Sri Vedanta-sutra

Volume Six

Pada 4

Adhikaraëa 1

Transcendental Knowledge

Invocation by Çréla Baladeva Vidyäbhüñaëa

çraddhäveça-manyäståte sac-chamädyair

vairägyodvitti-siàhäsanäòhye

dharma-präkäräïcite sarva-dätré

preñöhä viñëor bhäti vidyeçvaréyam

In the temple of faith, which is surrounded by the great walls of religion, sitting on the throne of renunciation and surrounded by courtiers of self-control and other virtues, transcendental knowledge, which is very dear to Lord Viñëu, shines with great splendor.

Introduction by Çréla Baladeva Vidyäbhüñaëa

In the previous pada the various aspects of transcendental knowledge, which were there called meditation, worship, and other names, were revealed. In this pada will be revealed the truths that transcendental knowledge is independent of Vedic rituals, that Vedic rituals are merely one subordinate aspect of transcendental knowledge, that persons who have attained transcendental knowledge are divided into three classes, and other truths that are like these. According to their different kinds of faith there are three kinds of seekers of transcendental knowledge. They are described as follows.

1. They who, desiring to see the wonders of the higher planets, faithfully perform the duties of varëäçrama-dharma, are called saniñöha. 2. They who, desiring to enjoy the things of this world, faithfully perform the duties of varëäçrama-dharma, are called pariniñöhita. They who are in these two classes are all followers of varëäçrama-dharma. 3. Others, purified by truthfulness, austerity, japa, and other spiritual practices, have no material desire, are called nirapekña. They are in this class are not followers of varëäçrama-dharma. In this way there are three kinds of seekers of transcendental knowledge. Viñaya (the subject to be discussed): First will be explained the truth that transcendental knowledge is independent of other things. In the Chändogya Upaniñad (7.1.3) it is said:

tarati çokam ätma-vit

"One who knows the Supreme crosses beyond grief."

In the Taittiréya Upaniñad (2.1.1) it is said:

brahma-vid äpnoti param

"One who knows the Supreme enters the spiritual abode."

In the Kaöha Upaniñad (1.2.16) it is said:

etad dhy eväkñaraà jïätvä yo yadécchati tasya tat

"By understanding the immortal one attains whatever he desires."

Saàçaya (doubt): Does transcendental bring only liberation, or can it also bring elevation to the higher material planets?

Pürvapakña (the opponent speaks): A person wise with transcendental knowledge has no material desires. For this reason transcendental knowledge brings only liberation.

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

Sütra 1

puruñärtho 'taù çabdäd iti bädaräyaëaù

puruñärthaù - the four goals of life; ataù - from this; çabdät - from the Çruti-çästra; iti - thus;bädaräyaëaù - Vyäsa.

The fulfillment of human aspirations comes from it, for this is said in the Çruti-çästra. That is Vyäsa's opinion.

Purport by Çréla Baladeva Vidyäbhüñaëa

All the goals of human life are attained by transcendental knowledge. That is the opinion of Lord Vyäsa. Why is that? The sütra explains: "çabdaät" (for this is said in the Çruti-çästra). These scriptural texts have been quoted in the previous paragraphs. Pleased by His devotee's attainment of transcendental knowledge, the Supreme Personality of Godhead gives Himself to His devotee. Pleased by His devotee's attainment of transcendental knowledge, which is like a companion to the rituals of the Vedas, the Supreme Personality of Godhead also fulfills the material desires of they, like of Kardama Muni and others, who have such desires.

In the next sütra Jaimini Muni raises an objection.

Sütra 2

çeñatvät puruñärtha-vädo yathänyeñv iti jaiminiù

çeñatvät - because of being subordinate; puruña - of the people; artha-vädaù - words; yathä - as; anyeñu - inothers; iti - thus; jaiminiù - Jaimini.

Because it is subordinate, the words about human aspirations are only words of praise, like praises of other things also. That is Jaimini's opinion.

Purport by Çréla Baladeva Vidyäbhüñaëa

Knowing the relationship between himself, the worshiper, and the Supreme Personality of Godhead, the object of worship, the individual living entity voluntarily engages in the activities of worship that have already been described here. As a result of these activities the individual living entity becomes free of sin and attains liberation by entering the spiritual world. Some examples of words of exaggerated praise are given in the following words of the Jaimini-sütra:

yasya parëamayé juhur bhavati na sa päpaà çlokaà çåëoti yadäìkte cakñur eva bhratåvyasya våìkte

"He whose sacrificial ladle is made of parëa never hears sinful words. He whose eyes are anointed is protected from his enemies.

yat-prayäjänuyäjä ijyante varma vä etad yajïasya

"He who makes the prayäjä and anuyäjä offerings is protected by an armor of yajïa."

Jaimini gives this description of these words of praise:

dravya-saàskära-karmasu parärthatvät phala-çrutir artha-vädaù syät

"Because they are actually meant to describe other things, the description of benefits obtained from sacrificial paraphernalia and sacrificial actions are in truth only empty praises."

The Çruti-çästra explains that a householder who throughout his entire life is self-controlled and virtuous and who regularly performs yajïas and other spiritual duties, at the end attains the Supreme Personality of Godhead. This is described in the following words of Chändogya Upaniñad (8.15.1):

äcärya-kuläd vedam adhétya yatha-vidhänaà guroù karmätiçeñeëäbhisamävåtya kuöumbe çucau deçe svädhyäyam adhiyäno dharmikän vidadhätmani sarvendriyäëi sampratiñöhäpyähiàsän sarva-bhütäny anyatra térthebhyaù sa khalv evaà vartayan yävad äyuñaà brahmalokam abhisampadyate na ca punar ävartate.

"From the äcäryas one should learn the Vedas. One should perform his duties and also offer dakñiëä to his spiritual master. Then one should accept household life, live in a pure way, study the Vedas, perform his religious duties, engage all his senses in the Supreme Lord's service, not harm any living being, and go on pilgrimage to holy places. A person who passes his life in this way goes to the spiritual world. He does not return to this world of repeated birth and death."

In the Viñëu Puräëa (3.8.9) it is said:

varëäçramäcäravatä

puruñeëa paraù pumän

viñëur ärädhyate panthä

nänyat tat-toña-käraëam

"The Supreme Personality of Godhead, Lord Viñëu, is worshiped by the proper execution of prescribed duties in the system of varëa and äçrama. There is no other way to satisfy the Supreme Personality of Godhead. One must be situated in the institution of the four varëas and äçramas."*

Many other scriptural passages may also be quoted to prove this point. Scriptural passages that encourage renunciation of Vedic rituals and pious deeds are meant for they who are crippled and thus unable to perform these deeds.

In the next sütra Jaimini affirms that transcendental knowledge is a subordinate aspect of Vedic rituals and pious deeds.

Sütra 3

äcära-darçanät

äcära - of deeds; darçanät - because of seeing.

Because such deeds are seen.

Purport by Çréla Baladeva Vidyäbhüñaëa

In the Båhad-äraëyaka Upaniñad (3.1.1) it is said:

janako vaideho bahu-dakñiëena yajïeneje

"Janaka, the king of Videha, performed a great yajïa and gave very opulent dakñiëä."

In the Chändogya Upaniñad (5.11.5) it is said:

yakñamäno ha vai bhagavanto 'ham asmi

"The saintly king said: Soon I shall perform a great yajïa."

In this way it is seen that even great saints learned in transcendental knowledge still had to perform Vedic yajïas. Therefore transcendental knowledge alone is not sufficient to bring the perfection of life. Here the adage, "If honey is found in a tree in one's own courtyard, why should one travel over mountains searching for it?" is appropriate.

Sütra 4

tac chruteù

tat - that; chruteù - because of the Çruti-çästra.

It is so because of the Çruti-çästra.

Purport by Çréla Baladeva Vidyäbhüñaëa

In the Chändogya Upaniñad (1.1.8) it is said:

yad eva vidyayä karoti çraddhayopaniñadä tad eva véryavattaraà bhavati

"When one worships the Lord with transcendental knowledge, with faith, and with the teachings of the Upaniñads, his worship becomes very powerful and effective."

Because it is here said "with transcendental knowledge", the subordinate nature of that knowledge is clearly seen.

Sütra 5

samanvärambhaëät

samanvärambhaëät - because of being together.

Because of being together.

Purport by Çréla Baladeva Vidyäbhüñaëa

In the Båhad-äraëyaka Upaniñad (4.4.2) it is said:

taà vidyä-karmaëé samanvärabhete pürva-prajïä ca

"At the time of death a person's knowledge, deeds, and concept of life combine to determine his future."

This passage shows that knowledge and pious deeds both together determine the soul's future.

Sütra 6

tadvato vidhänät

tadvataù - like that; vidhänät - because of the rule.

Because of a rule like that.

Purport by Çréla Baladeva Vidyäbhüñaëa

In the Taittiréya-saàhitä it is said:

brahmiñöho brahmä darça-paurëamäsayos taà våëéte

"To perform the darça and paurëamäsa rites, he chooses a priest learned in the science of the Supreme."

Thus it is clearly seen that transcendental knowledge is only a subordinate part of the Vedic rituals, for such knowledge only qualifies one to be a priest.

Sütra 7

niyamäc ca

niyamät - because of a rule; ca - also.

Also because of a rule.

Purport by Çréla Baladeva Vidyäbhüñaëa

In the Içopaniñad (mantra 2) it is said:

kurvann eveha karmäëi

jijéviñec chataà samäù

evaà tvayi nänyatheto 'sti

na karma lipyate nare

"One may aspire to live for hundreds of years if he continuously goes on working in that way, for that sort of work will not bind him to the law of karma. There is no alternative to this way for man."*

This verse gives the order that even a man wise with transcendental knowledge should perform Vedic yajïas and pious deeds for as long as he lives. This verse clearly refutes the statements that encourage the renunciation of Vedic rituals or that claim that one has the option to perform or renounce Vedic rituals. This is so because scriptural statements encouraging renunciation are meant for those who are crippled or otherwise unable to perform Vedic rituals. In the Taittiréya Brähmaëa it is said:

vérahä vä eña devänäà yo 'gnim udväsayate

"He who does not offer oblations in the sacred fire for the demigods becomes sinful like a man who kills his own children."

In this way renunciation of Vedic rituals is forbidden.

In these words the idea that because it is a subordinate part of Vedic rituals, transcendental knowledge is not independent is giving spiritual benefit is advanced. The author of the sütras refutes this idea in the following words.

Adhikaraëa 3

The Superiority of Transcendental Knowledge

Sütra 8

adhikopadeçät tu bädaräyaëasyaivaà tad-darçanät

adhika - more; upadeçät - because of the teaching; tu - but; bädaräyaëasya - of Vyäsa; evam - thus tat - of that; darçanät - because of the revelation of scripture.

But because Vyäsa teaches that it is more important and also because of the scriptures' revelation.

Purport by Çréla Baladeva Vidyäbhüñaëa

The word "tu" (but) is used here to begin the refutation of the pürvapakña. The truth is that transcendental knowledge is more important than Vedic rituals. Why is that? The sütra explains: "upadeçät tu bädaräyaëasyaivaà" (because Vyäsa teaches that it is more important). Vyäsa's opinion here cannot be uprooted, for the sütra explains:

tad-darçanät" (also because of the scriptures' revelation). In the Båhad-äraëyaka Upaniñad (4.4.22) it is said:

tam etaà vedänuvacanena brähmaëä vividiçanti brahmacaryeëa tapasä çraddhayä yajïenänäçakena caitam eva viditvä munir bhavaty evam eva pravräjino lokam abhépsantaù pravrajanti.

"By Vedic study, celibacy, austerity, faith, yajïa, and fasting, the brähmaëas strive to understand Him. One who understands Him becomes wise. Desiring to travel to His transcendental world, the brähmaëas become wandering sannyäsés."

This passage shows that Vedic rituals bring the result of transcendental knowledge, and when that knowledge is attained, the Vedic rituals are abandoned. Because the method of attainment (Vedic rituals) here is abandoned at a certain stage, therefore the result (transcendental knowledge) these methods bring is more important than the methods themselves.

Here someone may object: It is seen than many saints who are most wise with transcendental knowledge still perform Vedic rituals. Therefore transcendental knowledge and Vedic rituals are both equally important.

In the following words the author of the sütras refutes this idea.

Sütra 9

tulyaà tu darçanam

tulyam - equal; tu - but; darçanam - scriptural;revelation.

But the same thing is seen in the scriptures.

Purport by Çréla Baladeva Vidyäbhüñaëa

The word "tu" (but) here is used to begin the refutation of the idea that transcendental knowledge is an inferior by-product of the performance of Vedic rituals. The sütra explains that there is equal scriptural evidence to show that transcendental knowledge is not subordinate to Vedic rituals. In the Båhad-äraëyaka Upaniñad it is said:

etad dha sma vai vidväàsa ähur åñayaù kärayeyäù kim arthä vayam adhyeñyämahe kim arthä vayaà yakñämahe etad dha sma vai pürve vidväàso 'gni-hotraà juhaväà cakrire etaà vai tam ätmänaà viditvä brähmaëaù putra-pauñäyäç ca vitteñaëäyäç ca lokaiñaëäyäç ca vyutthäya bhikñä-caryaà caranti.

"The wise sages asked, `Why do we study the Vedas? Why do we perform yajïas?' Then the sages stopped performing agnihotra-yajïas. Learning the truth about the Supreme Personality of Godhead, the brähmaëas renounced all desire to attain sons, grandsons, wealth, or anything else in this world. They became sannyäsé beggars traveling here and there."

In many places the scriptures describe many great souls learned with transcendental knowledge who renounced all Vedic rituals. These statements of scripture do not contradict the descriptions of great souls performing Vedic rituals, for many great souls performed Vedic rituals, either to purify themselves or to set a good example for the world to follow.

In the next sütra Vyäsa refutes the argument given in sütra 4.

Sütra 10

asärvatriké

asärvatriké - not universal.

It is not universal.

Purport by Çréla Baladeva Vidyäbhüñaëa

The passage (Chändogya Upaniñad 1.1.8) referred to in sütra 4 does not have all transcendental as its scope. It refers the udgétha-vidyä. Therefore all transcendental knowledge is not a subordinate aspect of Vedic rituals.

(In the next sütra Vyäsa refutes the argument given in sütra 5.)

Sütra 11

vibhägaù çata-vat

vibhägaù - division; çata - a hundred; vat - like.

The distribution is like a hundred.

Purport by Çréla Baladeva Vidyäbhüñaëa

The results of Vedic yajïas and transcendental knowledge, as described in Båhad-äraëyaka Upaniñad 4.4.2 (quoted in sütra 5), are actually different. Transcendental knowledge brings one result and Vedic yajïas bring a different result. In this sütra the example of a hundred is given. A cow and a goat may be purchased for a hundred coins. The cow cost ninety coins and the goat cost ten coins. The cost was not equally divided with each costing fifty coins. In the same way transcendental and Vedic yajïas (combine to determine the future of the individual soul) but they do not have the same influence in determining it.

In the next sütra Vyäsa refutes the argument given in sütra 6.

Sütra 12

adhyayana-mätra-vataù

adhyayana - study; mätra - only; vataù - of one who possesses.

Of one who has merely studied.

Purport by Çréla Baladeva Vidyäbhüñaëa

The passage (from the Taittiréya-saàhitä, quoted in sütra 6) states that a person who has studied the Vedas should be chosen as a priest. It does not mean that the priest must be advanced in transcendental knowledge of the Supreme Personality of Godhead and therefore transcendental knowledge is a subordinate part of the Vedic rituals. The word brahmiñöha" in that passage means, "one who is learned in the Vedas". It does not mean "one who is wise with transcendental knowledge of the Supreme Personality of Godhead", for the Çruti-çästras declare that a person fixed in transcendental knowledge of the Supreme renounces Vedic rituals. Therefore a person who properly studies the Vedas, does not misinterpret its words, and does not desire to gain anything material as a result of his study, is said to be brahmiñöha" (learned in the Vedas). The affix iñöha" has that meaning here. Some claim that the word means that the priest must be a knower of the Supreme and therefore this passage is meant to praise the glories of Vedic yajïas.

Here someone may object: One who has simply studied is not qualified to perform Vedic yajïas. One must have knowledge also. Studying the Vedas does not mean simply reading them. It means understanding them. Because the Upaniñads are parts of the Vedas, it must be understood that one who understands the Vedas understands the transcendental knowledge of the Supreme Personality of Godhead also. In this way it is proved that transcendental knowledge of the Supreme Personality of Godhead is only one subordinate aspect of the Vedic yajïas.

If this objection is raised, then I reply: One is not situated in transcendental knowledge merely by understanding the meanings of the words in the Vedas, but only when one directly sees the Supreme Personality of Godhead Himself. Merely by understanding the meaning of the sentence, "Honey is sweet" one does not have direct perception of its sweetness. If this were so then merely by understanding these words one would be able to taste honey. Of course one does not taste honey in this way. Once, when asked, Närada Muni declared that, even though he knew the \Rg Veda and many other scriptures, still he did not understand the Supreme. He said:

so 'haà mantra-vid eväsmi nätma-vit

"I know many mantras, but I do not know the Supreme Personality of Godhead."

Therefore, worship of the Lord is something different from mere academic knowledge of the Vedas. Therefore genuine transcendental knowledge means direct perception of the Lord, a perception attained by engaging in devotional service. This knowledge brings with it the attainment of the real goal of human life. In the Taittiréya Araëyaka (Mahä-Näräyaëa Upaniñad 10.6, and Muëòaka Upaniñad 3.2.6) it is said:

vedänta-vijïäna-suniçcitärthäù

sannyäsa-yogät yatayaù suddhatväù

te brahmaloke tu paränta-käle

parämåtät parimucyanti sarve

"Wise with the knowledge taught in the Vedas, renounced, and pure in heart, the great souls go to Brahmaloka. When the time comes for the universe's end, they all become liberated and go to the spiritual world."

Therefore renunciation of the world and academic knowledge of the Vedas are both subordinate parts of transcendental knowledge of the Supreme. In Çrémad-Bhägavatam (1.2.12) it is said:

tac-chraddadhänä manayo

jïäna-vairägya-yuktayä

paçyanty ätmani cätmanam

bhaktyä çruta-gåhétayä

"The seriously inquisitive student or sage, well equipped with knowledge and detachment, realizes the Absolute Truth by rendering devotional service in terms of what he has heard from the Vedänta-çruti."*

Here someone may object: The activities of devotional service employ the body, words, and mind. In the trance of meditation it is possible to directly see the Supreme Lord with the mind, but how is it possible to directly see the Lord when the body and words are engaged in worship, japa, or other similar activities? If this objection is raised, then I reply: Devotional service is naturally filled with transcendental knowledge and bliss. In the Çruti-çästra it is said:

sac-cid-änandaika-rase bhakti-yoge tiñöhati

"Devotional service is eternal and full of transcendental knowledge and bliss."

If this were not so then devotees would not have the power to conquer the Supreme Lord and bring Him under their control. The activities of devotional service invoke the appearance of the Lord, who comes in His spiritual and blissful form, with the graceful hair on His head and the other features of His body. In the nyäya-çaçtra it is said:

çrutes tu çabda-mülatvät

In this way it is shown that the Supreme extraordinary, inconceivable, and beyond the limits imposed by the material world. He cannot be understood by material logic.

Sütra 13

näviçeñät

na - not; aviçeñät - because of being not specific.

No. For it is not specific.

Purport by Çréla Baladeva Vidyäbhüñaëa

The Çruti-çästra does not order that a person wise with transcendental knowledge of Supreme must perform Vedic rituals throughout his entire life. Why is that? The sütra explains: "aviçeñät" (for it is not specifically stated). In the Mahä-Näräyaëa Upaniñad of the Taittiréya Araëyaka 10.5 it is said:

na karmaëä na prajayä dhanena tyägenaike amåtatvam änaçuù

"By performing Vedic rituals, fathering good children, or giving wealth in charity one does not attain liberation. It is by renunciation that one attains liberation."

In this way there is no specific order that one must always perform Vedic rituals. The Çruti-çästra gives different instructions about Vedic rituals (sometimes encouraging and sometimes discouraging them) because these instructions are intended for different äçramas.

After thus refuting these objections, the author of the sütras proceeds to explain the real purpose of the Çruti-çästra's description of Vedic rituals.

Sütra 14

stutaye 'numatir vä

stutaye - for praise; anumatiù - permission; vä - or.

Or, the permission is for praise.

Purport by Çréla Baladeva Vidyäbhüñaëa

The word "vä" (or) is used here for emphasis. Içopaniñad's (mantra 2) permission that one may perform Vedcic rituals throughout one's entire life is given so that one may glorify transcendental knowledge. This passage praises transcendental knowledge, for it is a person who has transcendental knowledge who may thus perform Vedic rituals throughout his life and not be touched by karmic reactions. Içopaniñad (mantra 2) explains:

evaà tvayi nänyatheto 'sti

"that sort of work will not bind him to the law of karma. There is no alternative to this way for man."*

In this way is refuted the idea that transcendental knowledge is a subordinate aspect of Vedic rituals.

Autor: Govinda Bhasya (Baladeva Vidyabhusana) en http://www.veda.harekrsna.cz/library/
Links: http://www.veda.harekrsna.cz/library/govinda_bhasya.zip
Contenido: Estudio sobre las Antiguas Obras Vaishnavas
Fecha: 28 Feb 2010

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