Yajur Veda, the udgätä priest chants mantras of the Säma Veda, and the brahmä priest chants mantras of the Atharva Veda. In this way, according to the wish of the person performing the yajïa, the different priests accept different roles in the yajïa and different priestly rewards (dakñiëä) 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 sütras gives another example.
Sütra 58
manträdi-vad vävirodhaù
mantra - mantras; ädi - beginning; vat - like; vä - or; avirodhaù - not a contradiction.
Or, there is no conflict, as in the case of mantras and other things.
Purport by Çréla Baladeva Vidyäbhüñaëa
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 ädi" (beginning with) in this sütra 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 sütra explains, vävirodhaù" (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.
Baladeva Vidyabhusana
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- Baladeva Vidyabhushana
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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