Sri Vedanta-sutra

Volume Six

 

 

 

 

Adhikaraëa 4

 

The Glories of Transcendental Knowledge

 

 

Introduction by Çréla Baladeva Vidyäbhüñaëa

 

 

     Now that the independence of transcendental knowledge has

been explained, the great glory of transcendental knowledge will

be described. In the Väjasaneyé çruti (Båhad-äraëyaka

Upaniñad 4.4.23) it is said:

 

 

eña nityo mahimä brähmaëasya na karmaëä vardhate no

kanéyän

 

 

     "Karma can neither lessen nor increase the eternal

glory of one who understands the Supreme."

 

     Saàçaya (doubt): Do they who are situated in

transcendental knowledge have the right to act in any way they

please or do they not have that right?

 

     Pürvapakña (the opponent speaks): By abandoning

prescribed duties one commits a sin. Therefore a person in

transcendental knowledge does not have the right to act as he

pleases.

 

     Siddhänta (conclusion): In the following words the author

of the sütras gives His conclusion.

 

 

Sütra 15

 

 

käma-käreëa caike

 

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

 

 

     Also, some say he may act as he pleases.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     To show mercy to the people of the world a person situated

in transcendental knowledge may sometimes voluntarily perform

Vedic rituals even though he gains no personal benefit by

performing them and neither is he faulted if he does not perform

them. His glory is eternal, as is explained in Båhad-äraëyaka

Upaniñad 4.4.23 (quoted in the previous purport). Therefore a

person situated in transcendental knowledge can act as he likes

and he is never touched by sin.

     Here the word "brähmaëa" means "he who has

directly seen the Supreme Personality of Godhead". Such a person

does not become virtuous by performing Vedic rituals, and neither

does he do anything wrong by failing to perform them.

     As a lotus leaf is untouched by water, so he is untouched by

the good karma generated by Vedic rituals. As a handful of straw

is at once consumed by a blazing fire, so all his sins are at

once burned to ashes. All of this shows the great power of

transcendental knowledge. This is further explained in the

following sütra.

 

 

Sütra 16

 

 

upamardaà ca

 

     upamardam - destruction; ca - also.

 

 

     Destruction also.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     in the Muëòaka Upaniñad it is said:

 

 

bhidyate hådaya-ganthiç

     chidyante sarva-saàçayäù

kñéyante cäsya karmäëi

     tasmin dåñöe parävare

 

 

     "The knot in the heart is pierced, and all

misgivings are cut to pieces. The chain of fruitive actions is

terminated when one sees* the Supreme Personality of Godhead."

 

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

explains:

 

 

yathaidhäàsi samiddho 'gnir

     bhasmasät kurute 'rjuna

jïänägniù sarva-karmäëi

     bhasmasät kurute 'rjuna

 

 

     "As blazing fire turns firewood to ashes, O Arjuna,

so does the fire of knowledge burn to ashes all reactions to

material activities."*

 

     These verses show that transcendental knowledge destroys the

reactions of past fruitive deeds. Because transcendental knowledge

thus destroys all karmic reactions, whether partially experienced

or waiting to be experienced in the future, a person situated in

transcendental knowledge is not at fault of he renounced the

fruitive actions of Vedic rituals. This is not very surprising.

 

     Here someone may object: Is it not so that past karmic

reactions are destroyed only by experiencing them?

 

     If this is said, then I reply: Although transcendental knowledge has

the power to burn away all past karmic reactions, by the Lord's

desire, in order to preserve the appearance of the ordinary

workings of karma, transcendental knowledge does not completely

burn away all the karmic reactions created in the present body.

In this way the karma of a person situated in transcendental

knowledge is like a cloth that has been singed by fire. That is

what is meant by the scriptures' statement that karmic reactions

are destroyed only by experiencing them,. This will be further

explained in sütra 4.1.15.

 

 

Sütra 17

 

 

ürdhva-retaùsu ca çabde hi

 

     ürdhva - up; retaùsu - semen; ca - and; çabde - in theÇruti-

çästra; hi - indeed.

 

 

     In the Çruti-çästras indeed among the celibates.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     The pariniñöhita devotees and especially the sannyäsés and

other celibates advanced in transcendental knowledge are

especially free to act as they like. This truth explained in the

Çruti-çästra again confirms the truth that transcendental

knowledge is independent of the Vedic rituals. The scriptural

passage referred to in this sütra is from the Båhad-äraëyaka

Upaniñad (3.5.1) and is given below:

 

 

tasmäd brähmaëaù päëòityaà nirvidya bälyena

tiñöhäset. bälyaà ca päëòityaà ca nirvidyätha munir

amaunaà ca maunaà ca nirvidyätha brähmaëaù kena syäd yena

syät tenedåçaù.

 

 

     "A brähmaëa should then renounce scholarship and

become like a child. Then he should renounce both scholarship and

childlike simplicity and become a silent sage. Then he should

renounce the stance of either being or not being a silent sage.

Then he becomes a brähmaëa, a person who directly sees the

Supreme Personality of Godhead. When he attains this stage he may

act in whatever way he likes."

 

     In Bhagavad-gétä (3.25) the Supreme Personality of

Godhead explains:

 

 

saktäù karmaëy avidvaàso

     yathä kurvanti bhärata

kuryäd vidväàs tathäsaktaç

     cikérñur loka-saìgraham

 

 

     "As the ignorant perform their duties with

attachment to results, the learned may similarly act, but

without attachment, for the sake of leading people on the right

path."*

 

     In the next sütra Jaimini Muni gives a different opinion.

 

 

Sütra 18

 

 

parämarçaà jaiminir acodanä cäpavadati hi

 

     parämarçam - favorable idea; jaiminiù - Jaimini; acodanä - not

ordering; ca - and; apavadati - criticizes; hi - because.

 

 

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

is forbidden.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     A person situated in transcendental knowledge has the

freedom to perform prescribed Vedic rituals and duties in

whatever way he likes. That is the meaning of the Çruti-çästra's

explanation that he may act as he likes.

     The word "hi" here means "because". The word

parämarçam" means that the Çruti-çästra orders that even one

situated in transcendental knowledge must perform Vedic rituals,

and the word "apavadati" means that the Çruti-çästra

forbids that he stop performing Vedic rituals. The word 

acodanä" means that a person situated in transcendental

knowledge may renounce those activities not prescribed by the

scriptures. That is the meaning here.

     Içopaniñad mantra 2 and the passage from Taittiréya

Brähmaëa (quoted in the purport of sütra 7) both forbid the

renunciation of Vedic rituals. They do not say that one should

renounce Vedic rituals.

     Therefore there is a contradiction, with some texts

encouraging performance of Vedic rituals and some encouraging

renunciation of Vedic rituals. It is not that the texts

encouraging renunciation are wrong. These texts are intended for

persons who are crippled, mute, or in some other way unable to

perform Vedic rituals. Therefore even they who are situated in

transcendental knowledge should continue to perform Vedic

rituals.

     The words "kena syät" in the passage from the

Båhad-äraëyaka Upaniñad (3.5.1, quoted in the previous

purport) mean, "a person situated in transcendental

knowledge must perform Vedic rituals, but he has some freedom to

perform them in the way that pleases him". It does not mean that

he has the right to renounce Vedic rituals altogether. This is

the opinion of Jaimini.

 

     Thus Jaimini believes that this passage orders the

performance of Vedic rituals. In the following words the author

of the sütras gives His opinion, which is that the person

situated in transcendental knowledge really does have the right

to act in any way he likes.

 

 

Sütra 19

 

 

anuñöheyaà bädaräyaëaù sämya-çruteù

 

     anuñöheyam - what should be practiced;

bädaräyaëaù - Vyäsa; sämya - equality; çruteù - from the Çruti

çästra.

 

 

     Vyäsa says it may be done because the Çruti-çästra

describes equality.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     The words "anuñöheyaà bädaräyaëaù" here

mean, "Vyäsa thinks that a person situated in

transcendental knowledge may perform Vedic rituals, or not, as he

chooses". Why is that? The sütra explains: "sämya-

çruteù" (because the Çruti-çästra declares that whether he

performs these rituals or not it is the same).

     The words "When he attains this stage he may act in

whatever way he likes," of Båhad-äraëyaka Upaniñad 3.5.1

(quoted in the purport of sütra 17) mean that a person situated

in transcendental knowledge may act in any way, but the result he

obtains is always the same. Jaimini's opinion is that this

description of the actions of a person situated in transcendental

knowledge are only words of empty praise, for one must perform

Vedic rituals completely in order to get a good result. If a

person renounces some part of the Vedic rituals he is not equal

to a person who performs all rituals perfectly.

     Vedic rituals should be performed by a svaniñöha devotee.

The statement that a person who neglects Vedic rituals becomes

sinful like a person who kills his own children (Taittiréya

Brähmaëa quoted in the purport of sütra 7) applies only to a

person who is not situated in transcendental knowledge. In this

way the seeming contradictions are reconciled. Jaimini's theory

that all scriptural passages encouraging renunciation are

intended for they who are crippled or somehow unable to perform

Vedic rituals is refuted by the passage of Mahä-Näräyaëa

Upaniñad quoted in the purport of sütra 13.

 

 

Sütra 20

 

 

vidhir vä dhäraëa-vat

 

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

 

 

     Or, the rule may be like studying..

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     The words "vidhir vä" mean that the statement 

He may act in whatever way he likes," of Båhad-äraëyaka

Upaniñad 3.5.1 (quoted in the purport of sütra 17) refers only

to a person situated in transcendental knowledge. The sütra

explains, "dhäraëa-vat" (it is like studying). This

means that as the three higher castes are eligible to study the

Vedas, and others are not eligible, in the same way only a self-

realized pariniñöhita devotee situated in transcendental

knowledge is allowed to act in whatever way he likes". Others are

not allowed. In Çrémad-Bhägavatam the Supreme Personality of

Godhead explains:

 

 

çaucam äcamanaà snänaà

     na tu codanayäcaret

anyäàç ca niyamän jïäné

     yathähaà lélayeçvaraù

 

 

     "As I, the Supreme Personality of Godhead,

voluntarily enjoy transcendental pastimes, so the person situated

in transcendental knowledge performs snäna, äcamana, çauca,

and follows a host of other rules voluntarily, and not because he

is ordered to do so."

 

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

 

 

Sütra 21

 

 

stuti-mätram upädänäd iti cen näpürvatvät

 

     stuti - praise; mätram - only; upädänät - because ofreference;

iti - thus; cet - if; na - not; äpürvatvät - because ofnewness.

 

 

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

it is something new.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     Here the objector says: These words are merely

empty praise. They do not speak what is really true. As a lover

tells the beloved, "You are free to do anything you

like", but does not really mean that the beloved can do exactly

anything, in the same way it is said that the person situated in

transcendental knowledge may do whatever he likes.

 

     If this is said, then the sütra replies, "na" (No.

It is not so). Why not? The sütra explains, 

apürvatvät" (for it is something new). Because the

statement that a person who directly sees the Supreme

Personality of Godhead may perform Vedic rituals as he wishes is

a new teaching it cannot be mere empty praise of something

already described. That is the meaning.

 

 

Sütra 22

 

 

bhäva-çabdäc ca

 

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

 

 

     Also because the Çruti-çästra describes love.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     In the Muëòaka Upaniñad (3.1.4) it is said:

 

 

präëo hy eña sarva-bhütair vibhäti

     vijänan vidvän bhavate näti-vädé

ätma-kréòa ätma-ratiù kriyävän

     eña brahma-vidäà variñöhaù

 

 

     "The Supreme Personality of Godhead is the life of

all. He is the Supersoul splendidly manifest in all living

beings. One who knows Him becomes wise. That person turns from

the logicians' debates. He meditates on the Lord's pastimes. He

loves the Lord. He serves the Lord. He is the best of

transcendentalists."

 

     This verse clearly describes the devotees' love for the

Lord. The word "ratiù" here means "love". The

words "bhäva", "rati", "prema" all mean

"love". A pariniñöhita devotee who has fallen in love

with the Supreme Lord has not the time to perform Vedic rituals

very completely, although for the sake of the people in general

he may sometimes perform them to a certain extent. In this way it

is seen that transcendental knowledge is independent of Vedic

rituals.

 

     Fearing that another objection may be raised, the author of

the sütras gives the following reply.

 

 

Sütra 23

 

 

päriplavärthä iti cen na viçeñitatvät

 

     päriplava - restlessness; arthäù - meanings; iti - thus;cet - if;

na - not; viçeñitatvät - because of being specific.

 

 

     If it is said that they are päriplava stories, then I reply

no, for those are specific.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

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

 

 

atha ha yäjïavalkyasya dve bhärye babhuvatur maitreyé ca

kätyäyané ca

 

 

     "Yäjïavalkya had two wives: Maitreyé and

Kätyäyané."

 

     In the Taittiréya Upaniñad (3.1) it is said:

 

 

bhågur vai väruëir varuëaà pitaram upasasära adhéhi bhagavo

brahmeti

 

 

     "Bhågu approached his father, Varuëa, and asked, O

master, please teach me about the Supreme."

 

     In the Kauñétaké Upaniñad (3.1) it is said:

 

 

pratardano ha vai daivodäsir indrasya priyaà dhämopajagäma

 

 

     "Divodäsa's son Pratardana approached King Indra's

abode."

 

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

 

 

jänaçrutir ha pauträyaëaù çraddhodayo bahudäyé bahupäkya

äsa

 

 

     "Jänaçruti Pauträyaëa was very faithful and

generous."

 

     In these and other stories the Çruti-çästra teaches the

science of transcendental knowledge. Here someone may doubt: are

these stories meant to teach transcendental knowledge or are they

merely päriplava stories recited at a räjasüya-yajïa to

appease the restless mind? Someone may claim that these are

merely päriplava stories to appease the mind. After all, the

Çruti-çästra declares:

 

 

sarväëy äkhyänäni päriplave çaàsanti

 

 

     "All are päriplava stories meant to appease the

restless mind."

 

     In päriplava stories the literary skill is most important and

any philosophical instructions are all secondary. Therefore the

Vedic rituals are what is really important and the transcendental

knowledge contained in the stories of the Upaniñads is not very

important.

 

     If this is said, then the sütra declares, "na"

(No. It is not so). Why not? The sütra explains, 

viçeñitatvät" (for they are specific). Only certain

specific stories are päriplavas.

     It is said that on the first day of the yajïa the story of

Vivasvän's son King Manu should be recited, on the second day

the story of Vivasvän's son King Indra should be recited, on the

third day the story of Vivasvän's son King Yama should be

recited. In this way only certain specific stories are employed

for päriplava. If all stories were equally appropriate for

päriplava, then it would make no sense to assign specific

stories to specific days.

     When the scripture says "all" stories should be

recited as päriplava, the meaning is all stories in the chapter

of päriplavas should be recited. Therefore the conclusion is

that the Upaniñad stories that teach transcendental knowledge are

not päriplava stories.

 

 

Sütra 24

 

 

tathä caika-väkyatopabandhät

 

     tathä - so; ca - and; eka - one; väkyatä - statement;

upabandhät - because of the connection.

 

 

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

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     Because they are not päriplava stories, it is should be

understood that the stories of the Upaniñads are meant to teach

transcendental knowledge. Why is that? The sütra explains, 

eka-väkyatopabandhät" (because of the unity of the

statements). Thus in the story beginning with the description of

Yäjïavalkya and his wives it is said (Båhad-äraëyaka

Upaniñad 4.4.22):

 

 

ätmä vä are drañöavyaù çrotavyaù

 

 

     "One should hear of the Supreme Personality of

Godhead. One should gaze upon Him."

 

     It this way it is seen that because of their context these

stories are meant to teach transcendental knowledge. As the story

beginning with the words "so 'rodét" is a story meant to

teach Vedic rituals and is not a päriplava story, so the

stories of the Upaniñads are meant to teach transcendental

knowledge. That is the meaning.

     Because it teaches the supreme goal of life, transcendental

knowledge is independent of Vedic rituals. Great saints therefore

strive to attain transcendental knowledge. The stories of the

Upaniñads give concrete examples of the truths of transcendental

knowledge. For example, they will give concrete examples to show

the truth of the Çruti-çästras' statement (Chändogya Upaniñad

6.14.2):

 

 

äcäryavän puruño veda

 

 

     "One who approaches a bona fide spiritual master can

understand everything about spiritual realization."*

 

     In this way also it is seen that transcendental knowledge is

independent of Vedic rituals.

 

 

Sütra 25

 

 

ata eva cägnéndhanädy-anapekñä

 

     ataù eva - therefore; ca - also; agni - fire;indhana - igniting;

ädi - beginning with; anapekñä - no need.

 

 

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

other duties.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     Because it is thus independent of Vedic rituals,

transcendental knowledge does not need the help of the lighting

of the sacred fire or the other activities of those rituals to

give its result. Thus the idea that transcendental knowledge and

the performance of Vedic rituals must be combined in order to

bring liberation is refuted.

.pa

 

 

 

Adhikaraëa 5

 

The Person Qualified To Attain Transcendental Knowledge

 

 

Introduction by Çréla Baladeva Vidyäbhüñaëa

 

 

     Now will be described the characteristics of a person

qualified to learn transcendental knowledge. In Båhad-äraëyaka

Upaniñad (4.4.22) it is said:

 

 

tam etaà vedänuvacanena vividiñanti yajïena dänena

tapasänaçakena

 

 

     "By study of the Vedas, by yajïa. by charity, by

austerity, and by fasting the brähmaëas strive to understand

the Supreme Personality of Godhead."

 

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

 

 

tasmäd evam-vic chänto danta uparatas titikñuù çraddhä-vitto

bhütvätmany evätmänaà paçyet

 

 

     "A person who is wise, peaceful, self-controlled,

free from material desires, tolerant, and forgiving, and whose

wealth is faith, is able to see the Supreme Personality of

Godhead present as the Supersoul in his heart."

 

     In this way it is seen that there are two lists of

qualifications to understand the Supreme Personality of Godhead.

One list begins with Vedic yajïas ands the other with

peacefulness.

 

     Saàçaya (doubt): Are both sets of qualifications necessary

or not?

 

     Pürvapakña (the opponent speaks): In the Chändogya

Upaniñad (6.14.2) it is said:

 

 

äcäryavän puruño veda

 

 

     "One who approaches a bona fide spiritual master can

understand everything about spiritual realization."*

 

     Therefore to attain transcendental knowledge one need only

find a spiritual master. Nothing else is required.

 

     Siddhänta (conclusion): In the following words the author

of the sütras gives his conclusion.

 

 

Sütra 26

 

 

sarväpekñä ca yajïädi-çrutir açva-vat

 

     sarva - of all; apekñä - need; ca - also;yajïa - yajnas;

ädi - beginning; çrutiù - the Çruti-çästra; açva - horse;vat - like.

 

 

     Also, all are needed. The Çruti-çästra mentions yajïas and

other things. They are like a horse.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     Although transcendental knowledge does not need anything

else to bring its results, still yajïas and all kinds of pious

deeds are needed in order to attain transcendental knowledge. That is themeaning. Why is that? The sütra explains, 

yajïädi-çrutiù" (The Çruti-çästra mentions yajïas and

other things). The two passages from Båhad-äraëyaka Upaniñad

(4.4.22 and 23) quoted at the beginning of this adhikaraëa give

two lists of qualifications for one who would seek transcendental

knowledge, one list beginning with performance of yajïas and the

other list with peacefulness.

     The sütra then gives an example: "açva-vat" (they

are like a horse). To travel somewhere a horse is needed, but

someone who has already attained his destination no longer has

need of a horse.

 

     Here someone may object: If transcendental knowledge may be

attained by one who has the qualifications of the first list,

which begins with yajïas, then what is the need of attaining the

qualifications of the second list, which begins with peacefulness

and self control?

 

     If this question is raised, then the author of the sütras

gives the following reply.

 

 

Sütra 27

 

 

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

aìgatayä teñäm avaçyänuñöheyatvät

 

     çama - peacefulness; dama - self-control; ädi - beginningwith;

upetaù - possessing; tu - indeed; syät - should be;

tathäpi - nevertheless; tu - but; tat - of them;vidheù - becauyse of the

rule; tat - of that; aìgatayä - beause of being parts;teñäm - of

them; avaçya - needed; anuñöheyatvät - because they should be

practiced.

 

 

     But one must nevertheless certainly have peacefulness, self

control, and other virtues, for that is the rule. Because they

are parts they must be attained.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     The two appearances of the word "tu" have the

meanings of giving certainty (certainly) and dispelling doubt

(but). Although the qualifications of the first list, which

begins with yajïas are sufficient for attaining

transcendental knowledge, nevertheless a person who seeks

transcendental knowledge should also attain the qualifications of

the second list, which begins with peacefulness.

     Why is that? The sütra explains, "tad-vidhes tad-

aìgatayä" (for that is the rule. Because they are parts they

must be attained). This means that peacefulness and the other

virtues mentioned here are parts of transcendental knowledge and

therefore they must also be attained.

     The qualities given in both lists must be attained. The

qualities on the first list, which begins with yajïas, are

external qualities, and those on the second list, which begins

with peacefulness, are internal qualities. In this way they are

distinguished. The word "ädi" (beginning with) here means

that truthfulness and many other qualities are also to be added

to these lists.

.pa

 

 

 

Adhikaraëa 6

 

A Person Situated in Transcendental Knowledge Is Not Free To Sin

 

 

Introduction by Çréla Baladeva Vidyäbhüñaëa

 

 

     Now will be explained the truth that a person situated in

transcendental knowledge should not commit forbidden acts. In the

Çruti-çästra it is said:

 

 

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

 

 

     "If a person situated in transcendental knowledge

eats anything impure he remains pure nevertheless."

 

     Saàçaya (doubt): Do these words order a person situated in

transcendental knowledge that he must eat any and all foods, or

do they merely give permission that he may eat any food he

wishes?

 

     Pürvapakña (the opponent speaks): No argument has the

power to refute that this is an order. The person situated in

transcendental knowledge is therefore ordered that must eat any

and all foods.

 

     Siddhänta (conclusion): In the following words the author

of the sütras gives His conclusion.

 

 

Sütra 28

 

 

sarvännänumatiç ca präëätyaye tad-darçanät

 

     sarva - all; anna - food; anumatiù - permission;ca - and;

präëa - of life; atyaye - at the end; tat - that;darçanät - because

of revelation of Çruti-çästra.

 

 

     Also, permission to eat all foods is given when life is in danger,

for that is the revelation of scripture.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     The word "ca" (also) is used here for emphasis. When

proper foods are not available and there is danger that life may

come to an end, then permission is given to eat any and all

foods. Why is that? The sütra explains, "tad darçanät"

(for that is the revelation of scripture). In the Chändogya

Upaniñad (1.10.1-4) it is said:

 

 

maöacé-hateñu kuruñväöikyä saha jäyayoñastir ha

cäkräyaëa ibhya-gräme pradräëaka uväsa. sa hebhyam

kulmäñän khadantaà vibhikñe taà hoväca. neto 'nye

vidyante yac ca ye ma imä upanihitä iti. eteñäà me dehéti

hoväca tän asmai pradadau hantänupänam ity ucchiñöaà vai

me pétaà syäd iti hoväca. na svidete 'py ucchiñöa iti na

va ajéviñyämémän akhadann iti hoväca kämo me uda-pänam

iti.

 

 

     "A poor man named Uñasti Cäkräyaëa lived with his

wife Aöiki in the village of Ibhya-gräma in the country of the

Kurus. One year there was a famine and the crops were destroyed

by hailstones. Uñasti begged food from a rich man who was eating

beans. The rich man said, `All I have is these beans. I have

nothing else.' The poor man said, `Please give me that.' So the

rich man give his remnants to him. Then the rich man said, `Here

is something to drink.' The poor man replied, `You have already

drunk some of that and therefore I should not drink it.' The

rich man said, `Is it not that I have also eaten some of these

beans?' The poor man replied, `Without eating these beans I would

not be able to remain alive, but drinking water I do not need. I

can drink any time I wish."

 

     The truth is thus seen in this story of Cäkräyaëa. In

order to save his live the saintly sage named Cäkräyaëa ate

the remnants of beans eaten by a rich man, but, fearing that he

was accepting the remnants of another, he was not willing

to drink the water offered by the rich man, for he could easily

obtain water whenever he wished. On the following day the sage

ate the leftovers of those beans, thus eating his own remnants.

This story is also recounted in other places in the scriptures.

 

 

Sütra 29

 

 

abädhäc ca

 

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

 

 

     Also because there is no impediment.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     In times of emergency one has permission to eat any food,

and such eating does not contaminate the heart and the mind. The

sütra explains that this eating does not present an impediment

to attaining transcendental knowledge.

 

 

Sütra 30

 

 

api smaryate

 

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

 

 

     Also in the Småti-çästra.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     In Manu-saàhitä (10.104) it is said:

 

 

jévitätyayam äpanno

     yo 'nnam atti yatas tataù

lipyate na sa päpena

     padma-patram ivämbhasä

 

 

     "One who in an emergency, in order to save his life,

eats whatever is available is not touched by sin. He is like a

lotus leaf untouched by water."

 

     Only in an emergency, and not at other times, is one allowed

to eat anything that is available. Therefore the meaning here is

that the person situated in transcendental knowledge has

permission to eat any food in certain circumstances, not that he

is ordered that he must eat any food. The scriptures clearly

forbid the eating of impure foods when there is no emergency.

 

 

Sütra 31

 

 

çabdaç cäto 'käma-cäre

 

     çabdaù - Çruti-çästra; ca - and; ataù - therefore;a - not;

käma - desire; cäre - acting.

 

 

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

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     Thus when there is an emergency one has permission to eat

any food, but otherwise, during ordinary times, a person situated

in transcendental knowledge will not of his own wish disobey the

orders of the scriptures. In Chändogya Upaniñad (7.26.2) it is

said:

 

 

ähära-çuddhau sattva-çuddhiù sattva-çuddhau dhruvä

småtiù småti-lambhe sarva-granthénäà vipramokñaù

 

 

     "By performance of yajïa one's eatables become

sanctified, and by eating sanctified foodstuffs, one's very

existence becomes purified. By the purification of existence

finer tissues in the memory become sanctified, and when memory is

sanctified one can think of the path of liberation."*

 

     In this way the Chändogya Upaniñad forbids acting

whimsically and doing whatever one wishes. Thus, although in

times of emergency one has permission to eat any foods, in

ordinary times one must follow the rules given in the scriptures.

.pa

 

 

 

Adhikaraëa 7

 

The Svaniñöha Devotee and Varëäçrama-dharma

 

 

Introduction by Çréla Baladeva Vidyäbhüñaëa

 

 

     In the beginning of this pada three kinds of devotees,

beginning with the svaniñöha devotee, were described. Now will

be considered the following question: Should they who have

attained transcendental knowledge continue to perform the duties

of varëäçrama-dharma? First we will consider the situation of

the svaniñöha devotees. In the Kauñärava-çruti it is said:

 

 

paçyann apémam ätmänaà

     kuryät karmävicärayan

yadätmanaù su-niyatam

     änandotkarñam äpnuyät

 

 

     "Even when one directly sees the Supreme Personality

of Godhead one should continue to perform Vedic rituals, for in

this way one attains great bliss."

 

     Saàçaya (doubt): Should a svaniñöha devotee who has

attained transcendental knowledge still perform Vedic rituals or

should he not?

 

     Pürvapakña (the opponent speaks): The purpose of Vedic

rituals is to attain transcendental knowledge. When the end is

attained the means may be abandoned. For this reason there is no

reason that he must continue to perform Vedic rituals.

 

     Siddhänta (conclusion): In the following words the author

of the sütras gives His opinion.

 

 

Sütra 32

 

 

vihitatväd äçrama-karmäpi

 

     vihitatvät - because of being ordered; äçrama - of the

asramas; karma - the duties; api - also.

 

 

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

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     The word "api" (also) here means that the duties of

the varëas are also included. This means that the prescribed

duties of varëäçrama-dharma should be performed. Why is that?

They should be performed in order to increase transcendental

knowledge. This is so because it is the order of the scriptures.

 

     Here someone may object: Here it is said that Vedic rituals

should continue to be performed even after one has attained

transcendental knowledge. How can this not mean that

transcendental knowledge and Vedic rituals must both be performed

together to bring the desired result?

 

     If this is said, the author of the sütras gives the

following reply.

 

 

Sütra 33

 

 

sahakäritvena ca

 

     sahakäritvena - as helpful; ca - also.

 

 

     Also, as helpful.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     Vedic rituals should be performed, not because they are in

themselves the cause of liberation, but because they are helpful

in attaining transcendental knowledge. Transcendental knowledge

is the real cause of liberation, as is explained in

Çvetäçvatara Upaniñad (3.8).

     In the beginning the svaniñöha devotee performs his

prescribed duties of Vedic rituals in order to please the Supreme

Personality of Godhead. In that way he attains transcendental

knowledge. Then, although in this way he has already attained

transcendental knowledge, in order to increase that

transcendental knowledge, he continues to perform these

prescribed duties of Vedic rituals. Transcendental knowledge does

not cause the cessation of Vedic rituals, for the two of them are

not opposed to each other.

     Generally a person performs Vedic rituals in order to attain

a great wonder of delights in Svargaloka and other heavenly

places. In the Båhad-äraëyaka Upaniñad (1.4.15) it is said:

 

 

na häsya karma kñéyate

 

 

     "the pious deeds of a person situated in

transcendental knowledge never perish."

 

     The svaniñöha devotee does not perform Vedic rituals to

experience various delights in Svargaloka. He has no such desire.

The svaniñöha devotee situated in transcendental knowledge goes

to the Supreme Personality of Godhead, and in the course of his

going he may pass through Svargaloka and the other heavenly

planets. It is like a person who, while walking to a village,

touches some grass on the way.

     With the help of her assistant, who is Vedic rituals,

transcendental knowledge presents the experience of Svargaloka

before the svaniñöha devotee who yearns to attain the Supreme

Personality of Godhead. Then transcendental knowledge personally

carries the devotee to the abode of the Supreme Personality of

Godhead. This is explained in Kaöha Upaniñad 2.3.17. The desire

in the devotee's heart is also explained in this way.

     Also, transcendental knowledge may carry the devotee to

Svargaloka only to test whether the devotee has actually

renounced all material desires. The Çruti-çästra describes this

in the passage beginning with the words, "sarvaà ha

paçyaù paçyati". This does not mean that they who are not

svaniñöha devotees do not go to Svargaloka.

     For the svaniñöha devotee transcendental knowledge

destroys all karmic reactions, except for the past and present

lives' karma that specifically brings elevation to Svargaloka.

For the pariniñöhita devotee transcendental knowledge destroys

all karmic reactions, except for the past lives' karma that

specifically brings elevation to Svargaloka. For the nirapekña

devotee transcendental knowledge destroys all karmic reactions

from all past and present lives. In this way it is proved that

transcendental knowledge is independent of Vedic rituals. Vedic

rituals act as assistants to transcendental knowledge.

.pa

 

 

 

Adhikaraëa 8

 

The Pariniñöhita Devotee May Renounce Ordinary Duties

 

 

Introduction by Çréla Baladeva Vidyäbhüñaëa

 

 

     Now the situation of the pariniñöhita devotees will be

examined. In the Muëòaka Upaniñad (3.1.4) it is said:

 

 

ätma-kréòa ätma-ratiù kriyävän

 

 

     "He meditates on the Lord's pastimes. He loves the

Lord. He serves the Lord. He performs his prescribed duties. He

is the best of transcendentalists."

 

     Thus for the sake of the people in general the

pariniñöhita devotee should perform the duties of

varëäçrama and out of love for the Supreme Lord the

pariniñöhita devotee should engage in the various activities

of devotional service, which begin with hearing of the Lord's

glories.

 

     Saàçaya (doubt): Should the pariniñöhita devotee

perform his varëäçrama and devotional duties simultaneously,

or should he perform one first and then the other?

 

     Pürvapakña (the opponent speaks): the simultaneous

performance being impossible, and the abandonment of prescribed

duties being sinful, there is no certain and definite rule as to

the performance of these duties.

 

     Siddhänta (conclusion): In the following words the author

of the sütras gives His conclusion.

 

 

Sütra 34

 

 

sarvathäpi tatra cobhaya-liìgät

 

     sarvathä - in all circumastances; api - indeed; tatra - there;

ca - and; ubhaya - of both; liìgät - because of the signs.

 

 

     Also, indeed, it is in all circumstances because of signs

from both.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     The word "api" (indeed) is used here for emphasis.

The word "sarvathä" means, "in all

circumstances, even if one must abandon one's varëäçrama

duties". This means that the pariniñöhita devotee should always

in engage in devotional service to the Supreme Lord. In his spare

time, perhaps, the devotee may perform a little something of his

varëäçrama duties. Why is that? The sütra explains, 

ubhaya-liìgät" (because of two signs). The sign from the

Çruti-çästra is this (Muëòaka Upaniñad 2.2.5):

 

 

tam evaikaà jänatha

 

 

     "Place your thoughts on the Supreme Lord alone."

 

     The sign from the Smrti-çästra comes from the Supreme Lord

Himself (Bhagavad-gétä 9.13-14):

 

 

mahätmänas tu mäà pärtha

     daivéà prakåtim äçritäù

bhajanty ananya-manaso

     jïätvä bhütädim avyayam

 

 

     "O son of Påthä, those who are not deluded,

the great souls, are under the protection of the divine nature.

They are fully engaged in devotional service because they know Me

as the Supreme Personality of Godhead, original and

inexhaustible.*

 

 

satataà kértayanto mäà

     yatantaç ca dåòha-vratäù

namasyantaç ca mäà bhaktyä

     nitya-yuktä upäsate

 

 

     "Always chanting My glories, endeavoring with great

determination, and bowing down before Me, these great souls

perpetually worship Me with devotion."*

 

     In the following words the author of the sütras confirms

this with more evidence.

 

 

Sütra 35

 

 

anabhibhavaà ca darçayati

 

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

 

 

     It reveals that he is not defeated.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

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

 

 

sarvaà päpmänaà tarati. naiva päpmä tarati. sarvaà

päpmänaà tapati. naiva päpmä tapati.

 

 

     "He defeats all sins. Sins do not defeat him. He

burns away all sins. Sins do not burn him."

 

     If, absorbed in chanting the glories of the Supreme Lord, a

pariniñöhita devotee neglects his varëäçrama duties, that

neglect is not a sin on his part. That is why the sütra

declares, "It reveals that he is not defeated." The

meaning here is that it is right for a devotee to neglect the

duties of varëäçrama-dharma in favor of the duties of devotional

service to the Supreme Lord.

     In Viñëu Puräëa 3.8.9 (quoted at the end of the sütra

2 purport) it is the devotee's worship, not his performance of

varëäçrama duties, that satisfies the Lord. In a preceding

passage of Viñëu Puräëa (2.13.9-11) are these words of King

Bharata, who had faith in devotional service alone:

 

 

yajïeçäcyuta govinda

     mädhavänanta keçava

kåñëa viñëo håñékeçety

     äha räjä sa kevalam

 

 

     "Again and again King Bharata would chant the Lord's

holy names: O Yajïeça, O Acyuta, O Govinda, O Mädhava, O

Ananta. O Keçava, O Kåñëa, O Viñëu, O Håñékeça!

 

 

nänyaj jagäda maitreya

     kiïcit svapnäntareñv api

etat paraà tad-arthaà ca

     vinä nänyad acintayat

 

 

     "O Maitreya, awake or asleep the king would not say

anything else. He would not think of anything but the Lord and

His service.

 

 

samit-puñpa-kuçädänaà

     cakre deva-kriyä-kåte

nänyäni cakre karmäëi

     niùsaìgo yoga-täpasaù

 

 

     "Practicing austere yoga, he stayed alone. He

gathered firewood, flowers, and kuça grass for the worship of

the Supreme Personality of Godhead. He did not perform any other

duties or rituals."

.pa

 

 

 

Adhikaraëa 9

 

The Nirapekña Devotee

 

 

Introduction by Çréla Baladeva Vidyäbhüñaëa

 

 

     Thus 1. the way that transcendental knowledge is manifested

among they who are within the varëäçrama institution and 2.

the results that knowledge brings to such persons has been shown.

Now will be shown the way these two are manifested among the

nirapekña devotees, who are above the varëäçarama

institution. In the Båhad-äraëyaka Upaniñad (3.4.1) is the

following passage about Gärgé, who was enlightened with

transcendental knowledge and above the varëäçrama institution:

 

 

atha väcaknavy uväca brähmaëä bhagavanto hantäham enaà

yäjïavalkyaà dvau praçnau prakñyämi

 

 

     "Gärgé said: O exalted brähmaëas, now I will

place two questions before Yäjïavalkya."

 

     Saàçaya (doubt): Is it possible that transcendental

knowledge may be present in they who do not take part in the

varëäçrama institution, or is it not possible?

 

     Pürvapakña (the opponent speaks): transcendental

knowledge is never manifested to they who are outside of the

Vedas and the varëäçrama institution.

 

     Siddhäëta (conclusion): In the following words the author

of the sütras gives His conclusion.

 

 

Sütra 36

 

 

antarä cäpi tu tad dåñöaiù

 

     antarä - outside; ca - and; api - indeed; tu - but;tat - that;

dåñöaiù - by what is seen.

 

 

     But certainly outside also, because of what is seen.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     The word "tu" (but) is used here to begin the

refutation of the idea that Vedic rituals are mandatory. The word

"ca" (also) is used here to present the final conclusion.

The word "antarä" here refers to those persons who,

although in this life not following varëäçrama-dharma, in their

past lives practiced truthfulness, austerity, japa, and other

pious deeds, and therefore in this life were born both pure and

renounced. It is said that in such persons transcendental

knowledge is manifested. Why is that? The sütra explains, 

tad dåñöaiù" (because of what is seen). This means that

the scriptures show Gärgé as an example of such a person. The

meaning is this: They who in their previous life properly

performed their duties but died before they could reap the result

of their actions, in the next life are born very pure in heart

because of their previous pious deeds. The contact of sincere

devotees quickly turns them into great renounced saints.

 

     In the next sütra the author explains that the association

of devotees is very powerful. By that association one becomes

free from material desires and attains transcendental knowledge.

 

 

Sütra 37

 

 

api smaryate

 

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

 

 

     Also in the Småti-çästra.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     In Çrémad-Bhägavatam (2.2.37) it is said:

 

 

pibanti ye bhagavata ätmanaù satäà

     kathämåtaà çravaëa-puöeñu sambhåtam

punaëti te viñaya-vidüñitäçayaà

     vrajanti tac-caraëa-saroruhäntikam

 

 

     "Those who drink through aural reception, fully

filled with the nectarean message of Lord Kåñëa, the beloved of

the devotees, purify the polluted aim of life known as material

enjoyment and thus go back to Godhead, to the lotus feet of Him

(the Personality of Godhead."*

 

     In Çrémad-Bhägavatam (5.12.12) it is said:

 

 

     "My dear King Rahügaëa, unless one has the

opportunity to smear his entire body with the dust of the lotus

feet of great devotees, one cannot realize the Absolute Truth

simply by observing celibacy (brahmacarya), strictly following

the rules and regulations of householder life, leaving home as

vanaprastha, accepting sannyasa, or undergoing severe penances in

winter by keeping oneself submerged in water or surrounding

oneself in summer by fire and the scorching heat of the sun.

There are many other processes to understand the Absolute Truth,

but the Absolute Truth is only revealed to one who has attained

the mercy of a great devotee."*

 

     In this sütra the word "api" (also) is used in the

sense of joining things together.

 

 

Sütra 38

 

 

viçeñänugrahaç ca

 

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

 

 

     Special mercy also.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     In Bhagavad-gétä (10.9-10), the Supreme Personality of

Godhead personally declares:

 

 

mac-cittä mad-gata-präëä

     bodhayantaù parasparam

kathayantaç ca mäà nityaà

     tuñyanti ca ramanti ca

 

 

     "The thoughts of My pure devotees dwell in Me, their

lives are fully devoted to My service, and they derive great

satisfaction and bliss from always enlightening one another and

conversing about Me.*

 

 

teñäà satata-yuktänäà

     bhajatäà préti-purvakam

dadämi buddhi-yogaà taà

     yena mäm upayänti te

 

 

     "To those who are constantly devoted to serving Me

with love, I give the understanding by which they can come to

Me."*

 

     To such devotees it is seen that the Lord gives special

mercy. By engaging in devotional service in this way one attains

renunciation of the world.

.pa

 

 

 

Adhikaraëa 10

 

Renunciation

 

 

Introduction by Çréla Baladeva Vidyäbhüñaëa

 

 

     The situation of Yäjïavalkya and others who are within

varëäçarama, as well as the situation of Gärgé and

others who are not within varëäçrama have been seen here.

 

     Saàçaya (doubt): Who are better: they who are within

varëäçrama or they who are not within it?

 

     Pürvapakña (the opponent speaks): Because they perform

the duties of Vedas and äçrama and also worship the Supreme

Personality of Godhead, they who are within varëäçrama are

better.

 

     Siddhänta (conclusion): In the following words the author

of the sütras gives His conclusion.

 

 

Sütra 39

 

 

atas tv itarat jyäyo liìgäc ca

 

     ataù - from that; tv - indeed; itarat - the other;jyäyaù - better;

liìgät - by the sign; ca - indeed.

 

 

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

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     The word "tu" (but) is used here to dispel doubt.

The word "ca" (indeed) is used here for emphasis. The

word "itarat" (the others) here refers to they who are

other than the followers of varëäçrama, namely they who do not

follow varëäçrama. The word "jyäyaù" means 

their method of attaining transcendental knowledge is

better". Why is that? The sütra explains, "liìgät"

(for there is a sign). The sign here is the Çruti-çästra's

explanation that Gärgé was very wise with transcendental

knowledge.

     This is the meaning: The scriptures prescribe the

duties of the äçramas in order to restrict the seemingly

beginningless materialistic desires of the conditioned souls.

Therefore the purpose of varëäçrama is not to give facility

for material desires, but rather gradually to restrict them. At a

certain stage, however, the duties of varëäçrama become obstacles

to attaining love for the Supreme Personality of Godhead.

     They who have become free of material desires and who place

their love in the Supreme Personality of Godhead alone gain no

benefit from the duties of varëäçrama. Therefore they who have

risen above varëäçrama are better. In the Jäbäla Upaniñad

it is said that one may progress through the asramas one after

another, or, if like Sämvartaka Muni and others, one becomes

completely devoted to the Supreme Personality of Godhead alone

one may renounce everything and accept sannyäsa at once, at any

time. The scriptural injunction, "a brähmaëa should not

pass even one day outside of the duties of varëäçrama," is

meant only for ordinary people.

 

     Here someone may object: That may be. Still, the

sannyäsés, who are outside of the varëäçrama-dharma and who

are solely devoted to the Supreme Personality of Godhead, are not

better, for they may fall down and again become materialistic.

When a sannyäsé falls down and again accepts the life of a

householder, his action is condemned by the scriptures. Also, one

who accepts sannyäsa, but then again faithfully accepts the

glorious varëäçrama-dharma, must tend to so many varëäçrama

duties that the single-pointed service to the Lord that was the

advantage of sannyäsa life becomes lost for him. On the other

hand, they who accept the duties of varëäçrama gradually make

more and more progress in spiritual life.

 

     If this is said, then the author of the sütras gives the

following reply.

 

 

Sütra 40

 

 

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

 

     tat - that; bhütasya - become; tu - but; na - not;a - not; tat - that;

bhävaù - being; jaimineù - if Jaimini Muni; api - even;niyama - rule;

a - not; tat - that; rüpa - form; a - not;bhävebhyaù - because of

being.

 

 

     But one who becomes that does not cease to be that, even

according to Jaimini. This is because of restraint, not being

like that, and cessation.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     The word "tu" (but) is used here to dispel doubt.

One who becomes that, that is to say one who becomes a genuine

nirapekña sannyäsé sincerely devoted to the Supreme Lord,

never ceases to be that, that is to say he never falls from his

devotion to the Lord. That is the opinion of Jaimini, and it is

also the opinion of Me, Vyäsa. Why is that? The sütra explains,

"niyamätad-rüpäbhävebhyaù" (because of restraint,

not being like that, and cessation). The word "niyama"

here means "because they thirst to attain the Supreme

Personality of Godhead, their senses are naturally controlled."

The word "rüpa" here means "desire". Because

they have no desire but to attain the Supreme Personality of

Godhead, Gärgé and other renunciants decline to accept the

order of householder life or any of the other orders of

varëäçrama-dharma. That is the meaning here. In Çrémad-

Bhägavatam 7.15.35) it is said:

 

 

kämädibhir anäviddham

     praçäntäkhila-våtti yat

cittaà brahma-sukha-spåñöaà

     naivottiñöheta karhicit

 

 

     "When one's consciousness is uncontaminated by

material lusty desires, it becomes calm and peaceful in all

activities, for one is situated in eternal blissful life. Once

situated on that platform, one does not return to materialistic

duties."*

 

     Even Jaimini, who considers Vedic rituals most important,

admits that the Çruti-çästra declares this of the nirapekña

devotees. The conclusion therefore is that the sincere renunciant

must have performed all other duties in his previous births. That

is why he is now pure in heart and free from the need to perform

them any longer.

 

     In the next sütra will be shown the truth that the

nirapekña devotee is better than the svaniñtha devotee.

 

     Here someone may object: Is it not so that the scriptural

text beginning with the words "sarvaà paçyaù paçyati"

shows that transcendental knowledge brings even the nirapekña

devotee to Svargaloka and the other higher material realms, and

that when they enter the realms of Indra and the other

demigods the devotees become attached to the material enjoyments

there, and thus their unalloyed devotion to the Supreme

Personality of Godhead becomes broken?

 

     Fearing that someone might raise this objection, the author

of the sütras gives the following reply.

 

 

Sütra 41

 

 

na cädhikärikam api patanänumänät tad-ayogät

 

     na - not; ca - also; adhikärikam - status; api - also;

patana - falling; anumänät - from the inference; tat - of that;

a - not; yogät - from contact.

 

 

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

or interest.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     The word "ca" (and) is used here for emphasis. The

word "api" (even) is used here to include all the

pleasures present in the material world". The word 

adhikäri" means "the posts of Indra and the other

demigods". The nirapekña devotee does not desire their posts.

Why is that? The sütra explains, "patanänumänät" (for

fear of falling). This is explained in Bhagavad-gétä (8.16),

where Lord Kåñëa explains:

 

 

äbrahma-bhuvanäl loke

     punar ävartino 'rjuna

 

 

     "From the highest planet in the material world down

to the lowest, all are places of misery wherein repeated birth

and death take place."*

 

     Also, the nirapekña devotees have no desire to enjoy the

material pleasures of the higher planets. Descriptions of these

truths can also be found in many places in the Småti-çästra.

Thus, even though the glory of transcendental knowledge may carry

him to the realms of Indra and the other demigods, because he has

no desire to enjoy the material pleasures available in those

worlds, the nirapekña devotee finds that his unalloyed love and

devotion for the Supreme Lord remains unbroken.

 

     In the next sütra the author shows that the nirapekña

devotees are superior to the pariniñöhita devotees also.

 

 

Sütra 42

 

 

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

 

     upa - with the prefix "upa"; pürvakam - beginning

(upäsanä, or devotional service); api - even; tu - but;eke - some;

bhävam - devotion; açana - food; vat - like; tat - that;uktam - spoken.

 

 

     But some even that which begins with "upa". The

perfect stage of devotion is like food. This is said.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     The word "api" (even) is used for emphasis. The word

"tu" (but) is used to begin the refutation of the

opponent's idea. The word "eke" (some) means "the

followers of the Atharva Veda". The nirapekña devotees desire

to engage in devotional service. The word "upa-pürvam"

(the word that begins with "upa") here means 

upäsana" (devotional service). The word "bhäva"

here means "the perfect stage of devotion". That perfect

stage is like food (açana-vat) for the nirapekña devotees.

This the scriptures say. In Gopäla-täpané Upaniñad (1.14) it is said:

 

 

bhaktir asya bhajanaà tad ihämutra

 

 

     "Devotional service to Lord Kåñëa is performed when

the heart no longer desires any material benefit to be obtained

in this life or the next."

 

     In the Gopäla-täpané Upaniñad it is also said:

    

 

sac-cid-änandaika-rase bhakti-yoge tiñöhati

 

 

     "Devotional service is eternal and full of knowledge

and bliss."

 

     Wherever they may gone, the devotees worship Lord Hari. This

is evidence that the devotees are always happy. The Çruti-çästra

declares:

 

 

so 'çnute sarvän kämän

 

 

     "The devotee enjoys. All his desires are

fulfilled."

 

     Thus, even though he may be residing in the material world,

the devotee experiences bliss equal to the bliss of the spiritual

world. Many quotes to corroborate this may be found by searching

the Småti-çästra.

 

     In the next sütra the author shows us another reason why

the nirapekña devotees, even without endeavoring to attain

them, easily attain sälokya (residing on the same planet with

the Lord) and sämépya (staying near to the Lord) liberation.

 

 

Sütra 43

 

 

bahis tübhayathä småter äcäräc ca

 

     bahiù - outside; tu - indeed; ubhayathä - both ways;småteù - because

of Smrti-sastra; äcärät - because of conduct; ca - also.

 

 

     Certainly outside in two ways because of Småti-çästra and

conduct.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     The word "tu" (certainly) is used here for emphasis.

The word "bahiù" (outside) here means that although the

nirapekña devotees seem to reside within the confines of the

material world, in truth they are really outside that world. Why

is that? The sütra explains, "ubhayathä" (in two ways).

In Çrémad-Bhägavatam it is said:

 

 

visåjati hådayaà na yasya säkñäd

     dharir avaçäbhihito 'py aghaugha-näçaù

praëaya-rasanayä dhåtäìghri-padmaù

     sa bhavati bhägavata-pradhäna uktaù

 

 

     "the Supreme Personality of Godhead is so kind to

the conditioned souls that if they call upon Him by speaking His

holy name, even unintentionally or unwillingly, the Lord is

inclined to destroy innumerable sinful reactions in their hearts. Therefore,when a devotee who has taken shelter of the Lord's

lotus feet chants the holy name of Kåñëa with genuine love, the

Supreme Personality of Godhead can never give up the heart of

such a devotee. One who has thus captured the Supreme Lord within

his heart is to be known as bhägavata-pradhäna, the most exalted

devotee of the Lord."***

 

     The word "äcärät" (because of conduct) here means

that the relationship of the Supreme Personality of Godhead and

His devotees is like that of a master and servant or like a jewel

set in gold. This is explained in the Småti-çästras. In

Çrémad-Bhägavatam (11.14.16) the Supreme Personality of Godhead

Himself declares:

 

 

nirapekñaà munià çäntaà

     nirvairaà sama-darçanam

anuvrajämy ahaà nityaà

     püyeyety aìghri-reëubhiù

 

 

     "With the dust of My devotees' lotus feet I desire

to purify the material worlds, which are situated within Me.

Thus, I always follow the footsteps of My pure devotees, who are

free from all personal desire, rapt in thought of My pastimes,

peaceful, without any feelings of enmity, and of equal

disposition everywhere."***

 

     In these two ways it is shown that the Lord and His devotees

are always together, whether they are within the material world,

or outside the boundaries of the material world. Thus enmity to

the Lord is the cause of repeated birth and death in the material

world, and destruction of those feelings of enmity to the Lord is

the cause of spiritual perfection.

.pa

 

 

 

Adhikaraëa 11

 

The Supreme Personality of Godhead Protects and Maintains the

Nirapekña Devotee

 

 

Introduction by Çréla Baladeva Vidyäbhüñaëa

 

 

     In the previous passages the nirapekña devotees

disinterest in the pleasures available in Brahmaloka and the

other higher worlds was described. Now will be described the

nirapekña devotees' disinterest in the pleasures presently

available in this world. In the Taittiréya Araëyaka (3.14.1) it

is said:

 

 

bhartä san bhriyamäëaà bibharti

 

 

     "The Supreme Lord maintains His devotees."

 

     Saàçaya (doubt): Does the Supreme Personality of Godhead

personally maintain the nirapekña devotees, or must the

devotees struggle to maintain themselves?

 

     Pürvapakña (the opponent speaks): The Lord does not

maintain His devotees. The devotees must struggle to maintain

themselves.

 

     Siddhänta (conclusion): In the following words the author

of the sütras gives His conclusion.

 

 

Sütra 44

 

 

sväminaù phala-çruter ity ätreyaù

 

     sväminaù - from the Lord; phala - result; çruteù - from the

Çruti-çästra; iti - thus; ätreyaù - Dattätreya Muni.

 

 

     From the Lord come results, for that is heard in the Çruti-

çästra. That is Dattätreya's opinion.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     The bodily needs of the devotee are supplied by the Supreme

Personality of Godhead (sväminaù). Why is that? The sütra

explains, "phala-çruteù" (for that is heard in the

Çruti-çästra). In Taittiréya Araëyaka (3.14.1) the Supreme

Personality of Godhead is described as the maintainer of the

devotees. This is also the opinion of Dattätreya Muni. In

Bhagavad-gétä (9.22), Lord Kåñëa Himself declares:

 

 

ananyäç cintayanto mäà

     ye janäù paryupäsate

teñäà nityäbhiyuktänäà

     yoga-kñemaà vahämy aham

 

 

     "But those who always worship Me with exclusive

devotion, meditating on My transcendental form, to them I carry

what they lack, and I preserve what they have."*

 

     In the Padma Puräëa it is said:

 

 

darçana-dhyäna-samsparçair

     matsya-kürma-vihaìgamäù

sväny apatyäni puñëanti

     tathäham api padmaja

 

 

     "By vision, by meditation, and by touch only do the

fish, the tortoise, and the birds maintain their offspring. So do

I also, O Padmaja."*

 

     The devotees do not wish to trouble the Lord for their

maintenance. Still, because the Lord's every desire is

automatically fulfilled, He maintains His devotees without any

trouble on His part. Thus, when the devotees serve the Lord they

are automatically maintained by the Lord. This is explained in

Taittiréya Araëyaka (3.14.1).

 

     In the next sütra the author gives an example to show that

the Lord is determined to maintain His devotees.

 

 

Sütra 45

 

 

ärtvijyam ity auòulomis tasmai hi parikréyate

 

     ärtvijyam - the åtvk priest's work; ity - thus;

auòulomiù - Auòulomi; tasmai - for that; hi - indeed;parikréyate - is

purchased.

 

 

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

for that.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     The word "iti" is used in the sense of

similarity. Thus the Supreme Personality of Godhead acts like a

åtvik priest, for the Lord maintains the nirapekña devotees.

Because He has been purchased by their devotional service, the

Lord fulfills the bodily needs of His devotees. In the Viñëu-

dharma it is said:

 

 

tulasé-dala-mätreëa

     jalasya culukena ca

vikréëéte svam ätmänaà

     bhaktebhyo bhakta-vatsalaù

 

 

     "The Supreme Personality of Godhead, who dearly

loves His devotees, sells Himself to them in exchange for a

tulasé leaf and palmful of water."

 

     The åtvik priests are purchased for a certain task by the

yajamäna's payment of dakñiëä. Being an impersonalist,

Auòulomi equates devotional service with buying and selling. For

these reasons the nirapekñas are the best of the devotees.

 

 

Sütra 46

 

 

çruteç ca

 

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

 

 

     From the Çruti-çästra also.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     In the performance of yajïa the åtvik priest gives his

blessing to the performer of the yajïa (yajamäna). In the

Chändogya Upaniñad (1.7.8-9) it is also said:

 

 

tasmäd u haivam-vid udgätä brüyät kaà te kämam ägäyäni

 

 

     "Then the learned udgätä priest says: Of what

desire shall I sing?"

 

     In this way the åtvik priest gives the result of the yajïa

to the yajamäna. As the åtvik priest thus maintains the

yajamäna, so the Supreme Personality of Godhead maintains His

devotee.

.pa

 

 

Adhikaraëa 12

 

Meditation on the Supreme Personality of Godhead

 

 

Introduction by Çréla Baladeva Vidyäbhüñaëa

 

 

     Now the author of the sütras will reveal the activities of

the devotees after they have attained transcendental knowledge of

the Lord. In the Båhad-äraëyaka Upaniñad (1.4.23) it is

said:

 

 

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

 

 

     "One who knows the Supreme Personality of Godhead

becomes peaceful and self-controlled. . . Then he gazes on the

Supreme Personality of Godhead."

 

     Saàçaya (doubt): here it is said that one who desires to

attain the Supreme Personality of Godhead should also attain a

long list of virtues, beginning with being peaceful and

culminating in being rapt in meditation on the Lord. Must the

nirapekña devotee develop all these virtues, or may be merely

become rapt in meditation on the Lord's form, qualities, and

pastimes?

 

     Pürvapakña (the opponent speaks): Although one may have

attained transcendental knowledge, that knowledge does not

become stable without the development of peacefulness and a host

of other virtues. Therefore the devotee should endeavor to attain

all these virtues.

 

     Siddhänta (conclusion): In the following words the author

of the sütras gives His conclusion.

 

 

Sütra 47

 

 

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

 

     sahakäri - helping; antara - another; vidhiù - rule;

pakñeëa - in one sense; tåtéyam - the third; tadvataù - likethat;

vidhi - rule; ädi - beginning; vat - like.

 

 

     Different from the helpful rules is the third. It is like the

rules and other things.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     The "sahakäry-antara" (helpful rules) here are the

two sets of virtues: 1. those beginning with peacefulness, and 2.

those beginning with Vedic yajïas. These two sets of virtues

have already been discussed (in the purport of sütra 3.4.26).

These rules (vidhiù) are here considered in a new and different

way. These rules must be observed by the followers (pakñeëa)

of varëäçrama-dharma, but they need not be observed by they

who are not followers of varëäçrama-dharma, for such persons

already possess these virtues naturally. Therefore these persons

are ordered to meditate on the Lord's form, qualities, and

pastimes.

     Then the sütra explains, "tåtéyaà tadvataù"

(there is a third thing like that). Desiring only to attain the

Lord's mercy, the nirapekña devotee engages his mind in

thinking about the Lord. That is the "third rule"

(tåtéyam). This is described in the following statement of

Çruti-çästra:

 

 

manasaivedam äptavyam

 

 

     "Engaging his mind in thinking of Him, the

devotee attains the Lord."

 

     Hearing about the Lord is done with the body and chanting

mantras glorifying the Lord is done with the voice. Meditating on

the Lord is done with the mind. Thus meditation is the third of

these three processes.

     To show that meditation must be performed the sütra gives

the example of rules and other things (vidhy-ädi-vat). As the

followers of varëäçrama must perform sandhyä-upäsanä and other

rituals, so the nirapekña devotees who have attained

transcendental knowledge should meditate on the Supreme Lord's

form, qualities, and pastimes.

     This does not mean that the nirapekña devotees should not

perform japa, worship, and other spiritual activities, for by

meditating on the Lord one also engages in these other

activities. However, for the nirapekña devotee, meditation on

the Lord is most important. In this way three kinds of devotees

situated in transcendental knowledge have been described.

.pa

 

 

 

Adhikaraëa 13

 

The Different Açramas

 

 

Introduction by Çréla Baladeva Vidyäbhüñaëa

 

 

     That transcendental knowledge is attained by three kinds of

devotees, beginning with the svaniñöha devotees, has already

been explained. Now will be explained the way to make that

transcendental knowledge very steady and secure. At the end of

the Chändogya Upaniñad (8.15.1) it is said:

 

 

äcärya-kuläd vedam adhétya yatha-vidhänaà guroù

karmätiçeñeëäbhisamävåtya kuöumbe çucau deçe

svädhyäyam adhiyäno dharmikän vidadhätmani sarvendriyäëi

sampratiñöhäpyähiàsän sarva-bhütäny anyatra

térthebhyaù sa khalv evaà vartayan yävad äyuñaà

brahmalokam abhisampadyate na ca punar ävartate.

 

 

     "From the äcäryas one should learn the Vedas. One

should perform his duties and also offer dakñiëä to his spiritual

master. Then one should accept household life, live in a pure way,

study the Vedas, perform his religious duties, engage all his

senses in the Supreme Lord's service, not harm any living being,

and go on pilgrimage to holy places. A person who passes his life

in this way goes to the spiritual world. He does not return to

this world of repeated birth and death."

 

     Saàçaya (doubt): Are they who are not in the gåhastha-

äçrama able attain transcendental knowledge, or are they not

able to attain it?

 

     Pürvapakña (the opponent speaks): Here and there the

scriptures may say that the sannyäsés are able to attain

transcendental knowledge, but this is only flattery, only empty

words of praise. These passages merely mean that one should

renounce everything for the sake of the Supreme Personality of

Godhead. The conclusion is that in order to attain the Supreme

Personality of Godhead one must accept the gåhastha-äçrama. That

is the teaching of the scriptures.

 

     Siddhänta (conclusion): In the following words the author

of the sütras gives His conclusion.

 

 

Sütra 48

 

 

kåtsna-bhävät tu gåhiëopasaàhäraù

 

     kåtsna - of all; bhävät - because of the existence;tu - but;

gåhiëä - by the gåhastha; upasaàhäraù - the goal.

 

 

     But because of all the goal is by a gåhastha.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     The word "tu" (but) is used here to dispel doubt.

This passage from the scriptures declares that the goal is

attained by a gåhastha not because only they can attain

liberation but because everything else (kåtsna-bhävät) is

contained in gåhastha life. This means that all the duties of

all the äçramas are in some way included in the duties of

gåhastha life. Therefore the duties of other äçramas, such as

non-violence and sense-control, are duties for the gåhasthas

also. In fact no duty in any other äçrama is incompatible with

gåhastha life. In the Viñëu Puräëa it is said:

 

 

bhikñä-bhujaç ca ye kecit

     pärivraò brahmacäriëaù

te 'py atraiva pratiñöhante

     gärhasthyaà tena vai param

 

 

     "Sannyäsés, brahmacärés, and all others who eat

the food of begging depend on the gåhasthas. Therefore the

gåhastha-äçrama is the best of äçramas."

 

     Because the Çruti-çästras declare that the followers of the

other äçramas may also attain liberation, if it is said that

the followers of the gåhastha-äçrama attain the goal of life

it is because that äçrama contains the duties of all the other

äçramas. This is explained in the following sütra.

 

 

Sütra 49

 

 

mauna-vad itareñäm apy upadeçät

 

     mauna - silence; vat - like; itareñäm - of others;api - also;

upadeçät - from the teaching.

 

 

     Because there is teaching of others like a silent sage.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     The words "mauna-vat" here refer to the spiritual

perfection already described. In the Chändogya Upaniñad (2.23.1)

it is said:

 

 

trayo dharma-skandhä yajïo 'dhyayanaà dänam iti prathamas

tapa eva dvitéyo brahmacaryäcärya-kula-väsé tåtéyo

'tyantam ätmänam äcärya-kule 'vasädayan sarva ete punya-

lokä bhavanti brahma-saàstho 'måtatvam eti

 

 

     "Religious life has three branches. The first branch is yajïa,

Vedic study, and charity. The second branch is austerity. The

third branch is living as a brahmacäré in the home of the

spiritual master. By staying as a brahmacäré in the home of the

spiritual master, everyone becomes saintly and pious. However,

only he who takes shelter of the Supreme Lord becomes immortal."

 

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

 

 

etam eva viditvä munir bhavaty etam eva pravräjino lokam

abhépsantaù pravrajanti

 

 

     "One who understands the Supreme Personality of

Godhead becomes wise. Desiring to travel to His transcendental

world, the brähmaëas become wandering sannyäsés."

 

     In this way it is seen that the scriptures teach that the

wandering sannyäsés, the naiñöhika-brahmacärés, and the

followers of the other äçramas, all can attain liberation. This

is described in this sütra by the words, "itareñäm

apy upadeçät". The word "itareñäm is in the plural

because the duties of the different äçramas are very many. The

four äçramas are described in the following words of the

Jäbäla Upaniñad:

 

 

brahmacaryaà samäpya gåhé bhavet. gåhé bhütvä vané

bhavet. vané bhutvä pravrajet. yadi vetarathä brahmacaryäd

eva pravrajed gåhäd vä vanäd vä. atha punar avraté vä

vraté snätako väsnatako votsannägnir anagniko vä yad ahar

eva virajyet tad ahar eva pravrajet.

 

 

     "When one completes his studies as a brahmacäré, a

man should become a gåhastha. After he has been a gåhastha he

may become a vänaprastha. After he has been a vänaprastha he

may become a wandering sannyäsé. Or, leaving brahmacäré life

he may at once become a wandering sannyäsé. Or, leaving

gåhastha life he may directly become a sannyäsé. Or, leaving

vänaprastha life he may become a sannyäsé. They who have

followed vows or not followed vows, become a snätaka or not

become a snätaka, carefully kept the sacred fire, or not kept

 

     In the Jäbäla Upaniñad passage beginning with the words 

paramahaàsänäm", the nirapekña devotees are specifically

described. When the gåhasthas are singled out it is because the

duties of the other äçramas are all contained in the gåhastha-

äçrama. Still, the Upaniñad clearly says, "On the day one

turns with distaste from the world, on that day one should become

a wandering sannyäsé." This means that when one sincerely

renounces the world one should at once accept sannyäsa. In this

way the idea that the gåhastha-äçrama is the only proper äçrama

is refuted. Whether one still has material desires or one has

lost all taste for material things determines whether one should

accept the gåhastha-äçrama or the sannyäsa-äçrama. Still, when a

person has peacefulness, self-control, tolerance, and other

virtues, he may be within the varëäçrama-dharma, or he may be

above varëäçrama-dharma, he will certainly attain transcendental

knowledge. This has been clearly explained.

.pa

 

 

 

Adhikaraëa 14

 

The Secret of Transcendental Knowledge

 

 

Introduction by Çréla Baladeva Vidyäbhüñaëa

 

 

     Now it will be said that transcendental knowledge is a great

secret. In Çvetäçvatara Upaniñad (6.22) it is said:

 

 

vedänte paramaà guhyaà

     purä-kalpe pracoditam

näpraçäntäya dätavyaà

     näputräyäçiñyäya vä

 

 

     "This, the supreme secret of Vedic literature,

should not be spoken to one who is not peaceful or in control of

his senses, nor to one who is not a dutiful son or an obedient

disciple."

 

     Saàçaya (doubt): Should transcendental knowledge be taught

to everyone or should it not?

 

     Pürvapakña (the opponent speaks): Out of compassion the

teacher does not distinguish between who is fit and who is not

fit to receive transcendental knowledge. He reveals the truth to

all.

 

     Siddhänta (conclusion): In the following words the author

of the sütras gives His conclusion.

 

 

Sütra 50

 

 

anäviñkurvann anvayät

 

     anäviñkurvan - not manifesting; anvayät - because of

tradition.

 

 

     He does not reveal, because of the disciplic succession.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     Here the word "anäviñkurvan" means, "he

does not teach the transcendental knowledge". Why is that? The

sütra explains: "anvayät" (because of the disciplic

succession). This is declared in the previous quote from the

Çvetäçvatara Upaniñad. The lotus-eyed Supreme Personality of

Godhead Himself declares it in these words (Bhagavad-gétä 18.67):

 

 

idaà te nätapaskäya

     näbhaktäya kadäcana

na cäçuçrüñave väcyaà

     na ca mäà yo 'bhyasüyati

 

 

     "This confidential knowledge may never be explained

to those who are not austere, or devoted, or engaged in

devotional service, nor to one who is envious of Me."*

 

     When it is given to they who are fit to receive it,

transcendental knowledge bears fruit, but when it is given to

they who are not fit to receive it, it does not bear fruit. This

is explained in Çvetäçvatara Upaniñad (6.23):

 

 

yasya deve parä bhaktiù. . .

 

 

     "Only unto those great souls who have implicit faith

in both the Lord and the spiritual master are all the imports of

Vedic knowledge automatically revealed."*

 

     In the Chändogya Upaniñad (8.7.1-8.15.1) the story of how

Indra and Virocana were both taught transcendental knowledge.

However, because Virocana was not a fit student, he could not

understand it. Therefore transcendental knowledge should be

taught to they who are able to understand it. It should not be

taught to they who are not able. They who are faithful and accept

the scriptures are able to understand.

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Adhikaraëa 15

 

Attaining Transcendental Knowledge in This Lifetime

 

 

Introduction by Çréla Baladeva Vidyäbhüñaëa

 

 

     Now will be considered the time when transcendental

knowledge is manifested.

 

     Viñaya (the subject to be discussed): The stories of

Naciketa, Jäbäla, and Vämadeva will be discussed here.

 

     Saàçaya (doubt): Is transcendental knowledge manifested in

this life or the next?

 

     Pürvapakña (the opponent speaks): It is manifested in the

very lifetime that one strives to attain it. This is because a

person striving for knowledge thinks, "Let me attain it

in this lifetime."

    

     Siddhänta (conclusion): In the following words the author

of the sütras gives His conclusion.

 

 

Sütra 51

 

 

aihikam aprastuta-pratibandhe tad darçanät

 

     aihikam - in the presrnt life; aprastuta - not manifested;

pratibandhe - impediment; tat - that; darçanät - from seeing.

 

 

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

because of scriptural revelation.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     When there is no obstacle, transcendental knowledge is

manifested in this lifetime. When there is an obstacle it is

manifested in another lifetime. Why is that? The sütra explains,

"tad darçanät" (That is so because of scriptural

revelation). In Kaöha Upaniñad (2.3.18) it is said:

 

 

måtyu-proktäà naciketo 'tha labdhvä

     vidyäm etäà yoga-vidhià ca kåtsnam

brahma-präpto virajo 'bhüd vimåtyur

     anyo 'py evaà yo vidadhyätmam eva

 

 

     "Learning from Yamaräja the truth of transcendental

knowledge and yoga practice, Naciketa attained the Supreme

Personality of Godhead. He became free of the contamination of

material life. He became free from death. Anyone else who truly

knows the Supreme Personality of Godhead also becomes like

Naciketa."

 

     This text shows that transcendental knowledge can be

manifested in one lifetime. Sometimes, however, a person strives

for transcendental knowledge but attains it only in another

lifetime. An example of this is seen in Båhad-äraëyaka

Upaniñad (1.4.10). When the obstacles are not great and the

endeavor is very powerful, one can attain transcendental

knowledge in one lifetime. Naciketa and the king of Sauvéra are

examples of this. But when the obstacles are very powerful, then

transcendental knowledge may have to wait for another birth, even

though one may have performed great yajïas and austerities,

given charity, and developed peacefulness, self-control, and a

host of other virtues. This is confirmed in the following words

of Bhagavad-gétä (6.37-45):

 

 

     "Arjuna said: O Kåñëa, what is the destination of

the unsuccessful transcendentalist, who in the beginning takes to

the process of self-realization with faith but who later desists

due to worldly-mindedness and thus does not attain perfection in

mysticism?*

     "O mighty-armed Kåñëa, does not such a man, who is

bewildered from the path of transcendence, fall away from both

spiritual and material success and perish like a riven cloud,

with no position in any sphere?*

     "This is my doubt, O Kåñëa, and I ask You to dispel

it completely. But for You, no one is to be found who can destroy

this doubt.*

     "The Supreme Personality of Godhead said: Son of

Påthä, a transcendentalist engaged in auspicious activities

does not meet with destruction either in this world or in the

spiritual world. One who does good, My friend, is never overcome

by evil.*

     "The unsuccessful yogé, after many, many years of

enjoyment on the planets of the pious living entities, is born

into a family of righteous people, or into a family of rich

aristocracy.*

     "Or (if unsuccessful after long practice of yoga)

he takes his birth in a family of transcendentalists who are

surely great in wisdom. Certainly, such a birth is rare in

this world.*

     "On taking such a birth, he revives the divine

consciousness of his previous life, and he tries to make further

progress in order to achieve complete success, O son of Kuru.*

     "By virtue of the divine consciousness of his

previous life, he automatically becomes attracted to the yogic

principles, even without seeing them. Such an inquisitive

transcendentalist stands always above the ritualistic principles

of the scriptures.*

     "And when the yogé engages himself with sincere

endeavor in making further progress, being washed of all

contaminations, then ultimately, achieving perfection after many,

many births of practice, he attains the supreme goal."*

 

     Therefore it is not an unfailing rule that one always

attains transcendental knowledge in one lifetime. A wise man

agrees, "I may attain transcendental knowledge in this

lifetime or in another lifetime." That is the description in the

scriptures. Therefore one may attain transcendental knowledge in

this lifetime or in another lifetime. If there are obstacles,

that knowledge may have to wait for another lifetime.

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Adhikaraëa 16

 

Transcendental Knowledge and Liberation

 

 

Introduction by Çréla Baladeva Vidyäbhüñaëa

 

 

     Now will be shown the truth that liberation inevitably

follows the attainment of transcendental knowledge. In the Båhad-

äraëyaka Upaniñad (4.4.17) it is said:

 

 

tam eva vidvän amåta iha bhavati

 

 

     "He who understands the Supreme Personality of

Godhead becomes immortal."

 

     In the Çvetäçvatara Upaniñad (3.8) it is said:

 

 

tam eva viditväti måtyum eti

 

 

     "Only he who knows the Supreme Personality of

Godhead can transcend the bonds of birth and death."*

 

     Saàçaya (doubt): Does a person situated in transcendental

knowledge attain liberation when he leaves his material body, or

must he take another birth and then become liberated?

 

     Pürvapakña (the opponent speaks): Because the effect must

follow the cause, such a person attains liberation the moment he

leaves his material body.

 

     Siddhänta (conclusion): In the following words the author

of the sütras gives His conclusion.

 

 

Sütra 52

 

 

evaà mukti-phaläniyamas tad-avasthävadùrtes tad-avasthävadhåteù

 

     evam - thus; mukti - of liberation; phala - the result;a - not;

niyamaù - rule; tat - of that; avasthä - state of being;

avadùrteù - because of the determination.

 

 

     In the same way there is no specific rule about liberation,

for it depends on the circumstances.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     As there is no rule about transcendental knowledge, so there

is no rule that a person situated in transcendental knowledge and

striving for liberation must attain liberation in the same

lifetime. When there are no longer any obstacles, then a person

situated in transcendental knowledge attains liberation when he

dies. This means when there are no longer any past karmic

reactions. When there are no karmic reactions remaining, then one

attains liberation at the moment of death. When there are karmic

reactions remaining one does not attain liberation at the moment

of death. Why is that? The sütra explains, "tad-

avasthävadhåteù" (for it depends on the circumstances). In the

Chändogya Upaniñad (6.14.2) it is said:

 

 

äcäryavän puruño veda tasya tävad eva ciraà yävan na

vimokñye atha sampatsye

 

 

     "One who approaches a bona fide spiritual master can

understand everything about spiritual realization.* When his past

karmic reactions are exhausted he at once attains liberation."

 

     In this way the Chändogya Upaniñad affirms that one

attains liberation when his past karmic reactions are exhausted.

In the Näräyaëädhyätma it is said:

 

 

vidvän amåtam äpnoti

     nätra käryä vicäraëä

avasannaà yadärabdhaà

     karma tatraiva gacchati

na ced bahüni janmäni

     präpyaivänte na saàçayaù

 

 

     "A person situated in transcendental knowledge

attains liberation. Of this there is no doubt. But if his past

karmic reactions are not destroyed, many births may pass before he

finally attains liberation at the end. Of this there is no

doubt."

 

     Although transcendental knowledge certainly destroys all

past karmic reactions, still, by the Supreme Lord's will a

certain portion of past karmic reactions may remain. This will be

explained later in this book. The last word of the sütra is

repeated to indicate the end of the chapter.

 

 

Epilogue

 

 

janayitvä vairägyaà

     gunair nibadhnäti modayan bhaktän

yais tair baddho 'pi guëair

     anurajyati so 'stu me hariù preyän

 

 

     May Lord Hari, who gives renunciation of the world to His

devotees and delights by binding them with the ropes of His

glorious qualities and who is Himself bound with the ropes of His

devotees' glorious qualities, be the object of my love and

devotion.

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Dedication

 

 

vyäsa-vedänta-bhäñyaà tu

     baladevänuvaditam

gurave prabhupädäya

     gauraveëärpayämy aham

 

 

     To my spiritual master, His Divine Grace A. C. Bhaktivedanta

Swami Prabhupäda, this translation of Çréla Baladeva

Vidyäbhüñaëa's commentary on Çréla Vyäsadeva's Çré Vedänta-sütra

is respectfully dedicated.

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Dedication

 

 

vyäsa-vedänta-bhäñyaà tu

     baladevänuvädanam

gurave prabhupädäya

     gauraveëärpayämy aham

 

 

     To my spiritual master, His Divine Grace A. C. Bhaktivedanta

Swami Prabhupäda, this translation of Çréla Baladeva

Vidyäbhüñaëa's commentary on Çréla Vyäsadeva's Çré Vedänta-sütra

is respectfully dedicated.

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Dedication

 

 

kavikarëapura-çré-çré-

     caitanya-caritaà param

gurave prabhupädäya

     gauraveëärpayämy aham

 

 

     To my spiritual master, His Divine Grace A. C. Bhaktivedanta

Swami Prabhupäda, this translation of Çréla Kavikarëapüra's

Çré Caitanya-carita is respectfully dedicated.

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Dedication

 

 

kåñëädy-upaniñadaù divyäù

     bhakti-tattva-prakäçitäù

gurave prabhupädäya

     gauraveëärpayämy aham

 

 

     To my spiritual master, His Divine Grace A. C. Bhaktivedanta

Swami Prabhupäda, this translation of Çré Kåñëa Upaniñad and

other Upaniñads describing the truth of devotional service is

respectfully dedicated.

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Dedication

 

 

sundaraà çréla-govinda-

     våndävanänuväditam

gurave prabhupädäya

     gauraveëärpayämy aham

 

 

     To my spiritual master, His Divine Grace A. C. Bhaktivedanta

Swami Prabhupäda, this translation of the beautiful Çré Govinda-

Våndävana is respectfully dedicated.

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Dedication

 

 

çré-govinda-prakäçaà çré-

     sanatkumära-saàhitäm

gurave prabhupädäya

     gauraveëärpayämy aham

 

 

     To my spiritual master, His Divine Grace A. C. Bhaktivedanta

Swami Prabhupäda, this translation of Çré Sanatkumära-samhitä,

which reveals the truth of Lord Govinda, is respectfully dedicated.

 

 

 

 

 

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Table of Contents

 

 

Pada 3, page 1

 

Adhikaraëa 1

The Lord Should Be Sought, page 5

 

Adhikaraëa 2

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

 

Adhikaraëa 3

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

page 18

 

Adhikaraëa 4

The Lord's Childhood and Youth, page 22

 

Adhikaraëa 5

The Lord's Activities Are Eternal, page 25

 

Adhikaraëa 6

Meditation on the Lord's Qualities, page 29

 

Adhikaraëa 7

The Supreme Lord Is Full of Bliss, page 7

 

Adhikaraëa 8

The Supreme Personality of Godhead Is the Father, page 40

 

Adhikaraëa 9

One Should Meditate on the Transcendental Form of the Supreme

Personality of Godhead, page 43

 

Adhikaraëa 10

The Ferocity of the Supreme Personality of Godhead, page 51

 

Adhikaraëa 11

Meditation on the Supreme Personality of Godhead, page 53

 

Adhikaraëa 12

The Way to Attain Liberation, page 58

 

Adhikaraëa 13

The Path of Spontaneous Love, page 62

 

Adhikaraëa 14

The Methods of Devotional Service, page 65

 

Adhikaraëa 15

Meditation on the Qualities of the Supreme Personality of

Godhead, page 70

 

Adhikaraëa 16

The Lord's Transcendental Abode, page 75

 

Adhikaraëa 17

The Qualities of the Supreme Personality of Godhead, page 80

 

Adhikaraëa 18

The Goddess of Fortune, page 84

 

Adhikaraëa 19

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

 

Adhikaraëa 20

The Spiritual Master, page 94

 

Adhikaraëa 21

The Spiritual Master's Mercy, page 97

 

Adhikaraëa 22

The Supreme Personality of Godhead and the Individual Spirit Soul

Are Not Identical, page 100

 

Adhikaraëa 23

Spiritual Knowledge Brings Liberation, page 108

 

Adhikaraëa 24

Worshiping the Saintly Devotees, page 114

 

Adhikaraëa 25

The Liberated Souls Have Different Relationships with the Supreme

Personality of Godhead, page 118

 

Adhikaraëa 26

How to Attain Liberation, page 122

 

Adhikaraëa 27

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

page 127

 

Adhikaraëa 28

Different Mellows in the Spiritual World, page 130

 

Adhikaraëa 29

The Different Features of the Supreme Personality of Godhead,

page 134

 

Adhikaraëa 30

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

 

Adhikaraëa 31

The Steadfast Worship of the Lord, page 139

 

Adhikaraëa 32

Worshiping the Lord To Attain a Specific Benediction, page 141

 

Adhikaraëa 33

Meditation on the Form of the Supreme Personality of Godhead,

page144