Sri Tattva-Sandarbha Study Guide

r Bhagavat-Sandarbha
by rla Jva Gosvm
Volume 1: Tattva-Sandarbha Study Guide

Translated by Kuakratha ds Edited by Gaurahari Dsnuds Bbj
Published by
Esoteric Teaching Seminars, Inc.

ISBN 978-0-557-47182-9
http://esotericteaching.org
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Vol. 1: Tattva-Sandarbha Study Guide
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Table of Contents
Magalcaraam..................................................................................... 9 Anuccheda 1............................................................................................9 Anuccheda 2..........................................................................................10 Anucchedas 3-10...................................................................................10 Anuccheda 11........................................................................................12 Text 1........................................................................................... 12 Text 2........................................................................................... 13 Anuccheda 12........................................................................................14 Text 1........................................................................................... 14 Text 2........................................................................................... 14 Texts 3-4...................................................................................... 15 Anuccheda 13........................................................................................17 Text 1........................................................................................... 17 Texts 2-3...................................................................................... 18 Texts 4-5...................................................................................... 19 Texts 6-8...................................................................................... 20 Text 9........................................................................................... 21 Anuccheda 14........................................................................................21 Texts 1-4...................................................................................... 21 Texts 5-6...................................................................................... 23 Texts 7-10.................................................................................... 23 Anuccheda 15........................................................................................25 Texts 1-2...................................................................................... 25 Text 3........................................................................................... 26 Text 4........................................................................................... 26 Text 5........................................................................................... 27 Text 6........................................................................................... 27 Text 7........................................................................................... 28 Anuccheda 16........................................................................................29 Text 1........................................................................................... 29 Texts 2-5...................................................................................... 29 Texts 6-9...................................................................................... 31 Texts 10-12.................................................................................. 32 Anuccheda 17........................................................................................33 Texts 1-4...................................................................................... 33
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Texts 5-8...................................................................................... 35 Anuccheda 18........................................................................................37 Anuccheda 19........................................................................................39 Text 1........................................................................................... 39 Texts 2-5...................................................................................... 39 Anuccheda 20........................................................................................43 Text 1........................................................................................... 43 Text 2........................................................................................... 43 Text 3........................................................................................... 45 Texts 4-5...................................................................................... 45 Text 6........................................................................................... 46 Text 7........................................................................................... 47 Text 8........................................................................................... 47 Anuccheda 21........................................................................................48 Texts 1-3...................................................................................... 48 Text 4........................................................................................... 49 Text 5........................................................................................... 50 Anuccheda 22........................................................................................51 Text 1........................................................................................... 51 Text 2........................................................................................... 52 Texts 3-6...................................................................................... 53 Text 7........................................................................................... 54 Anuccheda 23........................................................................................54 Text 1........................................................................................... 54 Text 2........................................................................................... 55 Text 3........................................................................................... 56 Text 4........................................................................................... 56 Anuccheda 24........................................................................................58 Texts 1-2...................................................................................... 58 Text 3........................................................................................... 59 Text 4........................................................................................... 60 Text 5........................................................................................... 60 Anuccheda 25........................................................................................61 Texts 1-4...................................................................................... 61 Text 5........................................................................................... 63 Text 6........................................................................................... 63 Texts 7-8...................................................................................... 64 Anuccheda 26........................................................................................66 Text 1........................................................................................... 66
Texts 2-3...................................................................................... 66 Text 4........................................................................................... 67 Text 5........................................................................................... 68 Text 6........................................................................................... 69 Text 7........................................................................................... 69 Anuccheda 27........................................................................................69 Anuccheda 28........................................................................................71 Text 1........................................................................................... 71 Text 2........................................................................................... 72 Text 3........................................................................................... 73 Anuccheda 29........................................................................................73 Texts 1-2...................................................................................... 73 Text 3........................................................................................... 74 Text 4........................................................................................... 74 Anuccheda 30........................................................................................76 Texts 1-9...................................................................................... 76 Text 10......................................................................................... 80 Text 11......................................................................................... 81 Text 12......................................................................................... 81 Text 13......................................................................................... 82 Anuccheda 31........................................................................................83 Text 1........................................................................................... 83 Text 2........................................................................................... 84 Text 3........................................................................................... 85 Text 4........................................................................................... 86 Anuccheda 32........................................................................................86 Text 1........................................................................................... 86 Text 2........................................................................................... 87 Text 3........................................................................................... 88 Text 4........................................................................................... 88 Anuccheda 33........................................................................................89 Text 1........................................................................................... 89 Text 2........................................................................................... 89 Text 3........................................................................................... 90 Text 4........................................................................................... 91 Anuccheda 34........................................................................................91 Anuccheda 35........................................................................................91 Anuccheda 36........................................................................................92 Anuccheda 37........................................................................................92
Anuccheda 38........................................................................................92 Anuccheda 39........................................................................................92 Anuccheda 40........................................................................................93 Anuccheda 41........................................................................................93 Anuccheda 42........................................................................................94 Stra 3.2.19..................................................................................94 Stra 3.2.20..................................................................................95 Stra 3.2.21..................................................................................97 Anuccheda 43........................................................................................97 Anuccheda 44........................................................................................98 Anuccheda 45........................................................................................98 Anuccheda 46........................................................................................98 Anuccheda 47......................................................................................101 Text 1......................................................................................... 101 Text 2......................................................................................... 101 Text 3......................................................................................... 102 Anuccheda 48......................................................................................103 Text 1......................................................................................... 103 Text 2......................................................................................... 103 Anuccheda 49......................................................................................104 Text 1......................................................................................... 104 Text 2......................................................................................... 105 Text 3......................................................................................... 105 Text 4......................................................................................... 106 Text 5......................................................................................... 106 Anuccheda 50......................................................................................106 Anuccheda 51......................................................................................108 Text 1......................................................................................... 108 Text 2......................................................................................... 108 Text 3......................................................................................... 108 Text 4......................................................................................... 109 Text 5......................................................................................... 110 Text 6......................................................................................... 110 Text 7..........................................................................................111 Text 8..........................................................................................111 Text 9..........................................................................................111 Text 10....................................................................................... 112 Text 11........................................................................................112 Anuccheda 52......................................................................................113
Text 1......................................................................................... 113 Text 2......................................................................................... 113 Text 3......................................................................................... 114 Text 4......................................................................................... 114 Text 5......................................................................................... 115 Anuccheda 53......................................................................................115 Text 1......................................................................................... 115 Text 2......................................................................................... 116 Text 3......................................................................................... 117 Text 4......................................................................................... 117 Anuccheda 54......................................................................................118 Text 1......................................................................................... 118 Text 2......................................................................................... 119 Text 3......................................................................................... 120 Anuccheda 55......................................................................................120 Text 1......................................................................................... 120 Text 2......................................................................................... 121 Text 3......................................................................................... 121 Text 4......................................................................................... 122 Text 5......................................................................................... 122 Text 6......................................................................................... 123 Text 7......................................................................................... 123 Text 8......................................................................................... 123 Anuccheda 56......................................................................................124 Text 1......................................................................................... 124 Text 2......................................................................................... 124 Anuccheda 57......................................................................................124 Text 1......................................................................................... 124 Text 2......................................................................................... 125 Text 3......................................................................................... 125 Text 4......................................................................................... 126 Anuccheda 58......................................................................................126 Text 1......................................................................................... 126 Text 2......................................................................................... 126 Text 3......................................................................................... 127 Text 4......................................................................................... 128 Text 5......................................................................................... 128 Text 6......................................................................................... 129 Anuccheda 59......................................................................................130
Text 1......................................................................................... 130 Text 2......................................................................................... 130 Text 3......................................................................................... 131 Text 4......................................................................................... 131 Text 5......................................................................................... 132 Text 6......................................................................................... 133 Text 7......................................................................................... 133 Anuccheda 60......................................................................................134 Text 1......................................................................................... 134 Text 2......................................................................................... 135 Text 3......................................................................................... 135 Text 4......................................................................................... 136 Text 5......................................................................................... 136 Text 6......................................................................................... 136 Text 7......................................................................................... 137 Text 8......................................................................................... 137 Text 9......................................................................................... 138 Text 10....................................................................................... 138 Text 11....................................................................................... 139 Anuccheda 61......................................................................................139 Text 1......................................................................................... 139 Text 2......................................................................................... 139 Text 3......................................................................................... 139 Text 4......................................................................................... 140 Text 5......................................................................................... 140 Text 6......................................................................................... 141 Text 7......................................................................................... 141 Text 8......................................................................................... 142
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Magalcaraam
tau santoayat santau rla-rpa-santanau dkityena bhaena punar etad vivicyate tasydya granthanlekha kntam utkrnta-khaitam parylocytha paryya ktv likhati jvaka tau them; santoayat pleasing; santau -saintly devotees; rlarpa rla Rpa Gosvm; santanau and rla Santana Gosvm; dkityena from South India; bhaena by rla Gopala Bhaa Gosvm; puna again; etat this: vivicyate is described; tasya his; adyam original; granthanlekham writing book; knta-vyutkrnta various fallacious arguments; khaitam refuting; parylocya considering; atha now; paryyam systematic arrangement; ktya having done; likhati writes; jvaka Jva Gosvm. rla Gopala Bhaa Gosvm, the great philosopher from South India who greatly pleased rla Rpa Gosvm and rla Santana Gosvm, left many valuable notes that defeat various philosophical misconceptions. Systematically arranging those notes and considering their content, Jva Gosvm writes this book.
Anuccheda 1
ka-vara tvika sgopgstra-pradam yajai sakrtana-pryair yajanti hi su-medhasa ka-varamrepeating the syllables k-a; tviwith a luster; akamnot black (golden); sa-agaalong with associates; upa-agaservitors; astraweapons; pradam confidential companions; yajaiby sacrifice; sakrtanapryaiconsisting chiefly of congregational chanting; yajanti
they worship; hicertainly; su-medhasaintelligent persons. In the age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the names of Ka. Although His complexion is not blackish, He is Ka Himself. He is accompanied by His associates, servants, weapons and confidential companions. [rmadBhgavatam 11.5.32]
Anuccheda 2
anta ka bahir gaura daritgdi-vaibhavam kalau sakrtandyai sma ka-caitanyam rit antainternally; kamLord Ka; bahiexternally; gauramfair-colored; daritadisplayed; agalimbs; di beginning with; vaibhavamexpansions; kalauin the Age of Kali; sakrtana-dyaiby congregational chanting, etc.; sma certainly; ka-caitanyamunto Lord Caitanya Mahprabhu; ritsheltered. I take shelter of Lord r Ka Caitanya Mahprabhu, who is outwardly of a fair complexion but is inwardly Ka Himself. In this Age of Kali He displays His expansions [His agas and upgas] by performing congregational chanting of the holy name of the Lord. [r Caitanya-caritmta, di 3.81]
Anucchedas 3-10
All glories to rla Rpa Gosvm and rla Santana Gosvm, who reside in the holy abode of Mathur-maala. They are my teachers, and they are causing me to write this book, the r Tattvasandarbha. Another great devotee, named rla Gopla Bhaa Gosvm, took birth in a family of south India brhmaas and was a close relative
of rla Rpa Gosvm and rla Santana Gosvm. Carefully considering the writing of the previous Vaiava authors, rla Gopla Bhaa Gosvm kept a notebook filled with explanations of the science of devotional service. Gopla Bhaa Gosvms book is full of strong arguments to refute various erroneous conceptions. Considering the contents of his book, and arranging the arguments systematically, Jva Gosvm is now writing this book following in his footsteps. The reader whose only wish is to serve r Kas lotus feet will be able to understand the arguments of this book. Others, who are not devotees, are cursed to not understand them. Now I offer my respectful obeisances to the community of initiating spiritual masters, and to the instructing spiritual masters who teach the message of rmad-Bhgavatam. I yearn to begin the composition of this treatise, the r Bhagavata-sandarbha . r Ka is the Supreme Personality of Godhead. He appears in the spiritual world of Vaikuha in the form known as Nryaa, He expands as the purua-avatras, who control the material world, and He is Himself the supreme spiritual truth designated by the word Brahman in the Vedic scriptures. May that Lord Ka grant pure love for Him to those persons who engage in the devotional service of His lotus feet. In this book, r Bhagavata-sandarbha , we shall explain three topics: 1. sambandha, the nature of r Ka, and the living entities relationship with Him; 2. abhidheya, devotional service to r Ka; and 3. prayojana, pure love for r Ka. Because the conditioned souls have imperfect senses and a tendency to cheat, become bewildered, and make mistakes, they cannot directly perceive (pratyaka) these spiritual truths, which remain beyond the conceptual ability of the material mind. Because of these four defects the material senses and mind cannot show us the spiritual reality. The Vedic literatures, on the other hand, give us a very different source of knowledge. Because the Vedic revelation, which descends to us from the spiritual world, gives all knowledge, both material and spiritual, it is our sole reliable evidence for understanding the wonderful spiritual reality, which is
beyond the jurisdiction of matter, which is the shelter of everything, and which cannot be understood by the workings of the material mind.
Anuccheda 11
Text 1
That the Vedic revelation, and not the speculations of the material mind, is the only way to understand spiritual truth is confirmed in the following statements of Vedic literature: tarkpratindapyanyathnumeyamiti cedevamapyanirmoca prasaga tarka controversial reasoning; apratint because not having any finality; api also; anyath otherwise; anumeyam to be inferred; iti thus; cet if; evam thus; api also; anirmoa want of release; prasaga consequence. [If it be said that there is] no finality about reasoning, for it is always possible to infer the truth of the opposite; we say no, for then the undesirable consequence would follow that that there would be no final liberation. [Vednta-stra 2.1.11] stra-yonitvt strathe scriptures; yonitvtbecause of being the origin of knowledge. [The inferential speculations of the logicians are unable to teach us about the Personality of Brahman] because He may only be known by the revelation of the Vedic scriptures. [Vednta-stra 1.1.3] acinty khalu ye bhv na ts tarkea yojayet praktibhya para yac ca tad acintyasya lakaam
acintyinconceivable; khalucertainly; yethose; bhv subject matters; nanot; tnthem; tarkeaby argument; yojayetone may understand; praktibhyato material nature; paramtranscendental; yatthat which; caand; tat that; acintyasyaof the inconceivable; lakaama symptom. Anything transcendental to material nature is called inconceivable, whereas arguments are all mundane. Since mundane arguments cannot touch transcendental subject matters, one should not try to understand transcendental subjects through mundane arguments. [Mahbhrata, Bhma-prva 5.22] rutestu abdamlatvt rute from the scripture; tu but; abda word; mlatvt because of the root. But [the above defects do not apply in the case of Brahman,] because the scriptures so declare it, and the revelation of God is the root [by which we learn anything about these transcendental subjects.] [Vednta-stra 2.1.27]
Text 2
pit-deva-manuy veda cakus tavevara reyas tv anupalabdherthe sdhya-sdhynayor api ity dau ca pitof the forefathers; devaof the demigods; manuym of the human beings; vedathe Vedic knowledge; caku is the eye; tavaemanating from You; varaO Supreme Lord; reyasuperior; tuindeed; anupalabdhein that which cannot be directly perceived; arthein the goals of human life, such as sense gratification, liberation, and attainment of heaven; sdhya-sdhanayoboth in the means and the end; apiindeed; caalso. My dear Lord, in order to understand these things beyond direct experiencesuch as spiritual liberation or attainment
of heaven or other material enjoyments beyond our present capacityand in general to understand the means and end of all things, the forefathers, demigods and human beings must consult the Vedic literatures, which are Your own laws, for these constitute the highest evidence and revelation. [rmad-Bhgavatam 11.20.4]
Anuccheda 12
Text 1
Because at the present time it is very difficult to either understand or follow the statements of the Vedas, and because the Vedas even the sages who are supposed to protect the Vedas misconstrue the words of the Vedas and present improper interpretations of them, in this age the Itihsas and Puras are given in order to explain the actual meaning of the Vedas.
Text 2
This is described in the following statement of Mahbhrata: itihsa-purbhy veda samupabhayet iti itihsaby the histories; purbhyand the Puras; vedamthe Vedas; samupabhayetare explained; iti thus. The histories and Puras explain the meaning of the Vedas. [Mahbhrata, di-prva 1.267] In another place the scriptures also explain: prat puram iti puratbecause of explanation; puramPura; iti thus. The Puras comment on the Vedas. [Manu-sahit]
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Texts 3-4
At this point someone may raise the following objection: It is not possible for any book that of not a part of the Vedas to properly explain the meaning of the Vedas. The Vedas are the best of all literatures, and they are just like gold. They cannot be explained by any other literature, just as an unfinished bracelet cannot be properly completed by adding tin. If the histories and Puras explain the meaning of the Vedas, they must be considered a literature separate from the Vedas, and if histories and Puras are considered part of the Vedas they cannot be considered commentaries explaining them. To this objection I reply: Although in one sense the Vedas, histories, and Puras are different literatures, in one sense they are all part of the same revelation, for they are directly spoken by the Personality of Godhead Himself. This is confirmed in the following statement: vyajyate eva vai aresya mahato bhtasya nihvsitam etad yad g-vedo yajur-veda sma-vedotharvgirasa iti sa puram iti vyajyateis revealed; evamin this way; vaicertainly; are Oh!; asyaof Him; mahata bhtasyaof the Supreme Personality of Godhead; nihvsitambreathing; etatthis; yatwhich; rk-vedaRg Veda; yaju -vedaYajur Veda; sma-vedaSma Veda; atharva-agirasaAtharva Veda; itihsahistories; puramand Puras; itithus; The Rg Veda, Yajur Veda, Sma Veda, Atharva Veda, Itihsas and Puras are all manifested from the breathing of the Personality of Godhead. [Madhyndina-ruti ] I consider the message of the Puras to be more important than that of the Vedas. All that is in the Vedas is in the Puras without a doubt. [Nradya Pura]
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I consider the Puras equal to the Vedas. The Vedas feared that their purport would be distorted by inattentive listening, but their purport was established long ago by the Itihsas and Puras. What is not found in the Vedas is found in the smtis. And what is not found in either is described in the Puras. A person who knows the four Vedas along with the Upaniads but who does not know the Puras is not very learned. [Skanda Pura, Prabhsakhaa] The g Veda, Yajur Veda, Sma Veda, Atharva Veda, Itihsas, Puras, Upaniads , verses and mantras chanted by brhmaas, strs [compilations of Vedic statements], as well as transcendental knowledge and the explanations of the stras and mantrasall emanate from the breathing of the great Personality of Godhead. [Bhad-rayaka Upaniad 4.5.11] artho ya brahma-str bhratrtha-viniraya gyatr-bhya-rpo sau vedrtha-paribhita purn sma-rpa skd-bhagavatodita dvdaa-skandha-yukto ya ata-viccheda-sayuta grantho daa-shasra rmad-bhgavatbhidha artha ayamthis is the meaning; brahma-strmof the aphorisms of the Vednta-stra; bhrata-artha-viniraya the ascertainment of the Mahbhrata; gyatr-bhya-rpa the purport of Brahma-gyatr, the mother of the Vedic literatures; asauthat; veda-artha-paribhitaexpanded by the meanings of all the Vedas; purnmof the Puras; smarpathe best (like the Sma among the Vedas); skt directly; bhagavat uditaspoken by Vysadeva, an incarnation of the Supreme Personality of Godhead; dvdaar Bhagavat-Sandarbha Vol. 1: Tattva-Sandarbha Study Guide Page 16 of 143
skanda-yuktahaving twelve cantos; ayamthis; ataviccheda-sayutahaving 335 chapters; granthathis great literature; adaa-shasra having 18,000 verses; rmadbhgavata-abhidha named rmad-Bhgavatam. The meaning of the Vednta-stra is present in rmadBhgavatam. The full purport of the Mahbhrata is also there. The commentary of the Brahma-gyatr is also there and fully expanded with all Vedic knowledge. rmadBhgavatam is the supreme Pura, and it was compiled by the Supreme Personality of Godhead in His incarnation as Vysadeva. There are twelve cantos, 335 chapters and eighteen thousand verses. [Garua Pura]
Anuccheda 13
Text 1
This is also described in the following statement : pur tapa cacrogram amar pitmaha virbhts tato ved saa-aga-pada-kram tata puram akhila sarva-stra-maya dhruvam nitya-abda-maya puya ata-koi-pravistaram nirgata brahmao vaktrt tasya bhedn nibodhata brhmya pura prathamam purformerly; tapaausterities; cacraperformed; ugramsevere; amarof the demigods; pitmaha the grandfather; virbhtmanifested; tatafor that reason; vedthe Vedas; saalong with; atthe six; agaVedagas; padaof words; kramhthe sequence; tatathen; puramthe Puras; akhilamall; sarvastra-mayamall the scriptures; dhruvamcertainly; nityam eternal; abdastatements; mayamconsisting of;
puyapure; ata-kotihundreds of millions; pravistaram in extent; nirgatammanifested; brahmaaof Lord Brahm; vaktrtfrom the mouth; tasyaof that; bhedn the divisions; nibodhataplease understand; brhmyam puramthe Brahma Pura; prathamamthe first. In ancient times Lord Brahm, the grandsire of all demigods, performed severe austerities, and as a result the Vedas and the six Vedagas became manifest. After that all the pure Puras, which contain the knowledge of all scriptures, which are eternal in nature, and which contain hundreds of millions of verses, became manifested from Brahms mouth. It is for this reason that the first Pura is called Brahma Pura. Please listen and I shall explain the Puras to you. [Skanda Pura, Prabhasa-khaa] We may note in this connection that the Puras extant on this earth planet at the present time are only a fraction of the actual Puras, which number hundreds of millions of verses in this planet of Brahmaloka.
Texts 2-3
maitreya uvca g-yaju-smtharvkhyn vedn prvdibhir mukhai stram ijy stuti-stoma pryacitta vyadht kramt maitreya uvcaMaitreya said; k-yaju-sma-atharva the four Vedas; khynof the name; vednVedic literatures; prva-dibhibeginning with the front; mukhaiby the mouths; stramVedic hymns not pronounced before; ijym priestly rituals; stuti-stomamthe subject matter of the reciters; pryacittamtranscendental activities; vyadht established; kramtone after another. Maitreya said: "Beginning from the front face of Brahm, gradually the four Vedask, Yajur, Sma and Atharva became manifest. Thereafter, Vedic hymns which had not been pronounced before, priestly rituals, the subject matters of the
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recitation, and transcendental activities were all established, one after another." yur-veda dhanur-veda gndharva vedam tmana sthpatya csjad veda kramt prvdibhir mukhai yu-vedammedical science; dhanu-vedammilitary science; gndharvammusical art; vedamthey are all Vedic knowledge; tmanaof his own; sthpatyamarchitectural; caalso; asjatcreated; vedamknowledge; kramt respectively; prva-dibhibeginning from the front face; mukhaiby the mouths. "He also created the medical science, military art, musical art and architectural science, all from the Vedas. They all emanated one after another, beginning from the front face." itihsa-purni pacama vedam vara sarvebhya eva vaktrebhya sasje sarva-darana itihsahistories; purnithe Puras (supplementary Vedas); pacamamthe fifth; vedamthe Vedic literature; varathe Lord; sarvebhyaall together; evacertainly; vaktrebhyafrom his mouths; sasjecreated; sarvaall around; daranaone who can see all time. "Then he created the fifth Vedathe Puras and the historiesfrom all his mouths, since he could see all the past, present and future." [rmad-Bhgavatam 3.12.37-39]
Texts 4-5
We may note that in this verse the Puras and histories are described as the fifth Veda. This is also confirmed in the following statement: itisa pura ca pacamo veda ucyate vedn adhypaymsa ma bhrata-pacamn
itisathe histories; puraPuras; caand; pacamathe fifth; vedaVeda; ucyateis said; vedn the Vedas; adhypayma sainstructed; mahbhrata which has the Mahbhrata; pacamnas the fifth part. The histories and Puras are said to be the fifth Veda. Vysadeva instructed this literature, known as Veda, which has Mahbhrata as its fifth part. [Moka-dharma 340.11]
Texts 6-8
At this point someone may raise the following objection: You have clearly misinterpreted this verse, which does not say that the Mahbhrata is the fifth Veda, but merely says that Vysa taught the four Vedas, and then after that, also taught a fifth literature, the Mahbhrata. There is no need to interpret this to mean that the Mahbhrata is included among the Vedas. To this I reply: There is abundant evidence in Vedic literatures to prove that the Mahbhrata, histories and Puras are considered the fifth Veda. For example the Bhaviya Pura states: kra ca pacama veda yan ma bhrata smtam iti kracompiled by Vedavysa; caalso; pacamam fifth; vedamVeda; yatwhich; mahbhrataas Mahabharata; smtamis remembered; itithus. The Mahbhrata, compiled by Vysadeva, is to be understood as the fifth Veda. This is also confirmed by the following statement, found in the Kauthumya-kh of the Sma Veda: g-veda bhagavodhyemi yajur-veda sma-vedam tharvaa caturtham itihsa pura pacama g-vedaRg Veda; bhagava O lord; adhyemiI have studied; yaju-vedamthe Yajur Veda; sma-vedam the Sma Veda; atharvanamthe Atharva Veda; caturthamthe fourth Veda; itihsamthe histories; puramand Puras; pacamamthe fifth.
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O Lord, I have studied the Rg Veda, Yajur Veda, Sma Veda, the fourth Veda known as the Atharva Veda, and the fifth Veda, known as the histories and Puras. [Chndogya Upaniad 3.15.7]
Text 9
By quoting these verses, we have established that the Puras and histories are the fifth Veda, and we have clearly refuted any objections that may be raised to disprove that point.
Anuccheda 14
Texts 1-4
That the Puras and histories are the fifth Veda is also confirmed by the following statement of Sta Gosvm: itihsa-purn vaktra samyag eva hi m caiva pratijagrha bhagavn vara prabhu itihsaof the histories; purnand Puras; vaktra the speaker; samyakcompletely; evacertainly; hi indeed; mme; caalso; evacertainly; pratijagrha accepted; bhagavnLord Vysa; varathe controller; prabhuand master. The incarnation of the Lord rla Vysadeva unconditionally accepted me as the ideal speaker of the Puras and histories. eka sd yajur vedas ta caturdh vyaklpayat cturhotram abht tasmis tena yajam aklpayat ekaone; stwas; yaju vedaYajur Veda; tam that; caturdhin four parts; vyaklpayatdivided; cturhotram four priests; abhtwere; tasminin that; tenaby which; yajamthe Vedic sacrifice; aklpayatwas arranged.
Originally there was only one Veda: the Yajur Veda. Vysa divided the single Veda into four, and he also divided the sacrificial duties, so the Vedic sacrifices were conducted by not one, but four, priests. adhvryava yajurbhis tu gbhir hotra tathiva ca audgtra smabhi caiva brahmatva cpi atharvabhi adhvryavathe adhvryava priest; yajurbhiwith the Yajur Veda; tuindeed; gbhiwith the g Veda; hotram as hotra priest; tathin that way; evaindeed; caalso; udgtramthe udgta priest; smabhiwith the Sama Veda; caand; evaindeed; brahmatvamthe brahma priest; ca and; apiindeed; atharvabhiwith the Atharva Veda. Vysa assigned the texts of the Yajur Veda to be recited by the priest known as adhvryu. In the same way the hota priest recited the g Veda, the udgta priest recited the Sma Veda, and the brahma priest recited the Atharva Veda. [Vayu Pura 60.16-18] khynai cpy upkhynair gthbhir dvija-sattam pura-sahit cakre purrtha-virada yac chia tu yajurveda iti strrtha-niraya khynaiwith historical accounts; caand; apialso; upkhynaiby conversations within conversations (such as the conversation of ukadeva Gosvm and Mahrja Parkit in rmad-Bhgavatam ); gthbhiwith poetic verses; dvija of brhmaas; sat-tamaO best; puraPuras; sahitand histories; cakrecompiled; puraof the Puras; arthathe meaning; viradaexpert in understanding; yatwhat; iamremained; tuindeed; yaju-vedein the Yajur Veda; itithus; straof the scriptures; arthaof the meaning; nirayathe conclusion; itithus.
O best of the brhmaas, at that time Vysadeva, who perfectly understood the accounts of the Puras, took the stories, conversations, and poems of that original Yajur Veda and compiled the Puras and histories. Therefore the Puras and histories are part of the original Yajur Veda. [Vayu Pura 60.21-22]
Texts 5-6
The scriptures known as Brhmaas, Puras, and histories are meant to be employed in the Vedic sacrifice known as brahma-yaj (scriptural study). For this reason it is not possible to consider them separate from the Vedas. The Personality of Godhead Himself describes the Puras as eternal Vedic literatures in the following quote: klengrahaa matv purasya dvijottam vysa-rpam aha ktv saharmi yuge yuge iti atatherefore; yatwhich; hasaid; bhagavnthe Lord; mtsyein the Matsya Pura; klenaby time; agrahanamremoval; matvunderstanding; purasyaof the Puras; dvijaof the brhmanas; uttama O best; vysaof Vysa; rpamin the form; ahamI; ktv having appeared; saharmiI compile the Puras; yuge yugemillennium after millennium; itithus. O best of the brhmaas, when I perceive that the influence of time has removed the Puras from human society, at that time I appear as Vysa to restore the Puras to the understanding of men. Indeed, I appear in this way millennium after millennium to repeatedly compile the Puras. [Matsya Pura]
Texts 7-10
In this verse the Lord states that the Puras are eternal. At various times he reveals these eternal scriptures so that the message of the Vedas may be more easily understood by the people. Lord Ka continues this explanation in the following words:
caturlaka-pramena dvpare dvpare sad tad-adaadh ktv ktv bhr-lokesmin prabhyate catur-laka400,000 verses; pramenain length; dvpare dvparein each Dvpara-yuga; sadaalways; tatthis; adaadhin eighteen parts; ktvhaving divided; bhrlokein the middle planetary system; asminin this; prabhyateis spoken. In each Dvpara-yuga I appear as Vysa in the middle planetary system. Dividing the Puras into eighteen scriptures, I speak a 400,000 verse condensation of the originally longer Puras. adypy amartya-loke tu ata-koi-pravistaram tad-arthotra catur-laka sakepea niveita iti adyaat the present moment; apialso; amartyaof the demigods; lokein the planets; tubut; ata-koione billion verses; pravistaramin length; tatof that; artha the meaning; atrahere; catu-laka400,000 verses; sakepeaas a condensed version; niveitacompiled; iti thus. At the present time a billion-verse version of the Puras is extant on the planets of the demigods. The 400,000 verse version of the Puras current on this planet is only condensed version of this longer work. [Matsya Pura 53.9-10] In these verses the words yac chia mean In the Yajur Veda, catur-laka explains the length of the Puras, atra means human society, and sakepea niveita means presenting the essence. It is not possible to interpret these words in any other way.
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Anuccheda 15
Texts 1-2
That the Puras are part of the original single Veda is confirmed in the following statement: sakipya caturo ved caturdh vyabhajat prabhu vyasta-vedatay khyto veda-vysa iti smta tathin the same way; evacertainly; daritamrevealed; vedawith the Vedas; saha-bhvenanatural identity; ivapurasyaof the iva Pura; vyavya-sahitymin the Vayu-sahit; sakipya after condensing; caturathe four; vednVedas; caturdhin four parts; vyabhajat divided; prabhuthe Lord; vyastadivided; vedatayby the Vedas; khytacelebrated; veda-vysaas Vedavysa; itithus; smtaremembered. The Lord Himself condensed the original Veda and divided (vi-as) it into four parts. For this reason this incarnation of the Lord is known as Veda-vysa (the divider of the Veda). puram api sakipta caturlaka-pramata adypy amartya-loke tu ata-koi-pravistaram iti puramthe Puras; apialso; sakiptacondensed; catu-laka400,000 (verses); pramatain length; adya now; apiand; amartya-lokein human society; tualso; ata-koia billion (verses); pravistaramin length; iti thus; sakiptamcondensed; itithus; atrahere; tene by; itithus; eafinished. Vysa also condensed the Puras and presented a shortened form of only 400,000 verses on the earthly planets. Even to this day, the Puras exist in the planets of the demigods in a longer form of one billion verses. [Vayusahit of the iva Pura 1.33-34]
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In this way the Puras were condensed.
Text 3
These quotations from Vedic literature confirm that the Skanda, Agni, and other Puras were not written at a particular time in history, but are eternal and always existing, just as the Katha Upaniad and the other Upaniads are eternal. Someone may argue: Why is it, then, that there is a record in the sequence in which the Puras were composed, one written after another, and why is it that in some Vedic literatures the Puras are described as not being eternal and ever-existing? To this objection I reply: Although the Puras are eternal, they are manifested, and also disappear from the view of human society, at certain times in history. This is why they are sometimes described as not being eternal, and this is why there is a sequence in which they are manifested, first one, and then another, being presented to the human society. The previous quotations from the Vedic literature answer all objections and establish the Puras and histories as part of the eternal, single, original Veda.
Text 4
According to the opinion of Sta Gosvm and other great sages, the holy name of r Ka is the ultimate transcendental fruit grown from the desire creeper of all Vedic literature. This is described in following statement: madhura-madhuram etan magala magaln sakala-nigama-vall-sat-phala cit-svarpam sakd api parigta raddhay helay v bhgu-vara nara-mtra trayet ka-nma madhuraof all sweet things; madhuramthe most sweet; etatthis; magalamthe most auspicious; magalnof all auspicious things; sakalaof all; nigamaVedic literature; vallof the creeper; satthe transcendental; phalamfruit; citspiritual; svarpamform; saktonce; apieven; parigtamchanted; raddhaywith faith; helaywith mockery; vaor; bhguof the Bhgus; varaO best; nara
a human being; mtrameven; trayetdelivers; ka of r Ka; nmathe holy name. The holy name of Lord Ka is the sweetest of all sweetnesses and the most auspicious of all auspiciousness. It is completely spiritual, and it is the transcendental fruit of the creeper of all Vedic literature. If an ordinary human being chants the holy name of Lord Ka even only once, with faith, or even in the spirit of mocking Him, the holy name will deliver the chanter from the bondage of repeated birth and death. [Skanda Pura, Prabhsa-khaa]
Text 5
This is also confirmed in the following statement : g-vedotha yajur-veda sma-vedopy atharvaa adhts tena yenokta hair ity akara-dvayam iti rg-vedaRg Veda; athathen; yajuYajur Veda; smavedaSma Veda; apialso; atharvanaAtharva Veda; adhtstudied; tenaby him; yenaby whom; uktam spoken; hariHari; itithus; akaraof syllables; dvayampair; itithus. A person who chants the two syllables ha-ri has already studied the four Vedas: Sma, Rg, Yajur, and Atharva. [Viu-dharma Pura]
Text 6
That the Puras and histories present the same message as the four Vedas is confirmed in the following statement: bhrata-vyapadeena hy mnyrtha pradarita ved pratihit sarve pure ntra saaya ity dau athanow; vedaof the Vedas; arthaof the meaning; niryakatvathe definitive explanation; caalso; vaiavein the Visnu Pura; bhrataof the
Mahabharata; vyapadeenaby the explanation; hiindeed; mnyaof the Vedas; arthathe meaning; pradaritais revealed; vedthe Vedas; pratihitestablished; sarve all; purein the Puras; nanot; atrahere; saayadoubt; itithus; dauin the passage beginning. The actual message of the four Vedas is perfectly presented in the teachings of the Mahbhrata. The purports of all the Vedas are contained within the Puras and histories. Of this there is no doubt. [Visnu Pura]
Text 7
The Vedas were revealed by Lord Brahm, and the Puras and histories were revealed by Vysa. Because Vysa is superior in understanding to Brahm and all the demigods and sages as well, the literatures directly revealed by Him (the Puras and histories) are superior to all other literatures, including the four Vedas. This is confirmed by the following statement: dvaipyanena yad buddha brahmdyais tan na budhyate sarva-buddha sa vai veda tad buddha nnya-gocara dvaipyanenaby Ka Dvaipyana Vysa; yatwhat; buddhamwas understood; brahma-dayaby Brahm and the demigods; tatthat; nanot; budhyateis understood; sarvaeverything; buddhamunderstood; saHe; vai indeed; vedaknew; tatthat; buddhamunderstood; na not; anyaby others; gocaraknown. The confidential secrets understood by Vysadeva remain unknown to Brahm, the demigods, and the great sages. Vysa understood many things unknown to everyone else. [Padma Pura]
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Anuccheda 16
Text 1
The extraordinary position of Vysadeva is also described in the following statement: vysa-citta-sthitkd avacchinnni knicit anye vyavaharanty etny urktya ghd iva iti vysaof Vysadeva; cittain the consciousness; sthita situated; ktfrom the sky; avacchinnnidistinguished from others; knicitcertain truths; anyeothers; vyavaharantidistinguish; etnithese; ur-krtyahaving accepted; ghtfrom a great house; ivalike; itithus. Just as many wonderful things are taken from a treasure house, in the same way many extraordinary secret truths, which had never been revealed by anyone else, have come from the great sky that is the consciousness of rla Vysadeva. [Skanda Pura]
Texts 2-5
The exalted position of rla Vysadeva is described in the following passage: tatotra mat-suto vysa aviatimentare vedam eka catupda caturdh vyabhajat prabhu tatathen; atrahere; matmy; sutason; vysa Vysa; a-viatime antareduring the period of the eighteenth Manu; vedamVeda; ekamone; catufour; pdamparts; caturthin four parts; vyabhajatdivided; prabhuthe Lord. During the reign of the 28th Manu, my son, Lord Vysadeva divided the single Veda into four parts.
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yathtra tena vai vyast veda-vysena dhmat vedas tath samastais tair vysair anyais tath may yathjust as; atrahere; tenaby Him; vaiindeed; vyastdivided; veda-vysenaby Vedavysa; dhmat intelligent; vedathe Veda; tathin that way; samastai by all; taithem; vysaidividers of the Veda; anyai others; tathin that way; mayby me. The method of dividing the Veda propounded by intelligent Vysadeva has since been accepted by myself and all other Vedic scholars. tad anenaiva vysn khbhedn dvijottama caturyugeu racitn samastev avadhraya tatthat; anenaby Him; evaindeed; vysn division; khbranches; bhedandifferent; dvijaof the brhmaas; uttamaO best; catuin the four; yugeu yugas; racitancreated; samateuin all; avadhraya please consider. O best of brhmaas, you should know that the system of dividing the Vedas taught by Vysadeva is now followed in each cycle of four yugas as the standard method of dividing the Veda. ka-dvaipyana vysa viddhi nryaa prabhum konyo hi bhvi maitreya mahbhrata-kd bhavet iti ka-dvaipyana vysa Ka Dvaipyana Vysa; viddhi please know; nryaaNryaa; prabhumLord; ka who?; anyaelse; bhviin this world; maitreyaO Maitreya; mahbhrataof the Mahbhrata; ktthe author; bhavetmay be; itithus.
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O Maitreya, please know that Ka Dvipayana Vysa is an incarnation of the Supreme Personality of Godhead Nryaa, for within this world who other than Lord Nryaa could write the Mahbhrata. [Viu Pura 3.4.2-5]
Texts 6-9
The exalted position of rla Vysadeva is also described in the following passage: nryad vinipanna jna kta-yuge sthitam kicit tad anyath jta trety dvparekhilam nryatfrom Lord Nryaa; vinipannamanifested; jnamknowledge; kta-yugein the Satya-yuga; sthitam situated; kicitsomething; tatthat; anyathdifferently; jtammanifested; tretymin Tret-yuga; dvparein Dvpara-yuga; akhilamall. Lord Nryaa appeared during the Satya-yuga to teach transcendental knowledge. He also appeared in different forms during the Tret and Dvpara yugas to teach the same truths in different ways according to the understanding of His audience. gautamasya e p jne tv ajnat gate sakra-buddhayo dev brahma-rudra-purasar gautamasyaGautama; eof the sage; pfrom the curse; jnein knowledge; tuindeed; ajnat ignorance; gateattained; sankrabewildered; buddhaya intelligence; devthe demigods; brahmaby Brahm; rudraand iva; pura-sarheaded. Once the sage Gautama cursed the demigods, and at that time Brahm, iva, and all their associates became bewildered in intelligence and could no longer distinguish truth from untruth.
araya araa jagmur nryaam anmayam tair vijpita-kryas tu bhagavn puruottama arayathe supreme shelter; araashelter; jagmu attained; nryaamLord Nryaa; anmayammost auspicious; taiby them; vijpitainformed; kryain this matter; tucertainly; bhagavnthe Lord; puruauttamathe Supreme Person. The demigods then took shelter of the Supreme Personality of Godhead, Nryaa, the supremely auspicious shelter of everyone, and informed Him of their difficulty. avatro mahyog satyavaty parart utsannn bhagavn vedn ujjhra hari svayam iti. avatradescended; mah-yogthe great yog; satyavatyin Satyavat; parartfrom Parara; utsannnlost; bhagavnthe Lord; vednthe Vedas; ujjhradelivered; hariHari; svayampersonally; iti thus. In order to help them, the Personality of Godhead appeared as the great transcendentalist Vysadeva, the son of Parara Muni and Satyavat. In this incarnation the Lord again revealed the Vedic literatures, which had become lost by the curse of Gautama Muni. [Skanda Pura]
Texts 10-12
We may note that in this verse the word veda should, in the light of the previous discussion, be understood to include the histories and Puras. We may also remember the explanation that among all Vedic literature the histories and Puras are best, and among these two, the Puras are superior to the histories. The superiority of the Puras is described in the following passage from the Nrada Pura, where Lord iva says:
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vedrthd adhika manye purrtha varnane ved pratihit sarve pure ntra saaya uktadescribed; hiindeed; nradyein the Nrada Pura; vedaof the Vedas; arthtthan the meaning; adhikamsuperior; manyeI think; puraof the Puras; arthamthe meaning; varnaneO beautiful-faced Prvat; vedthe Vedas; pratihitaare established; sarveall; purnewithin the Puras; nanot; atrain this; saayadoubt. O beautiful Prvat, I consider that the Puras are superior to the Vedas, for whatever truths are present in the Vedas are also explained in the Puras. Of this there is no doubt. puram anyath ktv tiryag-yonim avpnuyt sudntopi suntopi na gati kvacid pnuyt iti. puramthe Puras; anyathin another way; ktv considering; tiryakas an animal; yonimbirth; avpnuyt may attain; su-dntaself-controlled; apieven; su-anta peaceful; apieven; nanot; gatimtranscendental situation; kvacitat all; pnuytmay attain; itithus. Anyone who has a different conception of the Puras and does not consider them superior to the Vedas is cursed to be born as an animal. Even though he may be very peaceful and very much in control of his senses, he will not attain the supreme destination.
Anuccheda 17
Texts 1-4
The superiority of the Puras is also described in the following verses:
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vedavn nicala manye purrtha dvijottam ved pratihit sarve pure ntra saaya vedavnsituated in Vedic knowledge; nicalamundeniably true; manyeI consider; puraof the Puras; artham the meaning; dvijaof the brhmaas; uttamaO best; vedthe Vedas; pratihitare situated; sarveall; purnein the Puras; nanot; atrahere; saaya doubt. O best of brhmaas, I am perfectly aware of all the conclusions of the Vedas, and therefore I consider the statements of the Puras to be pure and flawless. There is no untruth in them. Furthermore, whatever knowledge is found in the four Vedas is also found in the Puras. The Vedas do not contain anything that is not also in the Puras. Of this there is no doubt. bibhety alpa-rutd ved mm aya clayiyati itihsa-purais tu nicaloya kta pur bibhetifears; alpa-ruttbecause of small knowledge; ved the Veda; mmme; ayamthis; clayiyatiwill cause to deviate; itihsaby the histories; puraiand Puras; tuindeed; nicalafirmly established; ayamthis; kta done; purin ancient times. The Lord feared that without a proper commentary, the Vedas would be misunderstood, even by me, and the reader of the Vedas would be led on the wrong path. For this reason the Lord compiled the histories and Puras so the proper meaning of the Vedas would be established. yan na da hi vedeu tad da smtiu dvij ubhayor yan na da hi tat purai pragyate
yatwhat; nanot; damseen; hiindeed; vedeuin the Vedas; tatthat; damseen; smtiuin the smtistras; dvijaO brhmaas; ubhayoin both; yat what; nanot; damseen; hiindeed; tatthat; puraiby the Puras; pragyateis described. O brhmaas, what is not understood by studying the four Vedas may be learned by studying the smti-stra. The confidential truths not revealed in either Veda or smti are described in the Puras. yo veda caturo vedn sgopaniado dvij pura naiva jnti na ca sa syd vicakaa iti yaone who; vedaknows; caturathe four; vedn Vedas; sawith; agathe six Vedgas; Upaniadaand the Upaniads; dvijaO brhmaas; puram the Puras; nanot; evaindeed; jntiknows; nanot; caand; sytmay be; vicakanawise and learned; iti thus. O brhmaas, one who is fully conversant with the four Vedas, the six Vedgas, and the Upaniads, but who has not also studied the Puras, is not actually learned in Vedic knowledge. [Skanda Pura, Prabhsa-khaa 2.90-93]
Texts 5-8
Even after hearing all the evidence describing the exalted position of the Puras, foolish and contentious persons may still not understand the actual nature of the Puras and may criticize the Puras for glorifying many different demigods. The reason a variety of demigods are described in the Puras is explained in the following passage: pacga ca pura syd khynam itarat smtam sttvikeu ca kalpeu mhtmyam adhika hare
rjaseu ca mhtmyam adhika brahmao vidu tavad agne ca mhtmya tmaseu ivasya ca. sakreu sarasvaty pit ca nigadyate iti pacain five; agamparts; caalso; puramthe Puras; sytare; khynamhistorical accounts; itarat others; smtamremembered; sttvikeuin the mode of goodness; caalso; kalpeuscriptural injunctions; mhtmyamglorification; adhikamis greater; hareof Lord Hari; rjaseuin the mode of passion; caalso; mhtmyamglorification; adhikais greater; brahmana of Lord Brahm; viduthey know; tavatin the same way; agneof the demigod Agni; caalso; mhtmyam glorification; tmaseuin the mode of ignorance; ivasya of Lord iva; caalso; sakrnesuamong all of them; sarasvatyof the goddess Sarasvat; pitof the Pits; caalso; nigadyateis said; itithus. The Puras are divided into five parts, and they contain the narration of various historical events. Those Puras intended for people in the mode of goodness contain mostly the glorification of Lord Hari. Those Puras intended for people in the mode of passion generally contain the glorification of Lord Brahm, and Puras intended for people in the mode of ignorance contain the glorification of the demigod Agni, as well as the glorification of Lord iva and the goddess Durg. In addition to this, the glorification of the Pits, as well as Sarasvat and other demigoddesses may be found scattered throughout all the Puras. [Matsya Pura 53.64, 67-68] In this passage the word agni refers not only to the demigod Agni but also to all the demigods who receive sacrificial offerings in the fire. The word ca (and) placed after Lord ivas name in this passage implies that the goddess Durg is also to be mentioned here. The word sakreu refers to all the Puras: those in goodness,
passion, or ignorance. Sarasvaty refers not only to the goddess Sarasvat, the controller of eloquent speech, but to numerous other demigoddesses also. The word pit refers to the various pious deeds by which one obtains residence in Pitloka and other heavenly planets. In this regard the ruti-stra states: By pious deeds one is able to reside in Pitloka.
Anuccheda 18
After hearing the Matsya Puras description of the other celebrated Puras, some readers may raise the following objection: It may be that certain deities are recommended for persons influenced by different modes of nature, but why should one mode be considered superior to another? If the modes of nature are then equal, why should the worship of one deity be stressed over the worship of another? The mode of goodness is the best of the modes of material nature, and it enables one to understand transcendental knowledge. This is confirmed in the following statements of Vedic literature: sattvt sajyate jna rajaso lobha eva ca pramda-mohau tamaso bhavato 'jnam eva ca sattvtfrom the mode of goodness; sajyatedevelops; jnamknowledge; rajasafrom the mode of passion; lobhagreed; evacertainly; caalso; pramdamadness; mohauillusion; tamasafrom the mode of ignorance; bhavatadevelops; ajnamnonsense; evacertainly; ca also. From the mode of goodness, real knowledge develops; from the mode of passion, grief develops; and from the mode of ignorance, foolishness, madness and illusion develop. [Bhagavad-gt 14.17] prthivd druo dhmas tasmd agnis traymaya tamasas tu rajas tasmt sattva yad brahma-daranam
prthivtfrom earth; druafirewood; dhmasmoke; tasmtfrom that; agnifire; trayVedic sacrifices; maya made of; tamasain the mode of ignorance; tubut; raja the mode of passion; tasmtfrom that; sattvamthe mode of goodness; yatwhich; brahmathe Absolute Truth; daranamrealization. Firewood is a transformation of earth, but smoke is better than the raw wood. And fire is still better, for by fire we can derive the benefits of superior knowledge [through Vedic sacrifices]. Similarly, passion [ rajas] is better than ignorance [tamas], but goodness [sattva] is best because by goodness one can come to realize the Absolute Truth. [rmadBhgavatam 1.2.24] Because the mode of goodness helps one understand the transcendental reality, the Puras intended for persons in the mode of goodness should be understood to give the clearest conception of the actual goal of life. Someone may object: Different scriptures and different philosophers present conflicting descriptions of the goal of life and the nature of reality. How are we to decide which is the truth? To this objection I reply: rla Vysadeva, the incarnation of the personality of Godhead, compiled the Vednta-stra in order to clearly define the actual meaning of the Vedas and Puras. By understanding the Vednta-stra one is able to understand the actual import of the Vedas. The Vednta-stra is the actual guide to the Vedas, and not Jaiminis Mms-stra or the speculations of any other philosopher. Someone may ask the following question: The Vednta-stras are very brief, and their actual meaning is the subject of much debate. How are we to understand what they actually mean? To this question I reply: In order to solve this problem the Personality of Godhead personally compiled rmad-Bhgavatm, the perfect commentary of the Vednta-stras. The Bhgavatam explains the actual meaning of Vednta. It explains the essential meaning of all the Vedas, histories and Puras. It is perfect and
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complete, and it is the supreme monarch of all Vedic literatures. This is my opinion.
Anuccheda 19
Text 1
After compiling all the Puras and the Vednta-stra, rla Vysadeva, the incarnation of the Supreme Personality of Godhead, was still unsatisfied at heart. At this time He wrote the rmadBhgavatam to explain the actual meaning of Vednta-stra. rmad-Bhgavatam contains the information of all Vedic literatures, and it enables the reader to attain the platform of selfrealization. Because chanting of the Gyatr mantra is very helpful for attaining the platform of spiritual realization, Vysa begins the rmad-Bhgavatam by invoking the Gyatr mantra (dhmahi).
Texts 2-5
The rmad-Bhgavatam is described in the following passage: yatrdhiktya gyatr varyate dharma-vistara vtrsura-vadhopeta tad-bhgavatam iyate likhitv tac ca yo dadyd hema-siha-samanvitam prauha-pady pauramsy sa yti param gatim adaa-sahasri purm tat prakrtitam yatrawhere; adhiktyahaving invoked; gyatrthe Gyatr mantra; varnyateis described; dharma-vistaram the real nature of religion; vtrsuraof Vtrsura; vadha the death; upetamattained; tatthat; bhgavatamrmadBhgavatam; iyateis regarded; likhitvhaving written; tatthat; caand; yaone who; dadytmay give; hema
a golden; sihalion; samanvitamwith; prauhapadyduring the month of Bhadra; pauramsyon the full moon day; sahe; ytiattains; paramamthe supreme; gatimdestination; adaa-sahasri 18,000 verses; purmPura; tat that; prakrtitamis described. The rmad-Bhgavatam contains a full description of the real path of religion, and it also contains an account of the death of Vtrsura. In the very beginning of the Bhgavatam the Gyatr mantra is invoked. One who personally copies the Bhgavatam in his own hand, and gives it along with a golden pedestal, as a gift on a full moon day of the month of Bhadra, is sure to attain liberation and return to the eternal spiritual world. This rmadBhgavatam Pura is 18,000 verses in length. [Matsya Pura 53.20, 22 and 23] The word gyatr in this passage from the Matsya Pura refers to the word dhmai (a word from the Gyatr mantra), which is used in the first verse of rmad-Bhgavatam, and which invokes the famous Gyatr mantra. Because the famous Gyatr mantra is the origin of all Vedic mantras, it need not be quoted in full in this first verse of the Bhgavatam, where we find the following explanation: r Ka is the Absolute Truth, the primeval cause of all causes of the creation, sustenance, and destruction of the manifested universes. . . It is He only who first imparted the Vedic knowledge unto the heart of Brahm, the original living being. In both the Gyatr mantra and the first verse of rmadBhgavatam, the Personality of Godhead is addressed as the shelter of all planetary systems and the origin of all knowledge and intelligence. The word dharma-vistara (rmad-Bhgavatam contains a full description of the real path of religion) in this passage from Matsya Pura is explained in the second verse of the Bhgavatam in the following words: Completely rejecting all religious activities which are materially motivated, this Bhgavata Pura propounds the highest truth.
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In the first verse of the Bhgavatam, the path of devotional service, which begins with meditation on the Supreme Personality of Godhead, is described in the words I meditate upon r Ka, for He is the Absolute Truth. o namo bhagavate vsudevya janmdy asya yato 'nvayd itarata crthev abhija svar tene brahma hd ya di-kavaye muhyanti yat sraya tejo-vri-md yath vinimayo yatra tri-sargo 'm dhmn svena sad nirasta-kuhaka satya para dhmahi omO my Lord; namaoffering my obeisances; bhagavate unto the Personality of Godhead; vsudevyaunto Vsudeva (the son of Vasudeva), or Lord r Ka, the primeval Lord; janma-dicreation, sustenance and destruction; asyaof the manifested universes; yatafrom whom; anvaytdirectly; itarataindirectly; caand; artheupurposes; abhijafully cognizant; sva-rfully independent; teneimparted; brahmathe Vedic knowledge; hdconsciousness of the heart; yaone who; di-kavaye unto the original created being; muhyantiare illusioned; yat about whom; srayagreat sages and demigods; tejafire; vriwater; mdmearth; yathas much as; vinimaya action and reaction; yatrawhereupon; tri-sargathree modes of creation, creative faculties; amalmost factual; dhmnalong with all transcendental paraphernalia; svena self-sufficiently; sadalways; nirastanegation by absence; kuhakamillusion; satyamtruth; paramabsolute; dhmahi I do meditate upon. O my Lord, r Ka, son of Vasudeva, O all-pervading Personality of Godhead, I offer my respectful obeisances unto You. I meditate upon Lord r Ka because He is the Absolute Truth and the primeval cause of all causes of the creation, sustenance and destruction of the manifested universes. He is directly and indirectly conscious of all manifestations, and He is independent because there is no other cause beyond Him. It is He only who first imparted the Vedic knowledge unto the heart of Brahmj, the original living being. By Him even the great sages and
demigods are placed into illusion, as one is bewildered by the illusory representations of water seen in fire, or land seen on water. Only because of Him do the material universes, temporarily manifested by the reactions of the three modes of nature, appear factual, although they are unreal. I therefore meditate upon Him, Lord r Ka, who is eternally existent in the transcendental abode, which is forever free from the illusory representations of the material world. I meditate upon Him, for He is the Absolute Truth. [rmad-Bhgavatam 1.1.1] dharma projjhita-kaitavo 'tra paramo nirmatsar sat vedya vstavam atra vastu ivada tpa-trayonmlanam rmad-bhgavate mah-muni-kte ki v parair vara sadyo hdy avarudhyate 'tra ktibhi urubhis tat-kat dharmareligiosity; projjhitacompletely rejected; kaitava covered by fruitive intention; atraherein; paramathe highest; nirmatsarmof the one-hundred-percent pure in heart; satmdevotees; vedyamunderstandable; vstavam factual; atraherein; vastusubstance; ivadamwell-being; tpa-trayathreefold miseries; unmlanamcausing uprooting of; rmatbeautiful; bhgavatethe Bhgavata Pura; mah-munithe great sage (Vysadeva); ktehaving compiled; kimwhat is; vthe need; paraiothers; vara the Supreme Lord; sadyaat once; hdiwithin the heart; avarudhyatebecome compact; atraherein; ktibhiby the pious men; urubhiby culture; tat-katwithout delay. Completely rejecting all religious activities which are materially motivated, this Bhgavata Pura propounds the highest truth, which is understandable by those devotees who are fully pure in heart. The highest truth is reality distinguished from illusion for the welfare of all. Such truth uproots the threefold miseries. This beautiful Bhgavatam, compiled by the great sage Vysadeva [in his maturity], is sufficient in itself for God realization. What is the need of any other scripture? As soon as one attentively and submissively hears the message of Bhgavatam, by this
culture of knowledge the Supreme Lord is established within his heart. [rmad-Bhgavatam 1.1.2]
Anuccheda 20
Text 1
rmad-Bhgavatam is also described in the Skanda Pura in the following words: granthodaa-sahasro dvdaa-skandha-sammita hayagrva-brahma-vidy yatra vtra-vadhas tath gyatry ca samrambhas tad vai bhgavata vidu iti skndain the Skanda Pura; evacertainly; grantha book; adaa-sahasra containing 18,000 verses; dvdaaskandha-sammitacontaining twelve cantos; hayagrva presented by Hayagrva; brahmaspiritual; vidy knowledge; yatrawhere; vtraof Vtrsura; vadhathe killing; taththen; gyatrywith the Gyatr mantra; ca also; samrambhabeginning; tatthat; vaiindeed; bhgavatamrmad-Bhgavatam; vidu they know; iti thus. rmad-Bhgavatam contains 18,000 verses and is divided into twelve cantos. It begins by invoking the Gyatr mantra, it contains the history of the death of Vtrsura, and it relates the spiritual knowledge presented by a sage who had a horses head. The sages know rmad-Bhgavatam in this way.
Text 2
We may note that the description of the death of Vtrsura and the teaching of spiritual knowledge by Hayagrva mentioned in this verse are both found in the Sixth Canto of rmad-Bhgavatam in connection with the Nryaa-kavaca prayers. The word hayagrva (he who has a horses head.) mentioned in this connection refers to
Dadhci Muni, who accepted the head of a horse when he taught the spiritual knowledge contained in the Nryaa-kavaca prayers. This is confirmed in the following statement: maghavan yta bhadra vo dadhyacam i-sattamam vidy-vrata-tapa-sra gtra ycata m ciram maghavanO Indra; ytago; bhadramgood fortune; va to all of you; dadhyacamto Dadhyaca; i-sat-tamamthe most exalted saintly person; vidyof education; vratavow; tapaand austerities; sramthe essence; gtramhis body; ycataask for; m ciramwithout delay. O Maghavan [Indra], all good fortune unto you. I advise you to approach the exalted saint Dadhyaca [Dadhci]. He has become very accomplished in knowledge, vows and austerities, and his body is very strong. Go ask him for his body without delay. sa v adhigato dadhya avibhy brahma nikalam yad v avairo nma tayor amarat vyadht sahe; vcertainly; adhigatahaving obtained; dadhya Dadhyaca; avibhymto the two Avin-kumras; brahma spiritual knowledge; nikalampure; yat vby which; avairaAvaira; nmanamed; tayoof the two; amaratmliberation in one's life; vyadhtawarded. That saintly Dadhyaca, who is also known as Dadhci, personally assimilated the spiritual science and then delivered it to the Avin-kumras. It is said that Dadhyaca gave them mantras through the head of a horse. Therefore the mantras are called Avaira. After obtaining the mantras of spiritual science from Dadhci, the Avin-kumras became jvan-mukta, liberated even in this life. [rmadBhgavatam 6.9.51-52]
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Text 3
This is also described in the commentary on this passage, where rdhara Svm says: etac chrutv tathovca dadhya tharvaas tayo pravargya brahma-vidy ca sat-ktosatya-akita iti etatthis; rutvhaving heard; taththen; uvcaspoke; dadhyakDadhci Muni; tharvanathe knowledge of the Atharva Veda; tayoto them; pravargyamthe knowledge of how to perform the soma sacrifice; brahmaspiritual; vidymknowledge; caand; sat-ktaworshiped by them; asatyato speak what is not true; akitafearful; itithus. Hearing this request, Dadhci Muni spoke both spiritual knowledge and the knowledge of how to perform a Soma sacrifice from the Atharva Veda. Dadhci was very careful to speak with great accuracy, and not say anything untruthful to his students. After hearing his words, the two Avinikumras respectfully worshiped Dadhci.
Texts 4-5
Because rmad-Bhgavatam is very dear to both the Supreme Personality of Godhead and His devotees, the instructions if the Bhgavatam are purely in the mode of transcendental goodness, without any touch of the lower modes of nature. This is described in Padma Pura, Uttara-khaa (22.115), where Gautama Muni inquires of Mahrja Ambara: pura tva bhgavata pahase purato hare caritra daitya-rjasya pra ldasya ca bh-pate yathas; pdmein Padma Pura; ambaraMahrja Ambara; pratito; gautamaof Gautama Muni; prana the question; puraPura; tvamyou; bhgavatam
Bhgavatam; pahaseread; puratain the presence; hare of Lord Hari; caritamthe pastimes; daityaof the demons; rjasyaof the king; prahldasyaPrahlda; ca also; bh-pateO King. My dear king, have you read the rmad-Bhgavatam Pura, which describes the pastimes of the Supreme Lord Hari and his devotee Prahlda, the king of the demons?
Text 6
rmad-Bhgavatam is also mentioned in the following passage of the Padma Pura, Vyajul-mhtmya: rtrau tu jgara krya rotavy vaiav kath gt nma-sahasra ca pura uka-bhitam pahitavya prayatnena hare santoa-kraam tatrathere; evaindeed; vajul-mhtmyein the Vyajul-mhtmya; tasya of rmad-Bhgavatam; tasmin in this matter; upadeainstruction; rtrauat night; jgarawakefulness; kryashould be done; rotavy should be heard; vaiavof Lord Viu; kathtopics; gtBhagavad-gt; nma-sahasra Visnu-sahasra-nmastotra; caand; puramthe Pura; ukarla ukadeva Gosvm; bhitamspoken; pahitavyashould be read; prayatnenavery carefully; hareof Lord Hari; santoaof satisfaction; kraamthe cause. In the evening one should remain awake and hear the topics of Lord Viu. One should carefully read Bhagavadgt, Visnu-sahasra-nma-stotra , and rmad-Bhgavatam, which was spoken by ukadeva Gosvm. In this way one may satisfy the Supreme Personality of Godhead, Lord Hari.
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Text 7
In another verse from the Padma Pura we find the following request: ambara uka-prokta nitya bhgavata u pahasva sva-mukhenpi yadcchasi bhva-kayam tatrathere; evaindeed; anyatrain another place; ambaraO Mahrja Ambara; ukaby ukadeva Gosvm; proktamspoken; nityamregularly; bhgavatam rmad-Bhgavatam; u please hear; pahasvaplease read; svaown; mukhenawith the mouth; apialso; yadi if; icchasiyou desire; bhvaof the cycle of repeated birth and death; kayamcessation. O Mahrja Ambara, if you desire to gain freedom from the cycle of repeated birth and death, then please regularly hear, and with your own voice read aloud, the rmadBhgavatam, which was spoken by rla ukadeva Gosvm.
Text 8
The Bhgavatam is also mentioned in the following verse of the Dvrak-mhtmya found in the Prahlda-sahit of the Skanda Pura: rmad-bhgavata bhakty pahate hari-sannidhau jgare tat-pada yti kula-vnda-samanvita rmad-bhgavata rmad-Bhgavatam; bhakty with devotion; pahatereads; hariLord Hari; sannidhauin the presence; jgarein wakefulness; tatof Him; padam to the abode; ytigoes; kula-vndahis relatives; samanvitawith.
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One who remains awake in the evening and reads aloud the rmad-Bhgavatam before the Deity of Lord Hari with great devotion, attains, with all his friends and relatives, the supreme spiritual abode of the Lord.
Anuccheda 21
Texts 1-3
rmad-Bhgavatam is also glorified in the following statement of the Garua Pura: pra soyam atiaya artho ya brahma-str bhratrtha-viniraya gyatr-bhya-rpo sau vedrtha-paribhita purn sma-rpa skd bhagavatodita dvdaa-skandha-yukto ya ata-viccheda-sayuta granthodaa-sahasra rmad-bhgavatbhidha pracomplete; sa ayamthis; atiayagreat; artha ayamthis is the meaning; brahma-strof the codes of Vednta-stra; bhratrtha-viniraya the ascertainment of the Mahbhrata; gyatr-bhya-rpa the purport of Brahma-gyatr, the mother of the Vedic literatures; asau that; vedrtha-paribhita expanded by the meanings of all the Vedas; purnof the Puras; sma-rpathe best (like the Sma among the Vedas); sktdirectly; bhagavata-uditaspoken by Vysadeva, an incarnation of the Supreme Personality of Godhead; dvdaa-skandha-yukta having twelve cantos; ayamthis; ata-viccheda-sayuta having 355 chapters; granthathis great literature; adaasahasrahaving 18,000 verses; rmad-bhgavatbhidha named rmad-Bhgavatam.
The meaning of the Vednta-stra is present in rmadBhgavatam. The full purport of the Mahbhrata is also there. The commentary on the Brahma- gyatr is also there and fully expanded with all Vedic knowledge. rmadBhgavatam is the supreme Pura, and it was compiled by the Supreme Personality of Godhead in His incarnation as Vysadeva. There are twelve cantos, 355 chapters, and eighteen thousand verses. Here the words brahma-stram artha mean that rmadBhgavatam is the natural commentary on Vednta-stra. rla Vysadeva first conceived rmad-Bhgavatam within his mind and then summarized it in Vednta-stra. Later, he expanded it as rmad-Bhgavatam in the form in which we now know it. Because rmad-Bhgavatam is the natural commentary on Vednta-stra, whatever commentaries have been made more recently by men with their fertile imaginations can only be accepted as far as they are faithful to the actual purport of rmad-Bhgavatam.
Text 4
The phrase bhratrtha-viniraya (the full purport of the Mahbhrata is present in rmad-Bhgavatam ) is explained in the following verses of Vedic literature: niraya sarva-str bhrata parikrtitam bhrata sarva-ved ca tulm ropit pur devair bramdibhi sarvair ibhi ca samanvitai vysasyaivjy tatra tv atiricyate bhratam mahattvd bhra-vattvc ca mahbhratam ucyate bhratrtha-viniraya the purport of Mahbhrata; nirayaconclusion; sarva-strof all scriptures; bhrata Mahbhrata; parikrtitamelaborately explained; bhrata Mahbhrata; sarva-vedhof all the Vedas; caand; tulamequal; ropitelevated; pura formerly; devairby the demigods; bramdibhiheaded by Brahm; sarvairall; ibhiby the great sages; ca also; samanvitaialong with; vysaVysa; eva
certainly; jyby the order; tatrathere; tubut; atiricyatewas heavier; bharatamMahbhrata; mahattvat because of greatness; bharavattvatbecause of heaviness; caand; mahbhratam Mahbhrata; ucyateis called. Mahbhrata is a most perfect scripture, presenting the final conclusions of all the Vedas. This is explained in the following story: Once rla Vysadeva asked Brahm and all the demigods and sages to weigh the respective merits of the four Vedas and the Mahbhrata. When the scriptures were placed on the scale, it was determined that the Mahbhrata was heavier than the four Vedas combined. Because of its greatness (mah) and heaviness (bhrata), this book became known as Mahbhrata. Because rmad-Bhgavatam gives the most perfect description of r Ka, the Supreme Personality of Godhead, it perfectly gives the full purport of the Mahbhrata (bhratrtha-viniraya ).
Text 5
That rmad-Bhgavatam presents the essential meaning of the Mahbhrata is described in the following passage of the Narada Pura, Moka-dharma (170.11-14), where Mahrja Janemejaya says to rla Vysadeva: ida atasahasrbdhi bhratkhyna vistart mathya atimanthena jnodadhim anuttamam nava nta yath dadhno malayc candana yath rayaka sarva vedebhya oadhibhyomta yath samuddhtam ida brahman kathmtam anuttamam tapo nidhe tvayokta hi nryaa kathrayamv iti
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idamthis; ata-sahasrain 100,000 verses; abdhilike a great ocean; bhrataof Mahbhrata; kyanahistory; vistartexpansion; mathyamchurned; ati-manthena with a great churning rod; jnaof transcendental knowledge; udadhimthe ocean; anuttamamincomparable; navantamfresh butter; yathjust as; dadhnafrom curd; malaytfrom the Malaya Hills; candanam sandalwood; yathjust as; ranyamthe Upaniads; sarva from all; vedebhyathe Vedas; oadibhyafrom plants and herbs; amtamnectar; yathjust as; samuddhtam extracted; idamthis; brahmanO brhmaa; katha history; amtamnectar; idamthis; tathin the same way; tapaof austerity; nidheO treasure house; tvayato you; uktamspoken; hicertainly; nryaaof Lord Nryaa; kathtopics; rayamshelter; itithus. O brhmaa, O treasure-house of austerities, by churning the 100,000 verses of Mahbhrata, you have extracted an incomparable ocean of transcendental knowledge, which has become known as rmad-Bhgavatam. This Bhgavatam is full of nectarean descriptions of the Personality of Godhead, Lord Nryaa. It is the best of scriptures, and it is extracted form the Mahbhrata just as butter is extracted from curd, sandalwood from the Malaya Hills, the Upaniads from the four Vedas, or nectar from plants and herbs.
Anuccheda 22
Text 1
That rmad-Bhgavatam presents the essential meaning of the Mahbhrata because both scriptures are intended to glorify Lord Ka is confirmed in the following statement of the Bhgavatam itself (3.5.12): munir vivakur bhagavad-gun sakhpi te bhratam ha ka yasmin n grmya-kathnuvdair
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matir ght nu hare kathym iti tathin the same way; caalso; munithe sage; vivaku described; bhagavatof the Personality of Godhead; gunmtranscendental qualities; sakhfriend; apialso; teyour; bhratamthe Mahbhrata; hahas described; kaKa-Dvaipyana Vysa; yasminin which; nm of the people; grmyaworldly; sukha-anuvdai pleasure derived from mundane topics; matiattention; ght nujust to draw towards; hareof the Lord; kathymspeeches of (Bhagavad-gt); itithus. Your friend, the great sage Ka-Dvaipyana Vysa, has already described the transcendental qualities of the Lord in his great work, the Mahbhrata. But the whole idea is to draw the attention of the mass of people to ka-kath (Bhagavad-gt) through their strong affinity for hearing mundane topics.
Text 2
That rmad-Bhgavatam is the perfect commentary on the Gyatr mantra (gyatr-bhya-rposau ) is confirmed by the statements of Viu-dharmottara Pura and other Vedic literatures. Because the Bhgavatam describes the Supreme Personality of Godhead in great detail, it should be considered the perfect commentary on the Gyatr mantra. By examining the first verse of the First Canto of the Bhgavatam (janmdy asya), we may also see that the Bhgavatam describes itself as a commentary on the Gyatr mantra. That the Bhgavatam is the perfect commentary on the four Vedas (vedrtha-paribhita ) is confirmed in the following statement of Vedic literature: The Puras and histories explain the meaning of the four Vedas. The phrase purn sma-rpa means that just as the Sma Veda is the best of the four Vedas, in the same way rmad-Bhgavatam is the best of the Puras.
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Texts 3-6
rmad-Bhgavatam is also glorified in the following verses of the Skanda Pura (Mrgara-msa-mhtmya 16.40,42,44,43): ataotha sahasrai ca kim anyai stra-sagrahai na yasya tihate gehe stra bhgavata kalau ata evatherefore; skndein the Skanda Pura; ataa hundreds; athathen; sahasraithousands; caand; kimwhat is the use?; anyaiof others; stra-sagrahai scriptures; nanot; yasyaof whom; tihatestays; gehein the home; strathe scripture; bhgavatam rmad-Bhgavatam; kalau in the age of Kali. During the Kali-yuga, what is the use of hundreds and thousands of scriptures for one who does not have rmadBhgavatam in his home? katha sa vaiavo jeya stra bhgavata kalau ghe na tihate yasya sa vipra vapacdhama kathahow is it possible?; sahe; vaiavaas a devotee of Lord Viu; jeyamay be known; strathe scripture; bhgavatamrmad-Bhgavatam; kalau in the age of Kali; ghein the home; nanot?; tihatestays; yasyaof whom; sahe; viprabrhmana; vapacaof dog-eaters; adhamathe lowest. How is it possible to be a devotee of Lord Visnu in the Kaliyuga and not have the rmad-Bhgavatam in his home? Such a person, even if born in an exalted brhmaa family, is actually the lowest of outcastes. yatra yatra bhaved vipra stra bhgavata kalau tatra tatra harir yti
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tridaai saha nrada yatra yatrawherever; bhavetmay be; vipraO brhmaa; stramthe scripture; bhgavatamrmadBhgavatam; kalauin the age of Kali; tatra tatrathere; hariLord Hari; ytigoes; tridaaithe demigods; saha with; nradaO Nrada. O Nrada, O best of the brhmaas, during the Kali-yuga Lord Hari, accompanied by the demigods, appears wherever rmad-Bhgavatam is found. ya pahet prayato nitya loka bhgavata mune adaa-purn phala prpnoti mnava iti yaone who; pahetreads; prayataattentively; nityam regularly; lokathe verses; bhgavatamof the Bhgavatam; muneO sage; adaaof the eighteen; purnPuras; phalamthe result; prpnotiattains; mnavaa man; itithus. O sage, one who attentively and regularly reads rmadBhgavatam obtains the result of reading all eighteen Puras.
Text 7
The phrase ata-viccheda-sayuta means with 335 chapters. The remainder of this passage is clear and requires no further explanation. From all these statements of Vedic literature we may conclude that those who desire to understand the ultimate goal of life should carefully study rmad-Bhgavatam.
Anuccheda 23
Text 1
The rmad-Bhgavatam is glorified in many transcendental Vedic literatures. The Bhgavatam itself says:
ke sva-dhmopagate dharma-jndibhi saha kalau naa-dm ea purrko 'dhunodita kein Ka's; sva-dhmaown abode; upagatehaving returned; dharmareligion; jnaknowledge; dibhi combined together; sahaalong with; kalauin the Kali-yuga; naa-dmof persons who have lost their sight; eaall these; pura-arkathe Pura which is brilliant like the sun; adhunjust now; uditahas arisen. This Bhgavata Pura is as brilliant as the sun, and it has arisen just after the departure of Lord Ka to His own abode, accompanied by religion, knowledge, etc. Persons who have lost their vision due to the dense darkness of ignorance in the age of Kali shall get light from this Pura. [rmad-Bhgavatam 1.3.43]
Text 2
In this verse the rmad-Bhgavatam is compared to the sun, for just as the sun illuminates everything, in the same way the Bhgavatam illuminates the subject matter of the Absolute Truth. Without the Bhgavatam, other Vedic literature cannot give a very complete description of the actual truth. In the Hayara-pacartra , in the section describing various Vedic literatures, the Tantra-bhagavata is described as a commentary on rmad-Bhgavatam. Also, in the same scripture, the following list of some commentaries on rmad-Bhgavatam is given: 1. Hanumat-bhya, 2. Vsan-bhya, 3. Sambandhokti, 4. Vidvatkmadhenu, 5. Tattva-dpik, 6. Bhvartha-dpik (by rdhar Svm), 7. Paramahasa-priya, 8. uka-hdaya, 9. Mukta-phala, 10. Hari-ll, and 11. Bhakti-ratnvali. In this way many devotee scholars have written their different famous explanations of rmadBhgavatam.
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Text 3
In the Hemdri-grantha, Dna-khaa, Pura-dna-prastva , the rmad-Bhgavatam is also described, and the Matsya Pura is quoted to glorify it. In the description of the various yugas found in the Pariea-khaa of the same book, the ka-sankrtana-yaja is described as the proper spiritual duty for the Kali-yuga, and in this connection the following verse from rmad-Bhgavatam is quoted: kali sabhjayanty ry gua j sra-bhgina yatra sakrtanenaiva sarva-svrtho 'bhilabhyate kalimthe age of Kali; sabhjayantithey praise; ry progressive souls; gua-jawho know the true value (of the age); sra-bhginawho are able to pick out the essence; yatrain which; sakrtanenaby the congregational chanting of the holy names of the Supreme Lord; evamerely; sarva all; sva-arthadesired goals; abhilabhyateare attained. Those who are actually advanced in knowledge are able to appreciate the essential value of this age of Kali. Such enlightened persons worship Kali-yuga because in this fallen age all perfection of life can easily be achieved by the performance of sakrtana. [rmad-Bhgavatam 11.5.36]
Text 4
The following objection may be raised: If rmad-Bhgavatam is so important, why did akarcrya not mention it in his writings? To this objection I reply: akarcrya was an incarnation of Lord iva who descended to the earth to fulfill a specific mission according to the direct order of the Supreme Personality of Godhead. Although akara was perfectly aware that the happiness of devotional service far surpasses the happiness of impersonal liberation (kaivalya), and although he understood that rmadBhgavatam is the topmost Vedic literature and the perfect commentary on Vednta-stra, he did not reveal these things, but concealed the actual truth, and because of the direct order of the Supreme Personality of Godhead, preached the philosophy of
impersonalism (advaita-vda). Although he was ordered to speak a false philosophy and not describe the truth contained in rmadBhgavatam, he nevertheless hankered to speak the truth and quote from the Bhgavatam, and from time to time he hinted at both the Bhgavatam and the Vaiava philosophy in his writings. He indirectly referred to Lord Kas pastimes as described in the Bhgavatam in his poem r Govindtaka, where the first verse describes mother Yaods astonishment at seeing child Kas revelation of the Universal Form, and verse six describes Lord Kas theft of the gops garments. From Padma Pura in the words of Lord iva: myvdam asac chstra pracchanna bauddham ucyate mayaiva kalpita devi kalau brhmaa-rpi brahmaa cpara rpa nirgua vakyate may sarva-sva jagato'py asya mohanrtha kalau yuge vednte tu mah-stre myvdam avaidikam mayaiva vakyate devi jagat na-krat The Myvda philosophy is impious [ asac chstra]. It is covered Buddhism. My dear Prvat, in the form of a brhmaa in the Kali-yuga I teach this imagined Myvda philosophy. In order to cheat the atheists, I describe the Supreme Personality of Godhead to be without form and without qualities. Similarly, in explaining Vednta I describe the same Myvda philosophy in order to mislead the entire population toward atheism by denying the personal form of the Lord. In the iva Pura the Supreme Personality of Godhead told Lord iva: dvpardau yuge bhtv kalay mnudiu
svgamai kalpitais tva ca jann mad-vimukhn kuru In the Kali-yuga, mislead the people in general by propounding imaginary meanings for the Vedas to bewilder them." In Padma Pura, Lord iva tells Prvat: u devi pravakymi tmasni yath-kramam ye ravaa-mtrea ptitya jninm api aprtha ruti-vkyn darayal loka-garhitam karma-svarpa-tyjyatvam atra ca pratipdyate sarva-karma-paribhran naikarmya tatra cocyate partma-jvayor aikya maytra pratipdyate My dear wife, hear my explanations of how I have spread ignorance through Myvda philosophy. Simply by hearing it, even an advanced scholar will fall down. In this philosophy, which is certainly very inauspicious for people in general, I have misrepresented the real meaning of the Vedas and recommended that one give up all activities in order to achieve freedom from karma. In this Myvda philosophy I have described the jvtm and Paramtm to be one and the same.
Anuccheda 24
Texts 1-2
When Puyranya Muni and other followers of akarcrya began to write commentaries on the Bhgavatam, the Vaiavas became alarmed. In order to counter the impersonalists misinterpretation of the Bhgavatam and present the proper interpretation, Madhvcrya
wrote a commentary on the Bhgavatam. His commentary is accepted by the Vaiavas as the proper explanation of the meaning of the Bhgavatam. The rmad-Bhgavatam is described in the following verses of the Bhgavatam itself: tad ida grhaymsa sutam tmavat varam sarva-vedetihsn sra sra sumuddhtam tatthat; idamthis; grhaym samade to accept; sutam unto his son; tmavatmof the self-realized; varammost respectful; sarvaall; vedaVedic literatures (books of knowledge); itihsnmof all the histories; sramcream; sramcream; samuddhtamtaken out. r Vysadeva delivered it (rmad-Bhgavatam) to his son, who is the most respected among the self-realized, after extracting the cream of all Vedic literatures and histories of the universe. [rmad-Bhgavatam 1.3.41]
Text 3
sarva-vednta-sra hi rmad-bhgavatam iyate tad-rasmta-tptasya nnyatra syd rati kvacit sarva-vedntaof all Vednta philosophy; sramthe essence; hiindeed; r-bhgavatamrmad-Bhgavatam; iyateis said to be; tatof it; rasa-amtaby the nectarean taste; tptasyafor one who is satisfied; nanot; anyatra elsewhere; sytthere is; ratiattraction; kvacitever. rmad-Bhgavatam is declared to be the essence of all Vednta philosophy. One who has felt satisfaction from its nectarean mellow will never be attracted to any other literature. [rmad-Bhgavatam 12.13.15]
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Text 4
nigama-kalpa-taror galita phala uka-mukhd amta-drava-sayutam pibata bhgavata rasam laya muhur aho rasik bhvi bhvuk nigamathe Vedic literatures; kalpa-tarothe desire tree; galitamfully matured; phalamfruit; ukarla ukadeva Gosvm, the original speaker of rmad-Bhgavatam; mukht from the lips of; amtanectar; dravasemisolid and soft and therefore easily swallowable; sayutamperfect in all respects; pibatado relish it; bhgavatamthe book dealing in the science of the eternal relation with the Lord; rasam juice (that which is relishable); layamuntil liberation, or even in a liberated condition; muhualways; ahoO; rasikthose who are full in the knowledge of mellows; bhvion the earth; bhvukexpert and thoughtful. O expert and thoughtful men, relish rmad-Bhgavatam, the mature fruit of the desire tree of Vedic literatures. It emanated from the lips of r ukadeva Gosvm. Therefore this fruit has become even more tasteful, although its nectarean juice was already relishable for all, including liberated souls. [rmad-Bhgavatam 1.1.3]
Text 5
ya svnubhvam akhila-ruti-sram ekam adhytma-dpam atititrat tamo 'ndham sasri karuayha pura-gu ya ta vysa-snum upaymi guru munnm yahe who; sva-anubhvamself-assimilated (experienced); akhilaall around; rutithe Vedas; sramcream; ekam the only one; adhytmatranscendental; dpamtorchlight; atititratmdesiring to overcome; tama andhamdeeply dark material existence; sasrimof the materialistic men; karuayout of causeless mercy; hasaid; pura supplement to the Vedas; guyamvery confidential; tam unto him; vysa-snumthe son of Vysadeva; upaymilet
me offer my obeisances; gurumthe spiritual master; munnmof the great sages. Let me offer my respectful obeisances unto him (uka), the spiritual master of all sages, the son of Vysadeva, who, out of his great compassion for those gross materialists who struggle to cross over the darkest regions of material existence, spoke this most confidential supplement to the cream of Vedic knowledge, after having personally assimilated it by experience. [rmad-Bhgavatam 1.2.3]
Anuccheda 25
Texts 1-4
rla ukadeva Gosvms recitation of rmad-Bhgavatam to Mahrja Parkit is described in the following verses: tatropajagmur bhvana punn mahnubhv munaya sa-iy pryea trthbhigampadeai svaya hi trthni punanti santa yatafrom which; tatrathere; upajagmuarrived; bhvanamthe universe; punnthose who can sanctify; mah-anubhvgreat minds; munayathinkers; saiyalong with their disciples; pryeaalmost; trtha place of pilgrimage; abhigamajourney; apadeaion the plea of; svayampersonally; hicertainly; trthniall the places of pilgrimage; punantisanctify; santasages. At that time all the great minds and thinkers, accompanied by their disciples, and sages who could verily sanctify a place of pilgrimage just by their presence, arrived there on the plea of making a pilgrims journey. atrir vasiha cyavana aradvn arianemir bhgur agir ca. pararo gdhi-sutotha rma utathya indrapramadedhmavhau
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medhtithir devala rieo bhradvjo gautama pippalda. maitreya aurva kavaa kumbhayonir dvaipyano bhagavn nrada ca atri to nradanames of the different saintly personalities who arrived there from different parts of the universe. From different parts of the universe there arrived great sages like Atri, Cyavana, aradvn, Arianemi, Bhgu, Vasiha, Parara, Vivmitra, Agir, Paraurma, Utathya, Indrapramada, Idhmavhu, Medhtithi, Devala, riea, Bhradvja, Gautama, Pippalda, Maitreya, Aurva, Kavaa, Kumbhayoni, Dvaipyana and the great personality Nrada. anye ca devari-brahmari-vary rjari-vary arudaya ca. nnreya-pravarn sametn abhyarcya rj iras vavande anyemany others; caalso; devarisaintly demigods; brahmarisaintly brhmaas; varytopmost; rjarivarytopmost saintly kings; arua-dayaa special rank of rjaris; caand; nnmany others; reya-pravarn chief amongst the dynasties of the sages; sametnassembled together; abhyarcyaby worshiping; rjthe Emperor; irasbowed his head to the ground; vavandewelcomed. There were also many other saintly demigods, kings and special royal orders called arudayas [a special rank of rjaris] from different dynasties of sages. When they all assembled together to meet the Emperor (Parkit), he received them properly and bowed his head to the ground. sukhopaviev atha teu bhya kta-prama sva-cikrita yat. vijpaym sa vivikta-cet upasthitogrebhighta-pi
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sukhahappily; upavieuall sitting down; atha thereupon; teuunto them (the visitors); bhyaagain; kta-pramahaving offered obeisances; svahis own; cikritamdecision of fasting; yatwho; vijpaym sa submitted; vivikta-cetone whose mind is detached from worldly affairs; upasthitabeing present; agrebefore them; abhighta-pihumbly with folded hands; itithus; dibeginning with; anantaramafter. After all the is and others had seated themselves comfortably, the King, humbly standing before them with folded hands, told them of his decision to fast until death. [rmad-Bhgavatam 1.19.8-12]
Text 5
Then Mahrja Parkit spoke the following wonderful question: tata ca va pcchyam ima vipcche virabhya vipr iti ktyatym sarvtman mriyamai ca ktya uddha ca tatrmatbhiyukt tataas such; caand; vaunto you; pcchyamthat which is to be asked; imamthis; vipcchebeg to ask you; virabhyatrustworthy; viprbrhmaas; itithus; ktyatymout of all different duties; sarva-tmanby everyone; mriyamaiespecially those who are just about to die; caand; ktyamdutiful; uddhamperfectly correct; caand; tatratherein; mataby complete deliberation; abhiyuktjust befitting; itithus; pcchatiquestioned; rjithe king. O trustworthy brhmaas, I now ask you about my immediate duty. Please, after proper deliberation, tell me of the unalloyed duty of everyone in all circumstances, and specifically of those who are just about to die. [rmadBhgavatam 1.19.24]
Text 6
At that moment rla ukadeva Gosvm appeared:
tatrbhvad bhagavn vysa-putro yadcchay gm aamnonapeka alakya-ligo nija-lbha-tuo vta ca blair avadhta-vea tatrathere; abhvatappeared; bhagavnpowerful; vysa-putrason of Vysadeva; yadcchayas one desires; gmthe earth; aamnawhile traveling; anapeka disinterested; alakyaunmanifested; ligasymptoms; nija-lbhaself-realized; tuasatisfied; vta surrounded; caand; blaiby children; avadhta neglected by others; veadressed. At that moment there appeared the powerful son of Vysadeva, who traveled over the earth disinterested and satisfied with himself. He did not manifest any symptoms of belonging to any social order or status of life. He was surrounded with women and children, and he dressed as if others had neglected him. [rmad-Bhgavatam 1.19.25]
Texts 7-8
yma sadpvya-vayo-'ga-lakmy str mano-ja rucira-smitena pratyutthits te munaya svsanebhyas tal-lakaa-j api gha-varcasam ymamblackish; sadalways; apvyaexcessively; vaya age; agasymptoms; lakmyby the opulence of; strmof the fair sex; mana-jamattractive; rucira beautiful; smitenasmiling; pratyutthitstood up; teall of them; munayathe great sages; svaown; sanebhya from the seats; tatthose; lakaa-jexpert in the art of physiognomy; apieven; gha-varcasamcovered glories. He was blackish and very beautiful due to his youth. Because of the glamor of his body and his attractive smiles, he was pleasing to women. Though he tried to cover his natural glories, the great sages present there were all expert in the art of physiognomy, and so they honored him by rising from their seats.
sa viu-rto 'tithaya gatya tasmai sapary irasjahra tato nivtt hy abudh striyo 'rbhak mahsane sopavivea pjita sahe; viu-rtaMahrja Parkit (who is always protected by Lord Viu); atithayeto become a guest; gatyaone who arrived there; tasmaiunto him; saparym with the whole body; iraswith bowed head; jahra offered obeisances; tatathereafter; nivttceased; hi certainly; abudhless intelligent; striyawomen; arbhakboys; mah-saneexalted seat; sahe; upavivea sat down; pjitabeing respected. Mahrja Parkit, who is also known as Viurta [one who is always protected by Viu], bowed his head to receive the chief guest, ukadeva Gosvm. At that time all the ignorant women and boys ceased following rla ukadeva. Receiving respect from all, ukadeva Gosvm took his exalted seat. sa savtas tatra mahn mahyas brahmari-rjari-devari-saghai vyarocatla bhagavn yathendur graharka-tr-nikarai parta sar ukadeva Gosvm; savtasurrounded by; tatra there; mahngreat; mahyasmof the greatest; brahmari saint among the brhmaas; rjari saint among the kings; devarisaint among the demigods; saghaiby the assembly of; vyarocatawell deserved; alamable; bhagavn powerful; yathas; induthe moon; grahaplanets; ka heavenly bodies; trstars; nikaraiby the assembly of; partasurrounded by. ukadeva Gosvm was then surrounded by saintly sages and demigods just as the moon is surrounded by stars, planets and other heavenly bodies. His presence was gorgeous, and he was respected by all. [rmad-Bhgavatam 1.19.28-30]
Anuccheda 26
Text 1
When rla ukadeva Gosvm spoke the Bhgavatam to the sages, rla Vysadeva and rla Nrada Muni, ukadevas guru and grand guru, were present, and by hearing from ukadeva Gosvm they both learned many things formerly unknown to them. In this way ukadeva Gosvm became their teacher. ukadeva Gosvm is glorified as the speaker of the Bhgavatam in the following verse: nigama-kalpa-taror galita phala uka-mukhd amta-drava-sayutam pibata bhgavata rasam laya muhur aho rasik bhuvi bhvuk nigamathe Vedic literatures; kalpa-tarothe desire tree; galitamfully matured; phalamfruit; ukarla ukadeva Gosvm, the original speaker of rmad-Bhgavatam; mukht from the lips of; amtanectar; dravasemisolid and soft and therefore easily swallowable; sayutamperfect in all respects; pibatado relish it; bhgavatamthe book dealing in the science of the eternal relation with the Lord; rasamjuice (that which is relishable); layamuntil liberation, or even in a liberated condition; muhualways; ahoO; rasikthose who are full in the knowledge of mellows; bhuvion the earth; bhvukexpert and thoughtful. O expert and thoughtful men, relish rmad-Bhgavatam, the mature fruit of the desire tree of Vedic literatures. It emanated from the lips of r ukadeva Gosvm. Therefore this fruit has become even more tasteful, although its nectarean juice was already relishable for all, including liberated souls. [rmad-Bhgavatam 1.1.3]
Texts 2-3
From this glorification of rmad-Bhgavatam and its speaker, we may understand that the Bhgavatam is the best of all the Puras and all other Vedic literatures. This is confirmed by the statements of Matsya Pura and many other scriptures. What need is there for
any scripture other than rmad-Bhgavatam? rmad-Bhgavatam is the direct substitute sent to this world to replace Lord Ka now that He has left. This is confirmed in the following verse: ke sva-dhmopagate dharma-jndibhi sa a kalau naa-dm ea purrko 'dhunodita iti kein Kas; sva-dhmaown abode; upagatehaving returned; dharmareligion; jnaknowledge; dibhi combined together; sa aalong with; kalauin the Kaliyuga; naa-dmof persons who have lost their sight; ea all these; pura-arkathe Pura which is brilliant like the sun; adhunjust now; uditahas arisen. This Bhgavata Pura is as brilliant as the sun, and it has arisen just after the departure of Lord Ka to His own abode, accompanied by religion, knowledge, etc. Persons who have lost their vision due to the dense darkness of ignorance in the age of Kali shall get light from this Pura. [rmad-Bhgavatam 1.3.43]
Text 4
That rmad-Bhgavatam is filled with all transcendental good qualities may be seen in the following verse: dharma projjhita-kaitavo 'tra paramo nirmatsar sat vedya vstavam atra vastu ivada tpa-trayonmlanam rmad-bhgavate mah-muni-kte ki v parair vara sadyo hdy avarudhyate 'tra ktibhi urubhis tat-kat dharmareligiosity; projjhitacompletely rejected; kaitava covered by fruitive intention; atraherein; paramathe highest; nirmatsarmof the one-hundred-percent pure in heart; satmdevotees; vedyamunderstandable; vstavam factual; atraherein; vastusubstance; ivadamwell-being; tpa-trayathreefold miseries; unmlanamcausing uprooting of; rmatbeautiful; bhgavatethe Bhgavata Pura; mah-munithe great sage (Vysadeva); ktehaving
compiled; kimwhat is; vthe need; paraiothers; vara the Supreme Lord; sadyaat once; hdiwithin the heart; avarudhyatebecome compact; atraherein; ktibhiby the pious men; urubhiby culture; tat-katwithout delay. Completely rejecting all religious activities which are materially motivated, this Bhgavata Pura propounds the highest truth, which is understandable by those devotees who are fully pure in heart. The highest truth is reality distinguished from illusion for the welfare of all. Such truth uproots the threefold miseries. This beautiful Bhgavatam, compiled by the great sage Vysadeva [in his maturity], is sufficient in itself for God realization. What is the need of any other scripture? As soon as one attentively and submissively hears the message of Bhgavatam, by this culture of knowledge the Supreme Lord is established within his heart. [rmad-Bhgavatam 1.1.2]
Text 5
rmad-Bhgavatam is also glorified in the following verse of Hemdri Munis Mukta-phala commentary: ved pura kvya ca prabhur mitra priyeva ca bodhayantti hi prhus trivd bhgavata puna vedthe four Vedas; purathe Puras; kvyam poetry; caand; prabhuthe Supreme Lord; mitrama friend; priyabeloved; ivalike; caand; bodhayanti instruct; itithus; hiindeed; prhusay; trivdthree times; bhgavatamrmad-Bhgavatam; puna again. The four Vedas instruct us as if they were the Supreme Lord speaking, the Puras advise us as if they were our dear friend, and the poems of the great devotees speak to us as if they were our dear lovers. The Vedas, Puras, and poems tell us to carefully study the sacred Bhgavatam.
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Text 6
It is sometimes said that the Puras are subordinate to the four Vedas, which are the primary scriptures. Some will have it that this should also apply to the Bhgavatam, which they consider inferior to the four Vedas. The Vedic literatures repeatedly reject this idea, for the Bhgavatam is superior to all other literature, including the four Vedas.
Text 7
The Bhgavatam is also glorified in the following verse: katha v paveyasya rjarer munin saha savda samabht tta yatrai stvat ruti iti kathamhow is it; valso; paveyasyaof the descendant of Pu (Parkit); rjareof the king who was a sage; muninwith the muni; sahawith; savda discussion; samabhttook place; ttaO darling; yatra whereupon; elike this; stvattranscendental; ruti essence of the Vedas; itithus. How did it so happen that King Parkit met this great sage, making it possible for this great transcendental essence of the Vedas (Bhgavatam) to be sung to him? [rmadBhgavatam 1.4.7] This description (Anucchedas 19-26) of the glories of rmadBhgavatam is also confirmed by the conversations of r Nrada and r Vysa in the First Canto (chapters four to six).
Anuccheda 27
That rmad-Bhgavatam is the best Vedic literature, and that it leads those who follow it to the ultimate goal of life, is confirmed by the previous quotations from Vedic literature and by many other quotes as well. In this Sandarbha we will repeatedly quote as evidence the statements of this rmad-Bhgavatam , the perfect commentary on Vednta-stra. In recent times the great Vaiava
author rdara Svm has written a commentary on rmadBhgavatam in order to attract the impersonalists to accept the supremacy of the Lords glories. At the present time in the north of India many other Vaiavas, following the pure Vaiava conclusion taught by rdhara Svm, have also written many books describing the actual nature of the Supreme Personality of Godhead, and many have also written commentaries on the Bhgavatam following the opinions of rdhara Svm. South India is justly famous as the home of many Vaiava devotees of the Lord. This is described in the following statement ktdiu praj rjan kalv icchanti sambhavam kalau khalu bhaviyanti nryaa-parya kvacit kvacin mah-rja dravieu ca bhria tmrapar nad yatra ktaml payasvin kver ca mah-puy pratc ca mah-nad ye pibanti jala ts manuj manujevara pryo bhakt bhagavati vsudeve 'malay kta-diuof Satya and the other earlier ages; prajthe inhabitants; rjanO King; kalauin Kali-yuga; icchanti they want; sambhavambirth; kalauin Kali; khalu certainly; bhaviyantithere will be; nryaa-parya devotees who dedicate their lives to the service of Lord Nryaa; kvacit kvacithere and there; mah-rjaO great monarch; dravieuin the provinces of South India; cabut; bhriaespecially plentifully; tmraparnamed Tmrapar; nadthe river; yatrawhere; ktaml Ktaml; payasvinPayasvin; kverKver; caand; mah-puyextremely pious; pratcnamed Pratc; ca
and; mah-nadthe Mahnad; yethose who; pibanti drink; jalamthe water; tsmof these; manujhumans; manuja-varaO lord of men (Nimi); pryafor the most part; bhaktdevotees; bhagavatiof the Personality of Godhead; vsudeveLord Vsudeva; amala-ayhaving spotless hearts. My dear King, the inhabitants of Satya-yuga and other ages eagerly desire to take birth in this age of Kali, since in this age there will be many devotees of the Supreme Lord, Nryaa. These devotees will appear in various places but will be especially numerous in South India. O master of men, in the age of Kali those persons who drink the waters of the holy rivers of Dravia-dea, such as the Tmrapar, Krtaml, Payasvin, the extremely pious Kver and the Pratc Mahnad, will almost all be purehearted devotees of the Supreme Personality of Godhead, Vsudeva. [rmadBhgavatam 1.5.38-40] These South Indian Vaiavas vigorously preach the Lords glories, and because their disciplic succession begins with rmat Lakmdev, they are known as the r sampradya. Among them the great crya r Rmnuja, who was intently devoted to the service of the Lords lotus feet, wrote the r-bhya and many other books establishing the Vaiava philosophy and the supremacy of rmadBhgavatam. Because of his powerful preaching, the impersonalist philosophy was not able to prevail in the south.
Anuccheda 28
Text 1
We have described the exalted position of rmad-Bhgavatam , quoting from the Bhgavatam itself, and for those reluctant to accept the Bhgavatams description of itself, we have also quoted from the other Puras and from the four Vedas. Now we shall quote from the previous crya, r Madhva, who very eloquently preached the Vaiava philosophy. He is the famous guru of the Tattvavdasampradya, and his disciples, headed by Vysatrtha, are famous throughout India, and not only in the south. r Madhva was a
scholar vastly learned in the various branches of Vedic literature, and he wrote many books, such as his commentaries on rmadBhgavatam, Mahbhrata and Vednta-stra.
Text 2
r Madhva says in his Bhrata-ttparya (commentary on Mahbhrata): strntari sajnan vedntasya prasdata dee dee tath granthn dv caiva pthag-vidhn yath sa bhagavn vysa skn nryaa prabhu jagda bhratdyeu tath vakye tad-kay iti strascriptures; antariother; sajnanknowing; vedntasyaof Vedanta; prasdatabecause of a clear understanding; dee deein each country; tathin that way; granthanscriptures; dvseeing; caalso; eva indeed; pthag-vidhnvarieties; yathjust as; sahe; bhagavnthe incarnation of the Supreme Lord; vysa Vysa; sktdirectly; nryaaNryaa; prabhu Lord; jagdaspoke; bhrata-dyeuin the Mahbhrata and other scriptures; tathin that way; vakyeI will speak; tad-kayseeing that; itithus. I have studied many different Vedic literatures, and I have very carefully understood the meaning of Vednta-stra. I have traveled to many different places in Bhrata-vara, and I have seen many different books and many philosophies there. Considering all I have learned, I have concluded that the works directly composed by Lord Vysa, who is a direct incarnation of the Supreme Lord, Nryaa, are the most important of all Vedic literatures. It is to present this information, which is contained in the Mahbhrata, rmad-Bhgavatam , and other books directly written by Lord Vysa, that I am now writing this book.
Text 3
The varieties of Vedic literature referred to in these verses include the four Vedas, the Garua Pura and other Puras, the Mhasahit and other sahits, the Tantra-bhgavata and other tantras, and the Brahma-tarka and other similar scriptures.
Anuccheda 29
Texts 1-2
In the following verse, Sta Gosvm briefly describes the real meaning of rmad-Bhgavatam and offers his respectful obeisances to rla ukadeva Gosvm, whose heart is filled with great faith in Lord Ka and who is the original speaker of rmad-Bhgavatam. sva-sukha-nibhta-cets tad-vyudastny abhvo apy ajita-rucir allka-sras tadyam vyatanuta kpay yas tattva-dpa pura tam akhila-vjina-ghna vysa-snu natosmi sva-sukhain the happiness of the self; nibhtasolitary; cetwhose consciousness; tatbecause of that; vyudasta given up; anya-bhvaany other type of consciousness; api although; ajitaof r Ka, the unconquerable Lord; rucirapleasing; llby the pastimes; kaattracted; srawhose heart; tadyamconsisting of the activities of the Lord; vyatanutaspread, manifested; kpaymercifully; yawho; tattva-dpamthe bright light of the Absolute Truth; puramthe Pura (rmad-Bhgavatam); tam unto Him; akhila-vjina-ghnam defeating everything inauspicious; vysa-snumson of Vysadeva; nata asmiI offer my obeisances. Let me offer my respectful obeisances unto my spiritual master, the son of Vysadeva, ukadeva Gosvm. It is he who defeats all inauspicious things within this universe. Although in the beginning he was absorbed in the happiness of Brahman realization and was living in a secluded place, giving up all other types of consciousness, he became attracted by the pleasing, most melodious pastimes of Lord
r Ka. He therefore mercifully spoke this supreme Pura, rmad-Bhgavatam , which is the bright light of the Absolute Truth and which describes the activities of Lord Ka. [rmad-Bhgavatam 12.12.69]
Text 3
rla rdhara Svm comments on this verse in the following words: In this verse the author says, Let me offer my respectful obeisances (nato-smi) unto my spiritual master. Although in the beginning he was absorbed in the happiness of Brahman realization (svasukha-nibhta-ceta ) and was living in a secluded place giving up all other types of consciousness (vyudastnya-bhva ), he became attracted by the most melodious pastimes of Lord r Ka ( apy ajita-rucirallka-sra). He therefore mercifully spoke (vyatanuta) the supreme Pura, known as rmad-Bhgavatam , which is the bright light of the Absolute Truth ( tattva-dpam). Let me offer my respectful obeisances unto him ( natosmi). In this verse (12.12.69) the word akhila-vjinam indicates that ukadeva was attracted to Ka and aloof from my. ukadeva was attracted to Kas charming pastimes, which are more pleasing than Brahman. The word ajita refers to Lord Ka. Filled with happiness, ukadeva meditated on Kas holy name, heard about Him, worshiped Him, became attached to Him, and attained pure love for Him. Brahma-vaivarta Pura explains that because of a benediction from Lord Ka, ukadeva was always untouched by my. This verse was spoken by Sta Gosvm to aunaka i.
Text 4
The glories of rmad-Bhgavatam and of rla ukadeva Gosvm are also described in rmad-Bhgavatam 2.1.7-10: pryea munayo rjan nivtt vidhi-edhata nairguya-sth ramante sma gunukathane hare
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pryeamainly; munayaall sages; rjanO King; nivttabove; vidhiregulative principles; edhatafrom restrictions; nairguya-sthtranscendentally situated; ramantetake pleasure in; smadistinctly; gua-anukathane describing the glories; hareof the Lord. O King Parkit, mainly the topmost transcendentalists, who are above the regulative principles and restrictions, take pleasure in describing the glories of the Lord. ida bhgavata nma pura brahma-sammitam adhtavn dvpardau pitur dvaipyand aham idamthis; bhgavatamrmad-Bhgavatam; nma of the name; puramVedic supplement; brahma-sammitam approved as the essence of the Vedas; adhtavnstudied; dvpara-dauat the end of the Dvpara-yuga; pitufrom my father; dvaipyantDvaipyana Vysadeva; aham myself. At the end of the Dvpara-yuga, I studied this great supplement of Vedic literature named rmad-Bhgavatam, which is equal to all the Vedas, from my father, rla Dvaipyana Vysadeva. parinihito 'pi nairguya uttama-loka-llay ghta-cet rjare khyna yad adhtavn parinihitafully realized; apiin spite of; nairguyein transcendence; uttamaenlightened; lokaverse; llayby the pastimes; ghtabeing attracted; cetattention; rjare O saintly King; khynamdelineation; yatthat; adhtavn I have studied. O saintly King, I was certainly situated perfectly in transcendence, yet I was still attracted by the delineation of the pastimes of the Lord, who is described by enlightened verses.
tad aha te 'bhidhsymi mah-pauruiko bhavn yasya raddadhatm u syn mukunde mati sat tatthat; ahamI; teunto you; abhidhsymishall recite; mah-pauruikathe most sincere devotee of Lord Ka; bhavnyour good self; yasyaof which; raddadhatmof one who gives full respect and attention; uvery soon; syt it so becomes; mukundeunto the Lord, who awards salvation; matifaith; satunflinching. That very rmad-Bhgavatam I shall recite before you because you are the most sincere devotee of Lord Ka. One who gives full attention and respect to hearing rmadBhgavatam achieves unflinching faith in the Supreme Lord, the giver of salvation.
Anuccheda 30
Texts 1-9
The meaning of rmad-Bhgavatam is summarized in the following verses, where rla Vysadevas perception of the spiritual truth in the trance of self-realization is described. bhakti-yogena manasi samyak prai itemale apayat purua pra my ca tad-aprayam bhaktidevotional service; yogenaby the process of linking up; manasiupon the mind; samyakperfectly; praiite engaged in and fixed upon; amalewithout any matter; apayatsaw; puruamthe Personality of Godhead; pram absolute; mymenergy; caalso; tatHis; aprayam under full control. Thus he fixed his mind, perfectly engaging it by linking it in devotional service (bhakti-yoga) without any tinge of materialism, and thus he saw the Absolute Personality of
Godhead along with His external energy, which was under full control. yay sammo ito jva tmna tri-gutmakam paropi manutenartha tat-kta cbhipadyate yayby whom; sammoitaillusioned; jvathe living entities; tmnamself; tri-gua-tmakamconditioned by the three modes of nature, or a product of matter; para transcendental; apiin spite of; manutetakes it for granted; anarthamthings not wanted; tatby that; ktam ca reaction; abhipadyateundergoes thereof. Due to this external energy, the living entity, although transcendental to the three modes of material nature, thinks of himself as a material product and thus undergoes the reactions of material miseries. anarthopaama skd bhakti-yogam adhokaje lokasyjnato vidv cakre stvata-sahitm anarthathings which are superfluous; upaamam mitigation; sktdirectly; bhakti-yogamthe linking process of devotional service; adhokajeunto the Transcendence; lokasyaof the general mass of men; ajnatathose who are unaware of; vidvnthe supremely learned; cakrecompiled; stvatain relation with the Supreme Truth; sahitmVedic literature. The material miseries of the living entity, which are superfluous to him, can be directly mitigated by the linking process of devotional service. But the mass of people do not know this, and therefore the learned Vysadeva compiled this Vedic literature, which is in relation to the Supreme Truth. yasy vai ryamy ke parama-prue
bhaktir utpadyate pusa oka-mo a-bhaypa yasymthis Vedic literature; vaicertainly; ryamym simply by giving aural reception; keunto Lord Ka; paramasupreme; prueunto the Personality of Godhead; bhaktifeelings of devotional service; utpadyatesprout up; pusaof the living being; okalamentation; moa illusion; bhayafearfulness; apathat which extinguishes. Simply by giving aural reception to this Vedic literature, the feeling for loving devotional service to Lord Ka, the Supreme Personality of Godhead, sprouts up at once to extinguish the fire of lamentation, illusion and fearfulness. sa sahit bhgavat ktvnukramya ctma-jam ukam adhypaym sa nivtti-nirata muni sathat; sahitmVedic literature; bhgavatmin relation with the Personality of Godhead; ktvhaving done; anukramyaby correction and repetition; caand; tma-jam his own son; ukamukadeva Gosvm; adhypaym sa taught; nivttipath of self realization; niratamengaged; munithe sage. The great sage Vysadeva, after compiling the rmadBhgavatam and revising it, taught it to his own son, r ukadeva Gosvm, who was already engaged in selfrealization. sa vai nivtti-nirata sarvatropekako muni kasya v bhatm etm tmrma samabhyasat sahe; vaiof course; nivttion the path of selfrealization; nirataalways engaged; sarvatrain every respect; upekakaindifferent; munisage; kasyafor what reason; vor; bhatmvast; etmthis; tmar Bhagavat-Sandarbha Vol. 1: Tattva-Sandarbha Study Guide Page 78 of 143
rmaone who is pleased in himself; samabhyasat undergo the studies. r aunaka asked Sta Gosvm: r ukadeva Gosvm was already on the path of self-realization, and thus he was pleased with his own self. So why did he take the trouble to undergo the study of such a vast literature? iti aunaka-prannantara ca tmrm ca munayo nirgranth apy urukrame kurvanty a aituk bhaktim ittham-bhta-guo hari itithus; aunakaof aunaka Muni; pranathe question; antaramafter; caand; tmrmthose who take pleasure in tm (generally, spirit self); caalso; munaya sages; nirgranthfreed from all bondage; apiin spite of; urukrameunto the great adventurer; kurvantido; haitukmunalloyed; bhaktimdevotional service; itthambhtasuch wonderful; guaqualities; hariof the Lord. Sta Gosvm answered aunakas question in the following words: All different varieties of tmrmas (those who take pleasure in tm, or spirit self), especially those established on the path of self-realization, though freed from all kinds of material bondage, desire to render unalloyed devotional service unto the Personality of Godhead. This means that the Lord possesses transcendental qualities and therefore can attract everyone, including liberated souls. harer gukipta-matir bhagavn bdaryai adhyagn mahad khyna nitya viu-jana-priya hareof Hari, the Personality of Godhead; gua transcendental attribute; kiptabeing absorbed in; mati mind; bhagavnpowerful; bdaryaithe son of Vysadeva; adhyagtunderwent studies; mahatgreat;
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khynamnarration; nityamregularly; viu-jana devotees of the Lord; priyabeloved. rla ukadeva Gosvm, son of rla Vysadeva, was not only transcendentally powerful. He was also very dear to the devotees of the Lord. Thus he underwent the study of this great narration (rmad-Bhgavatam). [rmad-Bhgavatam 1.7.4-11]
Text 10
The word bhakti-yoga used in the first of these verses (Anuccheda 30, Text 2) actually means pure love of Ka, which is more valuable even than liberation. This is explained in the following verse: rjan patir gurur ala bhavat yadn daiva priya kula-pati kva ca kikaro va astv evam aga bhagavn bhajat mukundo mukti dadti karhicit sma na bhakti-yogam rjanO my dear King; patimaintainer; guruspiritual master; alamcertainly; bhavatmof you; yadnmthe Yadu dynasty; daivamthe worshipable Deity; priyavery dear friend; kula-patithe master of the dynasty; kva ca sometimes even; kikaraservant; vaof you (the Pavas); astuto be sure; evamthus; agaO King; bhagavnthe Supreme Personality of Godhead; bhajatmof those devotees engaged in service; mukundathe Lord, the Supreme Personality of Godhead; muktimliberation; dadti delivers; karhicitat any time; smaindeed; nanot; bhaktiyogamloving devotional service. ukadeva Gosvm continued: My dear King, the Supreme Person, Mukunda, is actually the maintainer of all the members of the Pava and Yadu dynasties. He is your spiritual master, worshipable Deity, friend, and the director of your activities. To say nothing of this, He sometimes serves your family as a messenger or servant. This means He worked just as ordinary servants do. Those engaged in getting the Lord's favor attain liberation from the Lord very
easily, but He does not very easily give the opportunity to render direct service unto Him. [rmad-Bhgavatam 5.6.18]
Text 11
The word pranihite used in this verse (Anuccheda 30 Text 2) means that Vysa fixed his mind on the Absolute Personality of Godhead. This is also described in the following verse: atho mah-bhga bhavn amogha-dk uci-rav satya-rato dhta-vrata urukramasykhila-bandha-muktaye samdhinnusmara tad-viceitam athotherefore; mah-bhgahighly fortunate; bhavn yourself; amogha-dkthe perfect seer; ucispotless; rav famous; satya-ratahaving taken the vow of truthfulness; dhta-vratafixed in spiritual qualities; urukramasyaof the one who performs supernatural activities (God); akhila universal; bandhabondage; muktayefor liberation from; samdhinby trance; anusmarathink repeatedly and then describe them; tat-viceitamvarious pastimes of the Lord. Nrada said to Vysadeva: O Vysadeva, your vision is completely perfect. Your good fame is spotless. You are firm in vow and situated in truthfulness. And thus you can think of the pastimes of the Lord in trance for the liberation of the people in general from all material bondage. [rmadBhgavatam 1.5.13]
Text 12
The words puruam pram in this verse refer to the Absolute Personality of Godhead, who is free from all designations and limitations imposed by the material energy. This transcendental nature of the Personality of Godhead is described in the following statement of the Padma Pura, Uttara-khaa: bhagavn iti abdoya tath purua ity api vartate nirupdhi ca vsudevekhiltmani
bhagavnbhagavn; itithus; abdathe word; ayam this; tathin this way; puruapurua; itithus; api also; vartateis; nirupdhiwithout material limitations; caalso; vsudevaVsudeva; akhila-tmaniin the hearts of all living beigns. The words bhagavn and purua refer to the Supreme Personality of Godhead, who is beyond all material designations and limitations, and who is situated in the hearts of all living beings as the Supersoul.
Text 13
In his commentary on rmad-Bhgavatam 2.3.9-10, rdhara Svm gives the same definitions for these words: rjya-kmo mann devn nirti tv abhicaran yajet kma-kmo yajet somam akma purua param rjya-kmaanyone desiring an empire or kingdom; mann the Manus, semi-incarnations of God; devndemigods; nirtimdemons; tubut; abhicarandesiring victory over the enemy; yajetshould worship; kma-kmaone who desires sense gratification; yajetshould worship; somamthe demigod named Candra; akmaone who has no material desires to be fulfilled; puruamthe Supreme Personality of Godhead; paramthe Supreme. One who desires domination over a kingdom or an empire should worship the Manus. One who desires victory over an enemy should worship the demons, and one who desires sense gratification should worship the moon. But one who desires nothing of material enjoyment should worship the Supreme Personality of Godhead. akma sarva-kmo v moka-kma udra-dh tvrea bhakti-yogena yajeta purua param
akmaone who has transcended all material desires; sarvakmaone who has the sum total of material desires; v either; moka-kmaone who desires liberation; udra-dh with broader intelligence; tvreawith great force; bhaktiyogenaby devotional service to the Lord; yajetashould worship; puruamthe Lord; paramthe supreme whole. A person who has broader intelligence, whether he be full of all material desire, without any material desire, or desiring liberation, must by all means worship the supreme whole, the Personality of Godhead. [rmad-Bhgavatam 2.3.9-10] rdhara Svm comments: In the first of these verses, the phrase purua param refers to the Supersoul, who is beyond the touch of material energy. In the second verse the phrase purua pra refers to the Supreme Personality of Godhead, who is beyond all material designations or limitations. Therefore, following the explanation of rla rdhara Svm, we may understand the phrase pra purua to refer to the original Supreme Personality of Godhead.
Anuccheda 31
Text 1
In some versions of this text, the word pra is replaced by prvam (ancient). If this reading is accepted, the phrase means the ancient Supreme Personality of Godhead. This is confirmed in the following statements of ruti-stra: prvam evham i sam The Supreme Lord said, I existed before there was anything or anyone else. tat puruasya puruatvam The Supreme Lord is the oldest, the original person.
This verse states that Vysadeva saw the Absolute Personality of Godhead, along with His external energy. Because Vysa saw both the Lord and His energy, it should be understood that Vysa saw the Lord in His own spiritual form, for the Lord and His energy are clearly distinguished in this statement. This confirms that Vysa saw the Lord directly in His own non-material form, or else there would be no reason to distinguish the Lord from His energy. The conclusions follow, just as if I were to say, He saw the full moon, we may conclude from that statement that He saw something splendid and brilliant. The second statement naturally follows from the first.
Text 2
That the Supreme Personality of Godhead is the oldest, the original person, and that His transcendental form is different from the material energy is also confirmed in the following statement: tvam dya purua skd vara prakte para my vyudasya cic-chakty kaivalye sthita tmani ity uktam. ata evatherefore; tvam dyaYou are the original; puruathe enjoying personality; sktdirectly; vara the controller; prakteof material nature; para transcendental; mymthe material energy; vyudasyaone who has thrown aside; cit-aktyby dint of internal potency; kaivalyein pure eternal knowledge and bliss; sthita placed; tmaniown self; itithus; uktamsaid. You are the original Personality of Godhead who expands Himself all over the creations and is transcendental to material energy. You have cast away the effects of the material energy by dint of Your spiritual potency. You are always situated in eternal bliss and transcendental knowledge. [rmad-Bhgavatam 1.7.23]
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Text 3
In the phrase my ca tad-aprayam (Anuccheda 30, Text 2) the prefix apa indicates that this potency is not able to completely take shelter of the Supreme Lord. From this we may understand that the energy mentioned here is not the superior, transcendental potency of the Lord, but the inferior, material energy. The material energy cannot directly take shelter of the Lord, as the Bhgavatam explains: avat prantam abhaya pratibodha-mtra uddha sama sad-asata paramtma-tattvam abdo na yatra puru-krakavn kriyrtho my paraity abhimukhe ca vilajjamn tad vai pada bhagavata paramasya puso brahmeti yad vidur ajasra-sukha viokam avateternal; prantamwithout disturbance; abhayam without fear; pratibodha-mtram a consciousness opposed to the material counterpart; uddhamuncontaminated; samam without distinction; sat-asataof the cause and effect; paramtma-tattvamthe principle of primeval cause; abda speculative sound; nanot; yatrawhere there is; purukrakavnresulting in fruitive action; kriy-arthafor the matter of sacrifice; myillusion; paraitiflies away; abhimukhein front of; caalso; vilajjamnbeing ashamed of; tatthat; vaiis certainly; padamultimate phase; bhagavataof the Personality of Godhead; paramasyaof the Supreme; pusaof the person; brahmathe Absolute; itithus; yatwhich; viduknown as; ajasraunlimited; sukhamhappiness; viokamwithout grief. What is realized as the Absolute Brahman is full of unlimited bliss without grief. That is certainly the ultimate phase of the supreme enjoyer, the Personality of Godhead. He is eternally void of all disturbances and fearless. He is complete consciousness as opposed to matter. Uncontaminated and without distinctions, He is the principal primeval cause of all causes and effects, in whom there is no sacrifice for fruitive activities and in whom the illusory energy does not stand. The illusory energy my is
ashamed to directly approach the Supreme Lord. [rmadBhgavatam 2.7.47]
Text 4
The Lords superior spiritual potency is described in rmadBhgavatam 1.7.6 and 1.7.10 (Anuccheda 30, Texts 4 and 8), where it is mentioned that the superior, spiritual energy of devotional service is always victorious over the inferior illusory energy of matter. It is also mentioned there that the varieties of spiritual potencies are superior to the homogeneous Brahman effulgence. The Personality of Godhead manifests the illusory potency my by a partial expansion of Himself, and He also manifests the Brahman effulgence by His impersonal feature. In this way r Ka manifests His my, Brahman, and other potencies.
Anuccheda 32
Text 1
When the difference between the Personality of Godhead and the individual living entities is established, then the three stages sambandha (the relationship between the Personality of Godhead and the individual living entitieswhich we have already explained to a certain extent in this essay), abhidheya (devotional service), and prayojana (pure love of God) are also established. The difference between the Supreme Lord and the living entities is described in rmad-Bhgavatam 1.7.5 (quoted in Anuccheda 2, Text 3), where it is said that due to the external energy my (yay), the individual living entity (jva) is bewildered (sammohita). Even though the individual living entity is transcendental to matter, he still thinks himself a product of the modes of nature ( tri-gutmakm manute), and thus undergoes (abhipadyate) the reactions of material miseries (anartham). The individual living entity is thus bewildered by the illusory potency of the Supreme Lord, but he may again become enlightened by the influence of the Lords spiritual potency. In this way we see the difference between the Supreme Lord and the individual living entity; the individual living entity is subject to become bewildered by the Lords illusory potency ( my), but the Lord Himself cannot be bewildered by His illusory potency ( my),
for He is the independent controller of the illusory potency ( my), who always faithfully executes His order.
Text 2
That the individual living entities are subject to the influence of the illusory energy my is described in this verse of rmadBhgavatam (1.7.5), and also in Bhagavad-gt, where Lord Ka says: na karttva na karmi lokasya sjati prabhu na karma-phala-sayoga svabhvas tu pravartate nanever; karttvamproprietorship; nanor; karmi activities; lokasyaof the people; sjaticreates; prabhu the master of the city of the body; nanor; karma-phala results of activities; sayogamconnection; svabhva modes of material nature; tubut; pravartateacts. The embodied spirit, master of the city of his body, does not create activities, nor does he induce people to act, nor does he create the fruits of action. All this is enacted by the modes of material nature. ndatte kasyacit ppa na caiva sukta vibhu ajnenvta jna tena muhyanti jantava nanever; datteaccepts; kasyacitanyone's; ppamsin; nanor; caalso; evacertainly; suktampious activities; vibhuthe Supreme Lord; ajnenaby ignorance; vtam covered; jnamknowledge; tenaby that; muhyanti bewildered; jantavathe living entities. Nor does the Supreme Spirit assume anyone's sinful or pious activities. Embodied beings, however, are bewildered because of the ignorance which covers their real knowledge. [Bhagavad-gt 5.14-15]
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If the individual living entity can become free from the illusions presented by the my potency, he becomes liberated. Although the individual living entities may be either influenced by, or free from, the illusory energy, my, the Supreme Personality of Godhead remains eternally untouched by my. This is described in the following statement:
Text 3
vilajjamnay yasya sthtum k-pathemuy vimohit vikatthante mamham iti durdhiya iti vilajjamnayby one who is ashamed; yasyawhose; sthtumto stay; k-pathein front; amuyby the bewildering energy; vimohitthose who are bewildered; vikatthantetalk nonsense; mamait is mine; ahamI am everything; itithus vituperating; durdhiyathus illconceived; itithus. The illusory energy of the Lord cannot take precedence, being ashamed of her position, but those who are bewildered by her always talk nonsense, being absorbed in thoughts of It is I and It is mine. [rmad-Bhgavatam 2.5.13]
Text 4
My-dev is ashamed to come directly before the Personality of Godhead because she understands that her duty of bewildering the living entities is not very pleasing to Him. Nevertheless, because the conditioned souls are averse to the Personality of Godhead, she continues to bewilder them, veiling their awareness of their original spiritual forms and causing them to enter and identify with various false forms (material bodies). This is described in the following statement: bhaya dvitybhiniveata syd d apetasya viparyayo 'smti tan-myayto budha bhajet ta bhaktyaikayea guru-devattm
bhayamfear; dvityain something seeming to be other than the Lord; abhiniveatabecause of absorption; sytit will arise; tfrom the Supreme Lord; apetasyafor one who has turned away; viparyayamisidentification; asmti forgetfulness; tatof the Lord; myayby the illusory energy; atatherefore; budhaan intelligent person; bhajetshould worship fully; tamHim; bhaktywith devotion; ekayunalloyed; amthe Lord; guru-devattmone who sees his own spiritual master as his lord and very soul. Fear arises when a living entity misidentifies himself as the material body because of absorption in the external, illusory energy of the Lord. When the living entity thus turns away from the Supreme Lord, he also forgets his own constitutional position as a servant of the Lord. This bewildering, fearful condition is effected by the potency for illusion, called my. Therefore, an intelligent person should engage unflinchingly in the unalloyed devotional service of the Lord, under the guidance of a bona fide spiritual master, whom he should accept as his worshipable deity and as his very life and soul. [rmad-Bhgavatam 11.2.37]
Anuccheda 33
Text 1
Because the illusory potency My-dev is a great devotee of the Lord entrusted with the administration of the material universes, the Lord is reluctant to thwart her task of bewildering the rebellious conditioned souls. Nevertheless, desiring to give mercy to the conditioned souls and free them from her fearful grip, He gives them the following instructions.
Text 2
daiv hy e gua-may mama my duratyay mm eva ye prapadyante
mym et taranti te iti. daivtranscendental; hicertainly; ethis; gua-may consisting of the three modes of material nature; mamaMy; myenergy; duratyayvery difficult to overcome; mm unto Me; evacertainly; yethose who; prapadyante surrender; mym etmthis illusory energy; taranti overcome; tethey. This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it. [Bhagavad-gt 7.14]
Text 3
sat prasagn mama vrya-savido bhvanti ht-kara-rasyan kath taj-joad v apavarga-vartmani raddh ratir bhaktir anukramiyati satmof pure devotees; prasagtthrough the association; mamaMy; vryawonderful activities; savidaby discussion of; bhvantibecome; htto the heart; kara to the ear; rasa-ayanpleasing; kaththe stories; tat of that; joatby cultivation; uquickly; apavargaof liberation; vartmanion the path; raddhfirm faith; rati attraction; bhaktidevotion; anukramiyatiwill follow in order. In the association of pure devotees, discussion of the pastimes and activities of the Supreme Personality of Godhead is very pleasing and satisfying to the ear and the heart. By cultivating such knowledge one gradually becomes advanced on the path of liberation, and thereafter he is freed, and his attraction becomes fixed. Then real devotion and devotional service begin. [rmad-Bhgavatam 3.25.25]
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Text 4
The Personality of Godhead descends to this material world in the form of His pastime incarnation Vysadeva and teaches the conditioned souls how they may rectify themselves and become free from the illusions of my (rmad-Bhgavatam 1.7.6). One may raise the following question: If the illusory potency My-dev is a servant of the Supreme Personality of Godhead and simply carries out His order to bewilder the rebellious conditioned souls, then why is she ashamed to come before the Lord? This question may be answered in the following way: As described in the conversation between Mahrja Indra and My-dev (Kena Upaniad, Third Khaa), the Supreme Lord has innumerable potencies, which are presided over by innumerable demigoddesses. My-dev feels very insignificant in their midst, and so she is ashamed to come directly before the Lord.
Anuccheda 34
Although the individual living entities originally have spiritual forms just like that of the Supreme Lord, they are nevertheless distinct persons, different from the Lord Himself. That the individual living entity is different from the Personality of Godhead is confirmed in rmad-Bhgavatam 1.7.4-5, where it is said that the individual living entities are bewildered by my (yay sammohita), and that the illusory potency my is dependent on the Supreme Lord (tad-aprayam). If the Supreme Lord is the controller of my, then He cannot be bewildered by her. Therefore the omnipotent Supreme Lord is different from the individual living entities under the grip of mys illusion.
Anuccheda 35
If the Absolute Truth, whose form is spiritual, and who is described as the only shelter of the illusory potency my, is full of all transcendental knowledge; then it is illogical to conclude that He may become bewildered by His own my potency. This is the difference between the individual spirit souls and the Supreme Lord;
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the individual spirit souls may become bewildered by my, but the Supreme Lord is never bewildered by her.
Anuccheda 36
Someone may raise the following objection: The individual living entities are described in Vedic literature as reflections of the Supreme. If this is so, then they are certainly identical with the Supreme. For this reason it cannot be maintained that the individual living entities are different from the Godhead.
Anuccheda 37
To this objection I reply as follows. The Supreme Absolute has no material qualities. It is one and indivisible, and it is all-pervading. Because it has no material qualities, a reflection of it would not be material, and therefore it is not possible that anything material be a reflection of it. Because it is all-pervading, there is no place outside itself in which it may be reflected, and because it is one and indivisible, it is not possible that a part of it may become separated as a reflection. The sun or moon may become reflected on a body of water, but because the sun and moon are situated in a small part of the vast sky they cannot be compared to the all-pervading Supreme Absolute. The Supreme Absolute would better be compared to the sky, which itself remains invisible to the material senses, just as the Lord Himself is, and which cannot be reflected anywhere.
Anuccheda 38
The impersonalists may insist that they are identical with the Supreme, but all their wishful thinking does not change the fact that they are eternally different from Him.
Anuccheda 39
The impersonalists use many examples to demonstrate their view that any distinction between the Supreme Lord and the individual living entity is ultimately an illusion. They say that the individual living entities are fragments cut off from the Supreme, reflections of
the Supreme, or simply dreaming that they are different from the Supreme. In fact, however, these examples describe differences that are not illusory, but very real. A part cut off from the whole is different from the whole, the portion of sky contained within a jar is different from the vast sky, and the forms seen in a dream are different from the waking reality. Whether these examples are accepted or not, the conclusion of the impersonalists remains undemonstrated. These examples do not at all prove the impersonalists theory, but rather they point to the eternal difference between the Supreme and the individual living entities. The impersonalists idea that the Supreme Lord and the individual living entities are identical is a great illusion. The individual living entity never loses his distinct identity and becomes identical with the Supreme.
Anuccheda 40
Because the Supreme Lord is always situated on the transcendental platform, and is never touched by material illusion, he remains always pure. The individual living entity, on the other hand, may come under the influence of the illusory energy my, and in that condition he becomes impure. To assume that the Supreme Lord, who is the shelter upon which the illusory energy rests, is identical with the individual living entity, who is under the illusory energys influence, is a contradictory assumption. To think that the conception that the individual living entity is different from the Supreme is an illusion imposed upon the Supreme Lord is an improper way to think of the Supreme. The conception that illusion can overcome the omniscient Supreme Lord is improper and unacceptable.
Anuccheda 41
If the distinction between the Supreme and the individual living entity were an illusion, which, when dispelled, would free the living entity from all sufferings, then Vysa would have clearly seen this, and he would have described it in rmad-Bhgavatam , where instead (1.7.4-10) he affirmed the eternal distinction between the Supreme Lord and the individual living entities. In the same way, if
the form, qualities, and pastimes of the Personality of Godhead are unreal and the Supreme is only an amorphous blob, then ukadeva Gosvm was certainly in illusion for describing the Supreme Lords pastimes. In this way the impersonalists theory is refuted by the rmad-Bhgavatam and also by the Bhgavatam commentary named r uka-hdaya.
Anuccheda 42
The analogy of the sun reflected on the water should be understood in an indirect and not a direct way. This is confirmed by the following objection and reply given in the Vednta-stra 3.2.19-20:
Adhikaraa 10: The Jva is not a Reflection of God

Viaya [thesis or statement]: The jva is not a reflection of God. Saaya [arisal of doubt]: Admitted that, on account of the above simile, the jva is different from the Supreme. But the very same simile, however, shows the jva to be a reflection, at least, of the Lords consciousness. Prvapaka [antithesis]: As the reflection of the sun in water is called sryaka, so the reflection of the Supreme in avidy [nescience] is called jva. What is the harm of this understanding? Siddhnta [Vedic conclusion]: This doubt is also set aside by the next stra.
Stra 3.2.19
ambuvadagrahattu na tathttvam ambuvat like the reflection of the sun on water; agrahat in the absence of perception; tu but; na not; tathttvam that state. The jva is not a reflection of the Supreme, like the sun reflected in water, because it is not so perceived. The similarity of the sun and water does not hold here. The sun is at a distance from the water, and so it is possible for its
reflection to exist in the water; but the Supreme Self is allpervading, so so no object can be at a distance from Him. Thus the term reflection is meaningless when applied to the Supreme. So the similarity of the sun reflected in water does not apply to the Self and the jva. Therefore the jva cannot be a reflection of the Supreme Self. The ruti also says, He is colorless, reflectionless. [ Prana Upaniad 4.10] On the other hand, the jva is an intelligent entity like the Supreme Self. The ruti says, nityo nityn cetana cetannm: He is the chief eternal among the eternals; the chief conscious entity among all conscious entities. [ Kaha Upaniad 2.2.13] This refutes the illustration taken from the reflection of space found in some commentaries. Space has no reflection; the socalled reflection of space seen in water is actually a reflection caused by the rays of the sun in particular limited portions of the sky. The reflection of space is a wrong notion of the ignorant, otherwise one would also see the reflections of the directions, such as north, east, etc. Nor are the sound and its echo a proper illustration, because an echo is simply the reflection of the original sound, and that the Lord and the jva are different was already proved above.
Stra 3.2.20
vddhihrsabhktvamantarbhvdubhayasmajasydevam vddhi increase; hrsa decrease; bhktvam being admitted of the difference; antarbhvt because of being included in that; ubhaya towards both; smajasyt because of the appropriateness; evam thus. [The comparison is not appropriate in its primary sense, but in its secondary sense] of participating in increase and decrease; because [the purport of the scripture] is fulfilled thereby, and thus both comparisons become appropriate. The comparison of the sun and its reflection does not hold in its primary sense, but it is a good illustration in its secondary sense of showing the increase of onethe greatness of the Supreme
Lord and the decrease of the otherthe smallness of the jva. The sun is great and powerful and so is the Supreme Lord, and the reflection is small and weak, and so is the jva. Taking the illustration in this light, it holds good. Why do we say so? Because antarbhvt: the sense of the scriptures is fully satisfied by this mode of interpreting the simile. By explaining it thus, reconciliation between both the illustration and the object of illustration, and the standard of comparison and the subject of comparison, takes place. The sense is this: In the preceding stra, the comparison of the sun and its reflection was set aside in its ordinary sense, but that same comparison was accepted in its secondary sense, namely, having regard to the attributes found in the sun and its reflection. Therefore it is to be understood in this way: the sun participates in increase; it is a large luminary, untouched by the limitations of the water in which it is reflected. It is independent and unvarying. Its reflections, the sryaka [smaller suns] participate in decrease, for they are smaller than the original, and they vary in size according to the surface on which the refection is made. They are also limited by the size and reflectivity, etc. of the reflecting surface, therefore they are not independent like the sun, but depend on the conditions of the reflecting surface. Thus the Supreme Self is all-pervading, untouched by the attributes of prakti [matter], and independent. The jvas, which are His asas [parts], are not all-pervading but atomic, and because they are affected by the material environment in which they exist, they are joined with the attributes of prakti, and are therefore not independent. Thus the comparison of the sun and its reflections to the Lord and the jvas holds in that it illustrates the differences between the Lord and the jvas, the subordination of the jvas to the Lord, and also the similarity between them, inasmuch as both are conscious. However the simile fails if it is taken in the sense that the jvas are identical with Brahman in the same way as the reflection is identical with the source. Therefore the Paigalopaniad says that the jva is a reflection, but without any updhi [designation or medium]:
The reflection is of two kinds: limited by updhi and not so limited. The jva is a reflection of the Lord, but not in any updhi; just as the rainbow is a reflection of the sun, but not in any updhi [like water, oil etc.].
Stra 3.2.21
darancca darant because it is seen; ca and. Moreover, it is thus seen [in the world that comparisons are taken in the secondary sense.] In similes like Devadatta is a lion, we find that the ordinary worldly usage is in favor of taking the comparison to apply only as far as it applies or is relevant. In other words, we accept the simile Devadatta is a lion only in terms of Devadattas courage; we do not accept it to indicate that he has claws, fur, etc. Therefore, the scriptural texts of comparison between the Lord and the jva should be taken in the sense of a simile, only as far as they apply appropriately to the actual characteristics of of both.
Anuccheda 43
When the Vedic literatures state that the individual living entities are one with the Supreme, the statement should be understood in the following way. Just as the particles of sunlight are in some ways identical with the sun, and in some ways different from it, and just as an atomic fragment of a certain thing is in some ways one with the entire object, and in some ways different, in the same way, the individual living entities are in some ways one with the Supreme, and then again they are also different from Him. This simultaneous oneness and difference of the Supreme Lord and the individual living entities is possible by the power of the Lords inconceivable potency. In this way, what appears to be a contradiction is actually not so, and both statements reside very happily together without denying the truth of the other. The simultaneous oneness and difference of the Lord and the living entities was continually
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perceived by rla Vysadeva in a trance of spiritual realization, and it is described by him in rmad-Bhgavatam (1.7.4-10).
Anuccheda 44
The difference between the Supreme Lord and the individual living entities is that the Lord is always the shelter upon whom the illusory potency My depends, and the individual living entities are always subject to the bewilderment presented by the illusory potency. For this reason the individual living entities are by nature meant to worship and serve the Supreme Lord. This devotional service to the Lord is known as abhidheya.
Anuccheda 45
Because He is the supreme teacher who gives lessons for the benefit of all living entities, because He rescues the devotees from a host of material sufferings, because He is the transcendent Supreme from whom everything has emanated as particles of light emanate from the sun, and because He surpasses everyone else in the possession of a multitude of transcendental good qualities, the Supreme Personality of Godhead is the ultimate object of everyones undivided love. This love for the Supreme Lord is known as prayojana.
Anuccheda 46
These verses from rmad-Bhgavatam (1.7.4-10) describe rla Vysadevas vision, in trance, of devotional service to Lord Ka, which rescues the living entities from the clutches of the illusory potency my. Understanding the nature of devotional service, rla Vysadeva then wrote the transcendental literature ( sttvatasahit) known as rmad-Bhgavatam to instruct the conditioned souls about the real nature of that devotion, which delivers one from the unwanted torments of material existence. Devotional service is divided into two stages: l. sdhana-bhakti and 2. prema-bhakti. In the stage of sdhana-bhakti the devotee engages in the Lords service, hearing and chanting His glories and
performing many other activities of devotional service. At this stage the devotee serves the Lord out of duty, for pure love for the Lord has not yet become manifested within him. In the stage of premabhakti the devotee spontaneously engages in the Lords service impelled by love. By engaging in sdhana-bhakti, one earns the Lords mercy, and thus becomes eligible to rise to the advanced stage of prema-bhakti. Only by this process of devotional service is one able to become free from the miseries of material existence. This is confirmed by the following statement of : yat karmabhir yat tapas jna-vairgyata ca yat yogena dna-dharmea reyobhir itarair api sarva mad-bhakti-yogena mad-bhakto labhate 'jas svargpavarga mad-dhma kathacid yadi vchati yatthat which is obtained; karmabhiby fruitive activities; yatthat which; tapasby penance; jnaby cultivation of knowledge; vairgyataby detachment; caalso; yatthat which is achieved; yogenaby the mystic yoga system; dna by charity; dharmeaby religious duties; reyobhiby processes for making life auspicious; itaraiby others; api indeed; sarvamall; mat-bhakti-yogenaby loving service unto Me; mat-bhaktaMy devotee; labhateachieves; ajaseasily; svargapromotion to heaven; apavargam liberation from all misery; mat-dhmaresidence in My abode; kathacitsomehow or other; yadiif; vachatihe desires. Everything that can be achieved by fruitive activities, penance, knowledge, detachment, mystic yoga, charity, religious duties and all other means of perfecting life is easily achieved by My devotee through loving service unto Me. If somehow or other My devotee desires promotion to heaven, liberation, or residence in My abode, he easily achieves such benedictions. [rmad-Bhgavatam 11.20.3233]
Jna-yoga and all other processes of spiritual realization are all dependent on bhakti-yoga. They cannot give any result without the touch of bhakti. This is confirmed in the following verse: reya-sti bhaktim udasya te vibho kliyanti ye kevala-bodha-labdhaye tem asau kleala eva iyate nnyad yath sthla-tuvaghtinm reyaof supreme benefit; stimthe path; bhaktim devotional service; udasyarejecting; tethey; vibhoO almighty Lord; kliyantistruggle; yewho; kevala exclusive; bodhaof knowledge; labdhayefor the achievement; temfor them; asauthis; kleala botheration; evamerely; iyateremains; nanothing; anyatother; yathjust as; sthla-tuaempty husks; avaghtinmfor those who are beating. My dear Lord, devotional service unto You is the best path for self-realization. If someone gives up that path and engages in the cultivation of speculative knowledge, he will simply undergo a troublesome process and will not achieve his desired result. As a person who beats an empty husk of wheat cannot get grain, one who simply speculates cannot achieve self-realization. His only gain is trouble. [rmadBhgavatam 10.14.4] The phrase anarthopaamam skt may be interpreted in two ways. In one interpretation it means that by engaging in sdhana-bhakti one becomes immediately free from all that is inauspicious in this material world. In another interpretation it means that by engaging in prema-bhakti one becomes immediately freed from the misconception of identifying the body as the self. In this way the devotional service of the Supreme Personality of Godhead is described in this passage of rmad-Bhgavatam (1.7.4-10).
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Anuccheda 47
Text 1
As devotional service was previously explained in rmadBhgavatam (1.7.4-6), in the next verse (1.7.7), on order to clearly describe pure love of God (prayojana), as well as to reveal the truth that r Ka is the original form of the Supreme Personality of Godhead, rla Vysadeva describes both the result of reading rmad-Bhgavatam and the spiritual reality seen by him in the trance of self-realization. yasy vai ryamy ke parama-prue bhaktir utpadyate pusa oka-moha-bhaypah yasymthis Vedic literature; vaicertainly; ryamym simply by giving aural reception; keunto Lord Ka; paramasupreme; prueunto the Personality of Godhead; bhaktifeelings of devotional service; utpadyatesprout up; pusaof the living being; okalamentation; moha illusion; bhayafearfulness; apahthat which extinguishes. Simply by giving aural reception to this Vedic literature, the feeling for loving devotional service to Lord Ka, the Supreme Personality of Godhead, sprouts up at once to extinguish the fire of lamentation, illusion and fearfulness. [rmad-Bhgavatam 1.7.7]
Text 2
In this verse (1.7.7), the word bhakti means pure love of God, which may be obtained by practice of sdhana-bhakti, consisting of various activities, beginning with hearing and chanting the glories of the Supreme Personality of Godhead. The word utpadyate means becomes manifested. When one attains pure love of Ka, then all lamentation, illusion, and fear become vanquished ( oka-mohabhaypah). This is described in the following verse, where Lord Rabhadeva says: eva mana karma-vaa prayukte
avidyaytmany upadhyamne prtir na yvan mayi vsudeve na mucyate deha-yogena tvat evamthus; manathe mind; karma-vaamsubjugated by fruitive activities; prayukteacts; avidyayby ignorance; tmaniwhen the living entity; upadhyamneis covered; prtilove; nanot; yvatas long as; mayiunto Me; vsudeveVsudeva, Ka; nanot; mucyateis delivered; deha-yogenafrom contact with the material body; tvatso long. When the living entity is covered by the mode of ignorance, he does not understand the individual living being and the supreme living being, and his mind is subjugated to fruitive activity. Therefore, until one has love for Lord Vsudeva, who is none other than Myself, he is certainly not delivered from having to accept a material body again and again. [rmad-Bhgavatam 5.5.6]
Text 3
The word parama-purue in this verse (1.7.7) refers to the Supreme Personality of Godhead, just as the word puruam-pram did previously (1.7.4). One may ask, What is the form of the Supreme Personality of Godhead? In order to answer this question, rla Vysadeva says, ke parama-purue (Lord Ka is the Supreme Personality of Godhead). The disciplic succession of numberless Vaiava cryas, all learned in thousands of Vedic scriptures, and counting many famous teachers in their midst, all have full faith that Lord r Ka is the original Supreme Personality of Godhead, that His holy names are the most important of all sacred mantras, and that by chanting His holy name one will eventually meet Him face to face. That r Ka is the original Supreme Personality of Godhead is also confirmed by the author of the book Nmakaumud, who says, The word ka means the Supreme Personality of Godhead, whose splendid complexion is blackish like a tamla tree and who is the little son of Yaod-dev.
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Anuccheda 48
Text 1
rla Vysadeva directly saw that the bliss of pure love of Ka far exceeds any other kind of happiness, including even the happiness attained by realization of impersonal Brahman. In order to teach ukadeva Gosvm, who was already fully aware of the impersonal Brahman happiness, how to taste the bliss of pure love of Ka, rla Vysadeva spoke to him the rmad-Bhgavatam. This is described in the next verse: sa sahit bhgavat ktvnukramya ctma-jam ukam adhypaym sa nivtti-nirata muni sathat; sahitmVedic literature; bhgavatmin relation with the Personality of Godhead; ktvhaving done; anukramyaby correction and repetition; caand; tma-jam his own son; ukamukadeva Gosvm; adhypaym sa taught; nivttipath of self realization; niratamengaged; munithe sage. The great sage Vysadeva, after compiling the rmadBhgavatam and revising it, taught it to his own son, r ukadeva Gosvm, who was already engaged in selfrealization. [rmad-Bhgavatam 1.7.8] At first Vysadeva taught the message of the Bhgavatam in a condensed form by writing the Puras and other Vedic literatures, but when he received explicit instructions from Nrada Muni to directly glorify r Ka, the Supreme Personality of Godhead, what he had previously presented only in a summary form, rla Vysadeva wrote in great detail in the verses of rmadBhgavatam.
Text 2
We may note that the Bhgavata itself explains that it was compiled after the Mahbhrata was already written. Then again, in the Matsya Pura we find the explanation that the Mahbhrata
was written after the eighteen Puras. These two statements are not contradictory. In this verse (1.7.8), the phrase nivtti-nirata means perfectly renounced. Because rla ukadeva Gosvm was continually experiencing the happiness of impersonal Brahman realization, he became completely disinterested in temporary material sense pleasures. He was firmly situated on the platform of complete renunciation.
Anuccheda 49
Text 1
In answer to a question posed by aunaka Muni, rla Sta Gosvm explained the vision of rla Vysadeva ( rmad-Bhgavatam 1.7.46) and the direct spiritual experience of all self-realized souls in the tmrm verse: sta uvca tmrm ca munayo nirgranth apy urukrame kurvanty ahaituk bhaktim ittham-bhta-guo hari sta uvcaSta Gosvm said; tmrmthose who take pleasure in tm (generally, spirit self); caalso; munaya sages; nirgranthfreed from all bondage; apiin spite of; urukrameunto the great adventurer; kurvantido; ahaitukm unalloyed; bhaktimdevotional service; ittham-bhtasuch wonderful; guaqualities; hariof the Lord. All different varieties of tmrmas [those who take pleasure in tm, or spirit self], especially those established on the path of self-realization, though freed from all kinds of material bondage, desire to render unalloyed devotional service unto the Personality of Godhead. This means that the Lord possesses transcendental qualities and therefore can attract everyone, including liberated souls. [rmadBhgavatam 1.7.10]
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Text 2
In this verse the word nirgranth may be interpreted to mean those transcendentalists who are beyond the injunctions or prohibitions of the Vedas, or it may also be interpreted to mean those who have untied the knot of false ego within the heart. Ahaitukim means without any desire for fruitive gain. In order to dispel any lingering doubts, Sta Gosvm says ittham-bhta-guna (r Kas transcendental qualities are so great that they attract even the liberated souls who are not attracted to anything material).
Text 3
The next verse explains: harer gukipta-matir bhagavn bdaryai adhyagn mahad khyna nitya viu-jana-priya hareof Hari, the Personality of Godhead; gua transcendental attribute; kiptabeing absorbed in; mati mind; bhagavnpowerful; bdaryaithe son of Vysadeva; adhyagtunderwent studies; mahatgreat; khynamnarration; nityamregularly; viu-janadevotees of the Lord; priyabeloved. rla ukadeva Gosvm, son of rla Vysadeva, was not only transcendentally powerful. He was also very dear to the devotees of the Lord. Thus he underwent the study of this great narration. [rmad-Bhgavatam 1.7.11] At first, by hearing a little of Lord Kas glories, rla ukadeva Gosvm became attracted to the Lord (kipta-mati), and after that initial attraction, he studied the rmad-Bhgavatam in great detail (adhyagn mahad). The phrase nitya viu-jan priy may be interpreted in two ways. It may mean that ukadeva Gosvm felt great love for the Vaiavas because they spoke to him the glories of Lord Ka, or it may mean that ukadeva Gosvm himself was very dear to the devotees of the Lord.
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Text 4
The birth of rla ukadeva Gosvm, as it is described in the Brahma-vaivarta Pura, may be briefly recounted in the following words. When still in his mothers womb, ukadeva Gosvm could understand that only Lord Ka could protect the living entities from the illusory potency, my. He therefore refused to leave the womb unless Lord Ka would personally guarantee his immunity from my. Vysadeva brought Lord Ka to his home, and the Lord promised ukadeva that he would remain always free from mys influence. Hearing this, ukadeva considered that he had become successful, and leaving the womb, was born. The newly born son was very restless and intent on remaining alone. Vysadeva knew that the only way to subdue him was to teach him the rmadBhgavatam. At first he taught the child a few verses from the Bhgavatam, where Lord Kas glories are described, and upon hearing these verses, ukadeva became very attracted. Seeing this, Vysadeva proceeded to teach him the entire book. From this narration we may understand the great glory of rmadBhgavatam: that it attracts even liberated souls such as rla ukadeva Gosvm.
Text 5
The two speakers of rmad-Bhgavatam , rla ukadeva Gosvm and rla Vysadeva, were both great devotees of the Lord, and their hearts were filled with love for Him. For this reason they were both able to understand the real meaning of the Bhgavatam in all respects. Those who are not like them, that is, those who are not devotees of the Lord, cannot understand the real meaning of the Bhgavatam. Such non-devotees are compared to persons who have taken the wrong path and who therefore will not reach the right destination.
Anuccheda 50
Having briefly described 1. sambandha (the relationship between the Supreme Personality of Godhead and the individual spirit souls), 2. abhidheya (devotional service to the Supreme Lord), and 3. prayojana (love of God), we shall now proceed in these six
sandarbhas to describe these three subjects very methodically and elaborately. Before we begin, we will first explain that rmadBhgavatam is the best of all scriptures, and gives the perfect explanation of all these subjects. That the Bhgavatam gives the most accurate description of the spiritual reality is explained in a general way in the following verse: dharma projjhita-kaitavo 'tra paramo nirmatsar sat vedya vstavam atra vastu ivada tpa-trayonmlanam rmad-bhgavate mah-muni-kte ki v parair vara sadyo hdy avarudhyate 'tra ktibhi urubhis tat-kat dharmareligiosity; projjhitacompletely rejected; kaitava covered by fruitive intention; atraherein; paramathe highest; nirmatsarmof the one-hundred-percent pure in heart; satmdevotees; vedyamunderstandable; vstavam factual; atraherein; vastusubstance; ivadamwell-being; tpa-trayathreefold miseries; unmlanamcausing uprooting of; rmatbeautiful; bhgavatethe Bhgavata Pura; mah-munithe great sage (Vysadeva); ktehaving compiled; kimwhat is; vthe need; paraiothers; vara the Supreme Lord; sadyaat once; hdiwithin the heart; avarudhyatebecome compact; atraherein; ktibhiby the pious men; urubhiby culture; tat-katwithout delay. Completely rejecting all religious activities which are materially motivated, this Bhgavata Pura propounds the highest truth, which is understandable by those devotees who are fully pure in heart. The highest truth is reality distinguished from illusion for the welfare of all. Such truth uproots the threefold miseries. This beautiful Bhgavatam, compiled by the great sage Vysadeva (in his maturity), is sufficient in itself for God realization. What is the need of any other scripture? As soon as one attentively and submissively hears the message of Bhgavatam, by this culture of knowledge the Supreme Lord is established within his heart. [rmad-Bhgavatam 1.1.2] Commenting on these words, rla rdhara Svm says: In this beautiful Bhgavatam the spiritual reality, which is the supreme goal of life, may be understood. This description of the Bhgavatam is
the actual reality, different from the fanciful speculations of Vaieika and other philosophies.
Anuccheda 51
Text 1
One may ask: What is the nature of this spiritual reality? To answer this question, Sta Gosvm says: vadanti tat tattva-vidas tattva yaj jnam advayam brahmeti paramtmeti bhagavn iti abdyate vadantithey say; tatthat; tattva-vidathe learned souls; tattvamthe Absolute Truth; yatwhich; jnam knowledge; advayamnondual; brahma itiknown as Brahman; paramtm itiknown as Paramtm; bhagavn iti known as Bhagavn; abdyateit so sounded. Learned transcendentalists who know the Absolute Truth call this non-dual substance Brahman, Paramtm and Bhagavn. [rmad-Bhgavatam 1.2.11]
Text 2
In this verse the word tattvam means the supremely conscious spiritual reality. The word advayam indicates that the Supreme Truth is perfect and independent. There is no truth other than Him. He is the supreme shelter upon which everything rests, and He is the master of innumerable potencies who are exclusively dependent on Him and who faithfully execute all His orders. The word tattvam also indicates that the Lord reveals His blissful transcendental form in order to show the real goal of life to the conditioned souls. All this clearly demonstrates the eternality of the Supreme Lord.
Text 3
At this point someone may raise the following objection. The Supreme Truth is sometimes described as having a bluish form, sometimes a yellow form, and sometimes a form of another color. If
the form of the Supreme is always changing, then how is it the Supreme Truth? If it is always changing in this way, then how is it eternal? How is it non-dual and one without a second? How is this the proper conception of the Supreme? This certainly contradicts the Upaniads, which describe a non-dual and changeless Supreme. How can you have faith in a scripture (rmad-Bhgavatam ) that teaches such an illogical and self-contradictory conception of the Supreme? In order to answer these objections and establish the supremacy of rmad-Bhgavatam, rla Sta Gosvm gives the following explanation.
Text 4
di-madhyvasneu vairgykhyna-sayutam hari-ll-kath-vrtmtnandita-sat-suram sarva-vednta-sra yad brahmtmaikatva-lakaam vastv advitya tan-niha kaivalyaika-prayojanam diin the beginning; madhyathe middle; avasneuand the end; vairgyaconcerning renunciation of material things; khynawith narrations; sayutamfull; hari-llof the pastimes of Lord Hari; kath-vrtaof the many discussions; amtaby the nectar; nanditain which are made ecstatic; sat-suramthe saintly devotees and demigods; sarva-vednta of all the Vednta; sramthe essence; yatwhich; brahma the Absolute Truth; tma-ekatvain terms of nondifference from the spirit soul; lakaamcharacterized; vastuthe reality; advityamone without a second; tat-nihamhaving that as its prime subject matter; kaivalyaexclusive devotional service; ekathe only; prayojanamultimate goal. From beginning to end, the rmad-Bhgavatam is full of narrations that encourage renunciation of material life, as well as nectarean accounts of Lord Hari's transcendental
pastimes, which give ecstasy to the saintly devotees and demigods. This Bhgavatam is the essence of all Vednta philosophy because its subject matter is the Absolute Truth, which, while nondifferent from the spirit soul, is the ultimate reality, one without a second. The goal of this literature is exclusive devotional service unto that Supreme Truth. [rmad-Bhgavatam 12.13.11-12]
Text 5
The impersonalists present many arguments and scriptural quotes to prove their theory that the Supreme Lord and the individual living entities are identical. We shall now review some of the scriptural statements quoted by them and explain their proper interpretation. satya jnam ananta brahma Brahman is the eternal, omniscient, limitless reality. [Taittirya Upaniad 2.1.1] This statement describes the spiritual form of the Supreme Lord, which is eternal and real.
Text 6
yenruta ruta bhvati By knowing Him, everything unknown becomes known [Chndogya Upaniad 6.1.3] yad-vijnena sarva-vijna pratijtam By knowing Him, everything knowable become known. [Chndogya Upaniad 6.2.1] sad eva saumyedam agra st O gentle student, the eternal Supreme existed in the very beginning of the creation. [Chndogya Upaniad 6.2.1] These three statements clearly describe the Supreme Lord as the original cause of creation of all material universes.
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Text 7
tad aikata bahusym In the beginning of creation, the Supreme thought, Let Me become many. [Chndogya Upaniad 6.2.3] This statement shows that whatever the Supreme wishes becomes immediately manifested as a reality. This statement also shows that the Supreme is not alone. He is always accompanied by His various viu-tattva forms, His Brahman effulgence, and His various potencies.
Text 8
anena jvent-manupraviya nma-rpe vyakaravni Accompanied by the individual living entities, the Supreme enters the material world, where He manifests His various names and form. [Chndogya Upaniad 3.3.2] This statement clearly describes the difference between the individual living entity and the Supreme. The individual living entity is one of the many potencies of the Lord. This was clearly seen by rla Vysadeva in a trance of spiritual realization (described in rmad-Bhgavatam 1.7.4-10). When the scriptures, therefore, explain that the Supreme Lord and the individual living entities are one, it is not intended that they are completely identical in all respects, but rather that they simply share some common features.
Text 9
tat tvam asi You are that Supreme. [Chndogya Upaniad 6.8.7] This does not mean that the individual living entities and the Supreme are one in all respects. The Supreme is the source of everything, and the individual living entities are fragments of His
spiritual potencies. Because the individual living entities are part and parcel of the omniscient Lord, they may, in one sense, be considered identical with Him, although differences still remain between the whole and the part. This is the Vednta philosophy so expertly (sarva-vednta-sram advitya vastu) explained in rmad-Bhgavatam. In the previously quoted verse from rmadBhgavatam (12.13.12), we may note that the word tan-nitham indicates that the rmad-Bhgavatam has this Vednta philosophy as its sole topic.
Text 10
To describe the simultaneous oneness and difference of the individual living entities and the Supreme, the following example may be given. A person may have remained since the time of his birth in a windowless dark room and not have ever seen the sun, although he may desire to see it. Someone may bring such a person to a small window and show him a small quantity of sunlight coming through the window. The teacher may say, This is the sun. Such a statement is perfectly legitimate, because the sunlight, which is the suns potency, is, in one sense, one with the sun globe, although the particle of sunlight is certainly not identical with the entire sun planet. In the same way, the individual living entities are particles of the Supremes potency, and in the same way they are simultaneously one and different from their place of origin. We shall explain this more elaborately later in the Paramtm-sandarbha . The Upaniads also, in many places, describe the Supreme as different from His various potencies (among which the jva-akti, or individual living entities, are included). Sometimes, when not discussing the Supremes potencies, the ruti-stras describe the spiritual situation in terms of oneness. This oneness is, of course, not untrue, but it is a partial description of a more complicated reality.
Text 11
The fourth line of the Bhgavatam verse (12.13.12) quoted in the previous text is kaivalyaika-prayojanam . The word kaivalya in this phrase means pure, and the entire phrase means This rmadBhgavatam describes pure devotional love for the Supreme
Personality of Godhead. That love is the supreme goal of life. This pure love of God will be described in great detail in the Prtisandarbha.
Anuccheda 52
Text 1
The Chndogya Upaniads (6.8.7) statement tat tvam asi: You are the Supreme, identifies the individual living entity with the Supreme. This means that both have the same spiritual nature, which is eternal and full of knowledge. This is also confirmed in the following statement of Vednta-stra 1.3.30: By understanding the nature of the individual spirit soul, we may understand the nature of the all-pervading Personality of Godhead, known as Paramtm, for both have the same nature. That the individual spirit soul has the same nature as the Supreme is confirmed by Pippalyana Muni in the following words:
Text 2
ntm jajna na mariyati naidhatesau na kyate savanavid-vyabhicri hi sarvatra avad anapyy upalabdhi-mtra pro yathendriya-balena vikalpita sat nanever; tmthe soul; jajnawas born; nanever; mariyatiwill die; nadoes not; edhategrow; asauthis; nadoes not; kyatebecome diminished; savana-vitthe knower of these phases of time; vyabhicrimas they occur in other, changing beings; hiindeed; sarvatraeverywhere; avatconstantly; anapyinever disappearing; upalabdhimtrampure consciousness; pra yathjust like the life air within the body; indriya-balenaby the force of the senses; vikalpitamimagined as divided; satbecoming. Brahman, the eternal soul, was never born and will never die, nor does it grow or decay. That spiritual soul is actually the knower of the youth, middle age and death of the material body. Thus the soul can be understood to be pure
consciousness, existing everywhere at all times and never being destroyed. Just as the life air within the body, although one, becomes manifest as many in contact with the various material senses, the one soul appears to assume various material designations in contact with the material body. [rmad-Bhgavatam 11.3.38]
Text 3
In this verse the word tm means the pure spirit soul, na jjya means was never born, and na edhate means does not grow. Because the spirit souls is neither born nor grows, we may understand that it does not undergo any of the various transformations we see as an integral part of material existence. The word vyabhicrim means of the temporary material bodies. The material bodies are in a state of constant flux, changing from childhood to youth to old age, and changing from one lifetime to another, so the conditioned soul sometimes has the body of a demigod, human, or other species. The spirit soul is simply the observer of these changing bodies. He does not undergo the various changes to which the material bodies are subject.
Text 4
Someone may ask, What is the spirit soul, that it is not subject to the various transformations of material existence? Pippalyana Muni answers this question with the word upalabdhi-mtra (the spirit soul is pure consciousness). The question may be asked, What is the nature of the spirit soul? The answer is given in the words avat (the spirit soul is eternal), and sarvatra (the spirit soul is all-pervading within the boundaries of the material body). At this point someone may raise the following objection: Consciousness is not eternal, for it also undergoes various changes. At one moment the consciousness is aware of a blue object, and then it is no longer aware of it, that perception becoming destroyed, and instead becomes aware of a yellow object. In this way the consciousness is constantly changing. It is subject to material changes, and therefore it is not eternal.
Pippalyana Muni answers this question by saying: Pure consciousness is actually eternal ( sat), although because of the material senses (indriya-balena) it becomes aware of different things one after another, and it also identifies itself with different material bodies one after another. The different thoughts and ideas that are born and later perish within the thinking process are different from the pure consciousness that perceives them.
Text 5
The difference between the spirit soul, or pure consciousness, and the material body may be summarized in the following way. First, the material body is born and perishes, but the spirit soul is everexisting and eternal. Second, the spirit soul is the seer, and the changing material energy is the object of its perception. Third, the eternal and unchanging spirit soul resides within temporary and changing material bodies. The souls residence within various material bodies, one after another, is described by Pippalyana Muni in the following words: Just as the life air within the body, although one, becomes manifest as many when in contact with the various material senses, in the same way the single soul appears to assume various material designations when in contact with material bodies.
Anuccheda 53
Text 1
After giving this example of the life air and the senses, Pippalyana Muni explains that the pure consciousness that is the eternal spirit soul remains always free from the various transformations of material nature. He says: aeu peiu taruv aviniciteu pro hi jvam upadhvati tatra tatra sanne yad indriya-gaehami ca prasupte kastha ayam te tad anusmtir na dntaexample; vivvannteaching; indriydiof the various senses; balenaby the force; nirvikrafree from
material transformations; tma of the spirit soul; upalabdhim consciousness; darayatreveals; aeuin (species of life born from) eggs; peiuin embryos; taruuin plants; aviniciteuin species of indeterminate origin (born from perspiration); prathe vital air; hiindeed; jvamthe soul; upadhvatifollows; tatra tatrafrom one species to another; sannethey are merged; yatwhen; indriya-gae all the senses; hamithe false ego; caalso; prasuptein deep sleep; ka-sthaunchanging; ayamthe subtle covering of contaminated consciousness, the l iga-arra; te without; tatof that; anusmti(there is) subsequent remembrance; naour. The spirit soul is born in many different species of life within the material world. Some species are born from eggs, others from embryos, others from the seeds of plants and trees, and others from perspiration. But in all species of life the pra, or vital air, remains unchanging and follows the spirit soul from one body to another. Similarly, the spirit soul is eternally the same despite its material condition of life. We have practical experience of this. When we are absorbed in deep sleep without dreaming, the material senses become inactive, and even the mind and false ego are merged into a dormant condition. But although the senses, mind and false ego are inactive, one remembers upon waking that he, the soul, was peacefully sleeping. [rmadBhgavatam 11.3.39]
Text 2
In this verse the word aeu means in the species of life born from eggs, peiu means in the species of life born from embryos, taruu means in plants, aviniciteu means in the species of life born from perspiration, and upadhvati means follows. The example given in this verse demonstrates that the pure consciousness, or spirit soul, is free from all material transformations. How is this so? When the conditioned soul is awake, the information garnered by his senses causes him to identify with the external material body, which is subject to material transformations, and when he is asleep, although the gross senses
are inactive, the false ego continues this changing identification in the form of dreams. When the living entity enters the state of deep, or dreamless, sleep (prasupte), then the senses (indriya-gane) and false ego (ahami) become inactive (sane), and only the unchanging spirit soul (kastha) remains.
Text 3
At this point someone may object: When the senses and false ego become unmanifest, then everything becomes void. Why do you say that the unchanging spirit soul remains? Pippalyana Muni answers this objection by saying, smtir na (One remembers, upon waking, that he, the soul, was peacefully sleeping). The soul is, therefore, even the witness of this dreamless sleep. One often thinks, I slept very peacefully. I was not aware of anything. One cannot remember anything of which he has no experience. Therefore, since one remembers dreamless sleep, even though there was no sensory or mental experience, such a memory should be understood to be a direct perception of the spirit soul. When a person sees the spirit self shining like a self-effulgent sun, he sees only the self and nothing else. This is described in the Bhad-rayaka Upaniad (4.3.23) in the following words: He sees, but he does not see objects of his vision. For him there is no difference between the seer and the seen. In this way we have explained the third consideration: that the spirit soul is the witness of the transformations of material existence, and there is invariably a difference between the seer and the seen, and therefore the spirit soul is different from ever-changing matter.
Text 4
A fourth difference between the spirit soul and the changing material energy is that the material energy is by nature inert and unconscious, whereas the spirit soul, or pure consciousness, is able to experience love, grief, and other emotions. This is described in the following statement of r Pippalyana to Mahrja Nimi: anvaya-vyatirekkhyas tarka syc caturtmaka gampyitadvadhir Bhagavat-Sandarbha Vol. 1: Tattva-Sandarbha Study Guide Page 117 of 143
bhedena prathamo mata dra-dya-vibhgena dvityopi matas tath ski-skya-vibhgena ttya sammata satm dukhi-premspadatvena caturtha sukha-bodhaka anvaya-vyatirekkhyaknown as similarity and difference; tarkaargument; sytis; caturtmakain four parts; gama-apyiwith beginning and end; tat-avadhiwithout beginning and end; bhedenaby division; prathamathe first; matais considered; draof the seer; dyaand the seen; vibhgenaby the distinction; dvityathe second; apialso; mataconsidered; tathin that way; skiof the witness; skyaand the object of perception; vibhgena by the distinction; ttyathe third; sammata considered; satmof the saintly devotees; dukhipremspadatvenaable to feel sorrow, love, and other emotions; caturthathe fourth; sukhaof happiness; bodhakaaware. The difference between the spirit soul and the changing material energy may be considered in the following four points. First, the material body is born and perishes, but the spirit soul is eternal and ever-existing. Second, the spirit soul is the seer, and the changing material energy is the seen. Third, the spirit soul resides as a witness within the changing material body. Fourth, the spirit soul is able to experience love, grief, and other emotions, but the material energy is unconscious and inert.
Anuccheda 54
Text 1
That the individual living entities have the same spiritual nature as the Supreme, are part and parcel of the Supreme, and are therefore
not different from Him, although they remain separate individuals, is confirmed in rmad-Bhgavatam. In the following two verses from the Bhgavatam where the ten subjects treated in a mah-pura are described, the Supreme is described as raya (the summum bonum, or shelter upon whom all living entities are dependent).
Text 2
atra sargo visarga ca sthna poaam taya manvantarenukath nirodho muktir raya daamasya viuddhy-artha navnm iha lakaam varayanti mahtmna rutenrthena cjas atrain this rmad-Bhgavatam; sarga statement of the creation of the universe; visargastatement of sub-creation; caalso; sthnamthe planetary systems; poaam protection; tayathe creative impetus; manvantara changes of Manus; a-anukaththe science of God; nirodhagoing back home, back to Godhead; mukti liberation; rayathe summum bonum; daamasyaof the summum bonum; viuddhiisolation; arthampurpose; navnmof the other nine; ihain this rmad-Bhgavatam; lakaamsymptoms; varayantithey describe; mahtmnathe great sages; rutenaby Vedic evidences; arthenaby direct explanation; caand; ajassummarily. In the rmad-Bhgavatam there are ten divisions of statements regarding the following: the creation of the universe, sub-creation, planetary systems, protection by the Lord, the creative impetus, the change of Manus, the science of God, returning home, back to Godhead, liberation, and the summum bonum. To isolate the transcendence of the summum bonum, the symptoms of the rest are described sometimes by Vedic inference, sometimes by direct
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explanation, and sometimes by summary explanations given by the great sages. [rmad-Bhgavatam 2.10.1-2]
Text 3
In these verses the word manvantarenukath means prescribed duties given by the Manus, and also the description of the incarnations of the Lord. These verses describe ten subjects, beginning with the creation of the ingredients of the cosmos, that are described in rmad-Bhgavatam. In order to properly understand the tenth subject of the Bhgavatam, the mahjanas have explained the other nine subjects (daamasya viuddhy-artha navn lakaa varayanti). At this point someone may protest, I do not accept the explanations of rmad-Bhgavatam . To answer this objection, this explanation is given: The explanations of rmad-Bhgavatam are corroborated by the four Vedas (rutena) and other Vedic literatures filled with prayers glorifying the Supreme Lord, and it is also corroborated by the learned commentaries of the cryas (arthena). The mahjanas have directly (ajas) explained (varayanti) the subject matter of rmad-Bhgavatam in this way, and because it is described in this way by the Vedic literatures and the mahjanas, it should be accepted.
Anuccheda 55
Text 1
In order to clearly explain these ten subjects of rmad-Bhgavatam , rla ukadeva Gosvm spoke the next seven verses. In the first of these verses he said: bhta-mtrendriya-dhiy janma sarga udhta brahmao gua-vaiamyd visarga paurua smta bhtathe five gross elements (the sky, etc.); mtrobjects perceived by the senses; indriyathe senses; dhiymof the mind; janmacreation; sargamanifestation; udhtais
called the creation; brahmaaof Bram, the first purua; gua-vaiamytby interaction of the three modes of nature; visarga-recreation; pauruaresultant activities; smta it is so known. The elementary creation of sixteen items of matter namely the five elements (fire, water, land, air and sky), sound, form, taste, smell, touch, and the eyes, ears, nose, tongue, skin and mindis known as sarga, whereas subsequent resultant interaction of the modes of material nature is called visarga. [rmad-Bhgavatam 2.10.3]
Text 2
In this verse the word bhta means the five gross material elements, beginning with the sky, mtr means sound and the other objects perceived by the senses, indriya means the senses, dh means the mahat-tattva, or also the false ego, mind, and intelligence, gun vaiamyt means the interaction of the modes of material nature, brahmaa means from the first purua-avatra, the Supreme Personality of Godhead, who is the controller and creator of the material elements, janma means creation, sarga means manifestation, paurua means that which was created by the first purua-avatra, who was known as Vairja Brahm, and visarga means the creation of moving and non-moving living entities.
Text 3
In the next verse he said: sthitir vaikuha-vijaya poaa tad-anugraha manvantari sad-dharma taya karma-vsan sthitithe right situation; vaikuha-vijayathe victory of the Lord of Vaikuha; poaammaintenance; tatanugrahaHis causeless mercy; manvantarithe reign of the Manus; sat-harmaperfect occupational duty; taya impetus to work; karma-vsandesire for fruitive work.
The right situation for the living entities is to obey the laws of the Lord and thus be in perfect peace of mind under the protection of the Supreme Personality of Godhead. The Manus and their laws are meant to give right direction in life. The impetus for activity is the desire for fruitive work. [rmad-Bhgavatam 2.10.4]
Text 4
In this verse the word vaikuha-vijaya means the victory of the Supreme Personality of Godhead, sthiti means the right situation where the living entities follow the laws of the Supreme Lord, anugraha means the Lords causeless mercy to His pure devotees, poaam means the Lords protection of His devotees, manvantari means the activities of the Manus and other saintly persons who have obtained the mercy of the Supreme Personality of Godhead, sad-dharma means devotional service to the Supreme Lord, and taya karma-vsan means the impetus for activity is the desire for fruitive work.
Text 5
In the next verse he said: avatrnucarita hare csynuvartinm pusm a-kath prokt nnkhynopabhit avatraincarnation of Godhead; anucaritamactivities; hareof the Personality of Godhead; caalso; asyaof His; anuvartinmfollowers; pusmof the persons; aaththe science of God; proktis said; nnvarious; khynanarrations; upabhitdescribed. The science of God describes the incarnations of the Personality of Godhead and His different activities together with the activities of His great devotees. [rmadBhgavatam 2.10.5]
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Text 6
This verse mentions the activities of the incarnations of the Personality of Godhead (harer avatrnucartitam ), the activities of His great devotees (asynuvartina ca), and the science of God (sa-kath).
Text 7
In the next verse he explains: nirodhosynuayanam tmana sa a aktibhi muktir hitvnyath rpa sva-rpea vyavasthiti nirodhathe winding up of the cosmic manifestation; asya of His; anuayanamthe lying down of the purua incarnation Ma-Viu in mystic slumber; tmanaof the living entities; shaalong with; aktibhiwith the energies; muktiliberation; hitvgiving up; anyathotherwise; rpamform; sva-rpeain constitutional form; vyavasthitipermanent situation. The merging of the living entity, along with his conditional living tendency, with the mystic lying down of the MaViu is called the winding up of the cosmic manifestation. Liberation is the permanent situation of the form of the living entity after he gives up the changeable gross and subtle material bodies. [rmad-Bhgavatam 2.10.6]
Text 8
In this verse the word tmana means of the living entities, aktibhi means with His energies, anuayana means the lying down of Lord Hari, and nirodha means the winding up of the cosmic manifestation. At that time Lord Hari lies down with the living entities and closes His eyes to the material cosmos. The word anyath-rpam means ignorance, and the phrase hitv svarpea vyavasthiti describes liberation from the material world.
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Anuccheda 56
Text 1
In the next verse he says: bhsa ca nirodha ca yatosty adhyavasyate sa raya para brahma paramtmeti abdyate bhsathe cosmic manifestation; caand; nirodhaand its winding up; caalso; yatafrom the source; astiis; adhyavasyatebecome manifested; saHe; raya reservoir; paramthe Supreme; brahmaBeing; paramtm the Supersoul; itithus; abdyatecalled. The supreme one who is celebrated as the Supreme Being or the Supreme Soul is the supreme source of the cosmic manifestation as well as its reservoir and winding up. Thus He is the Supreme Fountainhead, the Absolute Truth. [rmad-Bhgavatam 2.10.7]
Text 2
In this verse the word bhsa means the cosmic manifestation, nirodha means the winding up of the cosmic manifestation, yata means is manifested from the source, adhyavasyate means becomes manifested, or becomes manifested on the knowledgeacquiring senses of the living entities, brahma means Brahman, paramtm means the Supersoul, and raya means the Supreme Personality of Godhead. The words in this verse should be understood in this way.
Anuccheda 57
Text 1
Intending to ultimately describe the Supreme Personality of Godhead, the ultimate shelter of everything, rla ukadeva Gosvm describes the dhytma, dhidaivaka , and dhibhautika
groups of the directly perceivable individual living entities in the following words:
Text 2
yodhytmikoya purua sosv evdhidaivika yas tatrobhaya-viccheda puruo hy dhibhautika yaone who; dhytmikais possessed of the sense organs; ayamthis; puruapersonality; sahe; asauthat; eva also; dhidaivikacontrolling deity; yathat which; tatrathere; ubhayaof both; vicchedaseparation; puruaperson; hifor; dhibhautikathe visible body or the embodied living entity. The individual person possessing different instruments of senses is called the dhytmic person, and the individual controlling deity of the senses is called dhidaivic. The embodiment seen on the eyeballs is called the dhibhautic person. [rmad-Bhgavatam 2.10.8]
Text 3
ekam ekatarbhve yad nopalabhmahe tritaya tatra yo veda sa tm svrayraya ekamone; ekataraanother; abhvein the absence of; yadbecause; nadoes not; upalabhmaheperceptible; tritayamin three stages; tatrathere; yathe one; veda who knows; sahe; tmthe Supersoul; svaown; rayashelter; rayaof the shelter. All three of the above-mentioned stages of different living entities are interdependent. In the absence of one, another is not understood. But the Supreme Being who sees every one of them as the shelter of the shelter is independent of all, and
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therefore He is the supreme shelter. [rmad-Bhgavatam 2.10.9]
Text 4
In this verse the word dhytmika purua refers to the individual spiritual living entity, who perceives the material world and the material body through the agency of the eyes and the other senses. The word dhidaivika purua refers to the sun-god and the other demigods who are controlling deities of the various senses. It is understood that before the material bodies of the living entities were manifested, the senses also existed. At that time, as well as after the manifestation of the various material bodies, the senses are under the jurisdiction of various demigods. The word dhibhautika purua refers to the external material body of the spiritual living entities. It is this external body that is seen by the eyes and other material senses. This is described in the following statement of the Taittirya Upaniad 2.1.3: The external material body nourished by food grains is known as the dhibhautika purua .
Anuccheda 58
Text 1
In the next verse (2.10.9) the phrase ekatarbhve yad nopalabhmahe means All three of the abovementioned stages of different living entities are interdependent. In the absence of one, another is not understood. The phrase tritaya tatra yo veda sa tm svrayraya means But the Supreme Being who sees every one of them as the shelter of the shelter is independent of all, and therefore He is the supreme shelter. The individual living entities are parts and parcels of the Supreme Lord, and therefore they are simultaneously one and different from Him. He is their ultimate shelter.
Text 2
The different status of the Supreme Personality of Godhead and the individual living entities is described in the following statement: yay sammohito jva
tmna tri-gutmakam paro 'pi manute 'nartha tat-kta cbhipadyate yayby whom; sammohitaillusioned; jvathe living entities; tmnamself; tri-gua-tmakamconditioned by the three modes of nature, or a product of matter; para transcendental; apiin spite of; manutetakes it for granted; anarthamthings not wanted; tatby that; ktam ca reaction; abhipadyateundergoes thereof. Due to this external energy, the living entity, although transcendental to the three modes of material nature, thinks of himself as a material product and thus undergoes the reactions of material miseries. [rmad-Bhgavatam 1.7.5]
Text 3
The individual living entities are described in the following statement: jgrat-svapna-suupta ca guato buddhi-vttaya ts vilakao jva skitvena vinicita jgratbeing awake; svapnadreaming; su-suptamdeep sleep; caalso; guatacaused by the modes of nature; buddhiof intelligence; vttayathe functions; tsm from such functions; vilakaapossessing different characteristics; jvathe living entity; skitvenawith the characteristic of being a witness; vinicitais ascertained. Waking, sleeping and deep sleep are the three functions of the intelligence and are caused by the modes of material nature. The living entity within the body is ascertained to possess characteristics different from these three states and thus remains as a witness to them. [rmad-Bhgavatam 11.13.27]
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Text 4
That the Supreme Personality of Godhead is the ultimate shelter of the pure spirit soul who is the witness observing the condition of the gross and subtle material bodies but remaining different from them should not be doubted. The spirit souls status as witness is described in the following statement: ketraja et manaso vibhtr jvasya my-racitasya nity virhit kvpi tirohit ca uddho vicae hy aviuddha-kartu ketra-jathe individual soul; etall these; manasaof the mind; vibhtdifferent activities; jvasyaof the living entity; my-racitasyacreated by the external, material energy; nityfrom time immemorial; virhitsometimes manifested; kvpisomewhere; tirohit caand not manifested; uddhapurified; vicaesees this; hi certainly; aviuddhaunpurified; kartuof the doer. The individual soul bereft of Ka consciousness has many ideas and activities created in the mind by the external energy. They have been existing from time immemorial. Sometimes they are manifest in the wakening state and in the dream state, but during deep sleep (unconsciousness) or trance, they disappear. A person who is liberated in this life (jvan-mukta) can see all these things vividly. [rmad-Bhgavatam 5.11.12]
Text 5
At this point someone may ask: Is it true that the Personality of Godhead is the ultimate shelter of the dhytmika, dhidaivika and dhibhautika persons? The following reply may be given: Yes, it is true. Because the Personality of Godhead is the shelter of everything, he is supremely independent and has no need to take shelter of anyone. This is confirmed in rmad-Bhgavatam 2.10.9 (quoted in Anuccheda 57, Text 3), where, even though the word ekam does not directly precede the word raya, the word tritayam makes it very clear that
the Personality of Godhead is the ultimate shelter of the individual spirit souls who are the witnesses of the changing material energy. The word svraya in this verse establishes that the Supreme Personality of Godhead is the ultimate shelter of even His own expansion as the Supersoul (paramtm).
Text 6
That the Personality of Godhead is the ultimate shelter of everything is confirmed in the following statement of the Hasa-guhya-stava prayers, where Prajpati Daka says: deho 'savo 'k manavo bhta-mtrm tmnam anya ca vidu para yat sarva pumn veda gu ca taj-jo na veda sarva-jam anantam e dehathis body; asavathe life airs; akthe different senses; manavathe mind, understanding, intellect and ego; bhta-mtrmthe five gross material elements and the sense objects (form, taste, sound and so on); tmnamthemselves; anyamany other; caand; viduknow; parambeyond; yatthat which; sarvameverything; pumnthe living being; vedaknows; gunthe qualities of the material nature; caand; tat-jaknowing those things; nanot; vedaknows; sarva-jamunto the omniscient; anantamthe unlimited; eI offer my respectful obeisances. Because they are only matter, the body, the life airs, the external and internal senses, the five gross elements and the subtle sense objects (form, taste, smell, sound and touch) cannot know their own nature, the nature of the other senses or the nature of their controllers. But the living being, because of his spiritual nature, can know his body, the life airs, the senses, the elements and the sense objects, and he can also know the three qualities that form their roots. Nevertheless, although the living being is completely aware of them, he is unable to see the Supreme Being, who is omniscient and unlimited. I therefore offer my respectful obeisances unto Him. [rmad-Bhgavatam 6.4.25]
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By all these arguments, the impersonalists idea that because the individual living entities are described in the Vedic scriptures as reflections of the Supreme, therefore the individual living entities and the Supreme are identical is clearly refuted. The fact is that the individual living entities are part and parcel of the Supreme and dependent upon Him. He is their ultimate shelter.
Anuccheda 59
Text 1
The ten subjects of rmad-Bhgavatam , which characterize it as a Mah-pura, are described in a slightly different way in the following two verses:
Text 2
sargosytha visarga ca vtt rakntari ca vao vanucarita sasth hetur apraya daabhir lakaair yukta pura tad-vido vidu kecit paca-vidha brahman mahad-alpa-vyavasthay sargathe creation; asyaof this universe; athathen; visargathe secondary creation; caand; vtti maintenance; rakprotection by sustenance; antarithe reigns of the Manus; caand; vaathe dynasties of great kings; vaa-anucaritamthe narrations of their activities; sasththe annihilation; hetuthe motivation (for the living entities involvement in material activities); apraya the supreme shelter; daabhiwith the ten; lakaai characteristics; yuktamendowed; purama Pura; tat of this matter; vidathose who know; viduthey know; kecitsome authorities; paca-vidhamfivefold; brahman O brhmaa; mahatof great; alpaand lesser; vyavasthay according to the distinction.
O brhmaa, authorities on the matter understand a Pura to contain ten characteristic topics: the creation of this universe, the subsequent creation of worlds and beings, the maintenance of all living beings, their sustenance, the rule of various Manus, the dynasties of great kings, the activities of such kings, annihilation, motivation, and the supreme shelter. Other scholars state that the great Puras deal with these ten topics, while lesser Puras may deal with five. [rmad-Bhgavatam 12.7.9-10]
Text 3
The five subjects of a lesser Pura (upa-pura) are described in the following verse: sarga ca pratisarga ca vao manvantari ca vanucarita ceti pura paca-lakaam sargathe creation of the ingredients of the cosmos; ca also; pratisargathe creations of Brahm; caand; vaa genealogies of the great kings; manvantariduties prescribed by the Manus for law-abiding kings; caand; vanucaritanarration of the heroic activities of the great kings; caand; itithus; puraa Pura; pacalakaamwith five characteristics. The five topics of a Pura are: 1. The creation of the ingredients of the cosmos, 2. The creations of Brahm, 3. genealogies of the great kings, 4. duties prescribed by the Manus for law-abiding men, 5. Narration of the heroic activities of the great kings.
Text 4
The list of ten subjects describes the contents of the great Mahpuras (such as the Viu Pura and others), whereas the five subjects are described in the shorter upa-puras (mahad-alpavayavasthay). Someone may argue that because there are twelve cantos in the Bhgavatam and because the ten topics are listed at the
end of the Second Canto, therefore the first topic will be found in the Third Canto, the second topic in the next, and finally the tenth topic of the Bhgavatam will be described in the Twelfth Canto. If this were the actual arrangement of the Bhgavatam, then the eighth topic, the winding up of the cosmos, would be the subject of the Tenth Canto, but in fact we see the Tenth Canto contains the description of Lord Kas transcendental pastimes, and does not at all describe the winding up of the cosmos. The fact is that the first topic is treated in the First Canto, the second topic in the Second Canto, and so on, until finally the tenth topic is explained in the Tenth Canto. This is corroborated by the following statement of rla rdhara Svm:
Text 5
daame ka-sat-krtir vitnyopavaryate dharma-glni-nimittas tu nirodho dua-bhbhjm prktdi-caturdh yo nirodha sa tu varita daamein the Tenth Canto; kaof Lord Ka; satthe transcendental; krtiglory; vitnyafor expanding; upavaryateis described; dharmaof religion; glniof the decline; nimittathe cause; tuindeed; nirodha destruction; duaof demoniac; bhbhjmkings; prktdibeginning with the material energy; caturdhin four ways; yawhich; nirodhadestruction; sathat; tu indeed; varitais described. In the Tenth Canto of rmad-Bhgavatam the glories of r Ka, the decline of religion, and the destruction of demoniac kings (which is effected in four ways, the first of which is the hand of material nature) are described. [Bhvrtha-dpik 10.1.1]
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Text 6
The primary topic of the Tenth Canto is the transcendental form of Lord Ka, the ultimate shelter (raya) of all living entities. This is also confirmed by the following statement of rdhara Svm : daame daama lakyam ritraya-vigraham daamein the Tenth Canto; daamamthe tenth subject matter; lakyamto be seen; ritaof the sheltered; raya of the shelter; vigrahamwho is the form. The Tenth Canto of rmad-Bhgavatam reveals the tenth subject, the Supreme Personality of Godhead, who is the shelter of all surrendered souls. He is known as r Ka, and He is the ultimate source of all the universes. Let me offer my respectful obeisances unto Him. [Bhvrtha-dpik 1.1.1]
Text 7
In this way the ten topics are explained in the first ten cantos of rmad-Bhgavatam. In addition to this, all the topics are described throughout the Bhgavatam, explained in either a direct or indirect way. This is confirmed in the following statement of the Bhgavatam itself: daamasya viuddhy-artha navnm iha lakaam varayanti mahtmna rutenrthena cjas daamasyaof the summum bonum; viuddhiisolation; arthampurpose; navnmof the other nine; ihain this rmad-Bhgavatam; lakaam symptoms; varayantithey describe; mah-tmnathe great sages; rutenaby Vedic evidences; arthenaby direct explanation; caand; ajas summarily. To distinguish this ultimate shelter from the other nine subjects, the mahjanas have described these nine, directly
and indirectly, through prayers or direct explanations. [rmad-Bhgavatam 2.10.2] In conclusion, all ten topics are described throughout the Bhgavatam, and, because the First and Second Cantos display all the characteristics of a Mah-pura, the opinion that the description of the ten subjects begins with the Third Canto cannot be accepted.
Anuccheda 60
Text 1
The ten subjects of rmad-Bhgavatam are described in the following verses, where the creation of the ingredients of the cosmos is described in the following words: avykta-gua-kobhn mahatas trivtohama bhta-skmendriyrthn sambhva sarga ucyate avyktaof the unmanifest stage of nature; gua-kobht by the agitation of the modes; mahatafrom the basic mahattattva; tri-vtathreefold; ahamafrom the false ego; bhta-skmaof the subtle forms of perception; indriyaof the senses; arthnmand the objects of sense perception; sambhvathe generation; sargacreation; ucyateis called. By agitation of the unmanifested modes of material nature, the mahat-tattva becomes manifested. From the mahattattva the false ego, which appears in three ways, according to the three modes of nature, becomes manifested. From false ego the five gross material elements (ether, air, fire, water, and earth), the five objects of the senses (form, touch, taste, smell, and sound), the five senses, and the various demigods who preside over these variegated material creations all become manifest. The generation of all these is called sarga, or the creation of the ingredients of the cosmos. [rmad-Bhgavatam 12.7.11]
In this verse the word gua refers to the unmanifested modes of nature. From the unmanifested three modes of nature the mahattattva becomes manifested. From that comes the manifested three modes of nature, from that comes the false ego, from false ego comes the creation of the gross material elements and the objects of the senses. This is the process of creation.
Text 2
The second topic, the creation by Brahm is described in the following verse: purunughtnm ete vsanmaya visargoya samhro bjd bja carcaram puruaof the Supreme Personality of Godhead in His pastime role of creation; anughtnmwhich have received the mercy; etemof these elements; vsan-mayaconsisting predominantly of the remnants of past desires of the living entities; visargathe secondary creation; ayamthis; samhramanifest amalgamation; bjtfrom a seed; bjamanother seed; caramoving beings; acaramand nonmoving beings. After all these material elements are manifested form the Personality of Godhead, the individual living entities, impelled by the various material desires within their hearts, take birth in various species of life. According to their desires, they transmigrate from one species to another. These various species are created by Brahm, and that creation is known as visarga. [rmad-Bhgavatam 12.7.12]
Text 3
In this verse the word purua means the Supersoul, ete means of those things which begin with the mahat-tattva, vsana means the previous material desires of the living entities, mahhra means the activities of the living entities, carcara means the living entities, and bjd bjam means that the living entities
travel from one species to another as a floating object is carried downstream by a swiftly moving current.
Text 4
The third topic, vtti, or maintenance, is described in the following verse: vttir bhtni bhtn carm acari ca kt svena n tatra kmc codanaypi v vttithe sustenance; bhtniliving beings; bhtnmof living beings; carmof those that move; acarithose that do not move; caand; ktexecuted; svenaby ones own conditioned nature; nmfor human beings; tatra therein; kmtout of lust; codanayin pursuit of Vedic injunction; apiindeed; vor. The activities that moving and nonmoving living beings adopt, each according to his own nature, for his own maintenance, is called vrtti. In human society these activities for bodily maintenance may be divided into two kinds: those inspired by the whim of the individual living entity, and those ordained by Vedic injunction. [rmadBhgavatam 12.7.13]
Text 5
In this verse the word ca [and] connects the words car bhtn, acari and kmd vtti. The phrase n svena means by the natures of the human beings, and the phrase kmc codanaypi v refers to the kta vtta, or the activities performed by the living entities for their bodily maintenance.
Text 6
The fourth item, rak, or protection of the faithful, is described in the following verse: rakcyutvatreh vivasynuyuge yuge.
tirya-martyarideveu hanyante yais tray-dvia rakprotection; acyuta-avatraof the incarnations of Lord Acyuta; hthe activities; vivasyaof this universe; anu yuge yugein each age; tiryakamong the animals; martyahuman beings; isages; deveuand demigods; hanyanteare killed; yaiby which incarnations; traydviathe Daityas, who are enemies of Vedic culture. Millennium after millennium the infallible Supreme Personality of Godhead incarnates among the demigods, sages, human beings, and lower creatures, and in these incarnations He kills the demons, who oppose Vedic civilization. This is the fourth item, rak, or protection of the faithful. [rmad-Bhgavatam 12.7.14]
Text 7
In this verse the word yai refers to the incarnations of the Lord. This item (rak) includes within it the three items a-kath (description of the pastimes of the Personality of Godhead), sthna (maintenance of the creation), and poaa (special favor given to the faithful).
Text 8
The next item, manvantara, or prescribed duties given by the Manus for law-abiding men, is described in the following verse: manvantara manur dev manu-putr surevar ayovatr ca hare a-vidham ucyate manu-antaramthe reign of each Manu; manuthe Manu; devthe demigods; manu-putrthe sons of Manu; suravarthe different Indras; ayathe chief sages; aaavatrthe incarnations of portions of the Supreme Lord; caand; hareof Lord Hari; a-vidhamsix-fold; ucyate is said.
The word manvantara means the narration of the activities and instructions given by the following six groups: 1. the Manus, 2. the demigods, 3. Manus sons, 4. the leaders of the demigods, 5. the great sages, and 6. the aa incarnations of the Lord. These six groups of persons are empowered incarnations of Lord Hari. [rmad-Bhgavatam 12.7.15]
Text 9
This verse refers to the descriptions of the activities of the Manus and other great souls. This interpretation is confirmed by many ancient scriptures.
Text 10
The next topics, vaa (the genealogies of the great kings) and vaynucarita (narration of the heroic activities of the great kings) are described in the following verse: rj brahma-prastn vaas traiklikonvaya vaynucarita te vtta vaadhar ca ye rjmof the kings; brahma-prastnm born originally from Brahm; vaadynasty; trai-klikaextending into the three phases of time (past, present and future); anvaya the series; vaa-anucaritamhistories of the dynasties; temof these dynasties; vttamthe activities; vaa dharthe prominent members of the dynasties; caand; ye which. The word vaa refers to the genealogies of the great kings descended from Lord Brahm, and the word vaynucarita refers to the narrations of the heroic actions performed by those kings. [rmad-Bhgavatam 12.7.16]
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Text 11
The phrases ye ca and te rj are a pair of relative and corelative clauses. The passage te vtta dhar ca ye is also a pair of relative and co-relative clauses.
Anuccheda 61
Text 1
naimittika prktiko nitya tyantiko laya sastheti kavibhi prokta caturdhsya svabhvata naimittikaoccasional; prktikaelemental; nitya continuous; tyantikaultimate; layaannihilation; sasththe dissolution; itithus; kavibhiby learned scholars; proktadescribed; caturdhin four aspects; asya of this universe; svabhvataby the inherent energy of the Supreme Personality of Godhead. In ancient times learned philosophers explained that there are four kinds of winding up of the cosmos (sasth). They are: 1. naimittika (unusual), 2. prktika (natural), 3. nitya (regular), and 4. tyantika (complete). [rmad-Bhgavatam 12.7.17]
Text 2
In this verse the word asya (of Him) refers to the Supreme Personality of Godhead. Sva-bhvata means by His transcendental potencies, and tyantika refers to the winding up of the cosmos that results in the final liberation.
Text 3
The next item hetu (the cause of creation) is described in the following words: hetur jvosya sargder avidy-karma-kraka
ya cnuayina prhur avyktam utpare hetuthe cause; jvathe living being; asyaof this universe; sarga-deof the creation, maintenance and destruction; avidyout of ignorance; karma-krakathe performer of material activities; yamwhom; caand; anuyinamthe underlying personality; prhuthey call; avyktamthe unmanifest; utaindeed; apareothers. Out of ignorance the living being performs material activities and thereby becomes in one sense the cause of the creation, maintenance and destruction of the universe. Some authorities call the living being the personality underlying the material creation, while others say he is the unmanifest self. [rmad-Bhgavatam 12.7.18]
Text 4
In this verse the word hetu means cause and asya means of the universe. This cause engages in activities of ignorance ( avidyay karma-kraka). Some say this cause is conscious (anuayina prhu), and others say the cause is simply a material transformation of the unmanifest ( avyktam utpare).
Text 5
The tenth subject of rmad-Bhgavatam, the raya, or the Supreme Personality of Godhead, is described in the following verse: vyatireknvayo yasya jgrat-svapna-suuptiu mymayeu tad brahma jva-vttiv apraya vyatirekathe presence as separate; anvayaand as conjoint; yasyaof which; jgratwithin waking consciousness; svapnasleep; suuptiuand deep sleep; my-mayeu within the products of the illusory energy; tatthat; brahma
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the Absolute Truth; jva-vttiuwithin the functions of the living entities; aprayathe unique shelter. The Supreme Absolute Truth is present throughout all the stages of awarenesswaking consciousness, sleep and deep sleepthroughout all the phenomena manifested by the illusory energy, and within the functions of all living entities, and He also exists separate from all these. Thus situated in His own transcendence, He is the ultimate and unique shelter. [rmad-Bhgavatam 12.7.19]
Text 6
It is not possible to interpret this verse to mean that the individual living entities in their pure original spiritual forms are the ultimate shelter of everything, for such an interpretation would contradict the description of the spiritual reality seen by rla Vysadeva himself in mystic trance (rmad-Bhgavatam 1.7.4-10). The proper interpretation of this verse follows. The words jgrat-svapnasuuptiu refer to the different conditions of the living entities, my-mayeu means the material elements, beginning with the mahat-tattva, which are fashioned by the illusory potency, the words vyatireknvayo yasya refer to the spiritual form of the Supreme present as the ultimate witness of everything, the words tad brahma jva-vttiu apraya describe the presence of the Supreme in all living entities spiritual and material conditions of life, and the word apraya means the ultimate shelter. Apa means away. Because the Supreme is the greatest shelter, above all others, He is described as the apa-raya. The pure form of the individual living entities, who were described as the cause of the material cosmos in the previous quote, is now described in the following two verses:
Text 7
padrtheu yath dravya tan-mtra rpa-nmasu bjdi-pacat tsu hy avasthsu yutyutam virameta yad citta
hitv vtti-traya svayam yogena v tad-tmna vedehy nivartate pada-artheuwithin material objects; yathjust as; dravyamthe basic substance; sat-mtramthe sheer existence of things; rpa-nmasuamong their forms and names; bja-dibeginning from the seed (i.e., from the time of conception); pacat-antsuending with death; hi indeed; avasthsuthroughout the various phases of bodily existence; yuta-ayutamboth conjoined and separate; virametadesists; yadwhen; cittamthe mind; hitv giving up; vtti-trayamthe functions of material life in the three phases of waking, sleep and deep sleep; svayam automatically; yogenaby regulated spiritual practice; vor; tadthen; tmnamthe Supreme Soul; vedahe knows; hyfrom material endeavor; nivartatehe ceases. Although a material object may assume various forms and names, its essential ingredient is always present as the basis of it. In the same way the spiritual living entity is always present within the created material body throughout its phases of existence, beginning with conception and ending with death. Either spontaneously or by practice of yoga, one should abandon the three stages of material consciousness (wakefulness, dreaming, and deep sleep). Then one will become able to abandon all material activities and come to understand the Supreme Personality of Godhead. [rmadBhgavatam 12.7.20-21]
Text 8
In these verses the words padrtheu rpa-nmasu mean objects such as clay pots, dravya yutyutam means even without having seen the fashioning of these objects, we may know simply by glancing at them that they are made of earth or some other material elements, tan-mtram means the pure individual spirit soul, bjdi-pacatantsu means in the nine stages of life, yuta refers to the conditioned soul covered by ignorance, and ayutam refers to the pure spirit soul untouched by ignorance, who, understanding the
nature of the spirit self, becomes aloof from material desire and becomes eager to find the supreme shelter. The position of this soul is described by the word virameta. The word vtti-trayam means wakefulness, dreaming, and deep sleep, tmnam means the Supersoul, svayam refers to the process of analyzing the nature of matter employed by Vmanadeva Muni and other sages, yogena refers to the process of bhakti-yoga practiced by Devati-dev and other great devotees, and hy means activities not meant to please the Supreme Personality of Godhead. In this way we have concluded the first part of our explanations of sambandha (the eternal relationship between the individual spirit souls and the Supreme Personality of Godhead). Here ends r Tattva-Sandarbha
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r Bhagavat-Sandarbha

by rla Jva Gosvm

Volume 1: Tattva-Sandarbha Study Guide

Esoteric Teaching Seminars, Inc.

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In this way the Puras were condensed.

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ashamed to directly approach the Supreme Lord. [rmadBhgavatam 2.7.47]

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Adhikaraa 10: The Jva is not a Reflection of God

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therefore He is the supreme shelter. [rmad-Bhgavatam 2.10.9]

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