Sri Vedanta-sutra
Volume Six
Chapter Four
Pada 1
Invocation
dattvä vidyauñadhaà bhaktän
niravadyän karoti yaù
dåk-pathaà bhajatu çrémän
prétyätmä sa hariù svayam
May Lord Hari, who is glorious, handsome, blissful, and filled with love, and who cures His devotees by giving them the medicine of transcendental knowledge, enter the pathway of my eyes.
Introduction by Çréla Baladeva Vidyäbhüñaëa
This chapter will consider the topic of the results obtained by one who has transcendental knowledge. Although some of the sütras discuss the methods by which transcendental knowledge is obtained, because most discuss the results obtained by transcendental knowledge, this chapter bears the title,
The Results of Transcendental Knowledge".
Adhikaraëa 1
One Should Always Engage in Devotional Service
Introduction by Çréla Baladeva Vidyäbhüñaëa
In the Båhad-äraëyaka Upaniñad (4.5.6) it is said:
ätmä vä are drañöavyaù
"One should gaze on the Supreme Personality of Godhead."
Saàçaya (doubt): Must spiritual practices, such as hearing about the Lord's glories, be performed repeatedly, or is it acceptable they not be performed repeatedly (but only once)?
Pürvapakña (the opponent speaks): As an agniñöoma-
Siddhänta (conclusion): In the following words the author of the sütras gives His conclusion.
Sütra 1
ävåttir asakåd upadeçät
ävåttiù - repetition; asakåt - many times; upadeçät - because
It is repeated many times, for that is the teaching.
Purport by Çréla Baladeva Vidyäbhüñaëa
The various activities of devotional service, which begin with hearing the glories of the Lord, should be repeated many times. Why is that? The sütra explains, "asakåt" (many times, for that is the teaching). In the Chändogya Upaniñad (6.8.7) it is said:
sa ya eño 'ëimä. etad ätmyam idaà sarvam. tat satyam. sa ätmä. tat tvam asi.
"He is the resting place. Everything comes from Him. He is the supreme reality. He is the supreme person. You are like unto Him."
In these words Çvetaketu was instructed nine times. It is illogical tosay that if the scripture mentions an activity once then there is no need to perform that activity many times. This may apply to an activity where the result is not directly seen, but for an activity that has the direct perception of the Supreme Personality of Godhead as its result, a result that is clearly seen, the activity must be repeated until the result is obtained. This is like threshing rice, where the activity must be continued until the husk is removed. Therefore the devotional activities that begin with hearing the Lord's glories should be performed again and again until the result is obtained.
Sütra 2
liìgäc ca
liìgät - because of a sign; ca - also.
Also because of a sign.
Purport by Çréla Baladeva Vidyäbhüñaëa
In Taittiréya Upaniñad (3.2) Bhågu Muni repeated a spiritual activity many times. By this sign (liìgät) the importance of repetition is proved. It is understood that repetition is necessary for the conditioned souls, who have committed offenses.
Adhikaraëa 2
Meditation on the Supersoul
Introduction by Çréla Baladeva Vidyäbhüñaëa
Now another topic will be considered. Saàçaya (doubt): Should one meditate on the Lord as the supreme controller or as the all-pervading Supersoul?
Pürvapakña (the opponent speaks): In the Çvetäçvatara Upaniñad (4.7) it is said:
juñöaà yadä paçyaty anyam éçam
"He sees the Lord as the supreme controller."
Therefore one should meditate on the Lord as the supreme controller.
Siddhänta (conclusion): In the following words the author of the sütras gives His conclusion.
Sütra 3
ätmeti tüpagacchanti grähayanti ca
ätmä - the Supersoul; iti - thus; tu - indeed;upagacchanti - know; grähayanti - teach; ca - also.
Indeed, they know and teach that He is the Supersoul.
Purport by Çréla Baladeva Vidyäbhüñaëa
The word "tu" (indeed) is used here for emphasis. The Supreme Personalityof Godhead, who is both the supreme controller and the all-pervading Supersoul, should be worshiped. They who know the truth understand that the Supersoul is the first cause of all causes. In the Çruti-çästra it is said:
yeñäà no 'yam ätmäyaà lokaù
"He is the Supersoul, present in everyone's heart."
They also teach this truth to their disciples. In the Båhad-äraëyaka Upaniñad (1.4.7) it is said:
ätmety evopäséta
"One should worship the Supersoul."
The word "ätmä" here should be understood to mean, "the all-powerful Supreme Personality of Godhead, whose humanlike form is full of knowledge and bliss". Some claim that the word "ätmä" means, "He who gives Himself to create the living beings and who therefore is the person from whom the living beings are manifested". The word
Adhikaraëa 3
The Supreme Lord Is Not the Mind
Introduction by Çréla Baladeva Vidyäbhüñaëa
The worship of the Lord is described in the following words of Chändogya Upaniñad (3.18.1):
mano brahmety upäséta
"One should worship the Supreme as the mind."
Saàçaya (doubt): Should one meditate on the mind as being identical with the Supreme Personality of Godhead?
Pürvapakña (the opponent speaks): Because the scriptures affirm that the mind and the Supreme Personality of Godhead are not different, therefore this kind of meditation should be done.
Siddhänta (conclusion): In the following words the author of the sütras gives His conclusion.
Sütra 4
na pratéke na hi saù
na - not; pratéke - in the part; na - not; hi - indeed; saù - He.
Not in the part. It is not He.
Purport by Çréla Baladeva Vidyäbhüñaëa
One should not think that the mind or other things that are only parts are identical with the Supreme Lord Himself. This is because the Supreme Lord is not identical with His parts. Rather, the Supreme Lord is the support and the resting place of the mind. In Çrémad-Bhägavatam (11.2.41) it is said:
khaà väyum agnià salilaà mahéà ca
jyotéàñi sattväni diço drumädén
sarit-samudräàç ca hareù çaréraà
yat kià ca bhütaà praëamed ananyaù
"A devotee should not see anything as being separate from the Supreme Personality of Godhead, Kåñëa. Ether, fire, air, water, earth, the sun, and other luminaries, all living beings, the directions, trees and other plants, the rivers and oceans, and whatever a devotee experiences he should consider to be an expansion of Kåñëa. Thus seeing everything that exists within creation as the body of the Supreme Lord, Hari, the devotee should offer his sincere respects to the entire expansion of the Lord'sbody."***
In this situation the nominative case should be understood to have the force of the locative. That is the conclusion here.
Adhikaraëa 4
The Impersonal Brahman
Introduction by Çréla Baladeva Vidyäbhüñaëa
It has already been shown that one should think of the Supreme Personality of Godhead as the all-pervading Supersoul. Saàçaya (doubt): Should one think of the Supreme Personality of Godhead as the impersonal Brahman, or should one not think of Him as the Brahman?
Viñaya (the subject to be discussed): The descriptions of the impersonal Brahman are not like the descriptions of the Supreme Personality of Godhead. Pürvapakña (the opponent speaks): The Supreme Personality of Godhead should not be considered identical with the impersonal Brahman, for it has already been confirmed that He is identical with the all-pervading Supersoul.
Siddhänta (conclusion): In the following words the author of the sütras gives His conclusion.
Sütra 5
brahma-dåñöir utkarñät
brahma - of Brahman; dåñöiù - sight; utkarñät - because of being exalted.
He is seen as impersonal Brahman, for He is most exalted.
Purport by Çréla Baladeva Vidyäbhüñaëa
As He is considered identical with the all-pervading Supersoul, so the Supreme Personality of Godhead should also be considered identical with the impersonal Brahman. Why is that? The sütra explains, "utkarñät" (for He is most exalted). This means "for He is the abode of limitless transcendental qualities". In the Båhad-äraëyaka Upaniñad (2.5.19) it is said:
ayam ätmä brahma sarvänubhütiù
"He is the all-knowing Supersoul and He is also the impersonal Brahman."
This is also confirmed by the text that begins "atha kasmäd ucyate brahma".
Adhikaraëa 5
The Creator of the Sun
Introduction by Çréla Baladeva Vidyäbhüñaëa
In the Puruña-sükta prayer (\Rg Veda 10.90) it is said:
candramä manaso jätaç
cakñuñaù süryo 'jäyata
çroträd väyuç ca präëaç ca
mukhäd agnir ajäyata
"From His mind the moon was born. From His eye the sun was born. From His ear the wind and the life breath were born. From His mouth fire was born."
Here the Supreme Lord's eyes and the other parts of His body are described as the causes of the sun and other parts of the world. Saàçaya (doubt): Should they be thought of caused in this way or not?
Pürvapakña (the opponent speaks): The Lord's eyes and the other parts of His body are said to be soft and delicate like lotus flowers and other soft things. That is why they cannot be the cause of things that are harsh, rough, and very powerful (like the sun).
Siddhänta (conclusion): In the following words the author of the sütras gives His conclusion.
Sütra 6
ädityädi-matayaç cäìga upapatteù
äditya - the sun; ädi - beginning with;matayaù - conception; ca - and; aìge - in the limb; upapatteù - because of being reasonable.
Also, the idea of the sun and other things is in the limb, for that is reasonable.
Purport by Çréla Baladeva Vidyäbhüñaëa
The word "ca" (also) is used here to begin the refutation of the opponent's argument. This kind of meditation on Lord Viñëu's eyes and the other parts of His body should be performed. Why is that? The sütra explains, "upapatteù" (for that is reasonable). This meditation is proper for it shows the Lord's greatness. It is by the Lord's greatness that His eyes are thecreator of the sun and the other parts of His body are the creators of other great things. In this way it the scriptures prove that the parts of the Lord's body are transcendental. They are not like anything in the material world.
Adhikaraëa 6
Asanas and Meditation
Introduction by Çréla Baladeva Vidyäbhüñaëa
In the Çvetäçvatara Upaniñad (2.8) it is said:
trir-unnataà sthäpya samaà çaréraà
hådéndriyäëi manasä sanniveçya
brahmoòupena pratareta vidvän
srotäàsi sarväëi bhayävahäni
"With the neck, head, and back straight, and with all powers of concentration, one should meditate on the Supreme Personality of Godhead staying in the heart as the Supersoul. Traveling in the boat of the Supreme Lord's mercy, the learned devotee crosses the raging fearful waters of the cycle of repeated birth and death."
Saàçaya (doubt): When meditating on the Lord is it compulsory that one adopt the äsana (yoga sitting-posture) described here, or is it not compulsory?
Pürvapakña (the opponent speaks): Meditation is performed in the mind. Therefore the adoption of a particular posture of the body is not compulsory.
Siddhänta (conclusion): In the following words the author of the sütras gives His conclusion.
Sütra 7
äsénaù sambhavät
äsénaù - sitting; sambhavät - because of possibility.
Sitting, for then it is possible.
Purport by Çréla Baladeva Vidyäbhüñaëa
One should adopt an äsana (yoga sitting-posture), and then meditate on the Lord. Why is that? The sütra explains,
te dhyäna-yogänugatä apaçyan
"Sitting in a yoga posture, and rapt in meditation, the sages gazed at the Supreme Personality of Godhead."
In this way they who desire to meditate on the Lord are described. Therefore one should adopt the äsana posture. Otherwise meditation is not possible.
Sütra 8
dhyänäc ca
dhyänät - because of meditation; ca - also.
Also because of meditation.
Purport by Çréla Baladeva Vidyäbhüñaëa
Meditation is defined as thinking of one thing only and not thinking of anything else. This kind of thinking is not possible when one is reclining or in any posture but the yoga äsana. Therefore one should sit in the yoga äsana.
Sütra 9
acalatvaà cäpekñya
acalatvam - stillness; ca - and; apekñya - in relation to.
Also because it is related to stillness.
Purport by Çréla Baladeva Vidyäbhüñaëa
The word "ca" (also) is used here for emphasis. In the Chändogya Upaniñad the word "dhyäna" (meditation) is used as a synonym of "stillness". There it is said (Chändogya Upaniñad 7.6.1):
dhyäyatéva påthivé
"The earth is still, as if it were rapt in meditation."
This also hints that meditation should be performed when one is sitting in a yoga äsana. Even in the mundane affairs of the world the word "dhyäna" is used in this way, as in the sentence, "dhyäyati käntaà proñita-ramaëé" (the girl is still, rapt in meditation on her absent beloved).
Sütra 10
smaranti ca
smaranti - the Småti-çästra; ca - also.
The Småti-çästra also.
Purport by Çréla Baladeva Vidyäbhüñaëa
In Bhagavad-gétä (7.11-13), the Supreme Personality of Godhead explains:
çucau deçe pratiñöhäpya
sthiram äsanam ätmanaù
näty-ucchritaà näti-nécaà
cailäjina-kuçottaram
tatraikägraà manaù kåtvä
yata-cittendriya-kriyaù
upaviçyäsane yuïjyät
yogam ätma-viçuddhaye
samaà käya-çiro-grévaà
dhärayann acalaà sthiraù
samprekñya näsikägraà svaà
diçaç cänavalokayan
"To practice yoga, one should go to a secluded place and should lay kuça grass on the ground and then cover it with a deerskin and a soft cloth. The seat should be neither too high nor too low and should be situated in a sacred place. The yogé should then sit on it very firmly and practice yoga to purify the heart by controlling his mind, senses, and activities and fixing the mind on one point. One should hold one's body, head, and neck erect in a straight line and stare steadily at the tip of the nose."*
In this way the Småti-çästra explains that they who meditate should keep their bodies, senses, and minds still. Without adopting the yoga äsana such stillness is not possible. Therefore a person engaged in meditation should adopt the yoga äsana.
Adhikaraëa 7
The True Nature of Meditation
Introduction by Çréla Baladeva Vidyäbhüñaëa
Now another point will be considered in relation to Båhad-
Saàçaya (doubt): In worshiping the Lord are there restrictions of direction, place, and time to be observed, or are there no such restrictions?
Pürvapakña (the opponent speaks): In Vedic rituals there are such restrictions. Because worship of the Lord is also described in the Vedas, these restrictions must also apply to worship of the Lord.
Siddhänta (conclusion): In the following words the author of the sütras gives His conclusion.
Sütra 11
yatraikägratä taträviçeñät
yatra - where; ekägratä - single-pointed concentration; tatra - there; aviçeñät - because of not being specific.
Where is single-pointed concentration, there because nothing is specific.
Purport by Çréla Baladeva Vidyäbhüñaëa
This sütra means, "In whatever direction, place, or time (yatra) there is single-pointed concentration (ekägratä) of the mind, in that (tatra) direction, place, or time one should worship Lord Hari". The meaning here is that in the worship of the Lord there is no restriction of direction, place, or time. Why is that? The sütra explains, "aviçeñät" (because there is nothing specific). This means, "because the scriptures give no specific instruction in this matter". In the Varäha Puräëa it is said:
tam eva deçaà seveta
taà kälaà täm avasthitim
tän eva bhogän seveta
mano yatra prasédati
na hi deçädibhiù kaçcid
viçeñaù samudéritaù
manaù-prasädanärthaà hi
deça-kälädi-cintanam
"One should seek a place, time, situation, and sensory environment where the mind becomes peaceful and cheerful. Other than that there is no specific instruction about place or environment. Place, time, situation, and sensory environment should be chosen to facilitate a peaceful and cheerful mind."
Here someone may object: Is it not so that there are actually rules regarding the place of worship? For example, in the Çvetäçvatara Upaniñad (2.10) it is said:
same çucau çarkara-vahni-väluka-
vivarjite çabda-jaläçrayädibhiù
mano-'nuküle na tu cakñu-péòane
guhä-nivätäçrayaëe niyojayet
"One should practice yoga is a solitary place with level ground free from pebbles and stones, free from winds, clean and pure, pleasing to the mind, not unpleasing to the eyes, secluded, and far from noisy bathing places."
Also, one should meditate in a holy place, for holy places bring liberation.
If this is said, then I reply: Yes. It is true. Still, there may be an unfortunate situation where one is not able to take shelter of a holy place, although of course, if there is no such misfortune, one should stay in a holy place and worship the Lord there. Still, the final conclusion is given here in the words "mano-'nuküle" (one should find a place that is pleasing to the mind).
Adhikaraëa 8
Devotional Service Continues After Liberation
Introduction by Çréla Baladeva Vidyäbhüñaëa
In the Praçna Upaniñad (5.1) it is said:
sa yo haitad bhagavan manuñyeñu präyaëäntam oàkäram abhidhyäyéta
"O master, what world is attained by a person who up to the end of his life continues to meditate on Oà?"
In the Nåsiàha-täpané Upaniñad (2.4) it is said:
yaà sarve devä namanti mumukñavo brahma-vädinaç ca
"All who are demigods, all who are philosophers, and all who yearn to attain liberation worship the Supreme Personality of Godhead."
In the Taittiréya Upaniñad (3.10.5) it is said:
etat sama-gayann äste
"They sit down and chant the Säma Veda to glorify Him."
In the \Rg Veda (1.22.20) it is said:
tad viñëoù paramaà padaà
sadä paçyanti sürayaù
"The wise and learned devotees always see the supreme abode of Lord Viñëu."*
In these verses it is said that devotional service both leads to liberation and also continues after liberation.
Saàçaya (doubt): Is devotional service performed only before liberation, or is it not?
Pürvapakña (the opponent speaks): Because liberation is the goal to be attained by performing devotional service, therefore devotional service is performed only as long as one is not liberated.
Siddhänta (conclusion): In the following words the author of the sütras gives His conclusion.
Sütra 12
äpräyaëät taträpi hi dåñöam
ä - until; präyaëät - liberation; tatra - there;api - even; hi - indeed; dåñöam - seen.
Until liberation. Even there it is seen.
Purport by Çréla Baladeva Vidyäbhüñaëa
Devotional service should be performed both before and after liberation. Why is that? The sütra explains, "hi dåñöam". That means, "because it is seen in the Çruti-çästra. In the Sauparëa-çruti it is said:
sarvadainam upäséta yävad vimuktiù. muktä api hy enam upäsate
"Before attaining liberation the great souls always worship the Lord. After attaining liberation they continue to worship Him."
In this way it is said that the Lord is worshiped in both circumstances. Here someone may object: The liberated souls do not worship the Lord. This is so because they have no goal to attain by such worship and because the scriptures do not order such worship.
To this I reply: That is true. Still, even though there is no scriptural order to compel them, the liberated souls nevertheless worship the Lord because they are attracted by His
Adhikaraëa 9
Transcendental Knowledge Destroys Past Sins
Introduction by Çréla Baladeva Vidyäbhüñaëa
The way to attain transcendental knowledge having already been considered, now will be considered the results of that knowledge. In the Chändogya Upaniñad (4.14.3) it is said:
yathä puñkara-paläça äpo na çliñyante evam eva vidi päpaà karma na çliñyate
"As water does not touch a lotus leaf, so sin does not touch a person situated in transcendental knowledge."
In the Chändogya Upaniñad (5.24.3) it is said:
tad yathaiñékä-tülam agnau protaà pradüyetaivaà häsya sarve päpmänaù pradüyante
"As a blade if éñékä grass is at once consumed by a fire, so are consumed the sins of a person situated in transcendental knowledge."
Saàçaya (doubt): Must one experience the results of past and present sinful deeds to become free from the karmic results, or are such results destroyed and non-existent for a person situated in transcendental knowledge?
Pürvapakña (the opponent speaks): One cannot become free from karmic reactions in any way other than experiencing their results. This is described in the following words of the Småti-
näbhuktaà kñéyate karma
kalpa-koöi-çatair api
avaçyam eva bhoktavyaà
kåtaà karma çubhäçubham
"Even after millions of kalpas one does not cannot become free from karmic reactions in any way other than experiencing their results. Therefore one must experience the results of good and evil deeds."
This being so, all scriptural passages declaring otherwise should be understood to be merely empty flattery offered to they who are situated in transcendental knowledge.
Siddhänta (conclusion): In the following words the author of the sütras gives His conclusion.
Sütra 13
tad-adhigama uttara-pürväghayor açleña-vinsäçau tad-
tad-adhigame - in the knowldege of Him; uttara - after; pürva - and before; aghayoù - of sins; açleña - not touching;
When knowledge of Him is attained, then there is destruction and not touching of past and present sins, for that is the teaching.
Purport by Çréla Baladeva Vidyäbhüñaëa
The word "tad-adhigamaù" here means, "knowledge of the Supreme Personality of Godhead". When such knowledge is present, then a person is no longer touched by sinful reactions to present deeds, and all accumulated past karma is destroyed. Why is that? The sütra explains, "tad-vyapadeçät" (for that is the teaching). This teaching has already been shown in the two passages of Chändogya Upaniñad quoted in the introduction to this
Adhikaraëa 10
Transcendental Knowledge Destroys Past Pious Karmic Reactions
Introduction by Çréla Baladeva Vidyäbhüñaëa
In Båhad-äraëyaka Upaniñad (4.4.22) it is said:
ubhe u haivaiña ete taraty amåtaù sädhv-asädhuné
"He crosses beyond all karmic reactions, both good and evil, and he becomes immortal."
In this way it is said that he crosses beyond the karmic reactions to both sins and pious deeds. Saàçaya (doubt): Do the reactions of past pious deeds meet the same fate as the reactions of past sins, that is, are the past pious deeds destroyed and the present pious deeds unable to touch the person performing them, or is this not so?
Pürvapakña (the opponent speaks): This is not the fate of past and present pious deeds, for such deeds are not performed in disobedience to the teachings of the Vedas. Therefore one does not become free from karmic reactions to such deeds in any way other than by experiencing their results. Therefore it is not right to say that a person situated in transcendental knowledge can attain liberation as long as the obstacle of past good karma is still present.
Siddhänta (conclusion): In the following words the author of the sütras gives His conclusion.
Sütra 14
itarasyäpy evam açleñaù päte tu
itarasya - of another; api - also; evam - thus;açleñaù - not touching; päte - in destruction; tu - indeed.
Indeed, when it is destroyed the other ceases to touch.
Purport by Çréla Baladeva Vidyäbhüñaëa
This sütra means that when transcendental knowledge is present, then the other (itarasya), which here means the past and present karmic reactions of pious deeds, is destroyed and ceases to touch. Thus happens in the same way it happens to past and present sinful reactions. It is not that because they are prescribed by the Vedas, material pious deeds do not obstruct transcendental knowledge. The result brought by material pious deeds is an obstacle impeding the result brought by transcendental knowledge.In truth, material pious deeds are not pure and spiritual. In the Chändogya Upaniñad (8.4.1) it is said:
sarve päpmäno 'to nivartante
"All sins are then destroyed."
In this context the word "sins" is used to include material pious deeds also. In Bhagavad-göä (4.37) the Supreme Personality of Godhead affirms:
yathaidhäàsi samiddho 'gniù. . .
"As a blazing fire turns firewood to ashes, O Arjuna, so does the fire of knowledge burn to ashes all reactions to material activities."*
In this verse the destruction of karmic reactions is described. In these general worlds all karmic reactions, past and present, sinful and pious, are included. The author of the sütras describes this here in the words "päte tu" (indeed, when it is destroyed). The word "tu" (indeed) is used for emphasis. In this way there is nothing wrong with the statement that liberation is attained when one's karmic reactions are destroyed.
Adhikaraëa 11
Arabdha-phala and Anarabdha-phala Karmic Reactions
Introduction by Çréla Baladeva Vidyäbhüñaëa
Here someone may object: If transcendental knowledge causes the destruction of all past pious and sinful karmic reactions, then it would automatically bring with it (the liberation of the soul, and with that) the sudden death of the material body. This clearly does not happen, and therefore what has been said about transcendental knowledge cannot be true. The author of the sütras now begins this adhikaraëa to refute this objection. Past pious and sinful karmic reactions are of two kinds: 1. anärabdha-phala (where the reactions have not yet begun to manifest), and 2. ärabdha-phala (where the reactions have begun to manifest). Saàçaya (doubt): Does transcendental knowledge destroy both kinds of past karmic reactions, or does it destroy only the anärabdha-phala karmic reactions?
Pürvapakña (the opponent speaks): In the passage from Båhad-araëyaka Upaniñad (4.4.22) quoted in the beginning of
Sütra 15
anärabdha-kärye eva tu pürve tad avadheù
anärabdha - not begun; kärye - effect; eva - indeed;tu - but; pürve - previous; tat - that; avadheù - of the duration of time.
But only anärabdha-phala karmic reactions, for that is the time limit.
Purport by Çréla Baladeva Vidyäbhüñaëa
The word "tu" (but) is used here to dispel doubt. Only the anärabdha-phala past pious and sinful karmic reactions, reactions that have not yet begun to bear fruit, are destroyed by transcendental knowledge. The ärabdha-phala karmic reactions, which have already begun to bear fruit, are not destroyed in that way. Why is that? The sütra explains, "tad-avadheù" (for that is the time limit). In Chändogya Upaniñad (6.14.2) it is said:
tasya tävad eva ciraà yävan na vimokñye
"One cannot attain liberation as long as his past karmic reactions persist."
In Çrémad-Bhägavatam (10.87.40) the personified Vedas pray to the Supreme Personality of Godhead:
tvad-avagamé na vetti bhavad-uttha-çubhäçubhayoù
guëa-viguëänvayäàs tarhi deha-bhåtäà ca giraù
"When a person realizes You, he no longer cares about His good and bad fortune arising from past pious and sinful acts, since it is You alone who control this good and bad fortune. Such a realized devotee also disregards what ordinary living beings say about him."***
In this way the scriptures explain that, by the Supreme Lord's will, the living entity remains in his material body until his ärabdha-phala karmic reactions are destroyed. Transcendental knowledge is very powerful. It can at once burn away all past karmic reactions, leaving behind no remainder. In this it is like a blazing fire that at once burns up any kind of fuel that may be supplied.
Although these statements of scripture should be accepted, still it is seen that many great sages, wise with transcendental knowledge, still remain living within material bodies. In that situation it should be accepted that, by the will of the Lord, these sages stay in this world, their ärabdha-phala karmic reactions not yet exhausted, for the purpose of teaching the truth of spiritual life to the others. As a jewel or other impediment may stop the burning of a fire, so transcendental knowledge's power to burn away all karmic reactions may be stopped in certain circumstances like this. Here someone may object: Without taking shelter of a series of past karmic reactions, transcendental knowledge does not become manifested. Those karmic reactions may be compared to a potter's wheel. As, once begun to spin, the potter's wheel gradually stops of its own accord, so past karmic reactions gradually come to a stop.
To this objection I reply: No. It is not so. Transcendental knowledge is very powerful. It can at once uproot all karmic reactions. It is only the will of the Supreme Lord that stops transcendental knowledge. When a heavier stone is placed on a spinning potters wheel, the wheel comes to an abrupt halt. (Transcendental knowledge stops all karmic reactions in a way like that.) Therefore what was said in the beginning about transcendental knowledge is right and true.
Adhikaraëa 12
Regular Duties and Karmic Reactions
Introduction by Çréla Baladeva Vidyäbhüñaëa
Here someone may say: It has been said that transcendental knowledge destroys all past pious karmic reactions. Therefore transcendental knowledge destroys all kämya-karma (reactions to pious deeds performed to attain specific desires) as well as all nitya-karmas (karmic reactions to regular pious duties). To refute this idea the present adhikaraëa is begun. Saàçaya (doubt): Båhad-äraëyaka Upaniñad (4.4.22) explains that transcendental knowledge destroys all past pious and sinful karmic reactions. Does this mean that, as kämya-karma reactions are destroyed by transcendental knowledge, the reactions to nitya-karma activities, such as the performances of agnihotra-
Pürvapakña (the opponent speaks): It is the nature of transcendental knowledge to destroy all karmic reactions. Because it cannot abandon its own nature, transcendental knowledge must destroy the reactions of nitya-karmas also.
Siddhänta (conclusion): In the following words the author of the sütras gives His conclusion.
Sütra 16
agnihoträdi tu tat käryäyaiva tad-darçanät
agnihotra - agnihotra-yajïas; ädi - beginning with; tu - but; tat - that; käryäya - for an effect; eva - indeed;tat - that; darçanät - because of revelation.
But agnihotra-yajïas and other rituals have that as their effect, for that is the revelation.
Purport by Çréla Baladeva Vidyäbhüñaëa
The word "tu" (but) is used here to dispel doubt. Performed before transcendental knowledge is manifested, the daily agnihotra-yajïa and other nitya-karmas have the manifestation of transcendental as their karmic reaction. Why is that? The sütra explains, "tad-darçanät" (for that is the revelation). In the Båhad-äraëyaka Upaniñad (4.4.22) it is said:
tam etaà vedänuvacanena
"By studying the Vedas they come to understand the Supreme Personality of Godhead."
This means that transcendental knowledge (is the karmic result of nitya-karmas, such as study of the Vedas). Transcendental knowledge, then, destroys all past pious karmic reactions except for those of nitya-karma duties, such as the performance of daily agnihotra-yajïas. That is the meaning of the sütra. Transcendental knowledge does not destroy the karmic reactions of nitya-karma duties for the attainment of transcendental knowledge is itself the karmic reaction these duties produce. When a house is set afire some seeds within it may become heated but not destroyed. Such grains can never be sown, for they will never sprout into plants. In the same way the reactions to nitya-karma activities are not destroyed (although they will not sprout into future material bondage). In the Båhad-
karmaëä pitålokaù
"By performing nitya-karma duties one goes to Pitåloka."
This shows that sometimes nitya-karma duties bring the attainment of Svargaloka as their karmic reaction. These reactions all become destroyed.
Adhikaraëa 13
Some Fine Points of Karmic Reactions
Introduction by Çréla Baladeva Vidyäbhüñaëa
It has been shown that by the Lord's will the ärabdha-phala pious and sinful karmic reactions of they who are enlightened with transcendental knowledge remain and are not destroyed. The Lord does this so the enlightened souls may stay in the material world for some time and teach the spiritual truth to the people in general. Now it will be shown that for some nirapekña devotees the Lord at once destroys their ärabhda-phala karmic reactions. Thus these devotees do not have experience these karmic reactions. In the Kañétaké Upaniñad (1.4) it is said:
tat-sukåta-duñkåte vidhunute tasya priyä jïätayaù sukåtam upayänty apriyä duskåtam
"His pious and sinful karmic reactions are removed. His pious reactions are given to his friends and kinsmen. His sinful reactions are given to his enemies."
In the Çäöyäyani-çästra it is said:
tasya puträ däyam upayänti suhådaù sädhu-kåtyäà dviñantaù päpa-kåtyäm.
"His children claim their inheritance, and his friends claim the reactions of his pious deeds. His enemies must take the reactions of his sins."
Saàçaya (doubt): Are the ärabdha-phala karmic reactions sometimes destroyed without the person having to experience their results, or is this never so?
Pürvapakña (the opponent speaks): Without experiencing them, ärabdha-phala karmic reactions are never destroyed.
Siddhänta (conclusion): In the following words the author of the sütras gives His conclusion.
Sütra 17
ato 'nyäpi hy ekeñäm ubhayoù
ataù - then; anyä - another; api - also; hi - indeed;ekeñäm - of some; ubhayoù - of both.
Therefore there is another also. Of some there is both.
Purport by Çréla Baladeva Vidyäbhüñaëa
For some nirapekña devotees who are very ardently devoted to the Lord, their pious and sinful ärabdha-phala karmic reactions are removed without their having to experience the results. The reason for this is given in the word "anyä" (there is another also). This means, "there is another scriptural quote, a quote revealing that by the Supreme Lord's will ärabdha-phala karmic reactions are sometimes also destroyed". The other scriptural quote is the passage from Kauñétiké Upaniñad previously quoted, and the passage from the Çäöyäyana-çästra also. This is the meaning: In one place the scriptures say that ärabdha-phala karmic reactions are destroyed only when the person experiences them, and in another place the scriptures say that transcendental knowledge can destroy ärabdha-phala karmic reactions. If these two statements are not to be thought of as contradicting each other, they must be considered to apply to different circumstances. These scriptural statements do not apply to kämya-karma activities, for sütras 13 and 14 stated that all pious and sinful karmic reactions are destroyed, and because sins are by definition not kämya-karma activities. Therefore, for some very dear devotees, who ardently yearn to see the Lord and who are no longer able to bear separation from Him, the Supreme Lord takes away their ärabdha-phala karmic reactions, and distributes them to those persons who are close to those devotees. This will be further described in another
If this is said, then I reply: That is not true. Because He is all-powerful, the Supreme Lord can do anything He wishes, even if what He does is different from what you think is logical. Therefore the Supreme Personality of Godhead can remove the ärabdha-phala karmic reactions of some great devotees who ardently yearn to see Him.
In the next sütra the author refutes the claim that the karmic reactions of one person cannot be given to another.
Sütra 18
yad eva vidyayeti hi
yad eva vidyayä iti - Chändogya Upaniñad 1.1.10; hi - because.
Because of Chändogya Upaniñad 1.1.10.
Purport by Çréla Baladeva Vidyäbhüñaëa
Chändogya Upaniñad 1.1.10 shows the power of transcendental knowledge, even when it is only knowledge of the individual spirit soul. The word "hi" in this sütra means "because". This means that because transcendental knowledge cannot be stopped by any obstacle, and because the Supreme Personality of Godhead in these circumstances gives His own mercy, sometimes the living entity does not have to experience his ärabdha-phala karmic reactions. No one should be surprised at this. What happens then? The author of the sütras gives the following explanation.
Sütra 19
bhogena tv itare kñapayitvätha sampadyate
bhogena - by enjoyment; tu - indeed; itare - the other; kñapayitvä - leaving; atha - then; sampadyate - obtains.
Renouncing the two others, he enjoys.
Purport by Çréla Baladeva Vidyäbhüñaëa
This sütra means, "leaving behind the gross and subtle material bodies (the two others), and attaining the body of a personal associate of the Lord, the liberated devotee enjoys transcendental bliss". This is described in the following words of Taittiréya Upaniñad (2.1.1):
so 'çnute sarvän kämän
"Then he enjoys the fulfillment of all his desires."
That is the meaning of the sütra's word
sampadyate" (he enjoys transcendental bliss).
Pada 2
Invocation
manträd yasya parä bhütäù
parä bhütädayo grahäù
naçyanti sva-lasat-tåñëaù
sa kåñëaù çaraëaà mama
May Lord Kåñëa, who is radiant with the thirst to be re-united with His devotees, and whose mantras exorcise the ghosts and demons of repeated birth in the material world of five elements, be my shelter.
Adhikaraëa 1
The Time of Death
Introduction by Çréla Baladeva Vidyäbhüñaëa
In the next pada will be described the way the soul travels to the world of the demigods. In this pada will be described the way a person enlightened with transcendental knowledge leaves his material body. In the Chändogya Upaniñad (6.8.6) it is said:
asya saumya-puruñasya prayato väì-manasi sampadyate manaù präëe präëas tejasi tejaù parasyäm devatäyäm
"When a good person leaves his material body, the voice enters the mind, the mind enters the life-air, the life-air enters the element fire, and the element fire enters the Supreme Personality of
Saàçaya (doubt): Does the voice itself enter, or do only the activities of the voice enter?
Pürvapakña (the opponent speaks): Because the nature of the mind is not like the nature of the voice, and because the voice and other parts of the body are subordinate to the mind, therefore it is only the activities of the voice that enter.
Siddhänta (conclusion): In the following words the author of the sütras gives His conclusion.
Sütra 1
väì manasi darçanäc chabdäc ca
väk - voice; manasi - in the mind; darçanät - because ofsight; çabdät - because of sound; ca - also.
Because of what is seen and heard, voice enters mind.
Purport by Çréla Baladeva Vidyäbhüñaëa
Voice itself enters the mind. Why is that? The sütra explains, "darçanät" (because of what is seen). This means that even when the external voice is silent, it is seen that the voice is still active in the mind. The sütra also explains, "çabdät" (because of what is heard). In the scriptures (Chändogya Upaniñad) it is heard:
väì manasi sampadyate
"The voice enters the mind."
Any other interpretation would do violence to the clear meaning of this quote. No evidence actually supports the idea that only the activity of the voice enters the mind.
Here someone may object: Because mind does not possess the nature of the voice, voice itself cannot have entered the mind. It is only the activities of one thing that can enter another thing dissimilar in nature. An example of this is the activities of fire, which can thus enter water. This is so, for it is clearly seen.
If this is said, then I reply: Voice and mind meet. They do not join together and become one. The meaning is that even though their natures are different, the two of them actually do meet.
Sütra 2
ata eva sarväëy anu
ataù eva - therefore; sarväëi - all; anu - following.
Therefore they all follow.
Purport by Çréla Baladeva Vidyäbhüñaëa
Here someone may object: The voice may enter the mind, but the mind does not enter the element fire.
If this objection is raised, the sütra gives the following reply, "sarväëi" (all). This means, "the sense of hearing and all the other senses also enter". The word
tasmäd upaçänta-tejäù punar-bhavam indriyair manasi sampadyamänair yac cittas tenaiña präëa äyäti
"When the fire of life is extinguished, the senses enter the mind, and the soul again takes birth. Accompanied by that mind, the soul is born again."
In the Praçna Upaniñad (4.2) it is said:
yathä gärgya marécayo 'staà gacchato 'rkasya sarva etasmiàs tejo-maëòale eké-bhavati täù punar udayataù pracaranty evaà ha vai tat sarvaà pare deve manasy eké-bhavati
"O Gärgya, as the rays of sunlight enter the setting sun only again to emerge from the rising sun, in the same way the senses enter their deity, the mind."
Adhikaraëa 2
The Mind Enters the Breath
Introduction by Çréla Baladeva Vidyäbhüñaëa
Now the passage of Chändogya Upaniñad (6.8.6) quoted in the beginning of adhikaraëa 1 will be again considered. Saàçaya (doubt): Does this passage mean to say that the mind enters the life-breath, or that it enters the realm of the moon?
Pürvapakña (the opponent speaks): Båhad-äraëyaka Upaniñad (3.2.13) declares:
manaç candram
"The mind enters the moon."
Therefore the mind enters the moon.
Siddhänta (conclusion): in the following words the author of the sütras gives His conclusion.
Sütra 3
tan manaù präëa uttarät
tat - that; manaù - mind; präëe - in the life-breath; uttarät - then.
Then the mind enters the life-breath, because of what follows.
Purport by Çréla Baladeva Vidyäbhüñaëa
The words "tan manaù präëe" mean,
Here someone may object: This cannot be, for Båhad-
Adhikaraëa 3
The Life-Breath Enters the Individual Soul
Introduction by Çréla Baladeva Vidyäbhüñaëa
Now will be considered the following words of Chändogya Upaniñad (6.6.1):
präëas tejasi
"The life-breath enters fire."
Saàçaya (doubt): Does the life-breath, which is by then accompanied by the mind and the senses, enter the element fire, or does it enter the individual spirit soul (jéva)?
Pürvapakña (the opponent speaks): Chändogya Upaniñad (6.6.1) says that the life breath enters the element fire, therefore the life-breath enters the element fire.
Siddhänta (conclusion): In the following words the author of the sütras gives His conclusion.
Sütra 4
so 'dhyakñe tad-upagamädibhyaù
saù - it; adhyakñe - to the master; tat - that; upagama - approaching; ädibhyaù - beginning with.
That in the master because of the scriptural statements that begin with the descriptions of approaching it.
Purport by Çréla Baladeva Vidyäbhüñaëa
The word "saù" (that) here means "the life-
tad yathä räjänaà prayiyäsantam ugräù praty enasaù sütä grämaëya upasaméyanty evaà haivaà vidaà sarve präëä upasaméyanti. yatraitad ürdhvocchväsé bhavati.
"As bodyguards. warriors, charioteers, and generals gather around a king who is about to depart on a great march, so do all the senses and life-breaths gather around the soul who is about toleave its material body."
In this way the Çruti-çästra explains that the life-breath and the senses enters the individual spirit soul. This statement does not contradict the other statement of the Çruti-çästra that the life-breath enters the element fire, for it may be said that after the life-breath enters the soul the two of them proceed to enter the element fire. This is like saying that the Yamunä, joining with the Ganges, proceeds to enter the ocean.
Adhikaraëa 4
The Individual Spirit Soul Enters the Combined Elements
Introduction by Çréla Baladeva Vidyäbhüñaëa
Now will be considered the statement that the individual spirit soul enters the element fire. Saàçaya (doubt): Do the individual spirit soul and the life-
Pürvapakña (the opponent speaks): The Çruti-çästra says that the life-breath enters the element fire, therefore the life-
Siddhänta (conclusion): In the following words the author of the sütras gives His conclusion.
Sütra 5
bhüteñu tac chruteù
bhüteñu - in all the elements; tat - that; çruteù - because of the Çruti-çästra.
In all the elements, because of the Çruti-çästra.
Purport by Çréla Baladeva Vidyäbhüñaëa
The individual spirit soul enters all the five elements. It does not enter the fire element only. Why is that? In Båhad-
jévasyäkäçamayo väyumayas tejomaya äpomayaù påthivémayaù
"The individual spirit soul enters the elements ether, air, fire, water, and earth."
In this way the Çruti-çästra affirms that the individual spirit soul enters all the material elements. A further explanation is given in the next sütra.
Sütra 6
naikasmin darçayato hi
na - not; ekasmin - in one; darçayataù - they both reveal;
Because they both say it is not in one.
Purport by Çréla Baladeva Vidyäbhüñaëa
It should not be considered that the individual spirit soul enters into one element, into fire. The word "hi" here means "because". This means, "because this was described in the questions and answers in Chändogya Upaniñad Chapter 5, Parts 3-10.
Adhikaraëa 5
The Departure of the Enlightened Soul
Introduction by Çréla Baladeva Vidyäbhüñaëa
Now will be considered a doubt that may arise concerning Chändogya Upaniñad 6.8.6.
Saàçaya (doubt): Does this passage describe the departure from the material body of the soul enlightened with transcendental knowledge, or the soul that is not enlightened?
Pürvapakña (the opponent speaks): In Båhad-äraëyaka Upaniñad (4.4.7) it is said:
yadä sarve pramucyante
kämä ye 'sya hådi sthitäù
atha martyo 'måto bhavaty
atra brahma samaçnute
"When his heart is free of all material desires, the mortal becomes immortal. Then he enjoys spiritual life, even in this world."
There word "atra" (here in this world) means that the enlightened soul need not leave the material world. Even in this world he enjoys the bliss of spiritual life.
Siddhänta (conclusion): In the following words the author of the sütras gives His conclusion.
Sütra 7
samänä cäsåty-upakramäd amåtatvaà cänupoñya
samänä - equal; ca - also; äsåti-upakramät - at the beginning; amåtatvam - immortality; ca - and; anupoñya - not burning.
Indeed, in the beginning they are the same. Also, immortality is without burning.
Purport by Çréla Baladeva Vidyäbhüñaëa
The first "ca" means "indeed". In the beginning, the enlightened soul and the unenlightened soul depart from the material body in the 4 sa,e way. However, when they reach the näòés (subtle pathways emanating from the heart), their paths diverge. The enlightened soul passes through one of the hundred näòés, but the enlightened soul passes through a different näòé. This is described in Chändogya Upaniñad (8.6.6):
çataà caikä ca hådayasya näòyas täsäà mürdhänam abhiniùsåtaikä. tayordhvam äyann amåtatvam eti viçvag anyä utkramaëe bhavanti.
"101 näòés lead away from the heart. One passes through the head and leads to immortality. They others lead to a variety of destinations."
This is also described in Båhad-äraëyaka Upaniñad (4.4.2). The soul endowed with transcendental knowledge departs from the material body through the passage passing through the top of the head. The unenlightened souls depart through the other passages. The scriptural statement (Båhad-äraëyaka Upaniñad 4.4.7) explaining that the enlightened soul enjoys spiritual life even in this world means that such a soul no longer produces any karmic reactions even though his connection with the material body is not yet burned away.
Sütra 8
tad äpéteù saàsära-vyapadeçät
tat - that; äpéteù - until; saàsära - of the world of birth and death; vyapadeçät - because of the teaching.
That is so, for it is taught that until then there is the world of birth and death.
Purport by Çréla Baladeva Vidyäbhüñaëa
This describes the immortality of an enlightened soul who is free from sin even though his connection to a material body is not yet burned away. How is that? The sütra explains, "äpéteù" (until then).Until he attains the direct association of the Supreme Personality of Godhead, the individual spirit soul still has a relationship with a material body, and thus he remains in the world of repeated birth and death. The direction association of the Supreme Personality of Godhead is attained when the soul travels to the world of the Supreme Personality of Godhead. That is the conclusion of the Vedas.
Sütra 9
sükñma-pramäëataç ca tathopalabdheù
sükñma - subtle; pramäëataù - from the source of knowledge;
The subtle, because of authority and direct perception.
Purport by Çréla Baladeva Vidyäbhüñaëa
In this contact the relationship of the enlightened soul with the material body is not yet burned away. This is because the subtle (sükñma) material body still persists. How is that known? Thesütra explains, "pramäëataù" (because of authority). Even when he travels to the worlds of the demigods, the enlightened soul retains relationship with a subtle material body, as is seen in the words of the moon-god in Kauñétaké Upaniñad (1.3). Therefore in the previous passage of Båhad-
Sütra 10
nopamardenätaù
na - not; upamardena - by destruction; ataù - therefore.
Therefore it is not by destruction.
Purport by Çréla Baladeva Vidyäbhüñaëa
Båhad-äraëyaka Upaniñad 4.4.7 does not describe the kind of immortality where the relationship of the individual spirit soul and the material body is destroyed.
Sütra 11
tasyaiva copapatter üñmä
tasya - of that; eva - indeed; ca - also; upapatteù - becauseof being possible; üñmä - heat.
It has warmth, for that is reasonable.
Purport by Çréla Baladeva Vidyäbhüñaëa
The warmth that touches the gross material body while it is alive is manifested from the subtle material body, not the gross body. Why is that? The sütra explains, "upapatteù" (for that is reasonable). When it is alive the gross body is warm, and when it is dead, the gross body is not warm. From this it can be seen that the warmth in the gross body comes from the subtle body. The word "ca" (also) here shows another reason also. When he leaves the gross body, the enlightened soul also takes the heat-producing subtle body with him.
Next, fearing that another doubt will be raised, the author of the sütras speaks the following words:
Sütra 12
pratiñedhäd iti cen na çärérät
pratiñedhät - because of denial; iti - thus; cet - if;na - not; çärérät - from the resident of the body.
If someone says that it is denied, then I reply: No. It is not so. Because of the resident of the body.
Purport by Çréla Baladeva Vidyäbhüñaëa
Here someone may object: The enlightened soul does not leave the gross material body. This is corroborated by the following words of Båhad-äraëyaka Upaniñad (4.4.6):
athäkämayamäno yo 'kämo niñkäma äpta-kämo na tasya präëä utkramanti brahmaiva san brahmätyeti
"One who does not desire, who has no material desires, and whose desires are all fulfilled, his life-breaths do not leave. He is spirit. He goes to the spirit."
In this way the scriptures deny (pratiñedhät) that the enlightened soul leaves his material body.
If (cet) this objection is raised, then the author of the sütras replies, "No" (na). This means that the text of the Upaniñad does not specifically say that the life-breath leaves the body. The meaning of this text is that the life-breath does not leave the individual spirit soul. After all, it is clearly seen that even enlightened souls leave their material bodies.
Sütra 13
spañöo hy ekeñäm
spañöaù - clear; hi - because; ekeñäm - of some.
Because it is clear in some.
Purport by Çréla Baladeva Vidyäbhüñaëa
In this passage of Båhad-äraëyaka Upaniñad (4.4.6) there is no room for controversy. This is so because (hi) in some (ekeñäm) recensions of the Vedas, namely the Madhyandina recension, is seen a clear (spañöaù) denial of the idea that the life-breath does not leave the material body. This same passage in the Madhyandina recension reads:
na tasmät präëä utkramanti. atravaiva samavaléyante brahmaiva san brahmätyeti.
"The life-breaths do not leave him (the soul). They enter there. He is spirit. He goes to the spirit."
The word "atra" (there) clearly shows that the life-
To this the objector may reply: In the Käëva recension, inYäjïavalkya's answer to Artabhäga's question, it is clearly seen that the life-breaths of the soul enlightened with transcendental knowledge do not leave the material body. To this objection I reply: This passage describes a special case, where the enlightened soul is very distressed in separation from the Supreme Lord.
The impersonalists claim that this passage describes a person who thinks he is one with the impersonal Brahman. They say that for him the life-breaths do not leave the material body. To this I reply: This is fool's idea. No words in the text support this interpretation. At any rate, the impersonalist idea has already been clearly refuted.
Sütra 14
smaryate ca
smaryate - in the Småti-çästras; ca - also.
In the Småti-çästras also.
Purport by Çréla Baladeva Vidyäbhüñaëa
In the Yäjïavalkya-småti (3.167) it is said:
ürdhvam ekaù sthitas teñäà
yo bhittvä sürya-maëòalam
brahmalokam atikramya
tena yäti paräà gatim
"Among all of them, one great soul travels upward. He breaks through the circle of the sun. He passes beyond the planet of Brahmä. He enters the supreme destination."
In the Çruti-çästra also it is said that the enlightened soul passes through the näòé at the top of the head and thus leaves the material body. In this way it is proved that the enlightened soul certainly does leave his material body.
Adhikaraëa 6
The Senses Enter the Supreme
Introduction by Çréla Baladeva Vidyäbhüñaëa
That the individual spirit soul, accompanied by the life-
Saàçaya (doubt): Do the enlightened soul's voice and other working senses, life-breath, and elements of the gross and subtle material bodies enter into the material features that are their direct causes, or do they enter into the Supreme Personality of Godhead?
Pürvapakña (the opponent speaks): They enter into their direct causes. This is described in Båhad-äraëyaka Upaniñad 3.2.13.
Siddhänta (conclusion): In the following words the author of the sütras gives His conclusion.
Sütra 15
täni pare tathä hy äha
täni - they; pare - in the Supreme; tathä - so;hi - because; äha - says.
They in the Supreme, for thus it says.
Purport by Çréla Baladeva Vidyäbhüñaëa
In the Chändogya Upaniñad (6.8.6) it is said:
tejaù parasyäm
"Fire enters the Supreme."
In this way it is established that the "tejaù", which here includes the voice and other senses, the life-breath, and the bodily elements, enters the Supreme Personality of Godhead. This is so because the Supreme is the cause and the resting-place of all. Why is that? The sütra explains,
tejaù parasyäm devatäyäm
"Fire enters the Supreme Personality of Godhead."
Båhad-äraëyaka Upaniñad 3.2.3 should be interpreted metaphorically. This has already been explained (in sütra 3.1.4).
Adhikaraëa 7
The Nature of the Senses' Entrance in the Supreme
Introduction by Çréla Baladeva Vidyäbhüñaëa
Now another consideration will be examined. Saàçaya (doubt): When the enlightened soul's life-breath, voice, mind, and other senses enter the Supreme Personality of Godhead do they merely enter or do they become one with Supreme Personality of Godhead, as is explained in Muëòaka Upaniñad 3.2.8)?
Pürvapakña (the opponent speaks): Because of the previous statements and because there is no specific statement otherwise, it should be held that they merely enter.
Siddhänta (conclusion): In the following words the author of the sütras gives His conclusion.
Sütra 16
avibhägo vacanät
avibhägaù - not divided; vacanät - because of the statement.
There is no division, for that is said.
Purport by Çréla Baladeva Vidyäbhüñaëa
The life-breath and other features of the material body merge into and become one with the Supreme Personality of Godhead, the master of inconceivable potencies. Why is that? The sütra explains, "vacanät" (for that is said). In the Praçna Upaniñad (6.5) it is said:
evam eväsya paridrañöur imäù ñoòaça-kaläù puruñäyaëäù puruñaà präpyäs taà gacchanti
"As rivers merge into the ocean, so do the sixteen elements of the material body merge into the Supreme Personality of Godhead."
After thus explaining that the life-breath and the other elements of the material body merge into the Supreme Personality of Godhead, the Upaniñad continues:
bhidyete cäsäà näma-rüpe puruña ity evaà procyate sa eño 'måto bhavati
"The elements of the body then lose their names and forms. They are saidto become one with the Supreme. When this happens to the elements of his material body, the individual spirit soul becomes immortal."
Thus the elements of the material body lose their names and forms. This is the meaning: When he leaves the gross material body, the soul enlightened with transcendental knowledge is followed by the now greatly weakened subtle material body. When the soul finally leaves the egg of the material universe behind, the subtle body merges into the eighth covering of the universal shell. Now completely pure and free from any touch of matter, the soul attains a spiritual body and then gains the association of the Supreme Personality of Godhead.
Adhikaraëa 8
The Hundred-and-first Näòé
Introduction by Çréla Baladeva Vidyäbhüñaëa
Now will begin a discussion to show one specific aspect of the enlightened soul's departure from the material body. In Chändogya Upaniñad (8.6.6) as well as in Kaöha Upaniñad (7.6) it is said that the unenlightened souls depart from the material body by the path of the hundred näòés and the enlightened soul departs by another näòé.
Saàçaya (doubt): Is this description correct or is it not?
Pürvapakña (the opponent speaks): Because the näòés are both very numerous and very fine it is not possible for the spirit soul to distinguish them one from another. Therefore this description is not correct. The scriptures explain:
tayordhvam äyann amåtatvam eti
"Going upwards, he attains immortality."
Therefore (going upwards is the important factor) and it is not important which näòé the soul enters at the moment of leaving the material body.
Siddhänta (conclusion): In the following words the author of the sütras gives His conclusion.
Sütra 17
tad-oko-'gra-jvalanaà tat-prakäçita-dväro vidyä-sämarthyät tac-cheña-gaty-anusmåti-yogäc ca härdänugåhétaù çatädhikayä
tat - of him; okaù - the home; agra - the point; jvalanam - illumination; tat - by Him; prakäçita - revealed; dväraù - the door; vidyä - of transcendental knowledge; sämarthyät - by the power; tat - that; çeña - remainder; gati - path; anusmåti - memory; yogät - by the touch;ca - and; härda - He who resides in the heart; anugåhétaù - being the object of mercy; çatädhikayä - by the hundred-and-first.
Then the top of his home is illumined and the door is revealed by Him. By the power of transcendental knowledge, by the memory of the path it brings, he attains the mercy of He who resides in the heart. By the hundred-and-first.
Purport by Çréla Baladeva Vidyäbhüñaëa
The enlightened soul departs by the path of the hundred-and-
Adhikaraëa 9
The Path of the Sun's Rays
Introduction by Çréla Baladeva Vidyäbhüñaëa
In the Chändogya Upaniñad (8.6.5) it is said:
atha yatraitasmät çaréräd utkramaty etair eva raçmibhir ürdhvam äkramate. sa om iti vä hodvä méyate sa yävat kñipyen manas tävad ädityaà gacchaty etad vai khalu loka-
dväraà viduñäà prapadanaà nirodho 'viduñäà tad eña çlokaù. çataà caika ca. . .
"After he departs from the body, the soul travels on the sun's rays. Casting off the material mind, and meditating on the sacred syllable Oà, the soul travels to the sun, which is the doorway to the worlds. They who are enlightened with transcendental knowledge may enter that doorway, but they who are not enlightened are stopped from entering. The following verse describes this: There are a hundred and one näòés. . . ."
This means that after he passes through the näòé on the top of the head, the enlightened soul travels on the path of the sun's rays.
Saàçaya (doubt): Must the soul depart from the body during the daytime, or may he also depart during the night (and still attain liberation)?
Pürvapakña (the opponent speaks): Because during the night the rays of the sun do not shine, the enlightened soul must depart from the material body only during the daytime.
Siddhänta (conclusion): In the following words the author of the sütras gives His conclusion.
Sütra 18
raçmy-anusäré
raçmi - rays; anusäré - following.
He follows the rays.
Purport by Çréla Baladeva Vidyäbhüñaëa
Whenever he dies, the enlightened soul is able to follow the rays of the sun. This is so because the Çruti-çästra gives no specific instruction in this regard.
Sütra 19
niçi neti cen na sambandhasya yävad deha-bhävitväd darçayati ca
niçi - during the night; na - not; iti - thus; cet - if; na - not; sambandhasya - of the relationship; yävat - as long as; deha-
If someone says that it is not during the night, then I reply: No. Because the relationship exists as long as the body is present. It also reveals it.
Purport by Çréla Baladeva Vidyäbhüñaëa
Here someone may object: is it not so that because at night the rays of the sun are not present, the soul departing from his body cannot follow them at that time?
If (cet) this is said, then the sütra replies, "No" (na). Why is that? The sütra explains, "sambandhasya" (because of the relationship). This means that as long as the material body is present there is a relationship with the sun's rays. Therefore the soul may depart at any time of the day or night and still travel by the path of the sun's rays. It is clearly seen that the body remains warm in both the hottest of days and the coldest of nights. If the body had not relationship with the sun this would not be possible. The scriptures also give further proof of the body's unchanging relationship with the sun. In the Chändogya Upaniñad (7.6.2) it is said:
amuñmäd ädityät prayänte tathäsu näòéñu såptä äbhyo näòébhyaù prayänte te amusminn äditye såptäù
"The path of the sun's rays begins at the sun and ends at the näòés. It also begins at the näòés and ends at the sun."
In another place in the Çruti-çästra it is also said:
saàsåñöä vä ete raçmayaç ca näòyaç ca naiñäà vibhägo yävad idam çaréram ataù etaiù paçyaty etair utkramate etaiù pravartate
"The sun's rays are connected to the näòés, and that connection is never broken as long as the material body is alive. By the sun's rays the soul sees. By them he departs. By them he performs actions."
In this way it is proved that the soul enlightened with transcendental knowledge is always able to travel by the path of the sun's rays.
Adhikaraëa 10
The Soul's Departure During the Different Seasons
Introduction by Çréla Baladeva Vidyäbhüñaëa
Now the following will be considered. Saàçaya (doubt): If he dies during the six months when the sun travels in the south, does the enlightened soul still attain the benefit of his knowledge, or does he not?
Pürvapakña (the opponent speaks): Both Çruti-çästra and Småti-säçtra affirm that in order to attain the spiritual world one must die during the six months when the sun travels in the north. Also, it is seen that Bhéñmadeva and other great souls refused to die until that auspicious time had arrived.
Siddhänta (conclusion): In the following words the author of the sütras gives His conclusion.
Sütra 20
ataç cäyane 'pi dakñiëe
ataù - therefore; ca - also; äyane - in ther passing;api - also; dakñiëe - in the south.
Therefore it is also during the passing in the south.
Purport by Çréla Baladeva Vidyäbhüñaëa
Because transcendental knowledge does not bring only a partial result, and also because it removes all obstacles in its path, the enlightened soul attains the fruit of his knowledge even if he dies during the six months when the sun passes in the south. The argument of our opponent is very foolish and slow-
Here someone may object: The Supreme Personality of Godhead Himself affirms in Bhagavad-gétä (8.23-26):
yatra käle tv anävåttim
ävåttià caiva yoginaù
prayätä yänti taà kälaà
vakñyämi bharatarñabha. . .
. . . çukla-kåñëe gaté hy ete
jagataù çäçvate mate
ekayä yäty anävåttim
anyayävartate punaù
"O best of the Bhäratas, I shall now explain to you the different times at which, passing away from this world, the yogé does or does not come back.*
"Those who know the Supreme Brahman attain the Supreme by passing away from the world during the influence of the fiery god, in the light, at an auspicious moment of the day, during the fortnight of the waxing moon, or during the six months when the sun travels in the north.*
"The mystic who passes away from this world during the smoke, the night, the fortnight of the waning moon, or the six months when the sun passes to the south reaches the moon planet but again comes back.*
"According to Vedic opinion, there are two ways of passing from this world, one in light and one is darkness. When one passes in light, he does not come back. But when one passes in darkness, he returns."*
In this passage word "day" and other words denoting time are prominent, and therefore it is clearly shown that time is and important factor for the attainment of liberation. It is also shown that one who dies during the night or during the six months when the sun passes in the south does not attain liberation.
The author of the sütras speaks the following words to refute this objection.
Sütra 21
yoginaù prati smaryate smärte caite
yoginaù - the yogés; prati - to; smaryate - is remembered; smärte - the two that are remembered; ca - and; ete - they.
It is remembered of the yogés. Also, two are remembered.
Purport by Çréla Baladeva Vidyäbhüñaëa
The yogés, that is they who are devoted to the Supreme Personality of Godhead, do not take these descriptions of the passing of the moon, the light, and other points in time very seriously. They merely make a mental note of them (smaryate). The sütra explains, "ete smärte" (they are remembered). The Supreme Lord explains in Bhagavad-gétä (8.27):
naite såté pärtha jänan
yogé muhyate kaçcana
"Although the devotees know these two paths, O Arjuna, they are never bewildered."*
The conclusion is that a person situated in transcendental knowledge need not be concerned about the specific time of his death. The mention of specific times is not prominent in this passage from Bhagavad-gétä (8.23-26). The passage begins with the mention of fire, which has nothing to do with time. In fact, the different factors mentioned in this passage are all ätivähika-
divä ca çukla-pakñaç ca
uttaräyaëam eva ca
mumürñatäà prasastäni
viparétaà tu garhitam
"The best times for they who are about to die are the daytime, the bright fortnight, and the six months when the sun travels in the north. The other times are not good."
This verse describes the condition of the souls not enlightened with transcendental knowledge. They who are enlightened with transcendental knowledge always attain Lord Hari. The time when they leave their material bodies is not relevant.
Pada 3
Invocation
yaù sva-präpti-pathaà devaù
sevanäbhäsato 'diçat
präpyaà ca sva-padaà preyän
mamäsau çyämasundaraù
I love handsome and dark Lord Kåñëa, who shows, even to they who have only the dim reflection of devotional service, the path that leads to Him.
Adhikaraëa 1
Many Paths or One?
Introduction by Çréla Baladeva Vidyäbhüñaëa
In this pada will be described the nature of the Supreme Personality of Godhead and the path that leads to the realm of the Supreme Personality of Godhead. In the Chändogya Upaniñad (4.15.5-6) it is said:
atha yad u caiväsmin çavyaà kurvanti yadi ca närciñam eväbhisambhavaty arciño 'har aha äpüryamänam äpüryamäna-
pakñäd yan sad-udaòòeti mäsän tän samebhyaù samvatsaraà samvatsaräd ädtityam ädityäc candramasaà candramaso vidyutaà tat puruño 'mänavaù. sa etän brahma gamayaty eña deva-patho brahma-patha etena pratipadyamäna imaà mänavam ävartaà nävartante.
"Whether his final rites are performed or not, the yogé goes to the light. From the light he goes to the day. From the day he goes to bright fortnight. From the bright fortnight he goes to the six months when the sun travels in the north. From the six months when the sun travels in the north he goes to year. From the year he goes to the sun. From the sun he goes to the moon. From the moon he goes to lightning. From there a divine person leads him to Brahman. This is the path to the Lord, the path to the Supreme Personality of Godhead. They who travel this path do not return to the world of human beings."
In this passage light is the first stage on this path. However, in the Kauñétaké Upaniñad (1.3) it is said:
sa etaà deva-yänaà panthänam äpadyägnilokam ägacchati sa väyulokaà sa varuëalokaà sa indralokaà sa prajäpatilokaà sa brahmalokam
"He travels on the path of the heavenly planets. He goes to Agniloka. He goes to Väyuloka. He goes to Varuëaloka. He goes toIndraloka. He goes to Prajäpatiloka. He goes to Brahmaloka."
Here Agniloka is the first stage. In the Båhad-äraëyaka Upaniñad (5.10) it is said:
yadä ha vai puruño 'smät lokät praiti sa väyum ägacchati tasmai sa tatra vijihéte yathä ratha-cakrasya khaà tena ürdhva äkramate sa ädityam ägacchati
"Leaving this world, the soul goes to Väyuloka. There he passes through the opening of a chariot-wheel. Then the soul ascends to the sun."
Here Väyuloka is the first stage on the path. In the Muëòaka Upaniñad (2.11) it is said:
sürya-dväreëa virajäù prayänti
"Passing through the doorway of the sun, the soul is cleansed of all impurities."
Here the sun is the first stage on the path. In other scriptures other accounts are also seen.
Saàçaya (doubt): Is only one path to the world of the Supreme described here, or are many different paths, beginning with the path that begins with light, described here in these passages of the Upaniñads?
Pürvapakña (the opponent speaks): Because these paths are all different there must be many different paths.
Siddhänta (conclusion): In the following words the author of the sütras gives His conclusion.
Sütra 1
arcir-ädinä tat prathiteù
arciù - light; ädinä - beginning with; tat - that; prathiteù - because of being well known.
It begins with light, for that is well known.
Purport by Çréla Baladeva Vidyäbhüñaëa
The enlightened souls travels to the world of the Supreme Personality of Godhead on a path that begins with light. Why is that? The sütra explains, "tat prathiteù" (for that is well known). In the Chändogya Upaniñad (5.10.1) it is said:
tad ya ittham vidur ye ceme 'raëye çraddhäà tapa ity upäsate te arciñam
"This they know: They who perform austerities and worship the Lord with faith travel on the path that begins with light."
This passage is taken from the chapter describing the knowledge of the five fires (païcägni-vidyä). Therefore the path that begins with light is traveled even by they who study the fire and other vidyäs. In the Brahma-tarka it is said:
dväv eva märgau prathitäv
arcir-ädir vipaçcitäm
dhümädiù karmiëäà caiva
sarva-veda-vinirëayät
"Two paths are famous. The path beginning with light is traveled by they who are enlightened with transcendental knowledge, and the path beginning with smoke is traveled by they who perform Vedic rituals. That is the conclusion of all the Vedas."
This being so, it is understood that the scriptures describe a single path for the enlightened souls, and therefore the differences in the descriptions should be reconciled in the same was they were in the case of the attributes of the Lord. This is so because the knowledge to be described here is one, even though the scriptural texts seem to give different explanations. The conclusion, then, is that the path begins with light. Any other interpretation breaks the real meaning of the Vedic texts.
Adhikaraëa 2
Väyuloka
Introduction by Çréla Baladeva Vidyäbhüñaëa
Now is begun a new discussion to show that Väyuloka and other places should be added to the sequence that begins with light. In the previously quoted passage from Kauñétaké Upaniñad (1.3) it was said:
sa etaà deva-yänaà panthänam äpadyägnilokam ägacchati sa väyulokaà
"He travels on the path of the heavenly planets. First he goes to Agniloka and then to Väyuloka.
Saàçaya (doubt): Should Väyuloka be added to the path that begins with light, or should it not?
Pürvapakña (the opponent speaks): It should not, for the Çruti-çästra describes these stages in a specific sequence, and because that sequence cannot be changed by someone's whim.
Siddhänta (conclusion): In the following words the author of the sütras gives His conclusion.
Sütra 2
väyum abdäd aviçeña-viçeñäbhyäm
väyum - Väyu; abdät - from the year; aviçeña - because of not
Väyu comes after the year, for it both specific and not specific.
Purport by Çréla Baladeva Vidyäbhüñaëa
In the path beginning with light, the stage of Väyuloka should be placed after the year and before the sun. Why is that? The sütra explains, "aviçeñät" (for it is not specific). This means that in the passage from Kauñétaké Upaniñad (1.3) it was not specifically stated where Väyuloka comes in the sequence. However, in the passage from Båhad-
yo 'yaà pavana eña eva devänäà gåhaù
"Väyuloka is the home of the devas."
Therefore, because it is the home of the devas, Väyuloka is also called Devaloka. Some say that there is a specific planet, Devaloka, which is part of this sequence. (If this interpretation is accepted, then Devaloka) should be placed after the year and before Väyuloka. It should not be placed between the months and the year, for that stage in the sequence is well known. Therefore Devaloka and Väyuloka should both be placed between the year and the sun.
Adhikaraëa 4
Varuëaloka
Introduction by Çréla Baladeva Vidyäbhüñaëa
In the Kauñétaké Upaniñad (1.3) it is said:
sa varuëalokaà sa indralokaà sa prajäpatilokam
"He goes to Varuëaloka. He goes to Indraloka. He goes to Prajäpatiloka."
Saàçaya (doubt): Is Varuëaloka one of the stages in the path beginning with light?
Pürvapakña (the opponent speaks): Because there is no place for it in this path, as there was a place for Väyuloka, Varuëaloka is not a stage in this path.
Siddhänta (conclusion): In the following words the author of the sütras gives His conclusion.
Sütra 3
taòito 'dhi varuëaù sambandhät
taòitaù - lightning; adhi - above; varuëaù - Varuëa; sambandhät - because of the relationship.
Varuëaloka comes after lightning, for that is their relationship.
Purport by Çréla Baladeva Vidyäbhüñaëa
In the Chändogya Upaniñad (4.15.5) it is said:
candramaso vidyutam
"He leaves the moon and goes to lightning."
It is seen that the soul travels from lightning to Varuëaloka. Why is that? The sütra explains,
yathä hi viçälä vidyutas tévra-stanita-nirghoñä jémütodare nåtyanty athäpaù prapatanti vidyotate stanayati varñayati vai
"When brilliant lightning and heavy thunder play among the clouds, waterwill fall. Lightning, thunder, and rain follow in that sequence."
Because the rain has a close connection with Varuëa, there is also a close relation between Varuëaloka and the realm of lightning. After Varuëaloka come Indraloka and Prajäpatiloka. Varuëaloka should e placed there because there is not other place for it and because it is reasonable to place it there. In this way the path to the spiritual world, a path that begins with the realm of light and proceeds to Prajäpatiloka, has either twelve or thirteen stages.
Adhikaraëa 4
The Ativähika-devatä Demigods
Introduction by Çréla Baladeva Vidyäbhüñaëa
Now a certain aspect of the path that begins with light will be considered.
Saàçaya (doubt): Are the light and other things landmarks on the path, or are they persons carrying the enlightened soul?
Pürvapakña (the opponent speaks): They are landmarks, for the text describes them in that way. They are like landmarks people may indicate, just as one may say, "Go to the river. Then there will be a hill, and after that will be a village." Or they may be persons, for the words could be interpreted in that way.
Siddhänta (conclusion): In the following words the author of the sütras gives His conclusion.
Sütra 4
ätivähikäs tal-liìgät
ätivähikäù - Ativahika demigods; tat - of that; liìgät - because of the symptoms.
They are ätivähika demigods, because of their characteristics.
Purport by Çréla Baladeva Vidyäbhüñaëa
The things beginning with light are demigods appointed by the Supreme Personality of Godhead to carry the soul. They are neither landmarks nor ordinary persons. Why is that? The sütra explains, "tal-liìgät" (because of their characteristics). This means that they have the characteristics of they who carry others. In the Chändogya Upaniñad it is said:
tat-puruño 'mänavaù sa etän brahma gamayati
"He is a divine person. He brings them to the Supreme Personality of Godhead."
The divine person described here brings the soul to the Supreme Personality of Godhead. The light and other things are his assistants. That is the meaning.
That they are neither landmarks nor ordinary persons is corroborated in the following sütra.
Sütra 5
ubhaya-vyämohät tat siddheù
ubhaya - both; vyämohät - because of bewilderment;tat - that; siddheù - because of proof.
It is proved because the other two are untenable.
Purport by Çréla Baladeva Vidyäbhüñaëa
Because they who die during the night do not have contact with the daytime and thus cannot have contact with the light and other things on the path, these things cannot be landmarks. Because ordinary persons are not very powerful and therefore cannot carry the soul in this way, they cannot be ordinary persons either. In this way the Çruti-çästra shows that they can be neither landmarks nor ordinary persons. Therefore they must be ätivähika demigods. That is the meaning.
Adhikaraëa 5
The Divine Person
Introduction by Çréla Baladeva Vidyäbhüñaëa
Saàçaya (doubt): Does the divine person sent by the Supreme Personality of Godhead descend to the plane of light, or does he descend only to the plane of lightning?
Pürvapakña (the opponent speaks): Because the Supreme Personality of Godhead sends His messengers even to the earth to carry back Ajämila and others, therefore this divine person must descend to the plane of light. Siddhänta (conclusion): In the following words the author of the sütras gives His conclusion.
Sütra 6
vaidyutenaiva tatas tac chruteù
vaidyutena - by the person situated in light; eva - indeed; tataù - then; tat - that; çruteù - from the sruti-sastra.
Then by the person in light. This is because of the Çruti-
Purport by Çréla Baladeva Vidyäbhüñaëa
When he comes to the plane of lightning, the enlightened soul by a messenger sent by the Lord Himself. How is that known? the sütra explains, "tac chruteù" (because of the Çruti-
candramaso vidyutaà tat-puruño 'mänavaù sa etän brahma gamayati
"From the moon he goes to the lightning. There a divine person takes him to the Supreme."
In this way it is shown the Varuëaloka and the others are the assistants of that divine person. The case of Ajämila is extraordinary. It is not typical.
Adhikaraëa 6
Bädari Muni's Opinion
Introduction by Çréla Baladeva Vidyäbhüñaëa
Having thus described the path by which the goal is reached, now the author describes the goal itself. Viñaya (the topic to be discussed): The topic here is Chändogya Upaniñad 4.15.5), which says:
sa etän gamayati
"There a divine person takes him to the Brahman."
In the following section the opinion of Bädari Muni is given first.
Saàçaya (doubt): here it is said that a divine person brings the soul to "brahma". Is this "brahma" the Supreme Personality of Godhead, or is it the demigod Brahmä, who has four faces?
Pürvapakña (the opponent speaks): The word
Siddhänta (conclusion): In the following words Bädari Muni gives his opinion.
Sütra 7
käryaà bädarir asya gaty-upapatteù
käryam - the created being; bädariù - Bädari Muni; asya - of
Bädari Muni says it is the created one, for that is the only possible goal.
Purport by Çréla Baladeva Vidyäbhüñaëa
Bädari Muni thinks that the divine person takes the soul to the demigod Brahmä. Why is that? The sütra explains,
Sütra 8
viçeñitatväc ca
viçeñitatvät - because of being specified; ca - also.
Also because it is specifically stated.
Purport by Çréla Baladeva Vidyäbhüñaëa
In Chändogya Upaniñad (7.14.1) it is said:
prajäpateù sabhäà veçma prapadye
"He attains the home of Prajäpati."
In this way it is specifically stated that he attains the demigod Brahmä.
Sütra 9
sämépyät tu tad vyapadeçaù
sämépyät - because of nearness; tu - but; tat - that; vyapadeçaù - designation.
But that designation is because of nearness.
Purport by Çréla Baladeva Vidyäbhüñaëa
In the Båhad-äraëyaka Upaniñad (4.2.15) it is said:
sa etya brahmalokän gamayati tu teñu brahmalokeñu paräù parävanto vasanti. teñäm iha na punar ävåttir asti.
"Then he takes them to Brahmaloka. In Brahmaloka they stay for many ages. They do not return."
Here the explanation (vyapadeçaù) is that they do not return. This means that because they are near (sämépyät) to liberation, they will be liberated in the future. This means that the enlightened souls attain the world of the demigod Brahmä. They thus attain liberation along with the demigod Brahmä. In this way they do not return.
When does this occur? The next sütra explains.
Sütra 10
käryätyaye tad-adhyakñeëa sahätaù param abhidhänät
kärya - of the creation; atyaye - at the end; tat - of that; adhyakñeëa - the ruler; saha - with; ataù - then; param - theSupreme; abhidhänät - because of the explanation.
With its ruler to the Supreme when the creation is annihilated because of the explanation.
Purport by Çréla Baladeva Vidyäbhüñaëa
When the material creation up to the world of four-faced Brahmä is destroyed, they go with the ruler of the material world, the four-faced Brahmä, from that created world to the Supreme Brahman, who is different from the four-faced Brahmä. The reason for this is given by the sütra, "abhidhänät" (because of the explanation). In the Taittiréya Upaniñad (3.1.1) it is said:
brahma-vid äpnoti param
"He who knows Brahman attains the Supreme."
It is also said there:
so 'çnute sarvän kämän saha brahmaëä
"There, in the company of Brahman, he enjoys the fulfillment of all his desires."
The phrase "with Brahman" here means, "with the demigod Brahmä, who has four faces." That is the meaning.
Sütra 11
småteç ca
småteù - from the Småti-çästra; ca - also.
From the Småti-çästra also.
Purport by Çréla Baladeva Vidyäbhüñaëa
In the Småti-çästra it is said:
brahmaëä saha te sarve
sampräpte pratisaïcare
parasyänte kåtätmänaù
praviçanti paraà padam
"When the material universe is destroyed, they whose hearts are devoted to the Supreme Lord, enter the supreme abode along with the demigod Brahmä."
In this way the saniñöha devotees travel on the path beginning with light, a path that brings them to the demigod Brahmä. That is the opinion of Bädari Muni.
In the next sütra Jaimini Muni gives his opinion.
Adhikaraëa 7
Jaimini Muni's Opinion
Sütra 12
paraà jaiminir mukhyatvät
param - the Supreme; jaiminiù - Jaimini; mukhyatvät - because of
Jaimini thinks it is the Supreme, for that is the primary meaning.
Purport by Çréla Baladeva Vidyäbhüñaëa
Jaimini Muni thinks the soul is taken to the Supreme. Why is that? The sütra explains, "mukhyatvät", which means "for that is the primary meaning of the word Brahman". Also, it is not correct to say that it is not possible to attain the Supreme (for He is all-pervading). When the devotees become free from all material designations then they can attain the Supreme Lord, which means then they can perceive His presence.
Sütra 13
darçanäc ca
darçanät - because of the sight; ca - also.
Also because it is seen.
Purport by Çréla Baladeva Vidyäbhüñaëa
In the Dahara-vidyä chapter of Chändogya Upaniñad (8.12.3) the goal is clearly described as the Supreme Brahman. This is so because the attributes of immortality are ascribed to this Brahman and also because the soul who travels to this Brahman manifests his own original spiritual form. All these explanations would not be appropriate if the Brahman here were the demigod Brahmä. Indeed, this chapter of the Upaniñad is not about the demigod Brahmä. It is clearly about the Supreme Brahman, the Supreme Lord. In the Kaöha Upaniñad, in the passage beginning
Sütra 14
na ca kärye pratipatty-abhisandhiù
na - not; ca - and; kärye - in the created;pratipatti - knowledge; abhisandhiù - desire.
The desire is not to know the created.
Purport by Çréla Baladeva Vidyäbhüñaëa
Here the word "pratipatti" means "knowledge", and the word "abhisandhi" means "desire". The soul enlightened with transcendental knowledge does not desire to learn the truth about the demigod Brahmä, for the attainment of that knowledge is not the highest goal of life. However, he does desire to attain knowledge of the Supreme Brahman, for that is the highest goal of life. One attains the goal he strives for. This is explained in Chändogya Upaniñad (3.14). Therefore the conclusion is that the divine person leads the devotees to the Supreme Personality of Godhead. That is the opinion of Jaimini Muni.
Now the author of the sütras gives his opinion. He says:
Sütra 15
apratékälambanän nayatéti bädaräyaëa ubhayathä ca doñät tat-kratuç ca
a - not; pratéka - form; älambanän - resting; nayatileads; iti - thus; bädaräyaëaù - Vyäsadeva; ubhayathä - both;ca - and; doñät - because of fault; tat-kratuù - by the maxim beginning with the words "tat-kratuù"; ca - also.
He leads they who take shelter of the Lord as He who has no material form. That is Vyäadeva's opinion. Because both have faults and also because of the maxim beginning with the words "tat-kratuù".
Purport by Çréla Baladeva Vidyäbhüñaëa
The divine person leads to the Supreme the saniñöhas and all other devotees who do not think that the Supreme is material. These devotees are different from they who worship the Lord as the names and forms of this world. That is the opinion of Vyäsadeva. He does not accept the view that the divine person leads the worshipers of the demigod Brahmä, nor does he accept the view that the divine person leads all the worshipers of the Supreme. Why not? The sütra explains, "ubhayathä ca doñät", which means "because both views contradict the statements of scripture".
The first view contradicts the following words of Chändogya Upaniñad (8.12.3):
paraà jyotir upapadya
"He meets the effulgent Supreme Person."
The second view contradicts the description in Chändogya Upaniñad (5.10) of the goal attained by they who have knowledge of païcägni-vidyä and who travel on the path beginning with light. Another reason is given in the maxim of Chändogya Upaniñad (3.14.1) that declares a person attains a destination appropriate to the nature of his faith. They who identify the Supreme with the words and other things in the material world cannot travel by the path beginning with light, for this would contradict the maxim of Chändogya Upaniñad. However, in the scriptures it is affirmed that they who worship the Lord in the words of the Vedic mantras attain their desires independently. In the Chändogya Upaniñad (7.1.5) it is said:
sa yo näma brahmety upäste yävan nämno gataà taträsya kaàa-cäraù
"He who worships the Lord as the sounds of the Vedic mantras attains the goal of the mantras. He attains his desire."
However, they who are followers of païcägni-vidyä travel by the path of light until they reach Satyaloka. They do this because they worship the Supersoul. When they attain perfect knowledge of the Supreme, the are able to rise above the realm of Satyaloka. This is so, for the Çruti-çästra declares that they who travel on that path never return to the material world.
Adhikaraëa 9
A Special Situation
Introduction by Çréla Baladeva Vidyäbhüñaëa
Now will be explained the truth that the Lord Himself takes certain exalted nirapekña devotees back to His own abode. In the Gopäla-täpané Upaniñad (1.22 and 24) it is said:
etad viñëoù paramaà padaà ye
nityodyuktäù samyajante na kämän
teñäm asau gopa-rüpaù prayatnät
prakäçayed ätma-padaà tadaiva
"To they who always diligently worship Lord Viñëu's transcendental form, the Lord, in His original form as a cowherd boy, shows His lotus feet.
oàkäreëäntaritaà ye japanti
govindasya païca-padaà manuà tam
teñäm asau darçayed ätma-rüpaà
tasmän mumukñur abhyasen nityaà çantyai
"To they who chant the five-word mantra with Oà and Govinda, the Lord reveals His own form. Therefore, to attain transcendental peace, they who desire liberation should regularly chant this mantra."
Saàçaya (doubt): Are the nirapekña devotees carried to the spiritual world by the ätivähika demigods, or by the Supreme Lord Himself?
Pürvapakña (the opponent speaks): The scriptures affirm:
dväv eva märgau
"There are two paths."
The conclusion is that they who are enlightened with transcendental knowledge travel by the path beginning with light. In that way they enter the spiritual world. That is affirmed by the Çruti-çästra. That is how the Supreme Lord becomes the cause of their liberation.
Siddhänta (conclusion): In the following words the author of the sütras gives His conclusion.
Sütra 16
viçeñaà ca darçayati
viçeñam - special; ca - also; darçayati - shows.
It reveals a special situation also.
Purport by Çréla Baladeva Vidyäbhüñaëa
The general situation is that the souls enlightened with transcendental knowledge are carried to the spiritual world by the ätivähika demigods. However, those nirapekña devotees who are especially distressed in separation from the Lord are carried there by the Supreme Lord Himself, for the Lord becomes impatient and cannot tolerate any delay in bringing them back to Him. This is a special situation. The Çruti-çästra reveals the truth of this situation in Gopäla-täpané Upaniñad (1.22 and 24). The Supreme Lord Himself also explains (Bhagavad-gétä 7.6 and 7):
ye tu sarväëi karmäëi
mayi sannyasya mat-paräù
ananyenaiva yogena
mäà dhyäyanta upäsate
teñäm ahaà samuddhartä
måtyu-saàsära-sägarät
bhavämi na cirät pärtha
mayy äveçita-cetasäm
"But those who worship Me, giving up all their activities unto Me and being devoted to Me without deviation, engaged in devotional service and always meditating upon Me, having fixed their minds upon Me, O son of Påthä, for them I am the swift deliverer from the ocean of birth and death."*
The word "ca" (also) in this sütra means that for the liberated souls there are two paths, one where the material body is cast off, and the other where contact with the material body is maintained. It is not possible to say that the nirapekña devotees follow the path that begins in light. Also, in the Varäha Puräëa the Supreme Personality of Godhead Himself says:
nayämi paramaà sthänam
arcir-ädi-gatià vinä
garuòa-skandham äropya
yatheccham aniväritaù
"My devotees need not follow the path beginning in light. Riding on Garuòa's shoulders, I personally take them to My supreme abode."
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)
Download - govinda_bhasya.zip 558 kB
Govinda Bhasya (Baladeva Vidyabhusana)
fragments Download - govinda_bhasya_fragments.zip 553 kB
Baladeva Vidyabhusana
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