Sri Vedanta-sutra

Volume One

Pada 3

Adhikaraëa 1

The Supreme Personality of Godhead is the Abode of Heaven

Introduction by Çréla Baladeva Vidyäbhüñaëa

viçvaà bibharti niùsvaà yaù

     käruëyäd eva deva-räö

mamäsau paramänando

     govindas tanutäà ratim    

     I pray that Lord Govinda, the supremely blissful king of the

demigods, who mercifully maintains this pathetic material world,

may give me pure love for Him.   

     In this Third Päda will be considered some scriptural texts

that may seem to describe the jéva or some other

topic but in truth describe the Supreme Personality of Godhead.

     Viñaya: Muëòaka Upaniñad 2.2.5

says:

yasmin dyauù påthivé cäntarikñam

     otaà manaù saha präëaiç ca sarvaiù

tam evaikaà jänatha ätmänam

     anyä väco vimuïcathämåtasyaiña setuù

     "Know that He in whom heaven, earth, sky, mind, breath, and

everything else, are woven, is the ätmä. Give up

talking of anything else. He is the shore of the eternal."

     Saàçaya: Is the abode of heaven described here

the pradhäna, jéva, or the Supreme

Personality of Godhead?

     Pürvapakña: The abode of heaven here is the 

pradhäna because pradhäna is the cause of

all material transformations and also because the words 

amåta-setu (the shore of the eternal) appropriately

describe  pradhäna, which leads the living entities

to liberation just as milk brings nourishment to a calf. The word

ätmä in this passage may refer to 

pradhäna either because pradhäna brings

happiness to the living entities or because it is all-pervading.

Then again the words in this passage may refer to the 

jéva because the jéva is the enjoyer of

the the things in this world and because the j.iva

possesses the mind and the breath mentioned in this passage.

     Siddhänat: Now he speaks the conclusion.

Sütra 1

dyu-bhv-ädy-äyatanaà sva-çabdät

     dyu - of heaven; bhv - and earth;

ädi - beginning with; äyatanaà - the abode;

sva - own; çabdät - because of the word.

 

     The description "the abode of heaven, earth, and other

things," refers to the Supreme Personality of Godhead because the

words in this passage specifically describe Him.

    

Purport by Çréla Baladeva Vidyäbhüñaëa

     The word "the abode of heaven" here refers to the Supreme

Personality of Godhead. Why? The sütra says 

sva-çabdät (because the words in this passage

specifically describe Him). The Supreme Personality of Godhead is

referred to here because the word amåtasya setuù

(the shore of the eternal) can refer to Him alone and no one

else. Because it comes from the verb sinoti, which

means "to bind," the phrase amåtasya setuù means

"He who enables one to attain the eternal." Or the word 

setuù here may mean "like a bridge." As a bridge enables

on to cross to the other side of rivers and other bodies of

water, in the same way this bridge enables one to attain the

liberation that lies on the other shore of the cycle of repeated

birth and death. That is the meaning of this word. In this matter

the Çvetäçvatara Upaniñad (3.8 and 6.15) says 

tam eva viditväti måtyum eti (One can overcome the path

of birth and death only by understanding the Supreme Personality

of Godhead).

     Next he says:

Sütra 2

muktopasåpya vyapadeçät

     mukta - liberated; upasåpya - attaining;

 vyapadeçät - because of the statement.

   

     Because it is said that this abode of heaven is attained by

the liberated souls.

Purport by Çréla Baladeva Vidyäbhüñaëa

     That the Supreme Personality of Giodhead is attained by the

liberated souls is described in the following statement of 

Muëòaka Upaniñad (3.1.3):

yadä paçyaù paçyate rukma-varëaà

     kärtäram éçaà puruñaà brahma-yonim

tadä vidvän puëya-päpe vidhüya

     niraïjanaù paramaà samyam upaiti

     "One who sees that golden-colored Personality of Godhead, the

Supreme Lord, the supreme actor, who is the source of the Supreme

Brahman, becomes free from the reactions to past pious and sinful

deeds, and becomes liberated, attaining the same transcendental

platform as the Lord."*

Sütra 3

nänumänam atac-chabdät

     na - not; anumänam - that which is inferred;

 atat - not that; çabdät - because of a word.

     The "pradhäna" is not the "abode of heaven and

earth" here because there is no word appropriate to it in this

passage.

Purport by Çréla Baladeva Vidyäbhüñaëa

     The pradhäna described in the småti-

çästras is not referred to in this passage. Why? The 

sütra says atac-chabdät, which means that

none of the words in this passage are appropriate for the

insentient pradhäna.

Sütra 4

präëa-bhåc ca

     präëa-bhåt - the jéva ca - and.

     For the same reason the "jéva" is not the "abode

of heaven and earth."

Purport by Çréla Baladeva Vidyäbhüñaëa

     The word na (not) and the phrase giving the

reason (tac-chabdät) should be understood here from

the previous sütra. The word ätmä

here also cannot be understood to be the jéva

because the word ätmä, because it is derived from

the verb atati (to go), must primarily refer to the

all-pervading Supreme Personality of Godhead. The word 

sarva-vit (all-knowing) also cannot refer to the 

jéva. For these reasons, because the words in this

passage of the Upaniñad are not appropriate for

such an interpretation, he says that the jéva

cannot be the "abode of heaven and earth" mentioned here.

Sütra 5

bheda-vyapadeçäc ca

     bheda - difference; vyapadeçät - because of the

description; ca - and.

 

     And also because the difference between them is specifically

described.

Purport by Çréla Baladeva Vidyäbhüñaëa

     The jéva is not the "abode of heaven and

earth" because the scriptures affirm that the jéva

and the Supreme Personality of Godhead are different, as

explained in the Muëòaka Upaniñad (2.2.5) in the

words tam evaikaà jänathätmänam (Know Him to be the

only Supreme Lord).

Sütra 6

prakaraëät

     prakaraëät - because of the context.

     And also because of the context.

Purport by Çréla Baladeva Vidyäbhüñaëa

    The "abode of heaven and earth" here must be the Supreme

Personality of Godhead because of the context. The opening

statement of this passage under discussion (Muëòaka

Upaniñad (1.1.3)), asks kasmin nu vijïäte

sarvam idaà vijïätaà bhavati (What is the one

thing, knowing which everything becomes known?). Therefore the

passage that follows must describe the Supreme Personality of

Godhead.

Sütra 7

sthity-adanäbhyäà ca

     sthiti - staying; adanäbhyäà - eating;

ca - and.

     And also because one is eating and the other standing.

Purport by Çréla Baladeva Vidyäbhüñaëa

     After describing the "abode of heaven and earth," the 

Muëòaka Upaniñad (3.1.1) says:

dvä suparëä sayujä sakhäyä

     samänaà våkñaà pariñasvajäte

tayor anyaù  pippalaà svädy atti

     anaçnann anyo 'bhicäkaçéti

     "Two friendly birds stay on the same tree. One eats the sweet

pippala fruits and the other, not eating, shines

with great splendor."

     If the "abode of heaven and earth" had not been previously

mentioned then (there would be) no (reason to assume) that the

splendid bird here is the Supreme Personality of Godhead.

Otherwise (if the "abode of heaven and earth" had not been

mentioned), the sudden, unannounced mention of the Supreme

Personality of Godhead (in this little allegory of the birds)

would not be acceptable. The jéva, who is already

well known in the world, did not need to have been previously

mentioned in the same way here. For these reasosn the "abode of

heaven and earth" here refers to the Supreme Personality of

Godhead.

Adhikaraëa 2

The Fullness is the Supreme Personality of Godhead

Introduction by Çréla Baladeva Vidyäbhüñaëa

     Viñaya: When, after describing the Lord's holy

names and qualities, he was asked a question by Çré Närada Muni,

Çré Sanat-kumära said (Chändogya Upaniñad 7.23.1-

7.24.1):

bhümä tv eva vijijïäsitavya iti bhümänaà bhagavo

vijijïäsa iti. yatra nänyat paçyati nänyac chåëoti nänyad

vijänäti sa bhümä. atha yatränyat paçyaty anyac chåëoty anyad

vijänäti tad-alpam

     "'One should ask about Bhümä.' 'My lord, I wish to know about

Bhümä.' 'When one attains Him one sees nothing else, hears

nothing else, and knows nothing else. That is Bhümä. When one

sees something else, hears something else, and knows something

else, he knows that which is very small.'"   

     Here the word bhümä does not mean 

many." Here it means "all-pervading." The text says

yatränyat paçyati. . .tad-alpam (When one sees

something else, he sees that which is very small). The Bhümä is

contrasted against alpa (the small. The opposite of

small is "all-pervading," not "many." Therefore

Bhümä here means "all-pervading."

     Saàçaya: Does Bhümä here mean präëa

 (life-breath) or Lord Viñëu?

     Pürvapakña: In the passage previous to this the

Chändogya Upaniñad (7.15.1) says präëo vä

äçäyä bhüyän (präëa is better than hope).

Because präëa is the topic immediately preceding

Bhümä, and because no question and answer intervenes between

them, therefore präëa and Bhümä are the same. here

the word präëa (life-breath) means the 

jéva soul who has breath for his companion. It does not

mean merely air. Because this passage begins by describing the

jéva soul (7.1.3) tarati çokam ätma-vit

 (He who knows the soul crosses beyond grief) and ends by again

describing the jéva soul (7.26.1) ätmana

evedaà sarvam (The soul is everything), therefore the

description of Bhümä situated between these two statements must

be a description of the jéva soul. When the 

Upaniñad says (7.25.1) yatra nänyat paçyati

 (When one attains Him one sees nothing else), it means, in

this interpretation, that when the jéva is rapt in

deep sleep and his senses are all in the grip of präëa

, he cannot see anything beyond himself. When the 

Upaniñad says (7.23.1) yo vai bhümä tat

sukham (the Bhümä is bliss) it does not contradict the

idea that the Bhümä is the jéva here because the

çruti-çästra says tasyäà sukham aham

asväpsam (I slept very happily). In this way it is proved

that this passage of the Upaniñad describes the

jéva soul. All the other portions of this passage

are also very favorable to this interpretation of the 

jéva.

     Siddhänta: He says:

Sütra 8

bhümä samprasädäd adhyupadeçät

     bhümä - the Bhümä; samprasädät - than the 

jéva, who is the object of the Lord's mercy;

 adhi - greater; upadeçät - because of the teaching.

     (The Bhümä here is the Supreme Personality of Godhead)

because of the scriptural teaching that the Supreme Personality

of Godhead is superior to the jéva soul.

Purport by Çréla Baladeva Vidyäbhüñaëa

     The Bhümä here is Lord Viñëu and not the jéva,

who has präëa (life-breath) as his companion. Why?

The sütra says samprasädäd adhy upadeçät

 (because of the scriptural teaching that the Supreme

Personality of Godhead is superior to the jéva

soul). The Bhümä is the Supreme Personality of Godhead because

the passage here in the words (Chändogya Upaniñad

7.23.1) yo vai bhümä tat sukham (the Bhümä is

bliss) says that the Bhümä is full of great bliss, and because

the sütra here says that the Bhümä is superior to

all. Or the Bhümä is the Supreme Personality of Godhead because

the Chändogya Upaniñad (8.3.4) in the words 

eña samprasädo 'smäc charérät samutthäya (The 

jéva who has attained the mercy of the Lord rises above

the gross material body and attains the effulgent spiritual

world) says that the Supreme Personality of Godhead is superior

to the jéva, who is dependent on the Lord's mercy,

and who has präëa (life-breath) as his companion.

     The meaning is this: After describing names and a host of other

things, the Chändogya Upaniñad (7.15.2) says 

sa vä eña evaà paçyan evaà manväna evaà vijänann ati-vädé

bhavati (He who sees präëa, meditates on

präëa, and understands präëa becomes

a true knower of things), and then after saying that the knower

of präëa becomes a true knower of things, the 

Upaniñad then says (7.16.1) eña tu vä ativadati

yaù satyenätivadati (He who knows the Supreme Personality

of Godhead is in reality the true knower of things). The word

tu (but) here ends the discussion of 

präëa. Then the greatest ativädé (wise

man) is described as he who knows the satya, which

here means "Lord Viñëu." In this way the Upanésad

explains that the Bhümä is both different from and superior to

präëa. Because in this way the Bhümä is declared to

be superior to präëa, präëa cannot be

identical with the Bhümä.

     The Bhümä is here taught to be superior

to the series beginning with name and culminating in 

präëa and therefore it is clearly seen to be different

from speech and the other items in this series. In this way the

Bhümä is taught to be superior to präëa.

     The word

satya is famous as a name for the Supreme

Personality of Godhead, Lord Viñëu. The scriptures use the word

satya in this way. For example, the 

Taittiréya Upaniñad (2.1.2) says satyaà j

24änam anantam (the unlimited Supreme Personality of

Godhead is full of transcendental knowledge) and the 

Çrémad-Bhägavatam (1.1.1) says satyaà paraà

dhémahi (I meditate on the Supreme Personality of

Godhead). The word satyena is in the instrumental

case to show in the sense of "because." The meaning here is that

one becomes an ativädé (wise man) because of the

satya, the Supreme Personality of Godhead. The

person who meditates on präëa is called an 

ativädé (wise man) because he is wise in comparison to

they who meditate on the series of objects mentioned previously,

beginning with präëa and culminating in hope. But

he who meditates on Lord Viñëu is superior to the person who

meditates on präëa. Therefore he who meditates on

Lord Viñëu is the real, the best ativädé (wise

man).

     For this reason the student asks (Chändogya

Upaniñad (7.16.1) so 'haà bhagavaù

satyenätivadäni (my lord, I will become a man wise with

knowledge of the Supreme Personality of Godhead). The 

guru then answers satyaà tv eva vijij

24äsitavyam (one must yearn to understand the Supreme

Personality of Godhead).

     The objection that because after the

description of the ativädé wise with knowledge of

präëa there are no further questions and answers,

therefore the subject of präëa continues into the

next sentence, is not a valid objection. Moreover, (it may be

said,) because there are no questions after the description of

präëa, (therefore präëa is the

highest). In describing the series of inanimate elements,

beginning with name and culminating in hope, the guru

 did not say that the knower of any of these was an 

ativädé (wise man). However, when he described 

präëa, which here means the jéva, he did

say that the knower of präëa is an 

ativädé. The student then assumes that präëa

 is the highest. That is why he asks no further question. The

guru, however, not accepting präëa as

the highest, proceeds to explain that Lord Viñëu is higher than

präëa. The student, however, now taught that Lord

Viñëu is the highest, becomes eager to know how to meditate on

Him, and asks so 'ham bhagavaù satyenätivadäni (my

lord, I will become a man wise with knowledge of the Supreme

Personality of Godhead).

     The opponent may say, "What is referred

to here is the jéva, who is the companion of 

präëa (life-breath), and who is referred to in the

beginning of this passage as ätmä."

     The reply is:

No. Here the word ätmä primarily means the Supreme

Personality of Godhead because to interpret the word otherwise

would contradict the statement at the beginning of the passage

(7.26.1) ätmanaù präëaù (from the ätmä

 präëa is manifested). This view of the opponent

contradicts the statement (7.24.1) yatra nänyat paçyati

nänyac chåëoti nänyad vijänäti sa bhümä. (When one attains Him

one sees nothing else, hears nothing else, and knows nothing

else. That is Bhümä). This description of the perception of Bhümä

clearly refutes any idea that the word Bhümä could mean anything

other than the Supreme Personality of Godhead. The scriptures say

sauñuptikam sukham alpam (the happiness of deep

sleep is very slight), and therefore to say that the word Bhümä

here means "the jéva who is soundly sleeping" is

simply laughable. For all these reasons, therefore, the Bhümä

described here is Lord Viñëu.

Sütra 9

dharmopapatteç ca

     dharma - qualities; upapatteù - because of the

appropriateness; ca - and.

     And also because the qualities described here can be

ascribed to the Supreme Personality of Godhead only.

Purport by Çréla Baladeva Vidyäbhüñaëa

     The qualities ascribed here to the Bhümä are suitable only

for the Supreme Personality of Godhead, Lord Viñëu, and not for

anyone else. The Upaniñad says (7.24.1) yo

vai bhümä tad amåtam (The Bhümä is the eternal). This

describes the eternalness that is a natural feature of the

Supreme. The Upaniñad also says sa bhagavaù

kasmin pratiñöhita iti sve mahimni (Where does the Supreme

Personality of Godhead stay? He stays in His own glory). This

explains that the Supreme Personality of Godhead does not depend

on anyone. The scriptures also say sa evädhastät

(The Supreme Person is above, below, in front, behind, to the

left and to the right). This shows that the Lord is the ultimate

shelter of everyone and everything. The scriptures say (

Chändogya Upaniñad 7.26.1) ätmanaù präëaù

(From the Supreme Personality of Godhead the life-force is

manifested). This shows that the Supreme Personality of Godhead

is the original cause of all causes. These are some of the

qualities of the Supreme described in the Vedic literatures.

Adhikaraëa 3

"Akñara" Refers to the Supreme Personality of Godhead

Introduction by Çréla Baladeva Vidyäbhüñaëa

     Viñaya: The Båhad-äraëyaka Upaniñad

 (3.8.7-8) says:

kasmin khalu äkäça otaç ca protaç ceti. sa hoväca. etad

vai tad akñaraà gärgi brähmaëä abhivadanti asthülam anaëv

ahrasvam adérgham alohitam asneham acchäyam

     "'In what is the sky woven, warp and woof?' He said: 'O Gärgi,

the brähmaëas say it is woven in the eternal. The

eternal is not large, not small, not short, not tall, not red,

not liquid, without shade).

     Saàçaya: Is the akñara (eternal)

here pradhäna, jéva, or the Supreme

Personality of Godhead?

     Pürvapakña: The word Çvetäçvatara

Upaniñadakñara here may denote any of the

three. The meaning is ambiguous.

     Siddhänta: The conclusion follows.

Sütra 10

akñaram ambaränta-dhåteù

     akñaram - the eternal; ambara - with sky;

 anta - at the end; dhåteù - because of being the

support.

     The word "akñara" here refers to the Supreme

Personality of Godhead, because the "akñara" is

described as the resting place of all the elements, beginning

with the grossest and culminating in sky.

Purport by Çréla Baladeva Vidyäbhüñaëa

     The akñara here is the Supreme Personality of

Godhead. Why? The sütra says amabaränta-

dhåteù (because the akñara is described as

the resting place of all the elements, beginning with the

grossest and culminating in sky). The Upaniñad says

etasmin khalu akñare gärgy äkäça otaç ca protaç ca

(O Gärgi, the sky is woven, warp and woof, in the eternal). the

word akñara must refer to the Supreme Personality

of Godhead because it is here described as the resting place of

all the elements, which culminate in sky.     The objection may be raised:"

Akñara here may refer to pradhäna because

pradhäna is the origin of all the changes of this

world. Akñara may also refer to the jéva

 because the jéva is the resting place of all

inanimate objects that come within its perception."

     If these objections are raised, he then says:

Sütra 11

sä ca praçäsanät

     sä - that; ca - and; praçäsanät - because

of the command.

      

     "Akñara" here must refer to the Supreme

Personality of Godhead because the text says that everything is

supported by His command.

Purport by Çréla Baladeva Vidyäbhüñaëa

     In the previous sütra the Supreme Personality

of Godhead is described as the resting place of all the elements,

beginning with the grossest and culminating in sky. Why is this?

The sütra says praçäsanät (because

the text says that everything is supported by His command). The

Båhad-äraëyaka Upaniñad (3.8.9) says etasya

vä akñarasya praçäsane gärgi dyävä-påthivé vidhåte tiñöhataù.

etasya vä akñarasya praçäsane gärgi süryä-candramasau vidhåtau

tiñöhataù (By the command of the eternal, O Gärgi, heaven

and earth are manifest. By the command of the eternal, O Gärgi,

the sun and moon are manifest). Because these words describe the

order of the eternal, the eternal should be understood to be the

Supreme Personality of Godhead. Neither the inanimate,

unconscious pradhäna, nor the conditioned or

liberated jéva can create everything simply by

their command.

Sütra 12

anya-bhäva-vyävåtteç ca

     anya - another; bhäva - nature;

vyävåtteù - because of the exclusion; ca - also.

 

     And also because the text describes certain qualities that

specifically exclude any other being.

Purport by Çréla Baladeva Vidyäbhüñaëa

     The Båhad-äraëyaka Upaniñad (3.8.11) says 

tad vä etad akñaraà gärgy adåñöaà drañöå açrutaà çrotå

(O Gärgi, this eternal sees, but is unseen. He hears, but is

unheard). Because these words describe the akñara

in terms that cannot be applied to anyone but the Supreme

Personality of Godhead, the word akñara must refer

to the Supreme Person. The pradhäna is inanimate

and unconscious and therefore it cannot see. Because the text

here says that the akñara sees everything but

cannot be seen by anyone, it cannot mean the jéva.    

Adhikaraëa 4

The "Puruña" Seen in Brahmaloka is the Supreme

Personality of Godhead

Introduction by Çréla Baladeva Vidyäbhüñaëa

     In the Praçna Upaniñad (5.2.2-5) the following

passage is read:

etad vai satyakäma paraà cäparaà ca brahma yad oàkäras

tasmäd vidvän etenaiväyatanenaikataram anveti. . . yaù punar etaà

tri-mätreëom ity anenaiväkñareëa paramà puruñam abhidhyäyéta sa

tejasi sürye sampanno yathä pädodaras tvacävinirmucyate evaà

haiva sa päpmabhir vinirmuktaù sa sämabhir unnéyate brahmalokaà

sa etasmät jéva-ghanät parät paraà puriçayaà puruñaà vékñatet1)

     "O Satyakäma, the syllable oà is both the superior

Brahman and the inferior Brahman. A wise man attains one of these

two Brahmans. . .One who, reciting the eternal oà

of three lengths, meditates on the Supreme Person, will attain

the sun-planet. As a snake sheds its skin so does he become free

from all sins. By the hymns of the Vedas he is

carried to Brahmaloka. There he directly sees the Supreme Soul,

the Supreme Person residing in the heart."

     Saàçaya: Is the person seen and meditated on the

four-faced demigod Brahmä or the Supreme Personality of Godhead?

     Pürvapakña: The text here says that the devotee

who meditates on oà of one length attains the world

of men, the devotee who meditates on oà of two

lengths attains the world of heaven, and the devotee who

meditates on oà of one length attains the world of

Brahma. The planet here is the planet of the four-faced demigod

Brahmä and the person seen by one who goes there is the four-

faced demigod Brahmä.

     Siddhänta: The conclusion follows.

Sütra 13

ékñati-karma-vyapadeçät saù

     ékñati - of seeing; karma - object;

vyapadeçät - because of the description; saù - He.

     The person here is the Supreme Personality of Godhead

because the description of the object of vision here fits the

Supreme Person.

Purport by Çréla Baladeva Vidyäbhüñaëa

     Here the Supreme Personality of Godhead is the 

ékñati-karma, or object of vision. Why? the 

sütra says vyapadeçät (because the

description of the object of vision here fits the Supreme

Person). This is so because the Upaniñad (5.2.7)

describes the qualities of the Supreme Personality of Godhead in

the following words: tam oàkäreëaiväyatanenänveti vidvän

yat tac chäntam ajaram amåtam abhayam paraà paräyaëaà ca

(By reciting oà the wise man attains the supremely

peaceful, ageless, eternal, fearless Supreme, the ultimate goal

of life). The conclusion is that, according to the argument of

niñäda-sthapaty-adhikaraëa-nyäya, the word 

brahmaloka here means Viñëuloka (the planet of Lord

Viñëu).

Adhikaraëa 5

The "Dahara" is the Supreme Personality of Godhead

Introduction by Çréla Baladeva Vidyäbhüñaëa

     Viñaya: In the Chändogya Upaniñad

(8.1.1) is heard the following:

atha yad idam asmin brahma-pure daharaà puëòarékaà veçma

daharo ñminn antar äkäças tasmin yad antas tad anveñöavyaà tad

vijijïäsitavyam

     "In a great city is a small lotus palace. In that palace is a

small sky. That sky should be sought. That sky should be asked

about."

 

     Saàçaya: What is the small sky here in the lotus

of the heart? Is it the element sky, the jéva, or

Lord Viñëu?

     Pürvapakña: Because the word äkäça

generally means the element sky it must also have that same

meaning here. Or, because the jéva is very small

and also the master of the city of the body, it may mean the 

jéva.

     Siddhänta: The conclusion follows.

 

 

Sütra 14

 

 

dahara uttarebhyaù

 

     daharaù - the small; uttarebhyaù - because of the

descriptions that follow.

 

 

     The small sky here is the Supreme Personality of Godhead

because of the description given in the remainder of the text.

 

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     The small sky here is Lord Viñëu. Why? The sütra

 says uttarebhyaù, which means "because of the

description given in the remainder of the text." The descriptions

used here to describe the small sky, such as "as great as the

sky," "maintaining everything," and "free from all sin," cannot

be used to describe either the element sky or the jéva

 soul. The "great city" described in this Upaniñad

 is the body of the devotee. The "lotus" is the heart in the

body. The "palace" is the abode of the Supreme Personality of

Godhead. The word "small sky" is the Supreme Personality of

Godhead, who should be meditated upon and sought after, and who

possesses a host of transcendental qualities, including being

always free of all sin. The passage should be interpreted in this

way. Therefore the small sky here is Lord Viñëu. Then he says -

 

 

Sütra 15

 

 

gati-çabdäbhyäà tathä hi dåñöaà liìgaà ca

 

     gati - because of going; çabdäbhyäm - and because of

a certain word; tathä hi - furthermore;

dåñöam - seen; liìgam - hinted; ca - and.

 

 

     This is so because of the description of going, because of

the use of a certain word, and because it is both directly seen

and also hinted at.

 

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     The Chändogya Upaniñad (8.3.2) says:

 

yathä hiraëya-nidhià nihitam akñetrajïä upari

saïcaranto 'pi na vidus tathemäù sarväù prajä ahar ahar

gacchantya enaà brahmalokaà na vidanty anåtena hi pratyüòhäù

 

 

     "As people, unaware of what the ground actually holds, walk again

and again over buried golden treasure, so do the people of this

world day after day go to the spiritual world of Brahman without

knowing it."

 

       "Enam" (this), which points to the "small

sky," is the "certain word" mentioned in the sütra,

and the description here of the living entities' "going to the

spiritual world of Brahman" is the "going" mentioned in the 

sütra. Both enam and the going mentioned

here show that Lord Viñëu is the "small sky."

     Furthermore, in another place the scriptures again describe

the living entities' going to the Supreme in these words: 

satä saumya tadä sampanno bhavati (O gentle one, the

living entities are again and again in contact with the Supreme).

This is the "directly seen" mentioned in the sütra.

The use of the word brahmaloka hints that Lord

Viñëu is the topic of discussion here. This is the "hint"

mentioned in the sütra. The word 

brahmaloka here cannot refer to the Satyaloka planet

because it is not possible for the living entities to go day

after day to the Satyaloka planet.

 

 

Sütra 16

 

 

dhåteç ca mahimno 'syäsminn upalabdheù

 

     dhåteù - because of maintaining; ca - and;

 mahimnaù - of the glory; asya - of Him;

 asmin - in this; upalabdheù - because of being

stated.

 

 

     This is so because of the description of His glory in

maintaining all the worlds.

 

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     In the passage beginning with the words daharo 'sminn

antar äkäçaù (in that palace is a small sky), the

descriptions "as great as the sky,"  "maintaining everything,"

and "free from all sin," and the use of the word ätmä

 clearly, and without need to turn to any other passage, show

that the "small sky" mentioned here is the Supreme Personality of

Godhead.    The Båhad-äraëyaka Upaniñad (4.4.22)

also says: atha ya ätmä sa setur vidhåtir eñäà lokänäm

asaàbhedäya (He is the Supreme Person, the bridge, the

controller who prevents the worlds from becoming broken and

destroyed). Because the "small sky" is thus shown to possess the

glory of maintaining all the worlds, the "small sky" here must be

Lord Viñëu.

 

     The Chändogya Upaniñad also says: eña

setur vidhäraëa eñäà lokänäm asambhedäya (He is the

bridge, the controller who prevents the worlds from becoming

broken and destroyed). In these passages and in others also, this

glory of the Supreme Personality of Godhead may be seen.

 

 

Sütra 17

 

 

prasiddheç ca

 

     prasiddheù - because of being famous in this way;

ca - and.

 

 

     And also because this is a traditional usage of the word.

 

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     This is so because the word "sky"  is commonly used to mean

"the Supreme Personality of Godhead," as may be seen in the

following statement of Taittiréya Upaniñad (2.7.1):

ko hy evänyat kaù präëyät. yad eña äkäça änando na

syät. (Who could breathe if the sky were not bliss?)

     Someone may raise the following objection: The 

Chändogya Upaniñad (8.3.4) says: sa eña

samprasädo 'smäc charérät samutthäya paraà jyotir upasampadya

svena rüpeëäbhiniñpadyate. eña ätmeti hoväca. etad amåtam etad

abhayam etad brahma ("The liberated 

jéva rises from the material body. He attains the

spiritual effulgence and manifests his original form. This is the

self," he said. "He is immortal. He is fearless. He is

Brahman"). Because this description of the jéva

appears immediately afterward, the description of the 

small sky" should be understood to refer to the 

jéva.

     If this objection is raised, he replies:

 

 

Sütra 18

 

 

itara-parämarñät sa iti cen näsambhavät

 

     itara - the other; parämarñät - because of

reference; saù - he; iti - thus;

 cet - if; na - not; asambhavät - because of

impossibility.

 

 

     If it is said that because there is mention of something

else (the jéva) in the same passage (and therefore

the "small sky" here is the jéva, then I say) No,

because it is impossible.

 

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     Although in the middle of this passage there is a

description of the jéva, nevertheless it is not

possible to say that the beginning of this passage describes the

jéva. Why? The sütra says 

asambhavät (because it is impossible). This is so

because in the beginning of this passage there is a description

of eight qualities, beginning with "being free from sin," that

cannot be ascribed to the jéva.

     Now our opponent may say: So be it. Still, after the

description of the "small sky," the Chändogya Upaniñad

 (8.7.1) says ya ätmäpahata-päpmä vijaro vimåtyur viçoko

vijighatso 'pipäsaù satya-kämaù satya-saìkalpaù so 'nveñöavyaù sa

vijijïäsitavyaù (The soul is free from sin, old-

age, death, suffering, hunger, and thirst. It desires only the

good. Whatever it desires is attained at once). Because these

words of the Prajäpati describe the jéva the

qualities described in 7.7.1 and the "small sky" described before

that may also refer to the jéva.

     Considering that this doubt might arise, he says:

 

 

Sütra 19

 

 

uttaräc ced ävirbhäva-svarüpas tu

 

     uttarät - because of a later passage; cet - if;

 ävirbhäva - manifestation; svarüpas - form;

 tu - indeed.

 

 

     If it is said that a later passage (proves that the 

small sky" is the jéva then I say no.) The description of the

true nature of the jéva is confined to that passage alone.

 

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     The word tu (but) is used here to dispel

doubt. The word na (no) should be understood from

the previous sütra. In this passage spoken by the

Prajäpati the teaching is that the jéva manifests

these qualities by engaging in spiritual activities, but

otherwise these qualities are not manifested. In the passage

describing the "small sky" these eight attributes are said to be

eternally manifested. The statement of the Prajäpati is, however,

that these qualities are present in the jéva only

if he engages in spiritual activities. The Chändogya

Upaniñad (8.3.4) clearly explains the difference between

the Supreme Personality of Godhead (who possesses these eight

qualities in all circumstances) and the jéva (who

possesses these qualities only when he becomes liberated) in the

following words: sa eña samprasädo 'smäc charérät

samutthäya paraà jyotir upasampadya svena rüpeëäbhiniñpadyate.

eña ätmeti hoväca. etad amåtam etad abhayam etad brahma

("The liberated jéva rises from the material body.

He attains the spiritual effulgence and manifests his original

form. This is the self," he said. "He is immortal. He is

fearless. He is Brahman"). Although the jéva may

manifest some of these eight qualities by engaging in spiritual

activities, he still cannot manifest all of them. The qualities

of being the "bridge that spans the worlds," and being the

"maintainer of the worlds" are some of the qualities the 

jéva can never attain. This proves that the "small sky"

is the Supreme Personality of Godhead.

     Now our opponent says: If this is so, then why is the 

jéva mentioned at all in this passage?

     To answer this question he says:

 

 

Sütra 20

 

 

anyärthaç ca parämarñaù

 

     anya - another; arthaç - meaning;

ca - and; parämarñaù - reference.

 

 

     The description of the jéva here has a

different object.

 

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     The jéva is described here in order to teach

about the Supreme Personality of Godhead. When the 

jéva becomes liberated and attains his original

spiritual form, he also manifests these eight qualities. In this

way it may be understood that the "small sky" is the Supreme

Personality of Godhead.

     Now our opponent says: Because the "small sky" within is

described as very small it must refer to the jéva,

which was previously described as also being very small.

     If this objection is given, then he says:

 

 

Sütra 21

 

 

alpa-çruter iti cet tad-uktam

 

     alpa - small; çruteù - from the çruti

; iti - thus; cet - if;

tat - that; uktam - said.

 

 

     If it is said that when the çruti describes

the "small" it must refer to the jéva, then I say

no because of what has already been said.

 

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     The Supreme Personality of Godhead manifests a very small

form to facilitate meditation on Him. This has already been

described in sütra 1.2.7, which says 

nicäyyatväd evaà vyomavac ca. This sütra

explains that although the Supreme Personality of Godhead is all-

pervading, in order to facilitate meditation on Him, He manifests

a small form the size of the distance between the thumb and

forefinger. He appears in this small form so He may be easily

meditated upon. Of course, His glories have no limit and His size

also has no limit.

     Then he gives another explanation.

 

 

Sütra 22

 

 

anukåtes tasya ca

 

     anukåteù - because of imitation; tasya - of Him;

 ca - also.

 

 

     And also because (the jéva) merely resembles

in some respects (the Supreme Personality of Godhead).

 

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     Because, according to the statement of the Prajäpati, the

jéva, who only manifests the eight qualities when

engaged in spiritual activities, merely resembles in some

respects the "small sky," who manifests the eight qualities

eternally, the "small sky" must be different from the 

jéva. Previously the original form of the 

jéva is covered by illusion, and then afterwards, by

worshiping the Supreme Personality of Godhead, the illusion

becomes broken and the jéva, manifesting these

eight qualities, becomes equal, in some respects, to the Supreme

Personality of Godhead. In this way, as explained by the

Prajäpati, the jéva resembles, in some respects,

the "small sky." The sentence pavanam anuharate

hanümän (Hanuman resembles the wind) shows the difference

between the resembled object and the thing that resembles it.

That the liberated jéva resembles the Supreme

Personality of Godhead may also be seen in the following words

from Muëòaka Upaniñad (3.1.3): nira

24janaù paramaà sämyam upaiti (the liberated 

jéva resembles the Supreme Personality of Godhead).

 

 

Sütra 23

 

 

api smaryate

 

     api - and; smaryate - described in the småti-

çästra.

 

 

     This is also described in the småti-çästra.

 

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     In the Bhagavad-géta (14.2) the Supreme

Personality of Godhead, Lord Kåñëa, also explains:

 

idaà jïänam upäçritya

     mama sädharmyam ägataù

sarge 'pi nopajäyante

     pralaye na vyathanti ca

 

     "By becoming fixed in this knowledge, one can attain to the

transcendental nature like My own. Once established, one is not

born at the time of creation or disturbed at the time of

dissolution."*

 

     In this way the småti-çästra explains that the

liberated jévas attain a nature like that of the

Supreme Personality of Godhead. For these reasons the "small sky"

is Lord Hari and not the jéva.

 

 

Adhikaraëa 6

 

The Person the Size of a Thumb is the Supreme Personality of

Godhead

 

 

Introduction by Çréla Baladeva Vidyäbhüñaëa

 

 

     Viñaya: In the Kaöha Upaniñad

(2.1.12) the following words are read:

 

aìguñöha-mätraù puruño

     madhya ätmani tiñöhati

éçäno bhüta-bhavyaysya

     tato na vijugupsate    

 

     "A person the size of a thumb stands in the heart. He is the

master of the past and future. He does not fear."

 

     Saàçaya: Is this person the size of a thumb the

jéva or Lord Viñëu?

     Pürvapakña: The person here is the 

jéva because the Çvetäzvatara Upaniñad

(5.7-8) says präëädhipaù saïcarati sva-karmabhir aìguñöa-mätroravi-tulya-rüpaù (The ruler of breath moves

about, impelled by his karma. He is the size of a

thumb. He is splendid as the sun).

     Siddhänta: The conclusion follows.

 

 

Sütra 24

 

 

çabdäd eva pramitaù

 

     çabdät - because of the word; eva - even;

 pramitaù - limited.

 

 

     Even though (He is) very small (this person is the Supreme

Lord) because of the words (in the text).

 

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     The person here the size of a thumb is Lord Viñëu. Why? The

sütra says çabdät (because of the

words in the text). The Upaniñad text referred to

here is éçäno bhüta-bhavyaysa (He is the master of

the past and future). It is not possible for the jéva

, who is controlled by his karma, to possess this

power.

     Now it may be asked: How is it possible for the all-

pervading Supreme Personality of Godhead to become limited to

this very small form?

     To answer this question he says:

 

 

Sütra 25

 

 

hådy upekñayä tu manuñyädhikäratvät

 

     hådi - in the heart; upekñayä - with relation;

 tu - indeed; manuñya - of human beings;

 adhikäratvät - because of the qualification.

 

 

     This is so because the Supreme Personality of Godhead indeed

appears in the hearts of men.

 

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     The word tu (indeed) is used here for

emphasis. The all-pervading Supreme Personality of Godhead

becomes the size of a thumb because He is meditated on as being

the size of thumb within the heart. Another interpretation is

that because He appears, by His inconceivable potency, in such a

small form in the heart He is meditated on in that way, as has

been already described.

 

     "Because the different species have bodies of different

sizes and hearts of different sizes it is not possible that the

Lord can appear in all of them in this size." If this objection

is raised, to answer it he says mänuñyädhikäratvät

(the Supreme Personality of Godhead appears in the hearts of

men). Although the scriptures do not specify, he (Vyäsa) singles

out human beings. He does this because it is human beings who are

able to meditate and therefore the measurement is given here

according to the human body. For this reason there is no

contradiction here. In the same way in the hearts of elephants,

horses, and all other creatures the Supreme Personality of

Godhead appears in a form the size of the thumb of each creature.

In this way there is no contradiction. It is not possible for the

jéva, however, to be present within the heart in a

form the size of a thumb because the original form of the 

jéva is atomic in size, as explained in the 

Çvetäçvatara Upaniñad (5.9) in the words bälägra-

çata-bhägasya (When the upper point of a hair is divided

into one hundred parts and again each of such parts is further

divided into one hundred parts, each such part is the measurement

of the dimension of the jéva soul). For all these

reasons, therefore, the person the size of a thumb is Lord Viñëu.

 

 

Adhikaraëa 7

 

The Devas Can Meditate on the Supreme Personality

of Godhead

 

 

Introduction by Çréla Baladeva Vidyäbhüñaëa

 

 

     Viñaya: In order to prove that the Supreme

Personality of Godhead is the person the size of a thumb, the

Vedic scriptures were quoted to establish that it is human beings

who have the right to meditate on the Supreme Person. That

evidence may lead to the belief that human beings alone have the

right to meditate on the Supreme Person. Now, by refuting that

false belief, the right of others to meditate on the Supreme

Personality of Godhead will be proved.         

     The Båhad-äraëyaka Upaniñad (1.4.10) says:

 

     tad yo yo devänäà pratyabudhyata sa eva tad abhavat

tatharñéëäà tathä manuñyäëäm

 

     "Whoever among the devas meditated on

the Supreme Personality of Godhead, attained Supreme Personality

of Godhead. Whoever among the sages meditated on Him attained

Him. Whoever among the human beings meditated on Him attained

Him."

 

     The Båhad-äraëyaka Upaniñad (4.4.16)

also says:

 

     tad devä jyotiñäà jyotir äyur hopäsate

'måtam

 

     "The devas meditate on the Supreme

Personality of Godhead, who is the splendor of all splendors, and

who is eternity and life."

 

     Saàçaya: Is it possible for the devas

 to meditate on the Supreme Personality of Godhead, as human

beings do, or is it not possible?

     Pürvapakña: Because the devas have

no senses they are not able to meditate on the Supreme

Personality of Godhead. Indra and the other devas

are beings created by mantras. They have no bodily

senses. Because they have no senses they have neither material

desires nor spiritual renunciation.

     Siddhänta: The conclusion follows.

 

 

Sütra 26

 

 

tad upary api bädaräyaëaù sambhavät

 

     tad - that; upari - above;

api - also; bädaräyaëaù - Vyäsadeva;

sambhavät - because of being possible.

 

 

     Beings superior to humankind are able to meditate on the

Supreme Personality of Godhead. This is the opinion of Vyäsa.

 

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     The devas and other beings superior to

humankind are able to meditate on the Supreme Personality of

Godhead. This is the opinion of Lord Vyäsadeva. Why? Because

according to the Upaniñads, Vedic mantras, Itihäsas,

Puräëas, and ancient tradition, they do indeed have bodies

and senses. Because they have heavenly bodies and senses they are

able to meditate and they are also able to become detached from

their heavenly opulence and voluntarily renounce it. Because they

are aware of the baseness and impermanence of their celestial

opulence they are able to be detached from it and renounce it.

The Viñëu Puräëa (6.5.50) explains:

 

na kevalaà dvija-çreñöha

     narake duùkha-paddhatiù

svarge 'pi yäta-bhétasya

     kñayiñëor nästi nirvåtiù    

 

     "O best of the brähmaëas, torment does not exist

only in hell. The residents of the heavenly planets, afraid that

they may one day fall from heaven, have no happiness."

 

For this reason the devas desire spiritual

happiness. This is so because they have heard from the 

çruti-çästra that spiritual bliss is limitless, eternal,

and pure. The çruti explains that to attain

spiritual knowledge the devas and other celestial

beings observe vows of celibacy. This is described in the 

Båhad-äraëyaka Upaniñad (5.2.1) in these words: 

tatra yäù präjäpatyäù prajäpatau pitari brahmacaryam üñur devä

manuñyä asuräù (The devas, humans, and 

asuras, who were all sons of Lord Brahmä, lived with

their father as celibate students of spiritual knowledge). In the

Chändogya Upaniñad (8.11.3) King Indra is described

in the following words: eka-çataà ha vai varñäëi maghavä

prajäpatau brahmacaryam uväsa (For a hundred years King

Indra lived as a celibate student of spiritual knowledge in the

home of Lord Brahmä). For these reasons, therefore, the 

devas and other higher beings are able to meditate on

the Supreme Personality of Godhead.

     The following objection may be

raised: "This idea (that the devas are not beings

created by mantras but are conditioned living

entities residing in material bodies) is not consistent with the

activities of the devas and other higher beings

because it is not possible that a single embodied demigod could

come to many different places at once when called to appear at

many agnihotra-yajïas in many different

places simultaneously."

     If this is said, he (Vyäsa) speaks the following words:

 

 

Sütra 27

 

 

virodhaù karmaëéti cen näneka-pratipatter darçanät

 

     virodhaù - contradiction; karmaëi - in

activities; iti - thus; cet - if;

 na - not; aneka - many;

pratipatteù - because of the acceptance;

darçanät - because of seeing.

 

 

     If it is objected that this idea is refuted by the very

activities of the devas, then I say no, because it

is seen that the devas have the power to manifest

many forms simultaneously.

 

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     There is no contradiction here if it accepted that the 

devas are embodied souls with material bodies. Why? The

sütra says aneka-pratipatter darçanät

(because it is seen that the devas have the power

to manifest many forms simultaneously). This is so because many

powerful beings, such as Saubhari Muni and others, are able to

manifest many forms simultaneously.

     The objector may say: It may be

that in the description of the devas' activities

there is no contradiction for they who say that the 

devas have bodies. There remains, however, a

contradiction in the description of the words of the 

Vedas. Before the birth and after the death of each

demigod a period would exist when the name of that demigod would

not have any meaning. At that time the words of the 

Vedas would become meaningles, like the statement "the

son of a barren woman." In this way this idea is refuted. The

Mémäàsä-sütra says: autpattikas tu

çabdenärthasya sambandhaù (In the Vedas the

relation between name and the object named is eternal). This idea

(that the devas are embodied souls) would then

contradict the eternality of the names in the Vedas

.

     If this objection is raised, then he (Vyäsa) replies:

 

 

Sütra 28

 

 

çabda iti cen nätaù prabhavät pratyakñänumänäbhyäm

 

     çabdaù - the words of the Vedas;

iti - thus; cet - if; na - no;

ataù - from this; prabhavät - because of creation;

 pratyakña - because of çruti;

anumänäbhyäm - and småti.

 

 

     If someone objects that this idea is inconsistent with the

eternal nature of the words in the Vedas, then I

say no because of the description of the creation of the world

and also because of the evidence given in çruti and

småti.

 

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     The idea stated here (that the devas have

bodies) is not inconsistent with the nature of the words in the

Vedas. Why? The sütra says 

prabhavät pratyakñänumänäbhyäm (because of the

description of the creation of the world and also because of the

evidence given in çruti and småti.

The creation of the material bodies (of the devas

and other beings in the universe) is done (by Lord Brahmä)

remembering their eternal, archetypal forms recorded in the

statements of the Vedas. These archetypal forms are

eternal, and existed before any of the bodies of the living

entities were manifested. These archetypal forms are described by

Viçvakarmä in his own scripture for drawing forms in the words

yamaà daëòa-päëià likhanti varuëaà tu päça-hastam

(They draw the demigod Yama with a mace in his hand, and the

demigod Varuëa with a noose in his hand). The Vedic words

describing the devas and other kinds of living

entities are names of certain classes of living entity, just as

the word "cow" is the name of a certain kind of living entity.

The names of the devas are not names of specific

persons, as for example, the name Caitra. Because the words of

the Vedas are eternal in this way the 

Vedas are genuine sources of knowledge. This explanation

is not at all inconsistent with the previously quoted explanation

from the Mémäàsä-sütra.

     Why is this? The sütra says 

pratyakñänumänäbhyäm, which means "because of the

evidence given in çruti and småti."

The çruti (Païca-vaiàçati

Brähmaëa (6.9,13,22) discussing the creation of the world,

which was preceded by the (eternal) words (of the 

Vedas), gives the following description: eta iti

ha vai prajäpatir devän asåjat asågram iti manuñyän indava iti

pitåéàs tiraù-pavitram iti grahän äsuva iti stotraà viçvänéti

mantram abhisaubhagety anyäù prajäù (Reciting the word

ete from the Vedas, Lord Brahmä

created the devas. Reciting the word 

asågram, he created the human beings. Reciting the word

indava, he created the pitäs.

Reciting the word tiraù-pavitram, he created the

planets. Reciting the word asuva, he created songs.

Reciting the word viçväni, he created 

mantras. Reciting the word abhisaubhaga,

he created the other creatures).    

     The småti also

confirms this in the following words (Viñëu Puräëa

1.5.64):

 

näma rüpaà ca bhütänäà

     kåtyänäà ca prapaïcanam

veda-çabdebhya evädau

     devädénäà cakära saù

 

     "By reciting the words of the Vedas in the

beginning, Lord Brahmä created the names and forms of the

material elements, the rituals, the devas, and all

other living entities."

 

 

Sütra 29

 

 

ata eva ca nityatvam

 

     ataù eva - therefore; ca - and;

nityatvam - eternity.

 

 

     And for this very reason the eternity (of the Veda is

proved).

 

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     The eternity of the Vedas is proved by the

fact that the creator (Brahmä) creates (the world) by (reciting

the Vedic) words (describing the) eternal forms and by

remembering (the previous creation). Kaöhaka Muni and the (other

sages) should be understood to be merely the speakers (and not

the authors of the Vedas).

     The objection may be raised: So be it. The çruti

 explains that by remembering the words of the Vedas

 Lord Brahmä creates the forms of the devas and

other living entities. This may be in the case after the (

naimittika) partial cosmic devastation, but how can this

method of creation be employed after the (präkåta)

complete cosmic devastation, when absolutely everything is

destroyed, and how can the Vedas be eternal under

the circumstances of such complete destruction?

     If this is said, then he replies:

 

 

Sütra 30

 

 

samäna-näma-rüpatväc cävåttäv apy avirodho darçanät småteç ca

 

     samäna - same; näma - because of the names;

 rüpatvät - and forms; ca - also;

avåttäu - in the repetition; api - also;

avirodhaù - not a contradiction; darçanät because of

the çruti$ småteç - because of the småti

; ca - indeed.

 

 

     Because the names and forms remain the same even at the

beginning of a new creation, there is no contradiction. This is

proved by çruti and småti.

 

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     The word ca (indeed) is used here to dispel

doubt. That after a complete cosmic devastation there must be a

new creation does not at all disprove the eternalness of the

words of the Vedas. Why? The sütra

says samäna-näma-rüpatväc cävåttäv apy avirodho darçanät

småteç ca (Because the names and forms remain the same

even at the beginning of a new creation, there is no

contradiction. This is proved by çruti and 

småti). The meaning here is "because the previously

spoken names and forms remain the same." At the time of the great

cosmic devastation the eternal Vedas and the

eternal archetypal forms described by the Vedas

enter Lord Hari, the master of transcendental potencies, and rest

within Him, becoming one with Him. At the time of the next

creation they again become manifested from the Lord. Lord Hari

and the four-faced demigod Brahmä both precede their acts of

creation with recitation of Vedic mantras, which

recitation leads to meditation on the archetypal forms. At the

time of a new creation the creator remembers what He created in

the previous creation and He again creates as He had created

before. This is like a potter who, by saying the word "pot"

remembers the forms of pots he previously fashioned, and goes on

to make another pot. Just as the process of creation is performed

in this way after the partial cosmic devastation, in the same way

the process of creation is also performed after the complete

cosmic devastation.

     How is all this known? The sütra says  

darçanät småteç ca (because this is proved by 

çruti and småti. The çruti

says:

 

ätmä vä idam eka evägra äsét sa aikñata lokän utsåjäù

 

 

     "In the beginning was only the Supreme Personality of Godhead. He

thought: I shall create many worlds).

                               - Aitareya Upaniñad 1.1

 

 

yo brahmäëaà vidadhäti pürvaà yo vai vedäàç ca prahiëoti

tasmi tam

 

     "The Supreme Personality of Godhead created the Vedas

 and taught them to the demigod Brahmä).

                               - Çvetäçvatara Upaniñad

6.18

 

süryä-candramasau dhätä yathä-pürvam akalpat

 

     "Brahmä created the sun and moon as he had done before."

 

                               - Rg Veda

 

The småti says

 

nyagrodhaù su-mahän alpe

     yathä béje vyavasthitaù

samyame viçvam akhilam

     béja-bhüte yathä tvayi

 

     "O Lord, just as a great banyan tree rests within a tiny seed, in

the same way at the time of cosmic devastation the entire

universe rests within You, the seed from which it originally

sprouted."

                               - Viñëu Puräëa  

 

näräyaëaù paro devas

     tasmäj jätaç caturmukhaù

 

     "Näräyaëa is the Supreme Personality of Godhead. From him the

demigod Brahmä was born."

                               - Varäha Puräëa

 

tene brahma hådä ya ädi-kavaye

 

     "The Supreme Personality of Godhead first imparted the Vedic

knowledge unto the heart of Brahmäjé, the original living

being."*

                               - Çrémad-Bhägavatam 1.1.1

 

     A summary of this gist of this explanation follows: The Supreme

Personality of Godhead, at the end of the period of cosmic

devastation, meditating on the material universe at it had been

before, desiring in His heart "I shall become many,"

differentiating again the jévas and material

elements that had become merged within Him, creating again, as it

had been before, the material universe extending from the 

mahat-tattva to the demigod Brahmä, manifesting the 

Vedas exactly as they had been before, teaching the 

Vedas to the demigod Brahmä within the heart, engaging

the demigod Brahmä in the creation of the forms of the 

devas and other living entities as they had been before,

and personally entered the universe and controlling it from

within. Omniscient by the mercy of the Supreme Personality of

Godhead, the demigod Brahmä, meditating on the archetypal forms

described in the Vedas, creates the  

devas and other creatures as they had been before. In

this way the relationship between the names of the 

devas headed by Indra and their archetypal forms

described in the Vedas is explained. In this way

the opponent's argument of the Vedic words does not at all refute

(this explanation of the nature of the devas). In

this way it is proved that the devas and other

superior beings have the ability to meditate on the Supreme

Personality of Godhead. The Supreme Personality of Godhead's form

the size of a thumb is not at all contradicted by this

description of the ability of the devas to meditate

on Him. This is so because the form of the Lord is the size of a

deva's thumb in this case.

     Now will be considered the question

of whether the devas are eligible or not to engage

in those meditations where they themselves are the object of

meditation. In the Chändogya Upaniñad (3.1.1) is

the statement asau vä ädityo deva-madhu tasya dyaur eva

tiraçcéna-vaàçaù (The sun is honey for the 

devas. The heavenly planets are the crossbeam, the sky

is the beehive, and the rays of sunlight are the children). The

sun is here the honey of the devas and the rays of

sunlight are the openings (for drinking the honey). Five classes

of devas, the vasus, rudras, ädityas,

maruts, and sädhyas, all headed by their

leaders, gaze at the honey of the sun and become happy. That is

said here. The sun is here called honey because it is the abode

of a certain sweetness one becomes eligible for by performing

certain religious works described in the \Rg Veda

and one attains by entering through the doorway of the sun's

rays. In other places in the scriptures it is said that the 

devas can perform these meditations. In this matter he

now explains the opinions of others.

 

 

Sütra 31

 

 

madhv-ädiñv asambhaväd anadhikäraà jaiminiù

 

     madhu-ädiñu - in madhu-vidyä and other Vedic

meditations; asambhavät - because of

impossibility; anadhikäram - qualification;

 jaiminiù - Jaimini.

 

 

     Jaimini says the devas do not engage in madhu-vidyä and

other forms of Vedic meditation because it is not possible for

them to do so.

 

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     Jaimini Muni thinks that the devas are not

qualified to engage in madhu-vidyä and other forms

of Vedic meditation. Why? The sütra says 

asambhavät (because it is not possible for them to do

so). The object of worship cannot also be the worshiper. It is

not possible for one person to be both. Furthermore, because the

devas do not aspire to attain the result of 

madhu-vidyä meditation, namely to become 

vasus or exalted devas, because they

already are vasus and devas.

 

 

Sütra 32

 

jyotiñi bhäväc ca

 

     jyotiñi - in the splendor; bhävät - because of

existence; ca - and.

 

    

     And because the devas do meditate on the effulgent Supreme

Personality of Godhead.

 

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     The Båhad-äraëyaka Upaniñad (4.4.16) says 

tad devä jyotiñäà jyotiù (the devas

meditate on the Supreme Personality of Godhead, the light of all

lights). Because the devas do meditate on the

Supreme Personality of Godhead, who is described in this passage

from the çruti as the supreme effulgence, they

naturally do not engage in the madhu-vidyä and

other inferior meditations. The explanation that the 

devas, as well as the human beings, naturally engage in

meditation on the Supreme Personality of Godhead shows that the

devas are averse to any other kind of meditation.

     Now that this view has been

expressed, he (Vyäsa) gives his opinion.

 

 

Sütra 33

 

 

bhävaà tu bädaräyaëo 'sti hi

 

     bhävam - existence; tu - but;

bädaräyaëaù - Vyäsadeva; asti - is;

hi - because.

 

 

     Vyäsadeva says the devas do engage in these meditations.

 

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     The word tu (but) is used here to dispel

doubt. Lord Vyäsa thinks the devas are able to

engage in madhu-vidyä and other kinds of Vedic

meditation. The word hi (because) here implies

"desiring to again become devas and 

ädityas, they worship the Supreme Personality of Godhead

as the archetypal deva and aditya.

Because of this worship they develop a desire to gain the company

of the Supreme Personality of Godhead. In this way it is possible

for them to engage in the madhu-vidyä and other

Vedic meditations." This is so because it is understood that the

worship of the Supreme Personality of Godhead is both the goal

and the means of attaining the goal.

     They who are now 

vasus, ädityas, and other kinds of devas

meditate on the Supreme Personality of Godhead as the archetypal

vasu and äditya. At the end of the

kalpa they become vasus and 

ädityas and engage in the meditation and worship of the

Supreme Personality of Godhead, who is the Supersoul in their

hearts, and who is the cause of their becoming vasus

 and ädityas again. As a result of this worship

they will eventually become liberated.

     The words äditya,

vasu, and the names of the other devas, are

all also names of the Supreme Personality of Godhead. This is

confirmed by the words ya etam evaà brahmopaniñadaà

veda (He who understands this Upaniñad

describing the Supreme Personality of Godhead) at the end of the

Upaniñad.

     It is not that because the 

devas have already attained their exalted positions

therefore they have no desire to become devas and

therefore have no interest in attaining the results of Vedic

meditation. This is so because it is seen in this world that many

people, even though they already have sons in this lifetime,

yearn to again have sons in the next life. Furthermore, because

they are actually meditations on the Supreme Personality of

Godhead the madhu-vidyä meditations of the 

devas are described in the words of the Båhad-

äraëyaka Upaniñad (4.4.16) tad devä jyotiñäà jyotir

(The devas meditate on the Supreme Personality of

Godhead).

     The scriptures say prajäpatir akämayata prajäyeyeti

sa etad agnihotraà mithunam apaçyat. tad udite sürye 'juhot.

 (The demigod Brahmä desired: "Let me create children." He then

saw two agnihotra sacrifices. When the sun rose he

performed agnihotra sacrifices). The scriptures

also say devä vai satram äsata (the 

devas then performed a Vedic sacrifice). These and other

passages from the scriptures show that the çruti

does not disagree with the idea that the devas are

able to perform Vedic sacrifices. They perform these sacrifices

by the order of the Supreme Personality of Godhead in order to

protect the material world.

     Now someone may object: They who perform the madhu-

vidyä and other Vedic meditations must wait many 

kalpas before they attain liberation. How is it possible

for one who yearns for liberation to tolerate such a delay? They

who yearn for liberation do not desire to enjoy any material

happiness, even the happiness of Brahmaloka.

     The answer is given: This is true. Still, the scriptures

explain that because of certain unknown past actions some persons

voluntarily postpone their personal liberation to take up the

duties of administering the affairs of the material world. This

adhikaraëa shows that because even the 

devas perform the ordinary Vedic duties, how much more

so should human beings perform these duties.

 

 

Adhikaraëa 8

 

Çüdras Not Qualified For Vedic Meditation

 

 

Introduction by Çréla Baladeva Vidyäbhüñaëa

 

 

     In was said that human beings, devas, and

other higher beings are qualified to meditate on the Supreme

Personality of Godhead. It is not possible to meditate on the

Supreme Personality of Godhead without having studied the

Vedänta, for the scriptures say aupaniñadaù puruñaù

(The Supreme Personality of Godhead is revealed in the 

Upaniñads). From this the next topic follows. 

     Viñaya: In the Chändogya Upaniñad

(4.1.1-5) is a story beginning with the words jänaçrutir

ha pauträyaëaù (There was a man named Janaçruti

Pauträyaëa). In that story, after hearing the words of some

swans, Jänaçruti approached Raiìka Muni and offered him many

cows, necklaces, and chariots. Raiìka, however, said ahaha

häre tvä çüdra tavaiva saha gobhir astu (O 

çüdra, keep your cows, necklaces, and chariots!). After

being addressed as a çüdra in this way, Jänaçruti

again came, this time offering cows, necklaces, chariots, and his

daughter in marriage. Raiìka this time replied tam

äjahäremäù çüdränenaiva mukhenäläpayiñyathäù (O 

çüdra, take this away! With this face alone you will

make me speak). Then the Upaniñad describes how

Raiìka taught him the science of saàvarga-vidyä.

     Saàçaya: Is a çüdra qualified to

study the Vedic knowledge or not?

     Pürvapakña: A çüdra is qualified

to study the Vedas for the following reasons: 1.

because it is said that all human beings are qualified, 2.

because çüdra have the ability to study, 3. because

the çruti sometimes uses the word çüdra

, thus hinting that çüdras are qualified to read

the Vedas, and 4. because in the Puräëas

 and other Vedic literatures Vidura and other çüdras

 are described as knowers of the Vedas.

     Siddhänta: The conclusion follows.

 

 

Sütra 34

 

 

çug asya tad-anädara-çravaëät tadädravaëät sücyate hi

 

     çug - sorrow; asya - of him;

tad - that; anädara - disrespect;

çravaëät - because of hearing; tadä - then;

adravaëät - because of approaching; sücyate - is

indicated; hi - because.

 

 

     Because he approached impelled by unhappiness from hearing

an insult, the word çüdra here means "unhappy."

 

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     The word na (not), taken from sütra

 28, is understood in this sütra also. Here it

means "a çüdra is not qualified to study the 

Vedas." Why? The sütra says hi

, which here means "because." Because Jänaçruti Pauträyaëa, who

was not enlightened with spiritual knowledge, by hearing the

swans' disrespectful words kam u vara enam etat santaà

sayugvänam iva raiìkam ättha (What is he compared to the

great saint Raiìka?) became unhappy (çuk) and thus

ran (dru to meet Raiìka. The word çüdra

 here means "he who was unhappy" and "he who ran." The sage

uses the word çüdra here to display his omniscience

in knowing the previous events. The word is not used here to

indicate the fourth class of men: the çüdras.

     If Jänaçruti is not a 

çüdra, then to what class does he belong? To answer this

question the next sütra says he is a 

kñatriya.

 

 

Sütra 35

 

 

kñatriyatvävagateç cottaratra caitrarathena liìgät

 

     kñatriyatva - status of being a kñatriya;

 avagateç - from the understanding;

ca - also; uttaratra - in a later passage;

caitrarathena - with Caitraratha; liìgät - because of the

sign.

 

 

     That he is a kñatriya is understood from the clue related to

the caitraratha.

 

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     Jänaçruti is understood to be a kñatriya. He

possesses religious faith and a host of other virtues. He is very

charitable. He gives charity generously. He is the ruler of the

people. For these reasons it is said that he is a 

kñatriya. Because he sent (a messenger to search for

Raiìka) and because he gave cows, necklaces, chariots, his

daughter, and many other things in charity, it is said that he is

a kñatriya. It is not possible for anyone but a

kñatriya to possess these qualities. Because he

thus displays the qualities of a king, Jänaçruti should be

understood to be a kñatriya. At the end of the

story it is also understood that he is a kñatriya.

At the end of the story, where the description of 

saàvarga-vidyä is concluded, there is mention of the

kñatriya status of a person named Abhipratäré

Caitraratha. In the concluding passage a brahmacäré

begged alms from Çaunaka Käpeya and Abhipratäré Käkñaseni when

these two were serving food to others.

     If someone objects: "In this passage the status of

Abhipratäré as either a kñatriya or 

caitraratha is not proved in any way," then the 

sütra answers: liìgät (because of a clue).

The clue that Çaunaka Käpeya and Abhipratäré Käkñaseni were

friends proves it. The Täëòya Brähmaëa (20.12.5)

says: caitena caitrarathaà käpeyo ayäjayan (The

members of the Käpeya family made Caitraratha perform a

sacrifice). In this way the çruti maintains that

because of his relationship with the Käpeyas, Abhipratäré must

have been a Caitraratha.

     That the Caitraratha family were 

kñatriyas is confirmed by the words tasmäc

caitrarathir näma kñatra-patir ajäyata (From him was born

another kñatriya of the Caitraratha family). In

this way his kñatriya status is clearly proved.

     Therefore Çaunaka Käpeya and Abhipratäré Caitraratha, who were

both learned in saàvarga-vidyä, were a 

brähmaëa and a kñatriya respectively, and

in the subject of saàvarga-vidyä they were also

guru and disciple respectively. Raiìka and

Jänaçruti had the same relationship, and therefore Jänaçruti must

have been a kñatriya. In this way it is proved that

a çüdra is not qualified to study the 

Vedas.

     Referring to the çruti

, he again establishes this point.

 

 

Sütra 36

 

 

saàskära-parämarñät tad-abhäväbhiläpäc ca

 

     saàskära - of the purificatory rituals;

parämarñät - because of the reference; tad - of them;

 abhäva - of the non-existence;

abhiläpät - because of the explanation; ca - also.

 

 

     This is also so because the scriptures state both the

necessity of undergoing the saàskäras (rituals of purification)

and the exclusion of the çüdras from these rituals.

 

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     In the çruti-çästra is the passage 

añöa-varñaà brähmaëam upanéyata tam adhyäpayed ekädeçe

kñatriyaà dvädaçe vaiçyam (One should perform the 

saàskära and teach a brähmaëa boy when he

is eight years old a kñatriya boy when he is eleven

years old, and a vaiçya boy when he is twelve years

old). This shows that brähmaëas are eligible to

study the Vedas because they are also eligible for

the saàskäras. The scriptures also say 

nägnir na yajïo na kriyä na saàskäro na vratäni

çüdrasya (A çudra is not allowed to light

the sacred fire, perform a fire-sacrifice, perform religious

rituals, undergo the saàskäras, or follow vows of

penance). In this way it is established that because a 

çüdra is not allowed to undergo the saàskäras

 he is also not allowed to study the Vedas.

     Now he confirms the view that the

çüdras are not eligible for the 

saàskäras.

 

 

Sütra 37

 

 

tad-abhäva-nirdhäraëe ca pravåtteù

 

     tat - of that; abhäva - of the non-existence;

 nirdhäraëe - in ascertaining; ca - also;

 pravåtteù - because of endeavor.

 

 

     (This is so) also because care is taken to determine that (a

student) is not (a çüdra).

 

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     In the Chändogya Upaniñad (4.4.4-5) (when

asked about his caste, Jäbäli said) näham etad vede bho

yad gotro 'ham asmi (I do not know into what caste I was

born). These truthful words convinced the sage Gautama that

Jäbäla was not a çüdra. Gautama then said 

naitad abrähmaëo vivaktum arhati samidhaà saumyähara tvopaneñye

na satyäd agäù (One who is not a brähmaëa

cannot speak in this way. O gentle one, please bring the sacred

fuel and I shall initiate you as a brähmaëa. You

did not deviate from the truth). This endeavor by the 

guru Gautama demonstrates that only the 

brähmaëas, kñatriyas, and vaiçyas are

eligible to receive the saàskäras. The 

çüdras are not eligible.

 

 

Sütra 38

 

 

çravaëädhyayanärthaà pratiñedhät småteç ca

 

     çravaëa - hearing; ädhyayana - study;

arthaà - for the purpose; pratiñedhät - because of the

prohibition; småteù - from the småti-çästra

 ca - also.

 

 

     This is so because the småti-çästra also prohibits the

çüdras from hearing and studying (the Vedas.

 

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     The småti-çästra says pady u ha vä etat

çmaçänaà yac chüdras tasmäc chüdra-samépe nädhyetavyam (A

çüdra is a beast. He is a crematorium. For this

reason he should not be taught the Vedas). The 

småti also says tasmäc chüdro bahu-paçur ayaj

24éyaù (A çüdra is a big beast. He cannot

perform the Vedic sacrifices). Because of these prohibitions a

çüdra is not eligible to hear the Vedas

. Because he is not allowed to hear the Vedas, it

is therefore also not possible for him to study the 

Vedas, understand their meaning, or follow the rituals

and penances described in them. All these are forbidden for him.

The småti-çästra says nägnir na yaj

24aù çüdrasya tathaivädhyayanaà kutaù kevalaiva tu çuçruñä tri-

varëänäà vidhéyate  (A çüdra is not allowed

to light the sacred fire or perform Vedic sacrifices. Neither is

he allowed to study the Vedas. What is he allowed

to do? His sole duty is to faithfully serve the three higher

castes). The småti also says vedäkñara-

vicäraëe çüdro patati tat-kñaëät (A çüdra

who studies the Vedas at once falls into degraded

life).

     Some souls, such as Vidura and others, although born as 

çüdras, become elevated by their attainment of perfect

transcendental knowledge. By hearing and understanding the 

Puräëas and other transcendental literatures, 

çüdras and others can become liberated. The only real

classes of higher and lower among men are determined by the final

result of their lives.

 

 

Adhikaraëa 9

 

The Thunderbolt in Kaöha Upaniñad 2.3.2 Is The

Supreme Personality of Godhead

 

 

Introduction by Çréla Baladeva Vidyäbhüñaëa

 

 

     Now that this digression is concluded, he again reflects on

the original topic.

 

     Viñaya: In the Kaöha Upaniñad is

read the following pasage:

 

yad idaà kiïcit jagat sarvaà

     präëa ejati niùsåtam

mahad bhayaà vajram udyataà

     ya etad vidur amåtäs te bhavanti

 

     "When it breathes all the manifested world trembles in fear. They

who know this thunderbolt become immortal."

 

     Saàçaya: Does the word vajra here

mean "thunderbolt" or the Supreme Personality of Godhead?

     Pürvapakña: Because the vajra here

causes trembling, and because the description of liberation

attained by understanding this vajra is merely a

collection of meaningless poetic words, the word vajra

 here should be understood to mean "thunderbolt." For these

reasons, and because the word präëa here does not

mean "breath" but "protector," in this passage it is not possible

to say that the word vajra means "the Supreme

Personality of Godhead." Because the phrase udyataà

vajram (raised thunderbolt) contradicts this second

interpretation, the word vajra must mean

"thunderbolt."

     Siddhänta: The conclusion follows.

 

 

Sütra 39

 

 

kampanät

 

     kampanät - because of trembling.

 

 

     Because (the entire world) trembles (the vajra must be the

Supreme Personality of Godhead).

 

 

Purport by Çréla Baladeva Vidyäbhüñaëa

     Because it makes the entire universe tremble, this 

vajra must be the Supreme Personality of Godhead. This

is so also because of the following statement of Brahma-

vaivarta Puräëa:

 

cakraà caìkramaëäd eña

     vajanäd vajram ucyate

khaëòanät khaòga evaiña

     heti-nämä hariù svayam

 

     "Because He goes (caìkramaëa) everywhere He is

called "Cakra" (moving in a circle). Because He moves about (

vajana He is called "Vajra" (thunderbold). Because He

cuts apart (khaëòana) the demons He is called

"Khaòga" (sword). These are names of Lord Hari."

 

     Also, because the word präëa (breath) and the word

bhaya (fear) are used, the passage must refer to

the Supreme Personality of Godhead. In these ways it is

established that the word vajra here refers to the

Supreme Personality of Godhead.

 

 

Sütra 40

 

 

jyotir-darçanät

 

     jyotiù - effulgence; darçanät - because of seeing.

 

 

     It is so because the vajra is described as

jyotiù (splendor).

 

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     Before the passage discussed is the following statement

(Kaöha Upaniñad 2.2.15): na tatra süryo

bhäti na candra-tärake (When He does not shine, then

neither sun, moon, nor stars show their splendor). After the

passage discussed is the statement (Kaöha Upaniñad

2.3.3) bhayäd asyägnis tapati (Out of fear of Him

fire glows). In both these passages the Supreme Personality of

Godhead is described as transcendental splendor, and therefore

the passage describing the vajra (thunderbolt)

between these two passages, must refer to the efulgent Supreme

Personality of Godhead.

 

 

Adhikaraëa 10

 

The "\Akäça" in Chändogya Upaniñad

8.14.1 is the Supreme Personality of Godhead

 

 

Introduction by Çréla Baladeva Vidyäbhüñaëa

 

 

     In the Chändogya Upaniñad (8.14.1) is the

following statement: äkäço ha vai näma-rüpayor nirvahitä

te yad antarä tad brahma tad amåtaà sa ätmä (Sky is the

creator of names and forms. That sky within is expanded without

limit. That sky is eternal. That sky is the Self).

     Saàçaya: Does the word "sky" here refer to the

jéva liberated from bondage of repeated birth and

death, or does "sky" here refer to the Supreme Personality of

Godhead?

     Pürvapakña: The scriptures say açva iva

romäëi vidhüya päpam (As a horse shakes its mane, so do I

shake off all sins and become liberated). This shows that the

"sky" here refers to the liberated jéva. The words

yad antarä (which is within) clearly points to the

liberated jéva who is free from all names and

forms. This is also so because the phrase  "the creator of names

and forms" may refer to the jéva before he was

liberated. The word äkäça here means "effulgence."

Everything therefore indicates that the "sky" here is the

liberated jéva. The words tad brahma tad

amåtam (it is expanded without limit. It is eternal)

describe the qualities the jéva attains when he

becomes liberated.

     Siddhänta: The conclusion follows.

 

 

Sütra 41

 

 

äkäço 'rthäntaratvädi-vyapadeçät

 

     äkäçaù - sky; artha - meaning;

antaratva - difference; ädi - beginning with;

 vyapadeçät - because of the description.

 

 

     The "sky" here is the Supreme Personality of Godhead

because the "sky" described here is different from the liberated

jéva, and for other reasons also.

 

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     The "sky" here is the Supreme Personality of Godhead and not

the liberated jéva. Why? The sütra

says arthäntaratvädi-vyapadeçät (because the "sky"

described here is different from the liberated jéva

, and for other reasons also). The meaning is this: Because the

liberated jéva cannot be the creator of names and

forms, the "sky" here must be something other than him. When the

jéva is not liberated but bound to the material

world, he attains various names and forms by the force of his

previous karma. By himself he has no power to

create these names and forms. When the jéva is

liberated he takes no part in the affairs of the material world,

as will be described in a later sütra (4.4.17). The

Supreme Personality of Godhead, however, is described in the 

çruti as the creator of the material world. The 

Chändogya Upaniñad therefore says anenajévenätmanänupraviçya näma-rüpe vyäkaraväëi (With the 

jévas I will now enter the material world. Now I will

create a variety of names and forms). For all these reasons the

"sky" here should be understood to be the Supreme Personality of

Godhead.

     The word ädi (and for other reasons also)

in the sütra refers to the phrase brahma

 (expanded without limit) in the passage of the 

Upaniñad. This phrase cannot describe the liberated 

jéva, although it may very naturally describe the

Supreme Personality of Godhead. In this way the word "sky" refers

to a sky that is all-pervading. Because this description can

properly refer only to the Supreme, the "sky" here is proved to

be the Supreme Personality of Godhead.

 

 

Adhikaraëa 11

 

At Both the Time of Dreamless Sleep and the Time of the 

Jéva's Departure From the Material World the 

Jéva and the Supreme Personality of Godhead Are

Different

 

 

Introduction by Çréla Baladeva Vidyäbhüñaëa

 

 

     Pürvapakña: So be it. Still, it cannot be held

that the Supreme Personality of Godhead is different from the

liberated jéva. This is said because of the

overwhelming evidence of scripture. For example, in the 

Båhad-äraëyaka Upaniñad it is said: 

 

 

     katama ätmeti yo 'yaà vijïänamayaù puruñaù präëeñu

hådy-antar-jyotiù sa samänaù sann ubhau lokäv anusa

24carati

 

 

     "Who is the Self? He is a person full of knowledge

who stays in the life-breath. He is the splendor in the heart.

Remaining always the same, he wanders in the two worlds."

 

     Describing the conditioned jéva in this way,

the text continues:

 

 

     sa vä ayam ätmä brahma vijïänamayaù

 

 

     "This Self is the omniscient Brahman."

 

     In this way it says that the jéva is Brahman.

It further says:

 

 

athäkämayamänaù

 

 

     "He becomes free from all desires."

 

     This described the liberated jéva's condition.

Then it says:

 

 

brahmaiva san brahmäpyeti

 

 

 

     "Being Brahman, he attains Brahman."

 

     In this way it is conclusively stated that he is identical

with Brahman. Then, at the end it says:

 

 

abhayaà vai brahma bhavati ya eva veda

 

 

 

     "He who knows this becomes the fearless Brahman."

 

     The result of hearing the passage is given here.

 

     The statement, in some passages, that the jéva

and Brahman are different are like the sky within a pot and the

great sky beyond it. When he is liberated, the jéva

becomes the Supreme just as when the pot is broken the sky in the

pot becomes the same as the great sky beyond. Because the 

jéva is thus the Supreme Personality of Godhead, he is

the creator of the universes and everything else that the Supreme

is. In this way there is no difference bewteen the libreated 

jéva and the Supreme Brahman.

 

     Siddhänta: To refute this, he says:

 

 

Sütra 42

 

 

suñupty-utkräntyor bhedena

 

     suñupti - in dreamless sleep; utkräntyor - and in

death; bhedena - because of the difference.

 

 

 

     Because the difference is present in both death and

dreamless sleep.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     The word vyapadeçät (because of the description), which was

used in the previous sütra, should be understood in

this sütra

also. In the previously quoted passages it is not possible to

dreaw the understanding that the liberated jéva is actually

Brahman. Why? Because it is clearly explained that in the

states of dreamless sleep and death the jéva and Brahman are

different. The difference in dreamless sleep is described in

these words (Båhad-äraëyaka Upaniñad 4.3.12):

 

 

präjïenätmanä sampariñvakto na bähyaà kiïcana

veda näntaram

 

 

     "Embraced by the omniscient Self, he knows nothing else,

either without or within."

 

     The difference in death is described in these words from the

same passage:

 

 

präjïenätmanä anvärüòha utsarjan yäti

 

 

     "Mounted by the omniscient Self, and groaning, he

leaves."

 

     The word utsarjan here means groaning. It is not possible

that the jéva, who knows hardly anything, can be

the omniscient Self by whom he is mounted. Because the 

jéva is

not omniscient it is also not possible that the omniscient Slef

here is another jéva.

 

     If it is said "Because in these conditions the 

jéva is still influenced by material designations, your

point is not proved," then the author replies:

 

 

Sütra 43

 

 

paty-ädi-çabdebhyaù

 

     pati - Lord; ädi - beginning with;

çabdebhyaù - because of the words.

 

 

     Because of the use of Pati (Lord) and other words.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     In the same Båhad-äraëyaka Upaniñad, a little afterwards,

the word "pati" and other similar words are

used in these words (Båhad-äraëyaka Upaniñad 4.4.22):

 

 

     sa vä ayam ätmä sarvasya vaçé sarvasyeñaëaù sarvasyädhipatiù

sarvam idam praçästi yad idaà kiïca sa na sädhunä karmaëä

bhüyän nätra väsädhunä kanéyän eña bhütädhipatir eña lokeçvara

eña loka-pälaù sa setur vidharaëa eñäà lokänäm asambhedäya

 

 

     "He is the Self, the dominator over all, the

controller of all, the king of all. He rules over all. He is not

made greater by pious work, nor lesser by impious work. He is the

king of all that is. He is the master of the worlds. He is the

protector of the worlds. He is the boundary so the worlds will

not break apart."

 

     From this is may be understood that Brahman, or the Supreme

Personality of Godhead, is different from the liberated 

jéva. Because it cannot be said that the liberated 

jéva has dominion over all or control over all, and

because sütra 4.4.17 will say jagad-vyäpära-

varjyam (The liberated jéva has not the

power to create the universes), the idea the Brahman and the

liberated jéva are identical is refuted.

     This idea is also refuted by the Taittiréya

Upaniñad, where

it is said of Brahman:

 

 

antaù praviñöaù çastä janänäm

 

 

     "He is the controller in the living entities

hearts."

 

     Neither can it be said that the difference between them is

only because of the jéva's identification with a

material body, because the çruti-çästra explains that the

difference between them is present even after the jéva

 is

liberated. In the aàçädhikaraëa of this book

(2.3.41) I will refute the identification of jéva and Brahman in

more detail.

     The statement ayam ätmä brahma (the self is

Brahman) simply means that the jéva has a small portion of

Brahman's qualities. The phrase brahmaiva san

brahmäpyeti (Becoming Brahman, he attains Brahman) should

be understood to mean that the jéva, by attaining a portion of

eight of Brahman's qualities, becomes like Brahman.

Because the çruti-çästra says paramaà sämyam

upaiti (He becomes like Brahman), and because of the

previous explanation of brahmaiva san brahmäpyeti, therefore the

nature of Brahman is different from that of the liberated 

jéva.

     In this proof that Brahman is different form the

jéva in either conditioned or liberated states of

existence, that the "sky" from which all names and forms

have come is the Supreme Personality of Godhead and not the

liberated jéva, is also proved. Any doubt that may

have remained in spite of the statements of the sütras netaro

'nupapatteù (1.1.16) and bheda-vyapadeçäc ca (1.1.17) is

dispelled by this proof that even at the time of liberation the

jéva remains different from Brahman. Therefore

there is no fault in the explanations given for these two (1.1.16

and 1.1.17) sütras.