Volume Six
Pada 4
Adhikaraëa 1
Transcendental Knowledge
Invocation by Çréla Baladeva
Vidyäbhüñaëa
çraddhäveça-manyäståte
sac-chamädyair
vairägyodvitti-siàhäsanäòhye
dharma-präkäräïcite sarva-dätré
preñöhä
viñëor bhäti vidyeçvaréyam
In the temple of faith,
which is surrounded by the great walls of
religion, sitting on the throne of renunciation and surrounded by
courtiers of self-control and other virtues, transcendental
knowledge, which is very dear to Lord Viñëu, shines with
great
splendor.
Introduction by Çréla Baladeva
Vidyäbhüñaëa
In the previous pada the
various aspects of transcendental
knowledge, which were there called meditation, worship, and other
names, were revealed. In this pada will be revealed the truths
that transcendental knowledge is independent of Vedic rituals,
that Vedic rituals are merely one subordinate aspect of
transcendental knowledge, that persons who have attained
transcendental knowledge are divided into three classes, and
other truths that are like these. According to their different
kinds of faith there are three kinds of seekers of transcendental
knowledge. They are described as follows.
1. They who, desiring to
see the wonders of the higher
planets, faithfully perform the duties of
varëäçrama-dharma, are
called saniñöha. 2. They who, desiring to enjoy the things
of
this world, faithfully perform the duties of
varëäçrama-dharma,
are called pariniñöhita. They who are in these two classes
are
all followers of varëäçrama-dharma. 3. Others,
purified by
truthfulness, austerity, japa, and other spiritual practices,
have no material desire, are called nirapekña. They are in this
class are not followers of varëäçrama-dharma. In this
way there
are three kinds of seekers of transcendental knowledge.
Viñaya (the subject
to be discussed): First will be
explained the truth that transcendental knowledge is independent
of other things. In the Chändogya Upaniñad (7.1.3) it is
said:
tarati çokam ätma-vit
"One who knows the
Supreme crosses beyond grief."
In the Taittiréya
Upaniñad (2.1.1) it is said:
brahma-vid äpnoti param
"One who knows the
Supreme enters the spiritual
abode."
In the Kaöha
Upaniñad (1.2.16) it is said:
etad dhy eväkñaraà jïätvä yo
yadécchati tasya tat
"By understanding the
immortal one attains whatever
he desires."
Saàçaya
(doubt): Does transcendental bring only
liberation, or can it also bring elevation to the higher material
planets?
Pürvapakña
(the opponent speaks): A person wise with
transcendental knowledge has no material desires. For this reason
transcendental knowledge brings only liberation.
Siddhänta
(conclusion): In the following words the author
of the sütras gives his conclusion.
Sütra 1
puruñärtho 'taù çabdäd iti
bädaräyaëaù
puruñärthaù - the four goals of life; ataù -
from this;
çabdät - from the Çruti-çästra; iti -
thus;bädaräyaëaù - Vyäsa.
The fulfillment of human
aspirations comes from it, for this
is said in the Çruti-çästra. That is Vyäsa's
opinion.
Purport by Çréla Baladeva
Vidyäbhüñaëa
All the goals of human
life are attained by transcendental
knowledge. That is the opinion of Lord Vyäsa. Why is that? The
sütra explains: "çabdaät" (for this is said
in the
Çruti-çästra). These scriptural texts have been
quoted in the
previous paragraphs. Pleased by His devotee's attainment of
transcendental knowledge, the Supreme Personality of Godhead
gives Himself to His devotee. Pleased by His devotee's attainment
of transcendental knowledge, which is like a companion to the
rituals of the Vedas, the Supreme Personality of Godhead also
fulfills the material desires of they, like of Kardama Muni and
others, who have such desires.
In the next sütra
Jaimini Muni raises an objection.
Sütra 2
çeñatvät puruñärtha-vädo
yathänyeñv iti jaiminiù
çeñatvät - because of being subordinate;
puruña - of the
people; artha-vädaù - words; yathä - as; anyeñu
- inothers; iti - thus;
jaiminiù - Jaimini.
Because it is subordinate,
the words about human aspirations
are only words of praise, like praises of other things also. That is
Jaimini's opinion.
Purport by Çréla Baladeva
Vidyäbhüñaëa
Knowing the relationship
between himself, the worshiper, and
the Supreme Personality of Godhead, the object of worship, the
individual living entity voluntarily engages in the activities of
worship that have already been described here. As a result of
these activities the individual living entity becomes free of sin
and attains liberation by entering the spiritual world. Some
examples of words of exaggerated praise are given in the
following words of the Jaimini-sütra:
yasya parëamayé juhur bhavati na sa päpaà
çlokaà çåëoti
yadäìkte cakñur eva bhratåvyasya
våìkte
"He whose sacrificial
ladle is made of parëa never
hears sinful words. He whose eyes are anointed is protected from
his enemies.
yat-prayäjänuyäjä ijyante varma vä etad
yajïasya
"He who makes the
prayäjä and anuyäjä offerings
is protected by an armor of yajïa."
Jaimini gives this
description of these words of praise:
dravya-saàskära-karmasu parärthatvät
phala-çrutir artha-
vädaù syät
"Because they are
actually meant to describe other
things, the description of benefits obtained from sacrificial
paraphernalia and sacrificial actions are in truth only empty
praises."
The
Çruti-çästra explains that a householder who
throughout his entire life is self-controlled and virtuous and
who regularly performs yajïas and other spiritual duties, at the
end attains the Supreme Personality of Godhead. This is described
in the following words of Chändogya Upaniñad (8.15.1):
äcärya-kuläd vedam adhétya
yatha-vidhänaà guroù
karmätiçeñeëäbhisamävåtya
kuöumbe çucau deçe
svädhyäyam adhiyäno dharmikän vidadhätmani
sarvendriyäëi
sampratiñöhäpyähiàsän
sarva-bhütäny anyatra
térthebhyaù sa khalv evaà vartayan yävad
äyuñaà
brahmalokam abhisampadyate na ca punar ävartate.
"From the
äcäryas one should learn the Vedas. One
should perform his duties and also offer dakñiëä to
his spiritual
master. Then one should accept household life, live in a pure way,
study the Vedas, perform his religious duties, engage all his
senses in the Supreme Lord's service, not harm any living being,
and go on pilgrimage to holy places. A person who passes his life
in this way goes to the spiritual world. He does not return to
this world of repeated birth and death."
In the Viñëu
Puräëa (3.8.9) it is said:
varëäçramäcäravatä
puruñeëa
paraù pumän
viñëur ärädhyate panthä
nänyat
tat-toña-käraëam
"The Supreme
Personality of Godhead, Lord Viñëu,
is worshiped by the proper execution of prescribed duties in the
system of varëa and äçrama. There is no other way to
satisfy
the Supreme Personality of Godhead. One must be situated in the
institution of the four varëas and äçramas."*
Many other scriptural
passages may also be quoted to prove
this point. Scriptural passages that encourage renunciation of
Vedic rituals and pious deeds are meant for they who are crippled
and thus unable to perform these deeds.
In the next sütra
Jaimini affirms that transcendental
knowledge is a subordinate aspect of Vedic rituals and pious
deeds.
Sütra 3
äcära-darçanät
äcära - of
deeds; darçanät - because of seeing.
Because such deeds are
seen.
Purport by Çréla Baladeva
Vidyäbhüñaëa
In the
Båhad-äraëyaka Upaniñad (3.1.1) it is said:
janako vaideho bahu-dakñiëena yajïeneje
"Janaka, the king of
Videha, performed a great
yajïa and gave very opulent dakñiëä."
In the Chändogya
Upaniñad (5.11.5) it is said:
yakñamäno ha vai bhagavanto 'ham asmi
"The saintly king
said: Soon I shall perform a great yajïa."
In this way it is seen
that even great saints learned in
transcendental knowledge still had to perform Vedic yajïas.
Therefore transcendental knowledge alone is not sufficient to
bring the perfection of life. Here the adage, "If honey
is found in a tree in one's own courtyard, why should one travel
over mountains searching for it?" is appropriate.
Sütra 4
tac chruteù
tat - that; chruteù
- because of the Çruti-çästra.
It is so because of the
Çruti-çästra.
Purport by Çréla Baladeva
Vidyäbhüñaëa
In the Chändogya
Upaniñad (1.1.8) it is said:
yad eva vidyayä karoti çraddhayopaniñadä tad
eva
véryavattaraà bhavati
"When one worships
the Lord with transcendental
knowledge, with faith, and with the teachings of the Upaniñads,
his worship becomes very powerful and effective."
Because it is here said
"with
transcendental knowledge", the subordinate nature of that
knowledge is clearly seen.
Sütra 5
samanvärambhaëät
samanvärambhaëät - because of being together.
Because of being together.
Purport by Çréla Baladeva
Vidyäbhüñaëa
In the
Båhad-äraëyaka Upaniñad (4.4.2) it is said:
taà vidyä-karmaëé samanvärabhete
pürva-prajïä ca
"At the time of death
a person's knowledge, deeds,
and concept of life combine to determine his future."
This passage shows that
knowledge and pious deeds both
together determine the soul's future.
Sütra 6
tadvato vidhänät
tadvataù - like
that; vidhänät - because of the rule.
Because of a rule like
that.
Purport by Çréla Baladeva
Vidyäbhüñaëa
In the
Taittiréya-saàhitä it is said:
brahmiñöho brahmä
darça-paurëamäsayos taà våëéte
"To perform the
darça and paurëamäsa rites, he
chooses a priest learned in the science of the Supreme."
Thus it is clearly seen
that transcendental knowledge is
only a subordinate part of the Vedic rituals, for such knowledge
only qualifies one to be a priest.
Sütra 7
niyamäc ca
niyamät - because of
a rule; ca - also.
Also because of a rule.
Purport by Çréla Baladeva
Vidyäbhüñaëa
In the
Içopaniñad (mantra 2) it is said:
kurvann eveha karmäëi
jijéviñec
chataà samäù
evaà tvayi nänyatheto 'sti
na karma lipyate nare
"One may aspire to
live for hundreds of years if he
continuously goes on working in that way, for that sort of work
will not bind him to the law of karma. There is no alternative to
this way for man."*
This verse gives the order
that even a man wise with
transcendental knowledge should perform Vedic yajïas and pious
deeds for as long as he lives. This verse clearly refutes the
statements that encourage the renunciation of Vedic rituals or
that claim that one has the option to perform or renounce Vedic
rituals. This is so because scriptural statements encouraging
renunciation are meant for those who are crippled or otherwise
unable to perform Vedic rituals. In the Taittiréya
Brähmaëa it is
said:
vérahä vä eña devänäà yo
'gnim udväsayate
"He who does not
offer oblations in the sacred fire
for the demigods becomes sinful like a man who kills his own
children."
In this way renunciation
of Vedic rituals is forbidden.
In these words the idea
that because it is a subordinate
part of Vedic rituals, transcendental knowledge is not
independent is giving spiritual benefit is advanced. The author
of the sütras refutes this idea in the following words.
.pa
Adhikaraëa 3
The Superiority of Transcendental Knowledge
Sütra 8
adhikopadeçät tu bädaräyaëasyaivaà
tad-darçanät
adhika - more;
upadeçät - because of the teaching; tu - but;
bädaräyaëasya - of Vyäsa; evam - thus tat - of
that;
darçanät - because of the revelation of scripture.
But because Vyäsa
teaches that it is more important and
also because of the scriptures' revelation.
Purport by Çréla Baladeva
Vidyäbhüñaëa
The word "tu"
(but) is used here to begin the
refutation of the pürvapakña. The truth is that
transcendental
knowledge is more important than Vedic rituals. Why is that? The
sütra explains: "upadeçät tu
bädaräyaëasyaivaà"
(because Vyäsa teaches that it is more important). Vyäsa's
opinion here cannot be uprooted, for the sütra explains:
tad-darçanät" (also because of the scriptures'
revelation).
In the Båhad-äraëyaka Upaniñad (4.4.22) it is
said:
tam etaà vedänuvacanena brähmaëä
vividiçanti brahmacaryeëa
tapasä çraddhayä
yajïenänäçakena caitam eva viditvä munir
bhavaty evam eva pravräjino lokam abhépsantaù
pravrajanti.
"By Vedic study,
celibacy, austerity, faith, yajïa,
and fasting, the brähmaëas strive to understand Him. One who
understands Him becomes wise. Desiring to travel to His
transcendental world, the brähmaëas become wandering
sannyäsés."
This passage shows that
Vedic rituals bring the result of
transcendental knowledge, and when that knowledge is attained, the
Vedic rituals are abandoned. Because the method of attainment
(Vedic rituals) here is abandoned at a certain stage, therefore
the result (transcendental knowledge) these methods bring is more
important than the methods themselves.
Here someone may object:
It is seen than many saints who
are most wise with transcendental knowledge still perform Vedic
rituals. Therefore transcendental knowledge and Vedic rituals are
both equally important.
In the following words the
author of the sütras refutes this idea.
Sütra 9
tulyaà tu darçanam
tulyam - equal; tu - but;
darçanam - scriptural;revelation.
But the same thing is seen
in the scriptures.
Purport by Çréla Baladeva
Vidyäbhüñaëa
The word "tu"
(but) here is used to begin the
refutation of the idea that transcendental knowledge is an
inferior by-product of the performance of Vedic rituals. The
sütra explains that there is equal scriptural evidence to
show that transcendental knowledge is not subordinate to Vedic
rituals. In the Båhad-äraëyaka Upaniñad it is
said:
etad dha sma vai vidväàsa ähur
åñayaù kärayeyäù kim
arthä vayam adhyeñyämahe kim arthä vayaà
yakñämahe etad
dha sma vai pürve vidväàso 'gni-hotraà
juhaväà cakrire
etaà vai tam ätmänaà viditvä
brähmaëaù putra-
pauñäyäç ca
vitteñaëäyäç ca
lokaiñaëäyäç ca
vyutthäya bhikñä-caryaà caranti.
"The wise sages
asked, `Why do we study the Vedas?
Why do we perform yajïas?' Then the sages stopped performing
agnihotra-yajïas. Learning the truth about the Supreme
Personality of Godhead, the brähmaëas renounced all desire
to
attain sons, grandsons, wealth, or anything else in this world.
They became sannyäsé beggars traveling here and
there."
In many places the
scriptures describe many great souls
learned with transcendental knowledge who renounced all Vedic
rituals. These statements of scripture do not contradict the
descriptions of great souls performing Vedic rituals, for many
great souls performed Vedic rituals, either to purify themselves
or to set a good example for the world to follow.
In the next sütra
Vyäsa refutes the argument given in
sütra 4.
Sütra 10
asärvatriké
asärvatriké -
not universal.
It is not universal.
Purport by Çréla Baladeva
Vidyäbhüñaëa
The passage
(Chändogya Upaniñad 1.1.8) referred to in
sütra 4 does not have all transcendental as its scope. It refers
the udgétha-vidyä. Therefore all transcendental knowledge
is not
a subordinate aspect of Vedic rituals.
(In the next sütra
Vyäsa refutes the argument given in
sütra 5.)
Sütra 11
vibhägaù çata-vat
vibhägaù -
division; çata - a hundred; vat - like.
The distribution is like a
hundred.
Purport by Çréla Baladeva
Vidyäbhüñaëa
The results of Vedic
yajïas and transcendental knowledge,
as described in Båhad-äraëyaka Upaniñad 4.4.2
(quoted in
sütra 5), are actually different. Transcendental knowledge
brings one result and Vedic yajïas bring a different result. In
this sütra the example of a hundred is given. A cow and a goat
may be purchased for a hundred coins. The cow cost ninety coins
and the goat cost ten coins. The cost was not equally divided
with each costing fifty coins. In the same way transcendental and
Vedic yajïas (combine to determine the future of the individual
soul) but they do not have the same influence in determining it.
In the next sütra
Vyäsa refutes the argument given in
sütra 6.
Sütra 12
adhyayana-mätra-vataù
adhyayana - study;
mätra - only; vataù - of one who possesses.
Of one who has merely
studied.
Purport by Çréla Baladeva
Vidyäbhüñaëa
The passage (from the
Taittiréya-saàhitä, quoted in sütra
6) states that a person who has studied the Vedas should be
chosen as a priest. It does not mean that the priest must be
advanced in transcendental knowledge of the Supreme Personality
of Godhead and therefore transcendental knowledge is a
subordinate part of the Vedic rituals. The word
brahmiñöha" in that passage means, "one who is
learned in the Vedas". It does not mean "one who is wise
with transcendental knowledge of the Supreme Personality of
Godhead", for the Çruti-çästras declare that a
person fixed in
transcendental knowledge of the Supreme renounces Vedic rituals.
Therefore a person who properly studies the Vedas, does not
misinterpret its words, and does not desire to gain anything
material as a result of his study, is said to be
brahmiñöha" (learned in the Vedas). The affix
iñöha" has that meaning here. Some claim that the
word
means that the priest must be a knower of the Supreme and
therefore this passage is meant to praise the glories of Vedic
yajïas.
Here someone may object:
One who has simply studied is not
qualified to perform Vedic yajïas. One must have knowledge
also. Studying the Vedas does not mean simply reading them. It
means understanding them. Because the Upaniñads are parts of
the
Vedas, it must be understood that one who understands the Vedas
understands the transcendental knowledge of the Supreme
Personality of Godhead also. In this way it is proved that
transcendental knowledge of the Supreme Personality of Godhead is
only one subordinate aspect of the Vedic yajïas.
If this objection is raised,
then I reply: One is not
situated in transcendental knowledge merely by understanding the
meanings of the words in the Vedas, but only when one directly
sees the Supreme Personality of Godhead Himself. Merely by
understanding the meaning of the sentence, "Honey is
sweet" one does not have direct perception of its sweetness. If
this were so then merely by understanding these words one would
be able to taste honey. Of course one does not taste honey in
this way. Once, when asked, Närada Muni declared that, even
though he knew the \Rg Veda and many other scriptures, still he
did not understand the Supreme. He said:
so 'haà mantra-vid eväsmi nätma-vit
"I know many mantras,
but I do not know the Supreme
Personality of Godhead."
Therefore, worship of the
Lord is something different from
mere academic knowledge of the Vedas. Therefore genuine
transcendental knowledge means direct perception of the Lord, a
perception attained by engaging in devotional service. This
knowledge brings with it the attainment of the real goal of human
life. In the Taittiréya Araëyaka
(Mahä-Näräyaëa Upaniñad 10.6,
and Muëòaka Upaniñad 3.2.6) it is said:
vedänta-vijïäna-suniçcitärthäù
sannyäsa-yogät
yatayaù suddhatväù
te brahmaloke tu paränta-käle
parämåtät
parimucyanti sarve
"Wise with the
knowledge taught in the Vedas,
renounced, and pure in heart, the great souls go to Brahmaloka.
When the time comes for the universe's end, they all become
liberated and go to the spiritual world."
Therefore renunciation of
the world and academic knowledge
of the Vedas are both subordinate parts of transcendental
knowledge of the Supreme. In Çrémad-Bhägavatam
(1.2.12) it is said:
tac-chraddadhänä manayo
jïäna-vairägya-yuktayä
paçyanty ätmani cätmanam
bhaktyä
çruta-gåhétayä
"The seriously
inquisitive student or sage, well
equipped with knowledge and detachment, realizes the Absolute Truth
by rendering devotional service in terms of what he has heard
from the Vedänta-çruti."*
Here someone may object:
The activities of devotional
service employ the body, words, and mind. In the trance of
meditation it is possible to directly see the Supreme Lord with
the mind, but how is it possible to directly see the Lord when
the body and words are engaged in worship, japa, or other similar
activities?
If this objection is
raised, then I reply: Devotional
service is naturally filled with transcendental knowledge and
bliss. In the Çruti-çästra it is said:
sac-cid-änandaika-rase bhakti-yoge tiñöhati
"Devotional service
is eternal and full of
transcendental knowledge and bliss."
If this were not so then
devotees would not have the power
to conquer the Supreme Lord and bring Him under their control.
The activities of devotional service invoke the appearance of the
Lord, who comes in His spiritual and blissful form, with the
graceful hair on His head and the other features of His body. In
the nyäya-çaçtra it is said:
çrutes tu çabda-mülatvät
In this way it is shown
that the Supreme extraordinary,
inconceivable, and beyond the limits imposed by the material
world. He cannot be understood by material logic.
Sütra 13
näviçeñät
na - not;
aviçeñät - because of being not specific.
No. For it is not
specific.
Purport by Çréla Baladeva
Vidyäbhüñaëa
The
Çruti-çästra does not order that a person wise with
transcendental knowledge of Supreme must perform Vedic rituals
throughout his entire life. Why is that? The sütra explains:
"aviçeñät" (for it is not specifically
stated). In
the Mahä-Näräyaëa Upaniñad of the
Taittiréya Araëyaka
10.5 it is said:
na karmaëä na prajayä dhanena tyägenaike
amåtatvam änaçuù
"By performing Vedic
rituals, fathering good
children, or giving wealth in charity one does not attain
liberation. It is by renunciation that one attains liberation."
In this way there is no
specific order that one must always
perform Vedic rituals. The Çruti-çästra gives
different
instructions about Vedic rituals (sometimes encouraging and
sometimes discouraging them) because these instructions are
intended for different äçramas.
After thus refuting these objections, the author of the
sütras proceeds to explain the real purpose of the Çruti-
çästra's description of Vedic rituals.
Sütra 14
stutaye 'numatir vä
stutaye - for praise;
anumatiù - permission; vä - or.
Or, the permission is for
praise.
Purport by Çréla Baladeva
Vidyäbhüñaëa
The word
"vä" (or) is used here for emphasis.
Içopaniñad's (mantra 2) permission that one may perform
Vedcic
rituals throughout one's entire life is given so that one may
glorify transcendental knowledge. This passage praises
transcendental knowledge, for it is a person who has
transcendental knowledge who may thus perform Vedic rituals
throughout his life and not be touched by karmic reactions.
Içopaniñad (mantra 2) explains:
evaà tvayi nänyatheto 'sti
"that sort of work
will not bind him to the law of
karma. There is no alternative to this way for man."*
In this way is refuted the
idea that transcendental
knowledge is a subordinate aspect of Vedic rituals.