Aphorisms of the Truth
Table of Contents
Chapter
One
Tattva-prakarana - The
Truth
Chapter
Two
Cit-padartha-prakarana -
Spirit
Chapter
Three
Acit-padartha-prakarana -
Matter
Chapter
Four
Sambandha-prakarana - The
Relationship of the Supreme Personality of Godhead and the Individual Spirit
Souls
Chapter
Five
Siddhanta-prakarana - The Final
Conclusion
Chapter One
Tattva-prakarana
The
Truth
Introduction by Srila Bhaktivinoda Thakura
All glories to Madana-mohana, who
is eternal and full of knowledge and bliss. He is dear to the saintly
devotees, and He is an ocean of mercy for the fallen souls.
I, who thirst to taste a drop of
Lord Madana-mohana's mercy, shall now write these sutras describing the
eternal truths of spiritual life. As far as I understand, so I shall
write.
Bowing down
before Lord Sri Krsna Caitanya, the eternal maintainer of all the worlds, I
shall now write this Tattva-sutra and a commentary upon it.
In Srimad Bhagavatam (1.2.11)
Suta Gosvami explains:
"Learned transcendentalists who know the Absolute Truth call
the non-dual substance Brahman, Paramatma or Bhagavan."*
In the Yajur Veda,
Vajasaneya-samhita, seventh mantra, it is said:
"One who always sees all living entities as
spiritual sparks, in quality on with the Lord, becomes a true knower of
things. What, then can be illusion or anxiety for him?"*
In the Bhagavad-gita (7.7.), the
Supreme Personality of Godhead Himself declares:
"O conqueror of wealth, there is no truth
superior to Me. Everything rests on Me, as pearls are strung on a
thread."*
In the
mangalacarana of the Narada-pancaratra, the author of that book
declares:
"One
should meditate on the Supreme Truth, who is known as Brahman, Paramatma,
and Isvara. His activities are never material. He is never
touched by matter. He is never touched by the modes of material
nature. He is beyond the world of matter. He is the master of
all. He is everything. He is the cause of all causes. He
is the eternal truth, the ancient and imperishable Supreme
Person."
In the
Markandeya Purana, Fourth Chapter, it is said:
"Nothing is smaller than He. Nothing
is greater than He. He is the unborn creator of the universes.
He is present everywhere."
Here someone may protest: Is it not so that Sri Vyasadeva and
other authors of sutras must always begin their sutra books with the word
"atha" (now)? The sutras "athato brahma-jijnasa" and "athato
dharma-jijnasa" are examples of this. This must be done both to bring
auspiciousness and to state the topic one wishes to understand. Thus
when one writes a book about Brahman or about dharma one must begin with an
introduction describing the topic to be discussed in the book. Why has
the author of Tattva-sutra not done this?
If this protest is spoken, I give the
following reply: This protest is not correct. because in the first
sutra of this book the supremely auspicious Supreme Personality of Godhead
is described, there is no need for a separate mangalacarana to invoke
auspiciousness. Also, the subject matter of this book is self-evident,
and so it needs no introduction. Therefore, without any introduction,
the first sutra declares:
Sutra 1
The Supreme is one. He has no
rival.
Commentary by
Srila Bhaktivinoda Thakura
The Sruti-sastra declares:
"There is one Supreme God. He has no
rival. There are not many Gods."
Here someone may protest: If it were so
that there is only one Supreme God and no other Gods, then that one God
would have to perform by Himself all the many duties involved in creating,
maintaining, and destroying the universes. He would have to perform
them all without any help from anyone else.
To refute this protest, the author of the
sutras speaks the following words:
Sutra 2
Because He is limitless, He has all powers, even
though He remains beyond the touch of the modes of material
nature.
This sutra
means that the Supreme Personality of Godhead is beyond the modes of nature
and He has all powers. This is so because He is limitless, which is to
say that He cannot be measured or understood by direct perception of the
material senses or by any other material means. This is described in
the following words of Svetasvatara Upanisad (3.19):
"His potencies are multifarious, and thus
His deeds are automatically performed as a natural sequence."*
In Srimad Bhagavatam (2.2.35)
Srila Sukadeva Gosvami explains:
"The Personality of Godhead Lord Sri Krsna is in every living
being alone with the individual soul. And this fact is perceived and
hypothesized in our acts of seeing and taking help from the
intelligence."*
In
Srimad Bhagavatam (4.20.7) it is also said:
"The individual soul is one, pure, non
material, and self effulgent. He is the reservoir of all good
qualities, and He is all-pervading. He is without material covering,
and He is the witness of all activities. He is completely
distinguished from other living entities, and He is transcendental to all
embodied souls."*
In Srimad Bhagavatam (11.7.23) it is also said:
"Although I, the Supreme Lord,
can never be captured by ordinary sense perception, those situated in human
life may use their intelligence and other faculties of perception to
directly search for Me through apparent and indirectly ascertained
symptoms."***
In
the Narada-pancaratra it is said:
"The Supreme Personality of Godhead, who is beyond the world
of matter, who is the supreme object of worship, whose desires are all
fulfilled, and whom all living entities yearn to attain, is described in the
Pancaratras."
Here
someone may protest: You consider the Supreme both beyond the modes of
material nature and the master of all potencies. How is it possible to
ascribe these two mutually contradictory natures to the Lord?
In the following words the author
of the sutras refutes this protest:
Sutra 3
No one should be surprised that the Supreme
possesses mutually contradictory natures.
Commentary by Srila Bhaktivinoda
Thakura.
That the
Supreme Personality of Godhead possesses mutually contradictory natures
should not be a source of wonder. In the Svetasvatara Upanisad (3.19)
it is said:
"Although the Supreme Lord is described as having no hands or
legs, He nonetheless accepts all sacrificial offerings and moves very
quickly. He has no material eyes, yet He sees everything. He has
no material ears, yet He hears everything."*
In Bhagavad-gita (4.39-40), the Lord
declares:
"A
faithful man who is dedicated to transcendental knowledge and who subdues
his senses is eligible to achieve such knowledge, and having achieved it he
quickly attains the supreme spiritual peace.*
"But ignorant and faithless persons who
doubt the revealed scriptures do not attain God consciousness. They
fall down. For the doubting soul there is happiness neither in this
world nor in the next."*
Here someone may ask: How can one understand the truth of this
Supreme who has many mutually contradictory natures?
To answer this question the author of the
sutras speaks the following words:
Sutra 4
He is eternal and full of knowledge and
bliss. He cannot be known by ordinary knowledge, for He is known only
by devotional service.
Commentary by Srila Bhaktivinoda Thakura
The Supreme Personality of
Godhead is eternal and full of knowledge and bliss. He cannot be known
by the material mind or described by material words. He is known only
by devotional service. The Sruti-sastra declares:
"The material mind cannot
understand the Supreme. Material words cannot describe
Him."
In Srimad
Bhagavatam (11.12.21), the Supreme Lord Himself declares:
"I am understood only by
devotional service."
In the Sruti-sastra it is said:
"The Supreme is eternal and full of
knowledge and bliss."
In the Brahma-samhita (5.1) it is said:
"Krsna, who is known as Govinda,
is the supreme controller. He has an eternal, blissful, spiritual
body. He is the origin of all. He has no other origin, for He is
the prime cause of all causes."*
In the Visnu Purana is the following explanation of the word
sac-cid-ananda:
"O
Lord, You are the support of everything. The three attributes hladini,
sandhini, and samvit exist in You as one spiritual energy. But the
material modes, which cause happiness, misery, and mixtures of the two, do
not exist in You, for You have no material qualities."*
A commentary on this verse
follows:
The verse
means, "O Supreme Personality of Godhead, in You, who are the Supreme
Personality of Godhead, the supreme controller, and the shelter of all,
exists one inconceivable potency, which is manifested in three as hladini,
sandhini, and samvit." That is the meaning. The question may be
asked, "O Lord, what are You like?" The verse explains, "O Lord, You
are beyond the material modes of goodness, passion and ignorance."
This means that the material modes, which cause happiness, misery and
mixtures of the two, do not exist in the Lord. It is the potency of
spiritual bliss that exists in the Lord. Thus it is
said.
In the
Markandeya Purana, Sakti-mahatmya, First Chapter, Candi
declares:
"No one
should be surprised that the Supreme Personality of Godhead enjoys pastimes
of yoga-nidra (mystic sleep). After all, the Lord's illusory potency
maya bewilders the entire material world.
"Entering even the sages' hearts, Goddess
Maha-maya bewilders the conditioned souls.
"By her this entire material universe of
moving and unmoving beings is created. When she is satisfied she gives
the blessing of liberation to the conditioned souls.
"She is the eternal transcendental
knowledge that brings liberation. She is also the potency that binds
the conditioned souls in the world of birth and death. She is the
goddess of all goddesses."
In the Bhagavad-gita (9.8-9), the Supreme Personality of
Godhead declares:
"The whole cosmic order is under Me. By My will it is
manifested again and again, and by My will it is annihilated at the
end.*
"O
Dhananjaya, all this work cannot bind Me. I am ever detached, seated
as though neutral."*
In the Hayasirsa-pancaratra it is said:
"The Supreme Lord's
transcendental bliss is said to be of two kinds: 1. that of His form, and 2.
that of His formless aspect. The form of the Lord is the shelter of
His formless aspect. Therefore it is the bliss of the Lord's aspect
with form that is really eternal and imperishable.
"The Lord's form and His formless aspect
are both full of knowledge and beyond the touch of the material modes.
These qualities are also present in the original forms of the individual
spirit souls.
"In
truth, there is no real difference between the Lord's form and His formless
aspect. The difference is only an imagination of the Vedas. The
two are like a jewel and its splendour."
In the Kapila-pancaratra it is
said:
"The Supreme
has two aspects: 1. His transcendental form, and 2. His formless
aspect. Thus it should be known that all-powerful Lord Narayana has a
form and is formless also."
In the Hayasirsa-pancaratra it is said:
"The Vedas say that the Supreme
has no qualities. But they also say that He certainly does have
qualities. By carefully considering all the statement of the Vedas, we
have come to the conclusion that more weight should be given to the
statements affirming the Lord's possession of transcendental
qualities."
Here
someone may protest: If this is so, and the Supreme Lord is attained by
devotional service, then the Supreme Lord must be a resident of the material
world, (for devotional services are rendered in the material
world).
To refute
this idea the author now speaks the fifth sutra.
Sutra 5
He is the eternal Supreme Truth, beginningless
and endless, for He exists beyond the limits of space and
time.
Commentary by
Srila Bhaktivinoda Thakura
In the Sruti-sastra it is said:
"The Supreme is the eternal reality, full
of knowledge and bliss."
"The Supreme is eternal. He never dies."
"The Supreme Lord never
dies."
"The Supreme
Lord is present everywhere in the material world, but He is also beyond
it."
In
Bhagavad-gita it is said:
"The Supreme Personality of Godhead is
all-pervading."
In
Srimad Bhagavatam it is said:
"Matter has no power to prevail over the Supreme Personality
of Godhead, the master of the spiritual worlds."
In Srimad Bhagavatam (2.9.10) it is also
said:
"In that
personal abode of the Lord, the material modes of ignorance and passion do
not prevail, nor is that any of their influence in goodness. There is
no predominance of the influence of time, so what to speak of the illusory,
external energy. It cannot enter that region. Without
discrimination, both the demigods and demons worship the Lord as
devotees."*
In the
Katha Upanisad (1.3.15) it is said:
"The Supreme is beyond material sound,
touch, form, taste, or smell. He is eternal. He never
dies. He has neither beginning nor end. He is beyond the
material world. One who takes shelter of Him escapes the mouth of
death."
Here
someone may protest: If the Supreme Lord is beyond the material world, as
you say, then why does He create the material universes in the first
place?
To answer
this protect, the author of the sutras speaks the following
words:
Sutra
6
Although He is
transcendental, the playful Lord creates the material universes filled with
conscious beings and inert matter.
Commentary by Srila Bhaktivinoda
Thakura
In the
Aitareya Upanisad (1.1.1.) it is said:
"With a glance the Supreme Personality of
Godhead created the material worlds."
In the Chandogya Upanisad (6.2.3.) it is
said:
"The Supreme
Personality of Godhead thought: I am one. Let Me become many. I
shall father many children."
In the Taittiriya Upanisad (3.1.1.) it is said:
"The Supreme Absolute Truth is
that from which everything is born."*
In the Katha Upanisad (2.3.2-3) it is
said:
"That Supreme
Personality of Godhead is powerful like a thunderbolt. The entire
world moves in fear of Him. They who know this become
immortal.
"Out of
fear of Him, fire burns. Out of fear of Him, the sun shines. Out
of fear of Him, Indra, Vayu, and Yama act."
In Srimad Bhagavatam (3.25.42) the Supreme
Personality of Godhead declares:
"It is because of My supremacy that the wind blows, out of
fear of Me. The sun shines out of fear of Me, and the lord of clouds,
Indra, sends forth showers out of fear of Me. Fire burns out of fear
of Me, and death goes about taking its toll out of fear of
Me."*
In Srimad
Bhagavatam (10.29.1) it is said:
"Sri Krsna is the Supreme Personality of Godhead, full of all
opulences, yet upon seeing those autumn nights scented with blossoming
jasmine flowers, He turned His mind toward loving affairs. To fulfil
His purposes He employed His internal potencies."***
In Sri Caitanya-caritamrta it is
said:
"The holy
name of Lord Krsna is the sweetest of the sweet and the most
auspicious. It is the ripened fruit of the vine of all the
Vedas. It is conscious and spiritual. O best of the Bhrgu
dynasty, chanted only once, either with faith or even with contempt and
mockery, the holy name of Lord Krsna delivers the chanter."
Srila Sukadeva Gosvami tells
Maharaja Pariksit (Srimad Bhagavatam 12.3.14):
"O mighty Pariksit, I have related to you
the narrations of all these great kings, who spread their fame throughout
the world and then departed. My real purpose was to teach
transcendental knowledge and renunciation. Stories of kings lend power
and opulence to these narrations but do not in themselves constitute the
ultimate aspect of knowledge."***
In the Gopala-tapani Upanisad (2.95) it is said:
"Whether visible or invisible in
this world, My form always stays in My abode. My form is also present
as the Deity of ignorance, the Deity of passion and the Deity of
goodness. My humanlike form, which is eternal and full of
transcendental knowledge and bliss, is present when My devotees serve Me
with devotion."
In
the next sutra the author refutes the idea that the transcendental potency
is different from the Lord Himself.
Sutra 7
If someone claims, "The Lord is different from
His potency", then I reply, "No. It is not so, for they are not
different."
Commentary by Srila Bhaktivinoda Thakura
If someone claims that the
Supreme Personality of Godhead, the creator of the worlds, is different from
His potency, then this sutra is spoken to refute him. Because the
Supreme Personality of Godhead is not different from His many potencies, the
potencies are not different from Him. This is described in the
following words of the Nyaya-sastra:
"The Supreme Personality of Godhead, the
master of all potencies, is not different from His potencies."
In the Svetasvatara Upanisad
(6.8.) it is said:
"The Lord's potencies of knowledge, power and action share His
own nature. They are not different from Him."
In Visnu Purana (1.22.53) it is
said:
"Just as the
illumination of a fire, which is situated in one place, is spread over, the
energies of the Supreme Personality of Godhead, Parabrahman, are spread all
over the universe."*
In the Markandeya Purana, Devi-mahatmya, the sage
explains:
"O king,
now I will describe to you the glories of the goddess. By her power
she sustains the entire world.
"She is the potency of Lord Visnu. From her comes
transcendental knowledge. You and many others have attained
transcendental knowledge by her grace."
In the Narada-pancaratra, Second Night,
Third Chapter, Lord Siva explains:
"The Supreme Lord is one. Still, He
is manifested in two forms. One form is female: the potency of Lord
Visnu. The other form is male: The all powerful Supreme Personality of
Godhead Himself.
"His form is dark. All His desires are at once
fulfilled. He has all transcendental virtues. He is free of the
modes of material nature. Anyone who directly sees Him will fall in
love with Him and yearn to enjoy charming pastimes with Him."
Here someone may protest: Is it
not so that by creating the material worlds and performing other activities
the Supreme Personality of Godhead becomes affected by that activity and His
nature becomes different from what it was before? Does He not become
enamoured of what He has created?
In the next sutra the author refutes this
misconception.
Sutra
8
Because He is
supremely independent, He does not become changed, even though He is the
creator.
Commentary by
Srila Bhaktivinoda Thakura
Here the protester declares, "whoever creates the material
world must of necessity become affected by passionate attachment, hatred,
and other like emotions." To this protest the reply is that because He
is supreme independent and can do whatever He wishes to do, by His own will
the Lord remains peaceful and aloof from material passions. Therefore,
even though He is the creator of the material world, the Lord is not
affected by material passions. In the Svetasvatara Upanisad (6.19) it
is said:
"The
Supreme Personality of Godhead is perfect and complete. He is peaceful
and flawless. He is never affected by the material energy. His
actions are never material."
In the Katha Upanisad (1.2.14) it is said:
"You can see the Supreme, who
stands beyond material piety and impiety, beyond past and future.
Please tell me about Him."
In Srimad Bhagavatam (10.9.13-16) it is said:
"The Supreme Personality of
Godhead has no beginning and no end, no exterior and no interior, no front
and no rear. In other words, He is all pervading. because He is
not under the influence of the element of time, for Him there is no
difference between past, present, and future. He exists in His own
transcendental form at all times. being absolute, beyond reality, He
is free from distinctions between cause and effect, although He is the cause
and effect of everything. That unmanifested person, who is beyond the
perception of the senses, has now appeared as a human child, and mother
Yasoda, considering Him her own ordinary child, bound Him to the wooden
mortar with a rope."*
"When mother Yasoda was trying to bind the offending child,
she saw that the binding rope was short by a distance the width of two
fingers. Thus she brought another rope to join to it."*
"The new rope also was short by a
measurement of two fingers, and when another rope was joined to it, it was
still two fingers too short. As many ropes as she joined, all of them
failed. Their shortness could not be overcome."*
In the next sutra the author
reveals that the Supreme Lord does not increase when He creates the
universe. Neither does He become less when He destroys the
universe.
Sutra
9
Because He is
perfect and complete, His nature is always unchanged.
Commentary by Srila Bhaktivinoda
Thakura
In the Isa
Upanisad it is said:
"The Personality of Godhead is perfect and
complete."*
Here
someone may ask: If the Supreme Personality of Godhead is perfect and
complete, then what motivates Him to create the material
world?
In the next
sutra the author answers this question.
Sutra 10
Compassion is the motive of His actions. He
has no other motive, for His every desire is at once fulfilled without any
effort on His part.
Commentary by Srila Bhaktivinoda Thakura
Compassion is the motive of the
Supreme Lord's actions. He has no other motive, for His every desire
is at once fulfilled without any effect on His part. However, the
conditioned souls act in a different way. They are busily engaged in
various activities to attain their desires.
In the Sruti-sastra it is
said:
"The
conditioned souls act to fulfil their material desires."
"The Supreme Personality of
Godhead has no need to act to fulfil His desires, for His every wish is at
once fulfilled without His having to act."
In the Smrti-sastra it is
said:
"There is not
anything that the Supreme Personality of Godhead does not attain merely by
wishing for it.
In
Srimad Bhagavatam (3.7.2-3), Vidura asks the following
question:
"O great
brahmana, since the Supreme Personality of Godhead is the complete spiritual
whole and is unchangeable, how is He connected with the material modes of
nature and their activities? If this is His pastime, how do the
activities of the unchangeable take place and exhibit qualities without the
modes of nature?"*
"Boys are enthusiastic to play with other boys or with various
diversions because they are encouraged by desire. But there is no
possibility of such desire for the Lord because He is self-satisfied and
detached from everything at all times.*
Sri Maitreya Muni answered in these words
(Srimad Bhagavatam 3.7.9):
"Certain conditioned souls put forward the theory that the
Supreme Brahman, or the Supreme Personality of Godhead, is overcome by
illusion, or maya, and at the same time they maintain that He is
unconditioned. This is against all logic."*
The following commentary is given for this
verse:
This verse
means, "the idea that the Supreme Personality of Godhead, who is the master
of inconceivable transcendental potencies and the supreme controller of all,
can become bewildered by the illusory potency maya is an idea that is
against all logic."
In Srimad Bhagavatam (2.3.36) it is also said:
"The Lord, whose activities are
always spotless, is the master of the six senses and is fully omnipotent
with six opulences. He creates the manifested universes, maintains
them, and annihilates them without being in the least affected. He is
within every living being and is always independent."*
In the Taittiriya Upanisad
(3.6.1.) it is said:
"The Supreme Personality of Godhead is bliss. From His
bliss all living entities are born. Because of His bliss they remain
alive. Departing this world, they attain Him, the supreme
bliss."
Chapter Two
Cit-padartha-prakarana
Spirit
Introduction by Srila
Bhaktivinoda Thakura
Here someone may ask: To whom does the Supreme Personality of
Godhead give mercy when He creates the material universes and performs other
activities? Why does He give His mercy to these persons?
To answer this question by
showing that the Supreme Personality of Godhead creates the material
universes and performs many other activities in order to give mercy to the
individual spirit souls, and also by showing, using all the Vedanta
scriptures as evidence, the true nature of the individual spirit souls, the
author of these sutras now begins this chapter, which gives an elaborate
definition of the word "cit" (spirit).
Sutra 11
The many conscious beings are followers of the
Supreme, for they must obey His commands.
Commentary by Srila Bhaktivinoda
Thakura
Here the
word "cetanah" means "conscious spirit souls". The plural is used here
to indicate that the souls are many in number. The word "paranugatah"
means that the souls are subordinate to the Supreme Personality of
Godhead. They are under His control. This is so because they
must obey His commands. In the Sruti-sastra it is said:
"Residing in the heart, the
Supreme Personality of Godhead controls the individual living
entities.
In the
Bhagavad-gita (18.61) it is said:
"The Supreme Lord is situated in everyone's heart, O Arjuna,
and is directing the wandering of all living entities."*
In the Narada-pancaratra, Second
Night, First Chapter, Lord Sadasiva explains:
"The individual spirit soul, who is like a
reflection of the Supreme Lord, suffers and enjoys in the material
world. Some sages say that this eternal soul has qualities like those
of the Lord Himself."
"Sometimes the individual soul is visible, and sometimes he
disappears. When he disappears, he is born again in another
body. The soul never dies. He merely travels from one material
body to another."
In the Bhagavad-gita (7.5-6) the Supreme Personality of
Godhead says:
"Besides this inferior nature, O Arjuna, there is a superior
energy of Mine, which are all living entities who are struggling with
material nature and are sustaining the universe.*
"Of all that is material and all that is
spiritual in this world, know for certain that I am both its origin and
dissolution."*
In
the Upanisads it is said:
"O Svetaketu, you are that."
In the Srila Madhvacarya's Tattva-muktavali
(text 6) it is said:
"The mayavadi commentator on the Vedanta claimed that the
words "tat tvam asi' are the maha-vakya, the most important statement of the
Vedas. According to his explanation, 'tat' means 'the Supreme', 'tvam'
means 'you', and 'asi' means 'are'. He interpreted the words to mean
'You are the Supreme', and he claimed there is no difference between the
Supreme and the individual spirit souls.
"The Vaisnava commentator on Vedanta
interpreted these words in a different way, saying that 'tat-tvam' is a
possessive compound word (sasthi-tatpurusa-samasa). According to his
explanation 'tat' means 'of the Supreme', and the entire sentence means 'you
are the servant of the Supreme.' In this way the proper meaning of the
scriptural statement is clearly shown."
In the Sri Caitanya-candrodaya-nataka is
presented the following opinion held by the devotees of the
Lord:
"The word
"Vasudeva" means 'the Supreme Personality of Godhead, who is greater than
the greatest'. The scriptural statement 'sankarsano jivah' means,
'Lord Sankarsana gives life (jivayati) to the individual spirit
souls'. These words do not mean that Lord Sankarsana is Himself an
individual spirit soul (jiva). Rather, Lord Sankarsana is the Supreme
Personality of Godhead Himself. This is confirmed by the words
'mamobhe sasvati tanu'. Therefore the conclusion is that Lord
Sankarsana, the Supreme Personality of Godhead, is the creator of the
individual spirit souls."
Here someone may protest: Is it not so that the Sruti-sastras
declare, "ayam atma brahma" (the individual soul is the Supreme)? Is
it not so, then, that the individual spirit souls are not in any way
different from the Supreme? Why, then, do you claim that the
individual spirit souls are subordinate to and dependent upon the
Supreme?
Replying
to this protest, the author of the sutras reveals the truth. He
says:
Sutra
12
They have neither
beginning nor end, for they are a specific potency of the
Supreme.
Commentary
by Srila Bhaktivinoda Thakura
The individual spirit souls have neither beginning nor end,
for they are a specific potency of the Supreme, and the potencies of the
Lord have neither beginning nor end. In the Sruti-sastra it is
said:
"The Supreme
Personality of Godhead is like a great fire, and the individual spirit souls
are like sparks of that fire."
In the Bhagavad-gita (15.7) the Supreme Personality of Godhead
declares:
"The
living entities in this conditioned world are My eternal, fragmental
parts."
In the
Narada-pancaratra, Lord Siva declares:
"Some sages say that the eternal individual
souls have qualities like those of the Lord Himself."
Lord Siva again
declares:
"Other
sages say that the individual spirit soul is not eternal, that the soul is
an illusion, artificial, an imagination, that the soul is like a reflection
of sunlight on water, and that, as a reflection eventually disappears, so
the individual soul eventually ceases to exist."
In the Bhagavad-gita (7.5-6) the Supreme
Personality of Godhead says:
"Besides this inferior nature, O Arjuna, there is a superior
energy of Mine, which are all living entities who are struggling with
material nature and are sustaining the universe.*
In the Bhagavad-gita (2.28) the Supreme
Personality of Godhead again explains:
"All created beings are unmanifest in their
beginning, manifest in their interim state, and unmanifest again when they
are annihilated. So what need is there of
lamentation?"*
In
the Katha Upanisad (1.2.18) it is said:
"For the soul there is never birth nor
death. Nor having once been, does he ever cease to be. He is
unborn, eternal, ever-existing, undying, and primeval. He is not slain
when the body is slain."*
Here someone may say: Since the individual spirit souls are a
specific potency of the Lord, they are in all respects one with Him.
They are not in any way different from Him.
Concerned that someone may speak in this
way, in the next sutra the author emphasises the difference between the
individual souls and the Supreme Lord.
Sutra 13
Although they are spiritual and blissful, the
individual spirit souls are different from the Supreme, for it is not
inevitable that they are always situated in the spiritual
reality.
Commentary
by Srila Bhaktivinoda Thakura
Although they are spiritual and blissful, the individual
spirit souls are different from the Supreme. Here is the reason
why: it is not inevitable that they are always situated in the
spiritual reality. The natural position of the individual spirit souls
is to be situated in the spiritual reality. However, it is the Supreme
Personality of Godhead Himself who places them in that spiritual
reality. However, for the individual spirit souls it is possible to be
place apart from the spiritual reality.
In the Sruti-sastra it is
said:
"The Supreme
Personality of Godhead is the one eternal who controls the many
eternals."
"The
Supreme Personality of Godhead is the controller of all
existence."
"The
Supreme Personality of Godhead is greater than the greatest."
In the Bhagavad-gita (2.45), the
Supreme Personality of Godhead says:
"O Arjuna, be free from all dualities and
be established in the self."*
In the Mundaka Upanisad (3.1.2) and Svetasvatara Upanisad
(4.6.) it is said:
"Although the two birds are on the same tree, the eating bird
is fully engrossed with anxiety and moroseness as the enjoyer of the fruits
of the tree. But if in some way or other he turns his face to his
friend who is the Lord, and knows His glories, at once the suffering bird
becomes free of all anxieties."*
In the next sutra the author describes the idea that the
Supreme Personality of Godhead and the individual spirit souls are both one
and different simultaneously.
Sutra 14
Some
say the individual souls are the Supreme. Others say the individual
souls are different from the Supreme. Still others say the individual
souls are both one and different from the Supreme.
Commentary by Srila Bhaktivinoda
Thakura
Badarayana
and his followers affirm that the individual souls are the Supreme.
Kasyapada and his followers affirm that the individual souls are different
from the Supreme. Sandilya and his followers affirm that because the
individual souls are part and parcel of the Supreme, the souls are different
from the Supreme, and because the souls are part and parcel of the Supreme,
the souls are not different from the Supreme. Different kinds of
evidence may be produced to support all these different views. For
example, in the Upanisads it is said:
"The individual soul is
Brahman."
In the
Mundaka Upanisad (3.1.1) and Svetasvatara Upanisad (4.6.) it is
said:
"In the
individual spirit soul and the Supersoul, Supreme Personality of Godhead,
are like two friendly birds sitting on the same tree. One of the birds
(the individual atomic soul) is eating the fruit of the tree (the sense
gratification afforded by the material body) and the other bird (the
Supersoul) is not trying to eat these fruits, but simply watching His
friend."*
In the
Katha Upanisad (2.2.4) it is said:
"The question is asked: When the embodied
souls becomes liberated and leaves his material body behind, who will
control him? The answer is: The Supreme still controls
him."
In the
Chandogya Upanisad (3.14.1) it is said:
"This entire world is the Supreme.
Therefore a peaceful and saintly person should devote himself to worshipping
the Supreme."
In
the Mundaka Upanisad (3.1.4) it is said:
"A sage who understands the Supreme, the
life of all that live, will not speak of anyone but Him. Such a sage
has fallen in love with the Supreme Lord. He is eager to hear of the
Lord's pastimes. He actively serves the Lord. Such a sage is the
best of all transcendentalists."
Here someone may say: The conflicting claims of these
different philosophies will certainly bewilder the living entities'
minds.
Fearing that
someone would say this, the author of the sutras proceeds to explain that
there is no real conflict among these seemingly conflicting views.
They are separate aspects of a singly philosophy. He
says:
Sutra
15
All are true,
because the evidence of scripture is always true and because the seeming
conflict does not bewilder they who know the truth.
Commentary by Srila Bhaktivinoda
Thakura
All these
sages are correct, because they who know the truth of the Supreme
Personality of Godhead and understand that these conflicting views are
aspects of single philosophy are not bewildered. These differing views
are also correct because the previously quoted passages of Sruti-sastra,
passages that are evidence for these different views,, must all be
correct. That is the meaning. In Srimad Bhagavatam (11.22.4) The
Supreme Personality of Godhead declares:
"All such philosophers spoke under the
shelter of My mystic potency, and thus they could say anything without
contradicting the truth."***
In the Taittiriya Upanisad (3.1.1) it is said:
"All created beings emanate from
the Absolute Truth, the Supreme Personality of Godhead. By His power
they remain alive. They attain Him at the end."
After thus describing the true
nature of the individual spirit souls, the author of the sutras proceeds to
describe the renunciation of all unwanted things. He also describes
the means to attain the highest goal in life. He says:
Sutra 16
The conscious spirit souls possess thinking and
loving, for these two are part of their nature.
Commentary by Srila Bhaktivinoda
Thakura
Thinking
creates knowledge. Therefore knowledge is part of the soul's
nature. Loving creates bliss. Therefore bliss is part of the
soul's nature. These are part of the soul's nature.
In the Sruti-sastra it is
said:
"Eternity,
knowledge and bliss are part of the soul's nature."
In the Vedanta-sutra (4.1.3) it is
said:
"The wise
know and teach the science of the soul."
In Srimad Bhagavatam (7.7.19), Sri Prahlada
declares:
"Atma
refers to the Supreme Lord or the living entities, Both of them are
spiritual, free from birth and death, free from deterioration, and free from
material contamination. They are individual, they are knowers of the
external body, and they are the foundation or shelter of everything.
They are free from material change, they are self-illuminated, they are the
cause of all causes, and they are all-pervading. They have nothing to
do with the material body, and therefore they are always
uncovered."*
In the
Visnu Purana, Sri Prahlada declares:
"Fools fall in love with what the material
senses see. I am not like them. O Supreme Lord, I have fallen in
love with You. I always think of You. I pray that You will never
leave my heart."
In
Bhagavad-gita (2.24) the Supreme Personality of Godhead says:
"The individual soul is
unbreakable and insoluble, and can be neither burned nor dried. He is
everlasting, all-pervading, unchangeable, immovable, and eternally the
same."
In Srimad
Bhagavatam (10.1.41-42), Vasudeva Maharaja says:
"Having experienced a situation by seeing
or hearing about it, one contemplates and speculates about that
situation. Similarly, by mental adjustments one dreams at night of
living under different circumstances, in different bodies, and forgets his
actual position. Under this same process, one gives up his present
body and accepts another (tatha dehantara-praptih).*
"At the time of death, according to the
thinking, feeling and willing of the mind, which is involved in fruitive
activities, one receives a particular body. In other words, the body
develops according to the activities of the mind. Changes of body are
due to the flickering of the mind, for otherwise the soul could remain in
its original, spiritual body."*
In the Katha Upanisad (2.3.10 and 2.3.6) it is
said:
"When the
five senses are peaceful, and when the mind and intelligence do not strive
for material things, one attains the highest goal of life. This the
wise say."
"In the
course of life the senses rise and again they set. Aware that he, the
soul is different from the senses, a wise person does not
grieve."
In the
next sutra the author describes the root from which desirable and
undesirable kinds of love have grown. He says:
Sutra 17
Love for the Supreme is natural, spiritual and
brings the highest bliss. Love for what is not the Supreme is
artificial, material and brings only sufferings.
Commentary by Srila Bhaktivinoda
Thakura
Love for
the Supreme is natural, spiritual and brings the highest bliss. Love
for what is not the Supreme,, that is to say love for wealth, children,
wife, and others, is artificial, material, and brings with it the sufferings
of this world of repeated birth and death. That is the meaning
here. In the Svetasvatara Upanisad (3.8) it is said:
"By understanding the Supreme one
crosses beyond death."
In the Svetasvatara Upanisad (4.5) it is said:
"One unborn soul tries to enjoy
the world. Another unborn soul renounces the world."
The Supreme Personality of
Godhead advises (Bhagavad-gita 18.66):
"Abandon all varieties of religion and just
surrender unto Me. I shall deliver you from all sinful reaction.
Do not fear."*
The
Supreme Personality of Godhead again declares in Bhagavad-gita
(9.29):
"I envy no
one, nor am I partial to anyone. I am equal to all. But whoever
renders service unto me in devotion is a friend, is in Me, and I am also a
friend to him."*
Here someone may ask: If the soul is by nature spiritual and
blissful, then how does he come in touch with unwanted material
things?
Fearing
that someone would ask this question, the author speaks the following
words:
Sutra
18
Sufferings are
caused by the soul's misidentification with the material body.
Commentary by Srila Bhaktivinoda
Thakura
Sufferings
are caused by the soul's misidentification with the material body. In
the Sruti-sastra it is said:
"Identifying with matter, the soul takes birth in a mother's
womb."
In the
Bhagavad-gita (2.63) the Lord says:
"When intelligence is lost one falls down
again into the material pool."*
In the Katha Upanisad (2.3.15) it is said:
"When all the heart's knots are
cut, the mortal becomes immortal. That is the teaching of
scripture."
In the
Isa Upanisad (mantra 3) it is said:
"The killer of the soul, whoever he may be,
must enter into the planets known as the world of the faithless, full of
darkness and ignorance."*
In Srila Rupa Gosvami's Sri Bhakti-rasamrta-sindhu it is
said:
"Sin, the
root of sin, and ignorance, are the three causes of
suffering."
In the
Isa Upanisad (mantra 9) it is said:
"Those who engage in the culture of
nescient activities shall enter into the darkest region of
ignorance."*
Thus
the sufferings of the individual spirit souls are caused by the soul's
misidentification with the material body. When the bonds of that
misidentification are cut, then the soul attains liberation. To reveal
this truth, the author of the sutras speaks the following
words:
Sutra
19
Because it
restores the soul to its original nature, renunciation of materialism brings
liberation.
Commentary by Srila Bhaktivinoda Thakura
Misidentification with the
material body places the soul in an inauspicious condition, a condition that
breeds worthless material desires. By renouncing those material
desires, the soul becomes free from the cycle of repeated birth and
death. This is so because by that renunciation the soul attains its
original nature, which is spiritual and full of bliss. That is the
meaning here. This is described in the following words of Taittiriya
Upanisad (2.4.1):
"O saintly one, a person who knows spiritual bliss never
fears."
In
Sandilya's Bhakti-sutra (3.2.93) it is said:
"The soul is both one and different from
the Supreme. When he is freed from the material body, the soul is
glorious like the sun."
In the Katha Upanisad (1.2.17-18) it is said:
"Taking shelter of the Supreme is
the most auspicious activity. Taking shelter of the Supreme is the
most auspicious activity. One who takes shelter of the Supreme becomes
glorious in the spiritual world.
"For the soul there is never birth nor death. Nor having
once been, does he ever cease to be. He is unborn, eternal,
ever-existing, undying and primeval. He is not slain when the body is
slain."*
In the
Katha Upanisad (1.2.6), Yamaraja says:
"Fools intoxicated by wealth say this world
is all and there is no other. These fools will not be glorious in
their next birth. Again and again they will come under my
grip."
In the Katha
Upanisad (1.2.9) it is also said:
"O dear one, the truth cannot be known by material
logic. It is known only by learning it from a self-realised
soul. because you are sincere and determined, you have learned the
truth. O dear Naciketa. I pray that my other disciples will be
like you."
The
words of the sages are our bridge to understand the truth. In the
Mahabharata (Bhisma-parva 5.22) it is said:
"Anything transcendental to material nature
is called inconceivable, whereas arguments are all mundane. Since
mundane arguments cannot touch transcendental subject matters, one should
not try to understand transcendental subject matters through mundane
arguments."*
In Sri
Vyasa's Vedanta-suta (2.1.11) it is said:
"Transcendental topics cannot be understood
by argument or logic."*
In Srimad Bhagavatam (1.2.21), Sri Suta Gosvami
explains:
"Thus the
knot in the heart is pierced, and all misgiving are cut to pieces. The
chain of fruitive actions is terminated when one sees the Self as the
master."*
Liberation is described in these words of Srimad Bhagavatam
(2.10.6):
"Liberation is the permanent situation of the form of the
living entity after he gives up the changeable gross and subtle material
bodies."*
Here
someone may ask: If it is by the mercy of the Supreme Personality of Godhead
that the individual spirit souls are given independence, and if by
exercising that independence the souls find only sufferings, then why is
that gift of independence considered mercy on the Lord's part?
Fearing that someone would ask
this question, the author of the sutras speaks the following
words:
Sutra
20
Because by the
Lord's mercy they are independent, the individual spirit souls can turn from
the Lord and love others in His place.
Commentary by Srila Bhaktivinoda
Thakura
To make
them powerful and glorious, the Supreme Lord gives independence to the
individual spirit souls. Using this independence, the souls may forget
the Lord and become attached to the objects of the material senses.
That is the meaning. In the Upanisads it is said:
"Entering with the individual
soul, I will create the name and form."
In the Mundaka Upanisad (3.1.10) it is
said:
"A person who
is pure in heart attains whatever he desires. He enters whatever he
desires. A person who desires auspiciousness should worship such a
self-realised soul."
In the Mundaka Upanisad (3.2.2) it is also said:
"One who desires material things
is born again to fulfil his desires. A person who attains the Supreme
finds that all his desires are fulfilled. All his material desires
disappear."
In
Srimad Bhagavatam (10.16.34) the Nagapatnis say to Lord Krsna:
"What You have done here is
actually mercy for us, since the punishment You give to the wicked certainly
drives away all their contamination. Indeed, because this conditioned
soul, our husband, is so sinful that he has assumed the body of a serpent,
Your anger toward him is obviously to be understood as Your
mercy."***
Chapter Three
Acit-padartha-prakarana
Matter
Introduction by Srila
Bhaktivinoda Thakura
Here someone may ask: In what form or with what potency does
the Supreme Personality of Godhead, who is beyond the modes of nature and
whose form is eternal and full of knowledge and bliss, act to create the
material universes?
To answer this question, the author of the sutras begins this
chapter, which gives the definition of the word "acit"
(matter).
Sutra
21
Matter is the
illusory potency, maya, which controls the modes of nature and creates a
variety of forms and actions, from the lowest to the highest.
Commentary by Srila Bhaktivinoda
Thakura
Here the
Supreme Lord's potency is named Maya. In the Svetasvatara Upanisad
(4.10) it is said:
"Although maya (illusion) is false or temporary, the
background of maya is the supreme magician, the Personality of Godhead, who
is Mahesvara, the supreme controller."*
In the Svetasvatara Upanisad (4.5) it is
also said:
"A
unborn man enjoys an unborn red, white and black woman who bears many
children like herself. Another unborn man first enjoys and then
forsakes her."
(Translator's note: The unborn woman is the material
nature. The colours, red, white, and black are the modes of passion,
goodness and ignorance. The many children are the ingredients of the
material universes. The first unborn man is the conditioned
soul. The second unborn man is the soul who, after trying to enjoy
matter, finally renounces the world and attains liberation).
In His Govinda-bhasya commentary
on Vedanta-sutra, Srila Baladeva Vidyabhusana explains:
"At the time of cosmic
devastation the three modes of nature become subtle and unmanifested.
This is called tamah, the unborn root of matter. At the time of cosmic
creation the modes of nature manifest a great variety of names and forms,
beginning pradhana and avyakta. In this way forms of red and other
colours are manifested. In the Sruti-sastra it is said, 'mahan avyakte
liyate 'viaktam aksare 'ksaram tamasi' (At the time of cosmic devastation
the mahat-tattva merges into the avyakta, the avyakta merges into the
aksara, and the aksara merges into tamah)."
In the Isa Upanisad (mantra 11) it is
said:
"Only one who
can learn the process of nescience and that of transcendental knowledge side
by side can transcend the influence of repeated birth and death and enjoy
the full blessings of immortality."*
In the Sankhya-karika, the Supreme
Personality of Godhead is described in these words:
"The root of matter does not change.
From that root seven transformations, beginning with mahat-tattva, are
manifested. From them sixteen transformations are manifested. The
Supreme Personality of Godhead is beyond the root of matter and its various
transformations."
The Supreme Personality of Godhead tells the demigod Brahma
(Srimad Bhagavatam 2.9.34):
"O Brahma, whatever appears to be of any value, if it is
without relation to Me, has no reality. Know it as My illusory energy,
that reflection which appears to be in darkness."*
In Sandilya's Bhakti-sutra (3.1.86) it is
said:
"This potency
of the Lord is called maya, for it is material by nature."
In the Bhagavad-gita (9.10), the
Supreme Personality of Godhead declares:
"This material nature is working under My
direction, O son of Kunti, and it is producing all moving and unmoving
beings. By its rule this manifestation is created and annihilated
again and again."*
In the Bhagavad-gita (7.14), the Supreme Personality of
Godhead also declares:
"This divine energy of Mine, consisting of the three modes of
material nature, is difficult to overcome. But those who have
surrendered unto Me can easily cross beyond it."*
In the Kanada-sutra, Fourth Adhyaya, Second
Ahnika, it is said:
"Reality is eternal. It was not created by
anyone."
"The atom
is the smallest unit of matter. It can never be
divided."
In Srimad
Bhagavatam (3.11.1-2), Sri Maitreya declares:
"The material manifestation's ultimate
particle, which is indivisible and not formed into a body, is called the
atom. It exists always as an invisible identity, even after the
dissolution of all forms. The material body is but a combination of
such atoms, but it is misunderstood by the common man.*
"Atoms are the ultimate state of
the manifest universe. When they stay in their own forms without
forming different bodies, they are called the unlimited oneness. There
are certainly different bodies in physical forms, but the atoms themselves
form the complete manifestation."*
In Srimad Bhagavatam (11.22.4) The Supreme
Personality of Godhead declares:
"All such philosophers spoke under the shelter of My mystic
potency, and thus they could say anything without contradicting the
truth."***
Here
someone may protest: This potency creates the material world independently,
without the help of anyone else. Why must you postulate the existence
of a Supreme god?
To answer this protest, the author of the sutras speaks these
words:
Sutra
22
Matter is
naturally inert, for it is neither alive nor conscious. When conscious
life pushes it into action, matter appears to be alive and
conscious.
Commentary by Srila Bhaktivinoda Thakura
Matter is naturally inert, for it
is neither alive nor conscious. It has no power to perform any
action. When conscious life pushes it into action, matter appears to
become warm with life. It is under these conditions that matter
appears to act, becoming the creator of the universe. That is the
meaning. This is described in Bhagavad-gita (9.10), where the Supreme
Personality of Godhead declares:
"This material nature is working under My direction, O son of
Kunti, and is producing all moving and unmoving beings."*
In the Aitareya Upanisad (1.1.1)
it is said:
"With a
glance the Supreme Personality of Godhead created the material
worlds."
In
Bhagavad-gita (15.14), the Supreme Personality of Godhead
declares:
"I am the
fire of digestion in every living body, and I am the air of life, outgoing
and incoming, by which I digest the four kinds of
foodstuff."*
In
Srimad Bhagavatam, Lord Kapila (3.26.19) explains:
"After the Supreme Personality of Godhead
impregnates material nature with His internal potency, material nature
delivers the sum total of the cosmic intelligence, which is known as
Hiranmaya. This takes place in material nature, when she is agitated
by the destinations of the conditioned souls."*
The sankhya acaryas explain:
"It is the material nature that
acts. The Supreme Personality of Godhead remains aloof, like a lotus
leaf untouched by water."
In Srimad Bhagavatam (3.26.17) Lord Kapila
explains:
"My dear
mother, O daughter of Svayambhuva Manu, the time factor, as I have
explained, is the Supreme Personality of Godhead, from whom the creation
begins as a result of the agitation of the neutral, unmanifested
nature."*
In the
Markandeya Purana, Devi-mahatmya, Brahma tells Prakrti.
"You maintain everyone. You
create the universe. You protect it. It enters you at the
end."
In the next
sutra the author shows that the illusory potency maya, is a prison for the
conditioned souls.
Sutra 23
The
material world is like a prison where souls who hate the Supreme Personality
of Godhead are confined. There the souls are bound with many shackles,
such as the material bodies in which they dwell.
Commentary by Srila Bhaktivinoda
Thakura
Here the
word 'sa' means 'the material nature', 'para' means 'the Supreme Personality
of Godhead', and 'ananuraktanam' means 'of they who, exercising their
independence, have no love for the Lord and are fond of disobeying His
orders'. For such persons the material nature provides a series of
shackles, which begin with the material bodies in which the conditioned
souls dwell. This is described in the following words of the Katha
Upanisad (2.2.7):
"They who do not love the Supreme Personality of Godhead enter
a mother's womb, and again dwell in a material body. Some even become
unmoving trees and plants. They attain different stations in life
according to their past deeds and according to their thoughts at the moment
of death."
In the
Katha Upanisad (2.2.1) it is said:
"The unborn Supreme Personality of Godhead,
whose heart is supremely pure, also resides in the city of eleven gates that
is the material body of the conditioned soul."
In Bhagavad-gita (14.5) the Supreme
Personality of Godhead explains:
"Material nature consists of the three modes: goodness,
passion and ignorance. When the living entity comes in contact with
nature, he becomes conditioned by these modes."*
In Bhagavad-gita (5.18) the Supreme
Personality of Godhead explains:
"The humble sage, by virtue of true knowledge, sees with equal
vision a learned and gentle brahmana, a cow, an elephant, a dog and a
dog-eater (outcaste)."*
In the Katha Upanisad (2.2.4) it is said:
"The question is asked: When the
embodied soul becomes liberated and leaves his material body behind, who
will control him? The answer is: The Supreme still controls
him."
In Srimad
Bhagavatam (26.1) Lord Kapila says:
"My dear mother, now I shall describe unto
you the different categories of the Absolute Truth, knowing which any person
can be released from the influence of the modes of material
nature."*
Sutra
24
Because it is the
potency of the Supreme Personality of Godhead, the material nature has
neither beginning nor end.
Commentary by Srila Bhaktivinoda Thakura
Because it is the potency of the
Supreme Personality of Godhead, the material nature has neither beginning
nor end. In the Smrti-sastra it is said:
"Please know that the Supreme Personality
of Godhead and His material energy are both beginningless."
In Srimad Bhagavatam (1.1.1) it
is said:
"O my
Lord, Sri Krsna, son of Vasudeva, O all-pervading Personality of Godhead, I
offer my respectful obeisances unto You. I meditate upon Sri Krsna
because He is the Absolute Truth and the primeval cause of all causes of the
creation, sustenance, and destruction of the manifested universes. He
is directly and indirectly conscious of all manifestations, and He is
independent because there is no other cause beyond Him. It is He only
who first imparted the Vedic knowledge unto the heart of Brahmaji, the
original living being. By Him even the great sages and demigods are
placed into illusion, as one is bewildered by the illusory representations
of water seen in fire, or land seen on water. Only because of Him do
the material universes, temporarily manifested by the reactions of the three
modes of nature, appear factual, although they are unreal. I therefore
meditation upon Him, Lord Sri Krsna, who is eternally existent in the
transcendental abode, which is forever free from the illusory
representations of the material world. I meditate upon Him, for He is
the Absolute Truth."*
Although it has neither beginning nor end, matter is situated
within the confines of time and space. The author describes this in
the following two sutras.
Sutra 25
Time
is not another major category of existence. It is the intermediary
that establishes the relationship between the conditioned souls and the
material nature.
Commentary by Srila Bhaktivinoda Thakura
Some claim that time is a major
category of existence, and they quote the following words of the Markandeya
Purana to support their idea:
"In the form of seconds, minutes and other parts of its
nature, time changes everything in the material world."
The idea that time is a major
category of existence is rejected by this sutra. Time is not a major
category. It is merely an intermediary who establishes a
relationship.
In
Sandilya's Bhakti-sutra it is said:
"The major categories are: 1. spirit, and
2. matter. There is no third."
In Srimad Bhagavatam (3.26.16) Lord Kapila
explains:
"The
influence of the Supreme Personality of Godhead is felt in the time factor,
which causes fear of death due to the false ego of the deluded soul who has
contacted material nature."*
Sutra 26
Matter provides a dwelling place for the conditioned souls.
This place is called, "the three dimensions of material
space".
Commentary
by Srila Bhaktivinoda Thakura
Matter provides a dwelling place for the conditioned
souls. This place is called, 'the three dimensions of material
space'. An example of material space is given in these words of the
Svetasvatara Upanisad (4.6-7):
"Although the two birds are on the same tree, the eating bird
is fully engrossed with anxiety and moroseness as the enjoyer of the fruits
of the tree."*
The
'tree' here is the material dwelling place (the body) of the conditioned
soul.
Many
philosophers assert that the element earth is the resting place of the other
material elements. This is described in the following words of the
Mundaka Upanisad (2.1.3):
"From the Supreme Personality of Godhead are born life, mind,
all the senses, ether, air, fire and water. All these rest on the
element earth."
In
a previous mantra (Mundaka Upanisad 2.1.2) it is said:
"The Supreme Personality of
Godhead is effulgent and transcendental. He is unborn. He is
present everywhere in the material world. He is within and without
everything. His form is not material. His life-force is not
material. His mind is not material. He is supremely
glorious. He is greater than the immortal spirit souls."
In the Markandeya Purana it is
said:
"O material
potency of the Lord, you are the resting place of the entire
universe."
In the
next sutra the author reveals the many delusions that bewilder the
conditioned souls.
Sutra 27
Because of attachment to inert matter, the conditioned soul is
bewildered about happiness and about the spiritual world.
Commentary by Srila Bhaktivinoda
Thakura
The
conditioned soul is bewildered about happiness. Because he is attached
to the material world, he thinks he will find happiness in the material
world: in Svargaloka, in an excellent material body, or in some other
way. Because he is attached to the objects in this material world he
is also bewildered about the Supreme Personality of Godhead and about the
transcendental abode of the Supreme Personality of Godhead. In Srimad
Bhagavatam (3.10.26) the Supreme Personality of Godhead
declares:
"In the
human race the mode of passion is very prominent. Humans are always
busy in the midst of miserable life, but they think themselves happy in all
respects."*
In the
Katha Upanisad (1.1.12) Naciketa tells Yamaraja, the lord of
death:
"In the
spiritual world there is not fear of old age, or of you, O death.
There one crosses beyond both of them. In the spiritual world there is
no anxiety to attain food and drink. The residents of the spiritual
world enjoy transcendental bliss."
In the Katha Upanisad (1.1.26) Naciketa
says:
"Every human
being soon meets his death. Quickly his senses become old and
weak. Everyone's life is brief. Your chariots, singing and
dancing will last for only a moment."
In the Mundaka Upanisad (1.2.12) it is
said:
"Seeing the
true nature of the heavenly planets attained by pious deeds, a brahmana no
longer desires to go there. He becomes renounced and desires to learn
the science of transcending the material world.
"To learn the transcendental subject
matter, one must approach a spiritual master. In doing so he should
carry fuel to burn in sacrifice. The symptom of such a spiritual
master is that he is expert in understanding the Vedic conclusion and
therefore he constantly engages in the service of the Supreme Personality of
Godhead."*
In the
Mundaka Upanisad (1.2.10) it is said:
"Thinking material pious deeds the best of
all actions, and affirming that no other action is better than them, fools
go to Svargaloka, enjoy, and then again return to this world or the worlds
beneath it."
In
Bhagavad-gita (2.62-63) the Supreme Personality of Godhead
declares:
"While
contemplating the objects of the senses, a person develops attachment for
them, and from such attachment lust develops, and from lust anger
arises.*
"From
anger, delusion arises, and from delusion bewilderment of memory. When
memory is bewildered, intelligence is lost, and when intelligence is lost,
one falls down again into the material pool."*
In his commentary on these words Sri
Sankaracarya explains:
"Here it is said that contemplation of sense objects is the
root of all that is undesirable."
In Bhagavad-gita (4.9) the Supreme Personality of Godhead also
declares:
"One who
knows the transcendental nature of My appearance and activities does not,
upon leaving the body, take his birth again in this material world, but
attains My eternal abode, O Arjuna."*
In Bhagavad-gita (15.3-4) the Supreme
Personality of Godhead also declares:
"The real form of this tree cannot be
perceived in this world. No one can understand where it ends, where it
begins, or where its foundation is. But with determination one must
cut down this tree with the weapon of detachment. So doing one must
seek that place from which, having once gone, one never
returns."*
In
Bhagavad-gita (15.6) the Supreme Personality of Godhead also
declares:
"That
abode of Mine is not illumined by the sun or moon, nor by electricity.
One who reaches it never returns to this material world."*
Now the author of the sutras will
reveal the way the soul can become free from these illusions. The
author says:
Sutra
28
Using the
intelligence's power of discrimination, one can become free from these
illusions.
Commentary by Srila Bhaktivinoda Thakura
Here the word 'tatah' means 'from
the two previously described illusions', 'muktih' means 'the individual
souls attain freedom', and 'vivekena' means 'by understanding the truth of
the Supreme Personality of Godhead and the individual spirit
soul.'
In the
Brhad-aranyaka Upanisad (4.4.12) it is said:
"If a person knows the true nature of the
soul, and if he thinks, 'I am spirit', then what will he desire in this
material world? How will he become attached to his material
body?"
In the
Mundaka Upanisad (2.2.9) it is said:
"Thus the knot in the heart is pierced and
all misgivings are cut to pieces. The chain of fruitive actions is
terminated when one sees the self as master."*
The wise transcendentalists are described
in these words of Bhagavad-gita (4.33 and 39):
"O chastiser of the enemy, the sacrifice of
knowledge is greater than the sacrifice of material possessions. O son
of Prtha, after all, the sacrifice of work culminates in transcendental
knowledge."*
"A
faithful man who is absorbed in transcendental knowledge, and who subdues
his senses, quickly attains the supreme spiritual peace."*
In the Bhagavad-gita (16.16 and
16.21) the Lord also declares:
"Thus perplexed by various anxieties and bound by a network of
illusions, one becomes too strongly attached to sense enjoyment and falls
down into hell."*
"There are three gates leading to this hell: lust, anger, and
greed. Every sane man should give these up, for they lead to the
degradation of the soul."*
In the Bhagavad-gita (7.16) the Lord also
declares:
"O best
among the Bharatas (Arjuna), four kinds of pious men render devotional
service unto Me: the distressed, the desirer of wealth, the inquisitive, and
he who is searching for knowledge of the Absolute."*
In Srimad Bhagavatam (1.8.25), Queen Kunti
tells Lord Krsna:
"I wish that all those calamities would happen again and again
so that we could see You again and again, for seeing You means that we will
no longer see repeated births and deaths."*
In the Narada-pancaratra, Second Night,
Second Chapter, it is said:
"By associating with the devotees of Sri Krsna, one attains
unwavering, unmotivated, blissful devotional service, service that
eventually allows one to serve Lord Krsna directly.
"As a tender new sprout on vines or trees
grows with the rains and withers with the scorching sunshine, so a new
sprout on the tree of devotional service grows by conversing with devotees
and withers by conversing with non devotees."
In Bhagavad-gita (4.34) the Supreme
Personality of Godhead says:
"Just try to learn the truth by approaching a spiritual
master. Inquire from him submissively and render service unto
him. The self realised soul can impart knowledge unto you because he
has seen the truth."*
In Bhagavad-gita (7.3), the Supreme Personality of Godhead
again says:
"Out of
many thousands among men, one may endeavour for perfection, and out of those
who have achieved perfection, hardly one knows Me in truth."*
In Bhagavad-gita (7.19) the
Supreme Personality of Godhead again says:
"After many births and deaths, he who is
actually in knowledge surrenders unto Me, knowing Me to be the cause of all
causes and all that is. Such a great soul is very
rare."*
Sutra
29
The material
senses can perceive the material world, but they cannot perceive the
spiritual world in the same way, for that world is beyond their ability to
know.
Commentary by
Srila Bhaktivinoda Thakura
Here someone may protest: Do not the scriptures say,
'vaikuntham tad-adhisthanam drastum te munayo gatah' (Many sages have gone
to see the spiritual world)? Many devarsis, brahmarsis and other great
souls have gone to the spiritual world, seen the Supreme Personality of
Godhead, and returned to this world to describe what they have seen.
Why have you spoken these mistaken words that will bewilder all who hear
them?
To refute
this protest the author of the sutras begins this passage beginning with
sutra 29.
The
Supreme Personality of Godhead and His spiritual world cannot be perceived
by the material senses in the same way the material world is perceived by
them. This is so because the spiritual world is beyond the knowledge
of the material senses (adhoksaja). That is the meaning. The
idea that the spiritual world can be seen by material senses is an idea
created by the illusory energy of the Lord. In truth the spiritual
world is beyond the perception of the material senses. In the
scriptures it is said:
"The spiritual world of Vaikuntha is worshipped by all the
worlds."
No one
returns from the spiritual world. This is described in Bhagavad-gita
(15.6) where the Supreme Personality of Godhead says:
"One who reaches My abode never
returns to this material world."*
In Bhagavad-gita (8.16) the Supreme Personality of Godhead
again says:
"One
who attains My abode, O son of Kunti, never takes birth
again."*
In the
Taittiriya Upanisad (2.4.1) it is said:
"The descriptive power of speech fails in
the realm of the Absolute Truth."*
It is also said:
"The spiritual world is made of pure
goodness. There every desire is at once fulfilled."
It is also said:
"The Spiritual world of Vaikuntha
is worshipped by all the worlds."
In the Narada-pancaratra, Lord Sadasiva
explains:
"The
eternal spiritual world of Goloka is situated in the spiritual
sky."
In Srimad
Bhagavatam (2.9.9-11) the following description of Brahma's vision of
Vaikuntha is given:
"The Personality of Godhead, being thus very much satisfied
with the penance of Lord Brahma, was pleased to manifest His personal abode,
Vaikuntha, the supreme planet above all others. This transcendental
abode of the Lord is adored by all self-realised persons freed from all
kinds of miseries and fear of illusory existence.*
"In that personal abode of the Lord, the
material modes of ignorance and passion do not prevail, nor is there any of
their influence in goodness. There is no predominance of the influence
of time, so what to speak of the illusory, external energy. It cannot
enter that region. Without discrimination, both the demigods and
demons worship the Lord as devotees.
"The inhabitants of the Vaikuntha planets
are described as having a glowing sky-bluish complexion. Their eyes
resemble lotus flowers, their dress is of yellowish colour, and their bodily
features are very attractive. They are just the age of growing youths,
they all have four hands, they are all nicely decorated with pearl necklaces
with ornamental medallions, and they all appear to be
effulgent."*
In
Srimad Bhagavatam (10.14.2) the demigod Brahma, now freed from illusion,
speaks the following prayer:
"My dear Lord, neither I nor anyone else can estimate the
potency of this transcendental body of Yours, which has shown such mercy to
me and which appears just to fulfil the desires of Your pure devotees.
Although my mind is completely withdrawn from material affairs, I cannot
understand Your personal form. How, then, could I understand the
happiness You experience within Yourself."***
In the Mundaka Upanisad (2.2.9) it is
said:
"The
self-realised souls know that the spiritual world is effulgent, pure,
glorious, and never touched by matter."
Lord Caitanya Mahaprabhu quoted these words
of Srimad-Bhagavatam (1.2.11):
"Learned transcendentalists who know the Absolute Truth call
the non dual substance Brahman, Paramatma, or Bhagavan."*
In the Narada-pancaratra it is
said:
"In the midst
of the spiritual world's splendour resides the Supreme Personality of
Godhead, His peerless form dark and handsome."
In the Brahma-samhita (5.1) it is
said:
"Krsna who is
known as Govinda, is the supreme controller. He has an eternal,
blissful, spiritual body. He is the origin of all, for He is the prime
cause of all causes."*
In the Isa Upanisad (mantra 8) it is said:
"Such a person must factually
know the greatest of all, who is unembodied, omniscient, beyond reproach,
without veins, pure, and uncontaminated, the self-sufficient philosopher,
who has been fulfilling everyone's desires since time
immemorial."*
In
the Brahmanda Purana, the demigods offer these prayers glorifying Lord
Krsna, who stays in Sri Radha's heart:
"You are the Supreme Brahman, whom the
Madhyandina recension of the Vedas glorifies with the words 'sad eva
saumyedam agra asit'. We offer our obeisances to You again and
again.
"The Vedas
glorify You with the words, 'dve vidye veditavye'. You are the Supreme
Brahman described in the Vedas. We offer our obeisances to You again
and again.
"The
Brhad-aranyaka Upanisad describes You with the words, 'ekam
evadvitiyam'. You are the Supreme Brahman described in the
Vedas. We offer our obeisances to You again and again.
"The Vedas glorify You with the
words, 'eko vai purusah'. You are the imperishable Supreme Person
described in the Vedas. We offer our obeisances to You again and
again."
Sutra
30
The senses and
mind, what they perceive, and the results produced by their acts of
perception, are all material, for these are all created within the material
world and they are all the result of the soul's misidentifying itself as a
material body.
Commentary by Srila Bhaktivinoda Thakura
The word 'indriyani' here refers
to both the knowledge-acquiring senses and the working senses. What
the knowledge acquiring senses perceive is form, taste, smell, sound and
touch. What the working senses do is the five actions, which begin
with walking. The results produced by their acts of perception are the
mind's activity of accepting some things and rejecting others. All
these are material, for they are all created within the material world and
they are all the result of the soul's misidentifying itself as a material
body. In the Upanisads it is said:
"From the Supreme all the life-airs and all
the senses were created. Then He created the mind."
In the Katha Upanisad (2.3.7-8)
it is said:
"Higher
than the senses are the sense-objects. Higher then the sense-objects
is the mind. Higher than the mind is the intelligence. Higher
than the intelligence is the soul. Higher than the soul is the
mahat-tattva.
"Higher than the mahat-tattva is the unmanifested.
Higher than the unmanifested is the Supreme Personality of Godhead.
Nothing is higher than the Supreme Personality of Godhead. He is the
highest. He is the supreme destination."
Chapter Four
Sambandha-prakarana
The Relationship of the Supreme
Personality of Godhead and the Individual Spirit
Souls
Introduction by Srila
Bhaktivinoda Thakura
In order to show the way the individual spirit souls, who were
described in the cit-prakarana chapter, may attain the association of the
Supreme Personality of Godhead, who is perfect, complete, eternal and full
of knowledge and bliss, in the beginning of this, the fourth chapter, the
author describes devotional service and the natural and eternal relationship
of the Supreme Personality of Godhead and the individual
souls.
Sutra
31
Devotional service
means unwavering love for the Supreme Personality of Godhead.
Commentary by Srila Bhaktivinoda
Thakura.
Here the
word 'pare' means 'for the Supreme Personality of Godhead', and
'purna-anuraktih' means 'unwavering love'. The nature of devotional
service is described in these words of Taittiriya Upanisad
(2.7.1):
"When one
understands the Personality of God, the reservoir of pleasure, Krsna, he
actually becomes transcendentally blissful."*
Bowing at the lotus feet of my master, I,
trembling with bliss and love, carefully sprinkle these drops from the
blissful ocean of devotional service.
I offer my respectful obeisances to Lord
Nityananda, to Lord Advaita, who is the husband of Sita, to Haridasa
Thakura, who is the best of Vaisnavas, to Gadadhara Pandita...
...To Sri Rupa Gosvami, to his
brother Sri Sanatana Gosvami, and to all the exalted devotees of the
Lord. Their mercy is the water that has nourished the vine of Lord
Krsna's mercy upon me.
I offer my respectful obeisances to Narottama dasa Thakura and
all the other preachers of loving devotional service to Lord Krsna. I
offer my respectful obeisances to Sarvabhauma Bhattacarya, Svarupa Damodara,
Sri Govinda, and all the other dear associates of Lord Caitanya
Mahaprabhu.
I offer
my respectful obeisances to Valmiki Muni, Vasistha Muni, and Narada Muni,
who all personally saw the Supreme Personality of Godhead. I
offer my respectful obeisances to Sri Vyasa, Sri Sukadeva Gosvami,
Suta Gosvami, Lord Siva, Prahlada Maharaja, Uddhava...
...the sages led by
Sanaka-kumara, the sages led by Saunaka Rsi, noble hearted King Pariksit,
Bhisma, the Supreme Personality of Godhead Lord Kapila, Maharaja Dhruva,
Maharaja Pracinabarhi...
...the great soul Maharaja Ambarisa, the nine yogendras and
all the great devotees of ancient times, devotees expert in devotional
service to the Lord.
I pray that by the dust from the feet of these great devotees,
who are worshipped by all the worlds, my slow mind will become expert in
describing the truth of devotional service.
In the Kena Upanisad (4.6) it is
said:
"The Supreme
Personality of Godhead is the highest object of worship. All living
beings yearn to attain Him."
In the Narada-pancaratra it is said:
"Bhakti, or devotional service, means
engaging all our senses in the service of the Lord, the Supreme Personality
of Godhead, the master of the senses. When the spirit soul renders
service unto the Supreme, there are two side effects. One is freed
from all material designations, and, simply by being employed in the service
of the Lord, one's senses are purified."*
In Srimad Bhagavatam (3.29.12) it is
said:
"Just as the
water of the Ganges flows naturally down towards the ocean, such devotional
ecstasy, uninterrupted by a material condition, flows towards the Supreme
Lord."*
In Srimad
Bhagavatam (3.25.32) it is also said:
"The senses are symbolic representations of
the demigods, and their natural inclination is to work under the direction
of the Vedic injunctions. As the senses are representatives of the
demigods, so the mind is the representative of the Supreme Personality of
Godhead. The mind's natural duty is to serve. When that service
spirit is engaged in devotional service to the Supreme Personality of
Godhead, without any motive, that is far better even than
salvation."*
In
Bhakti-rasamrta-sindhu (1.1.11) Srila Rupa Gosvami explains:
"When first-class devotional
service develops, one must be devoid of all material desires, knowledge
obtained by monistic philosophy and fruitive action. The devotee must
constantly serve Krsna favourably, as Krsna desires."*
In Sandilya's Bhakti-sutra
(1.1.2) it is said:
"Devotional service means intense love for the Supreme
Personality of Godhead."
This exalted kind of devotional service is not practiced by
every devotee. Rather, there are different kinds of devotional service, as
described in the following sutra:
Sutra 32
Devotional service has both a means and a
result.
Commentary
by Srila Bhaktivinoda Thakura
The individual spirit souls are of two kinds: 1. the
conditioned souls, and 2. the liberated souls, and the devotional service
they perform is also of two kinds: 1. phala-bhakti (devotional service as a
goal) and 2. upaya-bhakti devotional service as a means to attain a
goal). The liberated souls engage in phala-bhakti which is the
same as prema-bhakti, the perfect stage of love for Lord Krsna. The
conditioned souls engage in upaya-bhakti, which is the same as
sadhana-bhakti, and which is the means by which one attains the goal of
phala-bhakti. It is said:
"Ghee equals long life".
This means that by eating foods cooked in
ghee one attains a long life. As ghee and long life are equated, in
the same way sadhana-bhakti is called devotional service because it leads to
the final goal: the attainment of prema-bhakti.
In Bhagavad-gita (9.14) the Supreme
Personality of Godhead explains:
"Always chanting My glories, endeavouring with great
determination, and bowing down before Me, these great souls perpetually
worship Me with devotion."*
In this way chanting japa, offering obeisances, and other
activities of sadhana bhakti are described.
In Bhagavad-gita (18.52-55) the Supreme
Personality o Godhead again explains:
"One who lives in a secluded place, who
eats little, and who controls the body and the tongue, and is always in
trance, and is detached, who is without false ego, false strength, false
pride, lust, anger, and who does not accept material things, such a person
is certainly elevated to the position of self-realisation.*
"One who is thus transcendentally
situated at once realises the Supreme Brahman. He never laments nor
desires to have anything. He is equally disposed to every living
entity. In that state he attains pure devotional service unto
Me."*
"One can
understand the Supreme Personality as He is only by devotional
service. And when one is in full consciousness of the Supreme Lord by
such devotion, he can enter into the kingdom of God."*
In the Narada-pancaratra, in the
midst of a description of unwavering devotional service, Lord Sadasiva
explains:
"These
auspicious, blissful, and unselfish actions bring direct service to Lord
Hari.
In the next
sutra the author describes the truth that pure devotional service is
directed to the Supreme Personality of Godhead alone.
Sutra 33
There are no separate subdivisions of
phala-bhakti devotional service, for it is one, undivided, and naturally
perfect.
Commentary
by Srila Bhaktivinoda Thakura
Phala-bhakti has no separate subdivisions, because it has a
single undivided nature, and because, consisting of activities of passionate
love for the Lord, it is naturally perfect. In these ways it is not
like sadhana-bhakti. The conclusion of devotional service is given in
these words:
"At
that time eternally perfect love for the Supreme Personality of Godhead is
manifested in the heart."
In the Taittiriya Upanisad (2.4.1) it is said:
"The Supreme Personality of
Godhead is naturally full of bliss."
In the Bhakti-rasamrta-sindhu (1.2.246 and
1.2.248-249), Srila Rupa Gosvami explains:
"Some scholars argue that simply by
following the principles of varna and asrama one can gradually rise to the
perfections reached by practicing devotional service, but this argument is
not accepted by the great authorities."*
"Some scholars recommend that knowledge and
renunciation are important factors for elevating oneself to devotional
service, but actually that is not a fact. Actually the cultivation of
knowledge or renunciation, which are favourable for achieving a footing in
Krsna consciousness, may be accepted in the beginning, but ultimately they
may also come to be rejected, for devotional service is dependent on no
other other then the sentiment or desire for such service. It requires
nothing more than sincerity.*
"It is the opinion of expert devotees that mental speculation
and the artificial austerities of yoga practice may be favourable for
becoming liberated from material contamination, but they will also make
one's heart harder and harder. They will not help at all in the
progress of devotional service. These processes are therefore not
favourable for entering into the transcendental loving service of the
Lord. Actually Krsna consciousness, devotional service itself, is the
only way of advancing in devotional life. Devotional service is
absolute. It is both the cause and the effect."*
In Srimad Bhagavatam (1.2.12) it
is said:
"The
seriously inquisitive student or sage, well equipped with knowledge and
detachment, realises that Absolute Truth by rendering devotional service in
terms of what he has heard from the Vedanta-sruti."*
In Srimad Bhagavatam (1.2.15), Srila Suta
Gosvami explains:
"With sword in hand, intelligent men cut through the binding
knots of reactionary work (karma) by remembering the Personality of
Godhead. Therefore, who will not pay attention to His
message?"*
In
Srimad Bhagavatam (1.2.16) it is also said:
"O twice born sages, by serving those
devotees who are completely freed from all vice, great service is
done. By such service one gains affinity for hearing the messages of
Vasudeva."*
In the
Gopi-gita of Srimad Bhagavatam (10.31.14), the gopis explain:
"O hero, kindly distribute to us
the nectar of Your lips, which enhances conjugal pleasure and vanquishes
grief. That nectar is thoroughly relished by Your vibrating flute and
makes people forget any other attachment."***
After thus describing the most exalted kind
of devotional service, the author of the sutras now begins his description
of upaya-bhakti. He says:
Sutra 34
Upaya-bhakti has as its parts: 1. intent devotion
to the Supreme Personality of Godhead, and 2. renunciation of the material
world.
Commentary
by Srila Bhaktivinoda Thakura
In Bhagavad-gita (18.65) the Supreme Personality of Godhead
teaches:
"Always
think of Me and become My devotee. Worship Me and offer your homage
unto Me. Thus you will become to Me without fail. I promise you
this because you are My very dear friend."*
In Srimad Bhagavatam (2.10.6) it is
said:
"Liberation
is the permanent situation of the form of the living entity after he gives
up the changeable gross and subtle material bodies."*
In Bhakti-rasamrta-sindhu
(1.3.49) it is said:
"At that time, simply by the association of such pure
devotees, the moonlike rays from their hearts reflect on him, and by the
influence of the pure devotees he may show some likeness of attachment
caused by inquisitiveness, but this is very flickering. And if by the
manifestation of such shadow attachment one feels the disappearance of all
material pangs, then it is called para attachment."*
In Srimad Bhagavatam (1.2.12) it is
said:
"The
seriously inquisitive student or sage, well equipped with knowledge and
detachment, realises that Absolute Truth by rendering devotional service in
terms of what he has heard from Vedanta-sruti."*
Srila Rupa Gosvami (Bhakti-rasamrta-sindhu
1.2.251 and 1.2.254) explains:
"By engaging in devotional service one naturally attains
knowledge, renunciation, and other advantages as a by product of his
service."
"Actually, a person who is developing Krsna consciousness and
still has some attachment to material enjoyment will soon be freed from such
a tendency by regularly discharging devotional service under the instruction
of a bona fide spiritual master."*
Srila Rupa Gosvami (Bhakti-rasamrta-sindhu
1.3.25) also explains:
"When the seed of ecstatic emotion for Krsna fructifies, the
following nine symptoms manifest in one's behaviour; forgiveness, concern
that time should not be wasted, detachment, absence of false prestige, hope,
eagerness, a taste for chanting the holy name of the Lord, attachment to
descriptions of the transcendental qualities of the Lord and affection for
those places where the Lord resides, that is, a temple or a holy place like
Vrndavana. These are called anubhava, subordinate signs of ecstatic
emotion. They are visible in a person whose heart the seed of love of
God has begun to fructify."*
In the next sutra the author reveals the truth of the various
other limbs of this secondary kind of devotional service
(upaya-bhakti).
Sutra
35
The secondary
limbs of upaya-bhakti begin with hearing and chanting, for these activities
help to increase intent devotion to the Lord.
Commentary by Srila Bhaktivinoda
Thakura
The
secondary limbs of upaya-bhakti begin with hearing and chanting, for these
activities help to increase intent devotion to the Lord. Hearing and
chanting about the Lord are different ways to worship the Lord. In
Bhagavad-gita (9.14) the Supreme Personality of Godhead
declares:
"Always
chanting My glories, endeavouring with great determination, bowing down
before Me, these great souls perpetually worship Me with
devotion."*
In the
Bhakti-rasamrta-sindhu (1.3.1 and 1.3.4) it is said:
"By the process of executing regulated
devotional service, one is actually elevated onto the transcendental stage,
beyond the material modes of nature. At that time one's heart becomes
illuminated like the sun.*
"After the outward appearance of these ecstatic symptoms, they
stay within the mind and continuation of the ecstasy is called
samadhi."*
In the
commentary on Sandilya's Bhakti-sutras it is said:
"Do fish not live in the Ganges? Do
birds not perch on the roofs of temples? Still, they do not become
overwhelmed with ecstatic love for the Lord. They do not obtain the
spiritual benefits from the holy waters and the Lord's
temple."
Srila Rupa
Gosvami (Bhakti-rasamrta-sindhu 1.2.6) explains:
"When there is no attachment or spontaneous
loving service to the Lord, and one is engaged in the service of the Lord
simply out of obedience to the order of the spiritual master or in pursuance
of the scriptures, such obligatory service is called vaidhi
bhakti."*
In
Bhakti-rasamrta-sindhu (1.2.293) Srila Rupa Gosvami says:
"Therefore, in the beginning,
everyone should strictly follow the regulative principles of devotional
service according to the injunctions and the spiritual master. Only
after the stage of liberation from material contamination can one actually
aspire to follow in the footsteps of the devotees in
Vrndavana."*
In the
Bhakti-rasamrta-sindhu (1.2.72) Srila Rupa Gosvami says:
"Hari-bhakti-vilasa was complied
for the guidance of the Vaisnava and therein are mentioned many rules and
regulations to be followed by Vaisnavas."*
Srila Rupa Gosvami (Bhakti-rasamrta-sindhu
1.2.264) again explains:
"There are nine different kinds of devotional service, which
are listed as hearing, chanting, remembering, serving, worshipping the Deity
in the temple, praying, carrying out orders, serving Krsna as friend, and
sacrificing everything for Him. Each and every one of these processes
is so powerful that if anyone follows even one single one of them, he can
achieve the desired perfection without fail."*
In Bhakti-rasamrta-sindhu (1.2.245) Srila
Rupa Gosvami says:
"Some scholars argue that simply by following the principles
of varna and asrama one can gradually rise to the perfections reached by
practicing devotional service, but this argument is not accepted by the
great authorities. The advancement of varna and asrama is merely
external. There is a higher principle.* The higher principle is
ecstatic love for the Supreme Personality of Godhead. That is the most
important attainment."
In Bhagavad-gita (9.13-14) the Supreme Personality of Godhead
explains:
"O son of
Prtha, those who are not deluded, the great souls, are under the protection
of the divine nature. They are fully engaged in devotional service
because they know Me as the Supreme Personality of Godhead, original and
inexhaustible.*
"Always chanting My glories, endeavouring with great
determination, bowing down before Me, these great souls perpetually worship
Me with devotion."*
In Bhagavad-gita (10.8-11), the Supreme Personality of Godhead
again explains:
"I
am the source of all spiritual and material worlds. Everything
emanates from Me. The wise who know this perfectly engage in My
devotional service and worship Me with all their hearts."*
"The thoughts of My pure devotees
dwell in Me, their lives are surrendered to Me, and they derive great
satisfaction and bliss enlightening one another and conversing about
Me."*
"To those who
are constantly devoted and worship Me with love, I give them the
understanding by which they can come to Me."*
"Out of compassion for them, I, dwelling in
their hearts, destroy with the shining lamp of knowledge the darkness born
of ignorance."*
In
the Mahabharata, Santi-parva, Moksa-dharma, it is said:
"O Sauta, neither following all
the rules of varnasrama-dharma nor bathing in all holy rivers bring the same
result one obtains by hearing and chanting the glories of Lord
Narayana.
In the
Visnu Purana it is said:
"O sage, a person who day and night remembers Lord Visnu will
not go to hell, for he is already purified of all his sins."
In the Visnu Purana it is also
said:
"The best
atonement for sins is remembering Lord Hari."
In Srimad Bhagavatam (7.5.23) it is
said:
"Hearing and
chanting about the transcendental holy name, form, qualities, paraphernalia
and pastimes of Lord Visnu, remembering them, serving the lotus feet of the
Lord, offering the Lord respectful worship with sixteen types of
paraphernalia, offering prayers to the Lord, becoming His servant,
considering the Lord one's best friend, and surrendering everything unto Him
(in other words serving Him with the body, mind and words), these nine
processes are accepted as pure devotional service."*
In Srimad Bhagavatam (11.29.30) the Supreme
Personality of Godhead explains:
"You should not share this instruction with anyone who is
hypocritical, atheistic, or dishonest, or with anyone who will not listen
faithfully, who is not a devotee, or who is simply not
humble."*
In Srimad
Bhagavatam (3.21.31) the Supreme Personality of Godhead tells Kardama
Muni:
"Showing
compassion to all living entities, you will attain self-realisation.
Giving assurance of safety to all, you will perceive your own self as well
as all the universes in Me, and Myself in you."*
In Bhagavad-gita (6.29 and 31) the Supreme
Personality of Godhead explains:
"A true yogi observes Me in all beings and also sees every
being in Me. Indeed, the self-realised man sees Me
everywhere.*
"He is
a perfect yogi who, by comparison with his own self, sees the true equality
of all beings, both in their happiness and distress, O
Arjuna."*
In
Bhagavad-gita (9.29) the Supreme Personality of Godhead again
explains:
"I envy
no one, nor am I partial to anyone. I am equal to all. But
whoever renders service unto Me in devotion is a friend, is in Me, and I am
also a friend to him."*
In the final passages of Bhagavad-gita (18.62-63) the Supreme
Personality of Godhead declares:
"The Supreme Lord is situated in everyone's heart. O Arjuna,
and is directing the wanderings of all living entities, who are seated as on
a machine, made of the material energy."*
"O scion of Bharata, surrender to Him
utterly. By His grace you will attain transcendental peace and the
supreme and eternal abode."*
In Srimad Bhagavatam (3.29-21-27), Lord Kapiladeva
explains:
"I am
present in every living entity as the Supersoul. If someone neglects
or disregards that Supersoul everywhere and engages himself in the worship
of the Deity in the temple, that is simple imitation.*
"One who worships the Deity of
Godhead in the temples but does not know that the Supreme Lord, as Paramatma
is situated in every living entity's heart, must be in ignorance and is
compared to one who offers oblations into the ashes.*
"One who offers Me respect but is
envious of the bodies of others and is therefore a separatist never attains
peace of mind, because of his inimical behaviour towards other living
entities.*
"My dear
mother, even if he worships with proper rituals and paraphernalia, a person
who is ignorant of My presence in all living entities never pleases Me by
the worship of My Deities in the temple.*
"Performing his prescribed duties, one
should worship the Deity of the Supreme Personality of Godhead until one
realises My presence in his own heart and in the hearts of all other living
entities as well.*
"As the blazing fire of death, I cause great fear to whoever
makes the least discrimination between himself and other living entities
because of a differential outlook.*
"Therefore, through charitable gifts and
attention, as well as through friendly behaviour and by viewing all to be
alike, one should propitiate Me, who abide in all creatures as their very
self."*
In Sri
Caitanya-candrodaya-nataka it is said:
"Devotional service to Lord Krsna pleases
the heart, satisfies the senses, makes impersonal liberation seem very
insignificant, fulfills all desires, and plunges all living entities into an
ocean of bliss."
In
the next verse the author describes the previously mentioned renunciation
aspect of upaya-bhakti.
Sutra 36
From
the path of the sense objects one should, employing spiritual knowledge and
proper renunciation, gradually turn away the chariot of the body, the
charioteer of the mind, and the horses of the senses. To do so is
proper renunciation of the world.
Commentary by Srila Bhaktivinoda Thakura
The body is here called the
chariot because it is controlled by the mind. The mind is called the
charioteer, because it controls the senses. The senses are called the
horses because they pull the chariot of the body here and there. It is
also said:
"The
spirit soul is the passenger in the chariot."
In the Upanisads it is said:
"Please know that the spirit soul
is the passenger in the chariot."
When a person, using spiritual knowledge and proper
detachment, drives the chariot described in these words away from the path
of the sense objects that action is called proper renunciation. In
Bhagavad-gita (6.26) the Supreme Personality of Godhead
explains:
"Gradually, step by step, with full conviction, one should
become situated in trance by means of intelligence, and thus the mind should
be fixed on the Self alone and should think of nothing else."*
In the Katha Upanisad (1.3.3,4,6
and 9) it is said:
"The individual is the passenger in the car of the material
body, and intelligence is the driver. Mind is the driving instrument,
and the senses are the horses. The self is thus the enjoyer or
sufferer in the association of the mind and senses. So it is
understood by great thinkers."*
"A wise person appropriately uses his mind to control his
senses. Thus his intelligence is a good charioteer and his senses are
good horses."
"In
this way, with his intelligence as the charioteer and his mind as the reins,
a wise person drives his chariot to the supreme abode of Lord
Visnu."
In
Bhagavad-gita (5.5, 4.18, 5.2 and 5.6) the Supreme Personality of Godhead
explains:
"One who
knows that the position reached by means of renunciation can also be
attained by works in devotional service and who therefore sees that the path
of works and the path of renunciation are one, sees things as they
are."*
"One who
sees inaction, in action, and action in inaction, is intelligent among men,
and he is in the transcendental position, although engaged in all sorts of
activities."*
"The
renunciation of work and work in devotion are both good for
liberation. But of the two, work in devotional service is better than
renunciation of works."*
"Unless one is engaged in devotional service of the Lord, mere
renunciation of activities cannot make one happy. The sages, purified
by works of devotion, achieve the Supreme without delay."*
In Bhagavad-gita (6.20-21) the
Supreme Personality of Godhead also says:
"The stage of perfection is called trance,
or samadhi, when one's mind is completely restrained from material mental
activities by practice of yoga. This is characterised by one's ability
to see the self by the pure mind and to relish and rejoice in the
self. In that joyous state one is situated in boundless transcendental
happiness and enjoys himself through transcendental senses.
Established thus, one never departs from the truth."*
In Bhagavad-gita (6.28) the
Supreme Personality of Godhead also says:
"Steady in the Self, being freed from all
material contamination, the yogi achieves the highest perfectional stage of
happiness in touch with the supreme consciousness."*
In Bhagavad-gita (6.47) the Supreme
Personality of Godhead also says:
"And of all yogis, he who always abides in Me with great
faith, worshipping Me in transcendental loving service, is most intimately
united with Me in yoga and is the highest of all."*
In Bhagavad-gita (7.28) the Supreme
Personality of Godhead also says:
"Persons who have acted piously in previous lives and in this
life, whose sinful actions are completely eradicated, and who are freed from
the duality of delusion, engage themselves in My service with
determination."*
In
Bhagavad-gita (8.28) the Supreme Personality of Godhead gives His final
opinion:
"A person
who accepts the path of devotional service is not bereft of the results
derived from studying the Vedas, performing austere sacrifices, giving
charity, or pursuing philosophical and fruitive activities. At the end
he reaches the supreme abode."*
In Srimad Bhagavatam (12.5.11-12) Srila Sukadeva Gosvami gives
his final instruction to Maharaja Pariksit:
"You should consider, 'I am non different
from the Absolute Truth, the supreme abode, and that Absolute Truth, the
supreme destination, is non different from Me'. Thus resigning
yourself to the Supreme Soul, who is free from all material
misidentifications, you will not even notice the snake-bird Taksaka when he
approaches with his poison-filled fangs and bites your foot. Nor will
you see your dying body or the material world around you, because you will
have realise yourself to be separate from them."***
In Bhagavad-gita (18.54) the Supreme
Personality of Godhead explains:
"One who is thus transcendentally situated at once realises
the Supreme Brahma. He never laments nor desires to have
anything, He is equally disposed to every living entity. In that
state he attains pure devotional service unto Me."*
In Bhagavad-gita (12.10-11) the Supreme
Personality of Godhead tells Arjuna:
"If you cannot practice the regulations of
bhakti-yoga, then just try to work for Me, because by working for Me you
will come to the perfect stage.*
"If however, you are unable to work in this consciousness,
then try to act giving up all results of your work and try to be
self-situated."*
Here someone may protest: The dindima drum of the Vedic
conclusion proclaims: "Knowledge brings liberation!" As for you, why
do you emphasize the words 'spiritual knowledge?' Why must this
knowledge be spiritual in its character?
To refute this objection, the author speaks
the following words:
Sutra 37
One
kind of knowledge brings liberation, and another kind of knowledge brings
bondage.
Commentary
by Srila Bhaktivinoda Thakura
The first kind of knowledge here is spiritual knowledge, or
knowledge of the Supreme Personality of Godhead. The word 'muktih'
here means 'liberation from material bondage'. The second kind
of knowledge here is material knowledge, or also the dry theories of the
impersonalists. The word 'bandhah' here means 'bondage in the cycle of
repeated births and deaths'. In the following words the Supreme
Personality of Godhead affirms that material knowledge binds one to the
material world. He says (Bhagavad-gita 14.6):
"Those situated in that mode (goodness)
develop knowledge, but they become conditioned by the concept of
happiness."*
The
conclusion of the atheists and blasphemers is given in these words of the
Vidvan-moda-tarangini:
"'What is action? Who is the seer of things? When
and by whom are karmic reactions obtained? How does one attain another
birth in this world?' If someone asks these questions, then I reply: These
questions have no answers. There is no way anyone can find answers to
these questions. The truth is that life is like a flowing river that
brings sometimes pleasures and sometimes pains. The material body is
temporary. It will die. The truth is that the entire world is
unreal. It does not really exist. It is all an
illusion."
In the
Sri Caitanya-candrodaya-nataka (7.77), Srila Ramananda Raya
explains:
"They who
cannot taste sweetness will drink the bitter nimb juice of impersonal
liberation. We, however, who know what is sweet, drink the dark, sweet
nectar the amorous gopis drank through the corners of their
eyes."
In response
to Lord Caitanya's questions, Sri Ramananda Raya explained
(Caitanya-candrodaya-nataka 7.61):
"They who love Krsna's lotus feet and do
not love anything else, who delight in bhakti-yoga, the yoga of devotional
service, and are not attracted to astanga-yoga or any other kind of yoga,
and who place their love in the transcendental form of Lord Krsna, and not
in their own external material body, are actually liberated and free from
the material world. Non devotees who claim to be liberated are not
so."
In
Bhagavad-gita (18.64-66) the Supreme Personality of Godhead
explains:
"Because
you are My very dear friend, I am speaking to you the most
confidential part of knowledge. Hear this from Me, for it is for your
benefit.*
"Always
think of Me and become My devotee. Worship Me and offer Your homage
unto Me. Thus you will come to Me without fail. I promise you this
because you are My very dear friend.*
"Abandon all varieties of religion and just
surrender unto Me. I shall deliver you from all sinful reaction.
Do not fear."*
In
the next sutra the author explains the meaning of the word 'yukta'
(appropriate) in the phrase 'yukta-vairagya' (appropriate
renunciation).
Sutra
38
One kind of
renunciation beings liberation, and another kind of renunciation brings
bondage.
Commentary
by Srila Bhaktivinoda Thakura
In this sutra the author explains the meaning of the word
'yukta' (appropriate in the phrase 'yukta-vairagya' (appropriate
renunciation). Renunciation is of two kinds: 1. yukta-vairagya
(appropriate renunciation) and 2. phalgu-vairagya (false
renunciation). Proper renunciation is performed when, without being
attached to the results of one's work, and acting purely and in a saintly
manner, one offers the results of his work to the Supreme Personality of
Godhead. This kind of renunciation brings liberation from the bondage
of repeated birth and death. In Bhagavad-gita (6.1) the Supreme
Personality of Godhead explains:
"One who is unattached to the fruits of his work and who works
as he is obligated is in the renounced order of life, and he is the
true mystic."*
Other instructions like this may be seen in many verses of
Bhagavad-gita. False renunciation, on the other hand, is dry, makes
the heart hard, makes one proud, is petty, is likened to the renunciation
practiced by monkeys living in the forest, and brings the sufferings of
repeated birth and death in the material world as its true result. In
the Sruti-sastra it is said:
"Not by mere renunciation does one attain
liberation."
In
Bhagavad-gita (18.8) the Supreme Personality of Godhead
explains:
"Anyone
who gives up prescribed duties as troublesome, or out of fear, is said to be
in the mode of passion. Such action never leads to the elevation of
renunciation."
In
Bhagavad-gita (3.6) the Supreme Personality of Godhead again
explains:
"One who
restrains the senses and organs of action, but whose mind dwells on
sense-objects, certainly deludes himself and is called a
pretender."*
In
Bhakti-rasamrta-sindhu (1.2.256) Srila Rupa Gosvami explains:
"When one is not attached to
anything, but at the same time accepts anything in relation to Krsna, one is
rightly situated above possessiveness. On the other hand, one who
rejects everything without knowledge of its relationship to Krsna is not as
complete in his renunciation."*
In Bhagavad-gita (18.7-8) the Supreme Personality of Godhead
explains:
"Prescribed duties should never be renounced. If, by
illusion, one gives up his prescribed duties, such renunciation is said to
be in the mode of ignorance.*
"Anyone who gives up prescribed duties as troublesome, or out
of fear, is said to be in the mode of passion. Such action never leads
to the elevation of renunciation."*
In Srimad Bhagavatam (11.12.1) the Supreme
Personality of Godhead explains:
"My dear Uddhava, by associating with My pure devotees one can
destroy one's attachment for all objects of material sense
gratification. Such purifying associating brings Me under the control
of My devotee. One may perform the astanga-yoga system, engage in
philosophical analysis of the elements of material nature, practice non
violence and other principles of ordinary piety, chant the Vedas, perform
penances, take to the renounced order of life, execute sacrificial
performances and dig wells, plant trees and perform other public welfare
activities, give in charity, carry out severe vows, worship the demigods,
chant confidential mantras, visit holy places, or accept major and minor
disciplinary injunctions, but even by performing such activities one does
not bring Me under his control."*
In Bhagavad-gita (18.9 and 18.11) the Supreme Personality of
Godhead again explains:
"But he who performs his prescribed duty only because it ought
to be done, and renounces all attachment to the fruit, his renunciation is
of the nature of goodness, O Arjuna."*
"It is indeed impossible for an embodied
being to give up all activities. Therefore it is said that he who
renounces the fruits of action is one who has truly
renounced."*
In
Bhagavad-gita (4.20-21) the Supreme Personality of Godhead again
explains:
"Abandoning all attachment to the results of his activities,
ever satisfied and independent, he performs no fruitive action, although
engaged in all kinds of undertakings.*
"Such a man of understanding acts with mind
and intelligence perfectly controlled, gives up all sense of proprietorship
over his possessions, and acts only for the bare necessities of life.
Thus working, he is not affected by sinful reactions."*
In Bhagavad-gita (6.17 and 18),
the Supreme Personality of Godhead again explains:
"He who is temperate in his habits of
eating, sleeping, working, and recreation can mitigate all material pains by
practicing the yoga system.*
"When the yogi, by practice of yoga, disciplines his mental
activities and becomes situated in transcendental, devoid of all material
desires, he is said to have attained yoga."*
In Srimad Bhagavatam (1.2.8-10) Srila Suta
Gosvami explains:
"The occupational activities a man performs according to his
own position are only so much useless labour if they do not provoke
attraction for the message of the Personality of Godhead.*
"All occupational engagements are
certainly meant for ultimate liberation. They should never be
performed for material gain. Furthermore, according to sages, one who
is engaged in the ultimate occupational service should never use material
gain to cultivate sense gratification.*
"Life's desires should never be directed
toward sense gratification. One should desire only a healthy life, or
self-preservation, since a human being is meant for inquiry about the
Absolute Truth. Nothing else should be the goal of one's
works."*
In
Bhakti-rasamrta-sindhu (1.2.255) Srila Rupa Gosvami explains:
"When one is not attached to
anything but at the same time accepts anything in relation to Krsna, one is
rightly situated above possessiveness. On the other hand, one who
rejects everything without knowledge of its relationship to Krsna is not as
complete in his renunciation."*
Here someone may ask: Is it not so that if a person falls down
from this path of devotional service, then a horrible fate awaits
him?
Fearing that
someone would ask this questions, the author speaks the following
sutra.
Sutra
39
A devotee will not
fall down, even if he has not attained perfection in renunciation and
devotional service to the Supreme Personality of Godhead.
Commentary by Srila Bhaktivinoda
Thakura
Even if he
has not attained perfection in renunciation and devotional service to the
Supreme Personality of Godhead, a devotee, unlike the materialists, will not
fall down. Neither will a devotee take birth in a degraded
situation. In Bhagavad-gita (6.40) the Supreme Personality of Godhead
explains:
"O son of
Prtha, a transcendentalist engaged in auspicious activities does not meet
with destruction wither in this world or in the spiritual world. One
who does good, My friend is never overcome by evil."*
In Bhagavad-gita (6.25-26) the
Supreme Personality of Godhead again explains:
"Gradually, step by step, with fill
conviction, one should become situated in trance by means of intelligence,
and thus the mind should be fixed on the Self alone, should think of nothing
else."*
"From
whatever and wherever the mind wanders due to its flickering and
unsteady nature, one must certainly withdraw it and bring it back under the
control of the Self."*
In Bhagavad-gita (6.44) the Supreme Personality of Godhead
again explains:
"By
virtue of the divine consciousness of his previous life, he automatically
becomes attracted to the yogic principles, even without seeking them.
Such an inquisitive transcendentalist , striving for yoga, stands always
above the ritualistic principles of the scriptures."*
In Bhakti-rasamrta-sindhu
(1.2.261), Srila Rupa Gosvami explains:
"A Krsna conscious person, being naturally
purified, has no need of developing any other purificatory process of
thought or action. On account of his being highly elevated in Krsna
consciousness, he has already acquired all the good qualities and is
following the rules and regulations prescribed for the mystic yoga
process."*
In
Bhakti-rasamrta-sindhu (1.3.43, 1.3.46 and 1.3.54), Srila Rupa Gosvami again
explains:
"Even
ordinary devotees cannot have such pure attachment for Krsna.
Therefore, how is it possible for success to be achieved by persons whose
hearts are contaminated by the actions and reactions of fruitive activities
and who are entangled by various types of mental
speculation?"*
"Sometimes it is found that a person actually attached to
material enjoyment or salvation has the good fortune to associate with pure
devotees while they are engaged in chanting the holy name of the Lord.
By the good grace of the Lord one may also co-operate and join in the
chanting. At that time simply by the association of such pure
devotees, the moonlike rays from their hearts reflect on him, and by the
influence of the pure devotees, he may show some likeness of attachment
caused by inquisitiveness."*
"If one commits offenses at the lotus feet of a devotee one's
shadow attachment or para attachment can be extinguished. This
extinguishing is like the waning of the full moon, which gradually decreases
and at last becomes dark."*
Sutra 40
With
the proper development of renunciation one attains active devotional service
(sadhana), then ecstasy (bhava) and finally pure love (prema) for the
Lord.
Commentary by
Srila Bhaktivinoda Thakura
Here someone may ask: What are the different levels of
advancement in devotional service? To answer this question the author
speaks this sutra.
By regular practice one makes advancement in renunciation and
devotional service (sadhana), then ecstasy (bhava), and finally pure love
(prema) for the Lord. Thus, with the proper development of
renunciation, one makes advancement in devotional service, culminating in
ecstasy and pure devotional love. The Supreme Personality of Godhead
explains (Bhagavad-gita 9.9):
"Follow the regular principles of bhakti-yoga. In this
way you will develop a desire to attain Me."*
In Bhakti-rasamrta-sindhu (1.2.1-2) Srila
Rupa Gosvami explains:
"The three categories of devotional service are: 1. devotional
service in practice (sadhana), 2. devotional service in ecstasy (bhava) and
3. devotional service in pure love of Godhead (prema). When we wish to
develop our innate capacity for devotional service, there are certain
processes which, by our accepting and executing them, will cause that
dormant capacity to be invoked. Such practice is called
sadhana-bhakti."*
In Bhakti-rasamrta-sindhu, Srila Rupa Gosvami again
explains:
"With
vibhava and the other features of ecstatic love, one experiences the
greatest and most wonderful bliss."
In Bhakti-rasamrta-sindhu (1.4.15-16) Srila
Rupa Gosvami again explains:
"In the beginning there must be faith. Then one becomes
interested in associating with pure devotees. Thereafter one is
initiated by the spiritual master and executes the regulative principles
under his orders. Thus one is freed from all unwanted habits and
becomes firmly fixed in devotional service. Thereafter one develops
taste and attachment. This is the way of sadhana-bhakti, the execution
of devotional service according to the regulative principles.
Gradually emotions intensify and finally there is an awakening of
love. This is the gradual development of love of Godhead for a devotee
interested in Krsna consciousness."*
Chapter Five
Siddhanta-prakarana
The Final
Conclusion
Sutra 41
Indeed, the scriptures are rays of light from the
sun of transcendental knowledge.
Commentary by Srila Bhaktivinoda Thakura
Here someone may protest: Is it
not so that the various scriptures present different philosophers' very
different conclusions of what is the highest good for all living
entities. What is the use, then, of your attempt in this Tattva-sutra
to find there a single final, highest conclusion?
If this is said, then the author of the
sutras replies: No. It is not as you say. In this fifth chapter
the author of the sutras describes the final conclusion of all knowledge,
the conclusion that shows the highest good for all living
entities.
In this
sutra the word 'hi' may be interpreted to mean either 'indeed' or
'because'. Here the self-manifested original transcendental knowledge
of the individual spirit souls is likened to a sun. It is likened to a
sun because: 1. It is manifested from the spiritual form of the Supreme
Personality of Godhead, 2. it is self manifested, 3. it destroys the
darkness of ignorance and 4. it reveals all truths. All the scriptures
are then likened to rays of light emanating from that sun of transcendental
knowledge. That is the meaning. In the Upanisads if is
said:
"The Supreme
Personality of Godhead created the Rg and Sama Vedas."
"The Vedic hymns were born from
the Supreme Personality of Godhead. The Yajur Veda was born from
Him."
In the
Vedanta-sutra (1.1.3) Lord Vyasadeva explains:
"Because the Supreme is the author of all
the scriptures."
I
offer my respectful obeisances to Lord Narayana, to self-born Brahman, to
Narada, who knows the best of all spiritual truths, and to the great sage
Krsna Dvaipayana Vyasa.
I also offer my respectful obeisances to Madhvacarya and the
disciples in his sampradaya. In that sampradaya the Supreme
Personality of Godhead, who is an ocean of perfect philosophical
conclusions, and who manifested His form of Lord Caitanya, came to this
earth in the town of Navadvipa. Lord Caitanya's devotees are like
soldiers conquering the earth by preaching the Lord's message.
His followers are not attracted
to the external things of this world. They are properly
renounced. They are intently devoted to Lord Krsna.
They who are eager to find the
truth do not limit themselves to their own country or their own
community. They are eager to accept the truth and they are not
concerned that a speaker of the truth may come from a different
community.
They are
happy with the truth. They make friendship with persons who are
sincere in following the truth. With the help of many saintly friends
even the most difficult thing is easily attained.
Among themselves such saintly persons
relish talking about the truth. Among themselves they feel great
bliss. They attain the wonderful result sought by all communities of
spiritual men.
Many
are Lord Caitanya's servants in the Madhva-sampradaya. They are all
great souls bearing marks that show they do not really belong in this
material world.
Because they follow the teachings of the spiritual sampradaya,
or because they are not materialistic, these enlightened souls do not bear
the marks of the material world.
Self-satisfied and faultless, they wander here and there
appearing like madmen to outsiders. They are pure at heart and
perfectly renounced, for they know the truth of Lord Krsna. I bow down
before their lotus feet.
In the Mundaka Upanisad (1.1.4-5) it is said:
"Enlightened souls say there are
two kinds of knowledge: 1. transcendental knowledge and 2. material
knowledge. The knowledge of the Rg, Yajur, Sama, and Atharva Vedas is
material knowledge.
"The study of phonetics, rituals, grammar, etymology, meter,
and astrology are all material knowledge. Transcendental knowledge is
the knowledge that brings one to the imperishable Supreme Personality of
Godhead."*
In
Srimad Bhagavatam (11.14.3-8) the Supreme Personality of Godhead
explains:
"By the
influence of time, the transcendental sound of Vedic knowledge was lost at
the time of annihilation. Therefore, when the subsequent creation took
place, I spoke the Vedic knowledge to Brahma because I Myself am the
religious principles enunciated in the Vedas.***
"Lord Brahma spoke this Vedic knowledge to
his eldest son Manu, and the seven sages headed by Bhrgu Muni then accepted
the same knowledge from Manu.***
"From the forefathers headed by Bhrgu Muni and other sons of
Brahma appeared many children and descendants, who assumed different
forms as demigods, demons, human beings, Guhyakas, Siddhas,
Gandharvas, Vidyadharas, Caranas, Kindevas, Kinnaras, Nagas, Kimpurusas and
so. All of the many universal species, along with their respective
leaders appeared with different natures and desires generated from the three
modes of material nature. Therefore, because of the different
characteristics of the living entities within the universe, there are a
great many Vedic rituals, mantras and rewards.***
"Thus, due to the great variety of desires
and natures among human beings, there are many different theistic
philosophies of life, which are handed down through tradition, custom, and
disciplic succession. There are other teachers who directly support
atheistic viewpoints."***
The Lord also said (Srimad Bhagavatam 11.8.10):
"Just as the honeybee takes
nectar from all flowers, big and small, an intelligent human being should
take the essence from all religious scriptures?"***
In the Katha Upanisad (1.2.5) it is
said:
"Thinking
themselves wise, they wander here and there in the darkness of
ignorance. They are blind men led by another blind man."
In Srimad Bhagavatam (2.7.51) it
is said:
"O Narada,
this science of God, Srimad Bhagavatam, was spoken to me in summary by the
Supreme Personality of Godhead, and it was spoken as the accumulation of His
diverse potencies. Please expand this science
yourself."*
In the
Yoga-vasistha. Third Chapter, Valmiki tells Bharadvaja:
"It is not seen by material
eyes. If one is fortunate and his vision becomes cleansed, he will
attain transcendental knowledge, renunciation, and
liberation."
Sriman
Anandabodhendra Sarasvati comments on this verse:
"Here someone may say, 'Matter and spirit
are different. Therefore matter cannot see spirit. Therefore of
what use are the scriptures? Fearing that someone would make this
claim, the author has spoken this verse, which begins with the word
'drsyam'. Spirit can certainly be seen. But it cannot be seen by
material eyes. With spiritual intelligence spirit may be
understood. With purified eyes one may see spirit. Liberation
from the world, or the direct perception of spirit is described in the
scriptures. That is the result of scripture-study."
There it is also
said:
"Without
proper understanding, one is simply trapped in a cave of scriptures.
By scripture-study one must revive His own dormant spiritual
knowledge. Then he may attain liberation."
Sutra 42
For they who are not yet self realised, scripture
is very important. For they who are self realised this is not so, for
such great souls have already attained the perfect spiritual knowledge that
is the root from which the scriptures have grown.
Commentary by Srila Bhaktivinoda
Thakura
Here
someone may protest: In Bhagavad-gita (16.23), the Supreme Personality of
Godhead declares: "But he who discards scriptural injunctions and acts
according to his own whim attains neither perfection, nor happiness, nor the
supreme destination."* After all, the word 'sastra; comes from the
word 'sasana' which means 'restriction'. Therefore the individual
spirit souls are always obliged to follow the restrictions enunciated in the
scriptures. How can any good result come from not following the
scriptures' rules?
Fearing that someone would voice this protest, the author has
spoken this sutra. Here the word "aksamesu" means "they who are not
yet self-realised". Such persons cannot act independently. They
are governed by the rules of scripture. However, for self-realised
souls, who of their own desire to what is right and proper in spiritual
life, this is not so. These great souls are not bound by the rules of
scripture because they have already attained the perfect spiritual knowledge
that is the root from which the scriptures have grown. This means that
the self-realised souls have already attained the perfect spiritual
knowledge that is the root from which the scriptures have grown. All
the scriptures, as well as the Sariraka and Mimamsa commentaries, are meant
for the souls who are not yet self-realised, who still dwell in the world of
ignorance. Therefore the words of the Lord in Bhagavad-gita (16.23)
mean that for their own good the unenlightened souls, who if given
independence would perform forbidden actions, the rules of scriptures are
given. The rules of scriptures are thus given to bring under control
the uncontrolled, independent conditioned souls. For the liberated
souls a different instruction is given. Lord Krsna explains
(Bhagavad-gita 2.52):
"When your intelligence has passed out of the dense forest of
delusion, you shall become indifferent to all that has been heard and all
that is to be heard."*
Lord Krsna also explains (Bhagavad-gita 2.45):
"The Vedas mainly deal with the
subject of the three modes of material nature. Rise above these modes,
O Arjuna. Be transcendental to all of them."*
What is the need for any further
explanation? In Bhagavad-gita (16.23-24) the Supreme Personality of
Godhead declares:
"But he who discards scriptural injunctions and acts according
to his own whim attains neither perfection, nor happiness, nor the supreme
destination.*
"One
should understand what is duty and what is not duty by the regulations of
the scriptures. Knowing such rules and regulations, one should act so
that he may gradually be elevated."*
In the Manu-samhita, Chapter Twelve, it is
said:
"The eternal
Vedic scriptures maintain and protect all living beings. Therefore, I
think they describe the best path for the living entities to
follow."
In
Bhagavad-gita, Arjuna asks Lord Krsna:
"O Krsna, what is the situation of one who
does not follow the principles of scripture but worships according to his
own imagination? Is he in goodness, in passion or in
ignorance?"*
Lord
Krsna replied (Bhagavad-gita 17.28):
"But sacrifices, austerities and charities
performed without faith in the Supreme are non permanent. O son of
Prtha, regardless of whatever rites are performed. They are called
asat and are useless both in this life and the next."*
Manu also explains:
"Better than the materialistic
fools are they who follow the scriptures. Better than the followers of
scripture are they who meditate on the Supreme. Better than the
meditators are they who are situated in transcendental knowledge.
Better than these enlightened souls are the devotees, who are active in the
service of the Supreme Personality of Godhead."
In Srimad Bhagavatam (11.21.23) the Supreme
Personality of Godhead explains:
"Those statements of scripture promising fruitive rewards do
not prescribe the ultimate good for men, but are merely enticements for
executing beneficial religious duties, like promises of candy spoken to
induce a child to take beneficial medicine."***
In Srimad Bhagavatam (11.21.3-4 and
11.21.7) the Supreme Personality of Godhead again explains:
"O sinless Uddhava, in order to
understand what is proper in life one must evaluate a given object within
its particular category. Thus, in analysing religious principles one must
consider purity and impurity. Similarly, in one's ordinary dealings
one must distinguish between good and bad, and to insure one's physical
survival one must recognise what is auspicious and inauspicious. I
have revealed this way of life for those bearing the burden of mundane
religious principles."***
"O saintly Uddhava, in order to restrict materialistic
activities, I have established that which is proper and improper among all
material things, including time, space and all physical
objects."*
In the
Rahasya-siddhanta it is said:
"One who performs his prescribed duties becomes like the
demigods. One who renounces his prescribed duties stays in the
material world of five elements.
"One who, seeing the Supersoul in all living beings and all
living beings in the Supersoul, worships the Supersoul, attains a kingdom as
his reward.
"One
who renounces these prescribed duties and earnestly studies the Vedas to
attain spiritual truth, is the best of brahmanas. His life is a great
success. It should not be described in any other way."
In the Mahabharata it is
said:
"The Puranas
describe the duties of human beings. The Vedas are medicine to cure
the soul's disease or residence in the world of matter. The perfect
teachings of the four Vedas should never be renounced."
In Bhagavad-gita (9.32-33) Lord
Krsna explains:
"O
son of Prtha, those who take shelter in Me, though they be of lower birth,
women, vaisyas (merchants), as well as sudras (workers), can approach the
supreme destination. How much greater, then, are the brahmanas, the
righteous, the devotees and saintly kings?"*
Sutra 43
The rules of these scriptures do not apply to a
devotee of the Lord, for an enlightened devotee never acts agains the
spiritual truth.
Commentary by Srila Bhaktivinoda Thakura
After explaining that they who
are enlightened with transcendental knowledge are free from the rules of
scripture. The author of the sutras now affirms that the devotees are
especially free from these rules. The duties and prohibitions of
scripture do not apply to a person who is pure in heart, renounced, filled
with transcendental knowledge and engaged in devotional service. This
is so because the devotee's intent engagement in devotional service to the
Supreme Personality of Godhead does not in any way oppose the rules and
regulations ordained by the scriptures. Here is the meaning: One
attains the highest goal of life by following the rules and regulations of
devotional service, not by following the rules and regulations of ordinary,
non devotional, materialistic piety. In the Sruti-sastra it is
said:
"Why should I
not perform pious deeds? Why should I sin?" For one who thinks
in this way where is calamity? Where is illusion?"
In Bhagavad-gita (2.52) the
Supreme Personality of Godhead explains:
"When your intelligence has passed out of
the dense forest of delusion, you shall become indifferent to all that has
been heard and all that is to be heard."*
In the Bhakti-rasamrta-sindhu (1.2.292-293)
it is said:
"Therefor, in the beginning, everyone should strictly follow
the regulative principles of devotional service, according to the
injunctions of the scriptures and the spiritual master. Only after the
stage of liberation from material contamination can one actually aspire to
follow in the footsteps of the devotees in Vrndavana."*
In the Manu-samhita, Chapter Ten,
it is said:
"Manu
declares that non violence, truthfulness, religion, cleanliness, and sense
control should be practiced by all four varnas."
Manu again explains:
"A person who knows the true
meaning of the Vedas and follows the rules of his asrama becomes liberated
even as he resides in this world."
It is also said:
"If someone says, 'What is the religion of
the Vedas?' the answer is given, 'The true religion of the Vedas is the
religion taught by great transcendentalists'."
It is also said:
"What a great transcendentalist speaks
should be known to be the true religion. True religion is not the
opinion of fools."
"There are many thousands of persons who do not follow vows or
chant mantras, or who earn a livelihood as professional mantra-chanters or
professional brahmanas. These persons have no power to teach what is
the real religion, the real truth."
Sutra 44
In devotional service the rules of
varnasrama-dharma no longer apply, for the devotees of the Lord are above
the ignorance of material life.
Commentary by Srila Bhaktivinoda Thakura
Are the devotees of the Lord
obliged to follow the rules of varnasrama dharma, or are they not obliged to
follow them? The author writes this sutra to answer this
question. He says: In devotional service the rules of
varnasrama-dharma no longer apply. Neophyte, materialistic devotees
should follow varnasrama-dharma, but advanced devotees, who are situated on
the spiritual platform and are free from the grip of the modes of material
nature have no use for varnasrama-dharma. This pure devotional service
is described by the Lord in these words (Bhagavad-gita 7.19 and
7.17):
"He who is
actually in knowledge surrenders unto Me."*
"Of these, the wise one who is in full
knowledge in union with Me through pure devotional service is the
best."*
In Srimad
Bhagavatam (11.18.28) the Supreme Personality of Godhead
declares:
"A
learned transcendentalist dedicated to the cultivation of knowledge and thus
detached from external objects, or My devotee who is detached even from
desire for liberation, both neglect those duties based on external rituals
or paraphernalia. Thus their conduct is beyond the range of rules and
regulations."*
In
Bhagavad-gita (18.66) the Supreme Personality of Godhead
declares:
"Abandon
all varieties of religion and just surrender unto Me. I shall deliver
you from all sinful reaction. Do not fear."*
Manu explains:
"A brahmana should: 1. study, 2. teach, 3.
worship the Lord, 4. convince others to worship the Lord, 5. give charity,
and 6. accept charity.
"A ksatriya should: 1. protect the citizens, 2. give charity,
3. worship the Lord, 4. study scripture, and 5 not become attached to
material sense-objects.
"A vaisya should: 1. protect cows, 2. give charity, 3. worship
the Lord, 4. study scripture, 5. engage in banking and commerce, and 6.
engage in farming.
"A sudra has one duty: without envy he should faithfully serve
the other varnas.
"So the people would prosper, the Supreme Personality of
Godhead created the different varnas. He created the brahmanas from
His head, the ksatriyas from His arms, the vaisyas from His thighs, and the
sudras from His feet."
In Bhagavad-gita (18.41-44), the Supreme Personality of
Godhead explains:
"Brahmanas, ksatriyas, vaisyas and sudras are distinguished by
their qualities of work, O chastise of the enemy, in accordance with the
modes of nature.*
"Peacefulness, self-control, austerity, purity, tolerance,
honesty, wisdom, knowledge, and religiousness. These are the qualities
by which the brahmanas work."*
Heroism, power, determination, resourcefulness, courage in
battle, generosity, and leadership are the qualities of work for the
ksatriyas.*
"Farming, cow protection, and business are the qualities of
work for the vaisyas, and for the sudras there is labour and service to
others."*
In
Bhagavad-gita (18.47, 6.43 and 6.44) the Supreme Personality of Godhead
again explains:
"It
is better to engage in one's own occupation, even though one may perform it
imperfectly, than to accept another's occupation and perform it
perfectly. Prescribed duties, according to one's nature, are never
affected by sinful reactions."*
"On taking such a birth, he again revives the divine
consciousness of his previous life. and he tries to make further progress in
order to achieve complete success, O son of Kuru.*
"By virtue of the divine consciousness of
his previous life, he automatically becomes attracted to the yogic
principles, even without seeking them."*
In the Mahabharata, Santi-parva, in the
description of giving charity, Lord Sadasiva explains:
"O girl with the beautiful
thighs, a brahmana sees everyone equally. He is beyond the modes of
nature. He is pure and always situated in Brahman. That is my
opinion.
"However,
even a sudra who is pure in heart and deed and who controls his senses is
equal to a brahmana and he should be worship. That is the opinion of
Lord Brahma himself.
"A sudra who finds it natural to engage in auspicious
activities is equal to a brahmana. That is my opinion.
"Neither birth, nor ritual, nor
scholarship, nor family designate one as a brahmana. The way one
becomes a brahmana is by his work.
"A so-called high-class person who is
degraded in his activities should not be honoured, but a so-called sudra who
knows the truth of religion and acts piously is worthy of
worship."
Sri Manu
explains:
"By
chanting mantras a brahmana attains perfection. Of this there is no
doubt. However, a brahmana who neglects his brahmanical duties is no
longer a brahmana. He is merely a friend to brahmanas.
"The four varnas and asramas
exist in the three worlds in the past, present, and the future also.
This is explained in the Vedas."
In the Bhagavad-gita (2.45) the Supreme Personality of Godhead
explains:
"The
Vedas mainly deal with the three modes of material nature. Rise above
these modes, O Arjuna. be transcendental to all of
them."*
In Srimad
Bhagavatam (7.11.35) wise and saintly Narada tells King
Yudhisthira:
"If
one shows the symptoms of being a brahmana, ksatriya, vaisya or sudra, as
described above, even if he has appeared in a different class, he should be
accepted according to those symptom of classification."*
Manu also explains:
"A so called brahmana who does
not study the scriptures should accept the position of another varna.
If he continues pretending to be a brahmana, he and his family will become
sudras."
In the
Bhagavad-gita (3.26) the Supreme Personality of Godhead
explains:
"Let not
the wise disrupt the minds of the ignorant who are attached to fruitive
action. They should not be encouraged to refrain from work, but to
engage in work in a spirit of devotion."*
In the Vedanta-sutra (1.3.34) it is
said:
"Because he
approached impelled by unhappiness from hearing an insult, the word 'sudra'
here means 'unhappy'."
This sutra is explained by the passage that begins with these
words of Chandogya Upanisad (4.1.1):
"There was a man named Janasrutir
Pautrayana...."
The
following explanation is seen in a sutra of Vyasa (Vedanta-sutra
1.3.35):
"That he
is a ksatriya is understood from the clue related by the
caitraratha."
In
other sutras (Vedanta-sutra 1.3.36-37) it is said:
"This is also so because the scriptures
state both the necessity of undergoing the samskaras (rituals of
purification) and the exclusion of the sudras from these
rituals."*
"This is
so because care is taken to determine that a student is not a
sudra."
These
sutras are explained by the passage that begins with these words of
Chandogya Upanisad (4.4.4.):
"I do not know into what caste I was born...."
Sutra 45
Actions for the welfare of the ignorant condition
souls should be accepted. These actions do not go against the
principles of devotional service.
Commentary by Srila Bhaktivinoda Thakura
Here someone may protest: Why
must the devotees engage in activities? After all the true goal of
life is to renounce all activities.
Fearing that someone would speak these
words, the author has spoken this sutra. The word 'ajna' here means
'they who are ignorant and therefore impure in heart." In order to
benefit these persons, who are not qualified to attain transcendental
knowledge or engaged in devotional service, and to remove such persons' lack
of faith in the importance of performing the duties prescribed by the
scriptures, the devotees mercifully perform the regular and occasional
duties prescribed by varnasrama-dhama. That is the meaning. In
Bhagavad-gita (3.21) Lord Krsna declares:
"Whatever action is performed by a great
man, common men follow in his footsteps. And whatever standards he
sets by exemplary acts, all the world pursues."*
If it were true that the highest goal of
life is attained by renouncing all activities, then to follow this
instruction of Bhagavad-gita will certainly lead one to the destruction of
all that is good. The Supreme Personality of Godhead also advises
(Bhagavad-gita 3.20):
"Therefore, just for the sake of educating the people in
general, you should perform your work."*
Because the Supreme Personality of Godhead
in these words directly orders the acceptance of varnasrama duties, these
duties are not opposed to the activities of devotional service.
However, one should not accept duties that oppose the principles of
devotional service, agitate the mind, lead to continued material bondage,
create various vices, such as hatred for other living beings, or consist of
lustful or forbidden activities. That is the meaning here, In
Bhagavad-gita (12.15) the Supreme Personality of Godhead
declares:
"He for
whom no one is put into difficulty and who is not disturbed by anxiety, who
is steady in happiness and distress, is very dear to Me."*
In Bhagavad-gita (17.6), the
Supreme Personality of Godhead also declares:
"Those who undergo severe austerities and
penance not recommended in the scriptures, performing them out of pride,
egotism, lust and attachment, who are impelled by passion and who torture
their bodily organs as well as the Supersoul dwelling within are to be known
as demons."*
In
Bhagavad-gita (3.5-9) the Supreme Personality of Godhead
explains:
"All men
are forced to act helplessly according to the impulses born of the modes of
material nature. Therefore no one can refrain from doing something,
not even for a moment.*
"One who restrains the senses and organs of action, but whose
mind dwells on sense-objects, certainly deludes himself and is called a
pretender.*
"On the
other hand, he who controls the senses by the mind and engages his active
organs in works of devotion, without attachment, is by far
superior.*
"Perform
your prescribed duty, for action is better than inaction. A man cannot
even maintain his physical body without work.*
"Therefore, O son of Kunti, perform your
prescribed duties for His satisfaction, and in that way you will always
remain unattached and free from bondage."*
In Bhagavad-gita (3.20-21 and 3.29) the
Supreme Personality of Godhead again explains:
"Even kings like Janaka and others attained
the perfectional stage by performance of prescribed duties. Therefore,
just for the sake of educating the people in general, you should perform
your work.*
"Whatever action is performed by a great man, common men
follow in his footsteps. And whatever standards he sets by exemplary
acts, all the world pursues."8
"Bewildered by the modes of material nature, the ignorant
fully engage themselves in material activities and become attached.
But the wise should not unsettle them, although these duties are inferior
due to the performers lack of knowledge."*
Sutra 46
One should accept the role for which he is
qualified, the role that is neither above nor beneath his
qualification.
Commentary by Srila Bhaktivinoda Thakura
Here someone may protest: If
renunciation of work is better than performances of duties, then even
ignorant persons will attain the real goal of life by renouncing their
duties. Since this is so, what is the use of performing one's
duties?
Fearing
that someone would raise this protest, the author has spoken this
sutra. One should accept the role for which he is qualified, the role
that is neither above nor beneath his qualification. That is the
meaning of this sutra. In Srimad Bhagavatam (11.21.2) the Supreme
Personality of Godhead declares:
"Steadiness in one's own position is declared to be actual
piety, whereas deviation from one's position is considered impiety. In
this way the two are definitely ascertained."***
In Bhagavad-gita (3.35) the Supreme
Personality of Godhead explains:
"Destruction in the course of performing one's own duty is
better than engaging in another's duties, for to follow another's path is
dangerous."*
In
Srimad Bhagavatam (11.14.21) the Supreme Personality of Godhead
explains:
"Being
very dear to the devotees and sadhus, I am attained through unflinching
faith and devotional service. this bhakti-yoga system, which gradually
increases attachment for Me, purifies even a human being born among
dog-eaters. That is to say, everyone can be elevated to the spiritual
platform by the process of bhakti-yoga."*
In Srimad Bhagavatam (11.21.2), the Supreme
Personality of Godhead again explains:
"Steadiness in one's one position is declared to
be actual piety, whereas deviation from one's position is considered
impiety. In this way the two are definitely
ascertained."***
When Lord Krsna had concluded His teaching in Bhagavad-gita,
Arjuna spoke these words (Bhagavad-gita 18.73):
"My dear Krsna, O infallible one, my
illusion is now gone. I have regained my memory by Your mercy, and I
am now firm and free from doubt and am prepared to act according to Your
instructions."*
In
Srimad Bhagavatam (11.29.40) Uddhava asks Lord Krsna:
"Obeisances unto You, O greatest
of yogis, Please instruct me, who am surrendered unto You, how I may have
undeviating attachment to Your lotus feet."***
Manu also explains:
"They who follow the foolish and impious
teachings of the ignorant teachers attain sinful reactions a hundred times
over."
In
Bhagavad-gita (18.47) the Supreme Personality of Godhead
declares:
"It is
better to engage in one's own occupation, even though one may perform it
imperfectly, then to accept another's occupation and perform it
perfectly. Prescribed duties, according to one's nature, are never
affected by sinful reactions."*
Manu also explains:
"A brahmana who criticises the conclusion of the scriptures is
ostracised by righteous people. He who blasphemes the Vedic scriptures
is an offender.
In
Bhagavad-gita (5.18) the Supreme Personality o Godhead
declares:
"The
humble sage, by virtue of true knowledge, sees with equal vision a learned
and gentle brahmana, a cow, an elephant, a dog and a dog-eater
(outcaste)."*
In
Srimad Bhagavatam (3.29.28-34) the Supreme Personality of Godhead
explains:
"Living
entities are superior to inanimate objects, O blessed mother, and among them
living entities who display life-symptoms are better. Animals with
developed consciousness are better than them, and better still are those who
have developed sense-perception.*
"Among the living entities who have developed
sense-perception, those who have developed the sense of taste are better
than those who have developed the sense of touch. Better than them are
those who have developed the sense of smell, and better still are those who
have developed the sense of hearing."*
"Better that those living entities who can
perceive sound are those who can distinguish between one form and
another. Better than them are those who have developed upper and lower
sets of teeth, and better still are those who have many legs. better
than them are the quadrupeds, and better still are the human
beings.*
"Among
human beings, the society which is divided according to quality and work is
best, and in that society, the intelligent men, who are designated as
brahmanas, are best. Among the brahmanas, one who has studied the
Vedas is the best, and among the brahmanas who have studied the Vedas, one
who knows the actually purport of Veda is best.*
"Better than the brahmana who knows the
purpose of the Vedas is he who can dissipate all doubts, and better than him
is one who strictly follows the brahmanical principles. Better than
him is one who is liberated from all material contamination, and better than
him is a pure devotee, who executes devotional service without expectation
of reward.*
"Therefore I do not find a greater person then he who has no
interest outside of Mine and who therefore dedicates all his activities and
all his life, everything, unto Me without cessation.*
"Such a perfect devotee offers
respects to every living entity."*
In the Bhagavad-gita (4.34), the Supreme
Personality of Godhead explains:
"Just try to learn the truth by approaching a spiritual
master. Inquire from him submissively and render service unto
him. The self-realised soul, can impart knowledge unto you because he
has seen the truth."*
Sutra 47
Devotion to any object other than the Supreme Personality of Godhead
is not recommended, for such devotion agitates the mind and is temporary by
nature.
Commentary
by Srila Bhaktivinoda Thakura
Here someone may protest: On the path of performing pious
deeds (karma), where one worships the demigods, pitas, and others, many
benefits are obtained. Why, then, do you say that this path of pious
deeds is not good?
Fearing that someone would raise this protest, the author
speaks this sutra. Here the word 'kamya' means 'the result of lusty
desires', 'itara' means 'other than the Supreme Personality of Godhead',
devotional service offered to any one of the many millions of individual
spirit souls is not recommended by the devotees of the Supreme Personality
of Godhead, for such devotion merely agitates the mind. There are
many, many demigods and pitas and others, many many Sruti and Smrti
scriptures describing them, many many rules and regulations to follow in
many many different kinds of yajnas and worship offered to them. All
this keeps the worshipper very very busy in many many different kinds of
activities. In this way the worshipper's mind becomes agitated and he
becomes influence by the material mode of passion. This is described
in Bhagavad-gita (2.41) where Lord Krsna explains:
"The intelligence of they who are
irresolute is many-branched."*
These many kinds of demigod-worship bring only temporary
results. As farming and commerce brings results that are very short
lived, so the wealth, good children and other benefits attained in this life
time as well as the residence in Devaloka, Pitrloka and other benefits
attained in the next lifetime are all very temporary and short-lived.
That is the meaning.
In The Sruti-sastra it is said:
"A person filled with material desires
should perform an agnistoma-yajna."
In the Chandogya Upanisad (8.1.6) it is
said:
"As the
benefits gained from pious deeds in this world are soon lost, so the
benefits gained in the worlds of the devas are also lost very
soon."
In
Bhagavad-gita (9.25) the Supreme Personality of Godhead
explains:
"Those
who worship the demigods will take birth among the demigods, those who
worship ghosts and spirits will take birth among such beings, those who
worship ancestors go to the ancestors, and those who worship Me will live
with Me."*
In
Bhagavad-gita (9.22-25) the Supreme Personality of Godhead again
explains:
"But
those who worship Me with devotion, meditating on My transcendental form, to
them I carry what they lack and preserve what they have.*
"Whatever a man may sacrifice to
other gods, O son of Kunti, is really meant for Me alone, but it is offered
without true understanding.*
"I am the only enjoyer and the only object of sacrifice.
Those who do not recognise My true transcendental nature fall
down.*
"Those who
worship the demigods will take birth among the demigods, those who worship
ghosts and spirits will take birth among such beings, those who worship
ancestors go to the ancestors, and those who worship Me will live with
Me."*
In
Bhagavad-gita (9.30) the Supreme Personality of Godhead again
explains:
"Even if
one commits the most abominable actions, if he is engaged in devotional
service, he is to be considered saintly because he is properly
situated."*
In the
Bhakti-rasamrta-sindhu (1.2.60) Srila Rupa Gosvami explains:
"Every man has the birthright to
accept devotional service and to become Krsna conscious.* This is
proved with evidence from many scriptures."
In the Bhakti-rasamrta-sindhu (1.1.38)
Srila Rupa Gosvami again explains:
"Even one drop of happiness in Krsna
consciousness stands beyond comparison with an ocean of happiness derived
from any other activity."*
In the Tantras it is said:
"By cultivating transcendental knowledge
one easily attains liberation and by performing yajnas and pious deeds one
easily attains sense gratification. However, even after thousands of
spiritual struggles it is still very difficult to attain devotion to Lord
Hari."
Sutra
48
Direct perception
and logical inference both confirm that devotional service is the highest
truth, for devotional service is filled with transcendental knowledge and is
the resting place of all truth.
Commentary by Srila Bhaktivinoda Thakura
Here someone may ask: In this,
the concluding chapter of your book, what do you consider the final
conclusion, the highest truth?
Thinking that someone would ask this question, the author
speaks this sutra. He says that direct perception and logical
inference, which are two of the great evidences to discern what is the
truth, both confirm that devotional service is the highest truth. This
truth of devotional service, which was described in the Mahabharata by Lord
Krsna to Arjuna, in the Eleventh Canto of Srimad Bhagavatam by Lord Krsna to
Uddhava, in the four famous verses of Srimad Bhagavatam to Lord Brahma, in
the very first verse of Srimad Bhagavatam, and in many other places in the
scriptures in many philosophical dialogues with many questions and
answers. Thus the view held by the devotees of the Supreme Personality
of Godhead is the highest view, the highest truth. It is a truth
higher and better than what is taught by the proponents of fruitive work,
philosophical speculation, or other views. That is the
meaning.
Because it
is filled with pure transcendental knowledge, and because it is thus the
best of all conclusions, the conclusion accepted by all noble-hearted and
spiritually intelligent persons in all countries and at all times past,
present and future, and because it is the root from which all truths have
come, devotional service is the highest truth, the conclusion better than
all other conclusions. this is confirmed by Lord Krsna, who in
Bhagavad-gita (10.10) declares:
"To those who are constantly devoted and worship Me with love,
I give the understanding by which they can come to Me."*
In Srimad Bhagavatam (12.13.15)
it is said:
"Srimad
Bhagavatam is accepted as the essence of all Vedic literature and Vedanta
philosophy. Whoever tastes the transcendental mellow of Srimad
Bhagavatam is never attracted to any other literature."*
Manu explains:
"Direct perception, logical
inference, and scripture are three methods one may employ to understand pure
religion."
In
Srimad Bhagavatam (11.7.20) the Supreme Personality of Godhead
explains:
"An
intelligent person, expert in perceiving the world around him and applying
sound logic, can achieve real benefit through his own intelligence.
Thus sometimes one acts as one's own instructing spiritual
master."***
In
Bhagavad-gita (6.5) the Supreme Personality of Godhead
explains:
"A man
must elevate himself by his own mind, not degrade himself. The mind is
the friend of the conditioned soul, and his enemy as well."*
Sutra 49
Now that Lord Caitanya, the teacher of all, has
appeared in this world, there is no need for any other
teacher.
Commentary
by Srila Bhaktivinoda Thakura
Here someone may ask: How is it possible to understand this
knowledge of devotional service to the Supreme Personality of Godhead
without first taking shelter of a spiritual master?
To answer this question, the author speaks
this sutra. He says: Now that Lord Caitanya, the teacher of all
saintly Vaisnavas who know the spiritual truth, has appeared in this world,
there is no need for any other teacher. That is the meaning. In
the Gopala-tapani Upanisad it is said:
"It was Krsna who in the beginning
instructed Brahma in Vedic knowledge and who disseminated Vedic knowledge in
the past.* I, who desire liberation, surrender to Lord Krsna, who
enlightens the intelligence with transcendental knowledge."
In Bhagavad-gita (10.11) the
Supreme Personality of Godhead explains:
"Out of compassion for them, I, dwelling in
their hearts, destroy with the shining lamp of knowledge the darkness born
of ignorance."*
In
Srimad Bhagavatam (11.17.27) Lord Krsna explains:
"One should know the acarya as Myself and
never disrespect him in any way."*
In the Narada-pancaratra, Guru-mahatmya, it
is said:
"The
spiritual master teaches the truth of spiritual mantras and the process of
worshipping the Lord. It is because of his teaching of mantras and
worship that devotional service to Lord Krsna is possible.
"O sage, at the highest place in
the spiritual world is a thousand-petal lotus flower. In a spiritual
form, the spiritual master resides there eternally."
In the Hari-bhakti-vilasa it is
said:
"By the mercy
of Lord Krsna, by the association of devotees, and by hearing the glories of
devotional service, one desires to engage in devotional service. At
that time one finds a spiritual master and dutifully worships
him.'
In Srimad
Bhagavatam (11.20.17) the Supreme Personality of Godhead
explains:
"When one
wants to cross a large ocean he requires a strong boat. It is said
that this human form of life is a good boat by which one can cross the ocean
of nescience. In the human form of life one can obtain the guidance of
a good navigator, the spiritual master. One also gets a favourable
wind by the mercy of Krsna, and that wind is the instructions of
Krsna. The human body is the boat, the instructions of Lord Krsna are
the favourable winds, and the spiritual master is the navigator. The
spiritual master knows well how to adjust the sails to catch the winds
favourably and steer the boat to its destination. If, however, one
does not take advantage of this opportunity, one wastes the human form of
life. Wasting time and life in this way is the same as committing
suicide."*
In
Srimad Bhagavatam (11.3.21) the Yogesvara explains:
"Any person who seriously desires to
achieve real happiness must seek out a bona fide spiritual master and take
shelter of him by initiation. The qualification of his spiritual
master is that he must have realised the conclusion of the scriptures by
deliberation and be able to convince others of these conclusions. Such
great personalities, who have taken shelter of the Supreme Godhead, leaving
aside all material considerations are to be understood as bona fide
spiritual masters."*
In the Mundaka Upanisad (1.2.12) it is said:
"To learn the transcendental
subject matter one must approach a spiritual master. In doing so, he
should carry fuel to burn in sacrifice. The symptom of such a
spiritual master is that he is expert in understanding the Vedic conclusion,
and therefore he constantly engages in the service of the Supreme
Personality of Godhead."*
In the Chandogya Upanisad (6.14.2) it is also
said:
"One who
approaches a bona fide spiritual master can understand everything about
spiritual realisation."*
In Srimad Bhagavatam (11.18-38-39) the Supreme Personality of
Godhead explains:
"One who is detached from sense gratification, knowing its
result to be miserable and who desires spiritual perfection, but who has not
seriously analysed the process for obtaining Me, should approach a bona fide
and learned spiritual master.***
"Until a devotee has clearly realised spiritual knowledge, he
should continue with great faith and respect and without envy to render
personal service to the guru, who is non different from
Me."***
It is also
said:
"As a bee
greedy for honey flies from flower to flower, so a man greedy for
transcendental knowledge goes from teacher to teacher."
In Srimad Bhagavatam (2.9.36) the
Supreme Personality of Godhead again explains:
"A person who is searching after the
Supreme Absolute Truth, the Personality of Godhead, must certainly search
for it up to this, in all circumstances, in all space and time, and both
directly and indirectly."*
It is also said:
"Far past the bliss of Brahman is the nest of two birds of Sri
Sri Radha-Krsna's transcendental pastimes, two birds that are not different
from each other. That nest is placed on the branches of the
kalpa-druma tree of Lord Caitanya. The shade of that tree brings
relief from the sufferings of repeated birth and death. To fulfil the
devotees' desires, that Caitanya tree has appeared in this
world."
Sutra
50
They who know the
truth give all their love to the Supreme Personality of Godhead, are equally
friendly to all living beings, and are appropriately detached from this dull
and inert material world.
Commentary by Srila Bhaktivinoda Thakura
In this sutra the final
conclusion is clearly expressed. Here the word 'pare' means 'for the
Supreme Personality of Godhead', 'purna' means 'unbroken' and also 'filled
with bliss', and 'anuraktih' means 'the natural love in the living entity's
heart'. That is the meaning. 'Itaresu' means 'for the individual
spirit souls, who are different from the Supreme Personality of Godhead' and
'tulya' means 'equal love for all spirit souls'. Here is the meaning:
A madhyama-adhikari devotee sees all living entities in three classes: 1.
the great souls to whom all respect should be offered, 2. the like-minded
devotees, with whom friendship should be made, and 3. the people in general,
to whom compassion should be shown. However, an uttama-adhikari
devotee does not see these three classes of living beings. Because he
sees the Supersoul, the Supreme Personality of Godhead, present in the heart
of every living being, such a devotee loves all living beings equally,
thinking them all equally his brothers. "Jade" means 'dull and inert
matter', and 'yukta-vairagya' means 'appropriate renunciation of material
things, such as wealth, children, wife, friends, home, country, and the
like. This is the opinion of exalted Vaisnavas who know the truth, who
do not unnecessarily try to cause dissension among the various Vaisnava
sampradayas. What more need be said? Thus all the statements in
this book have been supported with many quotes from the scriptures.
Now this Tattva-sutra is completed.
To please the learned devotees, a saintly
devotee named Gopinatha dasa, who was born in a family of Vaisnava authors,
wrote these sutras.
By the mercy of Lord Jagannatha, Gopinatha das, a resident of
Jagannatha Puri and a learned scholar among the liberated souls, wrote these
sutras.
With great
respect, I (Bhaktivinoda Thakura) have written a brief commentary on these
sutras. May the intelligent and learned Vaisnavas write many more
commentaries on this book, commentaries filled with learned explanations and
arguments.