Sri Vedanta-sutra

Volume One

Pada 2

Adhikaraëa 1

The Word "Manomaya" Refers to Brahman

Introduction by Çréla Baladeva Vidyäbhüñaëa

manomayädibhiù çabdaiù

svarüpaà yasya kértyate

hådaye sphuratu çrémän

mamäsau çyämasundaraù

In the First Pada of this chapter it was said that one should inquire about the Supreme Brahman, the Supreme Personality of Godhead and the creator of all universes. Certain words used in Vedic literature were also clearly shown to refer to that Supreme Brahman. In the Second and Third Padas it will be demonstrated that certain other words, although less clearly related to Brahman, also describe Him.

In the Chändogya Upaniñad, Çäëòilya-vidyä (3.14.1) the following explanation is given:

sarvaà khalv idaà brahma taj jalän iti çänta upäséta. atha khalu kratumayaù puruñaù. yathä kratur asmin loke puruño bhavati tathetaù pretya bhavati. sa kratuà kurvéta. manomayaù präëa-çaréro bhä-rüpaù satya-saìkalpa äkäçätmä sarva-karmä sarva-kämäù sarva-gandhaù sarva-rasaù sarvam idaà abhyäto aväkyän ädaraù.

"Everything is Brahman. From Him everything has come. The peaceful sage should worship Brahman with this idea. The Supreme Personality of Godhead is the activities of devotional service. When devotional service is performed in this world the Supreme Personality of Godhead is present. As one performs devotional service in this life he will attain an appropriate body after death. The Supreme Personality of Godhead is known by those whose minds are pure. He is the controller of all life. He is effulgent and glorious. His every desire is automatically fulfilled. He is all-pervading. He is the original creator of everything. He fulfills all desires. He possesses all pleasant fragrances. He is all sweetness. He is present everywhere. He cannot be described in words. He cannot be known."

Saàçaya: Do the adjectives (beginning with manomaya) in this passage describe the jéva or the Paramätmä?

Pürvapakña: The words manaù and präëa here appropriately describe the jéva. The Muëòaka Upaniñad (2.1.2) explains: apräëo hy amanäù çubhraù (The splendid Supreme Person has neither breath nor mind). Because this passage from the Chändogya Upaniñad contradicts the description of the Supreme Lord in this way, it should be understood to refer to the jéva. The opening words sarvaà khalv idaà brahma (Everything is Brahman) do not necessarily mean that the entire passage following them are about Brahman, but are merely spoken so that the worshiper may become peaceful. The teaching there is that because Brahman is everything one should become peaceful. The rest of the passage should then be understood to refer to the jéva and the word brahma at the end of the passage should also be understood to refer to the jéva.

Siddhänta: The proper conclusion is:

Sütra 1

sarvatra prasiddhopadeçät

sarvatra—everywhere; prasiddha—celebrated; upadeçät—because of the teaching.

(The word "manomaya" here refers to the Paramätmä) because (in this passage) the famous (attributes of the Paramätmä as are taught) everywhere (in Vedänta literature are) described.

Purport by Çréla Baladeva Vidyäbhüñaëa

This passage describes the Paramätmä and not the jéva. Why? Because the qualities that belong only to the Paramätmä, beginning with His being the creator of the material universes, and which are described everywhere (saravatra) in Vedänta literature, are mentioned in this passage in the phrase taj-jalän and other phrases and words also.

Although the opening words of this passage (sarvaà khalv idaà brahma) are not intended to teach about Brahman but to invoke peacefulness, the word manomaya definitely describes the Supreme Brahman. The word kratu means "devotional service" and manomaya means "He who can by understood by a pure mind." The Båhad-äraëyaka Upaniñad (4.4.19) explains manasaivänudrañöavyam (He may be seen by a pure mind). The passage yato väcä nivartante apräpyo manasä saha (The Supreme cannot be described in words or understood by the mind) means the foolish cannot understand the Supreme Personality of Godhead and even the wisest sages cannot understand Him completely.

The word präëa-çaréra (life-body) means "He who is the controller of life." Some also interpret this word to mean "He whose transcendental form is most dear." The words apräëo hy amanäù (He has neither breath nor mind) may mean either that He is supremely independent and does not need breath or mind, or it may mean that he does not possess material breath or material mind. The çruti-çästra explains manovän (The Supreme has a spiritual mind) and änéda-vätam (The Supreme has spiritual breath).

Other scriptural passages also state that the Supreme Personality of Godhead is described by the word manomaya. Some of these passages follow.

manomayaù präëa-çaréra-netä

"He is understood by the pure mind (manomaya). He is the guide of the body and senses."

—Muëòaka Upaniñad 2.2.7

sa eño 'ntar-hådaya äkäças tasminn ayaà puruño manomayo 'måtamayo hiraëmayaù

"The golden Supreme Personality of Godhead, who is full of nectar, and who is known by the pure mind (manomaya), resides in the sky of the heart."

—Taittiréya Upaniñad 1.6.1

hådä manéñä manasäbhiklpto ya etad vidur amåtas te bhavanti

"The Supreme Personality of Godhead is known by they who have a pure heart and a pure mind. They who know Him in this way become free from death."

—Kaöha Upaniñad 7.9

präëasya präëaù

"The Supreme Personality of Godhead is the life of all life."

—Båhad-äraëyaka Upaniñad 4.4.18

Sütra 2

vivakñita-guëopapatteç ca

vivakñita—wished to be said; guëa—qualities; upapatteù—because of being appropriate; ca—and.

The word "manomaya" here must refer to Brahman) because the qualities (given here) most appropriately describe Brahman.

Purport by Çréla Baladeva Vidyäbhüñaëa

Manomaya (knowable by the pure mind), präëa-çaréra (the controller of life), bhä-rüpa (effulgent and glorious) and the other qualities mentioned here are appropriate for the Supreme Personality of Godhead but not at all for the jéva.

Sütra 3

anupapattes tu na çäréraù

anupapatteù—because of inappropriateness; tu—indeed; na—not; çäréraù—the jéva.

(The word "manomaya" here) cannot refer to the jéva because the qualities (described in this passage) cannot be attributed to him.

Purport by Çréla Baladeva Vidyäbhüñaëa

The manomaya her cannot refer to the jéva because it is not possible that the qualities described here refer to the tiny, glowworm-like jéva.

Sütra 4

karma-kartå-vyapadeçäc ca

karma—object; kartå—agent; vyapadeçät—because of the statement; ca—also.

And because the distinction is drawn here between the agent and the object.

Purport by Çréla Baladeva Vidyäbhüñaëa

With the words (Båhad-äraëyaka Upaniñad 3.14.4) etam itaù pretyäbhisambhavitäsmi (After death I will attain Him) at the end the manomaya is clearly designated as the object of the sentence and the jéva, with the words abhisambhavitäsmi (I will attain) is clearly identified as the agent. Therefore the manomaya, being the object, must be different from the jéva, which is the agent. The manomaya must therefore be the Supreme Personality of Godhead. The word abhisambhavitäsmi here describes meeting. The jéva meets the Supreme Lord as a great river meets the ocean.

Sütra 5

çabda-viçeñät

çabda—words; viçeñät—because of the difference.

(The word "manomaya" here cannot refer to the jéva because the words are in different cases.

Purport by Çréla Baladeva Vidyäbhüñaëa

The text says (Chändogya Upaniñad 3.14.3) eña ma ätmäntar-hådaye (He is within my heart). In these words the devotee jéva is placed in the genitive case and the object of his worship is placed in the nominative case. Because the jéva and the object of his worship are in different cases they must be two distinct persons. Therefore the manomaya here must be the worshipable Supreme Personality of Godhead, who is different from the devotee jéva.

Sütra 6

småteç ca

småteù—because of the småti-çästra; ca—also.

And because of the statement of småti-çästra also.

Purport by Çréla Baladeva Vidyäbhüñaëa

That the Supreme Personality of Godhead is different from the jéva is also confirmed by the following statement of Bhagavad-gétä (18.61):

éçvaraù sarva-bhütänäà

håd-deç/e 'rjuna tiñöhati

bhrämayan sarva-bhütäni

yanträrüòhäni mäyayä

"The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy."*

Someone may object: The Chändogya Upaniñad (3.14.3) describes the manomaya in the following words: eña ma ätmäntar-hådaye 'ëéyän vrér heva yaväd vä (In my heart is the Self, smaller than a grain of rice or barley). This text shows that because it is very tiny the manomaya must be the jéva and cannot be the Supreme Personality of Godhead.

Sütra 7

arbhakaukastvät tad-vyapadeçäc ca neti cen na nicäyyatväd evaà vyomavac ca

arbhaka—small; okastvät—because of the residence; tat—of that; vyapadeçät—because of the teaching; ca—and; na—not; iti—thus; cet—if; na—not; nicäyyatvät—because of meditation; evam—in this way; vyomavat—like the sky; ca—also.

If it be said that the word "manomaya" here cannot refer to Brahman because here it is said that the residence of "manomaya" is very tiny, then I say no because Brahman should be meditated on in this way and because in the same passage the "manomaya" is said to be as great as the sky.

Purport by Çréla Baladeva Vidyäbhüñaëa

For these two reasons it cannot be said that the manomaya is not the Supreme Personality of Godhead. In this passage from Chändogya Upaniñad the manomaya is said to be greater that the entire Earth planet. The text says jyäyän antarékñät (He is greater than the sky). Because the Supreme Brahman is all-pervading the word vyomavat (like the sky) is used in this sütra.

How may these two statements (that Brahman is very small and very great) be reconciled? To answer this question he says nicäyyatväd evam (Because Brahman should be meditated on in this way). This means that it is said that Brahman is very small so He may become the object of meditation. This means that when in the Vedic literatures it is said that the infinite, all-pervading Supreme Personality of Godhead is as small as the distance bewteen the thumb and forefinger or some other very small distance, in some instances it is meant to be taken figuratively and in other places literally. In the first instance (figuratively) the devotee meditates on the Lord in his heart and in the second (literally) by His inconceivable potencies, the Lord personally appears in the heart out of kindness to His devotee. Although the Supreme Lord has only one original form, He still manifests in many different forms to His devotees. This is described in the småti-çästra in the words eko 'pi san bahudhä yo 'vabhäti (Although He is one He manifests in many forms). Because of His inconceivable potency the Supreme Lord, although He is all-pervading, may become as small as an atom. This will be described (later in this book) in the section (Sütra 25) describing Vaiçvänara. In this way when the Supreme Personality of Godhead is manifested in a very small form, as the size of an atom or the distance between the thumb and forefinger, that very small size is present everywhere, so in this way also the Supreme Lord is all-pervading.

Someone may object: If the Paramätmä is then also present within the material body just as the jéva is, then, because of His contact with the body the Paramätmä must also feel all the pleasures and sufferings of the body just as the jéva does. To answer this he says:

Sütra 8

sambhoga-präptir iti cen na vaiçeñyät

sambhoga—of enjoyment; präptir—attainment; iti—thus; cet—if; na—not; vaiçeñyät—because of the difference.

If it is said that (the Paramätmä in the heart also) experiences (the pains and) pleasures (of the material body), then I say no because there is a great difference (between Him and the jéva.

Purport by Çréla Baladeva Vidyäbhüñaëa

In the word sambhoga the prefix sam means "with" as it also does in the word samväda (with+words=conversation). Therefore this sütra states that the Supreme Personality of Godhead does not enjoy with (the jéva). Why? Because there is a difference between them. This is the meaning: mere contact with a certain body does not by itself bring suffering and enjoyment. Being under the dominion of karma is the real cause of material suffering and enjoyment. The Supreme Personality of Godhead is not under the power of the law of karma. This is described in the Muëòaka Upaniñad (3.1.1): anaçnann anyo 'bhicäkaçéti (Two birds sit in the metaphorical tree of the material body. One bird eats. The other bird does not eat, but only looks) and in the Bhagavad-gétä (4.14), where Lord Kåñëa says: na mäà karmäëi limpanti na me karma-phale spåhä (There is no work that affects me; nor do I aspire for the fruits of action).

Adhikaraëa 2

The Eater is Brahman

Introduction by Çréla Baladeva Vidyäbhüñaëa

Viñaya: The Kaöha Upaniñad (1.2.25) says:

yasya brahma ca kñätraà ca

ubhe bhavataù odanaù

måtyur yasyopasecanaà

ka itthä veda yatra saù

"There is a person for whom the brähmaëas and kñatriyas are food and death is the sauce. Who knows where this person is?"

Saàçaya: Here the words odana (food) and upasecana (sauce) indicate an eater. Who is the eater? Is it fire, the jéva, or the Supreme Personality of Godhead?

Pürvapakña: Because there is nothing specific to show that of these three fire is not the eater, and because the questions and answers in this passage seem to indicate fire, and because the Båhad-äraëyaka Upaniñad (1.4.6) declares agnir annädaù (Fire is the eater), therefore fire is the eater in this passage.

Or perhaps the jéva is the eater here because eating is an action and the jéva performs actions although the Supreme does not perform any actions. This is also confirmed by the çruti-çästra (Muëòaka Upaniñad 3.1.1 and Kaöha Upaniñad 3.1) which describes an eater accompanied by a non-eater who simply looks: tayor anyaù pappalam (Two friendly birds sit on a tree. One eats the pippala fruit and the other does not eat but only looks). From all this it may be understood that the eater here is the jéva.

Siddhänta: The proper understanding follows.

Sütra 9

attä caräcara-grahaëät

attä—the eater; cara—the moving; acara—and the non-moving; grahaëät—because of taking.

The eater (is Brahman) because He takes the moving and non-moving (as His food).

Purport by Çréla Baladeva Vidyäbhüñaëa

The eater is the Supreme Personality of Godhead. Why? Because of the words caräcara-grahaëät (Because He takes the moving and non-moving as His food). In this passage (Kaöha Upaniñad 1.2.25) the words brahma kñätram indicate the entire universe, which is then sprinkled with the sauce of death and eaten. This passage must refer to the Supreme Personality of Godhead for no one other than He can eat the entire universe. A sauce is something which, while being eaten itself is the cause of other things being eaten also. The eating of the entire universe sprinkled with the sauce of death must refer to the periodic destruction of the material universes. In this way it is proved that the eater of the universes here is the Supreme Personality of Godhead. This is not refuted by the statement of Upaniñads (na caäçnan) that He does not eat. The Supreme Personality of Godhead does not eat the results of karma, but He has His own transcendental eating.

Sütra 10

prakaraëät—because of the context; ca—also.

This is also confirmed by the context.

Purport by Çréla Baladeva Vidyäbhüñaëa

That this passage refers to the Supreme Personality of Godhead is also confirmed by the following statement of Kaöha Upaniñad (1.2.20):

aëor aëéyän mahato mahéyän

"The Supreme Personality of Godhead is smaller than the smallest and greater than the greatest."*

This is also confirmed by the following words of småti-çästra:

atäsi lokasya caräcarasya

"You are the eater of this complete cosmic manifestation, of the moving and the non-moving."

Adhikaraëa 3

The Associate in the Cave is Brahman

Introduction by Çréla Baladeva Vidyäbhüñaëa

Viñaya: The Kaöha Upaniñad (1.3.1) states:

åtaà pibantau sukåtasya loke

guhäà praviñöau parame parärdhe

chäyä-tapau brahma-vido vadanti

païcägnayo ye ca trinäciketäù

"Two persons drink the results of karma in cave of the heart. They who know Brahman, they who keep the five sacred fires, and they who perform the three näciketa sacrifices say these two persons are shade and light."

Saàçaya: In this passage a companion to the jéva, who experiences the results of karma, is described. This companion may be interpreted to be either intelligence, life-breath, or the Supreme Personality of Godhead.

Pürvapakña: The companion here must be either intelligence or life-breath for they assist the jéva as he experiences the results of karma. The companion cannot be the Supreme Personality of Godhead for the Supreme Lord never experiences the results of karma. Therefore the companion must be either intelligence or life-breath.

Siddhänta: The conclusion follows.

Sütra 11

guhäà praviñöäv ätmänau hi tad darçanät

guhäà—in the cave; praviñöäu—entered; ätmänau—two selves; hi—indeed; tat—that; darçanät—because of being seen in other passages of Vedic literature.

The two persons that have entered the cave of the heart are the two selves (the Supreme Personality of Godhead and the jéva because this explanation is seen in Vedic literature.

Purport by Çréla Baladeva Vidyäbhüñaëa

The two persons that have entered the cave of the heart are the jéva and the Supreme Personality of Godhead, not the jéva and intelligence, and not the jéva and the life-breath. Why? The sütra says tad darçanät (because this explanation is seen in Vedic literature). The Kaöha Upaniñad (2.1.7) says that the jéva has entered the cave of the heart:

yä präëena sambhavaty

aditir devatämayé

guhäà praviçya tiñöhantéà

yä bhütebhir vyajäyata

"Accompanied by the life-breath and a host of powers, the jéva, who is the king of the senses, enters the cave of the heart."

Another verse (Kaöha Upaniñad 1.2.12) says that the Supreme Personality of Godhead has entered the cave of the heart:

taà durdarçaà güòham anupraviñöam

guhähitaà gahvareñöaà puräëam

adhyätma-yogädhigamena devaà

matvä dhéro harña-çokau jahäti

"The Supreme Personality of Godhead, who is the oldest person, and who is worshiped in the jungle of this world, remains hidden in the cave of the heart. A wise man, meditating on Him in a trance of spiritual yoga, gives up all material joy and grief."

The word hi (indeed) in this sütra means "This is indeed corroborated by all the Puräëas." The word pibantau (they both drink) in the passage of the Upaniñad is used in the same sense as the phrase "the two parasol-bearers." Although only one of the pair carries the parasol, they are still known as "the two parasol-bearers." In the same way only one of the two "drinkers" here actually drinks. The word chäyä-tapau (shade and light) here means either that the knowledge of the two persons is different, or it means that one of the persons is bound to the cycle of repeated birth and death and the other is free from the cycle of repeated birth and death.

Sütra 12

viçeñaëäc ca

viçeñaëät—because of distinctive qualities; ca—also.

Also because of the differences between them.

Purport by Çréla Baladeva Vidyäbhüñaëa

In this section of Kaöha Upaniñad the jéva and the Supreme Personality of Godhead are carefully distinguished, the jéva described as the meditater and the Supreme Personality of Godhead as the object of meditation. Thus is Kaöha Upaniñad 1.2.12 quoted above they are carefully distinguished: one as the meditater and the other as the object of meditation. In Kaöha Upaniñad 1.3.1 in the words chäyä-tapau (shade and light) they are again distinguished: one being all-knowing and the other having only a small sphere of knowledge.

Kaöha Upaniñad 1.3.9 explains:

vijïäna-särathir yas tu

manaù-pragrahavän naraù

so 'dhvanaù päram äpnoti

tad viñëoù paramaà padam

"A person who has transcendental knowledge as his charioteer and who carefully holds the reins of the mind reaches the end of the path: the transcendental realm of Lord Viñëu."

In these words they are again distinguished: one being the goal to be attained and the other the person who attains the goal.

Adhikaraëa 4

The Person in the Eye is the Supreme Personality of Godhead

Introduction by Çréla Baladeva Vidyäbhüñaëa

Viñaya: Chändogya Upaniñad 4.15.1-2 says:

ya eño 'ntar-akñiëi puruño dåçyate sa eña ätmeti hoväca. etad amåtam ayam etad brahma tad yad yad asmin sarpir vodakaà vä siïcati vartmani eva gacchati. etaà sampad-dhäma ity äcakñate etaà hi sarväëi kämäny abhisaàyanti

"He said: He who is seen in the eye is the ätmä. He is immortal, He is nectar. He is the greatest. Because He is present neither water nor liquid butter will stay on the eye, but both will slide from it. He is the abode of all opulences. For one who sees Him all desires are at once fulfilled."

Saàçaya: Is this person a reflection, a demigod, the jéva, or the Supreme Personality of Godhead?

Pürvapakña: It may be the first, for the observer sees himself reflected in another's eye. It may be the second because Båhad-äraëyaka Upaniñad (5.5.2) says: raçmibhir eño 'smin pratiñöhitaù (With the rays of sunlight the sun-god enters the eye). It may be the third because a person sees with his eyes, so he may also be the person in the eye. In this way the person in the eye is one of these three.

Siddhänta: The conclusion follows.

Sütra 13

antara upapatteù

antaraù—the person within; upapatteù—because of reason.

The person in (the eye is the Supreme Personality of Godhead) because (that conclusion is dictated) by reason.

Purport by Çréla Baladeva Vidyäbhüñaëa

The person in the eye is the Supreme Personality of Godhead. Why? The sütra says upapatteù (because that conclusion is dictated by reason). This is so because of the proof given (in the quote from the Chändogya Upaniñad) in the description of the qualities beginning with being the Supreme Self(ätmä), immortality (amåta), being the greatest (brahma), being untouched by material things, and being the abode of all opulences (sampad-dhäma). (These qualities can properly be attributed only to the Supreme Personality of Godhead.)

Sütra 14

sthänädi-vyapadeçäc ca

sthäna—the place; ädi—beginning with; vyapadeçät—because of the statement; ca—also.

And also because of the teaching (in the scriptures that the Supreme Personality of Godhead is present) in this place and in other places as well.

Purport by Çréla Baladeva Vidyäbhüñaëa

That the Supreme Personality of Godhead is the controller who resides with the eye is described in Båhad-äraëyaka Upaniñad (3.7.18):

yaç cakñuñi tiñöhaàç cakñuño 'ntaro yaà cakñur na veda yasya cakñur çaréraà yaç cakñur antaro yam ayaty eña ta ätmäntaryämy amåtaù

"He who stays in the eye, who is within, whom the eye does not know, who is the ultimate proprietor of the eye and the body, and who, residing within, controls the eye, is the immortal Supersoul, the Supreme Personality of Godhead who resides in the heart."

Sütra 15

sukha-viçiñöäbhidhänäd eva

sukha—by happiness; viçiñöa—distinguished; abhidhänät—because of the description; eva—indeed.

Also because He is described as (full of) bliss.

Purport by Çréla Baladeva Vidyäbhüñaëa

This sütra refers to Chändogya Upaniñad (4.10.5), which says: präëo brahma kaà brahma khaà brahma (the Supreme Personality of Godhead is life. the Supreme Personality of Godhead is bliss. the Supreme Personality of Godhead is sky). The discussion of the Supreme Personality of Godhead that begins with these words continues through some paragraphs up to the paragraph under discussion (Chändogya Upaniñad 4.15.1), which describes the person in the eye. For this reason the person in the eye must be the Supreme Personality of Godhead. The interpolation of agni-vidyä between 4.10.5 and 4.15.1 does not break the context because agni-vidyä is a part of the discussion of the Supreme Personality of Godhead. The word viçiñöa (distinguished) in this sütra means that the Supreme Personality of Godhead has all-knowledge and all other transcendental qualities.

Sütra 16

çrutopaniñatka-gaty-abhidhänäc ca

çruta—heard; upaniñatka—Upaniñad; gati—destination; abhidhänät—because of the description; ca—also.

And because of the description of the destination of they who hear the Upaniñads.

Purport by Çréla Baladeva Vidyäbhüñaëa

One who hears the Upaniñads and understands the secret knowledge of the Vedas travels to the Supreme Personality of Godhead. Of the person who knows the person in the eye Upakoçala Muni says arciñam abhisambhavati (He attains the realm of light). Because these two persons (he who knows the secrets of the Vedas and he who knows the person in the eye) attain the same destination it must be understood that the person in the eye is the Supreme Personality of Godhead.

Sütra 17

anavasthiter asambhaväc ca netaraù

anavasthiteù—because the abode is not eternal; asambhavät—because of being impossible; ca—and; na—not; itaraù—anyone else.

(The person in the eye) is not anyone else (but the Supreme Personality of Godhead) because (the others) do not stay always in the eye and because it casnnot be them (according to the context).

Purport by Çréla Baladeva Vidyäbhüñaëa

These other persons cannot be the person in the eye because none of them stay permanently in the eye and because non of them possess immortality or any of the other qualities attributed to the person in the eye. The Supreme Personality of Godhead is therefore the person in the eye referred to in this text.

Adhikaraëa 5

The Internal Ruler is the Supreme Personality of Godhead

Introduction by Çréla Baladeva Vidyäbhüñaëa

Viñaya: Båhad-äraëyaka Upaniñad 3.7.18 says:

yaù påthivyäà tiñöhan påthivyä antaro yaà påtivé na veda yasya påthivé çaréraà yaù påthivém antaro yam ayaty eña ta ätmäntaryämy amåtaù

"He who stays in the earth, who is within, whom the earth does not know, who is the ultimate proprietor of the earth and the body, and who, residing within, rules the earth, is the immortal Supersoul, the Supreme Personality of Godhead who resides in the heart."

Saàçaya: In this verse is the ruler who lives within the earth and other places pradhäna, the jéva, or the Supreme Personality of Godhead?

Pürvapakña: The ruler within may be pradhäna because pradhäna resides within. The cause is always woven into the effect. The cause is the controller if the effect. (Because pradhäna is the cause of the earth, pradhäna must therefore be the controller within the earth also.) Because it gives happiness the pradhäna may be figuratively called ätmä (the great self), or because it is all-pervading it may also be figuratively called ätmä (the great self). Because it is eternal it may also be called amåta (eternal).

Or the ruler within may be a certaim jéva who is a great yogé. With the yogic powers of entering everywhere and becoming invisible at will a great yogé may become the ruler (within) and with this ruling power, the ability to become invisible, and other yogic powers, he may be called ätmä (the great self), and amåta (eternal) in the direct senses of the words without resorting to figurative language.

In this way the ruler within must be either the pradhäna or a jéva.

Siddhänta: The conclusion follows.

Sütra 18

antaryämy adhidaivädiñu tad-dharma-vyapadeçät

antaryämé—the ruler within; adhidaiva—the elements; ädiñu—beginning with; tat—of Him; dharma—the nature; vyapadeçät—because of the description.

The ruler who resides within the elements (is the Supreme Personality of Godhead) because His qualities are described (in this passage).

Purport by Çréla Baladeva Vidyäbhüñaëa

The ruler within described in these words of Båhad-äraëyaka Upaniñad is the Supreme Personality of Godhead. Why? The sütra says tad-dharma-vyapadeçät (because His qualities are described in this passage). The Supreme Person is described here because the qualities of the person described here, which include being situated within the earth and all other material elements, being unknowable, being the supreme controller, and being all-pervading, all-knowing, all-blissful, and eternal, are all qualities of the Supreme Personality of Godhead.

Sütra 19

na ca smärtam atad-dharmäbhiläpät

na—not; ca—and; smärtam—what is taught in the småti; atad—not of it; dharma—the qualities; abhiläpät—because of description.

The ruler within is not (the pradhäna, which is) described in the småti, because the qualities (mentioned in this passage) cannot be attributed (to pradhäna).

Purport by Çréla Baladeva Vidyäbhüñaëa

For these reasons it may not be said that the pradhäna, which is described in the småti, is the ruler within. Why? The sütra says atad-dharmäbhiläpät (because the qualities mentioned in this passage cannot be attributed to it.

The Båhad-äraëyaka Upaniñad (3.7.23) says:

adåñöo drañöä açruto çrotä amato mantä avijïäto vijïätä nänyato 'sti drañöä nänayto 'sti çrotä nänyato 'sti mantä nänyato 'sti vijïätaiña ta ätmäntaryämy amåta ito 'nyat smärtam

"Unobserved, He is the observer. Unheard, He is the hearer. Inconceivable, He is the thinker. Unknown, he is the knower. There is no other observer. There is no other hearer. there is no other thinker. There is no other knower. he is the Supreme Personality of Godhead, the eternal ruler within. (The pradhäna) described in the småti is different from Him."

The list of qualities here, beginning with being the observer, may be attributed to the Supreme Personality of Godhead only.

Sütra 20

çaréraç cobhaye 'pi hi bhedenainam adhéyate

çaréraù—the jéva; ca—also; ubhaye—in bothe recensions; api—also; hi—indeed; bhedena—by the difference; enam—this; adhéyate—is read.

The ruler within is not a jéva because in both (recensions of the Upaniñad) the jéva is described as different from Him.

Purport by Çréla Baladeva Vidyäbhüñaëa

The word na (not) from the preceding sütra should be understood in this sütra also. For the reasons already given it cannot be said that a jéva who is a great yogé is the ruler within. Why? The sütra answers hi, which means "because," ubhaye (in both), which means "in both the Käëva and Mädhyandina recensions of the Upaniñad," enam (He), which means "the ruler within," bhedena adhéyate (is described as different).

(The Käëva recension gives) yo vijïänam antaro yamayati (The transcendental knowledge that rules within) and (the Mädhyandina recension, gives) ya ätmänam antaro yamayati (The Supreme Personality of Godhead who rules within). In both readings is a clear distinction between the ruler and the ruled. Therefore the ruler within is Lord Hari, the Personality of Godhead.

In the Subala Upaniñad the Kaöhas say: påthivy-ädénäm avyaktäkñarämåtaäntänäà çré-näräyaëo 'ntaryämé (Lord Näräyaëa is the ruler within the earth and other elements, within the unmanifested pradhäna, and within the unchanging, eternal jéva).

The Brähmaëas say: antaù-çarére nihito guhäyäm (The Supreme Personality of Godhead stays in the heart of the jéva), aja eko nityaù (The Supreme Personality of Godhead is unborn, eternal, and one without a second), and yasya påthivé çaréraà yaù påthivém antare saïcaran yaà påthivé na veda (The earth is His body. He stays within the earth. The earth does not understand Him, the Supreme Personality of Godhead).

Adhikaraëa 6

"Akñara" is the Supreme Personality of Godhead

Introduction by Çréla Baladeva Vidyäbhüñaëa

Viñaya: The Muëòaka Upaniñad (1.1.5-6) says:

atha parä yayä tad akñaram adhigamyate. yat tad adreçyam agrähyam agotram avarëam acakñuù-çrotraà tad apäëi-pädaà nityaà vibhuà sarva-gataà su-sükñmaà tad avyayaà yad bhüta-yonià paripaçyanti dhéräù

"Here is the transcendental knowledge by which the Supreme Personality of Godhead is known. The great sages directly see the Supreme Personality of Godhead, who cannot be seen, who cannot be grasped, who has no name, who has no color, who has no eyes or ears, who has no hands or feet, who is eternal, all-powerful, all-pervading, subtle, and changeless, and who is the creater of all that is."

Later the Muëòaka Upaniñad (2.1.2) also says:

divyo hy amürtaù puruñah sa-bähyäbhyantaro hy ajaù apräëo hy amanäù çubhro 'kñarät parataù paraù

"The Supreme Person is transcendental, formless, without inside or out, unborn, unbreathing, without mind, splendid, and higher than the highest of the eternals."

Saàçaya: Do these two passages describe first the pradhäna and then the puruña (jéva), or do they describe the Supreme Personality of Godhead?

Pürvapakña: Because in these passages there is no mention of being the observer or any other qualities of a conscious being, and because there is mention of the word yoni (source of everything), which refers to the ingredient of which the creation is made, these passages describe the eternal pradhäna, and above that eternal pradhäna, the puruña (jéva). Above the eternal, ever-changing pradhäna is the jéva, who is the knower of the field of activities. Therefore in these passages the pradhäna and jéva should be known to be the topics of discussion.

Siddhänta: The conclusion follows.

Sütra 21

adåçyatvädi-guëako dharmokteù

adåçyatva—being invisible; ädi—beginning with; guëako—qualities; dharma—qualities; ukteù—because of the statement.

(These passages describe the Supreme Personality of Godhead,) who possesses many transcendental qualities, including invisibility, because His qualities are described here.

Purport by Çréla Baladeva Vidyäbhüñaëa

In both passages the Supreme Personality of Godhead, who possesses many transcendental qualities, including invisibility, should be understood (to be the topic of discussion). Why? the sütra says dharmokteù (because His qualities are described here).

The Muëòaka Upaniñad (1.1.9) says:

yaù sarvajïaù sarvavid yasya jïänamayaà tapaù. tasmäd etad brahma näma-rüpam annaà ca jäyate

"The Supreme Personality of Godhead knows everything. He knows everything. He is full of knowledge. From Him is born that Brahman that is the material form of this world."

Because in the pasage of Muëòaka Upaniñad (1.1.6) that begins divyo hy amürtaù puruñah (The Supreme Person is transcendental and formlesss) the akñara is described as possessing a host of transcendental qualities, which include omniscience, and because that akñara is described as the ultimate goal of all knowledge, the akñara must be the Supreme Personality of Godhead.

Sütra 22

viçeñaëa-bheda-vyapadeçäbhyäà ca netarau

viçeñaëa—modifiers; bheda—difference; vyapadeçäbhyäà—because of the description; ca—and; na—not; itarau—the other two.

Because of the description of the qualities (of the akñara) in these two (passages, the akñara) cannot be the other two (pradhäna and jéva).

Purport by Çréla Baladeva Vidyäbhüñaëa

The other two, that is pradhäna and jéva, should not be thought (to be the topic of discussion here). Why? the sütra says viçeñaëa (because of the description of the qualities). Because the description in Muëòaka Upaniñad (1.1.9), beginning with the words yaù sarvajïa (The Supreme Personality of Godhead knows everything), specifically identifies the akñara as the Supreme Personality of Godhead, and because the description in Muëòaka Upaniñad (1.1.6), beginning with the word divya (The Supreme Person is transcendental), identifies the akñara as a being different from the jéva, therefore the akñara mentioned in both passages must be understood to be the Supreme Personality of Godhead, the original cause of all causes.

Sütra 23

rüpopanyäsäc ca

rüpa—of a form; upanyäsät—because of the mention; ca—also.

And also because there is mention of a form.

Purport by Çréla Baladeva Vidyäbhüñaëa

The Muëòaka Upaniñad (3.1.3) says:

yadä paçyaù paçyate rukma-varëaà

kärtäram éçaà puruñaà brahma-yonim

tadä vidvän puëya-päpe vidhüya

niraïjanaù paramaà samyam upaiti

"One who sees the golden-colored Personality of Godhead, the Supreme Lord, the supreme actor, who is the source of the Supreme Brahman, becomes free from the reactions to past pious and sinful deeds, and becomes liberated, attaining the same transcendental platform as the Lord."*

Because the form of the akñara is described in this way as the original cause of all causes, the form of the akñara here must be the Supreme Personality of Godhead. It cannot be either pradhäna or jéva.

Sütra 24

prakaraëät

prakaraëät—because of the context.

(The akñara here must be the Supreme Personality of Godhead) because of the context.

Purport by Çréla Baladeva Vidyäbhüñaëa

The meaning of this sütra is clear.

The småti-çästra also confirms that this text refers to Lord Viñëu. The Viñëu Puräëa (6.5.65-70) says:

dve vidye veditavye

iti cätharvaëé çrutiù

parayä tv akñara-präptiù

rì-vedädi-mayé aparä

yat tad avyaktam ajaram

acintyam ajam avyayam

anirdeçyam arüpaà ca

pänipädädy-asaàyutam

vibhuà sarva-gataà nityaà

bhüta-yonim akäraëam

vyäpya-vyäpyaà yataù sarvaà

tad vai paçyanti sürayaù

tad brahma paramaà dhäma

tad dhyeyaà mokña-käìkñiëäm

çruti-väkypditaà sükñmaà

tad viñëoù paramaà padam

tad eva bhagavad-väcyaà

svarüpaà paramätmanaù

väcako bhagavac-chabdas

tasyädyasyäkñarätmanaù

evaà nigaditärthasya

sa-tattvaà tasya tattvataù

jïäyate yena taj-jïänaà

param anyat trayémayam

"The Ätharva Veda says there are two kinds of knowledge: superior and inferior. Superior knowledge is that which brings one to the eternal and inferior knowledge is the teaching of the Åg Veda and the other Vedas. The eternal is unmanifested, without decay, inconceivable, unborn, unchanging, without material form, without material hands or feet, all-powerful, all-pervading, eternal, the source of all living entities, causeless, present within everything, untouched by anything, and the source from which everything has come. Saintly persons see Him. He is the Supreme Personality of Godhead. He is the supreme abode. He is the object of meditation for they who yearn for liberation. He is described in the words of the Vedas. He is supremely subtle. He is Lord Viñëu. He is known as Bhagavän (the Supreme Personality of Godhead). He is the Supreme Lord who has a transcendental form. He is Bhagavän. He is eternal. One who knows these truths knows the truth. He knows the real truth. The inferior truth of the three Vedas is something else."

Adhikaraëa 7

"Vaiçvänara" is the Supreme Personality of Godhead

Introduction by Çréla Baladeva Vidyäbhüñaëa

Viñaya: The Chändogya Upaniñad says (5.11.1): ko nu ätmä kià brahmeti (Who is the ätmä? Who is the Supreme Personality of Godhead?), and (5.11.6) ätmänam evaà vaiçvänaraà sampraty adhyeñi tam eva no bruhi (You know about Vaiçvänara. Please describe Him.) and (5.18.1) yas tv enam evaà prädeça-mätram abhivimänam ätmänaà vaiçvänaraà upäste sa sarveñu lokeñu sarveñu bhüteñu sarveñu ätmasu annam atti (One who meditates on Vaiçvänara, who is the size of the distance between the thumb and forefinger, and who is present in all worlds, in all elements, and in all hearts, eats food and is nourished.) and (5.18.2) etasya ha vä etasyätmano vaiçvänarasya mürdhaiva su-tejäç cakñur viçvarüpaù präëaù påthag-vartmä sandeho bahulo vastir eva vayiù påthivy eva pädäv ura eva vedir lomänir bahir hådayaà gärhapatyo mano 'nvähäryapacana äsyam ähvanéyaù (Heaven is the head of Vaiçvänara, the sun is His eye, the wind is His breath, the sky is His body, the oceans are His bladder, the earth is His feet, the sacrificial arena is His chest, the sacrificial grass is His head, the gärhapatya fire is His heart, the anvähäryapacana fire is His mind, and the ähavanéya fire is His mouth).

Saàçaya: Is the Vaiçvänara the fire of digestion, the demigod Agni, the fire element, or Lord Viñëu? Pürvapakña: The word vaiçvänara is commonly used in all these four meanings, so its meaning in this passage is unclear.

Siddhänta: The conclusion follows.

Sütra 25

vaiçvänaraù sädharaëa-çabda-viçeñät

vaiçvänaraù—Vaiçvänara; sädharaëa—common; çabda—word; viçeñät—because of the distinction.

The ambiguous word "vaiçvänara" (in this passage of Chändogya Upaniñad refers to the Supreme Personality of Godhead) because the qualities described here (are appropriate for the Lord).

Purport by Çréla Baladeva Vidyäbhüñaëa

The word vaiçvänara here refers to Lord Viñëu. Why? The sütra says sädharaëa-çabda-viçeñät (because the qualities described here are appropriate for the Lord). This is the meaning: Even though the word vaiçvänara has many meanings, here it means "Lord Viñëu." The description beginning with the phrase "Heaven is His head" clearly show that vaiçvänara here means Lord Viñëu. Also, the words ätmä and brahma generally refer to Lord Viñëu. The result one obtains by knowing vaiçvänara is the same as the result of knowing Lord Viñëu. The scriptures say yatheñikä tulam (As reeds are burned by fire, so are sins burned into nothing by Vaiçvänara). This clearly shows that Vaiçvänara here is Lord Viñëu (for only Lord Viñëu has the power to negate sins). The word vaiçvänara is composed of the two words viçva (all) and nara (human beings), and thus means "He who is the resting place of all human beings." For these reasons the word vaiçvänara here must mean "Lord Viñëu."

Furthermore, he says:

Sütra 26

smaryamäëam anumänaà syäd iti

smaryamäëam—described in the småti-çästra; anumänaà—inference; syäd—is; iti—thus.

This may also be inferred from the statements of the småti-çästra.

Purport by Çréla Baladeva Vidyäbhüñaëa

The word iti here means "this is the reason." In Bhagavad-gétä (15.14), Lord Kåñëa says:

ahaà vaiçvänaro bhütvä

präëinäà deham äçritaù

"I am the vaiçvänara in the bodies of all living entities."*

In these words the småti-çästra affirms that the Vaiçvänara is Lord Viñëu. From this statement it may also be understood that the vaiçvänara in the Chändogya Upaniñad is also Lord Viñëu.

Now he refutes the idea that vaiçvänara refers to the fire of digestion.

Sütra 27

çabdädibhyo 'ntaù pratiñöhänäc ca neti cen na tathä dåñöy-upadeçäd asambhavät puruña-vidham api cainam adhéyate

çabda—the words; ädibhyaù—beginning with; antaù—within; pratiñöhänät—because of abiding; ca—and; na—not; iti—thus; cet—if; na—not; tathä—thus; dåñöi—sight; upadeçät—from the teaching; asambhavät—because of being impossible; puruña—a person; vidham—the nature; api—also; ca—and; enam—Him; adhéyate—is read.

If (it is said the "vaiçvänara" here) cannot (be Lord Viñëu) because many words here refute this idea and because (the "vaiçvänara" is said here) to reside in the heart, (then I say) no because the teaching (of the scriptures is that one should) meditate (on Lord Viñëu in the heart) in this way, because it is not possible (to interpret the word here to mean anything else), and because (the text here describes the "vaiçvänara") as a person with a humanlike form.

Purport by Çréla Baladeva Vidyäbhüñaëa

The objection may be raised: The vaiçvänara here cannot be Lord Viñëu. The text says ayam agnir vaiçvänaraù (This is the vaiçvänara fire). Because these words prove that vaiçvänara here means fire, the passage hådayaà gärhapatyo mano 'nvähäryapacana äsyam ähvanéyaù (the gärhapatya fire is His heart, the anvähäryapacana fire is His mind, and the ähavanéya fire is His mouth) presents the vaiçvänara as a group of three fires. The vaiçvänara is fire, and not Lord Viñëu, because vaiçvänara is said to be the resting place of präëa (breath) and again because the Vedas say vaiçvänara stays within the heart of the living entity.

Here the sütra answers this objection by saying cen na, which means "if it is said that the vaiçvänara is fire, then I say no." Why? The sütra says tathä dåñöy-upadeçäd asambhavät puruña-vidham api cainam adhéyate (because the teaching of the scriptures is that one should meditate on Lord Viñëu in the heart in this way, because it is not possible to interpret the word here to mean anything else, and because the text here describes the vaizvänara) as a person with a humanlike form). Tathä here means "by considering to be the fire of digestion," dåñöi, means "meditation on Lord Viñëu," and asambhavät means "it is not possible to interpret the word vaiçvänara to mean anything but Lord Viñëu because the text of the Upaniñad says that heaven is the head of the vaiçvänara and the other parts of the world are other parts of the body of vaiçvänara." Furthermore, the Çatapatha Brähmaëa (10.6.1.11) says sa yo hy etam evägnià vaiçvänaraà puruña-vidhaà puruñe 'ntaù pratiñöitaà veda (He knows the agni vaiçvänara, who has a humanlike form and who stays in the hearts of the living entities). If the word vaiçvänara is interpreted to mean "fire," then the explanations here that the vaiçvänara resides in the hearts of the living entities may be accepted but not the statement that vaiçvänara has a humanlike form. If vaiçvänara is interpreted to mean Lord Viñëu, then both statements may be easily accepted.

Next he refutes the idea that vaiçvänara means either the demigod Agni or the element fire.

Sütra 28

ata eva na devatä bhütaà ca

ataù eva—therefore; na—not; devatä—demigod; bhütam—element; ca—and;

For the same reasons "vaiçvänara" is neither the demigod Agni nor the element fire.

Purport by Çréla Baladeva Vidyäbhüñaëa

The objector may say: Because the demigod Agni is very powerful and great it may indeed be said that heaven is his head and (the other parts of the world are parts of his body), and the same may also be said of the fire element. This is so because of the following description of /Rg Veda (10.88.3): yo bhänunä påthivé dyäm utemäm ätatäna rodasé antarékñam (Agni, in his form of the sun, is spread through the earth, heaven, and everything between).

Even if this be said, still I say no. Why? The sütra says ata eva (therefore), which means "for the reasons already given vaiçvänara is neither the demigod Agni nor the element fire." The words of this mantra of the /Rg Veda are flattery only.

Avataraëikä:In the opinion of Jaimini the word agni may also directly mean "The Supreme Personality of Godhead," just as the word vaiçvänara does.

Sütra 29

säkñäd apy avirodhaà jaiminiù

säkñät—directly; api—also; avirodham—without contradiction; jaiminiù—Jaimini.

Jaimini is of the opinion that the word "agni" may be interpreted to directly mean "The Supreme Personality of Godhead," and there is no inconsistency in this.

Purport by Çréla Baladeva Vidyäbhüñaëa

Just as the word vaiçvänara, interpreted to mean either "the leader (nara) of the world (viçva) or "the proprietor of all human beings (nara) in the universe (viçva)," is name of the Supreme Personality of Godhead, the original cause of all causes, in the same way the word agni, interpreted to mean "the leader of all," is also a name of Lord Viñëu. Jaimini Muni considers that there is no contradiction in these interpretations because they are based on the specific meanings of each word's component parts.

The objector may say: How can the limitless Supreme Personality of Godhead become the size of the distance between the thumb and forefinger, (as vaiçvänara is said to be in this passage of the Upaniñad)?

To answer this question he says:

Sütra 30

abhivyakter ity äçmarathyaù

abhivyakteù—because of manifestation; iti—thus; äçmarathyaù—Äçmarathya.

Äçmarathya is of the opinion that the Supreme Personality of Godhead appears in this way (a size the distance between the thumb and forefinger) because He manifests Himself (in the heart of His devotee).

Purport by Çréla Baladeva Vidyäbhüñaëa

Lord Viñëu appears in this way in the hearts of His devotees, who have the eyes to see Him. This is the opinion of Äçmarathya.

Sütra 31

anusmåter iti bädariù

anusmåteù—because of meditation; iti—thus; bädariù—Bädari Muni.

The Supreme Personality of Godhead is thought to be this small size because that conception is very convenient for meditation. This is the opinion of Bädari.

Purport by Çréla Baladeva Vidyäbhüñaëa

Because the Supreme Lord is meditated as residing in the heart, and because the heart itself is the size of the distance between thumb and forefinger, the Lord is thought to be the size of the distance between thumb and forefinger also.

Sütra 32

sampatter iti jaiminis tathä hi darçayati

sampatteù—because of transcendental opulences; iti—thus; jaiminiù—Jaimini; tathä—in this way; hi—because; darçayati—the çruti-çästra declares.

(The Supreme Personality of Godhead can assume this very small size) because of His transcendental powers and opulences. This is the opinion of Jaimini. (It is known that the Supreme Personality of Godhead assumes this very small size) because çruti-çästra reveals (this information).

Purport by Çréla Baladeva Vidyäbhüñaëa

The Supreme Personality of Godhead can become the size of the distance between the thumb and forefinger because of His sampatti, His transcendental opulence in the form of inconceivable potencies. This action does not limit or restrict the Lord in any way. Jaimini thinks in this way. Why? He says tathä hi darçayati (It is known that the Supreme Personality of Godhead assumes this very small size because çruti-çästra reveals this information). The word hi here means "because."

The çruti-çästra says tam ekaà govindaà sac-cid-änanda-vigraham (The Supreme Personality of Godhead is Govinda, who transcendental form is eternal and full of knowledge and bliss) and eko 'pi san bahudhä yo 'vabhäti (Although He is one, the Supreme Personality of Godhead manifests as many). In this way the çruti-çästra teaches that by His inconceivable potencies many contradictory qualities are simultaneously present in the Supreme Personality of Godhead. Some of these contradictory qualities are that even though His Himself all transcendental knowledge, he still has a body, and even though He is one, He is also many. Later in this book this will be explained in detail. The Supreme Personality of Godhead is simultaneously all-pervading and of a small size. There is no fault in saying this.

Sütra 33

ämananti cainam asmin

ämananti—they declare; ca—also; enam—this; asmin—in Him.

(The ätharvaëikas) say this of Him.

Purport by Çréla Baladeva Vidyäbhüñaëa

The ätharvaëikas declare that this inconceivable potency is present in the Supreme Lord. In the Kaivalya Upaniñad (21) the Lord says apäëi-pädo 'ham acintya-çaktiù (Although I have no hands or feet, I still have inconceivable potencies). Çrémad-Bhägavatam (3.33.3) says ätmeçvaro 'tarkya-sahasra-çaktiù (My dear Lord, You are self-determined and are the Supreme Personality of Godhead for all living entities. For them You created this material manifestation, and although You are one, Your diverse energies can act multifariously. This is inconceivable to us*).

These different opinions do not contradict each other. The Skanda Puräna explains:

vyäsa-citta-sthitäkäçäd

avicchinnäni känicit

anye vyavaharanty etad

uré-kåtya gåhädivat

"Other sages take up small portions broken from the vast sky of Vyäsadeva's opinions just as houses and other enclosures take up a small portion of the vastness of space."

Baladeva Vidyabhusana