Sri Vedanta-sutra

Volume Four

Adhikaraëa 11

The "Neti Neti" Text Explained

Introduction by Çréla Baladeva Vidyäbhüñaëa

Here someone may object: It is not true that the individual spirit soul is a separate conscious person in some ways like the Supreme Personality of Godhead. The individual soul is only a reflection of the Supreme. In the Båhad-äraëyaka Upaniñad (2.3.1) it is said:

dve väva brahmaëo rüpe mürtaà caivämürtaà ca

"The Supreme has two forms: the subtle and the gross."

After dividing the five elements into two categories, the Upaniñad declares that all are forms of the Supreme. Then the Upaniñad (2.3.6) declares:

tasya haitasya puruñasya rüpaà yathä mahärajanaà väso yathä päëòv-ävikaà yathendragopo yathägny-arcir yathä puëòarékaà yathä sakåd vidyutaà sakåd vidyutaiva ha vä asya çrér bhavati ya evaà veda.

"That person's form is like gold, like white wool, like an indragopa, like a burning flame, like a white lotus, like a lightning flash. He who understands this becomes splendid like a lightning flash."

Then, having described this person splendid like gold, the Upaniñad (2.3.6) declares:

athäta ädeço neti neti. na hy etasmäd iti. nety anyat param asti. atha nämadheyam satyasya satyam iti. präëa vai satyaà teñäm eva satyam.

"This is the teaching: No. No. Not than Him. Nothing is greater than Him. Nothing is greater than Him. His name is the truth of the true. He is life. He is truth. He is truth."

The meaning of this passage is this: the Supreme is greater that all the subtle and gross things in the material world. No person or thing is greater than Him. That is the meaning of the words, "No. No." in this passage. The words "No. No." therefore mean "Not than the Supreme Personality of Godhead". The word "no" is repeated twice to mean, "the material elements and material desires are not greater than Him" or to mean, "inanimate matter and the conscious living beings are not greater than Him", or to mean "other groups of two are not greater than Him". Thus he speaks the teaching(ädeça): "No" (na). In this way he says, "No person or thing is greater than the Supreme Personality of Godhead".

Here someone may object: Is it not so that this passage means, "As the material world does not exist in reality, so the Supreme Personality of Godhead also does not exist in reality? That is the meaning of the Upaniñad's assertion no". The form of the Supreme Personality of Godhead, which is eternal and spiritual, and which ends all illusions, is not different from the visible material world. This also means that the individual spirit soul is also not different from the Supreme Personality of Godhead. The spirit soul is a reflection of the Supreme. The individual spirit soul, who is atomic, and the Supreme, who is all-pervading, are not different. They are like the air in a pot and the air in the great sky. Therefore it is not correct to say that they are different.

If this objection is raised, then the author of the sütras gives the following reply:

Sütra 22

prakrtaitävattvaà hi pratiñedhati tato bravéti ca bhüyaù

prakrtä - the topic under discussion; etävattvam - being like that; hi - indeed; pratiñedhati - denires; tataù - then;bravéti - says; ca - and; bhüyaù - more.

The previous statement denies that He is like them. It affirms that He is greater.

Purport by Çréla Baladeva Vidyäbhüñaëa

This passage of Çruti-çästra does not teach that the one Supreme has no qualities. It teaches only that the Supreme is not like other persons. It teaches that the Supreme is superior to all others. In this way the Çruti-çästra affirms that the Supreme is not like other persons or things. The Båhad-äraëyaka Upaniñad's (2.3.1) statement that the subtle and gross elements of the world are forms of the Supreme does not mean that the Supreme is like the things of this world. The forms of the Supreme are not material. Therefore it is said that the Supreme is superior to everything in the material world and therefore He has the name "the truth of the true". That is the teaching here. He is more than the forms of this world. Because His form has no limit, therefore the Upaniñad declares, "No. No." that is the meaning here. The meaning is that the form of the Lord is not like the subtle and gross forms of the material world. He is not like them because His form is eternal and true, and therefore He has the name "the truth of the true". This is what the Çruti-çästra teaches. Then the scriptures affirm "No person or thing is greater than Him". (na hy etasmät). Because nothing is greater than Him, therefore He has the name "the truth of the true". That is why the text heresays, "no". By this explanation of a small part of the Lord's nature, the Lord's nature as a whole may be understood. Now the word "nämadheyam" will be explained. The Lord's name here is "satyasya satyam" (the truth of the true). This name describes the form of the Supreme. Then the text declares that the Supreme is "präëa". Präëa" here means, "the life of all that live". In this way the Lord's forms are superior to all others. This proves that the Lord's form is better than all other forms, either spiritual or material. No other form is better than His. In the material world the material forms are of two kinds: subtle and gross. That the Supreme Lord's forms are not material is explained in Båhad-äraëyaka Upaniñad (2.3.6). Then the text declares that the Supreme is the truth of life. Because both the Lord and the individual spirit souls are not made of the material elements, which begin with ether, therefore they are both called truth. However, unlike the individual spirit souls, the Supreme is not subject to the different transformations of the material nature, which grant and remove true knowledge in different circumstances. Thus the individual spirit soul is certainly spiritual and conscious. However, the Supreme Personality of Godhead is superior to the individual souls for the Supreme Lord has limitless auspicious qualities. When they are understood, then devotion for the Lord naturally develops. Thus the Çruti-çästra does not deny the existence of the Lord's form, for in Båhad-äraëyaka Upaniñad (2.3.6) the Lord's spiritual form was described. Only a madman would state one thing and then immediately contradict his own words. Therefore the author of the sütras says that "the Supreme is not like that". The author does not say "the Lord has no form at all". Thus the proper explanation is given.

Adhikaraëa 12

The Form of the Lord

Introduction by Çréla Baladeva Vidyäbhüñaëa

Now it will be proved that the Supreme Lord's form is spiritual and not perceivable by the material senses. This must be so, for if the Lord were not spiritual, that is, if he were an ordinary, common, easily available material object, like a pot or something of that nature, then it is not possible that there should be love and devotion for Him. The Çruti-çästra also affirms this, for it says:

sac-cid-änanda-rüpäya

"I offer my respectful obeisances to the Supreme Personality of Godhead, whose form is eternal and full of knowledge and bliss."

Saàçaya (doubt): Is the Supreme Lord's form spiritual, and thus beyond the understanding of the material senses, or is it material, and thus easily seen by the material senses?

Pürvapakña (the opponent speaks): The Lord's form must be material, for many demigods, demons, and human beings have certainly seen it.

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

Sütra 23

tad avyaktam äha hi

tat - that; avyaktam - unmanifest; äha - said; hi - indeed.

Scripture says it is unmanifest.

Purport by Çréla Baladeva Vidyäbhüñaëa

The Lord can be seen only by spiritual senses. This is described in Kaöha Upaniñad (6.9):

na sadåçe tiñöhati rüpam asya na cakñuñä paçyati kaçcanainam

"The Supreme Lord's form is not like that. Material eyes have never seen His form."

In Båhad-äraëyaka Upaniñad (3.9.26) it is said:

agåhyo na hi gåhyate

"The Supreme Personality of Godhead is not perceived by material senses."

In the Bhagavad-géöa (8.21) it is said:

avyakto 'kñara ity uktas

tam ähuù paramäà gatim

"They say He is unmanifest and infallible. They say He is the supreme destination."

Adhikaraëa 13

The Supreme Personality of Godhead Can Be Seen

Introduction by Çréla Baladeva Vidyäbhüñaëa

Now will be revealed the truth that although the Supreme Lord is spiritual by nature, still He can be seen by they who have love, devotion, and spiritual wisdom. If the Supreme Personality of Godhead were always invisible and never to be seen, then it would not be possible to have love and devotion for Him. In the Kaivalya Upaniñad (2) it is said:

çraddhä-bhakti-dhyäna-yogäd avaiti

"One who has faith and devotion, and who meditates on Him, can see the Supreme Personality of Godhead."

In this way it is explained that a faithful devotee who meditates on Lord Hari, attains the direct sight of Lord Hari.

Saàçaya (doubt): Is the Supreme Lord seen by the mind or by the eyes and other senses?

Pürvapakña (the opponent speaks): The Supreme Lord is seen by the mind. This is described in Båhad-äraëyaka Upaniñad (4.4.19):

manasaivänudrañöavyam

"The Supreme Personality of Godhead is indeed seen by the mind."

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

Sütra 24

api samrädhane pratyakñänumänäbhyäm

api - certainly; samrädhane - in worship; pratyakña - by the Çruti-çästra; anumänäbhyäm - by the Småti-çästra.

Certainly it is in worship because of the Çruti-çästra and Småti-çästra.

Purport by Çréla Baladeva Vidyäbhüñaëa

The word "api" (certainly) is used here to mock the pürvapakña (opponent). When one has sincere devotion (samrädhane) with one's eyes and other senses one can directly see the Lord. Why is that? The sütra explains: "Because of the Çruti-çästra and Småti-çästra." In the Kaöha Upaniñad (2.4.1)it is said:

paräïci khäni vyatåëat svayambhüs

tasmät parän paçyati näntarätman

kaçcid dhéraù pratyag ätmänam aikñad

ävåta-cakñur amåtatvam icchan

"The Supreme Personality of Godhead made the conditioned souls gaze at external things and not at what is within the heart. A rare saint who yearns for liberation will look inside his heart and see the Supreme Lord staying there."

In the Muëòaka Upaniñad (3.1.8) it is said:

jïäna-prasädena viçuddha-sattvas

tatas tu taà paçyati niñkalam dhyäyamänaù

"In the course of his meditation a pure-hearted saint will become enlightened. Then he sees the perfect Supreme Lord directly."

In the Bhagavad-gétä (11.53-54) The Lord Himself declares:

nähaà vedair na tapasä

na dänena na cejyayä

çakya evam-vidho drañöuà

dåñöavän asi mäà yathä

"The form you are seeing with your transcendental eyes cannot be understood simply by studying the Vedas, nor by undergoing serious penances, nor by charity, nor by worship. It is not by these means that one can see Me as I am.*

bhaktyä tv ananyayä çakya

aham evam-vidho 'rjuna

jïätuà drañöuà ca tattvena

praveñöuà ca parantapa

"My dear Arjuna, only by undivided devotional service can I be understood as I am, standing before you, and can thus be seen directly. Only in this way can you enter into the mysteries of My understanding."*

In this way it is proved that with the aid of devotional service one can see Lord Hari directly. Thus with the aid of the eyes and other senses one can perceive the Lord directly. Thus the Lord can be perceived by the senses. Thus the word "eva" (indeed) in Båhad-äraëyaka Upaniñad (4.4.19) does not hint that one cannot see the Lord with the aid of senses.

Sütra 25

prakäçädi-vac cävaiçeñyät

prakäça - fire; ädi - beginning with; vat - like;ca - and; a - not; vaiçeñyät - with differences.

He is (not) like fire or other things, for He has no such different features.

Purport by Çréla Baladeva Vidyäbhüñaëa

The word "na" (not) should be taken from a previous sütra (3.2.19) and placed here also.

Here someone may object: As fire has two forms: subtle and gross, the subtle form invisible and unmanifest, and the gross form visible and manifest, so does the Supreme Lord also have two forms in the same way.

If this objection is stated, then I reply: "No. It is not so." Why not? The sütra explains: "Because He is not subtle and gross like fire". The Båhad-äraëyaka Upaniñad (3.4.4) explains:

asthülam anaëv ahrasvam

"The Supreme Personality of Godhead is neither subtle, nor gross, nor short, nor tall."

In the Garuòa Puräëa it is said:

sthüla-sükñma-viçeño 'tra

na kaçcit parameçvare

sarvatraiva prakäço 'sau

sarva-rüpeñv ajo yataù

"Because He appears everywhere and in every form, the distinctions of subtle and gross do not apply to the unborn Supreme Personality of Godhead."

Here someone may object: Is it not so that the Supreme Lord does not always appear before the devotees when they worship Him with devotion. For this reason it must be true that the Lord does not always appear when He is worshiped with love.

Fearing that someone may doubt in this way, the author of the sütras gives the following explanation.

Sütra 26

prakäçaç ca karmaëy abhyäsät

prakäçaù - appearance; ca - and; karmaëi - in activity; abhyäsät - by repetition.

And when the activity is repeated, then He appears.

Purport by Çréla Baladeva Vidyäbhüñaëa

The word "ca" (and) is used here to dispel doubt. When activities like meditation and worship are repeated, then the Lord appears. In the Dhyäna-bindu Upaniñad (18) it is said:

dhyäna-nirmathanäbhyäsäd

devaà paçyen nigüòhavat

"By repeated meditation one is able to see the Supersoul hidden in the heart."

By repeated meditation one develops love for the Lord, and at that time one is able to see the Lord. However, in the Brahma-vaivarta Puräëa it is said:

na tam ärädhayitväpi

kaçcid vyakté-kariñyati

nityävyakto yato devaù

paramätmä sanätanaù

"No one, simply by engaging in worship, can force the Lord to become visible. To a person who tries to force Him in this way, the eternal Lord is always invisible."

The worship described here is worship performed without sincere love for the Supreme Lord.

Here someone may object: Is it not true that the Supreme Lord is present within everything? If He is present within, then it is a contradiction to say that He can come out. He remains within and He does not come out. Therefore the statement that the Supreme Lord comes out and becomes directly visible is a collection of meaningless words, words that contradict the truth that the Lord is always present within everything.

If this objection is raised, then the author of the sütras gives the following reply.

Sütra 27

ato 'nantena tathä hi liìgam

ataù - therefore; anantena - by the infinite; tathä - so; hi - indeed; liìgam - evidence.

It is so by the infinite. There is evidence.

Purport by Çréla Baladeva Vidyäbhüñaëa

There is evidence to support both ideas: that the Supreme Lord is present within everything, and that the Supreme Lord becomes visible to they who meditate on Him. The unlimited Supreme Lord, pleased by His devotees' worship of Him, shows to them His own form. He does this by His inconceivable mercy. That should be accepted. How is this known? The sütra explains: There isevidence." In the Atharva Veda it is said:

vijïäna-ghanänanda-ghana-sac-cid-änandaika-raso bhakti-yoge tiñöhati

"The Supreme Personality of Godhead, whose sweet form is eternal and full of bliss and knowledge, becomes visible when He is worshiped with devotion."

This means that by His mercy the Lord appears before they who worship Him with devotion. In the Näräyaëädhyätma it is said:

nityävyakto 'pi bhagavän

ékñate nija-çaktitaù

täm åte paramätàanaà

kaù paçyetäm itaà prabhum

"Although He is always invisible, the Supreme Personality of Godhead becomes visible by His own power. Without first obtaining His mercy, who can see Him?"

This means that the Lord becomes visible by His own wish. The Supreme Lord Himself declares (Bhagavad-gétä 7.24):

avyaktaà vyaktim äpannaà

manyante mäm abuddhayaù

paraà bhävam ajänanto

mamävyayam anuttamam

"Unintelligent men, who do not know Me perfectly, think that I, the Supreme Personality of Godhead, Kåñëa, was impersonal before and have now assumed this personality. Due to their small knowledge, they do not know My higher nature, which is imperishable and supreme."*

Because the Lord becomes visible in response to His devotees' love, that does not mean that He is not also all-pervading, present within everything. He does both these actions by the power of His own internal potency. However, to they who do not love Him, He presents only a reflection or a shadow of Himself. The Lord Himself affirms (Bhagavad-gétä 7.25):

nähaà prakäçaù sarvasya

yogamäyä-samävåtaù

"I am never manifest to the foolish and unintelligent. For them I am covered by My internal potency."*

Therefore, even though He is full of transcendental bliss and other auspicious qualities, He appears terrible and ferocious to they who have no love for Him. Therefore to they who do not love Him He remains invisible.

Adhikaraëa 14

The Lord's Qualities Are Not Different From His Self

Introduction by Çréla Baladeva Vidyäbhüñaëa

Now will be proved the truth that the Lord's qualities are not different from His self. If the Lord's qualities were different from His self, then His qualities would be secondary and unimportant, and thus love for the Lord, love inspired by those qualities, would also become secondary and unimportant. However, love for the Lord is not secondary and unimportant. It is clearly seen that love for the Lord is of the greatest importance. The Lord's qualities are described in the Çruti-çästra:

vijïänam änandaà brahma

"The Supreme Personality of Godhead is full of knowledge and bliss."

yaù sarva-jïaù sarva-vid

"The Supreme Personality of Godhead is all-knowing."

änandam brahmaëo vidvän

"A wise man knows that the Supreme Personality of Godhead is full of bliss."

Saàçaya (doubt): Is the worshipable Supreme Truth the actual qualities of bliss and knowledge themselves, and thus impersonal, or is the Supreme Truth a person who possesses the qualities of bliss and knowledge?"

Pürvapakña (the opponent speaks): Because both ideas are described in the scriptures it is not possible to come to a final conclusion.

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

Sütra 28

ubhaya-vyapadeçät tv ahi-kuëòala-vat

ubhaya - of both; vyapadeçät - because of the description; tu - indeed; ahi - the snake; kuëòala - and the coils;vat - like.

Because indeed there is description of both, He is like a snake and its coils.

Purport by Çréla Baladeva Vidyäbhüñaëa

The Supreme Personality of Godhead is the qualities of knowledge and bliss themselves, and He is also a person who possesses the qualities of knowledge and bliss. He is like a snake and its coils. As a snake both is and possesses its coils, so the Supreme Personality of Godhead both is and possesses His qualities. How is this known? The sütra explains:

Because there is description of both." The Çruti-çästra describes both. That is the meaning. The word "tu" (indeed) here hints that the passages of the Çruti-çästra have a single meaning. The meaning here is that the Lord is inconceivable. The Lord is not divided. It is not that these two kinds of explanations of the scriptures mean that one part of the Lord has one nature and another part of Him has a different nature. He is not divided into parts in that way.

Sütra 29

prakäçäçrayavad vä tejastvät

prakäça - of light; äçraya - the shelter; vat - like;vä - or; tejastvät - because of being splendid.

Or, because He is effulgent He is like an abode of light.

Purport by Çréla Baladeva Vidyäbhüñaëa

Because the Supreme Personality of Godhead is effulgent, that is to say because He is full of consciousness, therefore He is the abode of light. That is the conclusion. As the effulgent sun is the abode of light, so the all-knowing Supreme Personality of Godhead is the abode of knowledge. That is the meaning. The word "tejaù" is defined to mean either the destroyer of ignorance" or "the destroyer of darkness".

Sütra 30

pürvavad vä

pürva - past; vat - as; vä - or.

Or, as the past.

Purport by Çréla Baladeva Vidyäbhüñaëa

As it is said that time both possesses the past and also is the past itself, so the Supreme both possesses knowledge and bliss and also is knowledge and bliss. Thus the Supreme is both the quality and the possessor of the quality. In the Brahma Puräëa it is said:

änandena tv abhinnena

vyavahäraù prakäçavat

pürvavad vä yathä kälaù svävecchedakatäà vrajet

"As the sun is not different from its light or time is not different from its quality of the past, so the Supreme is not different from His bliss."

In this series of analogies (sütras 28-30) each analogy is more subtle than the one before it.

Sütra 31

pratiñedhäc ca

pratiñedhät - because of denial; ca - also.

Also because it is denied.

Purport by Çréla Baladeva Vidyäbhüñaëa

The word "ca" (also) is used here for emphasis. In the Kaöha Upaniñad (2.4.11 and 14) it is said:

manasaivedam äptavyaà

neha nänästi kiïcana

måtyoù sa måtyum äpnoti

ya iha näneva paçyati

"A pure heart can understand that the Lord and His attributes are not different. He who sees them as different travels from death to death."

yathodakaà durge våñöaà

parvateñu vidhävati

eväà dharmän påthak paçyaàs

tän evänuvidhävati

"One who thinks the Lord and His attributes are different falls into hell as rainwater glides down a mountain peak."

In the Närada-païcarätra it is said:

nirdoña-pürëa-guëa-vigraha ätma-tantro

niçcetanätmaka-çaréra-guëaiç ca hénaù

änanda-mätra-kara-päda-mukhodarädiù

sarvatra ca svagata-bheda-vivarjitätmä

"The Supreme Personality of Godhead is independent, faultless, filled with virtues, not residing in a material body, untouched by the modes of nature or a material body fashioned of inanimate matter, but still possessing a face, belly, hands, feet and other features of a spiritual body filled with bliss. He is not different from His various limbs, features, and qualities."

Because in this way the scriptures deny that the Lord is different fromHis attributes, therefore the Lord is not different from His attributes. Therefore the word "bhagavän" (the all-opulent Supreme Lord) is defined in terms of the Lord's knowledge and other attributes. In the Viñëu Puräëa it is said:

jïäna-çakti-balaiçvarya-

vérya-tejäàsy açeñataù

bhagavac-chabda-väcyäni

vinä heyair guëädibhiù

"The word `bhagavän' means `He who has all knowledge, strength, wealth, power, heroism, and splendor, but no faults'."

Although the Lord and His attributes are actually one, they are spoken of as being two in the same way that a body of water and its waves are spoken of as being two. The Lord is blissful. He is also bliss itself. Therefore His form is full of bliss. Because the Lord's activities are eternal, therefore the Lord's form is also eternal. However, for the sake of ordinary dealings a pretended distinction is made between the Lord and His attributes, even though there is in truth no distinction at all. If this is not done then it would not be possible to speak sentences like, "Existence exists," "Time is always," and "Space is everywhere," statements that are useful in ordinary discourse. Nor are statements like

Existence exists" foolish illusions. They are meaningful statements, as the sentence "The jar exists" is a meaningful statement. These statements are not metaphors like the sentence "Devadatta is a lion", for the statement

Existence does not exist" can never be truthfully said. Nor do these statements hint that attributes do not exist, for in the previously stated example of water flowing from a mountain peak there are certainly attributes. However, the idea that the Supreme Lord is different from His attributes is certainly denied here. In this way the Supreme Personality of Godhead is not different from the attributes He possesses.

Adhikaraëa 14

The Supreme Personality of Godhead Experiences the Highest Bliss

Introduction by Çréla Baladeva Vidyäbhüñaëa

Now will be described the truth that the bliss and other attributes of the Lord are all of the highest nature. If the bliss and other attributes of the individual spirit souls were equal to the bliss and attributes of the Lord, love and devotion for the Lord would not be possible. Viñaya (the subject to be discussed): Now will be discussed the texts that describe these attributes of the Lord.

Saàçaya (doubt): Are the bliss and other attributes of the Supreme Lord greater than the bliss and other attributes of the individual spirit souls, or are they not greater than them?

Pürvapakña (the opponent speaks): Because the bliss of the Supreme Personality of Godhead is described in the same terms used to describe the ordinary blisses of the material world, therefore the Lord's bliss is not greater. After all, when one speaks the word "jar" one doesn't mean something greater than a jar.

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

Sütra 32

param ataù setünmäna-sambandha-bheda-vyapadeçebhyaù

param - greater; ataù - than this; setu - of a bridge; unmäna - immeasurable; sambandha - relationship;bheda - difference; vyapadeçebhyaù - from the descriptions.

It is greater because of the statements about a bridge, immeasurability, a relationship, and a difference.

Purport by Çréla Baladeva Vidyäbhüñaëa

The bliss and other attributes of the Supreme Personality of Godhead are greater than the bliss and attributes of the individual spirit souls. Why is that? The sütra declares:

because of the statements about a bridge, immeasurability, a relationship, and a difference." The statement about a bridge is given in the Chändogya Upaniñad (8.4.1), where the bliss of the Supreme Lord is described in these words:

eña setur vidhåtiù

"It is the highest bridge."

The statement about immeasurability is given in the Taittiréya Upaniñad (2.4.1):

yato väco nivartante

"Unable to describe the immeasurable bliss of the Supreme Personality of Godhead, words return and become silent."

The statement about a relationship is given in the Båhad-äraëyaka Upaniñad (4.3.32):

etasyaivänandasyänyäni bhütäni mätram upajévanti

"The bliss of the Supreme Personality of Godhead is the highest. All others experience only a small portion of that bliss."

The statement about a difference is given in the following words:

anyaj jïänaà tu jévänäà

anyaj jïänaà parasya ca

nityänandävyayaà pürëaà

paraà jïänam védhiyate

"The knowledge possessed by the individual spirit souls is one thing and the knowledge possessed by the Supreme Personality of Godhead is another. The perfect, complete, blissful, and immutable knowledge possessed by the Supreme Personality of Godhead is higher."

The bliss and other attributes described in these statements are not at all like the ordinary bliss and other attributes found in this world.

Here someone may object: Still, what is described with the word "jar" cannot really be different from a jar.

To answer this objection the author of the sütras speaks the following words.

Sütra 33

sämänyät tu

sämänyät - because of resamblance; tu - but.

But because of a common quality.

Purport by Çréla Baladeva Vidyäbhüñaëa

The word "tu" (but) is used here to dispel doubt. As the word "jar" is used to describe many different kinds of jars, which all have a single quality of "jarness" in common, so the word"bliss" describes many different kinds of ordinary and extraordinary blisses, which all have a single quality of "blissness" in common. However the different kinds of bliss and other attributes are not alike in all respects. Therefore it is said:

para-jïänamayo 'sadbhir

näma-jäty-ädibhir vibhuù

na yogavän na yukto 'bhün

naiva pärthiva yokñyati

"The Supreme Personality of Godhead has the highest transcendental knowledge. He never is, was, or will be touched by the temporary names and forms of the material world."

It this way it is demonstrated that the knowledge possessed by the Supreme Personality of Godhead is superior to the knowledge possessed by the individual spirit souls.

Here someone may object: If the Supreme Personality of Godhead is actually superior to the individual spirit souls and to the inanimate material world, then why does the Chändogya Upaniñad (3.14.1) declare:

sarvaà khalv idaà brahma taj jalän iti çänta upäséta

"Everything is the Supreme. Everything is manifested from Him. A peaceful sage should worship Him."

In the following words the author of the sütras answers this objection.

Sütra 34

buddhy-arthaù päda-vat

buddhi - of understanding; arthaù - for the purpose; päda - foot; vat - like.

It is for understanding, like the word "foot".

Purport by Çréla Baladeva Vidyäbhüñaëa

This teaching is meant to increase understanding. The understanding here is that everything belongs to the Supreme Personality of Godhead. This is like the explanation of the word "foot" in the scriptures. In the \Rg Veda (10.90.3) it is said:

pädo 'sya viçvä bhütäni

"The entire material universe is His one foot."

By understanding that the entire material universe is a single foot of the Supreme, a person no longer hates anyone, and then hisheart becomes devoted to the Lord. This does not mean, however, that one should become attracted to everything, for that would bewilder the intelligence.

Adhikaraëa 16

The Supreme Is Not Devoid of Variety

Introduction by Çréla Baladeva Vidyäbhüñaëa

Now will be explained the truth that because there is a great variety of kinds of love and devotion for Him, worshipable Lord Hari assumes a great variety of forms. If this were not so then many kinds of love for the Lord would be thwarted. These many forms of the Lord are all beginningless and eternal. In the Çruti-çästra it is said:

eko 'pi san bahudhä yo 'vabhäti

"Although He is one, He appears in many forms."

Thus the one Supreme Personality of Godhead appears eternally in many different places.

Saàçaya (doubt): Are there varieties of greater and lesser in these forms, or not?

Pürvapakña (the opponent speaks): Because these forms are all equally the Supreme Lord, therefore they are all the same and they are not different.

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

Sütra 35

sthäna-viçeñät prakäçädi-vat

sthäna - of places; viçeñät - from the variety; prakäça - light; ädi - beginning with; vat - like.

Like light and other things, so He also is different in different places.

Purport by Çréla Baladeva Vidyäbhüñaëa

Although the Supreme Personality of Godhead is one, nevertheless, in different places and before different devotees He manifests different kinds of opulence, power, and sweetness. In this way, in the presence of devotees in the various mellows, such as the mellows of peacefulness, servitude, and friendship, the Lord manifests many different kinds of forms. He does this in the same way as light or other things also manifest many different kinds of forms. As the light of a lamp appears clear or red when reflected from crystals or rubies set in a temple's walls, and as sound, although originally one, appears different when sounded by aconchshell, måòaìga, flute, or other musical instrument, so the Supreme Personality of Godhead manifest sweetness and other attributes according to the different circumstances. That is the meaning. When the Lord manifests His great opulence, He is worshiped by the rules and regulations of vidhi-bhakti. That manifestation is compared to the light reflected from crystal. When the Lord manifests His great sweetness, He is worshiped by the spontaneous love of ruci-bhakti. That manifestation is compared to the light reflected from rubies. In this way the Lord's many manifestations in different abodes and in relation to the different kinds of devotion of different kinds of devotees, are basically of these two kinds (opulence and sweetness).

Sütra 36

upapateç ca

upapateù - because of reasonableness; ca - also.

Also because it is reasonable.

Purport by Çréla Baladeva Vidyäbhüñaëa

This is also described in Chändogya Upaniñad (3.14.1), which explains:

"As one has faith in the Lord, so one is rewarded."

It is not otherwise. As there are different kinds of love for the one Supreme Lord, so the one Lord expands into many different forms.

Adhikaraëa 17

The Lord is the Highest

Introduction by Çréla Baladeva Vidyäbhüñaëa

Now will be explained the truth that the Supreme Lord is the highest. If anyone were superior to the Supreme Lord, then it would not be possible to develop love and devotion to Him. Çvetäçvatara Upaniñad (3.4) clearly states that the Lord is the greatest. However, Çvetäçvatara Upaniñad (3.10) describes something superior to the Supreme Lord.

Saàçaya (doubt): Is there a person or thing greater than the worshipable Supreme Lord, or is there not?

Pürvapakña (the opponent speaks): There is something greater than the Supreme Lord. This is clearly described in Çvetäçvatara Upaniñad (3.10).

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

Sütra 37

tathänya-pratiñedhät

tathä - so; anya - of another; pratiñedhät - because of the denial.

It is so, for another is denied.

Purport by Çréla Baladeva Vidyäbhüñaëa

Nothing is greater than the Supreme Personality of Godhead. Why is that? The sütra explains: "for another is denied." In the Çvetäçvatara Upaniñad (3.9) it is said:

yasmät paraà näparam asti kiïcid

yasmän näëéyo na jyäyo 'sti kiïcit

"There is no truth superior to that Supreme Person because He is the supermost. He is smaller than the smallest, and He is greater than the greatest."*

In this way the scriptures deny the existence of anything greater than the Supreme Lord. That is the meaning here. In Çvetäçvatara Upaniñad (3.8) it is said:

vedäham etaà puruñam mahantam

äditya-varëaà tamasaù parastät

tam eva viditväti måtyum eti nänyaù panthäù vidyate 'yanäya

"I know that Supreme Personality of Godhead who is transcendental to all material conditions of darkness. Only he who knows Him can transcend the bonds of birth and death. There is no way for liberation other than knowledge of that Supreme Person."*

After thus teaching that no path but knowledge of the Supreme Person leads to liberation, the Çvetäçvatara Upaniñad (3.9) explains:

yasmät paraà näparam asti

"There is no truth superior to that Supreme Person." In this way is proved that there is no truth superior to the Supreme Lord. In Çvetäçvatara Upaniñad (3.10) it is said:

tato yad uttarataraà

tad arüpam anämayam

ya etad vidur amåtäs te bhavanty

athetare duùkham eväpi yänti

"They who know that the Supreme Personality of Godhead is greater than the greatest, and has no material body and no faults, become immortal. They who do not know Him suffer."

In this way the scriptures declare that there is no truth superior to the Lord. In this way the false idea of our opponent is disproved. In Bhagavad-gétä (7.7), the Supreme Lord Himself declares:

mattaù parataraà nänyat

kiïcid asti dhanaïjaya

"O conqueror of wealth, there is no truth superior to Me."*

Adhikaraëa 18

The Lord is All-pervading

Introduction by Çréla Baladeva Vidyäbhüñaëa

Now, to show that the object of worship is always nearby, the truth that the Supreme Lord is all-pervading will be described. Otherwise, if the Supreme Lord were not always nearby, then there would not be enthusiasm to love the Lord, and love for the Lord would become slackened. In the Gopäla-täpané Upaniñad it is said:

eko vaçé sarva-gaù kåñëa éòyaù

"Lord Kåñëa, the supreme controller and the supreme object of worship, is present everywhere."

Saàçaya (doubt): Is Lord Hari, the supreme object of meditation, all-pervading, or does He stay only in one place?

Pürvapakña (the opponent speaks): Because the Lord is of moderate height, and because He stays aloof from the material world, the Lord cannot be everywhere and does not go to every place. Therefore the Lord is not all-pervading.

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

Sütra 38

anena sarvagatatvam äyäma-çabdädibhyaù

anena - by Him; sarva - everywhere; gata - going; tvam - thestate of being; äyäma - all-pervasiveness; çabda - Çruti-çästra; ädibhyaù - beginning with.

He is everywhere, for the Çruti-çästra and other scriptures declare that He is all-pervading.

Purport by Çréla Baladeva Vidyäbhüñaëa

Even though His form is of a moderate height, the Supreme Personality of Godhead is all-pervading. Why is that? The sütra explains: "the Çruti-çästra and other scriptures declare that He is all-pervading." Here the word "äyäma" means "all-pervading". The word "ädi" (beginning with) here means "because He has inconceivable potencies".

In the Gopäla-täpané Upaniñad it is said:

eko vaçé sarva-gaù kåñëa éòyaù

"Lord Kåñëa, the supreme controller and the supreme object of worship, is present everywhere."

In the Taittiréya Araëyaka it is said:

yac ca kiïcij jagat sarvaà

dåçyate çrüyate 'pi vä

antar bahiç ca tat sarvaà

vyäpya näräyaëaù sthitaù

"Lord Näräyaëa is present everywhere. He is within and without everything. He is within everything that has ever been seen or heard."

In this way it is declared that, even though He has a form of moderate height, the Supreme Personality of Godhead is certainly all-pervading. Because of His inconceivable potencies the Lord is greater than all and present everywhere, even though His form is of a moderate height. In Bhagavad-gétä (9.4 and 5), the Supreme Lord Himself declares:

mayä tatam idaà sarvaà

jagad avyakta-mürtinä

mat-sthäni sarva-bhütäni

na cähaà teñv avasthitaù

na ca mat-sthäni bhütäni

paçya me yogam aiçvaram

"By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them. And yet everything that is created does not rest in Me. Behold My mystic opulence!"*

Because the Supreme Lord is different from matter does not mean that He cannot be all-pervading within the material world, for the Çruti-çästra clearly declares that He is certainly present within and without. The scriptures also affirm that as oil is present in sesame seeds and as butter is present in yogurt, so the Supreme Lord is present everywhere. In this way it is proved that worshipable Lord Hari is present everywhere. This is clearly shown in His Dämodara pastime. Even though He was a small child, still He displayed His power of being all-pervading.

Adhikaraëa 19

The Supreme Lord Awards the Fruits of Action

Introduction by Çréla Baladeva Vidyäbhüñaëa

Now will be described the truth that the Supreme Lord awards all the fruits of action. Otherwise, if He did not award the fruits of action, or if He awarded only some of the fruits of action, because of His miserliness it would be difficult to develop love for Him. In the Praçna Upaniñad (3.7) it is said:

puëyena puëyaà lokaà nayati

"The Supreme Lord takes the pious to the world of the pious."

Saàçaya (doubt): Are the pious results that begin with entrance into Svargaloka attained by performing yajïas and other pious deeds, or are they attained by the sanction given by the Lord?

Pürvapakña (the opponent speaks): These results are caused by performance of yajïas and other pious deeds. The Supreme Lord has nothing to do with it.

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

Sütra 39

phalam ata upapatteù

phalam - fruit; ataù - from Him; upapatteù - because it is reasonable.

The result is from Him, for that is reasonable.

Purport by Çréla Baladeva Vidyäbhüñaëa

The attainment of Svargaloka and other pious benefits, benefits attained by performing yajïas and other pious deeds, are actually awarded by the Supreme Lord Himself. Why is that? The sütra explains: "for that is reasonable." In this way it is shown that the eternal, all-knowing, all-powerful, and supremely generous Lord, when He is worshiped by the performance of yajïas and other pious deeds, after some time has elapsed grants the rewards of these pious deeds. The deeds themselves, which are only inert matter and which perish in a moment as soon as they are performed, do not grant these rewards. That is the meaning. In the next sütra the author gives the proof of this.

Sütra 40

çrutatväc ca

çrutatvät - because of being described in the Çruti-çästra; ca - also.

Also because it is affirmed by the Çruti-çästra.

Purport by Çréla Baladeva Vidyäbhüñaëa

In the Båhad-äraëyaka Upaniñad (3.9.28) it is said:

vijïänam änandaà brahma rätir dätuù paräyaëam

"The Supreme Personality of Godhead is full of knowledge and bliss. It is He who gives the fruits of actions to they who perform yajïas."

In the Båhad-äraëyaka Upaniñad (4.4.24) it is also said:

sa vä eña mahän aja ätmä annädo vasu-dänaù

"The unborn Supreme Personality of Godhead gives the fruits of work."

These two passages explain that the Supreme Lord gives the fruits of action. The word "dätuù" means "of the performer of yajïa", and "rätiù" means "the giver of the results".

Sütra 41

dharmaà jaiminir ata eva

dharmam - piety; jaiminiù - Jaimini; ataù - from Him;eva - indeed.

Jaimini affirms that piety comes from Him.

Purport by Çréla Baladeva Vidyäbhüñaëa

Jaimini holds that piety comes from the Supreme Lord. The pious deed that gives an auspicious result itself comes from the Supreme Lord. In the Kauñétaki Upaniñad (3.8) it is said:

eña eva sädhu karma kärayati

"The Lord engages the living entity in pious activities."*

According to Jaimini, the Supreme Lord does not give the results of actions, either directly or indirectly. The Lord creates only the actions themselves and the results are given by the actions.

Here someone may object: Is it not so that actions are over in a moment, whereas there is often a great lapse of time before actions bear their karmic result? If the actions quickly cease to exist they cannot create the karmic results, for something that has ceased to exist cannot create something new.

To this objection Jaimini may reply: No. It is not so. Even though the action itself comes to an end, it leaves behind a potential result. Only when this result is fulfilled is the action actually completed. Even if there is a considerable lapse of time, the action itself gives the result to the person, a result appropriate to that particular action. Thus actions are the givers of results.

In the following words Çréla Vyäsadeva, the author of the sütras, gives His opinion.

Sütra 42

pürvaà tu bädaräyaëo hetu-vyapadeçät

pürvam - previous; tu - but; bädaräyaëaù - Vyäsadeva;hetu - of the cause; vyapadeçät - from the description.

But Vyäsadeva holds the previous view, for the Lord is described as the cause.

Purport by Çréla Baladeva Vidyäbhüñaëa

Here the word "tu" (but) is employed to dispel doubt. Vyäsadeva holds the previous view, that the Supreme Personality of Godhead awards the fruits of action. Why so? The sütra explains: "for the Lord is described as the cause". In the Praçna Upaniñad (3.7) it is said:

puëyena puëyaà lokaà nayati päpena päpam

"The Supreme Lord takes the pious to the world of the pious and the sinful to the world of the sinful."

In this way the scriptures teach that the Supreme Lord awards the results of action. That is the meaning. Because they already have ceased to exist, the actions themselves cannot be the cause of the karmic results. Also, it is the Supreme Lord Himself who is the creator of karma, for the scriptures say:

dravyaà karma ca kälaç ca

"The Supreme Personality of Godhead is creator of matter, karma, and time.

In this way it is proved that the Lord is the creator of karma. The idea that actions leave behind a potential result is a lame and foolish idea. Actions are inanimate and unconscious. They are like ablock of wood or a stone, and therefore they have no power to award the results of actions. Also, the Çruti-çästra never describes them as awarding the results of actions.

Here someone may object: Is it not so that the demigods are worshiped in the performance of yajïas and it is the demigods themselves who give the results of these yajïas. If this is said, then I reply: It is by the sanction of the Supreme Lord that the demigods are able to give these results. This is clearly described in the Antaryämi Brähmaëa. Therefore the Supreme Personality of Godhead Himself awards the results of actions. The lotus-eyed Supreme Lord Himself affirms this in the following words (Bhagavad-gétä 7.21-22):

yo yo yaà yaà tanuà bhaktaà

çraddhayärcitum icchati

tasya tasyäcaläà çraddhäà

täm eva vidadhämy aham

"I am in everyone's heart as the Supersoul. As soon as one desires to worship some demigod, I make his faith steady so he can devote himself to that particular deity.*

sa tayä çraddhayä yuktas

tasyärädhanam ihate

labhate ca tataù kämän

mayaiva vihitän hi tän

"Endowed with such a faith, he endeavors to worship a particular demigod and obtain his desires. But in actuality these benefits are bestowed by Me alone."*

In this way worshiped by the performance of yajïa, the Supreme Lord Himself gives the auspicious results to the worshiper. When He is thus pleased by devotion, the Supreme Lord will give everything, even Himself to His devotee. This will be described later on with quotes from the Çruti-çästra.

Thus, in these two padas has been seen:

1. the fault of the material world, which is an abode of many sufferings, beginning with repeated birth and death,

2. the faultless glories of the Lord,

3. the Lord's being the controller of all,

4. the Lord's form of pure spirit, and

5. the Lord's being not different from His attributes.

By hearing of these things one develops a great thirst to attain the Lord's association and a great disgust for all that is far from the Lord. In this way one comes to attain the Lord. That is what was revealed in these twopadas.

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