Sri Vedanta-sutra
BY: SUN STAFF
Dec 30, CANADA (SUN) — Sri Vedanta-sutra - Volume Five by Srila Baladeva Vidyabhushana, Translated by Sriman Kusakratha dasa.
Adhikarana 2
The Lord's Qualities Are Described in Many Scriptures
Introduction by Srila Baladeva Vidyabhushana
Now the author of the sutras will show that the many qualities of the Lord may be understood by studying all the Vedas. For example, in the Atharva Veda's Gopala-tapani Upanishad (1.8), the Supreme Lord is described as a cowherd boy dark like a tamala tree, dressed in yellow garments, decorated with a Kaustubha jewel, wearing a peacock-feather, playing graceful melodies on a flute, and surrounded by gopas, gopis, and surabhi cows. There He is the Deity of Gokula. In the Rama-tapani Upanishad, however, He is described as the Lord whose left side is decorated by Janaki-devi, holding a bow, the killer of Ravana and a host of demons, and the king of Ayodhya. In the Rama-tapani Upanishad it is said:
prakritya sahitah syamah
pita-vasa jata-dharah
dvi-bhujah kundali ratna-
mali dhiro dhanur-dharah
"Decorated with earrings and a jewel necklace, His complexion dark, His garments yellow, and the hair on His head matted, saintly, two-armed Lord Rama is accompanied by Goddess Si ta."
In the scriptures the Lord's form as Nrisimha is described as having a frightening face and filling His enemies with fear. The word "bhishana" (frightening), which occurs in Lord Nrisimha's mantra, is explained in the following words of the Nrisimha-tapani Upanishad:
atha kasmad ucyate bhishanam iti. yasmad yasya rupam drishtva sarve lokah sarve devah sarvani bhutani bhitya palayante svayam yatah kutascin na bibheti. bhishasmad vatah pavate bhishodeti suryah. bhishasmad agnis cendras ca mrityur dhavati pancamah.
"Why is the Lord called frightening? Because when all the demigods, all the worlds, and all living entities see His form, they all flee in fear. He fears no one. Out of fear of Him the wind blows and the sun rises. Out of fear of Him fire, the moon, and death all flee."
The Lord's form as Trivikrama is described in the Rig Veda (1.154.1):
vishnor nu kam viryani pravocam
yah parthivani vimame rajamsi
yo askambhayad uttaram sadhastham
vicakramanas tredhorugaya
"How can I describe all the glories and powers of Lord Vishnu, who created the heaven and earth, established the worlds above and below, and with three steps passed over all the worlds?"
Therefore, like the yajnas, which are different because they are offered to different demigods, so the method of worship to be offered to the different forms of the Supreme Lord are all different because the qualities of the Lord's different forms are different.
Samsaya (doubt): Should the Sruti-sastra's description of the Lord's qualities in one kind of worship be added in another kind of worship, or not?
Purvapaksha (the opponent speaks): The Sruti-sastra's description of the Lord's qualities in one passage should be heard. One should not mix that description with other descriptions of the Lord in other passages.
Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion.
Sutra 6
upasamharo 'rthabhedad vidhi-sesha-vat samane ca
In what is common there may be combination, for the meaning is not different. This is like what is appropriate for the rules and regulations.
Purport by Srila Baladeva Vidyabhushana
The word "ca" (and) is used here for limitation. When the method of worship is the same, when the pure Supreme Personality of Godhead is the object of worship, and when the Lord's form is the same, then the qualities described in different places may be combined together. Why is that? The sutra explains: "for the meaning is not different." This means "because the worshipable qualities of the Supreme Lord are in all respects not different, that is because they are one, or harmonious. Here the sutra gives an example: "This is like what is appropriate for the rules and regulations." Descriptions of the rules for performing a yajna may be collected from different passages because the ritual of a yaja is everywhere the same. In the Atharva Veda's Rama-tapania Upanishad it is said:
yo vai sri-ramacandrah sa bhagavan ye matsya-kurmady-avatara bhur bhuvah svas tasmai namo namah.
"Bhuh Bhuvah Svah. Obeisances to Sri Ramacandra, the Supreme Lord who descends in a host of incarnations, such as Lord Matsya and Lord Kurma."
In this passage the forms of Lord Matsya and other incarnations are brought into a meditation on Lord Ramacandra.
In the Gopala-tapani Upanishad it is said:
eko 'pi san bahudha yo 'vabhati
"Although He is one, He appears in many forms."
In this passage the forms of Lord Ramacandra and other incarnations are brought into a meditation on Lord Krishna.
In Srimad-Bhagavatam it is said of Lord Krishna:
namas te raghu-varyaya
ravanantakaraya ca
"Obeisances to You, the best of the Raghus and the killer of Ravana."
Many other passages may be quoted to show meditations where descriptions of different forms of the Lord are brought together.
Here someone may object: In the Brihad-aranyaka Upanishad (1.4.7) it is said:
atmety evopasita
"One should worship the Supreme."
Therefore one should worship the Lord alone and not bring other forms into one's method of worship.
If this is said, then the author of the sutras gives the following reply.
Sutra 7
anyathatvam sabdad iti cen naviseshat
If someone says, "It is otherwise because of the Sruti-sastra", then I reply, "It is not so, for there is nothing specific".
Purport by Srila Baladeva Vidyabhushana
If someone claims that Brihad-aranyaka Upanishad (1.4.7) refutes the idea of thus bringing together the Lord's qualities, then I reply: No. It is not so. Why not? The sutra explains: "for there is nothing specific". This means that no scriptural passage declares, "the Lord's qualities should not be worshiped together." The word "eva" (indeed) in Brihad-aranyaka Upanishad (1.4.7) means that one should not worship what is not the Supreme Lord. It does not mean that the Lord's qualities can not be worshiped together. If it is said, "The king alone is seen", that does not mean that the king's royal parasol and other royal paraphernalia were absent. It is said:
tasmad yatha-sakti-gunas cintyah
"Therefore, as far as one is able, one should meditate on the Lord's various transcendental qualities."
In this way it is proved that one may bring together the various qualities of the Lord.
As a vaidurya jewel manifests many different colors, so the Supreme Lord manifests many different forms. Each of these forms is the same perfect, complete, and pure Supreme Lord. In some forms the Lord displays all His qualities, and other forms the Lord does not display all His qualities. Therefore a wise devotee may meditate on all the Lord qualities, as described in the scriptures, as being present in the particular form of the Lord that is chosen for worship.
