Sri Vedanta-sutra
BY: SUN STAFF
Dec 20, CANADA (SUN) — Sri Vedanta-sutra - Volume Four by Srila Baladeva Vidyabhushana, Translated by Sriman Kusakratha dasa.
Adhikarana 13
The Supreme Personality of Godhead Can Be Seen
Introduction by Srila Baladeva Vidyabhushana
Now will be revealed the truth that although the Supreme Lord is spiritual by nature, still He can be seen by they who have love, devotion, and spiritual wisdom. If the Supreme Personality of Godhead were always invisible and never to be seen, then it would not be possible to have love and devotion for Him. In the Kaivalya Upanishad (2) it is said:
sraddha-bhakti-dhyana-yogad avaiti
"One who has faith and devotion, and who meditates on Him, can see the Supreme Personality of Godhead."
In this way it is explained that a faithful devotee who meditates on Lord Hari, attains the direct sight of Lord Hari.
Samsaya (doubt): Is the Supreme Lord seen by the mind or by the eyes and other senses?
Purvapaksha (the opponent speaks): The Supreme Lord is seen by the mind. This is described in Brihad-aranyaka Upanishad (4.4.19):
manasaivanudrashtavyam
"The Supreme Personality of Godhead is indeed seen by the mind."
Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion.
Sutra 24
api samradhane pratyakshanumanabhyam
Certainly it is in worship because of the Sruti-sastra and Smriti-sastra.
Purport by Srila Baladeva Vidyabhushana
The word "api" (certainly) is used here to mock the purvapaksha (opponent). When one has sincere devotion (samradhane) with one's eyes and other senses one can directly see the Lord. Why is that? The sutra explains: "Because of the Sruti-sastra and Smriti-sastra." In the Katha Upanishad (2.4.1) it is said:
paranci khani vyatrinat svayambhus
tasmat paran pasyati nantaratman
kascid dhirah pratyag atmanam aikshad
avrita-cakshur amritatvam icchan
"The Supreme Personality of Godhead made the conditioned souls gaze at external things and not at what is within the heart. A rare saint who yearns for liberation will look inside his heart and see the Supreme Lord staying there."
In the Mundaka Upanishad (3.1.8) it is said:
jnana-prasadena visuddha-sattvas
tatas tu tam pasyati nishkalam dhyayamanah
"In the course of his meditation a pure-hearted saint will become enlightened. Then he sees the perfect Supreme Lord directly."
In the Bhagavad-gita (11.53-54) The Lord Himself declares:
naham vedair na tapasa
na danena na cejyaya
sakya evam-vidho drashtum
drishtavan asi mam yatha
"The form you are seeing with your transcendental eyes cannot be understood simply by studying the Vedas, nor by undergoing serious penances, nor by charity, nor by worship. It is not by these means that one can see Me as I am.*
bhaktya tv ananyaya sakya
aham evam-vidho 'rjuna
jnatum drashtum ca tattvena
praveshtum ca parantapa
"My dear Arjuna, only by undivided devotional service can I be understood as I am, standing before you, and can thus be seen directly. Only in this way can you enter into the mysteries of My understanding."*
In this way it is proved that with the aid of devotional service one can see Lord Hari directly. Thus with the aid of the eyes and other senses one can perceive the Lord directly. Thus the Lord can be perceived by the senses. Thus the word "eva" (indeed) in Brihad-aranyaka Upanishad (4.4.19) does not hint that one cannot see the Lord with the aid of senses.
Sutra 25
prakasadi-vac cavaiseshyat
He is (not) like fire or other things, for He has no such different features.
Purport by Srila Baladeva Vidyabhushana
The word "na" (not) should be taken from a previous sutra (3.2.19) and placed here also.
Here someone may object: As fire has two forms: subtle and gross, the subtle form invisible and unmanifest, and the gross form visible and manifest, so does the Supreme Lord also have two forms in the same way.
If this objection is stated, then I reply: "No. It is not so." Why not? The sutra explains: "Because He is not subtle and gross like fire". The Brihad-aranyaka Upanishad (3.4.4) explains:
asthulam ananv ahrasvam
"The Supreme Personality of Godhead is neither subtle, nor gross, nor short, nor tall."
In the Garuda Purana it is said:
sthula-sukshma-visesho 'tra
na kascit paramesvare
sarvatraiva prakaso 'sau
sarva-rupeshv ajo yatah
"Because He appears everywhere and in every form, the distinctions of subtle and gross do not apply to the unborn Supreme Personality of Godhead."
Here someone may object: Is it not so that the Supreme Lord does not always appear before the devotees when they worship Him with devotion. For this reason it must be true that the Lord does not always appear when He is worshiped with love.
Fearing that someone may doubt in this way, the author of the sutras gives the following explanation.
Sutra 26
prakasas ca karmany abhyasat
And when the activity is repeated, then He appears.
Purport by Srila Baladeva Vidyabhushana
The word "ca" (and) is used here to dispel doubt. When activities like meditation and worship are repeated, then the Lord appears. In the Dhyana-bindu Upanishad (18) it is said:
dhyana-nirmathanabhyasad
devam pasyen nigudhavat
"By repeated meditation one is able to see the Supersoul hidden in the heart."
By repeated meditation one develops love for the Lord, and at that time one is able to see the Lord. However, in the Brahma-vaivarta Purana it is said:
na tam aradhayitvapi
kascid vyakti-karishyati
nityavyakto yato devah
paramatma sanatanah
"No one, simply by engaging in worship, can force the Lord to become visible. To a person who tries to force Him in this way, the eternal Lord is always invisible."
The worship described here is worship performed without sincere love for the Supreme Lord.
Here someone may object: Is it not true that the Supreme Lord is present within everything? If He is present within, then it is a contradiction to say that He can come out. He remains within and He does not come out. Therefore the statement that the Supreme Lord comes out and becomes directly visible is a collection of meaningless words, words that contradict the truth that the Lord is always present within everything.
If this objection is raised, then the author of the sutras gives the following reply.
Sutra 27
ato 'nantena tatha hi lingam
It is so by the infinite. There is evidence.
Purport by Srila Baladeva Vidyabhushana
There is evidence to support both ideas: that the Supreme Lord is present within everything, and that the Supreme Lord becomes visible to they who meditate on Him. The unlimited Supreme Lord, pleased by His devotees' worship of Him, shows to them His own form. He does this by His inconceivable mercy. That should be accepted. How is this known? The sutra explains: "There is evidence." In the Atharva Veda it is said:
vijnana-ghanananda-ghana-sac-cid-anandaika-raso bhakti-yoge tishthati
"The Supreme Personality of Godhead, whose sweet form is eternal and full of bliss and knowledge, becomes visible when He is worshiped with devotion."
This means that by His mercy the Lord appears before they who worship Him with devotion. In the Narayanadhyatma it is said:
nityavyakto 'pi bhagavan
ikshate nija-saktitah
tam rite paramatmanam
kah pasyetam itam prabhum
"Although He is always invisible, the Supreme Personality of Godhead becomes visible by His own power. Without first obtaining His mercy, who can see Him?"
This means that the Lord becomes visible by His own wish. The Supreme Lord Himself declares (Bhagavad-gita 7.24):
avyaktam vyaktim apannam
manyante mam abuddhayah
param bhavam ajananto
mamavyayam anuttamam
"Unintelligent men, who do not know Me perfectly, think that I, the Supreme Personality of Godhead, Krishna, was impersonal before and have now assumed this personality. Due to their small knowledge, they do not know My higher nature, which is imperishable and supreme."*
Because the Lord becomes visible in response to His devotees' love, that does not mean that He is not also all-pervading, present within everything. He does both these actions by the power of His own internal potency. However, to they who do not love Him, He presents only a reflection or a shadow of Himself. The Lord Himself affirms (Bhagavad-gita 7.25):
naham prakasah sarvasya
yogamaya-samavritah
"I am never manifest to the foolish and unintelligent. For them I am covered by My internal potency."*
Therefore, even though He is full of transcendental bliss and other auspicious qualities, He appears terrible and ferocious to they who have no love for Him. Therefore to they who do not love Him He remains invisible.
