Volume Five
Adhikaraëa 15
Meditation on the Qualities of the Supreme Personality of Godhead
Introduction by Çréla Baladeva
Vidyäbhüñaëa
Viñaya (the subject
to be discussed): Now will be
discussed the truth that qualities such as being neither great
nor small should be attributed to the Supreme Personality of
Godhead. In the Båhad-äraëyaka Upaniñad (3.8.8)
it is said:
etad vai tad akñaram gärgi brähmaëä
abhivadanty asthülam
aëava-hrasvam
"O Gärgé,
the brähmaëas say that the Supreme
Personality of Godhead is neither great nor small, tall nor
short."
It is also said:
atha parä yayä tad akñaram adhigamyate yat tad
adreçyam agrahyam
agotram avarëam acakñuù-çrotram
"Please know that the
Supreme never wanes nor does
He ever die. The Supreme is never seen nor is He ever grasped. He
is never born in any family. He cannot be described in words. The
eyes and the ears cannot know Him."
Saàçaya
(doubt): Should these qualities of the Lord, where
He is considered imperishable and neither great nor small be
included in every meditation on Him, or should they not be
included in every meditation on Him?
Pürvapakña
(the opponent speaks): In sütra 3.3.20 it was
said:
samäna evaà cäbhedät
"Although it is not
divided in that way, because of
non-difference."
These words are understood
to mean that the Supreme
certainly does have a form. However the previous description (of
the Lord as being imperishable and neither great nor small)
cannot be considered to be a description of a being with form.
Siddhänta
(conclusion): In the following words the author
of the sütras gives His conclusion.
Sütra 34
akñara-dhiyäà tv avarodhaù
sämänya-tad-bhäväbhyäm
aupasada-vat tad uktam
akñara -
imperishable; dhiyäm - in the idea; tu - but;
avarodhaù - acceptance; sämänya - equality; tat - of
Him;
bhäväbhyäm - with the qualities; aupasada - The Aupasat
mantra;
vat - like; tat - that; uktam - spoken.
But because He has the
same qualities the idea of
imperishability should be accepted, as in the Aupasat mantra.
This has been explained.
Purport by Çréla Baladeva
Vidyäbhüñaëa
The word "tu"
(but) here begins the refutation of
the opponent's argument. The idea that the imperishable Lord is
neither great nor small should be included in all meditations on
Him. Why is that? The sütra explains: "Because He has the
same qualities." The Kaöha Upaniñad (1.2.15)
explains:
sarve vedä yat-padam ämananti
"All the Vedas
glorify the Supreme."
The worshipable Supreme is
always the same. Therefore these
features are present even though He has a form. Therefore the
qualities like being neither great nor small are also present in
the Lord's form. This is the meaning. Çvetäçvatara
Upaniñad
(1.11) affirms that by understanding the Supreme Personality of
Godhead one attains liberation. The knowledge here is knowledge
of the Supreme as an extraordinary being, not as an ordinary
being. To posit anything else is illogical and an insult to the
Supreme. Therefore the qualities like being neither great not
small should be included with the qualities like being all-
pervading, all-knowing, and full of bliss. In this way there is
the knowledge that the Supreme is an extraordinary being. From
this it may be inferred that the Supreme is different from all
other persons. In this way it is proved that the form of the
Supreme is free from anything that is bad or to be rejected. In
Çrémad-Bhägavatam (8.3.24) it is said:
sa vai na deväsura-martya-tiryaì
na stré na
ñaëòo na pumän na jantuù
näyaà guëaù karma na san na cäsan
niñedha-çeño jayatäd
açeñaù
"He neither demigod
nor demon, neither human nor
bird nor beast. He is not woman, man, nor neuter, nor is He an
animal. He is not a material quality, a fruitive activity, a
manifestation or nonmanifestation. He is the last word in the
discrimination of `not this, not this,' and He is unlimited. All
glories to the Supreme Personality of Godhead."*
Prayed to with these
words, which describe a being neither
great nor small, the Supreme Personality of Godhead personally
appeared in His transcendental form, a form that must be the same
as the being described in these prayers. That appearance is
described in Çrémad-Bhägavatam (8.3.30):
harir äviräsét
"Then the Supreme
Personality of Godhead personally
appeared."
In this passage Gajendra
prayed to the Lord, addressing Him
in a certain way, and the Lord reciprocated by appearing in the
form that was described in the prayers. If those prayers were not
appropriate to the form of the Lord, then the Lord would have
appeared only as a vague impersonal knowledge in Gajendra's
heart. In this way the idea that the Supreme Lord is a material
demigod or some other kind of material being is clearly
disproved. However, the Lord does appear in a form like that of a
demigod or a human being, but these are His own forms and they
are not material.
With the words
"aupasada-vat" the sütra gives an
example to show that secondary features inevitably follow primary
features. The word "upasat" here refers to a specific
mantra in a specific Vedic ritual. When in its chanted in the
Jamadagnya ceremony where purodasa cakes are offered with the
mantra "agner vai hotram", the upasat mantra is chanted
in the Säma Veda style. However, when it is chanted in a Yajur
Veda ceremony, the upasat mantra is chanted in the Yajur Veda
style. In this way the secondary nature follows the primary
nature. Thus the secondary qualities of the Lord must be
understood according to His primary qualities. This is described
in the Vidhi-khaëòa in the following words:
guëa-mukhya-vyatikrame tad-arthatvän mukhyena veda-saàyogaù
"When primary and
secondary meanings are in
conflict the primary meaning should be accepted."
Here someone may object:
The nature of the Lord's form is
described in the following words:
sarva-karmä sarva-gandhaù
"The Supreme does
everything. The Supreme possesses
all fragrances."
For this reason all
meditations on the Lord should include a
meditation on His doing everything and possessing all
fragrances."
If this is said then the
author of the sütras gives the
following reply.
Sütra 35
iyad ämananät
iyat - this;
ämananät - by the description.
It follows the
description.
Purport by Çréla Baladeva
Vidyäbhüñaëa
The word "iyat"
means "in that way". In that
way one should always meditate on the qualities of the Supreme
Lord's transcendental form. In what way? The sütra explains:
"ämananät" (following the description). This
means,
"following the description of the Lord's primary
qualities". On the Lord's primary qualities are compulsory in
meditation on Him. Therefore it is not necessary that in every
meditation on the Lord one must meditate on His doing everything
or possessing all fragrances.
.pa
Adhikaraëa 16
The Lord's Transcendental Abode
Introduction by Çréla Baladeva
Vidyäbhüñaëa
Now it will be explained
that one should meditate on the
transcendental abode of the Lord. In the Muëòaka
Upaniñad
(2.2.7) it is said:
yaù sarva-jïaù sarva-vid yasyaiña
mahimä bhuvi sambabhüva divye
pure hy eña samvyomny ätmä
pratiñöhitaù.
"The all-knowing
Supreme Personality of Godhead,
whose greatness is seen everywhere in the world, resides in His
own effulgent city in the spiritual sky."
However, it is also said
(Muëòaka Upaniñad 2.2.10):
brahmaivedam viçvam idaà variñöham
"the Supreme
Personality of Godhead is present
everywhere in the material world."
Saàçaya
(doubt): Is the description of the Lord's city in
the spiritual sky merely an allegory to describe the Lord's
glories, or is there in truth such a city with many wonderful
palaces, gateways, surrounding walls, and other like features?
Pürvapakña
(the opponent speaks): What is the answer? The
answer is that these words are an allegory to describe the
Supreme Lord's glory. In the Chändogya Upaniñad (7.24.1)
it is
said:
sa bhagavaù kasmin pratiñöhita iti. sva-mahimni.
"Where does the
Supreme Personality of Godhead
reside? He resides in His own glory."
In this way the
Çruti-çästra describes the Lord's glory.
Therefore the spiritual sky described before is in truth the
Lord's glory. It is not any other thing. Therefore it is not
possible that the Supreme Lord has an abode in a specific place.
This is confirmed by the passage beginning with the words
brahmaiva".
Siddhänta
(conclusion): In the following words the author
of the sütras gives His conclusion.
Sütra 36
antarä bhüta-gräma-vat svätmanaù
antarä - within;
bhüta - made of material elements;
gräma - city; vat - like; svätmanaù - of Hismelf.
Within it is like a
material city to His own.
Purport by Çréla Baladeva
Vidyäbhüñaëa
To His own that place in
the spiritual sky is like a great
city. The phrase "to His own" means "to His own
devotee". In the Çruti-çästra
(Muëòaka Upaniñad 3.2.3 and
Kaöha Upaniñad 1.2.23) it is said:
yam evaiña vånute tena labhyaù
"The Supreme
Personality of Godhead is attained only
by one whom He Himself chooses."*
Although everything in
that city is perfectly spiritual,
still it appears like a city made of earth and the other material
elements. The word "vat" (like) used in the sütra
refutes
the idea that this city is actually material in nature. The
sütra says that it is "svätmanaù"
(manifested from
Himself). In the Muëòaka Upaniñad (2.2.11) it is
said:
brahmaivedam amåtam purastät paçcäc ca. brahma
dakñiëataç
cottareëädhaç cordhvaà prasåtam.
brahmaivedaà viçvam idaà
variñöham.
"The Supreme is
eternal. He is in the east and the
west. He is in the south and the north. He is below and He is
above. He is everywhere in the universe. He is the greatest."
As the Supreme Personality of Godhead, who is full of
transcendental knowledge and bliss, has a wonderful variety of
features, such as His hands, feet, nails, and hair, so the Lord's
transcendental abode, which is manifested from His own personal
form, also has a wonderful variety of features, such as the
different forms in its land and water. Even though they are all
spirit and nothing else, still they manifest a great variety,
like a peacock feather or other colorful object.
Sütra 37
anyathä bhedänupapattir iti cen
nopadeçäntara-vat
anyathä - otherwise;
bheda - difference; anupapattiù - non-
attainment; iti - thus; cet - if; na - not;upadeça - teaching;
antara - another; vat - like.
If it is said, "It is
otherwise, for there is no difference",
then I reply: No. It is not so. For it is like other teachings.
Purport by Çréla Baladeva
Vidyäbhüñaëa
If it is said, "It is
otherwise, for if there is no difference
between them, then there must be no difference between the creator of
the
abode and the abode itself," then the sütra replies.
No. This is not a fault". Why is that? The sütra
replies,
upadeçäntara-vat" (for it is like other teachings).
In the
Taittiréya Upaniñad it is said:
änandaà brahmaëo vidvän
"A wise man knows the
bliss of the Supreme".
In this and other
teachings it is said that even though the
Supreme is one with His attributes, still He is also different
from them. That is the meaning.
(Note: Here the opponent
claims that because the Lord is not
different from His transcendental abode, therefore it is not
possible for the Lord to dwell in that abode, for He is not
different from it. This is refuted by the scriptures' assertion
that the Lord is also different from His attributes, including
His transcendental abode.)
Sütra 38
vyatihäro viçiàñanti hétara-vat
vyatihäro-changeable;
viçiàñanti - distinguish;hi - indeed;
itara - others; vat - like.
Like others, they say they
are interchangeable.
Purport by Çréla Baladeva
Vidyäbhüñaëa
In the
Båhad-äraëyaka Upaniñad (1.4.15) it is said:
ätmänam eva lokam upäséta
"One should worship
the Supreme Personality of
Godhead as identical with His spiritual abode."
This passage of the
Çruti-çästra clearly shows that the
Supreme Personality of Godhead is identical with His spiritual
abode and the spiritual abode is identical with the Supreme
Personality of Godhead. In this way it is proved that they are
mutually identical. The Supreme Personality of Godhead is the
same as His spiritual abode, and the spiritual abode is the same
as the Supreme Personality of Godhead.
In the
Gopäla-täpané Upaniñad, in the passage beginning
sat-puëòaréka-nayanam", as well as in the
passage beginning
"säkñät prakåti-paro 'yam ätmä
gopälaù", the
Çruti-çästra clearly explains that the form of the
Supreme
Personality of Godhead is identical with the Supreme Personality
of Godhead Himself, and the Supreme Personality of Godhead is
identical with His own form. Thus the Supreme Personality of
Godhead,l whose form is full of knowledge and bliss, manifests
Himself, by the agency of His inconceivable potency, as His own
spiritual world, which He reveals only to His devotee and to no
one else. In this way it is proved that as one meditates on the
Supreme Personality of Godhead, so one should also meditate on
the Supreme Personality of Godhead's spiritual abode.
.pa
Adhikaraëa 17
The Qualities of the Supreme Personality of Godhead
Introduction by Çréla Baladeva
Vidyäbhüñaëa
To confirm what has
already been said, the following
explanation is now begun. Many texts that describe the specific
features and qualities of the Lord are the subjects of discussion
(viñaya)
here.
Saàçaya
(doubt): Are the features and qualities of the Lord
spiritual realities or are they material illusions?
Pürvapakña
(the opponent speaks): In Båhad-äraëyaka
Upaniñad (4.4.19) it is said:
neha nänästi kiïcana
"Variety is not
present in the Supreme."
In
Båhad-äraëyaka Upaniñad (2.3.6) it is said:
athäta ädeço neti neti
"This is the
teaching: It is not this. It is not
this."
In this way the
Çruti-çästra teaches that the Supreme has
neither features nor qualities.
Siddhänta
(conclusion): In the following words the author
of the sütras gives His conclusion.
Sütra 39
saiva hi satyädayaù
sä - she; eva -
indeed; hi - indeed; satya - truth;
ädayaù - beginning with.
Indeed, she is those that
begin with truth.
Purport by Çréla Baladeva
Vidyäbhüñaëa
In the
Çvetäçvatara Upaniñad (6.8) it is said:
paräsya çaktiù
"The Supreme has a
potency that is spiritual."
In the Viñëu
Puräëa (6.7.61) it is said:
viñëu-çaktiù parä
"Lord
Viñëu has a potency that is spiritual."
This potency is clearly
different from the illusory
material potency (mäyä). As heat is to fire, so this
personal,
spiritual potency is to the Lord. This potency is called parä
çakti (spiritual potency) or svarüpa çakti (the
Lord's personal
potency).
Because this spiritual
potency manifests itself as the
truthfulness and other qualities of the Lord, these qualities are
not material or illusory. They are the actual qualities of the
Lord. Two arguments proving that the Lord's truthfulness and
other qualities are manifestations of this spiritual potency will
be given later. The "neti neti" passage quoted by the
pürvapakña has already been refuted in sütra 3.2.22.
The word "ädi"
(beginning with) should be
understood to imply the Lord's other qualities, such as His
purity, mercy, forgiveness, omniscience, omnipotence, bliss,
handsomeness, and many others. That is why Paräçara Muni
defines
the word "bhagavän" as "The Supreme Personality
of Godhead, who is supremely pure, filled with spiritual good
qualities, and the master of great potencies". Then
Paräçara
Muni explains that the Lord has many transcendental qualities,
such as His being the maintainer of all, the master of all, the
master of all opulences, possessing all intelligence, and many
other qualities also. In the Viñëu Puräëa
(6.5.72-75)
Parääsra Muni says:
çuddhe mahä-vibhüty-äkhye
pare brahmaëi
çabdyate
maitreya bhagavac-chabdaù
sarva-käraëa-käraëe
"O Maitreya, the word
`bhagavän' means `The Supreme
Personality of Godhead, who is supremely pure, who is the cause
of all causes, and who is the master of great potencies.'
sambharteti tathä bhartä
bha-käro
'rtha-dvayänvitaù
netä gamayitä srañöä
ga-kärärthas
tathä mune
"The syllable `bha'
means `the maintainer of all' or
`the protector of all'. O sage, the syllable `ga' means `the
leader', `the savior', or `the creator'.
aiçvaryasya samagrasya
véryasya
yaçasaù sriyaù
jïäna-vairägyayos cäpi
ñaëëäà bhaga itéìganaù
"Full wealth,
strength, fame, beauty, knowledge,
and renunciation: these are the six opulences of the Supreme
Personality of Godhead.*
vasanti yatra bhütäni
bhütätmany
akhilätmani
sa ca bhüteñv açeñeçu
vakärärthas tato
'vyayaù
jïäna-sakti-balaiçvarya. . .
"The syllable `va'
means `the Supreme Personality of
Godhead, in whom everything abode, and who Himself abides in all
beings.' Therefore the word `bhagavän' means `The Supreme
Personality of Godhead, who has all knowledge, power, and
opulences'. "
Therefore the Supreme
Personality of Godhead's truthfulness
and other qualities are not different from Him. In this way it
is proved that one should meditate on the Supreme Personality of
Godhead as being not different from His qualities.
.pa
Adhikaraëa 18
The Goddess of Fortune
Introduction by Çréla Baladeva
Vidyäbhüñaëa
Now will be explained the
truth that the goddess of fortune
is the best of the Lord's qualities. In the Çukla Yajur-Veda
(31.22) it is said:
çréç ca te lakñméç ca
patnyau
"O Supreme
Personality of Godhead, Çré and Lakñmé
are Your wives."
Some say that
Çré is Ramä-devé and Lakñmé is
Bhägavaté
Sampat. Others say that Çré is Väg-devé and
Lakñmé is Ramä-
devé. In the Gopäla-täpané Upaniñad
(.141) it is said:
kamalä-pataye namaù
"Obeisances to Lord
Kåñëa, the goddess
of fortune's husband."
In the
Gopäla-täpané Upaniñad (1.42) it is also said:
ramä-mänasa-haàsäya
govindäya namo
namaù
"Obeisances to Lord
Kåñëa, who is the pleasure of
the cows, the land, and the senses, and who is a swan swimming
in the Mänasa lake of the goddess of fortune's thoughts."
In the Räma-täpané
Upaniñad it is said:
ramädhäräya rämäya
"Obeisances to Lord
Räma, on whom the goddess of
fortune rests."
Saàçaya
(doubt): Is the goddess of fortune material, and
therefore not eternal, or is she spiritual, and therefore
eternal?
Pürvapakña
(the opponent speaks): In Båhad-äraëyaka
Upaniñad (2.3.6) it is said:
athäta ädeço neti neti
"This is the
teaching: It is not this. It is not
this."
These words show that the
Supreme has no qualities and
therefore it is not possible that, ultimately, the goddess of
fortune can be His wife. The goddess of fortune is a material
illusion, a manifestation of the material mode of pure goodness..
Therefore the goddess of fortune is material and not eternal.
Siddhänta (conclusion):
In the following words the author
of the sütras gives His conclusion.
Sütra 40
kämädétaratra tatra cäya-tanädibhyaù
käma - desires;
ädi - beginning with; itaratra - in otherplaces;
tatra - there; ca - also; äya - all-pervasiveness; tana -
givingbliss and
liberation; ädibhyaù - beginning with
Because She is
all-pervading, the giver of bliss, and the
giver of liberation, and because She has many other virtues, She
is the source of what is to be desired, both there and in other
places also.
Purport by Çréla Baladeva
Vidyäbhüñaëa
The words "sä
eva" (she indeed) are understood from
the previous sütra. The "she" here is the
transcendental
goddess of fortune, who in both the spiritual sky (tatra), which
is untouched by matter, and also in the world of the five
material elements (itaratra), fulfills the desires of her master.
She is the eternal goddess of fortune. The word "käma"
here means "the desire for amorous pastimes". The word
"ädi" (beginning with) here means "personal
service and other activities appropriate for these pastimes.
In this way the goddess of
fortune is transcendental. Why is
that? The sütra explains:
"äya-tanädibhyaù". The word
"äya" means "all-pervading". The word
tana" means "giving liberation an bliss to the
devotees". In these two ways she is like the Lord Himself, who
possesses truthfulness and a host of other virtues.
The word
"ädi" (beginning with) here hints that she
is spiritual in nature. The statement of
Çvetäçvatara
Upaniñad (6.8) also affirms that she is spiritual. In this way
she is spiritual and all-pervading. She has knowledge,
compassion, and a host of other virtues, and she is also a giver
of liberation. In these ways the goddess of fortune is not
different from the Supreme Personality of Godhead. In the
Viñëu Puräëa it is said:
nityaiva sä jagan-mätä
viñëoù
çrér anapäyiné
yathä sarva-gato viñëus
tathaiveyaà
dvijottama
"The goddess of fortune
is the eternal companion of
Lord Viñëu. She is the mother of the universe. O best of
the
brähmaëas, as Lord Viñëu is all-pervading, so is
she also."
It is also said in the
scriptures:
ätma-vidyä ca devi tvaà
vimukti-phala-däyiné
"O goddess of
fortune, You are the Lord's spiritual
knowledge. You are the giver of liberation."
If the goddess of fortune
were not spiritual it would be
improper to ascribe these two qualities (all-pervasiveness and
giving liberation) to her. That the goddess of fortune is
spiritual is described in the following words of the Viñëu
Puräëa:
procyate parameço yo
yaù çuddho
'py upacärataù
prasédatu sa no viñëur
ätmä yaù
sarva-dehinäm
"May supremely pure
Lord Viñëu, who is the
master of the spiritual goddess of fortune and the Supersoul of
all living entities, be merciful to us."
The word
"para-mä" in this verse means "the
spiritual (para) goddess of fortune (mä)". Because the
goddess
of fortune has been described as being all-pervading and having
other spiritual attributes, it is not possible that she is
material. In this way it is proved that the goddess of fortune
is not material. For these reasons the goddess of fortune is
spiritual and eternal.
Here someone may object:
Is it not so that if the goddess of
fortune is the spiritual potency of the Lord, (which is not
different from the Lord), then it is not possible for her to have
devotion for the Lord? After all, it is not possible for a person
to have devotion to himself.
If this objection is
raised, then the author of the sütras
replies in the following words.
Sütra 41
ädaräd alopaù
ädarät - because
of devotion; alopaù - non-ending.
Because of devotion it
does not cease.
Purport by Çréla Baladeva
Vidyäbhüñaëa
Although in truth the
goddess of fortune is not different
from the Lord, still, because the Lord is a jewel mine of
wonderful qualities, and also because He is the root of
the goddess of fortune's existence, the love and devotion that the
goddess bears for Him never ceases. The branch never ceases to
love the tree, nor the moonlight the moon. Her love and devotion
for the Lord is described in many places in the
Çruti-çästra. In
the Çrémad-Bhägavatam (10.29.37) it is said:
çrér yat-padämbuja-rajaç cakame tulasyä
labdhväpi
vakñasi padaà kila bhåtya-juñöam
"Dear
Kåñëa, the lotus feet of the goddess of
fortune are always worshiped by the demigods, although she is
always resting on Your chest in the Vaikuëöha planets. She
underwent great austerity and penance to have some shelter at
Your lotus feet, which are always covered by tulasé
leaves."*
Here someone may object:
Is it not true that amorous love is
possible only when there are two: the lover and the beloved? If
there is no difference between the lover and the beloved, then
love is not possible between them.
If this is said, then the
author of the sütras gives the
following reply.
Sütra 42
upasthite 'tas tad-vacanät
upasthite - being near;
ataù - thus; tat - of that;vacanät - from
the statement.
It is in His presence. It
is so because of the statement.
Purport by Çréla Baladeva
Vidyäbhüñaëa
The word
"upasthite" means "nearness". even
though the Lord's potency and the Lord Himself, the shelter of
that potency, are one, still, because the Lord is the best of
males and His potency is the jewel of young girls, when They are
together there is naturally the perfection of blissful amorous
pastimes. How is that known? The sütra explains: "tad-
vacanät" (because of the statement). In the
Gopäla-täpané
Upaniñad (2.25) it is said:
yo ha vai kämena kämän kämayate sa
kämé bhavati. yo ha vai tv
akämena kämän kämayate so 'kämé
bhavati.
"He who lusts after
pleasures is lusty. He who
enjoys without material lust is not lusty."
In these words the amorous
pastimes of the Lord are
described. The word "a-kämena" here means "with
something that bears certainly similarities to lust". This thing
with some similarities to material lust is the Lord's pure
spiritual love. That is the meaning. With spiritual love He
enjoys the goddess of fortune, who is actually Himself. In this
way He finds pleasure and fulfillment. For this there is no fault
on His part. By touching the goddess of fortune, who is actually
Himself, the Lord enjoys transcendental bliss. It is like a
person gazing at his own handsomeness (in a mirror). That is what
is said here.
Different from His
spiritual potency (parä çakti) is the
potency of the Lord's form (svarüpa-çakti). The
Çruti-çästras
and other scriptures explain that through the
svarüpa-çakti the
Supreme Lord manifests as the best of males, and through the
parä çakti the Lord manifests His various transcendental
qualities. It is through the parä çakti that the Lord
manifests
His knowledge, bliss, mercy, opulence, power, sweetness, and
other qualities.
It is also through the
parä çakti that the Vedic
scriptures are manifested. In the same way is manifested the
earth and other places. manifesting as the Lord's pleasure
potency (hlädiné çakti), the parä çakti
appears as Çré
Rädhä, the jewel of teenage girls.
Although the Lord and His
parä çakti are not different,
still, for enjoying different pastimes, They are manifested as
different. In this way the Lord's desires are perfectly and
completely fulfilled.
These manifestations of
the parä çakti, beginning with the
manifestation of the Lord's qualities, are not manifested only
recently. They are beginningless and eternal. They will never
cease to exist. Therefore the devotees should meditate on the
Supreme Personality of Godhead as accompanied by the goddess of
fortune.
.pa
Adhikaraëa 19
The Many Forms of the Supreme Personality of Godhead
Introduction by Çréla Baladeva
Vidyäbhüñaëa
In the
Gopäla-täpané Upaniñad (1.54) it is said:
tasmät eva kåñëaù paro devas taà
dhyäyet taà raset taà
bhajet taà yajet. iti. oà tat sat.
"Therefore, Lord
Kåñëa is the Supreme Personality of
Godhead. One should meditate on Him, glorify Him, serve Him, and
worship Him. Oà Tat Sat."
Saàçaya
(doubt): Must one always worship Lord Hari as
Kåñëa or is it possible to worship Him in another
form also?
Pürvapakña
(the opponent speaks): Because this passage
ends the Upaniñad the proper interpretation is the worship of
Lord Hari must always be directed to the form of Lord
Kåñëa
alone.
Siddhänta
(conclusion): In the following words the author
of the sütras gives His conclusion.
Sütra 43
tan nirdharaëäniyamas tad dåñöaiù
påthag hy apratibandhaù phalam
tat - of that;
nirdharaëa - of determination; a - not;
niyamaù - rule; tat - that; dåñöaiù -
by what is seen;
påthak - distinct; hi - indeed; a - not;pratibandhaù -
obstruction;
phalam - fruit.
There is no restriction in
that regard. It is different
because of what is seen. Non-obstruction is the result.
Purport by Çréla Baladeva
Vidyäbhüñaëa
There is no rule that says
one must worship Lord Hari in His
form as Kåñëa only and not in His form of Lord
Balaräma or any
of His other forms. Even when He is a tiny infant as
Yaçodä's
breast, Lord Kåñëa is always all-pervading,
all-knowing, and full
of bliss. How is that known? The sütra explains: "tad-
dåñöaiù" (Because of what is seen). In
Gopäla-täpané
Upaniñad (2.48) it is said:
yaträsau saàsthitaù kåñëas
tribhiù
çaktyä samähitaù
rämäniruddha-pradyumnai
rukmiëyä sahito
vibhuù
catuù-çabdo bhaved eko
hy oàkäras hy
aàçakaiù kåtaù
"Lord
Kåñëa, accompanied by His three potencies and
by Balaräma, Aniruddha, Pradyumna, and Rukminé, stays in
delightful Mathurä Puré. These four names are identical
with the
name Oà."
Lord Balaräma and the
other incarnations are all forms of
Lord Kåñëa and so They also should be worshiped.
That is the
meaning.
Here someone may object:
If that is so then the phrase
kåñëa eva" (Kåñëa indeed),
emphasizing Lord
Kåñëa would become meaningless.
To this objection the
sütra replies: "påthak" (it
is different). This means, "the result is different".
What is that different result? the sütra explains:
apratibandhaù" (non-obstruction is the result). This means,
"the removal of the obstructions to the worship of Lord
Kåñëa, obstructions caused by thinking any other
form is the
highest form of the Lord." Therefore, if one is able and if one
is so inclined, he may worship other forms of the Lord, which
are all non-different from Lord Kåñëa.
.pa
Adhikaraëa 20
The Spiritual Master
Introduction by Çréla Baladeva
Vidyäbhüñaëa
Now will be explained the
truth that Lord Kåñëa is attained
by one who approaches a genuine spiritual master. In its
description of transcendental knowledge, the
Çvetäçvatara
Upaniñad (6.23) explains:
yasya deve parä bhaktir
yathä deve tathä
gurau
tasyaite kathitä hy arthäù
prakäçante
mahätmanaù
"Only to those great
souls who have implicit faith in
both the Lord and the spiritual master are all the imports of
Vedic knowledge automatically revealed."*
In the Chändogya
Upaniñad (6.14.2) it is said:
äcäryavän puruño veda
"One who approaches a
bona fide spiritual master can
understand everything about spiritual realization."*
In the Muëòaka
Upaniñad (1.2.12) it is said:
tad-vijïänärthaà sa gurum eväbhigacchet
"To learn the
transcendental subject matter, one
must approach a spiritual master."*
Saàçaya
(doubt): is the result obtained merely by hearing
the scriptures from the spiritual master, or must that hearing be
accompanied by the attainment of the spiritual master's mercy?
Pürvapakña
(the opponent speaks): The result is obtained
merely by hearing the scriptures. Why would one need to attain
the spiritual master's mercy?
Siddhänta
(conclusion): In the following words the author
of the sütras gives His conclusion.
Sütra 44
pradäna-vad eva tad uktam
pradäna - gift; vat -
like; eva - indeed; tat - that;uktam - said.
It is like a gift. That is
said.
Purport by Çréla Baladeva
Vidyäbhüñaëa
When the spiritual master
is pleased with a person that
person is able to hear the scriptures and follow the path
of spiritual advancement. In this way one attains the Lord. By
merely hearing the scriptures and following the spiritual path
one will not be able to attain the Lord. Therefore it is said
that the spiritual master's mercy is essential. The prefix
pra" in this sütra hints at the word
"prasäda"
(mercy). The lotus-eyed Supreme Personality of Godhead Himself
explains in the Bhagavad-gétä (13.8);
äcäryopasanaà çaucam
"Knowledge means to
approach a bona fide spiritual
master and become pure."
In this way the scriptures
explain that the Supreme
Personality of Godhead is attained by the mercy of the spiritual
master.
.pa
Adhikaraëa 21
The Spiritual Master's Mercy
Introduction by Çréla Baladeva
Vidyäbhüñaëa
Saàçaya
(doubt): Which is more important: one's own
efforts or the spiritual master's mercy?
Pürvapakña
(the opponent speaks): If one does not
endeavor on one's own part, then the spiritual master's mercy
will not be effective. Therefore one's own effort is more
important.
Siddhänta
(conclusion): In the following words the author
of the sütras gives His conclusion.
Sütra 45
liìga-bhüyastvät tad dhi baléyas tad api
liìga - of
indications; bhüyastvät - because of an abundance;
tat - that; hi - indeed; baléyaù - more powerful; tat -
that; api - also.
Because of many symptoms
it is more powerful. That also.
Purport by Çréla Baladeva
Vidyäbhüñaëa
Even though some demigods
assuming the forms of a bull and
other creatures had already taught him the truth of the Supreme,
the disciple Satyakäma nevertheless requested his spiritual
master (Chändogya Upaniñad 4.9.2):
bhagaväàs tv eva me kämaà brüyät
"O master, please
teach me the truth."
In the same way Upakoçala
(Chändogya Upaniñad 4.10.1-
4.14.3), even though he had already attained spiritual knowledge
from the sacred fires, nevertheless approached his spiritual master
for instruction. In these two passages of the Chändogya
Upaniñad it is clearly seen that the mercy of the spiritual
master is the most important.
Here someone may say: If
that is so, then what is the need
of doing anything at all? One should not think in that way. One
should still study the scriptures and follow the spiritual path.
In the Çvetäçvatara Upaniñad (6.23) it is
said:
yasya deve parä bhaktiù
"One should engage in
devotional service to the
Supreme Personality of Godhead."
In the
Çruti-çästra it is said:
çrotavyaù mantavyaù
"One should meditate
on the Supreme Personality of
Godhead and hear His glories."
In the
Småti-çästra it is said:
guru-prasädo balavän
na tasmäd
balavattaram
tathäpi çravaëädiç ca
kartavyo
mokña-siddhaye
"The spiritual
master's mercy is most important.
Nothing is more important. Still, in order to attain liberation
one should certainly hear the glories of the Supreme Personality
of Godhead and serve Him in many ways."
.pa
Adhikaraëa 22
The Supreme Personality of Godhead and the Individual Spirit Soul
Are Not Identical
Introduction by Çréla Baladeva
Vidyäbhüñaëa
In this way it is proved
that by attaining the
spiritual master's mercy and by worshiping the Supreme
Personality of Godhead, who has the most glorious transcendental
qualities, one attains the desired result. Now an apparent
contradiction will be resolved.
In the
Gopäla-täpané Upaniñad the sages ask Brahmä
questions beginning with, "Who is the supreme object of
worship?" Brahmä answers that Lord Kåñëa
is the supreme object
of worship, and devotional service is the way to attain Him.
However, in the Gopäla-täpané Upaniñad (2.49)
it is also
said:
tasmäd eva paro rajasa iti so 'ham ity avadhärya gopälo
'ham iti
bhävayet. sa mokñam açnute sa brahmatvam
adhigacchati sa brahma-
vid bhavati.
"One should think, `I
am the Supreme Lord beyond the
passions of the material world'. One should think, `I am Lord
Gopäla'. In this way one attains liberation. In this way one
attains the state of being the Supreme Lord. In this way one
understands the Supreme."
The words "so
'ham" (I am He) clearly show the idea
that the Supreme Personality of Godhead and the individual spirit
souls are not different.
Saàçaya
(doubt): Do the words "so 'ham" (I am He)
here teach the doctrine that the Supreme Personality of Godhead and
the individual spirit souls are identical, or do they teach some
aspect of the doctrine of devotional service, a doctrine already
been described in this book?
Pürvapakña
(the opponent speaks): The natural meaning of
the words here is that the doctrine of oneness is the way to
liberation.
Siddhänta
(conclusion): In the following words the author
of the sütras gives His conclusion.
Sütra 46
pürva-vikalpaù prakaraëät syät
kriyä-mänasa-vat
pürva - previous;
vikalpaù - concept; prakaraëät - from the
context; syät - may be; kriyä - actions; mänasa -
mind;vat - like.
Because of the context it
is like what goes before. It is
like the thoughts and deeds.
Purport by Çréla Baladeva
Vidyäbhüñaëa
The declaration "so
'ham" (I am He) in the Gopäla-
täpané Upaniñad should be understood according to
the passages
that precede it. Why is that? The sütra declares:
prakaraëaät" (because of the context). In the beginning
of
Gopäla-täpané Upaniñad (1.14) it is said:
bhaktir asya bhajanaà tad
ihämütropädhi-nairäçyenämusmin
manaù kalpanam etad eva naiñkarmyam.
"Without any desire
for material benefit in this
life or the next one should engage in devotional service to Lord
Kåñëa. That will bring freedom from the bonds of
karma."
Devotional service is also
described at the end of the
Gopäla-täpané Upaniñad in these words:
sac-cid-änandaika-rase bhakti-yoge tiñöhati.
"One should engage in
devotional service, which is
eternal and full of knowledge and bliss."
The middle portion of the
Upaniñad cannot deal with
a topic different from what is discussed in the beginning and
end. Here the sütra gives an example:
"kriyä-mänasa-
vat" (It is like the thoughts and deeds). The deeds here are the
activities of devotional service, which begin with worship of the
Lord. The thoughts here are meditation on the Lord.
Devotional service was
described in the beginning and
end of the Upaniñad. Therefore the declaration "so
'ham" (I am
He) should be understood as a description of some feature of the
same devotional service already described in the preceding passages.
Pushed by intense love or
fear, a person may sometimes call
out, "I am he!" In this way a person may sometimes call
out, "I am Kåñëa!" or "I am that
lion!"
In beginning of the
Gopäla-täpané Upaniñad (1.2) the
question is asked:
kaù paramo devaù
"Who is the Supreme
Personality of Godhead?"
In that passage the sages
asked Brahmä about the identity
of Supreme, who is the supreme object of worship, the deliverer
from the world of repeated birth and death, the shelter of all,
the first cause of all causes. Brahmä replied:
çré-kåñëo vai paramaà daivatam
"Lord
Kåñëa is the Supreme Personality of Godhead."
Then, to help enable
meditation on the Lord, Brahmä
described Lord Kåñëa's various qualities. Then
Brahmä says
(Gopäla-täpané Upaniñad 1.6):
yo dhyäyati. . .
"One who meditates on
Lord Kåñëa, glorifies Him, and
worships Him, becomes liberated. He becomes liberated."
Thus Brahmä shows
that by meditating on Lord Kåñëa,
chanting mantras glorifying Lord Kåñëa, and engaging
in other
activities of devotional service, one becomes liberated from the
world of birth and death. The again it is said
(Gopäla-täpané
Upaniñad 1.7):
te hocuù kià tad-rüpam
"The sages said: What
is His form?"
This question is about
devotional service and the Supreme
Personality of Godhead, who is worshiped in devotional service.
Brahmä answered this question in these words (1.8):
tad u hoväca hairaëyo gopa-veçam abhräbham
"Brahmä said: He
is a cowherd boy. He is dark like
a monsoon cloud."
Then, after describing
Lord Kåñëa's form, Brahmä describes
the mantra to be chanted. He says (1.11):
ramyaà punä rasanam
"Lord
Kåñëa's mantra should chanted
repeatedly."
Then Brahmä describes
devotional service in these words
(1.14):
bhaktir asya bhajanam
"One should engage in
devotional service to Lord
Kåñëa."
Then Brahmä describes
the mantra one should chant in order
to see Lord Kåñëa's form. Brahmä says (1.24):
oàkäreëäntaritaà yo japati. . .
"To one who chants
this mantra beginning with Oà,
Lord Kåñëa reveals His own transcendental
form."
Then, in
Gopäla-täpané Upaniñad 1.38 (tam ekaà
govindam), Brahmä describes Lord Kåñëa's
transcendental form,
which is full of knowledge and bliss. Finally Brahmä concludes
(1.54):
tasmäc chré-kåñëa eva paro devaù
"Therefore Lord
Kåñëa is the Supreme Personality of
Godhead."
In the second chapter of
Gopäla-täpané Upaniñad it is
said that the gopés, after enjoying pastimes with Lord
Kåñëa,
and after asking Him questions, and after attaining His
permission, presented a great feast before the sage Durväsä.
Pleased, the sage blessed them. When they asked him about Lord
Kåñëa, the sage described to them (in the passage
beginning with
the word "Çré
Kåñëaù") the extraordinary nature of Lord
Kåñëa's pastimes. He told them that Lord k is the
first cause of
all causes, that He is conquered by the pure love of His
devotees, that He is dear to His devotees, and many other glories
of Lord Kåñëa. Then (in the passage beginning with
the words
sä hoväca"), Durväsä is asked about Lord
Kåñëa's birth,
activities, mantra, and abode. In the passage beginning with the
words "sa hoväca täm" the sage answered the
question by
recounting a conversation of Brahmä and Lord
Näräyaëa. In
that account he explained that Lord Kåñëa is perfect
and complete
and he also explained that Lord Kåñëa is the savior
from the
world of birth and death. Then, in the passage beginning with the
words "vanair anekair ullasat", Brahmä described the
Lord's spiritual abode named Mathurä, which is protected by the
Lord's cakra and which is splendid with many forests. At this
point the "so 'ham" passage occurs
(Gopäla-täpané
Upaniñad (2.49):
tasmäd eva paro rajasa iti so 'ham
"One should think, `I
am the Supreme Lord beyond the
passions of the material world'."
In this way it is said
that the condition of thinking
oneself non-different from the Lord is the cause of liberation.
Because devotional service was described previously in this
Upanisad as the cause of liberation, the oneness with the Lord
here must but a certain feature of that devotional service. It
must be a symptom of ecstatic love, like the shedding of many
tears or other symptoms of ecstatic love. The passages
aham asmi" (I am He), "brahmäham asmi" (I am the
Supreme), and other similar passages in the Taittiréya
Upaniñad
and other scriptures, passages declaring the oneness of the
individual soul and the Supreme, should all be taken in this way,
as expressions of persons overwhelmed with ecstatic love,
expressions that are actually proof that the individual souls and
the Supreme are indeed different persons and are not at all
identical. This truth has already been explained in this book.
In the following
sütra will be presented further proof that
the words "so 'ham" (I am He) are indeed a symptom of
devotional love and do not at all mean that the individual souls
and the Supreme are identical.
Sütra 47
atideçäc ca
atideçäö
- by comparison; ca - and.
Also by comparison.
Purport by Çréla Baladeva
Vidyäbhüñaëa
In the Gopäla-täpané
Upaniñad (2.63) Lord Näräyaëa
tells Brahmä:
yathä tvaà saha putraiç ca
yathä rudro
gänaiù saha
yathä çriyäbhiyukto 'ham
tathä bhakto mama
priyaù
"Anyone who becomes
My sincere devotee becomes very
dear to Me. As dear as you and your sons are, as dear as Lord
Çiva and his associates, as dear as the goddess of
fortune."
In this verse it is seen
that as Brahmä is accompanied by
his sons, so Lord Kåñëa is always accompanied by His
devotees.
The word "ca" (and) is explained in the following
words of Gopäla-täpané Upaniñad (2.91), where
the Supreme
Personality of Godhead declares:
dhyäyen mama priyo nityaà
sa mokñam
adhigacchati
sa mukto bhavati tasmai
svätmänam ca
dadämi vai
"One who meditates on
Me is eternally dear to Me. He
attains liberation. He becomes liberated. I give Myself to him."
In these words the Lord
declares that the devotees are
eternally dear to Him and He also declares that he gives Himself
as a gift to His devotees. If the individual souls and the
Supreme Lord are ultimately one, these two statements cannot be
at all possible. Therefore the scriptures' statement "so
'ham" (I am He) should be understood as the description of a
specific symptom of ecstatic love. This statement ("so
'ham"), when found in the Räma-täpané
Upaniñad and other Upaniñads
should also be explained in this way.
In conclusion, it is said
that one attains liberation by the
mercy of the spiritual master and by devotional service to the
Supreme Personality of Godhead. There is no fault with that
statement.
.pa
Adhikaraëa 23
Spiritual Knowledge Brings Liberation
Introduction by Çréla Baladeva
Vidyäbhüñaëa
True knowledge is defined
as the scriptures' description of
devotional service. That knowledge leads to liberation. Here
begins an elaborate description of that truth. In the
Çvetäçvatara Upaniñad (3.8) it is said:
tam eva viditväti måtyum eti
nänyaù panthä
nvidyate 'yanäya
"I know the Supreme
Personality of Godhead, who is
transcendental to all material conceptions of darkness. Only he
who knows Him can transcend the bonds of birth and death. There
is no way for liberation other than this knowledge of that
Supreme Person."*
In the
Puruña-sükta prayers of the \Rg Veda it is said:
tam eva vidvän amåta iha bhavati
"A person who knows
the Supreme attains liberation."
Saàçaya
(doubt) Is liberation caused by the performance of
Vedic rituals (karma), by spiritual knowledge (vidyä), or by
rituals and knowledge together?
Pürvapakña
(the opponent speaks): How is liberation
attained? It is attained by performing Vedic rituals. This is
proved in sütras 3.4.2-7. Or, if there must be some knowledge,
then Vedic rituals and knowledge should be combined together to
bring liberation. In the Çruti-çästra it is said:
tad-dhetor na tu tayor ekataram taà
vidyä-karmaëé
"Vedic rituals and
spiritual knowledge must be
combined together to bring liberation. Either of them alone is
not enough."
It is also said:
ubhäbhyäm eva pakñäbhyäà
yathä khe
pakñiëo gatiù
tathaiva karma-jïänäbhyäà
mukto bhavati
mänavaù
"As a bird needs two
wings to fly in the sky, so a
man needs both Vedic rituals and spiritual knowledge to attain
liberation."
Or, perhaps spiritual
knowledge alone is in truth the cause
of liberation. After all, the Çvetäçvatara
Upaniñad (3.8)
declares:
tam eva viditväti måtyum eti
"Only one who knows
the Supreme Personality of
Godhead can transcend the bonds of birth and death."
After all is said and done
it is not possible to reach a
final conclusion in this matter.
Siddhänta
(conclusion): In the following words the author
of the sütras gives His conclusion.
Sütra 48
vidyaiva tu tan-nirdharaëät
vidyä - knowledge;
eva - indeed; tu - certainly; tat - ofthat;
nirdharaëät - because of the conclusion.
It is knowledge indeed,
for that is the conclusion.
Purport by Çréla Baladeva
Vidyäbhüñaëa
The word "tu"
(indeed) is used here to dispel doubt.
Spiritual knowledge, and not Vedic ritual, is the cause of
liberation. Neither is it necessary that spiritual knowledge be
combined with the performance of Vedic rituals in order to bring
liberation. Why is that? The sütra explains: "tan-
nirdharaëät" (for that is the conclusion). The
conclusion is
given in Çvetäçvatara Upaniñad 3.8. The word
"vidyä"
(knowledge) here means "the knowledge that leads to
devotional service". In the Båhad-äraëyaka
Upaniñad (4.4.21)
it is said:
vijïäya prajïäà kurvéta
"One should
understand the Supreme, and thus become
wise."
The "wisdom"
here is clearly devotional service. In
the Småti-çästra the word "vidyä" is
used in both these
senses. One example is in the following words:
vidyä-kuöhäreëa çitena dhéraù
"With the sharpened
ax of knowledge a wise person
cuts asunder the darkness of ignorance."
Another example is in
Bhagavad-gétä (9.2):
räja-vidyä räja-guhyam
"This knowledge is
the king of education, the most
secret of all secrets."*
The word
"vidyä" may be interpreted in two ways. It
is like the words "kaurava" and
"mémäàsä".
The former may mean either "the Päëòavas"
or
the sons of Dhåtaräñöra", and the latter
may mean either
"the knowers of Vedic rituals" or "the knowers of
the Supreme".
Liberation is thus
attained by knowledge, knowledge here
being the direct perception of the Lord standing outside the
heart. The author of the sütras declares this in the following
words.
Sütra 49
darçanäc ca
darçanät - by
seeing; ca - also.
Also by seeing.
Purport by Çréla Baladeva
Vidyäbhüñaëa
In the Muëòaka
Upaniñad (2.2.8) it is said:
bidyate hådaya-granthiç
chidyante
sarva-saàçayäù
kñéyante cäsya karmäëi
tasmin
dåñöe parävare
"Thus the knot in the
heart is pierced, and all
misgivings are cut to pieces. The chain of fruitive actions is
terminated when one sees the Supreme Personality of Godhead."
The meaning here is that
one becomes liberated by seeing the
Supreme Personality of Godhead.
Here someone may object:
Do the scriptures not say,
One attains liberation by performing Vedic rituals"? Do the
scriptures not say, "One attains liberation by
performing Vedic rituals and attaining spiritual knowledge"?
These words of yours contradict the scriptures.
If this is said then the
author of the sütras give the
following reply.
Sütra 50
çruty-ädi-baléyastväc ca na bädhaù
çruti - the
Çruti-çästras; ädi - beginning with;
baléyastvät - because of being stronger; ca - and; na -
not;
bädhaù - refutation.
Also, it is not refuted,
for the authority of the Çruti-
çästras and other scriptures is greater.
Purport by Çréla Baladeva
Vidyäbhüñaëa
The
Çruti-çästra's declaration, "liberation is
attained by transcendental knowledge" cannot be refuted by our
opponent's two scripture quotes. Why is that? The sütra
declares: "çruty-ädi-baléyastvät"
(for the authority
of the Çruti-çästras and other scriptures is
greater). This
means, "for the authority of Çvetäçvatara
Upaniñad
3.8 and other passages of the Çruti-çästras and
other scriptures
is greater". The word "ädi" (beginning with) here
means
that there are also passages where this truth is hinted or
explained indirectly. In the scriptures it is said:
indro 'çvamedhäc chatam iñöväpi
räjä
brahmäëam
éòyaà samuväcopasannaù
na karmabhir na dhanair näpi cänyaiù
paçyet sukham tena
tattvam bravéhi
"After performing a
hundred açvamedha-yajïas, King
Indra approached the demigod Brahmä and said, `Neither Vedic
rituals, nor giving charity, nor any other thing has made me
happy. Please tell me how I may see happiness.' "
In the scriptures it is
also said:
nästy akrtaù kåtena
"He who was never
born is not attained by Vedic
rituals."
As for the six sütras
(3.4.2-7) quoted by the opponent, the
author of the sütras Himself will refute them in sütras
3.4.8-
14. The word "ädi" (beginning with) means that many
other scriptural passages may also be quoted. The word
ca" (also) again means that many more statements of scripture
may be quoted to prove that spiritual knowledge uproots all past
karmic reactions. The passage beginning with the words
tam vidyä" and the other passages quoted by our opponent
will all be refuted in sütra 3.4.11 by the author of the
sütras
Himself. In this way it has been proved that spiritual knowledge
is the true cause of liberation.
.pa
Adhikaraëa 24
Worshiping the Saintly Devotees
Introduction by Çréla Baladeva
Vidyäbhüñaëa
Now will be discussed the
truth that liberation is attained
by worshiping the saintly devotees. In the Taittiréya
Upaniñad (1.11.2) it is said:
atithi-devo bhava
"Treat a guest as if
he were a visiting demigod."
Saàçaya
(doubt): Is the worship of saintly devotees a
cause of liberation or is it not?
Pürvapakña
(the opponent speaks): Liberation is already
available by the mercy of the spiritual master and the worship of the
Supreme Lord. What need is there to worship the saintly devotees?
Siddhänta
(conclusion): In the following words the author
of the sütras gives His conclusion.
Sütra 51
anubandhädibhyaù
anubandha - repeated instructions;
ädibhyaù - beginning with.
Because of many
instructions.
Purport by Çréla Baladeva
Vidyäbhüñaëa
The word
"anubandha" here means, "because of
many instructions declaring that one should worship the saintly
devotees". The Taittiréya Upaniñad's phrase,
"treat him
as if he were a visiting demigod" means "worship
him". This is so because by the mercy of great devotees
one attains liberation. If this were not so then the Taittiréya
Upaniñad would not have spoken in this way. Many great sages
who know the truth have also taught this in the Småti-
çästra. In Çrémad-Bhägavatam (5.12.12),
Jaòa Bharata explains:
rahügaëaitat tapasä na yäti
na cejyayä
nirvapaëäd gåhäd vä
na cchandasä naiva jalägni-süryair
vinä
mahat-päda-rajo-'bhiñekam
"My dear King
Rahügaëa, unless one has the
opportunity to smear his entire body with the dust of the lotus
feet of great devotees, one cannot realize the Absolute Truth.
One cannot realize the Absolute Truth simply by observing
celibacy (brahmacarya), strictly following the rules and
regulations of householder life, leaving home as vanaprastha,
accepting sannyäsa, or undergoing severe penances in winter by
keeping oneself submerged in water or surrounding oneself in
summer by fire and the scorching heat of the sun. There are many
other processes to understand the Absolute Truth, but the
Absolute Truth is only revealed to one who has attained the mercy
of a great devotee."*
In
Çrémad-Bhägavatam (11.12.1-2), Lord Kåñëa
Himself
explains:
na rodhayati mäà yogo
na saìkhyaà
dharma uddhava
na svädhyäyas tapas tyägo
neñöa-pürtaà na dakñiëä
vratäni yajïäs chandäàsi
térthäni
niyamä yamäù
yathävarundhe sat-saìgaù
sarva-saìgäpaho hi mäm
"My dear Uddhava,
neither through añöäìga-yoga (the
mystic yoga to control the senses), nor through impersonal monism
or an analytical study of the Absolute Truth, nor through study
of the Vedas, nor through practice of austerities, nor through
charity, nor through acceptance of sannyäsa, nor through many
pious deeds, nor through giving dakñiëä, nor through
following vows, nor through performing many yajïas, nor through
chanting Vedic hymns, nor through visiting holy places, nor
through controlling the senses can one bring Me under his
control as much as one can by associating with saintly devotees.
Their association frees one from the touch of matter."
Here Lord
Kåñëa personally teaches the importance of
associating with saintly devotees. The Lord here teaches a great
secret of how to engage in devotional service. The word
ädi" in this sütra indicates that one should also visit
holy places of pilgrimage and one should avoid they who commit
blasphemy. In Çrémad-Bhägavatam (1.2.16) it is
said:
çuçrüñoù çraddadhänasya
väsudeva-kathä-ruciù
syän mahat-sevayä vipräù
puëya-tértha-niñevaëät
"O twice-born sages,
by serving those devotees who
are completely freed from all vice, great service is done. By
such service one gains affinity for hearing the message of
Väsudeva."*
In the Padma
Puräëa it is said:
harir eva sadärädhyaù
sarva-deveçvareçvaraù
itare brahma-rudrädyä
nävajïeyä
kadäcana
"Lord
Kåñëa is the Supreme Personality of Godhead,
the master of all the demigods, and He should always be worshiped.
Still, one should never disrespect Brahmä, Çiva, and the
other
demigods."
Here someone may object:
The mercy of the spiritual master
and the association of saintly devotees are both attained by the
mercy of the Supreme Personality of Godhead. Therefore the real
cause of liberation is His mercy. even good fortune does not
happen independently. That also is caused by the Lord's mercy.
Indeed, all actions are caused by the Lord's mercy, as was
explained in sütra 2.3.39. Therefore it is not right to say that
liberation is caused by the mercy of the spiritual master or by
any cause other than the mercy of the Supreme Personality of
Godhead.
To this objection I reply:
Even though they are themselves
caused by the Lord Himself, still the spiritual master's mercy
and the other causes like it are also causes of liberation in
their own right. This was already explained in the passage
beginning with sütra 2.3.40. The truth is that the Supreme
Personality of Godhead becomes conquered by His devotees and
He gives them the power to grant His own mercy to others. In this
way the devotees are independent agents who can deliver the
Lord's mercy to others. When the devotees give their mercy to
someone, then the Supreme Lord also gives His mercy to that
person. In this way all seeming contradictions and the different
passages of the scriptures are all resolved.
.pa
Adhikaraëa 25
The Liberated Souls Have Different Relationships with the Supreme
Personality of Godhead
Introduction by Çréla Baladeva
Vidyäbhüñaëa
In the Chändogya
Upaniñad (3.14.1) it is said:
atha khalu kratumayaù puruño yathä kratur asmil
loke
puruño bhavati tathetaù pretya bhavati sa kratuà
kurvéta.
"Man is meant to
worship the Supreme Lord. As one
worships the Lord in this life, so one will attain Him after
death. Therefore one should worship the Lord."
Saàçaya
(doubt): The worship of the Supreme Lord is
naturally accompanied by the worship of the spiritual master and
the saintly devotees. This worship is is of many kinds, some
higher and some lower. Does the higher or lower level of
one's worship lead to a higher or lower result, or does it not
lead to a higher or lower result?
Pürvapakña
(the opponent speaks): In the Muëòaka
Upaniñad (3.1.3) it is said:
niraïjanaù paraà samyam upaiti
"Liberated souls are
all equal."
In this way the
Çruti-çästra affirms that different levels
of worship do not lead to different results. Travelers who enter
a city by different paths do not enter different cities. They
enter the same city. In the same way, although they have attained
Him by different paths, the liberated souls see the same Supreme
Lord.
Siddhänta
(conclusion): In the following words the author
of the sütras gives His conclusion.
Sütra 52
prajïäntara-påthaktva-vad
dåñöiç ca tad uktam
prajïä -
knowledge; antara - other; påthaktva - variety;
vat - possessing; dåñöiù - sight; ca - and;
tat - that;uktam - said.
As there are differences
of knowledge, so also there are
differences in sight. That is stated.
Purport by Çréla Baladeva Vidyäbhüñaëa
In the
Båhad-äraëyaka Upaniñad (4.4.21) it is said:
vijïäya prajïäà kurvéta
"One should
understand the Supreme, and thus attain
wisdom."
Here are the words
"understanding" and
wisdom". The meaning of the first is straightforward, but the
second really means devotional service to the Lord. As there are
thus different kinds of knowledge so also the devotees see the
Lord in different ways.
The sütra explains:
"tad uktam" (that is stated).
These words mean, "it is stated that according to the
devotees' different kinds of worship different higher and lower
results are obtained". Thus according to the way the Lord was
worshiped the devotees see the Lord in different ways. This is
reflected in their liberation. The sameness described above means
that the liberated souls see the same Supreme Lord.
Here someone may object:
That may be. However, you say that
without knowledge one cannot see the Lord and without first
seeing the Lord one cannot attain liberation. Both statement are
illogical. When the Supreme Lord was personally present on the
earth many persons who had no knowledge nevertheless saw Him and
many who saw Him did not attain liberation.
To this objection the
author of the sütras gives the
following reply.
Sütra 53
na sämänyäd apy upalabdher måtyu-van na hi
lokäpattiù
na - not;
sämänyät - ordinary; apy - even; upalabdheù - of
perception; måtyu - death; vat - like; na - not;hi - indeed;
loka - of the
world; äpattiù - attainment.
Not by ordinary vision, as
not by death. Indeed not. There
is attainment of that world.
Purport by Çréla Baladeva
Vidyäbhüñaëa
The word "api"
(also) is here used for emphasis.
As merely dying does not bring liberation, in the same way
ordinary seeing of the Lord also does not bring liberation. What
then is the result obtained by ordinary seeing of the Lord? The
sütra explains: "lokäpattiù" (there is
attainment of
that world). This is like The Vidyädhara Sudarçana and the
king
Någa, who both attained ordinary sight of the Lord and from that
attained the higher material worlds.
Here someone may object:
Did they did not attain
liberation? If this is said, then the sütra replies, "na
hi" (indeed not). They did not. They attained a higher world.
That is the meaning. In the Näräyaëa Tantra it is said:
sämänya-darçanäl lokä
muktir
yogyätma-darçanät
"By seeing the
Supreme Lord with ordinary vision one
attains the higher material worlds. By seeing the Lord with
spiritual vision one attains liberation."
This is the meaning here.
There are two ways of seeing. One
is covered by matter and the other is not covered by matter. The
first way of seeing the Supreme Personality of Godhead is
attained by many pious deeds. It brings one to Svargaloka and the
other higher material planets.
The second way of seeing
the Supreme Personality of Godhead
is attained by understanding the truth of the Supreme Personality
of Godhead. This way of seeing destroys the subtle material body
(of mind, intelligence and false ego), gives one a spiritual body
filled with bliss, and makes one a dear associate of the Lord.
In this way it brings liberation. In this way everything is
explained.
The sages say that they
who are killed by the Lord see the
Lord at the moment of their death and in this way they also
become liberated. This occurs because the splendor of the Lord's
cakra or other weapon destroys their subtle material body (of
mind, intelligence, and false ego). It should be understood that
by seeing the Lord these persons attain love for Him. To say
otherwise would contradict many statements of the scriptures.
.pa
Adhikaraëa 26
How to Attain Liberation
Introduction by Çréla Baladeva
Vidyäbhüñaëa
This section is begun to
give firm proof that by seeing the
Lord with eyes of spiritual knowledge, one attains liberation. In
the Muëòaka Upaniñad (3.2.3) and Kaöha
Upaniñad (1.2.23)
it is said:
näyam ätmä pravacanena labhyo
na medhayä na
bahunä çrutena
yam evaiña våëute tena labhyas
tasyaiña
ätmä vivåëute tanuà sväm
"The Supreme Lord is
not attained by expert
explanations, by vast intelligence, or even by much hearing. He
is attained only by one who He Himself chooses. To such a
person He manifests His own form."*
Saàçaya
(doubt): Does the Lord appear before a person only
because the Lord chooses to appear or does He appear because of a
specific person's devotion to Him and renunciation of the
material world?
Pürvapakña
(the opponent speaks): the Lord appears only
because He chooses to appear, for that is what the scripture
says.
Siddhänta
(conclusion): In the following words the author
of the sütras gives His conclusion.
Sütra 54
pareëa ca çabdasya tädvidhyaà
bhüyastvät tv anubandhaù
pareëa - by what
follows; ca - also; çabdasya - of the word;
tädvidhyam - being like that; bhüyastvät - because of
being more
important; tu - indeed; anubandhaù - what corresponds.
According to what follows,
it is the same. It is because of
being more important.
Purport by Çréla Baladeva
Vidyäbhüñaëa
The statement here that
the Lord appears before one whom He
chooses is actually the same as the statement that the Lord is
attained by devotional service. This is clearly stated in the
verse that immediately follows this statement. Therefore the
meaning is not that the Lord appears only because He chooses to
appear. Here is the verse that immediately follows
(Muëòaka
Upaniñad 3.2.4):
näyam ätmä bala-hénena labhyo
na ca pramädät
tapaso väpy aliìgät
etair upäyair yatate yas tu vidvän
tasyaiña
ätmä viçate brahma-dhäma
"The Supreme Lord is
not attained by one who has no
spiritual strength, who is wild or careless, or whose austerities
are not appropriate. The Lord appears before a person who
strives by right means to attain Him. Such a person enters the
spiritual world."
The "right
means" are described in the beginning of this
verse. They are spiritual strength, sober carefulness, and
appropriate austerities. The word "spiritual strength"
here means "devotional service". The Supreme Lord Himself
explains:
vaçe kurvanti mäà bhaktäù
sat-striyaù
sat-patià yathä
"As faithful wives
control their saintly husband, so
My devotees bring Me under their control."
In the
Bhagavad-gétä (8.22), it is said:
puruñaù sa paraù pärtha
bhaktyä labhyas tv
ananyayä
"The Supreme
Personality of Godhead, who is greater
than all, is attainable by unalloyed devotion."*
Here is the verse
immediately following the "näyam
ätmä pravacanena" verse when it appears in the
Kaöha
Upaniñad (1.2.24):
nävirato duçcarität
näçänto
näsamähitaù
näçänta-mänaso väpi
prajïänenainam
äpnuyät
"Neither a person who
has not abandoned sins, nor a
person who is not peaceful, nor a person who does not strive to
attain Him, nor a person who does not control his mind can, even
though he may be very intelligent and learned, attain the Supreme
Lord."
A person who controls his
senses, acts in a saintly manner,
and meditates on Lord Hari becomes able to see Lord Hari
directly. Therefore one should engage in the activities of
devotional service. In this way the first and second statement
together mean that the Supreme Lord chooses to reveal Himself to
they who engage in His devotional service.
The first statement is
that the Lord chooses who will attain
Him. The Lord chooses they who please Him and are dear to Him. He
does not choose they who do not please Him. He is pleased by they
who engage in His devotional service. He is not pleased by they
who do not engage in devotional service. He personally explains
(Bhagavad-gétä 7.17):
teñäà jïäné nitya-yukta
eka-bhaktir
viçiñyate
priyo hi jïänino 'tyartham
ahaà sa ca mama
priyaù
"Of these, the one
who is in full knowledge and who
is always engaged in pure devotional service is the best. For I
am very dear to him, and he is dear to Me."*
In the Kaivalya
Upaniñad (2) it is said:
çraddhä-bhakti-dhyäna-yogäd avehi
"With devotion,
meditation, and faith one should try
to understand the Supreme."
If it were not true (that
the Lord reveals Himself to they
who love and serve Him, and if instead it were true that He
reveals Himself only on a whim to people chosen at random, and
if He thus did not care for the love and devotion of they who
serve Him), then one might justly become angry with the Lord and
claim that He is unfair.
Here someone may object:
If this is so then why does the
scripture explain that the Lord reveals Himself to they whom He
chooses? To this objection the sütra replies: "
bhüyastvät" (because of being more important). The word
"tu" (indeed) in the sütra is used for emphasis. The
meaning here is that the Lord's choosing is the most important
aspect in His directly appearing before a person. Actually the
Lord's choosing is the last of a chain of causes.
Here is the sequence of
events: First there is association
with saintly devotees and service to them. By that service one
learns the truth of the Supreme Lord and also about one's own
self. Then one becomes disinterested in whatever has no relation
to the Lord. Then one develops devotion and love for the Lord.
That love pleases the Lord and makes one dear to the Lord. Then
the Lord chooses to reveal Himself to that person.
.pa
Adhikaraëa 27
The Supreme Lord Resides in the Bodies of the Conditioned Souls
Introduction by Çréla Baladeva
Vidyäbhüñaëa
They who with the mellows
of servitude, friendship, or other
mellows, from the beginning worship the Supreme Personality
of Godhead who always stays in the spiritual sky, will attain that
spiritual sky and there they will directly see their Lord. It is
seen that some others, who are situated in the mellows of
neutrality (çänta-rasa), worship the Supreme Lord as
present in
their bellies and in other parts of their bodies.
Viñaya (the subject
to be discussed) Many statements in
the scriptures describe this worship of the Supreme Personality
of Godhead as present in the devotee's stomach and other bodily
organs.
Saàçaya
(doubt): Should one worship Lord Hari as present
in one's belly and other bodily organs, or should one not worship
Him in this way?
Pürvapakña
(the opponent speaks): One should not worship
Lord Hari as present in one's belly and other bodily organs, for
these things are all material. However one should worship the
Lord as eternally present in the spiritual sky.
Siddhänta
(conclusion): In the following words the author
of the sütras gives His conclusion.
Sütra 55
eka ätmanah çarére bhävät
eke - some; ätmanah -
of the Supreme Personality of Godhead;
çarére - in the body; bhävät - because of
existence.
Some because of the Lord's
existence in the body.
Purport by Çréla Baladeva
Vidyäbhüñaëa
Here the word
"eke" (some) means "some
followers of the Vedas". The word
"çarére" means,
in the body", that is, "in the belly, the heart, and
the brahma-randhra". The word "ätmanaù"
means
of Lord Viñëu". The phrase "the worship of Lord
Viñëu should be performed" is understood here. Why is
that?
The sütra explains, "bhävät", which
means
because He exists there". In the Nyäya-çästra it
is said:
akke cen madhu vindeta
kim arthaà
parvataà vrajet
"If one finds honey
in a nearby tree, why should one
search for honey in a faraway mountain?"
The meaning here is that
when the Lord is pleased (when one
worships Him as present in the devotee's body) and He will give
the devotee residence in His own abode. In
Çrémad-Bhägavatam
(10.87.18) it is said:
udaram upäsate ya åñi-vartmasu
kürpa-dåçaù
parisara-paddhatià
hådayam äruëayo daharam
tata udagäd ananta tava dhäma çiraù
paramaà
punar iha yat sametya na
patanti kåtänta-mukhe
"Among the followers
of the methods set forth by
great sages, those with less refined vision worship the Supreme
as present in the region of the abdomen, while the Aruëis
worship Him as present in the
heart, in the subtle
center from which all the präëic channels emanate. From
there, O
unlimited Lord, these worshipers raise their consciousness
upward to the top of the head, where they can perceive You
directly. Then, passing through the top of the head toward the
supreme destination, they reach that place from which they will
never again fall to this world, into the mouth of death."***
Adhikaraëa 28
Different Mellows in the Spiritual World
Introduction by Çréla Baladeva
Vidyäbhüñaëa
In Chändogya Upanisad
3.14.1 and in other places in the
scriptures, the worship of the Lord in sweetness (mädhurya) and
the worship of the Lord in opulence (aiçvarya) have been
described. Also it has been shown that the living entities, by
engaging in devotional service and associating with saintly
devotees, by the Lord's will attain Him as he appears in a
specific form with specific qualities, a form chosen by the
devotee. In this way it is shown that these two features of the
Lord (sweetness and opulence) are not incompatible with each
other.
Saàçaya
(doubt): When the devotee worships the
Lord as having certain qualities, does the devotee attain a form
of the Lord having those qualities alone or does he attain a form
of the Lord having other qualities also.
Pürvapakña
(the opponent speaks): Whether the devotee
meditates on the Lord in sweetness or opulence, the devotee will
meet a form of the Lord who has all the qualities of both
sweetness and opulence. This is so because whether meditated on
in sweetness or opulence, the Lord remains one person.
Siddhänta
(conclusion): In the following words the author
of the sütras gives His conclusion.
Sütra 56
vyatirekas tad-bhäva-bhävitvän na tüpalabdhi-vat
vyatirekaù -
difference; tat - of that; bhäva - of thenature;
bhävitvät - because of the being; na - not; tu -
indeed;upalabdhi - of
the understanding; vat - like.
Not different, because of
the nature of the meditation.
Indeed, it is like knowledge.
Purport by Çréla Baladeva
Vidyäbhüñaëa
The word tu" (indeed) is used here to dispel
doubt.
The sütra declares that other qualities are not manifested. Why
is that? The sütra explains:
tad-bhäva-bhävitvät",
which means, because of the
nature of the qualities that
were the object of meditation". This means that when one attains
the Lord, the Lord appears in the same form as was the object of
the devotee's meditation. The word
upalabdhi-vat" means
like knowledge". This
means, One meets a form
of the Lord like the form one knew in his meditation on the
Lord."
Even though the meditator
is aware that the Lord has many
other qualities, still when the devotee meets the Lord the Lord
will manifest only the qualities that were included in the
devotee's meditation and not the Lord's other qualities. In this
way the description in Chändogya Upaniñad 3.14.1 is not
contradicted.
In the following
sütra the author gives an example to show
that the devotee meets a form of the Lord corresponding to what
had been the object of the devotee's meditation.
Sütra 57
aìgävabaddhas tu na çäkhäsu hi prativedam
aìga - parts;
avabaddhaù - connected; tu - indeed;na - not;
çäkhäsu - in the branches; hi - indeed; prativedam -
according to the
Vedas.
Indeed, each has his part
according to the different
branches of the Vedas.
Purport by Çréla Baladeva
Vidyäbhüñaëa
The performer of a
yajïa assigns different priests to
perform the different parts of the yajïa. The priests are thus
named according to the function they fulfill in the yajïa.
The performer of the
yajïa thus tells the priests,
You become the adhvaryu priest. You become the hotä priest.
You become the udgätä priest." In this way a certain
priest,
even though he is expert in performing all the different
functions, accepts the limited role in the yajïa. He does not
perform all the functions in the yajïa. It is not possible for
him to perform all the functions in all the different branches of
the Vedas.
The duties are distributed
among the different Vedas. The
hotä priest chants mantras of the \Rg Veda, the adhvaryu priest
chants mantras of the Yajur Veda, the udgätä priest chants
mantras of the Säma Veda, and the brahmä priest chants
mantras
of the Atharva Veda.
In this way, according to
the wish of the person performing
the yajïa, the different priests accept different roles in the
yajïa and different priestly rewards (dakñiëä)
also. In the
same way, according to the wish of the Supreme Lord, the
individual living entities accept different roles in their
service to the Lord and they also meet the Lord in different ways
according to the roles they play.
Now, to explain the mellows of mixed emotions, which were
displayed by Uddhava and others, and which are less pleasing, the
author of the sütras gives another example.
Sütra 58
manträdi-vad vävirodhaù
mantra - mantras; ädi
- beginning; vat - like; vä - or;
avirodhaù - not a contradiction.
Or, there is no conflict,
as in the case of mantras and
other things.
Purport by Çréla Baladeva
Vidyäbhüñaëa
the Lord's desire here is
to increase devotion of various
kinds. It is like mantras. As one mantra may be used in many
rituals, another mantra may be limited to two rituals, and
another mantra used in one ritual only, so the Lord engages (His
devotees to worship Him some in many ways and some in one way
only).
The word ädi" (beginning with) in this
sütra
means time and action".
As at any given time some trees may
be sprouting leaves and flowers and other trees may be shedding
their leaves, and as at any given time one person may be an
infant, and another a teenager, so (at any given time the
different devotees may serve the Lord in many different ways,
each person acting differently according to the Lord's wish).
The sütra
explains, vävirodhaù"
(thus there is
no conflict). Thus after liberation a person will attain the same
relationship with the Lord that the person desired while worshiping
Him
before the person became liberated. In this way it is proved that
qualities the Lord manifests to the liberated soul are not
different from the qualities the soul meditated on before
attaining liberation.