Sri Vedanta-sutra

Volume Six

 

 

Chapter Four

 

Pada 1

 

 

Invocation

 

 

dattvä vidyauñadhaà bhaktän

     niravadyän karoti yaù

dåk-pathaà bhajatu çrémän

     prétyätmä sa hariù svayam

 

 

     May Lord Hari, who is glorious, handsome, blissful, and

filled with love, and who cures His devotees by giving them the

medicine of transcendental knowledge, enter the pathway of my

eyes.

 

 

Introduction by Çréla Baladeva Vidyäbhüñaëa

 

 

     This chapter will consider the topic of the results obtained

by one who has transcendental knowledge. Although some of the

sütras discuss the methods by which transcendental knowledge is

obtained, because most discuss the results obtained by

transcendental knowledge, this chapter bears the title, 

The Results of Transcendental Knowledge".

.pa

 

 

 

Adhikaraëa 1

 

One Should Always Engage in Devotional Service

 

 

Introduction by Çréla Baladeva Vidyäbhüñaëa

 

 

     In the Båhad-äraëyaka Upaniñad (4.5.6) it is said:

 

 

ätmä vä are drañöavyaù

 

 

     "One should gaze on the Supreme Personality of

Godhead."

 

     Saàçaya (doubt): Must spiritual practices, such as

hearing about the Lord's glories, be performed repeatedly, or

is it acceptable they not be performed repeatedly (but only once)?

 

     Pürvapakña (the opponent speaks): As an agniñöoma-

yajïa and other yajïas need be performed only once in order to

grant residence in Svargaloka, in the same way spiritual

practices like hearing about the Lord's glories need be

performed only once for the worshiper to directly see the Supreme

Personality of Godhead Himself.

 

     Siddhänta (conclusion): In the following words the author

of the sütras gives His conclusion.

 

 

Sütra 1

 

 

ävåttir asakåd upadeçät

 

     ävåttiù - repetition; asakåt - many times; upadeçät - because

of the teaching.

 

 

     It is repeated many times, for that is the teaching.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     The various activities of devotional service, which begin

with hearing the glories of the Lord, should be repeated many

times. Why is that? The sütra explains, "asakåt" (many

times, for that is the teaching). In the Chändogya Upaniñad

(6.8.7) it is said:

 

 

sa ya eño 'ëimä. etad ätmyam idaà sarvam. tat satyam. sa

ätmä. tat tvam asi.

 

 

     "He is the resting place. Everything comes from Him.

He is the supreme reality. He is the supreme person. You are like

unto Him."

 

     In these words Çvetaketu was instructed nine times. It is illogical tosay that if the scripture mentions an activity once

then there is no need to perform that activity many times. This

may apply to an activity where the result is not directly seen,

but for an activity that has the direct perception of the Supreme

Personality of Godhead as its result, a result that is clearly

seen, the activity must be repeated until the result is obtained.

This is like threshing rice, where the activity must be continued

until the husk is removed. Therefore the devotional activities

that begin with hearing the Lord's glories should be performed

again and again until the result is obtained.

 

 

Sütra 2

 

 

liìgäc ca

 

     liìgät - because of a sign; ca - also.

 

 

     Also because of a sign.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     In Taittiréya Upaniñad (3.2) Bhågu Muni repeated a

spiritual activity many times. By this sign (liìgät) the

importance of repetition is proved. It is understood that

repetition is necessary for the conditioned souls, who have

committed offenses.

.pa

 

 

 

Adhikaraëa 2

 

Meditation on the Supersoul

 

 

Introduction by Çréla Baladeva Vidyäbhüñaëa

 

 

 

     Now another topic will be considered.

 

     Saàçaya (doubt): Should one meditate on the Lord as the

supreme controller or as the all-pervading Supersoul?

 

     Pürvapakña (the opponent speaks): In the Çvetäçvatara

Upaniñad (4.7) it is said:

 

 

juñöaà yadä paçyaty anyam éçam

 

 

     "He sees the Lord as the supreme controller."

 

     Therefore one should meditate on the Lord as the supreme

controller.

 

     Siddhänta (conclusion): In the following words the author

of the sütras gives His conclusion.

 

 

Sütra 3

 

 

ätmeti tüpagacchanti grähayanti ca

 

     ätmä - the Supersoul; iti - thus; tu - indeed;upagacchanti - know;

grähayanti - teach; ca - also.

 

 

     Indeed, they know and teach that He is the Supersoul.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     The word "tu" (indeed) is used here for emphasis. The Supreme Personalityof Godhead, who is both the supreme

controller and the all-pervading Supersoul, should be worshiped.

They who know the truth understand that the Supersoul is the

first cause of all causes. In the Çruti-çästra it is said:

 

 

yeñäà no 'yam ätmäyaà lokaù

 

 

     "He is the Supersoul, present in everyone's heart."

 

     They also teach this truth to their disciples. In the

Båhad-äraëyaka Upaniñad (1.4.7) it is said:

 

 

ätmety evopäséta

 

 

     "One should worship the Supersoul."

     The word "ätmä" here should be understood to

mean, "the all-powerful Supreme Personality of Godhead,

whose humanlike form is full of knowledge and bliss". Some claim

that the word "ätmä" means, "He who gives

Himself to create the living beings and who therefore is the

person from whom the living beings are manifested". The word 

ätmä" however does not mean that when he is freed from

illusion the individual spirit soul becomes the Supreme. That is

a false idea, as we have already explained.

.pa

 

 

 

Adhikaraëa 3

 

The Supreme Lord Is Not the Mind

 

 

Introduction by Çréla Baladeva Vidyäbhüñaëa

 

 

     The worship of the Lord is described in the following words

of Chändogya Upaniñad (3.18.1):

 

 

mano brahmety upäséta

 

 

     "One should worship the Supreme as the mind."

 

     Saàçaya (doubt): Should one meditate on the mind as being

identical with the Supreme Personality of Godhead?

 

     Pürvapakña (the opponent speaks): Because the scriptures

affirm that the mind and the Supreme Personality of Godhead are

not different, therefore this kind of meditation should be done.

 

     Siddhänta (conclusion): In the following words the author

of the sütras gives His conclusion.

 

 

Sütra 4

 

 

na pratéke na hi saù

 

     na - not; pratéke - in the part; na - not; hi - indeed; saù - He.

 

 

     Not in the part. It is not He.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     One should not think that the mind or other things that are

only parts are identical with the Supreme Lord Himself. This is

because the Supreme Lord is not identical with His parts. Rather,

the Supreme Lord is the support and the resting place of the

mind. In Çrémad-Bhägavatam (11.2.41) it is said:

 

 

khaà väyum agnià salilaà mahéà ca

     jyotéàñi sattväni diço drumädén

sarit-samudräàç ca hareù çaréraà

     yat kià ca bhütaà praëamed ananyaù

 

 

     "A devotee should not see anything as being separate

from the Supreme Personality of Godhead, Kåñëa. Ether, fire, air,

water, earth, the sun, and other luminaries, all living beings,

the directions, trees and other plants, the rivers and oceans,

and whatever a devotee experiences he should consider to be an

expansion of Kåñëa. Thus seeing everything that exists within

creation as the body of the Supreme Lord, Hari, the devotee

should offer his sincere respects to the entire expansion of the Lord'sbody."***

 

     In this situation the nominative case should be understood

to have the force of the locative. That is the conclusion here.

.pa

 

 

 

Adhikaraëa 4

 

The Impersonal Brahman

 

 

Introduction by Çréla Baladeva Vidyäbhüñaëa

 

 

     It has already been shown that one should think of the Supreme

Personality of Godhead as the all-pervading Supersoul.

 

     Saàçaya (doubt): Should one think of the Supreme

Personality of Godhead as the impersonal Brahman, or should one

not think of Him as the Brahman?

 

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

impersonal Brahman are not like the descriptions of the Supreme

Personality of Godhead.

 

     Pürvapakña (the opponent speaks): The Supreme Personality

of Godhead should not be considered identical with the impersonal

Brahman, for it has already been confirmed that He is identical

with the all-pervading Supersoul.

 

     Siddhänta (conclusion): In the following words the author

of the sütras gives His conclusion.

 

 

Sütra 5

 

 

brahma-dåñöir utkarñät

 

     brahma - of Brahman; dåñöiù - sight; utkarñät - because of

being exalted.

 

 

     He is seen as impersonal Brahman, for He is most exalted.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     As He is considered identical with the all-pervading

Supersoul, so the Supreme Personality of Godhead should also be

considered identical with the impersonal Brahman. Why is that?

The sütra explains, "utkarñät" (for He is most

exalted). This means "for He is the abode of limitless

transcendental qualities". In the Båhad-äraëyaka Upaniñad

(2.5.19) it is said:

 

 

ayam ätmä brahma sarvänubhütiù

 

 

     "He is the all-knowing Supersoul and He is also the

impersonal Brahman."

 

     This is also confirmed by the text that begins "atha

kasmäd ucyate brahma".

.pa

 

 

 

Adhikaraëa 5

 

The Creator of the Sun

 

 

Introduction by Çréla Baladeva Vidyäbhüñaëa

 

 

     In the Puruña-sükta prayer (\Rg Veda 10.90) it is said:

 

 

candramä manaso jätaç

     cakñuñaù süryo 'jäyata

çroträd väyuç ca präëaç ca

     mukhäd agnir ajäyata

 

 

     "From His mind the moon was born. From His eye the

sun was born. From His ear the wind and the life breath were

born. From His mouth fire was born."

 

     Here the Supreme Lord's eyes and the other parts of His body

are described as the causes of the sun and other parts of the

world.

 

     Saàçaya (doubt): Should they be thought of caused in this

way or not?

 

     Pürvapakña (the opponent speaks): The Lord's eyes and the

other parts of His body are said to be soft and delicate like

lotus flowers and other soft things. That is why they cannot be

the cause of things that are harsh, rough, and very powerful

(like the sun).

 

     Siddhänta (conclusion): In the following words the author

of the sütras gives His conclusion.

 

 

Sütra 6

 

 

ädityädi-matayaç cäìga upapatteù

 

     äditya - the sun; ädi - beginning with;matayaù - conception;

ca - and; aìge - in the limb; upapatteù - because of being

reasonable.

 

 

     Also, the idea of the sun and other things is in the limb, for

that is reasonable.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     The word "ca" (also) is used here to begin the

refutation of the opponent's argument. This kind of meditation on

Lord Viñëu's eyes and the other parts of His body should be

performed. Why is that? The sütra explains, "upapatteù"

(for that is reasonable). This meditation is proper for it shows

the Lord's greatness. It is by the Lord's greatness that His eyes are thecreator of the sun and the other parts of His body are

the creators of other great things. In this way it the scriptures

prove that the parts of the Lord's body are transcendental. They

are not like anything in the material world.

.pa

 

 

 

Adhikaraëa 6

 

Asanas and Meditation

 

 

Introduction by Çréla Baladeva Vidyäbhüñaëa

 

 

     In the Çvetäçvatara Upaniñad (2.8) it is said:

 

 

trir-unnataà sthäpya samaà çaréraà

     hådéndriyäëi manasä sanniveçya

brahmoòupena pratareta vidvän

     srotäàsi sarväëi bhayävahäni

 

 

     "With the neck, head, and back straight, and with

all powers of concentration, one should meditate on the Supreme

Personality of Godhead staying in the heart as the Supersoul.

Traveling in the boat of the Supreme Lord's mercy, the learned

devotee crosses the raging fearful waters of the cycle of

repeated birth and death."

 

     Saàçaya (doubt): When meditating on the Lord is it

compulsory that one adopt the äsana (yoga sitting-posture)

described here, or is it not compulsory?

 

     Pürvapakña (the opponent speaks): Meditation is performed

in the mind. Therefore the adoption of a particular posture of

the body is not compulsory.

 

     Siddhänta (conclusion): In the following words the author

of the sütras gives His conclusion.

 

 

Sütra 7

 

 

äsénaù sambhavät

 

     äsénaù - sitting; sambhavät - because of possibility.

 

 

     Sitting, for then it is possible.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     One should adopt an äsana (yoga sitting-posture), and then

meditate on the Lord. Why is that? The sütra explains, 

sambhavät" (for then it is possible). When one is reclining,

standing up, or walking, the mind is liable to be distracted and

then meditation is not possible. In Çvetäçvatara Upaniñad

(1.3) it is said:

 

 

te dhyäna-yogänugatä apaçyan

 

 

     "Sitting in a yoga posture, and rapt in meditation,

the sages gazed at the Supreme Personality of Godhead."

     In this way they who desire to meditate on the Lord are

described. Therefore one should adopt the äsana posture.

Otherwise meditation is not possible.

 

 

Sütra 8

 

 

dhyänäc ca

 

     dhyänät - because of meditation; ca - also.

 

 

     Also because of meditation.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     Meditation is defined as thinking of one thing only and not

thinking of anything else. This kind of thinking is not possible

when one is reclining or in any posture but the yoga äsana.

Therefore one should sit in the yoga äsana.

 

 

Sütra 9

 

 

acalatvaà cäpekñya

 

     acalatvam - stillness; ca - and; apekñya - in relation to.

 

 

     Also because it is related to stillness.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

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

the Chändogya Upaniñad the word "dhyäna" (meditation)

is used as a synonym of "stillness". There it is said

(Chändogya Upaniñad 7.6.1):

 

 

dhyäyatéva påthivé

 

 

     "The earth is still, as if it were rapt in

meditation."

 

     This also hints that meditation should be performed when one

is sitting in a yoga äsana. Even in the mundane affairs of the

world the word "dhyäna" is used in this way, as in the

sentence, "dhyäyati käntaà proñita-ramaëé" (the

girl is still, rapt in meditation on her absent beloved).

 

 

Sütra 10

 

 

smaranti ca

 

     smaranti - the Småti-çästra; ca - also.

 

 

     The Småti-çästra also.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

     In Bhagavad-gétä (7.11-13), the Supreme Personality of

Godhead explains:

 

 

çucau deçe pratiñöhäpya

     sthiram äsanam ätmanaù

näty-ucchritaà näti-nécaà

     cailäjina-kuçottaram

 

tatraikägraà manaù kåtvä

     yata-cittendriya-kriyaù

upaviçyäsane yuïjyät

     yogam ätma-viçuddhaye

 

samaà käya-çiro-grévaà

     dhärayann acalaà sthiraù

samprekñya näsikägraà svaà

     diçaç cänavalokayan

 

 

     "To practice yoga, one should go to a secluded place

and should lay kuça grass on the ground and then cover it with a

deerskin and a soft cloth. The seat should be neither too high

nor too low and should be situated in a sacred place. The yogé

should then sit on it very firmly and practice yoga to purify

the heart by controlling his mind, senses, and activities and

fixing the mind on one point. One should hold one's body, head,

and neck erect in a straight line and stare steadily at the tip

of the nose."*

 

     In this way the Småti-çästra explains that they who

meditate should keep their bodies, senses, and minds still.

Without adopting the yoga äsana such stillness is not possible.

Therefore a person engaged in meditation should adopt the yoga

äsana.

.pa

 

 

 

Adhikaraëa 7

 

The True Nature of Meditation

 

 

Introduction by Çréla Baladeva Vidyäbhüñaëa

 

 

     Now another point will be considered in relation to Båhad-

äraëyaka Upaniñad 4.5.6.

 

     Saàçaya (doubt): In worshiping the Lord are there

restrictions of direction, place, and time to be observed, or are

there no such restrictions?

 

     Pürvapakña (the opponent speaks): In Vedic rituals there

are such restrictions. Because worship of the Lord is also

described in the Vedas, these restrictions must also apply to

worship of the Lord.

 

     Siddhänta (conclusion): In the following words the author

of the sütras gives His conclusion.

 

 

Sütra 11

 

 

yatraikägratä taträviçeñät

 

     yatra - where; ekägratä - single-pointed concentration;

tatra - there; aviçeñät - because of not being specific.

 

 

     Where is single-pointed concentration, there because nothing

is specific.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     This sütra means, "In whatever direction, place, or

time (yatra) there is single-pointed concentration (ekägratä)

of the mind, in that (tatra) direction, place, or time one should

worship Lord Hari". The meaning here is that in the worship of

the Lord there is no restriction of direction, place, or time.

Why is that? The sütra explains, "aviçeñät" (because

there is nothing specific). This means, "because the

scriptures give no specific instruction in this matter". In the

Varäha Puräëa it is said:

 

 

tam eva deçaà seveta

     taà kälaà täm avasthitim

tän eva bhogän seveta

     mano yatra prasédati

 

na hi deçädibhiù kaçcid

     viçeñaù samudéritaù

manaù-prasädanärthaà hi

     deça-kälädi-cintanam

 

     "One should seek a place, time, situation, and

sensory environment where the mind becomes peaceful and cheerful.

Other than that there is no specific instruction about place or

environment. Place, time, situation, and sensory environment

should be chosen to facilitate a peaceful and cheerful mind."

 

     Here someone may object: Is it not so that there are

actually rules regarding the place of worship? For example, in

the Çvetäçvatara Upaniñad (2.10) it is said:

 

 

same çucau çarkara-vahni-väluka-

     vivarjite çabda-jaläçrayädibhiù

mano-'nuküle na tu cakñu-péòane

     guhä-nivätäçrayaëe niyojayet

 

 

     "One should practice yoga is a solitary place with

level ground free from pebbles and stones, free from winds, clean

and pure, pleasing to the mind, not unpleasing to the eyes,

secluded, and far from noisy bathing places."

 

     Also, one should meditate in a holy place, for holy places

bring liberation.

 

     If this is said, then I reply: Yes. It is true. Still, there

may be an unfortunate situation where one is not able to take

shelter of a holy place, although of course, if there is no such

misfortune, one should stay in a holy place and worship the Lord

there. Still, the final conclusion is given here in the words

"mano-'nuküle" (one should find a place that is pleasing

to the mind).

.pa

 

 

 

Adhikaraëa 8

 

Devotional Service Continues After Liberation

 

 

Introduction by Çréla Baladeva Vidyäbhüñaëa

 

 

     In the Praçna Upaniñad (5.1) it is said:

 

 

sa yo haitad bhagavan manuñyeñu präyaëäntam oàkäram

abhidhyäyéta

 

 

     "O master, what world is attained by a person who up

to the end of his life continues to meditate on Oà?"

 

     In the Nåsiàha-täpané Upaniñad (2.4) it is said:

 

 

yaà sarve devä namanti mumukñavo brahma-vädinaç ca

 

 

     "All who are demigods, all who are philosophers, and

all who yearn to attain liberation worship the Supreme

Personality of Godhead."

 

     In the Taittiréya Upaniñad (3.10.5) it is said:

 

 

etat sama-gayann äste

 

 

     "They sit down and chant the Säma Veda to glorify

Him."

 

     In the \Rg Veda (1.22.20) it is said:

 

 

tad viñëoù paramaà padaà

     sadä paçyanti sürayaù

 

 

     "The wise and learned devotees always see the

supreme abode of Lord Viñëu."*

 

     In these verses it is said that devotional service both

leads to liberation and also continues after liberation.

 

     Saàçaya (doubt): Is devotional service performed only

before liberation, or is it not?

 

     Pürvapakña (the opponent speaks): Because liberation is the

goal to be attained by performing devotional service, therefore

devotional service is performed only as long as one is not

liberated.

 

     Siddhänta (conclusion): In the following words the author

of the sütras gives His conclusion.

 

 

Sütra 12

 

äpräyaëät taträpi hi dåñöam

 

     ä - until; präyaëät - liberation; tatra - there;api - even;

hi - indeed; dåñöam - seen.

 

 

     Until liberation. Even there it is seen.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     Devotional service should be performed both before and after

liberation. Why is that? The sütra explains, "hi dåñöam".

That means, "because it is seen in the Çruti-çästra. In

the Sauparëa-çruti it is said:

 

 

sarvadainam upäséta yävad vimuktiù. muktä api hy enam

upäsate

 

 

     "Before attaining liberation the great souls always

worship the Lord. After attaining liberation they continue to

worship Him."

 

     In this way it is said that the Lord is worshiped in both

circumstances.

 

     Here someone may object: The liberated souls do not worship

the Lord. This is so because they have no goal to attain by such

worship and because the scriptures do not order such worship.

 

     To this I reply: That is true. Still, even though there is

no scriptural order to compel them, the liberated souls

nevertheless worship the Lord because they are attracted by His 

transcendental handsomeness. Also, a person who has jaundice eats

sugar candy as medicine, but when he is cured he also continues

to eat sugar. In the same way the liberated souls continue to

worship the Lord. In this way it is proved that the great souls

worship the Lord both before and after they attain liberation.

.pa

 

 

 

Adhikaraëa 9

 

Transcendental Knowledge Destroys Past Sins

 

 

Introduction by Çréla Baladeva Vidyäbhüñaëa

 

 

     The way to attain transcendental knowledge having already

been considered, now will be considered the results of that

knowledge. In the Chändogya Upaniñad (4.14.3) it is said:

 

 

yathä puñkara-paläça äpo na çliñyante evam eva vidi

päpaà karma na çliñyate

 

 

     "As water does not touch a lotus leaf, so sin does

not touch a person situated in transcendental knowledge."

 

     In the Chändogya Upaniñad (5.24.3) it is said:

 

 

tad yathaiñékä-tülam agnau protaà pradüyetaivaà häsya sarve

päpmänaù pradüyante

 

 

     "As a blade if éñékä grass is at once consumed

by a fire, so are consumed the sins of a person situated in

transcendental knowledge."

 

     Saàçaya (doubt): Must one experience the results of past

and present sinful deeds to become free from the karmic results,

or are such results destroyed and non-existent for a person

situated in transcendental knowledge?

 

     Pürvapakña (the opponent speaks): One cannot become free

from karmic reactions in any way other than experiencing their

results. This is described in the following words of the Småti-

çästra:

 

 

näbhuktaà kñéyate karma

     kalpa-koöi-çatair api

avaçyam eva bhoktavyaà

     kåtaà karma çubhäçubham

 

 

     "Even after millions of kalpas one does not cannot

become free from karmic reactions in any way other than

experiencing their results. Therefore one must experience the

results of good and evil deeds."

 

     This being so, all scriptural passages declaring otherwise

should be understood to be merely empty flattery offered to they

who are situated in transcendental knowledge.

 

     Siddhänta (conclusion): In the following words the author

of the sütras gives His conclusion.

 

Sütra 13

 

 

tad-adhigama uttara-pürväghayor açleña-vinsäçau tad-

vyapadeçät

 

     tad-adhigame - in the knowldege of Him; uttara - after;

pürva - and before; aghayoù - of sins; açleña - not touching;

vinsäçau - destruction; tat - of that; vyapadeçät - because of the

teaching.

 

 

     When knowledge of Him is attained, then there is destruction

and not touching of past and present sins, for that is the

teaching.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     The word "tad-adhigamaù" here means, "knowledge of the Supreme

Personality of Godhead". When such knowledge is present, then a

person is no longer touched by sinful reactions to present deeds,

and all accumulated past karma is destroyed. Why is that? The

sütra explains, "tad-vyapadeçät" (for that is the

teaching). This teaching has already been shown in the two

passages of Chändogya Upaniñad quoted in the introduction to this

adhikaraëa. No one has the power to refute the clear meaning of

these two passages of Çruti-çästra. The passage declaring that

one does not become free from karmic reactions in any way other

than experiencing their results is meant to refer only to persons

not situated in transcendental knowledge.

.pa

 

 

 

Adhikaraëa 10

 

Transcendental Knowledge Destroys Past Pious Karmic Reactions

 

 

Introduction by Çréla Baladeva Vidyäbhüñaëa

 

 

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

 

 

ubhe u haivaiña ete taraty amåtaù sädhv-asädhuné

 

 

     "He crosses beyond all karmic reactions, both good

and evil, and he becomes immortal."

 

     In this way it is said that he crosses beyond the karmic

reactions to both sins and pious deeds.

 

     Saàçaya (doubt): Do the reactions of past pious deeds meet

the same fate as the reactions of past sins, that is, are the

past pious deeds destroyed and the present pious deeds unable to

touch the person performing them, or is this not so?

 

     Pürvapakña (the opponent speaks): This is not the fate of

past and present pious deeds, for such deeds are not performed in

disobedience to the teachings of the Vedas. Therefore one does

not become free from karmic reactions to such deeds in any way

other than by experiencing their results. Therefore it is not

right to say that a person situated in transcendental knowledge

can attain liberation as long as the obstacle of past good karma

is still present.

 

     Siddhänta (conclusion): In the following words the author

of the sütras gives His conclusion.

 

 

Sütra 14

 

 

itarasyäpy evam açleñaù päte tu

 

     itarasya - of another; api - also; evam - thus;açleñaù - not

touching; päte - in destruction; tu - indeed.

 

 

     Indeed, when it is destroyed the other ceases to touch.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     This sütra means that when transcendental knowledge is

present, then the other (itarasya), which here means the past and

present karmic reactions of pious deeds, is destroyed and ceases

to touch. Thus happens in the same way it happens to past and

present sinful reactions. It is not that because they are

prescribed by the Vedas, material pious deeds do not obstruct

transcendental knowledge. The result brought by material pious

deeds is an obstacle impeding the result brought by transcendental knowledge.In truth, material pious deeds are not

pure and spiritual. In the Chändogya Upaniñad (8.4.1) it is

said:

 

 

sarve päpmäno 'to nivartante

 

 

     "All sins are then destroyed."

 

     In this context the word "sins" is used to include

material pious deeds also. In Bhagavad-göä (4.37) the Supreme

Personality of Godhead affirms:

 

 

yathaidhäàsi samiddho 'gniù. . .

 

 

     "As a blazing fire turns firewood to ashes, O

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

to material activities."*

 

     In this verse the destruction of karmic reactions is

described. In these general worlds all karmic reactions, past and

present, sinful and pious, are included. The author of the

sütras describes this here in the words "päte tu"

(indeed, when it is destroyed). The word "tu" (indeed)

is used for emphasis. In this way there is nothing wrong with the

statement that liberation is attained when one's karmic reactions

are destroyed.

.pa

 

 

 

Adhikaraëa 11

 

Arabdha-phala and Anarabdha-phala Karmic Reactions

 

 

Introduction by Çréla Baladeva Vidyäbhüñaëa

 

 

     Here someone may object: If transcendental knowledge causes

the destruction of all past pious and sinful karmic reactions,

then it would automatically bring with it (the liberation of the

soul, and with that) the sudden death of the material body. This

clearly does not happen, and therefore what has been said about

transcendental knowledge cannot be true.

 

     The author of the sütras now begins this adhikaraëa to

refute this objection. Past pious and sinful karmic reactions are

of two kinds: 1. anärabdha-phala (where the reactions have not

yet begun to manifest), and 2. ärabdha-phala (where the

reactions have begun to manifest).

 

     Saàçaya (doubt): Does transcendental knowledge destroy

both kinds of past karmic reactions, or does it destroy only the

anärabdha-phala karmic reactions?

 

     Pürvapakña (the opponent speaks): In the passage from

Båhad-araëyaka Upaniñad (4.4.22) quoted in the beginning of

adhikaraëa 10, it is clearly said that both kinds of karmic

reactions are destroyed. In this way it is clear that

transcendental knowledge completely destroys both kinds of karmic

reactions.

 

     Siddhänta (conclusion): In the following words the author

of the sütras gives His conclusion.

 

 

Sütra 15

 

 

anärabdha-kärye eva tu pürve tad avadheù

 

     anärabdha - not begun; kärye - effect; eva - indeed;tu - but;

pürve - previous; tat - that; avadheù - of the duration of time.

 

 

     But only anärabdha-phala karmic reactions, for that is the

time limit.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

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

Only the anärabdha-phala past pious and sinful karmic reactions,

reactions that have not yet begun to bear fruit, are destroyed by

transcendental knowledge. The ärabdha-phala karmic reactions,

which have already begun to bear fruit, are not destroyed in that

way. Why is that? The sütra explains, "tad-avadheù" (for

that is the time limit). In Chändogya Upaniñad (6.14.2) it is said:

 

 

tasya tävad eva ciraà yävan na vimokñye

 

 

     "One cannot attain liberation as long as his past

karmic reactions persist."

 

     In Çrémad-Bhägavatam (10.87.40) the personified Vedas pray

to the Supreme Personality of Godhead:

 

 

tvad-avagamé na vetti bhavad-uttha-çubhäçubhayoù

     guëa-viguëänvayäàs tarhi deha-bhåtäà ca giraù

 

 

     "When a person realizes You, he no longer cares

about His good and bad fortune arising from past pious and sinful

acts, since it is You alone who control this good and bad

fortune. Such a realized devotee also disregards what ordinary

living beings say about him."***

 

     In this way the scriptures explain that, by the Supreme

Lord's will, the living entity remains in his material body until

his ärabdha-phala karmic reactions are destroyed. Transcendental

knowledge is very powerful. It can at once burn away all past

karmic reactions, leaving behind no remainder. In this it is like

a blazing fire that at once burns up any kind of fuel that may be

supplied.

     Although these statements of scripture should be accepted,

still it is seen that many great sages, wise with transcendental

knowledge, still remain living within material bodies. In that

situation it should be accepted that, by the will of the Lord,

these sages stay in this world, their ärabdha-phala karmic

reactions not yet exhausted, for the purpose of teaching the

truth of spiritual life to the others. As a jewel or other

impediment may stop the burning of a fire, so transcendental

knowledge's power to burn away all karmic reactions may be

stopped in certain circumstances like this.

 

     Here someone may object: Without taking shelter of a series

of past karmic reactions, transcendental knowledge does not

become manifested. Those karmic reactions may be compared to a

potter's wheel. As, once begun to spin, the potter's wheel

gradually stops of its own accord, so past karmic reactions

gradually come to a stop.

 

     To this objection I reply: No. It is not so. Transcendental

knowledge is very powerful. It can at once uproot all karmic

reactions. It is only the will of the Supreme Lord that stops

transcendental knowledge. When a heavier stone is placed on a

spinning potters wheel, the wheel comes to an abrupt halt.

(Transcendental knowledge stops all karmic reactions in a way

like that.) Therefore what was said in the beginning about

transcendental knowledge is right and true.

.pa

 

 

 

Adhikaraëa 12

 

Regular Duties and Karmic Reactions

 

 

Introduction by Çréla Baladeva Vidyäbhüñaëa

 

 

     Here someone may say: It has been said that transcendental

knowledge destroys all past pious karmic reactions. Therefore

transcendental knowledge destroys all kämya-karma (reactions to

pious deeds performed to attain specific desires) as well as all

nitya-karmas (karmic reactions to regular pious duties).

 

     To refute this idea the present adhikaraëa is begun.

 

     Saàçaya (doubt): Båhad-äraëyaka Upaniñad (4.4.22) explains

that transcendental knowledge destroys all past pious and sinful

karmic reactions. Does this mean that, as kämya-karma reactions

are destroyed by transcendental knowledge, the reactions to

nitya-karma activities, such as the performances of agnihotra-

yajïas, are also destroyed in the same way, or are they

not also destroyed?

 

     Pürvapakña (the opponent speaks): It is the nature of

transcendental knowledge to destroy all karmic reactions. Because

it cannot abandon its own nature, transcendental knowledge must

destroy the reactions of nitya-karmas also.

 

     Siddhänta (conclusion): In the following words the author

of the sütras gives His conclusion.

 

 

Sütra 16

 

 

agnihoträdi tu tat käryäyaiva tad-darçanät

 

     agnihotra - agnihotra-yajïas; ädi - beginning with; tu - but;

tat - that; käryäya - for an effect; eva - indeed;tat - that;

darçanät - because of revelation.

 

 

     But agnihotra-yajïas and other rituals have that as their

effect, for that is the revelation.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

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

Performed before transcendental knowledge is manifested, the

daily agnihotra-yajïa and other nitya-karmas have the

manifestation of transcendental as their karmic reaction. Why is

that? The sütra explains, "tad-darçanät" (for that is the

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

 

 

tam etaà vedänuvacanena

 

     "By studying the Vedas they come to understand the

Supreme Personality of Godhead."

 

     This means that transcendental knowledge (is the karmic

result of nitya-karmas, such as study of the Vedas).

Transcendental knowledge, then, destroys all past pious karmic

reactions except for those of nitya-karma duties, such as the

performance of daily agnihotra-yajïas. That is the

meaning of the sütra.

     Transcendental knowledge does not destroy the karmic

reactions of nitya-karma duties for the attainment of

transcendental knowledge is itself the karmic reaction these

duties produce. When a house is set afire some seeds within it

may become heated but not destroyed. Such grains can never be

sown, for they will never sprout into plants. In the same way the

reactions to nitya-karma activities are not destroyed (although

they will not sprout into future material bondage). In the Båhad-

äraëyaka Upaniñad it is said:

 

 

karmaëä pitålokaù

 

 

     "By performing nitya-karma duties one goes to

Pitåloka."

 

     This shows that sometimes nitya-karma duties bring the

attainment of Svargaloka as their karmic reaction. These

reactions all become destroyed.

.pa

 

 

 

Adhikaraëa 13

 

Some Fine Points of Karmic Reactions

 

 

Introduction by Çréla Baladeva Vidyäbhüñaëa

 

 

     It has been shown that by the Lord's will the ärabdha-phala

pious and sinful karmic reactions of they who are enlightened

with transcendental knowledge remain and are not destroyed. The

Lord does this so the enlightened souls may stay in the material

world for some time and teach the spiritual truth to the people

in general. Now it will be shown that for some nirapekña

devotees the Lord at once destroys their ärabhda-phala karmic

reactions. Thus these devotees do not have experience these

karmic reactions. In the Kañétaké Upaniñad (1.4) it is said:

 

 

tat-sukåta-duñkåte vidhunute tasya priyä jïätayaù sukåtam

upayänty apriyä duskå_tam

 

 

     "His pious and sinful karmic reactions are removed.

His pious reactions are given to his friends and kinsmen. His

sinful reactions are given to his enemies."

 

     In the Çäöyäyani-çästra it is said:

 

 

tasya puträ däyam upayänti suhådaù sädhu-kåtyäà

dviñantaù päpa-kåtyäm.

 

 

     "His children claim their inheritance, and his

friends claim the reactions of his pious deeds. His enemies must

take the reactions of his sins."

 

     Saàçaya (doubt): Are the ärabdha-phala karmic reactions

sometimes destroyed without the person having to experience their

results, or is this never so?

 

     Pürvapakña (the opponent speaks): Without experiencing

them, ärabdha-phala karmic reactions are never destroyed.

 

     Siddhänta (conclusion): In the following words the author

of the sütras gives His conclusion.

 

 

Sütra 17

 

 

ato 'nyäpi hy ekeñäm ubhayoù

 

     ataù - then; anyä - another; api - also; hi - indeed;ekeñäm - of

some; ubhayoù - of both.

 

 

     Therefore there is another also. Of some there is both.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

     For some nirapekña devotees who are very ardently devoted

to the Lord, their pious and sinful ärabdha-phala karmic

reactions are removed without their having to experience the

results. The reason for this is given in the word "anyä"

(there is another also). This means, "there is another

scriptural quote, a quote revealing that by the Supreme Lord's

will ärabdha-phala karmic reactions are sometimes also

destroyed". The other scriptural quote is the passage from

Kauñétiké Upaniñad previously quoted, and the passage from the

Çäöyäyana-çästra also.

     This is the meaning: In one place the scriptures say that

ärabdha-phala karmic reactions are destroyed only when the

person experiences them, and in another place the scriptures say

that transcendental knowledge can destroy ärabdha-phala karmic

reactions. If these two statements are not to be thought of as

contradicting each other, they must be considered to apply to

different circumstances. These scriptural statements do not apply

to kämya-karma activities, for sütras 13 and 14 stated that all

pious and sinful karmic reactions are destroyed, and because sins

are by definition not kämya-karma activities.

     Therefore, for some very dear devotees, who ardently yearn to

see the Lord and who are no longer able to bear separation from

Him, the Supreme Lord takes away their ärabdha-phala karmic

reactions, and distributes them to those persons who are close to

those devotees. This will be further described in another

adhikaraëa. Thus the devotee's ärabdha-phala karmic reactions

are experience by these people. In this way the rule the Lord has

decreed for ärabdha-phala karmic reactions is maintained.

 

     Here someone may object: Karmic reactions are formless, and

therefore it is not logical to say that they can be given to

others as if they were tangible objects.

 

     If this is said, then I reply: That is not true. Because He

is all-powerful, the Supreme Lord can do anything He wishes, even

if what He does is different from what you think is logical.

Therefore the Supreme Personality of Godhead can remove the

ärabdha-phala karmic reactions of some great devotees who

ardently yearn to see Him.

 

     In the next sütra the author refutes the claim that the

karmic reactions of one person cannot be given to another.

 

 

Sütra 18

 

 

yad eva vidyayeti hi

 

     yad eva vidyayä iti - Chändogya Upaniñad 1.1.10;

hi - because.

 

 

     Because of Chändogya Upaniñad 1.1.10.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

     Chändogya Upaniñad 1.1.10 shows the power of

transcendental knowledge, even when it is only knowledge of the

individual spirit soul. The word "hi" in this sütra

means "because". This means that because transcendental

knowledge cannot be stopped by any obstacle, and because the

Supreme Personality of Godhead in these circumstances gives His

own mercy, sometimes the living entity does not have to

experience his ärabdha-phala karmic reactions. No one should be

surprised at this.

 

     What happens then? The author of the sütras gives the

following explanation.

 

 

Sütra 19

 

 

bhogena tv itare kñapayitvätha sampadyate

 

     bhogena - by enjoyment; tu - indeed; itare - the other;

kñapayitvä - leaving; atha - then; sampadyate - obtains.

 

 

     Renouncing the two others, he enjoys.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     This sütra means, "leaving behind the gross and

subtle material bodies (the two others), and attaining the body

of a personal associate of the Lord, the liberated devotee enjoys

transcendental bliss". This is described in the following words

of Taittiréya Upaniñad (2.1.1):

 

 

so 'çnute sarvän kämän

 

 

     "Then he enjoys the fulfillment of all his desires."

 

     That is the meaning of the sütra's word 

sampadyate" (he enjoys transcendental bliss).

.pa

 

 

 

Pada 2

 

 

Invocation

 

 

manträd yasya parä bhütäù

     parä bhütädayo grahäù

naçyanti sva-lasat-tåñëaù

     sa kåñëaù çaraëaà mama

 

 

     May Lord Kåñëa, who is radiant with the thirst to be re-united

with His devotees, and whose mantras exorcise the ghosts and

demons of repeated birth in the material world of five elements,

be my shelter.

 

 

Adhikaraëa 1

 

The Time of Death

 

 

Introduction by Çréla Baladeva Vidyäbhüñaëa

 

 

     In the next pada will be described the way the soul travels

to the world of the demigods. In this pada will be described the

way a person enlightened with transcendental knowledge leaves his

material body. In the Chändogya Upaniñad (6.8.6) it is said:

 

 

asya saumya-puruñasya prayato väì-manasi sampadyate manaù

präëe präëas tejasi tejaù parasyäm devatäyäm

 

 

     "When a good person leaves his material body, the

voice enters the mind, the mind enters the life-air, the life-air

enters the element fire, and the element fire enters the Supreme Personality of

Godhead."

 

     Saàçaya (doubt): Does the voice itself enter, or do only

the activities of the voice enter?

 

     Pürvapakña (the opponent speaks): Because the nature of

the mind is not like the nature of the voice, and because the

voice and other parts of the body are subordinate to the mind,

therefore it is only the activities of the voice that enter.

 

     Siddhänta (conclusion): In the following words the author

of the sütras gives His conclusion.

 

 

Sütra 1

 

 

väì manasi darçanäc chabdäc ca

 

     väk - voice; manasi - in the mind; darçanät - because ofsight;

çabdät - because of sound; ca - also.

 

 

     Because of what is seen and heard, voice enters mind.

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     Voice itself enters the mind. Why is that? The sütra

explains, "darçanät" (because of what is seen). This

means that even when the external voice is silent, it is seen

that the voice is still active in the mind. The sütra also

explains, "çabdät" (because of what is heard). In the

scriptures (Chändogya Upaniñad) it is heard:

 

 

väì manasi sampadyate

 

 

     "The voice enters the mind."

 

     Any other interpretation would do violence to the clear

meaning of this quote. No evidence actually supports the idea

that only the activity of the voice enters the mind.

 

     Here someone may object: Because mind does not possess the

nature of the voice, voice itself cannot have entered the mind.

It is only the activities of one thing that can enter another thing

dissimilar in nature. An example of this is the activities of

fire, which can thus enter water. This is so, for it is clearly

seen.

 

     If this is said, then I reply: Voice and mind meet. They do

not join together and become one. The meaning is that even though

their natures are different, the two of them actually do meet.

 

 

Sütra 2

 

 

ata eva sarväëy anu

 

     ataù eva - therefore; sarväëi - all; anu - following.

 

 

     Therefore they all follow.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     Here someone may object: The voice may enter the mind, but

the mind does not enter the element fire.

 

     If this objection is raised, the sütra gives the following

reply, "sarväëi" (all). This means, "the sense

of hearing and all the other senses also enter". The word 

anu" here means, "they all enter, following behind

the voice". In the Praçna Upaniñad (3.9) it is said:

 

 

tasmäd upaçänta-tejäù punar-bhavam indriyair manasi

sampadyamänair yac cittas tenaiña präëa äyäti

 

 

     "When the fire of life is extinguished, the senses

enter the mind, and the soul again takes birth. Accompanied by

that mind, the soul is born again."

     In the Praçna Upaniñad (4.2) it is said:

 

 

yathä gärgya marécayo 'staà gacchato 'rkasya sarva etasmiàs

tejo-maëòale eké-bhavati täù punar udayataù pracaranty evaà ha

vai tat sarvaà pare deve manasy eké-bhavati

 

 

     "O Gärgya, as the rays of sunlight enter the

setting sun only again to emerge from the rising sun, in the same

way the senses enter their deity, the mind."

.pa

 

 

 

Adhikaraëa 2

 

The Mind Enters the Breath

 

 

Introduction by Çréla Baladeva Vidyäbhüñaëa

 

 

     Now the passage of Chändogya Upaniñad (6.8.6) quoted in

the beginning of adhikaraëa 1 will be again considered.

 

     Saàçaya (doubt): Does this passage mean to say that the

mind enters the life-breath, or that it enters the realm of the

moon?

 

     Pürvapakña (the opponent speaks): Båhad-äraëyaka Upaniñad

(3.2.13) declares:

 

 

manaç candram

 

 

     "The mind enters the moon."

 

     Therefore the mind enters the moon.

 

     Siddhänta (conclusion): in the following words the author

of the sütras gives His conclusion.

 

 

Sütra 3

 

 

tan manaù präëa uttarät

 

     tat - that; manaù - mind; präëe - in the life-breath;

uttarät - then.

 

 

     Then the mind enters the life-breath, because of what

follows.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     The words "tan manaù präëe" mean, 

accompanied by all the senses, the mind enters the life-

breath". Why is that? Because of the statement that follows

(uttarät).

 

     Here someone may object: This cannot be, for Båhad-

äraëyaka Upaniñad 3.2.13 affirms that the mind enters the

moon.

 

     The author of the sütras replies to this objection in

sütra 3.1.4.

.pa

 

 

 

Adhikaraëa 3

 

The Life-Breath Enters the Individual Soul

 

 

Introduction by Çréla Baladeva Vidyäbhüñaëa

 

 

     Now will be considered the following words of Chändogya

Upaniñad (6.6.1):

 

 

präëas tejasi

 

 

     "The life-breath enters fire."

 

     Saàçaya (doubt): Does the life-breath, which is by then

accompanied by the mind and the senses, enter the element fire, or does

it enter the individual spirit soul (jéva)?

 

     Pürvapakña (the opponent speaks): Chändogya Upaniñad

(6.6.1) says that the life breath enters the element fire, therefore the

life-breath enters the element fire.

 

     Siddhänta (conclusion): In the following words the author

of the sütras gives His conclusion.

 

 

Sütra 4

 

 

so 'dhyakñe tad-upagamädibhyaù

 

     saù - it; adhyakñe - to the master; tat - that;

upagama - approaching; ädibhyaù - beginning with.

 

 

     That in the master because of the scriptural statements that

begin with the descriptions of approaching it.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     The word "saù" (that) here means "the life-

breath", and the word adhyakñe" (in the master) here means,

"in the individual spirit soul, who is the master of the

body and senses". Thus the life breath enters the individual

spirit soul. Why is that? The sütra explains, "tad-

upagamädibhyaù" (because of the scriptural statements that

begin with the descriptions of approaching it). In the Båhad-

äraëyaka Upaniñad (4.3.38) it is said:

 

 

tad yathä räjänaà prayiyäsantam ugräù praty enasaù sütä

grämaëya upasaméyanty evaà haivaà vidaà sarve präëä

upasaméyanti. yatraitad ürdhvocchväsé bhavati.

 

 

     "As bodyguards. warriors, charioteers, and generals

gather around a king who is about to depart on a great march, so

do all the senses and life-breaths gather around the soul who is about toleave its material body."

 

     In this way the Çruti-çästra explains that the life-breath

and the senses enters the individual spirit soul. This statement

does not contradict the other statement of the Çruti-çästra that

the life-breath enters the element fire, for it may be said that after

the life-breath enters the soul the two of them proceed to enter

the element fire. This is like saying that the Yamunä, joining with the

Ganges, proceeds to enter the ocean.

.pa

 

 

 

Adhikaraëa 4

 

The Individual Spirit Soul Enters the Combined Elements

 

 

Introduction by Çréla Baladeva Vidyäbhüñaëa

 

 

     Now will be considered the statement that the individual

spirit soul enters the element fire.

 

     Saàçaya (doubt): Do the individual spirit soul and the life-

breath enter the element fire, or do they enter all the elements

combined?

 

     Pürvapakña (the opponent speaks): The Çruti-çästra says

that the life-breath enters the element fire, therefore the life-

breath enters the element fire.

 

     Siddhänta (conclusion): In the following words the author

of the sütras gives His conclusion.

 

 

Sütra 5

 

 

bhüteñu tac chruteù

 

     bhüteñu - in all the elements; tat - that; çruteù - because

of the Çruti-çästra.

 

 

     In all the elements, because of the Çruti-çästra.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     The individual spirit soul enters all the five elements. It

does not enter the fire element only. Why is that? In Båhad-

äraëyaka Upaniñad (4.4.5) it is said:

 

 

jévasyäkäçamayo väyumayas tejomaya äpomayaù påthivémayaù

 

 

     "The individual spirit soul enters the elements

ether, air, fire, water, and earth."

 

     In this way the Çruti-çästra affirms that the individual

spirit soul enters all the material elements. A further

explanation is given in the next sütra.

 

 

Sütra 6

 

 

naikasmin darçayato hi

 

     na - not; ekasmin - in one; darçayataù - they both reveal;

hi - because.

 

 

     Because they both say it is not in one.

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     It should not be considered that the individual spirit soul

enters into one element, into fire. The word "hi" here

means "because". This means, "because this was

described in the questions and answers in Chändogya Upaniñad

Chapter 5, Parts 3-10.

.pa    

 

 

 

Adhikaraëa 5

 

The Departure of the Enlightened Soul

 

 

Introduction by Çréla Baladeva Vidyäbhüñaëa

 

 

     Now will be considered a doubt that may arise concerning

Chändogya Upaniñad 6.8.6.

 

     Saàçaya (doubt): Does this passage describe the departure

from the material body of the soul enlightened with

transcendental knowledge, or the soul that is not enlightened?

 

     Pürvapakña (the opponent speaks): In Båhad-äraëyaka

Upaniñad (4.4.7) it is said:

 

 

yadä sarve pramucyante

     kämä ye 'sya hådi sthitäù

atha martyo 'måto bhavaty

     atra brahma samaçnute

 

 

     "When his heart is free of all material desires, the

mortal becomes immortal. Then he enjoys spiritual life, even in

this world."

 

     There word "atra" (here in this world) means that

the enlightened soul need not leave the material world. Even in

this world he enjoys the bliss of spiritual life.

 

     Siddhänta (conclusion): In the following words the author

of the sütras gives His conclusion.

 

 

Sütra 7

 

 

samänä cäsåty-upakramäd amåtatvaà cänupoñya

 

     samänä - equal; ca - also; äsåti-upakramät - at the

beginning; amåtatvam - immortality; ca - and; anupoñya - not

burning.

 

 

     Indeed, in the beginning they are the same. Also,

immortality is without burning.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     The first "ca" means "indeed". In the

beginning, the enlightened soul and the unenlightened soul depart

from the material body in the4 sa,e way. However, when they reach

the näòés (subtle pathways emanating from the heart), their paths

diverge. The enlightened soul passes through one of the hundred

näòés, but the enlightened soul passes through a different näòé.

This is described in Chändogya Upaniñad (8.6.6):

 

çataà caikä ca hådayasya näòyas täsäà mürdhänam

abhiniùsåtaikä. tayordhvam äyann amåtatvam eti viçvag anyä

utkramaëe bhavanti.

 

 

     "101 näòés lead away from the heart. One passes

through the head and leads to immortality. They others lead to a

variety of destinations."

 

     This is also described in Båhad-äraëyaka Upaniñad

(4.4.2). The soul endowed with transcendental knowledge departs

from the material body through the passage passing through the

top of the head. The unenlightened souls depart through the other

passages. The scriptural statement (Båhad-äraëyaka Upaniñad

4.4.7) explaining that the enlightened soul enjoys spiritual life

even in this world means that such a soul no longer produces any

karmic reactions even though his connection with the material

body is not yet burned away.

 

 

Sütra 8

 

 

tad äpéteù saàsära-vyapadeçät

 

     tat - that; äpéteù - until; saàsära - of the world of birth

and death; vyapadeçät - because of the teaching.

 

 

     That is so, for it is taught that until then there is the

world of birth and death.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     This describes the immortality of an enlightened soul who is

free from sin even though his connection to a material body is

not yet burned away. How is that? The sütra explains, "äpéteù" (until then).Until he attains the direct

association of the Supreme Personality of Godhead, the individual

spirit soul still has a relationship with a material body, and

thus he remains in the world of repeated birth and death. The

direction association of the Supreme Personality of Godhead is

attained when the soul travels to the world of the Supreme

Personality of Godhead. That is the conclusion of the Vedas.

 

 

Sütra 9

 

 

sükñma-pramäëataç ca tathopalabdheù

 

     sükñma - subtle; pramäëataù - from the source of knowledge;

ca - also; tathä - so; upalabdheù - because of being seen.

 

 

     The subtle, because of authority and direct perception.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     In this contact the relationship of the enlightened soul

with the material body is not yet burned away. This is because

the subtle (sükñma) material body still persists. How is that known? Thesütra explains, "pramäëataù" (because of

authority). Even when he travels to the worlds of the demigods,

the enlightened soul retains relationship with a subtle material

body, as is seen in the words of the moon-god in Kauñétaké

Upaniñad (1.3). Therefore in the previous passage of Båhad-

äranyaka Upaniñad (4.4.7) the "immortality" described is

one where the relationship between the soul and the material body

is not yet burned away.

 

 

Sütra 10

 

 

nopamardenätaù

 

     na - not; upamardena - by destruction; ataù - therefore.

 

 

     Therefore it is not by destruction.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     Båhad-äraëyaka Upaniñad 4.4.7 does not describe the

kind of immortality where the relationship of the individual

spirit soul and the material body is destroyed.

 

 

Sütra 11

 

 

tasyaiva copapatter üñmä

 

     tasya - of that; eva - indeed; ca - also; upapatteù - becauseof

being possible; üñmä - heat.

 

 

     It has warmth, for that is reasonable.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     The warmth that touches the gross material body while it is

alive is manifested from the subtle material body, not the gross

body. Why is that? The sütra explains, "upapatteù" (for

that is reasonable). When it is alive the gross body is warm, and

when it is dead, the gross body is not warm. From this it can be

seen that the warmth in the gross body comes from the subtle

body.

     The word "ca" (also) here shows another reason also.

When he leaves the gross body, the enlightened soul also takes

the heat-producing subtle body with him.

 

     Next, fearing that another doubt will be raised, the author

of the sütras speaks the following words:

 

 

Sütra 12

 

 

pratiñedhäd iti cen na çärérät

 

     pratiñedhät - because of denial; iti - thus; cet - if;na - not;

çärérät - from the resident of the body.

 

     If someone says that it is denied, then I reply: No. It is

not so. Because of the resident of the body.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     Here someone may object: The enlightened soul does not

leave the gross material body. This is corroborated by

the following words of Båhad-äraëyaka Upaniñad (4.4.6):

 

 

athäkämayamäno yo 'kämo niñkäma äpta-kämo na tasya

präëä utkramanti brahmaiva san brahmätyeti

 

 

     "One who does not desire, who has no material

desires, and whose desires are all fulfilled, his life-breaths do

not leave. He is spirit. He goes to the spirit."

 

     In this way the scriptures deny (pratiñedhät) that the

enlightened soul leaves his material body.

 

     If (cet) this objection is raised, then the author of the

sütras replies, "No" (na). This means that the text of

the Upaniñad does not specifically say that the life-breath

leaves the body. The meaning of this text is that

the life-breath does not leave the individual spirit soul. After

all, it is clearly seen that even enlightened souls leave their

material bodies.

 

 

Sütra 13

 

 

spañöo hy ekeñäm

 

     spañöaù - clear; hi - because; ekeñäm - of some.

 

 

     Because it is clear in some.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     In this passage of Båhad-äraëyaka Upaniñad (4.4.6)

there is no room for controversy. This is so because (hi) in some

(ekeñäm) recensions of the Vedas, namely the Madhyandina

recension, is seen a clear (spañöaù) denial of the idea that

the life-breath does not leave the material body. This same

passage in the Madhyandina recension reads:

 

 

na tasmät präëä utkramanti. atravaiva samavaléyante

brahmaiva san brahmätyeti.

 

 

     "The life-breaths do not leave him (the soul). They

enter there. He is spirit. He goes to the spirit."

 

     The word "atra" (there) clearly shows that the life-

breaths enter the spirit soul.

 

     To this the objector may reply: In the Käëva recension, inYäjïavalkya's answer to Artabhäga's question, it is clearly seen

that the life-breaths of the soul enlightened with transcendental

knowledge do not leave the material body.

 

     To this objection I reply: This passage describes a special

case, where the enlightened soul is very distressed in separation

from the Supreme Lord.

 

     The impersonalists claim that this passage describes a

person who thinks he is one with the impersonal Brahman. They say

that for him the life-breaths do not leave the material body.

 

     To this I reply: This is fool's idea. No words in the text

support this interpretation. At any rate, the impersonalist

idea has already been clearly refuted.

 

 

Sütra 14

 

 

smaryate ca

 

     smaryate - in the Småti-çästras; ca - also.

 

 

     In the Småti-çästras also.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     In the Yäjïavalkya-småti (3.167) it is said:

 

 

ürdhvam ekaù sthitas teñäà

     yo bhittvä sürya-maëòalam

brahmalokam atikramya

     tena yäti paräà gatim

 

 

     "Among all of them, one great soul travels upward.

He breaks through the circle of the sun. He passes beyond the

planet of Brahmä. He enters the supreme destination."

 

     In the Çruti-çästra also it is said that the enlightened

soul passes through the näòé at the top of the head

and thus leaves the material body. In this way it is proved that

the enlightened soul certainly does leave his material body.

.pa

 

 

 

Adhikaraëa 6

 

The Senses Enter the Supreme

 

 

Introduction by Çréla Baladeva Vidyäbhüñaëa

 

 

     That the individual spirit soul, accompanied by the life-

breath and the senses, enters the element fire and the other

subtle elements at the time of death has already been proved, and

the fallacious idea that the soul enlightened with transcendental

knowledge does not also depart from his body in this same way has

been dispelled. Now the following will be considered.

 

     Saàçaya (doubt): Do the enlightened soul's voice and other

working senses, life-breath, and elements of the gross

and subtle material bodies enter into the material features that

are their direct causes, or do they enter into the Supreme

Personality of Godhead?

 

     Pürvapakña (the opponent speaks): They enter into their

direct causes. This is described in Båhad-äraëyaka Upaniñad

3.2.13.

 

     Siddhänta (conclusion): In the following words the author

of the sütras gives His conclusion.

 

 

Sütra 15

 

 

täni pare tathä hy äha

 

     täni - they; pare - in the Supreme; tathä - so;hi - because;

äha - says.

 

 

     They in the Supreme, for thus it says.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     In the Chändogya Upaniñad (6.8.6) it is said:

 

 

tejaù parasyäm

 

 

     "Fire enters the Supreme."

 

     In this way it is established that the "tejaù",

which here includes the voice and other senses, the life-breath,

and the bodily elements, enters the Supreme Personality of

Godhead. This is so because the Supreme is the cause and the

resting-place of all. Why is that? The sütra explains, 

tathä hy äha", which means "because the Çruti-çästra

affirms that it is so". This is confirmed in the Chändogya

Upaniñad (6.8.6):

 

tejaù parasyäm devatäyäm

 

 

     "Fire enters the Supreme Personality of Godhead."

 

     Båhad-äraëyaka Upaniñad 3.2.3 should be interpreted

metaphorically. This has already been explained (in sütra

3.1.4).

.pa

 

 

 

Adhikaraëa 7

 

The Nature of the Senses' Entrance in the Supreme

 

 

Introduction by Çréla Baladeva Vidyäbhüñaëa

 

 

     Now another consideration will be examined.

 

     Saàçaya (doubt): When the enlightened soul's life-breath,

voice, mind, and other senses enter the Supreme Personality of

Godhead do they merely enter or do they become one with Supreme

Personality of Godhead, as is explained in Muëòaka Upaniñad

3.2.8)?

 

     Pürvapakña (the opponent speaks): Because of the previous

statements and because there is no specific statement otherwise,

it should be held that they merely enter.

 

     Siddhänta (conclusion): In the following words the author

of the sütras gives His conclusion.

 

 

Sütra 16

 

 

avibhägo vacanät

 

     avibhägaù - not divided; vacanät - because of the statement.

 

 

     There is no division, for that is said.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     The life-breath and other features of the material body

merge into and become one with the Supreme Personality of

Godhead, the master of inconceivable potencies. Why is that? The

sütra explains, "vacanät" (for that is said). In the

Praçna Upaniñad (6.5) it is said:

 

 

evam eväsya paridrañöur imäù ñoòaça-kaläù

puruñäyaëäù puruñaà präpyäs taà gacchanti

 

 

     "As rivers merge into the ocean, so do the sixteen

elements of the material body merge into the Supreme Personality

of Godhead."

 

     After thus explaining that the life-breath and the other

elements of the material body merge into the Supreme Personality

of Godhead, the Upaniñad continues:

 

 

bhidyete cäsäà näma-rüpe puruña ity evaà procyate sa

eño 'måto bhavati

 

 

     "The elements of the body then lose their names and forms. They are saidto become one with the Supreme. When this

happens to the elements of his material body, the individual

spirit soul becomes immortal."

 

     Thus the elements of the material body lose their names and

forms. This is the meaning: When he leaves the gross material

body, the soul enlightened with transcendental knowledge is

followed by the now greatly weakened subtle material body. When

the soul finally leaves the egg of the material universe behind,

the subtle body merges into the eighth covering of the universal

shell. Now completely pure and free from any touch of matter, the

soul attains a spiritual body and then gains the association of

the Supreme Personality of Godhead.

.pa

 

 

 

Adhikaraëa 8

 

The Hundred-and-first Näòé

 

 

Introduction by Çréla Baladeva Vidyäbhüñaëa

 

 

     Now will begin a discussion to show one specific aspect of

the enlightened soul's departure from the material body. In

Chändogya Upaniñad (8.6.6) as well as in Kaöha Upaniñad

(7.6) it is said that the unenlightened souls depart from the

material body by the path of the hundred näòés and the

enlightened soul departs by another näòé.

 

     Saàçaya (doubt): Is this description correct or is it not?

 

     Pürvapakña (the opponent speaks): Because the näòés

are both very numerous and very fine it is not possible for the

spirit soul to distinguish them one from another. Therefore this

description is not correct. The scriptures explain:

 

 

tayordhvam äyann amåtatvam eti

 

 

     "Going upwards, he attains immortality."

 

     Therefore (going upwards is the important factor) and it is

not important which näòé the soul enters at the moment of

leaving the material body.

 

     Siddhänta (conclusion): In the following words the author

of the sütras gives His conclusion.

 

 

Sütra 17

 

 

tad-oko-'gra-jvalanaà tat-prakäçita-dväro vidyä-sämarthyät

tac-cheña-gaty-anusmåti-yogäc ca härdänugåhétaù

çatädhikayä

 

     tat - of him; okaù - the home; agra - the point;

jvalanam - illumination; tat - by Him; prakäçita - revealed;

dväraù - the door; vidyä - of transcendental knowledge;

sämarthyät - by the power; tat - that; çeña - remainder;

gati - path; anusmåti - memory; yogät - by the touch;ca - and;

härda - He who resides in the heart; anugåhétaù - being the

object of mercy; çatädhikayä - by the hundred-and-first.

 

 

     Then the top of his home is illumined and the door is

revealed by Him. By the power of transcendental knowledge, by the

memory of the path it brings, he attains the mercy of He who resides

in the heart. By the hundred-and-first.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

     The enlightened soul departs by the path of the hundred-and-

first näòé, which is called Suñumnä. It is not that the

enlightened soul cannot discern where is this näòé. Because of

the two causes that begin with the power of transcendental

knowledge, the soul attains the mercy of He who resides in the

heart. This is possible by the power of transcendental knowledge.

The effect of transcendental knowledge is that it enables the

soul to remember the correct path to take in departing from the

body. This soul also obtains the mercy of Lord

Hari, who resides in a palace in the heart (härda). That is the

meaning here.

     When, accompanied by the voice and the other senses and

elements of the material body, the enlightened soul is about to

depart, the top portion (agra) of the heart, which is his home

(okaù), becomes illuminated (jvalanam). The door (dväraù)

there is not illuminated by the individual spirit soul. It is

Lord Hari, who resides in the heart (härda) who illuminates and

reveals (prakäçita) that door. In this way the soul becomes

aware of the entrance to the hundred-and-first näòé. In this

way the enlightened soul departs.

.pa

 

 

 

Adhikaraëa 9

 

The Path of the Sun's Rays

 

 

Introduction by Çréla Baladeva Vidyäbhüñaëa

 

 

     In the Chändogya Upaniñad (8.6.5) it is said:

 

 

atha yatraitasmät çaréräd utkramaty etair eva raçmibhir

ürdhvam äkramate. sa om iti vä hodvä méyate sa yävat

kñipyen manas tävad ädityaà gacchaty etad vai khalu loka-

dväraà viduñäà prapadanaà nirodho 'viduñäà tad eña

çlokaù. çataà caika ca. . .

 

 

     "After he departs from the body, the soul travels

on the sun's rays. Casting off the material mind, and meditating

on the sacred syllable Oà, the soul travels to the sun, which

is the doorway to the worlds. They who are enlightened with

transcendental knowledge may enter that doorway, but they who are

not enlightened are stopped from entering. The following verse

describes this: There are a hundred and one näòés. . . ."

 

     This means that after he passes through the näòé

on the top of the head, the enlightened soul travels on the path

of the sun's rays.

 

     Saàçaya (doubt): Must the soul depart from the body

during the daytime, or may he also depart during the night (and

still attain liberation)?

 

     Pürvapakña (the opponent speaks): Because during the

night the rays of the sun do not shine, the enlightened soul must

depart from the material body only during the daytime.

 

     Siddhänta (conclusion): In the following words the author

of the sütras gives His conclusion.

 

 

Sütra 18

 

 

raçmy-anusäré

 

     raçmi - rays; anusäré - following.

 

 

     He follows the rays.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     Whenever he dies, the enlightened soul is able to follow the

rays of the sun. This is so because the Çruti-çästra gives no

specific instruction in this regard.

 

 

Sütra 19

 

niçi neti cen na sambandhasya yävad deha-bhävitväd darçayati ca

 

     niçi - during the night; na - not; iti - thus; cet - if; na - not;

sambandhasya - of the relationship; yävat - as long as; deha-

bhävitvät - because of the existence of the body;

darçayati - reveals; ca - also.

 

 

     If someone says that it is not during the night, then I reply:

No. Because the relationship exists as long as the body is

present. It also reveals it.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     Here someone may object: is it not so that because at night

the rays of the sun are not present, the soul departing from his

body cannot follow them at that time?

 

     If (cet) this is said, then the sütra replies, "No"

(na). Why is that? The sütra explains, "sambandhasya"

(because of the relationship). This means that as long as the

material body is present there is a relationship with the sun's

rays. Therefore the soul may depart at any time of the day or

night and still travel by the path of the sun's rays.

     It is clearly seen that the body remains warm in both the

hottest of days and the coldest of nights. If the body had not

relationship with the sun this would not be possible.

     The scriptures also give further proof of the body's

unchanging relationship with the sun. In the Chändogya

Upaniñad (7.6.2) it is said:

 

 

amuñmäd ädityät prayänte tathäsu näòéñu såptä

äbhyo näòébhyaù prayänte te amusminn äditye såptäù

 

 

     "The path of the sun's rays begins at the sun and

ends at the näòés. It also begins at the näòés and ends at

the sun."

 

     In another place in the Çruti-çästra it is also said:

 

 

saàsåñöä vä ete raçmayaç ca näòyaç ca naiñäà

vibhägo yävad idam çaréram ataù etaiù paçyaty etair

utkramate etaiù pravartate

 

 

     "The sun's rays are connected to the näòés, and

that connection is never broken as long as the material body is

alive. By the sun's rays the soul sees. By them he departs. By

them he performs actions."

 

     In this way it is proved that the soul enlightened with

transcendental knowledge is always able to travel by the path of

the sun's rays.

.pa

 

 

 

Adhikaraëa 10

 

The Soul's Departure During the Different Seasons

 

 

Introduction by Çréla Baladeva Vidyäbhüñaëa

 

 

     Now the following will be considered.

 

     Saàçaya (doubt): If he dies during the six months when the

sun travels in the south, does the enlightened soul still attain

the benefit of his knowledge, or does he not?

 

     Pürvapakña (the opponent speaks): Both Çruti-çästra and

Småti-säçtra affirm that in order to attain the spiritual world

one must die during the six months when the sun travels in the

north. Also, it is seen that Bhéñmadeva and other great souls

refused to die until that auspicious time had arrived.

 

     Siddhänta (conclusion): In the following words the

author of the sütras gives His conclusion.

 

 

Sütra 20

 

 

ataç cäyane 'pi dakñiëe

 

     ataù - therefore; ca - also; äyane - in ther passing;api - also;

dakñiëe - in the south.

 

 

     Therefore it is also during the passing in the south.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     Because transcendental knowledge does not bring only a

partial result, and also because it removes all obstacles in its

path, the enlightened soul attains the fruit of his knowledge

even if he dies during the six months when the sun passes in the

south. The argument of our opponent is very foolish and slow-

witted. As will be explained in the future, the word 

uttaräyaëa" here does not mean "the six months when

the sun passes in the south", but rather it means "the

ätivähika-devatäs, or the demigods that carry the soul to the

higher worlds".

     Blessed by his father, Bhéñmadeva had the power to

choose the time of his death. It is either to demonstrate that

power, or to show the example of a saintly person that he acted

in that way. Therefore there is no disadvantage in dying during

the six months when the sun passes in the south.

 

     Here someone may object: The Supreme Personality of Godhead

Himself affirms in Bhagavad-gétä (8.23-26):

 

 

yatra käle tv anävåttim     ävåttià caiva yoginaù

prayätä yänti taà kälaà

     vakñyämi bharatarñabha. . .

 

. . . çukla-kåñëe gaté hy ete

     jagataù çäçvate mate

ekayä yäty anävåttim

     anyayävartate punaù

 

 

     "O best of the Bhäratas, I shall now explain to you

the different times at which, passing away from this world, the

yogé does or does not come back.*

     "Those who know the Supreme Brahman attain the

Supreme by passing away from the world during the influence of

the fiery god, in the light, at an auspicious moment of the day,

during the fortnight of the waxing moon, or during the six months

when the sun travels in the north.*

     "The mystic who passes away from this world during

the smoke, the night, the fortnight of the waning moon, or the

six months when the sun passes to the south reaches the moon

planet but again comes back.*

     "According to Vedic opinion, there are two ways of

passing from this world, one in light and one is darkness. When

one passes in light, he does not come back. But when one passes

in darkness, he returns."*

 

     In this passage word "day" and other words denoting

time are prominent, and therefore it is clearly shown that time

is and important factor for the attainment of liberation. It is

also shown that one who dies during the night or during the six

months when the sun passes in the south does not attain

liberation.

 

     The author of the sütras speaks the following words to

refute this objection.

 

 

Sütra 21

 

 

yoginaù prati smaryate smärte caite

 

     yoginaù - the yogés; prati - to; smaryate - is remembered;

smärte - the two that are remembered; ca - and; ete - they.

 

 

     It is remembered of the yogés. Also, two are remembered.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     The yogés, that is they who are devoted to the Supreme

Personality of Godhead, do not take these descriptions of the

passing of the moon, the light, and other points in time very

seriously. They merely make a mental note of them (smaryate). The

sütra explains, "ete smärte" (they are remembered). The

Supreme Lord explains in Bhagavad-gétä (8.27):

 

 

naite såté pärtha jänan

     yogé muhyate kaçcana

 

     "Although the devotees know these two paths, O

Arjuna, they are never bewildered."*

 

     The conclusion is that a person situated in transcendental

knowledge need not be concerned about the specific time of his

death. The mention of specific times is not prominent in this

passage from Bhagavad-gétä (8.23-26). The passage begins with the

mention of fire, which has nothing to do with time. In fact, the

different factors mentioned in this passage are all ätivähika-

devatäs (demigods that carry the soul from the body). The author

of the sütras will explain this in sütra 4.3.2. It is also said:

 

 

divä ca çukla-pakñaç ca

     uttaräyaëam eva ca

mumürñatäà prasastäni

     viparétaà tu garhitam

 

 

     "The best times for they who are about to die are

the daytime, the bright fortnight, and the six months when the

sun travels in the north. The other times are not good."

 

     This verse describes the condition of the souls not

enlightened with transcendental knowledge. They who are

enlightened with transcendental knowledge always attain Lord

Hari. The time when they leave their material bodies is not

relevant.

.pa

 

 

 

Pada 3

 

 

Invocation

 

 

yaù sva-präpti-pathaà devaù

     sevanäbhäsato 'diçat

präpyaà ca sva-padaà preyän

     mamäsau çyämasundaraù

 

 

     I love handsome and dark Lord Kåñëa, who shows, even to they

who have only the dim reflection of devotional service, the path

that leads to Him.

 

 

Adhikaraëa 1

 

Many Paths or One?

 

 

Introduction by Çréla Baladeva Vidyäbhüñaëa

 

 

     In this pada will be described the nature of the Supreme

Personality of Godhead and the path that leads to the realm of

the Supreme Personality of Godhead. In the Chändogya Upaniñad

(4.15.5-6) it is said:

 

 

atha yad u caiväsmin çavyaà kurvanti yadi ca närciñam

eväbhisambhavaty arciño 'har aha äpüryamänam äpüryamäna-

pakñäd yan sad-udaòòeti mäsän tän samebhyaù samvatsaraà

samvatsaräd ädtityam ädityäc candramasaà candramaso

vidyutaà tat puruño 'mänavaù. sa etän brahma gamayaty eña

deva-patho brahma-patha etena pratipadyamäna imaà mänavam

ävartaà nävartante.

 

 

     "Whether his final rites are performed or not, the

yogé goes to the light. From the light he goes to the day. From

the day he goes to bright fortnight. From the bright fortnight he

goes to the six months when the sun travels in the north. From

the six months when the sun travels in the north he goes to

year. From the year he goes to the sun. From the sun he goes to

the moon. From the moon he goes to lightning. From there a divine

person leads him to Brahman. This is the path to the Lord, the

path to the Supreme Personality of Godhead. They who travel this

path do not return to the world of human beings."

 

     In this passage light is the first stage on this path.

However, in the Kauñétaké Upaniñad (1.3) it is said:

 

 

sa etaà deva-yänaà panthänam äpadyägnilokam ägacchati sa

väyulokaà sa varuëalokaà sa indralokaà sa prajäpatilokaà

sa brahmalokam

 

 

     "He travels on the path of the heavenly planets. He

goes to Agniloka. He goes to Väyuloka. He goes to Varuëaloka. He goes toIndraloka. He goes to Prajäpatiloka. He goes to

Brahmaloka."

 

     Here Agniloka is the first stage. In the Båhad-äraëyaka

Upaniñad (5.10) it is said:

 

 

yadä ha vai puruño 'smät lokät praiti sa väyum ägacchati tasmai

sa tatra vijihéte yathä ratha-cakrasya khaà tena ürdhva äkramate

sa ädityam ägacchati

 

 

     "Leaving this world, the soul goes to Väyuloka.

There he passes through the opening of a chariot-wheel. Then the

soul ascends to the sun."

 

     Here Väyuloka is the first stage on the path. In the

Muëòaka Upaniñad (2.11) it is said:

 

 

sürya-dväreëa virajäù prayänti

 

 

     "Passing through the doorway of the sun, the soul is

cleansed of all impurities."

 

     Here the sun is the first stage on the path. In other

scriptures other accounts are also seen.

 

     Saàçaya (doubt): Is only one path to the world of the

Supreme described here, or are many different paths, beginning

with the path that begins with light, described here in these

passages of the Upaniñads?

 

     Pürvapakña (the opponent speaks): Because these paths are

all different there must be many different paths.

 

     Siddhänta (conclusion): In the following words the author

of the sütras gives His conclusion.

 

 

Sütra 1

 

 

arcir-ädinä tat prathiteù

 

     arciù - light; ädinä - beginning with; tat - that;

prathiteù - because of being well known.

 

 

     It begins with light, for that is well known.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     The enlightened souls travels to the world of the Supreme

Personality of Godhead on a path that begins with light. Why is

that? The sütra explains, "tat prathiteù" (for that is

well known). In the Chändogya Upaniñad (5.10.1) it is said:

 

 

tad ya ittham vidur ye ceme 'raëye çraddhäà tapa ity upäsate

te arciñam

 

     "This they know: They who perform austerities and

worship the Lord with faith travel on the path that begins with

light."

 

     This passage is taken from the chapter describing the

knowledge of the five fires (païcägni-vidyä). Therefore the

path that begins with light is traveled even by they who study

the fire and other vidyäs. In the Brahma-tarka it is said:

 

 

dväv eva märgau prathitäv

     arcir-ädir vipaçcitäm

dhümädiù karmiëäà caiva

     sarva-veda-vinirëayät

 

 

     "Two paths are famous. The path beginning with light

is traveled by they who are enlightened with transcendental

knowledge, and the path beginning with smoke is traveled by they

who perform Vedic rituals. That is the conclusion of all the

Vedas."

 

     This being so, it is understood that the scriptures describe

a single path for the enlightened souls, and therefore the

differences in the descriptions should be reconciled in the same

was they were in the case of the attributes of the Lord. This is

so because the knowledge to be described here is one, even though

the scriptural texts seem to give different explanations. The

conclusion, then, is that the path begins with light. Any other

interpretation breaks the real meaning of the Vedic texts.

.pa

 

 

 

Adhikaraëa 2

 

Väyuloka

 

 

Introduction by Çréla Baladeva Vidyäbhüñaëa

 

 

     Now is begun a new discussion to show that Väyuloka and

other places should be added to the sequence that begins with

light. In the previously quoted passage from Kauñétaké

Upaniñad (1.3) it was said:

 

 

sa etaà deva-yänaà panthänam äpadyägnilokam ägacchati sa

väyulokaà

 

 

     "He travels on the path of the heavenly planets.

First he goes to Agniloka and then to Väyuloka."

 

     Saàçaya (doubt): Should Väyuloka be added to the path

that begins with light, or should it not?

 

     Pürvapakña (the opponent speaks): It should not, for the

Çruti-çästra describes these stages in a specific sequence, and

because that sequence cannot be changed by someone's whim.   

 

     Siddhänta (conclusion): In the following words the author of

the sütras gives His conclusion.

 

 

Sütra 2

 

 

väyum abdäd aviçeña-viçeñäbhyäm

 

     väyum - Väyu; abdät - from the year; aviçeña - because of not

being specific; viçeñäbhyäm - and because of being specific.

 

 

     Väyu comes after the year, for it both specific and not

specific.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     In the path beginning with light, the stage of Väyuloka

should be placed after the year and before the sun. Why is that?

The sütra explains, "aviçeñät" (for it is not

specific). This means that in the passage from Kauñétaké

Upaniñad (1.3) it was not specifically stated where Väyuloka

comes in the sequence. However, in the passage from Båhad-

äraëyaka Upaniñad (5.10) there is a specific statement that

Väyuloka comes before the sun in this sequence. Also, in Båhad-

äranyaka Upaniñad (6.2.15) it is said that after the months, and

after Devaloka, the soul comes to the sun. The Devaloka here

should be understood to be Väyuloka. In the scriptures it is

said:

 

yo 'yaà pavana eña eva devänäà gåhaù

 

 

     "Väyuloka is the home of the devas."

 

     Therefore, because it is the home of the devas, Väyuloka is

also called Devaloka. Some say that there is a specific planet,

Devaloka, which is part of this sequence. (If this interpretation

is accepted, then Devaloka) should be placed after the year and

before Väyuloka. It should not be placed between the months and

the year, for that stage in the sequence is well known. Therefore

Devaloka and Väyuloka should both be placed between the year and

the sun.

.pa

 

 

 

Adhikaraëa 4

 

Varuëaloka

 

 

Introduction by Çréla Baladeva Vidyäbhüñaëa

 

 

     In the Kauñétaké Upaniñad (1.3) it is said:

 

 

sa varuëalokaà sa indralokaà sa prajäpatilokam

 

 

     "He goes to Varuëaloka. He goes to Indraloka. He

goes to Prajäpatiloka."

 

     Saàçaya (doubt): Is Varuëaloka one of the stages in the

path beginning with light?

 

     Pürvapakña (the opponent speaks): Because there is no

place for it in this path, as there was a place for Väyuloka,

Varuëaloka is not a stage in this path.

 

     Siddhänta (conclusion): In the following words the author

of the sütras gives His conclusion.

 

 

Sütra 3

 

 

taòito 'dhi varuëaù sambandhät

 

     taòitaù - lightning; adhi - above; varuëaù - Varuëa;

sambandhät - because of the relationship.

 

 

     Varuëaloka comes after lightning, for that is their

relationship.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     In the Chändogya Upaniñad (4.15.5) it is said:

 

 

candramaso vidyutam

 

 

     "He leaves the moon and goes to lightning."

 

     It is seen that the soul travels from lightning to

Varuëaloka. Why is that? The sütra explains, 

sambandhät", which means "for that is the

relationship between lighting and Varuëaloka". First lightning

is manifested, and then comes rain. In the Çruti-çästra it is

said:

 

 

yathä hi viçälä vidyutas tévra-stanita-nirghoñä jémütodare

nåtyanty athäpaù prapatanti vidyotate stanayati varñayati vai

 

 

     "When brilliant lightning and heavy thunder play among the clouds, waterwill fall. Lightning, thunder, and rain

follow in that sequence."

 

     Because the rain has a close connection with Varuëa, there

is also a close relation between Varuëaloka and the realm of

lightning. After Varuëaloka come Indraloka and Prajäpatiloka.

Varuëaloka should e placed there because there is not other

place for it and because it is reasonable to place it there. In

this way the path to the spiritual world, a path that begins with

the realm of light and proceeds to Prajäpatiloka, has either

twelve or thirteen stages.

.pa

 

 

 

Adhikaraëa 4

 

The Ativähika-devatä Demigods

 

 

Introduction by Çréla Baladeva Vidyäbhüñaëa

 

 

     Now a certain aspect of the path that begins with light will

be considered.

 

     Saàçaya (doubt): Are the light and other things landmarks on

the path, or are they persons carrying the enlightened soul?

 

     Pürvapakña (the opponent speaks): They are landmarks, for

the text describes them in that way. They are like landmarks

people may indicate, just as one may say, "Go to the

river. Then there will be a hill, and after that will be a

village." Or they may be persons, for the words could be

interpreted in that way.

 

     Siddhänta (conclusion): In the following words the author of

the sütras gives His conclusion.

 

 

Sütra 4

 

 

ätivähikäs tal-liìgät

 

     ätivähikäù - Ativahika demigods; tat - of that;

liìgät - because of the symptoms.

 

 

     They are ätivähika demigods, because of their

characteristics.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     The things beginning with light are demigods appointed by

the Supreme Personality of Godhead to carry the soul. They are

neither landmarks nor ordinary persons. Why is that? The sütra

explains, "tal-liìgät" (because of their

characteristics). This means that they have the characteristics

of they who carry others. In the Chändogya Upaniñad it is said:

 

 

tat-puruño 'mänavaù sa etän brahma gamayati

 

 

     "He is a divine person. He brings them to the

Supreme Personality of Godhead."

 

     The divine person described here brings the soul to the

Supreme Personality of Godhead. The light and other things are

his assistants. That is the meaning.

 

     That they are neither landmarks nor ordinary persons is

corroborated in the following sütra.

 

Sütra 5

 

 

ubhaya-vyämohät tat siddheù

 

     ubhaya - both; vyämohät - because of bewilderment;tat - that;

siddheù - because of proof.

 

 

     It is proved because the other two are untenable.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     Because they who die during the night do not have contact

with the daytime and thus cannot have contact with the light and

other things on the path, these things cannot be landmarks.

Because ordinary persons are not very powerful and therefore

cannot carry the soul in this way, they cannot be ordinary

persons either. In this way the Çruti-çästra shows that they can

be neither landmarks nor ordinary persons. Therefore they must be

ätivähika demigods. That is the meaning.

.pa

 

 

 

Adhikaraëa 5

 

The Divine Person

 

 

Introduction by Çréla Baladeva Vidyäbhüñaëa

 

 

     Saàçaya (doubt): Does the divine person sent by the Supreme

Personality of Godhead descend to the plane of light, or does

he descend only to the plane of lightning?

 

     Pürvapakña (the opponent speaks): Because the Supreme

Personality of Godhead sends His messengers even to the

earth to carry back Ajämila and others, therefore this divine

person must descend to the plane of light.

 

     Siddhänta (conclusion): In the following words the author

of the sütras gives His conclusion.

 

 

Sütra 6

 

 

vaidyutenaiva tatas tac chruteù

 

     vaidyutena - by the person situated in light; eva - indeed;

tataù - then; tat - that; çruteù - from the sruti-sastra.

 

 

     Then by the person in light. This is because of the Çruti-

çästra.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     When he comes to the plane of lightning, the enlightened soul

 by a messenger sent by the Lord Himself. How is that known? the

sütra explains, "tac chruteù" (because of the Çruti-

çästra). In Chändogya Upaniñad (4.15.5) it is said:

 

 

candramaso vidyutaà tat-puruño 'mänavaù sa etän brahma gamayati

 

 

     "From the moon he goes to the lightning. There a

divine person takes him to the Supreme."

 

     In this way it is shown the Varuëaloka and the others are

the assistants of that divine person. The case of Ajämila is

extraordinary. It is not typical.

.pa

 

 

 

Adhikaraëa 6

 

Bädari Muni's Opinion

 

 

Introduction by Çréla Baladeva Vidyäbhüñaëa

 

 

     Having thus described the path by which the goal is reached,

now the author describes the goal itself.

 

     Viñaya (the topic to be discussed): The topic here is

Chändogya Upaniñad 4.15.5), which says:

 

 

sa etän gamayati

 

 

     "There a divine person takes him to the Brahman."

 

     In the following section the opinion of Bädari Muni is given

first.

 

     Saàçaya (doubt): here it is said that a divine person

brings the soul to "brahma". Is this "brahma" the

Supreme Personality of Godhead, or is it the demigod Brahmä, who

has four faces?

 

     Pürvapakña (the opponent speaks): The word 

brahma" here must refer to the Supreme Personality of

Godhead, for in this passages explains that the soul attains

immortality.

 

     Siddhänta (conclusion): In the following words Bädari Muni

gives his opinion.

 

 

Sütra 7

 

 

käryaà bädarir asya gaty-upapatteù

 

     käryam - the created being; bädariù - Bädari Muni; asya - of of

him; gati - attainment; upapatteù - because of being possible.

 

 

     Bädari Muni says it is the created one, for that is the only

possible goal.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     Bädari Muni thinks that the divine person takes the soul to

the demigod Brahmä. Why is that? The sütra explains, 

asya gaty-upapatteù" (for that is the only possible goal).

The demigod Brahmä is situated in a single place, and therefore

the soul can go from one place to another in order to meet Him.

The Supreme Personality of Godhead, however, is all-pervading,

always present everywhere. Therefore it is not possible for the

soul to go from one place to another in order to meet Him. That is themeaning.

 

 

Sütra 8

 

 

viçeñitatväc ca

 

     viçeñitatvät - because of being specified; ca - also.

 

 

     Also because it is specifically stated.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     In Chändogya Upaniñad (7.14.1) it is said:

 

 

prajäpateù sabhäà veçma prapadye

 

 

     "He attains the home of Prajäpati."

 

     In this way it is specifically stated that he attains the

demigod Brahmä.

 

 

Sütra 9

 

 

sämépyät tu tad vyapadeçaù

 

     sämépyät - because of nearness; tu - but; tat - that;

vyapadeçaù - designation.

 

 

     But that designation is because of nearness.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     In the Båhad-äraëyaka Upaniñad (4.2.15) it is said:

 

 

sa etya brahmalokän gamayati tu teñu brahmalokeñu paräù

parävanto vasanti. teñäm iha na punar ävåttir asti.

 

 

     "Then he takes them to Brahmaloka. In Brahmaloka

they stay for many ages. They do not return."

 

     Here the explanation (vyapadeçaù) is that they do not

return. This means that because they are near (sämépyät) to

liberation, they will be liberated in the future. This means

that the enlightened souls attain the world of the demigod

Brahmä. They thus attain liberation along with the demigod

Brahmä. In this way they do not return.

 

     When does this occur? The next sütra explains.

 

 

Sütra 10

 

 

käryätyaye tad-adhyakñeëa sahätaù param abhidhänät

 

     kärya - of the creation; atyaye - at the end; tat - of that;

adhyakñeëa - the ruler; saha - with; ataù - then; param - theSupreme; abhidhänät - because of the explanation.

 

 

     With its ruler to the Supreme when the creation is

annihilated because of the explanation.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     When the material creation up to the world of four-faced

Brahmä is destroyed, they go with the ruler of the material

world, the four-faced Brahmä, from that created world to the

Supreme Brahman, who is different from the four-faced Brahmä. The

reason for this is given by the sütra, "abhidhänät"

(because of the explanation). In the Taittiréya Upaniñad (3.1.1)

it is said:

 

 

brahma-vid äpnoti param

 

 

     "He who knows Brahman attains the Supreme."

 

     It is also said there:

 

 

so 'çnute sarvän kämän saha brahmaëä

 

 

     "There, in the company of Brahman, he enjoys the

fulfillment of all his desires."

 

     The phrase "with Brahman" here means, "with

the demigod Brahmä, who has four faces." That is the meaning.

 

 

Sütra 11

 

 

småteç ca

 

     småteù - from the Småti-çästra; ca - also.

 

 

     From the Småti-çästra also.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     In the Småti-çästra it is said:

 

 

brahmaëä saha te sarve

     sampräpte pratisaïcare

parasyänte kåtätmänaù

     praviçanti paraà padam

 

 

     "When the material universe is destroyed, they whose

hearts are devoted to the Supreme Lord, enter the supreme

abode along with the demigod Brahmä."

 

     In this way the saniñöha devotees travel on the path

beginning with light, a path that brings them to the demigod

Brahmä. That is the opinion of Bädari Muni.

 

     In the next sütra Jaimini Muni gives his opinion..pa

 

 

 

 

Adhikaraëa 7

 

Jaimini Muni's Opinion

 

 

Sütra 12

 

 

paraà jaiminir mukhyatvät

 

     param - the Supreme; jaiminiù - Jaimini; mukhyatvät - because of

being primary.

 

 

     Jaimini thinks it is the Supreme, for that is the primary meaning.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     Jaimini Muni thinks the soul is taken to the Supreme. Why is

that? The sütra explains, "mukhyatvät", which means

"for that is the primary meaning of the word Brahman".

Also, it is not correct to say that it is not possible to attain

the Supreme (for He is all-pervading). When the devotees become

free from all material designations then they can attain the

Supreme Lord, which means then they can perceive His presence.

 

 

Sütra 13

 

 

darçanäc ca

 

     darçanät - because of the sight; ca - also.

 

 

     Also because it is seen.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     In the Dahara-vidyä chapter of Chändogya Upaniñad

(8.12.3) the goal is clearly described as the Supreme Brahman.

This is so because the attributes of immortality are ascribed to

this Brahman and also because the soul who travels to this

Brahman manifests his own original spiritual form. All these

explanations would not be appropriate if the Brahman here were

the demigod Brahmä. Indeed, this chapter of the Upaniñad is

not about the demigod Brahmä. It is clearly about the Supreme

Brahman, the Supreme Lord.

     In the Kaöha Upaniñad, in the passage beginning 

çataà ca", the Supreme Brahman is clearly described as the

goal of this path. In another place in the Çruti-çästra, in

the passage beginning with the word "dharmät", the goal

also must be the Supreme Brahman, for he is described there as

immortal. It is also said:

 

 

Sütra 14

 

 

na ca kärye pratipatty-abhisandhiù

     na - not; ca - and; kärye - in the created;pratipatti - knowledge;

abhisandhiù - desire.

 

 

     The desire is not to know the created.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     Here the word "pratipatti" means "knowledge",

and the word "abhisandhi" means "desire". The

soul enlightened with transcendental knowledge does not desire to

learn the truth about the demigod Brahmä, for the attainment of

that knowledge is not the highest goal of life. However, he does

desire to attain knowledge of the Supreme Brahman, for that is

the highest goal of life. One attains the goal he strives for.

This is explained in Chändogya Upaniñad (3.14). Therefore the

conclusion is that the divine person leads the devotees to the

Supreme Personality of Godhead. That is the opinion of Jaimini

Muni.

 

     Now the author of the sütras gives his opinion. He says:

 

 

Sütra 15

 

 

apratékälambanän nayatéti bädaräyaëa ubhayathä ca

doñät tat-kratuç ca

 

     a - not; pratéka - form; älambanän - resting; nayatileads;

iti - thus; bädaräyaëaù - Vyäsadeva; ubhayathä - both;ca - and;

doñät - because of fault; tat-kratuù - by the maxim beginning with

the words "tat-kratuù"; ca - also.

 

 

     He leads they who take shelter of the Lord as He who has no

material form. That is Vyäadeva's opinion. Because both have

faults and also because of the maxim beginning with the words

"tat-kratuù".

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     The divine person leads to the Supreme the saniñöhas and

all other devotees who do not think that the Supreme is

material. These devotees are different from they who worship the

Lord as the names and forms of this world. That is the opinion of

Vyäsadeva. He does not accept the view that the divine person

leads the worshipers of the demigod Brahmä, nor does he accept

the view that the divine person leads all the worshipers of the

Supreme. Why not? The sütra explains, "ubhayathä ca

doñät", which means "because both views contradict

the statements of scripture".

     The first view contradicts the following words of Chändogya

Upaniñad (8.12.3):

 

 

paraà jyotir upapadya

 

 

     "He meets the effulgent Supreme Person."

     The second view contradicts the description in Chändogya

Upaniñad (5.10) of the goal attained by they who have knowledge

of païcägni-vidyä and who travel on the path beginning with

light. Another reason is given in the maxim of Chändogya

Upaniñad (3.14.1) that declares a person attains a destination

appropriate to the nature of his faith. They who identify the

Supreme with the words and other things in the material world

cannot travel by the path beginning with light, for this would

contradict the maxim of Chändogya Upaniñad. However, in the

scriptures it is affirmed that they who worship the Lord in the

words of the Vedic mantras attain their desires independently. In

the Chändogya Upaniñad (7.1.5) it is said:

 

 

sa yo näma brahmety upäste yävan nämno gataà taträsya

kaàa-cäraù

 

 

     "He who worships the Lord as the sounds of the

Vedic mantras attains the goal of the mantras. He attains his

desire."

 

     However, they who are followers of païcägni-vidyä travel by

the path of light until they reach Satyaloka. They do this

because they worship the Supersoul. When they attain perfect

knowledge of the Supreme, the are able to rise above the realm of

Satyaloka. This is so, for the Çruti-çästra declares that they

who travel on that path never return to the material world.

.pa

 

 

 

Adhikaraëa 9

 

A Special Situation

 

 

Introduction by Çréla Baladeva Vidyäbhüñaëa

 

 

     Now will be explained the truth that the Lord Himself takes

certain exalted nirapekña devotees back to His own abode. In

the Gopäla-täpané Upaniñad (1.22 and 24) it is said:

 

 

etad viñëoù paramaà padaà ye

     nityodyuktäù samyajante na kämän

teñäm asau gopa-rüpaù prayatnät

     prakäçayed ätma-padaà tadaiva

 

 

     "To they who always diligently worship Lord

Viñëu's transcendental form, the Lord, in His original form as

a cowherd boy, shows His lotus feet.

 

 

oàkäreëäntaritaà ye japanti

     govindasya païca-padaà manuà tam

teñäm asau darçayed ätma-rüpaà

     tasmän mumukñur abhyasen nityaà çantyai

 

 

     "To they who chant the five-word mantra with Oà and

Govinda, the Lord reveals His own form. Therefore, to attain

transcendental peace, they who desire liberation should regularly

chant this mantra."

 

     Saàçaya (doubt): Are the nirapekña devotees carried to

the spiritual world by the ätivähika demigods, or by the Supreme

Lord Himself?

 

     Pürvapakña (the opponent speaks): The scriptures affirm:

 

 

dväv eva märgau

 

 

     "There are two paths."

 

     The conclusion is that they who are enlightened with

transcendental knowledge travel by the path beginning with light.

In that way they enter the spiritual world. That is affirmed by

the Çruti-çästra. That is how the Supreme Lord becomes the cause

of their liberation.

 

     Siddhänta (conclusion): In the following words the author

of the sütras gives His conclusion.

 

 

Sütra 16

 

 

viçeñaà ca darçayati

     viçeñam - special; ca - also; darçayati - shows.

 

 

     It reveals a special situation also.

 

Purport by Çréla Baladeva Vidyäbhüñaëa

 

 

     The general situation is that the souls enlightened with

transcendental knowledge are carried to the spiritual world by

the ätivähika demigods. However, those nirapekña devotees who

are especially distressed in separation from the Lord are carried

there by the Supreme Lord Himself, for the Lord becomes impatient

and cannot tolerate any delay in bringing them back to Him. This

is a special situation. The Çruti-çästra reveals the truth of

this situation in Gopäla-täpané Upaniñad (1.22 and 24). The

Supreme Lord Himself also explains (Bhagavad-gétä 7.6 and 7):

 

 

ye tu sarväëi karmäëi

     mayi sannyasya mat-paräù

ananyenaiva yogena

     mäà dhyäyanta upäsate

 

teñäm ahaà samuddhartä

     måtyu-saàsära-sägarät

bhavämi na cirät pärtha

     mayy äveçita-cetasäm

 

 

     "But those who worship Me, giving up all their

activities unto Me and being devoted to Me without deviation,

engaged in devotional service and always meditating upon Me,

having fixed their minds upon Me, O son of Påthä, for them I am

the swift deliverer from the ocean of birth and death."*

 

     The word "ca" (also) in this sütra means that for

the liberated souls there are two paths, one where the material

body is cast off, and the other where contact with the

material body is maintained. It is not possible to say that the

nirapekña devotees follow the path that begins in light. Also,

in the Varäha Puräëa the Supreme Personality of Godhead

Himself says:

 

 

nayämi paramaà sthänam

     arcir-ädi-gatià vinä

garuòa-skandham äropya

     yatheccham aniväritaù

 

 

     "My devotees need not follow the path beginning in

light. Riding on Garuòa's shoulders, I personally take them to

My supreme abode."

 

     In this way the truth has beenexplained.