Volume One
Adhikaraëa 1
The Word "Manomaya"
Refers to Brahman
Introduction by
Çréla Baladeva Vidyäbhüñaëa
manomayädibhiù
çabdaiù
svarüpaà yasya kértyate
hådaye sphuratu
çrémän
mamäsau çyämasundaraù
In the First Pada of this chapter it was said that one should
inquire about the Supreme Brahman, the Supreme Personality of Godhead and the
creator of all universes. Certain words used in Vedic literature were also
clearly shown to refer to that Supreme Brahman. In the Second and Third Padas
it will be demonstrated that certain other words, although less clearly related
to Brahman, also describe Him.
In the Chändogya Upaniñad,
Çäëòilya-vidyä (3.14.1) the following
explanation is given:
sarvaà khalv idaà brahma taj jalän iti
çänta upäséta. atha khalu kratumayaù puruñaù.
yathä kratur asmin loke puruño bhavati tathetaù pretya
bhavati. sa kratuà kurvéta. manomayaù
präëa-çaréro bhä-rüpaù
satya-saìkalpa äkäçätmä sarva-karmä
sarva-kämäù sarva-gandhaù sarva-rasaù sarvam
idaà abhyäto aväkyän ädaraù.
"Everything is Brahman. From Him everything has come. The
peaceful sage should worship Brahman with this idea. The Supreme Personality of
Godhead is the activities of devotional service. When devotional service is
performed in this world the Supreme Personality of Godhead is present. As one
performs devotional service in this life he will attain an appropriate body
after death. The Supreme Personality of Godhead is known by those whose minds
are pure. He is the controller of all life. He is effulgent and glorious. His
every desire is automatically fulfilled. He is all-pervading. He is the
original creator of everything. He fulfills all desires. He possesses all
pleasant fragrances. He is all sweetness. He is present everywhere. He cannot
be described in words. He cannot be known."
Saàçaya: Do the adjectives (beginning
with manomaya) in this passage describe the jéva or the
Paramätmä?
Pürvapakña: The words manaù
and präëa here appropriately describe the jéva.
The Muëòaka Upaniñad (2.1.2) explains: apräëo
hy amanäù çubhraù (The splendid Supreme Person
has neither breath nor mind). Because this passage from the Chändogya
Upaniñad contradicts the description of the Supreme Lord in this
way, it should be understood to refer to the jéva. The opening
words sarvaà khalv idaà brahma (Everything is Brahman) do
not necessarily mean that the entire passage following them are about Brahman,
but are merely spoken so that the worshiper may become peaceful. The teaching
there is that because Brahman is everything one should become peaceful. The
rest of the passage should then be understood to refer to the jéva
and the word brahma at the end of the passage should also be understood
to refer to the jéva.
Siddhänta: The proper conclusion is:
Sütra 1
sarvatra
prasiddhopadeçät
sarvatra—everywhere; prasiddha—celebrated;
upadeçät—because of the teaching.
(The word "manomaya" here refers to the
Paramätmä) because (in this passage) the famous (attributes of the
Paramätmä as are taught) everywhere (in Vedänta literature are)
described.
Purport by Çréla
Baladeva Vidyäbhüñaëa
This passage describes the Paramätmä and not the jéva.
Why? Because the qualities that belong only to the Paramätmä,
beginning with His being the creator of the material universes, and which are described
everywhere (saravatra) in Vedänta literature, are mentioned in this
passage in the phrase taj-jalän and other phrases and words
also.
Although the opening words of this passage (sarvaà
khalv idaà brahma) are not intended to teach about Brahman but to
invoke peacefulness, the word manomaya definitely describes the Supreme
Brahman. The word kratu means "devotional service" and manomaya
means "He who can by understood by a pure mind." The Båhad-äraëyaka
Upaniñad (4.4.19) explains manasaivänudrañöavyam
(He may be seen by a pure mind). The passage yato väcä nivartante
apräpyo manasä saha (The Supreme cannot be described in words or
understood by the mind) means the foolish cannot understand the Supreme
Personality of Godhead and even the wisest sages cannot understand Him
completely.
The word präëa-çaréra
(life-body) means {.sy 168}He who is the controller of life." Some also
interpret this word to mean "He whose transcendental form is most
dear." The words apräëo hy amanäù (He has
neither breath nor mind) may mean either that He is supremely independent and
does not need breath or mind, or it may mean that he does not possess material
breath or material mind. The çruti-çästra explains manovän
(The Supreme has a spiritual mind) and änéda-vätam (The
Supreme has spiritual breath).
Other scriptural passages also state that the Supreme
Personality of Godhead is described by the word manomaya. Some of these
passages follow.
manomayaù
präëa-çaréra-netä
"He is understood by the pure mind (manomaya). He
is the guide of the body and senses."
—Muëòaka Upaniñad
2.2.7
sa eño 'ntar-hådaya äkäças
tasminn ayaà puruño manomayo 'måtamayo
hiraëmayaù
"The golden Supreme Personality of Godhead, who is full of
nectar, and who is known by the pure mind (manomaya), resides in the sky
of the heart."
—Taittiréya Upaniñad
1.6.1
hådä manéñä
manasäbhiklpto ya etad vidur amåtas te bhavanti
"The Supreme Personality of Godhead is known by they who
have a pure heart and a pure mind. They who know Him in this way become free
from death."
—Kaöha Upaniñad
7.9
präëasya präëaù
"The Supreme Personality of Godhead is the life of all
life."
—Båhad-äraëyaka
Upaniñad 4.4.18
Sütra 2
vivakñita-guëopapatteç
ca
vivakñita—wished to be said; guëa—qualities;
upapatteù—because of being appropriate; ca—and.
The word "manomaya" here must refer to Brahman)
because the qualities (given here) most appropriately describe Brahman.
Purport by Çréla
Baladeva Vidyäbhüñaëa
Manomaya (knowable by the pure mind), präëa-çaréra
(the controller of life), bhä-rüpa (effulgent and glorious)
and the other qualities mentioned here are appropriate for the Supreme
Personality of Godhead but not at all for the jéva.
Sütra 3
anupapattes tu na
çäréraù
anupapatteù—because of inappropriateness; tu—indeed;
na—not; çäréraù—the jéva.
(The word "manomaya" here) cannot refer to the
jéva because the qualities (described in this passage) cannot be
attributed to him.
Purport by Çréla
Baladeva Vidyäbhüñaëa
The manomaya her cannot refer to the jéva
because it is not possible that the qualities described here refer to the tiny,
glowworm-like jéva.
Sütra 4
karma-kartå-vyapadeçäc
ca
karma—object; kartå—agent;
vyapadeçät—because of the statement; ca—also.
And because the distinction is drawn here between the agent
and the object.
Purport by Çréla
Baladeva Vidyäbhüñaëa
With the words (Båhad-äraëyaka
Upaniñad 3.14.4) etam itaù
pretyäbhisambhavitäsmi (After death I will attain Him) at the end
the manomaya is clearly designated as the object of the sentence and the
jéva, with the words abhisambhavitäsmi (I will
attain) is clearly identified as the agent. Therefore the manomaya,
being the object, must be different from the jéva, which is the
agent. The manomaya must therefore be the Supreme Personality of
Godhead. The word abhisambhavitäsmi here describes meeting. The jéva
meets the Supreme Lord as a great river meets the ocean.
Sütra 5
çabda-viçeñät
çabda—words; viçeñät—because of the
difference.
(The word "manomaya" here cannot refer to the
jéva because the words are in different cases.
Purport by Çréla
Baladeva Vidyäbhüñaëa
The text says (Chändogya Upaniñad 3.14.3) eña
ma ätmäntar-hådaye (He is within my heart). In these words
the devotee jéva is placed in the genitive case and the object of
his worship is placed in the nominative case. Because the jéva
and the object of his worship are in different cases they must be two distinct
persons. Therefore the manomaya here must be the worshipable Supreme
Personality of Godhead, who is different from the devotee jéva.
Sütra 6
småteç ca
småteù—because of the
småti-çästra; ca—also.
And because of the statement of småti-çästra
also.
Purport by Çréla
Baladeva Vidyäbhüñaëa
That the Supreme Personality of Godhead is different from the jéva
is also confirmed by the following statement of Bhagavad-gétä
(18.61):
éçvaraù
sarva-bhütänäà
håd-deç/e 'rjuna tiñöhati
bhrämayan
sarva-bhütäni
yanträrüòhäni mäyayä
"The Supreme Lord is situated in everyone's heart, O
Arjuna, and is directing the wanderings of all living entities, who are seated
as on a machine, made of the material energy."*
Someone may object: The Chändogya Upaniñad
(3.14.3) describes the manomaya in the following words: eña ma
ätmäntar-hådaye 'ëéyän vrér heva
yaväd vä (In my heart is the Self, smaller than a grain of rice
or barley). This text shows that because it is very tiny the manomaya
must be the jéva and cannot be the Supreme Personality of
Godhead.
Sütra 7
arbhakaukastvät
tad-vyapadeçäc ca neti cen na nicäyyatväd evaà
vyomavac ca
arbhaka—small; okastvät—because of the residence; tat—of
that; vyapadeçät—because of the teaching; ca—and; na—not; iti—thus;
cet—if; na—not; nicäyyatvät—because of meditation; evam—in this way;
vyomavat—like the sky; ca—also.
If it be said that the word "manomaya" here cannot
refer to Brahman because here it is said that the residence of
"manomaya" is very tiny, then I say no because Brahman should be
meditated on in this way and because in the same passage the
"manomaya" is said to be as great as the sky.
Purport by Çréla
Baladeva Vidyäbhüñaëa
For these two reasons it cannot be said that the manomaya
is not the Supreme Personality of Godhead. In this passage from Chändogya
Upaniñad the manomaya is said to be greater that the entire
Earth planet. The text says jyäyän antarékñät
(He is greater than the sky). Because the Supreme Brahman is all-pervading the
word vyomavat (like the sky) is used in this sütra.
How may these two statements (that Brahman is very small and
very great) be reconciled? To answer this question he says nicäyyatväd
evam (Because Brahman should be meditated on in this way). This means that
it is said that Brahman is very small so He may become the object of
meditation. This means that when in the Vedic literatures it is said that the
infinite, all-pervading Supreme Personality of Godhead is as small as the
distance bewteen the thumb and forefinger or some other very small distance, in
some instances it is meant to be taken figuratively and in other places
literally. In the first instance (figuratively) the devotee meditates on the
Lord in his heart and in the second (literally) by His inconceivable potencies,
the Lord personally appears in the heart out of kindness to His devotee.
Although the Supreme Lord has only one original form, He still manifests in
many different forms to His devotees. This is described in the småti-çästra
in the words eko 'pi san bahudhä yo 'vabhäti (Although He is
one He manifests in many forms). Because of His inconceivable potency the
Supreme Lord, although He is all-pervading, may become as small as an atom.
This will be described (later in this book) in the section (Sütra 25)
describing Vaiçvänara. In this way when the Supreme Personality of
Godhead is manifested in a very small form, as the size of an atom or the
distance between the thumb and forefinger, that very small size is present everywhere,
so in this way also the Supreme Lord is all-pervading.
Someone may object: If the Paramätmä is then also
present within the material body just as the jéva is, then,
because of His contact with the body the Paramätmä must also feel all
the pleasures and sufferings of the body just as the jéva does.
To answer this he says:
Sütra 8
sambhoga-präptir iti cen na
vaiçeñyät
sambhoga—of enjoyment; präptir—attainment; iti—thus;
cet—if; na—not; vaiçeñyät—because of the difference.
If it is said that (the Paramätmä in the heart also)
experiences (the pains and) pleasures (of the material body), then I say no
because there is a great difference (between Him and the jéva.
Purport by Çréla
Baladeva Vidyäbhüñaëa
In the word sambhoga the
prefix sam means "with" as it also does in the word samväda
(with+words=conversation). Therefore this sütra states that the
Supreme Personality of Godhead does not enjoy with (the jéva).
Why? Because there is a difference between them. This is the meaning: mere
contact with a certain body does not by itself bring suffering and enjoyment.
Being under the dominion of karma is the real cause of material
suffering and enjoyment. The Supreme Personality of Godhead is not under the
power of the law of karma. This is described in the Muëòaka
Upaniñad (3.1.1): anaçnann anyo
'bhicäkaçéti (Two birds sit in the metaphorical tree of
the material body. One bird eats. The other bird does not eat, but only looks)
and in the Bhagavad-gétä (4.14), where Lord
Kåñëa says: na mäà karmäëi limpanti
na me karma-phale spåhä (There is no work that affects me; nor
do I aspire for the fruits of action).
Adhikaraëa 2
The Eater is Brahman
Introduction by
Çréla Baladeva Vidyäbhüñaëa
Viñaya: The Kaöha Upaniñad
(1.2.25) says:
yasya brahma ca
kñätraà ca
ubhe bhavataù odanaù
måtyur yasyopasecanaà
ka itthä veda yatra saù
"There is a person for whom the brähmaëas
and kñatriyas are food and death is the sauce. Who knows where
this person is?"
Saàçaya: Here the words odana
(food) and upasecana (sauce) indicate an eater. Who is the eater? Is it
fire, the jéva, or the Supreme Personality of Godhead?
Pürvapakña: Because there is nothing
specific to show that of these three fire is not the eater, and because the
questions and answers in this passage seem to indicate fire, and because the Båhad-äraëyaka
Upaniñad (1.4.6) declares agnir annädaù (Fire is
the eater), therefore fire is the eater in this passage.
Or perhaps the jéva is the eater here because
eating is an action and the jéva performs actions although the
Supreme does not perform any actions. This is also confirmed by the çruti-çästra
(Muëòaka Upaniñad 3.1.1 and Kaöha
Upaniñad 3.1) which describes an eater accompanied by a non-eater
who simply looks: tayor anyaù pappalam (Two friendly birds sit on
a tree. One eats the pippala fruit and the other does not eat but only
looks). From all this it may be understood that the eater here is the jéva.
Siddhänta: The proper understanding follows.
Sütra 9
attä
caräcara-grahaëät
attä—the eater; cara—the moving; acara—and the
non-moving; grahaëät—because of taking.
The eater (is Brahman) because He takes the moving and
non-moving (as His food).
Purport by Çréla
Baladeva Vidyäbhüñaëa
The eater is the Supreme Personality of Godhead. Why? Because
of the words caräcara-grahaëät (Because He takes the
moving and non-moving as His food). In this passage (Kaöha
Upaniñad 1.2.25) the words brahma kñätram
indicate the entire universe, which is then sprinkled with the sauce of death
and eaten. This passage must refer to the Supreme Personality of Godhead for no
one other than He can eat the entire universe. A sauce is something which,
while being eaten itself is the cause of other things being eaten also. The
eating of the entire universe sprinkled with the sauce of death must refer to
the periodic destruction of the material universes. In this way it is proved
that the eater of the universes here is the Supreme Personality of Godhead.
This is not refuted by the statement of Upaniñads (na
caäçnan) that He does not eat. The Supreme Personality of
Godhead does not eat the results of karma, but He has His own
transcendental eating.
Sütra 10
prakaraëät—because of the context; ca—also.
This is also confirmed by the context.
Purport by Çréla
Baladeva Vidyäbhüñaëa
That this passage refers to the Supreme Personality of Godhead
is also confirmed by the following statement of Kaöha Upaniñad
(1.2.20):
aëor aëéyän mahato
mahéyän
"The Supreme Personality of Godhead is smaller than the
smallest and greater than the greatest."*
This is also confirmed by the following words of småti-çästra:
atäsi lokasya caräcarasya
"You are the eater of this complete cosmic manifestation,
of the moving and the non-moving."
Adhikaraëa 3
The Associate in the Cave is
Brahman
Introduction by
Çréla Baladeva Vidyäbhüñaëa
Viñaya: The Kaöha Upaniñad
(1.3.1) states:
åtaà pibantau
sukåtasya loke
guhäà praviñöau parame parärdhe
chäyä-tapau brahma-vido
vadanti
païcägnayo ye ca trinäciketäù
"Two persons drink the results of karma in cave of
the heart. They who know Brahman, they who keep the five sacred fires, and they
who perform the three näciketa sacrifices say these two persons are
shade and light."
Saàçaya: In this passage a companion to
the jéva, who experiences the results of karma, is
described. This companion may be interpreted to be either intelligence,
life-breath, or the Supreme Personality of Godhead.
Pürvapakña: The companion here must be
either intelligence or life-breath for they assist the jéva as he
experiences the results of karma. The companion cannot be the Supreme
Personality of Godhead for the Supreme Lord never experiences the results of karma.
Therefore the companion must be either intelligence or life-breath.
Siddhänta: The conclusion follows.
Sütra 11
guhäà
praviñöäv ätmänau hi tad darçanät
guhäà—in the cave;
praviñöäu—entered; ätmänau—two selves; hi—indeed;
tat—that; darçanät—because of being seen in other passages of Vedic
literature.
The two persons that have entered the cave of the heart are
the two selves (the Supreme Personality of Godhead and the jéva because
this explanation is seen in Vedic literature.
Purport by Çréla
Baladeva Vidyäbhüñaëa
The two persons that have entered the cave of the heart are
the jéva and the Supreme Personality of Godhead, not the jéva
and intelligence, and not the jéva and the life-breath. Why? The sütra
says tad darçanät (because this explanation is seen in Vedic
literature). Š The Kaöha
Upaniñad (2.1.7) says that the jéva has entered the
cave of the heart:
yä präëena
sambhavaty
aditir devatämayé
guhäà praviçya
tiñöhantéà
yä bhütebhir vyajäyata
"Accompanied by the life-breath and a host of powers, the
jéva, who is the king of the senses, enters the cave of the
heart."
Another verse (Kaöha Upaniñad 1.2.12) says
that the Supreme Personality of Godhead has entered the cave of the heart:
taà durdarçaà
güòham anupraviñöam
guhähitaà gahvareñöaà
puräëam
adhyätma-yogädhigamena
devaà
matvä dhéro harña-çokau jahäti
"The Supreme Personality of Godhead, who is the oldest
person, and who is worshiped in the jungle of this world, remains hidden in the
cave of the heart. A wise man, meditating on Him in a trance of spiritual yoga,
gives up all material joy and grief."
The word hi (indeed) in this sütra means
"This is indeed corroborated by all the Puräëas."
The word pibantau (they both drink) in the passage of the Upaniñad
is used in the same sense as the phrase "the two parasol-bearers."
Although only one of the pair carries the parasol, they are still known as
"the two parasol-bearers." In the same way only one of the two
"drinkers" here actually drinks. The word chäyä-tapau
(shade and light) here means either that the knowledge of the two persons is
different, or it means that one of the persons is bound to the cycle of
repeated birth and death and the other is free from the cycle of repeated birth
and death.
Sütra 12
viçeñaëäc
ca
viçeñaëät—because of distinctive
qualities; ca—also.
Also because of the differences between them.
Purport by Çréla
Baladeva Vidyäbhüñaëa
In this section of Kaöha Upaniñad the jéva
and the Supreme Personality of Godhead are carefully distinguished, the jéva
described as the meditater and the Supreme Personality of Godhead as the object
of meditation. Thus is Kaöha Upaniñad 1.2.12 quoted above
they are carefully distinguished: one as the meditater and the other as the
object of meditation. In Kaöha Upaniñad 1.3.1 in the words chäyä-tapau
(shade and light) they are again distinguished: one being all-knowing and the
other having only a small sphere of knowledge.
Kaöha Upaniñad 1.3.9 explains:
vijïäna-särathir
yas tu
manaù-pragrahavän naraù
so 'dhvanaù päram
äpnoti
tad viñëoù paramaà padam
"A person who has transcendental knowledge as his
charioteer and who carefully holds the reins of the mind reaches the end of the
path: the transcendental realm of Lord Viñëu."
In these words they are again distinguished: one being the
goal to be attained and the other the person who attains the goal.
Adhikaraëa 4
The Person in the Eye is the
Supreme Personality of Godhead
Introduction by
Çréla Baladeva Vidyäbhüñaëa
Viñaya: Chändogya Upaniñad
4.15.1-2 says:
ya eño
'ntar-akñiëi puruño dåçyate sa eña
ätmeti hoväca. etad amåtam ayam etad brahma tad yad yad asmin
sarpir vodakaà vä siïcati vartmani eva gacchati. etaà
sampad-dhäma ity äcakñate etaà hi sarväëi
kämäny abhisaàyanti
"He said: He who is seen in the eye is the ätmä.
He is immortal, He is nectar. He is the greatest. Because He is present neither
water nor liquid butter will stay on the eye, but both will slide from it. He
is the abode of all opulences. For one who sees Him all desires are at once
fulfilled."
Saàçaya: Is this person a reflection, a
demigod, the jéva, or the Supreme Personality of Godhead?
Pürvapakña: It may be the first, for the
observer sees himself reflected in another's eye. It may be the second because Båhad-äraëyaka
Upaniñad (5.5.2) says: raçmibhir eño 'smin
pratiñöhitaù (With the rays of sunlight the sun-god enters
the eye). It may be the third because a person sees with his eyes, so he may
also be the person in the eye. In this way the person in the eye is one of
these three.
Siddhänta: The conclusion follows.
Sütra 13
antara upapatteù
antaraù—the person within; upapatteù—because of
reason.
The person in (the eye is the Supreme Personality of Godhead)
because (that conclusion is dictated) by reason.
Purport by Çréla
Baladeva Vidyäbhüñaëa
The person in the eye is the Supreme Personality of Godhead.
Why? The sütra says upapatteù (because that
conclusion is dictated by reason). This is so because of the proof given (in
the quote from the Chändogya Upaniñad) in the description of
the qualities beginning with being the Supreme Self(ätmä), immortality
(amåta), being the greatest (brahma), being untouched by
material things, and being the abode of all opulences (sampad-dhäma).
(These qualities can properly be attributed only to the Supreme Personality of
Godhead.)
Sütra 14
sthänädi-vyapadeçäc
ca
sthäna—the place; ädi—beginning with;
vyapadeçät—because of the statement.
ca—also.
And also because of the teaching (in the scriptures that the
Supreme Personality of Godhead is present) in this place and in other places as
well.
Purport by Çréla
Baladeva Vidyäbhüñaëa
That the Supreme Personality of Godhead is the controller who
resides with the eye is described in Båhad-äraëyaka
Upaniñad (3.7.18):
yaç cakñuñi
tiñöhaàç cakñuño 'ntaro yaà
cakñur na veda yasya cakñur çaréraà
yaç cakñur antaro yam ayaty eña ta
ätmäntaryämy amåtaù
"He who stays in the eye, who is within, whom the eye
does not know, who is the ultimate proprietor of the eye and the body, and who,
residing within, controls the eye, is the immortal Supersoul, the Supreme
Personality of Godhead who resides in the heart."
Sütra 15
sukha-viçiñöäbhidhänäd
eva
sukha—by happiness; viçiñöa—distinguished;
abhidhänät—because of the description; eva—indeed.
Also because He is described as (full of) bliss.
Purport by Çréla
Baladeva Vidyäbhüñaëa
This sütra refers to Chändogya
Upaniñad (4.10.5), which says: präëo brahma kaà
brahma khaà brahma (the Supreme Personality of Godhead is life. the
Supreme Personality of Godhead is bliss. the Supreme Personality of Godhead is
sky). The discussion of the Supreme Personality of Godhead that begins with
these words continues through some paragraphs up to the paragraph under
discussion (Chändogya Upaniñad 4.15.1), which describes the
person in the eye. For this reason the person in the eye must be the Supreme
Personality of Godhead. The interpolation of agni-vidyä between
4.10.5 and 4.15.1 does not break the context because agni-vidyä is
a part of the discussion of the Supreme Personality of Godhead. The word viçiñöa
(distinguished) in this sütra means that the Supreme Personality of
Godhead has all-knowledge and all other transcendental qualities.
Sütra 16
çrutopaniñatka-gaty-abhidhänäc
ca
çruta—heard; upaniñatka—Upaniñad; gati—destination;
abhidhänät—because of the description; ca—also.
And because of the description of the destination of they who
hear the Upaniñads.
Purport by Çréla
Baladeva Vidyäbhüñaëa
One who hears the Upaniñads and understands the
secret knowledge of the Vedas travels to the Supreme Personality of
Godhead. Of the person who knows the person in the eye Upakoçala Muni
says arciñam abhisambhavati (He attains the realm of light).
Because these two persons (he who knows the secrets of the Vedas and he
who knows the person in the eye) attain the same destination it must be
understood that the person in the eye is the Supreme Personality of Godhead.
Sütra 17
anavasthiter asambhaväc ca
netaraù
anavasthiteù—because the abode is not eternal;
asambhavät—because of being impossible; ca—and; na—not;
itaraù—anyone else.
(The person in the eye) is not anyone else (but the Supreme
Personality of Godhead) because (the others) do not stay always in the eye and
because it casnnot be them (according to the context).
Purport by Çréla
Baladeva Vidyäbhüñaëa
These other persons cannot be the person in the eye because
none of them stay permanently in the eye and because non of them possess
immortality or any of the other qualities attributed to the person in the eye.
The Supreme Personality of Godhead is therefore the person in the eye referred
to in this text.
Adhikaraëa 5
The Internal Ruler is the Supreme
Personality of Godhead
Introduction by
Çréla Baladeva Vidyäbhüñaëa
Viñaya: Båhad-äraëyaka
Upaniñad 3.7.18 says:
yaù påthivyäà tiñöhan
påthivyä antaro yaà påtivé na veda yasya
påthivé
çaréraà yaù påthivém antaro yam
ayaty eña ta ätmäntaryämy amåtaù
"He who stays in the earth, who is within, whom the earth
does not know, who is the ultimate proprietor of the earth and the body, and
who, residing within, rules the earth, is the immortal Supersoul, the Supreme
Personality of Godhead who resides in the heart."
Saàçaya: In this verse is the ruler who
lives within the earth and other places pradhäna, the jéva,
or the Supreme Personality of Godhead?
Pürvapakña: The ruler within may be pradhäna
because pradhäna resides within. The cause is always woven into the
effect. The cause is the controller if the effect. (Because pradhäna
is the cause of the earth, pradhäna must therefore be the
controller within the earth also.) Because it gives happiness the pradhäna
may be figuratively called ätmä (the great self), or because
it is all-pervading it may also be figuratively called ätmä
(the great self). Because it is eternal it may also be called amåta
(eternal).
Or the ruler within may be a certaim jéva who is
a great yogé. With the yogic powers of entering everywhere
and becoming invisible at will a great yogé may become the ruler
(within) and with this ruling power, the ability to become invisible, and other
yogic powers, he may be called ätmä (the great self),
and amåta (eternal) in the direct senses of the words without
resorting to figurative language.
In this way the ruler within must be either the pradhäna
or a jéva.
Siddhänta: The conclusion follows.
Sütra 18
antaryämy
adhidaivädiñu tad-dharma-vyapadeçät
antaryämé—the ruler within; adhidaiva—the
elements; ädiñu—beginning with; tat—of Him; dharma—the nature;
vyapadeçät—because of the description.
The ruler who resides within the elements (is the Supreme
Personality of Godhead) because His qualities are described (in this passage).
Purport by Çréla
Baladeva Vidyäbhüñaëa
The ruler within described in these words of Båhad-äraëyaka
Upaniñad is the Supreme Personality of Godhead. Why? The sütra
says tad-dharma-vyapadeçät (because His qualities are
described in this passage). The Supreme Person is described here because the
qualities of the person described here, which include being situated within the
earth and all other material elements, being unknowable, being the supreme
controller, and being all-pervading, all-knowing, all-blissful, and eternal,
are all qualities of the Supreme Personality of Godhead.
Sütra 19
na ca smärtam
atad-dharmäbhiläpät
na—not; ca—and; smärtam—what is taught in the småti; atad—not of it;
dharma—the qualities; abhiläpät—because of description.
The ruler within is not (the pradhäna, which is) described in the småti,
because the qualities (mentioned in this passage) cannot be attributed (to
pradhäna).
Purport by Çréla
Baladeva Vidyäbhüñaëa
For these reasons it may not be said that the pradhäna,
which is described in the småti, is the ruler within. Why? The sütra
says atad-dharmäbhiläpät (because the qualities mentioned
in this passage cannot be attributed to it.
The Båhad-äraëyaka Upaniñad
(3.7.23) says:
adåñöo drañöä
açruto çrotä amato mantä avij{.sy 241}äto
vijïätä nänyato 'sti drañöä nänayto
'sti çrotä nänyato 'sti mantä nänyato 'sti
vijïätaiña ta ätmäntaryämy amåta ito
'nyat smärtam
"Unobserved, He is the observer. Unheard, He is the
hearer. Inconceivable, He is the thinker. Unknown, he is the knower. There is
no other observer. There is no other hearer. there is no other thinker. There
is no other knower. he is the Supreme Personality of Godhead, the eternal ruler
within. (The pradhäna) described in the småti is
different from Him."
The list of qualities here, beginning with being the observer,
may be attributed to the Supreme Personality of Godhead only.
Sütra 20
çaréraç
cobhaye 'pi hi bhedenainam adhéyate
çaréraù—the jéva; ca—also; ubhaye—in
bothe recensions; api—also; hi—indeed; bhedena—by the difference; enam—this;
adhéyate—is read.
The ruler within is not a jéva because in both
(recensions of the Upaniñad) the jéva is described as different
from Him.
Purport by Çréla
Baladeva Vidyäbhüñaëa
The word na (not) from the preceding sütra
should be understood in this sütra also. For the reasons already
given it cannot be said that a jéva who is a great yogé
is the ruler within. Why? The sütra answers hi, which means
"because," ubhaye (in
both), which means "in both the Käëva and Mädhyandina
recensions of the Upaniñad," enam (He), which means
"the ruler within," bhedena adhéyate (is described as
different).
(The Käëva recension gives) yo vij{.sy
241}änam antaro yamayati (The transcendental knowledge that rules
within) and (the Mädhyandina recension, gives) ya
ätmänam antaro yamayati (The Supreme Personality of Godhead who
rules within). In both readings is a clear distinction between the ruler and
the ruled. Therefore the ruler within is Lord Hari, the Personality of Godhead.
In the Subala Upaniñad the Kaöhas say: påthivy-ädénäm
avyaktäkñarämåtaäntänäà
çré-näräyaëo 'ntaryämé (Lord
Näräyaëa is the ruler within the earth and other elements,
within the unmanifested pradhäna, and within the unchanging,
eternal jéva).
The Brähmaëas say: antaù-çarére
nihito guhäyäm (The Supreme Personality of Godhead stays in the
heart of the jéva), aja eko nityaù (The Supreme
Personality of Godhead is unborn, eternal, and one without a second), and yasya
påthivé çaréraà yaù
påthivém antare saïcaran yaà påthivé na
veda (The earth is His body. He stays within the earth. The earth does not
understand Him, the Supreme Personality of Godhead).
Adhikaraëa 6
"Akñara" is the
Supreme Personality of Godhead
Introduction by
Çréla Baladeva Vidyäbhüñaëa
Viñaya: The Muëòaka
Upaniñad (1.1.5-6) says:
atha parä yayä tad akñaram adhigamyate.
yat tad adreçyam agrähyam agotram avarëam
acakñuù-çrotraà tad
apäëi-pädaà nityaà vibhuà
sarva-gataà su-sükñmaà tad avyayaà yad
bhüta-yonià paripaçyanti dhéräù
"Here is the transcendental knowledge by which the
Supreme Personality of Godhead is known. The great sages directly see the
Supreme Personality of Godhead, who cannot be seen, who cannot be grasped, who
has no name, who has no color, who has no eyes or ears, who has no hands or
feet, who is eternal, all-powerful, all-pervading, subtle, and changeless, and
who is the creater of all that is."
Later the Muëòaka Upaniñad (2.1.2)
also says:
divyo hy amürtaù puruñah
sa-bähyäbhyantaro hy ajaù apräëo hy
amanäù çubhro 'kñarät parataù
paraù
"The Supreme Person is transcendental, formless, without
inside or out, unborn, unbreathing, without mind, splendid, and higher than the
highest of the eternals."
Saàçaya: Do these two passages describe
first the pradhäna and then the puruña (jéva),
or do they describe the Supreme Personality of Godhead?
Pürvapakña: Because in these passages there
is no mention of being the observer or any other qualities of a conscious
being, and because there is mention of the word yoni (source of
everything), which refers to the ingredient of which the creation is made,
these passages describe the eternal pradhäna, and above that
eternal pradhäna, the puruña (jéva).
Above the eternal, ever-changing pradhäna is the jéva,
who is the knower of the field of activities. Therefore in these passages the pradhäna
and jéva should be known to be the topics of discussion.
Siddhänta: The conclusion follows.
Sütra 21
adåçyatvädi-guëako
dharmokteù
adåçyatva—being invisible; ädi—beginning
with; guëako—qualities; dharma—qualities; ukteù—because of the
statement.
(These passages describe the Supreme Personality of Godhead,)
who possesses many transcendental qualities, including invisibility, because
His qualities are described here.
Purport by Çréla
Baladeva Vidyäbhüñaëa
In both passages the Supreme Personality of Godhead, who
possesses many transcendental qualities, including invisibility, should be
understood (to be the topic of discussion). Why? the sütra says dharmokteù
(because His qualities are described here).
The Muëòaka Upaniñad (1.1.9) says:
yaù sarvajïaù sarvavid yasya jïänamayaà
tapaù. tasmäd etad brahma näma-rüpam annaà ca
jäyate
"The Supreme Personality of Godhead knows everything. He
knows everything. He is full of knowledge. From Him is born that Brahman that
is the material form of this world."
Because in the pasage of Muëòaka
Upaniñad (1.1.6) that begins divyo hy amürtaù
puruñah (The Supreme Person is transcendental and formlesss) the akñara
is described as possessing a host of transcendental qualities, which include
omniscience, and because that akñara is described as the ultimate
goal of all knowledge, the akñara must be the Supreme Personality
of Godhead.
Sütra 22
viçeñaëa-bheda-vyapadeçäbhyäà
ca netarau
viçeñaëa—modifiers; bheda—difference;
vyapadeçäbhyäà—because of the description; ca—and; na—not;
itarau—the other two.
Because of the description of the qualities (of the
akñara) in these two (passages, the akñara) cannot be the other
two (pradhäna and jéva).
Purport by Çréla
Baladeva Vidyäbhüñaëa
The other two, that is pradhäna and jéva,
should not be thought (to be the topic of discussion here). Why? the sütra
says viçeñaëa (because of the description of the
qualities). Because the description in Muëòaka Upaniñad
(1.1.9), beginning with the words yaù sarvajïa (The Supreme
Personality of Godhead knows everything), specifically identifies the akñara
as the Supreme Personality of Godhead, and because the description in Muëòaka
Upaniñad (1.1.6), beginning with the word divya (The Supreme
Person is transcendental), identifies the akñara as a being
different from the jéva, therefore the akñara
mentioned in both passages must be understood to be the Supreme Personality of
Godhead, the original cause of all causes.
Sütra 23Š
rüpopanyäsäc ca
rüpa—of a form; upanyäsät—because of the
mention; ca—also.
And also because there is mention of a form.
Purport by Çréla
Baladeva Vidyäbhüñaëa
The Muëòaka Upaniñad (3.1.3) says:
yadä paçyaù
paçyate rukma-varëaà
kärtäram éçaà
puruñaà brahma-yonim
tadä vidvän
puëya-päpe vidhüya
niraïjanaù paramaà samyam upaiti
"One who sees the golden-colored Personality of Godhead,
the Supreme Lord, the supreme actor, who is the source of the Supreme Brahman,
becomes free from the reactions to past pious and sinful deeds, and becomes
liberated, attaining the same transcendental platform as the Lord."*
Because the form of the akñara is described in
this way as the original cause of all causes, the form of the akñara
here must be the Supreme Personality of Godhead. It cannot be either pradhäna
or jéva.
Sütra 24
prakaraëät
prakaraëät—because of the context.
(The akñara here must be the Supreme Personality of
Godhead) because of the context.
Purport by Çréla
Baladeva Vidyäbhüñaëa
The meaning of this sütra is clear.
The småti-çästra also confirms that
this text refers to Lord Viñëu. The Viñëu
Puräëa (6.5.65-70) says:
dve vidye veditavye
iti cätharvaëé çrutiù
parayä tv
akñara-präptiù
rì-vedädi-mayé aparä
yat tad avyaktam ajaram
acintyam ajam avyayam
anirdeçyam
arüpaà ca
pänipädädy-asaàyutam
vibhuà sarva-gataà
nityaà
bhüta-yonim akäraëam
vyäpya-vyäpyaà
yataù sarvaà
tad vai paçyanti sürayaù
tad brahma paramaà
dhäma
tad dhyeyaà
mokña-käìkñiëäm
çruti-väkypditaà
sükñmaà
tad viñëoù paramaà padam
tad eva
bhagavad-väcyaà
svarüpaà paramätmanaù
väcako bhagavac-chabdas
tasyädyasyäkñarätmanaù
evaà nigaditärthasya
sa-tattvaà tasya tattvataù
jïäyate yena
taj-jïänaà
param anyat trayémayam
"The Ätharva Veda says there are two kinds of
knowledge: superior and inferior. Superior knowledge is that which brings one
to the eternal and inferior knowledge is the teaching of the Åg Veda
and the other Vedas. The eternal is unmanifested, without decay,
inconceivable, unborn, unchanging, without material form, without material
hands or feet, all-powerful, all-pervading, eternal, the source of all living
entities, causeless, present within everything, untouched by anything, and the
source from which everything has come. Saintly persons see Him. He is the
Supreme Personality of Godhead. He is the supreme abode. He is the object of
meditation for they who yearn for liberation. He is described in the words of
the Vedas. He is supremely subtle. He is Lord Viñëu. He is
known as Bhagavän (the Supreme Personality of Godhead). He is the Supreme
Lord who has a transcendental form. He is Bhagavän. He is eternal. One who
knows these truths knows the truth. He knows the real truth. The inferior truth
of the three Vedas is something else."
Adhikaraëa 7
"Vaiçvänara"
is the Supreme Personality of Godhead
Introduction by
Çréla Baladeva Vidyäbhüñaëa
Viñaya: The Chändogya Upaniñad
says (5.11.1): ko nu ätmä kià brahmeti (Who is the
ätmä? Who is the Supreme Personality of Godhead?), and (5.11.6) ätmänam
evaà vaiçvänaraà sampraty adhyeñi tam eva no
bruhi (You know about Vaiçvänara. Please describe Him.) and
(5.18.1) yas tv enam evaà prädeça-mätram
abhivimänam ätmänaà vaiçvänaraà
upäste sa sarveñu lokeñu sarveñu bhüteñu
sarveñu ätmasu annam atti (One who meditates on
Vaiçvänara, who is the size of the distance between the thumb and
forefinger, and who is present in all worlds, in all elements, and in all
hearts, eats food and is nourished.) and (5.18.2) etasya ha vä
etasyätmano vaiçvänarasya mürdhaiva su-tejäç
cakñur viçvarüpaù präëaù
påthag-vartmä sandeho bahulo vastir eva vayiù påthivy
eva pädäv ura eva vedir lomänir bahir hådayaà
gärhapatyo mano 'nvähäryapacana äsyam
ähvanéyaù (Heaven is the head of Vaiçvänara,
the sun is His eye, the wind is His breath, the sky is His body, the oceans are
His bladder, the earth is His feet, the sacrificial arena is His chest, the
sacrificial grass is His head, the gärhapatya fire is His heart,
the anvähäryapacana fire is His mind, and the ähavanéya
fire is His mouth).
Saàçaya: Is the Vaiçvänara
the fire of digestion, the demigod Agni, the fire element, or Lord
Viñëu? Pürvapakña:
The word vaiçvänara is commonly used in all these four
meanings, so its meaning in this passage is unclear.
Siddhänta: The conclusion follows.
Sütra 25
vaiçvänaraù
sädharaëa-çabda-viçeñät
vaiçvänaraù—Vaiçvänara;
sädharaëa—common; çabda—word;
viçeñät—because of the distinction.
The ambiguous word "vaiçvänara" (in this
passage of Chändogya Upaniñad refers to the Supreme Personality of
Godhead) because the qualities described here (are appropriate for the Lord).
Purport by Çréla
Baladeva Vidyäbhüñaëa
The word vaiçvänara here refers to Lord
Viñëu. Why? The sütra says sädharaëa-çabda-viçeñät
(because the qualities described here are appropriate for the Lord). This is
the meaning: Even though the word vaiçvänara has many
meanings, here it means "Lord Viñëu." The description
beginning with the phrase "Heaven is His head" clearly show that vaiçvänara
here means Lord Viñëu. Also, the words ätmä and brahma
generally refer to Lord Viñëu. The result one obtains by knowing vaiçvänara
is the same as the result of knowing Lord Viñëu. The scriptures say
yatheñikä tulam (As reeds are burned by fire, so are sins
burned into nothing by Vaiçvänara). This clearly shows that
Vaiçvänara here is Lord Viñëu (for only Lord
Viñëu has the power to negate sins). The word vaiçvänara
is composed of the two words viçva (all) and nara (human
beings), and thus means "He who is the resting place of all human
beings." For these reasons the word vaiçvänara here
must mean "Lord Viñëu."
Furthermore, he says:
Sütra 26
smaryamäëam
anumänaà syäd iti
smaryamäëam—described in the
småti-çästra; anumänaà—inference; syäd—is;
iti—thus.
This may also be inferred from the statements of the
småti-çästra.
Purport by Çréla
Baladeva Vidyäbhüñaëa
The word iti here means "this is the reason."
In Bhagavad-gétä (15.14), Lord Kåñëa says:
ahaà vaiçvänaro
bhütvä
präëinäà deham
äçritaù
"I am the vaiçvänara in the bodies of
all living entities."*
In these words the småti-çästra
affirms that the Vaiçvänara is Lord Viñëu. From this
statement it may also be understood that the vaiçvänara in
the Chändogya Upaniñad is also Lord Viñëu.
Now he refutes the idea that vaiçvänara
refers to the fire of digestion.
Sütra 27
çabdädibhyo
'ntaù pratiñöhänäc ca neti cen na tathä
dåñöy-upadeçäd asambhavät
puruña-vidham api cainam adhéyate
çabda—the words; ädibhyaù—beginning with;
antaù—within; pratiñöhänät—because of abiding;
ca—and; na—not; iti—thus; cet—if; na—not; tathä—thus; dåñöi—sight;
upadeçät—from the teaching; asambhavät—because of being
impossible; puruña—a person; vidham—the nature; api—also; ca—and;
enam—Him; adhéyate—is read.
If (it is said the "vaiçvänara" here)
cannot (be Lord Viñëu) because many words here refute this idea and
because (the "vaiçvänara" is said here) to reside in the
heart, (then I say) no because the teaching (of the scriptures is that one
should) meditate (on Lord Viñëu in the heart) in this way, because
it is not possible (to interpret the word here to mean anything else), and
because (the text here describes the {.sy 168}vaiçvänara") as
a person with a humanlike form.
Purport by Çréla
Baladeva Vidyäbhüñaëa
The objection may be raised: The vaiçvänara
here cannot be Lord Viñëu. The text says ayam agnir
vaiçvänaraù (This is the vaiçvänara
fire). Because these words prove that vaiçvänara here means
fire, the passage hådayaà gärhapatyo mano
'nvähäryapacana äsyam ähvanéyaù (the gärhapatya
fire is His heart, the anvähäryapacana fire is His mind, and
the ähavanéya fire is His mouth) presents the vaiçvänara
as a group of three fires. The vaiçvänara is fire, and not
Lord Viñëu, because vaiçvänara is said to be the
resting place of präëa (breath) and again because the Vedas
say vaiçvänara stays within the heart of the living entity.
Here the sütra answers this objection by saying cen
na, which means "if it is said that the vaiçvänara
is fire, then I say no." Why? The sütra says tathä
dåñöy-upadeçäd asambhavät
puruña-vidham api cainam adhéyate (because the teaching of
the scriptures is that one should meditate on Lord Viñëu in the
heart in this way, because it is not possible to interpret the word here to
mean anything else, and because the text here describes the vaizvänara)
as a person with a humanlike form). Tathä here means {.sy 168}by
considering to be the fire of digestion," dåñöi,
means "meditation on Lord Viñëu," and asambhavät
means "it is not possible to interpret the word vaiçvänara
to mean anything but Lord Viñëu because the text of the Upaniñad
says that heaven is the head of the vaiçvänara and the other
parts of the world are other parts of the body of vaiçvänara." Furthermore, the Çatapatha
Brähmaëa (10.6.1.11) says sa yo hy etam evägnià
vaiçvänaraà puruña-vidhaà puruñe
'ntaù pratiñöitaà veda (He knows the agni
vaiçvänara, who has a humanlike form and who stays in the
hearts of the living entities). If the word vaiçvänara is
interpreted to mean {.sy 168}fire," then the explanations here that the vaiçvänara
resides in the hearts of the living entities may be accepted but not the
statement that vaiçvänara has a humanlike form. If vaiçvänara
is interpreted to mean Lord Viñëu, then both statements may be
easily accepted.
Next he refutes the idea that vaiçvänara
means either the demigod Agni or the element fire.
Sütra 28
ata eva na devatä
bhütaà ca
ataù eva—therefore; na—not; devatä—demigod;
bhütam—element; ca—and;
For the same reasons "vaiçvänara" is
neither the demigod Agni nor the element fire.
Purport by Çréla
Baladeva Vidyäbhüñaëa
The objector may say: Because the demigod Agni is very
powerful and great it may indeed be said that heaven is his head and (the other
parts of the world are parts of his body), and the same may also be said of the
fire element. This is so because of the following description of /Rg Veda
(10.88.3): yo bhänunä påthivé dyäm utemäm
ätatäna rodasé antarékñam (Agni, in his form
of the sun, is spread through the earth, heaven, and everything between).
Even if this be said, still I say no. Why? The sütra
says ata eva (therefore), which means "for the reasons already
given vaiçvänara is neither the demigod Agni nor the element
fire." The words of this mantra of the /Rg Veda are flattery
only.
Avataraëikä:In the opinion of Jaimini the
word agni may also directly mean "The Supreme Personality of Godhead,"
just as the word vaiçvänara does.
Sütra 29
säkñäd apy
avirodhaà jaiminiù
säkñät—directly; api—also; avirodham—without
contradiction; jaiminiù—Jaimini.
Jaimini is of the opinion that the word "agni" may
be interpreted to directly mean "The Supreme Personality of Godhead,"
and there is no inconsistency in this.
Purport by Çréla
Baladeva Vidyäbhüñaëa
Just as the word vaiçvänara, interpreted to
mean either "the leader (nara) of the world (viçva)
or "the proprietor of all human beings (nara) in the universe (viçva),"
is name of the Supreme Personality of Godhead, the original cause of all
causes, in the same way the word agni, interpreted to mean "the
leader of all," is also a name of Lord Viñëu. Jaimini Muni
considers that there is no contradiction in these interpretations because they
are based on the specific meanings of each word's component parts.
The objector may say: How can the limitless Supreme
Personality of Godhead become the size of the distance between the thumb and
forefinger, (as vaiçvänara is said to be in this passage of
the Upaniñad)?
To answer this question he says:
Sütra 30
abhivyakter ity
äçmarathyaù
abhivyakteù—because of manifestation; iti—thus;
äçmarathyaù—Äçmarathya.
Äçmarathya is of the opinion that the Supreme
Personality of Godhead appears in this way (a size the distance between the
thumb and forefinger) because He manifests Himself (in the heart of His
devotee).
Purport by Çréla
Baladeva Vidyäbhüñaëa
Lord Viñëu appears in this way in the hearts of
His devotees, who have the eyes to see Him. This is the opinion of
Äçmarathya.
Sütra 31
anusmåter iti
bädariù
anusmåteù—because of meditation; iti—thus;
bädariù—Bädari Muni.
The Supreme Personality of Godhead is thought to be this small
size because that conception is very convenient for meditation. This is the
opinion of Bädari.
Purport by Çréla
Baladeva Vidyäbhüñaëa
Because the Supreme Lord is meditated as residing in the
heart, and because the heart itself is the size of the distance between thumb
and forefinger, the Lord is thought to be the size of the distance between
thumb and forefinger also.
Sütra 32
sampatter iti jaiminis tathä
hi darçayati
sampatteù—because of transcendental opulences;
iti—thus; jaiminiù—Jaimini; tathä—in this way; hi—because;
darçayati—the çruti-çästra declares.
(The Supreme Personality of Godhead can assume this very small
size) because of His transcendental powers and opulences. This is the opinion
of Jaimini. (It is known that the Supreme Personality of Godhead assumes this
very small size) because çruti-çästra reveals (this
information).
Purport by Çréla
Baladeva Vidyäbhüñaëa
The Supreme Personality of Godhead can become the size of the
distance between the thumb and forefinger because of His sampatti, His
transcendental opulence in the form of inconceivable potencies. This action
does not limit or restrict the Lord in any way. Jaimini thinks in this way.
Why? He says tathä hi darçayati (It is known that the
Supreme Personality of Godhead assumes this very small size because çruti-çästra
reveals this information). The word hi here means "because."
The çruti-çästra says tam
ekaà govindaà sac-cid-änanda-vigraham (The Supreme
Personality of Godhead is Govinda, who transcendental form is eternal and full
of knowledge and bliss) and eko 'pi san bahudhä yo 'vabhäti
(Although He is one, the Supreme Personality of Godhead manifests as many). In
this way the çruti-çästra teaches that by His
inconceivable potencies many contradictory qualities are simultaneously present
in the Supreme Personality of Godhead. Some of these contradictory qualities
are that even though His Himself all transcendental knowledge, he still has a
body, and even though He is one, He is also many. Later in this book this will
be explained in detail. The Supreme Personality of Godhead is simultaneously
all-pervading and of a small size. There is no fault in saying this.
Sütra 33
ämananti cainam asmin
ämananti—they declare; ca—also; enam—this; asmin—in Him.
(The ätharvaëikas) say this of Him.
Purport by Çréla
Baladeva Vidyäbhüñaëa
The ätharvaëikas declare that this
inconceivable potency is present in the Supreme Lord. In the Kaivalya
Upaniñad (21) the Lord says apäëi-pädo 'ham
acintya-çaktiù (Although I have no hands or feet, I still
have inconceivable potencies). Çrémad-Bhägavatam
(3.33.3) says ätmeçvaro 'tarkya-sahasra-çaktiù
(My dear Lord, You are self-determined and are the Supreme Personality of
Godhead for all living entities. For them You created this material
manifestation, and although You are one, Your diverse energies can act
multifariously. This is inconceivable to us*).
These different opinions do not contradict each other. The Skanda
Puräna explains:
vyäsa-citta-sthitäkäçäd
avicchinnäni känicit
anye vyavaharanty etad
uré-kåtya gåhädivat
"Other sages take up small portions broken from the vast
sky of Vyäsadeva's opinions just as houses and other enclosures take up a
small portion of the vastness of space."