Jiva Gosvami teaching Narottam, Srinivas and Syamananda at Radha Damodar Temple
BY: SUN STAFF
Apr 11, CANADA (SUN) —
Sri Paramatma-Sandarbha, Volume 6, by Srila Jiva Goswami
Anuccheda 105 (Part One)
Text 21
ye tv aksaram anirdesyam
avyaktam paryupasate
te prapnuvanti mam eva
sarva-bhuta-hite ratah
"But those who fully worship the unmanifested, that which lies beyond the perception of the senses, the all-pervading, inconceivable, fixed, and immovable - the impersonal conception of the Absolute Truth - by controlling the various senses and being equally disposed to everyone, such persons, engaged in the welfare of all, at last achieve Me.
Text 22
kleso 'dhikataras tesam
avyaktasakta-cetasam avyakta hi gatir duhkham
dehavadbhir avapyate. iti.
"For those whose minds are attached to the unmanifested, impersonal feature of the Supreme, advancement is very troublesome. To make progress in that discipline is always difficult for those who are embodied."
Text 23
ittham eva ca vivrtam brahmana
sreyah-srtim bhaktim udasya te vibho
klisyanti ye kevala-bodha-labdhaye tesam asau klesala eva sisyate
nanyad yatha sthula-tusavaghatinam. iti.
That the worship of the Supreme Lord's transcendental form is better than the path of the impersonalists is also confirmed by these words of the demigod Brahma (srimad-Bhagavatam 10.14.4):
"My dear Lord, devotional service unto You is the only auspicious path. If one gives it up simply for speculative knowledge or the understanding that these living beings are spirit souls and the material world is false, he undergoes a great deal of trouble. He only gains troublesome and inauspicious activities. His endeavors are like beating a husk that is already devoid of rice. One's labor becomes fruitless."
Text 24
ata evasya dhyeyasya svayam-bhagavattvam eva sadhitam. sivadayas ca vyavrttah. tatha dhimahiti lina dyotita prthag anusandhana-rahita prarthana dhyanopalaksita-bhagavad-bhajanam eva parama-purusarthatvena vyanakti. tato bhagavatas tu tathatvam svayam eva vyaktam. tatas ca yathokta-parama-manohara-murtitvam eva laksyate.
In this way it is understood that the Supreme Personality of Godhead is object of meditation described in the first verse of srimad-Bhagavatam. Lord siva and the other demigods are not the object of meditation described there. There the word dhimahi" is in the potential mood (lin). In this way it is seen that devotional service to the Supreme Personality of Godhead, and no other activity, leads to the highest goal of life. In this way it is explained that the Supreme Personality of Godhead has a a charming, sublime, handsome transcendental form.
Text 25
tatha ca vedanam sama-vedo 'smi iti. tatra ca brhat sama tatha samnam ity ukta-mahimni brhat-samni brhad dhamam brhat parthivam brhad antariksam brhad divam brhad dhamam brhadbhyo vamam vamebhyo vamam iti. tad evam brahma-jijnaseti vyakhyatam.
The Supreme Lord describes Himself in these words of Bhagavad-gita (10.22):
"Of the Vedas I am the Sama-veda."
He also says (Bhagavad-gita 10.22):
"Of hymns I am the Brhat-sma sung to Lord Indra."
The Supreme Lord is also glorified in these words of the Brhat-sama:
"The Supreme Personality of Godhead is the supreme abode. He is beyond the earth, beyond the sky, and beyond the material heavenly worlds. He is greater than the great. He is more handsome and glorious than the glories of this world."
In this way the word "brahma-jijnasa" has been explained.
Text 26
athata ity asya vyakhyamaha satyam iti. yatas tatratha- sabda anantarye. atah-sabdo vrttasya hetu-bhave vartate. tasmad atheti svadhyaya-kramatah prak prapta-karma-kande purva- mimamsaya samyak karma-jnanad anantaram ity arthah.
In the first verse of srimad-Bhagavatam the word satyam" explains the word "athatah" in the first sutra of Vedanta-sutra. Immediately following the word atha" is the word "atah", which means "for this reason". The word "atha" (now) here means after one has studied the karma-kanda section of the Vedas and the purva-mimamsa (karma-mimamsa) philosophy". That is the meaning here.
Text 27
ata iti tat-kramatah samanantaram prapta-brahma-kande tuttara-mimamsaya nirneya-samyag-arthe 'dhita-carad yat ki citd anusamhitarthat kutascid vakyad dhetor ity arthah.
The word "atah" means "after studying the brahma-kanda portion of the Vedas and the uttara-mimamsa (Vedanta) philosophy". The meaning is that after studying Vedanta there is still more to be studied.
Text 28
purva-mimamsayam purva-paksatvenottara-mimamsa- nirnayottara-pakse 'sminn avasyapeksyatvad aviruddhamse sahayatvat karmanah santy-adi-laksana-sattva-suddhi-hetutvac ca tad anantaram ity eva labhyam.
In Vedanta-sutra the purva-mimamsa philosophy is the philosophical opponent to be defeated by the answers given by the uttara-mimamsa philosophy. The uttara-mimamsa philosophy enables one to attain peacefulness and the other virtues of goodness and purity. Therefore it comes after the purva-mimamsa.
Text 29
vakyani caitani tad yatheha karma-jito lokah ksiyata evam evamutra punya-jito lokah ksiyate. atha ya ihatmanam anuvidya vrajanty etams ca satya-kamams tesam sarvesu lokesu kama-caro bhavati iti. na sa punar avartate iti. sa canantyaya kalpate iti. niranjanah paramam samyam upaiti iti.
The uttara-mimamsa philosophy is described in the following words of the scriptures. In the Chandogya Upanisad (8.1.6) it is said:
"Whatever benefits one obtains in this lifetime by good karma will ultimately perish. Whatever residence in a heavenly material world one obtains in the next life by material pious deeds will ultimately be lost. However, a person who knows the Supreme attains all his desires. He can travel to any world he likes."
In the scriptures it is also said:
"One who knows the Supreme never returns to the material world."
In the svetasvatara Upanisad (5.9) it is said:
"A person who understands the Supreme becomes eligible for liberation."
In the Mundaka Upanisad (3.1.3) it is said:
"A person who understands the Supreme becomes free from the material world. He becomes liberated like the Lord Himself."
Text 30
idam jnanam upasritya
mama sadharmyam agatah sarge 'pi nopajayante
pralaye na vyathanti ca. iti.
This is also explained by the Supreme Personality of Godhead Himself in these words (Bhagavad-gita 14.2):
"By becoming fixed in this knowledge, one can attain to the transcendental nature, which is like My own nature. Thus established, one is not born at the time of creation nor disturbed at the time of dissolution."
Text 31
tad etad ubhayam vivrtam sri-ramanuja-sarirake mimamsa- purva-bhaga-jnatasya karmano 'pasthira-phalatvam tad- upari-tana-bhagavaseyasya brahma-jnanasya tv anantaksaya-phalatvam sruyate. atah purva-vrttat karma-j anad anantaram brahma jnatavyam ity uktam bhavati. tad aha sarvadi-vrtti-karo bhagavan baudhayanah vrttat karmadhigamad anantaram brahma-vividiseti iti.
These two (purva-mimamsa and uttara-mimamsa) are also described in these words of srila Ramanuja Acarya's Vedanta-sutra commentary:
"The fruitive activities prescribed by purva-mimamsa bring results that are paltry and temporary. However, the knowledge of the Supreme that is attained by following the uttara-mimamsa) brings results that are limitless and eternal. Therefore, after one has mastered the purva-mimamsa, one should strive to understand the Supreme, who is described in the uttara- mimamsa. Therefore in the first sutra of Vedanta, Lord Vyasadeva, who is Himself the original cause of all causes, explains: `After understanding the fruitive activities of purva-mimamsa, one should strive to understand the Supreme'."
Text 32
etad eva puranjanopakhyane ca daksina-vama- karnayoh pitr-hu-veda-hu-sabda-nirukto vyaktam asti. tad evam samyak karma-kanda-jnanantaram brahma-kanda-gatesu kesucid vakyesu svargady-anandasya vastu-vicarena duhkha- rupatva-vyabhicari-sattaka-jnana-purvakam brahmanas tv avyabhicari-paratam anandatvena satyatva-jnanam eva brahma-jijnasayam hetur iti.
This is also explained in the description of the two ears, Pitrhu and Devahu in the story of King Puranjana (srimad- Bhagavatam 4.25.50-51). This means that after understanding that the pleasures of Svargaloka and other places in the material world are all inferior and temporary and lead only to sufferings in the end, a person will yearn to understand the Supreme, for by understanding the Supreme one attains eternal bliss. That is why one will yearn to understand the Supreme, as described in the words "brahma-jijnasa" at the beginning of Vedanta-sutra.
Text 33
athata ity asyarthe labdhe tan-nirgalitartham evaha satyam iti. sarva-sattadav avyabhicari-sattakam ity arthah. param ity anenanvayat satyam jnanam anantam brahma ity atra srutau ca brahmety anena.
The words "athatah" in the beginning of Vedanta- sutra are explained by the word "satyam" in the beginning of srimad-Bhagavatam. the words "satyam param" there mean "He who exists eternally". That the Supreme exists eternally is confirmed by these words of Taittiriya Upanisad (2.1.2):
"The Supreme is eternal, limitless, and full of knowledge."
Text 34
tad evam anyasya tad-icchadhina-sattakatvena vyabhicari- sattakatvam ayati. tad evam atra tad etad avadhi vyabhicari- sattakam eva dhyatavanto vayam idanim tv avyabhicari-sattakam dhyayemeti bhavah.
The entire creation is inferior to the Supreme Lord and subject to His will. The word "dhimahi" here means fully aware of the inferior creation, we meditate on the Supreme, who is above all".
Text 35
atha paratvam eva vyanakti dhamneti. atra dhama-sabdena prabhava ucyate prakaso va. grha-deha-tvit-prabhava dhamani ity- amaradi-nanartha-vargat. na tu svarupam.
The Superior position of the Supreme Personality of Godhead is described here (in srimad-Bhagavatam 1.1.1) by the word dhamna". The word "dhama" may mean either power" or glory". In the Amara-kosa the following definitions of dhama are given:
"The word `dhama' may mean `home', `body', `glory', or `power'."
These definitions are also confirmed by other dictionaries as well. We may note that the word "dhama" is not defined to mean "own nature".
Text 36
tatha kuhaka-sabdenatra pratarana-krd ucyate. tac ca jiva- svarupavarana-viksepa-karitvadina maya-vaibhavam eva. tatas ca svena dhamna sva-prabhava-rupaya sva-prakasa-rupaya va saktya sada nityam eva nirastam kuhakam maya-vaibhavam yasmat tam.
In the first verse of srimad-Bhagavatam the word kuhakam" means "that which bewilders". This word refers to the maya potency, which covers the real forms of the individual spirit souls and throws them into the material world. Then "dhamna svena" means "with the potency of His own glory" or "with His own power", sada" means "always", and "nirasta-kuhakam" means "the power of maya is dispelled".
Text 37
tad uktam mayam vyudyasya cic-chaktya iti.
That the Supreme Personality of Godhead dispels the power of maya is confirmed by this prayer addressed to the Lord (srimad- Bhagavatam 1.7.23):
"O Lord, You have cast away the effects of the material energy by dint of Your spiritual potency."
Text 38
tasya api sakter agantukatvena svenety asya vaiyarthyam syat.svarupenety evam vyakhyane tu svenety anenaiva caritarthata syat. yatha kathancit tatha vyakhyane 'pi kuhaka- nirasana-laksana saktir evapadyate. sa ca sadhakatama-rupaya trtiyaya vyakteti. etena maya-tat-karya-vilaksanam yad vastu tat tasya svarupam iti svarupa-laksanam api gamyam.
It is not right to interpret the word "svena" to mean "independent of the Lord's own potency". Such an interpretation is useless. The right understanding is that the word "svena" means "with His original nature". In this way it is explained that the Lord's personal potency naturally dispels the illusory power of maya. This word is in the instrumental case. In this way it is seen that the Supreme Personality of Godhead is beyond the touch of the illusory potency maya.
Text 39
tac ca satyam jnanam anantam brahma iti. vij anam anandam brahma iti sruti-prasiddham eva.
This is confirmed by the following words of Taittiriya Upanisad (2.1.2):
"The Supreme is eternal, limitless, and full of knowledge."
It is also confirmed by these words of Brhad-aranyaka Upanisad (3.9.28):
"The Supreme is blissful and full of knowledge."
Text 40
etac chruti-laksakam eva ca satyam iti vinyastam. tad evam svarupa-saktis ca saksad evopakranta. tatah sutaram evasya bhagavattvam spastam.
In this way the word "satyam" (eternal) is also used in the Upanisads to describe the Supreme. In this way the Lord's internal spiritual potency is described and it is also clearly declared that the Supreme Lord is the master of all opulences.
Text 41
atha mukhye satyatve yuktim darsayati yatreti. brahmatvat sarvatra sthite vasudeve bhagavati yasmin sthita-trayanam gunanam bhutendriya-devatatmako yasyaivesituh sargo 'py ayam amrsa sukty-adau rajatadikam ivaropito na bhavati. kintu yato va imani iti sruti-prasiddhe brahmani yatra sarvada sthitvat samjna-murti-klptas tu tri-vrt kurvata upadesat iti nyayena yad eka-kartrtvac ca satya eva.
The reason why the Supreme is the eternal Absolute Truth is given in the word "yatra" (in whom). Because He is the greatest, the Supreme Personality of Godhead, Lord Vasudeva is present everywhere. He is the controller of the material elements, senses, demigods, and others manifested by the three modes of material nature. The words "sargo 'mrsa" mean "the material world is not an illusion, like the illusion of thinking silver to be present in the glittering surface of a seashell." That everything is manifested from the Supreme is confirmed by the following words of Taittiriya Upanisad (3.1.1):
"From the Supreme all the material elements have come."
This is also confirmed by the following words of Vedanta-sutra (2.4.20):
"But the creation of the world of names and forms in the three modes of nature is done by the Supreme Personality of Godhead, for that is the teaching of scripture."
Thus, because He is the creator of the material worlds, the Supreme Personality of Godhead is the eternal Absolute Truth (satyam).
Text 42
tatra drstantenapy amrsatvam sadhayati teja-adinam vinimayah parasparamsa-vyatayah parasparasminn amsenavasthitir ity arthah.
Then an example is given to prove that the material world is indeed real. There it is said: "tejo-vari-mrdam yatha vinimayah", which means that fire and the other ingredients of the material world all rest within the real Supreme Lord. For this reason they must indeed be real.
Text 43
sa yatha mrsa na bhavati. kintu yathaivesvara-nirmanam tathety arthah. imas tisro devatas tri-vrd ekaika bhavati. yad agne rohitam rupam tejasas tad-rupam yac chuklam tad-apam yat krsnam tat prthivyah. tad annasya iti sruteh.
The material world cannot be false, for it is created by the Supreme Personality of Godhead Himself. This is confirmed by the following words of Chandogya Upanisad (6.3.4 and 6.4.1):
"Then the Supreme Personality of Godhead created the three demigods. One by one the Lord created the things of the material world. He created the red fire, the clear waters, and the dark earth."
tad evam arthasyasya sruti-mulatvat kalpana-mulas tv anyo 'rthah svata eva parantah. tatra ca samanyataya nirdistanam teja-adinam visesatve sankramanam na sabdikanam hrdayam adhyarohati.
Thus, because the Vedanta-sutra declares that the Supreme is the root from whom the scriptures have grown, these descriptions of scripture cannot be rejected as the mere imagination or invention of some writer. Therefore it must be accepted that the material world was created by the Supreme Personality of Godhead. It did not spontaneously come into existence without a creator. They who are learned in Sanskrit grammar will never accept the idea that this statement of Chandogya Upanisad means that fire and the other material elements spontaneously came into existence without an original cause behind them.
Text 45
yadi ca tad evamamsyata. tada vary-adini maricikadisu yathety evavaksyata. kim ca tan-mate brahmatas tri-sargasya mukhyam janma nasti. kintv aropa eva janmety ucyate.
If this view, that the material world is spontaneously created and has no creator, is accepted, then it is accepted that the water and other elements of the material world are all like a great mirage. According to this view, the material world was not created from the Supreme, for the world is only a great illusion.
Text 46
sa punar bhramad eva bhavati. bhramas ca sadrsyavalambi. sadrsyam tu kala-bhedenobhayam evadhisthanam karoti. rajate 'pi sukti-bhrama-sambhavat.
According to this view the entire material world is an illusion and the divisions of time are also illusory. The world is thus thought to be like the silver falsely thought to exist on on the glittering surface of a seashell.
Text 47
na caikatmakam bhramadhisthanam. bahv-atmakam tu bhrama- kalpitam ity asti niyamo mitho militesu vidura-varti-dhuma- parvata-vrksesv akhanda-megha-bhrama-sambhavat.
To think that there is one soul is an illusion and to think that there are many different souls is also an illusion. It is an idea created by the imagination. It is like a great mass of clouds on the horizon, a mass of clouds that one may falsely think to be smoke from a faraway fire or a faraway mountain, or a faraway forest.
Text 48
tad evam prakrte 'py anadita eva tri-sargah pratyaksam pratiyate. brahma ca cin-matrataya svata eva sphurad asti. tasmad anady-ajnanakrantasya jivasya yatha sad-rupata- sadrsyena brahmani tri-sarga-bhramah syat tatha tri-sarge 'pi brahma-bhramah katham na kadacit syat. tatas ca brahmana evadhisthanatvam ity anirnaye sarva-nasa-prasangah.
Here someone may say: "The material world (tri-sargah) has existed from time without beginning. The spiritual Supreme has also existed from time without beginning. the conditioned individual souls are bewildered about their true spiritual identity. How is it possible, then, that the Supreme is never bewildered in this way by the illusions of the material world?" This conclusion is mistaken. It is not true. If this conclusion is accepted, then all becomes lost.
Text 49
aropakatvam tu jadasyeva. cin-matrasyapi na sambhavati. brahma ca cin-matram eva tan-matam iti. tatas ca sruti-mula eva vyakhyane siddhe so 'yam abhiprayah yatra hi yan nasti. kintv anyatraiva drsyate. tatraiva tad-aropah siddhah.
The material world is not an illusion that exists only in the imagination. In the same way the spiritual world is also not an illusion that exists only in the imagination. The impersonalists affirm that the Supreme is pure spirit and nothing else. In the commentary on Vedanta-sutra's affirmation that the Supreme Lord is the root from whom the scriptures have grown, it is affirmed that material illusions only when one does not see his relationship with the Supreme.
Text 50
tatas ca vastutas tad-ayogat tatra tat-sattaya tat-satta kartum na sakyata eva. tri-sargasya tu tac-chakti-visistad bhagavato mukhya-vrttyaiva jatatvena srutatvat tad-vyatirekena vyatirekat tatraiva sarvatmake so 'sti. tatas tasmin na caropitas ca. aropas tu tathapi dhamnety adi-rityaivacintya-saktitvat tena liptatvabhave 'pi tac-chanka-rupa eva.
Material illusion thus has no power to touch the Supreme. That is the primary meaning of these words of srimad-Bhagavatam's first verse. The scriptures declare that the material world is created by a specific potency of the Supreme Personality of Godhead, Without the Lord, the material world would not exist. The material world rests within the Lord. Therefore material illusion cannot touch the Supreme Lord. The word "dhamna" in this verse of srimad-Bhagavatam affirms that because He is the master of inconceivable spiritual potencies, the Lord cannot be touched by material illusion. Even though this is certainly true, some thinkers still have doubts.
Go to Anuccheda One Hundred Five (Part Three)
Return to Anuccheda One Hundred-five (Part 1)
