Vedanta Sutra - Volumen Six - Adhikarana 4 (06--4)

Sri Vedanta-sutra

Volume Six

Adhikaraëa 4

The Glories of Transcendental Knowledge

Introduction by Çréla Baladeva Vidyäbhüñaëa

Now that the independence of transcendental knowledge has been explained, the great glory of transcendental knowledge will be described. In the Väjasaneyé çruti (Båhad-äraëyaka Upaniñad 4.4.23) it is said:

eña nityo mahimä brähmaëasya na karmaëä vardhate no kanéyän

"Karma can neither lessen nor increase the eternal glory of one who understands the Supreme."

Saàçaya (doubt): Do they who are situated in transcendental knowledge have the right to act in any way they please or do they not have that right?

Pürvapakña (the opponent speaks): By abandoning prescribed duties one commits a sin. Therefore a person in transcendental knowledge does not have the right to act as he pleases.

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

Sütra 15

käma-käreëa caike

käma - desire; käreëa - by doing; ca - and; eke - some.

Also, some say he may act as he pleases.

Purport by Çréla Baladeva Vidyäbhüñaëa

To show mercy to the people of the world a person situated in transcendental knowledge may sometimes voluntarily perform Vedic rituals even though he gains no personal benefit by performing them and neither is he faulted if he does not perform them. His glory is eternal, as is explained in Båhad-äraëyaka Upaniñad 4.4.23 (quoted in the previous purport). Therefore a person situated in transcendental knowledge can act as he likes and he is never touched by sin. Here the word "brähmaëa" means "he who has directly seen the Supreme Personality of Godhead". Such a person does not become virtuous by performing Vedic rituals, and neither does he do anything wrong by failing to perform them. As a lotus leaf is untouched by water, so he is untouched by the good karma generated by Vedic rituals. As a handful of straw is at once consumed by a blazing fire, so all his sins are at once burned to ashes. All of this shows the great power of transcendental knowledge. This is further explained in the following sütra.

Sütra 16

upamardaà ca

upamardam - destruction; ca - also.

Destruction also.

Purport by Çréla Baladeva Vidyäbhüñaëa

in the Muëòaka Upaniñad it is said:

bhidyate hådaya-ganthiç

chidyante sarva-saàçayäù

kñéyante cäsya karmäëi

tasmin dåñöe parävare

"The knot in the heart is pierced, and all misgivings are cut to pieces. The chain of fruitive actions is terminated when one sees* the Supreme Personality of Godhead."

In Bhagavad-gétä (4.37) the Supreme Personality of Godhead explains:

yathaidhäàsi samiddho 'gnir

bhasmasät kurute 'rjuna

jïänägniù sarva-karmäëi

bhasmasät kurute 'rjuna

"As blazing fire turns firewood to ashes, O Arjuna, so does the fire of knowledge burn to ashes all reactions to material activities."*

These verses show that transcendental knowledge destroys the reactions of past fruitive deeds. Because transcendental knowledge thus destroys all karmic reactions, whether partially experienced or waiting to be experienced in the future, a person situated in transcendental knowledge is not at fault of he renounced the fruitive actions of Vedic rituals. This is not very surprising.

Here someone may object: Is it not so that past karmic reactions are destroyed only by experiencing them?

If this is said, then I reply: Although transcendental knowledge has the power to burn away all past karmic reactions, by the Lord's desire, in order to preserve the appearance of the ordinary workings of karma, transcendental knowledge does not completely burn away all the karmic reactions created in the present body. In this way the karma of a person situated in transcendental knowledge is like a cloth that has been singed by fire. That is what is meant by the scriptures' statement that karmic reactions are destroyed only by experiencing them,. This will be further explained in sütra 4.1.15.

Sütra 17

ürdhva-retaùsu ca çabde hi

ürdhva - up; retaùsu - semen; ca - and; çabde - in theÇruti-çästra; hi - indeed.

In the Çruti-çästras indeed among the celibates.

Purport by Çréla Baladeva Vidyäbhüñaëa

The pariniñöhita devotees and especially the sannyäsés and other celibates advanced in transcendental knowledge are especially free to act as they like. This truth explained in the Çruti-çästra again confirms the truth that transcendental knowledge is independent of the Vedic rituals. The scriptural passage referred to in this sütra is from the Båhad-äraëyaka Upaniñad (3.5.1) and is given below:

tasmäd brähmaëaù päëòityaà nirvidya bälyena tiñöhäset. bälyaà ca päëòityaà ca nirvidyätha munir amaunaà ca maunaà ca nirvidyätha brähmaëaù kena syäd yena syät tenedåçaù.

"A brähmaëa should then renounce scholarship and become like a child. Then he should renounce both scholarship and childlike simplicity and become a silent sage. Then he should renounce the stance of either being or not being a silent sage. Then he becomes a brähmaëa, a person who directly sees the Supreme Personality of Godhead. When he attains this stage he may act in whatever way he likes."

In Bhagavad-gétä (3.25) the Supreme Personality of Godhead explains:

saktäù karmaëy avidvaàso

yathä kurvanti bhärata

kuryäd vidväàs tathäsaktaç

cikérñur loka-saìgraham

"As the ignorant perform their duties with attachment to results, the learned may similarly act, but without attachment, for the sake of leading people on the right path."*

In the next sütra Jaimini Muni gives a different opinion.

Sütra 18

parämarçaà jaiminir acodanä cäpavadati hi

parämarçam - favorable idea; jaiminiù - Jaimini; acodanä - not ordering; ca - and; apavadati - criticizes; hi - because.

Jaimini favors it. It is not ordered, and because indeed it is forbidden.

Purport by Çréla Baladeva Vidyäbhüñaëa

A person situated in transcendental knowledge has the freedom to perform prescribed Vedic rituals and duties in whatever way he likes. That is the meaning of the Çruti-çästra's explanation that he may act as he likes. The word "hi" here means "because". The word parämarçam" means that the Çruti-çästra orders that even one situated in transcendental knowledge must perform Vedic rituals, and the word "apavadati" means that the Çruti-çästra forbids that he stop performing Vedic rituals. The word acodanä" means that a person situated in transcendental knowledge may renounce those activities not prescribed by the scriptures. That is the meaning here. Içopaniñad mantra 2 and the passage from Taittiréya Brähmaëa (quoted in the purport of sütra 7) both forbid the renunciation of Vedic rituals. They do not say that one should renounce Vedic rituals. Therefore there is a contradiction, with some texts encouraging performance of Vedic rituals and some encouraging renunciation of Vedic rituals. It is not that the texts encouraging renunciation are wrong. These texts are intended for persons who are crippled, mute, or in some other way unable to perform Vedic rituals. Therefore even they who are situated in transcendental knowledge should continue to perform Vedic rituals. The words "kena syät" in the passage from the Båhad-äraëyaka Upaniñad (3.5.1, quoted in the previous purport) mean, "a person situated in transcendental knowledge must perform Vedic rituals, but he has some freedom to perform them in the way that pleases him". It does not mean that he has the right to renounce Vedic rituals altogether. This is the opinion of Jaimini.

Thus Jaimini believes that this passage orders the performance of Vedic rituals. In the following words the author of the sütras gives His opinion, which is that the person situated in transcendental knowledge really does have the right to act in any way he likes.

Sütra 19

anuñöheyaà bädaräyaëaù sämya-çruteù

anuñöheyam - what should be practiced; bädaräyaëaù - Vyäsa; sämya - equality; çruteù - from the Çruti çästra.

Vyäsa says it may be done because the Çruti-çästra describes equality.

Purport by Çréla Baladeva Vidyäbhüñaëa

The words "anuñöheyaà bädaräyaëaù" here mean, "Vyäsa thinks that a person situated in transcendental knowledge may perform Vedic rituals, or not, as he chooses". Why is that? The sütra explains: "sämya-çruteù" (because the Çruti-çästra declares that whether he performs these rituals or not it is the same). The words "When he attains this stage he may act in whatever way he likes," of Båhad-äraëyaka Upaniñad 3.5.1 (quoted in the purport of sütra 17) mean that a person situated in transcendental knowledge may act in any way, but the result he obtains is always the same. Jaimini's opinion is that this description of the actions of a person situated in transcendental knowledge are only words of empty praise, for one must perform Vedic rituals completely in order to get a good result. If a person renounces some part of the Vedic rituals he is not equal to a person who performs all rituals perfectly. Vedic rituals should be performed by a svaniñöha devotee. The statement that a person who neglects Vedic rituals becomes sinful like a person who kills his own children (Taittiréya Brähmaëa quoted in the purport of sütra 7) applies only to a person who is not situated in transcendental knowledge. In this way the seeming contradictions are reconciled. Jaimini's theory that all scriptural passages encouraging renunciation are intended for they who are crippled or somehow unable to perform Vedic rituals is refuted by the passage of Mahä-Näräyaëa Upaniñad quoted in the purport of sütra 13.

Sütra 20

vidhir vä dhäraëa-vat

vidhiù - rules; vä - or; dhäraëa - studying; vat - like.

Or, the rule may be like studying..

Purport by Çréla Baladeva Vidyäbhüñaëa

The words "vidhir vä" mean that the statement

He may act in whatever way he likes," of Båhad-äraëyaka Upaniñad 3.5.1 (quoted in the purport of sütra 17) refers only to a person situated in transcendental knowledge. The sütra explains, "dhäraëa-vat" (it is like studying). This means that as the three higher castes are eligible to study the Vedas, and others are not eligible, in the same way only a self-realized pariniñöhita devotee situated in transcendental knowledge is allowed to act in whatever way he likes". Others are not allowed. In Çrémad-Bhägavatam the Supreme Personality of Godhead explains:

çaucam äcamanaà snänaà

na tu codanayäcaret

anyäàç ca niyamän jïäné

yathähaà lélayeçvaraù

"As I, the Supreme Personality of Godhead, voluntarily enjoy transcendental pastimes, so the person situated in transcendental knowledge performs snäna, äcamana, çauca, and follows a host of other rules voluntarily, and not because he is ordered to do so."

In the next sütra an objection is raised and then answered.

Sütra 21

stuti-mätram upädänäd iti cen näpürvatvät

stuti - praise; mätram - only; upädänät - because ofreference; iti - thus; cet - if; na - not; äpürvatvät - because ofnewness.

If it is said to be merely empty praise, then I say no, for it is something new.

Purport by Çréla Baladeva Vidyäbhüñaëa

Here the objector says: These words are merely empty praise. They do not speak what is really true. As a lover tells the beloved, "You are free to do anything you like", but does not really mean that the beloved can do exactly anything, in the same way it is said that the person situated in transcendental knowledge may do whatever he likes.

If this is said, then the sütra replies, "na" (No. It is not so). Why not? The sütra explains, apürvatvät" (for it is something new). Because the statement that a person who directly sees the Supreme Personality of Godhead may perform Vedic rituals as he wishes is a new teaching it cannot be mere empty praise of something already described. That is the meaning.

Sütra 22

bhäva-çabdäc ca

bhäva - love; çabdät - because of the Çruti-çästra;ca - also.

Also because the Çruti-çästra describes love.

Purport by Çréla Baladeva Vidyäbhüñaëa

In the Muëòaka Upaniñad (3.1.4) it is said:

präëo hy eña sarva-bhütair vibhäti

vijänan vidvän bhavate näti-vädé

ätma-kréòa ätma-ratiù kriyävän

eña brahma-vidäà variñöhaù

"The Supreme Personality of Godhead is the life of all. He is the Supersoul splendidly manifest in all living beings. One who knows Him becomes wise. That person turns from the logicians' debates. He meditates on the Lord's pastimes. He loves the Lord. He serves the Lord. He is the best of transcendentalists."

This verse clearly describes the devotees' love for the Lord. The word "ratiù" here means "love". The words "bhäva", "rati", "prema" all mean "love". A pariniñöhita devotee who has fallen in love with the Supreme Lord has not the time to perform Vedic rituals very completely, although for the sake of the people in general he may sometimes perform them to a certain extent. In this way it is seen that transcendental knowledge is independent of Vedic rituals.

Fearing that another objection may be raised, the author of the sütras gives the following reply.

Sütra 23

päriplavärthä iti cen na viçeñitatvät

päriplava - restlessness; arthäù - meanings; iti - thus;cet - if; na - not; viçeñitatvät - because of being specific.

If it is said that they are päriplava stories, then I reply no, for those are specific.

Purport by Çréla Baladeva Vidyäbhüñaëa

In the Båhad-äraëyaka Upaniñad (4.5.1) it is said:

atha ha yäjïavalkyasya dve bhärye babhuvatur maitreyé ca kätyäyané ca

"Yäjïavalkya had two wives: Maitreyé and Kätyäyané."

In the Taittiréya Upaniñad (3.1) it is said:

bhågur vai väruëir varuëaà pitaram upasasära adhéhi bhagavo brahmeti

"Bhågu approached his father, Varuëa, and asked, O master, please teach me about the Supreme."

In the Kauñétaké Upaniñad (3.1) it is said:

pratardano ha vai daivodäsir indrasya priyaà dhämopajagäma

"Divodäsa's son Pratardana approached King Indra's abode."

In the Chändogya Upaniñad (.4.1.1) it is said:

jänaçrutir ha pauträyaëaù çraddhodayo bahudäyé bahupäkya äsa

"Jänaçruti Pauträyaëa was very faithful and generous."

In these and other stories the Çruti-çästra teaches the science of transcendental knowledge. Here someone may doubt: are these stories meant to teach transcendental knowledge or are they merely päriplava stories recited at a räjasüya-yajïa to appease the restless mind? Someone may claim that these are merely päriplava stories to appease the mind. After all, the Çruti-çästra declares:

sarväëy äkhyänäni päriplave çaàsanti

"All are päriplava stories meant to appease the restless mind."

In päriplava stories the literary skill is most important and any philosophical instructions are all secondary. Therefore the Vedic rituals are what is really important and the transcendental knowledge contained in the stories of the Upaniñads is not very important.

If this is said, then the sütra declares, "na" (No. It is not so). Why not? The sütra explains, viçeñitatvät" (for they are specific). Only certain specific stories are päriplavas. It is said that on the first day of the yajïa the story of Vivasvän's son King Manu should be recited, on the second day the story of Vivasvän's son King Indra should be recited, on the third day the story of Vivasvän's son King Yama should be recited. In this way only certain specific stories are employed for päriplava. If all stories were equally appropriate for päriplava, then it would make no sense to assign specific stories to specific days. When the scripture says "all" stories should be recited as päriplava, the meaning is all stories in the chapter of päriplavas should be recited. Therefore the conclusion is that the Upaniñad stories that teach transcendental knowledge are not päriplava stories.

Sütra 24

tathä caika-väkyatopabandhät

tathä - so; ca - and; eka - one; väkyatä - statement; upabandhät - because of the connection.

It is also so because of the unity of the statements.

Purport by Çréla Baladeva Vidyäbhüñaëa

Because they are not päriplava stories, it is should be understood that the stories of the Upaniñads are meant to teach transcendental knowledge. Why is that? The sütra explains, eka-väkyatopabandhät" (because of the unity of the statements). Thus in the story beginning with the description of Yäjïavalkya and his wives it is said (Båhad-äraëyaka Upaniñad 4.4.22):

ätmä vä are drañöavyaù çrotavyaù

"One should hear of the Supreme Personality of Godhead. One should gaze upon Him."

It this way it is seen that because of their context these stories are meant to teach transcendental knowledge. As the story beginning with the words "so 'rodét" is a story meant to teach Vedic rituals and is not a päriplava story, so the stories of the Upaniñads are meant to teach transcendental knowledge. That is the meaning.

Because it teaches the supreme goal of life, transcendental knowledge is independent of Vedic rituals. Great saints therefore strive to attain transcendental knowledge. The stories of the Upaniñads give concrete examples of the truths of transcendental knowledge. For example, they will give concrete examples to show the truth of the Çruti-çästras' statement (Chändogya Upaniñad 6.14.2):

äcäryavän puruño veda

"One who approaches a bona fide spiritual master can understand everything about spiritual realization."*

In this way also it is seen that transcendental knowledge is independent of Vedic rituals.

Sütra 25

ata eva cägnéndhanädy-anapekñä

ataù eva - therefore; ca - also; agni - fire;indhana - igniting; ädi - beginning with; anapekñä - no need.

Therefore also there is no need to light the fire or perform other duties.

Purport by Çréla Baladeva Vidyäbhüñaëa

Because it is thus independent of Vedic rituals, transcendental knowledge does not need the help of the lighting of the sacred fire or the other activities of those rituals to give its result. Thus the idea that transcendental knowledge and the performance of Vedic rituals must be combined in order to bring liberation is refuted.

Adhikaraëa 5

The Person Qualified To Attain Transcendental Knowledge

Introduction by Çréla Baladeva Vidyäbhüñaëa

Now will be described the characteristics of a person qualified to learn transcendental knowledge. In Båhad-äraëyaka Upaniñad (4.4.22) it is said:

tam etaà vedänuvacanena vividiñanti yajïena dänena tapasänaçakena

"By study of the Vedas, by yajïa. by charity, by austerity, and by fasting the brähmaëas strive to understand the Supreme Personality of Godhead."

In Båhad-äraëyaka Upaniñad (4.4.23) it is said:

tasmäd evam-vic chänto danta uparatas titikñuù çraddhä-vitto bhütvätmany evätmänaà paçyet

"A person who is wise, peaceful, self-controlled, free from material desires, tolerant, and forgiving, and whose wealth is faith, is able to see the Supreme Personality of Godhead present as the Supersoul in his heart."

In this way it is seen that there are two lists of qualifications to understand the Supreme Personality of Godhead. One list begins with Vedic yajïas ands the other with peacefulness.

Saàçaya (doubt): Are both sets of qualifications necessary or not?

Pürvapakña (the opponent speaks): In the Chändogya Upaniñad (6.14.2) it is said:

äcäryavän puruño veda

"One who approaches a bona fide spiritual master can understand everything about spiritual realization."*

Therefore to attain transcendental knowledge one need only find a spiritual master. Nothing else is required.

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

Sütra 26

sarväpekñä ca yajïädi-çrutir açva-vat

sarva - of all; apekñä - need; ca - also;yajïa - yajnas; ädi - beginning; çrutiù - the Çruti-çästra; açva - horse;vat - like.

Also, all are needed. The Çruti-çästra mentions yajïas and other things. They are like a horse.

Purport by Çréla Baladeva Vidyäbhüñaëa

Although transcendental knowledge does not need anything else to bring its results, still yajïas and all kinds of pious deeds are needed in order to attain transcendental knowledge. That is themeaning. Why is that? The sütra explains, yajïädi-çrutiù" (The Çruti-çästra mentions yajïas and other things). The two passages from Båhad-äraëyaka Upaniñad (4.4.22 and 23) quoted at the beginning of this adhikaraëa give two lists of qualifications for one who would seek transcendental knowledge, one list beginning with performance of yajïas and the other list with peacefulness.

The sütra then gives an example: "açva-vat" (they are like a horse). To travel somewhere a horse is needed, but someone who has already attained his destination no longer has need of a horse.

Here someone may object: If transcendental knowledge may be attained by one who has the qualifications of the first list, which begins with yajïas, then what is the need of attaining the qualifications of the second list, which begins with peacefulness and self control?

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

Sütra 27

çama-damädy-upetas tu syät tathäpi tu tad-vidhes tad-

aìgatayä teñäm avaçyänuñöheyatvät

çama - peacefulness; dama - self-control; ädi - beginningwith; upetaù - possessing; tu - indeed; syät - should be; tathäpi - nevertheless; tu - but; tat - of them;vidheù - becauyse of the rule; tat - of that; aìgatayä - beause of being parts;teñäm - of them; avaçya - needed; anuñöheyatvät - because they should be practiced.

But one must nevertheless certainly have peacefulness, self control, and other virtues, for that is the rule. Because they are parts they must be attained.

Purport by Çréla Baladeva Vidyäbhüñaëa

The two appearances of the word "tu" have the meanings of giving certainty (certainly) and dispelling doubt (but). Although the qualifications of the first list, which begins with yajïas are sufficient for attaining transcendental knowledge, nevertheless a person who seeks transcendental knowledge should also attain the qualifications of the second list, which begins with peacefulness. Why is that? The sütra explains, "tad-vidhes tad-aìgatayä" (for that is the rule. Because they are parts they must be attained). This means that peacefulness and the other virtues mentioned here are parts of transcendental knowledge and therefore they must also be attained. The qualities given in both lists must be attained. The qualities on the first list, which begins with yajïas, are external qualities, and those on the second list, which begins with peacefulness, are internal qualities. In this way they are distinguished. The word "ädi" (beginning with) here means that truthfulness and many other qualities are also to be added to these lists.

Adhikaraëa 6

A Person Situated in Transcendental Knowledge Is Not Free To Sin

Introduction by Çréla Baladeva Vidyäbhüñaëa

Now will be explained the truth that a person situated in transcendental knowledge should not commit forbidden acts. In the Çruti-çästra it is said:

yadi ha vä apy evam-vin nikhilaà bhakñayétaivam eva sa bhavati

"If a person situated in transcendental knowledge eats anything impure he remains pure nevertheless."

Saàçaya (doubt): Do these words order a person situated in transcendental knowledge that he must eat any and all foods, or do they merely give permission that he may eat any food he wishes?

Pürvapakña (the opponent speaks): No argument has the power to refute that this is an order. The person situated in transcendental knowledge is therefore ordered that must eat any and all foods.

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

Sütra 28

sarvännänumatiç ca präëätyaye tad-darçanät

sarva - all; anna - food; anumatiù - permission;ca - and; präëa - of life; atyaye - at the end; tat - that;darçanät - because of revelation of Çruti-çästra.

Also, permission to eat all foods is given when life is in danger, for that is the revelation of scripture.

Purport by Çréla Baladeva Vidyäbhüñaëa

The word "ca" (also) is used here for emphasis. When proper foods are not available and there is danger that life may come to an end, then permission is given to eat any and all foods. Why is that? The sütra explains, "tad darçanät" (for that is the revelation of scripture). In the Chändogya Upaniñad (1.10.1-4) it is said:

maöacé-hateñu kuruñväöikyä saha jäyayoñastir ha cäkräyaëa ibhya-gräme pradräëaka uväsa. sa hebhyam kulmäñän khadantaà vibhikñe taà hoväca. neto 'nye vidyante yac ca ye ma imä upanihitä iti. eteñäà me dehéti hoväca tän asmai pradadau hantänupänam ity ucchiñöaà vai me pétaà syäd iti hoväca. na svidete 'py ucchiñöa iti na va ajéviñyämémän akhadann iti hoväca kämo me uda-pänam iti.

"A poor man named Uñasti Cäkräyaëa lived with his wife Aöiki in the village of Ibhya-gräma in the country of the Kurus. One year there was a famine and the crops were destroyed by hailstones. Uñasti begged food from a rich man who was eating beans. The rich man said, `All I have is these beans. I have nothing else.' The poor man said, `Please give me that.' So the rich man give his remnants to him. Then the rich man said, `Here is something to drink.' The poor man replied, `You have already drunk some of that and therefore I should not drink it.' The rich man said, `Is it not that I have also eaten some of these beans?' The poor man replied, `Without eating these beans I would not be able to remain alive, but drinking water I do not need. I can drink any time I wish."

The truth is thus seen in this story of Cäkräyaëa. In order to save his live the saintly sage named Cäkräyaëa ate the remnants of beans eaten by a rich man, but, fearing that he was accepting the remnants of another, he was not willing to drink the water offered by the rich man, for he could easily obtain water whenever he wished. On the following day the sage ate the leftovers of those beans, thus eating his own remnants. This story is also recounted in other places in the scriptures.

Sütra 29

abädhäc ca

abädhät - because of being no impediment; ca - also.

Also because there is no impediment.

Purport by Çréla Baladeva Vidyäbhüñaëa

In times of emergency one has permission to eat any food, and such eating does not contaminate the heart and the mind. The sütra explains that this eating does not present an impediment to attaining transcendental knowledge.

Sütra 30

api smaryate

api - also; smaryate - in the Småti-çästra.

Also in the Småti-çästra.

Purport by Çréla Baladeva Vidyäbhüñaëa

In Manu-saàhitä (10.104) it is said:

jévitätyayam äpanno

yo 'nnam atti yatas tataù

lipyate na sa päpena

padma-patram ivämbhasä

"One who in an emergency, in order to save his life, eats whatever is available is not touched by sin. He is like a lotus leaf untouched by water."

Only in an emergency, and not at other times, is one allowed to eat anything that is available. Therefore the meaning here is that the person situated in transcendental knowledge has permission to eat any food in certain circumstances, not that he is ordered that he must eat any food. The scriptures clearly forbid the eating of impure foods when there is no emergency.

Sütra 31

çabdaç cäto 'käma-cäre

çabdaù - Çruti-çästra; ca - and; ataù - therefore;a - not; käma - desire; cäre - acting.

Scripture says it should not be done by one's own wish.

Purport by Çréla Baladeva Vidyäbhüñaëa

Thus when there is an emergency one has permission to eat any food, but otherwise, during ordinary times, a person situated in transcendental knowledge will not of his own wish disobey the orders of the scriptures. In Chändogya Upaniñad (7.26.2) it is said:

ähära-çuddhau sattva-çuddhiù sattva-çuddhau dhruvä småtiù småti-lambhe sarva-granthénäà vipramokñaù

"By performance of yajïa one's eatables become sanctified, and by eating sanctified foodstuffs, one's very existence becomes purified. By the purification of existence finer tissues in the memory become sanctified, and when memory is sanctified one can think of the path of liberation."*

In this way the Chändogya Upaniñad forbids acting whimsically and doing whatever one wishes. Thus, although in times of emergency one has permission to eat any foods, in ordinary times one must follow the rules given in the scriptures.

Adhikaraëa 7

The Svaniñöha Devotee and Varëäçrama-dharma

Introduction by Çréla Baladeva Vidyäbhüñaëa

In the beginning of this pada three kinds of devotees, beginning with the svaniñöha devotee, were described. Now will be considered the following question: Should they who have attained transcendental knowledge continue to perform the duties of varëäçrama-dharma? First we will consider the situation of the svaniñöha devotees. In the Kauñärava-çruti it is said:

paçyann apémam ätmänaà

kuryät karmävicärayan

yadätmanaù su-niyatam

änandotkarñam äpnuyät

"Even when one directly sees the Supreme Personality of Godhead one should continue to perform Vedic rituals, for in this way one attains great bliss."

Saàçaya (doubt): Should a svaniñöha devotee who has attained transcendental knowledge still perform Vedic rituals or should he not?

Pürvapakña (the opponent speaks): The purpose of Vedic rituals is to attain transcendental knowledge. When the end is attained the means may be abandoned. For this reason there is no reason that he must continue to perform Vedic rituals.

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

Sütra 32

vihitatväd äçrama-karmäpi

vihitatvät - because of being ordered; äçrama - of the asramas; karma - the duties; api - also.

The duties of the äçramas also, for they are ordered.

Purport by Çréla Baladeva Vidyäbhüñaëa

The word "api" (also) here means that the duties of the varëas are also included. This means that the prescribed duties of varëäçrama-dharma should be performed. Why is that? They should be performed in order to increase transcendental knowledge. This is so because it is the order of the scriptures.

Here someone may object: Here it is said that Vedic rituals should continue to be performed even after one has attained transcendental knowledge. How can this not mean that transcendental knowledge and Vedic rituals must both be performed together to bring the desired result?

If this is said, the author of the sütras gives the following reply.

Sütra 33

sahakäritvena ca

sahakäritvena - as helpful; ca - also.

Also, as helpful.

Purport by Çréla Baladeva Vidyäbhüñaëa

Vedic rituals should be performed, not because they are in themselves the cause of liberation, but because they are helpful in attaining transcendental knowledge. Transcendental knowledge is the real cause of liberation, as is explained in Çvetäçvatara Upaniñad (3.8). In the beginning the svaniñöha devotee performs his prescribed duties of Vedic rituals in order to please the Supreme Personality of Godhead. In that way he attains transcendental knowledge. Then, although in this way he has already attained transcendental knowledge, in order to increase that transcendental knowledge, he continues to perform these prescribed duties of Vedic rituals. Transcendental knowledge does not cause the cessation of Vedic rituals, for the two of them are not opposed to each other. Generally a person performs Vedic rituals in order to attain a great wonder of delights in Svargaloka and other heavenly places. In the Båhad-äraëyaka Upaniñad (1.4.15) it is said:

na häsya karma kñéyate

"the pious deeds of a person situated in transcendental knowledge never perish."

The svaniñöha devotee does not perform Vedic rituals to experience various delights in Svargaloka. He has no such desire. The svaniñöha devotee situated in transcendental knowledge goes to the Supreme Personality of Godhead, and in the course of his going he may pass through Svargaloka and the other heavenly planets. It is like a person who, while walking to a village, touches some grass on the way. With the help of her assistant, who is Vedic rituals, transcendental knowledge presents the experience of Svargaloka before the svaniñöha devotee who yearns to attain the Supreme Personality of Godhead. Then transcendental knowledge personally carries the devotee to the abode of the Supreme Personality of Godhead. This is explained in Kaöha Upaniñad 2.3.17. The desire in the devotee's heart is also explained in this way. Also, transcendental knowledge may carry the devotee to Svargaloka only to test whether the devotee has actually renounced all material desires. The Çruti-çästra describes this in the passage beginning with the words, "sarvaà ha paçyaù paçyati". This does not mean that they who are not svaniñöha devotees do not go to Svargaloka. For the svaniñöha devotee transcendental knowledge destroys all karmic reactions, except for the past and present lives' karma that specifically brings elevation to Svargaloka. For the pariniñöhita devotee transcendental knowledge destroys all karmic reactions, except for the past lives' karma that specifically brings elevation to Svargaloka. For the nirapekña devotee transcendental knowledge destroys all karmic reactions from all past and present lives. In this way it is proved that transcendental knowledge is independent of Vedic rituals. Vedic rituals act as assistants to transcendental knowledge.

Adhikaraëa 8

The Pariniñöhita Devotee May Renounce Ordinary Duties

Introduction by Çréla Baladeva Vidyäbhüñaëa

Now the situation of the pariniñöhita devotees will be examined. In the Muëòaka Upaniñad (3.1.4) it is said:

ätma-kréòa ätma-ratiù kriyävän

"He meditates on the Lord's pastimes. He loves the Lord. He serves the Lord. He performs his prescribed duties. He is the best of transcendentalists."

Thus for the sake of the people in general the pariniñöhita devotee should perform the duties of varëäçrama and out of love for the Supreme Lord the pariniñöhita devotee should engage in the various activities of devotional service, which begin with hearing of the Lord's glories. Saàçaya (doubt): Should the pariniñöhita devotee perform his varëäçrama and devotional duties simultaneously, or should he perform one first and then the other?

Pürvapakña (the opponent speaks): the simultaneous performance being impossible, and the abandonment of prescribed duties being sinful, there is no certain and definite rule as to the performance of these duties.

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

Sütra 34

sarvathäpi tatra cobhaya-liìgät

sarvathä - in all circumastances; api - indeed; tatra - there; ca - and; ubhaya - of both; liìgät - because of the signs.

Also, indeed, it is in all circumstances because of signs from both.

Purport by Çréla Baladeva Vidyäbhüñaëa

The word "api" (indeed) is used here for emphasis. The word "sarvathä" means, "in all circumstances, even if one must abandon one's varëäçrama duties". This means that the pariniñöhita devotee should always in engage in devotional service to the Supreme Lord. In his spare time, perhaps, the devotee may perform a little something of his varëäçrama duties. Why is that? The sütra explains, ubhaya-liìgät" (because of two signs). The sign from the Çruti-çästra is this (Muëòaka Upaniñad 2.2.5):

tam evaikaà jänatha

"Place your thoughts on the Supreme Lord alone."

The sign from the Smrti-çästra comes from the Supreme Lord Himself (Bhagavad-gétä 9.13-14):

mahätmänas tu mäà pärtha

daivéà prakåtim äçritäù

bhajanty ananya-manaso

jïätvä bhütädim avyayam

"O son of Påthä, those who are not deluded, the great souls, are under the protection of the divine nature. They are fully engaged in devotional service because they know Me as the Supreme Personality of Godhead, original and inexhaustible.*

satataà kértayanto mäà

yatantaç ca dåòha-vratäù

namasyantaç ca mäà bhaktyä

nitya-yuktä upäsate

"Always chanting My glories, endeavoring with great determination, and bowing down before Me, these great souls perpetually worship Me with devotion."*

In the following words the author of the sütras confirms this with more evidence.

Sütra 35

anabhibhavaà ca darçayati

anabhibhavam - not defeated; ca - and; darçayati - reveals.

It reveals that he is not defeated.

Purport by Çréla Baladeva Vidyäbhüñaëa

In Båhad-äraëyaka Upaniñad (4.4.23) it is said:

sarvaà päpmänaà tarati. naiva päpmä tarati. sarvaà päpmänaà tapati. naiva päpmä tapati.

"He defeats all sins. Sins do not defeat him. He burns away all sins. Sins do not burn him."

If, absorbed in chanting the glories of the Supreme Lord, a pariniñöhita devotee neglects his varëäçrama duties, that neglect is not a sin on his part. That is why the sütra declares, "It reveals that he is not defeated." The meaning here is that it is right for a devotee to neglect the duties of varëäçrama-dharma in favor of the duties of devotional service to the Supreme Lord. In Viñëu Puräëa 3.8.9 (quoted at the end of the sütra 2 purport) it is the devotee's worship, not his performance of varëäçrama duties, that satisfies the Lord. In a preceding passage of Viñëu Puräëa (2.13.9-11) are these words of King Bharata, who had faith in devotional service alone:

yajïeçäcyuta govinda

mädhavänanta keçava

kåñëa viñëo håñékeçety

äha räjä sa kevalam

"Again and again King Bharata would chant the Lord's holy names: O Yajïeça, O Acyuta, O Govinda, O Mädhava, O Ananta. O Keçava, O Kåñëa, O Viñëu, O Håñékeça!

nänyaj jagäda maitreya

kiïcit svapnäntareñv api

etat paraà tad-arthaà ca

vinä nänyad acintayat

"O Maitreya, awake or asleep the king would not say anything else. He would not think of anything but the Lord and His service.

samit-puñpa-kuçädänaà

cakre deva-kriyä-kåte

nänyäni cakre karmäëi

niùsaìgo yoga-täpasaù

"Practicing austere yoga, he stayed alone. He gathered firewood, flowers, and kuça grass for the worship of the Supreme Personality of Godhead. He did not perform any other duties or rituals."

Adhikaraëa 9

The Nirapekña Devotee

Introduction by Çréla Baladeva Vidyäbhüñaëa

Thus 1. the way that transcendental knowledge is manifested among they who are within the varëäçrama institution and 2. the results that knowledge brings to such persons has been shown. Now will be shown the way these two are manifested among the nirapekña devotees, who are above the varëäçarama institution. In the Båhad-äraëyaka Upaniñad (3.4.1) is the following passage about Gärgé, who was enlightened with transcendental knowledge and above the varëäçrama institution:

atha väcaknavy uväca brähmaëä bhagavanto hantäham enaà yäjïavalkyaà dvau praçnau prakñyämi

"Gärgé said: O exalted brähmaëas, now I will place two questions before Yäjïavalkya."

Saàçaya (doubt): Is it possible that transcendental knowledge may be present in they who do not take part in the varëäçrama institution, or is it not possible?

Pürvapakña (the opponent speaks): transcendental knowledge is never manifested to they who are outside of the Vedas and the varëäçrama institution.

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

Sütra 36

antarä cäpi tu tad dåñöaiù

antarä - outside; ca - and; api - indeed; tu - but;tat - that; dåñöaiù - by what is seen.

But certainly outside also, because of what is seen.

Purport by Çréla Baladeva Vidyäbhüñaëa

The word "tu" (but) is used here to begin the refutation of the idea that Vedic rituals are mandatory. The word "ca" (also) is used here to present the final conclusion. The word "antarä" here refers to those persons who, although in this life not following varëäçrama-dharma, in their past lives practiced truthfulness, austerity, japa, and other pious deeds, and therefore in this life were born both pure and renounced. It is said that in such persons transcendental knowledge is manifested. Why is that? The sütra explains, tad dåñöaiù" (because of what is seen). This means that the scriptures show Gärgé as an example of such a person. The meaning is this: They who in their previous life properly performed their duties but died before they could reap the result of their actions, in the next life are born very pure in heart because of their previous pious deeds. The contact of sincere devotees quickly turns them into great renounced saints. In the next sütra the author explains that the association of devotees is very powerful. By that association one becomes free from material desires and attains transcendental knowledge.

Sütra 37

api smaryate

api - also; smaryate - in the Småti-çästra.

Also in the Småti-çästra.

Purport by Çréla Baladeva Vidyäbhüñaëa

In Çrémad-Bhägavatam (2.2.37) it is said:

pibanti ye bhagavata ätmanaù satäà

kathämåtaà çravaëa-puöeñu sambhåtam

punaëti te viñaya-vidüñitäçayaà

vrajanti tac-caraëa-saroruhäntikam

"Those who drink through aural reception, fully filled with the nectarean message of Lord Kåñëa, the beloved of the devotees, purify the polluted aim of life known as material enjoyment and thus go back to Godhead, to the lotus feet of Him (the Personality of Godhead."*

In Çrémad-Bhägavatam (5.12.12) it is said:

"My dear King Rahügaëa, unless one has the opportunity to smear his entire body with the dust of the lotus feet of great devotees, one cannot realize the Absolute Truth simply by observing celibacy (brahmacarya), strictly following the rules and regulations of householder life, leaving home as vanaprastha, accepting sannyasa, or undergoing severe penances in winter by keeping oneself submerged in water or surrounding oneself in summer by fire and the scorching heat of the sun. There are many other processes to understand the Absolute Truth, but the Absolute Truth is only revealed to one who has attained the mercy of a great devotee."*

In this sütra the word "api" (also) is used in the sense of joining things together.

Sütra 38

viçeñänugrahaç ca

viçeña - special; anugrahaù - mercy; ca - also.

Special mercy also.

Purport by Çréla Baladeva Vidyäbhüñaëa

In Bhagavad-gétä (10.9-10), the Supreme Personality of Godhead personally declares:

mac-cittä mad-gata-präëä

bodhayantaù parasparam

kathayantaç ca mäà nityaà

tuñyanti ca ramanti ca

"The thoughts of My pure devotees dwell in Me, their lives are fully devoted to My service, and they derive great satisfaction and bliss from always enlightening one another and conversing about Me.*

teñäà satata-yuktänäà

bhajatäà préti-purvakam

dadämi buddhi-yogaà taà

yena mäm upayänti te

"To those who are constantly devoted to serving Me with love, I give the understanding by which they can come to Me."*

To such devotees it is seen that the Lord gives special mercy. By engaging in devotional service in this way one attains renunciation of the world.

Adhikaraëa 10

Renunciation

Introduction by Çréla Baladeva Vidyäbhüñaëa

The situation of Yäjïavalkya and others who are within varëäçarama, as well as the situation of Gärgé and others who are not within varëäçrama have been seen here.

Saàçaya (doubt): Who are better: they who are within varëäçrama or they who are not within it?

Pürvapakña (the opponent speaks): Because they perform the duties of Vedas and äçrama and also worship the Supreme Personality of Godhead, they who are within varëäçrama are better.

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

Sütra 39

atas tv itarat jyäyo liìgäc ca

ataù - from that; tv - indeed; itarat - the other;jyäyaù - better; liìgät - by the sign; ca - indeed.

But indeed the others are better, for there is a sign.

Purport by Çréla Baladeva Vidyäbhüñaëa

The word "tu" (but) is used here to dispel doubt. The word "ca" (indeed) is used here for emphasis. The word "itarat" (the others) here refers to they who are other than the followers of varëäçrama, namely they who do not follow varëäçrama. The word "jyäyaù" means their method of attaining transcendental knowledge is better". Why is that? The sütra explains, "liìgät" (for there is a sign). The sign here is the Çruti-çästra's explanation that Gärgé was very wise with transcendental knowledge. This is the meaning: The scriptures prescribe the duties of the äçramas in order to restrict the seemingly beginningless materialistic desires of the conditioned souls. Therefore the purpose of varëäçrama is not to give facility for material desires, but rather gradually to restrict them. At a certain stage, however, the duties of varëäçrama become obstacles to attaining love for the Supreme Personality of Godhead. They who have become free of material desires and who place their love in the Supreme Personality of Godhead alone gain no benefit from the duties of varëäçrama. Therefore they who have risen above varëäçrama are better. In the Jäbäla Upaniñad it is said that one may progress through the asramas one after another, or, if like Sämvartaka Muni and others, one becomes completely devoted to the Supreme Personality of Godhead alone one may renounce everything and accept sannyäsa at once, at any time. The scriptural injunction, "a brähmaëa should not pass even one day outside of the duties of varëäçrama," is meant only for ordinary people.

Here someone may object: That may be. Still, the sannyäsés, who are outside of the varëäçrama-dharma and who are solely devoted to the Supreme Personality of Godhead, are not better, for they may fall down and again become materialistic. When a sannyäsé falls down and again accepts the life of a householder, his action is condemned by the scriptures. Also, one who accepts sannyäsa, but then again faithfully accepts the glorious varëäçrama-dharma, must tend to so many varëäçrama duties that the single-pointed service to the Lord that was the advantage of sannyäsa life becomes lost for him. On the other hand, they who accept the duties of varëäçrama gradually make more and more progress in spiritual life.

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

Sütra 40

tad-bhütasya tu nätad-bhävo jaiminer api niyamätad-rüpäbhävebhyaù

tat - that; bhütasya - become; tu - but; na - not;a - not; tat - that; bhävaù - being; jaimineù - if Jaimini Muni; api - even;niyama - rule; a - not; tat - that; rüpa - form; a - not;bhävebhyaù - because of being.

But one who becomes that does not cease to be that, even according to Jaimini. This is because of restraint, not being like that, and cessation.

Purport by Çréla Baladeva Vidyäbhüñaëa

The word "tu" (but) is used here to dispel doubt. One who becomes that, that is to say one who becomes a genuine nirapekña sannyäsé sincerely devoted to the Supreme Lord, never ceases to be that, that is to say he never falls from his devotion to the Lord. That is the opinion of Jaimini, and it is also the opinion of Me, Vyäsa. Why is that? The sütra explains, "niyamätad-rüpäbhävebhyaù" (because of restraint, not being like that, and cessation). The word "niyama" here means "because they thirst to attain the Supreme Personality of Godhead, their senses are naturally controlled." The word "rüpa" here means "desire". Because they have no desire but to attain the Supreme Personality of Godhead, Gärgé and other renunciants decline to accept the order of householder life or any of the other orders of varëäçrama-dharma. That is the meaning here. In Çrémad-Bhägavatam 7.15.35) it is said:

kämädibhir anäviddham

praçäntäkhila-våtti yat

cittaà brahma-sukha-spåñöaà

naivottiñöheta karhicit

"When one's consciousness is uncontaminated by material lusty desires, it becomes calm and peaceful in all activities, for one is situated in eternal blissful life. Once situated on that platform, one does not return to materialistic duties."*

Even Jaimini, who considers Vedic rituals most important, admits that the Çruti-çästra declares this of the nirapekña devotees. The conclusion therefore is that the sincere renunciant must have performed all other duties in his previous births. That is why he is now pure in heart and free from the need to perform them any longer.

In the next sütra will be shown the truth that the nirapekña devotee is better than the svaniñtha devotee. Here someone may object: Is it not so that the scriptural text beginning with the words "sarvaà paçyaù paçyati" shows that transcendental knowledge brings even the nirapekña devotee to Svargaloka and the other higher material realms, and that when they enter the realms of Indra and the other demigods the devotees become attached to the material enjoyments there, and thus their unalloyed devotion to the Supreme Personality of Godhead becomes broken?

Fearing that someone might raise this objection, the author of the sütras gives the following reply.

Sütra 41

na cädhikärikam api patanänumänät tad-ayogät

na - not; ca - also; adhikärikam - status; api - also; patana - falling; anumänät - from the inference; tat - of that; a - not; yogät - from contact.

And not that status even, for fear of falling and for lack or interest.

Purport by Çréla Baladeva Vidyäbhüñaëa

The word "ca" (and) is used here for emphasis. The word "api" (even) is used here to include all the pleasures present in the material world". The word adhikäri" means "the posts of Indra and the other demigods". The nirapekña devotee does not desire their posts. Why is that? The sütra explains, "patanänumänät" (for fear of falling). This is explained in Bhagavad-gétä (8.16), where Lord Kåñëa explains:

äbrahma-bhuvanäl loke

punar ävartino 'rjuna

"From the highest planet in the material world down to the lowest, all are places of misery wherein repeated birth and death take place."* Also, the nirapekña devotees have no desire to enjoy the material pleasures of the higher planets. Descriptions of these truths can also be found in many places in the Småti-çästra. Thus, even though the glory of transcendental knowledge may carry him to the realms of Indra and the other demigods, because he has no desire to enjoy the material pleasures available in those worlds, the nirapekña devotee finds that his unalloyed love and devotion for the Supreme Lord remains unbroken.

In the next sütra the author shows that the nirapekña devotees are superior to the pariniñöhita devotees also.

Sütra 42

upa-pürvakam api tv eke bhävam açana-vat tad uktam

upa - with the prefix "upa"; pürvakam - beginning (upäsanä, or devotional service); api - even; tu - but;eke - some; bhävam - devotion; açana - food; vat - like; tat - that;uktam - spoken.

But some even that which begins with "upa". The perfect stage of devotion is like food. This is said.

Purport by Çréla Baladeva Vidyäbhüñaëa

The word "api" (even) is used for emphasis. The word "tu" (but) is used to begin the refutation of the opponent's idea. The word "eke" (some) means "the followers of the Atharva Veda". The nirapekña devotees desire to engage in devotional service. The word "upa-pürvam" (the word that begins with "upa") here means upäsana" (devotional service). The word "bhäva" here means "the perfect stage of devotion". That perfect stage is like food (açana-vat) for the nirapekña devotees. This the scriptures say. In Gopäla-täpané Upaniñad (1.14) it is said:

bhaktir asya bhajanaà tad ihämutra

"Devotional service to Lord Kåñëa is performed when the heart no longer desires any material benefit to be obtained in this life or the next."

In the Gopäla-täpané Upaniñad it is also said:

sac-cid-änandaika-rase bhakti-yoge tiñöhati

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

Wherever they may gone, the devotees worship Lord Hari. This is evidence that the devotees are always happy. The Çruti-çästra declares:

so 'çnute sarvän kämän

"The devotee enjoys. All his desires are fulfilled."

Thus, even though he may be residing in the material world, the devotee experiences bliss equal to the bliss of the spiritual world. Many quotes to corroborate this may be found by searching the Småti-çästra.

In the next sütra the author shows us another reason why the nirapekña devotees, even without endeavoring to attain them, easily attain sälokya (residing on the same planet with the Lord) and sämépya (staying near to the Lord) liberation.

Sütra 43

bahis tübhayathä småter äcäräc ca

bahiù - outside; tu - indeed; ubhayathä - both ways;småteù - because of Smrti-sastra; äcärät - because of conduct; ca - also.

Certainly outside in two ways because of Småti-çästra and conduct.

Purport by Çréla Baladeva Vidyäbhüñaëa

The word "tu" (certainly) is used here for emphasis. The word "bahiù" (outside) here means that although the nirapekña devotees seem to reside within the confines of the material world, in truth they are really outside that world. Why is that? The sütra explains, "ubhayathä" (in two ways). In Çrémad-Bhägavatam it is said:

visåjati hådayaà na yasya säkñäd

dharir avaçäbhihito 'py aghaugha-näçaù

praëaya-rasanayä dhåtäìghri-padmaù

sa bhavati bhägavata-pradhäna uktaù

"the Supreme Personality of Godhead is so kind to the conditioned souls that if they call upon Him by speaking His holy name, even unintentionally or unwillingly, the Lord is inclined to destroy innumerable sinful reactions in their hearts. Therefore,when a devotee who has taken shelter of the Lord's lotus feet chants the holy name of Kåñëa with genuine love, the Supreme Personality of Godhead can never give up the heart of such a devotee. One who has thus captured the Supreme Lord within his heart is to be known as bhägavata-pradhäna, the most exalted devotee of the Lord."***

The word "äcärät" (because of conduct) here means that the relationship of the Supreme Personality of Godhead and His devotees is like that of a master and servant or like a jewel set in gold. This is explained in the Småti-çästras. In Çrémad-Bhägavatam (11.14.16) the Supreme Personality of Godhead Himself declares:

nirapekñaà munià çäntaà

nirvairaà sama-darçanam

anuvrajämy ahaà nityaà

püyeyety aìghri-reëubhiù

"With the dust of My devotees' lotus feet I desire to purify the material worlds, which are situated within Me. Thus, I always follow the footsteps of My pure devotees, who are free from all personal desire, rapt in thought of My pastimes, peaceful, without any feelings of enmity, and of equal disposition everywhere."***

In these two ways it is shown that the Lord and His devotees are always together, whether they are within the material world, or outside the boundaries of the material world. Thus enmity to the Lord is the cause of repeated birth and death in the material world, and destruction of those feelings of enmity to the Lord is the cause of spiritual perfection.

Adhikaraëa 11

The Supreme Personality of Godhead Protects and Maintains the Nirapekña Devotee

Introduction by Çréla Baladeva Vidyäbhüñaëa

In the previous passages the nirapekña devotees disinterest in the pleasures available in Brahmaloka and the other higher worlds was described. Now will be described the nirapekña devotees' disinterest in the pleasures presently available in this world. In the Taittiréya Araëyaka (3.14.1) it is said:

bhartä san bhriyamäëaà bibharti

"The Supreme Lord maintains His devotees."

Saàçaya (doubt): Does the Supreme Personality of Godhead personally maintain the nirapekña devotees, or must the devotees struggle to maintain themselves?

Pürvapakña (the opponent speaks): The Lord does not maintain His devotees. The devotees must struggle to maintain themselves.

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

Sütra 44

sväminaù phala-çruter ity ätreyaù

sväminaù - from the Lord; phala - result; çruteù - from the Çruti-çästra; iti - thus; ätreyaù - Dattätreya Muni.

From the Lord come results, for that is heard in the Çruti-çästra. That is Dattätreya's opinion.

Purport by Çréla Baladeva Vidyäbhüñaëa

The bodily needs of the devotee are supplied by the Supreme Personality of Godhead (sväminaù). Why is that? The sütra explains, "phala-çruteù" (for that is heard in the Çruti-çästra). In Taittiréya Araëyaka (3.14.1) the Supreme Personality of Godhead is described as the maintainer of the devotees. This is also the opinion of Dattätreya Muni. In Bhagavad-gétä (9.22), Lord Kåñëa Himself declares:

ananyäç cintayanto mäà

ye janäù paryupäsate

teñäà nityäbhiyuktänäà

yoga-kñemaà vahämy aham

"But those who always worship Me with exclusive devotion, meditating on My transcendental form, to them I carry what they lack, and I preserve what they have."*

In the Padma Puräëa it is said:

darçana-dhyäna-samsparçair

matsya-kürma-vihaìgamäù

sväny apatyäni puñëanti

tathäham api padmaja

"By vision, by meditation, and by touch only do the fish, the tortoise, and the birds maintain their offspring. So do I also, O Padmaja."*

The devotees do not wish to trouble the Lord for their maintenance. Still, because the Lord's every desire is automatically fulfilled, He maintains His devotees without any trouble on His part. Thus, when the devotees serve the Lord they are automatically maintained by the Lord. This is explained in Taittiréya Araëyaka (3.14.1). In the next sütra the author gives an example to show that the Lord is determined to maintain His devotees.

Sütra 45

ärtvijyam ity auòulomis tasmai hi parikréyate

ärtvijyam - the åtvk priest's work; ity - thus; auòulomiù - Auòulomi; tasmai - for that; hi - indeed;parikréyate - is purchased.

Auòulomi says He is like a åtvik priest. He sells Himself for that.

Purport by Çréla Baladeva Vidyäbhüñaëa

The word "iti" is used in the sense of similarity. Thus the Supreme Personality of Godhead acts like a åtvik priest, for the Lord maintains the nirapekña devotees. Because He has been purchased by their devotional service, the Lord fulfills the bodily needs of His devotees. In the Viñëu-dharma it is said:

tulasé-dala-mätreëa

jalasya culukena ca

vikréëéte svam ätmänaà

bhaktebhyo bhakta-vatsalaù

"The Supreme Personality of Godhead, who dearly loves His devotees, sells Himself to them in exchange for a tulasé leaf and palmful of water."

The åtvik priests are purchased for a certain task by the yajamäna's payment of dakñiëä. Being an impersonalist, Auòulomi equates devotional service with buying and selling. For these reasons the nirapekñas are the best of the devotees.

Sütra 46

çruteç ca

çruteù - from the Çruti-çästra; ca - also.

From the Çruti-çästra also.

Purport by Çréla Baladeva Vidyäbhüñaëa

In the performance of yajïa the åtvik priest gives his blessing to the performer of the yajïa (yajamäna). In the Chändogya Upaniñad (1.7.8-9) it is also said:

tasmäd u haivam-vid udgätä brüyät kaà te kämam ägäyäni

"Then the learned udgätä priest says: Of what desire shall I sing?"

In this way the åtvik priest gives the result of the yajïa to the yajamäna. As the åtvik priest thus maintains the yajamäna, so the Supreme Personality of Godhead maintains His devotee.

Adhikaraëa 12

Meditation on the Supreme Personality of Godhead

Introduction by Çréla Baladeva Vidyäbhüñaëa

Now the author of the sütras will reveal the activities of the devotees after they have attained transcendental knowledge of the Lord. In the Båhad-äraëyaka Upaniñad (1.4.23) it is said:

tasmäd evam-vic chänto dantaù. . . ätmä vä are drañöavyaù

"One who knows the Supreme Personality of Godhead becomes peaceful and self-controlled. . . Then he gazes on the Supreme Personality of Godhead."

Saàçaya (doubt): here it is said that one who desires to attain the Supreme Personality of Godhead should also attain a long list of virtues, beginning with being peaceful and culminating in being rapt in meditation on the Lord. Must the nirapekña devotee develop all these virtues, or may be merely become rapt in meditation on the Lord's form, qualities, and pastimes?

Pürvapakña (the opponent speaks): Although one may have attained transcendental knowledge, that knowledge does not become stable without the development of peacefulness and a host of other virtues. Therefore the devotee should endeavor to attain all these virtues.

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

Sütra 47

sahakäry-antara-vidhiù pakñeëa tåtéyaà tadvato vidhy-ädi-vat

sahakäri - helping; antara - another; vidhiù - rule; pakñeëa - in one sense; tåtéyam - the third; tadvataù - likethat; vidhi - rule; ädi - beginning; vat - like.

Different from the helpful rules is the third. It is like the rules and other things.

Purport by Çréla Baladeva Vidyäbhüñaëa

The "sahakäry-antara" (helpful rules) here are the two sets of virtues: 1. those beginning with peacefulness, and 2. those beginning with Vedic yajïas. These two sets of virtues have already been discussed (in the purport of sütra 3.4.26).

These rules (vidhiù) are here considered in a new and different way. These rules must be observed by the followers (pakñeëa) of varëäçrama-dharma, but they need not be observed by they who are not followers of varëäçrama-dharma, for such persons already possess these virtues naturally. Therefore these persons are ordered to meditate on the Lord's form, qualities, and pastimes. Then the sütra explains, "tåtéyaà tadvataù" (there is a third thing like that). Desiring only to attain the Lord's mercy, the nirapekña devotee engages his mind in thinking about the Lord. That is the "third rule" (tåtéyam). This is described in the following statement of Çruti-çästra:

manasaivedam äptavyam

"Engaging his mind in thinking of Him, the devotee attains the Lord."

Hearing about the Lord is done with the body and chanting mantras glorifying the Lord is done with the voice. Meditating on the Lord is done with the mind. Thus meditation is the third of these three processes. To show that meditation must be performed the sütra gives the example of rules and other things (vidhy-ädi-vat). As the followers of varëäçrama must perform sandhyä-upäsanä and other rituals, so the nirapekña devotees who have attained transcendental knowledge should meditate on the Supreme Lord's form, qualities, and pastimes. This does not mean that the nirapekña devotees should not perform japa, worship, and other spiritual activities, for by meditating on the Lord one also engages in these other activities. However, for the nirapekña devotee, meditation on the Lord is most important. In this way three kinds of devotees situated in transcendental knowledge have been described.

Adhikaraëa 13

The Different Açramas

Introduction by Çréla Baladeva Vidyäbhüñaëa

That transcendental knowledge is attained by three kinds of devotees, beginning with the svaniñöha devotees, has already been explained. Now will be explained the way to make that transcendental knowledge very steady and secure. At the end of the Chändogya Upaniñad (8.15.1) it is said:

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."

Saàçaya (doubt): Are they who are not in the gåhastha-äçrama able attain transcendental knowledge, or are they not able to attain it?

Pürvapakña (the opponent speaks): Here and there the scriptures may say that the sannyäsés are able to attain transcendental knowledge, but this is only flattery, only empty words of praise. These passages merely mean that one should renounce everything for the sake of the Supreme Personality of Godhead. The conclusion is that in order to attain the Supreme Personality of Godhead one must accept the gåhastha-äçrama. That is the teaching of the scriptures.

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

Sütra 48

kåtsna-bhävät tu gåhiëopasaàhäraù

kåtsna - of all; bhävät - because of the existence;tu - but; gåhiëä - by the gåhastha; upasaàhäraù - the goal.

But because of all the goal is by a gåhastha.

Purport by Çréla Baladeva Vidyäbhüñaëa

The word "tu" (but) is used here to dispel doubt. This passage from the scriptures declares that the goal is attained by a gåhastha not because only they can attain liberation but because everything else (kåtsna-bhävät) is contained in gåhastha life. This means that all the duties of all the äçramas are in some way included in the duties of gåhastha life. Therefore the duties of other äçramas, such as non-violence and sense-control, are duties for the gåhasthas also. In fact no duty in any other äçrama is incompatible with gåhastha life. In the Viñëu Puräëa it is said:

bhikñä-bhujaç ca ye kecit

pärivraò brahmacäriëaù

te 'py atraiva pratiñöhante

gärhasthyaà tena vai param

"Sannyäsés, brahmacärés, and all others who eat the food of begging depend on the gåhasthas. Therefore the gåhastha-äçrama is the best of äçramas."

Because the Çruti-çästras declare that the followers of the other äçramas may also attain liberation, if it is said that the followers of the gåhastha-äçrama attain the goal of life it is because that äçrama contains the duties of all the other äçramas. This is explained in the following sütra.

Sütra 49

mauna-vad itareñäm apy upadeçät

mauna - silence; vat - like; itareñäm - of others;api - also; upadeçät - from the teaching.

Because there is teaching of others like a silent sage.

Purport by Çréla Baladeva Vidyäbhüñaëa

The words "mauna-vat" here refer to the spiritual perfection already described. In the Chändogya Upaniñad (2.23.1) it is said:

trayo dharma-skandhä yajïo 'dhyayanaà dänam iti prathamas tapa eva dvitéyo brahmacaryäcärya-kula-väsé tåtéyo 'tyantam ätmänam äcärya-kule 'vasädayan sarva ete punya-lokä bhavanti brahma-saàstho 'måtatvam eti

"Religious life has three branches. The first branch is yajïa, Vedic study, and charity. The second branch is austerity. The third branch is living as a brahmacäré in the home of the spiritual master. By staying as a brahmacäré in the home of the spiritual master, everyone becomes saintly and pious. However, only he who takes shelter of the Supreme Lord becomes immortal."

In the Båhad-äraëyaka Upaniñad (4.4.22) it is said:

etam eva viditvä munir bhavaty etam eva pravräjino lokam abhépsantaù pravrajanti

"One who understands the Supreme Personality of Godhead becomes wise. Desiring to travel to His transcendental world, the brähmaëas become wandering sannyäsés."

In this way it is seen that the scriptures teach that the wandering sannyäsés, the naiñöhika-brahmacärés, and the followers of the other äçramas, all can attain liberation. This is described in this sütra by the words, "itareñäm apy upadeçät". The word "itareñäm is in the plural because the duties of the different äçramas are very many. The four äçramas are described in the following words of the Jäbäla Upaniñad:

brahmacaryaà samäpya gåhé bhavet. gåhé bhütvä vané bhavet. vané bhutvä pravrajet. yadi vetarathä brahmacaryäd eva pravrajed gåhäd vä vanäd vä. atha punar avraté vä vraté snätako väsnatako votsannägnir anagniko vä yad ahar eva virajyet tad ahar eva pravrajet.

"When one completes his studies as a brahmacäré, a man should become a gåhastha. After he has been a gåhastha he may become a vänaprastha. After he has been a vänaprastha he may become a wandering sannyäsé. Or, leaving brahmacäré life he may at once become a wandering sannyäsé. Or, leaving gåhastha life he may directly become a sannyäsé. Or, leaving vänaprastha life he may become a sannyäsé. They who have followed vows or not followed vows, become a snätaka or not become a snätaka, carefully kept the sacred fire, or not kept In the Jäbäla Upaniñad passage beginning with the words paramahaàsänäm", the nirapekña devotees are specifically described. When the gåhasthas are singled out it is because the duties of the other äçramas are all contained in the gåhastha-äçrama. Still, the Upaniñad clearly says, "On the day one turns with distaste from the world, on that day one should become a wandering sannyäsé." This means that when one sincerely renounces the world one should at once accept sannyäsa. In this way the idea that the gåhastha-äçrama is the only proper äçrama is refuted. Whether one still has material desires or one has lost all taste for material things determines whether one should accept the gåhastha-äçrama or the sannyäsa-äçrama. Still, when a person has peacefulness, self-control, tolerance, and other virtues, he may be within the varëäçrama-dharma, or he may be above varëäçrama-dharma, he will certainly attain transcendental knowledge. This has been clearly explained.

Adhikaraëa 14

The Secret of Transcendental Knowledge

Introduction by Çréla Baladeva Vidyäbhüñaëa

Now it will be said that transcendental knowledge is a great secret. In Çvetäçvatara Upaniñad (6.22) it is said:

vedänte paramaà guhyaà

purä-kalpe pracoditam

näpraçäntäya dätavyaà

näputräyäçiñyäya vä

"This, the supreme secret of Vedic literature, should not be spoken to one who is not peaceful or in control of his senses, nor to one who is not a dutiful son or an obedient disciple."

Saàçaya (doubt): Should transcendental knowledge be taught to everyone or should it not?

Pürvapakña (the opponent speaks): Out of compassion the teacher does not distinguish between who is fit and who is not fit to receive transcendental knowledge. He reveals the truth to all.

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

Sütra 50

anäviñkurvann anvayät

anäviñkurvan - not manifesting; anvayät - because of tradition.

He does not reveal, because of the disciplic succession.

Purport by Çréla Baladeva Vidyäbhüñaëa

Here the word "anäviñkurvan" means, "he does not teach the transcendental knowledge". Why is that? The sütra explains: "anvayät" (because of the disciplic succession). This is declared in the previous quote from the Çvetäçvatara Upaniñad. The lotus-eyed Supreme Personality of Godhead Himself declares it in these words (Bhagavad-gétä 18.67):

idaà te nätapaskäya

näbhaktäya kadäcana

na cäçuçrüñave väcyaà

na ca mäà yo 'bhyasüyati

"This confidential knowledge may never be explained to those who are not austere, or devoted, or engaged in devotional service, nor to one who is envious of Me."*

When it is given to they who are fit to receive it, transcendental knowledge bears fruit, but when it is given to they who are not fit to receive it, it does not bear fruit. This is explained in Çvetäçvatara Upaniñad (6.23):

yasya deve parä bhaktiù. . .

"Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed."*

In the Chändogya Upaniñad (8.7.1-8.15.1) the story of how Indra and Virocana were both taught transcendental knowledge. However, because Virocana was not a fit student, he could not understand it. Therefore transcendental knowledge should be taught to they who are able to understand it. It should not be taught to they who are not able. They who are faithful and accept the scriptures are able to understand.

Adhikaraëa 15

Attaining Transcendental Knowledge in This Lifetime

Introduction by Çréla Baladeva Vidyäbhüñaëa

Now will be considered the time when transcendental knowledge is manifested. Viñaya (the subject to be discussed): The stories of Naciketa, Jäbäla, and Vämadeva will be discussed here.

Saàçaya (doubt): Is transcendental knowledge manifested in this life or the next?

Pürvapakña (the opponent speaks): It is manifested in the very lifetime that one strives to attain it. This is because a person striving for knowledge thinks, "Let me attain it in this lifetime."

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

Sütra 51

aihikam aprastuta-pratibandhe tad darçanät

aihikam - in the presrnt life; aprastuta - not manifested; pratibandhe - impediment; tat - that; darçanät - from seeing.

In the absence of obstacles it is in this life. That is so because of scriptural revelation.

Purport by Çréla Baladeva Vidyäbhüñaëa

When there is no obstacle, transcendental knowledge is manifested in this lifetime. When there is an obstacle it is manifested in another lifetime. Why is that? The sütra explains, "tad darçanät" (That is so because of scriptural revelation). In Kaöha Upaniñad (2.3.18) it is said:

måtyu-proktäà naciketo 'tha labdhvä

vidyäm etäà yoga-vidhià ca kåtsnam

brahma-präpto virajo 'bhüd vimåtyur

anyo 'py evaà yo vidadhyätmam eva

"Learning from Yamaräja the truth of transcendental knowledge and yoga practice, Naciketa attained the Supreme Personality of Godhead. He became free of the contamination of material life. He became free from death. Anyone else who truly knows the Supreme Personality of Godhead also becomes like Naciketa."

This text shows that transcendental knowledge can be manifested in one lifetime. Sometimes, however, a person strives for transcendental knowledge but attains it only in another lifetime. An example of this is seen in Båhad-äraëyaka Upaniñad (1.4.10). When the obstacles are not great and the endeavor is very powerful, one can attain transcendental knowledge in one lifetime. Naciketa and the king of Sauvéra are examples of this. But when the obstacles are very powerful, then transcendental knowledge may have to wait for another birth, even though one may have performed great yajïas and austerities, given charity, and developed peacefulness, self-control, and a host of other virtues. This is confirmed in the following words of Bhagavad-gétä (6.37-45):

"Arjuna said: O Kåñëa, what is the destination of the unsuccessful transcendentalist, who in the beginning takes to the process of self-realization with faith but who later desists due to worldly-mindedness and thus does not attain perfection in mysticism?*

"O mighty-armed Kåñëa, does not such a man, who is bewildered from the path of transcendence, fall away from both spiritual and material success and perish like a riven cloud, with no position in any sphere?*

"This is my doubt, O Kåñëa, and I ask You to dispel it completely. But for You, no one is to be found who can destroy this doubt.*

"The Supreme Personality of Godhead said: Son of Påthä, a transcendentalist engaged in auspicious activities does not meet with destruction either in this world or in the spiritual world. One who does good, My friend, is never overcome by evil.*

"The unsuccessful yogé, after many, many years of enjoyment on the planets of the pious living entities, is born into a family of righteous people, or into a family of rich aristocracy.*

"Or (if unsuccessful after long practice of yoga) he takes his birth in a family of transcendentalists who are surely great in wisdom. Certainly, such a birth is rare in this world.*

"On taking such a birth, he revives the divine consciousness of his previous life, and he tries to make further progress in order to achieve complete success, O son of Kuru.*

"By virtue of the divine consciousness of his previous life, he automatically becomes attracted to the yogic principles, even without seeing them. Such an inquisitive transcendentalist stands always above the ritualistic principles of the scriptures.*

"And when the yogé engages himself with sincere endeavor in making further progress, being washed of all contaminations, then ultimately, achieving perfection after many, many births of practice, he attains the supreme goal."*

Therefore it is not an unfailing rule that one always attains transcendental knowledge in one lifetime. A wise man agrees, "I may attain transcendental knowledge in this lifetime or in another lifetime." That is the description in the scriptures. Therefore one may attain transcendental knowledge in this lifetime or in another lifetime. If there are obstacles, that knowledge may have to wait for another lifetime.

Adhikaraëa 16

Transcendental Knowledge and Liberation

Introduction by Çréla Baladeva Vidyäbhüñaëa

Now will be shown the truth that liberation inevitably follows the attainment of transcendental knowledge. In the Båhad-äraëyaka Upaniñad (4.4.17) it is said:

tam eva vidvän amåta iha bhavati

"He who understands the Supreme Personality of Godhead becomes immortal."

In the Çvetäçvatara Upaniñad (3.8) it is said:

tam eva viditväti måtyum eti

"Only he who knows the Supreme Personality of Godhead can transcend the bonds of birth and death."*

Saàçaya (doubt): Does a person situated in transcendental knowledge attain liberation when he leaves his material body, or must he take another birth and then become liberated?

Pürvapakña (the opponent speaks): Because the effect must follow the cause, such a person attains liberation the moment he leaves his material body.

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

Sütra 52

evaà mukti-phaläniyamas tad-avasthävadùrtes tad-avasthävadhåteù evam - thus; mukti - of liberation; phala - the result;a - not; niyamaù - rule; tat - of that; avasthä - state of being; avadùrteù - because of the determination.

In the same way there is no specific rule about liberation, for it depends on the circumstances.

Purport by Çréla Baladeva Vidyäbhüñaëa

As there is no rule about transcendental knowledge, so there is no rule that a person situated in transcendental knowledge and striving for liberation must attain liberation in the same lifetime. When there are no longer any obstacles, then a person situated in transcendental knowledge attains liberation when he dies. This means when there are no longer any past karmic reactions. When there are no karmic reactions remaining, then one attains liberation at the moment of death. When there are karmic reactions remaining one does not attain liberation at the moment of death. Why is that? The sütra explains, "tad-avasthävadhåteù" (for it depends on the circumstances). In the Chändogya Upaniñad (6.14.2) it is said:

äcäryavän puruño veda tasya tävad eva ciraà yävan na vimokñye atha sampatsye

"One who approaches a bona fide spiritual master can understand everything about spiritual realization.* When his past karmic reactions are exhausted he at once attains liberation."

In this way the Chändogya Upaniñad affirms that one attains liberation when his past karmic reactions are exhausted. In the Näräyaëädhyätma it is said:

vidvän amåtam äpnoti

nätra käryä vicäraëä

avasannaà yadärabdhaà

karma tatraiva gacchati

na ced bahüni janmäni

präpyaivänte na saàçayaù

"A person situated in transcendental knowledge attains liberation. Of this there is no doubt. But if his past karmic reactions are not destroyed, many births may pass before he finally attains liberation at the end. Of this there is no doubt."

Although transcendental knowledge certainly destroys all past karmic reactions, still, by the Supreme Lord's will a certain portion of past karmic reactions may remain. This will be explained later in this book. The last word of the sütra is repeated to indicate the end of the chapter.

Epilogue

janayitvä vairägyaà gunair nibadhnäti modayan bhaktän

yais tair baddho 'pi guëair anurajyati so 'stu me hariù preyän

May Lord Hari, who gives renunciation of the world to His devotees and delights by binding them with the ropes of His glorious qualities and who is Himself bound with the ropes of His devotees' glorious qualities, be the object of my love and devotion.

Dedication

vyäsa-vedänta-bhäñyaà tu

baladevänuvaditam

gurave prabhupädäya

gauraveëärpayämy aham

To my spiritual master, His Divine Grace A. C. Bhaktivedanta Swami Prabhupäda, this translation of Çréla Baladeva Vidyäbhüñaëa's commentary on Çréla Vyäsadeva's Çré Vedänta-sütra is respectfully dedicated.

Dedication

vyäsa-vedänta-bhäñyaà tu

baladevänuvädanam

gurave prabhupädäya

gauraveëärpayämy aham

To my spiritual master, His Divine Grace A. C. Bhaktivedanta Swami Prabhupäda, this translation of Çréla Baladeva Vidyäbhüñaëa's commentary on Çréla Vyäsadeva's Çré Vedänta-sütra is respectfully dedicated.

Dedication

kavikarëapura-çré-çré-

caitanya-caritaà param

gurave prabhupädäya

gauraveëärpayämy aham

To my spiritual master, His Divine Grace A. C. Bhaktivedanta Swami Prabhupäda, this translation of Çréla Kavikarëapüra's Çré Caitanya-carita is respectfully dedicated.

Dedication

kåñëädy-upaniñadaù divyäù

bhakti-tattva-prakäçitäù

gurave prabhupädäya

gauraveëärpayämy aham

To my spiritual master, His Divine Grace A. C. Bhaktivedanta Swami Prabhupäda, this translation of Çré Kåñëa Upaniñad and other Upaniñads describing the truth of devotional service is respectfully dedicated.

Dedication

sundaraà çréla-govinda-

våndävanänuväditam

gurave prabhupädäya

gauraveëärpayämy aham

To my spiritual master, His Divine Grace A. C. Bhaktivedanta Swami Prabhupäda, this translation of the beautiful Çré Govinda-Våndävana is respectfully dedicated.

Dedication

çré-govinda-prakäçaà çré-

sanatkumära-saàhitäm

gurave prabhupädäya

gauraveëärpayämy aham

To my spiritual master, His Divine Grace A. C. Bhaktivedanta Swami Prabhupäda, this translation of Çré Sanatkumära-samhitä, which reveals the truth of Lord Govinda, is respectfully dedicated.

Table of Contents

Pada 3, page 1

Adhikaraëa 1

The Lord Should Be Sought, page 5

Adhikaraëa 2

The Lord's Qualities Are Described in Many Scriptures, page 12

Adhikaraëa 3

The Ekänté Devotees Do Not Meditate On All the Lord's Qualities, page 18

Adhikaraëa 4

The Lord's Childhood and Youth, page 22

Adhikaraëa 5

The Lord's Activities Are Eternal, page 25

Adhikaraëa 6

Meditation on the Lord's Qualities, page 29

Adhikaraëa 7

The Supreme Lord Is Full of Bliss, page 7

Adhikaraëa 8

The Supreme Personality of Godhead Is the Father, page 40

Adhikaraëa 9

One Should Meditate on the Transcendental Form of the Supreme Personality of Godhead, page 43

Adhikaraëa 10

The Ferocity of the Supreme Personality of Godhead, page 51

Adhikaraëa 11

Meditation on the Supreme Personality of Godhead, page 53

Adhikaraëa 12

The Way to Attain Liberation, page 58

Adhikaraëa 13

The Path of Spontaneous Love, page 62

Adhikaraëa 14

The Methods of Devotional Service, page 65

Adhikaraëa 15

Meditation on the Qualities of the Supreme Personality of Godhead, page 70

Adhikaraëa 16

The Lord's Transcendental Abode, page 75

Adhikaraëa 17

The Qualities of the Supreme Personality of Godhead, page 80

Adhikaraëa 18

The Goddess of Fortune, page 84

Adhikaraëa 19

The Many Forms of the Supreme Personality of Godhead, page 91

Adhikaraëa 20

The Spiritual Master, page 94

Adhikaraëa 21

The Spiritual Master's Mercy, page 97

Adhikaraëa 22

The Supreme Personality of Godhead and the Individual Spirit Soul Are Not Identical, page 100

Adhikaraëa 23

Spiritual Knowledge Brings Liberation, page 108

Adhikaraëa 24

Worshiping the Saintly Devotees, page 114

Adhikaraëa 25

The Liberated Souls Have Different Relationships with the Supreme Personality of Godhead, page 118

Adhikaraëa 26

How to Attain Liberation, page 122

Adhikaraëa 27

The Supreme Lord Resides in the Bodies of the Conditioned Souls, page 127

Adhikaraëa 28

Different Mellows in the Spiritual World, page 130

Adhikaraëa 29

The Different Features of the Supreme Personality of Godhead, page 134

Adhikaraëa 30

Different Meditations on the Lord's Different Forms, page 137

Adhikaraëa 31

The Steadfast Worship of the Lord, page 139

Adhikaraëa 32

Worshiping the Lord To Attain a Specific Benediction, page 141

Adhikaraëa 33

Meditation on the Form of the Supreme Personality of Godhead, page144

Autor: Govinda Bhasya (Baladeva Vidyabhusana) en http://www.veda.harekrsna.cz/library/
Links: http://www.veda.harekrsna.cz/library/govinda_bhasya.zip
Contenido: Estudio sobre las Antiguas Obras Vaishnavas
Fecha: 27 Feb 2010

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

The Vedantasutras - http://www.exoticindia.es

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