Sri Vedanta-sutra
Volume One
Pada 3
Adhikaraëa 1
The Supreme Personality of Godhead is the Abode of Heaven
Introduction by Çréla Baladeva Vidyäbhüñaëa
viçvaà bibharti niùsvaà yaù
käruëyäd eva deva-räö
mamäsau paramänando
govindas tanutäà ratim
I pray that Lord Govinda, the supremely blissful king of the demigods, who mercifully maintains this pathetic material world, may give me pure love for Him.
In this Third Päda will be considered some scriptural texts that may seem to describe the jéva or some other
Viñaya: Muëòaka Upaniñad 2.2.5 says:
yasmin dyauù påthivé cäntarikñam
otaà manaù saha präëaiç ca sarvaiù
tam evaikaà jänatha ätmänam
anyä väco vimuïcathämåtasyaiña setuù
"Know that He in whom heaven, earth, sky, mind, breath, and
Saàçaya: Is the abode of heaven described here
Pürvapakña: The abode of heaven here is the pradhäna because pradhäna is the cause of all material transformations and also because the words amåta-setu (the shore of the eternal) appropriately describe pradhäna, which leads the living entities to liberation just as milk brings nourishment to a calf. The word ätmä in this passage may refer to
Siddhänat: Now he speaks the conclusion.
Sütra 1
dyu-bhv-ädy-äyatanaà sva-çabdät
dyu - of heaven; bhv - and earth; ädi - beginning with; äyatanaà - the abode; sva - own; çabdät - because of the word.
The description "the abode of heaven, earth, and other things," refers to the Supreme Personality of Godhead because the words in this passage specifically describe Him.
Purport by Çréla Baladeva Vidyäbhüñaëa
The word "the abode of heaven" here refers to the Supreme Personality of Godhead. Why? The sütra says sva-çabdät (because the words in this passage specifically describe Him). The Supreme Personality of Godhead is referred to here because the word amåtasya setuù (the shore of the eternal) can refer to Him alone and no one else. Because it comes from the verb sinoti, which means "to bind," the phrase amåtasya setuù means "He who enables one to attain the eternal." Or the word setuù here may mean "like a bridge." As a bridge enables on to cross to the other side of rivers and other bodies of water, in the same way this bridge enables one to attain the liberation that lies on the other shore of the cycle of repeated birth and death. That is the meaning of this word. In this matter the Çvetäçvatara Upaniñad (3.8 and 6.15) says tam eva viditväti måtyum eti (One can overcome the path of birth and death only by understanding the Supreme Personality of Godhead).
Next he says:
Sütra 2
muktopasåpya vyapadeçät
mukta - liberated; upasåpya - attaining; vyapadeçät - because of the statement.
Because it is said that this abode of heaven is attained by the liberated souls.
Purport by Çréla Baladeva Vidyäbhüñaëa
That the Supreme Personality of Giodhead is attained by the liberated souls is described in the following statement of Muëòaka Upaniñad (3.1.3):
yadä paçyaù paçyate rukma-varëaà
kärtäram éçaà puruñaà brahma-yonim
tadä vidvän puëya-päpe vidhüya
niraïjanaù paramaà samyam upaiti
"One who sees that 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."*
Sütra 3
nänumänam atac-chabdät
na - not; anumänam - that which is inferred; atat - not that; çabdät - because of a word.
The "pradhäna" is not the "abode of heaven and earth" here because there is no word appropriate to it in this passage.
Purport by Çréla Baladeva Vidyäbhüñaëa
The pradhäna described in the småti-çästras is not referred to in this passage. Why? The sütra says atac-chabdät, which means that none of the words in this passage are appropriate for the insentient pradhäna.
Sütra 4
präëa-bhåc ca
präëa-bhåt - the jéva ca - and.
For the same reason the "jéva" is not the "abode of heaven and earth."
Purport by Çréla Baladeva Vidyäbhüñaëa
The word na (not) and the phrase giving the reason (tac-chabdät) should be understood here from the previous sütra. The word ätmä here also cannot be understood to be the jéva because the word ätmä, because it is derived from the verb atati (to go), must primarily refer to the all-pervading Supreme Personality of Godhead. The word sarva-vit (all-knowing) also cannot refer to the jéva. For these reasons, because the words in this passage of the Upaniñad are not appropriate for such an interpretation, he says that the jéva cannot be the "abode of heaven and earth" mentioned here.
Sütra 5
bheda-vyapadeçäc ca
bheda - difference; vyapadeçät - because of the description; ca - and.
And also because the difference between them is specifically described.
Purport by Çréla Baladeva Vidyäbhüñaëa
The jéva is not the "abode of heaven and earth" because the scriptures affirm that the jéva and the Supreme Personality of Godhead are different, as explained in the Muëòaka Upaniñad (2.2.5) in the words tam evaikaà jänathätmänam (Know Him to be the only Supreme Lord).
Sütra 6
prakaraëät
prakaraëät - because of the context.
And also because of the context.
Purport by Çréla Baladeva Vidyäbhüñaëa
The "abode of heaven and earth" here must be the Supreme Personality of Godhead because of the context. The opening statement of this passage under discussion (Muëòaka Upaniñad (1.1.3)), asks kasmin nu vijïäte sarvam idaà vijïätaà bhavati (What is the one thing, knowing which everything becomes known?). Therefore the passage that follows must describe the Supreme Personality of Godhead.
Sütra 7
sthity-adanäbhyäà ca
sthiti - staying; adanäbhyäà - eating; ca - and.
And also because one is eating and the other standing.
Purport by Çréla Baladeva Vidyäbhüñaëa
After describing the "abode of heaven and earth," the Muëòaka Upaniñad (3.1.1) says:
dvä suparëä sayujä sakhäyä
samänaà våkñaà pariñasvajäte
tayor anyaù pippalaà svädy atti
anaçnann anyo 'bhicäkaçéti
"Two friendly birds stay on the same tree. One eats the sweet pippala fruits and the other, not eating, shines with great splendor."
If the "abode of heaven and earth" had not been previously mentioned then (there would be) no (reason to assume) that the splendid bird here is the Supreme Personality of Godhead. Otherwise (if the "abode of heaven and earth" had not been mentioned), the sudden, unannounced mention of the Supreme Personality of Godhead (in this little allegory of the birds) would not be acceptable. The jéva, who is already well known in the world, did not need to have been previously mentioned in the same way here. For these reasosn the "abode of heaven and earth" here refers to the Supreme Personality of Godhead.
Adhikaraëa 2
The Fullness is the Supreme Personality of Godhead
Introduction by Çréla Baladeva Vidyäbhüñaëa
Viñaya: When, after describing the Lord's holy names and qualities, he was asked a question by Çré Närada Muni, Çré Sanat-kumära said (Chändogya Upaniñad 7.23.1-
bhümä tv eva vijijïäsitavya iti bhümänaà bhagavo vijijïäsa iti. yatra nänyat paçyati nänyac chåëoti nänyad vijänäti sa bhümä. atha yatränyat paçyaty anyac chåëoty anyad vijänäti tad-alpam
"'One should ask about Bhümä.' 'My lord, I wish to know about Bhümä.' 'When one attains Him one sees nothing else, hears nothing else, and knows nothing else. That is Bhümä. When one sees something else, hears something else, and knows something else, he knows that which is very small.'"
Here the word bhümä does not mean many." Here it means "all-pervading." The text says yatränyat paçyati. . .tad-alpam (When one sees something else, he sees that which is very small). The Bhümä is contrasted against alpa (the small. The opposite of small is "all-pervading," not "many." Therefore Bhümä here means "all-pervading."
Saàçaya: Does Bhümä here mean präëa (life-breath) or Lord Viñëu?
Pürvapakña: In the passage previous to this the Chändogya Upaniñad (7.15.1) says präëo vä äçäyä bhüyän (präëa is better than hope). Because präëa is the topic immediately preceding Bhümä, and because no question and answer intervenes between them, therefore präëa and Bhümä are the same. here the word präëa (life-breath) means the jéva soul who has breath for his companion. It does not mean merely air. Because this passage begins by describing the jéva soul (7.1.3) tarati çokam ätma-vit (He who knows the soul crosses beyond grief) and ends by again describing the jéva soul (7.26.1) ätmana evedaà sarvam (The soul is everything), therefore the description of Bhümä situated between these two statements must be a description of the jéva soul. When the Upaniñad says (7.25.1) yatra nänyat paçyati (When one attains Him one sees nothing else), it means, in this interpretation, that when the jéva is rapt in deep sleep and his senses are all in the grip of präëa , he cannot see anything beyond himself. When the Upaniñad says (7.23.1) yo vai bhümä tat sukham (the Bhümä is bliss) it does not contradict the idea that the Bhümä is the jéva here because the çruti-çästra says tasyäà sukham aham asväpsam (I slept very happily). In this way it is proved that this passage of the Upaniñad describes the jéva soul. All the other portions of this passage are also very favorable to this interpretation of the jéva.
Siddhänta: He says:
Sütra 8
bhümä samprasädäd adhyupadeçät
bhümä - the Bhümä; samprasädät - than the jéva, who is the object of the Lord's mercy; adhi - greater; upadeçät - because of the teaching.
(The Bhümä here is the Supreme Personality of Godhead) because of the scriptural teaching that the Supreme Personality of Godhead is superior to the jéva soul.
Purport by Çréla Baladeva Vidyäbhüñaëa
Sütra 9
dharmopapatteç ca
dharma - qualities; upapatteù - because of the appropriateness; ca - and.
And also because the qualities described here can be ascribed to the Supreme Personality of Godhead only.
Purport by Çréla Baladeva Vidyäbhüñaëa
The qualities ascribed here to the Bhümä are suitable only for the Supreme Personality of Godhead, Lord Viñëu, and not for anyone else. The Upaniñad says (7.24.1) yo vai bhümä tad amåtam (The Bhümä is the eternal). This describes the eternalness that is a natural feature of the Supreme. The Upaniñad also says sa bhagavaù kasmin pratiñöhita iti sve mahimni (Where does the Supreme Personality of Godhead stay? He stays in His own glory). This explains that the Supreme Personality of Godhead does not depend on anyone. The scriptures also say sa evädhastät (The Supreme Person is above, below, in front, behind, to the left and to the right). This shows that the Lord is the ultimate shelter of everyone and everything. The scriptures say ( Chändogya Upaniñad 7.26.1) ätmanaù präëaù (From the Supreme Personality of Godhead the life-force is manifested). This shows that the Supreme Personality of Godhead is the original cause of all causes. These are some of the qualities of the Supreme described in the Vedic literatures.
Adhikaraëa 3
"Akñara" Refers to the Supreme Personality of Godhead
Introduction by Çréla Baladeva Vidyäbhüñaëa
Viñaya: The Båhad-äraëyaka Upaniñad (3.8.7-8) says:
kasmin khalu äkäça otaç ca protaç ceti. sa hoväca. etad vai tad akñaraà gärgi brähmaëä abhivadanti asthülam anaëv ahrasvam adérgham alohitam asneham acchäyam
"'In what is the sky woven, warp and woof?' He said: 'O Gärgi, the brähmaëas say it is woven in the eternal. The eternal is not large, not small, not short, not tall, not red, not liquid, without shade.
Saàçaya: Is the akñara (eternal) here pradhäna, jéva, or the Supreme Personality of Godhead?
Pürvapakña: The word Çvetäçvatara Upaniñadakñara here may denote any of the three. The meaning is ambiguous.
Siddhänta: The conclusion follows.
Sütra 10
akñaram ambaränta-dhåteù
akñaram - the eternal; ambara - with sky; anta - at the end; dhåteù - because of being the support.
The word "akñara" here refers to the Supreme Personality of Godhead, because the "akñara" is described as the resting place of all the elements, beginning with the grossest and culminating in sky.
Purport by Çréla Baladeva Vidyäbhüñaëa
The akñara here is the Supreme Personality of Godhead. Why? The sütra says amabaränta-dhåteù (because the akñara is described as the resting place of all the elements, beginning with the grossest and culminating in sky). The Upaniñad says etasmin khalu akñare gärgy äkäça otaç ca protaç ca (O Gärgi, the sky is woven, warp and woof, in the eternal). the word akñara must refer to the Supreme Personality of Godhead because it is here described as the resting place of all the elements, which culminate in sky. The objection may be raised:" Akñara here may refer to pradhäna because pradhäna is the origin of all the changes of this world. Akñara may also refer to the jéva because the jéva is the resting place of all inanimate objects that come within its perception." If these objections are raised, he then says:
Sütra 11
sä ca praçäsanät
sä - that; ca - and; praçäsanät - because of the command.
"Akñara" here must refer to the Supreme Personality of Godhead because the text says that everything is supported by His command.
Purport by Çréla Baladeva Vidyäbhüñaëa
In the previous sütra the Supreme Personality of Godhead is described as the resting place of all the elements, beginning with the grossest and culminating in sky. Why is this? The sütra says praçäsanät (because the text says that everything is supported by His command). The Båhad-äraëyaka Upaniñad (3.8.9) says etasya vä akñarasya praçäsane gärgi dyävä-påthivé vidhåte tiñöhataù. etasya vä akñarasya praçäsane gärgi süryä-candramasau vidhåtau tiñöhataù (By the command of the eternal, O Gärgi, heaven and earth are manifest. By the command of the eternal, O Gärgi, the sun and moon are manifest). Because these words describe the order of the eternal, the eternal should be understood to be the Supreme Personality of Godhead. Neither the inanimate, unconscious pradhäna, nor the conditioned or liberated jéva can create everything simply by their command.
Sütra 12
anya-bhäva-vyävåtteç ca
anya - another; bhäva - nature; vyävåtteù - because of the exclusion; ca - also.
And also because the text describes certain qualities that specifically exclude any other being.
Purport by Çréla Baladeva Vidyäbhüñaëa
The Båhad-äraëyaka Upaniñad (3.8.11) says tad vä etad akñaraà gärgy adåñöaà drañöå açrutaà çrotå (O Gärgi, this eternal sees, but is unseen. He hears, but is unheard). Because these words describe the akñara in terms that cannot be applied to anyone but the Supreme Personality of Godhead, the word akñara must refer to the Supreme Person. The pradhäna is inanimate and unconscious and therefore it cannot see. Because the text here says that the akñara sees everything but cannot be seen by anyone, it cannot mean the jéva.
Adhikaraëa 4
The "Puruña" Seen in Brahmaloka is the Supreme Personality of Godhead
Introduction by Çréla Baladeva Vidyäbhüñaëa
In the Praçna Upaniñad (5.2.2-5) the following passage is read:
etad vai satyakäma paraà cäparaà ca brahma yad oàkäras tasmäd vidvän etenaiväyatanenaikataram anveti. . . yaù punar etaà tri-mätreëom ity anenaiväkñareëa paramà puruñam abhidhyäyéta sa tejasi sürye sampanno yathä pädodaras tvacävinirmucyate evaà haiva sa päpmabhir vinirmuktaù sa sämabhir unnéyate brahmalokaà sa etasmät jéva-ghanät parät paraà puriçayaà puruñaà vékñatet1)
"O Satyakäma, the syllable oà is both the superior Brahman and the inferior Brahman. A wise man attains one of these two Brahmans. . .One who, reciting the eternal oà of three lengths, meditates on the Supreme Person, will attain the sun-planet. As a snake sheds its skin so does he become free from all sins. By the hymns of the Vedas he is carried to Brahmaloka. There he directly sees the Supreme Soul, the Supreme Person residing in the heart."
Saàçaya: Is the person seen and meditated on the four-faced demigod Brahmä or the Supreme Personality of Godhead?
Pürvapakña: The text here says that the devotee who meditates on oà of one length attains the world of men, the devotee who meditates on oà of two lengths attains the world of heaven, and the devotee who meditates on oà of one length attains the world of Brahma. The planet here is the planet of the four-faced demigod Brahmä and the person seen by one who goes there is the four-
Sütra 13
ékñati-karma-vyapadeçät saù
ékñati - of seeing; karma - object; vyapadeçät - because of the description; saù - He.
The person here is the Supreme Personality of Godhead because the description of the object of vision here fits the Supreme Person.
Purport by Çréla Baladeva Vidyäbhüñaëa
Here the Supreme Personality of Godhead is the ékñati-karma, or object of vision. Why? the sütra says vyapadeçät (because the description of the object of vision here fits the Supreme Person). This is so because the Upaniñad (5.2.7) describes the qualities of the Supreme Personality of Godhead in the following words: tam oàkäreëaiväyatanenänveti vidvän yat tac chäntam ajaram amåtam abhayam paraà paräyaëaà ca (By reciting oà the wise man attains the supremely peaceful, ageless, eternal, fearless Supreme, the ultimate goal of life). The conclusion is that, according to the argument of niñäda-sthapaty-adhikaraëa-nyäya, the word brahmaloka here means Viñëuloka (the planet of Lord Viñëu).
Adhikaraëa 5
The "Dahara" is the Supreme Personality of Godhead
Introduction by Çréla Baladeva Vidyäbhüñaëa
Viñaya: In the Chändogya Upaniñad (8.1.1) is heard the following:
atha yad idam asmin brahma-pure daharaà puëòarékaà veçma daharo ñminn antar äkäças tasmin yad antas tad anveñöavyaà tad vijijïäsitavyam
"In a great city is a small lotus palace. In that palace is a small sky. That sky should be sought. That sky should be asked about."
Saàçaya: What is the small sky here in the lotus of the heart? Is it the element sky, the jéva, or Lord Viñëu?
Pürvapakña: Because the word äkäça generally means the element sky it must also have that same meaning here. Or, because the jéva is very small and also the master of the city of the body, it may mean the jéva.
Siddhänta: The conclusion follows.
Sütra 14
dahara uttarebhyaù
daharaù - the small; uttarebhyaù - because of the descriptions that follow.
The small sky here is the Supreme Personality of Godhead because of the description given in the remainder of the text.
Purport by Çréla Baladeva Vidyäbhüñaëa
The small sky here is Lord Viñëu. Why? The sütra says uttarebhyaù, which means "because of the description given in the remainder of the text." The descriptions used here to describe the small sky, such as "as great as the sky," "maintaining everything," and "free from all sin," cannot be used to describe either the element sky or the jéva soul. The "great city" described in this Upaniñad is the body of the devotee. The "lotus" is the heart in the body. The "palace" is the abode of the Supreme Personality of Godhead. The word "small sky" is the Supreme Personality of Godhead, who should be meditated upon and sought after, and who possesses a host of transcendental qualities, including being always free of all sin. The passage should be interpreted in this way. Therefore the small sky here is Lord Viñëu. Then he says -
Sütra 15
gati-çabdäbhyäà tathä hi dåñöaà liìgaà ca
gati - because of going; çabdäbhyäm - and because of a certain word; tathä hi - furthermore; dåñöam - seen; liìgam - hinted; ca - and.
This is so because of the description of going, because of the use of a certain word, and because it is both directly seen and also hinted at.
Purport by Çréla Baladeva Vidyäbhüñaëa
The Chändogya Upaniñad (8.3.2) says:
yathä hiraëya-nidhià nihitam akñetrajïä upari saïcaranto 'pi na vidus tathemäù sarväù prajä ahar ahar gacchantya enaà brahmalokaà na vidanty anåtena hi pratyüòhäù
"As people, unaware of what the ground actually holds, walk again and again over buried golden treasure, so do the people of this world day after day go to the spiritual world of Brahman without knowing it."
"Enam" (this), which points to the "small sky," is the "certain word" mentioned in the sütra, and the description here of the living entities' "going to the spiritual world of Brahman" is the "going" mentioned in the sütra. Both enam and the going mentioned here show that Lord Viñëu is the "small sky."
Furthermore, in another place the scriptures again describe the living entities' going to the Supreme in these words: satä saumya tadä sampanno bhavati (O gentle one, the living entities are again and again in contact with the Supreme). This is the "directly seen" mentioned in the sütra. The use of the word brahmaloka hints that Lord Viñëu is the topic of discussion here. This is the "hint" mentioned in the sütra. The word brahmaloka here cannot refer to the Satyaloka planet because it is not possible for the living entities to go day after day to the Satyaloka planet.
Sütra 16
dhåteç ca mahimno 'syäsminn upalabdheù
dhåteù - because of maintaining; ca - and; mahimnaù - of the glory; asya - of Him; asmin - in this; upalabdheù - because of being stated.
This is so because of the description of His glory in maintaining all the worlds.
Purport by Çréla Baladeva Vidyäbhüñaëa
In the passage beginning with the words daharo 'sminn antar äkäçaù (in that palace is a small sky), the descriptions "as great as the sky," "maintaining everything," and "free from all sin," and the use of the word ätmä clearly, and without need to turn to any other passage, show that the "small sky" mentioned here is the Supreme Personality of Godhead. The Båhad-äraëyaka Upaniñad (4.4.22) also says: atha ya ätmä sa setur vidhåtir eñäà lokänäm asaàbhedäya (He is the Supreme Person, the bridge, the controller who prevents the worlds from becoming broken and destroyed). Because the "small sky" is thus shown to possess the glory of maintaining all the worlds, the "small sky" here must be Lord Viñëu. The Chändogya Upaniñad also says: eña setur vidhäraëa eñäà lokänäm asambhedäya (He is the bridge, the controller who prevents the worlds from becoming broken and destroyed). In these passages and in others also, this glory of the Supreme Personality of Godhead may be seen.
Sütra 17
prasiddheç ca
prasiddheù - because of being famous in this way; ca - and.
And also because this is a traditional usage of the word.
Purport by Çréla Baladeva Vidyäbhüñaëa
This is so because the word "sky" is commonly used to mean "the Supreme Personality of Godhead," as may be seen in the following statement of Taittiréya Upaniñad (2.7.1): ko hy evänyat kaù präëyät. yad eña äkäça änando na syät. (Who could breathe if the sky were not bliss?)
Someone may raise the following objection: The Chändogya Upaniñad (8.3.4) says: sa eña samprasädo 'smäc charérät samutthäya paraà jyotir upasampadya svena rüpeëäbhiniñpadyate. eña ätmeti hoväca. etad amåtam etad abhayam etad brahma ("The liberated
Sütra 18
itara-parämarñät sa iti cen näsambhavät
itara - the other; parämarñät - because of reference; saù - he; iti - thus; cet - if; na - not; asambhavät - because of impossibility.
If it is said that because there is mention of something else (the jéva) in the same passage (and therefore the "small sky" here is the jéva, then I say) No, because it is impossible.
Purport by Çréla Baladeva Vidyäbhüñaëa
Although in the middle of this passage there is a description of the jéva, nevertheless it is not possible to say that the beginning of this passage describes the jéva. Why? The sütra says asambhavät (because it is impossible). This is so because in the beginning of this passage there is a description of eight qualities, beginning with "being free from sin," that cannot be ascribed to the jéva.
Now our opponent may say: So be it. Still, after the description of the "small sky," the Chändogya Upaniñad (8.7.1) says ya ätmäpahata-päpmä vijaro vimåtyur viçoko vijighatso 'pipäsaù satya-kämaù satya-saìkalpaù so 'nveñöavyaù sa vijijïäsitavyaù (The soul is free from sin, old-
Sütra 19
uttaräc ced ävirbhäva-svarüpas tu
uttarät - because of a later passage; cet - if; ävirbhäva - manifestation; svarüpas - form; tu - indeed.
If it is said that a later passage (proves that the small sky" is the jéva then I say no.) The description of the true nature of the jéva is confined to that passage alone.
Purport by Çréla Baladeva Vidyäbhüñaëa
The word tu (but) is used here to dispel doubt. The word na (no) should be understood from the previous sütra. In this passage spoken by the Prajäpati the teaching is that the jéva manifests these qualities by engaging in spiritual activities, but otherwise these qualities are not manifested. In the passage describing the "small sky" these eight attributes are said to be eternally manifested. The statement of the Prajäpati is, however, that these qualities are present in the jéva only if he engages in spiritual activities. The Chändogya Upaniñad (8.3.4) clearly explains the difference between the Supreme Personality of Godhead (who possesses these eight qualities in all circumstances) and the jéva (who possesses these qualities only when he becomes liberated) in the following words: sa eña samprasädo 'smäc charérät samutthäya paraà jyotir upasampadya svena rüpeëäbhiniñpadyate. eña ätmeti hoväca. etad amåtam etad abhayam etad brahma ("The liberated jéva rises from the material body. He attains the spiritual effulgence and manifests his original form. This is the self," he said. "He is immortal. He is fearless. He is Brahman"). Although the jéva may manifest some of these eight qualities by engaging in spiritual activities, he still cannot manifest all of them. The qualities of being the "bridge that spans the worlds," and being the "maintainer of the worlds" are some of the qualities the jéva can never attain. This proves that the "small sky" is the Supreme Personality of Godhead.
Now our opponent says: If this is so, then why is the jéva mentioned at all in this passage? To answer this question he says:
Sütra 20
anyärthaç ca parämarñaù
anya - another; arthaç - meaning; ca - and; parämarñaù - reference.
The description of the jéva here has a different object.
Purport by Çréla Baladeva Vidyäbhüñaëa
The jéva is described here in order to teach about the Supreme Personality of Godhead. When the jéva becomes liberated and attains his original spiritual form, he also manifests these eight qualities. In this way it may be understood that the "small sky" is the Supreme Personality of Godhead.
Now our opponent says: Because the "small sky" within is described as very small it must refer to the jéva, which was previously described as also being very small. If this objection is given, then he says:
Sütra 21
alpa-çruter iti cet tad-uktam
alpa - small; çruteù - from the çruti ; iti - thus; cet - if; tat - that; uktam - said.
If it is said that when the çruti describes the "small" it must refer to the jéva, then I say no because of what has already been said.
Purport by Çréla Baladeva Vidyäbhüñaëa
The Supreme Personality of Godhead manifests a very small form to facilitate meditation on Him. This has already been described in sütra 1.2.7, which says
Then he gives another explanation.
Sütra 22
anukåtes tasya ca
anukåteù - because of imitation; tasya - of Him; ca - also.
And also because (the jéva) merely resembles in some respects (the Supreme Personality of Godhead).
Purport by Çréla Baladeva Vidyäbhüñaëa
Because, according to the statement of the Prajäpati, the jéva, who only manifests the eight qualities when engaged in spiritual activities, merely resembles in some respects the "small sky," who manifests the eight qualities eternally, the "small sky" must be different from the jéva. Previously the original form of the jéva is covered by illusion, and then afterwards, by worshiping the Supreme Personality of Godhead, the illusion becomes broken and the jéva, manifesting these eight qualities, becomes equal, in some respects, to the Supreme Personality of Godhead. In this way, as explained by the Prajäpati, the jéva resembles, in some respects, the "small sky." The sentence pavanam anuharate hanümän (Hanuman resembles the wind) shows the difference between the resembled object and the thing that resembles it. That the liberated jéva resembles the Supreme Personality of Godhead may also be seen in the following words from Muëòaka Upaniñad (3.1.3): niraïjanaù paramaà sämyam upaiti (the liberated jéva resembles the Supreme Personality of Godhead).
Sütra 23
api smaryate
api - and; smaryate - described in the småti-
This is also described in the småti-çästra.
Purport by Çréla Baladeva Vidyäbhüñaëa
In the Bhagavad-géta (14.2) the Supreme Personality of Godhead, Lord Kåñëa, also explains:
idaà jïänam upäçritya
mama sädharmyam ägataù
sarge 'pi nopajäyante
pralaye na vyathanti ca
"By becoming fixed in this knowledge, one can attain to the transcendental nature like My own. Once established, one is not born at the time of creation or disturbed at the time of dissolution."*
In this way the småti-çästra explains that the liberated jévas attain a nature like that of the Supreme Personality of Godhead. For these reasons the "small sky" is Lord Hari and not the jéva.
Adhikaraëa 6
The Person the Size of a Thumb is the Supreme Personality of Godhead
Introduction by Çréla Baladeva Vidyäbhüñaëa
Viñaya: In the Kaöha Upaniñad (2.1.12) the following words are read:
aìguñöha-mätraù puruño
madhya ätmani tiñöhati
éçäno bhüta-bhavyaysya
tato na vijugupsate
"A person the size of a thumb stands in the heart. He is the master of the past and future. He does not fear."
Saàçaya: Is this person the size of a thumb the jéva or Lord Viñëu?
Pürvapakña: The person here is the jéva because the Çvetäzvatara Upaniñad (5.7-8) says präëädhipaù saïcarati sva-karmabhir aìguñöa-mätroravi-tulya-rüpaù (The ruler of breath moves about, impelled by his karma. He is the size of a thumb. He is splendid as the sun). Siddhänta: The conclusion follows.
Sütra 24
çabdäd eva pramitaù
çabdät - because of the word; eva - even; pramitaù - limited.
Even though (He is) very small (this person is the Supreme Lord) because of the words (in the text).
Purport by Çréla Baladeva Vidyäbhüñaëa
The person here the size of a thumb is Lord Viñëu. Why? The sütra says çabdät (because of the words in the text). The Upaniñad text referred to here is éçäno bhüta-bhavyaysa (He is the master of the past and future). It is not possible for the jéva , who is controlled by his karma, to possess this power.
Now it may be asked: How is it possible for the all-
Sütra 25
hådy upekñayä tu manuñyädhikäratvät
hådi - in the heart; upekñayä - with relation; tu - indeed; manuñya - of human beings; adhikäratvät - because of the qualification.
This is so because the Supreme Personality of Godhead indeed appears in the hearts of men.
Purport by Çréla Baladeva Vidyäbhüñaëa
The word tu (indeed) is used here for emphasis. The all-pervading Supreme Personality of Godhead becomes the size of a thumb because He is meditated on as being the size of thumb within the heart. Another interpretation is that because He appears, by His inconceivable potency, in such a small form in the heart He is meditated on in that way, as has been already described. "Because the different species have bodies of different sizes and hearts of different sizes it is not possible that the Lord can appear in all of them in this size." If this objection is raised, to answer it he says mänuñyädhikäratvät (the Supreme Personality of Godhead appears in the hearts of men). Although the scriptures do not specify, he (Vyäsa) singles out human beings. He does this because it is human beings who are able to meditate and therefore the measurement is given here according to the human body. For this reason there is no contradiction here. In the same way in the hearts of elephants, horses, and all other creatures the Supreme Personality of Godhead appears in a form the size of the thumb of each creature. In this way there is no contradiction. It is not possible for the jéva, however, to be present within the heart in a form the size of a thumb because the original form of the jéva is atomic in size, as explained in the Çvetäçvatara Upaniñad (5.9) in the words bälägra-
Adhikaraëa 7
The Devas Can Meditate on the Supreme Personality of Godhead
Introduction by Çréla Baladeva Vidyäbhüñaëa
Viñaya: In order to prove that the Supreme Personality of Godhead is the person the size of a thumb, the Vedic scriptures were quoted to establish that it is human beings who have the right to meditate on the Supreme Person. That evidence may lead to the belief that human beings alone have the right to meditate on the Supreme Person. Now, by refuting that false belief, the right of others to meditate on the Supreme Personality of Godhead will be proved.
The Båhad-äraëyaka Upaniñad (1.4.10) says:
tad yo yo devänäà pratyabudhyata sa eva tad abhavat tatharñéëäà tathä manuñyäëäm "Whoever among the devas meditated on the Supreme Personality of Godhead, attained Supreme Personality of Godhead. Whoever among the sages meditated on Him attained Him. Whoever among the human beings meditated on Him attained Him."
The Båhad-äraëyaka Upaniñad (4.4.16) also says:
tad devä jyotiñäà jyotir äyur hopäsate 'måtam "The devas meditate on the Supreme Personality of Godhead, who is the splendor of all splendors, and who is eternity and life."
Saàçaya: Is it possible for the devas to meditate on the Supreme Personality of Godhead, as human beings do, or is it not possible?
Pürvapakña: Because the devas have no senses they are not able to meditate on the Supreme Personality of Godhead. Indra and the other devas are beings created by mantras. They have no bodily senses. Because they have no senses they have neither material desires nor spiritual renunciation.
Siddhänta: The conclusion follows.
Sütra 26
tad upary api bädaräyaëaù sambhavät
tad - that; upari - above; api - also; bädaräyaëaù - Vyäsadeva; sambhavät - because of being possible.
Beings superior to humankind are able to meditate on the Supreme Personality of Godhead. This is the opinion of Vyäsa.
Purport by Çréla Baladeva Vidyäbhüñaëa
The devas and other beings superior to humankind are able to meditate on the Supreme Personality of Godhead. This is the opinion of Lord Vyäsadeva. Why? Because according to the Upaniñads, Vedic mantras, Itihäsas, Puräëas, and ancient tradition, they do indeed have bodies and senses. Because they have heavenly bodies and senses they are able to meditate and they are also able to become detached from their heavenly opulence and voluntarily renounce it. Because they are aware of the baseness and impermanence of their celestial opulence they are able to be detached from it and renounce it. The Viñëu Puräëa (6.5.50) explains:
na kevalaà dvija-çreñöha
narake duùkha-paddhatiù
svarge 'pi yäta-bhétasya
kñayiñëor nästi nirvåtiù
"O best of the brähmaëas, torment does not exist only in hell. The residents of the heavenly planets, afraid that they may one day fall from heaven, have no happiness."
For this reason the devas desire spiritual happiness. This is so because they have heard from the çruti-çästra that spiritual bliss is limitless, eternal, and pure. The çruti explains that to attain spiritual knowledge the devas and other celestial beings observe vows of celibacy. This is described in the Båhad-äraëyaka Upaniñad (5.2.1) in these words: tatra yäù präjäpatyäù prajäpatau pitari brahmacaryam üñur devä manuñyä asuräù (The devas, humans, and asuras, who were all sons of Lord Brahmä, lived with their father as celibate students of spiritual knowledge). In the Chändogya Upaniñad (8.11.3) King Indra is described in the following words: eka-çataà ha vai varñäëi maghavä prajäpatau brahmacaryam uväsa (For a hundred years King Indra lived as a celibate student of spiritual knowledge in the home of Lord Brahmä). For these reasons, therefore, the devas and other higher beings are able to meditate on the Supreme Personality of Godhead.
The following objection may be raised: "This idea (that the devas are not beings created by mantras but are conditioned living entities residing in material bodies) is not consistent with the activities of the devas and other higher beings because it is not possible that a single embodied demigod could come to many different places at once when called to appear at many agnihotra-yajïas in many different places simultaneously." If this is said, he (Vyäsa) speaks the following words:
Sütra 27
virodhaù karmaëéti cen näneka-pratipatter darçanät
virodhaù - contradiction; karmaëi - in activities; iti - thus; cet - if; na - not; aneka - many; pratipatteù - because of the acceptance; darçanät - because of seeing.
If it is objected that this idea is refuted by the very activities of the devas, then I say no, because it is seen that the devas have the power to manifest many forms simultaneously.
Purport by Çréla Baladeva Vidyäbhüñaëa
There is no contradiction here if it accepted that the devas are embodied souls with material bodies. Why? The sütra says aneka-pratipatter darçanät (because it is seen that the devas have the power to manifest many forms simultaneously). This is so because many powerful beings, such as Saubhari Muni and others, are able to manifest many forms simultaneously.
The objector may say: It may be that in the description of the devas' activities there is no contradiction for they who say that the devas have bodies. There remains, however, a contradiction in the description of the words of the Vedas. Before the birth and after the death of each demigod a period would exist when the name of that demigod would not have any meaning. At that time the words of the Vedas would become meaningles, like the statement "the son of a barren woman." In this way this idea is refuted. The Mémäàsä-sütra says: autpattikas tu çabdenärthasya sambandhaù (In the Vedas the relation between name and the object named is eternal). This idea (that the devas are embodied souls) would then contradict the eternality of the names in the Vedas . If this objection is raised, then he (Vyäsa) replies:
Sütra 28
çabda iti cen nätaù prabhavät pratyakñänumänäbhyäm
çabdaù - the words of the Vedas; iti - thus; cet - if; na - no; ataù - from this; prabhavät - because of creation; pratyakña - because of çruti; anumänäbhyäm - and småti.
If someone objects that this idea is inconsistent with the eternal nature of the words in the Vedas, then I say no because of the description of the creation of the world and also because of the evidence given in çruti and småti.
Purport by Çréla Baladeva Vidyäbhüñaëa
The idea stated here (that the devas have bodies) is not inconsistent with the nature of the words in the Vedas. Why? The sütra says prabhavät pratyakñänumänäbhyäm (because of the description of the creation of the world and also because of the evidence given in çruti and småti. The creation of the material bodies (of the devas and other beings in the universe) is done (by Lord Brahmä) remembering their eternal, archetypal forms recorded in the statements of the Vedas. These archetypal forms are eternal, and existed before any of the bodies of the living entities were manifested. These archetypal forms are described by Viçvakarmä in his own scripture for drawing forms in the words yamaà daëòa-päëià likhanti varuëaà tu päça-hastam (They draw the demigod Yama with a mace in his hand, and the demigod Varuëa with a noose in his hand). The Vedic words describing the devas and other kinds of living entities are names of certain classes of living entity, just as the word "cow" is the name of a certain kind of living entity. The names of the devas are not names of specific persons, as for example, the name Caitra. Because the words of the Vedas are eternal in this way the Vedas are genuine sources of knowledge. This explanation is not at all inconsistent with the previously quoted explanation from the Mémäàsä-sütra. Why is this? The sütra says pratyakñänumänäbhyäm, which means "because of the evidence given in çruti and småti." The çruti (Païca-vaiàçati Brähmaëa (6.9,13,22) discussing the creation of the world, which was preceded by the (eternal) words (of the Vedas), gives the following description: eta iti ha vai prajäpatir devän asåjat asågram iti manuñyän indava iti pitåéàs tiraù-pavitram iti grahän äsuva iti stotraà viçvänéti mantram abhisaubhagety anyäù prajäù (Reciting the word ete from the Vedas, Lord Brahmä created the devas. Reciting the word asågram, he created the human beings. Reciting the word indava, he created the pitäs. Reciting the word tiraù-pavitram, he created the planets. Reciting the word asuva, he created songs. Reciting the word viçväni, he created mantras. Reciting the word abhisaubhaga, he created the other creatures).
The småti also confirms this in the following words (Viñëu Puräëa 1.5.64):
näma rüpaà ca bhütänäà
kåtyänäà ca prapaïcanam
veda-çabdebhya evädau
devädénäà cakära saù
"By reciting the words of the Vedas in the beginning, Lord Brahmä created the names and forms of the material elements, the rituals, the devas, and all other living entities."
Sütra 29
ata eva ca nityatvam
ataù eva - therefore; ca - and; nityatvam - eternity.
And for this very reason the eternity (of the Veda is proved).
Purport by Çréla Baladeva Vidyäbhüñaëa
The eternity of the Vedas is proved by the fact that the creator (Brahmä) creates (the world) by (reciting the Vedic) words (describing the) eternal forms and by remembering (the previous creation). Kaöhaka Muni and the (other sages) should be understood to be merely the speakers (and not the authors of the Vedas).
The objection may be raised: So be it. The çruti explains that by remembering the words of the Vedas Lord Brahmä creates the forms of the devas and other living entities. This may be in the case after the ( naimittika) partial cosmic devastation, but how can this method of creation be employed after the (präkåta) complete cosmic devastation, when absolutely everything is destroyed, and how can the Vedas be eternal under the circumstances of such complete destruction?
If this is said, then he replies:
Sütra 30
samäna-näma-rüpatväc cävåttäv apy avirodho darçanät småteç ca
samäna - same; näma - because of the names; rüpatvät - and forms; ca - also; avåttäu - in the repetition; api - also; avirodhaù - not a contradiction; darçanät because of the çruti$ småteç - because of the småti ; ca - indeed.
Because the names and forms remain the same even at the beginning of a new creation, there is no contradiction. This is proved by çruti and småti.
Purport by Çréla Baladeva Vidyäbhüñaëa
The word ca (indeed) is used here to dispel doubt. That after a complete cosmic devastation there must be a new creation does not at all disprove the eternalness of the words of the Vedas. Why? The sütra says samäna-näma-rüpatväc cävåttäv apy avirodho darçanät småteç ca (Because the names and forms remain the same even at the beginning of a new creation, there is no contradiction. This is proved by çruti and småti). The meaning here is "because the previously spoken names and forms remain the same." At the time of the great cosmic devastation the eternal Vedas and the eternal archetypal forms described by the Vedas enter Lord Hari, the master of transcendental potencies, and rest within Him, becoming one with Him. At the time of the next creation they again become manifested from the Lord. Lord Hari and the four-faced demigod Brahmä both precede their acts of creation with recitation of Vedic mantras, which recitation leads to meditation on the archetypal forms. At the time of a new creation the creator remembers what He created in the previous creation and He again creates as He had created before. This is like a potter who, by saying the word "pot" remembers the forms of pots he previously fashioned, and goes on to make another pot. Just as the process of creation is performed in this way after the partial cosmic devastation, in the same way the process of creation is also performed after the complete cosmic devastation. How is all this known? The sütra says darçanät småteç ca (because this is proved by çruti and småti. The çruti says:
"In the beginning was only the Supreme Personality of Godhead. He thought: I shall create many worlds).
- Aitareya Upaniñad 1.1
yo brahmäëaà vidadhäti pürvaà yo vai vedäàç ca prahiëoti tasmi tam
"The Supreme Personality of Godhead created the Vedas and taught them to the demigod Brahmä).
- Çvetäçvatara Upaniñad 6.18
süryä-candramasau dhätä yathä-pürvam akalpat
"Brahmä created the sun and moon as he had done before."
- Rg Veda
The småti says
nyagrodhaù su-mahän alpe
yathä béje vyavasthitaù
samyame viçvam akhilam
béja-bhüte yathä tvayi
"O Lord, just as a great banyan tree rests within a tiny seed, in the same way at the time of cosmic devastation the entire universe rests within You, the seed from which it originally sprouted."
- Viñëu Puräëa
näräyaëaù paro devas
tasmäj jätaç caturmukhaù
"Näräyaëa is the Supreme Personality of Godhead. From him the demigod Brahmä was born."
- Varäha Puräëa
tene brahma hådä ya ädi-kavaye
"The Supreme Personality of Godhead first imparted the Vedic knowledge unto the heart of Brahmäjé, the original living being."*
- Çrémad-Bhägavatam 1.1.1
A summary of this gist of this explanation follows: The Supreme Personality of Godhead, at the end of the period of cosmic devastation, meditating on the material universe at it had been before, desiring in His heart "I shall become many," differentiating again the jévas and material elements that had become merged within Him, creating again, as it had been before, the material universe extending from the mahat-tattva to the demigod Brahmä, manifesting the Vedas exactly as they had been before, teaching the Vedas to the demigod Brahmä within the heart, engaging the demigod Brahmä in the creation of the forms of the devas and other living entities as they had been before, and personally entered the universe and controlling it from within. Omniscient by the mercy of the Supreme Personality of Godhead, the demigod Brahmä, meditating on the archetypal forms described in the Vedas, creates the
Now will be considered the question of whether the devas are eligible or not to engage in those meditations where they themselves are the object of meditation. In the Chändogya Upaniñad (3.1.1) is the statement asau vä ädityo deva-madhu tasya dyaur eva tiraçcéna-vaàçaù (The sun is honey for the devas. The heavenly planets are the crossbeam, the sky is the beehive, and the rays of sunlight are the children). The sun is here the honey of the devas and the rays of sunlight are the openings (for drinking the honey). Five classes of devas, the vasus, rudras, ädityas, maruts, and sädhyas, all headed by their leaders, gaze at the honey of the sun and become happy. That is said here. The sun is here called honey because it is the abode of a certain sweetness one becomes eligible for by performing certain religious works described in the \Rg Veda and one attains by entering through the doorway of the sun's rays. In other places in the scriptures it is said that the devas can perform these meditations. In this matter he now explains the opinions of others.
Sütra 31
madhv-ädiñv asambhaväd anadhikäraà jaiminiù
madhu-ädiñu - in madhu-vidyä and other Vedic meditations; asambhavät - because of impossibility; anadhikäram - qualification; jaiminiù - Jaimini.
Jaimini says the devas do not engage in madhu-vidyä and other forms of Vedic meditation because it is not possible for them to do so.
Purport by Çréla Baladeva Vidyäbhüñaëa
Jaimini Muni thinks that the devas are not qualified to engage in madhu-vidyä and other forms of Vedic meditation. Why? The sütra says asambhavät (because it is not possible for them to do so). The object of worship cannot also be the worshiper. It is not possible for one person to be both. Furthermore, because the devas do not aspire to attain the result of
Sütra 32
jyotiñi bhäväc ca
jyotiñi - in the splendor; bhävät - because of existence; ca - and.
And because the devas do meditate on the effulgent Supreme Personality of Godhead.
Purport by Çréla Baladeva Vidyäbhüñaëa
The Båhad-äraëyaka Upaniñad (4.4.16) says tad devä jyotiñäà jyotiù (the devas meditate on the Supreme Personality of Godhead, the light of all lights). Because the devas do meditate on the Supreme Personality of Godhead, who is described in this passage from the çruti as the supreme effulgence, they naturally do not engage in the madhu-vidyä and other inferior meditations. The explanation that the devas, as well as the human beings, naturally engage in meditation on the Supreme Personality of Godhead shows that the devas are averse to any other kind of meditation.
Now that this view has been expressed, he (Vyäsa) gives his opinion.
Sütra 33
bhävaà tu bädaräyaëo 'sti hi
bhävam - existence; tu - but; bädaräyaëaù - Vyäsadeva; asti - is; hi - because.
Vyäsadeva says the devas do engage in these meditations.
Purport by Çréla Baladeva Vidyäbhüñaëa
The word tu (but) is used here to dispel doubt. Lord Vyäsa thinks the devas are able to engage in madhu-vidyä and other kinds of Vedic meditation. The word hi (because) here implies "desiring to again become devas and
The answer is given: This is true. Still, the scriptures explain that because of certain unknown past actions some persons voluntarily postpone their personal liberation to take up the duties of administering the affairs of the material world. This adhikaraëa shows that because even the
Adhikaraëa 8
Çüdras Not Qualified For Vedic Meditation
Introduction by Çréla Baladeva Vidyäbhüñaëa
In was said that human beings, devas, and other higher beings are qualified to meditate on the Supreme Personality of Godhead. It is not possible to meditate on the Supreme Personality of Godhead without having studied the Vedänta, for the scriptures say aupaniñadaù puruñaù (The Supreme Personality of Godhead is revealed in the Upaniñads). From this the next topic follows. Viñaya: In the Chändogya Upaniñad (4.1.1-5) is a story beginning with the words jänaçrutir ha pauträyaëaù (There was a man named Janaçruti Pauträyaëa). In that story, after hearing the words of some swans, Jänaçruti approached Raiìka Muni and offered him many cows, necklaces, and chariots. Raiìka, however, said ahaha häre tvä çüdra tavaiva saha gobhir astu (O çüdra, keep your cows, necklaces, and chariots!). After being addressed as a çüdra in this way, Jänaçruti again came, this time offering cows, necklaces, chariots, and his daughter in marriage. Raiìka this time replied tam äjahäremäù çüdränenaiva mukhenäläpayiñyathäù (O
Pürvapakña: A çüdra is qualified to study the Vedas for the following reasons: 1. because it is said that all human beings are qualified, 2. because çüdra have the ability to study, 3. because the çruti sometimes uses the word çüdra , thus hinting that çüdras are qualified to read the Vedas, and 4. because in the Puräëas and other Vedic literatures Vidura and other çüdras are described as knowers of the Vedas.
Siddhänta: The conclusion follows.
Sütra 34
çug asya tad-anädara-çravaëät tadädravaëät sücyate hi
çug - sorrow; asya - of him; tad - that; anädara - disrespect; çravaëät - because of hearing; tadä - then; adravaëät - because of approaching; sücyate - is indicated; hi - because.
Because he approached impelled by unhappiness from hearing an insult, the word çüdra here means "unhappy."
Purport by Çréla Baladeva Vidyäbhüñaëa
The word na (not), taken from sütra 28, is understood in this sütra also. Here it means "a çüdra is not qualified to study the Vedas." Why? The sütra says hi , which here means "because." Because Jänaçruti Pauträyaëa, who was not enlightened with spiritual knowledge, by hearing the swans' disrespectful words kam u vara enam etat santaà sayugvänam iva raiìkam ättha (What is he compared to the great saint Raiìka?) became unhappy (çuk) and thus ran (dru to meet Raiìka. The word çüdra here means "he who was unhappy" and "he who ran." The sage uses the word çüdra here to display his omniscience in knowing the previous events. The word is not used here to indicate the fourth class of men: the çüdras.
If Jänaçruti is not a çüdra, then to what class does he belong? To answer this question the next sütra says he is a
Sütra 35
kñatriyatvävagateç cottaratra caitrarathena liìgät
kñatriyatva - status of being a kñatriya; avagateç - from the understanding; ca - also; uttaratra - in a later passage; caitrarathena - with Caitraratha; liìgät - because of the sign.
That he is a kñatriya is understood from the clue related to the caitraratha.
Purport by Çréla Baladeva Vidyäbhüñaëa
Jänaçruti is understood to be a kñatriya. He possesses religious faith and a host of other virtues. He is very charitable. He gives charity generously. He is the ruler of the people. For these reasons it is said that he is a kñatriya. Because he sent (a messenger to search for Raiìka) and because he gave cows, necklaces, chariots, his daughter, and many other things in charity, it is said that he is a kñatriya. It is not possible for anyone but a kñatriya to possess these qualities. Because he thus displays the qualities of a king, Jänaçruti should be understood to be a kñatriya. At the end of the story it is also understood that he is a kñatriya. At the end of the story, where the description of saàvarga-vidyä is concluded, there is mention of the kñatriya status of a person named Abhipratäré Caitraratha. In the concluding passage a brahmacäré begged alms from Çaunaka Käpeya and Abhipratäré Käkñaseni when these two were serving food to others. If someone objects: "In this passage the status of Abhipratäré as either a kñatriya or caitraratha is not proved in any way," then the sütra answers: liìgät (because of a clue). The clue that Çaunaka Käpeya and Abhipratäré Käkñaseni were friends proves it. The Täëòya Brähmaëa (20.12.5) says: caitena caitrarathaà käpeyo ayäjayan (The members of the Käpeya family made Caitraratha perform a sacrifice). In this way the çruti maintains that because of his relationship with the Käpeyas, Abhipratäré must have been a Caitraratha. That the Caitraratha family were kñatriyas is confirmed by the words tasmäc caitrarathir näma kñatra-patir ajäyata (From him was born another kñatriya of the Caitraratha family). In this way his kñatriya status is clearly proved.
Therefore Çaunaka Käpeya and Abhipratäré Caitraratha, who were both learned in saàvarga-vidyä, were a brähmaëa and a kñatriya respectively, and in the subject of saàvarga-vidyä they were also guru and disciple respectively. Raiìka and Jänaçruti had the same relationship, and therefore Jänaçruti must have been a kñatriya. In this way it is proved that a çüdra is not qualified to study the Vedas.
Referring to the çruti , he again establishes this point.
Sütra 36
saàskära-parämarñät tad-abhäväbhiläpäc ca
saàskära - of the purificatory rituals; parämarñät - because of the reference; tad - of them; abhäva - of the non-existence; abhiläpät - because of the explanation; ca - also.
This is also so because the scriptures state both the necessity of undergoing the saàskäras (rituals of purification) and the exclusion of the çüdras from these rituals.
Purport by Çréla Baladeva Vidyäbhüñaëa
In the çruti-çästra is the passage añöa-varñaà brähmaëam upanéyata tam adhyäpayed ekädeçe kñatriyaà dvädaçe vaiçyam (One should perform the saàskära and teach a brähmaëa boy when he is eight years old a kñatriya boy when he is eleven years old, and a vaiçya boy when he is twelve years old). This shows that brähmaëas are eligible to study the Vedas because they are also eligible for the saàskäras. The scriptures also say nägnir na yajïo na kriyä na saàskäro na vratäni çüdrasya (A çudra is not allowed to light the sacred fire, perform a fire-sacrifice, perform religious rituals, undergo the saàskäras, or follow vows of penance). In this way it is established that because a çüdra is not allowed to undergo the saàskäras he is also not allowed to study the Vedas.
Now he confirms the view that the çüdras are not eligible for the
Sütra 37
tad-abhäva-nirdhäraëe ca pravåtteù
tat - of that; abhäva - of the non-existence; nirdhäraëe - in ascertaining; ca - also; pravåtteù - because of endeavor.
(This is so) also because care is taken to determine that (a student) is not (a çüdra).
Purport by Çréla Baladeva Vidyäbhüñaëa
In the Chändogya Upaniñad (4.4.4-5) (when asked about his caste, Jäbäli said) näham etad vede bho yad gotro 'ham asmi (I do not know into what caste I was born). These truthful words convinced the sage Gautama that Jäbäla was not a çüdra. Gautama then said naitad abrähmaëo vivaktum arhati samidhaà saumyähara tvopaneñye na satyäd agäù (One who is not a brähmaëa cannot speak in this way. O gentle one, please bring the sacred fuel and I shall initiate you as a brähmaëa. You did not deviate from the truth). This endeavor by the guru Gautama demonstrates that only the
Sütra 38
çravaëädhyayanärthaà pratiñedhät småteç ca
çravaëa - hearing; ädhyayana - study; arthaà - for the purpose; pratiñedhät - because of the prohibition; småteù - from the småti-çästra ca - also.
This is so because the småti-çästra also prohibits the çüdras from hearing and studying (the Vedas.
Purport by Çréla Baladeva Vidyäbhüñaëa
The småti-çästra says pady u ha vä etat çmaçänaà yac chüdras tasmäc chüdra-samépe nädhyetavyam (A çüdra is a beast. He is a crematorium. For this reason he should not be taught the Vedas). The småti also says tasmäc chüdro bahu-paçur ayajïéyaù (A çüdra is a big beast. He cannot perform the Vedic sacrifices). Because of these prohibitions a çüdra is not eligible to hear the Vedas . Because he is not allowed to hear the Vedas, it is therefore also not possible for him to study the Vedas, understand their meaning, or follow the rituals and penances described in them. All these are forbidden for him. The småti-çästra says nägnir na yajïaù çüdrasya tathaivädhyayanaà kutaù kevalaiva tu çuçruñä tri-
Adhikaraëa 9
The Thunderbolt in Kaöha Upaniñad 2.3.2 Is The Supreme Personality of Godhead
Introduction by Çréla Baladeva Vidyäbhüñaëa
Now that this digression is concluded, he again reflects on the original topic. Viñaya: In the Kaöha Upaniñad is read the following pasage:
yad idaà kiïcit jagat sarvaà
präëa ejati niùsåtam
mahad bhayaà vajram udyataà
ya etad vidur amåtäs te bhavanti
"When it breathes all the manifested world trembles in fear. They who know this thunderbolt become immortal."
Saàçaya: Does the word vajra here mean "thunderbolt" or the Supreme Personality of Godhead?
Pürvapakña: Because the vajra here causes trembling, and because the description of liberation attained by understanding this vajra is merely a collection of meaningless poetic words, the word vajra here should be understood to mean "thunderbolt." For these reasons, and because the word präëa here does not mean "breath" but "protector," in this passage it is not possible to say that the word vajra means "the Supreme Personality of Godhead." Because the phrase udyataà vajram (raised thunderbolt) contradicts this second interpretation, the word vajra must mean "thunderbolt."
Siddhänta: The conclusion follows.
Sütra 39
kampanät
kampanät - because of trembling.
Because (the entire world) trembles (the vajra must be the Supreme Personality of Godhead).
Purport by Çréla Baladeva Vidyäbhüñaëa
Because it makes the entire universe tremble, this vajra must be the Supreme Personality of Godhead. This is so also because of the following statement of Brahma-
cakraà caìkramaëäd eña
vajanäd vajram ucyate
khaëòanät khaòga evaiña
heti-nämä hariù svayam
"Because He goes (caìkramaëa) everywhere He is called "Cakra" (moving in a circle). Because He moves about ( vajana He is called "Vajra" (thunderbold). Because He cuts apart (khaëòana) the demons He is called "Khaòga" (sword). These are names of Lord Hari."
Also, because the word präëa (breath) and the word bhaya (fear) are used, the passage must refer to the Supreme Personality of Godhead. In these ways it is established that the word vajra here refers to the Supreme Personality of Godhead.
Sütra 40
jyotir-darçanät
jyotiù - effulgence; darçanät - because of seeing.
It is so because the vajra is described as jyotiù (splendor).
Purport by Çréla Baladeva Vidyäbhüñaëa
Before the passage discussed is the following statement (Kaöha Upaniñad 2.2.15): na tatra süryo bhäti na candra-tärake (When He does not shine, then neither sun, moon, nor stars show their splendor). After the passage discussed is the statement (Kaöha Upaniñad 2.3.3) bhayäd asyägnis tapati (Out of fear of Him fire glows). In both these passages the Supreme Personality of Godhead is described as transcendental splendor, and therefore the passage describing the vajra (thunderbolt) between these two passages, must refer to the efulgent Supreme Personality of Godhead.
Adhikaraëa 10
The "\Akäça" in Chändogya Upaniñad 8.14.1 is the Supreme Personality of Godhead
Introduction by Çréla Baladeva Vidyäbhüñaëa
In the Chändogya Upaniñad (8.14.1) is the following statement: äkäço ha vai näma-rüpayor nirvahitä te yad antarä tad brahma tad amåtaà sa ätmä (Sky is the creator of names and forms. That sky within is expanded without limit. That sky is eternal. That sky is the Self).
Saàçaya: Does the word "sky" here refer to the jéva liberated from bondage of repeated birth and death, or does "sky" here refer to the Supreme Personality of Godhead?
Pürvapakña: The scriptures say açva iva romäëi vidhüya päpam (As a horse shakes its mane, so do I shake off all sins and become liberated). This shows that the "sky" here refers to the liberated jéva. The words yad antarä (which is within) clearly points to the liberated jéva who is free from all names and forms. This is also so because the phrase "the creator of names and forms" may refer to the jéva before he was liberated. The word äkäça here means "effulgence." Everything therefore indicates that the "sky" here is the liberated jéva. The words tad brahma tad amåtam (it is expanded without limit. It is eternal) describe the qualities the jéva attains when he becomes liberated.
Siddhänta: The conclusion follows.
Sütra 41
äkäço 'rthäntaratvädi-vyapadeçät
äkäçaù - sky; artha - meaning; antaratva - difference; ädi - beginning with; vyapadeçät - because of the description.
The "sky" here is the Supreme Personality of Godhead because the "sky" described here is different from the liberated jéva, and for other reasons also.
Purport by Çréla Baladeva Vidyäbhüñaëa
The "sky" here is the Supreme Personality of Godhead and not the liberated jéva. Why? The sütra says arthäntaratvädi-vyapadeçät (because the "sky" described here is different from the liberated jéva , and for other reasons also). The meaning is this: Because the liberated jéva cannot be the creator of names and forms, the "sky" here must be something other than him. When the jéva is not liberated but bound to the material world, he attains various names and forms by the force of his previous karma. By himself he has no power to create these names and forms. When the jéva is liberated he takes no part in the affairs of the material world, as will be described in a later sütra (4.4.17). The Supreme Personality of Godhead, however, is described in the çruti as the creator of the material world. The Chändogya Upaniñad therefore says anenajévenätmanänupraviçya näma-rüpe vyäkaraväëi (With the jévas I will now enter the material world. Now I will create a variety of names and forms). For all these reasons the "sky" here should be understood to be the Supreme Personality of Godhead. The word ädi (and for other reasons also) in the sütra refers to the phrase brahma (expanded without limit) in the passage of the Upaniñad. This phrase cannot describe the liberated jéva, although it may very naturally describe the Supreme Personality of Godhead. In this way the word "sky" refers to a sky that is all-pervading. Because this description can properly refer only to the Supreme, the "sky" here is proved to be the Supreme Personality of Godhead.
Adhikaraëa 11
At Both the Time of Dreamless Sleep and the Time of the Jéva's Departure From the Material World the Jéva and the Supreme Personality of Godhead Are Different
Introduction by Çréla Baladeva Vidyäbhüñaëa
Pürvapakña: So be it. Still, it cannot be held that the Supreme Personality of Godhead is different from the liberated jéva. This is said because of the overwhelming evidence of scripture. For example, in the Båhad-äraëyaka Upaniñad it is said: katama ätmeti yo 'yaà vijïänamayaù puruñaù präëeñu hådy-antar-jyotiù sa samänaù sann ubhau lokäv anusaïcarati.
"Who is the Self? He is a person full of knowledge who stays in the life-breath. He is the splendor in the heart. Remaining always the same, he wanders in the two worlds."
Describing the conditioned jéva in this way, the text continues:
sa vä ayam ätmä brahma vijïänamayaù
"This Self is the omniscient Brahman."
In this way it says that the jéva is Brahman. It further says:
athäkämayamänaù
"He becomes free from all desires."
This described the liberated jéva's condition. Then it says:
brahmaiva san brahmäpyeti
"Being Brahman, he attains Brahman."
In this way it is conclusively stated that he is identical with Brahman. Then, at the end it says:
abhayaà vai brahma bhavati ya eva veda
"He who knows this becomes the fearless Brahman."
The result of hearing the passage is given here.
The statement, in some passages, that the jéva and Brahman are different are like the sky within a pot and the great sky beyond it. When he is liberated, the jéva becomes the Supreme just as when the pot is broken the sky in the pot becomes the same as the great sky beyond. Because the jéva is thus the Supreme Personality of Godhead, he is the creator of the universes and everything else that the Supreme is. In this way there is no difference bewteen the libreated jéva and the Supreme Brahman.
Siddhänta: To refute this, he says:
Sütra 42
suñupty-utkräntyor bhedena
suñupti - in dreamless sleep; utkräntyor - and in death; bhedena - because of the difference.
Because the difference is present in both death and dreamless sleep.
Purport by Çréla Baladeva Vidyäbhüñaëa
The word vyapadeçät (because of the description), which was
präjïenätmanä sampariñvakto na bähyaà kiïcana veda näntaram
"Embraced by the omniscient Self, he knows nothing else, either without or within."
The difference in death is described in these words from the same passage:
präjïenätmanä anvärüòha utsarjan yäti
"Mounted by the omniscient Self, and groaning, he leaves."
The word utsarjan here means groaning. It is not possible that the jéva, who knows hardly anything, can be the omniscient Self by whom he is mounted. Because the jéva is not omniscient it is also not possible that the omniscient Slef here is another jéva.
If it is said "Because in these conditions the jéva is still influenced by material designations, your point is not proved," then the author replies:
Sütra 43
paty-ädi-çabdebhyaù
pati - Lord; ädi - beginning with; çabdebhyaù - because of the words.
Because of the use of Pati (Lord) and other words.
Purport by Çréla Baladeva Vidyäbhüñaëa
In the same Båhad-äraëyaka Upaniñad, a little afterwards,
sa vä ayam ätmä sarvasya vaçé sarvasyeñaëaù sarvasyädhipatiù sarvam idam praçästi yad idaà kiïca sa na sädhunä karmaëä bhüyän nätra väsädhunä kanéyän eña bhütädhipatir eña lokeçvara eña loka-pälaù sa setur vidharaëa eñäà lokänäm asambhedäya
"He is the Self, the dominator over all, the controller of all, the king of all. He rules over all. He is not made greater by pious work, nor lesser by impious work. He is the king of all that is. He is the master of the worlds. He is the protector of the worlds. He is the boundary so the worlds will not break apart."
From this is may be understood that Brahman, or the Supreme Personality of Godhead, is different from the liberated jéva. Because it cannot be said that the liberated jéva has dominion over all or control over all, and because sütra 4.4.17 will say jagad-vyäpära-varjyam (The liberated jéva has not the power to create the universes), the idea the Brahman and the liberated jéva are identical is refuted.
This idea is also refuted by the Taittiréya Upaniñad, where it is said of Brahman:
antaù praviñöaù çastä janänäm
"He is the controller in the living entities hearts."
Neither can it be said that the difference between them is only because of the jéva's identification with a material body, because the çruti-çästra explains that the difference between them is present even after the jéva is liberated. In the aàçädhikaraëa of this book (2.3.41) I will refute the identification of jéva and Brahman in
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