Srila Baladeva Vidyabhusana's

PRAMEYA-RATNAVALI
The Jewels ! Tru"h
Table of Contents
Prameya 1 Maggalacaranam, The disciplic succession, Madhvacarya's Nine Philosophical Truths, Krsna is the
Supreme Personality of odhead

Prameya ! The Supreme Personality of odhead "s Kno#n $y Study of the %edas
Prameya & The Material 'orld "s (eal
Prameya ) The *ivas +,iving -ntities. /re 0ifferent 1rom ,ord %isnu
Prameya 2 The *ivas +,iving -ntities. /re $y Nature the Servants of the Supreme Personality of odhead
Prameya 3 "n $oth Conditioned and ,iberated States, the 4ivas /re Situated in 5igher and ,o#er Statuses
Prameya 6 ,iberation 0oes Not Mean an "mpersonal Merging,$ut the /ttainment of 0irect /ssociation 'ith ,ord
Krsna
Prameya 7 Pure 0evotional Service rants ,iberation
Prameya 8 0irect Perception, ,ogic and %edic (evelation /re Three Sources of /ctual Kno#ledge
#irs" Pra$eya
T-9T 1
4ayati sri:govindo gopinathah sa madana:gopalah va;syami yasya ;rpaya prameya:ratnavalim su;smam
4ayati : all glories< : sri:govindah : to ,ord ovinda< : gopinathah : to ,ord opinatha< : sah : to 5im< : ;rpaya : by
the mercy< : prameya : of philosophy< : ratna : of 4e#els< : avalim : the series< : su;smam : subtle and e=cellent<
/ll glories to ,ord ovinda, #ho is ;no#n as opinatha and Madana:opala> $y 5is mercy, " shall no# spea; this
e=cellent and subtle boo; Prameya:ratnavali +*e#els of the %aisnava Philosophy.>
T-9T !
bha;ty:abhasenapi tesam dadhane dharmadhya;se visva:nistari:namni nityanandadvaita:caitanya:rupe tattve tasmin
nityam astam ratir nah
bha;ti : of devotional service< : abhasena : ty the dim reflection< : api : even< : tosam : satisfaction< : dadhane :
e=perience< : dharma : of religious activities< : adhya;se : the controllers< : visva : the universe< : nistari : delivering< :
namni : the chanting of their holy names< : nityananda : ,ord Nityananda< : advaita : ,ord /dvaita< : caitanya : ,ord
Caitanya< : rupe : consisting of< : tattve : truths< : tasmin : to them< : nityam : constantly< : astam : let there be< : ratih
: intense devotion< : nah : on our part>
'e pray that #e may develop intense constant devotion for ,ord Caitanya Mahaprabhu, ,ord Nityananda Prabhu,
and ,ord /dvaita Prabhu, the controllers of all religious activities> They are pleased even #ith the dim reflection of
devotional service> The chanting of Their holy names delivers the entire universe>
T-9T &
anandatirtha:nama su;ha: maya:dhaama yatir 4iyat samsararnava:taranim yam iha 4anah ;irtayanti budhah
anandatirtha:nama : Madhvacarya, #ho is ;no#n as /nandatirtha< : su;hamaya : consisting of transcendental bliss< :
1
dhama : abode< : yatih : sannyasi< : 4iyat : all glories< : samsara : of material e=istence< : arnava : the ocean< : taranim
: the boat for crossing< : yam : #hom< : iha : in this #orld< : 4anah : persons< : ;irtayanti : glorify< : budhah :
intelligent and learned>
/ll glories to Srila Madhvacarya Svami, the abode of transcendental happiness> Those #ho are learned and
intelligent glorify him, for he is li;e a boat #hich enables the conditioned souls to cross beyond this realm of repeated
birth and death>
T-9T )
bhavati vicintya vidusa nirava;ara guru:paramapara nityam e;antitvam sidhyati yayod: ayati yena hari:tosam
bhavati : there is< : vicintya : should be considered< : vidusa : free from fault< : nirava;ara : free from impurity< :
guru : of spiritual masters< : parampara : disciplic succession< : nityam : al#ays< : e;antitvam : e=clusive and
unalloyed devotional service< : sidhyati : becomes perfect< : yaya : by #hich< : udayati : arises< : yena : by #hom< :
hari : of ,ord 5ari< : tosam : the satisfaction>
/ discriminating person pleases ,ord 5ari by remembering the faultless disciplic succession of bona:fide spiritual
masters, #ho enable one to attain the perfection of unalloyed devotional service>
T-9T 2
yad u;tam padma:purane::: sampradya:vihina ye mantras te nisphala matah atahh ;alau bhavisyanti catvarah
sampradayinah
sri:brahma:rudra:sana;a vaisnavah ;siti:pavanah catvaras te ;alau bhavya hy ut;ale purusottamat
yat : #hich< : u;tam : is spo;en< : padma:purane : in the Padma Purana< : sampradaya:vihinah : those #ho are not
connected to the bona:fide disciplic succession< : ye : those #ho< : mantrah : mantras< : te : they< : nisphalah : #ithout
result< : matah : are considered< : atah : for this reason< : ;alau : in the age of Kali< : bhavisyanti : there #ill be< :
catvarah : four< : sampradayah : bona: fide disciplic successions< : sri : from ,a;smi:devi< : brahma : from ,ord
$rahma< : rudra : from ,ord Siva< : sana;ah : and from Sana;a and the Kumara sons of $rahma< : vaisnavah : in
relation to ,ord %isnu< : ;siti : the #orld< : pavanah : purifying< : catvarah : four< : te : they< : ;alau : in the age of
;ali< : bhavyah : #ill be< : hi:: indeed< : ut;ale : in ?rissa< : purusottamat : from *agannatha Puri>
The Padma Purana e=plains@ ABnless one is initiated by a bona:fide spiritual master in the disciplic succession, the
mantra he might have received is #ithout any effect> 1or this reason four %aisnava disciplic successions, inaugurated
by ,a;smi:devi, ,ord $rahma, ,ordSiva, and the four Kumaras, #ill appear in the holy place of *agannatha Puri, and
purify the entire earth during the age of Kali>A
T-9T 3
ramnu4am srih svi:ca;re madhvacryam caturmu;hah
sri:visnu:svaminam rudro nimbadityam catuhsanah
ramanu4am : (amanu4a< : srih : ,a;smi:devi< : svi:ca;re : selected< : madvacaryam : Madhvacarya< : caturmu;ah :
,ord $rahma< : sri:visnu: svaminam : %isnu Svami< : rudrah : ,ord Siva< : nimbadityam : Nimbar;a< : catuhsanah :
the four Kumaras>
,a;smi:devi chose (amanu4acarya to represent her disciplic succession> "n the same #ay ,ord $rahma chose
Madhvacarya, ,ord Siva chose %isnu Svami, and the four Kumaras chose Nimbar;a>
T-9T 6
tatra guru:parampara yatha:::
sri:;rsna:brahma:devarsi: badarayana:sam4va;an sri:madhva:sri:padmanabha: sriman:nrhari:madhavan
a;sobhya:4ayatirtha:sri: 4vanasindhu:dayanidhin sri:vidyanidhi:ra4endra: 4ayadharman ;ramad vayam
purusottama:brahmanya: vyasatirthams ca samstumah tato la;smipatim sriman: madhavendram ca bha;titah
tac:chisyan srisvaradvaita: nityanandan 4agad:gurun devam isvara:sisyam sri: caitanyam ca bha4amahe sri:;rsna:
prema:danena yena nistaritam 4agat
!
tatra : in this connection< : guru : of bona:fide spiritual masters< : parampara : the disciplic succession< : yatha : 4ust
as< : sri:;rsna : ,ord Krsna< : brahma : $rahma< : devarsi : Narada< : badarayana : %yasa< : sam4va;an : named< : sri:
madhva : Madhvacarya< : sri:padmanabha : Padmanabha< : srimat:nrhari : Nrhari< : madhavan : Madhava< :
a;sobhya : /;sobhya< : 4ayatirtha : *ayatirtha< : sri: 4vanansindhu : *vanasindhu< : dayanidhin : 0ayanidhi< : sri:
vidyanidhi : %idyanidhi< : ra4endra : (a4endra< : 4ayadharman : *ayadharma< : ;ramat: one after another< : vayam :
#e< : purusottama : Purusottama< : brahmanya : $rahmanya< : vyasatirtha : %yasatirtha< : ca : and< : samstumah :
offer prayers< : tatah : then< : la;smipatim : ,a;smipati< : srimat:madhavendram : Madhavendra Puri< : ca : and< :
bha;titah : #ith devotion< : tat : his< : sisyan : disciples< : sri: isvara : "svara Puri< : /dvaita: /dvaita Prabhu< :
nityanandan : Nityananda Prabhu< : 4agat : of the entire universe< : gurun : spiritual masters< : devam : the disciple< :
sri:caitanyam : ,ord Caitanya Mahaprabhu< : ca : and< : bha4amahe : #e #orship< : sri: ;rsna : of Sri Krsna< : prema
: of pure love< : danena : by the gift< : yena : by #hom< : nistaritam : delivered< : 4agat : the universe>
'ith great devotion #e glorify the spiritual masters in the audiya %aisnava disciplic successions> / list of their
names follo#s@ 1. Krsna, the Supreme Personality of odhead, !. $rahma, &. Narada, ). %yasa, 2. Madhvacarya, 3.
Padmanabha, 6. Nrhari, 7. Madhava, 8. /;sobhya, 1C. *ayatirtha, 11. *nanasindhu, 1!. 0ayanidhi, 1&. %idyanidhi,
1). (a4endra, 12. *ayadharma, 13. Purusottama, 16. $rahmanya, 17. %yasatirtha, 18. ,a;smipati, !C. Madhavendra
Puri, and !1. "svara Puri, /dvaita Prabhu and Nityananda Prabhu +#ho #ere all disciples of Madhavendra Puri.> 'e
#orship "svara Puri's disciple, ,ord Caitanya Mahaprabhu, the Supreme Personality of odhead, #ho delivered the
entire universe by granting the gift of ;rsna:prema +pure love of Krsna.>
T-9T 7
atha prameyany uddisante:::
sri:madhvah praha visnum paratamam a;hilamnya:vedyam ca visvam
satyam bhedam ca 4ivam hari:carana:4usas taratamyam ca tesam
mo;sam visnv:agghri:labham tad:amala:bha4anam tasya hetum pramanam
pratya;sadi:trayam cety upadisati harih ;rsna: caitanyacandrah
atha : no#< : prameyani : philosophical truths< : uddisante : delineate< : sri:madhvah : Madhvacarya< : praha : said< :
visnum : ,ord %isnu< : paratamam : is the Supreme /bsolute truth< : a;hila : all< : amnaya : by the %edic scriptures< :
vedyam : ;no#able< : ca : and< : visvam : the material universe< : satyam : is real< : bhedam : distinction< : ca : and< :
4ivan : the living entities< : hari : of ,ord 5ari< : carana : of the lotus feet< : 4usah : servants< : taratamyam :
distinction +in that some are liberated and some conditioned.< : ca : and< : tesam : of them< : mo;sam : liberation< :
visnu : of ,ord %isnu< : agghri : of the lotus feet< : labham : the attainment< : tat : of the ,ord< : amala : pure< :
bha4anam : devotional service< : tasya : of that hetum : the cause< : pramanam : evidence< : pratya;sa : by direct
perception< : adi : headed< : trayam : group of three< : ca : and< : iti : thus< : upadisati : teaches< : harih : the Supreme
Personality of odhead< : see pg nine : ,ord Caitanya Mahaprabhu>
/ summary of the %aisnava philosophy follo#s:::
Madhvacarya taught that 1. ,ord %isnu is the /bsolute Truth, than #hom nothing is higher, !. 5e is ;no#n by study
of the %edas, &. the material #orld is real, ). the 4ivas +living entities. are different from ,ord %isnu 2. the *ivas are by
nature servants of ,ord %isnu's lotus feet, 3. "n both the conditioned and liberated condition, the 4ivas are situated in
higher and lo#er statuses, 6. liberation does not mean an impersonal merging, but the attainment of ,ord %isnu's lotus
feet, 7. Pure devotional service grants liberation, 8. direct perception, logic, and %edic authority are the three sources
of actual ;no#ledge> These same truths are also taught by the Supreme Personality of odhead 5imself in 5is
appearance as Sri Caitanya Mahaprabhu>
T-9T 8+a.
paratamya pra;aranam::: sri:visnoh paramatvam::: yatha sri:gopalopanisadi:::
tasmat ;rsna eva paro devam tam dhyayet tam raset tam bha4et tam ya4et> iti>
paratamya : about ,ord %isnu's supremacy< : pra;aranam : chapter< : sri:visnoh : of ,ord %isnu< : paramatvam : the
position of the /bsolute Truth< : yatha : 4ust as< : sri:gopala:upanisadi : in the opala:tapani Bpanisad< : tasmat :
therefore< : ;rsnah : Krsna< : eva : certainly< : parah : is the Supreme< : devam : that Supreme ,ord< : tam : upon
5im< : dhyayet : one should meditate< : tam : 5im< : raset : one should chant the holy name< : tam : 5im< : bha4et :
one should serve< : tam : 5im< : ya4et : one should #orship< : iti : thus>
1> ,ord %isnu is the /bsolute Truth, than #hom, nothing is higher:::
,ord %isnu's supremacy is described in the opala:tapani Bpanisad@ ATherefore, Krsna is the Supreme /bsolute
Truth, and nothing is higher than 5im> ?ne should meditate upon 5im, chant 5is holy names, serve, and #orship
5im>A
&
T-9T 8 +b.
svetasvataropanisadi ca:::
4vatva devam sarva:pasapahanih ;sinaih ;lesair 4anma:mrtyu:prahanih tasyabhidhyanat trtiyam deha:bhede
visvaisvaryam ;evalam apta:;amah eta4 4neyam nityam evatma:sastham natah param veditavyam hi ;ivcit
svetasvatara:upanisadi : in the Svetasvatara Bpanisad< : ca: and< : 4vatva : having understood< : devam : the Supreme
Personality of odhead< : sarva : all< : pasa : ropes< : apahanih : removed< : ;sinaih : destroyed< : ;lesaih : #ith
material sufferings< : 4anma : of birth< : mrtyuh : and death< : prahanih : destruction< : tasya : of 5im< : abhidhyanat :
from constant remembrance< : trtiyam : the spiritual #orld< : deha : of the gross and subtle material body< : bhede : on
the destruction< : visva : complete< : aisvaryam : #ith opulence< : devalam : beyond the touch of material energy< :
apta : attained< : ;amah : all desires< : etat : this< : 4veyam : ;no#able< : nityam : eternal< : atma:samstham : the
/bsolute Truth< : na : not< : atah : than 5im< : param : superior< : veditavyam : may be ;no#n< : hi : indeed< : ;incit :
at all>
This is confirmed in the Svetasvatara Bpanisad:::A'hen one understands the Supreme Personality of odhead, then
the ropes of illusion #hich bind one to this material #orld become cut, the material miseries end, and the repetition of
birth and death in the cycle of transmigration also ends> $y constantly remembering the Supreme ,ord, at the time of
death one attains the fully opulent spiritual #orld, far beyond the touch of matter, and all his desires become fulfilled>
"n this #ay he directly perceives the Supreme Personality of odhead, than #hom there is nothing higher to be
;no#n>A +1>11.
T-9T 8 +c.
gitasu ca:::
mattah parataram nanyat ;ivcid asti dhanav4aya
gitasu : in the $hagavad:gita< : ca : and< : mattah : beyond Myself< : parataram : superior< : na : not< : anyat :
anything< : ;ivcit : something< : asti : there is< : dhanav4aya : ? conDueror of #ealth>
This is also confirmed in the $hagavad:gita +6>6., #here Krsna says:::A? conDueror of #ealth +/r4una., there is no
truth superior to Me>A
T-9T 1C
hetutvad vibhu:caitanya: nandatvadi:gunasrayat nitya:la;smy:adimatvac ca ;rsnah paratamo matah hetutvat :
because of being the original cause of everything< : vibhu : all po#erful< : caitanya : consciousness< : ananda : of bliss<
: tva : because of the state< : adi : etc>< : guna : of all transcendental Dualities< : asrayat : because of being the
reservoir< : nitya : eternally< : la;smi : by the goddess of fortune< : adi : and others< : matvat : because of being served
#ith great reverence< : ca : and< : ;rsnah : Krsna< : paratamah : the ultimate< : matah : is considered>
Krsna is accepted as the highest truth because 5e is the origin of both the material and spiritual #orlds, because 5is
spiritual form is all:po#erful, all:cognisant, and full of transcendental bliss, because 5e is the reservoir of all
auspicious spiritual Dualities, and because 5e is served #ith great reverence and affection by hundreds and thousands
of goddesses of fortune, and uncountable millions of other devotees as #ell>
T-9T 11 +a.
sarva:hetutvam, yathahuh svetasvatarah:::
e;ah sa devo bhagavan varenyo yoni:svabhavan adhitisthaty e;ah yac ca svabhavam pacati visva:yonih pacyams ca
sarvan parinamayed yah
sarva : of everything< : hetutvam : the state of being the origin< : yatha : 4ust as< : ahuh : e=plains< : svetasvatarah :
the Svetasvatara Bpanisad< : e;ah : one< : sah : 5e< : devah : Supreme Personality of odhead< : bhagavan : full of all
opulences< : varenyah : #orshipable< : yoni:svabhavan : all material elements< : adhitisthati : he establishes< : e;ah :
alone< : yat : #hich< : ca : and< : sva:bhavam : nature of the living entity< : pacati : creates< : visva : of the universe< :
yonih : the origin< : pacyan : developed< : ca : and< : sarvan : all< : parinamayet : transforms< : yah : #ho>
The Supreme ,ord is the source of everything> This is confirmed in the Svetasvatara Bpanisad +2>):2.@ AThe one
supremely opulent and #orshipable Personality of odhead is the origin of the entire universe> 5e creates the material
elements and their attributes, and 5e also transforms those elements>A
)
T-9T 11 +b.
vibhu:caitanyanandatvam, yatha ;atha;e:::
mahantam vibhum atmanam matva dhire na socati
vibhu : all po#erful< : caitanya : conscious of everything< : ananda : of bliss< : tvam : the state< : yatha : 4ust as< :
;atha;e : in the Katha Bpanisad< : mahantam : supremely #orshipable< : vibhum : full of all po#ers and opulences< :
atmanam : Supreme Person<matva : having understood< : dhirah : an intelligent person #ho ;no#s the distinction
bet#een material bondage and liberation< : na : does not< : socati : lament for any material distress>
That the ,ord is all po#erful, all:cognisant, and all:blissful is confirmed in the follo#ing verse from the Katha
Bpanisad +1>!>!!.:::A/n intelligent person, #ho understands the distinction bet#een material bondage and liberation,
ends all material bondage #hen he understands the supremely #orshipable Personality of odhead, #ho is full of all
po#ers and opulences>A
T-9T 11 +c.
vi4vana:su;ha:rupatvam atma:sabdena bodhyate anena mu;ta:gamyatvam vyutpatter iti tad:vidah
vi4vana : of transcendental ;no#ledge< : su;ha : and bliss< : rupatvam : the state of having a form< : atma : AatmaA< :
sabdena : by the #ord< : bodhyate : is understood< : anena : by this< : mu;ta : by the liberated souls< : gamyatvam :
understandable< : vyutpatteh : derivation< : iti : thus< : tat : the truth< : vidah : those #ho ;no#>
Those learned in spiritual matters ;no# that the #ord AatmaA means Athat #hich is full of spiritual ;no#ledge and
blissA> This ;no#ledge and bliss is possessed both by the Supreme Personality of odhead and the liberated individual
living entities>
T-9T 1! +a.
va4asaneyis cahuh:::
vi4vanam anandam brahma ratir datum parayanam
va4asaneyih : The %a4asaneya:brahmana< : ca : and< : ahuh::e=plains< : vi4vanam : full of ;no#ledge< : anandam :
and bliss< : brahma : the supreme spirit< : ratih : giving the result of sacrifice< : datum : to the #orshipper< :
parayanam : the /bsolute Truth>
The %a4asaneya:brahmana +&>8>!7. also e=plains@ AThe Supreme Spirit, #ho is full of ;no#ledge and bliss, grants the
results to those #ho #orship 5im #ith sacrifice>A
T-9T 1! +b.
sri:gopalopanisadi ca:::
tam e;am govindam sac:cid:ananda:vigraham
sri:gopala:upanisadi : in the opala:Tapani Bpanisad< : ca : also< : tam : to 5im< : e;am : one< : govindam :
ovinda< : sat : eternal< : cit : full of ;no#ledge< : ananda : and bliss< : vigraham : form>
The opala:tapani Bpanisad +1>&2. also confirms@ A,ord ovinda is beyond the duality of the material #orld, and 5e
is not different from 5is form #hich is eternal, full of ;no#ledge and bliss>A
T-9T 1! +c.
murtatvam pratipattavyam cit:su;hasyaiva ragavat vi4vana:ghana:sabdadi: ;irtanac capi tasya tat deha:dehi:bhida
nastity etenaivopadarsitam
murtatvam : the state of having a form< : pratipattavyam : may be understood< : cit : spiritual< : su;hasya : of bliss< :
eva : certainly< ragavat : 4ust as a melody< : vi4vana : of the ,ord's supreme ;no#ledge< : ghana : AghanaA< : sabda :
#ith the #ord< : adi : the mantra #hich begins #ith< : ;irtanat : from the description< : ca : and< : api : also< : tasya :
of 5im< : tat : that< : deha : of the body< : dehi : of the possessor of the body< : bhida : difference< : na : not< : asti : is<
: iti : thus< : etena : by this< : eva : certainly< : upadarsitam : is revealed>
2
,ord ovinda possesses a form of spiritual bliss, 4ust as a melody, although apparently formless, actually possesses a
subtle form #ithin the mind> The mantra beginning Avi4nana:ghanaA confirms that the ,ord's form is not material, but
a spiritual manifestation #hich is eternal and full of ;no#ledge and bliss, and that there is no difference bet#een the
,ord and 5is spiritual form>
T-9T 1& +a.
murtasyaiva vibhutvam, yatha munda;e:::
vr;sa iva stabdho divi tisthaty e;as tenedam purnam purusena sarvam>
murtasya : of the form< : eva : certainly< : vibhutvam : the state of being all:po#erful and opulent< : yatha : 4ust as< :
munda;e : in the Munda;a Bpanisad< : vr;sah : a tree< : iva : 4ust as< : stabdhah : fi=ed< : divi : in the spiritual s;y< :
tisthati : is situated< : e;ah : one< : tena : by 5im< : idam : this< : purnam : perfect and complete< : purusena : by the
person< : sarvam : everything>
The Munda;a Bpanisad confirms that the ,ord's form possesses unlimited potency@ AThe Supreme Person appears
li;e a tree situated in the spiritual s;y> 1rom that tree the perfect and complete spiritual and material #orlds have
become manifested>A
T-9T 1& +b.
dyu:stho 'pi ni;hila:vyapity
a;hyanan murtiman vibhuh yugapad dhyatr:vrndesu sa;sat:;arac ca tadrsah
dyu : in the spiritual s;y< : stah : remaining< : api : although< : ni;hila : every#here< : vyapi : pervading< : iti : thus<
: a;hyanam : from the description of the %edas< : murtiman : possessing a form< : vibhuh : all:po#erful< : yugapat :
simultaneously< : dhyatr : to the perfect living beings< : vrndesu : to the community< : sa;sat:;arat : by direct
perception< : ca : and< : tadrsah : the same>
The %edic mantras e=plain that the all:po#erful /bsolute Truth possesses a spiritual form, and although 5e remains
in the spiritual s;y, 5e is simultaneously present every#here> 5e personally appears #ithin the heart of the perfect
devotees #ho constantly meditate upon 5im>
T-9T 1) +a.
sri:dasame ca:::
na cantar na bahir yasya na purvam napi caparam purvaparam bahis cantar 4agato yo 4agac ca yah
sri:dasame : in the Tenth Canto of Srimad:$hagavatam< : ca : also< : na : not< : ca : also< : antah : interior< : na :
nor< : bahih : e=terior< : yasya : #hose< : na : neither< : purvam : beginning< : na : nor< : api : indeed< : ca : also< :
aparam : end< : purva:aparam : the beginning and the end< : bahih ca antah : the e=ternal and the internal< : 4agatah :
of the #hole cosmic manifestation< : yah : one #ho is< : 4agat ca yah : and #ho is everything in creation in total>
This is confirmed in the Srimad:$hagavatam +1C>8>1&.@ AThe Supreme Personality of odhead has no beginning and
no end, no e=terior and no interior, no front and no rear> "n other #ords, 5e is all:pervading> $ecause 5e is not under
the influence of the element of time, for 5im there is no difference bet#een past, present and future< : 5e e=ists in his
o#n transcendental form at all times> $eing absolute, beyond relativity, 5e is free from distinctions bet#een cause and
effect, although 5e is the cause and effect of everything>A
T-9T 1) +b.
sri:gitasu ca:::
maya tatam idam sarvam 4agad avya;ta:murtina mat:sthani sarva:bhutani na caham tesv avasthitah
na ca mat:sthani bhutani pasya me yogam aisvaram
sri:gitasu : in the $hagavad:gita< : ca : also< : maya : by Me< : tatam : spread< : idam : all these manifestations< :
sarvam : all< : 4agat : cosmic manifestation< : avya;ta:murtina : unmanifested form< : mat:sthani : unto Me< : sarva:
bhutani : all living entities< : na : not< : ca : also< : aham : "< : tesu : in them< : avasthitah : situated< : na : never< : ca :
also< : mat:sthani : situated in Me< : bhutani : all creation< : pasya : 4ust see< : me : My< : yogam aisvaram :
inconceivable mystic po#er>
3
The ,ord confirms in the $hagavad:gita +8>):2.@ A$y Me, in My unmanifested form, this entire universe is pervaded>
/ll beings are in Me, but " am not in them> /nd yet everything that is created does not rest in Me> $ehold my mystic
opulenceEA
T-9T 1) +c.
acintya:sa;tir astise yoga:sabdena cocyate virodha:bhav4i;a sa syad iti tattva:vidam matam
acintya : inconceivable< : sa;tih : potency< : asti : there is< : ise : in the supreme Personality of odhead< : yoga :
AyogaA< : sabdena : by the #ord< : ca : and< : ucyate : is e=plained< : virodha : contradiction< : bhav4i;a : resolving< :
sa : that potency< : syat : is< : iti : thus< : tattva : the truth< : vidam : of those #ho understand< : matam : the opinion>
The fact that the Supreme Personality of odhead possesses inconceivable potency +yogam aisvaram. resolves the
apparent contradiction in this statement by the ,ord> This is the opinion of those #ho ;no# the truth>
T-9T 12 +a.
adina sarva:4vatvam, yatha munda;e::: yah sarva:4vah sarva:vit
adina : by the #ord adi +etc>. +found in verse 1C.< : sarva: 4vatvam : omniscience< : yatha : 4ust as< : munda;e : in the
Munda;a Bpanisad< : yah : #ho< : sarva : eerything< : 4vah : ;no#s< : sarva : all< : vit : perceives>
$y the use of the #ord AadiA +etc>. in te=t 1C, the ,ord's omniscience may be inferred> This is confirmed in the
Munda;a Bpanisad +!>!>6.@ AThe Supreme Personality of odhead is omniscient>A
T-9T 12 +b.
ananditvam ca, taittiriya;e:::
anandam brahmano vidvan na vibheti ;utascana
ananditvam : the state of being full of transcendental bliss< : ca : also< : taittiriya;e : in the Taittiriya Bpanisad< :
anandam : spiritual bliss< : brahmanah : of the Supreme Personality of odhead< : vidvan : a person #ho ;no#s< : na
: does not< : bibheti : fear< : ;utascana : anything>
That the ,ord is full of transcendental bliss is confirmed in the Taittiriya Bpanisad +!>)>1.@ A?ne #ho understands the
transcendental bliss of the Supreme Personality of odhead, no longer fears anything>A
T-9T 12 +c.
prabhutva:suhrttva:4vanadatva:moca;atvami ca, svetasvatara:srutau:::
sarvasya prabhum isanam sarvasya saranam suhrt pra4va ca tasmat prasrta purani samsara:bandha:sthiti:mo;sa:
hetuh
prabhutva : the state of being the supreme master< : suhrttva : the state of being the supreme friend< : 4vanadatva :
the state of being the supreme teacher< : moca;atvani : the state of being the ultimate deliverer< : ca : and< :
svetasvatara:srutau : in the follo#ing Duotes from the Svetasvatara Bpanisad< : sarvasya : of everyone< : prabhum : the
master< : isanam : the controller< : sarvasya : of everyone< : saranam : the shelter< : suhrt::and friend< : pra4va :
spiritual ;no#ledge< : ca : and< : tasmat : from 5im< : prasrta : becomes manifest< : purani : eternal< : samsara : of
material e=istance< : bandha : of the bondage< : sthiti : from the situation< : mo;sa : of liberation< : hetuh : the cause>
That the ,ord is the supreme master, friend, teacher, and deliverer is confirmed in the follo#ing Duotes from the
Svetasvatara Bpanisad@
AThe Personality of odhead is everyone's supreme master, controller, shelter and friend>A +&>16.
AThe Personality of odhead is the teacher #ho rea#a;ens the eternal spiritual ;no#ledge of the conditioned souls>A
+)>17.
AThe Personality of odhead delivers the conditioned souls from the bondage of repeated birth and death>A +3>13.
T-9T 12 +d.
madhuryam ca sri:gopalopanisadi:::
6
sat:pundari;a:nayanam meghabham vaidyutambaram dvi:bhu4am mauna:mudradhyam vana:malinam isvaram
madhuryam : the charming beauty of the ,ord< : ca : and< : sri: gopala:upanisadi : in the opala:tapani Bpanisad< :
sat : manifested< : pundari;a : li;e lotus flo#ers< : nayanam : eyes< : megha : of a fresh rain:cloud< : abham :
splendor< : vaidyuta : as splendid as lightning< : ambaram : garments< : dvi : #ith t#o< : bhu4am : arms< : mauna:
mudradhyam : full of transcendental ;no#ledge< : isvaram : the Supreme Controller>
The ,ord's charming beauty is described in the opala: tapani Bpanisad +1>1&.@ AThe Supreme Personality of
odhead appears as splendid as a fresh rain:cloud, and 5is eyes are as beautiful as lotus flo#ers> 5e has t#o arms and
#ears garments as yello# as lightning> 5e is decorated #ith a garland of forest flo#ers, and 5e is full of
transcendental ;no#ledge>A
T-9T 13
na bhinna dharmino dharma bheda:bhanam visesatah yasmat ;alah sarvadastity adi:dhir vidusam api
na : not< : bhinnah : different< : dharminah : from the possessor of Dualities< : dharmah : Dualities< : bheda :
distinction< : bhanam : appearance< : visesatah : specifically< : yasmat : from #hom< : ;alah : time< : sarvada :
eternally< : asti : e=ists< : iti : thus< : adi : original< : dhih : intelligence< : vidusam : among the learned philosophers< :
api : and>
The Supreme Personality of odhead is not different from 5is transcendental form and attributes, and any apparent
distinction is an illusion> 5e is the original learned philosopher, and 5e is the source of eternal time>
T-9T 16
evam u;tam narada:pavcaratre:::
nirdosa:purna:guna:vigraha atma:tantro niscetanatma;a:sarira:gunais ca hinah ananda:matra:;ara:pada:
mu;hodaradih sarvatra ca svagata:bheda:vivar4itatma
evam : in this #ay< : u;tam : described< : narada:pavcaratre : in the Narada Pavcaratra< : nirdosa : #ithout fault< :
purna : full< : guna : of transcendental attributes< : vigrahah : form< : atma: tantrah : independant< : niscetana :
material< : atma;a : mind< : sarira : body< : gunaih : and attributes< : ca : and< : hinah : #ithout< : ananda : spiritual
bliss< : matra : e=clusively consisting of< : ;ara : hands< : pada : feet< : mu;ha : face< : udara : belly< : adih : etc>< :
sarvatra : in every respect< : ca : and< : svagata : from 5imself< : bheda : #ith a difference< : vivar4ita : devoid of< :
atma : Supreme Personality of odhead>
This is described in the Narada Pavcaratra@ AThe independent Supreme Personality of odhead possesses a spiritual
form full of perfect and faultless Dualities> 5e is not different from the hands, feet, face, belly, or other parts of his
form, #hich are all made e=clusively of transcendental bliss>A
T-9T 17 +a.
atha nitya:la;smi;atvam, yatha visnu:purane:::
nityaiva sa 4agan:mata visnuh srir anapayini yatha sarvagato visnus tathaiveyam dvi4ottama
atha : no#< : nitya : eternal< : la;smi;atvam : position of ,a;smi:devi< : yatha: 4ust as< : visnu:purane : in the %isnu
Purana< : nitya : eternal< : eva : certainly< : sa : she< : 4agat : of the universe< : mata : the mother< : visnoh : to ,ord
%isnu< : srih : Srimati ,a;smidevi, the goddess of fortune< : anapayini : eternally faithful< : yatha : 4ust as< : sarva:
gatah : all:pervading< : visnuh : ,ord %isnu< : tatha : in the same #ay< : eva : certainly< : iyam : she< : dvi4a : of
brahmanas< : uttama : ? best>
The eternal transcendental position of Srimati ,a;smi:devi is described in the %isnu Purana@ A? best of the
brahmanas, ,ord %isnu's transcencental potency, Srimati ,a;smidevi, is 5is constant faithful companion> She is
eternal, and she is the mother of the entire material universe> She is all:pervading, 4ust as ,ord %isnu is>A
T-9T 17 +b.
visnoh syuh sa;tayas tisras tasu ya ;irtita para saiva sris tad:abhinneti praha sisyan prabhur mahan
visnoh : of ,ord %isnu< : syuh : there are< : sa;tayah : potencies< : tisrah : three< : tasu : among them< : ya : that
#hich< : ;irtita : is glorified< : para : as the transcendental and superior< : sa : she< : eva : certainly< : srih : Srimati
7
,a;smi:devi< : tat : #ith the ,ord< : abhinna : not different< : iti : thus< : praha : spo;e< : sisyan : to 5is students< :
prabhuh mahan : ,ord Caitanya Mahaprabhu>
,ord Caitanya Mahaprabhu instructed 5is disciples in the follo#ing #ay@ ASrimati ,a;smi:devi is the best of ,ord
%isnu's three potencies, and She is not different from the ,ord 5imself>A
T-9T 17 +c.
tatra trisa;ti:visnuh, yatha svetasvataropanisadi:::
parasya sa;tir vividhaiva sruyate svabhavi;i 4vana:bala:;riya ca
pradhana:;setra4va:patir gunesah
tatra : in this connection< : tri:sa;ti : possessing three potencies< : visnuh : ,ord %isnu< : yatha : 4ust as< :
svetasvatara: upanisadi : in the Svetasvatara Bpanisad< : para : supreme< : asya : of the Supreme Personality of
odhead< : sa;tih : potency< : vividha : various< : eva : certainly< : sruyate : is heard< : svabhavi;i : according to
nature< : 4vana : potency of ;no#ledge< : bala : potency of eternal e=istence< : ;riya : potency of spiritual bliss< : ca :
and< : pradhana : the unmanifested material nature< : ;setra4va : and the individual living entities< : patih : the master<
: guna : of the three modes of material nature< : isah : the master>
The Svetasvatara Bpanisad +3>7. describes the three energies of ,ord %isnu@ A"t has been heard in the %edas that ,ord
%isnu possesses multifarious potencies, #hich may be divided into three categories@ 1> the potency of transcendental
;no#ledge, !> the potency of eternal e=istence, and &> the potency of spiritual bliss> ,ord %isnu is also the master of all
living entities, and the controller of the material cosmos both in its unmanifested stage, and its developments of the
three modes of nature>A
T-9T 18 +a.
sri:visnu:purane ca:::
visnu:sa;tih para pro;ta ;setra4na;hya tatha paraa avidya:;arma:sam4nanya trtiya sa;tir isyate
sri:visnu:purane : in the %isnu Purana< : ca : and< : visnu:sa;tih : the potency of ,ord %isnu< : para : spiritual< :
pro;ta : it is said< : ;setra4na:a;hya : the potency ;no#n as ;setra4na< : tatha : as #ell as< : para : spiritual< : avidya :
ignorance< : ;arma : fruitive activities< : sam4na : ;no#n as< : anya : other< : trtiya : third< : sa;tih : potency< : isyate :
;no#n thus>
The %isnu Purana e=plains@ AThe potency of ,ord %isnu is summarised in three categories@ namely, the spiritual
potency, the living entities and ignorance> The spiritual potency is full of ;no#ledge< : the living entities, although
belonging to the spiritual potency, are sub4ect to be#ilderment< : and the third energy, #hich is full of ignorance, is
al#ays visible in fruitive activities>A
T-9T 18 +b.
paraiva visnv:abhinna srir ity u;tam> tatraiva:::
;ala:;astha:nimesadi: ;ala:sutrasya gocare yasya sa;tir na suddhasya prasidatu sa no harih
para : transcendental potency< : visnu : than ,ord %isnu< : abhinna : not different< : srih : Srimati ,a;smi:devi< : iti :
thus< : u;tam : spo;en< : tatra : there< : eva : certainly< : ;ala : seconds< : ;astha : seconds< : nimesa : moment< : adi :
etc< : ;ala : of time< : sutrasya : of the measuring string< : gocare : #ithin the perception< : yasya : of #hom< : sa;tih :
potency< : na : not< : suddhasya : free from all material impurity< : prasidatu : may be merciful< : sah : 5e< : nah : to
us< : harih : ,ord 5ari>
Srimati ,a;smi:devi, the supreme spiritual potency, is non:different from ,ord %isnu@
The spiritual potencies of the ,ord are described in the follo#ing verses from %isnu Purana@ A,ord 5ari's
transcendental potency cannot be measured by the string of time, calibrated in minutes and seconds> May that
supremely pure Personality of odhead be merciful to us>
T-9T 18 +c.
procyate parameso yo yah suddho 'py upacaratah prasidatu sa no visnur atma yah sarva:dehinam
8
procyate : is described< : parama:isah : the supreme controller< : yah : #ho< : yah : #ho< : suddhah : pure< : api :
and< : upacaratah : served< : prasidatu : may be merciful< : sah : 5e< : nah : to us< : visnuh : %isnu< : atma : Supersoul<
: yah : #ho< : sarva : of all< : dehinam : living entities in the material #orld>
A,ord %isnu is described as the supreme controller, free from all material impurity> 5e is the ob4ect of Srimati
,a;smi:devi's service, and 5e is the Supersoul of all conditioned living entities> May 5e be merciful to us>A
T-9T 18 +d.
esa paraiva tri:vrd ity u;tam tatraiva:::
hladini sandhini samvit
tvayy e;a sarva:samsthitau hlada:tapa;ari misra tvayi no guna:var4ite
esa : this< : para : superior potency< : eva : certainly< : tri: vrt : three:fold< : iti : thus< : u;tam : described< : tatra :
there< : eva : indeed< : hladini : pleasure potency< : sandhini : e=istence potency< : samvit : ;no#ledge potency< : tvayi
: in Fou< : e;a : one< : sarva:samsthitau : #ho are the basis of all things< : hlada : pleasure< : tapa : and misery< : ;ari
: causing< : misra : a mi=ture of the t#o< : tvayi : in Fou< : no : not< : guna:var4ite : #ho are #ithout the three modes
of material nature>
The %isnu Purana e=plains that the ,ord's spiritual potency has three aspects@ A? ,ord, Fou are the support of
everything> The three attributes hladini +pleasure potency., sandhini +e=istence potency., and samvit +;no#ledge
potency. e=ist in Fou as one spiritual energy> $ut the material modes, #hich cause happiness, misery and mi=tures of
the t#o, do not e=ist in Fou, for Fou have no material Dualities>A
T-9T !C +a.
e;o 'pi visnur e;api la;smis tad:anapayini sva:siddhair bahubhir vesair bahur ity abhidhiyate
e;ah : one< : api : although< : visnuh : ,ord %isnu< : e;a : one< : api : although< : la;smi : ,a;smi:devi< : tat : of
5im< : anapayini : the constant associate< : sva:siddhaih : spiritually perfect< : bahubhih : by many< : vesaih :
appearances< : bahuh : many< : iti : thus< : abhidhiyate : is described>
,ord %isnu is one, and 5is constant associate ,a;smi: devi is also one> /ssuming many different spiritual forms, they
appear to have become many>
T-9T !C +b.
tatrai;atve satyeva visnor bahutvam, sri:gopalopanisadi:::
e;o vasi sarvagah ;rsna idya e;o 'pi san bahudha yo 'vabhati tam pithastham ye tu ya4anti dhiras te sam su;ham
sasvatam netaresam
tatra : in this connection< : e;atve : in the oneness< : satya : the truth< : iva : as if< : visnoh : of ,ord %isnu< :
bahutvam : the state of being many< : sri:gopala: upanisadi : in the opala Tapani Bpanisad< : e;ah : one< : vasi : the
supreme controller< : sarvagah : all:pervading< : ;rsnah : ,ord Krsna< : idyah : supremely #orshipable< : e;ah : one< :
api : although< : san : being< : bahudha : in many forms< : yah : #ho< : avabhati : manifests< : tam : 5im< : pithastham
: in 5is transcendental abode< : ye : those #ho< : ya4anti : #orship< : dhirah : intelligent persons< : tesam : of them< :
su;ham : happiness< : sasvatam : eternal< : na : not< : itaresam : of others>
The opala:tapani Bpanisad +1>!1. confirms that ,ord %isnu is one, although 5e manifests in many forms@ A,ord
Krsna is the #orshipable, all:pervading supreme controller, and although 5e is one, 5i manifests in many forms>
Those #ho are intelligent #orship that Supreme ,ord, #ho remains in 5is spiritual abode> Those persons attain the
eternal transcendental happiness #hich is not available for others>A
T-9T !C +c.
atha la;smyas tad yatha:::
parasya sa;tir vividhaiva sruyate> ity adi>
1C
atha : no#< : la;smyah : of ,a;smi:devi< : tat : that< : yatha : 4ust as< : para : supreme< : asya : of the Supreme
Personality of odhead< : sa;tih : potency< : vividha : various< : eva : certainly< : sruyate : is heard< : iti : thus< : adi :
etc>
Srimati ,a;smi:devi also manifests in many forms> This is confirmed in the Svetasvatara Bpanisad +3>7.@ A"t has
been heard in the %edas that ,ord %isnu's transcendental potency manifests in many forms>A
T-9T !1 +a.
purtih sarvatri;i yady apy avisesa tathapi hi taratamyam ca tac:cha;ti: vya;ty:vya;ti:;rtam bhavet
purtih : perfection and completeness< : sarvatri;i : at all times and circumstances< : yadi api : although< : avisesa :
#ithout any distinction< : tatha api : nevertheless< : hi : indeed< : taratamyam : distinction of superiority and
inferiority< : ca : and< : tat : of 5im< : sa;ti : of the potency< : vya;ti : manifest< : avya;ti:;rtam : and unmanifest< :
bhavet : may be>
/lthough all of the transcendental forms of %isnu and ,a;smi are al#ays eDually perfect and complete in all
circumstances, these forms are considered higher and lo#er according to the different Dualities and potencies #hich
they manifest or refrain from manifesting>
T-9T !1 +b.
tatra nisnoh sarvatri;i purtir yatha va4asaneya;e:::
Apurnam adah purnam idam purnat purnam udacyate purnasya purnam adaya purnam evavasisyateA
tatra : in this connection< : visnoh : of ,ord %isnu< : sarvatri;i : in all circumstances< : purtih : perfection and
completeness< : yatha : 4ust as< : va4asaneyi;e : in the $rhad:aranya;a Bpanisad<om : the complete #hole< : purnam :
perfectly complete< : adah : that< : purnam : perfectly complete< : idam : this phenomenal #orld< : purnat : from the
all:perfect< : purnam : complete unit< : udacyate : is produced< : purnasya : of the complete #hole< : purnam :
completely, all< : adaya : having been ta;en a#ay< : purnam : the complete balance< : eva : even< : evasisyate : is
remaining>
,ord %isnu is al#ays perfect and complete> This is described in the $rhad:aranya;a Bpanisad +2>1>1.@ AThe
Personality of odhead is perfect and complete, and because 5e is completely perfect, all emanations from 5im, such
as this phenomenal #orld, are perfectly eDuipped as complete #holes> 'hatever is produced of the complete #hole is
also complete in itself> $ecause 5e is the complete #hole, even though so many complete units emanate from 5im, 5e
remains the complete balance>A
T-9T !1 +c.
maha:varahe ca:::
sarve nityah sasvatas ca dehas tasya paratmanah hanopadana:rahita naiva pra;rti4ah ;vacit
maha:varahe : in the Maha:varaha Purana< : ca : and< : sarve : all< : nityah : eternal< : sasvatah : imperishable< : ca :
and< : dehah : forms< : tasya : of 5im< : para:atmanah : of the Supreme Personality of odhead< : hana : destruction< :
upadana : origin< : rahitah : devoid of< : na : not< : eva : certainly< : pra;rti:4ah : produced from the material energy< :
;vacit : at any time>
The Maha:varaaha Purana also e=plains@ AThe transcendental forms of the Supreme Personality of odhead are
eternal and imperishable> They #ere not created at a certain point, and they are never to be destroyed> They are not
products of the material energy>
T-9T !1 +d.
paramananda:sandoha 4nana:matras ca sarvatah
sarve sarva:gunaih purnah sarva:dosa:vivar4itah
parama : transcendental< : ananda : of bliss< : sandohah : the great abundance< : 4vana : of ;no#ledge< : matrah :
e=clusively< : ca : and< : sarvatah : all< : sarve : all< : gunaih : auspicious transcendent Dualities< : purnah : filled< :
sarva : all< : dosa : of defects< : vivar4itah : devoid>
A/ll the forms of the Supreme Personality of odhead are completely filled #ith transcendental bliss, ;no#ledge and
all auspicious Dualities> These spiritual forms of the ,ord are free from all material defects>A
11
T-9T !! +a.
atha sriyah sa yatha sri:visnu:purane:::
evam yatha 4agat:svami deva:devo 4anardanah avatram ;aroty esa tatha sris tat:sahayini
atha::no#< : sriyah : of Srimati ,a;smi< : sa : she< : yatha : 4ust as< : sri:visnu:purane : in the %isnu Purana< : evam :
in the same #ay< : yatha : 4ust as< : 4agat : of the universe< : svami : the lord< : deva : of all demigods< : devah : the
master< : 4anardanah : ,ord *anardana< : avataram : incarnation< : ;aroti : manifests< : esah : 5e< : tatha : in the same
#ay< : srih : Srimati ,a;smi:devi< : tat : 5is< : sahayini : eternal companion>
Srimati ,a;smi:devi is described in the same #ay in the %isnu Purana@ A*ust as ,ord *anardana, the controller of the
universe and master of the demigods incarnates in different forms, so also does 5is eternal consort, Srimati ,a;smi:
devi>
T-9T !! +b.
punas ca padmad udbhuta adityo 'bhud yada harih yada ca bhargavo ramas tadabhud dharini tv iyam
punah : again< : ca : and< : padmat : from the lotus< : udbhuta : born< : adityah : as the son of /diti +,ord %amana.< :
abhut : became manifest< : yada : #hen< : harih : ,ord 5ari< : yada : #hen< : ca : and< : bhargavah : in the dynasty of
$hrgu< : ramah : ,ord Parasurama< : tada : then< : abhut : appeared< : dharini : as 0harini< : tu : indeed< : iyam : she>
A'hen ,ord 5ari appeared as %amana, the son of /diti, ,a;smi:devi appeared as Padma, and #hen the ,ord
appeared as Parasurama, she appeared as 0harini>
T-9T !! +c.
raghavatve 'bhavat sita ru;mini ;rsna:4anmani anyesu cavataresu visnor esa sahayini
raghavatve : in the appearance of ,ord (amacandra< : abhavat : she became< : sita : Sita:devi< : ru;mini : Princess
(u;mini< : ;rsna : of ,ord Krsna< : 4anmani : in the incarnation< : anyesu : in others< : ca : and< : avataresu : during
the incarnations< : visnoh : of ,ord %isnu< : esa : she< : sahayini : the consort>
A'hen the ,ord appeared as (amacandra, she became Sita: devi, and #hen 5e descended in 5is original form as
,ord Krsna, she #as Princess (u;mini> "n ,ord %isnu's many other incarnations, she al#ays appeared as the ,ord's
consort>
T-9T !! +d.
devatve deva:deheyam manusatve ca manusi visnor dehanurupam vai ;aroty esatmanas tanum syat svarupa:sati
purtir ihai;yas iti vin:matam
devatve : #hen the ,ord appears as a demigod< : deva : of demigod< : deha : assuming the form< : iyam : she< :
manusatve : #hen the ,ord incarnates as a human being< : ca : and< : manusi : in the form of a human< : visnoh : of
,ord %isnu< : deha : of the form< : anurupam : corresponding< : vai : certainly< : ;aroti : manifests< : esa : she< :
atmanah : of 5erself< : tanum : the form< : syat : there is< : sva:rupa:sati : related to her transcendental form< : purtih :
perfection and completeness< : iha : in this connection< : ai;yat : because of non:difference< : iti : thus< : vit : of the
transcendental scholars< : matam : the opinion>
A,a;smi:devi appears in different forms, corresponding to the forms of ,ord %isnu> 'hen the ,ord appears as a
demigod, she assumes a demigod:li;e form, and #hen 5e appears in a human: li;e form, she assumes a human:li;e
form also> /s the ,ord's transcendental potency, she is not different form 5im, and her spiritual forms are all perfect
and complete> This is the opinion of the learned transcendentalists>A
T-9T !& +a.
atha tathapi taratamyam
atha sri:visnos tad yatha sri:bhagavate +1>&>!7.:::
ete camsa:;alah pumsah ;rsnas tu bhagavan svayam
1!
atha : no#< : tatha api : nevertheless< : taratamyam : distinction of superior and inferior< : atha : no#< : sri: visnoh :
of ,ord %isnu< : tat : that< : yatha : 4ust as< : sri:bhagavate : in the Srimad:$hagavatam< : ete : all these< : ca : and< :
amsa : plenary portions< : ;alah : portions of the plenary portions< : pumsah : of the Supreme< : ;rsnah : ,?rd Krsna<
: tu : but< : bhagavan : the Personality of odhead< : svayam : in person>
Some forms of the ,ord are considered superior to other forms of the ,ord> "n this connection the Srimad:
$hagavatam +1>&>!7. e=plains@ A/ll of the above:mentioned incarnations are either plenary portions or portions of the
plenary portions of the ,ord, but ,ord Sri Krsna is the original Personality of odhead>A
T-9T !& +b.
astamas tu tayor asit svayam eva harih ;ila
astamah : the eighth< : tu : indeed< : tayoh : of %asudeva and 0eva;i< : asit : #as< : svayam : personally< : eva :
indeed< : harih : ,ord 5ari< : ;ila : certainly>
AThe Supreme Personality of odhead appeared in 5is original form as the eighth son of %asudeva and 0eva;i>A
T-9T !) +a.
atha sris tad yatha purusa:bodhinyam atharvopanisadi:::
Ago;ula;hye mathuramandaleA ity upa;ramya Adve parsve candravali radhi;a caA ity abhidhaya paratra Ayasya amse
la;smi:durgadi;a:sa;tihA iti>
atha : no#< : srih : the goddess of fortune< : tat : that< : yatha : 4ust as< : purusa:bodhinyam : in the Purusa:bodhini< :
atharva : of the /tharva %eda< : upanisadi : in the Bpanisad< : go;ula : o;ula< : a;hye : in the place named< :
mathura : of Mathura< : mandale : in the district< : iti : thus< : upa;ramya : having begun< : dve : t#o< : parsve : at the
sides< : candravali : Candravali< : radhi;a : Srimati (adharani< : ca : and< : iti thus< : abhidhaya : describing by name<
: paratra : in another place< : yasyah : of 5er< : amse : as parts< : la;smi : ,a;smi< : durga : 0urga< : adi;a :
beginning #ith< : sa;tih : the ,ord's potencies< : iti : thus>
The same differing importance of forms applies to Srimati ,a;smi:devi> The Purusa:bodhini Bpanisad of the /tharva
%eda e=plains@
A"n the supreme abode of o;ula in the district of Mathura, Srimati (adharani and Srimati Candravali:devi stand at
the left and right side of ,ord Krsna>A
ASrimati (adharani e=pands 5erself as ,a;smi, 0urga, and many other potencies of the ,ord #hich are all her
incarnations>A
T-9T !) +b.
gautamiya:tantre ca:::
devi ;rsnamayi pro;ta radhi;a para:devata sarva:la;smimayi sarva: ;antih sammohini para
gautamiya:tantre : in the autamiya Tantra< : ca : and< : devi : #ho shines brilliantly< : ;rsna:mayi : nondifferent
from ,ord Krsna< : pro;ta : called< : radhi;a : Srimati (adharani< : para:devata : most #orshipable< : sarva:la;smi:
mayi : presiding over all the goddesses of fortune< : sarva: ;antih : in #hom all splendor e=ists< : sammohini : #hose
character completely be#ilders ,ord Krsna< : para : the superior energy> This is also confirmed in the autamiya
Tantra@ AThe transcendental goddess Srimati (adharani is the direct counterpart of ,ord Sri Krsna> She is the central
figure for all the goddesses of fortune> she possesses all the attractiveness to attract the all:attractive Personality of
odhead> She is the primeval internal potency of the ,ord>A
T-9T !2 +a.
atha nitya:dhamatvam adi:sabdat, yatha chandogye:::
sa bhagavah ;asmin pratisthitah> iti> sve mahimni> iti
munda;e ca::: divye pure hy esa samvyomny atma pratisthitah> iti
atha : no#< : nitya : eternal< : dhamatvam : the state of the abode< : adi : AadiA< : sabdat : from the #ord< : yatha :
4ust as< : chandogye : in the Chandogya Bpanisad< : sah : 5e< : bhagavah : ? Sanat:;umara< : ;asmin : #hereG< :
pratisthitah : is situated< : iti : thus< : sve : in 5is o#n< : mahimni : glorious abode< : iti : thus< : munda;e : in the
1&
Munda;a Bpanisad< : divye : splendid< : pure : in the abode< : hi : certainly< : esah : 5e< : samvomni : in the spiritual
s;y< : atma : the supreme Personality of odhead< : pratisthitah : is situated< : iti : thus>
The ,ord's eternal abode may be understood by the use of the #ord AadiA +etc>. in the Duote from the Purusa:bodhini
Bpanisad> "n this connection, the follo#ing Duestion and ans#er are found in the Chandogya Bpanisad@
A? Sanat:;umara, #here does the Supreme Personality of odhead resideGA A5e resides in 5is o#n splendid abode>A
The Munda;a Bpanisad also confirms@ AThe Supreme Personality of odhead resides in 5is o#n splendid abode in
the spiritual s;y>A
T-9T !2 +b.
r;su ca::: tam vam vastuny usmasi gamadhye yatra gavo bhuri:srnga ayasah>
atraha::: tad urugayasya ;rsnah paramam padam avabhati bhuri> iti>
r;su : in the (g %eda< : ca : and< : tam : that< : vam : of the divine couple +Sri Sri (adha and Krsna.< : vastuni : the
transcendental abodes< : usmasi : #e desire< : gamadhye : to attain< : yatra : #here< : gavah : surabhi co#s< : bhuri :
#ith e=cellent< : srggah : horns< : ayasah : move about< : atra : in the same scripture< : aha : the seer describes< : tat :
that< : urugayasya : of ,ord Krsna, #ho is glorified by the liberated souls< : vrsnah : and #ho fulfills all the desires of
the devotees< : paramam : transcendental< : padam : abode< : avabhati : is splendidly manifest< : bhuri : unlimitedly< :
iti::thus>
The (g %eda +1>12)>3. e=plains@ A'e desire to attain the transcendental abode of Sri Sri (adha and Krsna, #hich is
full of splendid surabhi co#s>A The Sruti also e=plains@ ABnlimited %ai;untha planets are the abode of ,ord Krsna,
#ho is glorified by the liberated souls and #ho fulfills all the desires of the devotees>A
T-9T !3 +a.
sri:gopalopanisadi ca::: tasam madhye sa;sad brahma gopala:puri hi> iti>
sri:gopala:upanisadi : in the opala Tapani Bpanisad< : ca : and< : tasam : of the seven holy cities of $harata:varsa< :
madhye : in the midst< : sa;sat : directly< : brahma : the spiritual #orld< : gopala : of ,ord opala< : puri : the city< :
hi : ertainly< : iti : thus>
The opala:tapani Bpanisad e=plains@ A/mong the seven sacred cities of $harata, the city of Mathura, #here ,ord
opala resides, is a direct manifestation of the spiritual #orld>A
T-9T !3 +b.
4itante tantre ca:::
lo;am vai;untha:namanam divyad:sad:gunya:samyutam avaisnavanam aprapyam guna:traya:vivar4itam
4itante tantre : in the *itanta Tantra< : ca : and< : lo;am : #orld< : vai;untha : %ai;untha< : namanam : named< :
divyat : spiritual< : sat : si=< : gunya : attributes< : samyutam : endo#ed< : avaisnavanam : by the non:devotees< :
aprapyam : unattainable< : guna : modes of material nature< : traya : ot the three< : vivar4itam : devoid>
The *itanta Tantra e=plains@ ABnattainable by the non: devotees, free from the influence of the three modes of
material nature, and filled #ith the si= spiritual opulences, the supreme abode of the Personality of odhead is ;no#n
as %ai;untha>
T-9T !3 +c.
nitya:siddhaih sama;irnam tan:mayaih panca:;ali;aih sabha:prasada:samyu;tam vanais copavanaih subham
nitya:siddhaihH#ith the eternally liberated souls< : sam;irnam : filled< : tat:mayaih : by the ,ord's spiritual
associates< : pavca:;ali;aih : engaged in the five activities of approaching the ,ord, accepting things from 5im,
#orshipping 5im, hearing about and remembering 5im< : sabha : great halls< : prasada : and palaces< : samyu;tam :
endo#ed< : vanaih : #ith forests< : ca : and< : upavanaih : gardens< : subham : very splendid>
A/ppearing very splendid #ith gardens, forests, halls and great palaces, that %ai;untha #orld is inhabited by the
Supreme ,ord's liberated associates #ho are al#ays engaged in the devotional activities of approaching the ,ord,
asociating #ith 5im, #orshipping, hearing about and remembering 5im at every moment>
T-9T !3 +d.
1)
vapi:;upa:tadagais ca vr;sa:sandaih sumanditam apra;rtam surair vandyam ayutar;a:sama:prabham
vapi : #ith la;es< : ;upa : #ells< : tadagaih : ponds< : ca : and< : vr;sa : of desire:trees< : sandaih : #ith multitudes< :
sumanditam : nicely decorated< : apra;rtam : beyond the influence of material nature< : suraih : by the demigods< :
vandyam : #orshipable< : ayuta : millions< : ar;a : of suns< : sama : eDual< : prabham : splendor>
AThat %ai;untha #orld is beyond the reach of the material nature, and it is #orshipped by the demigods> "t is nicely
decorated #ith #ells, ponds, la;es, and various desire:trees, and it is as effulgent as millions of suns>A
T-9T !3 +e.
brahma:samhitayam ca:::
sahasra:patram ;amalam go;ula;hyam mahat:padam tat:;arni;aram tad:dhama tad:anantamsa:sambhavam
brahma:samhitayam : in the $rahma:samhita< : ca : and< : sahasra : thousands< : patram : of petals< : ;amalam :
lotus flo#er< : go;ula : o;ula< : a;hyam : named< : mahat : great< : padam : abode< : tat : of that< : ;arni;aram : the
#horl< : tat : that< : dhama : abode< : tat : that< : ananta : unlimited< : amsa : parts< : sambhavam : born>
The $rahma:samhita +verse !. presents the follo#ing description@ AThe supere=cellent station of Krsna, #hich is
;no#n as o;ula, has thousands of petals and corolla li;e that of a lotus sprouted from a part of 5is infinatary aspect,
the #horl of the leaves being the actual abode of Krsna>A
T-9T !6 +a.
prapavce svatma;am lo;am avatarya mahesvarah avirbhavati tatreti matam brahmadi:sabdatah
prapavce : in the 4urisdiction of the material energy< : sva : atma;am : o#n< : lo;am : abode< : avatarya : having
caused to descend< : mahesvarah : the Supreme Personality of odhead< avirbhavati : manifests< : tatra : there< : iti:
thus< : matam : the opinion< : brahma : of $rahma: adi : and others< : sabdatah : from the #ords>
The Supreme Personality of odhead brings 5is o#n spiritual realm #ithin the 4urisdiction of the material #orld,
and then personally appears there> This is the opinion of ,ord $rahma and the other learned spiritualists>
T-9T !6 +b.
govinde sac:cid:anande nara:dara;ata yatha a4vair nirupyate tadvad
dhamni pra;rtita ;ila
govinde : for ,ord ovinda< : sat : #hose form is eternal< : cit : full of ;no#ledge< : anande : and bliss< : nara :
human< : dara;ata : the state of being a child< : yatha : 4ust as< : a4vaih : by the ignorant< : nirupyate< : is considered< :
tadvat : to that e=tent< : dhamni : to the ,or's spiritual abode< : pra;rtita : the state of being material< : ;ila : indeed>
*ust as they consider the eternal, omniscient and blissful spiritual form of ,ord Krsna to be only the form of an
ordinary human child, the foolish also consider the ,ord's spiritual abodes to be simply a manifestation of material
energy>
T-9T !7 +a.
atha nitya:lilatvam ca> tathahi srutih::: yad gatam bhavac ca bhavisyac ca> iti>
e;o devo nitya:lilanura;to bha;ta:vyapi bha;ta:hrdy antaratma> iti ca>
atha : no#< : nitya : eternal< : lilatvam : the state of performing pastimes< : ca : and< : tatha hi : furthermore< : srutih
: in the %edas< : yat : #hich< : gatam : happened in the past< : bhavat : happens at present< : bhavisyat : #ill occur in
the future< : ca : and< : iti : thus< : e;ah : one< : devah : Supreme Personality of odhead< : nitya : eternal< : lila : by
pastimes< : anura;tah : delighted< : bha;ta : for the devotees< : vyapi : all:pervading< : bha;ta : of the devotees< : hrdi
: #ithin the heart< : antaratma : the Supersoul>
The Supreme ,ord Performs eternal pastimes> This is confirmed in the $rhad:aranya;a Bpanisad@ AThe Supreme
,ord performs pastimes eternally@ in the past, present and future>A The /tharva %eda e=plains@ AThe one supreme
Personality of odhead is eternally engaged in many, many transcendental forms in relationships #ith 5is unalloyed
devotees>A
T-9T !7 +b.
12
smrtis ca:::
4anma ;arma ca me divyam evam yo etti tattvatah ty;tva deham punar 4anma naiti mam iti so'r4una
smrtih : the smrti< : ca : and< : 4anma : birth< : ;arma : #or;< : ca : also< : me : of Mine< : divyam : transcendntal< :
evam : li;e this< : yah : anyone #ho< : vetti : ;no#s< : tattvatah : in teality< : tya;tva : leaving aside< : deham : this
body< : punah : again< : 4anma : birth< : na : never< : eti : does attain< : mam : unto Me< : eti : does attain< : sah : he< :
ar4una : ? /r4una>
The ,ord 5imself e=pains in $hagavad:gita +)>8.@ A?ne #ho ;no#s the transcendental nature of My appearance and
activities does not, upon leaving the body, ta;e his birth again in this material #orld, but attains My eternal abode, ?
/r4una>A
T-9T !8
rupanantya4 4ananantyad dhamanantyac ca ;arma tat nityam syat tad:abhedac cety uditam tattva:vittamaih
rupa : of the ,ord's spiritual forms< : anantyat : because of the numberlessness< : 4ana : of the ,ord's associates< :
anantyat : because of the numberlessness< : dhama : of the ,ord's abodes< : anantyat : because of the infinite e=tent< :
ca : and< : ;arma : pastimes< : tat : these< : nityam : eternal< : syat : are< : tat : from them< : abhedat : because 5i is
not different< : ca : and< : iti : thus< : uditam : described< : tattva : vittamaih : by the learned transcendentalists, #ho
;no# the truth>
$ecause the ,ord's forms, follo#ers, and abodes are all unlimited, and because the ,ord's forms and abodes are not
different from 5im, the learned transcendentalists have described that the ,ord's pastimes are eternally manifest>
Se%nd Pra$eya
T-9T 1 +a.
atha;hilamnaya:vedyatvam> yatha sri:gopalopanisadi::: yo 'sau sarvair vedair giyate> iti>
;atha;e ca: : sarve veda yat:padam amananti tapamsi sarvani ca yad vadanti
atha : no#< : a;hila : all< : amnaya : by the %edas< : vedyatvam : the state of being ;no#n< : yatha : 4ust as< : sri:
gopala:upanisadi : in the opala:tapani Bpanisad< : yah : #ho: asau : 5e< : sarvaih : by all< : vedaih : the %edas< :
giyate : is glorified< : iti : thus< : ;atha;e : in the Katha Bpanisad< : sarve : all< : vedah : the %edas< : yat : #hose< :
padam : lotus feet< : amananti : #orship< : tapamsi : austerities< : sarvani : all< : ca : and< : yat : #hom< : vadanti :
glorify>
!> The Supreme Personality of odhead is ;no#n by study of the %edas@
The opala:tapani Bpanisad confirms this@ A/ll the %edas proclaim the glories of the Supreme Personality of
odhead>A /nd the Katha Bpanisad +1>!>12. also confirms it@ A/ll the %edas #orship the Supreme ,ord's
lotus feet, and all austerities proclaim 5is glories>A
T-9T 1 +b.
sri:hari:vamse ca:::
vede ramayane caiva purane bharate tatha adav ante ca madhye ca harih sarvatra giyate
sri:hari:vamse : in the 5ari:vamsa< : ca : and< : vede : in the %edas< : ramayane : in the (amayana< : ca : and< : eva :
certainly< : purane : in the Puranas< : bharate : in the Mahabharata< : tatha : in the same #ay< : adau : in the
beginning< : ante : in the middle< : ca : and< : madhye : in the middle< : ca : and< : harih : the supreme Personality of
odhead< : sarvatra : every#here< : giyate : is glorified>
The 5ari:vamsa states@ A"n the %edic literature, including the (amayana, Puranas ad Mahabharata, from the very
beginning +adau., to the end +ante ca., as #ell as #ithin the middle +madhye ca., only 5ari, the supreme Personality of
odhead, is e=plained>A
T-9T !
13
sa;sat paramparabhyam veda gayanti madhavam sarve vedantah ;ila sa;sad apare tebhyah paramparaya
sa;sat : directly< : paramparabhyam : systematically< : vedah : the four %edas< : gayanti : glorify< : madhavam : ,ord
Madhava< : sarve : all< : vedantah : the %edanta:sutras< : ;ila : indeed< : sa;sat : directly< : apare tebhyah : other %edic
literatures< : paramparaya : systematically>
The four %edas, %edanta:sutras, and supplementary %edic literatures, all directly and systematically glorify the
Supreme Personality of odhead, ,ord Madhava>
T-9T &
;vacit ;vacid avacyatvam yad vedesu vilo;yate ;artsnena vacyam na bhaved iti syat tatra sangatih anyatha tu tad
arambhe vyarthah syad iti me matih
;vacit ;vacit : here and There< : avacyatvam : indescribableness< : yat : #hich< : vedesu : in the %edas< : vilo;yate :
is observed< : ;artsnena : #ith completeness< : vacyam : able to be described< : na : not< : bhavet : may be< : iti : thus<
: syat : is< : tatra : there< : saggatih : the appropriate interpretation< : anyatha : other#ise< : tu : indeed< : tat : that< :
arambhe : endeavor< : vyarthah : useless and illogical< : syat : is< : iti : thus< : me : my< : matih : opinion>
/t different places in the %edic literatures the absolute truth is said to be indescribeable> This means that 5is Dualities
are unlimited and 5e cannot be adeDuately described> "t is my opinion that any other interpretation of this is illogical
and senseless>
T-9T )
sabda:pravrtti:hetunam 4aty:adinam abhavatah brahma:nirdharma;am vacyam naivety ahur vipascitah
sabda : of #ords< : pravrtti : employment< : hetunam : of the causes< : 4ati : of birth< : adinam : and other things
+Dualities, activities, manes, etc>.< : abhavatah : because of the non: e=istance< : brahma : of the Supreme< :
nirdharmi;am : #ithout attributes< : vacyam : description< : na : not< : eva : certainly< : iti : thus< : ahuh : spea;< :
vipascitah : those #ho understand the Supreme>
They #ho understand the actual nature of spirit never say that the supreme never ta;es birth, or that 5e is devoid of
Dualities, pastimes and names, #hich constitute the realm describable by #ords> those #ho are learned do not say that
the Supreme cannot be described by #ords>
T-9T 2
sarvaih sabdair avacye tu la;sana na bhaved atah la;syam ca na bhaved dharma:: hinam brahmeti me matam
sarvaih : by all< : sabdaih : #ords< : avacye : not describeable< : tu : indeed< : la;sana : character< : na : not< : bhavet
: is< : atah : therefore< : la;syam : characteriseable< : ca : and< : na : not< : bhavet : may be< : dharma : of attributes< :
hinam : devoid< : brahma : the Supreme /bsolute< : iti : thus< : me : my< : matam : opinion>
" do not consider that the /bsolute Truth is #ithout attributes and therefore beyond the descriptive po#er of #ords>
Third Pra$eya
T-9T 1 +a.
atha visva : satyatvam>
sva:sa;tya srstavan visnur yathartham sarva:vi4 4agat ity u;tah satyam evaitad vairagyartham asad:vacah
atha : no#< : visva : of the material #orld< : satyatvam : the reality< : sva : ##n< : sa;tya : by the potency< : srstavan
: created< : visnuh : ,ord %isnu< : yatha:artham : real< : sarva:vit : omniscient< : 4agat : the material #orld< : iti : thus<
: u;teh : from this statement< : satyam : reality< : eva : certainly< : etat : this< : vairagya:artham : for the purpose of
renunciation< : asat:vacah : it is described as asat +temporary. in the %edas>
&> The Material 'orld is (eal
$ecause omniscient ,ord %isnu created this material #orld #ith 5is o#n potency,therefore it is real> The #ord asat
used to describe the material #orld in the %edas should be interpreted to mean temporary, not unreal> 0escribing the
the temporality of this #orld, the %edas instruct us in the importance of renunciation>
16
T-9T 1 +b.
tatha hi svetasvataropanisadi:::
ya e;o'varno bahudha:sa;ti:yogad varnan ane;an nihitartho dadhati
tatha hi : furthermore< : svetasvatara:upanisadi : in the Svetasvatara Bpanisad< : yah : #ho< : e;ah : one #ithout a
second< : avarnah : #ithout any material Dualities< : bahudha : many< : sa;ti : of potencies< : yogat : because of
contact< : varnan : different classes of human beings, demigods, and animals< : ane;an : many< : nihita:arthah :
desiring to create< : dadhati : created>
The Svetasvatara Bpanisad +)>1. e=plains@ AThe /bsolute Truth, #ho is one #ithout a second, and #ho possesses no
material attributes, desired to manifest the material #orld, and created the different classes of human beings, animals
and demigods>A
T-9T 1 +c.
sri:visnu:purane ca:::
e;adesa:sthitastagner 4yotsna vistarini yatha parasya brahmanah sa;tis tathedam a;hilam 4agat
e;a:desa : in one place< : sthitasya : situated< : agneh : of a fire< : 4yotsna : the effulgence< : vistarini : spead< : yatha
: 4ust as< : parasya : of the supreme< : brahmanah : spirit< : sa;tih : energy< : tatha : in the same #ay< : idam : this< :
a;hilam : entire< : 4agat : #orld>
The %isnu Purana e=plains@ A'hatever #e see in this #orld is simply an e=pansion of different energies of the
Supreme Personality of odhead, #ho is e=actly li;e a fire #hich spreads illumination for a long distance, although it
is situated in one place>A
T-9T 1 +d.
isopanisadi:::
sa paryagac chu;ram a;ayam avranam asnaviram suddham apapa:viddham ;avir manisi paribhuh svayambhur
yathatathyato 'rthan vyadadhac chasvatibhyah samabhyah
isopanisadi : in the "sopanisad< : sah : that person< : paryagat : must ;no# in fact< : su;ram : the omnipotent< :
a;ayam : unembodied< : avranam : #ithout reproach< : asnaviram : #ithout veins< : suddham : antiseptic< : apapa:
viddham : prophylactic< : ;avih : omniscient< : manisi : philosopher< : paribhuh : the greatest of all< : svayambhuh :
self:sufficient< : yathatathyatah : 4ust in pursuance of< : arthan : desirables< : vyadadhat : a#ards< : sasvatibhyah :
immemorial< : samabhyah : time>
The "sopanisad e=plains@ ASuch a person must factually ;no# the greatest of all, #ho is unembodied, omniscient,
beyond reproach, #ithout veins, pure and uncontaminated, the self: sufficient philosopher #ho has been fulfilling
everyone's desire since time immemorial>A
T-9T !
sri:visnu:purane ca:::
tad etad a;sayam nityam 4agan muni:vara;hilam avirbhava:tirobhava 4anma:nasa:vi;alpavat
sri:visnu:purane : in the %isnu Purana< : ca : and< : tat : that< : etat : this< : a;sayam : imperishable< : nityam :
eternal< : 4agat : material #orld< : muni : of sages< : vara : ? best< : a;hilam : entire< : avirbhava : manifestation< :
tirobhava : dissapearance< : 4anma : birth< : nasa : destruction< : vi;alpavat : only the appearance>
The %isnu Purana e=plains@ A? best of the sages, this entire material #orld is eternal and imperishable> 'hen it is
manifested from the Supreme, it only appears to have begun it's e=istence, and #hen it again enters the Supreme, it
only appears to be destroyed>A
T-9T &
mahabharate ca:::
brahma satyam tapah satyam satyam caiva pra4apatih satyad bhutani 4atani satyam bhutam ayam 4agat
17
mahabharate : in the Mahabharata< : ca : and< : brahma : the Supreme Personality of odhead< : satyam : is real< :
tapah : austerity< : satyam : is real< : satyam : real< : ca : and< : eva : certainly< : pra4apatih : $rahma, the creator of
the living beings< : satyat : from the reality< : bhutani : the living entities< : 4atani : are born< : satyam : real< : bhutam
: manifested< : ayam : this< : 4agat : material #orld>
The Mahabharata e=plains@ AThe Supreme Personality of odhead, #hose form eternal, full of ;no#ledge and bliss,
is real> /usterities are real, and ,ord $rahma is also real> $ecause the living entities and the material #orld have
ta;en birth from the supreme reality, they are also real>A
T-9T )
atma va idam ity adau vana:lina:vihangavat sattvam visvasya mahtavyam ity u;tam veda:vedibhih
atma : the Supreme /bsolute< : vai : certainly< : idam : this< : iti : thus< : adau : in the beginning< : vana : in the
forest< : lina : disappeared< : vihaggavat : li;e a bird< : sattvam : reality< : visvasya : of the material #orld< :
mantavyam : should be considered< : iti : thus< : u;tam : spo;en< : veda : of the %edas< : vedibhih : by the ;no#ers>
'hen the %edas e=plain that in the beginning only the supreme e=ists, it may be understood that at that time the
material #orld rests #ithin the supreme in it's dormant state and remains invisible, 4ust as a bird #hich has
disappeared into a forest> "n this #ay the ;no#ers of the %edas assert the reality of the material #orld>
#ur"h Pra$eya
T-9T 1 +a.
atha visnuto 4ivanam bhedah:::
tatha hi svetasvatarah pathanti:::
dva suparna sayu4a sa;haya samanam vr;sam parisasva4ate tayor anyah pippalam svadv atty anasnann anyo
'bhica;asiti
atha : no#< : visnutah : from %isnu< : 4ivanam : of the living entities< : bhedah : the distinction< : tatha hi :
furthermore< : svetasvatarah : the Svetasvatara Bpanisad< : pathanti : reads< : dva : t#o< : suparna : birds< : sayu4a :
associated< : sa;haya : friends< : samanam : the same< : vr;sam : tree< : parisasva4ate : contacting< : tayoh : of the t#o<
: anyah : the other< : pippalam : banyan fruit< : svadu : palatable< : atti : eats< : anasnan : not eating< : anyah : the
other< : abhica;asiti : observes>
)> The 4ivas +living entities. are different from ,ord %isnu@
The Svetasvatara Bpanisad +)>3:6. e=plains@ AT#o birds reside in the metaphorical banyan tree of the material body>
?ne of them is engaged in eating the material happiness and distress #hich is the fruit of that tree, #hile the other
does not eat, but only #itnesses the actions of his friend> The #itness is the Supreme ,ord %isnu, and the fruit:eater is
the living entity>
T-9T 1 +b.
samane vr;se puruso nimagno hy anisaya socati muhyamanah 4ustam sada pasyaty anyam isam asya mahimanam eti
vita:so;ah
samane : same< : vr;se : on the tree< : purusah : person< : nimagnah : entered< : hi : certainly< : anisaya : helplessly<
: socati : laments< : muhyamanah : be#ildered< : 4ustam : happy< : sada : continually< : pasyati : sees< : anyam : the
other< : isam : the Supreme Personality of odhead< : asya : of 5im< : mahimanam : the glories< : eti : goes< : vita :
free from< : so;ah : lamentation>
A/lthough the t#o birds are on the same tree, the eating bird is fully engrossed #ith an=iety and moroseness as the
en4oyer of the fruits of the tree> $ut if in some #ay or other he turns his face to 5is friend #ho is the ,ord and ;no#s
5is gloriesHat once the suffering bird becomes free from all an=ieties>A
T-9T !
brhat:samhitayam:::
upa;ramopasamharav abhyaso 'purvata:phalam artha:vadopapatti ca
lingam tatparya:nirnaye
18
iti tatparya:lingani sad yany ahur manisinah bhede tani pratiyante tenasau tasya gocarah
brhat:samhitayam : in the $rhat:samhita< : upa;rama : beginning< : upasamharau : and end< : abhyasah : repetition<
: apurvata:phalam : not ;no#n by the material senses< : artha:vada : prayers< : upapatti : and logic< : ca : and< :
liggam : characteristic< : tatparya : in determining the meaning< : nirnaye : in the establishment< : iti::thus< : tatparya
: of a correct understanding< : liggani : characteristics< : sat : si=< : yani : #hich< : ahuh : describe< : manisinah :
philosophers< : bhede : in difference<Htani : they< : pratiyante : are proved< : tena tena : by that< : asau : this tasya : of
that< : gocarah : the field of perception>
The $rhat:samhita e=plains@ A,earned philosophers have concluded that the correct interpretation of the %edic te=ts
is determined by understanding: : their beginning and concluding statements, #hat is repeatedly stated #ithin them,
evidence presented #ithin them #hich is beyond the po#er of the limited material senses to perceive, and the prayers
and logical arguments presented #ithin them> / correct understanding of these si= elements leads to a proper
interpretation of the %edas> $y studying in this #ay one comes to the correct interpretation: : that the living entities
are different from the Supreme>A
T-9T & +a.
;im ca munda;e:::
yada pasyah pasyate ru;ma:varnam ;artaram isam purusam brahma:yonim tada vidvan punya:pape vidhuya
nirav4anah paramam samyam upaiti
;im ca : and furthermore< : munda;e : in the Munda;a Bpanisad< : tada : #hen< : pasyah : the seer< : pasyate : sees<
: ru;ma : of gold< : varnam : the color< : ;artaram : the supreme actor< : isam : of odhead< : purusam : the
Personality< : brahma : of the Supreme $rahman< : yonim : the source< : tada : then< : vidvan : the learned devotee< :
punya : pious deeds< : pape : s #ell as sins< : vidhuya : having cleansed< : nirav4anah : free from material contact< :
paramam : supreme< : samyam : eDuality< : upaiti : attains>
The Munda;a Bpanisad +&>1>&. e=plains@ A?ne #ho sees that golden:colored Personality of odhead, the Supreme
,ord, the supreme actor, #ho is the source of the Supreme $rahman, becomes free from the reactions to past pious and
sinful deeds, and becomes liberated, attaining the same transcendental platform as the ,ord>A
T-9T & +b.
;atha;e ca:::
yathoda;am suddhe suddham asi;tam tadrg eva bhavati evam mune vi4anata atma bhavati gautama
;atha;e : in the Katha Bpanisad< : ca : and< : yatha : 4ust as< : uda;am : #ater< : suddhe : in the pure< : suddham :
pure< : asi;tam : cast< : tadr; : li;e that< : eva : certainly< : bhavati : becomes< : evam : in this #ay< : mune : ? sage< :
vi4anatah : of one situated in transcendental ;no#ledge< : atma : the supreme spirit< : gautama : ? Naci;eta>
The Katha Bpanisad +!>1>12. e=plains@ A? Naci;eta, #hen a drop of pure #ater is thro#n into a reservoir of pure
#ater, the drop does not change it's nature in any #ay> "n the same #ay, the individual living entity, #hen situated in
transcendental ;no#ledge, does not change his nature #hen he comes into contact #ith the Supreme Personality of
odhead, but retains his individuality in all respects>A
T-9T ) +a.
brahmaham e;o 4ivo 'smi nanye 4ivo na cesvarah mad:avidya:;alpitas te syur itittham ca dusitam anyatha nitya ity
adi: sruty:artho nopapadyate
brahma : the Supreme $rahman< : aham : "< : e;ah : one< : 4ivah : living entity< : asmi : am< : na : not< : anye :
others< : 4ivah : living entities< : na : not< : ca : and< : isvarah : Supreme Personality of odhead< : mat : of me< :
avidya : by ignorance< : ;alpitah : imagined< : te : they< : syuh : may come into e=istance< : iti : thus< : ittham : in this
say< : ca : and< : dusitam : the polluted conclusion< : anyatha : other#ise< : nitya:iti:adi : beginning #ith the #ord
nitya< : sruti : of the %edas< : artha : the meaning< : na : not< : upapadyate : may be interpreted>
The impersonalist follo#ers of San;aracarya proclaim@
A", the living entity, am the only supreme, and other living entities, as #ell as the Supreme Personality of odhead,
do not actually e=ist, but are only imagined in the mind #hen there is ignorance of my actual nature>A This is their
!C
polluted conclusion> The follo#ing %edic Duotation, beginning #ith the #ord nitya, presents the actual truth> "t is
stated so clearly that the impersonalists cannot t#ist a different meaning from it>
T-9T ) +b.
tatha hi ;athah pathanti:::
nityo nityanam cetanas cetananam e;o bahunam yo vidadhati ;aman tam atmastham ye 'nupasyanti dhiras tesam
santih sasvati netaresam
tatha hi : furthermore< : hi : certainly< : ;athah : the Katha Bpanisad< : pathanti : reads< : nityah : a single eternal< :
nityanam : among the many eternals< : cetanah : a single conscious being< : cetananam : among many conscious
beings< : e;ah : one< : bahunam : of the many< : yah : #ho< : vidadhati : grants< : ;aman : the desires< : tam : 5im< :
atmastham : situated #ithin the heart< : ye : those #ho< : anupasyanti : see< : dhirah : saintly persons< : tesam : of
them< : santih : peace< : sasvati : eternal< : na : not< : itaresam : of others>
The Katha Bpanisad +!>!>1&. e=plains@ A?f all eternals, there is one #ho is the chief eternal> ?f all conscious living
entities, there is one #ho is the chief conscious entity> That supreme living entity, the Personality of odhead,
maintains the others, and fulfills their desires according to their merits> ?nly saintly persons, #ho can see, #ithin and
#ithout, the same Supreme ,ord, can actually attain to perfect and eternal peace>A
T-9T 2
e;asmad isvaran nityac cetanat tadrsa mithah bhidyante bahavo 4ivas tena bhedah sanatanah
e;asmat : one< : isvarat : supreme Personality of odhead< : nityat : eternal< : cetanat : conscious< : tadrsah : li;e
this< : mithah : mutually< : bhidyante : are distinct entities< : bahavah : the many< : 4ivah : individual souls< : tena : by
this< : bhedah : distinction< : sanatanah : eternal>
This verse states that both the Supreme Personality of odhead and the individual loving entities are eternal and
conscious> $y affirming the eternality of both the one and the many, the distinction bet#een them is described as
eternal>
1Note@ Srila $ha;tisiddhanta Sarasvati Tha;ura remar;s in this connection that the impersonalists may ob4ect that
the distinction bet#een the living entity +4iva. and the Supreme +isvara. is not an eternal distinction> To support their
vie# they may Duote many verses from the Bpanisads, such as sarvam ;halv idam brahma +everything is brahman.,
and tat tvam asi sveta;eto +? Sveta;etu, you are that.> Srila $aladeva %idyabhusana replies to their ob4ections in the
follo#ing #ay@
T-9T 3 +a.
pranai;adhina:vrttitvad ragadeh pranata yatha tatha brahmadhina:vrtter 4agato brahmatocyate
prana : life force< : e;a : e=clusively dependent< : vrttitvat : because of the nature< : raga : adeh : of the senses< :
pranata : the life force< : yatha : 4ust as< : tatha : in the same #ay< : brahma : the supreme< : adhina:vrtteh :
completely dependent< : 4agatah : from the material universe< : brahma : the distinct Supreme< : ucyate : is described>
*ust as the life:force is different from the senses of the material body #hich are completely dependent upon it, in the
same #ay the Supreme ,ord is distinct from the material #orld #hich is completely dependent upon 5im>
T-9T 3 +b.
tatha hi chandogye pathyate
na vai vaco na ca;sumsi na srotrani na manamsity aca;sate> prana ity aca;sate> prano hy evaitani sarvani bhavati> iti>
tatha hi : moreover< : chandogye : in the Chandogya Bpanisad< : pathyate : it is read< : na : not< : vai : certainly< :
vacah : #ords< : na : nor< : ca;sumsi : eyes< : na : nor< : srotrani : ears< : na : nor< : manamsi : minds< : iti : thus< :
aca;sate : names< : pranah : the life: force< : iti : thus< : aca;sate : he names< : pranah : the life:force< : hi : indeed< :
eva : certainly< : etani : them< : sarvani : all< : bhavati : is< : iti::thus>
The Chandogya Bpanisad +2>1>12. e=plains in this connection@ AThe different senses, such as the voice, sense of
sight, sense of hearing, and the mind, are all ;no#n as the life: force, but the actual life:force is different from all
!1
these senses, #hich are dependent upon it> They are named after the life:force, although it is actually different from
them>A
1 Note@ Srila $ha;tisiddhanta Sarasvati Tha;ura e=plains in this connection that the mayavadis may argue that the
%edas say@ Asarvam ;halv idam brahma +everything is brahman.A and Atat tvam asi sveta;eto +? Sveta;etu, you are
that.A, and therefore the only thing in e=istance is impersonal brahman, and everything else is an illusion> To counter
this argument, $aladeva %idyabhusana Duotes this verse from the Chandogya Bpanisad, #here there is an e=planation
of ho# everything is brahman> The various senses are dependent upon the life:force, and therefore, they are
collectively ;no#n as the life:force, although the actual life:force is different from them> "n this #ay the senses are
designated as the life:force because they are manifested from the life:force, although they are actually different from it>
"n the same #ay, the individual living entities have emanated from the Supreme $rahman, and they are therefore
designated $rahman to sho# their source of origin, although they are actually different from the Supreme $rahman>
T-9T 6
brahma:vyapyatvatah ;aisci4 4agad brahmeti manyate> yad u;tam sri:visnu:purane:::
yo 'yam tavagato deva samipam devata:ganah satyam eva 4agat:srasta yatah sarvagato bhavan
brahma : by the /bsolute Truth< : vyapyatvatah : because of being present every#here< : ;aiscit : by some< : 4agat :
the material universe< : brahma : identical #ith the Supreme< : manyate : is considered< : yat : #hich u;tam : spo;en<
: sri:visnu:purane : in the %isnu Purana< : yah : #ho< : ayam : this< : tava : to Fou< : agatah : approached< : deva : ?
,ord< : samipam : near< : devata : of demigods< : ganah : the host< : satyam : the eternally real Supreme Personality of
odhead< : eva : certainly< : 4agat : of the material #orld< : srasta : the creator< : yatah : because< : sarvagatah : all:
pervading< : bhavan : Fou>
Some maintain that because the Supreme is all:pervading, the material universe must be identical #ith 5im> The
%isnu Purana dispels this misconception@ A? Supreme Personality of odhead, although Fou have created this
material universe, and although Fou are every#here present #ithin it, Fou are nevertheless eternally distinct from it>A
T-9T 7
pratibimba:pariccheda: pa;sau yau svi:;rtau paraih vibhutvavisayatvabhyam tau vidvadbhir nira;rtau
pratibimba : a reflected manifestation< : pariccheda : a different manifestation< : pa;sau : the t#o parties< : yau :
#hich< : svi:;rtau : accepted< : paraih : by others< : vibhutva : because of all:pervasiveness< : avisayatvabhyam :
because of being beyond the reach of the material senses< : tau : they< : vidvadbhih : by those #ho ;no# the truth< :
nira;rtau : not accepted>
Some maintain that the universe is identical #ith the Supreme because the universe is the Supreme's reflected image,
and others say that they are identical because the Supreme has divided 5imself into the various pieces that constitute
the universe> Those #ho are #ise do not accept these faulty arguments, because they ;no# that the Supreme is
simultaneously all:pervading and beyond the reach of the material senses>
1 Note@ Srila $ha;tisiddhanta Sarasvati Tha;ura e=plains the defect in the arguments of these t#o groups of
mayavadis> The first group of mayavadis say that 4ust as the sun or moon may be reflected in various pots or reservoirs
of #ater, in the same #ay, the Supreme reflects 5imself: : the reflections being the individual living entities> This vie#
cannot be maintained because the Supreme is, by 5is very nature, all:pervading> Something all:pervading cannot be
reflected any#here, 4ust as the all:pervading dimension of space, upon #hich all the material elements rest, cannot be
reflected any#here> The opinion of the second camp of mayavadis is that the Supreme has cut 5imself into many little
pieces #hich are the individual living entities and the material elements> This vie# cannot be held because the
Supreme is avisaya: : spiritual, beyond the reach of the material senses> $ecause the Supreme is spiritual,
imperishable, and #ithout change, 5e cannot be cut into many pieces as the mayavadis say>
T-9T 8
advaitam brahmano bhinnam bhinnam va tvayocyate adye dvaitapattir ante siddha:sadhanata sruteh
advaitam : the Supreme $rahman, #ho is one #ithout a second< : brahmanah : from the $rahman< : bhinnam :
different< : abhinnam : not different< : va : or< : tvaya : by you< : ucyate : spo;en< : adye : in the beginning< : dvaita :
of difference< : apattih : attainment< : ante : in the end< : siddha : perfection< : sadhanata : attainment< : sruteh : from
the %edas>
? Mayavadis, you insist that the individual living entities and the Supreme are identical, even though this vie#
contradicts all the descriptions found in the %edic te=ts>
!!
T-9T 1C
ali;am nirgunam brahma pramanavisayatvatah sraddheyam vidusam naivety ucire tattva:vadinah
ali;am : untrue< : nirgunam : #ithout attributes< : brahma : Supreme< : pramana : of evidence< : avisayatvatah :
because of the non:perception< : sraddha : faith< : iyam : this< : vidusam : of those #ho are intelligent and learned in
the spiritual science< : na : not< : eva : certainly< : iti : thus< : ucire : said< : tattva : of the truth< : vadinah : the
;no#ers>
There is no evidence to support the erroneous conception that the Supreme is an amorphous mass #ithout any
Dualities> Those #ho ;no# the truth declare that those learned in the spiritual science never accept such a conclusion>
1 Note@ "n this connection, Srila $ha;tisiddhaanta Sarasvati Tha;ura comments that the three sources of evidence: :
direct perception, logic, and scriptural revelation: : tell us that although the Supreme is devoid of material Dualities,
5e possesses innumerable spiritual Dualities> That the Supreme possesses spiritual Dualities +bhagavan. in the ultimate
issue is described in the Srimad:$hagavatam +1>!>11.@
vadanti tat tattva:vidas tattvam ya4 4nanam advayam brahmeti paramatmeti bhagavan iti sabdyate 1 A,earned
transcendentalists #ho ;no# the /bsolute Truth call this non:dual substance $rahman, Paramatma or $hagavaan +full
of all opulences.>A
#i!"h Pra$eya
T-9T 1
atha 4ivanam bhagavad:dasatvam tatha hi svetasvatarah pathanti:::
tam isvaranam paramam mahesvaram tam daivtanam paramam ca daivatam patim patinam paramam parastat
vidama devam bhuvanesam idyam
atha : no#< : 4ivanam : of the individual living entities< : bhagavat : of the Supreme Personality of odhead< :
dasatvam : the state of being the servants< : tatha hi : furthermore< : svetasvatarah : the Svetasvatara Bpanisad< :
pathanti : reads< : tam : 5im< : isvaram : controller< : tam : 5im< : daivatanam : of all the demigods< : paramam :
supreme< : ca : and< : daivatam : #orshippable deity< : patim : the director< : patinam : of all directors< : paramam :
greater< : parastat : than the greatest< : vidama : #e understand< : devam : the Supreme ,ord< : bhuvana : of the entire
#orld< : isam : the master< : idyam : #orshipable>
2> The 4ivas +living entities. are by nature the servants of the Supreme Personality of odhead@
The Svetasvatara Bpanisad +3>6. e=plains@ AThe Supreme ,ord is the controller of all other controllers, and 5e is the
greatest of all the diverse planetary leaders> -veryone is under 5is control> /ll entities are delegated #ith particular
po#er only by the Supreme ,ord< : they are not supreme themselves> 5e is also #orshipable by all demigods, and is
the supreme director of all directors> Therefore, 5e is transcendental to all ;inds of material leaders and controllers
and is #orshipable by all> There is no one greater than 5im, and 5e is the supreme cause of all causes>A
T-9T ! +a.
smrtis ca:::
brahma sambhus tathaivar;as candramas ca sata;ratuh evam adyas tathaivanye yu;ta vaisnava:te4asa
smrtih : the Smrti:sastra< : ca : and< brahma : $rahma< : sambhuh : Siva< : tatha : in the same #ay< : eva : certainly<
: ar;ah : Surya< : candramah : Candra< : sata;ratuh : "ndra< : evam : in this #ay< : adyah::beginning #ith< : tatha : in
the same #ay< : anye : others< : yu;tah : engaged< : vaisnava : of ,ord %isnu< : te4asa : by the pro#ess>
The Smrti:sastra declares@ A$rahma, Siva Surya, Candra, "ndra, and all the other demigods are appointed to their
posts by ,ord %isnu and given e=traordinary po#ers by 5im> They areall the servants of ,ord %isnu>A
T-9T ! +b.
sa:brahma;ah sa:rudras ca sendra deva maharsibhih arcayanti sura:srestham devam narayanam harim
!&
sa:brahma;ah : #ith many $rahmas< : sa:rudrah : #ith many Sivas< : ca : and< : sa:indrah : #ith many "ndras< :
devah : demigods< : maha:rsibhih : #ith the great sages< : arcayanti : #orship< : sura : of all the demigods< : srestham
: the best< : devam : the Supreme Personality of odhead< : narayanam : ;no#n as Narayana< : harim : and 5ari>
The Sastras e=plain@ A"nnumerable $rahmas, Sivas, "ndras, sages and demigods, all #orship the Supreme ,ord
Narayana, the best of the demigods>A
T-9T ! +c.
padme ca, 4iva:la;sane
dasa:bhuto harer eva nanyasyaiva ;adacana
padme : in the Padma Purana< : 4iva : of the living entities< : la;sane : in the description< : dasa:bhutah : a servant< :
hareh : of ,ord 5ari< : eva : certainly< : na : not< : anyasya : of anyone else< : ;adacana : at any time>
The Padma Purana describes the nature of the 4iva +individual living entity. in the follo#ing #ay@ A$y nature the
living entity is eternally the servant of the Supreme Personality of odhead, ,ord 5ari> 5e is never the servant of
$rahma, Siva, or anyone else>A
Si&"h Pra$eya
T-9T 1
atha 4ivanam taratamyam:::
anu:caitanya:rupatva: 4nanitvadya:visesatah samye saty api 4ivanam taratamyam ca sadhanat
atha : no#< : 4ivanam : of the living entities< : taratamyam : gradations of importance< : anu : minute< : caitanya :
consciousness< : rupatva : possessing< : 4vanitva : the state of possessing ;no#ledge< : adya : geginning #ith< :
visesatah : particularly< : samye : eDuality< : sati : being so< : api : although< : 4ivanam : of the living entities< :
taratamyam : gradation< : ca : and< : sadhanat : because of activities, or because of advancement in devotional service>
3> "n both conditioned and liberated states, the 4ivas are situated in higher and lo#er statuses>
/lthough all living entities are eDually conscious and full of ;no#ledge, according to the small capacity of an
individual soul, they nevertheless manifest that original spiritual nature in varying degrees> The e=tent to #hich that
original nature is uncovered is determined by their purity and devotion to the Supreme ,ord>
T-9T ! +a.
tatranu;tam u;tam svetasvataraihh
balagra:sata:bhagasya satadha ;alpitasya ca bhago 4ivah sa vi4neyah sa canantyaya ;alpate
tatra : there< : anu;tam : not described< : u;tam : described< : svetasvataraih : in the Svetasvatara Bpanisad< : bala:
agra : the tip of a hair< : sata:bhagasya : of one hundreth< : satadha : into one hundred parts< : ;alpitasya : divided< :
ca : and< : bhagah : minute portion< : 4ivah : the living entity< : sah : that< : vi4veyah : to be understood< : sah : that< :
ca : and< : anantaya : for the unlimited< : ;alpate : #orthy>
The Svetasvatara Bpanisad +2>8. describes the individual spirit soul@ A'hen the upper point of a hair is divided into
one hundred parts and again each of such parts is further divided into one hundred parts, each such part is the
measurement of the dimension of the spirit:soul>A
T-9T !+b.
caitanya:rupatvam 4nanitvadi;am ca sat:prasnyam
esa hi drasta sprasta srota ghrata rasayita manta boddha ;arta vi4nanatma purusah> iti>
caitanya:rupatvam : state of being conscious< : 4vanitva : state of possessing ;no#ledge< : adi;am : beginning #ith< :
ca : and< : sat : si=< : prasnyam : in the Prasna Bpanisad< : esah : he< : hi : indeed< : drasta : the seer< : sprasta::the
one #ho touches< : srota : the hearer< : ghrata : the one #ho smells< : rasayita : the one #ho tastes< : manta : the one
!)
#ho thin;s< : boddha : the one #ho understands< : ;arta : the doer< : vi4vana : full of ;no#ledge< : atma : soul< :
purusah : person< : iti : thus>
The Prasna Bpanisad +)>8. e=plains the soul's consciousness, ;no#ledge and and other Dualities@ A"t is the individual
soul #ho perceives the activities of the senses> "t is he #ho sees, touches, hears, smells, tastes, thin;s, and
understands>A
T-9T & +a.
adina gunena deha:vyapitvam ca> sri:gitasu:::
yatha pra;asayaty e;ah ;rtsnam lo;am imam ravih ;setram ;setri tatha ;rtsnam pra;asayati bharata
adina : beginning #ith< gunena : Dualities< deha : in the body< vyapitvam : omnipresence< ca : and< gitasu : in
$hagavad:gita< : yatha : as< : pra;asayati : illuminates< : e;ah : one< : ;rtsnam : the #hole< : ;am : universe< : imam :
this< : ravih : the sun< : ;setra : this body< : ;setri : the soul< : tatha : similarly< : ;rtsnam : all pra;asayati :
illuminates< : bharata : son of $harata>
The soul pervades the material body, as $hagavad:gita +1&>&). e=plains@ A? son of $harata, as the sun alone
illuminates all this universe, so does the living entity, one #ithin the body, illuminate the entire body #ith
consciousness>A T-9T & +b.
aha caiva sutra;arah::: gunad balaro;avad iti> guna:nityatvam u;tam va4asaneyibhih avinasi va are ayam
atmanuchitti:dharma> iti>
aha : said< : ca : and eva : certainly< : sutra;arah : the author of %edanta:sutra< : gunat : by spiritual Dualities< : bala :
ne#ly risen< : ar;a : sun< : vat : li;e< : iti : thus< : guna : of the Dualities< : nityatvam : eternality< : u;tam : described<
: va4asaneyibhih : ty Fa4vaval;ya< : avinasi : #ithout destruction< : va : or< : are : ?h< : ayam : this< : atma : soul< :
anucchitti:dharma : cannot be cut>
The author of %edanta:sutra e=plains +!>&>1).@ A*ust as the ne#ly risen sun remains in one place and yet fills the
entire s;y #ith light, in the same #ay the individual soul, although remaining in one place, pervades the entire body
by consciousness>A
Fa4naval;ya Muni +in the $rhad:aranya;a Bpanisad, )>2>1). describes the eternality of the soul@ A? Maitreyi, the
soul is imperishable, and can never be cut or changed>A
T-9T ) +a.
evam samye 'pi vaisamyam aihi;am ;armabhih sphutam prahah paratri;am tat tu bha;ti:bhedaih su:;ovidah
evam : in this #ay< : samye : in eDuality< : api : although< : vaisamyam : ineDuality< : aihi;am : in this #orld< :
;armabhih : by activities< : sphutam : manifested< : prahuh : describe< : paratri;am : the spiritual #orld< : tat : that< :
tu : and< : bha;ti : of devotion< : bhedaih : by distinctions< : su:;ovidah : those learned in the spiritual science>
They #ho are learned in the spiritual science say that although in one sense all individual souls are eDual, they
manifest different activities in the material #orld, and even in the spieitual #orld, they possess different degrees of
pure devotion for the Supreme Personality of odhead>
T-9T ) +b.
tatha hi ;authumah pathanti:::
yatha:;ratur asmil lo;e puruso bhavati tathetah pretya bhavati> iti>
smrtis ca: : yadrsi bhavana samye siddhir bhavati tadrsi> iti>
tatha hi : moreover< : ;authumah : the Kauthumiya recension of the %edas< : pathanti : read< : yatha : according to< :
;ratuh : sacrifice< : asmin : inthis< : lo;e : #orld< : purusah : a person< : bhavati : becomes< : tatha : in the same #ay<
: itah : from that< : pretya : in the ne=t #orld< : bhavati : becomes< : iti : thus< : smrtih : in the Smrti:sastra< : yadrsi :
in #hatever e=tent< : bhavana : devotional meditation< : samye : in eDuality< : siddhih : perfection< : bhavati :
becomes< : tadrsi : li;e that< : iti : thus>
The follo#ing e=planation is found in the Kauthumiya recension of the %edas@ AThe degree to #hich one engages in
devotional activities in this #orld determines his status in the ne=t #orld>A The Smrti:sastra also confirms@ AThe
!2
e=tent to #hich one is devoted to the Supreme Personality of odhead determines the degree of his spiritual
perfection>A
T-9T ) +c.
santy:adya rati:paryanta ye bhavah panca ;irtitah tair devam smaratam pumsam taratamyam mitho matam
santi : the neutral:rasa< : adya : giginning #ith< : rati : the madhurya:rasa< : paryanta : culminating in< : ye : those< :
bhavah : mello#s of loving e=change< : pavca : five< : ;irtitah : are described< : taih : by them< : devam : one #hould
remember< : pumsam : of the living entities< : taratamyam : gradation< : mithah : mutual< : matam : are considered>
Neutrality, servitorship, friendship, parenthood, and con4ugal love are described as the five mello#s of loving
e=change #ith the Supreme Personality of odhead> Those #ho meditate upon the ,ord in these different mello#s
attain the appropriate different destinations> "n this #ay, the living entities possess different gradations of good:
fortune>
Seven"h Pra$eya
T-9T 1 +a.
atha sri:;rsna:prapter mo;satvam> yatha:::
4natva devam sarva:pasapahanir ity adi> e;o vasi sarvagah ;rsna idya ity adi ca>
atha : no#< : sri:;rsna : of ,ord Krsna< : prapteh : of the attainment< : mo;satvam : the state of liberation< : yatha :
4ust as< : 4vatva : having understood< : devam : the Supreme Personality of odhead< : sarva : all< : pasa : the ropes of
entanglement in material e=istence< : apahanih : destroyed< : iti : thus< : adi : etc> +The entire verse reads : 4natva
devam sarva:pasapahanih, ;sinaih ;lesair 4anma:mrtyu:prahanih tasyabhidhyanat trtiyam deha:bhede, visvaisvaryam
;evala.< apta:;amah< : e;ah : one< : vasi : all po#erful< : sarvagah : all:peravding< : ;rsnah : ,ord Krsna< : idyah :
supremely #orshipable< : iti : thus< : adi : etc> +The entire verse reads : e;o vasi sarvagah ;rsna idya e;o 'pi san
badhudha yo vibhati tam pithastham ye 'nubha4anti diras tesam su;ham sasvatam netaresam.>
6> ,iberation does not mean an impersonal merging, but the attainment of direct association #ith ,ord Krsna@
The Svetasvatara Bpanisad +1>1). e=plains@ A$y understanding the truth of the Supreme Personality of odhead from
a bona:fide spiritual master, one becomes free from the entangling ropes of identification #ith the material body, as
#ell as the various miseries and the trap of repeated birth and death #hich spring from that false:identification> $y
constantly meditating on the Supreme ,ord, he becomes free from the subtle material body of mind, intelligence and
false:ego> 5e attains the form of an eternally liberated associate of the Supreme ,ord in the spiritual #orld, and all his
desires become fulfilled>A The opala:tapani Bpanisad +1>!1. also e=plains@ A,ord Krsna is the all:po#erful, all:
pervading Supreme Personality of odhead, and 5e is the ob4ect of the prayers and #orship of the demigods>
"ntelligent persons #orship 5im as 5e resides in 5is o#n spiritual abode> They thus attain the eternal transcendental
bliss #hich is not available for others>A
T-9T 1 +b.
bahudha bahubhir vesair bhati ;rsnah svayam prabhuh tam istva tat:pade nitye su;ham tisthanti mo;sinah
bahudha : in many #ays< : bahubhih : #ith many< : vesaih : forms< : bhati : is manifested< : ;rsnah : Krsna< :
svayam : personally< : prabhuh : the Supreme Personality of odhead< : tam : 5im< : istva : having #orshipped< : tat :
5is< : pade : in the spiritual abode< : nitye : eternal< : su;ham : bliss< : tisthanti : situated< : mo;sinah : liberated>
The Supreme Personality of odhead is manifested in many forms: : but 5is original form is ,ord Krsna> Those #ho
#orship that original form of ,ord Krsna become liberated from this material #orld, and attain transcendental bliss in
the ,ord's eternal abode>
Ei'h"h Pra$eya
T-9T 1 +a.
athai;anta:bha;ter mo;sa:hetutvam:::
yatha sri:gopala:tapanyam::: bha;tir asya bha4anam tad iha:mutropadhi:nairasyenamusmin manah:;alpanam etad
eva nais;armyam>
!3
atha : no#< : e;a:anta : unalloyed< : bha;teh : of devotional service< : mo;sa : of liberation< : hetutvam : the state of
being the cause< : yatha : 4ust as< : sri:gopala:tapanyam : in the opala: tapani Bpanisad< : bha;tih : devotional
service< : asya : of 5im< : bha4anam: #orship< : tat : that< : iha : in this #orld< : mutra : in the ne=t #orld< : upadhi :
designations< : nairasyena : renunciation< : amusmin : among us< : manah : of the mind< : ;alpanam : meditation< :
etat : that< : eva : certainly< : nais;armyam : freedom from the bonds of ;arma>
7> Pure devotional service grants liberation@
The opala:tapani Bpanisad +1>12. e=plains@ A0evotional service means #orship and meditation directed to the
Supreme Personality of odhead> Such devotional service frees one from the desire for sense:gratification both in this
life and the ne=t, and brea;s the bonds of ;arma>A
T-9T 1 +b.
narada:pavcaratre ca:::
sarvopadhi:vinirmu;tam tat:paratvena nirmalam hrsi;ena hrsi;esa: sevanam bha;tir ucyate
narada:pavcaratre: : in the Narada:pavcaratra< : ca : and< : sarva:upadhi:vinirmu;tam : free from all ;inds of
material designations, or free from all desires e=cept the desire to render service to the Supreme Personality of
odhead< : tat: paratvena : by the sole purpose of serving the Supreme Personality of odhead> nirmalam :
uncontaminated by the effects of speculative philosophical research or fruitive activity< : hrsi;ena : by purified senses
freed from all designations< : hrsi;esa : of the master of the senses< : sevanam : the service to satisfy the senses< :
bha;tih : devotional service< : ucyate : is called>
The Narada:pavcaratra also e=plains@ A$ha;ti, or devotional service, means engaging all our senses in the service of
the ,ord, the Supreme Personality of odhead, the master of all the senses> 'hen the spirit soul renders service unto
the Supreme, there are t#o side effects> ?ne is freed from all material designations, and, simply by being employed in
the service of the ,ord, one's senses are purified>A
T-9T ! +a.
navadha caisa bhavati> yad:u;tam sri:bhagavate:::
sravanam ;irtanam visnoh smaranam pada:sevanam arcanam vandanam dasyam sa;hyam atma:nivedanam
iti pumsarpita visnau bha;tis cen nava:la;sana ;riyeta bhagavaty addha tan manye 'dhitam uttamam
navadha : nine:fold< : ca : and< : esa::this< : bhavati : is< : yat : #hich< : u;tam : spo;en< : sri : bhagavate : in the
Srimad: $haagavatam< : sri:prahradah uvaca : Prahlada Mahara4a said< : sravanam : hearing< : ;irtanam : chanting< :
visnoh : o ,ord %isnu +not anyone else.< : smaranam : remembering< : pada: sevanam : serving the feet< : arcanam :
offering #ership +#ith sodasopacara, the si=teen ;inds of paraphernalia.< : vandanam : offering prayers< : dasyam :
becoming the servant< : sa;hyam : becoming the best friend< : atma:nivedanam : surrendering everything, #hatever
one has< : iti : thus< : pumsa arpita : offered by the devotee< : visnau : unot ,ord %isnu +not to anyone else.< : bha;tih :
devotional service< : cet : if< : nava: la;sana : possessing nine different precesses< : ;riyeta : one should perform< :
bhagavati : unto the Supreme Personality ofodhead< : addha : directly or completely< : tat : that< : manye : "
consider< : adhitam : learning< : uttamam : topmost>
The ,ord's devotional service consists of nine parts, as the Srimad:$hagavatam +6>2>!&:!). e=plains@ A5earing and
chanting about the transcendental holy name, form, Dualities, paraphernalia and pastimes of ,ord %isnu, remembering
them, serving the lotus feet of the ,ord, offering the ,ord respectful #orship #ith si=teen types of paraphernalia,
offering prayers to the ,ord, becoming 5is servant, considering the ,ord one's best friend, and surrendering
everything unto 5im +in other #ords, serving 5im #ith the body, mind and #ords. : these nine processes are accepted
as pure devotional service> ?ne #ho has dedicated his life to the service of Krsna through these nine methods should
be understood to be the most learned person, for he has acDuired complete ;no#ledge>A
T-9T ! +b.
sat:seva guru:seva ca deva:bhavena ced bhavet dadaisa bhagavad:bha;tir labhyate nanyatha ;vacit
sat : of the devotees< : seva : servide< : guru : of the spiritual master< : seva : service< : ca : and< : deva : of the
Supreme Personality of odhead< : bhavena : #ith meditation< : cet : if< : bhavet : may be< : tada : then< : esa : this< :
bhagavat : of the Supreme ,ord< : bha;tih : devotional service< : labhyate : is attained< : na : not< : anyatha :
other#ise< : ;vacit : under any circumstance>
!6
"f one engages in the service of the devotees and the spiritual master, considering them eDual to the Supreme
Personality of odhead, then he may attain the devotional service of the ,ord> There is no other #ay in #hich this
service may be obtained>
T-9T & +a.
deva:bhavena sat:seva> yatha taittiriya;e:::
atithi:devo bhava> iti>
deva : as the Supreme ,ord< : bhavena : #ith the conception< : sat : of the devotees< : seva : service< : yatha : 4ust as<
: taittiriya;e : in the Taittiriya Bpanisad< : atithi : as a guest< : devah : the Supreme Personality of odhead< : bhava :
please become< : iti : thus>
That one should serve the devotees, considering them eDual to the Supreme Personality of odhead 5imself, is
described in the Taittiriya Bpanisad +1>1C.@ A?ne should serve devotee in the same #ay as one serves the Supreme
Personality of odhead 5imself>A
T-9T & +b.
taya tad:bha;tir yatha sri:bhagavate:::
naisam matis tavad uru;ramanghrim sprsaty anarthapagamo yad:arthah mahiyasam pada:ra4o: 'bhise;am
nis;incananam na vrnita yavat
taya : by this< tat:bha;tih : this devotional service to 5im< yatha : as< : sri:bhagavateHin Srimad:$hagavatam< na :
not< : esam : of these< : matih : the consciousness< : tavat : that long< : uru;rama:anghrim : the litus feet of the
Supreme Personality of odhead, #ho is famous for performing uncommon activities< : sprsati : does touch< : anrtha :
of un#anted things< : apagamah : the disappearance< : yat : of #hich< : arthah : the purpose< : mahiyasam : of the
great sous +the mahatmas, or devotees.< : pada:ra4ah : by the dust of the litus feet< : abhise;am : consecration< :
nis;incananam : of devotees #ho have nothing to do #ith this material #orld< : na : not< : vrnita : may accept< : yavat
: as long as>
The Srimad:$hagavatam +6>2>&!. confirms that this is the only #ay to attain the ,ord's devotional service@ ABnless
they smear upon their bodies the dust of the lotus feet of a %aisnava completely freed from material contamination,
persons very much inclined to#ard materialistic life cannot be attached to the lotus feet of the ,ord, #ho is glorified
for 5is uncommon activities> ?nly by becoming Krsna conscious and ta;ing shelter at the lotus feet of the ,ord in this
#ay can one be freed from material contamination>A
T-9T )+a.
deva:bhavena guru:seva yatha taittiriya;e::: acarya:devo bhava> iti>
deva : as the Supreme Personality of odhead< : bhavena : considering< : guru : of the spiritual master< : seva :
service< : yatha : 4ust as< : taittiriya;e : in the Taittiriya Bpanisad< : acarya : the spiritual master< : devah : as the
Supreme Personality of odhead< : bhava : please be< : iti : thus>
That one should also serve the spiritual master as the Supreme Personality of odhead is confirmed in the Taittiriya
Bpanisad +1>1C.@ A?ne should serve the spiritual master in the same #ay one serves the Supreme Personality of
odhead 5imself>A
T-9T ) +b.
svetasvataropanisadi ca:::
yasya deve para bha;tir yatha deve tatha gurau tasyaite ;athita hy arthah pra;asante mahatmanah
svetasvatara:upanisadi : in the Svetasvatara Bpanisad< 1yasya : of #hom< : deve for the Supreme Personality of
odhead< : para : supreme< : bha;tih : devotion< : yatha : 4ust as< : deve : for the ,ord< : tatha : in the same #ay< :
gurau : for the spiritual master< : yasya : of him< : ete : they< : ;athitah : e=plained< : hi : certainly< : arthah : the
meaning of the %edic literatures< : pra;asante : become manifested< : maha:atmanah : for such a great soul>
!7
The Svetasvatara Bpanisad +3>!&. also e=plains@ A?nly unto those great souls #ho have implicit faith in both the
,ord and the spiritual master are all the imports of %edic ;no#ledge automatically revealed>A
T-9T ) +c.
taya tad:bha;tir yatha sri:bhagavate
tasmad gurum prapadyeta 4i44nasuh sreya uttamam sabde pare ca nisnatam brahmany upasam4asrayam
tatra bhagavatan dharman si;sed gurvatma:daivatah
amayayanuvrttya yais tusyed atmatmado harih
taya : by that< : tat : for the Supreme Personality of odhead< : bha;tih : devotion< : yatha : 4ust as< : sri:bhagavate :
in the Srimad:$hagavatam< : tasmat : therefore< : gurum : to the spiritual master< : prapadyeta : one should surender<
: 4i4vasuh : eager to ;no#< : sreyah uttamam : the supreme goal of life< : sabde pare : in the transcendental messages
of the %edas< : ca : also< : nisnatam : e=pert< : brahmani : of the Supreme Personality of odhead< : upasamasrayam :
ta;en shelter< : tatra : in this regard< : bhagavatan : of the Supreme ,ord< : dharman : the devotional service< : si;set :
should teach< : guru:atma:daivatah : one #ho has ta;en the service of the guru as his life and soul< : amayaya : #ith
non:duplicitous< : anuvrttya : behavior< : yaih : by this< : tusyet : may be satisfied< : atma : the Supreme ,ord< : atma:
dah : giving 5imself< : harih : 5ari>
That one should be devoted to the Spiritual Master in the same #ay that he is devoted to the Supreme ,ord is
described in the Srimad:$hagavatam +11>&>!!:!&.@ A/ny person #ho is seriously desirous of achieving real happiness
must see; out a bona:fide spiritual master and ta;e shelter of him by initiation> The Dualification of a spiritual master
is that he must have realised the conclusion of the scriptures by deliberation and arguments and thus be able to
convince others of these conclusions> Such great personalities #ho have ta;en complete shelter of the Supreme
odhead, leaving aside all material considerations, are to be understood as bona:fide spiritual masters> ?ne #ho ta;es
the instructions of such a bona:fide spiritual master as his life and soul, and sincerely #orships and serves him,
considering him eDual to the Supreme as #orshipable as the Supreme Personality of odhead, greatly satisfies the
Supreme ,ord, #ho then gives 5imself to such a sincere devotee> The ,ord gives such a devotee the po#er to preach
5is message>A
T-9T 2
avapta:pavca:sams;aro labdha:dvividha:bha;ti;ah sa;sat:;rtya harim tasya dhamni nityam pramodate
avapta : attained< : pavca : five< : sams;arah : purificatory rites< : labdha : attained< : dvi:vidha : t#o:fold< :
bha;titah : devotional service< : sa;sat:;rtya : directly attaining< : harim : ,ord 5ari< : tasya : of 5im< : dhamni : in
the spiritual abode< : nityam : eternally< : pramodate : re4oices>
?ne #ho has passed through the five purificatory rituals, and been initiated into the vaidhi and raga stages of
devotional service, may directly perceive ,ord 5ari, and attain the eternal bliss of serving 5im in the spiritual abode>
T-9T 3 +a.
tatha pavca:sams;arah> yatha smrtau padmottara:;hande:::
tapah pundram tatha nama mantro yagas ca pavcamah ami hi pavca sams;arah paramai;anti:hetavah
tatha : in this #ay< : pavca : five< : sams;arah : purificatory procedures< : yatha : 4ust as< : smrtau : in the Smrti< :
padma:uttara:;hande : in the Bttara:;handa of the Padma Purana< : tapah : austerity< : pundram : tila;a mar;ings< :
tatha : in the same #ay< : nama : chanting the ,ord's holy names< : mantrah : chanting various mantras< : yagah :
#orshipping the Salagrama:sila and other deities< : ca : and< : pavcamah : the fifth< : ami : these< : hi : indeed< :
pavca : five< : sams;arah : purificatory procedures< : parama : supreme< : ai;anti : of causeless devotional service< :
hetavah : the causes>
These five purificatory procedures are described in the Padma Purana, Bttara Khanda@ A1> /usterity, !> #earing tila;a
mar;ings, &> /ccepting a ne# name at the time of initiation, )> chanting various mantras glorifying the ,ord, and 2>
engaging in the performance of sacrifice, are the five purificatory procedures #hich grant the ,ord's unalloyed
devotional service>A
T-9T 3 +b.
tapo 'tra tapta:ca;radi: mudra:dharanam ucyate tenaiva hari:namadi: mudra capy upala;syate
!8
tapah : austerity< : atra : here< : tapta : hot< : ca;ra : ca;ra< : adi : and other symbols of ,ord %isnu< : mudra : the
mar;s< : dharanam : #earing< : ucyate is described< : tena : by this< : eva : certainly< : hari : of ,ord 5ari< : nama : the
holy names< : adi : beginning #ith< : mudra : mar;s of the ,ord< : ca : and< : api : also< : upala;syate : is observed>
"n this verse the #ord austerity means to accept the branded mar;s of ,ord %isnu +the ca;ra, lotus, conch and mace.
and also the mar;s of 5is holy names>
1 Note@ Srila $ha;tisiddhanta Sarasvati Tha;ura comments that this difficult austerity is not actually needed> The
previous great devotees have set the e=ample of mar;ing the body #ith the ,ord's holy names and symbols dra#n in
sandal#ood paste> This is Duite sufficient>
T-9T 3 +c.
yatha smrtau:::
hari:nama;sarair gatram
an;ayec candanadina sa lo;a:pavano bhutva tasya lo;am avapnuyat
yatha : 4ust as< : smrtau : in the Smrti:sastra< : hari : of ,ord 5ari< : nama : of the holy names< : a;saraih : #ith the
letters< : candana : #ith sandal#ood paste< : adina : and other similar substances< : sah : he< : lo;a : of the entire
#orld< : pavanah : the purifier< : bhutva : having become<tasya : of the Supreme ,ord< : lo;am : the planet< :
avapnuyat : may attain>
The Smrti:sastra e=plains@ A?ne #ho mar;s his body #ith the letters of ,ord 5ari's holy names dra#n in sandal#ood
paste or other similar substances, purifies the entire #orld and becomes eligible to enter the ,ord's spiritual abode>A
T-9T 3 +d.
pundram syad urdhva:pundram tac chastre bahu:vidham smrtam hari:mandiram tat:pada: ;rty:adyati:subhavaham
pundram : the #ord pundram< : syat : may be< : urdhva: pundram : tila;a mar;ings< : tat : that< : sastre : in the
scriptures< : bahu: vidham : in many #ays< : smrtam : is considered< : hari : of ,ord 5ari< : mandiram : the temple< :
tat : the ,ord's< : pada : of the lotus feet< : a;rti : #ith the form< : adya : etc>< : ati : very< : subha : auspicious< :
avaham : causing>
The #ord pundram in the previous Duote from the Padma Purana +3a. means tila;a mar;ings, many varieties of
#hich have been described in the scriptures> $y mar;ing the body #ith tila;a, or #ith the forms of the ,ord's lotus
feet, or other auspicious mar;s, the body is sanctified and designated as temple of ,ord 5ari>
T-9T 3 +e.
namatra gaditam sadbhir hari:bhrtyatva:bodha;am mantro 'stadasa:varnadih svesta:deva:vapur matah
nama : the name< : atra : here< : gaditam : described< : sadbhih : by the saintly devotees< : hari : of ,ord 5ari< :
bhrtyatva : the state of being ,ord's 5ari's servant< : bodha;am : indicating< : mantrah : the mantra< : astadasa :
eighteen< : varna : letters< : adih : beginning #ith< : sva : o#n< : ista : #orshippable< : deva : of the deity< : vapuh : the
form< : matah : considered>
The #ord nama means name> This means that #hen one is initiated by a spiritual master, one should accept a ne#
name indicating that he is a servant of ,ord 5ari> The mantra referred to is the eighteen syllable opala mantra,
#hich is considered non:different from the spiritual form of the ,ord>
T-9T 3 +f.
salagramadi:pu4a tu yaga:sabdena ;athyate pramanany esu drsyani puranadisu sadhubhih
salagrama : the Salagrama:sila< : adi : beginning #ith< : pu4a : #orship< : tu : and< : yaga : yaga< : sabdena : by the
#ors< : ;athyate : is described< : pramanani : evidences< : esu : among them< : drsyani : are seen< : purana : in the
Puranas< : adisu : and other %edic literatures< : sadhubhih : by the saintly devotees>
$y the #ord yaga, the #orship of Salagrama:sila and other deity forms of the ,ord is described> "n this #ay, the
saintly devotees find many references in the Puranas and other %edic literatures to describe the five purificatory
processes>
&C
T-9T 6
navadha bha;ti:vidhi:ruci: purva dvedha bhaved yaya ;rsnah bhutva svayam prasanno dadati tat tad ipsitam dhama
navadha : nine:fold< : bha;ti : devotional service< : vidhi : the beginning stage of follo#ing the rules and regulations
#ithout spontaneous attraction< : ruci : spontaneous attraction< : purva : beginning< : bhavet : may be< : yaya : by
#hich< : ;rsnah : Krsna< : bhutva : having become< : svayam : 5imself< : prasannah : pleased< : dadati : grants< : tat :
this< : tat : and that< : ipsitam : desired< : dhama : abode>
The nine:fold process of devotional service described in Te=t !a may be considered in t#o stages> The first stage is
called vidhi:bha;ti, or follo#ing the rules and regulations of bha;ti> The second stage is called ruci, and it is attained
#hen there is spontaneous attraction to Krsna and 5is service> ,ord Krsna becomes personally very satisfied by this
loving service, 5e fulfills all the desires of 5is servitor and brings him bac; to the spiritual realm>
T-9T 7
vidhinabhyarcyate devas catur:bahv:adi:rupa:dhr; rucyatma;ena tenasau nr:lingah paripu4yate
vidhina : by the rules and regulations< : abhyarcyate : is #orshiped< : devah : the Supreme Personality of odhead< :
catuh : four< : bahu : arms< : adi : and other< : rupa : forms< : dhr; : manifesting< : ruci:atma;ena : by spontaneous
attraction< : tena : by this< : asau : 5e< : nr:liggah : appearing as a human being, the son of Fasoda:devi< : paripu4yate
: is #orshipped>
$y the process of vidhi:bha;ti, the Supreme Personality of odhead is #orshipped in 5is Narayana feature,
manifesting four, or sometimes eight or ten arms> $y the process of ruci: bha;ti, the ,ord is #orshipped in 5is
original human:li;e form as the son of Fasoda>
T-9T 8
tulasy:asvattha:dhatry:adi: pu4anam dhama:nisthata arunodaya:viddhas tu santya4yo hari:vasarah 4anmastamy:
adi;am suryo: daya:viddham paritya4et
tulasi : of the tulasi plant< : asvattha : of the banyan tree< : dhatri : of the amala;i tree< : adi : beginning #ith< :
pu4anam : #orship< : dhama : in the holy place #here the ,ord performed 5is pastimes< : nisthata : residence< :
arunodaya:viddhah : if mi=ed #ith the dasami< : tu : but< : santya4yah : should be abandoned< : hari:vasarah : e;adasi<
: 4anmastami : 4anmastami< : adi;am : beginning #ith< : surodaya:viddham : if mi=ed #ith the saptami< : paritya4et :
one should abandon>
?ne should #orship the tulasi plant,the banyan and amala;i trees, and everything else #hich is in relationship #ith
the ,ord> ?ne should not fast on the e;adasi day #hich partly falls on the dasami, and one should not fast on the
4anmastami day #hich falls on the saptami>
T-9T 1C
lo;a:sangraham anvicchan nitya:naimitti;am budhah pratisthitas caret ;arma bha;ti:pradhanyam atya4an
lo;a : of the devotees< : saggraham : the association< : anvicchan : desiring< : nitya : regular< : naimitti;am : and
occasional< : budhah : the learned devotees< : pratisthitah : fi=ed< : caret::should perform< : ;arma : action< : bha;ti :
devotional service<pradhanyam : principally< : atya4an: not abandoning>
/ learned and intelligent devotee, fi=ed in service to the ,ord, should reside in a holy place, aspire for the association
of advanced devotees, and engage in the regular and special activities of devotional service>
T-9T 11
dasa namaparadhams tu yatnatah parivar4ayet
dasa : ten< : nama : to the holy name< : aparadhan : offenses<tu : also< : yatnatah : #ith geat endeavor< : parivar4ayet
: one #hold avoid>
?ne should carefully avoid the ten offenses in the chanting of the holy name of the ,ord>
T-9T 1!
;rsnavapti:phala bha;tir e;antatrabhidhiyate 4nana:vairagya:purva sa phalam sadyah pra;asayet
&1
;rsna : of Krsna< : avapti : the attainment< : phala : the fruit< : bha;tih : devotional service< : e;anta : unalloyed< :
atra : here< : abhidhiyate : is described< : 4vana : #ith scriptural ;no#ledge< : vairagya : and renunciation< : purva :
formerly< : sa : that< : phalam : fruit< : pra;asayet : causes to become manifest>
Bnalloyed devotional service, #hich causes one to attain Krsna, is described here> 'hen that devotion is enriched
#ith renunciation and scriptural scholarship, it very Duic;ly bears fruit>
Nin"h Pra$eya
T-9T 1
atha pratya;sanumana:sabdanam eva pramanatvam::: yatha sri:bhagavate
srutih pratya;sam aitihyam anumanam catustayam
atha : no#< : pratya;sa : direct perception< : anumana : logic< : sabdanam : and %edic authority< : eva : certainly< :
pramanatvam : sources of evidence< : yatha : 4ust as< : sri:bhagavate : in the Srimad:$hagavatam +11>13>16.< : srutih :
the four %edas< : pratya;sam : direct perception< : aitihyam : the Puranas and historical records< : anumanam : and
logic< : catustayam : four sources of evidence>
8> 0irect Perception, logic and %edic revelation are three sources of actual ;no#ledge@
This is described in the Srimad:$hagavatam +11>13>16.@ AThe 1our %edas, direct perception, the Puranas and %edic
histories, as #ell as logic are four sources of actual ;no#ledge>A
T-9T !
pratya;sam anumanam ca yat:sacivyena suddhimat maya:mun;avalo;adau pratya;sam vyabhicari yat
pratya;sam : direct perception< : anumanam : logic< : ca : also< : yat : to #hich< : sacivyena : favorable< : suddhimat
: pure< : maya: munda : of those be#ildered by the illusory energy of the ,ord< : avalo;a : in the vision< : adau :
beginning #ith< : pratya;sam : direct perception< : vyabhicari : evidence< yat : #hich>
0irect perception and logic are actual sources of ;no#ledge #hen they confirm the authoritative statements found in
%edic revelation> ?nly foolish persons be#ildered by the illusory material energy of the ,ord accept the misleading
evidence of direct sensory perception>
T-9T &
anuma cati:dhume 'drau vrsti:nirvapitagni;e atah pramanam tat tac sa svatantram naiva sammatam
anuma : logic< : ca : also< : ati:dhume : #ith much smo;e< : adrau : on a mountain< : vrsti : by rain< : nirvapita :
e=tinguished< : agni;e : on a fire< : atah : from this< : pramanam::evidence< : tat : this< : tat : and that< : ca : also< :
sva:tantram : independent< : na:: not< : eva : certainly< : sammatam : considered>
,ogic and mental speculation are inconclusive and unreliable sources of ;no#ledge> They may be compared to the
forest fire on top of a hill #hich has 4ust been e=tinguished by sho#ers of rain, and thus yields no light, but only a
great Duantity of smo;e> "ntelligent persons to not therefore consider logic and sensory perception to be independent
and infallible sources of ;no#ledge, but rather they are dependent assistants to the principal source of ;no#ledge@ the
%edic revelation>
T-9T )
anu;ulo matas tar;ah sus;as tu parivar4itah
anu;ulah : favorable to the ;no#ledge revealed inthe scriptures< : matah : considered< : tar;ah : logic< : sus;ah : dry<
: tu : but< : parivar4itah : re4ected>
'hen logic confirms the %edic revelation, it should be accepted, but other#ise not>
T-9T 2 +a.
tatha hi va4asaneyinah::: atma va are drastavyah srotavyo mantavyo nididhyasitavyah> iti>
&!
tatha hi : furthermore< : hi : indeed< : va4asaneyinah : Fa4vaval;ya e=plains in the $rhad:aranya;a Bpanisad< : atma
: the Supreme Personality of odhead< : vai : certainly< : are : ? Maitreyi< : drastavyah : should be seen< : srotavyah :
should be heard< : mantavyah : should be understood< : nididhyasitavyah : should be meditated upon< : iti : thus>
The proper use of logic is described by Fa4naval;ya Muni in the $rhad:aranya;a Bpanisad +)>2>3.@ A? Maitreyi, one
should directly perceive the supreme Personality of odhead by hearing about 5im from a bona:fide spiritual master>
"n this #ay one con properly understand 5is position, and constantly meditate upon 5im>A
T-9T 2 +b.
;atha;e::: naisa tar;ena matir apaneya pro;tany eva 4nanaya prestha>iti>
;atha;e : in the Katha Bpanisad< : na : not< : esah : 5e< : tar;ena : simply by logic< : apaneya : is brought< : pro;tani
: the elucidations of a bona:fide spiritual master< : eva : certainly< : 4vanaya : for actual ;no#ledge< : prestha : ? dear
Naci;eta< : iti : thus>
,ogic #hich has no foundation in scriptural revelation is described in the Katha Bpanisad +1>!>8.@ AMy dear
Naci;eta, simply by logic one #ill never be able to understand the Supreme Personality of odhead, but only by the
descriptions of a realised spiritual master>A
T-9T 3
smrtis ca:::
purvaparavirodhena ;i 'trartho 'bhimato bhavet ity adyam uhanam tar;ah sus;a:tar;am tu var4ayet
smrtih : the Smrti:sastra< : ca : and< : purvapara : #ith the previous %edic authorties< : avirodhena : not in
disagreement< : ;ah : #hat< : atra : in this connection< : arthah : the meaning< : abhimatah : accepted< : bhavet : may
be< : iti : thus< : adyam : beginning< : uhanam : guess#or; speculation< : tar;ah : logic< : sus;a : dry< : tar;am : logic<
: tu : indeed< : var4ayet : one should re4ect>
The Smrti:sastra confirms@ A?ne should re4ect the dry logic that considers@ '5o# important is it that one's reasoning
follo# the conclusion previously described in %edic revelationG "t cannot be very important>' Such logic leads one to
the process ;no#n as speculative guessing>A
T-9T 6 +a.
naveda:vidusam yasmad brahmadir upa4ayate yac caupanisadam brahma tasman mu;hya srutir mata
na : not< : aveda:vidusam : dried:up philosophers #ho do not accept the %edic conclusion< : yasmat : for this reason<
: brahma : of the Supreme Personality of odhead< : dhih : the proper understanding< : upa4ayate : is produced< : yat :
#hich< : ca : and< : aupanisadam : described in the Bpanisads< : brahma : the Supreme< : tasmat : therefore< : mu;hya
: most important< : srutih : the %edas< : mata : are considered>
The Supreme Personality of odhead is described in the statements of the Bpanisads, and for this reason %edic
revelation is the best of all sources of ;no#ledge> They #ho spurn the %edic revelation do not have the po#er to
properly understand the Supreme>
T-9T 6 +b.
tatha hi srutih:::
navedavin manute tam brhantam> iti> aupanisadam purusam prcchami> iti>
tatha hi::furthermore< : srutih : the %edas e=plain< : na : not< : aveda:vit : one ignorant of the %edic revelation< :
manute : understands< : tam : 5im< : brhantam : the greatest< : iti : thus< : aupanisadam : described in the Bpanisads<
: purusam : Supreme Person< : prcchami : " am inDuiring about< : iti : thus>
This conclusion is confirmed in the %edas@
A?ne ignorant of %edic ;no#ledge cannot actually understand the Supreme>A +Sruti:sastra.
&&
APlease tell me about the Supreme Personality of odhead #ho is revealed in the Bpanisads>A +$rhad:aranya;a
&>8>!3.
(n%ludin' )rds
T-9T 1
sri:madhva:mate harih paratamah satyam 4agat tattvato
bhedo 4iva:gana harer anucara nicocca:bhavam gatah mu;tir nai4a:su;hanubhutir amala bha;tis ca tat:sadhanam
a;sadi:tritayam pramanam a;hilamnayai;a:vedyo harir iti
sri:madhva : of Sri Madhvacarya< : mate : in the conception< : harih : 5ari< : paratamah : is the /bsolute Truth< :
satyam : real< : 4agat : the material #orld is< : tattvatah : in truth< : bhedah : distinction< : 4iva : of living entities< :
ganah : the multitudes< : hareh : of ,ord 5ari< : anucara : the servants< : nica : lo#ly< : ucca : and e=alted< : bhavam :
position< : gatah : attained< : mu;tih : liberation< : nai4a : o#n< : su;ha : bliss anubhutih : the e=perience< : amala :
pure< : bha;tih : devotional service< : ca : and< : tat : to that end< : sadhanam : the means< : a;sa : direct perception< :
adi : beginning #ith< : tritayam : three< : pramanam : sources of ;no#ledge< : a;hila : all< : amnaya : by the %edas< :
e;a : e=clusively< : vedyah : ;no#able< : harih : 5ari< : iti : thus>
The Philosophy of Madhvacarya may be summarised in the follo#ing #ay@ 1> ,ord 5ari is the /bsolute Truth, and
nothing is greater than 5e, !> the material #orld is real, &> the 4ivas +living entities. are different from ,ord 5ari, )>
the 4ivas are by nature ,ord 5ari's servants, 2> the 4ivas are situated in varying positions both in the material and
spiritual #orlds, 3> liberation does not mean an impersonal merging, but the e=perience of the bliss of devotional
service, 6> Pure devotional service grants liberation, 7> direct perception, logic, and %edic revelation are the three
sources of ;no#ledge, and 8> ,ord 5ari is revealed in the %edic scriptures>
T-9T !
anandatirthai racitani yasyam prameya:ratnani navaiva santi prameya:ratnavalir adarena pradhibhir esa hrdaye
nidheya
anandatirthaih : by Madhvacarya< : racitani : #ritten< : yasyam : in #hich< : prameya : of philosophical truths< :
nava : nine< : eva : certainly< : santi : are< : premeya:ratnavalih : this boo;, Prameya:ratnavali< : adarena : #ith great
respect< : pradhibhih : by those #ho are intelligent< : esa : this boo;< : hrdaye : in the heart or upon the chest< :
nidheya : should be placed>'
The nine 4e#els of philosophical truth formulated by Madhvacarya have been described in this boo;> ,et those #ho
are actually intelligent, respectfully place this boo;, Prameya: ratnavali, #ithin their hearts>
T-9T &
nityam nivasatu hrdaye caitanyatma murarir nah niravedyo nirvrtiman ga4apatir anu;ampaya yasya
nityam : eternally< : nivasatu : may reside< : hrdaye : in the heart< : caitanya : either spiritual, or ,ord Caitanya< :
atma : form< : murarih : ,ord Krsna< : nah : our< : niravedyah : purified< : nirvrtiman : and liberated< : ga4apatih :
either a4endra, the ;ing of the elephants, or Mahara4a Prataparudra< : anu;ampaya : by the mercy< : yasya : of
#hom>
This concluding verse may be interpreted either for ,ord Krsna or ,ord Caitanya> "nterpreted for ,ord Krsna, it may
be translated in the follo#ing #ay>
May ,ord Krsna, #hose form is spiritual and full of ;no#ledge, and #ho mercifully purified and delivered a4endra,
the ;ing of the elephants, eternally reside #ithin our hearts>
"nterpreted for ,ord Caitanya, the same verse may be translated in the follo#ing #ay>
May ,ord Caitanya, #ho is actually ,ord Krsna, the Supreme Personality of odhead, and #ho mercifully purified
and delivered Mahara4a Prataparudra, eternally reside #ithin our hearts>
&)