Srï Taffva-sandarbha

TEXT 1
hrsna-varnam tvísahrsnam
sangopangastra-parsaáam
yajnaín sanhirtana-prayaír
yajantí ní su-mcánasan
In ilc agc ol Kali iniclligcni pcisons pciloim congicgaiional claniing io woislip
ilc incainaiion ol Godlcad wlo consianily sings ilc namcs ol Kisna. Alilougl
His complcxion is noi blaclisl, Hc is Kisna Himscll. Hc is accompanicd by His
associaics, scivanis, wcapons, and conlidcniial companions.`
Purporf by Gopiparanadhana prabhu
Siï Jïva Gosvamï bcgins ilc mangalacaiana ol lis llagavaia-sandaibla wiil ilis
icxi liom Siïmad-llagavaiam (11.5.32). Tlc woid mangala-acaiana liicially mcans
cnaciing auspiciousncss,` and ilis cnacimcni is usually donc pociically, by mcans
ol a sanciilying invocaiion. Tiadiiionally in India auilois wcic cxpccicd io siaii all
ilcii sciious woils wiil onc oi moic vciscs ol mangalacaiana. Tlc oli-ciicd
icasons loi doing so wcic ilai ilc invocaiion lclps icmovc obsiaclcs and assuic
ilc succcsslul complciion ol onc's bool, and also ilai bcginning onc's woil in ilis
way conloims io ilc picccdcni sci by culiuicd auiloiiiics (niiviglnayai iai-
puiiayc sisiacaia-paiipiapia...mangalam acaiaii ¦laladcva Vidyablusana, Sulsma-
iïla on Govinda-blasya 1.1.1]). Tlougl ii is undcniablc ilai many inlciioi wiiicis
lavc lollowcd ilc iiadiiion wiil mcdiocic icsulis, in ilc lands ol a gicai auiloi
ilc mangalacaiana can conciscly summaiizc lis wlolc mcssagc and immcdiaicly
csiablisl an clcvaicd lcvcl ol discouisc.
Siïla Kisnadasa Kaviiaja lisis ilc puiposcs ilc mangalacaiana can scivc alici
complciing lis own invocaiion ai ilc siaii ol Siï Caiianya-caiiiamiia: :
sc mangaIacarana naya trí-víána prahara
vastu-nírácsa, asirvaáa, namashara
Tlc mangalacaiana involvcs ilicc pioccsscs: dclining ilc objcciivc, ollciing
bcncdiciions, and ollciing obcisanccs` (Cc. Ãdi 1.22). Siï Jïva Gosvamï las
accomplislcd ilc liisi ol ilcsc puiposcs in ilis opcning vcisc ol ilc Taiiva-
sandaibla, and in ilc lollowing scvcn vciscs, wlicl coniinuc ilc mangalacaiana,
lc will iciiciaic ilis puiposc and also accomplisl ilc oilci iwo.
ly liisi ciiing a vcisc liom Siïmad-llagavaiam insicad ol lollowing ilc gcncial
piaciicc ol composing a slowcasc vcisc ol lis own, Siï Jïva Gosvamï iuins oui
aiicniion wiiloui unduc loimaliiics io ilc llagavaiam iiscll, ilc vasiu (subjcci) ol
Siï llagavaia-sandaibla. Tlc llagavaiam is uniquc cvcn among ilc cigliccn
majoi Puianas. Ii is moic colcicnily oiganizcd ilan oilcis, iis siylc is moic
clcgani, and moic ilan any oilci Puiana ii locuscs on a singlc ilcmc: ilc
supicmacy and all-aiiiaciivcncss ol svayam blagavan, ilc oiiginal Pcisonaliiy ol
Godlcad, Siï Kisna. Lacl ol ilc siandaid sclools ol Vaisnavism impliciily iiusis
ilc llagavaiam and siudics ii icgulaily. Tlc lollowcis ol Caiianya Malapiablu
cspccially icvcic ii as ilcii piimaiy sciipiuic. Sincc Siï Jïva was ilc pioicgc ol lis
unclcs Rupa and Sanaiana, wlo wcic diiccily woiling undci ilc pcisonal
insiiuciions ol Loid Caiianya, ii was naiuial loi Jïva io bc imbucd wiil an iniimaic
alliniiy loi Loid Caiianya and loi His lavoiiic souicc ol inspiiaiion, Siïmad-
llagavaiam.
Hcic ai ilc bcginning ol ilc mangalacaiana and iliougloui ilc Sandaiblas wc
lind ilai Siï Jïva loigocs oppoiiuniiics io display lis pociic cloqucncc. Sucl an
cncyclopcdic woil ol sysicmaiic plilosoply as ilis dcmands liom iis auiloi a
concisc, siiaigliloiwaid picscniaiion, and so in ilc Sandaiblas Siï Jïva cxpicsscs
limscll iciscly in piosc, ilougl lc was cciiainly a biilliani poci, as anyonc wlo
las icad lis Gopala-campu can aiicsi.
lccausc ilc Sandaiblas aic a commcniaiy on Siïmad-llagavaiam, ilcy inlciii ilc
llagavaiam's own subjcci, namcly ilc Supicmc Loid Kisna along wiil His avaiaia
cxpansions and gcnciaiions ol dcvoiccs. Tlis addiiional vasiu (subsiancc) is also
indicaicd in ilc liisi mangalacaiana vcisc. Siï Jïva Gosvamï las ialcn ilc vcisc
liom ilc scciion ol ilc llagavaiam's Llcvcnil Canio iccouniing a long
convcisaiion bciwccn King Nimi and ilc ninc Yogcndia sagcs ilai iangcs ovci a
numbci ol ilcological iopics. Nimi aslcd Yogcndia Kaiablajana aboui ilc
Supicmc Loid's yuga-avaiaias, His spccial incainaiions wlo appcai oncc in cacl
agc io icacl luman sociciy ilc paiiiculai mcilod ol spiiiiual dcvclopmcni
appiopiiaic loi ilai agc. (Tlc gcncial Puianic sclcmc ol agcs mcasuics ilc cuiicni
agc, Kali-yuga, as lasiing +32,000 ycais, livc ilousand ol wlicl lavc passcd;
picccding ii wcic ilicc oilci yugas-Saiya, Ticia, and Dvapaia-ilc liisi loui
iimcs as long as Kali, ilc sccond ilicc iimcs as long, and ilc iliid iwicc as long.)
Kaiablajana said ilai ilc yuga-avaiaia in Saiya-yuga las a wliic complcxion,
dicsscs as a bialmacaiï cclibaic siudcni, is lnown by ilc namcs Hamsa,
Vailunila, and oilcis, and icaclcs mcdiiaiional dcvoiion. Kaiablajana cxplaincd
ilai ilc Ticia-yuga avaiaia las a icd complcxion, is lnown by ilc namcs Visnu,
Yajna, and oilcis, and icaclcs ilc iiiuals ol Vcdic liic saciilicc as ilc mcilod ol
dcvoiional scivicc appiopiiaic loi ilai agc.
Dcsciibing ilc avaiaia duiing ilc Dvapaia Agc, Kaiablajana said ilai Hc las a
dail bluc complcxion, wcais ycllow gaimcnis, is addicsscd in piayci as Vasudcva,
Sanlaisana, Piadyumna, and Aniiuddla, and icaclcs woislip ol ilc Supicmc
iliougly ilc combincd mcilods ol ilc Vcdas and ianiias. Tlougl Kaiablajana
docs noi cxpliciily idcniily ilis yuga-avaiaia, onc can casily iccognizc Him io bc
Kisna, ilc son ol Vasudcva. Tlcn, icacling ilc poini ol oui mangalacaiana vcisc,
Kaiablajana iniioduccs ii by siaiing,
ítí ávapara urvisa/ stuvantí jagaá-isvaram
nana-tantra-víánancna/ haIav apí tatna srnu
O King, in ilis way pcoplc in Dvapaia-yuga gloiilicd ilc Loid ol ilc univcisc. In
Kali-yuga also pcoplc woislip ilc Supicmc Pcisonaliiy ol Godlcad by lollowing
vaiious icgulaiions ol ilc icvcalcd sciipiuics. Now lindly lcai ol ilis liom mc`
(llag. 11.5.31).
Somc conicnd ilai Loid Visnu docs noi appcai as a yugavaiaia in Kali-yuga.
Indccd, onc ol Visnu's dcsciipiivc namcs is Tii-yuga, wlicl appaicnily mcans ilai
Hc manilcsis Himscll in ilicc agcs-Saiya, Ticia, and Dvapaia-bui noi in Kali,
ilc mosi coiiupi agc, wlcn cvcn lcssci dcmigods avoid visiiing ilc caiil. Tlcic is
somc Puianic cvidcncc suppoiiing ilis vicw: Siï Jïva Gosvamï, in lis own
commcniaiy on Siï Taiiva-sandaibla (lnown as Saiva-samvadinï), ciics ilc
lollowing vciscs liom ilc Visnu-dlaimoiiaia Puiana:
pratyahsa-rupa-ánrg ácvo/ |DDB1jdisyate na kalau laiil
hrtaáísv cva tcnaíva/ trí-yugan parípatnyatc
haIcr antc ca sampraptc/ haIhínam branma-vaáínam
anupravísya hurutc/ vasuácvo jagat-stnítím
Tlc Supicmc Loid Haii docs noi appcai in a visibly manilcsi loim in ilc Agc ol
Kali. Hc appcais only in ilc ilicc agcs siaiiing wiil Kiia ¦Saiya], and so Hc is
callcd Tii-yuga. lui ai ilc cnd ol ilc Kali Agc Loid Vasudcva iccsiablislcs oidci in
ilc woild by causing ilc appcaiancc ol Kalli, ilc pioponcni ol absoluic iiuil.`
Piallada Malaiaja malcs a similai siaicmcni in lis piaycis io Loid Nisimla in ilc
Scvcnil Canio ol Siïmad-llagavaiam:
íttnam nr-tíryag-rsí-ácva-jnasavataraír
Iohan víbnavayasí namsí jagat-pratipan
ánarmam mana-purusa pasí yuganuvrttas
cnannas haIau yaá abnavas trí-yugo `tna sa tvam
In ilis way, my Loid, You appcai in vaiious incainaiions as a luman bcing, an
animal, a gicai saini, a dcmigod, a lisl, oi a ioiioisc, ilus mainiaining ilc cniiic
cicaiion in dillcicni planciaiy sysicms and lilling ilc dcmoniac piinciplcs.
Accoiding io ilc agc, O my Loid, You pioicci ilc piinciplcs ol icligion. In ilc Agc
ol Kali, lowcvci, You aic covcicd, and ilcicloic You aic lnown as Tii-yuga`
(llag. 7.9.3S). Tlc vcnciablc llagavaiam commcniaioi Siïdlaia Svamï givcs lis
gloss on ilis piayci: viblavayasi palayasi lamsi glaiayasi lalau iu ian na laiosi
yaias iada ivam clanno 'blaval, aias iiisv cva yugcsv aviiblavai sa cvam-bluias
ivam iii-yuga iii piasiddlal. You ¦usually] cngagc in pioicciing ¦ilc dcvoiccs]
and lilling ¦ilc dcmons], bui noi in Kali-yuga, loi ai ilai iimc You aic covcicd.
Tlcicloic, sincc you appcai only in ilicc yugas, you aic lnown as Tii-yuga.`.
Laici, in lis commcnis on ilc Llcvcnil Canio, wlcn lc comcs io ilc vcisc lisna-
vainam ivisalisnam, Siïdlaia Svamï icads ivisalisnam as ilc cuplonic
combinaiion ol ivisa lisnam (laving a blaclisl complcxion`) insicad ol ivisa
alisnam (laving a nonblaclisl complcxion`), wlicl is giammaiically allowablc
bccausc ol ilc inlcicni ambiguiiy ol ilc combinaiion. lascd on ilis icading ol
ivisalisnam, Siïdlaia Svamï idcniilics ilc avaiaia bcing dcsciibcd as Siï Kisna,
maling Him ilc yugavaiaia loi boil Dvapaia and Kali.
lui Siïdlaia Svamï wioic lis commcniaiy a lcw lundicd ycais bcloic ilc advcni
ol Caiianya Malapiablu, ilc woislipablc Loid ol Jïva Gosvamï and all oilci
Gaudïya Vaisnavas. Tlcy considci Caiianya Malapiablu, wlo iniiiaicd ilc
dcvoiional mcilod ol sanlïiiana, congicgaiional claniing ol ilc namcs ol God, io
bc ilc aciual yuga-avaiaia loi Kali. Loid Caiianya liis ilc dcsciipiion clannal
lalau, ilc liddcn avaiaia in Kali-yuga, bccausc Hc consisicnily playcd ilc iolc ol a
simplc dcvoicc ol Kisna, iclusing io admii Hc was Kisna Himscll. Loid Caiianya
gicaily icspccicd Siïdlaia Svamï's cxplanaiion ol Siïmad-llagavaiam and did noi
lilc io lcai any ciiiicism ol lis opinions, bui wc cannoi cxpcci ilc commcniaioi
io lavc picdicicd ilc Loid's luiuic covcii appcaiancc. In any casc, il lc did lnow
ol ii, lc did noi publically icvcal ilis insigli.
In lis Saiva-samvadinï Siïla Jïva Gosvamï siaics ilai ilc Visnu-dlaimoiiaia's
dcnial ol a yugavaiaia in Kali may apply io oilci Kali-yugas bui noi io ilc picscni
onc. As Siï Jïva cxplains, wc aic living in ilc iwcniy-ciglil Kali-yuga ol ilc
scvcnil manvaniaia ol ilc day ol lialma callcd Svcia-vaiala-lalpa. Only oncc in
cacl day ol lialma-mcaning oncc cvciy S,6+0,000,000 ycais-docs ilc
Pcisonaliiy ol Godlcad Siï Kisna dcsccnd io ilc caiil in His oiiginal loim. Tlis
iaic dcsccni ol Loid Kisna did in laci occui duiing oui picscni cyclc ol agcs, jusi
bcloic Kali-yuga bcgan livc ilousand ycais ago. Kisna is noi jusi anoilci avaiaia
bui is ilc uliimaic souicc ol all loims ol God. Wlcn Hc appcais, His unlimiicd
poicncy ovciiulcs ilc gcncial paiicin and Hc comcs again in Kali-yuga. Tlus Loid
Caiianya Malapiablu, wlo displaycd His pasiimcs in lcngal and clscwlcic somc
livc lundicd ycais ago, is Kisna Himscll, noi an avaiaia ol Kisna cxlibiiing only
somc ol ilc Supicmc Loid's poicncics. Loid Caiianya coincidcnially acccpis ilc
iolc ol yugavaiaia, bui io icgaid Him as ilai and noiling moic would bc a gioss
undcicsiimaiion ol His gicaincss. Tlc Gaudïya Vaisnavas' icalizaiion ilai Loid Siï
Kisna and Kisna Caiianya Malapiablu aic onc and ilai Loid Caiianya is ilc
dclivcici ol Kali-yuga casily icconcilcs wiil Siïdlaia Svamï's opinion ilai Siï
Kisna Himscll is ilc yugavaiaia loi boil ilc Dvapaia and Kali agcs.
Tlc piincipal ilcsis ol ilis liisi Sandaibla, Siï Taiiva-sandaibla, is ilai Siïmad-
llagavaiam is ilc pcilcci sciipiuial auiloiiiy. Tlc oilci Sandaiblas will
dcmonsiiaic low ilc llagavaiam pcilccily icvcals ilc gloiics ol Loid Kisna and ol
dcvoiional scivicc io Him. As Siïnaila Caliavaiiï las wiiiicn in lis Caiianya-
manjusa,
araányo bnagavan vrajcsa-tanayas taá-ánama vrnáavanam
ramya hacíá upasana vraja-vaánu-vargcna ya haIpíta
sastram bnagavatam pramanam amaIam prcma pum-artno manan
íttnam gaura-manaprabnor matam atas tatraáaro nan paran
Tlc Supicmc Loid io bc woislipcd is ilc son ol ilc King ol Viaja. His pcisonal
abodc is Vindavana. Tlc mosi lavoiablc modc ol sciving Him is ilai piaciiccd by
ilc young maidcns ol Viaja. Tlc sciipiuic Siïmad-llagavaiam is ilc spoilcss
souicc ol icliablc lnowlcdgc, and puic lovc ol God is ilc supicmc goal ol luman
lilc. Sucl aic ilc opinions ol Gauia Malapiablu, and wc ilcicloic icspcci ilcm
impliciiy.`
Tlc llagavaiam is sucl a complcic icvclaiion ol all ilc Supicmc Tiuil's poicncics
ilai ii can cnliglicn ilc vaiious undcisiandings ol Vaisnava acaiyas boil bcloic
and alici Loid Caiianya Malapiablu's appcaiancc. Ioi cxamplc, diiccily lollowing
ilc vcisc lisna-vainam ivisalisnam, Kaiablajana Yogcndia addicsscs iwo
bcauiilul piaycis io ilc Malapuiusa. Tlc lollowcis ol Loid Caiianya undcisiand
ilai ilcsc piaycis aic ollcicd io Him, ilc Malapiablu, wlilc Siïdlaia Svamï
inicpicis ilcm moic gcnciically, icmoving ilcm liom ilc conicxi ol ilc
dcsciipiion ol ilc yugavaiaias.

tyahtva su-áustyaja-surcpsíta-rajya-Iahsmim
ánarmístna arya-vacasa yaá agaá aranyam
maya-mrgam áayítaycpsítam anvaánavaá
vanác mana-purusa tc caranaravínáam
O Malapuiusa, I woislip Youi loius lcci. You gavc up ilc associaiion ol ilc
goddcss ol loiiunc and all lci opulcncc, wlicl is mosi dilliculi io icnouncc and is
lanlcicd alici by cvcn ilc gicai dcmigods. lcing ilc mosi laiillul lollowci ol ilc
pail ol icligion, You ilus lcli loi ilc loicsi in obcdicncc io a icspcciablc supciioi's
woids. Oui ol slcci mcicy You clascd alici ilc lallcn condiiioncd souls, wlo aic
always in puisuii ol ilc lalsc cnjoymcni ol illusion, and gavc ilcm ilc iiuc objcci
ol all dcsiic` (llag. 11.5.3+). Tlc dcvoiccs ol Caiianya Malapiablu undcisiand
ilis vcisc as a summaiy ol His pasiimcs: Cuiscd by an angiy bialmana (aiya-
vacasa) io losc all lappincss in lamily lilc, Loid Caiianya cnicicd ilc icnounccd
oidci (aianyam) and lcli His wilc Visnupiiya, cvcn ilougl slc is diiccily His
cicinal consoii, ilc goddcss ol loiiunc (iajya-lalsmïm).
Siïdlaia Svamï icads ilc samc lincs dillcicnily: Oidcicd by His lailci (aiya-
vacasa) inio cxilc in ilc loicsi (aianyam), Loid Ramacandia gavc up His ioyal
opulcncc (iajya-lalsmïm). Ioi Siïdlaia Svamï, maya-migam mcans ilc goldcn
dcci ilai was ilc soiccici Maiïci in disguisc,` and dayiiaya ïpsiiam mcans dcsiicd
by His bclovcd Sïia`; ilai is, Loid Rama clascd alici ilc lalsc dcci bccausc His
wilc wanicd io lavc ii. Tlc Gaudïya acaiya Visvanaila Caliavaiiï icpcais Siïdlaia
Svamï's cxplanaiion in lis commcniaiy bui ilcn adds anoilci: Maya-migam
mcans ilc living cniiiics wlo aic cnianglcd in maiciial lilc, scaling oui ilc
illusion ol wilc, clildicn, wcalil, and so on` (mayam lalaiia-puiia-viiiadi-iupam
migayaii anvcsyaiïii maya-migal samsaiavisio janal). Dayiiaya mcans oui ol
compassion,` and ïpsiiam mcans objcci ol dcsiic.` In oilci woids, Loid Caiianya
puisucd ilc dcludcd souls io aiiiaci ilcm io ilc bciici lilc ol Kisna consciousncss.
loil ilcsc inicipiciaiions aic giammaiically and logically lcasiblc.
In lis Saiva-samvadinï Siï Jïva cxplains ilc pliasc lisna-vainam ivisalisnam as
lollows: Loid Caiianya is Kisna Himscll, yci His complcxion (ivisa) is alisnam,
noi dail bluc bui goldcn. Kisna-vainam mcans coniaining ilc syllablcs lis-na,`
as in ilc namc Kisna Caiianya, ilc bialmacaiï namc givcn io Loid Caiianya by
His spiiiiual masici Kcsava llaiaiï. Oi, alicinaiivcly, Loid Caiianya always
dcsciibcs (vainayaii) ilc gloiics ol Siï Kisna undci ilc spcll ol icmcmbciing His
own blisslul pasiimcs as Kisna; oui ol His supicmc compassion Hc also dcsciibcs
ilcsc gloiics io cvciyonc clsc. Oi, alilougl Hc docs noi appcai in ilc dail-bluc
loim ol Kisna, by ilc biilliancc ol His goldcn cllulgcncc (ivisa) Hc ncvciilclcss
inspiics cvciyonc wiil icalizaiion ol Kisna (lisna-vainam); ilcicloic ilosc wlo
scc Him also scc Kisna. Oi, alilougl io ilc gcncial populacc Hc is noi Kisna bui a
dcvoicc, io a lcw iniimaic lollowcis Hc ollcis a icvclaiion (ivisa) ol Himscll as ilc
samc Syamasundaia wiil dail-bluc complcxion (lisna-vainam).
Lacl avaiaia ol Visnu slould bc idcniiliablc by His spccial bodily lcaiuics and
oinamcnis (angas and upangas), His pcisonal wcapons (asiias), and His associaics
(paisadas). Accoiding io Siïla laladcva Vidyablusana in lis commcniaiy on ilc
Taiiva-sandaibla, Caiianya Malapiablu appcais wiil all ol ilcsc idcniilying
lcaiuics (sangopangasiia-paisadam): His main limbs (angas) aic Loid Niiyananda
and Loid Advaiiacaiya; His oinamcnis (upangas) aic piincipal lollowcis lilc
Siïvasa Tlaluia; cvcn ilougl in ilis appcaiancc Loid Visnu docs noi diiccily lill
dcmons, wiil His wcapons (asiias) ol ilc loly namcs ol God Hc lills ilc dcmonic
spiiii luiling in cvciy lcaii in Kali-yuga; and Hc las His icgulai associaics
(paisadas), sucl as Gadadlaia Pandiia and His scivani Govinda.
Tlus ilc Llcvcnil canio ol Siïmad-llagavaiam vciilics ilai Loid Caiianya
Malapiablu is ilc yugavaiaia loi ilc cuiicni agc. Iuiilci vciilicaiion is lound in
ilc Tcnil Canio, wlcic Vasudcva's piicsi, Gaiga Muni, says ilc lollowing duiing
ilc namc-giving ccicmony loi lis ncw-boin son Kisna:
asan varnas trayo ny asya/ grnato `nu-yugam tanun
suhIo rahtas tatna pita/ íáanim hrsnatam gatan
Youi son Kisna appcaicd picviously in ilicc dillcicni colois, assuming His loims
accoiding io cacl agc. Hc las bccn wliic, icd and ycllow, and now Hc is dail
bluc` (llag. 10.S.13). Tlc wliic incainaiion was Loid Hamsa, ilc yugavaiaia loi
Saiya-yuga; ilc icd incainaiion was Loid Yajna, ilc yugavaiaia loi Ticia-yuga; and
dail-bluc Kisna appcaicd in Dvapaia-yuga. ly a simplc pioccss ol climinaiion, ilc
ycllow yugavaiaia musi appcai in Kali-yuga. Gaiga Muni is iclciiing io a picvious
Kali-yuga, bui in ilc cuiicni Kali Agc ilc yugavaiaia is also ycllow (pïia): Hc is
Caiianya Malapiablu, ilc Goldcn Avaiaia. Iully awaic ol ilis and ol ilc laci ilai
no aiicmpi ai spiiiiual advanccmcni can bc succcslul wiiloui lollowing ilc lcad ol
ilc cuiicni agc's yugavaiaia, Siï Jïva Gosvamï liisi dcdicaics Siï llagavaia-
sandaibla io ilc gloiilicaiion and scivicc ol Loid Caiianya.
Siïla laladcva Vidyablusana icmails ilai Loid Kisna bccamc non-lisna, oi
goldcn, wlcn His own dail-bluc complcxion was covcicd by ilc cllulgcncc (ivisa)
ol His bclovcd consoii, Siïmaiï Radlaianï. Tlis commcni linis ai ilc moic
conlidcniial puiposc Loid Kisna lad in appcaiing as Caiianya Malapiablu,
namcly, ilai Hc assumcd ilc mood and complcxion ol own plcasuic poicncy io
cxpciicncc loi Himscll ilc lovc ilai only Slc lnows.
Purporf by BBT TransIafors
Invocaiion |
natva hrsnaáasa-varyam prabnupaáam tattvartna-áam
bnasatíhan haromy anam srí-vaísnavanam tustayc
Alici paying my obcisanccs io ilc bcsi among Loid Kisna's dcvoiccs, Siïla
Piablupada, wlo las impaiicd lnowlcdgc aboui ilc csscncc ol Vcdic liiciaiuic, I
wiiic ilis iianslaiion and commcniaiy loi ilc saiislaciion ol ilc Vaisnavas.`|new2j
In ilc Vcdic culiuic cvciy undciialing bcgins wiil an invocaiion, icclnically
callcd mangaIacarana. Tlc puiposc is io involc ilc blcssings ol ilc Supicmc
Pcisonaliiy ol Godlcad so Hc may icmovc any obsiaclc io ilc complciion ol ilc
woil. Tlis bool, Sri Sat-sanáarbna, is a dciailcd iicaiisc on ilc Loid's namc, lamc,
abodc, qualiiics, pasiimcs, and associaics. As sucl, ii is alicady all-auspicious and
ilus nccds no invocaiion. Siïla Jïva Gosvamï noncilclcss pciloims mangaIacarana,
lollowing in ilc looisicps ol ilc picvious acaryas and sciiing an idcal cxamplc loi
lis icadcis.
A bool's mangaIacarana is ol ilicc iypcs and may lavc onc oi moic vciscs. Tlc
ilicc iypcs aic:
Namas-hríyatmaha. paying obcisanccs io onc's icaclci(s) oi woislipablc dciiy, oi
io boil.
Asir-vaáatmaha: piaying io ilc Loid loi His blcssings, bcsiowing blcssings upon
ilc icadcis, oi cxclaiming All gloiics io ilc Loid!`
Vastu-nírácsatmaha: summaiizing ilc subjcci maiici ol ilc bool.
Olicn ilc mangaIacarana will also dcsciibc loui csscniial clcmcnis ol ilc bool,
callcd anubanána-catustaya.
aáníhari ca sambanáno vísayas ca prayojanam
avasyam cva vahtavyam sastraáau tu catustayam
Ai iis bcginning a bool musi dcsciibc ilcsc loui iicms: ilc qualilicaiions ol ilc
pcison wlo may icad ilc bool (aáníhari), ilc conncciion bciwccn ilc bool and
iis subjcci (sambanána), ilc subjcci iiscll (vísaya oi abníáncya), and wlai ilc
icadci will gain by icading ilc bool and lollowing ilc pail ii picsciibcs
(prayojana).` In modcin bools ilcsc loui iicms aic usually covcicd in ilc
iniioduciion.
Ii is signilicani ilai Siïla Jïva Gosvamï bcgins lis mangaIacarana wiil a quoiaiion
liom Srimaá-Pnagavatam and noi wiil an oiiginal vcisc. ly doing so lc slows lis
icvcicncc loi Srimaá-Pnagavatam and lis suiicndci io ilc insiiuciions ol Siï
Caiianya Malapiablu, loi wlom Srimaá-Pnagavatam was ilc supicmc sciipiuial
auiloiiiy. Siïla Jïva Gosvamï also implics ilai in ilc Sat-sanáarbna lc will analyzc
ilc Pnagavatam and csiablisl iis supciioiiiy ovci all oilci sciipiuics. In addiiion,
ilis vcisc csiablislcs ilai lis woislipablc Dciiy is Loid Siï Caiianya Malapiablu.
Tlc opcning vcisc was spolcn by Kaiablajana Rsi in icsponsc io a qucsiion
Malaiaja Nimi poscd conccining ilc Loid's coloi, namc, and modc ol woislip in
ilc vaiious yugas. In ilis vcisc Kaiablajana Rsi dcsciibcs ilc Loid's incainaiion in
Kali-yuga, and in so doing lc indiiccily icvcals ilai Siï Caiianya Malapiablu is
Loid Siï Kisna, ilc Supicmc Pcisonaliiy ol Godlcad. Krsna-varnam indicaics onc
wlo dcsciibcs ilc pasiimcs ol Loid Kisna io oilcis oi wlo always clanis Kisna,
Kisna.` Siï Caiianya Malapiablu cciiainly mccis ilis ciiiciion loi bcing hrsna-
varna. Varnam also mcans class` oi caicgoiy.` So hrsna-varnam may also indicaic
onc wlo is in ilc samc class as Kisna. Siï Kisna Caiianya Malapiablu is hrsna-
varna in ilis scnsc bccausc Hc is nondillcicni liom Loid Siï Kisna. Varna also
mcans lciici` oi woid,` and ilus hrsna-varnam also indicaics onc wlosc namc
las ilc woid Kisna in ii-in ilis casc Siï Kisna Caiianya.
Oilci mcanings ol varna aic lamc,` loim,` ouiwaid appcaiancc,` qualiiy,` and
iiiual.` Onc may apply all ilcsc mcanings io ilc pliasc hrsna-varnam and ilus
undcisiand ii io indicaic Siï Kisna Caiianya Malapiablu. Ioi cxamplc, hrsna-
varnam may indicaic onc wlosc lamc is lilc Kisna's oi wlosc loim is lilc Kisna's.
In Sarva-samvaáíni, a supplcmcniaiy commcniaiy io Sri Sat-sanáarbna by Siïla Jïva
Gosvamï limscll, lc cxplains ilai Loid Caiianya is iclciicd io as hrsna-varna
bccausc pcoplc wcic icmindcd ol Loid Siï Kisna jusi by sccing Him. Anoilci
icason is ilai alilougl Siï Caiianya displaycd a goldcn complcxion io ilc
common man, io His iniimaic associaics Hc somciimcs appcaicd blaclisl.
|DDB3jIinally, krsna-varna also means one wlo is hlackisl like Kisna, hut in
tle case of Ioid Caitanya krsna-varna must iefei to His innei complexion. Tlis
Siila 1iva Gosvami explains in tle next Text.
Tlc compound woid tvísahrsnam may bc biolcn as tvísa ahrsnam, giving ilc
mcaning wlosc bodily luc is noi blaclisl.` In Srimaá-Pnagavatam (10.S.13),
Gaiga Muni iclls Nanda Malaiaja:
asan varnas trayo ny asya grnnato `nu-yugam tanun
suhIo rahtas tatna pita íáanim hrsnatam gatan
Youi son Kisna appcais as an incainaiion in cvciy millcnnium. In ilc pasi Hc
assumcd ilicc dillcicni colois-wliic, icd,|DDB4j and yellowand now He las
appeaied in a hlackisl coloi.¨
Accoiding io Srimaá-Pnagavatam, ilc Supicmc Pcisonaliiy ol Godlcad lad a wliic
complcxion wlcn Hc appcaicd in Saiya-yuga, a icddisl onc in Ticia-yuga, and a
blaclisl onc in Dvapaia-yuga. So by ilc pioccss ol climinaiion ilc woid ahrsnam,
non-blaclisl,` musi indicaic ilc incainaiion wiil a ycllow complcxion-ilai is,
ilc goldcn avatara, Siï Caiianya Malapiablu. Gaiga Muni's mcniion ol His ycllow
coloi in picvious yugas` may iclci ciilci io Loid Caiianya's picvious appcaianccs
oi io His luiuic appcaianccs, bui Gaiga Muni uscs ilc pasi icnsc bccausc lc is
mcniioning ilc ycllow incainaiion along wiil oilci incainaiions wlo lad
appcaicd in ilc pasi. Tlc usagc is similai io wlai a pcison migli say il lc saw a
louscloldci and liliccn branmacaris walling on ilc ioad: Tlc branmacaris aic
coming.` Yci anoilci considciaiion is ilai Gaigacaiya may lavc uscd ilc pasi
icnsc io lidc Kisna's luiuic incainaiion as Loid Caiianya. Gaiga's puiposc would
lavc bccn io avoid conlusing Nanda Malaiaja and io play along wiil ilc Loid's
plan io appcai in Kali-yuga as ilc cnanna-avatara, oi liddcn incainaiion. Tlis lasi
icason is wly ilc Vcdic sciipiuics only indiiccily iclci io Loid Caiianya's
incainaiion.
In ilc Pnagavaá-gita (7.25) Loid Kisna says, nanam prahasan sarvasya yoga-maya-
samavrtan. lccausc ilc vcil ol Yogamaya covcis Mc, I am noi manilcsi io
cvciyonc as I am.` Tlis dcclaiaiion spccilically applics io ilc Loid's appcaiancc in
Kali-yuga as Siï Kisna Caiianya. Piallada Malaiaja also iclcis io Loid Caiianya
wlcn lc says in Srimaá-Pnagavatam (7.9.3S), cnannan haIau yaá abnavas trí-yugo
`tna sa tvam. O Loid, Youi incainaiion in Kali-yuga is liddcn, oi conlidcniial, and
ilcicloic you aic callcd Tii-yuga, onc wlo incainaics in ilicc yugas ¦namcly Saiya,
Ticia, and Dvapaia].` Hcic ilc woid cnanna (covcicd`) also signilics ilai Loid
Caiianya is Loid Kisna covcicd by ilc mood and complcxion ol Siï Radlila. Tlc
Naraáiya Purana (5.+7) also loiciclls ilc Loid's appcaiancc as a dcvoicc:
anam cva haIau vípra nítyam praccnanna-vígranan
bnagavaá-bnahta-rupcna Iohan rahsamí sarvaáa
Tlc Loid said: 'Conccaling My ical idcniiiy, O vípra ¦Mailandcya Rsi], I appcai
in Kali-yuga in ilc gaib ol a dcvoicc and always pioicci My dcvoiccs.'`
Tvisalisnam may also bc biolcn up as ivisa lisnam, mcaning onc wlosc
complcxion is blaclisl.` Alilougl Loid Caiianya's complcxion was goldcn, Hc is
Loid Kisna Himscll, and ilus ilc woids ivisa lisnam indicaic His oiiginal loim as
Loid Kisna, wlicl Hc icvcalcd only io cciiain dcvoiccs, sucl as Saivablauma
llaiiacaiya.
Sangopangasiia-paisadam mcans wiil His limbs, oinamcnis, wcapons, and
associaics.` Accoiding io Siïla laladcva Vidyablusana, Loid Caiianya's limbs aic
Loid Niiyananda Piablu and Advaiia Ãcaiya, His oinamcnis aic Siïvasa Tlaluia,
Siïla Haiidasa Tlaluia, and oilcis, His wcapons aic ilc loly namcs, wlicl dispcl
ignoiancc, and His associaics aic Gadadlaia, Govinda, and ilc many oilci
dcvoiccs wlo siaycd wiil Him in Jagannaila Puiï.
Sangopangasiia-paisadam may also iclci io Loid Caiianya's loim as Siï Kisna,
wlicl Hc slowcd io His iniimaic dcvoiccs. Tlis loim las bcauiilul limbs
dccoiaicd wiil oinamcnis (sucl as ilc Kausiubla gcm), wlicl aci lilc wcapons
by aiiiaciing onc's mind iowaid Loid Kisna and ilus lilling onc's dcmoniac
mcnialiiy. Tlc Loid's oinamcnis aic also associaics ol His, sincc ilcy aic living
pcisons and aic His dcvoiccs.
Tlc woids yajnail sanlïiiana-piayaii yajanii li su-mcdlasal convcy ilc lollowing
mcaning: Tlc Vcdas iccommcnd many pioccsscs loi woisliping ilc Supicmc
Loid, bui in Kali-yuga ilc wisc woislip Him by claniing His loly namcs
congicgaiionally. Loid Caiianya inauguiaicd ilis pioccss and is ilus callcd ilc
lailci ol ilc sanlïiiana movcmcni.
Su-mcdlasal mcans pcoplc ol linc iniclligcncc.` Tlc implicaiion is ilai lcss
iniclligcni pcoplc will woislip ilc Loid in oilci ways and ilai ouiiigli lools will
opposc ilc sanlïiiana movcmcni. Sanlïiiana is vciy dcai io Loid Siï Caiianya
Malapiablu. Hc Himscll was always absoibcd in pciloiming sanlïiiana, and Hc
cnjoincd cvciyonc io paiiicipaic, dcclaiing ii ilc |DDB5juniveisal iemedy foi all
tle defects of Kali-yuga. Sukadeva Gosvami confiims tlis in Siimad-
Blagavatam (12.3.51, 52):
haIcr áosa-níánc rajann astí ny cho manan gunan
hirtanaá cva hrsnasya muhta-sangan param vrajct
hrtc yaá ányayato vísnum trctayam yajato mahnaín
ávaparc parícaryayam haIau taá ánarí-hirtanat
My dcai ling, alilougl Kali-yuga is an occan ol laulis, ilcic is siill onc good
qualiiy aboui ilis agc: Simply by claniing ilc namcs ol Kisna onc can bccomc licc
liom maiciial bondagc and bc piomoicd io ilc iiansccndcnial lingdom. Wlaicvci
icsuli was obiaincd in Saiya-yuga by mcdiiaiing on Visnu, in Ticia-yuga by
pciloiming saciiliccs, and in Dvapaia-yuga by sciving ilc Loid's loius lcci can bc
obiaincd in Kali-yuga simply by claniing ilc Haic Kisna mana-mantra.`
Siïla Jïva Gosvamï's woislipablc Dciiy is Siï Caiianya Malapiablu. Tlcicloic Jïva
Gosvamï bcgins lis iopmosi liiciaiy aclicvcmcni by quoiing a vcisc aboui Siï
Caiianya liom Srimaá-Pnagavatam, ilc supicmc sciipiuial auiloiiiy loi all iimc.
Tlis is a vastu-nírácsatmaha mangaIacarana.
TEXT 2
antan hrsnam banír gauram
áarsítangaáí-vaíbnavam
haIau sanhirtanaáyaín sman
hrsna-caítanyam asrítan
Gopiparanadhana: In ilis Agc ol Kali wc lavc ialcn slclici ol Kisna Caiianya by
congicgaiionally claniing ilc Loid's loly namcs and pciloiming oilci dcvoiional
piaciiccs. llaclisl wiilin bui goldcn wiiloui, Hc cxlibiis all His opulcnccs,
bcginning wiil His bodily lcaiuics.
Purporf by Gopiparanadhana prabhu
Tlis oiiginal vcisc by Siï Jïva Gosvamï icsiaics ilc picvious icxi. In ilc liisi linc
lc glosscs lisna-vainam as mcaning anial lisnam, inicinally Kisna Himscll,`
|DDB6j and tvisakisnam as halii gauiam, outwaidly appeaiing golden.¨
Gauia (Golden One¨) and Gauianga (Golden-limhed One¨) aie names of
Sii Caitanya Malapiahlu. He displayed tle spiiitual opulences pioving He is
God (daisitangadi-vaihlavam), hut not in tle usual ways. \nlike sucl
incainations as Ioid \aiala and Ioid Nisimla, He did not kill gieat demons,
and unlike Ioid Kisna, He did not exlihit amoious pastimes tlat violated
oidinaiy moiality. !nstead, tle distinctive opulences of Ioid Caitanya weie His
all-attiactive puie love of Kisna and tle unpiecedented kindness He slowed to
His devotees and to tle unfoitunate, deluded people of tlis woild. Tlose witl
cleai intelligence can undeistand tlat Ioid Caitanya`s activities aie fai heyond
tle ahility of a moital heing. He was moie geneious tlan any pievious avataia,
including Ioid Kisna Himself, wlo advised in tle Blagavad-gita (18.66):
sarva-ánarman parítyajya/ mam cham saranam vraja
anam tvam sarva-papcbnyo/ mohsayísyamí ma sucan
Abandon all vaiiciics ol icligion and jusi suiicndci unio Mc. I slall dclivci you
liom all sinlul icaciions. Do noi lcai` Tlus Loid Kisna dcmandcd lull suiicndci
bcloic Hc would givc His lull mcicy. Wlcn Hc appcaicd +,500 ycais laici as Loid
Caiianya, lowcvci, Hc pui asidc ilai dcmand and liccly gavc lovc ol God io
wlocvci would lcai and clani Kisna's namcs accoiding io His insiiuciions.
Dcvoiccs wlo icccivc ilc mcicy ol Loid Caiianya lnow diiccily ilc powci ol ilai
mcicy, and anyonc wlo ialcs slclici ol sucl dcvoiccs will also bcgin io cxpciicncc
iis inllucncc. Any pcison in ilis agc wlo lonois Loid Caiianya as ilc Supicmc
Loid and laiillully lollows His simplc icaclings will bccomc an idcal Vaisnava,
wiil ilc sainily qualiiics dcsciibcd in Siïmad-llagavaiam (3.25.21-23) by Loid
Kapila, ilc incainaiion ol ilc Supicmc Loid boin in Saiya-yuga as ilc son ol
Dcvaluii:
títíhsavan haruníhan/ sunráan sarva-ácnínam
ajata-satravan santan/ saánavan saánu-bnusanan
mayy ananycna bnavcna/ bnahtím hurvantí yc áránam
mat-hrtc tyahta-harmanas/ tyahta-svajana-banánavan
maá-asrayan hatna mrstan/ srnvantí hatnayantí ca
tapantí vívíánas tapa/ naítan maá-gata-cctasan
Tlc sympioms ol a sadlu aic ilai lc is iolciani, mcicilul, and liicndly io all
living cniiiics. Hc las no cncmics, lc is pcacclul, lc abidcs by ilc sciipiuics, and
all lis claiaciciisiics aic sublimc. Sucl a sadlu cngagcs in siauncl dcvoiional
scivicc io ilc Loid wiiloui dcviaiion. Ioi ilc salc ol ilc Loid lc icnounccs all
oilci conncciions, sucl as lamily iclaiionslips and liicndly acquainianccs wiilin
ilc woild. Lngagcd consianily in claniing and lcaiing aboui Mc, ilc Supicmc
Pcisonaliiy ol Godlcad, ]ilc sadlus do noi sullci liom maiciial misciics, loi ilcy
aic always lillcd wiil ilouglis ol My pasiimcs and aciiviiics.`
Tlc spccial dispcnsaiion ol Loid Caiianya Malapiablu-sanlïiiana, ilc
congicgaiional claniing ol ilc Loid's loly namcs-was considcicd in oilci agcs
suiiablc only loi ilc mosi advanccd spiiiiualisis, noi loi ilosc wlo aic siill
inclincd iowaid maiciialism oi impcisonalism. lui by ilc mcicy ol Loid Caiianya
ilis pioccss is now liccly availablc io all. Onc wlo clanis ilc Haic Kisna mala-
maniia appioaclcs ilc Supicmc Pcisonaliiy ol Godlcad in His mosi iniimaic
iclaiionslip wiil His lcmininc counicipaii, Siïmaiï Radlaianï; ilcic aic scvcial
dangcious ollcnscs ilai a caiclcss piaciionci can commii in ilis modc ol woislip,
any ol wlicl will impcdc ilc good cllccis ol claniing. Only by Loid Caiianya's
spccial oidci las ilc Haic Kisna mala-maniia icccnily bccn madc univcisally
availablc. Loid Caiianya las icqucsicd cvciy man, woman, and clild in ilc
univcisc io clani Haic Kisna, piomising ilai il wc clani undci His guidancc Hc
will pioicci us liom oui ollcnscs.
Alilougl Kali is ilc mosi coiiupi ol agcs, Caiianya Malapiablu las madc ii
auspicious:
haIcr áosa-níáncr rajan/ astí ny cho manan gunan
lïiianad cva lisnasya/ mulia-sangal paiam viajci
My dcai King, alilougl Kali-yuga is an occan ol laulis, ilcic is siill onc good
qualiiy aboui ilc agc: Simply by gloiilying Kisna onc can bccomc licc liom
maiciial bondagc and bc piomoicd io ilc iiansccndcnial lingdom.
hrtc yaá ányayato vísnum/ trctayam yajato mahnaín
ávaparc parícaryayam/ haIau taá ánarí-hirtanat
Wlaicvci icsuli was obiaincd in Saiya-yuga by mcdiiaiing on Visnu, in Ticia-
yuga by pciloiming saciiliccs, and in Dvapaia-yuga by sciving ilc Loid's loius lcci
can bc obiaincd in Kali-yuga simply by claniing ilc gloiics ol Kisna` (llag.
12.3.51-52).
Tlcicloic ilc mosi disciiminaiing and loiiunaic pcoplc aic cagci io paiiicipaic in
Loid Caiianya's sanlïiiana movcmcni. Lvcn icsidcnis ol liglci plancis and ol ilc
spiiiiual woild, wlo oilciwisc do noi comc ncai ilc caiil duiing Kali-yuga, aic
aiiiacicd:
hrtaáísu praja rajan/ haIav íccnantí sambnavam
haIau hnaIu bnavísyantí/ narayana-parayanan
My dcai King, ilc inlabiianis ol Saiya-yuga and oilci agcs cagcily dcsiic io ialc
biiil in ilis Agc ol Kali, sincc in ilis agc ilcic will bc many dcvoiccs ol ilc
Supicmc Loid, Naiayana` (llag. 11.5.3S).
As in His oilci appcaianccs, wlcn ilc Supicmc Pcisonaliiy ol Godlcad camc io
ilis woild as Caiianya Malapiablu Hc biougli wiil Him many iniimaic
companions liom His cicinal abodc. Tlcsc paisadas wcic iclaicd io ilc Loid in
vaiious ways, and among ilc mosi conlidcniial ol ilcsc associaics wcic six
dcvoiccs liom Golola Vindavana in ilc conjugal modc ol loving scivicc io Kisna
(madluiya-iasa), wlo joincd Loid Caiianya's pasiimcs as ilc Gosvamïs ol
Mailuia Vindavana. Tlc six Gosvamïs cxcmplilicd ilc pcilcciion ol lovc ol God
in scpaiaiion, living oui ilcii livcs in cxiicmc icnunciaiion and appaicni pain in
ilc abscncc ol Kisna bui in laci all ilc wlilc immciscd in ilc immcasuiablc bliss
ol icmcmbciing Him in onc anoilci's company.
Loid Caiianya cniiusicd ilcm wiil ilc iasls ol icsioiing ilc loigoiicn siics ol
Kisna's pasiimcs in ilc aica ol Vindavana and ol wiiiing bools io csiablisl ilc
piinciplcs ol dcvoiional piaciicc loi ilis agc. Jïva Gosvamï iool lis biiil as ilc
ncplcw ol Rupa and Sanaiana, ilc lcadcis ol ilis gioup. Hc caiiicd ilcii woil
loiwaid inio ilc ncxi gcnciaiion.
Purporf by BBT TransIafors
Invocaiion II
Hcic Siïla Jïva Gosvamï cxplains ilc mcaning ol ilc opcning vcisc. Loid Kisna,
wlosc complcxion is blaclisl, covcicd Himscll wiil ilc goldcn complcxion ol
Siïmaiï Radlaianï io appcai in Kali-yuga as Kisna Caiianya. Hc is ilc Supicmc
Pcisonaliiy ol Godlcad, bui His puiposc is io slow us low io bc dcvoiccs ol ilc
Loid. Ioi ilis icason ii is noi icadily appaicni ilai Hc is ilc Supicmc Loid, and so
Srimaá-Pnagavatam dcsciibcs Him as ilc liddcn incainaiion.` Oi, alicinaiivcly,
ilc woids antan hrsnam banír gauram lcic may bc ialcn io mcan noi ilai Loid
Caiianya is blaclisl wiilin and goldcn wiiloui bui ilai Hc is Kisna wiilin ilougl
ouiwaidly appcaiing as Gauia, Caiianya Malapiablu. Siïla Jïva Gosvamï also
indicaics lcic ilai onc can plcasc Loid Kisna Caiianya by claniing ilc Haic Kisna
mana-mantra.
Darsítangaáí-vaíbnavam mcans ilai Loid Caiianya Malapiablu manilcsicd His
opulcncc iliougl His limbs and associaics. His body was so bcauiilul ilai jusi by
sccing Him pcoplc would bc inspiicd io suiicndci io Him. Hc also manilcsicd His
supicmacy iliougl Niiyananda Piablu and oilci associaics wlo picaclcd ilc
claniing ol ilc loly namc. Tlis pliasc can also mcan ilai Loid Caiianya
manilcsicd ilc 'gicaincss ol lis associaics by cngaging ilcm in disiiibuiing lovc ol
Godlcad.
ly using ilc pluial loim wc` in ilc pliasc wc ialc slclici ol Siï Kisna
Caiianya,` Siïla Jïva Gosvamï includcs ilc icadcis ol Sri Sat-sanáarbna. Hc inviics
ilcm io join lim in ialing slclici ol Loid Caiianya by paiiicipaiing in ilc
sanhirtana movcmcni, ilc univcisal pioccss loi plcasing ilc Supicmc Loid and
aiiaining dclivciancc. ly using ilc pluial Siï Jïva also implics ilai Loid Caiianya's
icaclings aic noi limiicd io a paiiiculai scci oi naiionaliiy.
So lai Siïla Jïva Gosvamï las dcsciibcd lis woislipablc Dciiy. Ncxi lc pciloims
asir-vaáatmaha-mangaIacarana, involing auspiciousncss by dcclaiing ilc gloiics ol
lis spiiiiual masicis.
TEXT 3
jayatam matnura-bnumau
sriIa-rupa-sanatanau
yau víIchnayatas tattvam
jnapahau pustíham ímam
Gopipaianadlana piablu: All gloiics io Siïla Rupa and Siïla Sanaiana in ilc land
ol Mailuia! Having cnliglicncd mc in ilc iiuc scicncc, ilcy aic inspiiing mc io
wiiic ilis bool.
BBT: All gloiics io Siïla Rupa Gosvamï and Siïla Sanaiana Gosvamï in ilc land ol
Mailuia! Tlcy lavc cngagcd mc in wiiiing ilis bool io bioadcasi ilc csscniial
iiuil aboui ilc Supicmc Loid.
Purporf by Gopiparandhana prabhu
As Siïla laladcva Vidyablusana discusscs in lis Taiiva-sandaibla commcniaiy,
ilis vcisc lullills ilc sccond and iliid puiposcs ol a mangalacaiana, namcly
ollciing blcssings and paying icspccis. Jïva Gosvamï lad a blood iclaiionslip wiil
Rupa and Sanaiana as ilcii ncplcw, ilc son ol ilcii bioilci Siï Anupama. lui
spiiiiually ilc iclaiionslip bciwccn Rupa, Sanaiana, and Jïva was moic loimal:
Rupa Gosvamï acccpicd, icvcicd, and obcycd lis oldci bioilci Sanaiana Gosvamï
as lis guiu, ilc piimc diiccioi ol lis spiiiiual lilc. Siï Jïva, in iuin, considcicd
limscll a suiicndcicd disciplc ol Siïla Rupa Gosvamï. In ilis vcisc, ilcn, ilc
auiloi is lonoiing lis spiiiiual masici and giand-spiiiiual-masici, and by piaising
ilcm lc auiomaiically ollcis icspccis io all ilcii picdcccssois and io Supicmc
Loid.
Tlc iiilc Siïla mcans cndowcd wiil ilc blcssings ol Siï, ilc goddcss ol loiiunc
and consoii ol Loid Visnu` Ioi Rupa and Sanaiana ilcsc blcssings iool ilc loim
ol ilcii gicai lnowlcdgc, dciaclmcni, and spiiiiual disciplinc. Jayaiam liicially
mcans may ilcy bc vicioiious` oi, in oilci woids, may ilcy manilcsi ilcii
supcicxccllcncc.` Rupa, Sanaiana, and laici Jïva cspccially slowcd ilcii cxccllcncc
in ilc land ol Mailuia, ilc bcsi placc in ilc univcisc loi piaciicing puic Kisna
consciousncss. Tlcii livcs bccamc succcsslul wlcn cacl ol ilcm, onc alici
anoilci, ovcicamc dilliculi obsiaclcs and linally icaclcd Mailuia-mandala. In ilai
mosi sacicd ol disiiicis ilcy livcd somciimcs in Vindavana and somciimcs ai oilci
siics sucl as Govaidlana and Radla-lunda. Tlcy and ilc oilci Gosvamïs loundcd
icmplcs loi ilc Dciiics ol Kisna wlo picsidc ovci ilc iown ol Vindavana. Siïla
Sanaiana Gosvamï loundcd ilc Radla-Madana-molana icmplc, Siïla Rupa ilc
Radla-Govindajï icmplc, and Siïla Jïva ilc Radla-Damodaia icmplc.
Siïla laladcva Vidyablusana siaics ilai ilc vcib jayaii (is vicioiious`) lcic
cxpicsscs cxccllcncc bcyond ilai ol all oilci sainily pcisons, indicaiing ilai all
Vaisnavas owc icspcci io Rupa Gosvamï and Sanaiana Gosvamï. In ilis way ilc
cuiicni vcisc ollcis blcssings io all ilc dcvoiccs ol ilc Loid by icminding ilcm io
aclnowlcdgc ilc supicmacy ol ilcsc iwo iiansccndcnial bioilcis. And bccausc
Jïva Gosvamï considcis limscll among ilc gcncial mass ol Vaisnavas, lc is liniing
in ilis vcisc ilai lc ialso lccls obligcd io mainiain a icvcicniial aiiiiudc iowaid
ilcm.
Siï Jïva Gosvamï is cspccially giaiclul io Rupa and Sanaiana loi ilc cnliglicnmcni
and inspiiaiion in Kisna consciousncss lc icccivcd liom ilcm. Tlcy icvcalcd ilc
Absoluic Tiuil, iaiiva, io lim. Siïla laladcva Vidyablusana poinis oui ilai ilc
Visva-losa diciionaiy assigns a lcw dcliniiions io ilis woid iaiiva: iaiivam vadya-
piablcdc syai svaiupc paiamaimani. Taiiva ('iiuil') mcans a lind ol vcibal
pioposiiion, ilc csscniial subsiancc ol somciling, oi ilc Supicmc Soul.` In
accoidancc wiil ilcsc mcanings ol iaiiva, wlai Rupa and Sanaiana icvcalcd io Jïva
was ilc Supicmc Pcisonaliiy ol Godlcad along wiil His cniiic iciinuc. To Siï Jïva
ilcy wcic jnapalau, impaiicis ol lnowlcdgc, bui noi in ilc oidinaiy scnsc. Tlcy
gavc ilcii siudcni ilc lind ol lnowlcdgc icccivcd only liom icaclcis wlo aic
cniiicly licc liom maiciial moiivaiions.
A scniimcni ol bclicl in God is ilc bcginning ol spiiiiual piogicss, bui onc cannoi
malc subsianiial advanccmcni wiiloui sciiously commiiiing oncscll io lollowing a
living icpicscniaiivc ol God. A disciplc's iniiiaiing spiiiiual masici and lis
insiiuciing spiiiiual masici (oi masicis) aic lis diicci, pcisonal linl wiil ilc
cniiic linc ol picvious acaiyas, and iliougl ilcm io ilc Pcisonaliiy ol Godlcad. A
spiiiiual masici musi lnow lis disciplc's individual spiiiiual nccds so ilai lc can
cngagc ilc disciplc in piaciical dcvoiional scivicc io Kisna loi lis puiilicaiion.
Tlc spiiiiual masici csiablislcs ilc individual mood ol dcvoiional scivicc io bc
lollowcd by ilc disciplc. Tlus only wlcn a condiiioncd soul bccomcs a Vaisnava's
disciplc docs lc csiablisl lis linl wiil spiiiiual icaliiy. Tlc pioccss is noi jusi an
insiiiuiional loimaliiy bui an csscniial sicp loi onc wlo wanis io icacl God
consciousncss.
Purporf by BBT TransIafors
Invocaion III
Hcic Siïla Jïva Gosvamï cxplains lis icason loi composing ilc Sat-sanáarbna. Hc is
doing so ai ilc bclcsi ol lis spiiiiual masicis, Rupa and Sanaiana Gosvamïs, wlo
aic also lis unclcs. Jïva Gosvamï siudicd undci ilcm, and ilcy aslcd lim io
compilc ilcii icaclings inio a bool loi ilc bcnclii ol all. Tlis icqucsi is indicaicd
by ilc woid jnapahau, wlicl liicially mcans ilosc wlo lilc io icacl oilcis.`
Picviously Siïla Rupa and Siïla Sanaiana wcic gloiious in lcngal as minisicis ol
Husscin Slal|new7j. Now tley aie gloiious in tle land of Matluia, wlicl is
itself gloiious, heing tle place of Ioid Kisna`s pastimes. To he gloiious in tlis
land means to lave tle wealtl of krsna-prcna, love of Godlead, wlicl is tle
most iaie possession. To slow tlis aclievement 1iva Gosvami adds tle
lonoiofic Siila¨ hefoie tleii names. Siila¨ signifies tlat Rupa and Sanatana
Gosvamis aie endowed witl tianscendental knowledge, ienunciation,
devotional seivice, and love of God. Siila 1iva Gosvami piays tlat tliougl tle
Sat-sanJarbha tlese two gieat souls may manifest tleii opulence and gloiy foi
tle welfaie of otleis.
Accoiding io Sansliii giammaiical iulcs, ilc pionoun ímam (ilis`) is uscd loi
objccis ncai ai land. Sincc ai ilis poini Jïva Gosvamï is in ilc pioccss ol wiiiing
ilc Sat-sanáarbna, lis mcniion lcic ol pustíham ímam (ilis bool`) may sccm a
dclcci. laladcva Vidyablusana commcnis, lowcvci, ilai bccausc ilc bool alicady
cxisis wiilin ilc auiloi's mind, lis usagc is piopci.
TEXT +
ho `pí taá-banánavo bnatto
áahsína-ávíja-vamsa-jan
vívícya vyaIíhnaá grantnam
Iíhnítaá vráána-vaísnavaín
Gopiparanadhana: A liicnd ol ilciis, a llaiia sclolai liom a lamily ol Souil
Indian bialmanas, composcd ilc oiiginal cdiiion ol ilis bool alici siudying ilc
wiiiings ol vcnciablc Vaisnavas.
BBT: Siï Gopala llaiia Gosvamï, a liicnd ol Siï Rupa's and Siï Sanaiana's boin in a
Souil Indian branmana lamily, compilcd ilc oiiginal vcision ol ilis bool bascd on
ilc woils ol vcnciablc Vaisnavas.
Purporf by Gopiparanadhana prabhu
Hcic Jïva Gosvamï givcs cicdii io Gopala llaiia Gosvamï as ilc oiiginal auiloi ol
Siï llagavaia-sandaibla. Gopala llaiia liisi conccivcd ol ilc piojcci, cxicnsivcly
icscaiclcd ilc wiiiings ol Vaisnava auiloiiiics-Ramanuja, Madlva, Siïdlaia
Svamï, and oilcis-and compilcd lis lindings inio noics. Ii was upon ilcsc noics
ilai Siï Jïva Gosvamï laici bascd ilc Sandaiblas. Siïla Gopala llaiia's cxalicd
placc among ilc six Gosvamïs ol Vindavana is so wcll lnown ilai Siï Jïva's pociic
undcisiaicmcni in ilis vcisc only scivcs io undciscoic ilc dcpil ol lis
appicciaiion loi lis scnioi.
Tlc iiilc llaiia bclongs io a cciiain class ol sclolaily bialmanas wlo spccializc in
picsciibing loi ilc public appiopiiaic aioncmcnis loi sins. Tlai Gopala llaiia lad
sucl a picsiigious biiil was cciiainly noi ilc cxicni ol lis gloiy. His lamily did
comc liom ilc llaiia subcasic, bui mucl moic signilicanily ilcy wcic advanccd
dcvoiccs ol ilc Loid wlosc associaiion Loid Caiianya Himscll cnjoycd.
His Divinc Giacc A.C. llaliivcdania Swami Piablupada las piovidcd inloimaiion
aboui Gopala llaiia Gosvamï's lilc in a puipoii io Siï Caiianya-caiiiamiia (Ãdi
10.105): Siï Gopala llaiia Gosvamï was ilc son ol Vcnlaia llaiia, a icsidcni ol
Siï Rangam. Gopala llaiia loimcily bclongcd io ilc disciplic succcssion ol ilc
Ramanuja-sampiadaya bui laici bccamc paii ol ilc Gaudïya-sampiadaya. In ilc
ycai 1+33 salabda (A.D. 1511), wlcn Loid Caiianya Malapiablu was iouiing
Souil India, Hc siaycd loi loui monils duiing ilc pciiod ol Caiuimasya ai ilc
lousc ol Vcnlaia llaiia, wlo ilcn goi ilc oppoiiuniiy io scivc ilc Loid io lis
lcaii's conicni. Gopala llaiia also goi ilc oppoiiuniiy io scivc ilc Loid ai ilis
iimc. Siï Gopala llaiia Gosvamï was laici iniiiaicd by lis unclc, ilc gicai sannyasï
Piabodlananda Saiasvaiï. loil ilc lailci and ilc moilci ol Gopala llaiia
Gosvamï wcic cxiicmcly loiiunaic, loi ilcy dcdicaicd ilcii cniiic livcs io ilc
scivicc ol Loid Caiianya Malapiablu. Tlcy allowcd Gopala llaiia Gosvamï io go
io Vindavana, and ilcy gavc up ilcii livcs ilinling ol Siï Caiianya Malapiablu.
Wlcn Loid Caiianya was laici inloimcd ilai Gopala llaiia Gosvamï lad gonc io
Vindavana and mci Siï Rupa and Sanaiana Gosvamï, Hc was vciy plcascd, and Hc
adviscd Siï Rupa and Sanaiana io acccpi Gopala llaiia Gosvamï as ilcii youngci
bioilci and ialc caic ol lim. Siï Sanaiana Gosvamï, oui ol lis gicai allcciion loi
Gopala llaiia Gosvamï, compilcd ilc Vaisnava smiii namcd Haii-blalii-vilasa
and publislcd ii undci lis namc. Undci ilc insiiuciion ol Siïla Rupa and
Sanaiana, Gopala llaiia Gosvamï insiallcd onc ol ilc scvcn piincipal Dciiics ol
Vindavana, ilc Radla-iamana Dciiy. Tlc scvaiis (piicsis) ol ilc Radla-iamana
icmplc bclong io ilc Gaudïya-sampiadaya.`
Purporf by BBT TransIafors
Tlc Souicc ol Sri Sat-sanáarbna
Siïla Gopala llaiia Gosvamï was ilc son ol Vcnlaia llaiia, ilc lcad piicsi ol ilc
icmplc ol Loid Ranganaila ai Siï Rangam, wlcic ilc Siï-vaisnava scci lad|DDB8j
its leadquaiteis. !t was in \enkata`s lome tlat Sii Caitanya Malapiahlu
stayed foi tle foui montls of tle iainy season duiing His toui of Soutl !ndia.
Tleie He and \enkata discussed plilosoply, as is known fiom tle Caitanya-
caritãnrta, MaJhya-lilã, claptei nine, and tle Bhakti-ratnãkara, fiist wave. At
tlat time Gopala Blatta was a young hoy, and le leained tle intiicacies of
Gaudiya-vaisnava plilosoply diiectly fiom Sii Caitanya. Iatei le studied tle
wiitings of tle eminent \aisnavas of tle Sii-sampiadaya. On Ioid Caitanya`s
oidei Gopala Blatta latei moved to \indavana, wleie le estahlisled tle
temple of Sii Radla-iamana. He is one of tle gieat autloiities on Sii Caitanya
Malapiahlu`s teaclings.
As wc slall lcain luiilci on, ilc vcnciablc Vaisnavas Siïla Jïva Gosvamï iclcis io
lcic as souiccs loi Siïla Gopala llaiia Gosvamï includc Siï Ramanujacaiya, Siï
Madlvacaiya, and Siïdlaia Svamï. Siïla Gopala llaiia Gosvamï cullcd ilc csscncc
liom ilc woils ol ilcsc picvious acaryas and Vaisnava sclolais and ilcn
composcd a bool cxplaining ilc csscniial iiuils aboui Kisna, ilc Supicmc
Pcisonaliiy ol Godlcad. Tlai bool is ilc basis loi ilc picscni woil. In ilis way
Jïva Gosvamï linis ai ilc auilcniiciiy ol lis woil, loi by basing ii on Siïla Gopala
llaiia Gosvamï's bool lc implics ilai ilc woil is auiloiiiaiivc, licc ol concocicd
idcas.
TEXT 5
tasyaáyam grantnanaIchnam
hranta-vyuthranta-hnanáítam
paryaIocyatna paryayam
hrtva Iíhnatí jivahan
Gopiparanadhana: Tlai liisi cdiiion ol ilis woil was a iougl diali, wiil somc
paiis in iopical oidci and oilcis noi, and wiil somc paiis only suggcsiivc
liagmcnis. So I, an insignilicani Jïva, lavc caiclully gonc ovci ilc manusciipi and
icwiiiicn ii moic sysicmaiically.
BBT: Somc paiis ol ilis liisi bool by Gopala llaiia Gosvamï wcic in coiicci
scqucncc, and somc wcic noi. Somc paiis wcic incomplcic oi losi. Now, alici
caiclul siudy, Jïva is icwiiiing ilis bool in ilc piopci scqucncc.
Purporf by Gopiparandhana prabhu
Sincc no copics ol Siïla Gopala llaiia's oiiginal noics aic lnown io cxisi, wc
cannoi say jusi wlai in ilc Sandaiblas Siïla Jïva Gosvamï boiiowcd liom lim. lui
judging liom ilis vcisc and liom ilc colcicncc and slcci volumc ol ilc
Sandaiblas in ilcii picscni loim, wc can concludc ilai ilc maiciial and iis
oiganizaiion musi bc laigcly Siï Jïva Gosvamï's own. Hcic Jïva lumbly cicdiis Siïla
Gopala llaiia loi doing ilc impoiiani paii ol ilc woil, jusi as Siïla Sanaiana
Gosvamï cicdiicd lim loi Siï Haii-blalii-vilasa.
In any casc, novcliy was noi considcicd mucl ol a viiiuc in India's bialminical
iiadiiion ol plilosoply. Mucl moic valucd was loyaliy io onc's own sclool ol
ilougli. A ilcoiciician's iasl in iiadiiional India was noi io invcni ncw sclcmcs
ol idcas. Railci, cacl plilosoplical auiloi siaiicd wiil wlai ilc oiiginal loundci
ol lis sclool lad iaugli and wlai gcnciaiions ol commcniaiois lad addcd in
claboiaiion; lc ilcn iiicd io clucidaic oncc moic ilc samc idcas wiiloui
coniiadiciing ilcm, adapiing ilcm io ilc languagc, lcvcl ol culiuic, and spccial
conccins ol ilc cuiicni gcnciaiion. Hc would also dcal wiil issucs iaiscd by
conicmpoiaiy opponcnis.
Tlus laiillulncss io onc's sclool ol plilosoply was ilc idcal, alilougl in somc
sclools-loi cxamplc Nyaya cpisicmology-wiiicis cxpicsscd only iolcn icspcci
loi ilcii picdcccssois' opinions, cspccially in laici ccniuiics. lui among ilc
Vcdaniisis, adlcicncc io ilc opinions ol picvious acaiyas is noi mcicly a maiici ol
inicllcciual inicgiiiy bui is an csscniial spiiiiual piinciplc. Vaisnava Vcdaniisis do
noi iiy io discovci icaliiy on ilcii own siicngil, individual oi collcciivc, bui
dcpcnd on icvcalcd lnowlcdgc iccoidcd in siandaid sciipiuics (sasiia) and
icccivcd iliougl ancicni lincs ol disciplic succcssion (guiu-paiampaia).
yasya ácvc para bnahtír/ yatna ácvc tatna gurau
tasyaítc hatníta ny artnan/ prahasantc manatmanan
¦DDl9]Il somconc las unalloycd dcvoiion loi ilc Supicmc Loid and cqual
dcvoiion loi lis own spiiiiual masici, ilcn lis iniclligcncc bccomcs bioad and
cvciyiling dcsciibcd in ilcsc icxis icvcals iiscll clcaily io lim` (Svciasvaiaia
Upanisad 6.23).
Purporf by BBT TransIafors
Homagc io Siï Gopala llaiia Gosvamï
Tlc lollowing qucsiion may aiisc: Il Gopala llaiia Gosvamï lad alicady composcd
a woil on ilis subjcci, wly slould Rupa and Sanaiana lavc cngagcd Jïva Gosvamï
in compiling a similai woil' Jïva Gosvamï icplics in ilis vcisc: His mission is io
complcic ilc iasl ilai Gopala llaiia Gosvamï bcgan and io sci ilc maiciial in
piopci oidci. In ilc picvious iwo vciscs Jïva Gosvamï las alicady csiablislcd ilai
lis woil is noi a pioduci ol lis imaginaiion bui is bascd on ilc auiloiiiy ol ilc
sciipiuics and picvious acaryas.
ly using ilc woid jivaha, Jïva Gosvamï malcs a pun on lis namc. jivaha mcans a
pciiy soul,` oi clsc ii can bc ialcn as ilc namc ol ilc auiloi. Oui ol lumiliiy ilc
auiloi iclcis io limscll lcic in ilc iliid pcison. Tlc sullix han is uscd in ilis
conicxi in a diminuiivc scnsc, io indicaic ilai a lumblc soul is wiiiing.
As jivanugas, oi lollowcis ol Siïla Jïva Gosvamï, wc may piclci io inicipici jivaha
in oilci ways. Wc may, loi cxamplc, apply ilc dcliniiion jivan hapayatí
bnagavatartna-praáananácnctí jivahan. Onc wlo malcs ilc living bcings cmii
ccsiaiic sounds by supplying ilcm wiil ilc csoiciic mcaning ol Srimaá-
Pnagavatam ¦iliougl lis Pnagavata-sanáarbna] is jivaha.` Oi, alicinaiivcly, jiva-
svarupa-sambanánabníáncya-prayojanan hayatí varnayatití jivahan. Onc wlo
cxplains ilc naiuic ol ilc jiva, lis iclaiion wiil ilc Loid, ilc pioccss by wlicl lc
can aclicvc ilc uliimaic goal ol lilc, and also ilai uliimaic goal-sucl a pcison is
jivaha.` Oi, jivayatí jivan hrsna-prcma-praáancnctí jivo, jiva cva jivaha ítí svartnc
han. Onc wlo inluscs lilc inio living bcings by giving ilcm lovc ol Kisna is
|DDB1Ojjiva oi, equivalently, jivaka.¨ Iinally, tle woid jivaka may also he
foimed hy applying to tle ioot jiv tle suffix -aka in tle sense of hlessing.¨ !n
tlis case jivaka means tle peison wlo confeis hlessings on tle living entities.¨
TEXT 6
yan sri-hrsna-paáambnoja-
bnajanaíhabníIasa-van
tcnaíva ársyatam ctaá
anyasmaí sapatno `rpítan
Gopiparanadhana: Only ilosc wlo lavc no dcsiic oilci ilan io woislip ilc loius
lcci ol Loid Kisna slould icad ilis bool; cvciyonc clsc I wain oll wiil my cuisc.
BBT: Tlis bool may bc siudicd only by onc wlosc solc dcsiic is io scivc ilc loius
lcci ol Loid Siï Kisna. I wain cvciyonc clsc noi io icad ii.
Purporf by Gopiparanadhana prabhu
Siï Jïva Gosvamï docs noi inicnd lis llagavaia-sandaibla io bc polcmical. Railci,
lis puiposc is io cxplain Siïmad-llagavaiam, a sciipiuic ilai musi bc iiusicd io
bc coiiccily undcisiood. Only in a lcw placcs will lc conlioni opposing opinions,
sucl as in lis discussion ol Sanlaia's Advaiia-vada laici in Siï Taiiva-sandaibla.
Tlcicloic lcic lc plainly adviscs ilosc wlo wani io aiguc ovci dillciing opinions
ilai ilis is noi ilc iigli bool loi ilcm. lcsi il ilcy siop iigli lcic. Il sucl ciiiical
spcculaiois piocccd, wlcn ilcy icjcci ilc opinions ol sainily auiloiiiics lilc
Siïdlaia Svamï and Dvaipayana Vyasa, ilcy will cicaic unloiiunaic laimic
icaciions loi ilcmsclvcs, oi ai lcasi ilcy will cciiainly lail io undcisiand ilc
llagavaiam's iiansccndcnial mcssagc.
Siï Jïva's cuising somc ol lis icadcis is noi as ciucl oi lanaiic as ii may sccm,
bccausc lc is in laci sinccicly conccincd loi ilcii spiiiiual dcvclopmcni. A puic
Vaisnava advanccs cvciyonc's wcllaic by cvciyiling lc docs, cvcn lis
condcmnaiion ol ollcndcis. Tlc Dlaima-sasiias siaic ilai a ciiminal wlo is
punislcd by ilc govcinmcni cscapcs mucl ol ilc sinlul icaciion lc would
oilciwisc lavc io sullci in luiuic livcs. Similaily, an ollcndci bcncliis liom a
compassionaic Vaisnava's cuisc. Tlc Tcnil Clapici ol Siïmad-llagavaiam's Tcnil
Canio iclls low wlcn ilc iwo dcmigods Nalaluvaia and Manigiïva appcaicd
nalcd in lioni ol Naiada Muni, lc cuiscd ilcm io ialc biiil on caiil as iwo iiccs
in ilc yaid ol Nanda Malaiaja in Viaja. Tlis cuisc piovcd io bc ilc causc ol ilcii
pcilcciion, loi alici somc ycais baby Kisna Himscll upiooicd ilcm and gianicd
ilcm libciaiion liom maiciial lilc.
Piaciicing Vaisnavas, lowcvci, slould noi indulgc in ilc bialminical piciogaiivc
ol casiing cuiscs as long as ilcy ilcmsclvcs lavc noi yci bccomc iiuly lumblc. A
dcvoicc ol ilc Loid slould scc no onc as lis cncmy, wlai io spcal ol iiying io
laim somconc oui ol vcngclulncss. Loid Caiianya Malapiablu iaugli a
dcvoiional aiiiiudc ol complcic iolciancc and simpliciiy:
trnaá apí su-niccna/ taror íva sanísnuna
amanína mana-ácna/ hirtaniyan saáa narín
Onc wlo ilinls limscll lowci ilan ilc giass, wlo is moic iolciani ilan a iicc,
and wlo docs noi cxpcci pcisonal lonoi bui is always picpaicd io givc all icspcci
io oilcis can vciy casily always clani ilc loly namc ol ilc Loid.` (Sislasiala 3).
Wcll-inicniioncd non-Vaisnava icadcis may vciy wcll asl wlai ilcy aic supposcd
io do now, laving bccn caicgoiizcd as ollcndcis and iold noi io coniinuc icading.
Tlcy may also qucsiion wly ilis iianslaiion ol ilc Sandaiblas is cvcn bcing
publislcd and madc gcncially availablc. Tlc simplcsi answci io ilc sccond
qucsiion is ilai oui spiiiiual masici, Siïla Piablupada, aslcd loi ii. Siïla
Piablupada icccivcd insiiuciions liom lis spiiiiual masici, Siïla llaliisiddlania
Saiasvaiï Tlaluia, ilai publisling ilc gicai woils ol siandaid Vaisnava acaiyas is
ilc mosi cllcciivc way io incicasc God consciousncss in ilis conluscd agc.
Nowadays ilc woild is lillcd wiil lavislly lundcd piopaganda loi ilc puiclasc
and consumpiion ol maiciial ilings, in ilc lacc ol wlicl only ilc mosi vigoious
counici-advciiiscmcni loi ilings ol spiiiiual valuc will cvcn bc noiiccd. Wlcn
Loid Caiianya was picscni on ilis planci, Hc oiganizcd His lollowcis io pciloim
sanlïiiana publicly, singing and dancing in gloiilicaiion ol God on ilc ciiy siiccis.
lui livc lundicd ycais laici, unloiiunaicly, many pcoplc aic unawaic ol ilc sacicd
lisioiy ol sanlïiiana and vicw ilc dcvoiccs' siicci claniing as loolisl. As
llaliisiddlania Saiasvaiï Tlaluia iold Siïla Piablupada, a lïiiana paiiy playing
laiaialas and midanga diums on a siicci coinci may bc lcaid loi onc oi iwo
blocls, bui ilc piiniing picss is ilc big midanga`; ii can bc lcaid all ovci ilc
woild.
Tlcicloic Siïla Piablupada wanicd lis disciplcs io malc publisling and
disiiibuiing Kisna conscious liiciaiuic ilcii liisi piioiiiy, cvcn ai ilc iisl ol
somciimcs commiiing ilc ollcnsc ol picacling ilc gloiics ol ilc Loid io ilc
laiillcss.` Ai ilc cnd ol ilc llagavad-gïia (1S.67), Kisna iold Aijuna:
íáam tc natapashaya/ nabnahtaya haáacana
na ca susrusavc vacyam/ na ca mam abnyasuyatí
Tlis conlidcniial lnowlcdgc slould noi bc cxplaincd io ilosc wlo aic noi
ausicic, oi dcvoicd, oi cngagcd in dcvoiional scivicc, noi io onc wlo is cnvious ol
Mc.` Dcspiic ilis diicci injunciion liom Loid Kisna Himscll, Siïla Piablupada
closc io picscni llagavad-gïia As Ii Is, aiming ai ilc mosi gcncial possiblc
audicncc, and lc lad lis disciplcs piini and scll millions ol copics in Lnglisl and
dozcns ol oilci languagcs. In ilis icgaid Siïla Piablupada commcnicd ilai ilc
Vaisnava acaiyas, icpicscniaiivcs ol ilc Supicmc Loid, somciimcs slow cvcn moic
mcicy ilan ilc Loid Himscll: Tlc Loid cxpliciily loibadc ilc Gïia's bcing spolcn
io ilosc wlo aic cnvious ol ilc Loid. In oilci woids, ilc llagavad-gïia is loi ilc
dcvoiccs only. lui ii so lappcns ilai somciimcs a dcvoicc ol ilc Loid will lold
opcn class, and in ilai class noi all ilc siudcnis aic cxpccicd io bc dcvoiccs. Wly
do sucl pcisons lold opcn class' Ii is cxplaincd lcic ilai alilougl cvciyonc is noi
a dcvoicc, siill ilcic aic many mcn wlo aic noi cnvious ol Kisna. . . . Simply by
lcaiing ilc llagavad-gïia, cvcn a pcison wlo docs noi iiy io bc a puic dcvoicc
aiiains ilc icsuli ol iiglicous aciiviiics` (llagavad-gïia As Ii Is, puipoii io 1S.71).
So wc lumbly suggcsi io oui icadcis wlo do noi considci ilcmsclvcs Vaisnavas,
plcasc appioacl ilis bool wiil icspcci loi Siïla Jïva Gosvamï and ilc auiloiiiics
lc ciics. Lci ilc bool spcal loi iiscll. Caiclully siudy Siïla Jïva's aigumcnis and
you will lind ilai ilcy aic vciy icasonablc, consisicni, and illuminaiing.
Purporf by BBT TransIafors
Qualilicaiions ol ilc Rcadci
Hcic Siïla Jïva Gosvamï dclincs ilc aáníhari, ilc pcison qualilicd io icad Sri Sat-
sanáarbna. Siï Jïva is wiiiing only loi ilosc wlosc solc dcsiic is io scivc Loid
Kisna. Hc bais all oilcis liom icading ilis woil. Wlai piompis lim io do so is
noi lcai ilai ciiiics will lind dclccis in lis woil; sincc lc is woiling undci ilc
oidci and supcivision ol lcaincd Vaisnavas, namcly Rupa Gosvamï and Sanaiana
Gosvamï, and sincc all lis siaicmcnis will bc bascd on sciipiuic, ilcic is no
qucsiion ol dclccis. Railci, ii is oui ol compassion ilai Jïva Gosvamï says ilai ilc
Sat-sanáarbna may bc siudicd only by onc wlosc solc dcsiic is io scivc ilc loius
lcci ol Loid Siï Kisna.` His inicniion is io piolibii ilosc wlo lavc no dcsiic io
cngagc in dcvoiional scivicc liom icading lis bool. In ilc Sat-sanáarbna lc
inicnds io csiablisl ilc gloiics ol ilc Supicmc Pcisonaliiy ol Godlcad wiil gicai
logic and loicc and wiil sciipiuial iclcicncc. Sucl a bool will displcasc ilosc wlo
lavc no dcsiic io bc dcvoicd io ilc Supicmc Loid, sincc ilcy cannoi iolciaic His
gloiilicaiion. Il sucl pcisons lappcn io icad ilis bool, ilcy may bccomc ollcnsivc
iowaid ilc Loid and His dcvoiccs and ilus biing lcllisl misciics upon
ilcmsclvcs. Ioi ilcii bcnclii, ilcicloic, Siï Jïva pcns ilis siaicmcni loibidding
ilcm io icad Sri Sat-sanáarbna.
In ilc Pnagavaá-gita (1S.67), Loid Kisna imposcs|DDB11j a similai iestiiction
on Aijuna:
íáam tc natapashaya nabnahtaya haáacana
na casusrusavc vacyam na ca mam yo `bnyasuyatí
Tlis conlidcniial lnowlcdgc may ncvci bc cxplaincd io ilosc wlo aic noi
ausicic, oi dcvoicd, oi cngagcd in dcvoiional scivicc, noi io onc wlo is cnvious ol
Mc.`
In ilis Tcxi ilc woid cha (only`) signilicanily mcans ilai cvcn among ilosc
dcsiiing io icndci scivicc io Loid Kisna, nonc slould laiboi pcisonal ambiiion in
lis lcaii and misusc Sri Sat-sanáarbna loi gaining piolii, adoiaiion, and
disiinciion.
Iinally, lcic Siïla Jïva Gosvamï indicaics indiiccily ilai in Sri Sat-sanáarbna lc
will csiablisl scivicc io Loid Kisna as ilc supicmc goal ol lilc.
TEXT 7
atna natva mantra-gurun
gurun bnagavatartna-áan
sri-bnagavata-sanáarbnam
sanáarbnam vasmí Ichnítum
Gopiparanadhana: Now I bow down io my iniiiaiing spiiiiual masici and io my
spiiiiual masicis wlo iaugli mc ilc mcaning ol Siïmad-llagavaiam. Having donc
ilis, I dcclaic my dcsiic io picscni ilis cncyclopcdic woil, Siï llagavaia-
sandaibla.
BBT: Alici ollciing obcisanccs io my iniiiaiing spiiiiual masici and io ilosc
spiiiiual masicis wlo iaugli mc ilc mcaning ol Srimaá-Pnagavatam, I wisl io
wiiic ilis bool callcd Sri Pnagavata-sanáarbna.
Purporf by Gopiparanadhana prabhu
Tlcic is ancicni picccdcni in ilc iiiuals ol Vcdic saciilicc loi dcclaiing onc's
sanlalpa oi solcmn inicni io caiiy oui somc sacicd woil. A bialmana wlo las
uiicicd ilc sanlalpa ai ilc bcginning ol a liic saciilicc is obligcd io mainiain lis
adlcicncc io iiuil by linisling ilc saciilicc ai any cosi. In ilc complcx soma
saciiliccs, ilc yajamana-ilc pcison loi wlom ilc saciilicc is bcing pcloimcd-
clanis ilc sanlalpa-maniias and acccpis a danda (woodcn iod) symbolic ol lis
vow and a dcci-slin on wlicl lc musi sii iliougloui ilc iiiual pciloimanccs io
icmain puiilicd.
Tlc inlicqucnily uscd woid sandaibla, wlicl appcais in ilc iiilc ol ilc llagavaia-
sandaibla and also again in ilis vcisc scpaiaicly as a dcsciipiivc icim, las bccn
dclincd as lollows (anonymously):
guánartnasya prahasas ca/ sarohtín srcstnata tatna
nanartna-vatvam vcáyatvam/ sanáarbnan hatnyatc buánaín
Tlc wisc call a composiiion sandaibla wlcn ii clucidaics a dccp subjcci maiici,
locuscs diiccily on csscniials, is cxccllcnily composcd, convcys vaiious complcx
idcas and is icadily undcisiandablc.` In a moic gcncial scnsc sandaibla can also
mcan simply a wiiiicn woil.` Ii is lilcly ilai no oilci auiloi las uscd ilc woid
in ilc iiilc ol a bool.
Purporf by BBT TransIafors
Alici slowing icvcicncc io lis icaclcis, Siïla Jïva Gosvamï namcs lis bool in ilis
vcisc. Hc calls ii Sri Pnagavata-sanáarbna bccausc in ii lc will cxplain ilc csscniial
mcanings ol ilc Pnagavata Purana (Srimaá-Pnagavatam). To cxplain ilc icim
sanáarbna, in lis commcniaiy on ilis Tcxi Siïla laladcva Vidyablusana quoics a
wcll-lnown vcisc ol unlnown oiigin:
guánartnasya prahasas ca sarohtín srcstnata tatna
nanartna-vatvam vcáyatvam sanáarbnan hatnyatc buánaín
A liiciaiy woil ilai cxplains ilc conlidcniial aspccis ol a subjcci, incoipoiaics iis
csscncc, cxplains ilc supciioiiiy ol ilc subjcci, givcs iis vaiious mcanings, and is
woiil lcaining is callcd a sanáarbna by lcaincd sclolais.`
Tlc Pnagavata-sanáarbna is also callcd ilc Sat-sanáarbna bccausc ii coniains six
bools, ilc 1attva-, Pnagavat-, Paramatma-, Krsna-, Pnahtí-, and Prití-sanáarbna.
Lacl sanáarbna is an analysis ol ilc subjcci siaicd in iis iiilc, and cacl is bascd on
Srimaá-Pnagavatam. Siïla Jïva Gosvamï also wioic a vcisc-by-vcisc commcniaiy on
Srimaá-Pnagavatam callcd ilc Krama-sanáarbna, and ilis is somciimcs iclciicd io
as ilc scvcnil sanáarbna.
loil Vaisnavas and oilcis lavc wiiiicn many cssays and iicaiiscs on Srimaá-
Pnagavatam, bui among ilcm all ilcsc six woils siand as ilc mosi cxlausiivc
cxposiiion ol ilc Pnagavata plilosoply. His Divinc Giacc A. C. llaliivcdania
Swami Piablupada joincd all ilc oilci acaryas coming in succcssion alici Siïla
Jïva Gosvamï in piaising lim as ilc gicaicsi Vaisnava plilosoplci ol all iimc. Siïla
Piablupada callcd Sri Sat-sanáarbna ilc lasi woid on ilc icaclings ol Loid
Caiianya Malapiablu.` Tlus ii is clcai ilai Siïla Jïva Gosvamï is pcilccily jusiilicd
in giving ilc iiilc sanáarbna io lis woil.
In ilc ncxi Tcxi, wlilc giving blcssings io lis icadcis, Jïva Gosvamï indiiccily
cxplains ilc subjcci maiici ol ilc Sat-sanáarbna, ilc pioccss picscnicd in ilc bool
by wlicl onc can aiiain ilc goal, and ilc goal iiscll.
TEXT 8
yasya branmctí samjnam hvacíá apí nígamc yatí cín-matra-sattapy
amso yasyamsahaín svaír víbnavatí vasayann cva mayam pumams ca
cham yasyaíva rupam víIasatí parama-vyomní narayanahnyam
sa sri-hrsno víánattam svayam ína bnagavan prcma tat-paáa-bnajam
Gopiparanadhana: Loid Kisna's absiiaci lcaiuic ol puic spiiiiual cxisicncc olicn
gocs by ilc namc lialman in ilc icxis ol ilc Vcdas. His paiiial cxpansion as ilc
Loid ol cicaiion icgulaics ilc maiciial naiuic (Maya) and cxciis His coniiol
iliougl luiilci pcisonal cxpansions. A singlc manilcsiaiion ol His pcisonaliiy,
callcd Naiayana, iulcs sovcicign in ilc iiansccndcnial sly bcyond ilis univcisc.
May ilai samc Siï Kisna, ilc Supicmc Pcisonaliiy ol Godlcad, bc plcascd io giani
puic lovc loi Himscll io ilosc wlo woislip His loius lcci in ilis woild.
BBT: Tlc lcaiuic ol Loid Kisna as puic consciousncss, wiiloui any manilcsi
claiaciciisiics, is callcd lialman in somc poiiions ol ilc Vcáas. In anoilci lcaiuic
Hc cxpands as ilc Puiusa, wlo coniiols ilc cxicinal poicncy, Maya, by His many
plcnaiy poiiions. In yci anoilci ol His piincipal loims Hc is picscni as Naiayana
in ilc spiiiiual sly, Vailunila. May ilai Loid Kisna, ilc Supicmc Pcisonaliiy ol
Godlcad, bcsiow lovc loi Himscll on ilosc wlo woislip His loius lcci in ilis
woild.
Purporf by Gopiparanadhana prabhu
Wiil ilis vcisc Siïla Jïva Gosvamï concludcs lis mangalacaiana. Hcic lc piaiscs
Loid Kisna, wislcs ilc blcssing ol lovc ol God on His dcvoiccs, and also lcads
diiccily inio ilc main discussion ol Siï llagavaia-sandaibla, sincc ilc icvclaiion
ol Kisna and His cxpansions and cncigics consiiiuics ilc wlolc subsiancc ol
Siïmad-llagavaiam. Tliougloui ilc Sandaiblas, cspccially in Siï Kisna-
sandaibla, Siïla Jïva will claboiaic in gicai dciail upon cvciyiling lc mcniions in
ilis vcisc.
Tlis vcisc mcniions ilicc dillcicni manilcsiaiions ol ilc Absoluic Tiuil icalizcd
by vaiious scclcis and idcniilics all ilicc as cxpansions ol ilc oiiginal Godlcad,
Siï Kisna. Somc undcisiand ilc Absoluic Tiuil absiiacicd liom His pcisonaliiy, as
ilc pcilcci souicc ol all cxisicncc, onc wiiloui a sccond. Tlc Upanisads icacl ilis
vicw, wlicl appcals io plilosoplcis wlo piclci ilai ilc iiuil icmain impcisonal.
Oilcis conccivc ilc samc Supicmc as noiling moic ilan ilc cicaioi ol ilis woild,
loi ilcy cannoi imaginc ilai God las moic impoiiani busincss ol His own. Siill
oilcis siiivc io lnow ilc Supicmc in His loim as Naiayana (Visnu), Loid ol ilc
inliniic spiiiiual woild and objcci ol woislip loi dcvoiccs awcsiiucl by His
supicmacy. Uliimaicly, lowcvci, ilc Absoluic Tiuil is Siï Kisna, ilc Supicmc
Pcison, wlo slaics iniimaic cxlangcs wiil ilc bcsi ol His dcvoiccs, placing
Himscll in posiiions cqual io and cvcn suboidinaic io ilciis. Only ilosc wlo lavc
ialcn slclici ol ilc Absoluic Tiuil in ilis oiiginal, mosi conlidcniial loim can
cxpciicncc puic lovc ol God. Tcclnically, onc may also call lovc ol God in ollicial
icvcicncc puicly, bui ii is noi ol ilc samc iiansccndcnial oidci ol pcilcciion as
ilai cxpciicnccd by Siï Kisna's associaics. Icai ol God as ilc cicaioi and judgc ol
ilis woild is only pciiplcially spiiiiual, and wlcn ilc Loid's pcisonaliiy las bccn
iclaiivizcd and His csscncc icduccd io somciling namclcss and loimlcss, onc can
no longci lavc any ical iclaiionslip wiil Him ai all.
Wlcn onc pciccivcs ilc Absoluic Tiuil vagucly, laving lailcd io appioacl Him
wiil dcvoiion so ilai Hc icvcals His disiinciivc pcisonal qualiiics, onc idcniilics
Him impcisonally as ilc pcilcci cxisicncc ol puic consciousncss. As mcniioncd
abovc, ilis lcvcl ol icalizaiion is iaugli in ilc Upanisads, ilc spccial poiiions ol
ilc Vcdas ilai compiisc ilcii plilosoplical culminaiion (Vcdania). In ilc
Upanisads wc lind sucl siaicmcnis as saiyam jnanam ananiam bialma (Tlc
Absoluic Tiuil is ical cxisicncc and consciousncss, unlimiicd`; Taiiiiiïya Up. 2.1)
and asiïiy cvopaladlavyal (Ii can only bc lnown io ilc cxicni ol saying 'Ii
cxisis'`; Kaila Up. 6.13). In ilis way ilc Vcdas piovidc an impcisonal
undcisianding ol ilc Supicmc. lui ilosc wlo aic cmpowcicd wiil ilc vision ol
puic dcvoiion can also pciccivc ilc pcisonaliiy ol ilc Supicmc in ilcsc Upanisadic
siaicmcnis. In laci, ilc Upanisads spccily many qualiiics ol ilc Absoluic Tiuil
ilai ii slould noi lavc il ii wcic puicly impcisonal. Ioi cxamplc, ilc Taiiiiiïya
Upanisad lollows iis siaicmcni ilai lialman is ical cxisicncc and consciousncss,
unlimiicd` wiil a dciailcd dcsciipiion ol lialman as ananda-maya, ccsiaiic,` and
as iasa, ilc iasic ol pcisonal iccipiocaiions`: iaso vai sal, iasam ly ayam
labdlvanandï blavaii (Hc is ilc icscivoii ol plcasuic; onc wlo icalizcs Him as
iasa also bccomcs ccsiaiic,` Taiiiiiïya Up. 2.7).
God as ilc cicaioi ol ilis woild is callcd ilc Puiusa oi Puman. Hc is an cxpandcd
loim ol Kisna namcd Kaianodalasayï Visnu, ilc Pcisonaliiy ol Godlcad slccping
in ilc spiiiiual Causal Occan. Hc is ilc Loid ol Maya, maiciial naiuic, and cxciis
His absoluic coniiol ovci lci simply by glancing ai lci oncc, agiiaiing lci
cquilibiium by injcciing ilc counilcss condiiioncd living cniiics inio ilc millions
ol cgglilc maiciial univciscs ilai lavc cmanaicd liom ilc poics ol His own body.
Inio cacl ol ilcsc univcisal cggs Loid Visnu cnicis as His luiilci cxpansion,
Gaiblodalasayï Visnu, wlo lics down in ilc waici ilai lills ilc boiiom lall ol ilc
univcisal slcll and diiccis ilc subscqucni cvoluiion ol cicaiion. Tliougl ilc
Gaiblodalasayï Visnu in cacl univcisc appcai ilc Pcisonaliiy ol Godlcad's
vaiious pasiimc incainaiions-Loid Maisya, Loid Vaiala, and many oilcis. Tlc
aciiviiics ol Kaianodalasayï Visnu and His cxpansions consiiiuics ilc mcaning ol
ilc pliasc amsalail svaii viblavaii vasayann cva mayam: ¦Hc] icgulaics ilc
maiciial naiuic (Maya) and cxciis His coniiol iliougl luiilci pcisonal
cxpansions.`
Loid Naiayana is ilc cxpansion ol Kisna wlo in ilc inliniic icalm ol Vailunila
iulcs wiil inconccivablc splcndoi (vilasaii). Hc is icclnically callcd a vilasa
cxpansion ol ilc oiiginal Godlcad bccausc, alilougl Hc is in csscncc lully God,
Hc displays noi quiic all ol Kisna's aiiiibuics. Siï Jïva Gosvamï linis ai ilis vilasa
siaius by using ilc vcib vilasaii lcic. Vailunila lics bcyond ilc boundaiics ol
maiciial cicaiion; ii is ilc iiansccndcnial sly, ilc pcilcci, cicinal woild inlabiicd
by ilc Supicmc Loid, His consoiis, and His suiicndcicd scivanis. All ilc icsidcnis
ol Vailunila-boil ilosc wlo ncvci lall io ilis woild and ilosc wlo lavc
iccovcicd ilcii spiiiiual siaius-cnjoy ilc Loid's mcicy in ilc loim ol opulcncc
cqual io His and lull laciliiy io scivc Him in pcisonal, loving iclaiionslips.
God is onc. In His oiiginal and lullcsi manilcsiaiion Hc is Kisna, ilc cowlcid boy
ol Vindavana, and io incicasc His own plcasuic Hc cxpands Himscll unlimiicdly
and siill icmains ilc samc Supicmc Pcison. Tlis oiiginal Godlcad Siïmad-
llagavaiam dcsignaics svayam blagavan:
ctc camsa-haIan pumsan hrsnas tu bnagavan svayam
All ilc abovc-mcniioncd incainaiions aic ciilci plcnaiy poiiions oi poiiions ol
ilc
plcnaiy poiiions ol ilc Loid, bui Loid Siï Kisna is ilc oiiginal Pcisonaliiy ol
Godlcad` (llag. 1.3.2S). As Siïla Jïva Gosvamï will slow us in ilc couisc ol Siï
llagavaia-sandaibla, Siïmad-llagavaiam iccommcnds wiil gicai cmplasis,
icpcaicdly and uncquivocally, ilai all succcss in luman lilc is aclicvcd by
aiiaining puic Kisna consciousncss, wlicl is bcsi culiivaicd iliougl ilc casy
pioccss ol lcaiing and claniing Kisna's gloiics. lccausc ilc piaciicc ol Kisna
consciousncss plcascs ilc Supicmc Loid, Hc giadually liccs His dcvoiccs liom
maiciial cnianglcmcni and awalcns in ilcii lcaiis ilcii doimani lovc loi Him.
Purporf by BBT TransIafors
Tlc Lsscncc ol Sri Sat-sanáarbna
Alilougl onc wiiloui a sccond, Loid Siï Kisna las limiilcss cxpansions. His
lcaiuic ilai manilcsis as dazzling cllulgcncc, wiiloui loim, qualiiics, oi opulcnccs,
is callcd lialman in somc scciions ol ilc Vcáas. Somc iiansccndcnialisis woislip
ilis undividcd, loimlcss aspcci ol ilc Absoluic, considciing ii ilc uliimaic icaliiy.
Ioi sucl pcisons ilc Absoluic Tiuil, Loid Kisna, appcais as impcisonal lialman.
Tlis lcaiuic ol ilc Loid is dcsciibcd in ilc 1aíttíriya Lpanísaá (2.1.1): satyam
jnanam anantam branma. lialman is cicinal, conscious, and unlimiicd.`
Anoilci aspcci ol Loid Kisna is His coniiolling lcaiuic callcd ilc Puiusa. Tlcic
aic ilicc sucl Puiusa cxpansions. Tlc liisi is Kaianodalasayï Visnu, wlo lics in
ilc Causal Occan and is ilc Supcisoul ol ilc cniiic maiciial cicaiion. Tlc Loid
las only onc Kaianodalasayï Visnu cxpansion, also callcd Mala-Visnu. Hc
aciivaics ilc maiciial cncigy wiil His glancc. Tlc sccond Puiusa is
Gaiblodalasayï Visnu, ilc Supcisoul cxpansion wiilin cacl ol ilc innumciablc
univciscs. Hc is ilc souicc ol ilc vaiious IiIa-avataras, ilc Supicmc Loid's pasiimc
incainaiions, wlo appcai in ilc vaiious univciscs. Tlc Supicmc Loid dclcgaics ilc
icsponsibiliiy loi cicaiing cacl univcisc io onc ol ilc innumciablc lialmas, cacl
ol wlom is boin liom ilc loius llowci giowing liom Gaiblodalasayï Visnu's loius
navcl. Tlc iliid Puiusa is Ksïiodalasayï Visnu, wlo cxpands as ilc Supcisoul in
all lilc loims, and indccd in cvciy aiom.|DDB12j
Tlcsc ilicc Puiusavaiaias aic also callcd Sanlaisana, Piadyumna, and Aniiuddla,
icspcciivcly. Kisna coniiols ilc maiciial naiuic iliougl ilc agcncy ol His Puiusa
incainaiions. A summaiy dcsciipiion ol ilcsc ilicc Puiusa manilcsiaiions is givcn
in ilc Satvata-tantra (ciicd by Rupa Gosvamï in lis Lagnu-bnagavatamrta 1.25):
vísnos tu triní rupaní purusahnyany atno víáun
cham tu manatan srastr ávítiyam tv anáa-samstnítam
trtiyam sarva-bnuta-stnam taní jnatva vímucyatc
Loid Visnu las ilicc loims callcd Puiusas. Tlc liisi is Mala-Visnu, wlo is ilc
cicaioi ol ilc ioial maiciial cncigy ¦manat], ilc sccond is Gaiblodalasayï Visnu,
wlo is siiuaicd wiilin cacl univcisc, and ilc iliid is Ksïiodalasayï, wlo livcs in
ilc lcaii ol cvciy living bcing. Hc wlo lnows ilcsc ilicc bccomcs libciaicd liom
ilc cluiclcs ol Maya.`
lcyond ilc maiciial cicaiion is ilc spiiiiual sly (para-vyoma), wlicl coniains ilc
vaiious spiiiiual plancis, callcd Vailunilas. Tlc clicl Dciiy in ilc spiiiiual sly is
Loid Naiayana, a víIasa cxpansion ol Loid Siï Kisna. Tlc Lagnu-bnagavatamrta
(1.15) dclincs a víIasa loim as lollows:

svarupam anyaharam yat tasya bnatí víIasatan
praycnatma-samam sahtya sa víIaso nígaáyatc
Wlcn ilc Loid cxpands inio a loim ilai appcais dillcicni liom His oiiginal loim
bui las almosi all His oiiginal qualiiics, ilai loim is callcd a víIasa cxpansion.`
Loid Kisna in His iwo-landcd loim is svayam bnagavan, ilc oiiginal Pcisonaliiy ol
Godlcad. Tlis svayam-rupa is dcsciibcd in ilc Lagnu-bnagavatamrta (1.12):
ananyapchsí yaá rupam svayam-rupan sa ucyatc. Tlai loim ol ilc Supicmc Loid
wlicl is noi a dcpcndcni cxpansion ol somc oilci loim is callcd svayam-rupa, a
'scll-sullicicni loim.'` Tlc Loid's svayam-rupa is gioundcd in iiscll and is ilc basis
ol all oilci loims. Ii is complcicly indcpcndcni, sccond io no oilci loim. In Sri
Krsna-sanáarbna Siïla Jïva Gosvamï will cxplain all ilis in gicaici dciail. Hcic lc
biiclly dcsciibcs ilc csscncc ol Srimaá-Pnagavatam, giving us a sccd ilai lc will
culiivaic uniil ii giadually giows inio ilc iicc ol Sri Pnagavata-sanáarbna.
Woids lavc an inicgial iclaiionslip wiil ilcii mcaning, oi iclcicncc, and in
Sansliii linguisiics ilis iclaiionslip is callcd vacya-vacaha-sambanána. Similaily, a
bool las an inicgial iclaiionslip wiil iis subjcci iliougl ilc mcanings ol ilc
woids ilai consiiiuic ii. In ilc picscni Tcxi ilc pliasc sa hrsnan indicaics ilai
svayam bnagavan, Loid Siï Kisna, is ilc subjcci (vísaya) ol ilc Sat-sanáarbna. ly
ilis pliasc Siïla Jïva Gosvamï csiablislcs ilc vacya-vacaha-sambanána bciwccn lis
bool and ilc Supicmc Pcisonaliiy ol Godlcad, Loid Siï Kisna.
Tlc pioccss (abníáncya) loi icalizing Loid Siï Kisna is dcvoiional scivicc io His
loius lcci, a laci indicaicd by ilc woids tat-paáa-bnajam. Tlc puiposc (prayojana)
ol ilis pioccss is io aiiain lovc ol Godlcad, indicaicd by ilc woid prcma. In ilis
way Siïla Jïva Gosvamï lcic alludcs io ilc loui iniioducioiy iopics mcniioncd in
Tcxi 1: ilc subjcci ol ilc bool, ilc bool's iclaiionslip wiil ilc subjcci, ilc
pioccss ol aclicving ilc linal puiposc, and ilc linal puiposc iiscll. In ilc ncxi
Tcxi lc cxpliciily siaics ilcsc loui and cxplains ilc mcans ol acquiiing valid
lnowlcdgc aboui ilcm.
TEXT 9
atnaívam sucítanam sri-hrsna-taá-vacya-vacahata-Iahsana-sambanána-taá-bnajana-
Iahsana-víáncya-saparyayabníáncya-tat-prcma-Iahsana-prayojanahnyanam artnanam
nírnayaya tavat pramanam nírniyatc. tatra purusasya bnramaáí-áosa-catustaya-
áustatvat sutaram aIauhíhacíntya-svabnava-vastu-sparsayogyatvac ca tat-
pratyahsaáiny apí sa-áosaní.
TransIafion
Gopiparanadhana: Tlc picvious vcisc las alludcd io a lcw iopics: Siï Kisna;
sambanána, oi ilc iclaiion bciwccn Siï Kisna and ilc woids ilai dcsciibc Him;
abníáncya, wlai is cnjoincd io bc donc, oi in oilci woids ilc iccommcndcd
piaciicc ol woisliping Him; and prayojana, ilc linal goal, wlicl is lovc loi Him.
lcloic wc can clucidaic ilcsc iopics wc musi liisi sciilc ilc qucsiion ol pramana,
i.c., wc musi dciciminc a icliablc mcans ol ascciiaining lacis. To siaii wiil, an
oidinaiy pcison's mcans ol lnowing-scnsoiy pciccpiion and so on-aic
impcilcci: ilcy aic iainicd by lis loui dclccis, bcginning wiil incoiicci judgmcni,
and moicovci ilcy aic simply inadcquaic loi csiablisling coniaci wiil a icaliiy
wlosc naiuic is supiamundanc and inconccivablc.
BBT: Ioui iopics wcic suggcsicd in ilc picvious Tcxi: Siï Kisna as ilc subjcci
(vísaya), ilc conncciion bciwccn Him and ilc woids dcsciibing Him (sambanána),
scivicc io Him as ilc iccommcndcd pioccss io bc pciloimcd (abníáncya oi
víáncya), and puic lovc loi Him as ilc linal puiposc (prayojana).
Now, io undcisiand ilcsc iopics wc slould liisi dciciminc ilc mcans ol acquiiing
valid lnowlcdgc. Human bcings aic bound io lavc loui dclccis: Tlcy aic subjcci
io dclusion, malc misialcs, icnd io clcai, and lavc impcilcci scnscs. Tlus ilcii
diicci pciccpiion, inlcicncc, and so loiil aic dclicicni, cspccially sincc ilcsc
mcans ol lnowing cannoi lclp ilcm gain acccss io ilc inconccivablc spiiiiual
icaliiy.
Purporf by Gopiparanadhana prabhu
Alici involing auspiciousncss in lis mangaIacarana, ilc auiloi ol a woil ol
plilosoply in ilc bialminical iiadiiion is ncxi cxpccicd io jusiily lis bool by
siaiing low ii lullills ilc anubanána-catustaya, oi loui picicquisiics.` Tlcsc
icquiicmcnis aic olicn said io compiisc vísaya, sambanána, aáníáncya, and
prayojana. Tlc auiloi slould csiablisl lis vísaya, subjcci maiici,` slowing ilai
ilc bool lc is wiiiing las a spccilic, wcll-dclincd iopic. Hc slould slow ilc
sambanána, oi conncciion` bciwccn ilc iopic (vacya, wlai nccds io bc dcsciibcd
in woids) and lis bool (vacaha, ilc woids ilai lullill ilis nccd), convincing ilc
icadcis ilai lis picscniaiion is going io bc iclcvani io ilc siaicd subjcci and
adcquaicly cxplain ii. Hc slould also indicaic ilc aáníáncya, ilc piaciical mcilod
lc will piovidc so ilai lis icadcis can |DDB13jiealize tle suhject, and tle
prayojana, tle liglei puipose to he aclieved hy tlis iealization.
Sysicmaiic ilougli in India is callcd áarsana (vision`), a woid wiil dillcicni
connoiaiions ilan ilc Giccl icim pníIosopnía (lovc ol lnowlcdgc`). Indian
plilosoply is gcncially inicndcd noi loi amaicuis bui loi ilosc wlo aic sciious
aboui aclicving ilcii own lull poicniial in lilc. In oilci woids, onc wlo piaciiccs
plilosoply slould aim ai somc loim ol subsianiial scll-icalizaiion. Tlcicloic a
sciious woil in any sclool ol áarsana slould noi only ilcoiciically dcsciibc iis
iopic bui also iclaic ii io ilc icadcis' scll-icalizaiion undci ilc lcadings ol
abníáncya and prayojana. Tlis icquiicmcni implics ilai an auiloi claiming io bc
an auiloiiiy on áarsana slould bc lully icalizcd limscll, ai lcasi wiilin ilc scopc
ol lis iopic. Sincc lc is icsponsiblc loi icacling lis icadcis ilc cllcciivc mcans by
wlicl ilcy can aclicvc a dcliniic goal, lc will bc icgaidcd as unicliablc il lc is
only spcculaiing aboui lis subjcci.
In ilis liisi piosc anuccncáa (scciion`) ol Sri Pnagavata-sanáarbna, Siïla Jïva
Gosvamï poinis oui ilai ilc picccding vcisc las alicady siaicd ilc anubanána-
catustaya. Siï Kisna is ilc subjcci ol ilc Pnagavatam and ol ilc Sanáarbnas. Tlc
Pnagavatam is lully compcicni io dcsciibc Kisna-His pcisonaliiy and cxpandcd
cncigics-and ilc Sanáarbnas will bc an cxposiiion ol ilc Pnagavatam by an
cxpciicnccd and auiloiizcd icpicscniaiivc ol a llagavaia sclool wlosc cmincni
mcmbcis includc Madlva Muni and Loid Caiianya Malapiablu. Siïla Jïva's woids
in ilc picccding vcisc, sa hrsnan and bnagavan ína svayam (ilai samc Kisna, ilc
Supicmc Pcisonaliiy ol Godlcad`), conciscly cxpicss ilai Kisna as Hc is poiiiaycd
in Srimaá-Pnagavatam is Himscll ilc Absoluic Tiuil in all iis aspccis, pcisonal and
impcisonal, complcic and paiiial. In ilc samc linal linc ol ilc vcisc, ilc pliasc tat-
paáa-bnajam (loi ilosc wlo woislip His loius lcci`) dcsciibcs in csscncc ilc
iccommcndcd mcans loi icalizing Siï Kisna, i.c., ilc siandaid mcilod ol bnahtí-
yoga, dcvoiional scivicc, wlicl bcgins wiil lcaiing and claniing aboui Him. Tlc
woid prcma idcniilics ilc linal goal aclicvcd by bnahtí-yoga, namcly
iiansccndcnial lovc loi Kisna, in wlicl a dcvoicc cnjoys lis own pcisonal
iclaiionslip wiil ilc Loid loicvci.
Tlc ovciall plan ol ilc Sanáarbnas is as lollows: Tlc liisi sanáarbna, Sri 1attva-
sanáarbna, will piovc ilc sambanána, ilis is Siïla Jïva Gosvamï's ilcsis ilai Srimaá-
Pnagavatam is ilc mosi appiopiiaic souicc ol usclul lnowlcdgc in Kali-yuga and
ilai ii iloiouglly dcsciibcs Loid Kisna. Tlc Pnagavata-, Paramatma-, Krsna- and
Pnahtí-sanáarbnas will cxplain ilc mcilods ol dcvoiional ilougli and aciiviiy on
ilc basis ol siaicmcnis liom Srimaá-Pnagavatam. and ilc Prití-sanáarbna will
discuss puic lovc ol God accoiding io ilc Pnagavatam.
lui, as Siïla Jïva Gosvamï says lcic, bcloic wc can clucidaic ilcsc iopics wc will
liisi lavc io sciilc ilc qucsiion ol pramana.` Wc nccd io ascciiain low, in gcncial,
luman bcings can aiiivc ai a coiicci undcisianding ol ilings. Pramana, as dclincd
in ilc cpisicmology ol ilc Nyaya áarsana, mcans prama-harana, an insiiumcnial
causc ol iiuc lnowlcdgc` (Nyaya-bnasa 5). Tiuc lnowlcdgc` (prama) is luiilci
dclincd as yatnartnanubnava, pciccpiion ilai agiccs wiil ilc lacis` (Nyaya-bnasa
7). (Nyaya auilois lavc also givcn analyiic dcliniiions loi insiiumcnial causc,`
pciccpiion` and scvcial oilci connccicd icims, bui wc nccd noi dcal wiil ilcsc
lcic.) Tlc Nyaya ilcoiy ol pramana is acccpicd by Vaisnava acaryas wiil somc
modilicaiions, bui ii is noi ilc only vcision; cacl sclool ol ilougli in India las iis
own conccpiion ol prama and pramana-wlai iiuc lnowlcdgc is, io wlai cxicni ii
can bc aclicvcd, and low. luddlisi logicians, loi cxamplc, do noi lilc io dclinc
iiuc lnowlcdgc as a coiicspondcncc io ical ilings bccausc ilcy dcny ilai any
ilings`, ilai any icaliiy cxicnds in iimc and spacc bcyond ilc iaw plcnomcna ol
cacl scpaiaic momcni. luddlisis insicad dclinc iiuil in icims ol consisicncy and
ol capaciiy io inspiic puiposclul aciiviiy: avísamvaáaham jnanam samyag jnanam
(Tiuc lnowlcdgc is lnowlcdgc wlicl docs noi cicaic coniiadiciion`; Nyaya-
bínáu 1).
Vcdic plilosoplcis also dillci conccining wlai ilc valid pramanas aic. In ilc
Sarva-samvaáíni Siï Jïva Gosvamï mcniions icn dillcicni pramanas acccpicd by
vaiious plilosoplic sclools. Siï Jïva siaics, in agiccmcni wiil oilci Vaisnavas and
Vcdaniisis, ilai only ilc liisi ilicc ol ilcsc aic piimaiy, ilc oilci scvcn bcing
dciivaiivc applicaiions ol ilcm. Tlc mosi basic pramana is scnsoiy pciccpiion
(pratyahsa). Wlcn oncol oui scnscs coniacis iis objcci and oui mind clooscs io
givc ilc icccivcd scnsaiion aiicniion, lnowlcdgc las bccn cicaicd. Wiilin iis
naiuial limiis ilis lnowlcdgc slould bc considcicd valid, as long as ilc scnscs and
mind aic lunciioning piopcily. Sincc all ilc oilci pramanas siaii liom pratyahsa
and cxicnd ii, ilcy dcpcnd on iis validiiy. Onc wlo insisis on always disiiusiing
ilc cvidcncc ol lis scnscs will lavc no basis loi paiiicipaiing in plilosoply oi, loi
ilai maiici, in any mcaninglul aspcci ol lilc.
Tlc sccond majoi pramana is logical inlcicncc (anumana), ilc insiiumcni ol
lnowing ilai iccognizcs an unpciccivcd laci on ilc basis ol ilc iis bcing lnown io
accompany anoilci laci ilai ís pciccivcd. Tlc Nyaya sclool olicn givcs ilc
lollowing classic cxamplc:
1. Tlcic is liic on ilc mouniain.
2. Tlc icason is ilai ilcic is smolc.
3. Wlcicvci ilcic is smolc ilcic is liic, as in a liiclcn.
+. Indccd, on ilc mouniain ilcic is smolc.
5. Tlcicloic ilcic is liic on ilc mouniain.
Tlis cxamplc uscs ilc livc-sicp siylc ol syllogism piclciicd by ilc Nyaya logicians:
Iiisi, ilc claim io bc piovcn is siaicd (pratíjna). Sccond, ilc obscivcd laci ilai will
piovc ii (nctu) is siaicd. Tliid, ilc gcncial picmisc (vyaptí) is siaicd-ilai wlai is
io bc piovcn is a laci wlcncvci ilc nctu occuis, and ai lcasi onc insiancc ol ilis
combinaiion is ciicd (uáanarana). Ciiing an insiancc (as in a liiclcn`) ioois ilc
aigumcni in concicic icaliiy and malcs ii dilliculi io iniioducc absuid aigumcnis.
(Wiiloui ilis piovision, loimal` logic as piaciiccd by Wcsicin plilosoplcis and
ilc luddlisis las io iccognizc as valid aigumcnis lilc All llowcis in ilc sly aic
pinl,` bccausc loimally A implics P` is lalsc only in ilc casc ilai A is iiuc and P
lalsc; A is a llowci in ilc sly` is always lalsc, so ilc inlcicncc is always iiuc.)
Iouiil, ilc icason is conliimcd io bc picscni in ilc spccilic siiuaiion undci
considciaiion (upanayana). Iinally, ilc conclusion is diawn ilai in siiuaiion
undci considciaiion wlai was io bc piovcn is iiuc (nígamana). An inlcicncc is
considcicd valid wlcn nonc ol iis consiiiucnis is dclcciivc, bui ouisidc ol puic
mailcmaiics and iiivial aigumcnis ilcic is always an clcmcni ol uncciiainiy aboui
ilc vyaptí, in ilis casc ilc gcncial picmisc ilai wlcicvci ilcic is smolc ilcic is
liic.` Sucl a picmisc is ncccssaiily bascd on induciion-ilc accumulaiion ol
cnougl cxpciicncc in liiclcns and oilci placcs io allow onc io bclicvc ilai
wlcncvci ilcic is smolc ilcic is liic-and ilis lind ol icasoning is ncvci
complcicly cciiain. Modcin scicncc sullcis liom ilis samc unavoidablc wcalncss.
Ii is ilcoiciically possiblc io cicaic a plilosoply ilai acccpis ilc validiiy only ol
pratyahsa-pramana, scnsc pciccpiion. Tlc vcision ol maiciialism asciibcd io
Caivala Muni was onc aiicmpi io do ilis. Caivala is said io lavc dcnicd boil
logic and ilc law ol harma. Hc is lamous loi picacling,
rnam hrtva gnrtam píbct jivcá yavat suhnam jivct
bnasmi-bnutasya ácnasya hím punar-agamo bnavct
Lai glcc cvcn il you lavc io go inio dcbi loi ii. As long as you aic alivc, livc
lappily. Alici youi body las bccn buincd io aslcs, low will ii cvci iciuin io ilis
woild again'` A woild-vicw wiiloui inlcicncc is vciy limiicd, lowcvci, and inviics
iidiculc liom iival plilosoplcis:
carvaha tava carv-angi jarato vihsya garbnínim
pratyahsa-matra-vísvaso gnana-svasam hím ujjnasí
My dcai lollowci ol Caivala, sincc you lavc laiil only in ilc diicci cvidcncc ol
youi scnscs, wly aic you sigling so dccply io scc youi lovcly wilc, now picgnani
by somc oilci man'` (Vcáanta-syamantaha 1.6)
luddlisi logicians iccognizc only pratyahsa and anumana as valid pramanas. In
ilcii opinion, only immcdiaic scnsc pciccpiion is siiicily spcaling icliablc bui
inlcicncc can also bc pui io piaciical usc alilougl ii is loundcd on ilc mcic usclul
liciions ol pcisisicni ilings and gcncial caicgoiics.
Tlc iliid pramana, callcd sabáa, was ncvci acccpicd by ilc Indian maiciialisis and
luddlisis, and ii is also liiilc undcisiood by us in ilc modcin woild, wlcic wc
lavc bccn condiiioncd by ilc picdominancc ol scicncc and ciiiical ilougli. A
siandaid dcliniiion ol sabáa-pramana is apta-vahya, ilc woids ol a icliablc
auiloiiiy.` Wlo is a icliablc auiloiiiy dcpcnds on wlai licld ol lnowlcdgc is
bcing siudicd. Il onc's moilci is a simplc woman wiil no icason io dcccivc, slc
can bc iiusicd as an auiloiiiy on wlo onc's lailci is. Any loncsi pcison wlo las
sccn ilings wc lavc noi slould bc iiusicd io piovidc us inloimaiion oilciwisc
dilliculi oi impossiblc io obiain. Lvciyonc iclics on sucl lnowlcdgc liom apta-
vahya in day-io-day lilc, cvcn ilosc wlo pioudly dcclaic ilcy lavc no laiil in any
auiloiiiy.
Accoiding io ilc Sarva-samvaáíni, ilcsc aic ilc oilci pramanas pioposcd by
vaiious sclools:
(+) Arsa, ilc auiloiiiy ol sagcs. Knowlcdgc glcancd iliougl ilis pramana is bascd
on siaicmcnis by gods and rsís. Arsa is jusi a lind ol sabáa-pramana.
(5) Lpamana, analogy. Using ilis pramana, onc can dciivc lnowlcdgc liom sucl
compaiisons as ilc cicaiuic callcd a gavaya is similai io a cow.` A loicsi-dwcllci
may icll ilis io a ciiy-dwcllci wlo las no lnowlcdgc ol gavayas, and wlcn ilc
ciiy-dwcllci visiis ilc loicsi and sccs a gavaya ilc analogy will givc lim coiicci
undcisianding. Lpamana is ilus an applicaiion ol sabáa and pratyahsa.
(6) Artnapattí, conjcciuic liom an oilciwisc uncxplainablc siiuaiion. Dcvadaiia is
lai, bui no onc cvci sccs lim cai duiing ilc day, so ilcicloic lc musi bc caiing ai
nigli. Tlis lind ol icasoning is a loim ol anumana, somciimcs callcd ncgaiivc
lypoilciical dcduciion.
(7) Abnava, noncxisicncc. Tlis pramana givcs lnowlcdgc ol an objcci's abscncc
liom ilc laci ol noi sccing ii. Abnava las bccn analyzcd as a spccial vaiiciy ol
pratyahsa, wlcic ilc objcci ol pciccpiion is noi a posiiivc iling bui ilc abscncc
iiscll.|DDB14j
(S) Sambnava, inclusion. Wlcn wc concludc ilai somconc wiil a ilousand
dollais also posscsscs a lundicd dollais, wc aic cmploying sambnava io acquiic
lnolwcdgc. Tlis pramana is a loim ol simplc mailcmaiical dcduciion.
(9) Aítínya, iiadiiion. Wc cmploy ilis pramana wlcn wc icccivc lnowlcdgc
iliougl a clain ol inloimanis wiiloui lnowing ilc oiiginal spcalci. Aítínya can
bc idcniilicd as sabáa il in laci wc can csiablisl ilc icliabiliiy ol ilc auiloiiiy
wiiloui cvcn lnowing lis idcniiiy.
(10) Ccsta, gcsiuic. Wlcn wc malc somciling lnown by liicially poiniing ai ii,
wc aic cmploying ccsta. Tlis is a iacii vaiiaiion ol sabáa iogcilci wiil pratyahsa.
Sri Pnagavata-sanáarbna is conccincd wiil ilc liglcsi lind ol lnowlcdgc
obiainablc, pcisonal icalizaiion ol ilc Absoluic Tiuil. Siï Jïva Gosvamï
cmplaiically assciis in ilc picscni anuccncáa ilai loi ilis puiposc all pramanas aic
unicliablc in ilc lands ol impcilcci lumans. Lvciy pcison in ilis woild icnds io
malc loui linds ol misialcs in pciccpiivc judgmcni: bnrama, conlusing onc iling
loi anoilci, as wlcn onc sccs a iicc ai dusl and ilinls ii is a man; pramaáa,
inaiicniivcncss bccausc ol laving onc's aiicniion iuincd clscwlcic, as wlcn onc
lails io noiicc ilai somconc closc by is singing a song; vípraIípsa, |DDB15jtle
desiie to deceive otleis, as wlen a teaclei fails to divulge some useful
infoimation to lis students; and karanãpãtava, weakness of tle senses, as wlen
even witl a focused mind one cannot discein some ohject. Because of tlese
natuial faults, it is impossihle foi any moital to he |DDB16jpeifectly
ieasonahle on lis own stiengtl, no mattei low diligently le tiies.
Dnarma, ilc cicinal piinciplcs ol luman icsponsibiliiy, siood oiiginally lilc a
migliy bull wiil loui lcgs-scll-coniiol, clcanlincss, mcicy, and iiuillulncss.
Lacl yuga in ilc cyclc ol loui las sccn a loss ol onc ol ilcsc lcgs ol ánarma, io ilc
poini wlcic now only onc lcg icmains in Kali-yuga, icspcci loi iiuil. Tlus in oui
maiciialisiic agc scicncc is ilc picdominani bclicl sysicm. Wc aic supposcd io
lavc laiil in ilc collcciivc cndcavoi ol ilc scicniilic communiiy, iiusiing ilai
scicncc will cvcniually succccd in conquciing naiuic loi ilc pcilcci, cicinal
lappincss ol manlind. Wc aic cncouiagcd io assumc ilai ilc iiuils scicncc givcs
us aic liim and unqucsiionablc. lui ilis laiil is naivc: lilc cvciy oilci luman
pramana, ilc induciivc scicniilic mcilod is pionc io ciioi. Iiliy ycais ago, ilc
lindings ol mcdical icscaicl indicaicd ilai iobacco smolc was laimlcss io ilc
luman body and cvcn bcnclicial loi ilc lungs and lcaii. laclcd up by ilc bcsi
availablc scicniilic lindings ol ilc day, a cigaiicic company in 19+5 could liic
Ronald Rcagan io dicss as a docioi in magazinc advciiiscmcnis and iccommcnd
ilai lis paiicnis could impiovc ilcii lcalil by smoling moic cigaiciics. Tlis
misialc duc io ilc wcalncss ol anumana-pramana las icsulicd in uniold sullciing
loi millions.
Tlc oidinaiy mcans ol acquiiing lnowlcdgc aic cspccially inadcquaic loi lcaining
aboui ilc Absoluic Tiuil, wlicl is noi a mcasuiablc iling ol ilis woild and wlicl
icluscs io icvcal iiscll io spcculaiois and slcpiics. Alilougl plysical scicniisis
may claim io lnow ilc basic laws ol naiuic, lnowlcdgc ol ilcsc laws icvcals only
ilc iclaiivc iiuils ol low mcclanical loiccs iniciaci and low wc can manipulaic
ilcm loi oui own aims. Sucl incomplcic lnowlcdgc lalls lai sloii ol lnowlcdgc ol
ilc bsoluic Tiuil, wlicl icquiics lnowing noi only low io usc ilings bui also
wlai ilcii uliimaic causcs and puiposcs aic. Tlc laws ol plysics icll us low io
mcasuic and picdici ilc plysical loiccs ai woil among objccis, bui ilcy say
noiling aboui wlai oi wlo liisi biougli ilcsc loiccs inio bcing, noi aboui wly
ilcsc loiccs and objccis cxisi.
Many considci Hcniy Ioid onc ol ilc piaciical gcniuscs ol ilc iwcniicil ccniuiy.
Hc loicsaw ilc usclulncss ol mass-pioduccd auiomobilcs and dcviscd ilc mcans io
icalizc ilis vision. Hc saw a dcsiiablc puiposc in ilis, bciici mobiliiy loi ilc
common ciiizcn, bui lis maiciial vision could noi loicscc oilci, uncxpccicd
icsulis ol ilc auiomobilc. Hundicds ol ilousands ol unmaiiicd couplcs would usc
ii loi pailing in sccludcd placcs, icsuliing in lundicds ol ilousands ol unwanicd
biiils and aboiiions. Domicilcs and woilplaccs would bc scpaiaicd by up io a
lundicd milcs, causing gicai inconvcnicncc and social dislocaiion. In ciiics
aiound ilc woild, ilc aii would bc lillcd wiil caicinogcns and oilci poisons. And
all duc io ilc inadcquacics ol anumana-pramana.
A basic picmisc ol spiiiiual scicncc is ilai ilcic is a uniiy undcilying all cxisicncc,
an Absoluic Tiuil, and ilai ilus cvciyiling las dcliniic causcs and puiposcs. As
long as luman iniclligcncc ignoics ilis picmisc, ii icmains sadly inadcquaic.
Purporf by BBT TransIafors
Vaisnava Lpisicmology
Wiiloui lnowing ilc puiposc ol a bool, a piospcciivc icadci is unlilcly io ialc a
lccn inicicsi in ii, so in ilc picvious Tcxi Siïla Jïva Gosvamï ouilincs lis subjcci
and puiposc. Now, wiil ilc pliasc taá-bnajana-Iahsana-víáncya, lc siaics ilai
dcvoiional scivicc as cxplaincd in ilc Vcdic sciipiuics is ilc pioccss loi aclicving
ilc linal goal, prcma-bnahtí. lui bcloic onc piaciiccs any impoiiani pioccss lc
slould lavc coiicci lnowlcdgc aboui ii. Tlus ilc nccd aiiscs loi disccining ilc
vaiious mcans ol acquiiing valid lnowlcdgc. Tlis poiiion ol 1attva-sanáarbna
ilcicloic dcals wiil Vaisnava cpisicmology. Jïva Gosvamï liisi csiablislcs ilc
validiiy ol lis mcans ol acquiiing lnowlcdgc bcloic analyzing ilc loui iopics
mcniioncd in ilc picvious Tcxi. In Lnglisl ilc woid lnowlcdgc` mcans valid
lnowlcdgc. In Sansliii, valid lnowlcdgc is callcd prama, and a mcans ol acquiiing
ii is callcd pramana. Somciimcs ilc woid pramana is uscd io mcan piool,`
cvidcncc,` oi auiloiiiy.`
Jïva Gosvamï is conccincd wiil csiablisling an inlalliblc mcans ol acquiiing
lnowlcdgc. Oidinaiy luman bcings usc vaiious mcans io acquiic lnowlcdgc, bui
nonc ol ilcsc is inlalliblc. Tlis lallibiliiy is duc io ilc loui inlcicni dclccis lound
in all oidinaiy lumans. Wiiloui cxccpiion cvciy oidinaiy luman bcing las ilc
icndcncy io bc dcludcd (bnrama), malcs misialcs (pramaáa), las a clcaiing
piopcnsiiy (vípraIípsa), and las impcilcci scnscs (haranapatava).
Pnrama, oi misialcn idcniilicaiion, is ol iwo linds. Tlc liisi is idcniilicaiion ol ilc
body as ilc scll. Lvciyonc is boin wiil ilis dclusion, bui low complcicly wc
idcniily wiil oui body dcpcnds on oui aiiaclmcni io ii. lccausc ol ilis dclcci wc
misialc ilc icmpoiaiy, |DDB17jmiseiahle sense ohjects as peimanent souices
of pleasuie. Tle second kind of mistaken identification occuis wlen we tlink
we peiceive sometling tlat in fact is not piesent, as in tle case of a miiage oi
lallucination.
Pramaáa, ilc sccond ol ilc loui dclccis, is oui icndcncy io bccomc dcludcd
bccausc ol inaiicniion. Il oui mind is noi conncciing wiil a paiiiculai pcicciving
scnsc-ilc cycs, cais, nosc, ionguc, oi slin-wc do noi gci ilc lnowlcdgc ii can
supply. Ioi cxamplc, wc may sii iliougl a lcciuic bui miss poiiions ol ii bccausc
oui mind is wandciing.
Tlc iliid dclcci is vípraIípsa, ilc piopcnsiiy io clcai. Maiciial condiiioning causcs
us io considci ouisclvcs ilc maiciial body, wlicl, bcing icmpoiaiy, can ncvci givc
us ical lappincss. lui siill oui ol dclusion wc sccl lappincss iliougl scnsc
giaiilicaiion. Wlcn wc lail io obiain ilis io oui lull saiislaciion, wc ialc io
clcaiing io impiovc oui clanccs. Iiicnds clcai liicnds, poliiicians clcai ilc
public, and so on. Lvcn in spiiiiual lilc a so-callcd guru will clcai lis disciplc
|DDB18jhy teacling some mateiialistic plilosoply as tle ahsolute tiutl, oi an
insinceie disciple will tiy to cleat lis guru hy pietending to follow tle guru´s
oideis wlen le`s not.. Tlis cleating piopensity manifests on all levels of
mateiial existence.
Tlc lasi ol ilc loui dclccis is haranapatava, impcilcci scnscs. Wc lavc livc
pciccpiivc scnscs-ilc cycs, cais, ionguc, nosc, and slin. Lacl ol ilcsc lunciions
only wiilin a limiicd iangc. Tlc luman cyc, loi insiancc, can scc ligli bciwccn
inliaicd and uliiaviolci wavclcngils, bui ilcic aic many oilci wavclcngils ilc cyc
cannoi disccin-iadio wavcs, x-iays, and so on. Lvcn wiilin ilc visiblc iangc oui
cycs cannoi scc clcaily il ilc ligli is ioo biigli oi ioo dim, il ilc objcci is ioo lai oi
ioo closc, oi il ilc cycs ilcmsclvcs aic discascd|DDB19j. \pon analysis, eacl
sense will ieveal a similai huilt-in limitation.
Tlc conclusion is ilai sincc ilcsc loui dclccis malc pcilccily icliablc lnowlcdgc
aboui maiciial objccis a iaic aclicvcmcni, pcilcci lnowlcdgc aboui ilc
iiansccndcnial icalm is aliogcilci impossiblc by ilc mcans wc commonly acccpi.
Tlis picmisc is ilc coincisionc ol Vcdic cpisicmology. Ol couisc, alici|DDB2Oj
acknowledging tlese foui defects one will find tle quest foi a ieliahle pranãna
to he an exacting clallenge.
Among India's plilosoplical iiadiiions ilcic aic a ioial ol icn pramanas, oi mcans
ol acquiiing valid lnowlcdgc. Lacl plilosoplical sclool iccognizcs a cciiain
combinaiion ol ilcsc as valid and may picscni aigumcnis io suppoii iis opinion.
Tlcsc icn iiadiiional pramanas, wiil ilc ilicc mosi impoiiani oncs lisicd lasi, aic
as lollows:
1. Arsa. ilc siaicmcnis ol an auiloiiiaiivc sagc oi dcmigod. Tlcic aic many
cxccpiional sagcs, sucl as Kapila, Gauiama, and Paianjali, wlo loundcd ilcii own
sclools ol plilosoply. Naiuially ilcsc auiloiiiics' opinions dillci, and ilcicloic
ilc Manabnarata (Vana-parva 313.117) says, nasav rsír yasya matam na bnínnam.
Onc is noi considcicd a plilosoplci il lis opinion docs noi dillci liom ilc
opinions ol oilci plilosoplcis.` Sincc ilcsc plilosoplcis aic all piolound
ilinlcis, wc ialc ilcii uiicianccs sciiously, bui an oidinaiy pcison can laidly
dciciminc wlicl plilosoplci's opinion is coiicci. Ioi Vaisnavas, ilc ciiiciion loi
judging wlcilci a paiiiculai arsa opinion is valid is wlcilci ii conloims io ilc
piincipal pramanas (numbcis S, 9, and 10 bclow)|DDB21j.
2. Lpamana. compaiison. Wc can idcniily somciling aboui wlicl wc lavc no
piioi lnowlcdgc alici ii las bccn compaicd io a lamiliai objcci. Supposc wc lavc
sccn an oidinaiy cow bui ncvci a gavaya (loicsi cow), and somconc iclls us ilai a
gavaya icscmblcs a cow. Tlcn wc may iccognizc a gavaya wlcn wc scc onc.
3. Artnapattí. picsumpiion. ly ilis mcans wc assumc an unlnown laci oi lacis io
accouni loi somc lnown laci oi lacis ilai aic oilciwisc incxplicablc. Ioi cxamplc,
il wc lnow ilai lai Dcvadaiia docs noi cai duiing ilc day, wc can salcly assumc lc
musi cai ai nigli. Oilciwisc lis siouincss is incxplicablc.
+. Abnava. abscncc. Iailing io pciccivc an objcci by mcans ol a suiiablc scnsc is
considcicd pciccpiion ol ilc abscncc ol ilai objcci. Ioi cxamplc, a bool is a
suiiablc objcci loi visual pciccpiion, and ilc cycs consiiiuic ilc suiiablc mcans loi
ilis pciccpiion. Tlus wlcn onc docs noi scc a bool on a iablc, onc is cxpciicncing
ilc bool's abscncc. Sucl abnava is classilicd as a scpaiaic caicgoiy ol pciccpiion
bccausc in ii ilcic is no aciual coniaci bciwccn ilc objcci and ilc scnsc
insiiumcni, as ilcic would bc in oidinaiy scnsoiy pciccpiion. Wlai is pciccivcd is
ilc objcci's abscncc.
5. Sambnava. inclusion. Tlis pramana is bascd on oui common cxpciicncc ilai a
laigci quaniiiy includcs somc smallci quaniiiy. Ioi cxamplc, il wc lnow somconc
posscsscs a lundicd dollais, wc auiomaiically lnow lc posscsscs onc dollai, livc
dollais, icn dollais, and so on. Tlis lind ol icasoning, bascd on ilc piinciplc ol
inclusion, is callcd sambnava.
6. Aítínya. iiadiiion. Tlis pramana is applicd wlcn somc acccpicd laci is lnown by
common bclicl oi iiadiiion bui ilc oiiginal souicc ol ilai lnowlcdgc is unlnown.
Ioi insiancc, ilcic is a populai bclicl ilai ilc Pandavas buili ilc Old Ioii in wlai
is now Ncw Dclli. Tlcic is no wiiiicn piool oi sciipiuial auiloiiiy io suppoii ilis
bclicl, bui ii las bccn passcd down loi gcnciaiions io ilc picscni day and is ncaily
univcisally acccpicd as coiicsponding io laci.
7. Ccsta. gcsiuic. Tlis pramana comcs inio play wlcn onc lcains somciling liom a
lnowlcdgcablc pcison's gcsiuics oi liom symbols. Ioi insiancc, wc may malc a
V` sign wiil oui lingcis io indicaic vicioiy, oi a pujari may slow ilc Dciiy
muáras io convcy cciiain mcssagcs
S. Pratyahsa. diicci pciccpiion. Diiccily pcicciving somciling wiil oui scnscs can
bc ilc mcans io ciilci valid oi invalid lnowlcdgc. lui only ilai scnsc pciccpiion
wlicl lcads io valid lnowlcdgc slould bc considcicd pramana. Scnsc pciccpiion is
ilc piincipal mcans ol acquiiing lnowlcdgc in ilis maiciial woild. loil ilcisiic
and ailcisiic plilosoplcis acccpi pratyahsa-pramana as onc ol ilc mcans io valid
lnowlcdgc. Diicci pciccpiion is ol iwo iypcs-cxicinal and inicinal. An cxicinal
pciccpiion occuis wlcn wc acquiic lnowlcdgc iliougl ilc scnscs. In an inicinal
pciccpiion wc acquiic lnowlcdgc diiccily iliougl ilc mind, as wlcn wc pciccivc
cmoiions sucl as pain, plcasuic, lovc, and laic. In ilc Pnagavaá-gita (15.7) Loid
Kisna lisis ilc mind as ilc sixil scnsc (manan-sastnanináríyaní).
lccausc ol oui loui inlcicni luman dclccis, pratyahsa is noi always a icliablc
mcans wiil wlicl io acquiic valid lnowlcdgc. Ioi onc iling, iis scopc is limiicd
only io ilc picscni, sincc ii cannoi cxicnd inio ilc pasi oi luiuic|DDB22j.
Moieovei, it is limited only to mateiial tlings. Accoiding to Siila 1iva Gosvami,
lowevei, peifect devotees wlo aclieve diiect peiception of tle Ioid, His
ahode, and His associates tliougl spiiitual tiance all lave puie senses and
lave tianscended tle foui defects. Ioi sucl peisons pratyaksa is a ieliahle
souice of knowledge hecause tleii sense peiception is completely puie. Ioid
Kisna confiims tlis in tle Nintl Claptei of tle BhagavaJ-gitã (9.2) wlen He
says tlat tlis knowledge leads to diiect iealization of tianscendence hy
expeiience (pratyaksãvaganan).¨ And in tle sixtl claptei (Bg. 6.21) tle Ioid
likewise assuies Aijuna tlat in tle state of tianscendental tiance, sanãJhi, a
devotee acquiies peifect knowledge tliougl lis puiified intelligence and
tianscendental senses (buJJhi-grãhyan atinJriyan vctti). Tlis expeiience of
puie \aisnavas is called vaiJusa-pratyaksa, and it is flawless.
9. Anumana. inlcicncc bascd on gcncializcd cxpciicncc. Tlc woid anumana
liicially mcans lnowing alici.` lascd on icpcaicd cxpciicncc oi auiloiiiaiivc
vcibal icsiimony, onc aiiivcs ai somc piobablc gcncial piinciplc, callcd vyaptí
(invaiiablc concomiiancc`). Onc can ilcn apply ilis piinciplc in spccilic cascs io
dcducc unlnown lacis.
Inlcicncc is ol iwo linds, loi oncscll and loi oilcis. An cxamplc ol inlcicncc loi
oncscll, wlicl is lcss loimal, is ilc pioccss ol icasoning a pcison gocs iliougl
wlcn lc icpcaicdly sccs, in ilc liiclcn and clscwlcic, ilc concomiiancc bciwccn
smolc and liic and aiiivcs ai ilc gcncial piinciplc Wlcicvci ilcic's smolc,
ilcic's liic.` Tlcn il lc sccs smolc langing ovci a mouniain in ilc disiancc, lc
may iccall ilc piinciplc and concludc, Tlcic is a liic on ilc mouniain.`
Inlcicncc loi oilcis uscs a livc-sicp syllogisiic loimula. Alici aiiiving ai an
inlciicd conclusion loi limscll, a pcison uscs ilis mcilod io cnablc oilcis io inlci
ilc samc conclusion. Tlc syllogisiic loimai is as lollows:
1. Pioposiiion: Tlcic is a liic on ilc mouniain.
2. Rcason: lccausc ilcic's smolc..
3. Gcncial piinciplc and cxamplc: Wlcicvci ilcic's smolc, ilcic's liic, as in ilc
liiclcn.
+. Applicaiion: Tlcic is smolc ovci ilc mouniain.
5. Conclusion: Tlcicloic ilcic is a liic on ilc mouniain.
Il ilcic is any ciioi in pcicciving ilc icason oi any dcviaiion in ilc univcisal
gcncializaiion, ilc inlcicncc will bc lauliy and iis conclusion unicliablc. In ilc
abovc cxamplc, il ilc obscivci misialcs clouds ovci ilc mouniain loi smolc oi
sccs ilc smolc jusi alici iain las cxiinguislcd ilc liic, lis dcduciion ilai a liic is
buining on ilc mouniain will bc wiong. Lilc pratyahsa, ilcicloic, anumana is noi
a loolpiool mcans ol acquiiing lnowlcdgc.
10. Sabáa. icvcalcd lnowlcdgc. Sabáa liicially mcans sound, bui as a pramana ii
iclcis io mcaninglul, aiiiculaic sound spolcn oi wiiiicn by an apta-purusa, a
iiusiwoiily pcison wlo is an auiloiiiy on ilc maiici in qucsiion. In iis uliimaic
scnsc ilc icim sabáa iclcis io icvcalcd lnowlcdgc ilai conccins ilc iiansccndcnial
icaliiy and ilai las comc liom icliablc auiloiiiics licc liom ilc loui luman
dclccis. Tlis lind ol sabáa dillcis liom ilc languagc uscd in mundanc
iiansaciions, wlicl is callcd pauruscya-sabáa and is noi always icliablc. Ioi Siïla
Jïva Gosvamï, sabáa-pramana is icsiiicicd io ilc icvcalcd lnowlcdgc ol ilc Vcáas.
Ii is callcd apauruscya-sabáa, icvcalcd lnowlcdgc liom a supciluman souicc. Ii
oiiginaicd wiil ilc Supicmc Pcisonaliiy ol Godlcad and is icccivcd in disciplic
succcssion liom a bona lidc guru. Apauruscya-sabáa is ilcicloic ilc pcilcci
pramana bccausc ii is licc liom ilc loui dclccis.
Ai picscni, pcoplc wlo lail io acccpi ilc auiloiiiy ol apauruscya-sabáa-pramana
gcncially lall inio iwo gioups: ilosc in ilc liisi gioup doubi ilc vciy cxisicncc ol a
iiansccndcnial icaliiy bcyond ilc cmpiiical woild; ilosc in ilc sccond gioup
acccpi ilc cxisicncc ol sucl a icaliiy, and may cvcn acccpi ilc piinciplc ol lcaiing
liom apauruscya-sabáa-pramana as a mcans ol lnowing aboui ii, bui unloiiunaicly
ilcy also acccpi onc oi moic pauruscya souiccs ol sabáa-pramana as apauruscya.
Mcmbcis ol ilc liisi gioup usually lavoi lnowlcdgc gaincd iliougl ilcii own
scnsoiy cxpciicncc. Yci lilc cvciyonc clsc ilcy consianily icly on lnowlcdgc
impaiicd io ilcm iliougl sound. In oui piaciical day-io-day lilc wc dcpcnd on
lnowlcdgc iiansmiiicd liom paicnis, icaclcis, bools, magazincs, TV, iadio, and
numcious cxpciis. Hcaiing liom auiloiiiics cnlanccs ilc cxicni ol oui lcaining,
and il wc wcic io dispcnsc wiil ii wc could noi lunciion in oui complcx modcin
sociciy. Tlosc wlo considci scnsoiy cxpciicncc supciioi io sabáa loigci ilai wc
gain mosi ol oui lnowlcdgc by lcaiing sccond land oi icading, noi by immcdiaic
pciccpiion. Diicci cxpciicncc is a gicai icaclci, bui ii is noncilclcss scvcicly
viiiaicd by ilc loui luman dclccis, and also by ilc gicai cxpcndiiuic ol iimc ii
ialcs io acquiic ii. Moicovci, wc cannoi diiccily cxpciicncc pasi oi luiuic cvcnis.
So cvcn ilougl ilosc in ilc liisi gioup aciually acccpi ilc piinciplc ol sabáa,
bccausc ilc sabáa ilcy acccpi impaiis io ilcm only cmpiiical lnowlcdgc and is
ilcicloic all pauruscya, ilcy icmain slcpiical aboui ilc cxisicncc ol iiansccndcnial
icaliiy. Uliimaicly, no amouni ol iaw scnsoiy cxpciicncc oi pauruscya-sabáa can
cvci givc us acccss io ilc iiansccndcni, spiiiiual icaliiy, loi ii is a simplc laci ilai
nciilci ol ilcsc mcans is ai all icliablc loi undcisianding iiansccndcncc. Ioi ilai,
apauruscya-sabáa-pramana is oui only lopc. Tlis biings us io ilc sccond gioup-
ilosc wlo acccpi boil ilc cxisicncc ol a iiansccndcnial icaliiy and ilc piinciplc ol
lcaiing liom apauruscya-sabáa-pramana io lcain aboui ii. Ioi ilcm, Siïla Jïva
Gosvamï claboiaicly cxplains in ilc ncxi Tcxis wlai consiiiuics gcnuinc
apauruscya-sabáa-pramana.
Unlilc pratyahsa, sabáa is noi limiicd in scopc only io ilc picscni iimc. Ii cxicnds
inio ilc pasi and luiuic as wcll. Ii is ilc mosi powcilul iool loi convcying
lnowlcdgc liom onc pcison io anoilci, cspccially il ilcy aic gicaily scpaiaicd by
iimc oi spacc, wlicl is almosi always ilc casc wlcn onc wanis io undcisiand ilc
spiiiiual icalm. Ioi all ilcsc icasons plilosoplcis in viiiually all ol India's
oiilodox iiadiiions acccpi apauruscya-sabáa-pramana as ilc llawlcss mcans loi
acquiiing iiansccndcnial lnowlcdgc.
Lilc oilci lollowcis ol India's oiilodox plilosoplical iiadiiions, Siïla Jïva
Gosvamï (as wc lavc alicady mcniioncd|DDB23j)¦DDl2+] calls apauruscya-
sabáa-pramana sabáa-pramana and cquaics ilc laiici wiil ilc Vcáas. Tlc Vcáas
alonc can dclivci lnowlcdgc ol ilc spiiiiual icaliiy, wlicl lics bcyond all oui
scnsoiy pciccpiion. As cxplaincd in ilc ncxi Tcxi, ilc Vcáas aic noi luman
cicaiions: ilcy aic manilcsi liom ilc Supicmc Loid (vcáo narayanan sahsat, Pnag.
6.1.+0), wlo is licc liom all dclccis.
In lis Sarva-samvaáíni, wlilc discussing ilc piinciplc ol sabáa-pramana, Siïla Jïva
Gosvamï wiiics: tatnapí bnrama-pramaáa-vípraIípsa-haranapatava-áosa-raníta-
vacanatmahan sabáa cva muIam pramanam. anycsam prayan purusa-bnramaáí-áosa-
mayatayanyatna-pratití-áarsancna pramanam va taá-abnaso vctí purusaír nírnctum
asahyatvat tasya taá-abnavat. Alilougl ilcic aic icn mcans ol acquiiing
lnowlcdgc, sabáa is ilc piimaiy pioccss bccausc all oilci mcans aic madc
unicliablc by ilc loui luman dclccis. In all oilci pioccsscs ii is dilliculi loi an
oidinaiy pcison io icll wlcilci oi noi ilc lnowlcdgc gaincd is valid.
Alilougl dillcicni sclools ol plilosoply acccpi vaiious combinaiions ol ilc icn
pramanas, Siïla Jïva Gosvamï lollows in ilc looisicps ol Madlvacaiya by acccpiing
pratyahsa (diicci pciccpiion), anumana (inlcicncc) and sabáa (icvcalcd
lnowlcdgc) as ilc only valid mcans by wlicl onc can acquiic lnowlcdgc and
subsuming ilc oilci pramanas undci ilcm. Pratyahsa and anumana can scivc as
assisianis io sabáa, bui wlcncvci pratyahsa and anumana coniiadici sabáa, wc
slould givc piclcicncc io sabáa-pramana.
Hcic aic somc sciipiuial iclcicnccs slowing ilc impoiiancc ol ilcsc ilicc
pramanas.
pratyahsam canumanam ca sastram ca vívíánagamam
trayam su-víáítam haryam ánarma-suááním abnipsata
A pcison sciious aboui cxccuiing ilc icsponsibiliiics ol luman lilc slould iiy io
undcisiand ilc ilicc pioccsscs ol diicci pciccpiion, inlcicncc, and lcaiing ilc
vaiious Vcdic sciipiuics`(Manu-samníta 12.105).
pratyahscnanumancna nígamcnatma-samvíáa
aáy-anta-vaá asaj jnatva nínsango vícarcá ína
¦Loid Kisna said:] 'ly diicci pciccpiion, logical dcduciion, sciipiuial icsiimony
and pcisonal icalizaiion onc slould lnow ilai ilis woild las a bcginning and an
cnd and so is noi ilc uliimaic icaliiy. Tlus onc slould livc in ilis woild wiiloui
aiiaclmcni'` (Pnag. 11.2S.9).
In Srimaá-Pnagavatam (11.19.17) Loid Kisna includcs aítínya (iiadiiion) wiil
scnsc pciccpiion, inlcicncc, and sabáa as a mcans ol acquiiing lnowlcdgc, bui in
laci aítínya is usually considcicd a lind ol sabáa, alilougl noi ncccssaiily
apauruscya-sabáa.
ly acccpiing only ilicc ol ilc icn pramanas, Jïva Gosvamï docs noi cxcludc ilc
oilci scvcn. His opinion is ilai pratyahsa, anumana, and sabáa includc ilc oilci
scvcn pramanas, as lollows: Lpamana, artnapattí, sambnava, and ccsta aic vaiiciics
ol anumana, abnava is a lind ol pratyahsa, and arsa and aítínya aic linds ol sabáa.
Ncxi Siïla Jïva Gosvamï cxplains ilc pioccss suiiablc loi dcicimining ilc vísaya
(ilc subjcci), ilc sambanána (ilc conncciion bciwccn ilc vísaya and ilc woids
dcsciibing ii), and ilc prayojana (ilc linal goal).
TEXT 10
tatas taní na pramananity anaáí-síáána-sarva-purusa-paramparasu sarva-
IauhíhaIauhíha-jnana-níáanatvaá aprahrta-vacana-Iahsano vcáa cvasmaham
sarvatita-sarvasraya-sarvacíntyascarya-svabnavam vastu vívíáísatam pramanam.
TransIafion
Gopiparanadhana: Tlcicloic diicci pciccpiion and so on aic unicliablc souiccs ol
valid lnowlcdgc. Wc wani io undcisiand ilai objcci wlicl iiansccnds cvciyiling
and is ilc slclici ol cvciyiling, and wlosc naiuic no pcison can conccivc oi
imaginc. Ioi ilis puiposc oui souicc ol lnowlcdgc can only bc ilc Vcáas, wlicl
aic compiiscd ol nonmaiciial sound Tlc Vcáas alonc slould bc oui pramana
bccausc ilcy aic |DDB25jexteinally self-manifest and fiom tlem in fact lave
heen deiived all depaitments of knowledge, mundane and spiiitual, among all
sclools of tlouglt in luman society since time immemoiial.
BBT: Conscqucnily, loi us wlo aic inquisiiivc aboui ilai wlicl is bcyond
cvciyiling yci ilc suppoii ol cvciyiling-ilai wlicl is mosi inconccivablc and
wondious in naiuic-diicci pciccpiion, inlcicncc, and so on aic noi suiiablc
mcans ol gaining lnowlcdgc. Ioi ilis puiposc ilc only suiiablc mcans is ilc
Vcáas, ilc iiansccndcnial woids ilai lavc bccn ilc souicc ol all mundanc and
spiiiiual lnowlcdgc passcd down among all sclools ol ilougli in luman sociciy
sincc iimc immcmoiial.
Purporf by Gopiparanadhana prabhu
Howcvci usclul oidinaiy scnsc pciccpiion, logic, and cxpcii opinion may bc in
ilcii piopci icalms, ilcsc mcans ol lnowing cannoi appioacl ilc iiansccndcnial
icaliiy, wlicl no oidinaiy pcison las cvci sccn oi inlciicd. Tlai liglci icaliiy
simply cannoi bc icaclcd by any luman capaciiy; only wlcn ii clooscs io icvcal
iiscll can anyonc lnow ii. In Vcdic icims, ilc pioccss ol lnowing ilc Absoluic
Tiuil musi bc dcsccnding iailci ilan asccnding (avarona-pantna insicad ol arona-
pantna). Tlc Absoluic Tiuil malcs iiscll lnown by sabáa-pramana (woid ol
auiloiiiy) ilai is apauruscya, noi cicaicd by any moiial bcing.
Auilcniic sciipiuics ol vaiious culiuics icvcal aspccis ol ilc Absoluic Tiuil, bui
among ilcsc sciipiuics ilc Vcdic liiciaiuic disiinguislcs iiscll by ilc scopc ol iis
icvclaiion. Tlc Vcáas and ilcii supplcmcnis ollci a gicai vaiiciy ol appioaclcs io
ilc Absoluic loi pcoplc in dillcicni siiuaiions in lilc and on dillcicni lcvcls ol
spiiiiual dcvclopmcni. Tlc Vcdic coipus includcs ilousands ol scpaiaic icxis, yci
wlcn wc caiclully siudy ilc wlolc wc lind ii vciy consisicni. Many gcnciaiions ol
icpuiablc, disciiminaiing branmanas lavc bccn saiislicd io diicci ilcii livcs
accoiding io Vcdic auiloiiiy, noi only bccausc ilcii paicnis did so bui bccausc
ilcy ilcmsclvcs lavc cxpciicnccd ilc piaciical bcncliis. ly living accoiding io ilc
Vcdic siandaids ol scll-coniiol in body and mind, onc bccomcs pcacclul, clcai-
lcadcd, and lii io undcisiand ilc liglcsi puiposcs ol lilc.
Tlis anuccncáa ol Sri 1attva-sanáarbna calls ilc Vcáas ilc souicc ol all linds ol
lnowlcdgc mundanc and spiiiiual, among all sclools ol ilougli in luman
sociciy sincc iimc immcmoiial.` In oilci woids, all luman lnowlcdgc comcs liom
ilc Vcáas, ilc vaiious bianclcs ol woildly sclolaislip and cvcn coiiupicd and
lauliy icaclings all dciivc liom ilc oiiginal Vcdic lnowlcdgc. In Srimaá-
Pnagavatam (11.1+.3-S) Loid Kisna ouilincs ilc lisioiy ol Vcdic lnowlcdgc in
luman sociciy:
sri-bnagavan uvaca
haIcna nasta praIayc vaniyam vcáa-samjníta
mayaáau branmanc prohta ánarmo yasyam maá-atmahan
Tlc Supicmc Pcisonaliiy ol Godlcad said: ly ilc inllucncc ol iimc, ilc
iiansccndcnial sound ol Vcdic lnowlcdgc was losi ai ilc iimc ol annililaiion.
Tlcicloic, wlcn ilc subscqucni cicaiion iool placc, I spolc ilc Vcdic lnowlcdgc
io lialma bccausc I Myscll am ilc icligious piinciplcs cnunciaicd in ilc Vcáas.
tcna prohta sva-putraya manavc purva-jaya sa
tato bnrgv-aáayo `grnnan sapta branma-manarsayan
Loid lialma spolc ilis Vcdic lnowlcdgc io lis cldcsi son, Manu, and ilc scvcn
gicai sagcs lcadcd by lligu Muni ilcn acccpicd ilc samc lnowlcdgc liom Manu.
tcbnyan pítrbnyas tat-putra ácva-áanava-gunyahan
manusyan síáána-ganánarvan sa-víáyaánara-caranan
hínácvan hínnara naga rahsan-hímpurusaáayan
Iiom ilc loiclailcis lcadcd by lligu Muni and oilci sons ol lialma appcaicd
many clildicn and dcsccndanis, wlo assumcd dillcicni loims as dcmigods,
dcmons, luman bcings, Gulyalas, Siddlas, Gandlaivas, Vidyadlaias, Caianas,
Kindcvas, Kinnaias, Nagas, Kimpuiusas, and so on.
banvyas tcsam prahrtayo rajan-sattva-tamo-bnuvan
yabnír bnutaní bníáyantc bnutanam patayas tatna
yatna-prahrtí sarvcsam cítra vacan sravantí ní
All ol ilc many univcisal spccics, along wiil ilcii icspcciivc lcadcis, appcaicd
wiil dillcicni naiuics and dcsiics gcnciaicd liom ilc ilicc modcs ol maiciial
naiuic. Tlcicloic, bccausc ol ilc dillcicni claiaciciisiics ol ilc living cniiiics
wiilin ilc univcisc, ilcic aic a gicai many Vcdic iiiuals, mantras, and icwaids.
cvam prahrtí-vaícítryaá bníáyantc matayo nrnam
paramparycna hcsancít pasanáa-matayo `parc
Tlus, duc io ilc gicai vaiiciy ol dcsiics and naiuics among luman bcings, ilcic
aic many dillcicni plilosoplics ol lilc, wlicl aic landcd down iliougl iiadiiion,
culiuic, cusiom, and disciplic succcssion. Tlcic aic oilci icaclcis wlo diiccily
suppoii ailcisiic vicwpoinis.`
Siïla laladcva Vidyablusana commcnis ilai wlcn ii is noi apauruscya, sabáa-
pramana is subjcci io ilc luman impcilcciions ol oidinaiy spcalcis and lcaicis.
Lacl auiloiiiy picscnis linal` ilcoiics, only io bc coiiccicd by lis succcssois. In
ilc woids ol ilc Manabnarata (Vana-parva 313.117), nasav rsír yasya matam na
bnínnam (No onc is considcicd a sagc wlo docs noi lavc lis own opinion`).
In lis Sarva-samvaáíni Siïla Jïva Gosvamï las a good dcal io say aboui ilc
supciioiiiy ol sabáa-pramana, cvcn ilc sabáa spolcn by oidinaiy luman
auiloiiiics. Sabáa alonc is ilc basis ol all coiicci lnowlcdgc bccausc a pcison can
ncvci bc cciiain ilai an insiancc ol onc ol ilc oilci pramanas is noi lauliy, a
pcivciicd icllcciion ol ilc iiuc insiiumcni (pramana-abnasa). Apauruscya-sabáa,
lowcvci, is licc liom ilc inllucncc ol ilc loui luman dclccis in pciccpiion.
Tlcicloic all ilc oilci pramanas dcpcnd complcicly on iis auiloiiiy, jusi as a
powcilul ling's minisicis dcpcnd complcicly on lis diicciion and good will.
Sabáa-pramana is indcpcndcni ol ilc oilci pramanas. Alilougl somciimcs ilc
oilcis assisi sabáa, siill sabáa is licc io ovciiulc any ol ilcm, wlilc ilc oilcis can
ncvci coniiadici ilc lacis sabáa las csiablislcd. Sabáa alonc, moicovci, is ilc only
cllcciivc mcans loi gaining lnowlcdgc ol maiicis ilc oilci pramanas cannoi
pcnciiaic.
Wlcn cmploycd by an inlalliblc pciccivci, lowcvci, any pramana can bc a souicc
ol icliablc lnowlcdgc. Ioi cxamplc, noi only oidinaiy pcisons bui also ilosc in
pcilcci lnowlcdgc can cxcicisc pratyahsa, diicci scnsc pciccpiion. And ilc
pratyahsa ol onc wlo uscs lis scnscs inlallibly, as docs God oi His laulilcss
scivani, is undcniablc cvidcncc. Wlcn ilc Supicmc Loid cxplains icaliiy as Hc
sccs ii oi an inspiicd mcsscngci ol ilc Loid convcys His pratyahsa wiiloui
disioiiion, wc can iiusi ilai ilc woids spolcn aic iiuc. Sucl inlalliblc pratyahsa is
indccd, is ilc oiigin ol apauruscya-sabáa-pramana. Tlc pratyahsa ol impcilcci
pciccivcis, lowcvci, is always moic oi lcss doubilul. Ioi cxamplc, ilc audicncc in
a movic ilcaici may bc loolcd by an cxpciily consiiucicd modcl ol an acioi's lcad
and ilinl ilai ilc acioi las aciually bccn dccapiiaicd. Sabáa cvidcncc is licc liom
sucl doubi. Tlc spcalci's auiloiiiy cciiilics as doubilcss siaicmcnis lilc Tlcic is
snow in ilc Himalayas` and Tlcic aic jcwcls in ilis minc,` icgaidlcss ol ilc
lcaicis' ignoiancc aboui ilcsc ilings. Wlcn an cxpcii on spccial cllccis cxplains
low a modcl ol ilc acioi's lcad was consiiucicd loi lis dcail sccnc, ilc audicncc
las icccivcd dcliniiivc inloimaiion and nccd no longci cniciiain ilc idca ilai ilc
acioi was lillcd. As a maiici ol cpisicmological piinciplc, no laci is absoluicly
cciiain uniil an appiopiiaic auiloiiiy vciilics ii; in oui cclcciic agc many may noi
lilc io aclnowlcdgc ilis piinciplc, bui ii is naiuial and in piaciicc cvcn iadical
slcpiics obcy ii.
Sabáa-pramana is indcpcndcni ol ilc diciaics ol pratyahsa. Ioi cxamplc, in a placc
wlcic scvcial oilcis wcic picscni, a Vcdic icaclci aslcd lis siudcni, How many
pcoplc do you scc lcic'`
Tlc siudcni counicd ilc icaclci and cigli oilcis lc could scc and answcicd,
Ninc.`
No, ilinl again.`
Wlcn ilc siudcni could noi undcisiand wlai was wiong wiil lis answci, ilc
icaclci cxplaincd, Tlcic aic icn. You aic ilc icnil pcison.`
In ilis casc a misialcn pciccpiion was immcdiaicly coiiccicd by an auiloiiiaiivc
siaicmcni. As soon as ii cnicicd ilc siudcni's cais, lis conlusion was icmovcd.
Pratyahsa can icndci assisiancc io sabáa as lai as ii is ablc, as in conliiming ilc
auiloiiiaiivc siaicmcni Iiic will mcli icc.` lui in oilci cascs ii can do noiling io
lclp, as wlcn a moilci says, My son, you wcic in my womb in ilc ciiy ol
Mailuia.` Sabáa can ovciiulc pratyahsa, as wlcn a pcison is cuicd ol a snalcbiic
by poicni mantras, onc ol wlicl siaics, You wcic biiicn by a snalc, bui now ilcic
is no moic poison in you.` Pratyahsa cannoi ovciiulc siaicmcnis ol sabáa, sucl as
Cow dung is puic.` A loicignci visiiing India may pciccivc cow's lcccs as unclcan
and bc puzzlcd wlcn lc sccs ii uscd loi clcansing sacicd icmplcs, bui ilc Indians
all lnow liom iiadiiional auiloiiiy ilai aciually ii is vciy aniiscpiic. Sabáa alonc is
also ilc mosi cllcciivc pramana loi gaining lnowlcdgc ol ilings ilai aic dilliculi
io scc diiccily; asiionomcis gladly acccpi ilc auiloiiiy ol an cplcmciis iailci ilan
boilci io calculaic loi ilcmsclvcs ilc posiiions ol cacl objcci in ilc sly ilcy nccd
io obscivc.
Somconc migli suggcsi ilai a bciici siandaid ol iiuil ilan appcal io auiloiiiy is
wlai cvciyonc's slaicd pciccpiion csiablislcs` (sarva-pratyahsa-síáánam). Tlis
dcliniiion ol iiuil, lowcvci, is impossiblc io apply; cvciyonc cannoi bc biougli
iogcilci in onc placc io slaic ilc samc pciccpiions, and ii is impossiblc cvcn in
dillcicni locaiions io conduci a complcic suivcy ol cvciyonc's cxpciicncc. Il ilc
dcliniiion is modilicd io wlai ilc pciccpiion ol many pcoplc csiablislcs` (banu-
pratyahsa-síáánam), ilcn iiuil can ncvci bc cciiain bui will bccomc an objcci ol
coniiovcisy wlcncvci moic lnowlcdgcablc judgmcni disagiccs wiil ilc majoiiiy
opinion.
Anumana (induciivc-dcduciivc inlcicncc) is also somciimcs ciioncous, and so ii
also musi yicld ilc placc ol lonoi io sabáa. An aigumcni's gcncial picmisc can bc
lauliy in vaiious ways, as wlcn icasoning involvcs vísama-vyaptí, a ioo bioad oi
ioo naiiow gcncializaiion. Onc may posii Tlcic is liic on ilis mouniain bccausc
ilcic is smolc,` unawaic ilai ilc billowing smolc sccn on ilc mouniain is liom a
liic ilai las jusi a momcni bcloic bccn cxiinguislcd by iain. Sabáa-pramana
malcs up loi ilis innaic wcalncss in anumana, somconc wlo lnows ilc aciual
siiuaiion bciici can cxplain, My dcai cold iiavclcis, don'i cxpcci io lind any liic
on ilis mouniain, dcspiic ilc smolc you obscivc. I jusi saw ilc iain cxiinguisl
ilc liic ilcic. lui ovci on ilai oilci mouniain you will lind a liic.`
Somc logicians may disagicc wiil ilis analysis, objcciing ilai in ilis insiancc ol
aiguing liom smolc io liic ilc icason (smolc) is noi aciually picscni, a lauli
icclnically callcd nctv-abnasa (a dclcciivc icason`) ol ilc vaiiciy svarupasíáána
(inconclusivc on ilc giounds ol ilc ciicd icason noi occuiing in ilc siiuaiion`);
wlcn all ilc clcmcnis ol an inlcicncc aic licc liom dclcci, lowcvci, ilc conclusion
is guaianiccd io bc iiuc. Wc answci ilis objcciion is answcicd by poiniing oui ilai
no maiici low clcganily wc dclinc ilc ilcoiciical disiinciions ol dclcciivc and
nondclcciivc icasons, in ical lilc wc can ncvci bc lully suic ilai ilc icason wc givc
loi diawing a conclusion is noi dclcciivc. Tlcic may bc any numbci ol condiiions
undci wlicl ilc appcaiancc ol smolc is an insullicicni nctu loi inlciiing ilc
picscncc ol liic: wlai wc ilinl is smolc may ically bc log, oi ilc mouniain may
bc cxuding somc poisonous gas. Indccd only alici ilc laci, wlcn wc lavc sccn ilc
liic, can wc suic ilai ilc icason was noi dclcciivc; wlai is supposcd io piovc ilc
conclusion musi, convciscly, bc piovcn by ilc conclusion. Tlis is a sciious logical
lauli-muiual dcpcndcncc ol ilc piovcn and iis piool, oi in oilci woids ciiculai
icasoning. In addiiion, ilc scnsc pciccpiions ilai musi picccdc ilc consiiuciion ol
an inlcicncc may ilcmsclvcs bc lauliy. Ioi boil ilcsc icasons, cvcn wlcn onc's
logic is loimally sound ilc conclusions onc diaws may coniiadici icaliiy.
Sabáa-pramana acis indcpcndcnily ol anumana in auiloiiiaiivc siaicmcnis lilc
You aic ilc icnil pcison.` Anumana can assisi sabáa as lai as iis capaciiy allows.
Ioi cxamplc, ilosc wlo lavc noi lcaid ol ilc spccial qualiiics ol diamond may
inlci ilai, lilc oilci sioncs, ii can bc cui by siccl. Alici lcaiing low cxccpiionally
laid diamond is, lowcvci, ilcsc samc pcisons will icloimulaic ilcii aigumcni:
siccl can cui mosi sioncs bui noi diamond.
Sabáa somciimcs ovciiulcs logic, as wlcn wc lcai liom mcdical cxpciis ilai an
inlccicd buin slould bc iicaicd by bcing cauiciizcd, oi ilai somc biiici loods lilc
gingci bccomc swcci alici bcing digcsicd. Anumana cannoi coniiadici wlai sabáa
las csiablislcd, as in a plaimaccuiical dicium lilc Tlis lcib climinaics cxccsscs
ol all ilicc ánatus.` Sabáa can cllcciivcly inloim us ol ilings inacccssiblc io
anumana, lilc ilc daily movcmcnis ol lcavcnly bodics.
Sincc boil pratyahsa and anumana aic ilus sccondaiy in iclaiion io sabáa-
pramana, cciiainly ilc oilci iccognizcd pramanas, all dciivaiivcs ol ilcsc ilicc, aic
also suboidinaic. lcginning wiil pratyahsa, all ilc pramanas oilci ilan sabáa aic
powcilcss io givc anyonc lnowlcdgc ol ilc liglci puiposcs ol lilc. Human bcings
slaic ilcsc oilci pramanas wiil animals, wlo scaicl loi ilcii lood and oilci
nccds wiil ilc lclp ol acuic scnscs and simplc icason. A cai lnows ilai wlcn ii
picicnds io bc allcciionaic iis luman masicis piovidc cvciyiling; icmcmbciing
and logically applying ilis gcncial piinciplc, ilc cai succcslully manipulaics iis
luman lamily again and again. lui animals ncvci aclicvc spiiiiual icalizaiion liom
ilc lnowlcdgc gaincd by ilcii pramanas, and nciilci do lumans wlo lavc noi
iccognizcd sabáa-pramana. Ii las bccn obscivcd ilai inlanis dcvclop ical luman
undcisianding only wlcn ilcy icccivc vcibal inpui liom ilcii paicnis; il ilcy aic
iaiscd wiiloui bcing iallcd io olicn, cvcn wiil all oilci nccds ialcn caic ol ilcy
giow up dull and inaiiiculaic.
In lis Sarva-samvaáíni Siïla Jïva Gosvamï coniinucs io dcsciibc ilc spccial naiuic
ol sabáa-pramana. Tlis addiiional commcniaiy is picscnicd in Appcndix 1 ai ilc
cnd ol ilis bool.
Purporf by BBT TransIafors
Tlc Vcáas Aic ilc Oiiginal Souicc ol Knowlcdgc
As alicady noicd, diicci pciccpiion and inlcicncc dcpcnd on scnsc pciccpiion,
wlicl is limiicd only io cmpiiical objccis and viiiaicd by ilc loui luman dclccis.
Tlus diicci pciccpiion and inlcicncc aic inadcquaic by ilcmsclvcs loi complcicly
undcisianding anyiling bcyond oui scnscs. ly iiacing ilc clain ol causcs in
maiciial cicaiion, wc can inlci ilai somciling cxisis bcyond oui scnsc pciccpiion,
bui inlcicncc can ialc us no luiilci, lcaving us unablc io idcniily ii; noi can
inlcicncc yicld valid lnowlcdgc aboui abníáncya, ilc pioccss loi icalizing ii. Wc
can acquiic sucl lnowlcdgc only liom icvcalcd sciipiuic, ilc Vcáas, wlicl aic noi
ilc cicaiions ol moiial bcings and so aic licc liom ilc loui dclccis ol luman
naiuic. Tlc Vcáas appcaicd liom ilc Supicmc Loid ai ilc dawn ol cicaiion, a laci
conliimcd in ilc Svctasvatara Lpanísaá (6.S): yo branmanam víáaánatí purvam yo
vaí vcáams ca pranínotí tasmaí. Tlai Supicmc Loid cicaicd lialma ai ilc
bcginning ol cicaiion and gavc lim ilc Vcáas.` Tlc icim anaáí-síáána, as uscd in
ilis Tcxi, mcans ilai ilc Vcáas wcic noi wiiiicn ai a paiiiculai daic bui cxisi
cicinally, lilc ilc Loid. Tlcy liisi manilcsicd in ilis univcisc wiilin ilc lcaii ol
Loid lialma, ilc oldcsi cicaicd bcing: tcnc branma nráa ya aáí-havayc (Pnag.
1.1.1); ilcn ilcy wcic landcd down iliougl disciplic succcssion. Tlc Vcáas
piovidc boil maiciial and spiiiiual lnowlcdgc. Knowlcdgc aboui sucl common
plcnomcna as ilc iiccs, waici, land, and sly oiiginally camc liom ilc Vcáas, along
wiil ilc lnowlcdgc ol ilc divisions ol duiics loi vaiious pcoplc accoiding io ilcii
psyclo-plysical naiuics. As ilc Manu-samníta (1.21) siaics:
sarvcsam tu sa namaní harmaní ca prtnah prtnah
vcáa-sabácbnya cvaáau prtnah-samstnas ca nírmamc
Loid lialma lcaincd ilc namcs ol vaiious objccis and ilc duiics ol vaiious
classcs ol pcoplc liom ilc woids ol ilc Vcáas, and ilus lc could piopagaic ilc
manilcsi divisions ol namcs and duiics.`
Ovci iimc, ilcic dcvclopcd dillcicni culiuics and languagcs ilai obscuicd ilc
oiiginal Vcdic culiuic.
Ioi acquiiing iiansccndcnial lnowlcdgc, ilc Vcáas (sabáa-pramana ) is ilc only
cllcciivc mcans. Tlc Vcáas inloim us aboui ilc soul's cxisicncc bcyond ilc body,
aboui ilc plancis ol ilc spiiiiual woild, and aboui ilc Supicmc Loid, His
pasiimcs, and oilci maiicis. All ilcsc subjccis aic bcyond ilc icacl ol oui scnsoiy
and mcnial laculiics. Wiiloui ilc mcilod ol sabáa, sucl plilosoplcis as ilc
luddlisis,¦DDl26] wlo do noi acccpi ilc Vcáas, cannoi jusiiliably say anyiling
posiiivc aboui iiansccndcncc, lci alonc ilc way io aiiain ii. Sabáa-pramana is so
impoiiani ilai alilougl Vaisnavas couni Loid luddla among ilc incainaiions ol
ilc Loid on ilc siicngil ol Vcdic icsiimony, ilcy icjcci l¦DDl27]is plilosoply
bccausc ii was noi bascd on sabáa-pramana.
All oiilodox sclools ol plilosoply in India, wlcilci monisiic oi dualisiic,
considci ilc Vcáas apauruscya, noi wiiiicn by any moiial bcing. Many modcin
sclolais, lowcvci, dispuic ilc divinc oiigin ol ilc Vcáas. Tlcy suggcsi vaiious
daics loi ilc composiiion ol ilc Vcáas, and wlilc mosi ol ilcm agicc ilai ilc
Vcáas wcic composcd bcloic 1500 l.C., ilcy disagicc aboui ilc cxaci iimc ol ilcii
composiiion. Tlcy lavc yci io aiiivc ai a dcliniiivc conclusion.
Hcic Siïla Jïva Gosvamï says ilai ilc Vcáas aic bcginninglcss and aic ilc souicc ol
vaiious linds ol lnowlcdgc coming down iliougl many sclools ol ilougli sincc
iimc immcmoiial. Tlc pliasc sarva-purusa, all pcisons,¦DDl2S]` indicaics ilai
ilc lnowlcdgc was passcd on noi only by luman bcings bui also by supciluman
bcings, sucl as ilc dcmigods and divinc sagcs. Tlcsc iiadiiions ol ilougli all
oiiginaic wiil ilc Supicmc Pcisonaliiy ol Godlcad, wlo is inlalliblc in all icspccis
and ilus complcicly uniainicd by ilc loui luman dclccis. Moicovci, Siïla Jïva
Gosvamï las alicady slown (in Tcxi 9) low unicliablc aic ilc alicinaiivcs io ilc
Vcdic auiloiiiy. Il, as lc las csiablislcd, only apauruscya-sabáa can givc acccss io
iiansccndcnial icaliiy, low could ilc Vcáas ilcn lavc bccn wiiiicn oi compilcd by
luman bcings' Il Jïva Gosvamï allowcd ilai luman auilois composcd ilc Vcáas,
lc would bc coniiadiciing lis own picvious dismissal ol luman lnowlcdgc as
impcilcci.
|DDB29jTlose sclolais wlo contest tle apauruscya oiigin of tle VcJas,
claiming tlat tley aie luman compilations, lave no conclusive pioof to hack
up tleii claim. Refusing to considei tle VcJas´|DDB3Oj own statements ahout
tleii oiigin and puipose, tlese sclolais meiely assume tlat tle VcJas aie not
autloiitative and speculate ahout tleii tiue oiigin. Tleii motive is cleai, foi
accepting tle \edic veision would put an end to tle speculative plilosoplical
tiadition; it would ohlige tlem to accept tle \edic desciiption of ultimate
ieality. On account of heing too attacled to tle speculative, oi ascending,
metlod of knowledge, lowevei, sucl sclolais and plilosopleis iatlei insist
tlat tle VcJas aie of luman oiigin, iegaidless of tleii inahility to pioduce any
pioof of tleii claim. !ndeed, tle tleoiy tlat tle VcJas |DDB31jlave a luman
composei is a iecent development advocated hy peisons wlo did not come in
disciplic succession. Tley weie mostly outsideis wlo iefused to helieve tlat
!ndia lad mucl of impoitance to offei tle woild in tle iealm of plilosoply
and wlo lad tleii own motive foi minimizing tle \edic tiaditionsnamely,
tleii eageiness to conveit !ndia to Cliistianity. Tley ceitainly weie not
impaitial judges of tle VcJas´|DDB32j oiigin.
On ilc oilci sidc, gicai sclolais and sainis lilc Sanlaiacaiya, Madlvacaiya,
Ramanujacaiya, Kumaiila llaiia, and Rupa Gosvamï all acccpicd ilc Vcáas as
apauruscya and cicinal. Tlcsc cxalicd auiloiiiics aic lamcd loi ilcii icnunciaiion,
lnowlcdgc, and sclllcssncss. Conicmpoiaiy mundanc sclolais wlo conicsi ilc
divinc oiigin ol ilc Vcáas naiuially lail io placc ilcii laiil in ilc opinions ol ilcsc
auiloiiiics, bui, as wc lavc p|DDB33jointed out, sucl mateiialistic sclolais aie
not fiee fiom ulteiioi motives, noi do tleii claiactei and conduct compaie
favoiahly witl tlose of tle gieat ãcãryas.
Anoilci considciaiion, and an impoiiani onc, is ilai ilc Vcáas ilcmsclvcs
icpcaicdly cnjoin ilai onc wlo wanis io undcisiand ilc spiiiiual lnowlcdgc ilcy
icacl musi liisi appioacl a guru in disciplic succcssion. Vcdic lnowlcdgc is
vciiliablc; ii is noi jusi a collcciion ol absiiaci idcas. lui io icalizc ilc iiuil ol
Vcdic lnowlcdgc onc musi appioacl a bona lidc guru. Mundanc sclolais,
lowcvci, icnd io bc pioud ol ilcii icxibool lnowlcdgc and lloui ilis icquiicmcni,
all ilc wlilc considciing ilcmsclvcs auiloiiiics on Vcdic lnowlcdgc. In icaliiy, by
noi applying ilcmsclvcs io ilis lnowlcdgc in ilc picsciibcd way ilcy cnsuic ilai
loi ilcm ilc dooi io iis mysiciics will cvci icmain loclcd. Tlc aiicmpis ol ilcsc
laplcss sclolais io undcisiand ilc Vcáas wiiloui joining an auiloiizcd disciplic
succcssion aic lilc somconc's iiying io iasic loncy by licling ilc ouisidc ol a
loncy-lillcd jai. Tlcii laboi is luiilc and ilcii analysis and conclusions aic usclcss.
ly coniiasi, ilc gicai Vaisnava acaryas all bccamc Vcdic auiloiiiics by viiiuc ol
ilcii sciupulously lollowing ilc injunciion io suiicndci io a guru coming in
disciplic succcssion. As lai as sincciiiy and cicdibiliiy aic ialcn inio accouni,
ilcicloic, ilc cvidcncc wcigls lcavily in lavoi ol ilc sainily acaryas. In any casc, a
sciiously inicicsicd pcison can always ialc up ilc Vcdic pioccss limscll and
pcisonally vciily ilc Vcdic conclusions. Gianicd, ilis icquiics somc clloii, and ii
is ol couisc mucl casici io ollci glib spcculaiions dcnying ilc Vcáas` auiloiiiy
ilan io disciplinc oncscll and lollow ilcii insiiuciions. Uliimaicly, lowcvci, ilc
Vcáas` sclolaily dciiaciois can ncvci piovc ilcii claims.
And cvcn il somconc pioposcs ilai jusi as modcin scicncc is cvolving, so ilc Vcáas
cvolvcd ovci a pciiod ol iimc, ilcn ilc qucsiion aiiscs, Wly in iccoidcd lisioiy
lavc pcoplc sioppcd maling luiilci iclincmcnis o|DDB34jn tle VcJas?
|DDB35j!f tle VcJas indeed lave a luman souice, tley slould lave heen
ievised and impioved ovei time, and new, impioved veisions slould he
availahle; hut tlis is not tle case. |DDB36jRatlei, Noitl oi Soutl, !ast oi
West, tle same standaid ieadings of tle VcJas aie found, and no oldei oi
newei veisions aie seen anywleie. |DDB37jTle \edic saints lave developed a
meticulous system foi piotecting tle woid oidei of tle \edic texts. Clanging
even a single syllahle is consideied ciiminal. Tlus tle VcJas aie iigltly called
sruti, oi tlat wlicl is leaid fiom tle guru unclanged, witl piopei intonation
and accent of tle syllahles. |gpd38j
Tlc Vcáas aic uniquc. Can onc imaginc ilai in a paiiiculai licld ol scicncc oi aii
wc will icacl ilc apcx in lnowlcdgc and pioducc onc siandaid bool acccpicd by
all, maling all oilci bools in ilai licld obsolcic' Is ii conccivablc ilai no onc
would|DDB39j make any fuitlei clanges oi additions to sucl a hook, and tlat
tlis hook would|DDB4Oj hecome woislipahle to tle people inteiested in tlat
field? Tle ieasonahle, unhiased answei is no, and yet tlis is piecisely tle case
witl tle VcJas, foi tley aie fiee of defects, laving emanated fiom tle peifect
souice, tle Supieme Peisonality of Godlead. But if someone says yes, tlen
tleie is no ieason foi dehate ovei tle autloiity of tle VcJas.
In addiiion io ilc spiiiiual lnowlcdgc ii coniains, ilc Vcdic liiciaiuic las
iclcicnccs io many modcin scicniilic aclicvcmcnis. Tlc Vcáas lavc scciions on
asiionomy, mcdicinc, yoga, music, diama, dancc, algcbia, civil cngincciing, and so
on. Tlc lisi is long indccd. Tlcsc aic all aiis and scicnccs ilai wcic piaciiccd in
India ccniuiics bcloic ilc dawn ol ilcii modcin counicipaiis. His Divinc Giacc
A.C. llaliivcdania Swami Siïla Piablupada wiiics in lis iniioduciion io Srimaá-
Pnagavatam, Tlc auiloiiiy ol ilc Vcáas is unclallcngcablc and siands wiiloui
any qucsiion ol doubi. Tlc concl slcll and cow dung aic ilc bonc and siool ol
iwo living bcings. lui bccausc ilcy lavc bccn iccommcndcd by ilc Vcáas as puic,
pcoplc acccpi ilcm as sucl bccausc ol ilc auiloiiiy ol ilc Vcáas.` Ii las bccn
piovcn by scicniilic cxpciimcni ilai cow dung is aniiscpiic and mcdicinal. Ii
would bc simplisiic, ilcicloic, io biusl asidc ilc Vcáas as manmadc. Had ilis
bccn ilc casc, icnowncd ilinlcis and powcilul logicians lilc Siïla Jïva Gosvamï
and Siïla Madlvacaiya would lavc ialcn no siocl in ilcm.
Siill onc may qucsiion ilc cicinal naiuic ol ilc Vcáas on ilc giounds ilai any
sciipiuial iclcicnccs in suppoii ol ilcm will ncccssaiily comc liom ilc Vcáas
ilcmsclvcs. In logic, ciiing cvidcncc ilai iclics on iiscll loi piool ol lcgiiimacy is
callcd ciiculai icasoning and is unacccpiablc. Tlc Vcáas may ilus appcai iainicd
wiil ilis dclcci ol svasraya, oi bcgging ilc qucsiion, iclying as ilcy do on
ilcmsclvcs io csiablisl ilcii own auiloiiiy.
Ciiculai icasoning would bc a sciious dclcci, bui a closci lool slows ilai ilc
Vcáas aic an cxccpiion io ilis lallacy. Tlai ilc Vcáas icly on ilcmsclvcs io
csiablisl ilcii auiloiiiy is noi a dclcci; iailci ii is logical and scnsiblc. Ii simply
alliims ilcii absoluic, iiansccndcnial naiuic, sincc il somc oilci souicc wcic
nccdcd io conliim ilc auiloiiiy ol ilc Vcáas, ilc auiloiiiy ol ilai ncw souicc
would suipass ilai ol ilc Vcáas. In sucl a casc an inquisiiivc pcison would bc
obligcd io discaid ilc Vcáas and bcgin all ovci again analyzing ilc ncw souicc's
auilcniiciiy. lcloic long ilis ncw souicc would nccd conliimaiion liom yci
anoilci souicc. Tlis could go on aá ínjínítum. lui ilc abscncc ol sucl a supciioi
souicc wiil iclcicncc io ilc Vcáas slows ilai ilc auiloiiiy ol ilc Vcáas as
apauruscya-sabáa-pramana is linal.
Logically, ilcicloic, no oilci pramana can subsianiiaic ilc Vcáas. And ilai is wly
ilc Vcáas aic iiadiiionally acccpicd as moilci.` Wlcn a pcison wanis io lnow
wlo lis lailci is, lc cannoi lind oui by diicci pciccpiion, noi by inlcicncc oi
dcduciion. To lnow loi suic wlo l|DDB42jis fatlei is le las to accept lis
motlei`s testimony. We similaily lave to accept tle ievealed knowledge of tle
VcJas to leain ahout tle ieality heyond oui sensoiy and intellectual powei.
Tlc ilcoiics advanccd by somc sclolais aboui ilc Vcáas` mundanc oiigin aic
unicliablc and unicnablc bccausc ilcsc sclolais lavc noi siudicd ilc Vcáas in a
bona lidc disciplic succcssion. lccausc ol ilc sclolais' loui luman dclccis and
ilcii bcing impcllcd by uliciioi moiivcs|DDB43jdesiies foi degiees,
ieputation, ieseaicl funding, and tle likedivine aiiangement las haiied
tlem fiom gaining ieal insiglt into tle VcJas. Tlese sclolais will ieadily admit
tlat to undeistand any complex mateiial suhject one needs tle lelp of expeits
in tlat field, hut somelow tley ieject tle necessity of a hona fide guru foi
undeistanding tle VcJas. Tley do not know tlat in tle case of tle \edic
liteiatuie suhmission to a guru is an ahsolute iequiiement. Tlis pieiequisite
seives as a kind of passwoid piotecting tle VcJas against insinceie peisons wlo
would tiy to exploit oi iefute tlem. !n tle BhagavaJ-gitã (7.25) tle Supieme
Ioid affiims:
nanam prahasan sarvasya yoga-maya-samavrtan
muáno `yam nabníjanatí Ioho mam ajam avyayam
ºI am ncvci manilcsi io ilc loolisl and uniniclligcni. Ioi ilcm I am covcicd by
My Yogamaya, and ilcicloic ilcy do noi lnow ilai I am unboin and inlalliblc.`
Tlis siaicmcni is iclcvani boil wlcn ilc Loid comcs io ilis woild in pcison and
wlcn Hc icvcals Himscll in sciipiuic. Tlc Loid las givcn ilc condiiioncd souls
ilc mcilod by wlicl ilcy can appioacl Him, and ilai mcilod bcgins wiil ialing
lnowlcdgc liom a bona lidc disciplic succcssion. Tlosc unwilling io ilus qualily
ilcmsclvcs can lavc no ical acccss io Him, cvcn il ilcy siudy ilc Vcáas on ilcii
own loi many lilciimcs.
In summaiy, owing io ilc abscncc ol any conclusivc piool ol ilc Vcáas` bcing
auiloicd by a moiial bcing, and by ilc logic lnown as ilc law ol ilc icmaindci
(paríscsya-nyaya), as wcll as on ilc auiloiiiy ol ilc gicai acaryas and sainis
coming in ilc bona lidc disciplic succcssions, and uliimaicly by acccpiing ilc
icsiimony ol ilc Vcáas ilcmsclvcs, wc icasonably concludc ilai ilc Vcáas cxisi
cicinally and aic an inlalliblc souicc ol lnowlcdgc.
Ncxi, Siïla Jïva Gosvamï slows ilai inlcicncc cannoi bc an indcpcndcni mcans loi
undcisianding ilc Absoluic Tiuil.
TEXT 11
tac canumatam tarhapratístnanat` íty-aáau acíntyan hnaIu yc bnava na tams tarhcna
yojayct` íty-aáau sastra-yonítvat` íty-aáau srutcs tu sabáa-muIatvat` íty-aáau
pítr-ácva-manusyanam
vcáas cahsus tavcsvara
srcyas tv anupaIabánc `rtnc
saánya-saánanayor apí
íty-aáau ca.
TransIafion
Gopiparanadhana: Tlc conclusion siaicd in Tcxi 10 is coiioboiaicd in sucl
siaicmcnis as ilc lollowing:
lccausc logical conjcciuic is ncvci conclusivc` (V.s. 2.1.11).
Logic cannoi cxplain ilings ilai aic inconccivablc` (Manabnarata, Pnisma-parva
5.22).
lccausc sciipiuic is ilc souicc ol lnowlcdgc aboui ¦ilc Absoluic Tiuil]` (V.s.
1.1.3).
lccausc icvcalcd sciipiuic, on ilc oilci land, is bascd on sabáa-pramana` (V.s.
2.1.27).
Ioi ilc loiclailcis, dcmigods, and luman iacc, O Loid, ilc Vcáas aic youi own
pcilcci cyc. Tlcy aic ilc bcsi insiiumcni loi sccing wlai cannoi oidinaiily bc
pciccivcd and loi ascciiaining ilc goals and mcans ol piogicssivc lilc` (Pnag.
11.20.+).
BBT: Tlc lollowing sciipiuial siaicmcnis conliim ilis conclusion ¦Tcxi 10]:
1. Logic las no suic basis` |DDB44j|VcJãnta-sutra 2.1.11j.
2. Onc slould noi usc logic io iiy io undcisiand wlai is inconccivablc`
¦Manabnarata, Pnisma-parva 5.22].
3. Sciipiuics aic ilc souicc ol lnowlcdgc ol ilc Absoluic Tiuil` ¦Vcáanta-sutra
1.1.3].
+. Tlc Vcáas aic ilc souicc ol lnowlcdgc ol ilc Absoluic Tiuil` ¦Vcáanta-sutra
2.1.27].
5. O Supicmc Loid, Youi Vcáa is ilc supicmc cyc loi ilc loiclailcis, dcmigods,
and luman bcings. ly ii ilcy can undcisiand Youi loim and qualiiics, along wiil
ilc liglcsi goal ol lilc and ilc mcans loi aiiaining ii, nonc ol wlicl can bc
ascciiaincd oilciwisc` ¦Srimaá-Pnagavatam 11.20.+].
Purporf by Gopiparanadhana prabhu
Tlc Vcáas lavc no luman auiloi, bui among luman bcings ilc mosi univcisally
icspccicd auiloiiiy on ilc Vcáas is Siïla Kisna Dvaipayana Vyasa. Jusi bcloic ilc
bcginning ol ilis Kali-yuga, livc ilousand ycais ago, lc cdiicd all ilc icxis ol ilc
Vcáas io malc ilcm acccssiblc io ilc lcss iniclligcni pcoplc ol oui agc. Ioi ilis
accomplislmcni lc caincd ilc iiilc Vcda-vyasa, cdiioi ol ilc Vcáas.` In addiiion,
as lis pcisonal coniiibuiion io Vcdic undcisianding Vyasadcva composcd iwo
gicai woils, ilc Vcáanta-sutra and Manabnarata. Tlc Vcáanta-sutra is a sysicmaiic
commcniaiy on ilc csscniial Vcdic lnowlcdgc coniaincd in ilc Lpanísaás. In ii
Vyasadcva piovcs ilai ilc Vcáas locus on onc goal consisicnily (samanvaya),
namcly icalizaiion ol ilc Supicmc Tiuil (lialman); lc dcsciibcs ilc iclaiionslips
bciwccn lialman and His cncigics (sambanána), vaiious spiiiiual piaciiccs loi
aclicving associaiion wiil lialman (abníáncya), and ilc sublimc icsulis ol ilcsc
piaciiccs (prayojana). Tlc Manabnarata is a vasi cpic lisioiy piimaiily dcaling
wiil a civil wai lougli bciwccn laciions ol ilc Kuiu dynasiy duiing ilc iimc Siï
Kisna was manilcsi on ilc caiil, and ii also includcs naiiaiions on lundicds ol
oilci iopics. Tlc clicl lciocs ol ilc Manabnarata aic ilc livc idcal sons ol
Malaiaja Pandu; Loid Kisna is also picscni iliougloui, bui loi ilc mosi paii Hc
icmains in ilc baclgiound, allowing His dcvoiccs io ialc ccnici siagc in ilc
diama.
To subsianiiaic lis pioposiiion ilai ilc Vcáas aic ilc mosi pcilcci souicc ol sabáa-
pramana, Siï Jïva Gosvamï lcic ciics Dvaipayana Vyasa's own opinions liom ilcsc
iwo woils, plus a siaicmcni liom anoilci piccmincni Vaisnava, Uddlava.
1arhapratístnanat is paii ol an aigumcni in ilc Sccond Clapici ol ilc Vcáanta-
sutra. Undci considciaiions is an opposing claim ilai onc can discovci ilc
Absoluic Tiuil by logic.
1arhapratístnanat is ilc answci io ilc opposiiion. Tlc sutra implics ilc unspolcn
woids No, logical conjcciuic is noi sullicicni loi icalizing ilc Supicmc` and ilcn
coniinucs bccausc ii is ncvci conclusivc.` Tlc woid tarha in iis moic icclnical
scnsc indicaics ilc piclogical mcnial pioccss ol soiiing oui a numbci ol possiblc
picmiscs, imagining ilc conscqucnccs ol cacl onc, and climinaiing ilosc ilai aic
obviously inappiopiiaic. Hcic is an insiancc ol tarha conccining oui cxamplc ol
ilc liic on ilc mouniain: I wani io piovc ilai ilcic is liic on ilis mouniain. Wly
do I bclicvc ilis' lccausc ilc aii is gciiing waimci' No, ilc sun's coming oui liom
bclind ilc clouds could causc ilai. lccausc ilcic is smolc on ilc mouniain'
Wcll, il ilcic wcicn'i any liic ilcic wouldn'i bc any smolc.` Tlis lind ol cducaicd
gucssing may bc liuiilul in a limiicd iangc ol logically analyzablc siiuaiions, bui ii
can ncvci cnici ilc maiciially immcasuiablc iangc ol iiansccndcncc. As ilc
Lpanísaás dcclaic,
naísa tarhcna matír apancya
prohtanycnaíva su-jnanaya prcstna
My dcai boy Nacilcia, ilis undcisianding cannoi bc aiiaincd by tarha. To bc
icalizcablc as spiiiiual iiuil ii las io bc spolcn by somconc wiil spccial
auiloiiiy` (Katna Lp. 1.2.9).
In ilc vcisc liom ilc Manabnarata, acíntya mcans inconccivablc` in ilc scnsc ol
impossiblc io cxplain maiciially bccausc ii is a plcnomcnon ol a liglci,
iiansccndcnial naiuic.` Among ilc ilings` (bnavan) ol ilis inconccivablc,
spiiiiual naiuic aic ilc Supicmc Loid's pcisonal qualiiics and His playlul
aciiviiics. Tlcic aic ways io lnow ilcsc, bui tarha is noi onc ol ilcm.
Having ciicd ilcsc ncgaiivc opinions, Siï Jïva givcs ilc ncxi ilicc siaicmcnis io
slow ilc posiiivc alicinaiivc. Sastra-yonítvat is ilc iliid sutra ol ilc Vcáanta-sutra.
Ii icsolvcs a doubi aboui low onc slould scaicl oui ilc objcci ol dcvoiional
mcdiiaiion, Loid Haii-wlcilci by onc's own icason oi by ilc diicciion ol
sciipiuic. Somc may aiguc ilai accoiding io ilc Upanisadic siaicmcni
gautamaáyaír mantavyan (Gauiama and oilcis icalizcd Him mcnially`), logic is
suiiablc loi icalizing ilc Loid. No,` ilis sutra icplics, anumana is noi ilc mcans
loi lnowing Him, bccausc sciipiuic is 'His souicc.'` Yoní liicially mcans womb,`
and in ilis conicxi ii signilics noi placc ol His gcnciaiion` bui souicc ol
lnowlcdgc aboui Him.` Sastra, Vcdic sciipiuic, is wlcic Hc is icvcalcd. Tlis idca
accoids wiil ilc Prnaá-aranyaha Lpanísaá`s pioioiypical inquiiy tam tv
aupanísaáam purusam prccnamí (I wani io asl aboui ilc Supicmc Pcison, wlo is
lnown liom ilc Lpanísaás`; Prnaá-aranyaha Lp. 3.9.26).
Srutcs tu sabáa-muIatvat is liom ilc samc scciion ol ilc Vcáanta-sutra as
tarhapratístnanat. lialman is ilc cicaioi ol ilis woild, bui low docs Hc avoid ilc
laiiguc and anxiciy oilci cicaiois sullci' lccausc Hc cicaicd cvciyiling simply by
dcsiiing io do so, as siaicd in ilc 1aíttíriya Lpanísaá (2.6): so `hamayata banu syam
prajaycya (Hc dcsiicd, 'Lci Mc bccomc many; lci Mc cicaic piogcny.'`). lui low
can ilc sciipiuic say somciling lilc ilis, wlicl diicci pciccpiion dcnics'
|DDB45j Srutcs tu sabJa-nulatvãt. °Because ievealed sciiptuie, unlike sense
peiception, is hased on sabJa-pranãna.¨ SabJa-pranãna alone is tle
veiification of tle VcJas´ autloiity. Wlen otlei pranãnas seem to contiadict
wlat tle VcJas say, tle contiadiction is only appaient. \edic sruti is
iiiefutahle.
Uddlava, ilc spcalci ol ilc vcisc liom Srimaá-Pnagavatam quoicd in Tcxi 11, was
onc ol Loid Kisna's closcsi liicnds and adviscis in ilc Yadu capiial, Dvaiala. As
ilc bcsi siudcni ol lilaspaii, ilc icaclci and piicsi ol ilc dcmigods, Uddlava was
a icnowncd Vcdic sclolai. Moic impoiianily, lowcvci, lc was an iniimaic dcvoicc
ol ilc Pcisonaliiy ol Godlcad. Kisna iiusicd lim io convcy His pcisonal mcssagcs
io ilc gopis, wlo wcic giicving in Vindavana bccausc ol His abscncc. To mcci and
iall wiil ilc gopis as Kisna's icpicscniaiivc, Uddlava musi lavc bccn ablc io
appicciaic ilc mosi iclincd moods ol lovc ol God. Jusi bcloic Loid Kisna cndcd
His pasiimcs on caiil, Hc spolc cxicnsivcly io Uddlava aboui ilc scicncc ol
dcvoiional scivicc; ilcsc insiiuciions aic iccoidcd as ilc Láánava-gita in ilc
Llcvcnil Canio ol Srimaá-Pnagavatam. In ilis vcisc Uddlava dcclaics ilai ilc ilc
Vcáas` auiloiiiy is supciluman bccausc ii is aciually ilc auiloiiiy ol ilc Supicmc
Loid; iliougl ilc Vcáas ilc Loid icvcals ilc dclibciaiions ol His own iniclligcncc
and ollcis ilc divinc vision ol His pcisonal vicwpoini io ilosc wlo will acccpi ii.
Purporf by BBT TransIafors
Tlc Auiloiiiy ol ilc Vcáas
Hcic, using sciipiuial cvidcncc, Siïla Jïva Gosvamï conliims ilc conclusion aboui
inlcicniial lnowlcdgc lc icaclcd in ilc picvious Tcxi. Having aigucd ilai logic is
noi ilc mosi icliablc mcans ol acquiiing lnowlcdgc, and laving uscd logic io
csiablisl ilis conclusion, lc now picscnis appiopiiaic Vcdic iclcicnccs as ilc linal
piool. Again, onc slould noi ilinl ilai Jïva Gosvamï is guiliy ol ciiculai icasoning
bccausc lc icsoiis io ilc Vcáas ilcmsclvcs io conliim an assciiion aboui ilc
Vcáas. Tlc Vcáas aic scll-luminous lilc ilc sun. Jusi as ilc sun illuminaics iiscll,
indcpcndcni ol any oilci souicc ol ligli, so only ilc Vcáas can csiablisl
ilcmsclvcs as an inlalliblc pramana. As cxplaincd in ilc picvious Tcxi, ilis scll-
conliimaiion is noi a dclcci in ilc pioccss ol sabáa-pramana, oi vcibal icvclaiion,
bccausc il ilc Vcáas indccd convcy lnowlcdgc ol ilc Absoluic Tiuil, wc can
jusiiliably lool io ilc Vcáas ilcmsclvcs io conliim ilcii own auiloiiiy. And ilosc
wlo lavc appioaclcd Vcdic lnowlcdgc in ilc picsciibcd way lavc coiioboiaicd
by ilcii own icalizaiion ilai ilc Vcáas do dcsciibc ilc Absoluic Tiuil.
Anoilci considciaiion is ilai oui objcciivc is io lnow ilc inconccivablc icaliiy,
and alici analyzing all ilc souiccs ol lnowlcdgc wc lind ilai no souicc bui ilc
Vcáas alloids us ilc oppoiiuniiy loi aclicving ilis objcciivc. Il all ilc bcsi
logicians, nuclcai plysicisis, asiioplysicisis, and oilci lcadcis in vaiious
dcpaiimcnis ol scicncc and plilosoply wlo livcd in ilc pasi, livc in ilc picscni,
and will livc in ilc luiuic could somclow asscmblc and dclibciaic iogcilci, ilcy
would bc unablc io slcd any ligli on ilc naiuic ol iiansccndcncc. Any ilcoiy ilis
asscmbly migli pioposc would only bc a subjcciivc spcculaiion, liablc io cndlcss
icluiaiions and couniciicluiaiions. Undcisianding ilc luiiliiy ol sucl cndcavois,
Siïla Jïva Gosvamï las gonc diiccily io ilc lcaii ol ilc maiici by ciiing Vcdic
auiloiiiy.
Siïla Vyasadcva picscnicd ilc conclusion ol all ilc Vcáas in ilc concisc aploiisms
ol ilc Vcáanta-sutra, also callcd ilc Pranma-sutra. Sutra 2.1.11 is tarhapratístnanat.
Rcason las no suic basis.` In oilci woids, logic las no absoluic siancc bccausc
iis icsulis aic always subjcci io icvision. |DDB46jBotl deductive and inductive
ieasoning aie hased on luman peiception and intelligence, wlicl aie
unieliahle owing to tle foui inleient luman defects mentioned eailiei. And
since diffeient people lave vaiying capacities and types of intelligence, tle
opinions tley deiive fiom tleii own intelligence also vaiy. Iogical ieasoning
tleiefoie las its limitations; it is inconclusive in tianscendental matteis except
wlen suppoited hy tle sciiptuies. !n lis Bhakti-rasãnrta-sinJhu (1.1.46), Siila
Rupa Gosvami quotes a veise fiom Blaitilaii`s Vãkya-paJiya (1.34) to tlis
effect:
yatncnapaáíto `py artnan husaIaír anumatrbnín
abníyuhta-taraír anyaír anyatnaívopapaáyatc
Lxpcii logicians may csiablisl ilcii piools wiil gicai cndcavoi, bui ilcsc piools
will simply bc coniiadicicd by siiongci logicians csiablisling ncwci conclusions.`
Tlc iiuil ol ilis siaicmcni is conliimcd in ilc liclds ol modcin scicncc and
plilosoply, wlcic ilcic is cndlcss ilcoiizing aboui ilc oiigins ol ilc univcisc and
ilc mcaning ol lilc.
|DDB47jSiila 1iva Gosvami also cites tle Mahãbhãrata´s claim tlat hecause
logic is limited one slould not use it to tiy to undeistand inconceivahle
iealities. Ioi example, hy meie logic one will ceitainly fail to undeistand sucl
clildlood pastimes of Ioid Kisna`s as His Jãna-banJhana-lilã, in wlicl His
motlei hound Him up witl iopes. Wlen motlei Yasoda tiied to tie Kisna to a
giinding moitai, sle was amazed to find tlat wlen sle joined all lei iopes
togetlei tle new lengtl of iope was still too sloit! Yet tle hlack tliead aiound
Kisna`s waist did not hieak, noi did His waist hecome inflated. Sucl
inconceivahle helavioi hy tle Ahsolute Peison is entiiely heyond tle ieacl of
all logical faculties; one can undeistand it only hy accepting tle autloiity of
\edic testimony, sabJa-pranãna.
Siill, alilougl logical icasoning is noi a icliablc indcpcndcni mcilod in ilc qucsi
loi lnowlcdgc ol ilc absoluic, ilis docs noi mcan all logic is usclcss. Tlc vciy idca
ilai logic is noi lully icliablc is iiscll lnown iliougl ilc usc ol logic suppoiicd by
sciipiuic. Wc slould cciiainly usc oui icason in iiying io undcisiand ilc
siaicmcnis ol ilc Vcáas. Tlc Prnaá-aranyaha Lpanísaá (2.+.5) ilus siaics, atma va
arc árastavyan srotavyo mantavyo níáíányasítavyo maítrcyí. Tlc Scll, my dcai
Maiiicyï, slould bc icalizcd, and so ii slould bc lcaid aboui, icllccicd on, and
dccply mcdiiaicd on.` Hcic ilc woid mantavyan iclcis io logical undcisianding.
Wc slould apply logic io piopcily undcisiand ilc Vcdic injunciions, bui wc
slould icjcci logic ilai iuns counici io ilcii conclusions. Mcic logic can ncvci
supciscdc ilc opinions ol ilc Vcáas, wlicl aic licc ol ilc luman dclccis.
Wlilc discussing ilis iopic in lis Sarva-samvaáíni, Siïla Jïva Gosvamï quoics ilc
Kurma Purana.
purvaparavíroáncna ho `nv artno `bnímato bnavct
íty-aáyam unanam tarhan susha-tarham tu varjayct
Conjcciuiing aboui ilc mcaning ol a sciipiuial passagc by iclciiing io ilc
siaicmcnis picccding and lollowing ii is callcd piopci logic. Onc slould abandon
diy logic, lowcvci.`
Wc lind cxccllcni cxamplcs ol diy logic among spcculaiivc plilosoplcis. Tlcsc
ilinlcis gcncially usc ilcii icason io piovc a picconccivcd opinion, and in ilcii
siubboinncss ilcy ol couisc lail io mainiain any objcciiviiy. Tlcy disicgaid
sciipiuial injunciions ilai do noi suppoii ilcii conclusions. Tlcy lavc no succcss
in applying ilcii mcilod io uliimaic maiicis bccausc no onc can pcnciiaic ilc
inconccivablc iiansccndcnial planc by any amouni ol spcculaiion. |DDB48jTle
plilosoplical musings of sucl peisons amount to no moie tlan a futile mental
exeicise witl no tangihle iesult. No mattei low piofound and mesmeiizing
tleii vision, it is inevitahle tlat some otlei poweiful logician will eventually
defeat tlem. Tle VcJas enjoin, tleiefoie, tlat tlose wlo seek tle Ahsolute
Tiutl slould ahandon diy logic, hut not all logic. !ndeed, in tle BhagavaJ-gitã
(1O.32) Ioid Kisna Himself declaies tlat logic aimed at undeistanding tle
Ahsolute as it is piesented in sciiptuie is one of His opulences: vãJah
pravaJatãn ahan. |DDB49jAmong logicians ! am tle conclusive tiutl.¨ Tlus
Siila 1iva Gosvami is iiglt in accepting anunãna as one of tle piincipal means
of gaining valid knowledge.
Jïva Gosvamï ncxi ciics iwo moic Pranma-sutras (1.1.3 and 2.1.27), wlicl siaic
cmplaiically ilai onc can undcisiand ilc Absoluic Tiuil only liom ilc icvcalcd
sciipiuics. Hc ilcn concludcs by quoiing liom Srimaá-Pnagavatam io slow ilai
noi only luman bcings bui cvcn supcilumans lilc ilc dcmigods nccd ilc Vcáas`
lclp. Tlus lc cmplasizcs ilc nccd loi cvciyonc-lumans, sublumans, and
supcilumans-io icly on ilc Vcáas as ilc llawlcss mcans loi undcisianding ilc
Absoluic Tiuil.
In ilc ncxi Tcxi Siïla Jïva Gosvamï bcgins lis dcmonsiiaiion ilai ilc Puranas aic
cvcn moic impoiiani loi us ilan ilc Vcáas.
TEXT 12
TEXT 12.1:
tatra ca vcáa-sabáasya sampratí áusparatvaá áuraánígamartnatvac ca taá-artna-
nírnayahanam muninam apí paraspara-víroánaá vcáa-rupo vcáartna-nírnayahas
cctínasa-puranatmahan sabáa cva vícaraniyan. tatra ca yo va vcáa-sabáo natma-
víáítan so `pí taá-árstyanumcya cvctí sampratí tasyaíva pramotpaáahatvam stnítam.
TransIafion
Gopiparanadhana: Wc slould considci ilai ai picscni ilc auiloiiiaiivc siaicmcnis
ol ilc Vcáas aic impossiblc loi anyonc io siudy complcicly, ilai ilcii mcaning is
vciy dilliculi io consiiuc, and ilai cvcn ilc sagcs wlo lavc cxplaincd ilcm in
commcniaiics disagicc among onc anoilci. Ioi ilcsc icasons wc would bc wcll
adviscd io iuin oui aiicniion io ilc sabáa-pramana ol ilc |tínasas and Puranas,
wlicl aic subsaniially nondillcicni liom ilc Vcáas and wlicl cxplain ilcm
dcliniiivcly. Sincc by iclciiing io ilc |tínasas and Puranas onc can dcciplci ilosc
Vcdic icxis wlosc puipoii is noi scll-cvidcni, ilc |tínasa-Purana las bccn acccpicd
as ilc appiopiiaic souicc loi coiicci lnowlcdgc in oui iimcs.
BBT: lui ai picscni ii is dilliculi io siudy ilc Vcáas in ilcii cniiiciy oi io
undcisiand ilcm. In addiiion, ilc gicai ilinlcis wlo lavc commcnicd on ilc
Vcáas inicipici ilcm in coniiadicioiy ways. Wc slould ilcicloic siudy ilc |tínasas
and Puranas, sincc ilcy aic Vcdic in naiuic and aic conclusivc in dcicimining ilc
Vcáas` mcaning. Moicovci, wiil ilc lclp ol ilc |tínasas and Puranas wc can inlci
ilc mcaning ol ilc unavailablc poiiions ol ilc Vcáas. Tlus ai picscni only ilc
|tínasas and Puranas consiiiuic ilc appiopiiaic souicc ol valid lnowlcdgc.
TEXT 12.2:
tatna ní manabnaratc manaviyc ca ítínasa-puranabnyam vcáam samupabrmnayct` ítí
puranat puranam` ítí canyatra. na cavcácna vcáasya brmnanam sambnavatí na ny
aparípurnasya hanaha-vaIayasya trapuna puranam yujyatc.
TransIafion
Gopipaiandlana: Tlus boil ilc Manabnarata ¦Aáí-parva 1.267] and ilc Manu-
samníta siaic, Onc slould complcic ilc Vcáas wiil ilc |tínasas and Puranas.` And
clscwlcic ii is said ilai Tlc namc Purana comcs liom ilc woid 'complciion'
(purana).` Tlc Vcáas cannoi bc madc complcic by wlai is noi also Vcáa, jusi as
onc slould noi lill ilc missing paii ol a biolcn gold banglc wiil clcap iin.
BBT: Tlis is wly ilc Manabnarata ¦Aáí-parva 1.267] and Manu-samníta siaic,
Onc slould complcmcni onc's undcisianding ol ilc Vcáas wiil ilc lclp ol ilc
|tínasas and Puranas.` And clscwlcic ii is siaicd, Tlc Puranas aic callcd by ilai
namc bccausc ilcy complcic (purana).` Onc slould noi iiy io complcic` oi
cxplain ilc mcaning ol ilc Vcáas wiil somciling ilai is noi Vcdic in naiuic, jusi
as onc slould noi linisl an incomplcic gold biacclci wiil lcad.
TEXT 12.3:
nanu yaáí vcáa-sabáan puranam ítínasam copaáattc tarní puranam anyaá
anvcsaniyam. yaáí tu na na tarnitínasa-puranayor abncáo vcácna. ucyatc
vísístaíhartna-pratípaáaha-paáa-haáambasyapauruscyatvaá abncác `pí svara-hrama-
bncáaá bncáa-nírácso `py upapaáyatc.
TransIafion
Gopipaiandlana: |DDB5OjBut,¨ someone may ohject, if tle VcJas include
tle Iurãnas and Itihãsas, we aie going to lave to identify as Iurãna sometling
diffeient fiom wlat tle woid commonly means. Otleiwise tle Itihãsas and
Iurãnas will not he nondiffeient fiom tle VcJas.¨
Tlis objcciion is answcicd as lollows: ilc Puranas and |tínasas aic in laci
nondillcicni bccausc ilc wlolc unilicd collcciion ol woids, cxpicssing onc
paiiiculai mcssagc, las apauruscya auiloiiiy. Dcspiic ilis nondillcicncc, lowcvci,
scpaiaic caicgoiics ol icxis lavc bccomc dcsignaicd in icims ol dillcicnccs ol
inionaiion and cxaci oidci.
BBT: lui, onc may objcci, il ilc |tínasas and Puranas aic aciually includcd as paii
ol ilc icxi ol ilc Vcáas, wc nccd io idcniily somc oilci Puranas ilan ilosc wc aic
lamiliai wiil; oilciwisc ilc |tínasas and Puranas would noi qualily as nondillcicni
liom ilc Vcáas.|DDB51j
To ilis wc icply ilai ilc |tínasas and Puranas aic nondillcicni liom ilc Vcáas
inasmucl as boil linds ol liiciaiy woils lavc no luman auiloi and picscni ilc
samc dciailcd lnowlcdgc. Noncilclcss, ilcic is somc dillcicncc bciwccn ilcm
wiil icgaid io inionaiion and woid oidci.
TEXT 12.+:
rg-aáíbnín samam anayor apauruscyatvcnabncáo maányanáína-srutav cva vyajyatc
cvam va arc `sya manato bnutasya nínsvasítam ctaá yaá rg-vcáo yajur-vcáan sama-
vcáo `tnarvangírasa ítínasan puranam` íty-aáína.
TransIafion
Gopiparanadhana: Tlis nondillcicncc ol ilc Vcáas and ilc |tínasa-Purana-on ilc
giounds ol ilc |tínasa-Purana bcing as apauruscya as ilc Pg Vcáa and oilci
Vcáas-is implicd in ilc passagc ol ilc Maányanáína-srutí bcginning Tlus indccd
ilc bicail ol ilis Supicmc lcing consiiiuics ilc Pg Vcáa, Yajur Vcáa, Sama Vcáa,
Atnarvangírasa Vcáa, |tínasa, and Purana` ¦Prnaá-aranyaha Lp. 2.+.10].
BBT: Tlc Maányanáína-srutí ¦Prnaá-aranyaha Lp. 2.+.10] implics ilc oncncss ol
ilc |tínasas and Puranas wiil ilc Pg and oilci Vcáas in icims ol ilc apauruscya
naiuic all ilcsc woils slaic: ºMy dcai Maiiicyï, ilc Pg, Yajur, Sama, and Atnarva
Vcáas, as wcll as ilc |tínasas and Puranas, all appcai liom ilc bicailing ol ilc
Supicmc lcing.`
Purporf by Gopiparanadhana prabhu
lccausc ilc Vcdic sound diiccily cmanaics liom ilc iniclligcncc ol ilc Supicmc
lcing, all ilc Vcáas and ilcii numcious supplcmcnis loim a unilicd wlolc. Tlcy
aic cxpicssions ol onc and ilc samc consciousncss. Tlc iniclligcncc ol ilc
Supicmc is inliniic and communicaics wiil ilc vaiiously limiicd iniclligcnccs ol
His counilcss cicaiuics in an unlimiicd numbci ol ways. In ilc woids ol Loid
Kisna in ilc Pnagavaá-gita (+.11), yc yatna mam prapaáyantc tams tatnaíva
bnajamy anam. I iccipiocaic wiil cacl soul cxacily accoiding io low ilai soul
iclaics io Mc`. Tlus ilc Vcdic liiciaiuic appcais as many scpaiaic bools in a
numbci ol caicgoiics ol icxis ilai sccm io lavc bccn wiiiicn ai dillcicni iimcs, loi
dillcicni puiposcs, in dillcicni siylcs ol languagc, and by auilois wiil dillcicni
conviciions and dillcicni lcvcls ol lnowlcdgc. Tlc Vcáas cxplain ilcmsclvcs in
anoilci way, lowcvci, and il wc aic willing io lool ai ilc cniiic Vcdic liiciaiuic
liom iis own poini ol vicw insicad ol wiil ilc aiiiiudc ol ciiiical analysis, ilcn
wiil somc sciuiiny wc can scc ilc iiuc piciuic: ilc appaicni divcisiiy ol ilc icxis
is in laci duc noi io ilcii bcing wiiiicn by dillcicni auilois bui io ilcii bcing
spolcn loi scvcial dillcicni audicnccs.
Vcdic liiciaiuic is dividcd inio iwo main linds ol icxis, srutí and smrtí. Srutí
(wlai las bccn lcaid`) is cicinal, icvcalcd sciipiuic icccivcd in ilis woild by rsís
in ilcii mcdiiaiion and icpcaicd unclangcd iliougl disciplic clains ol icaclcis
and disciplcs. Smrtí (wlai las bccn icmcmbcicd`) is liiciaiuic composcd by ilc
sagcs in ilcii own woids and icllcciing ilc mcssagc ol srutí wiiloui laving io
mainiain ilc samc cxaci woiding in ilc samc oidci pcipciually. Tlc loui Vcáas aic
considcicd srutí, including in cacl Vcáa ilc Samníta collcciions ol lymns and
incaniaiions, ilc Pranmana iiiual inicipiciaiions, ilc moic csoiciic inicipiciaiions
ol ilc Aranyahas, and ilc plilosoplical Lpanísaás. To oidinaiy pciccpiion, ilc
languagc and conicnis ol ilc Samnítas, cspccially ol ilc Pg Vcáa Samníta, sccm ilc
mosi aiclaic. Tlc Pranmanas, Aranyahas, and Lpanísaás appcai io bc
aliciilouglis, spcculaiions by laici gcnciaiions aboui ilc mcaning and puiposc ol
ilc Samnítas, ilcy aic wiiiicn in a vaiiciy ol succcssivcly ncwci` dialccis,
giadually appioacling classical` Sansliii. Tlc Lpanísaás sccm an aliogcilci
dillcicni soii ol woil, discussing as ilcy do oilciwoildly conccins laidly iouclcd
upon in ilc oldci` iiiual srutí. Tlcic aic many supcilicial icasons, ilcicloic, loi
ciiiical sclolais io disicgaid ilc Vcáas` own claim io bcing a singlc, colcicni
wlolc. Noi undcisianding ilc mcilods ol sabáa-pramana, ilc unloiiunaic
Indologisis can only iiy io disscci ilc scpaiaic oigans ol ilc Vcdic coipus,
unawaic ilai ilc oiganism is aciually alivc.¦DDl52]
Iiom onc vicwpoini, a paiiiculai plani's siagcs ol giowil-iis sccd, spioui, llowci,
and liuii-aic quiic disiinci cvcnis ilai occui ai dillcicni iimcs. Vicwcd anoilci
way, lowcvci, ilc plani's siagcs ol giowil aic paii ol a iimclcss cyclc: ilcic lavc
bccn many cailici gcnciaiions ol planis ol ilc samc lind, and ilcic will many
moic in ilc luiuic. Lacl ncw insiancc ol ilc plani simply copics ilc pcimancni
gcnciic plan. In csscncc, ilc sccd ol ilc spccics is no oldci ilan iis liuii. Similaily,
wc can undcisiand ilai ilc cicinal Vcáas icmpoiaiily display paiis ol ilcmsclvcs
io luman pciccpiion ai vaiious lisioiical poinis in ilc cyclc ol agcs. Srimaá-
Pnagavatam calls Siï Kisna svayam bnagavan, ilc oiiginal Pcisonaliiy ol
Godlcad,` oi in oilci woids ilc oldcsi pcison; bui ilc Pnagavatam also dcsciibcs
Loid Kisna's appcaiancc on caiil as an avatara in ilc dynasiy ol ilc moon-god,
liliy-six gcnciaiions alici iis loundci. Tlc Vcáas, bcing co-cicinal wiil ilc
Supicmc Loid, also dcsccnd io caiil ai spccilic iimcs. Tlus ilc languagc ol ilc Pg
Vcáa can appcai io bc an anccsioi ol laici` Sansliii, ilougl in icaliiy ilc iwo aic
simuliancously cxisiing dialccis ol ilc samc languagc, onc liiuigical and ilc oilci
vcinaculai.
Vaiious sagcs composcd dillcicni linds ol smrtís. Somc wioic landbools io
cxplain ilc dciails ol Vcdic saciilicial pciloimanccs-Srauta-sutras loi majoi
saciiliccs and Grnya-sutras loi iiiuals pciloimcd ai lomc. Manu and oilcis
compilcd lawbools, ilc Dnarma-sastras. lui cspccially impoiiani loi ilc spiiiiual
cducaiion ol ilc gcncial public aic ilc |tínasas (cpics sucl as ilc Pamayana and
Manabnarata) and ilc Puranas. Tlcsc woils aic wiiiicn in simplc, spolcn Sansliii
and aim ai cxplaining all aspccis ol Vcdic lnowlcdgc io nonspccialisis, olicn
iliougl cniciiaining lisioiical naiiaiions. Alilougl boil ilc |tínasas and ilc
Puranas dcsciibc ilc ancicni lisioiy ol ilc univcisc, ilc |tínasas gcncially
conccniiaic on singlc lciocs oi cvcnis, wlilc ilc Puranas dcal wiil an assoiimcni
ol iopics. Tlcic aic cigliccn majoi Puranas, including Srimaá-Pnagavata Purana,
and ai lcasi as many sccondaiy Puranas, oi Lpapuranas.
In Kali-yuga iiuly qualilicd branmanas aic iaic. Tlosc wlo aic branmanas in namc
only oi wlo bclong io ilc lcss-cducaicd classcs cannoi malc mucl scnsc ol ilc
srutí sciipiuics. Tlcic aic simply ioo many srutí icxis loi anyonc in oui lcss
iniclligcni agc io icad iliougl, wlai io spcal ol compiclcnd. Tcns ol ilousands
ol ycais ago ilis woild was a dillcicni placc, wlcic cducaicd pcoplc could
undcisiand subilc iopics ilai aic unlamiliai and insciuiablc io us ioday. Lxiani
commcniaiics on ilc Vcáas, sucl as Sayana's liom ilc icnil ccniuiy A.D., aic ioo
icccni io piovidc icliablc insigli inio ilc oiiginal inicniions ol ilc icxis. Tlc
oiilodox plilosoplical áarsanas cacl claim Vcdic conncciion, bui all ol ilcm
cxccpi Jaimini's Mïmamsa and Dvaipayana's Vcdania mcicly pay lip scivicc io
apauruscya-sabáa-pramana wlilc in piaciicc ignoiing ii. Mïmamsa minimizcs ilc
auiloiiiy ol ilc Lpanísaás and ilcii appioacl io ilc Absoluic Tiuil. Gauiama's
Nyaya and Kanada's Vaiscsila aic involvcd only wiil ilc logic and siiuciuic ol ilc
plysical woild. In opposiiion io ilc opinions ol ilc Lpanísaás, ilc ailcisi Kapila's
Sanllya and Paianjali's Yoga considci maiciial naiuic ilc piimc causc ol cicaiion
and ilc soul oi God only a passivc wiincss. In gcncial, ilc siandaid áarsanas
disagicc among onc anoilci on majoi poinis ol cpisicmology and oniology. Tlc
cxisiing commcniaiics on ilc ancicni sutras ol cacl ol ilcsc sclools wcic all
wiiiicn wiilin ilc lasi iwo ilousand ycais, long alici ilc aciual Vcdic civilizaiion
lad ccascd io cxisi.
Tlcicloic in ilc modcin agc ilc |tínasas and Puranas assumc spccial valuc. |tínasa-
puranabnyam vcáam samupabrmnayct. ºOnc slould complcic ilc Vcáas wiil ilc
|tínasas and Puranas.` Alilougl ilc Vcáas aic complcic in ilcmsclvcs, oui modcin
undcisianding ol ilcm nccds io bc madc moic complcic. As many auiloiiiaiivc
souiccs aiicsi, ilc |tínasas and Puranas aic laiillul io srutí, so mucl so ilai ilc
Lpanísaás call ilcm ilc lilil Vcáa. Tlcy aic availablc and noi dilliculi io
undcisiand. Tlcy givc us acccss io ways ol ancicni wisdom ilai would oilciwisc
bc closcd oll.
Tlc opposing opinion addicsscd in Tcxi 13.2 ccnicis on ilc vicw ol somc
iiiualisiic branmanas and impcisonal Vcdaniisis wlo aclnowlcdgc ilc auiloiiiy ol
srutí bui noi ol mosi smrtí. Accoiding io ilcm, wlcn srutí icxis mcniion |tínasas
and Puranas and cnjoin icciiing ilcm, ilc iclcicncc is noi io ilc moic icccni icxis
now callcd sucl bui io cciiain passagcs ol ilc oiiginal Vcáas. Somc Vcdic passagcs
lii ilc lunciional dcliniiion ol |tínasa naiiaiions, sucl as ilc poiiion ol ilc Pg
Vcáa Samníta dcsciibing a convcisaiion bciwccn ilc dcmigods and Loid lialma
(samyum prajapatím ácva abruvan . . . yo branmanayavagurct tam satcna yayatct)
and ilc poiiion ol ilc Nrsímna-tapani Lpanísaá (7) dcsciibing |DDB53jxxx
(avacancnaiva procãva. . . .) Otlei passages desciihe tle cieation of tle
univeise in Puianic faslion, as in tle Taittiriya UpanisaJ´s desciiptions yato vã
inãni bhutãni jãyantc (Iiom tlat Suipeme eveiytling in existence was
geneiated¨; Taittiriya Up. 3.1) and ctasnãJ ãtnana ãkãsah bhutah (Iiom tlat
Supieme Soul, tle sky came into heing¨; Taittiriya Up. 2.1). Tle opponents
aigue tlat if tle iecently composed, populai snrtis weie tle ieal Itihãsas and
Iurãnas one could not coiiectly equate tlem witl tle peifect, eteinal VcJas.
Siïla Jïva Gosvamï icplics by conliiming ilai all ilc Vcdic liiciaiuic, liom ilc Pg
Vcáa iliougl ilc Puranas, is csscniially a singlc conccpiion. Only bccausc ilc
languagc ol ilc srutí dillcis liom ilai ol ilc smrtí aic ilcy dcsignaicd scpaiaicly.
Tlc Vcdic dialcci pionounccs cacl syllablc wiil onc ol ilicc inionaiions, wlicl
classical` Sansliii docs noi usc. In srutí icxis, ilc cxaci scqucncc ol cvciy syllablc
is pcipciually lixcd, wlcicas smrtí can bc spolcn again in dillcicni woids in cacl
ncw cyclc ol agcs.
Conccining ilc iclcicnccs Siïla Jïva Gosvamï ciics in ilis icxi, ilc Prnaá-aranyaha
Lpanísaá is also iclciicd io as ilc Maányanáína-srutí bccausc ilc icccnsion ciicd
mosi olicn bclongs io ilc Maányanáína biancl ol ilc Vajasancyi Wnítc Yajur Vcáa.
Sincc ilc Atnarva Vcáa appcaicd in ilc mcdiiaiions ol iwo sagcs, Ailaiva and
Angiia, ii is somciimcs callcd ilc Atnarvangírasa Vcáa.
Purporf by BBT TransIafors
Dilliculiics in Siudying ilc Vcáas
In ilc picvious Tcxis Siïla Jïva Gosvamï las csiablislcd ilai ilc Vcáas-Pg, Yajur,
Sama, and Atnarva-consiiiuic ilc valid mcans ol acquiiing lnowlcdgc aboui ilc
Supicmc. Hcic lc poinis oui ilc piaciical dilliculiics involvcd wiil siudying ilcm
nowadays.
Tlc liisi dilliculiy is ilc unavailabiliiy ol ilc complcic icxi ol ilc Vcáas. Oiiginally
ilc Vcáa was onc, and ai ilc advcni ol ilc cuiicni agc, Kali-yuga, Siïla Vyasadcva
dividcd ii inio loui: vyaáaánaá yajna-santatyaí vcáam cham catur-víánam (Pnag.
1.+.19). Tlcn, as cxplaincd in ilc Kurma Purana (52.19-20), Vyasadcva's lollowcis
luiilci dividcd ilc loui Vcáas inio 1,130 bianclcs:
cha-vímsatí-bncácna rg-vcáam hrtavan pura
sahnanam tu satcnaíva yajur-vcáam atnaharot
sama-vcáam sanasrcna sahnanam prabíbncáa san
atnarvanam atno vcáam bíbncáa navahcna tu
|DDB54j^Ioimeily tle Bg VcJa was divided into 21 hiancles, tle Yajur VcJa
into 1OO hiancles, tle Sãna VcJa into 1,OOO hiancles, and tle Atharva VcJa
into 9 hiancles.¨ !acl of tlese hiancles las 4 suhdivisions,|DDB55j called
Sanhitã, Brãhnana, Aranyaka, and UpanisaJ. So all togetlei tle VcJas consist
of 1,13O Sanhitãs, 1,13O Brãhnanas, 1,13O Aranyakas, and 1,13O UpanisaJs, a
total of 4,52O titles. By tle influence of time, lowevei, many texts lave heen
lost. At piesent only ahout 11 Sanhitãs, 18 Brãhnanas, 7 Aranyakas, and 22O
UpanisaJs aie availahle. Tlis constitutes less tlan 6% of tle oiiginal VcJas.
Tlc sccond dilliculiy onc laccs in iiying io siudy ilc Vcáas conccins ilcii
languagc. Tlcic aic iwo vaiiciics ol Sansliii, vaíáíha (Vcdic`) and Iauhíha
(woildly` oi oidinaiy`), and ilc Vcáas coniain only ilc loimci. Ycais ol siudy
aic icquiicd io bccomc an accomplislcd sclolai ol oidinaiy Sansliii, bui il sucl a
sclolai wislcs io undcisiand Vcdic Sansliii lc las io lcain cxiia iulcs ol giammai
and a dillcicni vocabulaiy, wlicl may icquiic ycais ol addiiional siudy. And cvcn
wlcn ilc languagc ol ilc Vcdic vciscs is lailomcd, ilcsc vciscs aic so ciypiic ilai
onc cannoi possibly dcciplci ilcm wiiloui lcaiing ilcm cxplaincd by a bona lidc
guru in disciplic succcssion.
Anoilci dilliculiy: Lvcn bcloic siudying ilc Vcáas onc musi siudy ilcii six
coiollaiics, oi limbs,` callcd Vcáangas. Tlcsc six limbs aic síhsa, ilc scicncc ol
pionunciaiion; haIpa, ilc pioccss ol pciloiming saciilicc; vyaharana, ilc iulcs ol
giammai; níruhta, ilc mcanings and dciivaiions ol dilliculi woids uscd in ilc
Vcáas, jyotísa, asiionomy and asiiology; and cnanáas, Vcdic mcicis. Lacl ol ilcsc
limbs is cxicnsivc and icquiics sciious siudy.
To luiilci complicaic maiicis, wiil ilc advcni ol Kali-yuga luman mcmoiy las
giown wcalci. In loimci iimcs ilcic wcic no bools: a siudcni could assimilaic all
lnowlcdgc liom lis spiiiiual masici simply by lcaiing and icmcmbciing. lui ilis
is no longci possiblc. In ilis agc ilc lood, waici, aii, and cvcn ilc vciy cilci aic all
polluicd, and all ilcsc laciois lavc ialcn ilcii ioll on luman mcmoiy, maling ii
dilliculi io siudy cvcn ilc availablc 6` ol ilc Vcdic icxis, wlai io spcal ol ilc
cniiic loui Vcáas and ilcii bianclcs. Siïla Jïva Gosvamï ilcicloic concludcs ilai
alilougl ilc loui Vcáas aic pcilcci sabáa-pramana, in ilc picscni agc ii is
impiaciical io siudy ilcm iloiouglly and ilcicby ascciiain ilc Absoluic Tiuil.
As an alicinaiivc, somconc may suggcsi ilai sincc only a lcw ol ilc Vcáas aic
availablc and cvcn ilcy aic dilliculi io undcisiand, wly noi simply siudy ilc
Vcáanta-sutra, ilc dcliniiivc summaiy ol ilc Vcdic conclusions' To ilis Jïva
Gosvamï icplics ilai vaiious ilinlcis dillci aboui ilc mcaning ol ilc Vcáanta-
sutra and so ilis mcilod will lilcly jusi lcad io conlusion. Iuiilcimoic, impoiiani
ilinlcis lilc Gauiama, Kapila, and Jaimini adlcic io oilci plilosoplics, so wly
slould wc acccpi only Vcáanta iailci ilan onc ol ilcii ilcoiics'
Ioi all ilcsc icasons wc musi admii ilai cvcn wiil ilc lclp ol ilc Vcáas and
Vcáanta wc will noi bc ablc io undcisiand sambanána, abníáncya, and prayojana.
To solvc ilis dilcmma Siïla Jïva Gosvamï pioposcs an alicinaiivc: siudy ol ilc
|tínasas and Puranas.
Tlc |tínasas and Puranas aic casici io undcisiand ilan ilc Vcáas bccausc ilcy aic
wiiiicn in Iauhíha Sansliii, wlicl is spolcn, iailci ilan Vcdic Sansliii, wlicl is
noi. Iuiilcimoic, ilc csoiciic mcanings ol ilc Vcáas aic moic acccssiblc in ilc
|tínasas and Puranas bccausc ilcsc woils aic naiiaicd in sioiy loim. And wlcicas
only ilc ávíjas, ilc iwicc-boin Vcdic iniiiaics, aic pcimiiicd io siudy ilc Vcáas,
ilai icsiiiciion docs noi apply io ilc siudy ol ilc |tínasas and Puranas.|DDB56j
anyone may iead tlem. !ven tle Iurãnas´ oiiginal speakei, Suta Gosvami, was
not a twice-hoin brãhnana. Tle Itihãsas and Iurãnas convey tle same
conclusions as tle VcJas, and since tley come fiom tle same souice, tle
Supieme Peisonality of Godlead, tley aie also fiee fiom tle foui luman
defects and tlus qualify as peifect sabJa-pranãna. Tle Itihãsas and Iurãnas
slould tleiefoie he consideied as ieliahle as tle foui VcJas.
lui alilougl ilc |tínasas and Puranas aic onc wiil ilc Vcáas, ilis docs noi mcan
ilcy aic liicially idcniical wiil ilcm. Oilciwisc ilc woids |tínasa and Purana
would simply bc namcs loi cciiain spccial paiis ol ilc Vcáas. Tlc Vcáas aic wiiiicn
in Vcdic Sansliii, wlicl ncccssaiily involvcs ilicc dillcicni ionc acccnis-uáatta
(ligl), svaríta (inicimcdiaic), and anuáatta (low). In ilc Vcdic languagc onc woid
can aciually bc clangcd io anoilci il ilc acccni is clangcd. Wc scc an cxamplc ol
ilis in ilc lisioiy ol ilc dcmon Viiia, wlo was cicaicd by ilc claniing ol a
mantra duiing a saciilicc. Tlis dcmon was supposcd io lill India, bui duiing ilc
saciilicc ilc piicsis pionounccd ilc mantra ínára-satro vívaránasva wiil ilc wiong
acccni. Tlc icsuli was jusi ilc opposiic ol wlai was inicndcd: India lillcd
Viiiasuia.
Anoilci signilicani dillcicncc bciwccn ilc loui Vcáas and ilc |tínasas and Puranas
is ilc scqucncc ol paiiiculai woids, wlicl is iigidly lixcd in ilc Vcáas. No onc
slould clangc cvcn onc syllablc ol ilc Vcdic icxis, wlicl lavc mainiaincd ilcii
piimcval aiiangcmcni ol woids sincc ilc bcginning ol cicaiion. Tcclniqucs lavc
bccn dcviscd, sucl as paáa-patna, hrama-patna, gnana-patna, and jata-patna, loi
lccping ilc woid oidci iniaci. lui wlilc no icwoiding oi icaiiangcmcni ol woids
is allowcd in ilc Vcáas, ilc |tínasas and Puranas nccd noi bc so iigidly picscivcd:
ilcii cxaci woidings aic allowcd io vaiy in dillcicni yuga cyclcs. lccausc no
spccial icclniqucs aic uscd io lccp ilc woid oidci ol ilc Puranas and |tínasas
iniaci, wc lind sligli dillcicnccs liom cdiiion io cdiiion.
Siïla Vyasa compilcd ilc |tínasa callcd Manabnarata loi pcoplc ol ilis agc
spccilically bccausc ilcy aic noi qualilicd io undcisiand ilc Vcáas. Tlis is
cxplaincd in Srimaá-Pnagavatam (1.+.25):
stri-suára-ávíja-banánunam trayi na srutí-gocara
harma-srcyasí muánanam srcya cva bnavcá ína
ítí bnaratam ahnyanam hrpaya munína hrtam
Oui ol compassion, ilc sagc ilougli ii wisc io do somciling ilai would cnablc
ilosc wlo wcic ignoiani ol low io aci loi ilcii own wcllaic io aclicvc ilc
uliimaic goal ol lilc. Tlus lc compilcd ilc gicai lisioiical naiiaiion callcd ilc
Manabnarata loi womcn, laboicis, and liicnds ol ilc iwicc-boin bccausc ilcy do
noi lavc acccss io ilc Vcáas.`
Siïla Jïva Gosvamï says ilai ilc Puranas aic callcd so bccausc ilcy malc ilc Vcáas
complcic. Docs lc mcan ilc Vcáas aic incomplcic' No, bui ilc Puranas aic a loim
ol cxplanaioiy, supplcmcniaiy liiciaiuic ilai lclp us undcisiand ilc icisc, ciypiic
mcssagc ol ilc Vcáas. Lilc ilc Vcáas, ilcy convcy lnowlcdgc ol ilc Absoluic
Tiuil, and io do so ilcy musi bc iiansccndcnial lilc ilc Vcáas. Tlc Shanáa Purana
(+.95.12) indicaics ilc cqual iiansccndcnial siaius ol ilc Puranas, |tínasas, and
Vcáas as lollows:
vcác ramayanc caíva puranc bnaratc tatna
aáav antc ca maányc ca narín sarvatra giyatc
In ilc Vcáas, Pamayana, Puranas, and Manabnarata Loid Haii is gloiilicd
cvciywlcic-in ilc bcginning, middlc, and cnd.`
Tlc conclusion is ilai bccausc ilc |tínasas and Puranas cmanaic liom ilc samc
souicc as ilc loui Vcáas and lavc ilc samc puipoii, ilcy aic also cqually
auiloiiiaiivc.
Ncxi Siïla Jïva Gosvamï cxplains moic aboui low ilc |tínasas and Puranas aic noi
inlciioi io ilc Vcáas.
TEXT 13
TEXT 13.1:
ata cva shanác prabnasa-hnanác.
pura tapas cacarogram amaranam pítamanan
avírbnutas tato vcáan sa-saá-anga-paáa-hraman

tatan puranam ahníIam sarva-sastra-mayam ánruvam
nítya-sabáa-mayam punyam sata-hotí-pravístaram
nírgatam branmano vahtrat tasya bncáan níboánata
branmam puranam pratnamam íty-aáí.
TransIafion
Gopiparanadhana: Tlcicloic ilc Prabnasa-hnanáa ol ilc Shanáa Purana siaics, In
ancicni iimcs lialma, ilc giandlailci ol ilc immoiial dcmigods, cxccuicd scvcic
pcnanccs. As a icsuli, ilc Vcáas bccamc manilcsi, along wiil ilcii six
supplcmcnis, ilcii woid-loi-woid glosscs, and ilcii icoidcicd icxis. Tlcic ilcn
appcaicd ilc cniiic Purana, incoipoiaiing all sciipiuics. Tlc Purana is
unclanging, consisis ol cicinal sound, is auspicious, and includcs as many as onc
billion vciscs. Ii cmanaicd liom Loid lialma's mouil. Lisicn io ilc dcsciipiion ol
iis divisions: Iiisi is ilc Pranma Purana. . . .`
BBT: Tlc Prabnasa-hnanáa ol ilc Shanáa Purana |DDB57j|2.3.5j tleiefoie states:
Iong ago, Ioid Bialma, tle giandfatlei of tle demigods, peifoimed seveie
penances, and as a iesult tle VcJas appeaied, along witl tleii six supplements
and tleii paJa and krana texts. Tlen tle entiie Iurãna emanated fiom lis
moutl. Composed of eteinal sound and consisting of one hillion veises, it is tle
unclanging, sacied emhodiment of all sciiptuies. You slould know tlat of tle
vaiious divisions of tlis Iurãna, tle Brahna Iurãna is tle fiist.¨
TEXT 13.2:
atra sata-hotí-sanhnya branma-Iohc prasíáánctí tatnohtam trtiya-shanánc ca rg-
yajun-samatnarvahnyan vcáan purvaáíbnír muhnaín` íty-aáí-praharanc.
ítínasa-purananí pancamam vcáam isvaran
sarvcbnya cva vahtrcbnyan sasrjc sarva-áarsanan
íty apí catra sahsaá cva vcáa-sabáan prayuhtan puranctínasayon.
TransIafion
Gopiparanadhana: Tlc liguic ol onc billion mcniioncd lcic iclcis io ilc numbci
ol vciscs cxiani on lialma's planci. In a passagc similai io ilc onc quoicd abovc
liom ilc Shanáa Purana, ilc Tliid Canio ol Srimaá-Pnagavatam las a passagc ilai
siaiis lcginning liom ilc lioni lacc ol lialma, giadually ilc loui Vcáas-Pg,
Yajur, Sama, and Atnarva-bccamc manilcsi` ¦Pnag. 3.12.37]. In ilis passagc wc
lind ilc siaicmcni Tlcn lialma cicaicd ilc lilil Vcáa-ilc Puranas and ilc
lisioiics-liom all lis mouils, sincc lc could scc all ilc pasi, picscni, and luiuic`
¦Pnag. 3.12.39]. Hcic also ilc woid vcáa iclcis io ilc Puranas and |tínasas.
BBT: Tlc liguic onc billion ciicd lcic iclcis io ilc numbci ol vciscs cxisiing in
lialma's domain. Srimaá-Pnagavatam`s Tliid Canio givcs a similai dcsciipiion in
ilc passagc siaiiing wiil ilc woids rg-yajun-samatnarvahnyan vcáan purvaáíbnír
muhnaír. lcginning liom ilc lioni lacc ol lialma, giadually ilc loui Vcáas-Pg,
Yajur, Sama, and Atnarva-bccamc manilcsi` ¦Pnag. 3.12.37]. In ilis passagc wc
lind ilc siaicmcni Tlcn lialma cicaicd ilc lilil Vcáa-ilc Puranas and ilc
lisioiics-liom all lis mouils, sincc lc could scc all ilc pasi, picscni, and luiuic`
¦Pnag. 3.12.39]. Hcic ilc woid vcáa is uscd spccilically in iclcicncc io ilc |tínasas
and Puranas.
TEXT 13.3:
anyatra ca puranam pancamo vcáan`.
ítínasan puranam ca pancamo vcáa ucyatc
vcáan aányapayam asa manabnarata-pancaman
íty-aáau. anyatna vcáan íty-aáav apí pancamatvam navahaIpycta samana-jatiya-
nívcsítatvat sanhnyayan.
TransIafion
Gopiparanadhana: Llscwlcic wc lind similai siaicmcnis io ilc cllcci ilai ilc
Purana is ilc lilil Vcáa`: Tlc |tínasas and Puranas aic callcd ilc lilil Vcáa`
¦Pnag. 1.+.20]. Hc iaugli ilc Vcáas along wiil ilc lilil ol ilcii numbci, ilc
Manabnarata` ¦Manabnarata, Mohsa-ánarma 3+0.21].
Il ilc |tínasas and Puranas wcic noi Vcdic, ilcy would noi bc spccilicd as ilc
lilil` in sucl siaicmcnis as ilcsc, sincc couniing ncccssaiily involvcs ilings ilai
bclong io a samc caicgoiy.
BBT: And clscwlcic ii is said, Tlc Puranas aic ilc lilil Vcda,` Tlc |tínasas and
Puranas aic callcd ilc lilil Vcáa` ¦Pnag. 1.+.20], and Hc iaugli ilc Vcáas along
wiil ilc lilil ol ilcii numbci, ilc Manabnarata` ¦M.ll. Mohsa-ánarma 3+0.21].
Il ilc |tínasas and Puranas wcic noi Vcdic, ii would lavc bccn inappiopiiaic loi
ilc picccding vciscs io includc ilcm as ilc lilil Vcáa, sincc noimally onc counis
iogcilci only objccis ol ilc samc lind.
TEXT 13.+
bnavísya-puranc.
harsnam ca pancamam vcáam yan manabnaratam smrtam`
ítí. tatna ca sama-hautnumiya-sahnayam cnanáogyopanísaáí ca.
rg-vcáam bnagavo `ánycmí yajur-vcáam sama-vcáam atnarvanam caturtnam
ítínasam puranam pancamam vcáanam vcáam`
íty-aáí.
TransIafion
Gopiparanadhana: Moicovci, ilc Pnavísya Purana siaics, Tlc Vcáa wiiiicn by
Kisna ¦Dvaipayana Vyasa] is ilc lilil Vcáa and is lnown as ilc Manabnarata.` And
ilc Cnanáogya Lpanísaá ol ilc Kautnumiya biancl ol ilc Sama Vcáa siaics, ºSii, I
lavc siudicd ilc Pg Vcáa, ilc Yajur Vcáa, ilc Sama Vcáa, ilc louiil oi Atnarva
Vcáa, and ilc |tínasa-Purana, wlicl is ilc lilil Vcáa.` And so on.
BBT: Also, ilc Pnavísya Purana siaics, Tlc lilil Vcáa, wiiiicn by Siï Kisna-
dvaipayana Vyasa, is callcd ilc Manabnarata.`
Anoilci iclcicncc is lound in ilc Cnanáogya Lpanísaá ol ilc Kautnumiya sclool ol
ilc Sama Vcáa. Vcnciablc sii, I lavc siudicd ilc Pg, Yajur, Sama, and Atnarva
Vcáas, and also ilc |tínasas and Puranas, wlicl aic ilc lilil Vcáa` ¦Kautnumiya
Cnanáogya Lpanísaá 7.1.2].
TEXT 13.5
ata cva asya manato bnutasya` íty-aáav ítínasa-puranayos caturnam cvantar-
bnutatva-haIpanaya prasíáána-pratyahnyanam nírastam. taá uhtam branmam
puranam pratnamam` íty-aáí.
TransIafion
Gopiparanadhana: Tlus is dispiovcd ilc objcciion ilai dcnics ilc auilcniiciiy ol
ilc |tínasas and Puranas as wc lnow ilcm by picsuming ilai ilc |tínasa and
Purana mcniioncd in ilc Prnaá-aranyaha Lpanísaá`s siaicmcni aboui ilc bicail
ol ilis Supicmc lcing` aic noiling moic ilan cciiain paiis ol ilc loui Vcáas. Tlc
samc is said by ilc woids bcginning Iiisi is ilc Pranma Purana. . . .`
BBT: Tlus is icluicd ilc licqucnily iaiscd objcciion ilai ilc |tínasas and Puranas,
said in ilc Prnaá-aranyaha Lpanísaá io cmanaic liom ilc bicail ol ilc Supicmc
lcing, aic includcd in ilc loui Vcáas and ilcicloic lavc no scpaiaic cxisicncc. Tlc
samc is siaicd in ilc woids Pranma Purana is ilc liisi . . .`(Shanáa Purana).
|DDB58j
Purporf by Gopiparanadhana prabhu
Tlcsc quoiaiions liom an assoiimcni ol souiccs, boil smrtí and srutí, luiilci
jusiily ilc |tínasas` and Puranas` icpuiaiion as cquivalcnis ol ilc Vcáas. Smrtí
iclcicnccs lilc ilc passagc ciicd in Tcxi 13.+ liom ilc Cnanáogya Lpanísaá aic ilc
piimaiy cvidcncc ol ilc |tínasas` and Puranas` siaius as ilc lilil Vcáa, bui Siïla Jïva
Gosvamï is also diawing liom ilc Puranas ilcmsclvcs loi addiiional insigli. How
loui-lcadcd lialma manilcsis ilc Puranas along wiil ilc Vcáas duiing lis woil
ol pciiodic ic-cicaiion is dcsciibcd in ilc vciscs liom ilc Shanáa Purana quoicd in
Tcxi 13.1. Loid lialma is ilc giandlailci ol ilc immoiial (oi moic piopcily vciy
long-livcd) dcmigods, wlo dcsccnd liom Maiïci and lis oilci sons. lialma docs
noi cicaic cx nililo ilc alicady cxisiing maiciial cosmos, wlicl alici ilc
annililaiion ai ilc cnd ol cacl ol lis days lics doimani in lis slccping body. Noi
docs lc cicaic ilc cicinal Vcáas. Tlcicloic ilc accouni ol ilc Tliid Canio ol
Srimaá-Pnagavatam conccining lis pioduciion ol ilc Vcáas uscs ilc vcib sasrjc,
lc scni loiil`.
Accoiding io ilc Shanáa Purana, liom lis mouils lialma liisi manilcsicd ilc
Vcáas and ilcii inicgial supplcmcnis-ilc six Vcáangas, ilc paáa-patnas, and ilc
hrama-patnas. Tlc six coiollaiy icxis lnown as ilc Vcáangas picscni scicniilic
inloimaiion nccdcd io piopcily icciic ilc Vcáas, undcisiand ilcm, and usc ilcm
in iiiuals. Tlc Síhsa-vcáanga icaclcs coiicci pionunciaiion and inionaiion, as
dillcicnily piaciiccd by ilc sclools ol cacl Vcáa, Cnanáas is ilc ilcoiy ol pociic
mcicis; Vyaharana is giammai; Níruhta is Vcdic lcxicogiaply, wlicl cxplains ilc
mcaning and ciymology ol lcss lamiliai woids; jyotísa is asiionomy, uscd loi
calculaiing ilc coiicci iimcs loi pciloiming saciilicics; and KaIpa dcsciibcs ilc
dciails ol iiiuals. Tlc paáa-patnas (woid-by-woid icadings`) lclp in siudying ilc
Samnítas by pioviding a iiansciipiion ol cacl woid and woid-compound in ilc
loims ilcy ilcoiciically lad bcloic ilc many cuplonic sound clangcs. To bciici
assuic cxaci mcmoiizaiion, ilc Samnítas aic also mcani io bc icciicd pliasc by
pliasc in ilc hrama-patnas (icoidcicd icadings`), wlcic ilc woids aic icpcaicd
in gioups ol iwo, cacl sccond woid ol a paii bccoming ilc liisi woid ol ilc ncxi
paii. Ioi cxamplc, a scqucncc icpicscnicd by abcd in a Samníta bccomcs ab/bc/cd
in ilc hrama-patna.
Alici manilcsiing ilc Vcáas and ilcsc coiollaiics, Loid lialma pioduccd all ilc
Puranas ai oncc. Tlc Shanáa Purana dcsciibcs ilcm as summaiics ol ilc conicnis
ol all ilc Vcdic sciipiuics (sarva-vcáa-mayam), unclanging (ánruvam) cvcn
ilougl ilcy aic ollicially in ilc smrtí caicgoiy, cxpicssions ol ilc samc
iiansccndcnial sound ol sabáa-pramana as ilc Vcáas (nítya-sabáa-mayam), and all
ol ilcm bcnclicial io siudy (punyam). Tlc Puranas aic said io coniain aliogcilci
onc billion vciscs (sata-hoti-pravístaram); ilc cigliccn Puranas lnown on caiil,
lowcvci, coniain a ioial ol only +00,000 vciscs, laving bccn condcnscd by Siïla
Vcda-vyasa liom ilc onc oiiginal Purana, wlicl is siill cuiicni on liglci plancis
in iis mucl longci vcision. (Scc Tcxi 1+.3.)
Tlc siaicmcnis ciicd liom ilc Mohsa-ánarma and Pnavísya Purana spccilically call
ilc Manabnarata ilc lilil Vcáa. Ol couisc, ilc Manabnarata is onc ol ilc impoiiani
|tínasas, and moic commonly all ilc |tínasas and Puranas iogcilci aic icimcd ilc
lilil Vcáa. In any casc, siiicily spcaling ilcic aic loui Vcáas, iclcicnccs io a lilil
aic moic oi lcss pociical, bascd on ilc spccial apauruscya siaius ol ilc |tínasa-
Purana. Tlc Pnavísya Purana calls ilc Manabnarata ilc Karsna Vcáa bccausc ii was
wiiiicn by Kisna Dvaipayana Vyasa.
Tlcsc siaicmcnis pui io linal icsi ilc objcciion picviously discusscd, ilai ilc
|tínasas and Puranas mcniioncd in srutí cannoi bc ilc oncs cdiicd by Vcda-vyasa
and opcn io ilc puivicw cvcn ol uncducaicd suáras. Hcaiing ilc Prnaá-aranyaha
Lpanísaá`s cnumciaiion ol sciipiuics ilai piocccd liom ilc bicail ol ilc Supicmc
(Tcxi 12.+), onc migli lccl licc io say ilai ilc |tínasas and Puranas mcniioncd
ilcic aic noi ncccssaiily scpaiaic liom ilc liisi-lisicd loui Vcáas. Now wc scc,
lowcvci, ilai many oilci auiloiizcd sciipiuics placc ilc |tínasas and Puranas in a
caicgoiy ol ilcii own, cqual io bui scpaiaic liom ilc liisi loui Vcáas. Tlc Shanáa
Purana, loi cxamplc, alici dcsciibing ilc cmanaiion ol ilc Vcáas and ilcn ilc
Puranas liom Loid lialma, immcdiaicly lisis ilc Puranas, bcginning wiil ilc
Pranma Purana. Tlcsc aic unqucsiionably ilc cigliccn majoi Puranas cdiicd by
Siïla Vyasadcva.
Purporf by BBT TransIafors
Tlc |tínasas and Puranas Aic Vcdic
To subsianiiaic ilc siaicmcni liom ilc Prnaá-aranyaha Lpanísaá quoicd in Tcxi
12.+ (l.a. Lp. 2.+.10), wlicl csiablislcs ilc Vcdic naiuic ol ilc |tínasas and
Puranas, Siïla Jïva Gosvamï lcic ciics moic cvidcncc liom ilc Puranas, |tínasas,
and Lpanísaás. Iiom ilcsc iclcicnccs ilc lollowing is clcai: Tlc Puranas and
|tínasas lavc ilc samc souicc as ilc loui Vcáas and aic in laci callcd ilc lilil Vcáa.
Siïla Jïva Gosvamï lcic iclcis io ilc licqucni objcciion ilai ilc |tínasas and
Puranas cannoi bc ilc lilil Vcáa bccausc ilcy aic paii ol ilc loui Vcáas. Wlilc
cxplaining ilc abovc-mcniioncd siaicmcni liom ilc Prnaá-aranyaha Lpanísaá,
somc lollowcis ol ilc Mïmamsala sclool claim ilai ilc woids |tínasa and Purana
iclci io lisioiical passagcs lound in somc paiis ol ilc Vcáas and noi io scpaiaic
woils. Lxamplcs ol srutí siaicmcnis somciimcs considcicd Puianic aic yato va
ímaní bnutaní jayantc (liom wlom ilcsc bcings ialc biiil`; 1aíttíriya Lp. 3.1) and
sa branmana srjatí ruárcna víIapayatí narír aáír anaáín (Loid Haii cicaics iliougl
lialma and dcsiioys iliougl Rudia, bui Hc Himscll is ilc bcgininglcss souicc ol
all`). Tlcsc and similai passagcs aic iclciicd io as |DDB59jIurãna¨ hecause
tley deal witl cieation and destiuction, wlicl aie among tle suhjects tieated
in tle Iurãnas.
Mïmamsalas luiilci aiguc ilai ovci an immcnsc pciiod many ol ilcsc oiiginal
Puianic poiiions ol ilc Vcáas wcic losi and ilosc ilai icmaincd bccamc dilliculi
io undcisiand. Tlcicloic, ilc Mïmamsalas pioposc, Siïla Vyasa mcicilully wioic
ncw |tínasas and Puranas loi ilc bcnclii ol ilc uniniclligcni pcoplc ol Kali-yuga,
and ilis is wlai is dcsciibcd in Srimaá-Pnagavatam (1.+.25). Hcncc ilc |tínasas
and Puranas mcniioncd in ilc Prnaá-aranyaha Lpanísaá aic paii ol ilc Vcáas, noi
indcpcndcni bools, and ilcicloic ii is incoiicci io concludc ilai ilcy aic ilc lilil
Vcáa. Tlis is ilc Mïmamsalas' aigumcni.
Siïla Jïva Gosvamï icluics ilis aigumcni wiil iclcicnccs liom ilc Vcáas and also
liom ilc |tínasas and Puranas ilcmsclvcs. Tlcsc ciiaiions conliim ilc |tínasas` and
Puranas` siaius as ilc lilil Vcáa on ilc giounds ilai ilcy cmanaicd scpaiaicly liom
Loid lialma's mouils. Il ilcy wcic only paiis ol ilc Vcáas, ilcic would bc no
icason loi ilcsc auiloiiiaiivc sciipiuics io call ilcm ilc lilil Vcáa. Moicovci,
ilcic aic many siaicmcnis aboui ilc apauruscya, Vcdic naiuic ol ilc |tínasas and
Puranas in ilc Vcdic Samnítas, Pranmanas, Aranyahas, Lpanísaás, KaIpa-sutras,
Dnarma-sutras, and Grnya-sutras, as wcll as in ilc Puranas, |tínasas, and oilci
smrtí icxis. Hcic aic a lcw ol ilcsc siaicmcnis:
rcan samaní cnanáamsí puranam yajusa sana
uccnístaj jajnírc sarvc áíví ácva áíví-srítan
Tlc Pg, Sama, Yajur, and Atnarva Vcáas appcaicd liom ilc Supicmc Loid along
wiil ilc Puranas and all ilc dcmigods icsiding in ilc lcavcnly plancis` (Atnarva
Vcáa 11.7.2+).
sa brnatim áísam anu vyacaIat tam ítínasas ca puranam ca gatnas ca ítínasasya ca sa
vaí puranasya ca gatnanam ca narasamsinam ca príyam ánama bnavatí ya cvam vcáa.
Hc appioaclcd ilc lilaiï mcici, and ilus ilc |tínasas, Puranas, Gatnas, and
Narasamsis bccamc lavoiablc io lim. Onc wlo lnows ilis vciily bccomcs ilc
bclovcd abodc ol ilc |tínasas, Puranas, Gatnas, and Narasamsis` (Atnarva Vcáa
15.6.10, 12).
cvam ímc sarvc vcáa nírmítan sa-haIpan sa-ranasyan sa-branmanan sopanísathan
sctínasan sanvahnyatan sa-puranan.
In ilis way all ilc Vcáas wcic manilcsicd along wiil ilc |DDB6Ojkalpas,
rahasyas, Brãhnanas, UpanisaJs, Itihãsas, anvãkhyãtas, and Iurãnas¨
(Copatha Brãhnana, Iurva 2.1O).
nama va rg-vcáo yajur-vcáan sama-vcáa atnarvanas caturtna ítínasa-puranan
pancamo vcáanam vcáan.
Indccd Pg, Yajur, Sama, and Atnarva aic ilc namcs ol ilc loui Vcáas. Tlc |tínasas
and Puranas aic ilc lilil Vcáa` (Cnanáogya Lp. 7.1.+).
mímamsatc ca yo vcáan saábnír angaín sa-vístaraín
ítínasa-purananí sa bnavcá vcáa-para-gan
Onc wlo iloiouglly siudics ilc Vcáas along wiil ilcii six limbs and ilc |tínasas
and Puranas bccomcs a iiuc lnowci ol ilc Vcáas¨ (Vyasa-smrtí +.+5).
In ilc ncxi Tcxi Siïla Jïva Gosvamï cxplains wly ilc |tínasas and Puranas aic
counicd as ilc lilil Vcáa.
TEXT 1+
TEXT 1+.1:
pancamatvc haranam ca vayu-puranc suta-vahyam
ítínasa-purananam vahtaram samyag cva ní
mam caíva pratíjagrana bnagavan isvaran prabnun
cha asiá yajur-vcáas tam caturána vyahaIpayat
caturnotram abnut tasmíms tcna yajnam ahaIpayat
aánvaryavam yajurbnís tu rgbnír notram tatnaíva ca
auágatram samabnís caíva branmatvam capy atnarvabnín
ahnyanaís capy upahnyanaír gatnabnír ávíja-sattaman
purana-samnítas cahrc puranartna-vísaraáan
yac cnístam tu yajur-vcáa ítí sastrartna-nírnayan
iii.
TransIafion
Gopiparanadhana: Tlcsc woids spolcn by Suia Gosvamï in ilc Vayu Purana
¦60.16-1S, 21-22] dcsciibc wly ilc |tínasa and Purana aic considcicd ilc lilil
Vcáa.
"Tlc Pcisonaliiy ol Godlcad ¦Siïla Vyasadcva] ilcn closc mc as an auiloiizcd
spcalci ol ilc |tínasas and Puranas. Ai liisi ilcic was only onc Vcáa, ilc Yajur
Vcáa. Vyasadcva dividcd ii inio loui paiis. Wiilin ilcsc wcic manilcsicd ilc iiiual
aciiviiics ol ilc loui linds ol piicsis, on wlicl basis lc aiiangcd loi ilc
pciloimancc ol saciilicc. Wiil ilc yajur-mantras lc aiiangcd ilc aciiviiics ol ilc
Adlvaiyu piicsis, wiil ilc rg-mantras ilosc ol ilc Hoia piicsis, wiil ilc sama-
mantras ilosc ol ilc Udgaia piicsis, and wiil ilc atnarva-mantras ilosc ol ilc
lialma piicsis.… O bcsi ol branmanas, oui ol ilc ahnyanas, upahnyanas and
gatnas Vyasadcva laslioncd lis summaiy ol ilc Puranas, bcing iloiouglly
convcisasani wiil ilc puipoii ol ilc Puranas. Wlaicvci was lcli ovci ¦liom ilc
division ol ilc Vcáa inio loui] is considcicd Yajur Vcáa. Sucl is ilc dcliniiivc
woid on undcisianding ilc icvcalcd sciipiuics."
BBT: In ilc Vayu Purana ¦60.16-1S, 21-22] Suia Gosvamï cxplains wly ilc
|tínasas and Puranas aic considcicd ilc lilil Vcáa.
Siïla Vyasadcva, ilc almigliy Supicmc Loid, acccpicd mc ¦Suia Gosvamï] as ilc
qualilicd spcalci ol ilc |tínasas and Puranas. In ilc bcginning ilcic was only onc
Vcáa, ilc Yajur Vcáa, wlicl Siïla Vyasa dividcd inio loui paiis. Tlcsc gavc iisc io
ilc loui aciiviiics callcd catur-notra, by mcans ol wlicl Siïla Vyasa aiiangcd loi
ilc pciloimancc ol saciilicc.
Tlc aánvaryu piicsis caiiy oui ilcii icsponsibiliiics wiil yajur-mantras, ilc nota
piicsis wiil rg-mantras, ilc uágata piicsis wiil sama-mantras, and ilc branma
piicsis wiil atnarva-mantras.`
Suia Gosvamï luiilci siaics:
O bcsi ol ilc iwicc-boin, ilcicalici Siïla Vyasa, wlo bcsi lnows ilc mcaning ol
ilc Puranas, compilcd ilcm and ilc |tínasas by combining vaiious ahnyanas,
upahnyanas, and gatnas. Wlaicvci icmaincd alici Vyasa dividcd ilc Vcáas inio
loui paiis was also Yajur Vcáa. Tlis is ilc conclusion ol ilc sciipiuics.`
TEXT 1+.2:
branma-yajnaányayanc ca víníyogo ársyatc `misam yaá branmananitínasa-
purananí ítí. so `pí navcáatvc sambnavatí. ato yaá ana bnagavan matsyc.
haIcnagrananam matva puranasya ávíjottaman
vyasa-rupam anam hrtva samnaramí yugc yugc
ítí purva-síáánam cva puranam suhna-sangrananaya sanhaIayamití tatrartnan.
TransIafion
Gopiparanadhana: Wc also scc ilai ilc |tínasas and Puranas aic cmploycd in ilc
icciiaiion ol ilc lialma-yajna, as is cnjoincd, "¦Tlc icxis io bc icciicd includc]
Pranmanas, |tínasas and Puranas" ¦1aíttíriya Aranyaha 2.9]. Tlis could noi bc ilc
casc il ilc |tínasas and Puranas wcic noi Vcdic. Tlc Supicmc Loid says in ilc
Matsya Purana ¦53.S], "O bcsi ol branmanas, loisccing ilai in ilc couisc ol iimc
ilc Puranas will bc ncglccicd, I appcai as Vyasa in cacl agc and malc an
abiidgcmcni ol ilcm." Accoiding io wlai wc lavc sccn lcic, wlai ilc Loid mcans
in saying ilis is "I cdii ilc alicady cxisiing Purana loi casici assimilaiion."
BBT: Tlc Puranas aic also uscd in ilc loimal siudy ol ilc Vcáas callcd branma-
yajna. yaá branmananitinasa-purananí. Tlc |tínasas and Puranas aic Vcáas`
¦1aíttíriya Aranyaha 2.9]. Il ilc |tínasas and Puranas wcic noi Vcdic, ilcy would
noi bc uscd ilis way in ilc branma-yajna.
Tlcicloic in tle Matsya Iurãna |53.89j tle Supieme Ioid says, O hest of tle
twice-hoin, foieseeing tlat tle Iurãna will giadually he neglected, in eveiy age
! assume tle foim of \yasa and ahiidge it.¨ !n otlei woids, Siila \yasa
condenses tle alieady existing Iurãna so tlat people can easily compielend it.
TEXT 1+.3:
taá-anantaram ny uhtam.
catur-Iahsa-pramancna ávaparc ávaparc saáa
taá astaáasaána hrtva bnur-Iohc `smín prabnasyatc
aáyapy amartya-Iohc tu sata-hotí-pravístaram
taá-artno `tra catur-Iahsan sanhscpcna nívcsítan
ítí.
TransIafion
Gopiparanadhana: Immcdiaicly alici ilis ilc lollowing is said: "In cvciy Dvapaia-
yuga I dividc ilc Purana inio cigliccn bools ioialing loui lundicd ilousand
vciscs, in wlicl loim ilcy aic disscminaicd on ilis caiil. lui cvcn ioday on ilc
plancis ol ilc dcmigods ilc Purana coniains onc billion vciscs. Tlc puipoii ol ilai
oiiginal Purana is conciscly incoipoiaicd in ilc loui lundicd ilousand vcisc
cdiiion" ¦Matsya Pur. 53.9-11].
BBT: Tlc Matsya Purana ¦53.9-11] also siaics, Tlc Purana consisiing ol loui
lundicd ilousand vciscs is dividcd inio cigliccn paiis, in wlicl loim ii is passcd
on by oial icciiaiion lcic on caiil in cvciy Dvapaia-yuga. Lvcn ioday ilc oiiginal
Purana ol onc billion vciscs cxisis in ilc woilds ol ilc dcmigods. Tlc csscniial
mcaning ol ilai Purana is coniaincd in ilc abiidgcd vcision ol loui lundicd
ilousand vciscs.`
TEXT 1+.+:
atra tu yac cnístam tu yajur-vcáan íty uhtatvat tasyabníáncya-bnagas catur-Iahsas tv
atra martya-Iohc sanhscpcna sara-sangrancna nívcsíto na tu racanantarcncty artnan.
TransIafion
Gopiparanadhana: Sincc ii las bccn siaicd ilai "Wlaicvci was lcli ovci is
considcicd Yajur Vcáa," ilcsc loui lundicd ilousand vciscs wcic noi ncw
composiiions bui ilc mosi usclul poiiions ol ilc oiiginal collccicd inio an
csscniial abiidgcmcni in ilis woild ol moiials.
BBT: Suia's siaicmcni ¦quoicd in Tcxi 1+.1] ilai wlaicvci icmaincd alici Vyasa
dividcd ilc Vcáas inio loui paiis was also Yajur Vcáa` indicaics ilai ilc csscncc ol
ilc oiiginal Purana loimcd ilc abiidgcd vcision ol loui lundicd ilousand vciscs
in ilc woild ol moiials. Ii is noi a dillcicni composiiion.
Purporf by Gopiparandhana prabhu
Ugiasiava Suia, ilc son ol Romalaisana, lcaincd ilc Puranas liom lis lailci,
wlom Kisna Dvaipayana Vyasa closc liom among lis disciplcs io bc ilc piimc
auiloiiiy on |tínasas and Puranas. Ii is lnown liom accounis in ilc Puranas ilai
Ugiasiava also siudics ilc Puranas liom Vyasadcva diiccily. Tlcicloic lc says in
ilc passagc ciicd lcic liom ilc Vayu Purana ilai ii was Vyasadcva wlo auiloiizcd
lim as a Puianic baid. Tlis docs noi coniiadici Srimaá-Pnagavatams accouni ol
lis bcing laici appoinicd by Loid lalaiama io icplacc lis lailci as spcalci ai ilc
gicai saciilicc ai Naimisaianya alici Romalaisana's unloiiunaic dcail ilcic.
Ugiasiava lcic alliims ilc apauruscya auiloiiiy ol ilc Puranas by iiacing oui ilcii
Vcdic oiigin. lcloic Siïla Vcda-vyasa's cdiiing, ilcic was only onc undividcd Vcáa.
Tlc loui dillcicni linds ol mantras compiising ilc loui basic Vcáas wcic ilcn
mixcd iogcilci indisciiminaicly, along wiil oilci cxplanaioiy and lisioiical icxis.
Iniclligcni branmanas bcloic Kali-yuga wcic compcicni cnougl io locaic ilc
paiiiculai mantras ilcy nccdcd liom ilc unoidcicd collcciion. Only loi ilc
gcncially coiiupi agc ol Kali is ii ncccssaiy io dividc ilc Vcáas inio scpaiaic bools.
Tlc Pnagavatams analogy io cxplain ilis pioccss is ilai ol a iicl man's collcciion
ol iaic jcwcls. An ownci ol many diamonds, iubics, cmcialds and sappliics wlo
las bccn lccping ilcm mixcd in onc box migli lavc somconc soii ilcm oui loi
lim inio loui scpaiaic pilcs. Alici ilis las bccn donc, noiling las clangcd
subsianiially in ilc collcciion, only ilc oidci.
rg-atnarva-yajun-samnam/ rasir uáánrtya vargasan
catasran samnítas cahrc/ mantraír maní-gana íva
"Siïla Vyasadcva scpaiaicd ilc mantras ol ilc Pg, Atnarva, Yajur and Sama Vcáas
inio loui divisions, jusi as onc soiis oui a mixcd collcciion ol jcwcls inio pilcs.
Tlus lc composcd loui disiinci Vcdic liiciaiuics" ¦Pnag. 12.6.50].
Ioui caicgoiics ol Vcdic mantras cxisi cicinally, cacl sciving a dillcicni lunciion
iliougl a dillcicni siylc ol languagc. Pg-mantras piaisc ilc dcmigods wlo
icpicscni ilc pcisonal powcis ol ilc Supicmc Loid. Tlc Hoia piicsis wlo usc
ilcm in saciiliccs aic compaicd io ilc masici ol ccicmonics and lis assisianis ai a
lcasi, wlo inviic ilc spccial gucsis, gicci ilcm and malc aiiangcmcnis loi ilcii
saiislaciion. Tlc Adlvaiyu piicsis aic magicians wlo conjuic up ilc saciilicial
cnviionmcni liom simplc objccis in oidinaiy spacc and iimc. Tlc yajur-mantras
ilcy clani cllcci mysiic iiansloimaiions iliougl ilc powci ol ilc languagc ol
cvocaiion. Lxamplcs ol ilis spccial, cicaiivc modc ol spcccl aic somciimc lound
in mundanc lilc, as wlcn a judgc dcclaics "I now pionouncc you man and wilc" oi
"I scnicncc you io bc lung uniil dcad. May God lavc mcicy on youi soul." Tlc
sama-mantras sung by ilc Udgaia piicsis aic cxiicmcly complcx musical
modilicaiions ol sclccicd rg-mantras. Tloiouglly pcimuicd and inicipolaicd wiil
non-signilicani syllablcs, laidly iccognizablc as music io luman cais, ilc sama
songs accompany ilc moic claboiaic saciilicics in wlicl soma is ollcicd. Tlc
lialma piicsis' atnarva-mantras aic mainly icscivcd loi usc wlcn a misialc oi
inauspicious iniiusion in ilc pciloimancc icquiics icciilicaiion. Tlcy aic
cxpicsscd in a languagc ol incaniaiion againsi vaiious inimical loiccs.
Accoiding io ilis siaicmcni ol ilc Vayu Purana, ilc oiiginal, combincd Vcáa was
lnown as Yajur Vcáa. Onc migli qucsiion low ilis docs noi disagicc wiil ilc
Prnaá-aranyaha Lpanísaás dcsciipiion ol ilc bicailing ol Loid Visnu cicaiing ilc
Vcáas onc alici anoilci, ilc Pg Vcáa bcing liisi ¦Tcxi 12.+]. Siïla Radla-molana
Vacaspaii, in lis commcniaiy on Sri 1attva-sanáarbna--wiiiicn noi long alici Siïla
laladcva Vidyablusana's commcniaiy bui wiiloui iclcicncc io Siïla laladcva's
opinions--answcis ilis objcciion. Wlcn ilc Pg and oilci Vcáas aic said io lavc
appcaicd in disiinci oidci liom Mala-Visnu ai ilc bcginning ol ilis cyclc ol
cicaiion, wlai is bcing iclciicd io is only ilcii pciiodic ic-manilcsiaiion.
Pcipciually all loui co-cxisi, and bccausc ilc yajur-mantras aic ilc mosi
piomincni, ilc complcic coipus can bc callcd Yajur Vcáa by ilc lcimcncuiic iulc,
aáníhycna vyapaácsa bnavantí ("A namc may bc assigncd accoiding io ilc mosi
piomincni caicgoiy ol a mixcd gioup.").
Iollowing lis division ol ilc Vcáa inio loui, Siïla Vyasadcva laslioncd poiiions ol
ilc icmaining Yajur Vcáa maiciial inio ilc |tínasas and Puranas. Tlc Puranas and
cpics aic ilus noi luman cicaiions bui as auiloilcss as ilc Vcáas. Spccilically, ilc
poiiions Vyasadcva uscd aic callcd ahnyanas, upahnyanas and gatnas. Siïla
laladcva Vidyablusana dclincs ilcsc: Ahnyanas aic Puianic icxis accoiding io ilc
siiici dcliniiion ol livc icquiicd iopics. Lpahnyanas aic oilci lisioiical accounis.
Gatnas aic spccially composcd musical pocms. In Siïla laladcva's opinion, ilc
woids purana-samnítas cahrc mcan ilai Vyasadcva "laslioncd lis own summaiy ol
ilc Puranas," namcly Manabnarata. Manabnarata is composcd ol ahnyanas,
upahnyanas and gatnas as dclincd by laladcva Vidyablusana.
Radla-molana Gosvamï's opinion is dillcicni, ilai purana-samnítan iclcis io all
ilc Puranas as a body. Tlc lollowcis ol Siïla laladcva Vidyablusana in lis
disciplic succcssion slould aclnowlcdgc ilc liisi piioiiiy ol lis opinion. In any
casc, boil inicipiciaiions conliim ilc Vcdic siaius ol ilc Puranas. Siïla Radla-
molana Gosvamï's commcniaiy is considcicd also auiloiiiaiivc by lnowlcdgcablc
Gaudïya Vaisnavas, and lc docs noi coniiadici laladcva Vidyablusana on ciucial
maiicis. lui ilcic aic somc mislcd Vaisnavas wlo bcliiilc Siïla laladcva
Vidyablusana wiil ilc idca ilai lc docs noi iiuly icpicscni Loid Caiianya
Malapiablu; ilcy lavoi Radla-molana's commcniaiy loi iis suposscdly iival
vicws, cvcn ilougl ilc commcniaiy iiscll slows no clcai indicaiion ilai lc lad
ilc inicniion ol bcing Siïla laladcva's plilosoplical advcisaiy.
In ilc vcisc ol ilc Matsya Purana quoicd in Tcxi 1+.2, ilc Supicmc Loid says "I
appcai as Vyasa in cacl agc." "Lacl agc" lcic mcans cacl cyclc ol agcs. Kisna-
dvaipayana Vyasa advcnicd ncai ilc cnd ol Dvapaia-yuga, and as conliimcd by ilc
Vísnu Purana, a dillcicni pcison is cmpowcicd by ilc Pcisonaliiy ol Godlcad io
ialc ilc iolc ol Vyasa ai ilc samc iimc in cacl cyclc ol agcs:
astavímsatí hrtva vaí/ vcáa vyasta manarsíbnín
vaívasvatc ntarc ny asmín/ ávaparcsu punan punan
vcáa-vyasa vyatita yc/ astavímsatí sattama
caturána yaín hrto vcáo/ ávaparcsu punan punan
"Duiing ilis pciiod ol Vaivasvaia Manu's icign, alicady iwcniy cigli dillcicni
cxalicd sagcs lavc cdiicd ilc Vcáas in onc Dvapaia agc alici anoilci. Twcniy cigli
Vcda-vyasas lavc alicady comc and gonc, O bcsi ol souls, dividing ilc Vcáa inio
loui paiis in cacl Dvapaia-yuga" ¦Vísnu Pur. 3.3.9-10].
Tcxi 1+.2 mcniions ilc saciilicc callcd branma-yajna. Tlis is onc ol ilc livc "gicai
saciiliccs" (panca-mana-yajnan) cnjoincd loi cvciy Vcdic louscloldci branmana as
daily aionmcni loi ilc unavoidablc violcncc lc commiis in ilc livc "placcs ol
slauglici" in ilc lousc: ilc liiclcn siovc, ilc sionc on wlicl iicc is giound, ilc
bioom, ilc spicc moiiai and ilc waici poi. Tlc dcmigods musi bc lonoicd by
ácva-yajna, daily liic saciiliccs. Rcvcicd loiclailcis aic placaicd by pítr-yajna,
xxxxxxxxx. Human bcings aic saiislicd by lospiialiiy io gucsis. All living bcings
aic slown icspcci by bnuta-yajna, ilc symbolic ollciing ol a poiiion ol lood liom
onc's plaic ai cvciy mcal. Tlc Vcdic sagcs aic ilanlcd by pciloiming branma-
yajna, icciiaiion liom vaiious sciipiuics ai ilc iimc ol claniing ilc Gayaiiï
mantra. Tlc dciails ol branma-yajna aic spccilicd in vaiious srutís sucl as ilc
Satapatna Pranmana and 1aíttíriya Aranyaha.
Purporf by BBT TransIafors
Tlc |tínasas and Puranas Aic ilc Iilil Vcáa
Tlc |tínasas and Puranas aic callcd ilc lilil Vcáa bccausc ilcy aic dciivcd liom ilc
oiiginal Vcáa, ilc Yajur Vcáa. Tlis is cxplaincd in ilc scciion ol ilc Vayu Purana
ilai dcsciibcs ilc catur-notra piicsis. Tlcic aic loui linds ol rtvíhs, oi piicsis,
nccdcd io pciloim a Vcdic saciilicc, and ilcii duiics wcic oiiginally all lnown
liom ilc Yajur Vcáa. lui laici on ilc Vcáa was dividcd inio loui paiis loi casy
undcisianding and applicaiion. Tlc duiics ol ilc loui piicsis-aánvaryu, uágata,
nota, and branma-aic lnown liom cacl ol ilcsc loui divisions. Tlc aánvaryu is
associaicd wiil ilc Yajur Vcáa, and lis duiics includc sanciilying ilc saciilicial
paiaplcinalia and mcasuiing ilc slapc and sizc ol ilc saciilicial aicna. Tlc uágata
piicsi siudics ilc Sama Vcáa and clanis lymns duiing ilc saciilicc io piopiiiaic
ilc Loid. Tlc nota piicsi dccoiaics ilc aliai, involcs ilc dcmigods, pouis
oblaiions, and clanis ilc Pg Vcáa. Tlc branma piicsi is a siudcni ol ilc Atnarva
Vcáa and acis as ilc supcivisoi and cooidinaioi ol saciilicial ccicmonics.
Alici Siïla Vyasa compilcd ilc loui Vcáas, ilcic siill icmaincd onc billion vciscs
liom ilc oiiginal Yajur Vcáa. Tlcsc vciscs bccamc ilc oiiginal Purana, wlicl is
siill availablc on ilc lcavcnly plancis. Oui ol compassion loi ilc pcoplc ol Kali-
yuga, Vyasadcva cxiiacicd livc lundicd ilousand csscniial vciscs liom ilis
oiiginal Purana. Ioui lundicd ilousand ol ilcsc Hc dividcd inio ilc cigliccn
Puranas. Tlc icmaining vciscs loimcd ilc |tínasa callcd Manabnarata. Tlc |tínasa
and Puranas aic ilcicloic callcd ilc lilil Vcáa bccausc ilcy wcic pioduccd liom
ilc oiiginal Vcáa. Anoilci icason ilc Puranas and |tínasas aic considcicd ilc lilil
Vcáa, disiinci liom ilc oilci loui, is ilai ilc piicsis ol ilc loui Vcáas do noi usc
ilc Puranas and |tínasas in saciilicial ccicmonics, cvcn ilougl ilcsc woils aic
siudicd along wiil ilc Vcáas.
In lis commcniaiy on ilc Vísnu Purana (3.6.16), Siïla Siïdlaia Svamï dclincs ilc
icims ahnyana, upahnyana, and gatna.
svayam-árstartna-hatnanam pranur ahnyanaham buánan srutasyartnasya
hatnanam upahnyanam pracahsatc gatnas tu pítr-prtnívy-aáí-gitayan
An ahnyana is a naiiaiion ol somciling wiincsscd by ilc spcalci, wlilc an
upahnyana is a naiiaiion ol somciling ilc spcalci las noi wiincsscd bui iailci
lcaid aboui. Gatnas aic songs aboui ilc loiclailcis and caiilly bcings.`
Tlc woids yac cnístam tu yajur-vcáan (Tlc icmaining paii was also callcd Yajur
Vcáa`; Vayu Purana 60.16.22) signily ilai ilc |tínasas and Puranas aic apauruscya,
noi composcd by any moiial; ilus ilcy lavc ilc samc auiloiiiy as ilc Vcáas,
laving bccn compilcd by Siïla Vyasa liom ilc Supicmc Loid's vciy bicail. Wlilc
compiling ilc Puranas and |tínasas Hc includcd somc ol His own siaicmcnis io
malc ilc naiiaiion moic casily compiclcnsiblc. Ioi cxamplc, in ilc Pnagavaá-gita
ilc woids Aijuna said` and Kisna said` aic addcd by Siïla Vyasa io lclp ilc
icadci undcisiand. lui wc slould noi considci cvcn ilcsc addcd siaicmcnis io
lavc bccn wiiiicn by a moiial bcing, sincc Vyasa is an incainaiion ol ilc Supicmc
Loid. Tlis is cvidcni liom ilc vcisc ol ilc Matsya Purana quoicd in ilc icxi.
Somconc migli iaisc ilc objcciion ilai liom ilc Prnaá-aranyaha Lpanísaá
(2.+.10) ii is clcai ilai ilc loui Vcáas individually appcaicd liom ilc Supicmc
Loid. Wly, ilcn, is ii said ilai Vyasadcva dividcd ilc onc Vcáa inio loui paiis'
Wc icply ilai wlilc ii is iiuc ilai cacl Vcáa individually cmanaicd liom ilc Loid,
oiiginally all loui Vcáas wcic collcciivcly callcd ilc Yajur Vcáa bccausc ilai Vcáa is
mucl laigci ilan ilc oilci ilicc. Gcncially, ilc laigcsi mcmbci ol a sci can
icpicscni ilc wlolc sci. In Sansliii ilis is callcd aáníhycna vyapaácsa bnavantí, oi
ilc law ilai ilc laigcsi consiiiucni icpicscnis ilc wlolc. A lcid ol cows wiil jusi
a lcw bullalocs in ii is siill callcd a lcid ol cows, and ilc loui lingcis and onc
ilumb aic usually callcd ilc livc lingcis. lccausc ilc loui Vcáas lad bccomc
disoidcicd, Siï Vyasa icaiiangcd ilc Vcdic icxis io lclp clcaily dclinc ilc duiics ol
ilc loui saciilicial piicsis. How ilc Vcáas bccamc mixcd up bccausc ol a cuisc by
Gauiama Rsi will bc iold in Tcxi 16.
In ilc ncxi Tcxi Siïla Jïva Gosvamï luiilci subsianiiaics lis conclusion aboui ilc
Vcdic naiuic ol ilc |tínasas and Puranas, and lc also cxplains ilc mcaning ol ilc
namc Vcda-vyasa.
TEXT 15
TEXT 15.1
tatnaíva áarsítam vcáa-sana-bnavcna síva-puranasya vayaviya-samnítayam
sanhsípya caturo vcáams caturána vyabnajat prabnun
vyasta-vcáataya hnyato vcáa-vyasa ítí smrtan
puranam apí sanhsíptam catur-Iahsa-pramanatan
aáyapy amartya-Iohc tu sata-hotí-pravístaram
ítí. sanhsíptam íty atra tcnctí scsan.
TransIafion
Gopiparanadhana: Tlc samc piciuic is diawn, dcsciibing ilc Puranas in
conjunciion wiil ilc Vcáas, in ilc Vayaviya-samníta ¦1.1.37-3S] ol ilc Síva
Purana. "Tlc gicai masici condcnscd ilc loui Vcáas and dividcd ilcm inio loui
paiis. lccausc lc scpaiaicd ilc Vcáas inio paiis, lc is callcd Vcda-vyasa. Hc also
condcnscd ilc Purana inio loui lundicd ilousand vciscs, alilougl cvcn ioday ii
coniains onc billion vciscs on ilc plancis ol ilc dcmigods."
"Was condcnscd" (sanhsíptam) lcic implics "by lim" io complcic ilc idca.
BBT: Similaily, ilc Vayaviya-samníta ol ilc Síva Purana indicaics ilc Vcdic naiuic
ol ilc Puranas by discussing ilcii appcaiancc along wiil ilc Vcáas.
Tlc ingcnious Loid abiidgcd ilc Vcáa and ilcn dividcd ii ¦vyasta] inio loui.
Tlcicloic Hc bccamc lnown as Vcda-vyasa. Hc also summaiizcd ilc Puranas in
loui lundicd ilousand vciscs, bui in ilc lcavcnly plancis ilcy siill compiisc onc
billion vciscs` ¦Síva Purana 7.1.1.37-3S].
Hcic ilc woid sanhsíptam (condcnscd`) implics condcnscd by Him.`
TEXT 15.2
shanáam agncyam íty-aáí-samahnyas tu pravacana-níbanánanan hatnahaáí-vaá
anupurvi-nírmana-níbanánana va. tasmat hvacíá anítyatva-sravanam tv avírbnava-
tírobnavapchsaya.
taá cvam ítínasa-puranayor vcáatvam síáánam.
TransIafion
Gopiparanadhana: Tlc namcs ol Puranas lilc Shanáa and Agní, lowcvci, pciiain
io ilc Puranas spcalcis, in ilc samc way as ilc namcs Katnaha and so on. Oi clsc,
ilcy pciiain io ilc convcniional oidci in wlicl ilcy wcic composcd. Tlcicloic
wlcn wc somciimcs lcai ilai ilc Puranas aic noi cicinal, ilis is only in iclcicncc
io ilcii visiblc manilcsiaiion and disappcaiancc.
Tlus wc lavc piovcn ¦in Tcxis 13-15.2] ilai ilc |tínasas and Puranas aic Vcdic.
BBT: Tlc namc ol a Purana-Shanáa, Agní, and so on-iclcis io iis oiiginal
spcalci, as wiil ilc Katna Lpanísaá, wlicl was piomulgaicd by ilc sagc Kaila. Oi
clsc ilc namc iclcis io ilc pcison wlo aiiangcd ilc Purana`s conicnis. Tlc icason
ilc Puranas aic occasionally dcsciibcd as impcimancni is ilai ilcy aic somciimcs
manilcsi and somciimcs noi.
In ilis way tle \edic natuie of tle Itihãsas and Iurãnas is estahlisled.
TEXT 15.3
tatnapí sutaáinam aáníharan sahaIa-nígama-vaIIi-sat-pnaIa-sri-hrsna-nama-vat.
yatnohtam prabnasa-hnanác.
maánura-maánuram ctan mangaIam mangaIanam
sahaIa-nígama-vaIIi-sat-pnaIam cít-svarupam
sahrá apí parígitam sraáánaya ncIaya va
bnrgu-vara nara-matram tarayct hrsna-nama
ítí.
TransIafion
Gopiparanadhana: Tlai pcisons lilc Suia Gosvamï lad ilc piivilcgc io spcal ilc
|tínasas and Puranas lollows ilc paiicin ol ilc qualilicaiion loi claniing ilc namc
Siï Kisna, wlicl is ilc pcilcci liuii ol ilc ciccpci ol ilc cniiic Vcdic srutí. As ilc
Prabnasa-hnanáa siaics, "Tlis namc Kisna is ilc swccicsi ol ilc swcci, ilc mosi
auspicious ol all auspicious ilings. Ii is ilc pcilcci liuii ol ilc ciccpci ol ilc cniiic
Vcdic srutí. In csscncc ii is puic, living spiiii. O bcsi ol ilc lligus, any luman
bcing wlo jusi clanis ilis namc cvcn oncc, wlcilci wiil laiil oi ncglccilully, will
bccomc libciaicd."
BBT: Yci Suia and oilcis wlo aic noi iwicc-boin aic qualilicd io icciic ilc Puranas
in ilc samc way ilai cvciy pcison is qualilicd io clani Loid Kisna's loly namc,
ilc iiansccndcnial liuii ol ilc ciccpci ol all ilc Vcáas. As siaicd in ilc Prabnasa-
hnanáa ¦ol ilc Shanáa Purana]:
O bcsi ol ilc lligu dynasiy, ilc loly namc ol Kisna is ilc swccicsi ol ilc swcci
and ilc mosi auspicious ol ilc auspicious. Ii is ilc iiansccndcnial liuii ol all ilc
Vcáas and is puicly spiiiiual and conscious. Wlocvci clanis ii bui oncc, wlcilci
wiil laiil oi wiil conicmpi, is libciaicd.`
TEXT 15.+
yatna cohtam vísnu-ánarmc.
rg-vcáo `tna yajur-vcáan sama-vcáo `py atnarvanan
aánitas tcna ycnohtam narír íty ahsara-ávayam
ítí. atna vcáartna-nírnayahatvam ca vaísnavc.
bnarata-vyapaácscna ny amnayartnan praáarsítan
vcáan pratístnítan sarvc puranc natra samsayan
íty-aáau.
Gopiparanadhana: And as ilc Vísnu-ánarma also siaics, "Onc is considcicd io
lavc siudicd ilc Pg Vcáa, Yajur Vcáa, Sama Vcáa and Atnarva Vcáa wlo las
uiicicd ilc iwo syllablcs Ha-ii." Tlc Vísnu Purana, luiilcimoic, siaics ilai ilc
|tínasas and Puranas cxplain dcliniiivcly ilc mcaning ol ilc Vcáas, in sucl vciscs
as "On ilc picicxi ol wiiiing ilc Manabnarata, Siïla Vyasa las icvcalcd ilc Vcáas`
mcaning. Wiiloui doubi all ilc Vcáas aic givcn a liim loundaiion in ilc Puranas."
BBT: Tlc Vísnu Dnarma Purana siaics:
A pcison wlo clanis ilc iwo syllablcs na-rí las alicady complcicd ilc siudy ol
ilc Pg, Yajur, Sama, and Atnarva Vcáas.`
And ilc Vísnu Purana alliims ilai ilc Puranas and |tínasas csiablisl ilc mcaning
ol ilc Vcáas.
On ilc picicxi ol wiiiing ilc Manabnarata, Siïla Vyasa las cxplaincd ilc Vcáas`
mcaning. Wiiloui doubi all ilc idcas ol ilc Vcáas aic givcn a liim loundaiion in
ilc Puranas.`
TEXT 15.5
hím ca vcáartna-áipahanam sastranam maánya-patítabnyupagamc `py avírbnavaha-
vaísístyat tayor cva vaísístyam. yatna paámc.
ávaípayancna yaá buáánam branmaáyaís tan na buányatc
sarva-buáánam sa vaí vcáa taá-buáánam nanya-gocaram
!ransIatíon
Gopiparanadhana: Lvcn ilougl wc undcisiand ilai ilc |tínasas and Puranas aic
jusi iwo iypcs ol sastra among many wlicl clucidaic ilc mcaning ol ilc Vcáas,
siill ilcsc iwo aic spccial on accouni ol ilc spccial siaius ol ilcii piomulgaioi. As
siaicd in ilc Paáma Purana, "Lvcn lialma and oilci dcmigods do noi lnow
cvciyiling Dvaipayana Vyasa lnows. Hc undcisiands cvciyiling lnown io anyonc
clsc, bui somc ilings lc lnows no onc clsc can compiclcnd."
BBT: Moicovci, cvcn il wc couni ilc |tínasas and Puranas among ilc bools
cxplaining ilc mcaning ol ilc Vcáas, siill ilcy aic uniquc bccausc ilcii compilci is
so gloiious. Tlc Paáma Purana says, lialma and oilcis do noi lnow wlai
llagavan Vcda-vyasa lnows. Indccd, Hc lnows cvciyiling lnown io oilcis, bui
wlai Hc lnows is bcyond cvciyonc clsc's giasp.`
Purporf by Gopiparanadhana prabhu
Kisna Dvaipayana Vyasa is omniscicni bccausc lc is an cmpowcicd incainaiion ol
God. "I appcai as Vyasa in cacl agc" (Tcxi 1+.2). Tlcicloic cvciyiling Vyasadcva
las wiiiicn and cdiicd is scll-cvidcni iiuil. In Pnagavaá-gita (15.15) Loid Kisna
claims ilai Vyasadcva is His own cxpansion: vcáanta-hrá vcáa-víá cva canam ("I am
ilc auiloi ol Vcáanta-sutra and ilc lnowci ol ilc Vcáas."). Tlc Supicmc Loid
docs noi picscni Himscll as ilc auiloi, only as ilc pcilcci lnowci, ol ilc Vcáas,
wlicl aic in laci co-cicinal wiil Him.
Vyasadcva did iwo ilings wiil ilc Vcáas. lc condcnscd and dividcd ilcm. Tlcsc
lunciions aic cxpicsscd by iwo dillcicni vcibs, sanhsíp and vyas. His condcnsing
ilc vasi icxi ol ilc Vcáas did noi violaic ilcii sanciiiy, bui simply icllccicd ilc
naiuial pioccss ol ilc Vcáas conccaling somc ol ilcii own complcxiiy liom ilc
populaiion ol a lcss iniclligcni agc. Ii is lnown liom vaiious souiccs ilai noi all
ilc Vcdic mantras aic availablc ai any paiiiculai iimc, cspccially in Kali-yuga: In
lis Karma-mimamsa-sutra, Jaimini Rsi icaclcs mcilods loi inicipolaiing saciilicial
insiiuciions ilai lc assumcs wcic oncc spccilicd in no longci availablc passagcs ol
ilc Pranmana srutís. As dcsciibcd in ilc Twcllil Canio ol Srimaá-Pnagavatam,
Yajnavallya woislippcd ilc sun-god io obiain a icvclaiion ol "ncw" yajur-mantras.
In gcncial, Vcdic rsís icccivc mantras in ilcii mcdiiaiion. Tlcy aic noi auilois,
bui iiansmiiicis. Tlcii scivicc is csscniial io luman sociciy bccausc liom iimc io
iimc losi mantras nccd io bc icvivcd.
loil ol lis sciviccs ol condcnsing and cdiiing Siïla Vyasa also pciloimcd loi ilc
Puranas. Tlc Puranas aic cicinal lilc ilc Vcáas, and lilc ilc Vcáas ilcy aic
pciiodically loigoiicn. Vyasadcva's spiiiiual masici Naiada spccilically insiiucicd
lim io iccompilc ilc Puranas in ilc loim in wlicl ilcy aic lnown on caiil.
Tlc Puranas aic noi oiiginal composiiions ol ilcii namcsalcs. Only somc ol ilcm
aic namcd alici ilcii spcalcis, oilcis alici ilc dciiics ilcy gloiily. In ciilci casc,
ilc namcs aic lixcd by cicinal convcniion; ii is a iimclcss laci ilai ilc liisi Purana
is namcd alici lialma, bui only coincidcnial ilai a cciiain jiva assumcs ilc iolc ol
lialma ai ilc bcginning ol a cyclc ol cicaiion io bc ilc Puranas objcci ol woislip.
Tlc samc siiuaiion can bc obscivcd among ilc Vcdic srutís. Onc biancl ol ilc
Yajur Vcáa is callcd Katna oi Katnaha, loi cxamplc, bccausc in cacl agc a sagc
appcais wiil ilc namc Kaila io bccomc ilc icaclci ol ilis icccssion and pass ii on
io lis disciplic succcssion, ilc Kailalas.
Tlai only piopcily puiilicd and iiaincd branmanas slould bc allowcd io icacl ilc
Vcáas is noi mcicly a picjudicc ol casic-conscious iiiualisis, Vaisnava auiloiiiics
also aclnowlcdgc ilis siandaid. Stri-suára-ávíja-banánunam/ trayi na srutí-gocara.
"Womcn, suáras and unqualilicd mcmbcis ol branmana lamilics slould noi cvcn
lcai liom ilc ilicc piincipal Vcáas" (Pnag. 1.+.25). A doubi may ilcicloic aiisc: Il
ilc |tínasas and Puranas aic Vcdic, wly was a lowci-class pcison inviicd by ilc
sagcs ai Naimisaianya io spcal ilcm' Many ol ilc mosi piomincni sagcs in ilc
univcisc lad gailcicd ai Naimisa Ioicsi ai ilc bcginning ol Kali-yuga io pciloim a
onc-ilousand-ycai soma saciilicc in an aiicmpi io lclp minimizc ilc cnsuing
coiiupiion ol luman civilizaiion. lui didn'i ilcy insicad advancc ilc agc's
dcgiadaiion by asling Ugiasiava Suia, a lall-casic dcsccndcni ol a hsatríya man
and branmana woman, io bccomc in cllcci ilcii picccpioi' Siïla Jïva Gosvamï
icplics, ilai jusi as all luman bcings aic auiloiizcd io clani ilc loly namcs ol
Loid Kisna cvcn ilougl ilcsc namcs aic ilc mosi sacicd csscncc ol ilc Vcdic
lymns, ilc pcilcci liuii ol ilc ciccpci ol ilc cniiic nígama oi srutí, similaily ilc
|tínasas and Puranas aic opcn loi ilc siudy ol cvciyonc. Harí-nama, ilc loly
namcs ol God, aic univcisally availablc on ilc auiloiiiy ol ilc oidcis ol God
Himscll and ilc siaicmcnis ol icvcalcd sciipiuic; siudying ilc cpics and Puranas is
auiloiizcd loi all pcisons wiiloui icsiiiciion in ilc samc way.
Ii is iiuc ilai a mantra coniaining namcs ol God is cllcciivc only wlcn icccivcd by
piopci iniiiaiion liom a icpicscniaiivc ol ilc mantras disiciplic succcssion, and
ilai in picvious agcs ilc namcs ol Kisna and His inicinal plcasuic poicncy wcic
gcncially woislippcd only by ilosc wlo wcic alicady vciy puiilicd, oui ol lcai ol
ilc advcisc cllccis ol ollcnscs againsi narí-nama. Tlcicloic ilc Haic Kisna mana-
mantra in paiiiculai is almosi ncvci mcniioncd opcnly in srutí oi smrtí.
Ncvciilclcss, in oui cuiicni agc Caiianya Malapiablu las givcn auiomaiic
iniiiaiion io cvciyonc by issuing His icqucsi ilai cvciy man, woman and clild in
ilc univcisc clani ilc Haic Kisna mana-mantra. Hc las ollcicd io ialc on His own
lcad ilc icaciions ol oui ollcnscs againsi narí-nama wlcn wc clani accoiding io
His oidci.
Tcxi 15.+ siaics ilai "Wiiloui doubi all ilc Vcáas aic givcn a liim loundaiion in
ilc Puranas." Accoiding io Siïla laladcva Vidyablusana, ilis mcans ilai ilc
Puranas lclp loiiily ilc posiiion ol ilc Vcáas by cxplaining paiis ol ilcm ilai aic
dilliculi io undcisiand and icplacing oilci paiis ilai aic missing. Hcic ilc
Manabnarata and Puranas lavc again bccn mcniioncd iogcilci as viiiually
cquivalcni. Tlc |tínasas and Puranas aic closcly allicd classcs ol liiciaiuic,
dillcicniiaicd mosily by siylisiic loimaliiics. Tlc Manabnarata and Puranas slaic
ilc disiinciion ol laving passcd iliougl ilc lands ol Dvaipayana Vyasa, cvcn
ilougl ilc Dnarma-sastras and Smrtí-sastras compilcd by lcssci sagcs also picscni
usclul lnowlcdgc liom ilc Vcáas. Siïla Vyasadcva's uniquc gcnius was io lind ilc
cicinal, univcisal csscncc ol Vcdic lnowlcdgc; ilc icaclings ol oilci sagcs was
almosi always limiicd in applicabiliiy io ilcii own iimcs and io cciiain social
siiaia.
Vciscs lavc bccn ciicd lcic liom ilc Vayaviya-samníta and ilc Prabnasa-hnanáa.
Tlcsc aic majoi scciions ol iwo laigc Puranas, ilc 2+,000-vcisc Síva and S1,000-
vcisc Shanáa Puranas.
Purporf by BBT TransIafors
Tlc |tínasas, Puranas, and Vcáas All Havc ilc Samc Oiigin
Tlc woid sanhsíptam in ilc vcisc ciicd lcic liom ilc Síva Purana (7.1.1.37) is
signilicani. Ii mcans condcnscd,` noi composcd.` Siïla Vcda-vyasa, ilc liiciaiy
incainaiion ol God, condcnscd ilc alicady cxisiing Vcáas. Tlcn Hc iool unuscd
vciscs liom ilai abiidgcd poiiion and madc ilcm inio ilc Puranas. Tlus Hc did
noi cicaic ilc Puranas as an oiiginal composiiion. Tlis conliims ilai ilc Puranas,
by viiiuc ol ilcii iiansccndcnial oiigin, aic cqual io ilc loui Vcáas. Tlcy aic
cicinal and apauruscya.
Onc may pioicsi ilai sincc ilc Puranas lavc namcs sucl as Shanáa and Agní ilcy
musi lavc bccn composcd by ilcsc pcisons, and so ilcy aic nciilci cicinal noi
apauruscya. lui il ilis wcic ilc casc, ilc Vcáas ilcmsclvcs would lavc io bc
considcicd noncicinal composiiions sincc ilcii paiis lavc namcs lilc Katna
Lpanísaá and Aítarcya Pranmana, wlicl iclci io ilc sagcs Kaila and Aiiaicya. Tlc
cxplanaiion is ilai poiiions ol ilc Vcáas aic namcd alici cciiain sagcs noi bccausc
ilc sagcs wiote tlose poitions hut hecause tley weie tlese poitions` main
teacleis and exponents. Since peisons witl names like Katla and Aitaieya
appeai in eveiy millennium, one slould not tlink tlat hefoie tle appeaiance of
tle known Katla and Aitaieya tlese names weie meaningless woids in tle
VcJas.
In ilc samc way, scvcial ol ilc Puranas aic namcd ciilci alici ilcii liisi icaclci oi
ilc pcison wlo icaiiangcd ilcm. Ii may somciimcs bc ilai ovci ilc couisc ol iimc
a cciiain Vcdic woil bccomcs lcss populai oi is complcicly loigoiicn on ilis
planci. Lvcniually somc sagc oi dcmigod again spcals ii, and ilcn ilc bool
bccomcs lnown by lis namc. An cxamplc ol ilis is givcn in Srimaá-Pnagavatam,
wlcic sagc Yajnavallya is dcsciibcd as iccciving ilc Vajasancyi-samníta ol ilc
Yajur Vcáa liom ilc sun-god: Saiislicd by sucl gloiilicaiion, ilc powcilul sun-
god assumcd ilc loim ol a loisc (vaja) and picscnicd io ilc sagc Yajnavallya ilc
yajur-mantras picviously unlnown in luman sociciy` (Pnag. 12.6.73). Jusi as ilc
Loid sccms io ialc biiil and disappcai lilc a moiial bcing, ilc Vcdic liiciaiuic
similaily bccomcs manilcsi and unmanilcsi. Srimaá-Pnagavatam lad bccomc
unmanilcsi ai ilc cnd ol ilc Dvapaia-yuga, livc ilousand ycais ago. Ai ilai iimc
Naiada Muni insiiucicd Vyasa io again icvcal ilc Pnagavatam. Il ilc Pnagavatam
lad noi cxisicd bcloic, Puranas oldci ilan ilc Pnagavatam would noi iclci io ii by
namc. In ilc Paáma Purana, Lttara-hnanáa, Gauiama adviscs Ambaiïsa Malaiaja,
wlo icigncd in ilc Saiya-yuga, io siudy Srimaá-Pnagavatam.
Tlus ilc Puranas aic cicinal, bui somciimcs ilcy aic manilcsi and somciimcs
unmanilcsi in luman sociciy. As ilc Loid is indcpcndcni in His appcaiancc and
disappcaiancc, so by His licc will Hc spcals ilc icvcalcd sciipiuics iliougl ilc
mcdium ol vaiious sagcs and givcs ilcsc sciipiuics vaiious namcs.
Anoilci objcciion io ilc |tínasas` and Puranas` Vcdic siaius may bc siaicd as
lollows: In Srimaá-Pnagavatam (1.+.25) Suia Gosvamï says, stri-suára-ávíja-
banánunam trayi na srutí-gocara . . . ítí bnaratam ahnyanam hrpaya munína hrtam.
Womcn, laboicis, and unqualilicd dcsccndanis ol ilc iwicc-boin lavc no acccss
io ilc Vcáas. . . .Tlcicloic ilc sagc ¦Vyasa] mcicilully compilcd ilc Manabnarata.`
Sincc ilc Manabnarata, ilc loicmosi ol ilc |tínasas, was wiiiicn spccilically loi
womcn and oilcis wiil no acccss io ilc Vcáas, low can ilc |tínasas bc paii ol ilc
Vcáas' Moicovci, in Tcxi 13 ol ilc samc clapici, Saunala Rsi says io Suia
Gosvamï, manyc tvam vísayc vacam snatam anyatra cnanáasat. Wc considci you
cxpcii in all subjccis cxccpi ilc Vcáas.` So il Suia Gosvamï was noi cxpcii in ilc
Vcáas yci was bcing icqucsicd io naiiaic ilc Puranas (spccilically ilc Pnagavata
Purana), low can ilc Puranas bc paii ol ilc Vcáas'
Aniicipaiing ilcsc objcciions, Siïla Jïva Gosvamï compaics ilc piivilcgc ol
siudying ilc |tínasas and Puranas io ilai ol claniing Kisna's loly namc, ilc
cloiccsi liuii ol ilc Vcáas. Tlc loly namc ol Kisna is puicly Vcdic, yci anyonc
may clani ii, including ilosc wlo lavc no iigli io siudy ilc Vcáas. Similaily, ilc
|tínasas and Puranas aic also puicly Vcdic, yci cvcn a sinccic suára oi ouicasic can
appioacl ilcm, jusi as lc oi slc may clani ilc loly namc ol ilc Loid.
As onc can gain all pcilcciion simply by claniing Loid Kisna's loly namc, wlicl
is ilc uliimaic liuii ol ilc Vcáas, so onc can lcain ilc csscncc ol ilc Vcáas by
siudying ilc |tínasas and Puranas, cvcn wiiloui siudying ilc Vcáas ilcmsclvcs. Il
onc could noi do so, ilcn lnowlcdgc ol low io aiiain pcilcciion would bc
inacccssiblc io ilosc wlo aic baiicd liom siudying ilc Vcáas bccausc ilcy aic noi
iwicc-boin.
Iinally, cvcn il onc wcic io includc ilc |tínasas and Puranas among oilci smrtí
sciipiuics wiiiicn by sainily sagcs io cxplain ilc mcaning ol ilc Vcáas, ilc |tínasas
and Puranas occupy a uniquc placc bccausc ol ilc cmincncc ol ilcii piopoundci,
Siïla Vyasadcva, an incainaiion ol ilc Supicmc Loid.
In ilc ncxi Tcxi Siïla Jïva Gosvamï claboiaics on low ilc |tínasas and Puranas aic
supcicxccllcni by viiiuc ol ilcii compilci's diviniiy.
TEXT 16
TEXT 16.1
Shanác.
vyasa-cítta-stnítahasaá avaccnínnaní hanícít
anyc vyavanaranty ctany uri-hrtya grnaá íva
ítí.
tatnaíva árstam sri-vísnu-puranc parasara-vahyam.
tato `tra mat-suto vyasa astavímsatímc `ntarc
vcáam cham catus-paáam caturána vyabnajat prabnun
yatnatra tcna vaí vyasta vcáa-vyascna áni-mata
vcáas tatna samastaís taír vyasaír anyaís tatna maya
taá ancnaíva vyasanam sahna-bncáan ávíjottama
catur-yugcsu racítan samastcsv avaánaraya
hrsna-ávaípayanam vyasam víáání narayanam prabnum
ho `nyo ní bnuví maítrcya manabnarata-hrá bnavct
ítí.
TransIafion
Gopiparanadhana: Tlc Shanáa Purana says, "Tlcsc oilcis malc usc ol small
collcciions ol idcas ilcy lavc caivcd oui liom ilc inliniic sly ol Vyasadcva's mind.
Tlcy ialc advaniagc ol ilcsc boiiowcd idcas lilc pcoplc wlo picl up ilings
discaidcd liom somconc clsc's lousc." In ilc samc vcin is ilis siaicmcni ol
Paiasaia Muni in Sri Vísnu Purana ¦3.+.2.-5]: "Tlcn, duiing ilc pciiod ol ilc
iwcniy-ciglil Manu, ilc gicai masici, my son Vyasa, dividcd ilc onc Vcáa wiil
loui divisions inio loui scpaiaic bools. In ilc samc way as lc, ilc biilliani cdiioi
ol ilc Vcáas, aiiangcd ilcii cniiic icxi inio vaiious bools, so lavc oilci Vyasas in
ilc pasi, including myscll. O bcsi ol branmanas, you can undcisiand ilai ilus in
cacl ol ilc ioiaiions ol ilc cyclc ol loui agcs a dillcicni Vyasa oiganizcs ilc
bianclcs ol ilc Vcáas. lui lnow ilai Kisna Dvaipayana Vyasa is ilc Supicmc Loid
Naiayana Himscll. Wlo clsc on ilis caiil, Maiiicya, could bc ilc auiloi ol ilc
Manabnarata'"
BBT: Tlc Shanáa Purana siaics, Jusi as a pcison picls up ilings in lis own lousc
and uscs ilcm, many pcoplc lavc ialcn lnowlcdgc liom ilc sly ol Vyasa's lcaii
loi ilcii own usc.`
Wc lind a similai statement in tle Visnu Iurãna |3.4.25j, wleie tle sage
Paiasaia says, Tleieaftei, duiing tle twenty-eigltl nanv-antara, tle Ioid in
tle foim of my son \yasa took tle one VcJa, consisting of foui sections, and
divided it into foui sepaiate paits. 1ust as tlis intelligent \yasa divided tle
VcJa, pieviously all otlei \yasas, including myself, also divided it. O hest of
tle twice-hoin, undeistand tlat in eveiy cycle of foui yugas \yasas come and
aiiange tle VcJa into vaiious hiancles. But know, O Maitieya, tlat Sii Kisna-
dvaipayana \yasa is Ioid Naiayana Himself. Wlo else in tlis woild could lave
wiitten tle gieat epic Mahãbhãrata?¨
TEXT 16.2
shanáa cva.
narayanaá víníspannam jnanam hrta-yugc stnítam
híncít taá anyatna jatam trctayam ávaparc `hníIam
gautamasya rscn sapaj jnanc tv ajnanatam gatc
sanhirna-buáánayo ácva branma-ruára-puransaran
saranyam saranam jagmur narayanam anamayam
taír víjnapíta-haryas tu bnagavan purusottaman
avatirno mana-yogi satyavatyam parasarat
utsannan bnagavan vcáan ujjanara narín svayam
ítí.
TransIafion
Gopiparanadhana: In ilc Shanáa Purana wc icad, "Knowlcdgc in ilis woild was
oiiginal gcnciaicd liom Loid Naiayana. In ilc Kiia-yuga ii icmaincd iniaci. In
Ticia-yuga ii bccamc somcwlai coiiupi, and in Dvapaia-yuga aliogcilci so. Wlcn
lnowlcdgc lad ilus giadually iiansloimcd inio ignoiancc bccausc ol Gauiama
Rsi's cuisc, ilc conluscd dcmigods lcadcd by lialma and Rudia wcni io asl
pioicciion liom Naiayana, ilc laulilcss piovidci ol slclici. Inloimcd ol wlai ilcy
nccdcd Him io do, Hc, ilc Pcisonaliiy ol Godlcad and gicaicsi ol mysiics,
dcsccndcd io caiil as ilc son ol Paiasaia in ilc womb ol Saiyavaiï. In ilai loim
Loid Haii Himscll icsioicd ilc ncglccicd Vcáas."
BBT: Tlc Shanáa Purana luiilci siaics, In Saiya-yuga ilc lnowlcdgc ilai
cmanaicd liom Loid Naiayana icmaincd puic. Ii bccamc somcwlai polluicd in
Ticia-yuga, and complcicly so in Dvapaia-yuga. Wlcn ignoiancc lad covcicd ilai
lnowlcdgc bccausc ol Gauiama Rsi's cuisc, ilc dcmigods bccamc pciplcxcd. Lcd
by lialma and Rudia, ilcy appioaclcd Loid Naiayana, ilc Supicmc Pcison and
laulilcss pioiccioi, and iold Him wly ilcy lad comc. On ilc icqucsi ol ilc
dcmigods, Loid Haii ilcn dcsccndcd as ilc gicai yogi Vyasa, son ol Saiyavaiï and
Paiasaia, and ic-csiablislcd ilc loigoiicn Vcáas.`
TEXT 16.3
vcáa-sabácnatra puranaáí-ávayam apí grnyatc. taá cvam ítínasa-purana-vícara cva
srcyan ítí síáánam. tatrapí puranasyaíva garíma ársyatc. uhtam ní naraáiyc.
vcáartnaá aáníham manyc puranartnam varananc
vcáan pratístnítan sarvc puranc natra samsayan
puranam anyatna hrtva tíryag-yoním avapnuyat
su-áanto `pí su-santo `pí na gatím hvacíá apnuyat
ítí.
Gopiparanadhana: Tlc woid vcáa in ilis conicxi also implics ilc Puranas and
|tínasas.
Tlus wc lavc csiablislcd ilai ilc bcsi way io piocccd is io cxaminc ilc |tínasas
and Puranas. Lvcn among ilcsc iwo, moicovci, ilcic is cvidcncc ilai ilc Puranas
aic moic impoiiani. As siaicd in ilc Naraáa Purana, "O lovcly onc, I considci ilc
mcssagc ol ilc Puranas moic impoiiani ilan ilai ol ilc Vcáas. Wiiloui doubi all
ilc Vcáas aic givcn a liim loundaiion in ilc Puranas. Anyonc wlo disicspccis ilc
Puranas will lavc io ialc lis ncxi biiil as an animal; cvcn il lc is vciy scll-
coniiollcd and pcacclul, lc will aclicvc no good dcsiinaiion."
BBT: Hcic ilc woid vcáa also indicaics ilc |tínasas and Puranas. Tlus ii is
csiablislcd ilai siudying ilc |tínasas and Puranas is supicmcly bcnclicial. And ol
ilcsc iwo, ilc Puranas aic moic cxccllcni. As siaicd in ilc Naraáiya Purana, O
lovcly onc, I considci ilc Puranas moic impoiiani ilan ilc Vcáas bccausc ilc
Puranas liimly csiablisl all ilc Vcdic mcanings. Tlcic is no doubi ol ilis. Onc
wlo disicspccis ilc Puranas will ialc biiil as a subluman; cvcn il lc can cxpciily
coniiol lis scnscs and mind, lc can aiiain no good dcsiinaiion.`
Purporf by Gopiparanadhana prabhu
Jusi as inliniic spacc is all-accomodaiing, so ilc mind ol Vcda-vyasa cncompasscs
cvciyiling ilcic is io lnow. All Vcdic rsís aic gicaici ilan oidinaiy mysiics wlo
compiclcnd somciling ol ilc Absoluic Tiuil and Iis cncigics loi ilcii own scll-
icalizaiion, bui cannoi cxpicss ilcii cxpciicnccs colcicnily loi ilc bcnclii ol
oilcis. Tlc Vcdic sagcs aic noi only mysiics bui cxpcii communicaiois as wcll;
ilcy sysicmaiically icacl piaciical mcans by wlicl pcisons cnianglcd in maiciial
lilc can also bccomc scll-icalizcd. Ol ilcsc sagcs, Dvaipayana Vyasa is
inconicsiably ilc gicaicsi. His own lailci, Paiasaia Rsi, siudcni ol Maiiicya Rsi
and naiiaioi ol ilc Vísnu Purana, aiicsis io ilis. Picviously, in ilc iwcniy-sixil
Dvapaia-yuga ol ilis Vaivasvaia-manvaniaia, Paiasaia limscll was Vyasa, cdiioi ol
ilc Vcáas. As an incainaiion ol Naiayana, lowcvci, Kisna Dvaipayana cxccls all
ilc oilci Vyasas. Hc bcsi lnows ilc wlolc puiposc ol ilc Vcáas.
Wiil ilc piogicssion ol ilc loui agcs, ilc iniclligcncc ol living bcings naiuially
dccicascs, and ilcii undcisianding ol ilc Vcáas giadually wcalcns. Gauiama Rsi's
cuisc coincidcnially lclpcd accclciaic ilis sponiancous pioccss ol dcgiadaiion.
Siïla laladcva Vidyablusana las summaiizcd ilc Varana Puranas accouni ol ilis
cvcni: Gauiama lad oncc icccivcd a bcncdiciion ilai lis liclds would always
pioducc abundani iicc ciops. So wlcn ilc couniiy suiiounding lis asrama was
siiucl by a scvcic diougli lc iool ilc oppoiiuniiy io losi many lcaincd
branmanas and lccd ilcm. Tlc diougli cvcniually cndcd and ilc branmanas
wanicd io iciuin io ilcii villagcs, bui Gauiama did noi wani io lci ilcm lcavc. Tlc
branmanas cicaicd an illusion ol a cow io lool Gauiama. Gauiama iouclcd ilc
lalsc cow and ii appcaicd io lall dcad. His gucsis picicndcd io bc siiucl wiil
loiioi ovci Gauiama's lilling a cow and iool ilis as ilcii picicxi loi lcaving.
Gauiama ilcn siiicily obscivcd ilc picsciibcd aioncmcni loi sucl an inauspicious
aci, only aliciwaids discovciing ilai lc lad bccn dcccivcd by ilc branmanas. Hc
angiily cuiscd ilcm and all ilcii collcagucs io losc ilcii Vcdic lnowlcdgc.
Tlc cicinal Vcáas ncvci aciually sullci coiiupiion. lui as ilc branmana class, wlo
aic mcani io siudy and icacl ilc Vcáas, lall liom ilcii siandaids ol puiiiy and
ncglcci ilcii icsponsibiliiics io sociciy, iiuc Vcdic lnowlcdgc bccomcs moic and
moic inacccssiblc. In iis sicad appcai pcivciicd loims ol lnowlcdgc, maiciialisiic
and impcisonal misinicipiciaiions. Tlis is dcsciibcd by ilc woid utsanna in ilc
Shanáa Purana passagc ciicd in Tcxi 16.2; ilc woid caiiics ilc scvcial mcanings ol
"loigoiicn," "ncglccicd," "lalling apaii," and "dccaying."
As Siïla Jïva Gosvamï picviously siaicd, ilc |tínasas and Puranas aic cspccially
impoiiani in Kali-yuga as mcans ol acccss io Vcdic lnowlcdgc. Tlc |tnínasa cpics
and Puranas lavc ilc samc apauruscya auiloiiiy as ilc Vcáas, and ilcy laiillully
cxplain ilc Vcáas, in ilis way icvcaling ilc liglci puiposcs ol lilc. Loid Siva in
ilc vciscs ciicd liom ilc Naraáa Purana iclls lis wilc Paivaiï ilai lc considcis ilc
mcssagc ol ilc Puranas moic impoiiani ilan ilai ol ilc Vcáas. ly ilis lc mcans
noi ilai anyiling is lacling in ilc Vcáas oi ilai ilcy can bc impiovcd on, bui ilai
ilc Puranas simplc cxplanaiions aic lcss lilcly io bc misundcisiood.
Purporf by BBT TransIafors
Tlc Compilci ol ilc |tínasas and Puranas is Uniquc
To a laigc cxicni onc can lnow ilc qualiiy ol a pioduci by asscssing ilc qualiiy ol
ilc pcison wlo madc ii. ly ilis ciiiciion ilc Puranas and |tínasas aic supicmcly
cxccllcni, sincc ilcy wcic compilcd by Loid Naiayana Himscll in ilc loim ol Siïla
Vyasadcva.
Hcic Siïla Vyasa's mind is compaicd io ilc unlimiicd sly, indicaiing ilai jusi as
ilc sly accommodaics all objccis, so Vyasa's mind coniains all lnowlcdgc.
Anoilci signilicancc ol compaiing Vyasa's mind io ilc sly is ilai ilc sly is ilc
mcdium loi sound, wlicl iiansmiis lnowlcdgc. In oilci woids, Vyasa's mind is
ilc mcdium loi iiansccndcnial sound, wlicl is ilc basis ol all linds ol lnowlcdgc.
All oilci ilinlcis, boil on ilis planci and on liglci plancis, simply malc usc ol
ilc lnowlcdgc Siïla Vyasa las givcn. Accoiding io onc Sansliii saying,
vyasoccnístam jagat sarvam. Tlc wlolc woild iasics ilc icmnanis ol Vyasa's
lnowlcdgc.` Any ncw` idca onc may lind oi conccivc ol alicady cxisis in His
wiitings. Tlus all tle wiiteis tliouglout listoiy lave hoiiowed fiom Him,
diiectly oi indiiectly.
Accoiding io Paiasaia Muni, ai ilc bcginning ol cacl Kali-yuga in ilc icpcaicd
cyclc ol loui yugas, a vyasa, oi compilci,` aiiangcs ilc Vcáas. In ilc picscni icign
ol Manu, Paiasaia limscll was ilc iwcniy-sixil Vyasa, and Siï Kisna-dvaipayana is
ilc iwcniy-ciglil. Ol ilc iwcniy-cigli Vyasas wlo lavc appcaicd uniil now,
Kisna-dvaipayana is spccial bccausc Hc is an incainaiion ol Loid Naiayana. Hc
appcaicd on ilc icqucsi ol ilc dcmigods ai ilc cnd ol ilc Dvapaia-yuga, alici a
cuisc spolcn by Gauiama Muni causcd ignoiancc io covci ilc Vcdic lnowlcdgc.
Clapici 171 ol ilc Varana Purana iclaics low Gauiama Muni undciwcni scvcic
ausiciiiics duiing a laminc io plcasc Loid lialma. Wlcn lialma ollcicd Gauiama
a boon, ilc sagc aslcd ilai lc would bc ablc io lccd all lis gucsis. Tlc boon was
gianicd, and bcncvolcni Gauiama lcd lis many branmana gucsis loi ilc duiaiion
ol ilc laminc. Wlcn iains linally camc, ilc branmanas wanicd io lcavc lis
lcimiiagc. As is ilc cusiom, lowcvci, Gauiama aslcd ilcm io siay a liiilc longci,
and ilcy agiccd. Alici somc iimc ilcy again wislcd io lcavc, bui oncc again
Gauiama picvailcd on ilcm io siay a wlilc longci. Tlis lappcncd a lcw iimcs.
Iinally ilc branmanas, dcicimincd io lcavc, dcviscd a plan. Tlcy madc an illusoiy
cow and lcli ii ncai Gauiama's asrama. In ilc caily moining, wlcn ilc sagc was
going io bailc, ilc animal bloclcd lis pail, and io diivc lci away lc ilicw a lcw
diops ol waici ai lci. Ai ilc liisi ioucl ol ilc waici, ilc cow lcll down dcad. Tlc
branmanas immcdiaicly iaiscd a luc and ciy, dcclaiing Wc cannoi siay lcic and
acccpi lood liom a cow-lillci!` and ilcn ilcy lcli loi ilcii icspcciivc icsidcnccs.
Laici Gauiama pciloimcd an aioncmcni, and by lis mysiic powci lc could
undcisiand ilai lc'd bccn iiiclcd. So lc angiily cuiscd ilc branmanas ilai ilcy
would losc all ilcii Vcdic lnowlcdgc. In ilis way ilc Vcdic lnowlcdgc bccamc
covcicd by ignoiancc duiing ilc Dvapaia-yuga, and ilus ii was ncccssaiy loi Vyasa
io scnd loiil ilc Vcáas again.
Iiom Loid Siva's siaicmcni ilai ilc Puranas aic moic impoiiani ilan ilc Vcáas
bccausc ilcy cxplain ilcm, wc slould noi concludc ilai absoluicly no onc slould
siudy ilc Vcáas. Siill, Vyasadcva's veidict is tlat in Kali-yuga people aie not
intelligent enougl to undeistand tle tiue message of tle VcJas, especially since
tleie exists no autlentic disciplic succession tliougl wlicl to acquiie tlis
undeistanding. We find, in fact, tlat tlose wlo attempt nowadays to study only
tle VcJas and UpanisaJs often end up taking to oidinaiy, fiuitive activities oi
else to meditation on tle impeisonal Bialman, witl tle aim of meiging into it.
Tley do not come to tle \aisnava siJJhãnta, tle peifect conclusion of \edic
undeistanding, wlicl is iealization of unalloyed devotional seivice to tle
Supieme Peisonality of Godlead. Tle failuie of modein-day students of tle
VcJas to undeistand tleii ieal message is pioof tlat tlis message is not easy to
discein in tle piesent age. As Ioid Kisna says in SrinaJ-Bhãgavatan
(11.3.44), paroksa-vãJo vcJo ´yan. Tle VcJas speak indiiectly.¨ Tleiefoie, if
we wisl to leain tle tiue conclusion of tle VcJas in tlis age, it is moie piactical
to study tle Iurãnas.
Howcvci, a sciious siudcni wlo wanis io undcisiand ilc Puranas` síáánanta musi
siill sccl oui a guru in disciplic succcssion. Tlis basic picicquisiic ol Vcdic siudy
is noi waivcd wlcn onc appioaclcs ilc Puranas. Indccd, Srimaá-Pnagavatam
(11.3.21) cmplaiically dcclaics, tasmaá gurum prapaáycta jíjnasun srcya uttamam.
Onc wlo sciiously wanis io lcain aboui ilc liglcsi good in lilc musi ialc slclici
ol a bona lidc spiiiiual masici.`
Ncxi, Siïla Jïva Gosvamï cxplains ilc ilicc divisions ol ilc Puranas.
TEXT 17
TEXT 17.1
shanác prabnasa-hnanác ca.
vcáa-van níscaIam manyc puranartnam ávíjottaman
vcáan pratístnítan sarvc puranc natra samsayan
bíbncty aIpa-srutaá vcáo mam ayam caIayísyatí
ítínasa-puranaís tu níscaIo `yam hrtan pura
yan na árstam ní vcácsu taá árstam smrtísu ávíjan
ubnayor yan na árstam ní tat puranaín pragiyatc
yo vcáa caturo vcáan sangopanísaáo ávíjan
puranam naíva janatí na ca sa syaá vícahsanan
ítí.
Gopiparanadhana: And in ilc Prabnasa-hnanáa ol ilc Shanáa Purana ¦3.121-2+]
wc lind ilc siaicmcni, "O bcsi ol branmanas, I considci ilc puipoii ol ilc Puranas
as unqucsiionablc as ilc Vcáas ilcmsclvcs. Wiiloui doubi all ilc Vcáas aic givcn a
liim loundaiion in ilc Puranas. Somc iimc in ilc pasi ilc Vcáas bccamc aliaid ilai
"Tlcsc pcoplc aic going io disioii my mcaning bccausc ilcy aic inadcquaicly
iiaincd in piopci lcaiing." lui ai ilai iimc ilc |tínasas and Puranas camc loiwaid
io givc ilc Vcáas an unqucsiionablc loundaiion. Wlai cannoi bc lound in ilc
Vcáas, O branmanas, is lound in ilc smrtís, and wlai cannoi bc locaicd in ciilci is
clcaily dcsciibcd in ilc Puranas. O branmanas, onc wlo lnows ilc Vcáas along
wiil ilcii supplcmcnis and ilc Lpanísaás bui docs noi lnow ilc Puranas is noi
ically lcaincd."
BBT: Iuiilcimoic, ilc Prabnasa-hnanáa ol ilc Shanáa Purana ¦5.3.121-2+] siaics:
O bcsi ol ilc iwicc-boin, I considci ilc mcaning ol ilc Puranas io bc as wcll
csiablislcd as ilai ol ilc Vcáas. Wiiloui doubi all ilc Vcáas aic givcn a liim
loundaiion in ilcm. Oncc, long ago, ilc Vcáas bccamc aliaid ol ilosc wlo migli
lcai liom lei insufficiently, and sle tlouglt, Tlis soit of peison will distoit my
meaning.` But tlen tle Itihãsas and Iurãnas lelped tle VcJas hy fiimly
estahlisling lei meaning. Wlat cannot he found in tle VcJas is found in tle
snrti, and wlat cannot he found in eitlei is cleaily explained in tle Iurãnas. A
peison is not consideied leained if le does not know tle Iurãnas, O leained
brãhnanas, even if le las studied tle foui VcJas along witl tle VcJãngas and
UpanisaJs.¨
TEXT 17.2
atna purananam cvam pramanyc stnítc `pí tcsam apí samastycnapracaraá-rupatvan
nana-ácvata-pratípaáaha-prayatvaá arvacinaín hsuára-buááníbnír artno áuraánígama
ítí taá-avastna cva samsayan.
Gopiparanadhana: Lvcn ilougl wc lavc ilus sciilcd ilc qucsiion ol ilc Puranas
auiloiiiaiivcncss, wc nccd io ncxi considci a doubi icgaiding ilcii cuiicni siaius:
Lcss iniclligcni pcoplc ol modcin iimcs lind ii dilliculi io undcisiand ilcm
bccausc ilcii oiiginal icxis aic noi complcicly availablc and bccausc loi ilc mosi
paii ilcy piomoic ilc woislip ol a vaiiciy ol dciiics.
BBT: Ncxi wc musi considci ilc lollowing doubi conccining ilc siaius ol ilc
Puranas. Alilougl ilcii auiloiiiy las bccn ilus csiablislcd ¦in ilc picvious
Tcxis], siill ii is dilliculi loi ilc lcss iniclligcni mcn ol ilc modcin agc io
compiclcnd ilcii uliimaic mcaning. Tlc icasons loi ilis dilliculiy aic ilai ilc
Puranas, lilc ilc Vcáas, aic only paiiially availablc and ilai in gcncial ilc Puranas
iiy io csiablisl ilc supicmacy ol vaiious dciiics.
TEXT 17.3
yaá uhtam matsyc.
pancangam ca puranam syaá ahnyanam ítarat smrtam
sattvíhcsu ca haIpcsu manatmyam aáníham narcn
rajascsu ca manatmyam aáníham branmano víáun
taávaá agncs ca manatmyam tamascsu sívasya ca
sanhirncsu sarasvatyan pítrnam ca nígaáyatc
ítí.
Gopiparanadhana: As ilc Matsya Purana ¦53.65, 6S-69] siaics,"A lisioiical icxi is
a Purana il ii las ilc livc dclining claiaciciisiics; oilciwisc ii is lnown as an
ahnyana. In Puranas dcsciibing days ol lialma in ilc modc ol goodncss, ilc
Supicmc Loid Haii is mosily gloiilicd. In ilosc dcsciibing days in ilc modc ol
passion, ilcic is cspccially gloiilicaiion ol lialma. In ilosc dcsciibing days in ilc
modc ol ignoiancc, ilcic is gloiilicaiion ol Agni and ol Siva. In ilosc dcsciibing
mixcd days Saiasvaiï and ilc Piias aic discusscd."
BBT: As siaicd in ilc Matsya Purana ¦53.65, 6S-69]:
A lisioiy is callcd a Purana il ii las ilc livc dclining claiaciciisiics; oilciwisc ii
is callcd an ahnyana. Tlc saiivic Puranas piimaiily gloiily Loid Haii; ilc iajasic
Puranas, Loid lialma; and ilc iamasic Puranas, Loid Siva and Duiga, along wiil
Agni. Tlc Puranas in mixcd modcs gloiily Saiasvaiï and ilc Piias.`
TEXT 17.+
atragncs tat-taá-agnau pratípaáyasya tat-taá-yajnasycty artnan. sívasya cctí ca-harac
cnívayas ca. sanhirncsu sattva-rajas-tamo-maycsu haIpcsu banusu. sarasvatya nana-
vany-atmaha-taá-upaIahsítaya nana-ácvataya íty artnan. pítrnam harmana pítr-
Iohan ítí srutcs tat-prapaha-harmanam íty artnan.
Gopiparanadhana: Hcic gloiilicaiion "ol Agni ¦ilc liic-god]" mcans ol Vcdic
saciiliccs wlicl aic cxccuicd wiil ollciings inio vaiious sacicd liics. In ilc pliasc
"and ol Siva also," ilc woid "also" implics "also ol Siva ¦lis wilc]." "Duiing mixcd
days" mcans duiing ilc many days ol lialma in wlicl goodncss, passion and
ignoiancc aic all piomincni. "Ol Saiasvaiï" mcans ol vaiious dcmigods wlo aic
indiiccily indicaicd by iclcicncc io lci, sincc slc is ilc picsiding dciiy ol vaiious
linds ol vcibal cxpicssion. "Ol ilc Piias ¦cclcsiial loiclailcis]" mcans ol ilc iiiual
aciiviiics wlicl lcad io aiiaining ilcm, in accoidancc wiil ilc srutí siaicmcni, "ly
Vcdic iiiuals onc aclicvcs ilc woild ol ilc Piias."
BBT: Hcic ilc woid agní iclcis io ilc Vcdic saciiliccs pciloimcd by maling
ollciings inio vaiious sacicd liics. Tlc woid ca (and`) in ilc pliasc sívasya ca
implics ilc wilc ol Loid Siva. Sanhirncsu (in ilc mixcd`) mcans in ilc vaiious
Puranas in ilc mixcd modcs ol sattva, rajas, and tamas combincd.` Hcic
sarasvatyan (ol Saiasvaiï`) mcans ol ilc picsiding dciiy ol spcccl` and, by
implicaiion, ol ilc vaiious dciiics iclciicd io in ilc numcious sciipiuial icxis slc
cmbodics.` Accoiding io srutí, harmana pítr-Iohan. ly liuiiivc aciiviiics onc can
aiiain ilc abodc ol ilc loiclailcis.` Tlus lcic ilc woid pítrnam (ol ilc
loiclailcis`) iclcis io ilc liuiiivc iiiuals mcani loi aiiaining io ilc planci ol ilc
loiclailcis.
Purporf by Gopiparanadhana prabhu
Ii is impossiblc in Kali-yuga io undcisiand ilc Vcáas coiiccily wiiloui icsoii io
ilc auiloiiiy ol ilc Puranas. In gcncial in ilis agc, cvcn ilosc wlo aic supposcd
io bc icligious lcadcis aic vciy olicn ilcmsclvcs viciims ol dclusion and lypociisy.
Wc scc ilis icndcncy all ovci ilc woild. In India many appaicnily wcll cducaicd
and siiicily icligious branmanas aic aciually conluscd aboui ilc puiposc ol lilc and
ilc mcans ol aclicving ii, mainly bccausc ilcy lavc lailcd io appioacl ilc iigli
souiccs ol lnowlcdgc. Somc branmanas claim io bc puicly Vcdic, licc liom
scniimcnial and lanaiic idolaiiy; among ilcsc dcnicis ol Puianic auiloiiiy aic ilc
iiiualisis ol ilc liisi millcnium A.D. wlo lollowcd ilc Jaimini-mïmamsa
inicipiciaiion ol Kumaiila and Piablalaia and ilc mucl moic icccni pioponcnis
ol ilc Ãiya-samaja. Tlcsc branmanas picsumc io lavc diicci acccss io ilc Vcáas
iliougl ilc commcniaiics ol ilcii icaclcis, cvcn ilougl ilc manilcsi liuiis ol
ilcii so-callcd Vcdic cducaiion aic aiiogancc, ailcism and cnianglcmcni in scnsc
giaiilicaiion.
Tlcicloic, as wc aic iold lcic liom ilc Shanáa Purana, ilc Vcáas lavc jusi causc io
lcai abusc ai ilc lands ol ilc branmanas ol oui agc. Hcaiing ilc Vcáas call loi
lclp, ilc Puranas lavc comc io ilcii assisiancc. Tlcii insiiuciions aic as
iiusiwoiily as ilc oiiginal woids ol ilc Vcáas and aic lonoicd by cvciy iiuc
branmana, ilai is io say, by cvciy loncsi pcison wlo las ical iniclligcncc and
lumiliiy. Wlai nccd is ilcic loi spcculaiivc commcniaiics on ilc Vcáas wlcn
ilcic ilcii naiuial commcniaiy is alicady availablc in ilc Puranas'
lui ilis is ilc agc ol coiiupiion, wlcn cvcn moic dcliniic guidancc is nccdcd io
lind ilc coiicci pail ol spiiiiual piogicss. Lvcn ilc Puranas, wlicl wcic casy
cnougl io undcisiand in cailici iimcs, olicn bcwildci ilcii disoiicnicd modcin
icadcis. Inicndcd io appcal io pcoplc ol many dillcicni naiuics, ilc Puranas
cncouiagc woislip ol dcmigods alongsidc ilai ol ilc Supicmc Loid. Dcmigod
woislip giadually puiilics ilosc wlo aic ioo maiciialisiic io bc inicicsicd in puic
dcvoiional scivicc. Tlc aciual lisioiy ol ilc univcisc passcs iliougl vaiying
cyclcs, "days ol lialma," duiing somc ol wlicl ilc lowci maiciial modcs ol
passion (rajas) and ignoiancc (tamas) aic piomincni. Ai ilosc iimcs ilc Supicmc
Loid giacclully allows Loid Siva and oilci scivanis ol His io dclcai Him in
compciiiion and oilciwisc sccm supciioi. Puranas wlicl dcsciibc cvcnis ol ilcsc
iajasic and iamasic haIpas ilus supcilicially sccm io iaisc dcmigods io ilc posiiion
ol God. Ii is no wondci ilai impcilccily inloimcd siudcnis ol ilc Puranas cannoi
disccin ilc uniiy ol ilc Puranas undcilying mcssagc--ilai ilc powcilul coniiollcis
and wondcilul opulcnccs ol ilis univcisc aic all cncigics ol ilc supicmc cncigciic,
ilc Pcisonaliiy ol Godlcad. Tlcsc icadcis lavc no capaciiy io appicciaic ilc Harí-
vamsa Puranas judgmcni,
vcác ramayanc caíva/ puranc bnaratc tatna
aáav antc ca maányc ca/ narín sarvatra giyatc
"Tliougloui ilc Vcáas and cvciywlcic in ilc Pamayana, Puranas and
Manabnarata, liom ilc bcginning io ilc middlc io ilc cnd, ilc piaiscs ol Loid Haii
aic sung" ¦Manabnarata, Svarga-parva 6.93].
As a souicc ol luiilci conlusion, noi only aic poiiions ol ilc Puranas now
missing, bui in somc cascs ilcsc poiiions lavc bccn icplaccd wiil spuiious
subsiiiuiions. In icccni ccniuiics ilc bialminical communiiy las bccomc lcss and
lcss lamiliai wiil scvcial ol ilc moic iaicly picscivcd Puranas, allowing
unsciupulous sciibcs io disioii ilc icxis wiiloui dcicciion. Tlc only suic
pioicciion againsi sucl clangcd icxis is ilc icsiimony ol commcniaiics by icliablc
auiloiiiics. Ovci six lundicd ycais ago Siïla Siïdlaia Svamï commcnicd on boil
Srimaá-Pnagavatam and ilc Vísnu Purana, ialing spccial caic io cciiily ilc
woiding ol almosi cvciy vcisc; no sucl commcniaiics by siandaid acaryas cxisi,
lowcvci, loi ilc oilci Puranas, only ciiaiions ol isolaicd passagcs.
Tlc vciscs ciicd liom ilc Matsya Purana cnumciaic ilc iypical dciiics wlosc
woislip is piomoicd in cacl caicgoiy ol Purana. Tlcoiciically, haIpa could bc
iianslaicd insicad as "wiiiicn woil," bui ilc vciscs immcdiaic lollowing ilcsc in
ilc Matsya Purana slow ilai "days ol lialma" is ilc inicndcd mcaning:
< lind ilcsc vciscs >
"<iianslaiion>" Tlis is also conliimcd by ilc way ilc woid haIpa is uscd in ilc
ncxi anuccncáa (Tcxi 1S.1).
All cigliccn majoi wcic spolcn by Suia Gosvamï ai Naimisaianya and acccpicd by
ilc sagcs ilcic as auilcniic, bui ai ilc samc iimc ilcy aic mcani loi ilicc basically
dillcicni iaigci audicnccs, dclincd accoiding io ilc ilicc modcs ol naiuic. Tlc
siiuaiion ol ilc individual Puranas is moic complcx, mosi ol ilcm displaying somc
mixiuic ol ilc modcs. Ioi cxamplc, ilc pasiimcs ol Loid Kisna and ol Loid
Ramacandia, wlicl musi bc considcicd in ilc puic modc ol goodncss, aic boil
dcsciibcd io somc cxicni in cvciy onc ol ilc Puranas. Loid Siva spccilics ilc basic
division ol six Puranas bclonging io cacl modc in ilc loiiy-iliid clapici ol ilc
Paáma Purana, Lttara-hnanáa (236.1S-21):
vaísnavam naraáiyam ca/ tatna bnagavatam subnam
garuáam ca tatna paámam/ varanam subna-áarsanc
sattvíhaní purananí/ víjncyaní subnaní vaí
"O bcauiilul onc, ilc Vísnu Purana, Naraáa Purana, ilc auspicious Pnagavata
Purana, and ilc Garuáa, Paáma and Varana Puranas bclong io ilc modc ol
goodncss. Tlcy aic all considcicd auspicious.
branmanáam branma-vaívartam/ marhanácyam tatnaíva ca
bnavísyam vamanam branmam/ rajasaní níboánata
"Know ilai ilc lialmanda, lialma-vaivaiia, Mailandcya, llavisya, Vamana and
lialma Puianas bclong io ilc modc ol passion.
matsyam haurmam tatna Iaíngam/ saívam shanáam tatnaíva ca
agncyam ca saá ctaní/ tamasaní níboánata
"And lnow ilai ilcsc six Puranas bclong io ilc modc ol ignoiancc: ilc Matsya,
Kurma, Línga, Síva, Shanáa and Agní Puranas."
Tlc livc iopics wlicl cvciy Purana slould includc will bc discusscd laici in Sri
1attva-sanáarbna.
Purporf by BBT TransIafors
Tlicc Divisions ol ilc Puranas
Tlc vcisc liom ilc Matsya Purana ciicd in icxi 17.3 mcniions ilc livc subjccis ilai
claiaciciizc a Purana. Anoilci vcisc ol ilc Matsya Purana (53.65) lisis ilosc
subjccis:
sargas ca pratísargas ca vamso manvantaraní ca
vamsyanucarítam caíva puranam panca-Iahsanam
Tlc livc subjccis ilai claiaciciizc a Purana aic cicaiion, dissoluiion, gcncalogy,
icigns ol Manus, and ilc aciiviiics ol lamous lings.` Tcxis 57 and 61 ol Sri 1attva-
sanáarbna discuss ilcsc livc subjccis in dciail.
In ilc vciscs ciicd abovc liom ilc Matsya Purana, ilc woid haIpa mcans
sciipiuic` oi Purana.` Tlis is onc ol ilc vaiious mcanings ol ilis woid, as lisicd
in ilc Mcáíni Sansliii diciionaiy (1.21.2): haIpa sastrc víánau nyayc samvartc
branmanc áínc. KaIpa mcans sciiptuie,` iule,` logic,` dissolution,` and day of
Bialma.`¨
Tlc Puranas aic dividcd accoiding io ilc modcs ol maiciial naiuic. Tlc lisi ol ilc
Puranas bclonging io cacl modc is givcn in ilc Paáma Purana, Lttara-hnanáa
(236.1S-21):
vaísnavam naraáiyam ca tatna bnagavatam subnam
garuáam ca tatna paámam varanam subna-áarsanc
sattvíhaní purananí víjncyaní subnaní vaí
branmanáam branma-vaívartam marhanácyam tatnaíva ca
bnavísyam vamanam branmamrajasaní níboána mc
matsyam haurmam tatna Iaíngam saívam shanáam tatnaíva ca
agncyam ca saá ctaní tamasaní níboána mc
¦Loid Siva said:] 'O heautiful lady, know tlat tle Visnu, NãraJa, Bhãgavata,
CaruJa, IaJna, and Varãha Iurãnas aie in tle mode of goodness, tle
BrahnãnJa, Brahna-vaivarta, MãrkanJcya, Bhavisya, Vãnana, and Brahna
Iurãnas aie in tle mode of passion, and tle Matsya, Kurna, 1inga, Siva,
SkanJa, and Agni Iurãnas aie in tle mode of ignoiance.`¨
Tlc vciscs Siïla Jïva ciics liom ilc Shanáa Purana imply ilai ilc Puranas aic as
good as ilc Vcáas and slould bc acccpicd as sucl by anyonc wlo acccpis ilc
Vcáas` auiloiiiy. Tlcic aic many commcniaiics on ilc Vcáas, bui ilc Puranas aic
ilc naiuial commcniaiy bccausc ilcy wcic compilcd by ilc Vcáas` compilci, Siïla
Vyasa. Tlcicloic onc can undcisiand ilc mcssagc ol ilc Vcáas by siudying ilc
Puranas alonc, cvcn wiiloui diiccily siudying ilc Vcáas. lui siudy ol ilc Vcáas is
incomplcic in ilis agc wiiloui siudy ol ilc Puranas, ilcicloic siudying ilc
Puranas is cvcn moic appiopiiaic and piaciical loi us ilan siudying ilc Vcáas.
Iuiilcimoic, ilc siaicmcni liom ilc Shanáa Purana quoicd in icxi 17.1-ilai no
onc can bccomc lcaincd wiiloui siudying ilc Puranas-suggcsis ilai ilc Puranas
aic also moic impoiiani ilan ilc |tínasas.
lui jusi as wc mcci wiil dilliculiics in siudying ilc Vcáas in ilis agc, wc also
cncounici dilliculiics in siudying ilc Puranas. Tlc cigliccn majoi Puranas and
cigliccn minoi oncs consiiiuic a vasi body ol liiciaiuic, and ilcic aic no cuiicni
disciplic succcssions oi auilcniic commcniaiics loi mosi ol ilcsc woils. Poiiions
ol somc Puranas aic noi availablc, and oilci Puranas lavc vaiiani icadings and
inicipolaiions. As wiil ilc Vcáas, indcpcndcni siudy ol ilc Puranas yiclds no clcai
conclusion, bccausc cacl Purana sccms io csiablisl a dillcicni dciiy as ilc
supicmc. Tlc Síva Purana pioclaims Loid Siva supicmc, ilc Vísnu Purana, Loid
Visnu, and so on. Tlc icsuli is conlusion loi onc wlo siudics ilcm wiiloui piopci
guidancc. Sucl a siudcni will noi lnow wlcilci io woislip Siva, Visnu, Dcvï, oi
somc oilci dciiy.
Siïla Jïva Gosvamï givcs ilc soluiion io ilis pioblcm in ilc ncxi Tcxi.
TEXT 18
TEXT 18.1
taá cvam satí tat-tat-haIpa-hatna-mayatvcnaíva matsya cva prasíáánanam tat-tat-
purananam vyavastna jnapíta. taratamyam tu hatnam syaá ycnctara-nírnayan hríycta.
sattvaáí-taratamycnaívctí cct sattvat sanjayatc jnanam ítí sattvam yaá branma-
áarsanam ítí ca nyayat sattvíham cva puranaáíham paramartna-jnanaya prabaIam íty
ayatam.
Gopiparanadhana: Sucl bcing ilc lacis, wc can undcisiand ilai ilc Puranas
mcniioncd in ilc Matsya Purana aic dividcd inio naiuial caicgoiics accoiding ilc
linds ol days ol lialma ilcy coniain naiiaiions ol. lui low can wc dclinc a
liciaicly ol ilcsc caicgoiics io dciciminc wlicl is supciioi' Ii migli bc suggcsicd
ilai ilis can bc donc wiil a liciaicly ol ilc modcs ol naiuic--goodncss, passion
and ignoiancc. Il so, wc can concludc ilai Puranas and oilci sciipiuics in ilc
modc ol goodncss lavc ilc mosi auiloiiiy io icacl us aboui iiansccndcnial icaliiy,
accoiding io ilc icasoning ol sucl siaicmcnis as "Iiom ilc modc ol goodncss
lnowlcdgc dcvclops" ¦lg. 1+.17] and "In ilc modc ol goodncss onc can icalizc ilc
Absoluic Tiuil" ¦Pnag. 1.2.2+].
BBT: Tlis bcing ilc casc|tlat Iurãnas aie in vaiious modes of natuiejtle
Matsya Iurãna classifies tlem in tliee divisions hased on tle stoiies found in
tlem. But low can we deteimine tle ielative impoitance of tle Iurãnas so tlat
we can tlen leain ahout tle otlei suhjects undei discussion, namely,
sanbanJha, abhiJhcya, and prayojana? !f we use tle tliee modes of natuie as
tle hasis foi categoiizing tle Iurãnas, depending on sucl statements as tle
mode of goodness pioduces knowledge¨ |Bg 14.17j and tle mode of goodness
leads to iealization of tle Ahsolute Tiutl¨ |Bhãg. 1.2.24j, we will conclude tlat
tle Iurãnas and otlei sucl liteiatuie in tle mode of goodness aie supeiioi
means foi gaining knowledge of tle Ahsolute Tiutl.
TEXT 18.2
tatnapí paramartnc `pí nana-bnangya vípratípaáyamananam samaánanaya hím syat.
yaáí sarvasyapí vcáasya puranasya cartna-nírnayaya tcnaíva sri-bnagavata vyascna
branma-sutram hrtam taá-avaIohcnaíva sarvo `rtno nírncya íty ucyatc tarní nanya-
sutra-hara-muny-anugataír manycta. hím catyanta-guánartnanam aIpahsaranam tat-
sutranam anyartnatvam hascíá acahsita tatan hataraá ívatra samaánanam.
Gopiparanadhana: Lvcn so, wlai onc siandaid can icconcilc all ilcsc Puranas,
wlicl discicdii onc anoilci wiil divcigcni opinions cvcn wlcn discussing ilc
samc Absoluic Tiuil' Somconc may poini oui ilai ilc powcilul saini Siï Vyasa
pioduccd ilc Vcáanta-sutra jusi io accomplisl ilis iasl ol dcicimining ilc puipoii
ol ilc cniiic Vcáas and Puranas, ilcicloic, ilis pcison will pioposc, ilc mcaning ol
all ilcsc sciipiuics slould bc ascciiaincd by iclcicncc io ilc Vcáanta-sutra. lui
ilcn oui conclusions will noi bc icspccicd by lollowcis ol sagcs wlo wioic oilci
sutras. And apaii liom ilai, cciiain auilois lavc inicipicicd ilc Vcáanta-sutras
vciy csoiciic and icisc aploiisms in sucl a way as io disioii ilcii mcaning. Wlai
auiloiiiy, ilcn, can aciually scivc io icconcilc all ol ilis'
BBT: lui cvcn ilcn, low can wc icconcilc ilc dillcicni inconclusivc views
iegaiding tle Ahsolute Tiutl tlat tle vaiious Iurãnas put foiwaid? Someone
may piopose study of tle VcJãnta-sutra as tle solution, claiming tlat Blagavan
\yasadeva compiled tle VcJãnta-sutra to piesent tle decisive conclusion of
hotl tle VcJas and tle Iurãnas conceining tle Ahsolute Tiutl. But tlen tle
followeis of sages wlo wiote otlei sutras may he dissatisfied. Moieovei, since
tle aploiisms of tle VcJãnta aie teise and extiemely esoteiic, and since tley
aie also suhject to vaiying inteipietations, someone will always expiess a
contiaiy idea ahout tlem. Wlat, tlen, can iesolve disputes conceining tle
VcJãnta-sutra´s meaning?
TEXT 18.3
taá cvam samaáncyam yaáy chatamam cva purana-Iahsanam apauruscyam sastram
sarva-vcáctínasa-purananam artna-saram branma-sutropajivyam ca bnavaá bnuví
sampurnam pracaraá-rupam syat. satyam uhtam. yata cva ca sarva-pramananam
cahravartí-bnutam asmaá-abnímatam srimaá-bnagavatam cvoábnavítam bnavata.
Gopiparanadhana: Wc would lavc sucl a basis ol icconciliaiion, onc migli
commcni, il ilcic wcic onc sciipiuic wlicl lii ilc dcliniiion ol a Purana, lad
apauruscya auiloiiiy, coniaincd ilc csscniial idcas ol all ilc Vcáas, |tínasas and
Puranas, gavc suppoii io ilc posiiions ol ilc Pranma-sutra and was cuiicnily
availablc in lull on ilc caiil. Wcll said, bccausc you lavc callcd io mind oui own
mosi piclciicd auiloiiiy, ilc cmpcioi ol pramanas, Srimaá-Pnagavatam.
BBT: Tlis pioblcm could bc solvcd il ilcic wcic onc sciipiuic ilai lad ilc
claiaciciisiics ol a Purana, ilai lad no luman oiigin, ilai picscnicd ilc csscncc ol
all ilc Vcáas, |tínasas, and Puranas, ilai was bascd on ilc Vcáanta-sutra, and ilai
was availablc iliougloui ilc land in iis complcic loim.
Wcll said, sii, bccausc you lavc icmindcd us aboui oui icvcicd Srimaá-
Pnagavatam, ilc cmpcioi ol all pramanas.
Purporf by Gopiparanadhana prabhu
Iaccd wiil ilc bcwildciing complcxiiy ol ilc Puranas--ilc non-lincai clionology
cuiiing acioss millcnnia and univciscs, ilc ilousands ol piclisioiic pcisonaliiics
and ilc panilcon ol dciiics--ciiiical sclolais mosi olicn dismiss ilc wlolc body ol
liiciaiuic as an incolcicni collcciion ol compciing scciaiian myilologics.
Indologisi aic licc io ilinl in ilis way il ilcy cloosc, bui in laci ilis liccdom ol
judgmcni is also undci ilc coniiol ol maiciial naiuic. Tlc way in wlicl sclolais
lilici wlai ilcy scc and loim ilcii opinions, and ilc inllucncc ilcy lavc on ilc
public, aic all paii ol naiuic's aiiangcmcni loi lccping ilc sccicis ol
iiansccndcncc conccalcd liom ilc iniiusions ol maiciial iniclligcncc. Only by
acccpiing ilc mcans ol sabáa-pramana on iis own icims can anyonc bcgin io
pcnciiaic ilcsc sccicis.
yasya ácvc para bnahtír/ yatna ácvc tatna gurau
tasyaítc hatníta ny artnan/ prahasantc manatmanan
"Il somconc las unalloycd dcvoiion loi ilc Supicmc Loid and cqual dcvoiion loi
lis own spiiiiual masici, ilcn lis iniclligcncc bccomcs bioad and cvciyiling
dcsciibcd in ilcsc icxis icvcals iiscll clcaily io lim" (Svctasvatara Lp. 6.23).
As wc lavc alicady discusscd cailici, Siïla Jïva Gosvamï is noi inicicsicd in
answciing ilc slcpiicism ol ciiiical sclolais in lis Sanáarbnas. Hc assumcs ilai
lis icadcis aic alicady convinccd ol ilc auiloiiiy and consisicncy ol ilc Vcdic
liiciaiuic, an aiiiiudc wlicl is mucl moic lilcly io dcvclop liom ilc qualiiics ol
loncsiy and lumiliiy in onc's lcaii ilan liom ilc sciuiinizing analysis ol masscs
ol inloimaiion.
Il wc assumc ilai ilcic is a colcicni puiposc io ilc Puranas, oui piaciical pioblcm
ai ilis poini is low io discovci ii. Wc nccd io idcniily a piimc auiloiiiy accoiding
io wlicl all ilc oilci icxis can bc icconcilcd. In ilis anuccncáa Siïla Jïva Gosvamï
liisi limiis ilc candidaics loi piimacy io ilc Puranas addicsscd io pcisons in ilc
modc ol goodncss. Tlcsc saiivic Puranas gloiily ilc Supicmc Loid Visnu and His
incainaiions. lui ilc modc ol goodncss in ilc maiciial woild is iaicly lound
unmixcd wiil ilc lowci modcs, and ilis is icllccicd in ilc Puranas. Scvcial ol ilc
Puranas classilicd as saiivic dcsciibc mixcd modcs ol woisliping God iailci ilan
puic dcvoiional scivicc. Alici icading all ilc saiivic Puranas onc may ilcicloic bc
lcli uncciiain as io wlcilci Loid Visnu is uliimaicly a pcison wiil ical qualiiics,
oi impcisonal and loimlcss, oi a manilcsiaiion ol ilc univcisal mind, oi cvcn a
pioduci ol maiici.
Casual icadcis ol ilc Samnítas ol ilc loui Vcáas usually scc in ilcm an
unoiganizcd assoiimcni ol piaisc and appcals ollcicd io a laigc numbci ol
dcmigods. Many ol ilcsc incomplcicly individualizcd dciiics sccm noiling moic
ilan convcnicni pcisonilicaiions ol loiccs ol naiuic. Tlcii pcisonaliiics olicn
ovcilap io ilc cxicni ilai ii is dilliculi io clcaily scpaiaic ilcii idcniiiics. Tlc
Lpanísaás ol cacl Vcáa coiicci ilis misundcisianding by clucidaiing ilc
undcilying iclcicncc iliougloui ilc Vcáas io ilc onc Absoluic Tiuil, lialman.
Tlc vaiious dciiics ol ilc Vcáas and ilc cncigics ol naiuic aic slown in ilc
Lpanísaás io bc all inicgially iclaicd io lialman as Iis cxpansions, boiiowing Iis
own namcs, loims and lunciions:
scyam ácvataíhsata nantanam ímas tísro ácvata ancna
jivcnatmanupravísya nama-rupc vyaharavaní. tasam
trí-vrtam trí-vrtam chaíham haravanití.
"Tlai Loid loolcd and said, Al, lci mc cnici ilcsc ilicc loids along wiil ilis jiva
soul, and cxpand namcs and loims. I will manilcsi cacl bcing's ilicclold naiuic'"
(Cnanáogya Lp. 6.3.2-3). Tlc "ilicc loids" indicaicd in ilis icxi aic ilc ilicc
piinciplcs ol cicaicd cxisicncc--ilc coniiolling dcmigods, ilc cnjoying jivas, and
ilcii coniiollcd and cnjoycd bodics. Lniciing inio ilis iaw subsiancc ol cicaiion,
ilc Supicmc disiiibuicd His own namcs and loims. Sri-narayanaáiní namaní
vínanyaní ruáraáíbnyo narír áattavan ("Loid Haii gavc away His own namcs io
Rudia and oilcis, wiil ilc cxccpiion ol cciiain namcs lilc Siï Naiayana."). In ilc
laici plasc ol cicaiion, ilc dcmigod lialma pciiodically complcics ilis woil on
bclall ol lis cicaioi, using ilc cicinal Vcáas as lis blucpiini:
nama-rupam ca bnutanam/ hrtyanam ca prapancanam
vcáa-sabácbnyo cvaáau/ ácvaáinam cahara san
"In ilc bcginning lialma cxpandcd ilc namcs, loims and aciiviiics ol all cicaiuics
liom oui ol ilc woids ol ilc Vcáas" ¦Vísnu Pur. 1.5.63].
lccausc ilc Lpanísaás piovidc ilis insigli inio ilc csscniial mcaning ol ilc Vcáas,
ilcy aic callcd Vcáanta, ilc culminaiion ol ilc Vcáas. Kisna Dvaipayana Vyasa
commcnicd on ilc majoi Lpanísaás and icconcilcd ilcii appaicni coniiadiciions
in ilc concisc codcs ol lis Vcáanta-sutra. ly ilis composiiion, lc csiablislcd ilc
Vcdania sclool ol Vcdic ilcology in oui agc. Ii was ilc siandaid siylc ol ilc
loundcis ol oiilodox bialminical plilosoplics io wiiic in aploiisiic sutras,
lcaving ii io disciplcs wlo lavc bccn pcisonally insiiucicd io claboiaic luiilci
cxplanaiions. lui compaicd io ilc iclaiivcly mundanc lcvcl ol discouisc ol oilcis
sutras, lilc Gauiama Rsi's Nyaya-sutra on cpisicmology and logic, ilc conicnis ol
Vyasadcva's Vcáanta-sutra aic paiiiculaily dilliculi. His aploiisms aic viiiually
impossiblc io dcciplci wiiloui a commcniaiy, and ilus also casily misinicipicicd.
Lailici in Kali-yuga ilcic cxisicd a siiong iiadiiion ol Vaisnava ilcisiic
inicipiciaiion ol Vcáanta-sutra, lcd by scvcial piomincni icaclcis lilc lodlayana
wlo aic now lnown only liom liagmcnis quoicd by Ramanuja Ãcaiya and oilcis
in ilcii laici Vcáanta commcniaiics. Tlc piimc icason loi ilcsc cailici
cxplanaiions bcing loigoiicn is ilai ilcy wcic complcicly cclipscd by ilc
populaiiiy ol Sanlaia Ãcaiya's Sariraha-bnasya.
Wiiiicn aiound 700 A.D. liom ilc monisiic Advaiia poini ol vicw, in wlicl ilc
pcisonal conccpi ol Godlcad is iclaiivizcd as an inlciioi aspcci ol an uliimaic
Supicmc bcyond namc and loim, Sanlaia's commcniaiy imposcd a monopoly on
ilc sclool ol Vcdania loi somc ccniuiics, uniil ilc gicai Vaisnava acaryas
Ramanuja and Madlva icspondcd wiil ilcii own commcniaiics in ilc clcvcnil
and iwcllil ccniuiics. Tlcy and oilci Vaisnavas lilc Nimbaila and Visnu Svamï
vigoiously ciiiicizcd Sanlaia's inicipiciaiion as noi laiillully adlciing io ilc
Lpanísaás inicniions. Among ilc Sanlaia Advaiiisis and all loui Vaisnava
sampraáayas, cvcn up io modcin iimcs ilc main plilosoplic aciiviiy ol boil
cxplanaioiy and polcmic auilois las bccn io picscni updaicd sub-commcniaiics
on ilc Vcáanta-sutra. On ilis basis ilc dcbaic bciwccn ilc Advaiia and Vaisnava
camps las bccn coniinuing loi ovci a ilousand ycais.
Wlcn lc csiablislcd ilc Gaudïya biancl ol ilc Madlva-sampiadaya, lowcvci,
Loid Caiianya Malapiablu closc io loigo laving a Vcáanta commcniaiy wiiiicn
as ilc lcysionc ol His ncw ilcisiic sclool. Hc piclciicd locusing aiicniion on
Srimaá-Pnagavatam, wlicl Hc considcicd ilc naiuial commcniaiy by ilc Vcáanta-
sutras own auiloi. Only in ilc caily cigliccnil ccniuiy was laladcva
Vidyablusana commissioncd by Siïla Visvanaila Caliavaiiï io composc a Vcáanta
commcniaiy io answci ilc complainis ol ciiiics wlo dcmandcd ilai ilc Gaudïya
Vaisnavas dclcnd ilcmsclvcs on ilc cvidcncc ol Vcáanta-sutra.
Pioposing Srimaá-Pnagavatam as ilc onc Purana wlicl can icconcilc all sciipiuics
and pcilccily icpicscni ilc plilosoply ol Vcdania, Siï Jïva Gosvamï will now
piocccd io icvcal ilc gloiics ol ilc Pnagavatam in ilc icsi ol ilis Sanáarbna and
ilc oilcis.
Purporf by BBT TransIafors
Srimaá-Pnagavatam Is ilc lcsi Iurãna of All
Tlc Matsya Purana, Clapici 53, givcs ilc numbci ol vciscs in cacl Purana and
dcsciibcs ilc bcncliis ol donaiing cacl onc on spccial days. In ilai samc clapici
Suia Gosvamï spcals iwo and a lall vciscs coniaining a loimula loi dividing ilc
Puranas inio ilicc classcs accoiding io wlicl onc ol ilc ilicc modcs ol naiuic
picdominaics. Tlcsc ilicc classcs ol Puranas gloiify vaiious deities, and
commentatois often tiy to estahlisl tleii own favoiite among tlese deities as
supieme, aiguing on tle hasis of logic and appaiently conclusive sciiptuial
iefeiences. One consequence of tlis paitiality is tlat commentatois tend to
denigiate Iurãnas in a categoiy diffeient fiom tleii own: pioponents of
tamasic Iurãnas tend to ieject tle autloiity of tle iajasic and sattvic Iurãnas,
and pioponents of iajasic and sattvic Iurãnas likewise ieject tle Iurãnas
outside tleii gioup. But tleie cannot actually he seveial Ahsolute Tiutls;
tleiefoie tle question of wlicl Puianic deity is tle one Supieme Tiutl
iemains to he settled.
Ioi ilc unbiascd scclci ol ilc iiuil, Siïla Jïva Gosvamï slows low io icsolvc ilc
maiici. Hc cxplains ilai sattva, oi ilc modc ol goodncss, is clcaily supciioi io
passion and ignoiancc, as Loid Kisna conliims in ilc Pnagavaá-gita (1+.17):
sattvat sanjayatc jnanam rajaso Iobna cva ca
pramaáa-monau tamaso bnavato `jnanam cva ca
Iiom ilc modc ol goodncss, ical lnowlcdgc dcvclops; liom ilc modc ol passion,
giccd dcvclops; and liom ilc modc ol ignoiancc dcvclop loolislncss, madncss,
and illusion.` Srimaá-Pnagavatam (1.2.2+) also siaics, tamasas tu rajas tasmat
sattvam yaá branma-áarsanam. Passion is bciici ilan ignoiancc, bui goodncss is
bcsi bccausc ii can lcad io icalizaiion ol ilc Absoluic Tiuil.` In ilc passagc wlcic
ilis vcisc appcais, Suia Gosvamï is cxplaining wlicl loim ol woislip pioduccs
ilc uliimaic good. His opinion is ilai onc can aclicvc ilc uliimaic good only by
woisliping Loid Kisna, ilc pcisonilicaiion ol puic goodncss. Tlc ciiaiion liom
ilc Matsya Purana in ilc picvious Tcxi siaics ilai ilc saiivic Puranas gloiily Loid
Haii, Kisna. ly coniiasi, ilc iajasic and iamasic Puranas iccommcnd woislip ol
oilci dciiics. Sucl woislip is in ilc lowci modcs ol naiuic and docs noi lcad io
icalizaiion ol ilc Absoluic Tiuil.
Tlus onc can icll ilc modal qualiiy ol a Purana by sccing wlicl dciiy ii
iccommcnds loi woislip. Anoilci way io icll is by sccing low ii opcns. In a
saiivic Purana ilc qucsiionci will appioacl a lcaincd spcalci and inquiic liom
lim aboui ilc Absoluic Tiuil. In ilis vcin ilc qucsiionci may asl ilc spcalci io
claboiaic on ilc naiuic ol uliimaic icaliiy, ilc supicmc icligion loi all, ilc
uliimaic bcnclii a luman bcing can aspiic loi, low onc slould picpaic loi dcail,
and so on. Tlcsc qucsiions allow ilc Purana`s spcalci lull liccdom io cxplain
ilcsc iopics; as a scll-icalizcd icaclci, licc liom all gioss and subilc maiciial
dcsiics and conccincd only wiil ilc wcllaic ol ilc inquiici and ilosc wlo will
lcai ilc discouisc, ciilci ilcn oi in ilc luiuic, ilc spcalci icplics wiil answcis
ilai aic spccilic and unambiguous, lcaving no ioom loi misinicipiciaiion oi
conlusion. Lxamplcs ol sucl saiivic Puranas includc ilc Paáma Purana, ilc Vísnu
Purana, and, mosi piomincnily, ilc Pnagavata Purana, oi Srimaá-Pnagavatam.
In ilc iajasic and iamasic Puranas, lowcvci, ilc qucsiioncis inquiic aboui limiicd
iopics, ilosc ilai do noi addicss ilc uliimaic conccins ol lilc. In ilc Línga Purana,
loi cxamplc, ilc sagcs ai Naimisaianya asl Suia Gosvamï io naiiaic ilc gloiy ol
Linga, Loid Siva. Alilougl Suia Gosvamï las lully icalizcd ilc Absoluic Tiuil and
is pcilccily compcicni io cxplain ii, ilc qucsiions lcic icsiiici lim io spcaling on
ilc paiiiculai iopic ol Linga. Hc is noi licc io cxplain ilc dccpci mcaning ol lilc.
Sincc all iajasic and iamasic Puranas lavc ilis sloiicoming, ilcy cannoi bc icliablc
souiccs ol lnowlcdgc aboui ilc csscniial iopics ol sambanána, abníáncya, and
prayojana.
Tlc Puranas wcic aiiangcd in dillcicni modcs in icsponsc io ilc vaiious dcsiics
and inicicsis ol ilc condiiioncd souls. Ncvciilclcss, cvciy Purana coniains
gloiilicaiion ol Loid Haii, ilc Absoluic Tiuil. Siïla Vcda-vyasa includcd ilis
gloiilicaiion so ilai cvcn pcisons in ilc lowci maiciial modcs could giadually
dcvclop inicicsi in ilc Supicmc Pcisonaliiy ol Godlcad by lcaiing oi icading ilc
iamasic and iajasic Puranas.
Somconc migli objcci ilai ilc siaicmcni ciicd abovc conccining ilc classilicaiion
ol ilc Puranas accoiding io ilc modcs docs noi iiscll comc liom a saiivic Purana
and so slould noi bc ialcn as auiloiiiaiivc. Wc icply ilai ilis classilicaiion is
suppoiicd by numcious oilci siaicmcnis as wcll, including somc liom sucl saiivic
sciipiuics as ilc Paáma Purana, wlicl wc lavc alicady ciicd in ilc picvious Tcxi.
Noi is ii iiuc ilai ilc Puranas in ilc lowci modcs givc no valid lnowlcdgc ai all,
sincc cvcn ilcy givc somc insigli inio absoluic icaliiy, wlai io spcal ol ilc
insiglis ilcy givc inio lcssci iopics. In addiiion, no siaicmcni in ilc Vcdic
liiciaiuic spccilically coniiadicis ilc vciscs ciicd lcic classilying ilc Puranas
accoiding io ilc modcs ol naiuic, and so wc aic lcli wiil no compclling icason io
doubi ilc auilcniiciiy ol ilis classilicaiion.
Iiom ilis analysis wc can concludc ilai in oui qucsi loi ilc uliimaic sabáa-
pramana wc nccd considci only ilc saiivic Puranas. As ilc Paáma Purana siaics,
sattvíha mohsa-áan prohtan. Tlc Puranas in ilc modc ol goodncss lcad io
libciaiion.`
lui cvcn ilcsc saiivic Puranas lavc bccn undcisiood in many ways by gicai
ilinlcis. Somc inicipicicis lavc lound ilai ilcy gloiily ilc pail ol yoga as ilc
bcsi, oilcis lavc concludcd ilai ilcy iccommcnd bnahtí as ilc liglcsi pail, and
yci oilcis lavc lound ilai ilcy piomoic ilc pail ol jnana (lnowlcdgc) as
supicmc.
Ncxi Siïla Jïva Gosvamï suggcsis ilc Vcáanta-sutra as a possiblc basis ol
icconciliaiion. Tlc Vcáanta-sutra, wiiiicn by Vyasadcva, cciiainly incoipoiaics ilc
csscniial undcisianding ol ilc Vcáas and ilc Puranas. lui wc musi also considci
ilai ilc dcdicaicd lollowcis ol oilci sagcs wlo wioic plilosoplical sutras, sucl as
Gauiama and Paianjali, migli noi acccpi ilc Vcáanta-sutra`s idcas. Lvcn il ilcsc
lollowcis ol oilci plilosoplcis could somclow bc convinccd io clangc ilcii
minds by logical piool ol ilc gicaici auiloiiiy ol ilc Vcáanta-sutra, ilc siiuaiion is
siill pioblcmaiic: Tlc sutras ol ilc Vcáanta bcing icisc and csoiciic, acaryas ol
vaiious pcisuasions lavc commcnicd on ilcm, and so ii is dilliculi io dccidc
wlosc opinion agiccs wiil ilai ol Siïla Vcda-vyasa, ilc auiloi.
Ioi ilc scclci wlo las comc ilis lai along ilc way bui linds limscll sinling in
ilc maisly conlusion cicaicd by ilc vaiious sciipiuics and ilcii myiiad
commcniaiois, Siïla Jïva Gosvamï linally poinis oui ilc ligl giound ol ilc Srimaá-
Pnagavatam. Tlc Pnagavatam las ilc icn claiaciciisiics ol a majoi Purana
(discusscd in Tcxi 56); ii is apauruscya, ii is ilc naiuial commcniaiy on ilc
Vcáanta-sutra and ilus consiiiuics ilc puipoii ol all ilc Vcáas, |tínasas, and
Puranas, ii is availablc in iis cniiiciy; ii is icspccicd by all Vaisnava acaryas, and
also many oilcis; it is tle most populai of tle Iurãnas, it las an intact tiadition
of \aisnava commentaiies; and it is tle culmination of Siila \eda-vyasa`s
liteiaiy output, composed in His matuiity.
ly csiablisling Srimaá-Pnagavatam as ilc lasi woid in Vcdic sciipiuic, Siïla Jïva
Gosvamï lullills ilc will ol Loid Siï Caiianya Malapiablu, wlo acccpicd ilc
Pnagavatam as ilc spoilcss Purana,` ilc supicmcly auiloiiiaiivc icxi.
In ilc ncxi Tcxi Jïva Gosvamï cxplains ilai Srimaá-Pnagavatam las noi bccn
composcd by a moiial and ilai ii is ilc naiuial commcniaiy on ilc Vcáanta-sutra.
TEXT 19
TEXT 19.1
yat hnaIu sarva-purana-jatam avírbnavya branma-sutram ca praniyapy aparítustcna
tcna bnagavata níja-sutranam ahrtríma-bnasya-bnutam samaání-Iabánam
avírbnavítam yasmínn cva sarva-sastra-samanvayo ársyatc sarva-vcáartna-sutra-
Iahsanam gayatrim aáníhrtya pravartítatvat.
Gopiparanadhana: Alici biinging all ilc Puranas io ligli and compiling ilc
Vcáanta-sutra, ilc powcilul sagc Vyasa was siill noi saiislicd. Tlcicloic lc ilcn
manilcsicd as a pioduci ol maiuic mcdiiaiion ilis Pnagavatam, ilc naiuial
commcniaiy on lis own sutras. Tlc colcicni ovcivicw ol all sciipiuics is lound in
ilis woil, inasmucl as ii bcgins undci ilc auspiccs ol ilc Gayaiiï mantra, wlicl is
disiinguislcd as ilc loundaiional icxi loi ilc puipoii ol all ilc Vcáas.
BBT: Indccd, Loid Vyasa was noi saiislicd cvcn alici compiling all ilc Puranas and
ilc Vcáanta-sutra. Hc ilcicloic wioic Srimaá-Pnagavatam, wlicl was icvcalcd io
Him in iiancc, as ilc naiuial commcniaiy on His own sutras. In Srimaá-
Pnagavatam wc lind ilc consisicni icconciliaiion ol all sciipiuics. Tlai ilc
Pnagavatam givcs ilc csscncc ol all sciipiuics is slown by iis opcning wiil ilc
Gayaiiï mantra, ilc csscniial icxi incoipoiaiing ilc mcssagc ol all ilc Vcáas.
TEXT 19.2
tatnapí tat-svarupam matsyc.
yatraáníhrtya gayatrim varnyatc ánarma-vístaran
vrtrasura-vaánopctam taá bnagavatam ísyatc
Iíhnítva tac ca yo áaáyaá áncma-símna-samanvítam
praustnapaáyam paurnamasyam sa yatí paramam gatím
astaáasa-sanasraní puranam tat prahirtítam
ítí.
Gopiparanadhana: In jusi ilis mannci ilc Matsya Purana dcpicis ilc idcniiiy ol
Srimaá-Pnagavatam. "In ilc bcginning ol onc ol ilc Puranas ilc Gayaiiï mantra is
ilc locus ol discouisc. In ii all ilc iamilicaiions ol iiuc icligion aic dclincaicd, and
ilc lilling ol ilc dcmon Viiia is dcsciibcd. Tlc Purana wlicl las ilcsc
claiaciciisiics is lnown as Srimaá-Pnagavatam. A pcison wlo iiansciibcs a copy
ol ilc Pnagavatam, placcs ii on a gold lion-ilionc and givcs ilis as a gili io
somconc on ilc lull moon day ol ilc monil Piausilapada will aclicvc ilc
supicmc goal ol lilc. Tlis Purana is said io lavc cigliccn ilousand vciscs" ¦Matsya
Pur. 53.20-22].
BBT: Tlc claiaciciisiics ol Srimaá-Pnagavatam aic luiilci dcsciibcd in ilc Matsya
Purana (53.20-22): Tlai Purana is lnown as Srimaá-Pnagavatam wlicl cxplains
ilc iopmosi piinciplcs ol icligion wiil iclcicncc io ilc Gayaiiï mantra and wlicl
iclls ol ilc lilling ol ilc dcmon Viiia. Tlis Purana las cigliccn ilousand vciscs.
Wloevei wiites out a copy of SrinaJ-Bhãgavatan, places it on a golden lion-
tlione, and piesents it to someone on tle full-moon day of tle montl of
Bladia (August-Septemhei) will attain tle supieme goal.¨
TEXT 19.3
atra gayatri-sabácna tat-sucaha-taá-avyabnícarí-ánimaní-paáa-samvaIíta-taá-artna
cvcsyatc sarvcsam mantranam aáí-rupayas tasyan sahsat hatnananarnatvat. taá-
artnata ca janmaáy asya yatan tcnc branma nráa ítí sarva-Iohasrayatva-buáání-
vrttí-prcrahatvaáí-samyat. ánarma-vístara íty atra ánarma-sabáan parama-ánarma-
paran ánarman projjníta-haítavo `tra paraman íty atraíva pratípaáítatvat. sa ca
bnagavaá-ányanaáí-Iahsana cvctí purastaá vyahti-bnavísyatí.
Gopiparanadhana: Tlc woid gayaiiï lcic indicaics ilc basic mcaning ol Gayaiiï,
along wiil ilc onc woid dlïmali, wlicl alludcs io ilc Gayaiiï icxis and
invaiiably occuis wiilin ilcm; ii would impiopci io uiici in ilis conicxi ilc
aciual Gayaiiï, ilc piimcval loim ol all Vcdic maniias. Tlc mcaning ol Gayaiiï is
lound in ilc pliascs "liom wlom piocccd ilc gcnciaiion, mainianancc and
dcsiiuciion ol ilis univcisc" and "Hc impaiicd ilc iiansccndcnial sound ol ilc
Vcdas liom wiilin ilc lcaii" ¦llag. 1.1.1]. Tlcsc iwo pliascs cxpicss idcas
idcniical io idcas coniaincd in Gayaiiï, ilai ilc Supicmc Tiuil is ilc slclici ol all
ilc woilds and ilai Hc is ilc inspiici ol iniclligcncc. In ilc pliasc "all ilc
iamilicaiions ol icligion," ilc woid "icligion" (dlaima) mcans "ilc supicmc
icligion," sincc ilc llagavaiam ¦1.1.2] siaics, "In ilis woil ilc supicmc icligion
is dcsciibcd, io ilc cxclusion ol all linds ol clcaiing icligion." Sucl aciiviiics as
mcdiiaiion on ilc Pcisonaliiy ol Godlcad aic ilc spccilic lcaiuics ol ilis supicmc
icligion, as wc will malc cvidcni laici on.
BBT: Hcic ilc woid gayatri indicaics ilc mcaning ol ilc Gayaiiï mantra, wlicl
includcs ilc woid ánimaní. Dnimaní is an indicaioi ol Gayaiiï, implying iis
puipoii; ii would bc impiopci io diiccily uiici Gayaiiï iiscll, ilc oiigin ol all Vcdic
mantras. Tlc liisi vcisc ol Srimaá-Pnagavatam ¦1.1.1] alludcs io ilc mcaning ol
Gayaiiï by ilc pliascs janmaáy asya yatan (by Him ilis univcisc is cicaicd,
mainiaincd, and dcsiioycd`) and tcnc branma nráa (Hc icvcalcd Vcdic lnowlcdgc
in ilc lcaii`). Tlcsc pliascs cxpicss ilc samc mcaning as Gayaiiï, dcsciibing ilc
Loid as ilc basis ol all ilc univciscs and as Hc wlo inspiics cvciyonc's inicllcci.
Tlc woid ánarma in ilc compound ánarma-vístara iclcis io ilc supicmc icligion,
as cxpicsscd in ilc Pnagavatam`s woids, Jharnah projjhita-kaitavo ´tra paranah
|Bhãg. 1.1.2j: tle supieme ieligion, devoid of all cleating piopensities.¨ And,
as will hecome cleai in upcoming Texts, tlis Jharna is indeed claiacteiized hy
meditation on tle Supieme Peisonality of Godlead.
Purport by Gopíparanadhana prabhu
Kisna Dvaipayana Vyasadcva is ilc liiciaiy incainaiion ol ilc Supicmc Loid. Tlus
lc is olicn callcd llagavan, a iiilc icscivcd loi Loid Visnu and loi spccially
cmpowcicd scivanis ol Visnu lilc Loid Siva. Ncvciilclcss, Vyasadcva acccpicd ilc
pasiimc ol cxpciicncing doubi. Alici oiganizing all ilc siuiis and composing ilc
Vcdania-suiia and Malablaiaia, lc lcli dissaiislicd. Hc doubicd low pcoplc in
Kali-yuga would undcisiand ilc mysiciics ol ilc Pcisonaliiy ol Godlcad's
opulcncc and all-aiiiaciivcncss, sincc in all ilc woils lc lad pioduccd ilcsc wcic
ncvci lully icvcalcd.
hím va bnagavata ánarma/ na praycna nírupítan
príyan paramanamsanam/ ta cva ny acyuta-príyan
"I ilinl I mosily lailcd io dcsciibc ilc piinciplcs ol dcvoiional scivicc io ilc
Supicmc Loid, wlicl aic dcai boil io pcilcci bcings and io ilc inlalliblc Loid"
¦llag. 1.+.31]. Alilougl Siïla Vyasa ilus lncw alicady wlai ilc souicc ol lis
dissaiislaciion was, lc nccdcd io lcai conliimaiion ol ilis liom lis spiiiiual
masici Naiada, and spccilic insiiuciions on low io icmcdy ilc pioblcm.
sri-naraáa uvaca
bnavatanuáíta-prayam/ yaso bnagavato maIam
ycnaívasau na tusycta/ manyc taá áarsanam hníIam
"Siï Naiada said: You lavc noi aciually bioadcasi ilc sublimc and spoilcss gloiics
ol ilc Pcisonaliiy ol Godlcad. Tlai plilosoply wlicl docs noi saiisly ilc
iiansccndcnial scnscs ol ilc Loid is considcicd woiillcss" ¦llag. 1.5.S].
atno mana-bnaga bnavan amogna-árh
sucí-sravan satya-rato ánrta-vratan
uruhramasyahníIa-banána-muhtayc
samaánínanusmara taá-víccstítam
"O liglly loiiunaic onc, youi vision is complcicly pcilcci. Youi good lamc is
spoilcss. You aic liim in vow and siiuaicd in iiansccndcncc. You slould ilinl ol
ilc pasiimcs ol ilc Loid in iiancc loi ilc libciaiion ol ilc pcoplc in gcncial liom
all maiciial bondagc" ¦llag. 1.5.13].
tvam atmanatmanam avcny amogna-árh
parasya pumsan paramatmanan haIam
ajam prajatam jagatan sívaya tan
mananubnavabnyuáayo áníganyatam
"Youi Goodncss las pcilcci vision. You youiscll can lnow ilc Supcisoul
Pcisonaliiy ol Godlcad bccausc you aic picscni as ilc plcnaiy poiiion ol ilc Loid.
Alilougl you aic biiillcss, you lavc appcaicd on ilis caiil loi ilc wcll-bcing ol
all pcoplc. Plcasc, ilcicloic, dcsciibc ilc iiansccndcnial pasiimcs ol ilc Supicmc
Pcisonaliiy ol Godlcad Siï Kisna moic vividly" ¦llag. 1.5.21].
Lvcn puic dcvoiccs ol ilc Loid sullci appaicni loigcilulncss ol His picscncc and
diicciions wlilc living in ilis woild in ilc mood ol scpaiaiion liom Him. Tlus
somciimcs a lully suiicndcicd dcvoicc ilinls ilai lc slould liisi accomplisl somc
busincss in ilis woild bcloic bccoming a lull-iimc picaclci ol ilc Loid's gloiics.
Humbly lccling unqualilicd io assumc ilc posiiion ol Vaisnava acaiya, lc malcs
plans loi succcss as a busincssman oi sclolai. lui bccausc lc is sinccic, ilc Loid
aiiangcs ai ilc iigli iimc loi lim io bc icmindcd ol lis liglci duiy. Siïla
Vyasadcva lollowcd ilis paiicin in lis iiansccndcnial pasiimcs, busying limscll
loi a long iimc in icacling ilc woildly piinciplcs ol iiiualisiic icligion, maiciial
acquisiiion, scnsc cnjoymcni and impcisonal libciaiion. Wlcn lc linally icalizcd
ilc inadcquacy ol all lc lad donc, lc was icady io bc icdiiccicd by lis spiiiiual
masici.
Iollowing Naiada's advicc, Vyasadcva sai in mcdiiaiion ai lis asiama in ilc
Himalayas on ilc banl ol ilc Saiasvaiï Rivci. Wlai lc saw in lis iiancc bccamc
ilc basis ol ilc cigliccn-ilousand-vcisc Siïmad-llagavaiam, ilc mosi naiuial
commcniaiy on lis Vcdania-suiia loi ilc simply icason ilai an auiloi bcsi lnows
ilc puiposc ol lis own woil. Siïmad-llagavaiam is cquivalcni io ilc Vcdania-
suiia bccausc ii also picscnis ilc dcliniiivc icconciliaiion ol all sciipiuics. loil ilc
Vcdania-suiia and Siïmad-llagavaiam dclimii ilc supicmc iaiiva, ilc unilici ol all
iiuils--saivc vcda yai padam amananii, "ilai icaliiy wlicl all ilc Vcdas alliim"
(Kaila Up. 2.15). Only ilc llagavaiam, lowcvci, lully cxplains ilai Supicmc
Tiuil in a way ilai cvciy loncsi and scnsiblc pcison can undcisiand, iiicgaidlcss
ol biiil, iiaining and pasi bclavioi.
Siïla Jïva Gosvamï ncxis liglliglis low Siïmad-llagavaiam cmbodics ilc puipoii
ol ilc sacicd Vcdic maniia lnown as Gayaiiï. Lvciy iwicc-boin bialmana is
cnjoincd io clani ilis maniia ai ilc ilicc junciuics ol ilc day--suniisc, noon and
sunsci. Gayaiiï is a diicci cxpansion ol ilc oiiginal Vcdic syllablc om, and liom
lci cxpand all ilc oilci maniias; ilcicloic slc is lnown as ilc moilci ol ilc
Vcdas. Tlcic aic iwcniy-loui syllablcs in Gayaiiï, dividcd inio ilicc scciions ol
cigli syllablcs cacl. Lilc oilci Vcdic and ianiiic maniias, Gayaiiï slould bc
clanicd only by ilosc wlo lavc bccn piopcily iniiiaicd inio ii by a icpicscniaiivc
ol an auilcniic disciplic succcssion. Sampiadaya-vilïna yc/ maniias ic nisplala
maial: "Ii is undcisiand ilai wlaicvci maniias you migli clani will bc liuiilcss il
ilcy lavc noi bccn icccivcd iliougl a bona lidc sampiadaya" ¦Padma Puiana
<icl>]. Tlus as a gcncial iulc sciipiuics avoid giving away maniias giaiuiiously by
quoiing ilcm vcibaiim; almosi always somc woids oi syllablcs aic invciicd oi lcli
oui in ciiaiions. Siïmad-llagavaiam in laci ncvci diiccily quoics ilc Gayaiiï
maniia, ciilci in ilc liisi vcisc oi anywlcic clsc in iis Twclvc Canios. Nciilci ilc
oiiginal lialma-gayaiiï oi any ol iis vaiianis appcai anywlcic in Siïmad-
llagavaiam, ilcic aic noi cvcn any vciscs in ilc iwcniy-loui syllablc Gayaiiï
mcici. Tlc only liicial liagmcni ol Gayaiiï visiblc in ilc opcning vcisc ol ilc
llagavaiam is ilc onc woid dlïmali ("lci us mcdiiaic").
tat savítur varcnyam bnargo ácvasya ánimaní áníyo yo nan pracoáayat.
"Lci us mcdiiaic on ilc all-woisliplul cllulgcncc ol ilc Supicmc Loid, ilc givci ol
lilc. May Hc inspiic oui iniclligcncc" ¦lialma-gayaiiï, wiiloui ilc piclixcd
pianava and vyaliii].
janmaáy asya yato nvayaá ítaratas cartncsv abníjnan sva-rat
tcnc branma nráa ya aáí-havayc munyantí yat surayan
tcjo-varí-mráam yatna vínímayo yatra trí-sargo mrsa
ánamna svcna saáa nírasta-hunaham satyam param ánimaní
"Lci us mcdiiaic upon Loid Siï Kisna bccausc Hc is ilc Absoluic Tiuil and ilc
piimcval causc ol ilc all causcs ol ilc cicaiion, susicnancc and dcsiiuciion ol ilc
manilcsicd univciscs. Hc is diiccily and indiiccily consious ol all manilcsiaiions,
and Hc is indcpcndcni bccausc ilcic is no oilci causc bcyond Him. Ii is Hc only
wlo liisi impaiicd ilc Vcdic lnowlcdgc unio ilc lcaii ol lialmajï, ilc oiiginal
living bcing. ly Him cvcn ilc gicai sagcs and dcmigods aic placcd inio illusion, as
onc is bcwildcicd by ilc illusoiy icpicscniaiions ol waici sccn in liic, oi land sccn
on waici. Only bccausc ol Him do ilc maiciial univciscs, icmpoiaiily manilcsicd
by ilc icaciions ol ilc ilicc modcs ol naiuic, appcai laciual, alilougl ilcy aic
unical. Wc ilcicloic mcdiiaic upon Him, Loid Siï Kisna, wlo is cicinally cxisicni
in ilc iiansccndcnial abodc, wlicl is loicvci licc liom ilc illusoiy icpicscniaiions
ol ilc maiciial woild. Wc mcdiaic upon Him loi Hc is ilc Absoluic Tiuil" ¦llag.
1.1.1].
Mcdiiaiion on ilc Pcisonaliiy ol Godlcad, indicaicd by ilc injunciivc vcib
dlïmali, compiiscs ilc csscncc ol Kisna consciouncss, ilc pail ol unalloycd
dcvoiional scivicc. Ii is ilc samc mcans ol aclicving ilc pcilcciion ol luman lilc
iaugli by ilc Vcdas and Vcdania.
atma va arc árastavyan srotavyo mantavyo níáíányasítavyo maítrcyí.
"My dcai Maiiicyï, onc slould icalizc ilc Supicmc Soul and comc io scc ii
diiccily. Onc slould lcai aboui ilai Soul, caiclully ilinl aboui Ii, and dccply
mcdiiaic upon Ii" ¦Prnaá-aranyaha Lp. +.5.6]
vcáanam ctam purusam manantam
aáítya-varnam tamasan parastat
tam cva víáítvatí mrtyum ctí
nanyan pantna víáyatc yanaya
"I lavc icalizcd ilis Supicmc Pcison, cllulgcni lilc ilc sun, bcyond ilc dailncss
ol maiciial illusion. Onc wlo lnows Him gocs bcyond dcail. Tlcic is no oilci
pail io pcilcciion" ¦Svctasvatara Lp. 6.15].
Purport by 88! !ransIators
Srimaá-Pnagavatam Is ilc Naiuial Commcniaiy on ilc Vcáanta-sutra
Siïmad-llagavaiam coniains ilc sioiy ol iis own appcaiancc as ilc ciowning
aclicvcmcni ol Siïla Vyasadcva's liiciaiy clloiis. Iiisi Siïla Vyasadcva aiiangcd ilc
loui Vcdas, and ilcn Hc composcd ilc gicai cpic Malablaiaia loi ilc bcnclii ol
womcn, sudias, and oilcis wlo cannoi siudy ilc Vcdas. Ncxi Hc compilcd ilc
Puianas, ilc naiuial commcniaiy on ilc Vcdas, and ilcn Hc piovidcd ilc csscncc
ol ilc Vcdas and Puianas in His Vcdania-suiia. lui cvcn alici all ilis liiciaiy
ouipui, Vcda-vyasa lcli disconicnicd, alilougl Hc did noi lnow wly. Tlcn His
spiiiiual masici, Naiada Muni, camc io His icscuc:
jíjnasítam su-sampannam apí tc manaá aábnutam
hrtavan bnaratam yas tvam sarvartna-paríbrmnítam
Youi inquiiics wcic lull and youi siudics wcic also wcll lullillcd, and ilcic is no
doubi ilai you lavc picpaicd a gicai and wondcilul woil, ilc Manabnarata,
wlicl is lull ol all linds ol Vcdic scqucnccs claboiaicly cxplaincd` (Pnag. 1.5.3).
yatna ánarmaáayas cartna muní-varyanuhirtítan
na tatna vasuácvasya maníma ny anuvarnítan
Alilougl, gicai sagc, you lavc vciy bioadly dcsciibcd ilc loui piinciplcs
bcginning wiil icligious pciloimanccs, you lavc noi in ilc samc way dcsciibcd
ilc gloiics ol ilc Supicmc Pcisonaliiy, Vasudcva` (Pnag. 1.5.9.).
Iollowing Naiada Muni's insiiuciion, Siïla Vyasa mcdiiaicd, and wlilc Hc was in
iiancc Srimaá-Pnagavatam was icvcalcd io Him. Tlus ii is clcai ilai Srimaá-
Pnagavatam, wlicl gavc solacc io Vyasadcva, is lnowlcdgc dcsccndcd liom ilc
iiansccndcnial icalm. In upcoming Tcxis Siï Jïva will slow ilai ii is also ilc
naiuial commcniaiy on ilc Vcáanta-sutra.
Vaiious Puranas mcniion ilc iclaiionslip bciwccn Srimaá-Pnagavatam and ilc
Gayaiiï mantra. Considcicd ilc csscncc ol ilc Vcáas, Gayaiiï is supposcd io bc
icciicd ai dawn, noon, and dusl by cvciy iwicc-boin pcison (branmana, hsatríya,
and vaísya). Accoiding io Siïdlaia Svamï in lis Pnavartna-áipíha, Srimaá-
Pnagavatam bcgins wiil ilc Gayaiiï mantra. Commcniing on ilc liisi vcisc ol ilc
Pnagavatam, lc wiiics, ánimanití gayatrya prarambncna ca gayatry-ahnya-branma-
víáya-rupam ctat puranam ítí áarsítam. Tlai ilc Gayaiiï pliasc indicaicd by ilc
woid ánimaní bcgins ilis Purana slows ilai ilis woil las ilc naiuic ol ilc
branma-víáya ¦Vcdic lnowlcdgc ol ilc Supicmc] callcd Gayaiiï.` lccausc Srimaá-
Pnagavatam is bascd on Gayaiiï, ilc cicam ol ilc Vcáas, ii cxplains ilc iopmosi
piinciplcs ol icligion. Tlc Pnagavatam (1.1.3) ilus calls iiscll ilc iipcncd liuii ol
ilc wisl-lullilling iicc ol ilc Vcáas` (nígama-haIpa-taror gaIítam pnaIam).
Tlc icciiaiion ol Gayaiiï and oilci Vcdic mantras is govcincd by siiici iulcs
icgaiding ilc pcison, iimc, and placc, and also ilc puiiiy ol ilc clanici, hut sucl
iestiictions do not apply to SrinaJ-Bhãgavatan. Since anyone may iead tle
Bhãgavatan, stiictly speaking it would he impiopei foi tle Gayatii nantra to
appeai tleie in its oiiginal foim. Gayatii is among tle \edic nantras, wlicl
only tle twice-hoin aie allowed to clant. Tlat is wly Siila \yasadeva
expiessed tle foim and idea of Gayatii in tle Bhãgavatan witlout using tle
actual nantra. Only one woid fiom Gayatii, Jhinahi, las heen kept to indicate
lis intention, hecause it is a compulsoiy woid in tle nantra and caiiies its
essence.
Anoilci icason Vyasa did noi wiiic ilc oiiginal Gayaiiï in Srimaá-Pnagavatam is
ilai doing so would lavc inviicd misinicipiciaiion. Vaiious sclools ol ilougli
lavc cxplaincd Gayaiiï dillcicnily-as a mcdiiaiion on impcisonal lialman, on
ilc sun, on ilc liic-god, on Loid Siva, and so loiil. Only iaicly is ii undcisiood io
bc a mcdiiaiion on ilc Supicmc Pcisonaliiy ol Godlcad, Vasudcva. lui in Srimaá-
Pnagavatam, Siïla Vyasadcva's own commcniaiy on ilc Vcáanta-sutra, Vyasadcva
dclivcis ilc complcic and unambiguous mcaning ol Gayaiiï in ilc opcning vcisc.
Hc icvcals ilai Gayaiiï is a mcdiiaiion on ilc Supicmc Pcisonaliiy ol Godlcad and
His cicinal consoii, Siï Radlila. Tlis mcdiiaiion is indccd ilc liglcsi ánarma. In
ilc 105il Tcxi ol Sri Paramatma-sanáarbna, Siïla Jïva Gosvamï will cxplain ilc
Gayaiiï mantra in dciail, and in ilc Krsna-sanáarbna lc will iloiouglly analyzc
ilc Pnagavatam`s liisi vcisc and slow ii io bc a mcdiiaiion on Siï Siï Radla-Kisna.
In ilc ncxi Tcxi ol ilc 1attva-sanáarbna, Siïla Jïva Gosvamï luiilci iniioduccs ilc
Srimaá-Pnagavatam, dcsciibing iis disiinguisling lcaiuics and suppoiiing lis
siaicmcnis wiil sciipiuial iclcicnccs.
TEXT 20
TEXT 20.1
cvam shanác prabnasa-hnanác ca yatraáníhrtya gayatrim íty-aáí
sarasvatasya haIpasya maányc yc syur naramaran
taá-vrttantoábnavam Iohc tac ca bnagavatam smrtam
Iíhnítva tac ca…
íty-aáí ca.
astaáasa-sanasraní puranam tat prahirtítam
ítí. taá cvam agní-puranc ca vacananí vartantc.
Gopiparanadhana: Similaily, ilc Prabnasa-hnanáa ¦1.2.39-+2] ol ilc Shanáa
Purana coniains ilc siaicmcnis, "Wlcic ilc Gayaiiï mantra is ilc locus ol
discussion…," "Among ilc vaiious sciipiuics lnown on caiil, ilai onc wlicl
iccounis ilc lisioiics ol ilc lumans and dcmigods wlo livcd duiing ilc
Saiasvaia-lalpa is callcd ilc Pnagavatam, and "A pcison wlo iiansciibcs a copy ol
ilc Pnagavatam… Tlis Purana is said io lavc cigliccn ilousand vciscs." Tlcic aic
also similai siaicmcnis in ilc Agní Purana.
BBT: In ilc Shanáa Purana, Prabnasa-hnanáa ¦7.1.2.39-+2] wc lind a dcsciipiion
ol Srimaá-Pnagavatam similai io ilc onc in ilc Matsya Purana.
Tlc Purana lnown as Srimaá-Pnagavatam iccounis ilc dccds ol lumans and
dcmigods in ilc Saiasvaia-lalpa, cxplains ilc supicmc icligion in icims ol Gayaiiï,
and naiiaics ilc slaying ol Viiiasuia. Ii las cigliccn ilousand vciscs. . . . Wlocvci
wiiics oui a copy ol ilc Pnagavatam, placcs ii on a goldcn lion-ilionc, and
picscnis ii io somconc on ilc lull-moon day ol ilc monil ol lladia will aiiain ilc
supicmc dcsiinaiion.`Tlcsc vciscs aic also lound in ilc Agní Purana ¦272.6, 7].
TEXT 20.2
tiha-hrábnín pramani-hrtc puranantarc ca.
grantno `staáasa-sanasro ávaáasa-shanána-sammítan
layagiïva-bialma-vidya yaiia viiia-vadlas iaila
gayaiiya ca samaiamblas iad vai blagavaiam vidul
ítí.
Gopiparanadhana: Anoilci Purana ciicd as auiloiiiy by ilc commcniaioi ¦Siïla
Siïdlaia Svamï] also siaics, "Tlai bool is lnown as ilc Pnagavatam wlicl
coniains cigliccn ilousand vciscs in iwclvc canios, in wlicl aic dcsciibcd ilc
mcdiiaiion on ilc Supicmc iaugli by sagc Hayagiïva and ilc lilling ol Viiia, and
wlicl bcgins wiil Gayaiiï."
BBT: Yci anoilci Purana, ciicd by ilc Pnagavatam commcniaioi Siïdlaia Svamï,
dcsciibcs ilc claiaciciisiics ol Srimaá-Pnagavatam ilus:
Tlc Purana lnown as Srimaá-Pnagavatam las cigliccn ilousand vciscs dividcd
inio iwclvc canios, bcgins wiil Gayaiiï, dcsciibcs ilc Hayagiïva-bialma-vidya, and
naiiaics ilc slaying ol Viiiasuia.`
TEXT 20.3
atra nayagriva-branma-víáya ítí vrtra-vaána-sanacarycna narayana-varmaívocyatc.
nayagriva-sabácnatrasva-síra áaánicír cvocyatc. tcnaíva ca pravartíta narayana-
varmahnya branma-víáya. tasyasva-sírastvam ca sastnc yaá va asva-síro nama íty
atra prasíáánam narayana-varmano branma-víáyatvam ca.
ctac cnrutva tatnovaca áaányann atnarvanas tayon
piavaigyam bialma-vidyam ca sai-liio 'saiya-sanliial
ítí svamí-tihottnapíta-vacancna cctí.
Gopiparanadhana: Hcic ilc "mcdiiaiion on ilc Supicmc iaugli by Hayagiïva"
mcans ilc "Aimoi ol Naiayana" piayci, sincc ii is mcniioncd alongsidc ilc lilling
ol Viiia. Tlc namc Hayagiïva lcic iclcis io ilc sagc Dadlïci, wlo lad a loisc's
lcad. Hc iniiiaicd ilc mcdiiaiion on ilc Supicmc (branma-víáya) lnown as ilc
Naiayana-vaima. Tlai lc lad a loisc's lcad is csiablislcd in ilc Pnagavatams
Sixil Canio ¦6.9.52] by ilc woids "lc wlo was callcd Hoisc-lcad (Asva-siia)."
Tlai scciion ol ilc Pnagavatam indccd picscnis ilc Naiayana-vaima as a branma-
víáya, and ilis idcniilicaiion is also conliimcd by a vcisc ciicd by Siïla Siïdlaia
Svamï in lis commcniaiy, "Hcaiing ilis and lccling lonoicd, Dadlïci ilc
dcsccndcni ol Ailaiva, anxious noi io bical lis piomisc, iaugli ilc iwo Asvinï-
lumaias ilc pravargya mcilod and ilc mcdiiaiion on ilc Supicmc."
BBT: Tlc Hayagiïva-bialma-vidya mcniioncd lcic (mcaning ilc dociiinc ol ilc
Supicmc iaugli by Hayagiïva`) is Tle Aimoi of Naiayana¨ (Nãrãyana-varna),
since it is naiiated in tle same context as tle killing of \itia. Tle woid haya-
griva leie iefeis to Dadlici, tle sage witl a loise`s lead. He tauglt tle
knowledge of Bialman called Nãrãyana-varna. His accepting a loise`s lead
and ieceiving tle name Asvasiia (loise-leaded one¨) aie mentioned in
SrinaJ-Bhãgavatan´s Sixtl Canto |6.9.52j, wleie tlese woids aie spoken: le
wlo las tle name Asvasiia.¨ Iiom a veise Siidlaia Svami cites in lis
commentaiy on tlis Bhãgavatan text we get fuitlei confiimation tlat tle
Nãrãyana-varna is in fact a standaid teacling ahout tle Ahsolute:
Upon lcaiing ilis and lccling lonoicd, Dadlïci, anxious noi io bical lis
piomisc, insiiucicd ilc iwin Asvinï-lumaias in ilc lnowlcdgc ol ilc Piavaigya
saciilicc and lialma-vidya.`
TEXT 20.+
srimaá-bnagavatasya bnagavat-príyatvcna bnagavatabnistatvcna ca parama-
sattvíhatvam. yatna paámc ambarisam pratí gautama-prasnan.
puranam tvam bnagavatam patnasc purato narcn
carítram áaítya-rajasya pranIaáasya ca bnu-patc
tatraíva vanjuIi-manatmyc tasya tasmínn upaácsan
ratrau tu jagaran haryan srotavya vaísnavi hatna
gïia nama-salasiam ca puianam sula-blasiiam
pailiiavyam piayaincna laicl saniosa-laianam
Gopiparanadhana: Srimaá-Pnagavatam is mosi pclccily in ilc modc ol goodncss
bccausc ii plcascs ilc Pcisonaliiy ol Godlcad and is vciy mucl piclcicd by ilc
dcvoiccs ol Godlcad. As wc lind in ilc Paáma Purana ¦Lttara-hnanáa 22.115], in
ilc qucsiions poscd io Ambaiïsa by Gauiama, "O iulci ol ilc caiil, do you sii in
lioni ol ilc Dciiy ol Loid Haii and icciic ilc Pnagavata Purana, including ilc sioiy
ol Piallada, ilc ling ol ilc dcmons'" Also in ilc Paáma Purana, in ilc scciion
gloiilying Vanjulï Mala-dvadasï, Gauiama insiiucis Ambaiïsa, "Onc slould siay
awalc iliougl ilc nigli, lcaiing naiiaiions iclaicd io Loid Visnu--ilc Pnagavaá-
gita, ilc 1nousaná Namcs oj Vísnu and ilc Purana spolcn by Suladcva. Tlcsc
slould bc icad aloud wiil caiclul aiicniion io givc saiislaciion io ilc Supicmc
Loid Haii."
BBT: Sincc Srimaá-Pnagavatam is plcasing io ilc Supicmc Loid and is His
dcvoiccs' lavoiiic bool, ii is ilc supicmcly sattvic sciiptuie. As stated in tle
IaJna Iurãna, in Gautama Rsi`s question to Malaiaja Amhaiisa,
O loid ol ilc caiil, do you icciic ilc Pnagavata Purana bcloic ilc Dciiy ol Loid
Haii, cspccially ilc lisioiy ol ilc ling ol ilc dcmons, Piallada Malaiaja'` (Paáma
Pur., Uttara-khanJa 22.115).
Again in ilc Paáma Purana, Gauiama luiilci insiiucis Ambaiïsa, in ilc scciion
gloiilying ilc vow ol Vyasjulï Mala-dvadasï:
Onc slould siay awalc iliougloui ilai nigli and lcai sciipiuics ilai naiiaic
sioiics ol Loid Visnu and His dcvoiccs, cspccially ilc BhagavaJ-gitã, tle
tlousand names of Ioid \isnu, and tle Iurãna naiiated hy Sukadeva |SrinaJ-
Bhãgavatanj. One slould iecite tlese witl caie, since tley aie pleasing to Ioid
Haii.¨
TEXT 20.5
tatraívanyatra.
ambaiïsa sula-pioliam niiyam blagavaiam sinu
pailasva sva-mullcnapi yadïcclasi blava-lsayam
shanác pranIaáa-samnítayam ávaraha-manatmyc.
siï-blagavaiam blaliya pailaic laii-sannidlau
jagarc tat-paáam yatí huIa-vrnáa-samanvítan
Gopiparanadhana: Llscwlcic in ilc samc woil is ilc siaicmcni, "My dcai
Ambaiïsa, you slould lisicn icgulaily io ilc Pnagavatam spolcn by Suladcva.
Rcciic ii wiil youi own mouil also, il you wani io scc ilc cnd ol youi maiciial
lilc." And in ilc PranIaáa-samníta ol ilc Shanáa Purana, in ilc scciion dcsciibing
ilc gloiics ol Dvaiala, "Onc wlo icmains awalc all nigli in lioni ol ilc Dciiy ol
Haii icciiing Srimaá-Pnagavatam wiil dcvoiion will go io ilc Supicmc Loid's
abodc wiil all lis lamily."
BBT: And clscwlcic in ilc Paáma Purana wc lind ilis siaicmcni:
O Ambaiïsa, il you wisl io cnd youi maiciial cxisicncc, ilcn cvciy day you
slould lcai ilc Pnagavatam ilai was naiiaicd by Suladcva, and you slould also
icciic ii youiscll.`
Iinally, wc lind ilc lollowing siaicmcni in ilc PranIaáa-samníta ol ilc Shanáa
Purana, in ilc scciion dcsciibing Dvaiala's gloiics:
A pcison wlo siays up ¦on ilc nigli ol Lladasï] and icciics Srimaá-Pnagavatam
wiil dcvoiion bcloic ilc Dciiy ol Loid Haii gocs io ilc Loid's abodc along wiil all
lis lamily mcmbcis.`
Purporf by Gopiparanadhana prabhu
Tlcic is no doubi ilai ilc Pnagavatam is onc ol ilc main Puranas, sincc scvcial
Puranas includcd ii in ilcii lisis ol ilc cigliccn Puranas, and no sucl lisis cxcludc
ii. Howcvci, ianiiic woislipcis ol Dcvï, ilc consoii ol Loid Siva, lavc iaiscd a
coniiovcisy ovci cxacily wlicl Pnagavatam is ilc onc lisicd. Tlcy claim ilai ilcii
Dcvi-bnagavata is ilc ical Pnagavatam among ilc cigliccn majoi Puranas. Wiiloui
diiccily cmbioiling limscll in ilis coniiovcisy, Siïla Jïva Gosvamï lcic ciics
scvcial siaicmcnis liom oilci Puranas wlicl includc convincing cvidcncc ol
Srimaá-Pnagavatams placc on ilc Puianic lisi ol cigliccn.
Aciually, ilcic aic iwo Dcvi Puranas, boil ol wlicl lavc bccn ai iimcs givcn ilc
iiilc Pnagavata on ilc giounds ol ilcii bcing dcdicaicd io llagavaiï (Dcvï). Only
onc ol iwo, ilc onc callcd Dcvi-bnagavata, las lcaiuics ilai lcnd somc cicdibiliiy
io ilc idca ilai ii may bc ilc ical Pnagavatam. Ii is cigliccn ilousand vciscs long
in iwclvc canios. Ii bcgins wiil a loim ol ilc Gayaiiï mantra. sarva-caítanya-rupam
tam aáyam víáyam ca ánimaní/ buááním ya nan pracoáayat ("Lci us mcdiiaic on ilai
piimal cncigy ol lnowlcdgc, wlo cmbodics all living bcings. May slc inspiic oui
iniclligcncc."). A lcw cpisodcs in ilc lilc ol Piallada aic dcsciibcd in ilc Iouiil
Canio, alilougl wiiloui icvcaling mucl ol lis iiuc sainily claiacici. Canio Six
iclls aboui ilc lilling ol Viiia. Tlus livc ol ilc claiaciciisiics ol ilc Pnagavatam
mcniioncd in ilc Puianic vciscs quoicd in anuccncáas 19 and 20 aic lound in ilc
Dcvi-bnagavata as wcll as in ilc Vaisnava Pnagavatam.
Tlcsc vciscs lisi loui oilci spccial claiaciciisiics, lowcvci, wlicl ilc Dcvi-
bnagavata lails io cxlibii: 1) Tlc Pnagavatam discusscs cvcnis wlicl occuiicd in
ilc Saiasvaia-lalpa, also lnown as ilc Svcia-vaiala-lalpa, ilc day ol lialma in
wlicl Loid Visnu's incainaiion as a boai lad a wliic body. 2) Ii dcsciibcs ilc
lialma-vidya iaugli by Hayagiïva. 3) Ii was spolcn by Suladcva. +) Ii is a
naiiaiion ol Vaisnava claiacici and slould bc icciicd in lioni ol a Dciiy ol Loid
Visnu.
Tlc iwo vciscs ciicd liom ilc Matsya Purana (Tcxi 19.2) and ilc Shanáa Puranas
Prabnasa-hnanáa (Tcxi 20.1) slaic somc ol ilc samc pliascs, as docs also ilc
lollowing vciscs liom ilc Agní Purana ¦272.6-7]:
yatraáníhrtya gayatrim/ hirtyatc ánarma-vístaran
vrtrasura-vaánopctam/ taá bnagavatam ucyatc
sarasvatasya haIpasya/ prostnapaáyam tu taá áaáct
astaáasa-sanasraní/ ncma-símna-samanvítam
"In ilc bcginning ol onc ol ilc Puranas ilc Gayaiiï mantra is ilc locus ol
discouisc. In ii all ilc iamilicaiions ol iiuc icligion aic cnunciaicd, and ilc lilling
ol ilc dcmon Viiia is dcsciibcd. Tlc Purana wlicl las ilcsc claiaciciisiics is
callcd Srimaá-Pnagavatam. Ii dcals wiil ilc Saiasvaia-lalpa and las cigliccn
ilousand vciscs. Onc slould givc ii as a gili on a gold lion-ilionc in ilc monil ol
Piausilapada."
Tlc unidcniilicd Puianic vcisc ciicd by Siïla Siïdlaia Svamï spccilics ilai ilc
Pnagavatam dcsciibcs ilc Hayagiïva-bialma-vidya. Alilougl Hayagiïva is also ilc
namc ol an incainaiion ol Loid Visnu wlo appcaicd wiil a loisc's lcad and spolc
ilc Vcáas io Loid lialma, Siïla Jïva Gosvamï lcic cxplains ilai ilis Hayagiïva is
dillcicni. Hc is ilc sagc Dadlïci, wlo iaugli ilc Asvinï-lumaias iwo spccilic
víáyas, oi sysicmaiic mcdiiaiions on ilc Supicmc loi aspiianis on vaiious lcvcls ol
icalizaiion. Tlc Lpanísaás givc insiiuciion on scvcial sucl víáyas, among ilcm ilc
pravargya iaugli by Dadlïci, oilciwisc lnown as ilc prana-víáya, a mcdiiaiion on
ilc Supicmc in ilc loim ol ilc aii ol lilc. Tlc prana-víáya is iniioduccd in a
passagc ol ilc Cnanáogya Lpanísaá (1.11.+-5):
hatama ácvatctí. prana ítí novaca, sarvaní na va ímaní bnutaní pranam
cvabnísamvísantí pranam abnyujjínatc saísa ácvata.
"Wlicl is ilc coniiolling dciiy'' Hc answcicd, Ii is prana, ilc aii ol lilc. All
bcings wlicl cxisi cnici wiilin prana, and all iisc up again liom prana. Tlai is ilc
coniiolling dciiy.'" In ilc Vcáanta-sutra (1.1.23), Siïla Vyasa ollcis ilc aploiism
ata cva pranan io piovc ilai ilc prana-víáya is a noi jusi a dcpiciion ol a subilc
plysical cncigy bui a iiansccndcnial mcdiiaiion on lialman. laladcva
Vidyablusana cxplains in lis Vcáanta commcniaiy, Govínáa-bnasya. prano yam
sarvcsvara cva na tu vayu-víharan. hutan` ata cva sarva-bnutotpattí-praIaya-nctutva-
rupaá branma-Iíngaá cva. "Tlis prana is ilc Loid ol all, noi simplc a iiansloimaiion
ol ilc clcmcni aii. Wly' lccausc ii is claiaciciizcd as ilc Supicmc, in icims ol iis
bcing ilc causc ol all bcings' gcnciaiion and dcsiiuciion."
Tlc sccond víáya wlicl ilc Asvinïs lcaincd liom Dadlïci is ilc Naiayana-lavaca,
a mcdiiaiion on God in many ol His pcisonal loims loi pioicciion liom vaiious
linds ol dangci. Tlc samc Naiayana-lavaca is icciicd in ilc ciglil clapici ol
Srimaá-Pnagavatams Sixil Canio (Tcxis 12-3+), alilougl in ilai insiancc ii is
bcing iaugli by a giand-disciplc ol Dadlïci, ilc sagc Visvaiupa, io Loid India. His
Divinc Giacc Siïla Piablupada givcs moic inloimaiion on ilc sioiy ol Dadlïci's
icacling ilc branma-víáya in a puipoii io lis iianslaiion ol Srimaá-Pnagavatam
¦6.9.52]:
"Tlc lollowing sioiy is naiiaicd by many acaryas in ilcii commcniaiics:…Tlc
gicai sagc Dadlïci lad pcilcci lnowlcdgc ol low io pciloim liuiiivc aciiviiics, and
lc lad advanccd spiiiiual lnowlcdgc as wcll. Knowing ilis, ilc Asvinï-lumaias
oncc appioaclcd lim and bcggcd lim io insiiuci ilcm in spiiiiual scicncc
(branma-víáya). Dadlïci Muni icplicd, I am now cngagcd in aiianging saciiliccs
loi liuiiivc aciiviiics. Comc bacl somc iimc laici.' Wlcn ilc Asvinï-lumaias lcli,
India, ilc King ol lcavcn, appioaclcd Dadlïci and said, My dcai Muni, ilc
Asvinï-lumaias aic only plysicians. Plcasc do noi insiiuci ilcm in spiiiiual
scicncc. Il you impaii ilc spiiiiual scicncc io ilcm dcspiic my waining, I slall
punisl you by cuiiing oll youi lcad.' Alici waining Dadlïci in ilis way, India
iciuincd io lcavcn. Tlc Asvinï-lumaias, wlo undcisiood India's dcsiics, iciuincd
and bcggcd Dadlïci loi branma-víáya. Wlcn ilc gicai saini Dadlïci inloimcd
ilcm ol India's ilicai, ilc Asvinï-lumaias icplicd, Lci us liisi cui oll youi lcad
and icplacc ii wiil ilc lcad ol a loisc. You can insiiuci branma-víáya iliougl ilc
loisc's lcad, and wlcn India iciuins and cuis oll ilai lcad, wc slall icwaid you
and icsioic youi oiiginal lcad.' Sincc Dadlïci lad piomiscd io impaii branma-
víáya io ilc Asvinï-lumaias, lc agiccd io ilcii pioposal. Tlcicloic, bccausc
Dadlïci impaiicd branma-víáya iliougl ilc mouil ol a loisc, ilis branma-víáya is
also lnown as Asvasiia."
Purporf by BBT TransIafors
Tlc Claiaciciisiics ol Srimaá-Pnagavatam
In ilis Tcxi Jïva Gosvamï givcs spccial aiicniion io csiablisling ilai ilc
Pnagavatam gloiilicd in ilc Puranas is Srimaá-Pnagavatam. Hc docs ilis bccausc
somc sclolais ol lis iimc lcld ilai ilc Dcvi Pnagavatam, iailci ilan Srimaá-
Pnagavatam, was aciually ilc Pnagavatam gloiilicd in ilc Puranas. Lilc Srimaá-
Pnagavatam, ilc Dcvi Pnagavatam is a Purana wiil iwclvc canios, 1S,000 vciscs,
and an accouni ol Viiiasuia's dcail, alilougl iis accouni ol low Viiia was lillcd
dillcis liom ilc onc in Srimaá-Pnagavatam. Also, wlcn somc iiadiiional sclolais
icad in ilc Puranas ilai on ilc lull-moon day ol ilc monil ol lladia onc slould
donaic ilc Pnagavatam mounicd on a goldcn lion (ncma-símna), ilcy ialc ilis io
mcan ilc Dcvi Pnagavatam. Tlis sccms quiic liiiing, sincc Dcvï, oi Duiga, iidcs on
a lion. (In ilc casc ol Srimaá-Pnagavatam, ncma-símna is undcisiood io mcan
goldcn lion-ilionc.`)
Siïla Jïva Gosvamï solvcs ilc coniiovcisy by ciiing iclcicnccs ilai lisi disiinciivc
lcaiuics ol Srimaá-Pnagavatam. ii bcgins wiil ilc Gayaiiï mantra, ii coniains ilc
Hayagiïva-bialma-vidya, ilc cvcnis ii naiiaics lappcncd in ilc Saiasvaia-lalpa,
and ii was liisi spolcn by Siï Suladcva Gosvamï io Paiïlsii Malaiaja. Jïva
Gosvamï luiilci suppoiis lis opinion by quoiing liom ilc Pnavartna-áipíha,
Siïdlaia Svamï's commcniaiy on Srimaá-Pnagavatam.
Tlc Dcvi Pnagavatam opcns wiil a siaicmcni ilai appcais io bc bascd on Gayaiiï:
om sarva-caítanya-rupam tam aáyam víáyam ca ánimaní, buááním ya nan pracoáayat.
Tlcic aic iwo icasons ilis siaicmcni slould noi bc cquaicd wiil Gayaiiï: Iiisi,
noiling in ii coiicsponds io ilc woids savítun, varcnyam, and bnargas liom
Gayaiiï. (ly coniiasi, in Srimaá-Pnagavatam 1.1.1 ilcic is sucl a
coiicspondcncc.). Sccond, ilis siaicmcni is a mcdiiaiion on Dcvï, bui as Siï Jïva
will slow in ilc ncxi Tcxi, ilc objcci ol mcdiiaiion in Gayaiiï is ilc Supicmc
Pcisonaliiy ol Godlcad, Loid Visnu.
Lilc Srimaá-Pnagavatam, ilc Dcvi Pnagavatam naiiaics ilc lilling ol Viiiasuia,
bui in iis accouni India lills Viiia wiil occan loam cmpowcicd by Dcvï. Viiiasuia
pciloimcd scvcic pcnanccs loi lundicds ol ycais io plcasc Loid lialma. Wlcn
lialma appcaicd bcloic lim and ollcicd a boon, Viiia aslcd ilai lc would noi bc
slain by any wcapon madc ol iion oi wood, oi onc ilai was diy oi wci. Alici Loid
lialma gianicd ilis boon, Viiia aiiaclcd India and dclcaicd lim. India
subscqucnily iool lclp liom Loid Visnu, wlo cnicicd India's ilundciboli and
also adviscd lim io ialc ilc lclp ol Dcvï and malc a iiucc wiil Viiia. India ilcn
appaicnily bcliicndcd Viiiasuia. lui onc day ai dusl India suipiiscd Viiiasuia on
a bcacl and slcw lim wiil lis ilundciboli covcicd wiil loam, wlicl was noi a
wcapon ol iion oi wood and was nciilci wci noi diy.
Tlc Dcvi Pnagavatam also malcs no mcniion ol ilc Hayagiïva-bialma-vidya (ilc
Narayana-varma). Ioi all ilcsc icasons ii is clcai ilai ilc Pnagavatam iclciicd io
in ilc vcisc ciicd by Siïdlaia Svamï is noi ilc Dcvi Pnagavatam.
Hcmadiï, lallalscna, Govindananda, Raglunandana, Gopala llaiia Gosvamï, and
Sanaiana Gosvamï lavc cacl wiiiicn noicwoiily ánarma-sastras (bools and cssays
on icligious duiics), in wlicl ilcy quoic licqucnily liom Srimaá-Pnagavatam bui
ncvci liom ilc Dcvi Pnagavatam. lallalscna siaics in lis Dana-sagara ilai only a
lcw vciscs ol Srimaá-Pnagavatam spccilically iccommcnd acis ol claiiiy. In
coniiasi, ilc cniiic iliiiicil clapici ol ilc Dcvi Pnagavatam`s Ninil Canio dcals
cxclusivcly wiil ilc gloiy ol giving vaiious linds ol claiiiy. In addiiion, wiil ilc
cxccpiions ol Ramanujacaiya and Nïlalanilacaiya, all ilc gicai sainily
commcniaiois on Piasilana-iiayï¡ eitler wrote alout S:imaJ-£|a¿avatam directl, or at
least cited it as a standard reference in tleir looks. B, contrast, neitler Sankara, Madl\acar,a,
\allalla, Lord Caitan,ade\a, or an, otler notalle aca:ya e\er cited tle Ocvi £|a¿avatam to
support or pro\e an, important statement.
Tlc ninciy-sixil clapici ol ilc liisi paii ol ilc Naraáiya Purana lisis ilc iopics ol
all iwclvc canios ol ilc Pnagavatam in oidci. Tlis lisi liis Srimaá-Pnagavatam bui
noi ilc Dcvi Pnagavatam. And ilc Paáma Purana (Lttara-hnanáa 193.3), siaics:
purancsu tu sarvcsu srïmad-bhagavatam param
yatra pratí-padam hrsno gïyatc bahudharsíbhíh
Among all ilc Puranas, Srimaá-Pnagavatam is ilc bcsi. In cvciy linc gicai sagcs
gloiily Loid Kisna in vaiious ways.` All ilis lcavcs no doubi ilai ilc Pnagavatam
mcniioncd in ilc quoicd Puianic veises is SrinaJ-Bhãgavatan.
Srimaá-Pnagavatam and oilci Puranas mcniion a dcmon namcd Hayagiïva, and
ilcic is also an incainaiion ol Loid Visnu callcd Hayagiïva, wlo lad a loisc's
lcad. lui bccausc ilc Hayagiïva mcniioncd in ilis scciion ol ilc Tattva-
sanJarbha is connected witl tle slaying of tle demon \itia, Siila 1iva Gosvami
las identified lim as tle sage Dadlici. As told in tle Sixtl Canto of SrinaJ-
Bhãgavatan, aftei \itia lad conqueied tle demigods tley appioacled Ioid
\isnu foi lelp. Tle Ioid advised tle clief of tle demigods, !ndia, to appioacl
Dadlici and ask lim foi lis hody, wlicl lad heen made fiim hy vows,
penances, and knowledge of Bialman. Tle Ioid told !ndia to faslion fiom
Dadlici`s hones a tlundeiholt stiong enougl to kill \itiasuia.
Dadlïci lad picviously iaugli ilc lnowlcdgc ol lialman io ilc Asvinï Kumaia
iwins, alilougl India lad cailici loibiddcn lim io icacl ilcm iiansccndcnial
lnowlcdgc on ilc giounds ilai ilcii mcdical piolcssion disqualilicd ilcm liom
lcaining ii. India lad ilicaicncd io bclcad Dadlïci il lc disobcycd, bui Dadlïci
lad alicady piomiscd io icacl ilc iwins. Tlc Asvinï Kumaias lad solvcd Dadlïci's
dilcmma suigically: ilcy scvcicd lis lcad and gialicd a loisc's lcad in iis placc,
lnowing ilai India would cvcniually cui oll ilai lcad and cnablc ilcm io icsioic
Dadlïci's oiiginal lcad. Dadlïci ilcn insiiucicd ilcm iliougl ilc loisc's lcad.
Dadlïci bccamc lnown as Hayagiïva oi Asvasiia (loisc-lcadcd onc`), and ilc
iiansccndcnial lnowlcdgc lc impaiicd bccamc lamous as ilc Hayagiïva-bialma-
vidya. As planncd, India laici scvcicd Dadlïci's loisc lcad and ilc Asvinï
Kumaias icsioicd lis oiiginal lcad. Tlcn, on ilc icqucsi ol ilc dcmigods Dadlïci
ollcicd lis body io India, wlo uscd lis boncs io malc a ilundciboli wiil wlicl
lc lillcd Viiiasuia. Lailici Dadlïci lad iaugli Tvasia ilc samc lnowlcdgc lc lad
picviously iaugli ilc Asvinï Kumaias, and Tvasia in iuin iaugli ii io lis son
Visvaiupa. Visvaiupa iaugli ii io Loid India as ilc Naiayana Aimoi, wlicl lclpcd
India dclcai Viiiasuia. Tlus ilc Hayagiïva iclciicd io lcic is Dadlïci, and ilc
lialma-vidya is ilc Naiayana Aimoi. Tlis is all dcsciibcd in ilc Sixil Canio ol
Srimaá-Pnagavatam and in ilc Pnagavatam commcniaiics ol ilc Vaisnava acaryas.
Tcxi 20.5 coniains ilc icim suha-prohtam, icciicd by Siï Sula.` Iiom ilis icim
wc slould noi inlci ilai vciscs Suladcva Gosvamï did noi spcal, sucl as ilc Iiisi
Canio, aic noi paii ol Srimaá-Pnagavatam. Tlc Pnagavatam Vyasa icvcalcd was
complcic, including luiuic cvcnis and luiuic siaicmcnis by Suia and Saunala.
Sincc Srimaá-Pnagavatam las bccn idcniilicd as laving cigliccn ilousand vciscs
and opcning wiil a vcisc bascd on ilc Gayaiiï mantra, ii musi bc ilai iis liisi vcisc
bcgins wiil ilc woids janmaáy asya yatan and iis lasi onc cnds wiil tam namamí
narím param.
Ol ilc cigliccn Puranas, six aic mcani loi pcisons in ilc modc ol ignoiancc, six
loi ilosc in ilc modc ol passion, and six loi ilosc in ilc modc ol goodncss. lui
Srimaá-Pnagavatam occupics a placc ol lonoi cvcn among ilc saiivic Puranas. Ii is
considcicd nondillcicni liom Kisna, ilc Supicmc Pcisonaliiy ol Godlcad, and
ilcicloic ii is parama-sattvíha, a manilcsiaiion ol puic goodncss wiiloui any iingc
ol ilc maiciial modcs. Harcn santosa-haranam. ii is plcasing io Haii, ilc
iiansccndcnial Loid, wlo cannoi bc plcascd by anyiling maiciial. Ii is iclislcd by
His dcvoiccs, wlo scoll ai ilc bliss ol libciaiion, wlai io spcal ol ilc plcasuic
dciivcd liom icading somciling mundanc. Ioi ilis icason ilc sagc Gauiama
iccommcnds icciiing Srimaá-Pnagavatam on Lladasï, wlicl is also callcd Haii-
vasaia, ilc day ol Loid Haii. As ilc Shanáa Purana (Vísnu-hnanáa 6.+.3) siaics:
srimaá-bnagavatasyatna srimaá-bnagavatan saáa
svarupam cham cvastí sac-cíá-ananáa-Iahsanam
ºSrimaá-Pnagavatam and ilc Pcisonaliiy ol Godlcad aic always ol ilc samc
naiuic-posscsscd ol cicinal cxisicncc, lull lnowlcdgc, and complcic bliss.` And
ilc Paáma Purana (Lttara-hnanáa 19S.30) conliims, srimaá-bnagavatahnyo `yam
pratyahsan hrsna cva ní. ºWiiloui a doubi Srimaá-Pnagavatam is diiccily Loid
Kisna.`
Tlai Srimaá-Pnagavatam is nondillcicni liom Loid Kisna is conliimcd in ilc
Pnagavatam iiscll (1.3.+3), wlcic Suia Gosvamï siaics ilai alici ilc Loid's
disappcaiancc ilc Pnagavatam appcaicd as His icpicscniaiivc io cnliglicn ilc
bcniglicd pcoplc ol Kali-yuga. Tlc Paáma Purana also conliims ilc oncncss ol ilc
Pnagavatam and ilc Loid wiil ilis passagc cquaiing ilc Pnagavatam`s canios wiil
Kisna's limbs:
padau yadïyau prathama-dvítïyau
trtïya-turyau hathítau yad-uru
nabhís tatha pancama cva sastho
bhujantaram dor-yugaIam tathanyau
hanthas tu rajan navamo yadïyo
muhharavíndam dasamam praphuIIam
chadaso yas ca IaIata-pattam
síro `pí yad dvadasa cva bhatí
namamí dcvam haruna-nídhanam
tamaIa-varnam suhítavataram
apara-samsara-samudra-sctum
bhajamahc bhagavata-svarupam
Tlc Pnagavatam`s Iiisi and Sccond Canios aic Loid Kisna's lcci, and ilc Tliid
and Iouiil Canios aic His iligls. Tlc Iilil Canio is His navcl, ilc Sixil Canio is
His clcsi, and ilc Scvcnil and Liglil Canios aic His aims. Tlc Ninil Canio is
His ilioai, ilc Tcnil His blooming loius lacc, ilc Llcvcnil His loiclcad, and ilc
Twcllil His lcad.
I bow down io ilai Loid, ilc occan ol mcicy, wlosc coloi is lilc ilai ol a tamaIa
iicc and wlo appcais in ilis woild loi ilc wcllaic ol all. I woislip Him as ilc
biidgc loi ciossing ilc unlailomablc occan ol maiciial cxisicncc. Srimaá-
Pnagavatam las appcaicd as His vciy scll.`
Ncxi Siïla Jïva Gosvamï dcmonsiiaics ilai Srimaá-Pnagavatam is ilc naiuial
commcniaiy on ilc Vcáanta-sutra.

TEXT 21
TEXT 21.1
garuác ca.
…puinal so 'yam aiisayal
aiilo 'yam bialma-suiianam blaiaiaiila-viniinayal
gayaiiï-blasya-iupo 'sau vcdaiila-paiibimliial
purananam sama-rupan sahsaá bnagavatoáítan
ávaáasa-shanána-yuhto `yam sata-víccncáa-samyutan
grantno `staáasa-sanasram sri-bnagavatabníánan
ítí.
Gopiparanadhana: Tlc Garuáa Purana siaics, "Tlis is ilc mosi complcic ¦ol ilc
Puranas]. Ii is ilc puipoii ol ilc Vcáanta-sutra, csiablislcs ilc mcaning ol ilc
Manabnarata, is a commcniaiy on Gayaiiï, and complcics ilc mcssagc ol ilc
Vcáas. Ii is ilc Sama Vcáa among ilc Puranas, spolcn diiccily by ilc Pcisonaliiy
ol Godlcad. Tlis woil wiil iwclvc canios, lundicds ol clapicis and cigliccn
ilousand vciscs is callcd Srimaá-Pnagavatam."
BBT: And ilc Garuáa Purana siaics:
Tlis Srimaá-Pnagavatam is ilc mosi pcilcci Purana. Ii is ilc naiuial commcniaiy
on ilc Vcáanta-sutra, ii csiablislcs ilc mcaning ol ilc Manabnarata, ii is a
commcniaiy on Gayaiiï, ii cxplains and cxpands ilc mcaning ol ilc Vcáas, ii is ilc
Sama Vcáa ol ilc Puranas, and ii was spolcn by ilc Supicmc Loid Himscll. Ii las
iwclvc canios, lundicds ol clapicis, and cigliccn ilousand vciscs.`
TEXT 21.2
branma-sutranam artnas tcsam ahrtríma-bnasya-bnuta íty artnan. purvam
suhsmatvcna manasy avírbnutam taá cva sanhsípya sutratvcna punan prahatítam
pascaá vístirnatvcna sahsat sri-bnagavatam ítí. tasmat taá-bnasya-bnutc svatan-síáánc
tasmín saty arvacinam anyaá anycsam sva-sva-hapoIa-haIpítam taá-anugatam
cvoáaraniyam ítí gamyatc.
Gopiparanadhana: Saying ilai ilc Pnagavatam is ilc puipoii ol ilc sutras ol
Vcáanta mcans ilai ii scivcs as ilcii naiuial commcniaiy. ¦Siïla Vyasadcva] liisi
conccivcd ol ilis in subilc loim wiilin lis mind, ilcn lc summaiizcd ii as ilc
Vcáanta-sutra, and laici lc manilcsicd Srimaá-Pnagavatam diiccily in iis lully
claboiaicd loim. Inasmucl as ilis Pnagavatam las alicady appcaicd as ilc
Vcáanta-sutras scll-cllulgcni commcniaiy, wc can inlci ilai ilc commcniaiics
oilci, moic icccni auilois lavc pioduccd liom ilcii own lcads aic only woiil
paying aiicniion io wlcn ilcy aic laiillul io ilc Pnagavatam.
BBT: Hcic ilc woids branma-sutranam artnan mcan ilai Srimaá-Pnagavatam is ilc
naiuial commcniaiy on ilc Vcáanta-sutra. Iiisi ilc Pnagavatam appcaicd in ilc
lcaii ol Siï Vyasadcva in a subilc loim. Hc ilcn summaiizcd ii in ilc loim ol ilc
Vcáanta-sutra, and laici Hc cxpandcd ii inio Srimaá-Pnagavatam as wc lnow ii.
Sincc ilc Vcáanta-sutra alicady las a naiuial commcniaiy in Srimaá-Pnagavatam,
wlaicvci clsc moic icccni commcniaiois lavc pioduccd liom ilcii own biains
slould bc ialcn sciiously only wlcn ii is laiillul io ilc vcision ol Srimaá-
Pnagavatam.
TEXT 21.3
bnaratartna-vínírnayan.
nírnayan sarva-sastranam bnaratam paríhirtítam
blaiaiam saiva-vcdas ca iulam aiopiial puia
dcvaii bialmadiblil saivaii isiblis ca samanviiail
vyasasyaivajnaya iaiia iv aiiiicyaia blaiaiam
malaiivad blaia-vaiivac ca malablaiaiam ucyaic
íty-aáy-uhta-Iahsanasya bnaratasyartna-vínírnayo yatra san.
Gopiparanadhana: "Ii csiablislcs ilc mcaning ol ilc Manabnarata" mcans ilai in
ii is ascciiaincd ilc mcaning ol ilc Manabnarata, wlosc claiaciciisiics aic as
siaicd: "Ii is said ilai ilc Mananarata csiablislcs ilc puipoii ol all sciipiuics.
Oncc long ago, Vyasadcva madc ilc dcmigods lcadcd by lialma and all ilc sagcs
placc boil ilc Manabnarata on onc sidc ol a scalc and all ilc Vcáas on ilc oilci.
Tlcy lound ilai ilc Manabnarata wciglcd moic. lccausc ii is so gicai (manattvat)
and so wcigliy (bnara-vattvat), ii is callcd Manabnarata."
BBT: Conccining ilc pliasc bnaratartna-vínírnayan (Srimaá-Pnagavatam
csiablislcs ilc mcaning ol ilc Manabnarata`), wc lind ilc lollowing vciscs
dcsciibing ilc Manabnarata`s impoiiancc in ilc Manabnarata iiscll ¦Aáí-parva
1.272-7+]:
Tlc Manabnarata is gloiilicd bccausc ii coniains ilc conclusions ol all sciipiuics.
Long ago, on ilc icqucsi ol Siïla Vyasa, Loid lialma and ilc oilci dcmigods
camc iogcilci wiil all ilc gicai sagcs and placcd ilc Manabnarata on onc sidc ol a
scalc and ilc cniiic Vcáas on ilc oilci. Tlc Manabnarata, ii iuincd oui, wciglcd
moic bccausc ol iis gicaincss (manattva) and lcavincss (bnara-vattva). Ioi ilis
icason ii is callcd Mana-bnarata.` Tlc mcssagc ol ilc Manabnarata, wlosc
impoiiancc is as dcsciibcd lcic, is madc clcai in ilc icxi ol Srimaá-Pnagavatam.
TEXT 21.+
sri-bnagavaty cva tatparyam tasyapí. taá uhtam mohsa-ánarmc narayaniyc sri-vcáa-
vyasam pratí janamcjaycna.
íáam sata-sanasraá ání bnaratahnyana-vístarat
amailya maii-manilcna jnanodadlim anuiiamam
nava-nïiam yaila dadlno malayac candanam yaila
aianyam saiva-vcdcblya osadlïblyo 'miiam yaila
samuddliiam idam bialman lailamiiam idam iaila
tapo-níánc tvayohtam ní narayana-hatnasrayam
iii.
Gopiparanadhana: Tlc Manabnarata also las iis puipoii in ilc divinc Pcisonaliiy
ol Godlcad. Janamcjaya siaics ilis io Siï Vcda-vyasa in ilc Mohsa-ánarma scciion
ol ilc Manabnarata, in ilc Narayaniya sub-scciion, "Tlis Narayaniya is an
uncxccllcd occan ol lnowlcdgc, cluincd liom ilc vasi cxpansc ol ilc
Manabnaratas lundicd ilousand vciscs ol sioiics wiil ilc cluining iod ol youi
wisdom. O branmana, lilc yoguii cluincd liom ncw buiici, sandalwood biougli
liom ilc Malaya Hills, ilc Aranyahas liom ilc wlolc body ol Vcáas, oi ilc ncciai
ol lilc liom mcdicinal lcibs, so ilis immoiial ncciai ol naiiaiions las bccn
disiillcd. Ii was spolcn by you, O sioiclousc ol ausiciiiy, and is lull ol
dcsciipiions ol Loid Naiayana."
BBT: Anoilci way in wlicl Srimaá-Pnagavatam csiablislcs ilc mcaning ol ilc
Manabnarata is ilai ilc mcssagc ol boil culminaics in ilc Supicmc Loid alonc.
Tlai ilc Manabnarata`s mcssagc culminaics in ilc Loid is cvinccd in ilc
Narayaniya scciion ol ilc Manabnarata`s Mohsa-ánarma poiiion ¦170.11-1+],
wlcic Janamcjaya says io Siïla Vyasadcva:
O branmana, abodc ol ausiciiiics, jusi as buiici can bc cxiiacicd liom yoguii,
sandalwood liom ilc Malaya mouniains, ilc Lpanísaás liom ilc Vcáas, and lilc-
giving ncciai liom lcibs, so by Youi cluining ilc occan ol ilc liglcsi lnowlcdgc
wiil ilc iod ol Youi iniclligcncc, ilis Narayaniya las bccn cxiiacicd liom ilc
Manabnarata`s lundicd ilousand vciscs. Tlc Narayaniya`s naiiaiions aic iclaicd io
Loid Naiayana and aic swcci lilc ncciai.`
Purporf by Gopiparanadhana prabhu
All Vcdic liiciaiuics, including ilc Puranas, aic auspicious. Tlcy aic all mcani loi
ilc impiovcmcni ol luman civilizaiion.
tatan puranam ahníIam sarva-sastra-mayam ánruvam
nítya-sabáa-mayam punyam sata-hotí-pravístaram
"Alici ilcsc appcaicd ilc cniiic Purana, incoipoiaiing all sciipiuics. Tlc Purana is
unclanging, consisis ol cicinal sound, is auspicious and includcs as mucl as onc
billion vciscs" (Shanáa Purana, Prabnasa-hnanáa, quoicd in Tcxi 13.1). Lacl
Purana las iis own spccial suiiabiliiy loi somc paiiiculai class ol pcoplc, and ilus
cacl las a iigli io advciiisc iis own cxccllcncc. Srimaá-Pnagavatam also ialcs
many oppoiiuniiics io dcclaics iis own gloiics. Nígama-haIpa-taror gaIítam pnaIam.
"Tlis Pnagavatam is ilc iipcncd liuii ol ilc dcsiic iicc ol ilc Vcáas" ¦Pnag. 1.1.3].
nímna-ganam yatna ganga/ ácvanam acyuto yatna
vaísnavanam yatna sambnun/ purananam íáam tatna
"Jusi as ilc Ganga is ilc gicaicsi ol iivcis, Loid Acyuia ilc supicmc among dciiics
and Loid Samblu ¦Siva] ilc gicaicsi ol Vaisnavas, so Srimaá-Pnagavatam is ilc
gicaicsi ol all Puranas" ¦Pnag. 12.13.16].
Ii is only naiuial ilai cacl Purana cncouiagcs iis own icadcis io ialc advaniagc ol
iis icaclings. Vciy icmailablc aboui Srimaá-Pnagavatam, lowcvci, is ilc uniquc
piaisc ii icccivcs in woils ilai migli bc cxpccicd io bc ilc Pnagavatams iivals,
lilc ilc Shanáa, Paáma and Garuáa Puranas. Tlosc wlo scc ilc Puranas compciing
loi ilc adlcicncc ol ilc laiillul unjusiiliably assumc ilai ilc Vcdic liiciaiuic is
noi a colcicni wlolc. lui as a iloiougl siudy ol ilc wlolc liiciaiuic undci piopci
guidancc slows, ilc Puranas do picscni ilc iiuc vicwpoini ol ilc Vcáas and
Vcáanta. Tlai ilc appaicnily conlliciing voiccs ol all ilcsc icxis aic in laci in
pcilcci laimony slould bc a causc ol icvcicncc and amazcmcni, ol appicciaiion
loi ilc complcx clcgancc ol ilc Supicmc Tiuil's pcisonal incainaiion in cicinal
sound, ilc ioial body ol ilc icvcalcd sciipiuics, sabáa-branma. In spiic ol all ilc
piomoiion ol dcmigods, ilc csscniial piinciplcs ol cicinal scivicc io ilc onc
Supicmc Loid aic ncvci coniiadicicd in ilc Puranas. Dcmigods aic allowcd io
display appaicni supciioiiiy only by ilc sanciion ol ilcii absoluic masici. Lvciy
Purana, in laci, slows icspcci io ilc Pcisonaliiy ol Godlcad by including somc
naiiaiion ol ilc pasiimcs ol boil Siï Kisna and Loid Ramacandia. In ilc uliimaic
issuc, duc cicdii is givcn io ilc supicmc coniiollci Visnu and io ilc supicmc
Vaisnava sciipiuial auiloiiiy in ilc puic modc ol goodncss, Srimaá-Pnagavatam.
Accoiding io ilc siaicmcni ciicd lcic liom ilc Garuáa Purana, Srimaá-Pnagavatam
clucidaics ilc mcaning ol ilc Vcáas, all ilc Puranas, ilc Vcáanta-sutra,
Manabnarata and ilc Gayaiiï mantra; in addiiion, ii is said io lavc bccn spolcn by
ilc Supicmc Loid and bc ilc Puianic cquivalcni ol ilc Sama Vcáa. Tlcsc qualiiics
aic subsianiiaicd onc alici anoilci in ilis and ilc ncxi anuccncáa.
Srimaá-Pnagavatam "csiablislcs ilc mcaning ol ilc Manabnarata," wlicl is a moic
appiopiiaic souicc ol lnowlcdgc loi pcoplc ol oui agc ilan ilc Vcáas ilcmsclvcs,
bccausc in an inicicsiing io icad and casily undcisiandiblc way ii piovidcs a digcsi
ol cvciy impoiiani piinciplc ol Vcdic lnowlcdgc. Iis vciy namc signilics iis
impoiiancc: Manabnarata is so callcd by viiiuc ol iis "gicaicncss" (manattva) and
"wcigliincss" (bnaravattva). Ii is an cxiicmcly clcvaicd naiiaiion ol ilc gicaincss
ol ilc noblc dynasiy ol King llaiaia, cspccially ol ilc livc sons ol Pandu and ilcii
liicnd Siï Kisna. Ii is "lcavy" in ilc liicial scnsc ol iis sizc, coniaining ovci 75,000
vciscs cvcn in iis sloiicsi icccssion, and lnown on liglci plancis in a lull loim ol
six million vciscs.
Tlc conlidcniial csscncc ol ilc Manabnarata is iis icvclaiion ol ilc Pcisonaliiy ol
Godlcad, wlicl is lound in a lcw ol iis scciions, including ilc Pnagavaá-gita,
Vísnu-sanasra-nama and Narayaniya. In Srimaá-Pnagavatam ilis samc csscncc ol
ilc Vcáas is amplilicd and cxpandcd inio a complcic piogiammcd couisc on ilc
scicncc ol God consciousncss. Tlc Pnagavatams impoiiancc and usclulncss is ilus
piopoiiionaicly gicaici ilan cvcn ilai ol ilc Manabnarata, in wlicl ilc
discussions ol ilcisiic iopics aic only isolaicd divcisions liom ilc main sioiy.
Tlcicloic ilc acaryas lollowing in ilc linc ol Caiianya Malapiablu judgc ilai
Srimaá-Pnagavatam is liglci auiloiiiy ilan ilc Manabnarata, and ilai iis vcision
slould bc acccpicd wlcn ilcic is appaicni coniiadiciion bciwccn ilc iwo. Ioi
cxamplc, in ilc Aáí-parva ol ilc Manabnarata, King Paiïlsii icacis io ilc ncws ilai
lc las bccn cuiscd io dic liom a snalcbiic in scvcn days by iiying io pioicci
limscll in a casilc suiioundcd by moais. Tlis musi bc icconcilcd wiil ilc accouni
ol ilc Pnagavatam, accoiding io wlicl Paiïlsii icluscs io do anyiling io avoid ilc
icsuli ol ilc cuisc. Ii is ncccssaiy io cxplain ilc Paiïlsii ol ilc Manabnarata as a
dillcicni pcison wlo lad ilc samc namc in a picvious day ol lialma.
Purporf by BBT TransIafors
Srimaá-Pnagavatam Is ilc Naiuial Commcniaiy on ilc Vcáanta-sutra
Siïmad-llagavaiam is onc ol ilc cigliccn Puianas, bui Siïla Vyasadcva wioic ii
alici compiling ilc csscncc ol ilc Vcdas in ilc Vcdania-suiia and also composing
ilc Malablaiaia and Puianas. lui, onc migli asl, il ilc cigliccn Puianas lad
alicady bccn compilcd, docs ilis malc Siïmad-llagavaiam ilc ninciccnil Puiana'
In Tcxi 21.2 Siïla Jïva Gosvamï cxplains ilai ilis is noi ilc casc. Siïmad-
llagavaiam appcaicd liisi io Siïla Vyasa in a concisc and subilc loim, as onc ol ilc
cigliccn Puianas. Siïla Vyasa composcd ilc Vcdania-suiia on ilc basis ol ilis liisi
cdiiion ol ilc llagavaiam. Laici, wlcn Hc sai in iiancc in puisuancc ol Naiada
Muni's oidci, ilc cxpandcd loim ol Siïmad-llagavaiam was icvcalcd io Him as
ilc naiuial commcniaiy on ilc Vcdania-suiia. Siïmad-llagavaiam and ilc
Vcdania-suiia slaic ilc samc subjcci, ilc Absoluic Tiuil, and ilcy dcsciibc ilc
samc piinciplcs ol sambandla (ilc iclaiionslip bciwccn ilc soul and God),
ablidlcya (ilc pioccss ol aiiaining ilc supicmc goal), and piayojana (ilc supicmc
goal, pcilcci dcvoiion io ilc Loid). Many acaiyas and sclolais wioic laici
commcniaiics on ilc Vcdania-suiia, bui only ilosc ilai agicc wiil Siïmad-
llagavaiam-sucl as ilosc givcn by Ramanujacaiya, Madlvacaiya, and laladcva
Vidyablusana-aic bona lidc.
Suia Gosvamï alludcs io Vcda-vyasa's composing iwo cdiiions ol Siïmad-
llagavaiam:
sa samhifam bhagavafïm krfvanukramya cafmajam
sukam adhyapayam asa nivrffi-nirafam munih
Tle gieat sage \yasadeva, aftei compiling Siimad-Blagavatam and ievising
it, tauglt it to His own son, Sii Sukadeva Gosvami, wlo was alieady ahsoihed
in self-iealization¨ (Blag. 1.7.8). Commenting on tlis veise, Siila \isvanatla
Cakiavaiti Tlakuia wiites, atas tadaiva puiva-niimitasyaiva sii-
hlagavatasyanukiamanam: Tle woid anukiamya in tlis veise means tlat
\eda-vyasa compiled a new edition of tle alieady existing Siimad-
Blagavatam.¨
Tcxi 21.3 iclaics low ilc Malablaiaia was oncc slown io bc liicially lcavici ilan
ilc Vcdas. Tlis lcavincss camc aboui bccausc ilc Malablaiaia, using simplc
naiiaiions, claboiaicd upon and lucidly cxplaincd ilc concisc and ciypiic subjcci
maiici ol ilc Vcdas. Vyasadcva malcs ilis poini in ilc Malablaiaia iiscll (Ãdi
Paiva 1.62):
brahman veda-rahasyam ca yac canyaf sfhapifam maya
sangopanisadam caiva vedanam visfara-kriya
O Loid lialma, in ilis gicai woil ¦Malablaiaia] I lavc includcd ilc sccici
csscncc ol all ilc Vcdas and ol all oilci sciipiuics as wcll. Ii cxplains in dciail ilc
Vcdas' six coiollaiics and ilc Upanisads.`
Oiiginally ilc Malablaiaia lad six million vciscs, bui ai picscni only onc
lundicd ilousand aic availablc on caiil. Tlc icsi can bc lound on liglci plancis,
wlcic pcoplc lavc lilc spans and mcmoiics suiiablc loi absoibing sucl laigc
amounis ol inloimaiion. Tlc disiiibuiion ol ilc Malablaiaia's vciscs is also
mcniioncd in ilc Malablaiaia iiscll (Ãdi-paiva 1.106-107):
sasfim safa-sahasrani cakaranyam sa samhifam
frimsac chafa-sahasram ca deva-Ioke prafisfhifam
pifrye pancadasa prokfam gandharvesu cafurdasa
ekam safa-sahasram fu manusesu prafisfhifam
Tlcn Siïla Vyasadcva compilcd anoilci samliia ¦Malablaiaia], coniaining six
million vciscs. Ol ilcsc, ilicc million aic picscni in ilc lcavcnly plancis, onc and
a lall million on ilc planci ol ilc loiclailcis, and onc million loui lundicd
ilousand on ilc planci ol ilc Gandlaivas. Tlc icmaining onc lundicd ilousand
vciscs aic availablc among luman bcings.`
Alilougl abiidgcd, ilc vcision ol Malablaiaia on ilis planci is ilc longcsi cpic
cvci wiiiicn lcic. So, duc io ilc piolundiiy ol iis iopics (malaiiva) and iis gicai
wcigli (blaia-vaiva) ii is lnown as Malablaiaia.
Tlc Malablaiaia is moic vcisaiilc ilan ilc Vcdas bccausc ilc icsiiiciions ilai
apply io siudying ilc Vcdas aic abscni wiil ilc Malablaiaia. Anyonc may icad
and cnjoy ilc Malablaiaia, icgaidlcss ol social posiiion oi gcndci. Howcvci, only
ilc Molsa-dlaima and a lcw oilci scciions ol ilc Malablaiaia diiccily gloiily
Loid Naiayana as supicmc. Oilci scciions mainly dcal wiil a mixiuic ol iopics,
sucl as liuiiivc iiiuals, poliiics, and claiiiy. ly coniiasi, ilc cniiic llagavaiam
spcals only aboui ilc gloiics ol ilc Supicmc Loid, and ilis cxclusivc locus malcs
ii supciioi io ilc Malablaiaia. Tlus ii las bccn said, Siïmad-llagavaiam
csiablislcs ilc mcaning ol ilc Malablaiaia.`
In ilc ncxi Tcxi, Siïla Jïva Gosvamï ciics luiilci piool ilai ilc llagavaiam is ilc
csscncc ol all Vcdic liiciaiuic and ilc iopmosi piamana.
TEXT 22
TEXT 22.1
tatna ca trtiyc.
munír vívahsur bnagavaá-gunanam
sahnapí tc bnaratam ana hrsnan
yasmín nrnam gramya-hatnanuvaáaír
matír grnita nu narcn hatnayam
ítí.
Gopipaianadlana: Tlc llagavaiam's Tliid Canio also says, Youi liicnd, ilc gicai
sagc Kisna-dvaipayana Vyasa, las alicady dcsciibcd ilc iiansccndcnial qualiiics ol
ilc Loid in His gicai woil ilc Malablaiaia. lui ilc wlolc idca is io diaw ilc
aiicniion ol ilc mass ol pcoplc io lisna-laila iliougl ilcii siiong alliniiy loi
lcaiing mundanc iopics` ¦llag. 3.5.12].
BBT: Similaily, ilc Tliid Canio ol Srimaá-Pnagavatam ¦3.5.12] conliims ¦ilai ilc
Pnagavatam csiablislcs ilc mcaning ol ilc Manabnarata]:
Youi liicnd, ilc gicai sagc Kisna-dvaipayana Vyasa, las alicady dcsciibcd ilc
iiansccndcnial qualiiics ol ilc Loid in His gicai woil ilc Manabnarata. lui ilc
wlolc idca is io diaw ilc aiicniion ol ilc mass ol pcoplc io iopics conccining
Kisna tliougl tleii stiong affinity foi leaiing mundane topics.¨
TEXT 22.2
tasmat gayatri-bnasya-rupo `sau.` tatnaíva ní vísnu-ánarmottaraáau taá-vyahnyanc
bnagavan cva vístarcna pratípaáítan. atra janmaáy asya íty asya vyahnyanam ca tatna
áarsayísyatc. vcáartna-paríbrmnítan vcáartnasya paríbrmnanam yasmat. tac cohtam
ítínasa-puranabnyam íty-aáí.
Gopiparanadhana: Tlcicloic Pnagavatam "scivcs as a commcniaiy on Gayaiiï." So
ii is also ilai in ilc Vísnu-ánarmottara and oilci Puranas claboiaicly dcsciibc ilc
Pcisonaliiy ol Godlcad wlilc cxplaining ilc Gayaiiï mantra. Laici wc aic going io
cxplain ilc vcisc janmaáy asya ¦Pnag. 1.1.1] along ilcsc samc lincs. Vcáartna-
paríbrmníta mcans "by wlicl ilc Vcáas mcssagc is madc complcic," as is
cxpicsscd in sucl siaicmcnis as "Onc slould complcic ilc Vcáas wiil ilc |tínasas
and Puranas."
BBT: Tlai Srimaá-Pnagavatam is a commcniaiy on Gayaiiï is slown in tle Visnu-
Jharnottara Iurãna, wlicl elahoiately demonstiates, in its explanation of tle
Gayatii nantra (Irathana-khanJa |165j), tlat tle ohject of meditation in tle
Gayatii is tle Supieme Ioid. We slall piovide similai pioofs of tlis wlen we
comment on tle fiist veise of SrinaJ-Bhãgavatan (heginning jannãJy asya).
TEXT 22.3
purananam sama-rupan vcácsu sama-vat sa tcsu srcstna íty artnan. puranantaranam
hcsancíá apatato rajas-tamasi jusamanaís tat-paratvapratitatvc `pí vcáanam hanáa-
traya-vahyaíha-vahyatayam yatna samna tatna tcsam sri-bnagavatcna pratípaáyc sri-
bnagavaty cva paryavasanam ítí bnavan. taá uhtam.
vcác ramayanc caíva puranc bnaratc tatna
adav anic ca madlyc ca laiil saivaiia gïyaic
ítí pratípaáayísyatc ca taá íáam paramatma-sanáarbnc.
Gopiparanadhana: "Tlc Sama Vcáa among ilc Puranas" mcans ilc bcsi ol ilcm,
jusi as ilc Sama is ilc bcsi ol ilc Vcáas. Pcisons wlo aic ciicumsianiially
inllucnccd by ilc maiciial modcs ol passion and ignoiancc may noi scc somc ol
ilc oilci Puranas as bcing dcdicaicd io ilc Pcisonaliiy ol Godlcad. lui jusi as ilc
Sama Vcáa icconcilcs inio a singlc, consisicni mcssagc all ilc vaiious siaicmcnis ol
ilc ilicc divisions ol Vcdic icxis, similaily all ilc Puranas uliimaicly gloiily ilc
samc Siï llagavan wlosc gloiics ilc Pnagavatam csiablislcs. Tlis is as said,
"Tliougloui ilc Vcáas and cvciywlcic in ilc Pamayana, Puranas and
Manabnarata, liom ilc bcginning io ilc middlc io ilc cnd, ilc piaiscs ol Loid Haii
aic sung" ¦Manabnarata, Svarga-parva 6.93]. Tlis wc will dcmonsiiaic laici, in ilc
Paramatma-sanáarbna.
BBT: Vcáartna-paríbrmnítan mcans ilai Srimaá-Pnagavatam cxplains and cxpands
ilc Vcáas. Purananam sama-rupan (ilc Sama among ilc Puranas`) mcans ilai jusi
as ilc Sama Vcáa is supicmc among ilc Vcáas, so Srimaá-Pnagavatam is supicmc
among ilc Puranas.
|gpd91jTleiefoie tle SkanJa Iurãna, Visnu-khanJa, says:
In Kali-yuga wlai is ilc valuc ol collcciing lundicds ol ilousands ol oilci
sciipiuics il onc docs noi lccp Srimaá-Pnagavatam ai lomc' How can a pcison bc
considcicd a Vaisnava in Kali-yuga il Srimaá-Pnagavatam linds no placc in lis
lousc' Lvcn il lc is a lcaincd branmana, sucl a pcison slould bc considcicd lowci
ilan a dog-caici. O lcaincd branmana Naiada, wlcicvci Srimaá-Pnagavatam is
picscni in Kali-yuga, ilcic ilc Supicmc Loid gocs along wiil ilc dcmigods. A
pcison wlo laiillully icciics onc vcisc ol Srimaá-Pnagavatam cvciy day, O sagc,
aiiains ilc liuii ol icading ilc cigliccn Puranas` (Shanáa Purana, Vísnu-hnanáa
5.16. +0-+2, ++, 33).
TEXT 22.+
sahsaá bnagavatoáítan ítí hasmaí ycna víbnasíto `yam` íty upasamnara-
vahyanusarcna jncyam. sata-víccncáa-samyutan ítí vístara-bníya na vívríyatc. taá
cvam sri-bnagavatam sarva-sastra-cahravartí-paáam aptam ítí stnítc ncma-símna-
samanvítam íty atra suvarna-símnasanaruánam ítí tiha-haraír vyahnyatam taá cva
yuhtam. atan srimaá-bnagavatasyaívabnyasavasyahatvam srcstnatvam ca shanác
nírnitam.
Gopiparanadhana: "Diiccily spolcn by ilc Pcisonaliiy ol Godlcad" can bc
undcisiood in accoidancc wiil ilc summaiizing vcisc "Tlis ¦Pnagavatam] was
spolcn by ilc Loid io lialma" ¦Pnag. 12.13.19]. "Including lundicds ol
clapicis" wc will noi claboiaic on oui ol conccin loi noi incicasing ioo mucl ilc
lcngil ol ilis discussion. Tlus wc concludc ilai Srimaá-Pnagavatam indccd
dcscivcs ilc siaius ol cmpcioi ol all sciipiuics, and ilai ilus ilc commcniaioi
¦Siïdlaia Svamï] was coiicci io cxplain "iogcilci wiil a gold lion" ¦Pnag.
12.13.13] as mcaning "placcd upon a gold lion-ilionc." Ioi ilcsc icasons ilc
Shanáa Purana las dcicimincd ilai Srimaá-Pnagavatam alonc nccds io bc siudicd
and ilai ii is ilc bcsi ol sciipiuics.
BBT: Tlc pliasc sata-víccncáa-samyutan (laving lundicds ol divisions`) implics
ilai ilc Pnagavatam las ilicc lundicd and iliiiy-livc clapicis. Tlc mcaning ol
ilc icsi ol ilc passagc ¦quoicd ai ilc bcginning ol Tcxi 21] is obvious. Tlus wc
concludc ilai ai ilc picscni iimc ilosc wlo wani io lnow ilc liglcsi goal ol lilc
slould dclibciaic on Srimaá-Pnagavatam alonc.
TEXT 22.5
ata cva shanác.
sataso `tna sanasraís ca hím anyaín sastra-sangranaín
na yasya iisilaic gclc sasiiam blagavaiam lalau
hatnam sa vaísnavo jncyan sastram bnagavatam haIau
gilc na iisilaic yasya sa vipial sva-pacadlamal
yaiia yaiia blavcd vipia sasiiam blagavaiam lalau
tatra tatra narír yatí tríáasaín sana naraáa
yan patnct prayato nítyam sIoham bnagavatam munc
astaáasa-purananam pnaIam prapnotí manavan
ítí. tad cvam paramartha-vívítsubhíh srï-bhagavatam cva sampratam vícaranïyam
ítí sthítam.
Gopiparanadhana: So ilc Slanda Puiana says, "Wlai is ilc usc ol collcciing
lundicds oi ilousands ol oilci sciipiuics' Il somconc living in ilis Kali-yuga
docs noi lavc ilc sciipiuic llagavaiam in lis lomc, low can lc bc considcicd a
Vaisnava' In laci, in Kali-yuga a bialmana wlo docs noi lavc ilc sciipiuic
llagavaiam in lis lomc is woisc ilan a dog-caici. O bialmana Naiada, wlcicvci
in Kali-yuga ilc sciipiuic llagavaiam is picscni, ilcic Loid Haii will go along
wiil ilc iliiiccn piincipal dcmigods. Anyonc luman bcing wlo daily icads wiil
dcvoiion cvcn onc vcisc ol ilc llagavaiam, O sagc, will obiain ilc bcncliis ol
siudying all cigliccn Puianas." ¦Slanda Pui., Visnu-llanda 5.16.+0, +2, ++, 331]
Tlcicloic ilosc wlo wani nowadays io undcisiand ilc supicmc goal ol lilc slould
siudy Siïmad-llagavaiam.
BBT: In lis Caiui-vaiga-ciniamani, Viaia-llanda ¦1.2S], Hcmadii ciics ilc
lollowing vcisc and aiiiibuics ii io Siïmad-llagavaiam:
Oui ol compassion, ilc gicai sagc ilougli ii wisc io do somciling ilai would
cnablc cvcn ilosc wlo wcic ignoiani ol low io aci loi ilcii own wcllaic io aclicvc
ilc uliimaic goal ol lilc. Tlus Hc compilcd ilc gicai lisioiical naiiaiion callcd ilc
Malablaiaia loi womcn, laboicis, and liicnds ol ilc iwicc-boin bccausc ilcy do
noi lavc acccss io ilc Vcdas` (llag. 1.+.25).
Hcmadii uscs ilis vcisc io dcmonsiiaic ilai ilc Malablaiaia is as valuablc as ilc
Vcdas, and ilus ilc pliasc blaiaiaiila-viniinayal (Siïmad-llagavaiam
csiablislcs ilc mcaning ol ilc Malablaiaia`) slould bc cxplaincd, in accoidancc
wiil ilis vicw, as saying ilai Siïmad-llagavaiam is ilc sciiptuie in wlicl tle
Malahlaiata`s message is conclusively defined and is slown to he equal to tlat
of tle \edas.
Puipoii by Gopipaianandlana piablu
In ilc samc way as Srimaá-Pnagavatam csiablislcs ilc mcaning ol ilc
Manabnarata, by picscniing ilc complcic scicncc ol Kisna consciousncss, ii also
complcicly cxplains ilc Gayaiiï mantra. Accoiding io ilc Agní Purana, Vísnu-
ánarmottara Lpapurana and oilci souiccs, ilc loid ol ilc sun woislippcd in ilc
Gayaiiï mantra is only supcilicially ilc jiva wlo iulcs ovci oui visiblc sun in ilc
maiciial woild. Undcisiood on a liglci lcvcl, Gayaiiï is addicsscd io ilc
Supcisoul ol ilc sun-god, ilc Supicmc Loid in ilc loim ol Suiya-naiayana. Wlcn
branmanas clani ilc lialma-gayaiiï, ilcy aic piaising ilc ligli (bnargas) ol ilc
cllulgcni sun (ácva), wlo is ilc inspiici ol all lilc (savíta). Plysically, savíta is ilc
sun in ilc sly wlicl cvciyonc sccs, bui iniclligcni pcoplc iccognizc accoiding io
Vcdic auiloiiiy ilai moic csscniially Saviia is ilc namc ol a powcilul dcmigod, ilc
soul ol ilis cxicinal body. And ilosc wlo aic ilc mosi iniclligcni undcisiand ilai
ilc oiiginal Saviia is ilc Pcisonaliiy ol Godlcad, Supcisoul ol ilc sun-god and all
oilci souls.
Srimaá-Pnagavatam was liisi spolcn ai ilc bcginning ol cicaiion, by Loid
Gaiblodalasayï Visnu io lialma, ai ilai iimc ilc only cicaiuic in ilc univcisc.
Wlcn ilcic was no onc clsc picscni io aci as lialma's spiiiiual masici, ilc
Supicmc Loid Himscll spolc ilc iiansccndcnial lnowlcdgc ol ilc Pnagavatam io
lim wiilin ilc lcaii. 1cnc branma nráa ya aáí-havayc ¦Pnag. 1.1.1]. Hcaiing ilis
liisi, capsulc vcision ol Srimaá-Pnagavatam in loui vciscs, lialma bccamc aáí-
haví, ilc oiiginal sclolai ol ilc scicncc ol God. lialma laici cxpandcd ilc
Pnagavatam inio scvcial lundicd vciscs loi lis son Naiada, and Naiada inspiicd
Kisna Dvaipayana Vyasa io icccivc in lis mcdiiaiion ilc lully dcvclopcd
Pnagavatam ol cigliccn ilousand vciscs in ilicc lundicd and iliiiy livc clapicis.
Somc manusciipis and piinicd cdiiions ol Sri 1attva-sanáarbna includc scvcial
addiiional scnicnccs in ilis anuccncáa, dcaling luiilci wiil ilc Manabnarata and
ilcn ai lcngil wiil ilc Agní Puranas cxplanaiion ol Gayaiiï. Siïla laladcva
Vidyablusana, lowcvci, docs noi say anyiling aboui ilis scciion in lis
commcniaiy. Tlc passagc icpcais a lcw pliascs lound clscwlcic in ilc anuccncáa
and sccms io iniciiupi ilc llow ol ilc aigumcni. Wc lavc closcn noi io includc ii
in oui icxi on ilc giounds ilai ii was piobably insciicd laici as somconc clsc's
commcni. Anoilci iwo icdundani scnicnccs ncai ilc cnd ol ilis anuccncáa lavc
also bccn icmovcd. Tlcsc dclcicd passagcs aic icpioduccd in Appcndix 2 ol ilis
volumc, wlicl givcs ilc longci vcision ol anuccncáa 22. Tlc iliid Sanáarbna, Sri
Paramatma-sanáarbna, will iuin iis aiicniion io ilc Gayaiiï mantra in iis 105il
anuccncáa, cxplaining ii ai somc lcngil as a mcdiiaiion on ilc Pcisonaliiy ol
Godlcad wiil iclcicncc io vaiious sciipiuics.
''' Nofe carefuIIy fhe commenfs in fhe above paragraph '''
Purporf by BBT TransIafors
Srimaá-Pnagavatam Is ilc Lsscncc ol All Vcdic Liiciaiuic
In ilc picvious Tcxi, Siïla Jïva Gosvamï quoicd ilicc vciscs liom ilc Garuáa
Purana. Hc cxplaincd ilc liisi ol ilcsc in ilai Tcxi, and now lc cxplains ilc oilci
iwo. Iiisi lc quoics a Pnagavatam vcisc (3.5.12), and ilcn anoilci (1.+.25), wlicl
also appcais in Hcmadiï's Catur-varga-cíntamaní, an auiloiiiaiivc 13il-ccniuiy
woil on Dnarma-sastra dcaling wiil sucl subjccis as vratas (vows), áana (claiiiy),
sraáána (mcmoiial iiiuals), and haIa (considciaiions ol iimc). Jïva Gosvamï's
inicniion in quoiing ilcsc vciscs is io slow ilai ilc Manabnarata is cqual io ilc
Vcáas. In ilis paii ol ilc Catur-varga-cíntamaní, Hcmadiï iaiscs a qucsiion aboui
ilc salvaiion ol ilosc wlo aic noi iwicc-boin: Sincc ilcy do noi lavc acccss io ilc
Vcáas, wlicl givc lnowlcdgc aboui lialman, and sincc lnowlcdgc ol lialman is
icquiicd loi salvaiion, low can ilcy bc savcd' To icsolvc ilis qucsiion lc quoics
Srimaá-Pnagavatam`s dcsciipiion (in vcisc 1.+.25) ol Siïla Vcda-vyasa's wiiiing
Manabnarata io solvc ilis vciy pioblcm.
Tlc liisi ol ilc iwo Pnagavatam vciscs ciicd (3.5.12) also siaics ilai Siïla Vyasa
compilcd ilc Manabnarata io aiiiaci common pcoplc iowaid ilc gloiics ol ilc
Pcisonaliiy ol Godlcad by cniicing ilcm io lisicn io sccmingly mundanc sioiics.
To lullill ilis plan Hc includcd ilc Pnagavaá-gita in ilc Manabnarata. Sincc ilc
Manabnarata is considcicd cqual io ilc Vcáas in puiposc, as is cvidcni liom ilc
sccond vcisc (Pnag. 1.+.25), and as coiioboiaicd by Hemadii, we can deduce tlat
tle VcJas also aim at gloiifying tle Supieme Ioid.
Tlis bcing so, ilc Gayaiiï mantra, wlicl icpicscnis ilc csscncc ol ilc Vcáas,
slould also iclci io ilc Supicmc Pcisonaliiy ol Godlcad, Siï Kisna. Ii is wiil ilis
undcisianding ilai ilc Shanáa Purana says ilai Srimaá-Pnagavatam, wlicl
gloiilics ilc Loid ai cvciy sicp, is bascd on Gayaiiï. Indccd, as wc lavc sccn, ilis is
onc ol ilc disiinciivc claiaciciisiics ol Srimaá-Pnagavatam.
In ilc Paramatma-sanáarbna, Siïla Jïva Gosvamï will analyzc ilc liisi vcisc ol
Srimaá-Pnagavatam in icims ol iis bcing an cxplanaiion ol ilc Gayaiiï mantra.
Gayaiiï is cxplaincd in ilc concluding vciscs ol ilc Pnagavatam as wcll. Tlis
combinaiion ol indicaiions liom bcginning and cnding vciscs malcs ii
indispuiably clcai ilai Srimaá-Pnagavatam`s puiposc is io cxplain ilc Pcisonaliiy
ol Godlcad.
Tlc picvalcni undcisianding among iiadiiional Vcdic sclolais is ilai Gayaiiï is
mcani loi woisliping ciilci ilc sun-god oi impcisonal lialman. Siïla Jïva
Gosvamï lcic csiablislcs, lowcvci, ilai ilc ical mcaning ol Gayaiiï is ilc woislip
ol Loid Visnu, wlo is nondillcicni liom Loid Kisna. To suppoii lis opinion lc
ciics ilc Agní Purana, wlicl givcs Siïla Vyasa's opinion on ilc mcaning ol Gayaiiï.
In ilc Vísnu-ánarmottara Purana (165il clapici, Pratnama Knanáa), King Vajia
asls Mailandcya Rsi wly Gayaiiï is clanicd in Vaisnava saciiliccs il iis picsiding
dciiy is ilc sun-god. Mailandcya icplics ilai Gayaiiï iclcis io Loid Visnu, and
ilcn lc piocccds io slow low cacl woid ol Gayaiiï is iclaicd io Loid Visnu. His
cxplanaiion concludcs wiil ilis vcisc:
hama-hamo Iabnct hamam gatí-hamas tu saá-gatím
ahamas tu taá avapnotí yaá vísnon paramam paáam
ºA pcison dcsiiing maiciial gain oi libciaiion in ilc ncxi lilc can aclicvc ciilci by
claniing Gayaiiï, bui ilc woislipci wlo is dcvoid ol dcsiics aiiains ilc supicmc
abodc ol Loid Visnu.` Ii would noi bc possiblc io aiiain ilc Loid's abodc by
mcdiiaiing on Gayaiiï il ii did noi in laci cxpicss woislip ol Loid Visnu; ilis
accoids wiil ilc Loid's own siaicmcni in ilc Pnagavaá-gita (9.25) ilai Only My
woislipci aiiains Mc.` Tlus Gayaiiï and ilc liisi vcisc ol ilc Pnagavatam aic in
complcic agiccmcni bccausc ilcy aic boil mcdiiaiions on ilc Supicmc Pcisonaliiy
ol Godlcad.
Tlc vcisc ciicd liom ilc Agní Purana in Tcxi 22.S, advising us io mcdiiaic on
lialman as nondillcicni liom ouisclvcs, is also in agiccmcni wiil ilc Pnagavatam
and Gayaiiï. Tlc vcisc is mcani io icmind us ol oui spiiiiual naiuic, io icacl us a
mcdiiaiion ilai icmovcs oui bodily idcniilicaiion and ilus lclps us woislip ilc
Supicmc Loid. In ilc laici Tcxis ol ilc 1attva-sanáarbna Siïla Jïva Gosvamï will
discuss in moic dciail ilc qualiiaiivc oncncss ol ilc jiva-lialman wiil ilc
Supicmc lialman.
In Tcxis 22.9-11, Siïla Jïva Gosvamï discusscs ilc iclaiionslip bciwccn Gayaiiï
and ilc sun. Srimaá-Pnagavatam (12.6.67-72) iccoids ilc sagc Yajnavallya's
piaycis in piaisc ol ilc sun oi sun-god, among wlicl icxis 67-69 cxplain ilc
ilicc lcgs ol ilc Gayaiiï mantra. Iiom ilcsc piaycis ii may sccm ilai Gayaiiï is
also mcani loi gloiilying ilc sun-god, bui Siïla Jïva Gosvamï cxplains ilai
Yajnavallya is noi woisliping ilc sun-god indcpcndcnily; iailci, lc is woisliping
ilc Supcisoul dwclling wiilin ilc sun-god. Gcncially pcoplc lail a iaxi diivci by
calling oui Taxi!`, noi Taxi diivci!`, loi ilcy icgaid ilc diivci and lis iaxi as
onc unii. Similaily, Yajnavallya woislips ilc sun-god wlilc considciing ilc
vcliclc` (ilc sun-god) and ilc diivci` (ilc Supcisoul) as onc. Tlis cxplanaiion
by Jïva Gosvamï linds conliimaiion in Siï Saunala's qucsiion io Suia Gosvamï ilai
lcd io ilc icciiaiion ol Yajnavallya's piaycis. Saunala cxpliciily icqucsis io lcai
aboui Loid Haii, ilc Supcisoul ol ilc sun` (Pnag. 12.11.2S).
Pranmanas cusiomaiily clani Gayaiiï ai dawn and ai dusl wlilc lacing ilc sun. In
ilis way ilcy mcdiiaic on ilc Supicmc Loid iliougl His cncigics. Tlc logical
piinciplc ai woil lcic is callcd canára-sahna-nyaya, oi ilc cxamplc ol ilc biancl
and ilc moon.` Tlc idca is ilai io slow somconc ilc moon you may liisi asl lim
io lool ai a iicc biancl, liom wlicl you may ilcn diaw lis aiicniion io ilc moon
bcyond ilc biancl. Similaily, ilc pioccss ol mcdiiaiing on ilc Loid may includc
allowing onc's aiicniion io bc diawn io ilc Loid iliougl His cncigics, sucl as ilc
sun. Ii is noi always piaciical oi advisablc loi a iwicc-boin branmana io caiiy an
aciual Dciiy ol ilc Loid, bui siill lc musi pciloim lis daily duiy ol mcdiiaiing on
ilc Loid ai dawn and dusl. So ilc Vcáas cnjoin ilai lc slould mcdiiaic on ilc
Loid iliougl ilc mcdium ol ilc cvci-picscni sun, always icmcmbciing ilai
bcyond ilc cllulgcni sun is Loid Visnu. Tlis is callcd pratihopasana.
Siïla Jïva Gosvamï concludcs lis discussion ol Srimaá-Pnagavatam`s iclaiionslip
wiil Gayaiiï in Tcxi 22.13, wlcic lc quoics a siaicmcni liom ilc Agní Purana ilai
Gayaiiï is so callcd bccausc ii sings (gayatí) oi illuminaics ilc gloiics ol ilc
Supicmc Pcisonaliiy ol Godlcad and pioiccis (trayatc) ilc clanici by lixing lis
mind on ilc Loid. Gayaiiï is iclaicd wiil ilc sun bccausc onc ol ilc woids uscd in
Gayaiiï is Saviia, a namc loi ilc sun-god. Moicovci, anoilci namc loi Gayaiiï is
Saviiiï, ilc dauglici ol ilc sun-god. Gayaiiï is also Saiasvaiï, ilc picsiding dciiy ol
spcccl, bccausc ii is ilc sound icpicscniaiion ol ilc Supicmc Loid. Tlc Shanáa
Purana ilcicloic siaics (as quoicd in Tcxi 20.1) ilai ilc Pnagavatam is bascd on
Gayaiiï (Saiasvaiï), ilai ii is ilc sound icpicscniaiion ol Kisna, and ilai ii
iccounis cvcnis wlicl occuiicd duiing ilc Saiasvaia-lalpa. All ilis implics ilai
ilc Pnagavatam`s naiiaiions gloiily only Kisna.
In Tcxi 22.+ Siïla Jïva Gosvamï icsumcs lis analysis ol cacl pliasc ol ilc vciscs
liom ilc Garuáa Purana quoicd in Tcxi 21. In ilcsc vciscs Srimaá-Pnagavatam is
dcsciibcd as ilc Sama Vcáa among ilc Puranas.` Loid Kisna malcs a similai
siaicmcni in ilc Pnagavaá-gita (10.22), wlcic Hc says, Ol all ilc Vcáas I am ilc
Sama Vcáa.` Hcic Kisna indicaics ilai sincc ilc Sama Vcáa is ilc bcsi ol all ilc
Vcáas, coniaining bcauiilul piaycis gloiilying ilc Supicmc Loid, ii ilcicloic
icpicscnis Him. Sucl gloiilicaiion ol ilc Loid is alici all ilc uliimaic puiposc ol
ilc Vcáas, as Srimaá-Pnagavatam (1.2.2S) siaics: vasuácva-para vcáan. Tlc harma-
hanáa and jnana-hanáa poiiions ol ilc Vcáas gloiily Kisna indiiccily, wlilc ilc
Sama Vcáa gloiilics Him diiccily, and ilcicloic ii is ilc mosi impoiiani ol ilc
Vcáas. Lilc ilc Vcáas, ilc Puranas also gloiily vaiious dciiics, alilougl ilcii
undcilying puiposc is Kisna's gloiilicaiion, and Srimaá-Pnagavatam is ilc Sama
Vcáa among ilc Puranas bccausc ii locuscs cxclusivcly on Kisna. Ii icconcilcs ilc
oilci Puranas jusi as ilc Sama Vcáa icconcilcs ilc Vcáas` vaiious hanáas. Tlus, ilc
Shanáa Purana dcclaics, by siudying Srimaá-Pnagavatam onc gcis ilc bcnclii ol
siudying all ilc Puranas.
Tlc vciy namc ol Srimaá-Pnagavatam icvcals iis supciioi posiiion. Srimat mcans
bcauiilul,` and bnagavata mcans iclaicd io ilc Supicmc Loid.` Srimaá-
Pnagavatam is ilus ilc mosi bcauiilul liiciaiy cicaiion bccausc ii dcsciibcs ilc
bcauiilul pasiimcs ol ilc Supicmc Pcison. Srimat also mcans opulcni.` Srimaá-
Pnagavatam is mosi opulcni bccausc ii is idcniical wiil llagavan, ilc Pcisonaliiy
ol Godlcad icplcic wiil all opulcnccs.
Sata-víccncáa-samyuta liicially mcans ilai ilc Pnagavatam ºlas lundicds ol
scciions.` Alilougl Siïla Jïva Gosvamï docs noi commcni in dciail upon ilis
pliasc lcic, wc may poini oui ilai mosi cdiiions ol ilc Pnagavatam lavc 335
clapicis, dividcd inio iwclvc canios, bui somc Vaisnava commcniaiois
aclnowlcdgc only 332 clapicis. Tlcy claim ilai clapicis Twclvc, Tliiiccn, and
Iouiiccn ol ilc Tcnil Canio aic inicipolaiions. Howcvci, sucl gicai auiloiiiics as
Siïdlaia Svamï and Vopadcva lavc acccpicd ilcsc ilicc clapicis as auilcniic and
commcnicd on ilcm, and Siïla Jïva Gosvamï las donc so as wcll. Tlc ilicc
clapicis in qucsiion dcsciibc ilc lilling ol Aglasuia and Loid lialma's
bcwildcimcni by Kisna. In Clapici Twclvc ol ilc Twcllil Canio, Suia Gosvamï
givcs a lisi ol ilc Loid's pasiimcs, and in ilc iwcniy-ciglil icxi ol ilai lisi lc
mcniions ilc lilling ol Aglasuia and Loid lialma's bcwildcimcni. Tlis inclusion
ol ilc pasiimcs liom ilc ilicc dispuicd clapicis clcaily indicaics ilai ilcsc
clapicis lavc a placc in ilc Pnagavatam. Tlus in ilc opinion ol Siïla Jïva Gosvamï
ilc Pnagavatam coniains 335 clapicis, sincc oilciwisc ii would lall sloii ol ilc
icquiicd cigliccn ilousand vciscs.
Commcniing on ilc pliasc ncma-símna-samanvítam (Pnag. 12.13.13), wlicl
liicially mcans iogcilci wiil a goldcn lion,` Siïla Siïdlaia Svamï says ilai símna
(lion) indicaics a símna-asana, oi Dciiy's ilionc. In oilci woids, Srimaá-
Pnagavatam iccommcnds ilai onc mouni ilc Pnagavatam on a goldcn ilionc and
ilcn donaic ii. A goldcn ilionc is noi iccommcndcd loi any oilci Purana. Siïla
Jïva Gosvamï concludcs, ilcicloic, ilai jusi as ilc lion is ilc cmpcioi ol all
animals, Srimaá-Pnagavatam is ilc sovcicign iulci ol all sciipiuics. Conscqucnily
ii is also ilc sovcicign iulci among all pramanas, and, as ilc Shanáa Purana
iccommcnds, a pcison wisling io undcisiand ilc absoluic icaliiy nccd noi siudy
any oilci sciipiuic.
Ncxi Siïla Jïva Gosvamï dcsciibcs low all ilc gicai acaryas and sclolais ol ilc pasi
lcld Srimaá-Pnagavatam in ilc liglcsi csiccm.
TEXT 23
TEXT 23.1
ata cva satsv apí nana-sastrcsv ctaá cvohtam haIau nasta-ársam csa puranarho
`ánunoáítan ítí. arhata-rupahcna taá vína nanycsam samyag-vastu-prahasahatvam ítí
pratípaáyatc. yasyaíva srimaá-bnagavatasya bnasya-bnutam sri-nayasirsa-pancaratrc
sastra-hatnana-prastavc ganítam tantra-bnagavatabníánam tantram. yasya sahsat sri-
nanumaá-bnasya-vasana-bnasya-sambanánohtí-víávat-hamaáncnu-tattva-áipíha-
bnavartna-áipíha-paramanamsa-príya-suha-nráayaáayo vyahnya-grantnas tatna
muhta-pnaIa-narí-IiIa-bnahtí-ratnavaIy-aáayo níbanánas ca vívíána cva tat-tan-mata-
prasíáána-mananubnava-hrta vírajantc.
Gopiparanadhana: Tlus ii las bccn said, cvcn ilougl ilcic aic many oilci
icvcalcd sciipiuics, "Tlis Purana las now aiiscn lilc ilc sun loi ilosc wlo lavc
losi ilcii sigli in ilc agc ol Kali" ¦Pnag. 1.3.+3]. Iiom ilis compaiison io ilc sun
wc can dcducc ilai wiiloui ilc lclp ol ilc Pnagavatam oilci sciipiuics cannoi
accuiaicly dcpici icaliiy. In ilc couisc ol Sri Hayasirsa Pancaratras dcsciipiion ol
vaiious sciipiuics, ilc tantra callcd 1antra-bnagavata is lisicd as a lind ol
commcniaiy on Srimaá-Pnagavatam. Quiic a lcw aciual commcniaiics on ilc
Pnagavatam aic cuiicnily availablc, including Sri Hanumaá-bnasya, Vasana-bnasya,
Sambanánohtí, Víávat-hamaáncnu, 1attva-áipíha, Pnavartna-áipíha, Paramanamsa-
príya and Suha-nráaya, as wcll as a numbci ol monogiapls on spccilic iopics--
Muhta-pnaIa, Harí-IiIa, Pnahtí-ratnavaIi and so on. Tlcsc piomincni woils lavc
bccn composcd by vaiious cnliglicncd auiloiiiics, cacl commcniing accoiding io
ilc opinions ol lis own sclool.
BBT: Tlus wlilc ilcic aic many auiloiiiaiivc sciipiuics, only Srimaá-Pnagavatam
las bccn gloiilicd wiil ilc siaicmcni Ioi ilc blind souls ol Kali-yuga, ilis Purana
las now iiscn lilc ilc sun` (Pnag. 1.3.+3). Tlis compaiison ol ilc Pnagavatam io
ilc sun indicaics ilai wiiloui iis lclp oilci sciipiuics cannoi illuminaic ilc
Absoluic Tiuil.
Tlc Hayasirsa Pancaratra, in iis clapici classilying vaiious sciipiuics, dcsciibcs
ilc 1antra-bnagavata as csscniially a commcniaiy on Srimaá-Pnagavatam. Among
ilc Pnagavatam`s diicci commcniaiics aic ilc Hanumaá-bnasya, Vasana-bnasya,
Sambanánohtí, Víávat-hamaáncnu, 1attva-áipíha, Pnavartna-áipíha, Paramanamsa-
príya, and Suha-nráaya,2 ilcic aic also many woils wiiiicn aboui Srimaá-
Pnagavatam, sucl as Muhta-pnaIa, Harí-IiIa, and Pnahtí-ratnavaIi. All ilcsc woils
lavc bccn pioduccd by ilc mosi cmincni ilinlcis ol ilcii icspcciivc plilosoplical
sclools.
TEXT 23.2
yaá cva ca ncmaárí-grantnasya áana-hnanác purana-áana-prastavc mastya-puraniya-
taI-Iahsana-ánrtya prasastam. ncmaárí-paríscsa-hnanáasya haIa-nírnayc ca haIí-
yuga-ánarma-nírnayc haIím sabnajayanty aryan íty-aáíham yaá-vahyatvcnottnapya
yat-pratípaáíta-ánarma cva haIav angi-hrtan, samvatsara-praáipc ca tat-hartra
sataso `tna sanasraís ca íty-aáíham prag-áarsítam shanáa-vacana-jatam uttnapya
sarva-haIa-áosatan pavítryaya hatícít sri-bnagavata-vacananí Ichnyanití Iíhnítaní.
Gopiparanadhana: Tlc scciion on "Claiiiy" in Hcmadii's bool, wlilc discussing
ilc giving ol Puianas as picscnis, piaiscs ilc llagavaiam by quoiing ilc Maisya
Puiana's cnnumciaiion ol iis spccial lcaiuics. And in ilc Appcndix ol lis woil,
undci ilc lcading ol "Dclining ilc signilicancc ol vaiious iimcs," Hcmadii ciics,
wlilc dclining ilc piinciplcs ol icligious lilc loi Kali-yuga, ilc icxi wlicl bcgins
"Advanccd souls lavc gicai icspcci loi Kali-yuga" ¦llag. 11.5.36]; idcniilying ilis
as a vcisc ol ilc llagavaiam, lc aclnowlcdgcs ilai only ilc icligious piinciplcs
cnunciaicd in ilc llagavaiam aic suiiablc loi ilc Kali agc. In anoilci woil ol lis,
Samvaisaia-piadïpa, Hcmadii quoics ilc passagc ol scvcial vciscs ciicd by us abovc
liom ilc Slanda Puiana bcginning, "Wlai is ilc usc ol lundicds oi
ilousands…," and ilcn insciis in lis icxi scvcial vciscs ol ilc llagavaiam wlicl
lc iccommcnds loi copying oui by land io puiily oncscll liom all ilc dclccis ol
ilis agc.
BBT: Srimaá-Pnagavatam is also gloiilicd in ilc Dana-hnanáa scciion ol Hcmadii's
Catur-varga-cíntamaní. His clapici cniiilcd Giving Puranas in Claiiiy` piaiscs
Srimaá-Pnagavatam by noiing ilai ii posscsscs ilc dclining claiaciciisiics
spccilicd in ilc Matsya Purana (53.20-22).
In ilc Paríscsa-hnanáa ol ilc samc bool, in ilc KaIa-nírnaya scciion, wlcic
Hcmadii dclincs ilc appiopiiaic icligion loi Kali-yuga, lc quoics ilc Pnagavatam
vcisc bcginning haIím sabnajayanty aryan (11.5.36). In ilis way lc iccognizcs as
appiopiiaic loi ilis agc only ilc icligious piinciplcs csiablislcd in Srimaá-
Pnagavatam.
TEXT 23.3
atna yaá cva haívaIyam apy atíhramya bnahtí-suhna-vyanaraáí-Iíngcna níja-
matasyapy uparí vírajamanartnam matva yaá apauruscyam vcáanta-vyahnyanam
bnayaá acaIayataíva sanharavatarataya prasíááncna vahsyamana-sva-gopanaáí-
nctuha-bnagavaá-ajna-pravartítaávaya-vaácnapí ctan-matra-varníta-vísva-rupa-
áarsana-hrta-vrajcsvari-vísmaya-sri-vraja-humari-vasana-cauryaáíham
govínáastahaáau varnayata tata-stni-bnuya níja-vacan-sapnaIyaya sprstam ítí.
Gopiparanadhana: Sanlaiacaiya, lnown io bc an incainaiion ol Loid Sanlaia,
considcicd ilc mcssagc ol Siïmad-llagavaiam lai supciioi io lis own conccpiion
ol mciging wiil ilc Supicmc, inasmucl as ii icvcals ilc plcasuic pasiimcs ol puic
dcvoiion and oilci spccial iiuils. lccausc ilc Pcisonaliiy ol Godlcad wanicd io
lidc Himscll and accomplisl oilci puiposcs, Sanlaiacaiya on His oidci
piomulgaicd ilc plilosoply ol Oncncss, wlicl wc will discuss laici on.
Noncilclcss Sanlaiacaiya was anxious noi io disiuib ilc llagavaiam, ilc oiiginal
auiloilcss commcniaiy on ilc Vcdania. ly dcpiciing in lis Govindasiala and
oilci woils cvcnis dcsciibcd only by ilc llagavaiam--sucl as ilc Quccn ol
Viaja's amazcmcni ai sccing ilc ioial loim ol ilc univcisc and Kisna's sicaling ilc
cloilcs ol ilc unmaiiicd giils ol Viaja--lc lcpi limscll ai a icspccilul disiancc and
mcicly iouclcd ilc llagavaiam io assuic ilc succcss ol lis own woids.
BBT: Ii is widcly aclnowlcdgcd ilai Siï Sanlaiacaiya is an incainaiion ol Loid
Siva. Sanlaiacaiya undcisiood ilc impoiiancc ol Srimaá-Pnagavatam, wlicl, wiil
iis siaicmcnis aboui ilc bliss ol puic dcvoiional scivicc suipassing cvcn ilc joy ol
impcisonal libciaiion, piovcs supciioi io lis dociiinc ol impcisonalism. Hc daicd
noi inicipici ilc Pnagavatam, loi lc iccognizcd ii as an cxposiiion ol Vcáanta
plilosoply ilai is wiiloui luman auiloi. As wc slall cxplain laici, on ilc
Supicmc Loid's oidci Sanlaiacaiya iaugli lis dociiinc ol monism io conccal ilc
Loid's idcniiiy. But still, to make lis own woids successful hy saying sometling
ahout SrinaJ-Bhãgavatan, le toucled on it indiiectly, desciihing in lis
CovinJãstaka and otlei lymns ceitain pastimes of Ioid Kisna`s tlat aie
ielated only in tle Bhãgavatan. Tlese include Motlei Yasoda`s amazement at
seeing Kisna`s univeisal foim, and His stealing tle clotles of tle young
damsels of \iaja.
Purport by Gopíparanadhana prabhu
Jusi as ilc consiani sun malcs iis icappcaiancc cvciy moining, icmoving ilc
dailncss ol slccp and inspiiing cvciyonc io cngagc oncc moic in ilc puiposclul
aciiviiics ol ilcii livcs, so ilc cicinal Srimaá-Pnagavatam cspccially manilcsis iiscll
in ilc ignoiani agc ol Kali as ilc onc iiansccndcnial sun ol spiiiiual
cnliglicnmcni. Only iliougl ilc ligli ol ilc Pnagavatam can ilc ical puiposc ol
lilc bc lnown in Kali-yuga. In ilc bcginning ol ilc Pnagavatam, ilc sagcs ai
Naimisaianya aslcd Suia Gosvamï,
bruní yogcsvarc hrsnc/ branmanyc ánarma-varmaní
svam hastnam aánunopctc/ ánarman ham saranam gatan
"Sincc Siï Kisna, ilc Absoluic Tiuil, ilc masici ol all mysiic powcis, las dcpaiicd
loi His own abodc, plcasc icll us io wlom ilc icligious piinciplcs lavc now gonc
loi slclici" (Pnag. 1.1.23). Suia answcicd ilcm,
hrsnc sva-ánamopagatc/ ánarma-jnanaáíbnín sana
haIau nasta-ársam csa/ puranarho ánunoáítan
"Tlis Pnagavata Purana is as biilliani as ilc sun, and ii las aiiscn jusi alici ilc
dcpaiiuic ol Loid Kisna io His own abodc, accompanicd by icligion, lnowlcdgc,
cic. Pcisons wlo lavc losi ilcii vision duc io ilc dcnsc dailncss ol ignoiancc in
ilc agc ol Kali slall gci ligli liom ilis Purana" (Pnag. 1.3.+3).
Many agcs ago, wlcn Loid lialma was liisi conicmplaiing lis unbcgun woil ol
cicaiion, ilc Pcisonaliiy ol Godlcad spolc io lim a synopis ol Srimaá-Pnagavatam
in loui vciscs, wlicl aic iccoidcd in ilc Sccond Canio ol ilc Pnagavatam (2.9.33-
36). Alici lcaiing ilcsc vciscs, lialma was complcicly cducaicd; lc was
awalcncd io puic dcvoiional scivicc and icmcmbcicd liom lis pasi lilc cvciyiling
nccdcd loi icconsiiuciing ilc univcisc. Ioi lis mosi spiiiiually qualilicd son,
Naiada, Loid lialma amplilicd ilc loui-vcisc Pnagavatam inio a naiiaiion ol
aboui 1+0 vciscs (Pnag. 2.5.9-2.7.53). Undci Naiada's insiiuciions, Vyasadcva
discovcicd in lis mcdiiaiion ilc complcic, cicinal Pnagavatam, wlicl lc ilcn
iaugli io lis son Suladcva. Suladcva spolc ilis lull Pnagavatam again io Paiïlsii
Malaiaja in ilc lasi scvcn days ol Paiïlsii's lilc. Iinally, Suia Gosvamï, wlo was
picscni ai ilc passing away ol Paiïlsii, icpcaicd ilc Pnagavatam io ilc sagcs
picscni ai ilc gicai soma saciilicc ai Naimisaianya. Iiom onc anglc ol vicw ii
appcais ilai cacl ol ilcsc spcalcis addcd somciling ol lis own io ilc icxi, ai lcasi
somc iniioducioiy and conncciing vciscs lcic and ilcic. Ii slould also bc
undcisiood, lowcvci, ilai bccausc Vyasadcva is trí-haIa-jna, an inlalliblc scci ol
pasi, picscni and luiuic, ii was noi ai all impossiblc loi lim io includc in lis own
icciiaiion siaicmcnis noi yci madc by Suladcva, Paiïlsii, Suia and Saunala.
hasmaí ycna víbnasíto yam atuIo jnana-praáipan pura
taá-rupcna ca naraáaya munayc hrsnaya taá-rupína
yogináraya taá-atmanatna bnagavaá-rataya harunyatas
tac cnuáánam vímaIam vísoham amrtam satyam param ánimaní
"I mcdiiaic on ilai puic and spoilcss Supicmc Absoluic Tiuil, wlo is licc liom
sullciing and dcail and wlo in ilc bcginning pcisonally icvcalcd ilis
incompaiablc ioiclligli ol lnowlcdgc io lialma. lialma ilcn spolc ii io ilc sagc
Naiada, wlo naiiaicd ii io Kisna-dvaipayana Vyasa. Siïla Vyasa icvcalcd ilis
Pnagavatam io ilc gicaicsi ol sagcs, Suladcva Gosvamï, and Suladcva mcicilully
spolc ii io Malaiaja Paiïlsii" (Pnag. 12.13.19).
A living bcing is always giowing, ai lcasi up io ilc poini ol lis lull maiuiiiy. Lvcn
pasi ilc Pnagavatams icacling maiuiiiy in iis icciiaiion by Suladcva Gosvamï, ii
coniinucd io cxpand iis gloiics iliougl ilc ongoing pioccss ol commcniaiion by
scll-icalizcd Vaisnava acaryas. Siïla Jïva Gosvamï mcniions in ilis anuccncáa a
numbci ol commcniaiics by acaryas ol vaiious sampraáayas wlicl wcic lnown io
lim in ilc sixiccnil ccniuiy. Unloiiunaicly, scvcial ol ilcsc aic no longci
idcniiliablc. Tlc 1antra-bnagavata is noi in ilc noimal caicgoiy ol commcniaiics
bccausc ii is cicinal srutí and ilcicloic las no luman auiloi. Ii is lnown liom
ciiaiions liom ii by Siïla Madlvacaiya, and ilcic is onc old manusciipi copy ol ii
in ilc libiaiy ol ilc Asiaiic Sociciy ol Calcuiia wlicl may bc auilcniic.
Pnavartna-áipíha, by Siïla Siïdlaia Svamï, is piobably ilc oldcsi cxiani
Pnagavatam commcniaiy. lccausc Loid Caiianya Malapiablu icspccicd
Pnavartna-áipíha as siandaid auiloiiiy, commcniaiois in ilc linc ol Loid Caiianya
olicn uscd Siïdlaia Svamï's cxplanaiions ol Pnagavatam vciscs as ilc basis upon
wlicl ilcy claboiaicd. Loid Caiianya's lollowcis aic obligcd io acccpi ilc Loid's
opinion, as iccoidcd in Sri Caítanya-carítamrta (Aáí 7.133, 135),
sriánara-svami-prasaác bnagavata janí
jagaá-guru sriánara-svami guru harí maní
"Siïdlaia Svamï is ilc spiiiiual masici ol ilc cniiic woild bccausc by lis mcicy wc
can undcisiand Srimaá-Pnagavatam. I ilcicloic acccpi lim as a spiiiiual masici."
sriánarcra anugata yc harc Iíhnana
saba Ioha manya harí haríbc granana
"Onc wlo commcnis on Srimaá-Pnagavatam lollowing in ilc looisicps ol Siïdlaia
Svamï will bc lonoicd and acccpicd by cvciyonc."
Among ilc lollowcis ol Loid Caiianya wlo wioic Pnagavatam commcniaiics wcic
Siïnaila Caliavaiiï, Sanaiana Gosvamï, Jïva Gosvamï, Visvanaila Caliavaiiï and
laladcva Vidyablusana. Culminaiing ilis vcnciablc iiadiiion aic ilc Pnahtívcáanta
Purports ol ilc Ioundci-Ãcaiya ol ilc Inicinaiional Sociciy loi Kiislna
Consciousncss. In ilcsc puipoiis io Srimaá-Pnagavatam by His Divinc Giacc Siïla
Piablupada, ilc piicclcss iicasuic ol all ilcsc gicai Vaisnavas' cumulaiivc
icalizaiions, going bacl io ilc Pnagavatams oiiginal spcalcis, aic iiansmiiicd io
us in ilc languagc ol oui own iimcs.
Tlc commcniaiy Paramanamsa-príya and iwo oilci woils bascd on Srimaá-
Pnagavatam, Muhta-pnaIa and Harí-IiIa, wcic wiiiicn by ilc Malaiasliiian
Vaisnava sclolai Vopadcva in ilc iliiiccnil ccniuiy A.D. Vopadcva is lnown as
ilc auiloi ol numcious inllucniial bools on giammai, mcdicinc, liiciaiuic and
icligious piinciplcs ol bclavioi. Muhta-pnaIa consisis ol aboui cigli lundicd
vciscs ol ilc Pnagavatam aiiangcd iopically, wiil only a lcw addiiional vciscs ol
iniioduciion and linal summaiy composcd by ilc auiloi. Harí-IiIa is a simplc
lisiing ol ilc Pnagavatams conicnis. In ilc caily ninciccnil ccniuiy ilc liiiisl
Indologisis Colcbioolc and Wilson misinicipicicd Vopadcva's laving wiiiicn
ilicc bools on ilc Pnagavatam io mcan ilai lc was ilc auiloi ol ilc Pnagavatam
iiscll. Tlis wiong idca coniinucd io lavc somc suppoiicis cvcn inio ilc iwcniicil
ccniuiy.
Vísnu-bnahtí-ratnavaIi is a woil ol Visnu Puiï, wiiiicn aboui onc lundicd and liliy
ycais bcloic ilc appcaiancc ol Loid Caiianya. Iis auiloi was a sannyasi in ilc
Madlva-sampiadaya, a disciplc ol Jayadlaima Tïiila; lc is dillcicni liom ilc
Visnu Puiï wlo livcd wiil Caiianya Malapiablu in Jagannaila Puiï. Vísnu-bnahtí-
ratnavaIi is also a collcciion ol vciscs liom ilc Pnagavatam, wiil a lcw vciscs
addcd by ilc auiloi and a lcw ialcn liom oilci Puranas and liom ilc Harí-bnahtí-
suánoáaya. Ii is so aiiangcd as io vciy clcaily cxplain ilc ninc pioccsscs ol
dcvoiional scivicc io Kisna, liom lcaiing and claniing io lull scll-suiicndci.
Lvcn auiloiiiics on mundanc maiicis lilc Hcmadii somciimcs aclnowlcdgc ilc
gicaincss ol Srimaá-Pnagavatam. In lis Catur-varga-cíntamaní and oilci icxibools
loi smarta-branmanas, Hcmadii coiioboiaicd ilc Pnagavatams opinion ilai
sanhirtana, ilc congicgaiional claniing ol God's namcs, is ilc appiopiiaic loim ol
icligious piaciicc in Kali-yuga.
Siïpada Sanlaiacaiya is onc ol ilc gicaicsi dcvoiccs ol Siï Kisna bccausc lc is a
diicci incainaiion ol lis namcsalc, Loid Siva. Vaísnavanam yatna sambnun. Hc is
noi cvcn a liniic soul lilc oilci dcmigods, bui is in a spccial caicgoiy ol lis own,
inbciwccn ilc jivas and God. On bclall ol ilc Supicmc Loid lc coniacis ilc
Loid's maiciial cncigy Maya and bccomcs lci consoii. Hc picsidcs ovci ilc
vaiiciics ol maiciial illusion cicaicd by Maya's ilicc modcs, cspccially ilc lowci
modc ol ignoiancc. Onc ol lis spccial assignmcnis in Kali-yuga, dclcgaicd io lim
pcisonally by Loid Kisna, is io appcai as a branmana icaclci on caiil and
piopogaic an impcisonal misinicipiciaiion ol ilc Lpanísaás and Vcáanta-sutra.
Wlcn lc lullillcd ilis oidci in lis appcaiancc somc iliiiccn lundicd ycais ago, lc
succcdcd in icplacing ilc luddlisi nililism ilcn picvalcni in India wiil a similai
plilosoply wlicl iccsiablislcd ilc auiloiiiy ol ilc Vcáas. Alilougl lis mission
icquiicd commiiing violcncc io ilc coiicci undcisianding ol ilc Vcáanta-sutra and
oilci sacicd icxis lilc Pnagavaá-gita, Sanlaiacaiya icliaincd liom opcnly
commcniing on Srimaá-Pnagavatam. Hc lonoicd ilc Pnagavatam by iclciiing io
pasiimcs dcsciibcd by ilc Pnagavatam in cciiain ol lis woils--ilc Govínáastaha,
Yamunastaha, Praboána-suánahara and Sarva-síáánanta-sangrana. Only laici did
somc ol Sanlaia's lollowcis daic ialc advaniagc ol ilc Pnagavatam loi ilcii own
coniiaiy puiposcs.
Purporf by BBT TransIafors
Srimaá-Pnagavatam Is Luminous Lilc ilc Sun
Alilougl ilcic aic numcious woils ol Vcdic liiciaiuic, wlcn Saunala Rsi
qucsiioncd Siï Suia Gosvamï aboui wlcic icligion would ialc slclici now ilai
Loid Kisna lad iciuincd io His own abodc, Suia compaicd Srimaá-Pnagavatam io
ilc sun bccausc ii slincs ilc ligli ol ilc Absoluic Tiuil so biiglily ilai ii can
dissipaic ilc dcnsc dailncss ol ilc Kali Agc. Wlcn ilc sun iiscs, iogucs and
ilicvcs lidc and oidinaiy pcoplc bccomc lcailcss and aciivc. Similaily, wlcn
Srimaá-Pnagavatam is icad, lusi and giccd lcavc onc's lcaii and onc bccomcs
qualilicd io cngagc in ilc scivicc ol ilc Supicmc Loid. Hcncc gicai sainis and
ilinlcis lavc icvcicd Srimaá-Pnagavatam by wiiiing commcniaiics and cssays on
ii.
Tlis piaciicc coniinucs in modcin iimcs. Among sucl conicmpoiaiy sainily
pcisons, ilc mosi noicwoiily is His Divinc Giacc Om Visnupada Paiamalamsa
Paiiviajalacaiya A. C. llaliivcdania Swami Piablupada, wlo was noi only a
sclolai ol ilc Pnagavatam bui a pcilcci cmbodimcni ol iis icaclings. Hc iiiclcssly
impaiicd iis plilosoply up io ilc lasi momcnis bcloic lc passcd away. ly
picscniing Srimaá-Pnagavatam in Lnglisl wiil an claboiaic commcniaiy, lc madc
ilc mcssagc ol ilc Pnagavatam boil unmisialably clcai and widcly acccssiblc loi
ilc liisi iimc. Tliougl lis clloiis, many souls indulging in cvciy soii ol ioguisl
vicc lavc lad a clancc io icad ilc gloiious Pnagavatam and lavc ilus undcigonc a
clangc ol lcaii. Tlcy lavc lcli ilcii dcgiadcd lilc and ialcn io ilc dcvoiional
scivicc ol Kisna, ilc Supicmc Pcisonaliiy ol Godlcad. Tlis piaciical cvidcncc
lcavcs no ioom loi doubiing ilc poicncy ol Srimaá-Pnagavata Purana.
Siïla Jïva Gosvamï again iclcis io ilc Catur-varga-cíntamaní (Dana-hnanáa 7) ol
Hcmadii, wlo iccommcnds ilai onc donaic Srimaá-Pnagavatam alici mouniing ii
on a goldcn ilionc, and wlo gloiilics ii loi laving ilc dclining claiaciciisiics
dcsciibcd in ilc Matsya Purana (scc Tcxi 19). Wlilc dcicimining ilc icligion loi
ilis agc in ilc louiiccnil clapici ol lis Catur-varga-cíntamaní, Paríscsa-hnanáa,
Hcmadii quoics a Pnagavatam vcisc (11.5.36):
haIím sabnajayanty arya guna-jnan sara-bnagínan
yatra sanhirtancnaíva sarvan svartno `bníIabnyatc
Tlosc wlo aic aciually advanccd in lnowlcdgc aic ablc io appicciaic ilc csscniial
valuc ol ilis Agc ol Kali. Sucl cnliglicncd pcisons woislip Kali-yuga bccausc in
ilis lallcn agc all pcilcciion ol lilc can casily bc aclicvcd by ilc pciloimancc ol
sanhirtana.`
Commcniing on ilc woid sanhirtana, Hcmadii dcclaics ilai narí-sanhirtana is ilc
only way io icacl pcilcciion. Tlcn lc quoics ilc ncxi vcisc (11.5.37):
na hy atah paramo Iabho dchínam bhramyatam íha
yato vínácta paramam santím nasyatí samsrtín
Indccd, ilcic is no liglci possiblc gain loi cmbodicd souls loiccd io wandci
iliougloui ilc maiciial woild ilan ilc Supicmc Loid's sanhirtana movcmcni, by
wlicl onc can aiiain ilc supicmc pcacc and licc oncscll liom ilc cyclc ol icpcaicd
biiil and dcail.`
In ilis way Hcmadii iccognizcs ilc auiloiiiy ol Srimaá-Pnagavatam in ilc maiici
ol csiablisling ilc piinciplcs ol icligion loi Kali-yuga.
Sanlaiacaiya icspccicd Srimaá-Pnagavatam boil by noi commcniing on ii and by
composing piaycis bascd on iis naiiaiions. Onc sucl piayci is lis Govínáastaha.
satyam jnanam anantam nítyam anahasam paramahasam
gostna-prangana-ríngana-IoIam anayasam paramayasam
maya-haIpíta-nana-haram anaharam bnuvanaharam
hsamaya natnam anatnam pranamata govínáam paramananáam
ºPlcasc bow down io Govinda, supicmc bliss pcisonilicd. Hc is ilc Absoluic
Tiuil, as wcll as unlimiicd and cicinal lnowlcdgc. Tlougl dillcicni liom ilc sly,
Hc Himscll is ilc supicmc sly. Tlougl ii was wiil clloiilcss casc ilai Hc iolled
and fiolicked in tle couityaids of \iaja, He appeaied to hecome tiied. Tlougl
foimless, He manifests in vaiious foims faslioned hy Maya, including tle foim
of tle univeise. Tlougl He slelteis all tle univeises, He appeais to need
sleltei.¨
mrtsnam atsinctí yasoáa-taáana-saísava-santrasam
vyaáíta-vahtraIohíta-IohaIoha-caturáasa-IohaIím
Ioha-traya-pura-muIa-stambnam IohaIoham anaIoham
Iohcsam paramcsam pranamata govínáam paramananáam
Plcasc bow down io Govinda, supicmc bliss pcisonilicd. Tlougl Hc is ilc
supicmc masici ol ilc univcisc, Hc sccmcd io bccomc liiglicncd lilc an oidinaiy
inlani wlcn Moilci Yasoda clasiiscd Him. Wlcn slc aslcd, Aic You caiing
mud'` Hc opcncd His mouil io piovc Hc lad noi-and slowcd lci ilc louiiccn
planciaiy sysicms, including Lolalola Mouniain. Hc is ilc suppoiiing pillai loi
ilis ciiylilc univcisc ol ilicc woilds. Tlougl Hc is bcyond all vision, Hc is ilc
souicc ol cvciyonc's vision.
traí-vístapa-rípu-vira-gnnam hsítí-bnara-gnnam bnava-roga-gnnam
haívaIyam navanitanaram ananaram bnuvananaram
vaímaIya-spnuta-ccto-vrttí-víscsabnasam anabnasam
saívam hcvaIa-santam pranamata govínáam paramananáam
Plcasc bow down io Govinda, supicmc bliss pcisonilicd. Hc iclicvcs ilc caiil ol
iis buidcn by lilling ilc dcmigods' cncmics, ilc dcmons, and Hc gianis libciaiion
by cuiing ilc discasc ol maiciialism. Tlougl Hc ncvci nccds io cai, siill Hc cais
buiici, and Hc also dcvouis ilc wlolc univcisc ai ilc iimc ol annililaiion. Tlougl
disiinci liom all ilc sladow manilcsiaiions ol ilis woild, Hc manilcsis in ilc
sanciilicd dcsiics ol a puic lcaii. Hc is mosi auspicious and pcacclul.`
gopaIam bnu-IiIa-vígrana-gopaIam huIa-gopaIam
gopi-hncIana-govaránana-ánrta-IiIa-IaIíta-gopaIam
gobnír nígaáíta-govínáa-spnuta-namanam banu-namanam
gopi-gocara-áuram pranamata govínáam paramananáam
Plcasc bow down io Govinda, supicmc bliss pcisonilicd. Tlai pioiccioi ol cows
appcaicd in ilc loim ol a cowlcid among ilc cowlcids io pciloim His pasiimcs
on caiil, sucl as liliing Govaidlana Hill io pioicci ilc cowlcids and dallying
wiil ilc cowlcid damscls. Lvcn ilc cows callcd Him by ilc namc Govinda. Hc
las unlimiicd namcs, is disiinci among ilc cowlcid boys, and is bcyond ilc icacl
ol ilc gopis` scnscs ¦wlcn Hc gocs io ilc loicsi duiing ilc day, oi wlcn Hc icsidcs
in Mailuia oi Dvaiala].`
gopi-manáaIa-gostni-bncáam bncáavastnam abncáabnam
sasvaá go-hnura-níránutoáánat-ánuIi-ánusara-saubnagyam
sraáána-bnahtí-grnitananáam acíntyam cíntíta-saá-bnavam
cíntamaním anímanam pranamata govínáam paramananáam
Plcasc bow down io Govinda, supicmc bliss pcisonilicd. Hc cnicis ilc asscmbly
ol cowlcid damscls and dividcs ilcm inio gioups loi His pasiimcs. Hc is
simuliancously dillcicni liom and onc wiil cvciyiling. Hc considcis ii His good
loiiunc io bc always smcaicd wiil ilc dusi iaiscd by ilc cows' loovcs. Hc is
plcascd by laiil and dcvoiion. Tlougl Hc is inconccivablc, His pasiimcs aic ilc
objcci ol mcdiiaiion. Hc is lilc a iiansccndcnial iouclsionc.`
snana-vyahuIa-yosíá-vastram upaáayagam uparuánam
vyaáítsantir atna áíg-vastra ny upaáatum upaharsantam
níránuta ávaya-soha-vímonam buáánam buááncr antan-stnam
satta-matra-sariram pranamata govínáam paramananáam
Plcasc bow down io Govinda, supicmc bliss pcisonilicd. Hc siolc ilc bailing
damscls' cloilcs and climbcd a iicc wiil ilcm, and wlcn ilc nalcd maidcns aslcd
loi ilcii cloilcs bacl, Hc iold ilcm io comc closci. Hc dispcls lamcniaiion and
dclusion. Hc is lnowlcdgc pcisonilicd, icalizcd by iniclligcncc, and is also ilc
pcisonilicaiion ol puic cxisicncc.`
hantam harana-haranam aáím anaáím haIam anabnasam
haIínái-gata-haIiya-sírasí munur munun sunrtyantam
haIam haIa-haIatitam haIítascsam haIí-áosa-gnnam
haIa-traya-gatí-nctum pranamata govínáam paramananáam
Plcasc bow down io Govinda, supicmc bliss pcisonilicd. Hc is mosi bcauiilul. Hc
is ilc oiiginal causc ol all causcs, and Hc las no causc. Hc is licc liom all
supciimposiiions ol illusion. Hc danccd wondcilully on ilc loods ol ilc Kaliya
scipcni in ilc Yamuna. Tlougl Hc is iimc, Hc is bcyond all divisions ol iimc. Hc
lnows cvciyiling, Hc dcsiioys ilc dclccis ol Kali-yuga, and Hc is ilc souicc ol
pasi, picscni, and luiuic.`
vrnáavana-bnuví vrnáaraha-gana-vrnáaraányam vanác `nam
hunáabnamaIa-manáa-smcra-suánananáam sunrá-ananáam
vanáyascsa-mana-muní-manasa-vanáyananáa-paáa-ávanávam
vanáyascsa-gunabáním pranamata govínáam paramananáam
Plcasc bow down io Govinda, supicmc bliss pcisonilicd. Hc is ilc icscivoii ol all
woislipablc qualiiics. All woislipablc sainily pcisons woislip His blisslul loius
lcci wiilin ilcii lcaiis. Hc is my woisliplul Loid. All ilc dcmigods, and Siïmaiï
Vindadcvï as wcll, woislip Him in ilc land ol Vindavana. His puic and bcauiilul
smilc cmanaics bliss lilc a hunáa llowci pouiing loiil ncciai. Hc givcs
iiansccndcnial ccsiasy io His cowlcid liicnds.`
govínáastaham ctaá aánitc govínáarpíta-ccta yo
govínáacyuta maánava vísno gohuIa-nayaha hrsnctí
govínáangnrí-saroja-ányana-suána-jaIa-ánauta-samastagno
govínáam paramananáamrtam antan-stnan sa samabnyctí
ºAnyonc wlo wlo icciics ilis Govínáastaha, wlo lixcs lis mind on Govinda, and
wlo swccily clanis, 'O Govinda, Acyuia, Madlava, Visnu, Golula-nayala, Kisna,'
ilus clcansing away all lis sins wiil ilc ambiosial waici ol mcdiiaiion on ilc
loius lcci ol Loid Govinda-sucl a soul will cciiainly aiiain Loid Govinda, ilc
supicmc, cvcilasiing bliss ol ilc lcaii.`
Tle Peisonality of Godlead Govinda oideied Ioid Siva to take hiitl as
Sankaia to piopagate impeisonalism. Tlen fiom tle Mayavada viewpoint
Sankaiacaiya wiote commentaiies on tle VcJãnta-sutra, eleven of tle piincipal
UpanisaJs, tle BhagavaJ-gitã, and Sri Visnu-sahasra-nãna. He did not
inteipiet SrinaJ-Bhãgavatan, lowevei, hecause le consideied it veiy deai to
tle Ioid and His devotees, and also nondiffeient fiom tle Ioid. Tleie can he
no douht ahout Ioid Siva`s appieciation of tle Bhãgavatan, since in tle
Twelftl Canto Siva is desciihed as tle gieatest \aisnava. As sucl, le must he
fully awaie tlat it is tle supieme pranãna, and so out of iespect le did not
inteipiet it.
Iiom ilc Paáma Purana (Lttara-hnanáa 71.107) wc lcain low Loid Visnu oidcicd
Siva io piopagaic monism:
svagamaín haIpítaís tvam ca janan maá-vímuhnan huru
mam ca gopaya ycna syat srstír csottarottara
¦Loid Visnu said:] O Siva, malc pcoplc avcisc io Mc by wiiiing spcculaiivc
sciipiuics and ilus liding My gloiics. In ilis way ilc woild's populaiion will
incicasc.`
Tlc impoii ol ilis oidci is as lollows: Wlcn Loid luddla's icaclings wcic
picdominani in India, pcoplc gicw conicmpiuous ol ilc Vcáas and Vcdic iiiuals.
Tlcy bccamc sunyavaáis, oi voidisis, and Vcdic icligious piaciiccs dccicascd
almosi io nil. In ilis condiiion ilc pcoplc wcic noi picpaicd io lcai sciiously
aboui ilc pcisonaliiy ol ilc Supicmc Loid, His iiansccndcnial, cicinal, blisslul
loim, oi His vaiicgaicd abodc. Tlcy would lavc simply blasplcmcd ilcsc
icaclings, and ilcn ilcy would lavc bccn lcli wiil no way io puiily ilcii lcaiis.
So ilc liisi iasl in biidging ilc widc gap bciwccn voidism and pcisonalism was io
icawalcn pcoplc's laiil in ilc Vcáas. Ii was loi ilis puiposc ilai Sanlaiacaiya
iniioduccd lis Advaiia vcision ol monism, a plilosoply inicimcdiaic bciwccn
voidism and pcisonalism. Going liom ilc luddlisi nastí io ilc Mayavada nctí,
nctí-liom Tlc Absoluic is noiling` io Tlc Absoluic is somciling bui coniains
noiling`-is a simplc, incicmcnial movc, loi ilc dillcicncc bciwccn ilcsc iwo
idcas is laidly noiiccablc. Siill, bccausc Sanlaia bascd lis plilosoply on ilc
Lpanísaás, Vcáanta-sutra, and oilci Vcdic woils, ilai onc sicp was ciiiical in
biinging ilc populacc bacl io acccpiing ilc auiloiiiy ol ilc Vcáas.
Laici in ilc Lttara-hnanáa ol Paáma Purana (236.7) Loid Siva limscll dcsciibcs
Advaiia monism as vcilcd luddlism: maya-vaáam asac-cnastram praccnanam
bauáánam ucyatc. Mayavada plilosoply is an impiopci cxplanaiion ol ilc
sciipiuics; indccd, ii is vcilcd luddlism.` Sanlaiacaiya's piopagaiion ol Mayavada
plilosoply was planncd by lis Loid, ilc Supicmc Pcisonaliiy ol Godlcad, wlo
iccognizcd ilai uniil condiiioncd souls icgaincd acccss io ilc Vcáas` spiiiiual
lnowlcdgc ilcy could only spcculaic aboui iiansccndcni icaliiy and would lavc
no lopc ol bcing dclivcicd liom ilc maiciial woild.
Oncc Advaiia Vcdania lad icplaccd luddlism and laiil in ilc Vcáas lad bccn ic-
csiablislcd, pcoplc could bc biougli luiilci along ilc pail ol lnowlcdgc io an
appicciaiion loi ilc gloiics ol ilc Pcisonaliiy ol Godlcad. Tlis would bc
accomplislcd by couniciaciing ilc appcal ol impcisonalism wiil iiuc Vaisnava
plilosoply. Tlus sialwaii Vaisnava acaryas lilc Ramanujacaiya, Madlvacaiya, and
Siïdlaia Svamï camc onc alici anoilci io diivc oui impcisonalism. In iis placc
ilcy ic-csiablislcd ilc piinciplcs ol puic dcvoiional scivicc as ilc iiuc spiiii and
inicni ol ilc Vcáas and iis coiollaiy sciipiuics. Ioi lis paii, Siïdlaia Svamï lclpcd
ilc impcisonalisis gci a iasic loi Srimaá-Pnagavatam by wiiiing a commcniaiy ilai
also appcalcd io ilcm.
Siill laici, ilc Supicmc Pcisonaliiy ol Godlcad Himscll camc in ilc gaib ol a
dcvoicc, as Siï Kisna Caiianya Malapiablu, and wcni cvcn luiilci. Hc iaugli ilai
cvcn moic advanccd ilan vaíání-bnahtí, ilc pail ol icgulaicd dcvoiional scivicc, is
raga-bnahtí, ilc pail ol sponiancous loving dcvoiion io Kisna, wlicl onc can
iiavcisc by lollowing in ilc looisicps ol Vindavana's icsidcnis. Hc also iaugli ilai
ilis raga-bnahtí, wlicl is claboiaicly cxplaincd in ilc Tcnil Canio ol Srimaá-
Pnagavatam, is ilc uliimaic cxpicssion ol prcma, lovc ol God. Sincc Caiianya
Malapiablu is ilc Supicmc Pcisonaliiy ol Godlcad, wlo can conicsi His
síáánanta' Railci, ilc giadual piogicssion liom voidism io monism io
pcisonalism io raga-bnahtí was all ilc Loid's plan loi mcicilully saving ilc
condiiioncd souls, an aiiangcmcni by wlicl ilcy could cnd ilc oilciwisc cndlcss
cyclc ol biiil and dcail. Wiiloui a doubi, ilcicloic, ilc Loid was noi aciing
ciuclly oi capiiciously wlcn Hc insiiucicd Loid Siva io appcai as Sanlaia and
spicad ilc lalsc dociiinc ol ilc individual soul's absoluic oncncss wiil ilc
Supicmc. To ilc coniiaiy, Hc did so oui ol His limiilcss mcicy.
In laici Tcxis, Siïla Jïva Gosvamï will poini oui many inconsisicncics bciwccn
Sanlaia's icaclings and ilc aciual conclusion ol ilc Vcáas. In ilc ncxi Tcxi lc
slows us ilc gloiics ol Srimaá-Pnagavatam ilai ilc Pnagavatam iiscll icvcals .
TEXT 2+
TEXT 2+.1
yaá cva híIa árstva sahsat tac-cnísyatam praptaír apí sri-maánvacarya-caranaír
vaísnava-matc pravísya vaísnavantaranam tac-cnísyantara-punyaranyaáí-ritíha-
vyahnya-pravcsa-sanhaya tatra tatparyantaram Iíhnaábnír vartmopaácsa hrta ítí ca
satvata varnayantí.
Gopiparanadhana: Siï Madlvacaiya-caiana was a diicci disciplic dcsccndani ol
Sanlaiacaiya. lccoming an adlcicni ol Vaisnava ilougli alici icading Srimaá-
Pnagavatam, lc was conccincd ilai oilci Vaisnavas migli bc inllucnccd by ilc
lind ol commcniaiics on ii wiiiicn by oilci lollowcis ol Sanlaia lilc Punyaianya.
Accoiding io ilc accounis ol sainily dcvoiccs, Siï Madlva ilcicloic wioic lis own
cxplanaiion ol ilc Pnagavatams inicndcd mcssagc io slow ilc coiicci way ol
undcisianding ii.
BBT: Dcvoiccs ol Loid Visnu iccouni ilai alilougl Siï Madlvacaiya-caiana
bclongcd io ilc diicci disciplic linc ol Sanlaiacaiya, upon icading ilc Pnagavatam
Madlvacaiya clangcd lis allcgiancc io ilc Vaisnava sclool. Tlcn, conccincd ilai
oilci Vaisnavas migli bc inllucnccd by ilc commcniaiics ol oilci disciplic
dcsccndanis ol Sanlaia, sucl as ilc commcniaiy by Punyaianya, Siï Madlvacaiya
wioic Pnagavata-tatparyaya, a gloss on Srimaá-Pnagavatam ilai slowcd ilc piopci
mcilod ol inicipiciaiion.
TEXT 2+.2
tasmaá yuhtam uhtam tatraíva pratnama-shanánc.
taá íáam granayam asa sutam atma-vatam varam
sarva-vcáctínasanam saram saram samuáánrtam
ávaáasc.
sarva-vcáanta-saram ní sri-bnagavatam ísyatc
taá-rasamrta-trptasya nanyatra syaá ratín hvacít
Gopiparanadhana: Tlus ilc Pnagavatam iiscll appiopiiaicly siaics, in ilc Iiisi
Canio, "Siï Vyasadcva dclivcicd Srimaá-Pnagavatam io lis son, wlo is ilc mosi
icspccicd among ilc scll-icalizcd, alici cxiiaciing ilc cicam ol all Vcdic liiciaiuics
and lisioiics ol ilc univcisc" ¦Pnag. 1.3.+1]. And in ilc Twcllil Canio, "Srimaá-
Pnagavatam is dcclaicd io bc ilc csscncc ol all Vcáanta plilosoply. Onc wlo las
lcli saiislaciion liom iis ncciaican mcllow will ncvci bc aiiiacicd io any oilci
liiciaiuic" ¦Pnag. 12.13.15].
BBT: Ioi all ilcsc icasons, ilcicloic, ilc lollowing siaicmcnis in ilc Pnagavatam
aic appiopiiaic. In ilc Iiisi Canio ¦1.3.+1]:
Alici cxiiaciing ilc cicam ol all ilc Vcáas and |tínasas, Siï Vyasadcva impaiicd
ilis Srimaá-Pnagavatam io lis son Suladcva, ilc bcsi ol ilc scll-icalizcd souls.`
In ilc Twcllil Canio ¦12.13.15]:
Srimaá-Pnagavatam is dcclaicd io bc ilc csscncc ol all Vcdania plilosoply. Onc
wlo las lcli saiislaciion liom iis ncciaican mcllow will ncvci bc aiiiacicd io any
oilci liiciaiuic.`
TEXT 2+.3
tatna pratnamc.
nígama-haIpa-taror gaIítam pnaIam
suha-muhnaá amrta-árava-samyutam
píbata bnagavatam rasam a-Iayam
munur ano rasíha bnuví bnavuhan
ata cva tatraíva.
yan svanubnavam ahníIa-srutí-saram cham
aányatma-áipam atítítirsatam tamo `nánam
samsarínam harunayana purana-gunyam
tam vyasa-sunum upayamí gurum muninam
ítí sri-bnagavata-matam tu sarva-matanam aánisa-rupam ítí sucaham.
(sarva-munïnam sabha-madhyam adhyasya upadcstrtvcna tcsam sarva-munïnam
gurutvam apí tasya tatra su-vyahtam. - ín 88! Vcrsíon hcrc, but ín ncxt vcrsc ín
Gopí`s vcrsíon)
Gopiparanadhana: Again in ilc Iiisi Canio, "O cxpcii and ilouglilul mcn, iclisl
Siïmad-llagavaiam, ilc maiuic liuii ol ilc dcsiic iicc ol Vcdic liiciaiuics. Ii
cmanaicd liom ilc lips ol Suladcva Gosvamï. Tlcicloic ilis liuii las bccomc cvcn
moic iasiclul, alilougl iis ncciaican liuii was alicady iclislablc loi all, including
libciaicd souls" ¦llag. 1.1.3]. And in ilc samc canio, "Lci mc ollci my icspccilul
obcisanccs unio lim ¦Sula], ilc spiiiiual masici ol all sagcs, ilc son ol Vyasadcva,
wlo, oui ol lis gicai compassion loi ilosc gioss maiciialisis wlo siiugglc io cioss
ovci ilc dailcsi icgions ol maiciial cxisicncc, spolc ilis mosi conlidcniial
supplcmcni io ilc cicam ol Vcdic lnowlcdgc, alici laving pcisonally assimilaicd ii
by cxpciicncc" ¦llag. 1.2.3]. Tlcsc siaicmcnis imply ilai ilc opinions ol Siïmad-
llagavaiam iulc sovcicign ovci all oilci opinions.
BBT: And in ilc Iiisi Canio ¦1.1.3]:
O cxpcii and ilouglilul mcn on ilc caiil, iclisl Siïmad-llagavaiam, ilc maiuic
liuii ol ilc dcsiic iicc ol Vcdic liiciaiuic, up io libciaiion and bcyond. Ii cmanaicd
liom ilc lips ol Siï Suladcva Gosvamï. Tlcicloic ilis liuii las bccomc cvcn moic
iasiclul, alilougl iis ncciaican juicc was alicady iclislablc loi all, including
libciaicd souls.`
Tlus in ilc samc canio ¦1.2.3]:
Lci mc ollci my icspccilul obcisanccs unio lim ¦Suladcva], ilc spiiiiual masici
ol all sagcs, ilc son ol Vyasadcva, wlo, oui ol lis gicai compassion loi ilosc gioss
maiciialisis wlo siiugglc io cioss ovci ilc dailcsi icgions ol maiciial cxisicncc,
spolc ilis mosi conlidcniial supplcmcni io ilc cicam ol all Vcdic lnowlcdgc, ilc
iiansccndcnial ioiclligli ol Siïmad-llagavaiam, alici laving pcisonally
assimilaicd ii by cxpciicncc.`
Tlcsc vciscs imply ilai ilc icaclings ol Siïmad-llagavaiam iulc ovci all oilci
plilosoplics. (Tlcy also clcaily indicaic ilai Siï Suladcva, by ialing ilc spcalci's
scai amidsi ilc asscmblcd sagcs as ilc llagavaiam's picccpioi, bccamc ilc guiu ol
cvciyonc picscni. - in ncxi vcisc in Gopipaianadlana's vcision)
Purporf by Gopiparanadhana prabhu
Siïla Madlvacaiya, wlom ilc mcmbcis ol lis sampraáaya mosi commonly call by
lis sannyasa namc, Ãnanda Tïiila, icvivcd ilc lialma-sampiadaya in ilis agc. ly
ilc iimc ol lis biiil in ilc iliiiccnil ccniuiy, ilc lialma-sampiadaya lad
bccomc piaciically indisiinguislablc liom ilc Mayavada sclool lollowing Sanlaia.
Siï Madlva's picdcccssois lad ilc sannyasa iiilc Tïiila, wlicl Madlva acccpicd
and passcd on io lis disciplic dcsccndanis. Tcclnically, lowcvci, ilis is onc ol ilc
icn namcs assigncd by Sanlaiacaiya io ilc sannyasis ol lis Advaiia sampraáaya,
and is noi includcd in ilc iiadiiional lisi ol 10S namcs mcani loi Vaisnava
sannyasis. Madlva considcicd ilc Advaiia vicwpoini ol lis iniiiaiing guru and
oilci icaclcis unacccpiablc, and iool upon limscll ilc mission ol ic-csiablisling
ilc iiuc icaclings ol bnagavata-ánarma as oiiginally inculcaicd by lialma, Naiada
and Vcda-vyasa.
Madlvacaiya gavc lis commcniaiy on Srimaá-Pnagavatam ilc namc Pnagavata-
tatparya-nírnaya, signilying ilai lis inicniion was io slow ilc dcliniiivc way ol
undcisianding wlai ilc Pnagavatam las io say. In ilis and in all ol lis wiiiings,
Siï Madlva uncompiomisingly opposcd ilc Mayavadïs' conlusion ol ilc scpaiaic
idcniiiics ol ilc Supicmc Pcison, ilc jivas, maiciial naiuic, iimc and harma. Hc
cspccially did noi wani dcvoiccs ol Loid Visnu io cniciiain any conjcciuics aboui
Srimaá-Pnagavatams possibly aiming ai an impcisonal, loimlcss conccpiion ol ilc
Supicmc. lccausc Madlva and lis lollowcis wcic so siauncl in ilcii dcliancc ol
impcisonalism, Loid Caiianya Malapiablu cloosc io loimally alliliaic Himscll
wiil ilcii sampraáaya by bccoming a disciplc ol Siï Ïsvaia Puiï, wlo was a gicai-
giand-disciplc ol ilc cmincni Madlviic acarya Vyasa Tïiila. Tlus, oui ol dccp
icspcci loi ilc loundci-acarya ol ilc Madlva-Gaudïya-sampiadaya, Siïla Jïva
Gosvamï lcic iclcis io lim in ilc giammaiically pluial loim (sri-maánvacarya-
caranaín).
Srimaá-Pnagavatam coniains only ilc mosi cloicc subsiancc (saram saram)
caiclully sclccicd liom all ilc srutís and smrtís. Ii cmbodics ilc csscncc ol ilc
Lpanísaás mysiciics. Ii is ilc linal, pcilcci liuii ol ilc giadual icvclaiion ol Vcdic
ilougli iliougl iis immaiuic plascs ol woildy iiiuals, dcmigod woislip and
impcisonal mcdiiaiion. Ii is ilc souicc ol divinc ligli loi all wlo aic willing io
lavc ii in ilis agc ol dailncss. Ol lis numcious disciplcs, Siïla Vyasadcva closc
onc, lis son Suladcva, io icccivc ilis Pnagavatam. Suladcva is lilc a paiioi (also
callcd suha in Sansliii) noi only loi lis pcilcci icpciiiion, bui bccausc in ilc samc
way as a liuii wlosc slin las bccn biolcn by a paiioi's bcal iipcns moic swccily,
iis pulp bccoming soli and sugaiy, so Srimaá-Pnagavatam bccamc all ilc moic
iclislablc alici cmanaiing liom Suladcva's mouil. Suladcva's mcciing Paiïlsii
and icciiing ilc Pnagavatam io lim was an aci ol slcci lindncss io ilc
unloiiunaic souls ol Kali-yuga. Ioi ilis onc accomplislmcni ol spcaling Srimaá-
Pnagavatam, ilc sagcs asscmblcd wiil Paiïlsii ai ilc Gangcs' banl and wiil Suia
and Saunala ai Naimisaianya unanimously aclnowlcdgcd lim as ilcii spiiiiual
picccpioi.
Purporf by BBT TransIafors
Srimaá-Pnagavatam Is ilc Topmosi Vcdic Sciipiuic
Hcic Siïla Jïva Gosvamï cxplains Madlvacaiya's icason loi commcniing on Srimaá-
Pnagavatam. Sanlaiacaiya wioic pocms gloiilying Loid Kisna's pasiimcs as iold in
ilc Pnagavatam, bui somc ol lis lollowcis, noi undcisianding lis iiuc inicniion,
iool ilis as a liccnsc io iiy io includc ilc Pnagavatam as paii ol ilc Mayavada
canon. Ol ilosc wlo iiicd io do ilis, a lcw wioic commcniaiics on ilc
Pnagavatam and somclow managcd io scicw oui an impcisonal inicipiciaiion.
Onc sucl commcniaiy was Punyaianya's, wlicl is now losi. Siïla Madlvacaiya,
waniing io pioicci Vaisnavas liom bcing mislcd, wioic a gloss callcd Pnagavata-
tatparya.
Sincc Jïva Gosvamï las alicady slown ilai Srimaá-Pnagavatam is ilc iopmosi
pramana, lc can now ciic ii diiccily io dcmonsiiaic iis own siaiuic. Sucl ciiaiions
will only incicasc a sinccic icadci's laiil in ilc Pnagavatam, and so liom ilis poini
on Siïla Jïva Gosvamï iclics on ilc Pnagavatam iiscll as ilc piincipal souicc loi lis
analysis. Hcic lc also icvcals ilc cmincncc Srimaá-Pnagavatam cnjoys by viiiuc ol
ilc siaius ol iis biilliani spcalci, Suladcva Gosvamï. Vyasadcva iaugli ilc
Pnagavatam io Suladcva, lis mosi biilliani siudcni, and Suladcva closc io siudy
Pnagavatam bccausc ii is ilc mosi biilliani ol bools.
Alilougl Siïla Vyasadcva lad many disciplcs, Hc gavc ilc Pnagavatam only io
Suladcva. Vyasa did ilis noi bccausc Hc was paiiial iowaid lis son bui bccausc
Suladcva was atmavatam varam, ilc bcsi ol ilc scll-icalizcd.` In oilci woids,
Suladcva lad no uliciioi, maiciial moiivcs, and ilcicloic lc could undcisiand ilc
iiuc puipoii ol ilc Pnagavatam, ilc csscncc ol ilc Vcáas, Vcáanta, and |tínasas.
Tlc mosi impoiiani paii ol a iicc is iis swcci, juicy liuii, and so Srimaá-
Pnagavatam las bccn compaicd io ilc succulcni liuii ol ilc iicc ol Vcdic
liiciaiuic. And ilis Pnagavatam liuii is cvcn moic cxccpiional bccausc ii las no
slin oi pii. In oilci woids, ilcic is noiling io discaid in ilc Pnagavatam. In ilis
Tcxi Siïla Jïva Gosvamï quoics iwo vciscs liom ilc Pnagavatam, 1.1.3 and 1.2.3, io
slow iis impoiiancc loi boil libciaicd and condiiioncd souls. lccausc Suladcva
was complcicly licc ol scllisl moiivcs, lc lully icalizcd ilc Pnagavatam's
signilicancc and so was clccicd io spcal, cvcn in an asscmbly ol lcaincd sagcs ilai
includcd lis guru and lis guru`s guru. Tlc cloicc ol Suladcva as spcalci implics
ilai lis qualilicaiions loi icciiing Srimaá-Pnagavatam madc lim supciioi io all ilc
oilci asscmblcd sagcs. Tlis is onc moic indicaiion ilai Srimaá-Pnagavatam is ilc
loicmosi ol sciipiuics and ilai ii alonc slould bc analyzcd io lnow sambanána,
abníáncya, and prayojana.
Ncxi Siïla Jïva Gosvamï slows ilc impoiiancc ol ilc spcalci, Siï Suladcva
Gosvamï.
TEXT 25

TEXT 25.1
sarva-muninam sabna-maányam aányasya upaácstrtvcna tcsam sarva-muninam
gurutvam apí tasya tatra su-vyahtam. yatan.
tatropajagmur bnuvanam punana
mananubnava munayan sa-sísyan
praycna tirtnabnígamapaácsaín
svayam ní tirtnaní punantí santan
atrír vasístnas cyavanan saraávan
arístancmír bnrgur angíras ca
parasaro gaání-suto `tna rama
utatnya ínárapramaácánmavanau
mcánatítnír ácvaIa arstíscno
bnaraávajo gautaman píppaIaáan
maítrcya aurvan havasan humbna-yonír
ávaípayano bnagavan naraáas ca
anyc ca ácvarsí-branmarsí-varya
rajarsí-varya arunaáayas ca
nanarscya-pravarams tan samctan
abnyarcya raja sírasa vavanác
suhnopavístcsv atna tcsu bnuyan
hrta-pranaman sva-cíhirsítam yat
víjnapayam asa vívíhta-ccta
upastníto `grc nígrnita-panín
íty-aáy-anantaram.
tatas ca van prccnyam íáam víprccnc
vísrabnya vípra ítí-hrtyatayam
sarvatmana mríyamanaís ca hrtyam
suáánam ca tatramrsatabníyuhtan
ítí prccnatí rajní.
tatrabnavaá bnagavan vyasa-putro
yaárccnaya gam atamano `napchsan
aIahsya-Iíngo níja-Iabna-tusto
vrtas ca baIaír avaánuta-vcsan
Gopiparanadhana: Ii is a wcll-lnown laci ilai Suladcva was placcd on ilc
insiiucioi's scai in ilc asscmbly ol all sagcs, assuming ilc iolc ol ilcii guru. Tlis
is as dcsciibcd, Ai ilai iimc all ilc gicai-mindcd ilinlcis, accompanicd by ilcii
disciplcs, aiiivcd ilcic. On ilc plca ol maling a pilgiim's jouincy, sucl sagcs
vciily sanciily a placc ol pilgiimagc jusi by ilcii picscncc. Iiom dillcicni paiis ol
ilc univcisc ilcic aiiivcd gicai sagcs lilc Aiii, Cyavana, Saiadvan, Aiisiancmi,
lligu, Vasisila, Paiasaia, Visvamiiia, Angiia, Paiasuiama, Uiailya, Indiapiamada,
Idlmabalu, Mcdlaiiili, Dcvala, Ãisiiscna, llaiadvaja, Gauiama, Pippalada,
Maiiicya, Auiva, Kavasa, Kumblayoni, Dvaipayana, and ilc gicai pcisonaliiy
Naiada. Tlcic wcic also many oilci sainily dcmigods, lings, and spccial ioyal
oidcis callcd arunaáayas ¦a spccial ianl ol rajarsís] liom dillcicni dynasiics ol
sagcs. Wlcn ilcy all asscmblcd io mcci ilc cmpcioi ¦Paiïlsii], lc icccivcd ilcm
piopcily and bowcd lis lcad io ilc giound. Alici all ilc rsís and oilcis lad scaicd
ilcmsclvcs comloiiably, ilc ling, lumbly sianding bcloic ilcm wiil loldcd
lands, iold ilcm ol lis dccision io lasi uniil dcail` ¦Pnag. 1.19.S-12].
Tlcn ilc ling said:
O iiusiwoiily branmanas, I now asl you aboui my immcdiaic duiy. Plcasc, alici
piopci dclibciaiion, icll mc ol ilc unalloycd duiy ol cvciyonc in all ciicumsianccs,
and spccilically ol ilosc wlo aic jusi aboui io dic` ¦Pnag. 1.19.2+].
Tlcn, alici ilc ling's quciy:
Ai ilai momcni ilcic appcaicd ilc powcilul son ol Vyasadcva, wlo iiavclcd ovci
ilc caiil indillcicni and saiislicd wiilin limscll. Hc did noi manilcsi any
sympioms ol bclonging io any social oidci oi siaius ol lilc. Hc was suiioundcd by
womcn and clildicn, and lc dicsscd as il oilcis lad ncglccicd lim` ¦Pnag.
1.19.25].
BBT: Tlus ii is said ¦in Srimaá-Pnagavatam 1.19.S-12]:
Ai ilai iimc all ilc gicai-mindcd ilinlcis, accompanicd by ilcii disciplcs, aiiivcd
ilcic. On ilc plca ol maling a pilgiim's jouincy, sucl sagcs vciily sanciily a placc
ol pilgiimagc jusi by ilcii picscncc. Iiom dillcicni paiis ol ilc univcisc ilcic
aiiivcd gicai sagcs lilc Aiii, Cyavana, Saiadvan, Aiisiancmi, lligu, Vasisila,
Paiasaia, Visvamiiia, Angiia, Paiasuiama, Uiailya, Indiapiamada, Idlmabalu,
Mcdlaiiili, Dcvala, Ãisiiscna, llaiadvaja, Gauiama, Pippalada, Maiiicya, Auiva,
Kavasa, Kumblayoni, Dvaipayana, and ilc gicai pcisonaliiy Naiada. Tlcic wcic
also many oilci sainily dcmigods, lings, and spccial ioyal oidcis callcd
arunaáayas ¦a spccial ianl ol rajarsís] liom dillcicni dynasiics ol sagcs. Wlcn ilcy
all asscmblcd io mcci ilc cmpcioi ¦Paiïlsii], lc icccivcd ilcm piopcily and
bowcd lis lcad io ilc giound. Alici all ilc rsís and oilcis lad scaicd ilcmsclvcs
comloiiably, ilc ling, lumbly sianding bcloic ilcm wiil loldcd lands, iold ilcm
ol lis dccision io lasi uniil dcail.`
Tlcn ilc ling said:
O iiusiwoiily branmanas, I now asl you aboui my immcdiaic duiy. Plcasc, alici
piopci dclibciaiion, icll mc ol ilc unalloycd duiy ol cvciyonc in all ciicumsianccs,
and spccilically ol ilosc wlo aic jusi aboui io dic` ¦Pnag. 1.19.2+].
Tlcn, alici ilc ling's quciy:
Ai ilai momcni ilcic appcaicd ilc powcilul son ol Vyasadcva, wlo iiavclcd ovci
ilc caiil indillcicni and saiislicd wiilin limscll. Hc did noi manilcsi any
sympioms ol bclonging io any social oidci oi siaius ol lilc. Hc was suiioundcd by
womcn and clildicn, and lc dicsscd as il oilcis lad ncglccicd lim` ¦Pnag.
1.19.25].
TEXT 25.2
tatas ca pratyuttnítas tc munayan svasancbnyan íty-aáy-antc.
sa samvrtas tatra manan maniyasam
branmarsí-rajarsí-surarsí-varyaín
vyarocataIam bnagavan yatncnáur
granarhsa-tara-níharaín paritan
íty uhtam.
Gopiparanadhana: Tlcn ilc sagcs all iosc liom ilcii scais io lonoi lim.` And
linally:
Suladcva Gosvamï was ilcn suiioundcd by sainily sagcs and dcmigods jusi as ilc
moon is suiioundcd by siais, plancis, and oilci lcavcnly bodics. His picscncc was
goigcous, and lc was icspccicd by all` ¦Pnag. 1.19.30].
BBT: Tlcn ilc sagcs all iosc liom ilcii scais io lonoi lim. And linally:
Suladcva Gosvamï was ilcn suiioundcd by sainily sagcs and dcmigods jusi as ilc
moon is suiioundcd by siais, plancis, and oilci lcavcnly bodics. His picscncc was
goigcous, and lc was icspccicd by all` ¦Pnag. 1.19.30].
Puipoii by Gopipaianandlana piablu
Suladcva Gosvamï lad no maiciial cicdcniials. Hc lad noi cvcn ialcn bialminical
iniiiaiion. Siill, ilc sagcs wlo camc io wiincss King Paiïlsii's passing away all
dclciicd io lis auiloiiiy wiiloui qucsiion. Tlicc caicgoiics ol rsís camc io bc wiil
Paiïlsii wlilc lc lasicd and waiicd loi lis dcail on ilc banl ol ilc Gangcs-
Yamuna ouisidc lis capiial ciiy, Hasiinapuia. Tlc dcmigods wcic icpicscnicd by
Naiada, many clcvaicd branmanas lcd by Vyasadcva aiicndcd, and a numbci ol
sainily lings lilc Paiïlsii also camc io lisicn. Alilougl any ol ilcsc wisc sagcs
could lavc insiiucicd Paiïlsii cxpciily, ilcy lad all aiiivcd ilcic in ilcii
wandciings loi ilc spccilic puiposc ol lcaiing Suladcva spcal Srimaá-
Pnagavatam. Lvcn in ilc company ol ilcii disciplcs, ilcy wcic glad io lumbly ialc
ilc iolc ol Suladcva's audicncc. Paiïlsii was limscll alicady lully God conscious,
bui lc and cvciyonc clsc paiiicipaiing in ilis asscmbly wcic ilinling ol ilc
wcllaic ol ilc luiuic inlabiianis ol ilis dcludcd woild.
Paiïlsii Malaiaja liisi ollcicd lis sinccic icspcci io all ilc sagcs iogcilci.
Addicssing ilcm as vípras, lcaincd branmanas, lc aslcd any oi all ol ilcm io
inloim lim wlai lc, a pcison lacing dcail, slould now do. In ilc picscncc ol so
many gicai auiloiiiics including Naiada and Vyasa, a culiuicd Vaisnava lilc
Paiïlsii could noi avoid asling loi ilcii advicc. lui almosi cvciyonc ilcic was
awaic by mysiic insigli ilai Suladcva Gosvamï was mcani io answci ilc ling's
qucsiions, and indccd ai ilai vciy momcni Suladcva appcaicd unannounccd. As
soon as ilcy saw Suladcva, cvciyonc immcdiaicly iccognizcd lim and siood up
liom ilcii scais. Wiiloui any nccd loi dclibciaiion, lc was ai oncc ollcicd ilc
spcalci's claii.
Suladcva camc ilcic ol lis own puic will; lc lad no moiivc ol piolii oi icpuiaiion
io saiisly by spcaling io Paiïlsii in lioni ol ilc sagcs. Paiïlsii also camc ilcic
liccly, wiiloui maiciial puiposc, as did ilc icsi ol ilc lcaicis. Tlis is ilc aiiiiudc
wiil wlicl Srimaá-Pnagavatam slould bcsi bc appioaclcd: ilc spcalci slould as
mucl as possiblc bc ol ilc siandaid ol Suladcva Gosvamï, and ilc lcaicis slould
bc as icnounccd and suiicndcicd as Paiïlsii and ilc gicai sagcs.
Purporf by BBT TransIafors
Siï Suladcva Gosvamï Is ilc lcsi Sclolai ol Srimaá-Pnagavatam
Alici Singï cuiscd Malaiaja Paiïlsii, ilc ling icnounccd lis lingdom and iool a
vow io lasi uniil dcail on ilc banl ol ilc Gangcs. Ai ilai iimc sagcs ol all classcs
and oidcis camc liom vaiious paiis ol ilc univcisc and asscmblcd ilcic. Among
ilcm wcic cvcn incainaiions ol ilc Loid lilc Paiasuiama and Vyasadcva. Wlcn
Paiïlsii Malaiaja inquiicd liom ilcm aboui ilc duiics ol a luman bcing,
cspccially onc wlo is aboui io dic, no onc gavc lim a dcliniiivc answci. Ai ilai
iimc ilc mosi noblc Suladcva Gosvamï aiiivcd, and lc was unanimously closcn
as ilc iigli pcison io answci Malaiaja Paiïlsii's quciy.
In ilc picvious Tcxi Jïva Gosvamï said ilai all ilc sagcs acccpicd Suladcva as
guru. In ilis scciion Jïva Gosvamï ciics ilc iclcicnccs io suppoii lis claim. Sincc
ilc sagcs acccpicd Suladcva as guru and ii was Srimaá-Pnagavatam ilai lc spolc
in icsponsc io Paiïlsii Malaiaja's qucsiions, wc slould undcisiand ilai ilc
Pnagavatam`s plilosoply was acccpicd by all ilc asscmblcd sagcs, wlo includcd
piopagaiois and lollowcis ol vaiious oilci plilosoplics. Jusi as Siïla Suladcva
Gosvamï slonc lilc an cllulgcni moon among ilc siaililc sagcs, Srimaá-
Pnagavatam slincs in ilc samc way among all oilci sciipiuics.
Ncxi Siïla Jïva Gosvamï slows ilai Srimaá-Pnagavatam is ilc icpicscniaiivc ol
Loid Kisna, ilc Supicmc Pcisonaliiy ol Godlcad.
TEXT 26
TEXT 26.1
atra yaáy apí tatra sri-vyasa-naraáau tasyapí guru-parama-guru tatnapí punas tan-
muhna-nínsrtam sri-bnagavatam tayor apy asruta-caram íva jatam íty cvam sri-suhas
tav apy upaáíácsa ácsyam íty abníprayan. yaá uhtam suha-muhnaá amrta-árava-
samyutam ítí. tasmaá cvam apí sri-bnagavatasyaíva sarvaáníhyam. matsyaáinam yat
puranaáníhyam sruyatc tat tv apchsíham ítí. ano hím banuna sri-hrsna-pratíníání-
rupam cvcáam.
Gopiparanadhana: loil Siïla Vyasadcva and Naiada wcic picscni. Alilougl ilcy
wcic Suladcva's spiiiiual masici and giand spiiiiual masici, siill Srimaá-
Pnagavatam as ii cmanaicd liom lis mouil sccmcd io ilcm as il somciling ilcy
lad ncvci lcaid bcloic. Tlus, ii is undcisiood, Suladcva acicd as picccpioi cvcn
loi ilc iwo ol ilcm. Ii las bccn said ilai "by bcing iouclcd by Sula's mouil ilis
liuii las bccomc soli and lull ol ncciai" ¦Pnag. 1.1.3]. Ioi ilis icason also Srimaá-
Pnagavatam is supciioi io all oilci sciipiuics. Wlai wc lcai ol ilc Matsya and
oilci Puranas bcing ilc gicaicsi is only iclaiivc. Indccd, wly do wc nccd io say
any moic' Srimaá-Pnagavatam is ilc cxaci imagc ol Siï Kisna Himscll.
BBT: Siï Vyasadcva and Naiada Muni wcic picscni in ilai asscmbly. Alilougl
ilcsc iwo sagcs wcic Siï Sula's guru and giand-guru, icspcciivcly, wlcn ilcy lcaid
Srimaá-Pnagavatam issuing liom lis lips, ilcy lcli as il ilcy lad ncvci lcaid ii
bcloic. Ioi ilis icason ii is said lcic ilai lc iaugli ilis mosi signilicani wisdom
cvcn io ilcm. As mcniioncd cailici, suha-muhnaá amrta-árava-samyutam. Tlc
Pnagavatam is cniiclcd wiil ncciaican juicc liom ilc mouil ol Sula` ¦Pnag.
1.1.3]. Tlus in ilis scnsc also Srimaá-Pnagavatam is moic gloiious ilan any oilci
sciipiuic. Siaicmcnis aboui ilc supciioiiiy ol oilci Puranas, sucl as ilc Matsya
Purana, aic only iclaiivcly iiuc. Wlai moic nccds io|DDB99j he said! !ndeed,
SrinaJ-Bhãgavatan is tle veiy iepiesentation of Ioid Kisna.
TEXT 26.2
yata uhtam pratnama-shanánc.
hrsnc sva-ánamopagatc ánarma-jnanaáíbnín sana
haIau nasta-ársam csa puranarho `ánunoáítan
ítí. ata cva sarva-guna-yuhtatvam asyaíva árstam ánarman projjníta-haítavo `tra íty-
aáína,
vcáan puranam havyam ca prabnur mítram príycva ca
boánayantití ní pranus trí-vrá bnagavatam punan
ítí muhta-pnaIc ncmaárí-hara-vacancna ca.
Gopiparanadhana: As said in ilc Pnagavatams Iiisi Canio, Tlis Srimaá-
Pnagavatam is as biilliani as ilc sun, and ii las aiiscn jusi alici ilc dcpaiiuic ol
Loid Kisna io His own abodc, accompanicd by icligion, lnowlcdgc, cic. Pcisons
wlo lavc losi ilcii vision duc io ilc dcnsc dailncss ol ignoiancc in ilc Agc ol
Kali slall gci ligli liom ilis Purana` ¦Pnag. 1.3.+3]. Tlcicloic wc scc ilai ilis
sciipiuic is uniqucly cndowcd wiil all good qualiiics; ilis is slown by sucl
siaicmcnis as "Complcicly icjcciing all icligious aciiviiics wlicl aic maiciially
moiivaicd, ilis Pnagavata Purana piopounds ilc liglcsi iiuil" and, in ilc woids
ol Muhta-pnaIa and Hcmadii's smrtí, "Tlc Vcáas, Puranas and pociiy givc
insiiuciion lilc a masici, a liicnd and a lovci icspcciivcly. Tlc Pnagavatam,
lowcvci, icaclcs in all ilicc ways."
BBT: As ilc Iiisi Canio siaics:
Tlis Srimaá-Pnagavatam is as biilliani as ilc sun, and ii las aiiscn jusi alici ilc
dcpaiiuic ol Loid Kisna io His own abodc, accompanicd by icligion, lnowlcdgc,
cic. Pcisons wlo lavc losi ilcii vision duc io ilc dcnsc dailncss ol ignoiancc in
ilc Agc ol Kali slall gci ligli liom ilis Purana` ¦Pnag. 1.3.+3].
In ilis way wc can scc ilai only Srimaá-Pnagavatam is lull wiil all viiiucs, as
siaicd in ilc sccond vcisc ol ilc Iiisi Canio: Hcic ilc supicmc icligion is
cxplaincd and all clcaiing piopcnsiiics aic icjccicd.`
Tlc supicmacy ol ilc Pnagavatam is also conliimcd by ilc woids ol boil
Vopadcva (in lis Muhta-pnaIa) and Hcmadii:
Tlc Vcáas, Puranas, and pociic woils insiiuci onc lilc a masici, liicnd, oi
bclovcd, icspcciivcly, bui Srimaá-Pnagavatam insiiucis lilc all ilicc.`
TEXT 26.3
tasman manyantam va hccít puranantarcsu vcáasya sapchsatvam sri-bnagavatc tu
tatna sambnavana svayam cva nírastcty apí svayam cva Iabánam bnavatí. ata cva
parama-srutí-rupatvam tasya. Yatnohtam.
hatnam va panáavcyasya rajarscr munína sana
samvaáan samabnut tata yatraísa satvati srutín
ítí. atna yat hnaIu sarvam purana-jatam avírbnavycty-aáíham purvam uhtam tat tu
pratnama-shanána-gata-sri-vyasa-naraáa-samvaácnaíva pramcyam.
Gopiparanadhana: So cvcn il, as somc pcoplc ilinl, oilci Puranas aic suboidinaic
io ilc auiloiiiy ol ilc Vcáas, Srimaá-Pnagavatam diiccily dcnics ilis idca in
icgaids io iiscll. In oilci woids, ilc Pnagavatam claims iis own auiloiiiy
indcpcndcnily. Tlus iis posiiion is ilai ol ilc liglcsi srutí auiloiiiy, as is siaicd,
How did ii so lappcn ilai King Paiïlsii mci ilis gicai sagc, maling ii possiblc loi
ilis srutí icxi loi ilc puic Vaisnavas io bc manilcsi'` ¦Pnag. 1.+.7]. Wlai wc
siaicd cailici, ilai liisi all ilc oilci Puranas wcic icvcalcd and ilcn ilc
Pnagavatam, is suppoiicd by ilc cvidcncc ol Siï Vyasadcva's and Naiada's
convcisaiion in ilc Iiisi Canio.
BBT: Conscqucnily, wlilc somc may ilinl ilai oilci Puranas nccd ilc suppoii ol
ilc Vcáas` auiloiiiy, Srimaá-Pnagavatam iiscll cxpliciily icluics ilc possibiliiy ilai
ii may bc dcpcndcni in ilis way; wc ilus icccivc ilc Pnagavatam on iis own
auiloiiiy alonc. Ioi ilis icason ii is in laci ilc liglcsi manilcsiaiion ol srutí ¦ilc
oiiginal Vcáas]. As ii is said:
How did ii so lappcn ilai King Paiïlsii mci ilis gicai sagc, maling ii possiblc loi
ilis Vcdic icxi loi ilc puic Vaisnavas (satvati srutín) io bc sung io lim'` ¦Pnag.
1.+.7].
Tlai Srimaá-Pnagavatam was compilcd alici ilc oilci Puranas, as mcniioncd
cailici, is lnown liom ilc dialoguc bciwccn Siï Vyasa and Naiada Muni in ilc
Iiisi Canio.
Purporf by Gopiparanadhana prabhu
Vyasadcva and Naiada wcic boil lamilai wiil ilc icxi ol ilc Pnagavatam, ilc samc
icxi wlicl Suladcva spolc io Paiïlsii. "Siill Srimaá-Pnagavatam as ii cmanaicd
liom lis mouil sccmcd io ilcm as il somciling ilcy lad ncvci lcaid bcloic."
Suladcva's simplc icpciiiion ol ilc Pnagavatam was appicciaicd by ilc gicai sagcs
picscni as a piolound aci ol inicipiciaiion. In a way pcilccily suiiing ilc iimc and
placc, Suladcva biougli ilc almosi loigoiicn Pnagavatam inio ilis woild oncc
again in a ncw lilc. A lcw ycai laici, Suia Gosvamï gavc biiil io ii in yci anoilci,
cvcn moic public icincainaiion, and alici ilis, many Vaisnava commcniaiois
biougli loiil ncw inicipiciaiions loi onc gcnciaiion alici anoilci. As ilc gcncial
lcvcl ol culiuic naiuially modulaicd ovci ilc ccniuiics, piimaiily in ilc diicciion
ol dccicasing iniclligcncc, ilc acaryas adjusicd ilcii cxplanaiions loi ilcii own
siudcnis' undcisianding. As a iulc, ilc wcalci iniclligcncc ol cacl ncw gcnciaiion
in Kali-yuga madc ncccssaiy moic and moic iloiougl commcniaiy. Mosi icccnily,
His Divinc Giacc A.C. llaliivcdania Swami Piablupada aclicvcd anoilci
masicilul lcai ol inicipiciaiion--compaiablc in iis cicaiivc boldncss only io
Suladcva's icciiaiion--by lucidly icndciing ilc icxi ol ilc Pnagavatam and iis
commcniaiics inio Lnglisl, a languagc oidinaiily noi vciy suiicd loi cxpicssing
ilc subilciics ol Vcdic ilcology. All along, Srimaá-Pnagavatam las sullcicd no
disioiiion liom iis laiillul landlcis, assuming only dillcicni cxicinal appcaianccs
in ilc clanging ligli ol iimc and placc.
Tlc Vcáas givc insiiuciions as a masici insiiucis a scivani. Vcdic injunciions aic
noi diciaioiial commands, lowcvci. Tlcy aic always givcn as iccommcndaiions,
addicsscd io maiuic lumans capablc ol dcciding loi ilcmsclvcs wlai io do. No
onc is loiccd io obcy Vcdic auiloiiiy involuniaiily, by ilicais ol cicinal lcll oi any
oilci cocicion. Tlc Puranas spcal in a moic liicndly voicc ilan ilc auiloiiiaiian
Vcáas, by iclling sioiics and ollciing icasonablc aigumcnis ilcy paiicnily
cncouiagc ilcii icadcis io acccpi ilcii good advicc. Iinc pociiy aiicmpis io spcal
wiil yci anoilci voicc, ilai ol a clciislcd lovci. Srimaá-Pnagavatam spcals
llucnily and convincingly in all ilcsc ilicc languagcs, in ilc voiccs ol auiloiiiy, ol
liicndly pcisuasion and ol unciiiical adoiaiion.
Vaiious Puranas picscni iival claims ol supciioiiiy, wlicl may all bc iiuc
iclaiivcly, in compaiison io oilci, cvcn lcss saiivic Puranas. Srimaá-Pnagavatams
siaius, lowcvci, is absoluic. No liglci auiloiiiy cxisis wiil ilc powci io iclaiivizc
ilc icaclings ol ilc Pnagavatam.
rajantc tavaá anyaní/ purananí satam ganc
yavaá bnagavatam naíva/ sruyatc mrta-sagaram
"All oilci Puianic sciipiuics slinc loiil in ilc asscmbly ol sainily dcvoiccs only as
long as ilai gicai occan ol ncciai, Srimaá-Pnagavatam, is noi lcaid" ¦Pnag.
12.13.1+]. Tlc auiloiiiy ol oilci Puranas is dcpcndcni on ilc vcilicaiion ol Vcdic
srutí, bui Srimaá-Pnagavatam is indcpcndcni. Siïla Jïva Gosvamï cvcn suggcsis ilai
dcspiic ilc Pnagavatams ollicially bclonging along wiil ilc oilci Puranas io ilc
sccondaiy caicgoiy ol smrtí, Vaisnavas can bc piivy io ilc conlidcniial laci ilai
Srimaá-Pnagavatam is ilc mosi cxalicd srutí sciipiuic. Tlcicloic Siïla Jïva calls ilc
Pnagavatam ilc pratíníání-rupa ol Siï Kisna, His diicci icllcciion; bccausc God and
His imagc aic nondillcicni, ilis implics ilai Srimaá-Pnagavatam is ilc lull
incainaiion ol ilc Supicmc Pcisonaliiy ol Godlcad in sound.
Purporf by BBT TransIafors
Srimaá-Pnagavatam Is Scll-Sullicicni
Vcdic iiadiiion iccognizcs ilicc ways ol icacling-lilc a iulci, lilc a liicnd, and
lilc a lovci. Tlc Vcáas spcal in an impciaiivc voicc, lilc an ovciloid: satyam vaáa
ánarmam cara. Spcal ilc iiuil and bc icligious` (1aíttíriya Lp. 1.11). Tlc Vcáas
do noi nccd io ollci logical icasons loi lollowing ilcii insiiuciions. Onc is
cxpccicd io obcy wiiloui qucsiion. Tlc Puranas insiiuci lilc a liicnd, naiiaiing
sioiics wiil moial conclusions and pioviding icasoncd cxplanaiions wlcn
icquiicd. Kavya, oi pociic liiciaiuic, givcs counscl lilc a bclovcd lady, spcaling
swccily bui indiiccily. Insiiuciions aic cxpicsscd in an acsilciically plcasing way
io aiiiaci ilc icadci oi lcaici. Srimaá-Pnagavatam uscs all ilicc ol ilcsc mcilods
io convcy iis icaclings.
Jusi as a pliasc oi song bccomcs moic signilicani wlcn an cmincni pcisonaliiy
quoics oi sings ii, so ilc Pnagavatam las incicascd in signilicancc bccausc ilc
cmincni Suladcva Gosvamï icciicd ii. Hc naiiaicd ilc Pnagavatam in sucl a
maivclous way ilai boil lis guru, Siïla Vyasadcva, and lis param guru, Siï Naiada
Muni, wcic amazcd. Tlcy lcli as il ilcy lad ncvci lcaid ii bcloic.
Tlc cusiomaiy ciiquciic is ilai a disciplc slould nciilci sii liglci ilan lis
icaclcis noi spcal as an auiloiiiy in ilcii picscncc. Suladcva Gosvamï's spcaling
Srimaá-Pnagavatam liom an clcvaicd scai in ilc picscncc ol lis gurus is onc ol ilc
iaic cxccpiions. lccausc lis gurus conscnicd io ii, lowcvci, Siï Sula is laulilcss, as
Siïla Visvanaila Caliavaiiï Tlaluia poinis oui in lis commcniaiy on Pnagavatam
1.17.29, wlicl dcsciibcs Sula's acccpiing ilc spcalci's scai. Iiom ilc naiiaiions
ol ilc Manabnarata wc lcain ilai Naiada and Vyasa wcic olicn callcd upon io
addicss vaiious audicnccs on ilc subjccis ol harma, yoga, and jnana. Tlcy iaicly
lad an oppoiiuniiy io lcai sucl cxiiaoidinaiily puic Pnagavata discouisc. So ilcy
wcic movcd io gicai ccsiasy wlcn ilc ncciaililc juicc ol iopics conccining ilc
Supicmc Pcisonaliiy ol Godlcad issucd liom ilc lips ol Siï Sula, ilcii qualilicd
disciplc.
Srimaá-Pnagavatam`s spccial gicaincss is ilus duc io iis unpaiallclcd auiloi, iis
cmincni spcalci, and iis clcvaicd audicncc. No oilci sciipiuic in iccoidcd lisioiy
las cvci lad sucl an audicncc, cxccpi pcilaps wlcn Giandlailci llïsma
insiiucicd King Yudlisiliia liom lis bcd ol aiiows alici ilc Kuiulsciia Wai.
llïsma's main puiposc, lowcvci, was io convincc Yudlisiliia io bcgin managing
lis lingdom. ly coniiasi, Srimaá-Pnagavatam was spolcn in jusi ilc opposiic
conicxi: King Paiïlsii, laving icnounccd lis lingdom, simply wanicd io lcai
hrsna-hatna and in ilis way disclaigc ilc only duiy ol a dying man. Siï Suladcva
ilus lad no nccd io diluic lis naiiaiion wiil iall ol lowci icligious piinciplcs.
Tlcicloic Srimaá-Pnagavatam is ilc mosi pcilcci and complcic iiansccndcnial
sciipiuic. Ii docs noi cvcn dcpcnd on ilc suppoii ol ilc Vcáas.
Indccd, ilc sunlilc Srimaá-Pnagavatam is ilc vciy icpicscniaiion ol Loid Kisna.
Tlc Loid posscsscs all good qualiiics, as Siïla Rupa Gosvamï cxplains in lis
Pnahtí-rasamrta-sínánu (2.1.17) wlilc analyzing vaiious dcvoiional mcllows:
nayahanam síro-ratnam hrsnas tu bnagavan svayam
yatra nítyataya sarvc vírajantc mana-gunan
Loid Siï Kisna, ilc oiiginal Pcisonaliiy ol Godlcad, is ilc cicsi jcwcl ol all
lciocs. All wondcilul qualiiics aic cicinally picscni in Him.` Sincc Srimaá-
Pnagavatam is nondillcicni liom Kisna, ii is also a icscivoii ol all good qualiiics.
Wlcn Loid Kisna appcaicd,|DDB1OOj He destioyed many demons and
piotected His saintly devotees. !n tle same way, tle Bhãgavata Iurãna upioots
tle demoniac influence in society and piotects saintly peisons witl its
amhiosial naiiations. Otlei sciiptuies speak ahout fiuitive activities,
impeisonal Bialman, oi yoga, and tley may oi may not say sometling ahout
tle tianscendental patl of love of Godlead. But tle Bhãgavatan kicks out all
types of infeiioi, cleating ieligions like iefuse. Only explanations of tle
ahsolute ieality find a place in its pages.
Having csiablislcd Pnagavatam as ilc supicmc pramana, in ilc ncxi Tcxi Siïla Jïva
Gosvamï cxplains lis mcilod ol analyzing ii.
TEXT 27
TEXT 27.1
taá cvam parama-nínsrcyasa-níscayaya sri-bnagavatam cva paurvaparyavíroáncna
vícaryatc. tatrasmín sanáarbna-sathatmahc grantnc sutra-stnaniyam avataríha-
vahyam vísaya-vahyam sri-bnagavata-vahyam. bnasya-rupa taá-vyahnya tu sampratí
maánya-ácsaáau vyaptan aávaíta-vaáíno nunam bnagavan-manímanam avaganayítum
taá-vaácna harvuríta-Iípinam parama-vaísnavanam sriánara-svamí-carananam
suáána-vaísnava-síáánantanugata cct tarní yatnavaá cva víIíhnyatc.
Gopiparanadhana: Tlcicloic io ascciiain wlai is aciually ilc liglcsi good in lilc
wc slould locus oui invcsiigaiion on Srimaá-Pnagavatam, caiclully icconciling iis
siaicmcnis wiil wlai picccdcs and lollows ilcm. Wiil ilis aim, in ilis woil
consisiing ol six Sanáarbnas ilc iniioducioiy scnicnccs ¦in cacl anuccncáa] will
scivc ilc lunciion ol sutras. Tlc quoiaiions liom Srimaá-Pnagavatam will bc ilc
sciipiuial icxis undci considciaiion. Siïdlaia Svamï's cxplanaiion ol ilc
Pnagavatam will scivc as oui piimaiy commcniaiy.
Siïla Siïdlaia Svamï is a pclcci Vaisnava. lui io cniicc ilc Advaiia-vadïs--
nowadays piomincni all ovci Madlya-dcsa and oilci paiis ol ilc couniiy--io
bccomc absoibcd in ilc gloiics ol ilc Supicmc Loid, lc mixcd somc iiaccs ol ilcii
ilcoiics inio lis wiiiings. Wc will ciic Siï Svami-caiana's commcniaiy vcibaiim
wlcn iis agiccs wiil ilc conclusions ol puic Vaisnava plilosoply.
BBT: So ii is ilai wc slall locus oui aiicniion on siudying Srimaá-Pnagavatam io
dciciminc wlai is ilc uliimaic good in lilc. Wlilc conduciing ilis siudy, wc slall
ialc inio considciaiion low Srimaá-Pnagavatam`s siaicmcnis laimonizc wiil ilcii
picccding and lollowing icxis. In ilcsc Síx Sanáarbnas, ilc siaicmcnis wiil wlicl
wc iniioducc oui cxplanaiion ol ilc Pnagavatam vciscs will scivc as ilc sutras, ilc
Pnagavatam vciscs ilcmsclvcs will scivc as ilc sciipiuial icxi io bc analyzcd, and
ilc cxplanaiions ol ilcsc vciscs givcn by ilc gicai Vaisnava Siïdlaia Svamï will
scivc as ilc commcniaiy on ilc sutras. Somciimcs lc insciicd Mayavadï idcas inio
lis wiiiings io malc ilc gloiics ol ilc Pcisonaliiy ol Godlcad moic aiiiaciivc io
ilc minds ol ilc impcisonalisis, wlo aic now quiic picvalcni, cspccially in ccniial
India. Wlcn Siïdlaia Svamï's commcniaiy accoids wiil siiici Vaisnava piinciplcs,
wc slall quoic ii vcibaiim.
TEXT 27.2
hvacít tcsam cvanyatra-ársta-vyahnyanusarcna áravíáaáí-ácsa-víhnyata-parama-
bnagavatanam tcsam cva banuIycna tatra vaísnavatvcna prasíáánatvat sri-bnagavata
cva
hvacít hvacín mana-raja áravíácsu ca bnurísan
íty ancna pramíta-manímnam sahsac-cnri-prabnrtítan pravrtta-sampraáayanam sri-
vaísnavabníánanam sri-ramanuja-bnagavat-paáa-víracíta-sri-bnasyaáí-ársta-mata-
pramanycna muIa-grantna-svarasycna canyatna ca. aávaíta-vyahnyanam tu
prasíáánatvan natívítayatc.
Gopiparanadhana: Oui cxplanaiion ol cciiain Pnagavatam vciscs will bc bascd on
commcnis givcn by Siïdlaia Svamï on oilci vciscs. Somciimcs oui cxplanaiion
will bc bascd on siaicmcnis by ilc cxalicd dcvoiccs ol ilc Loid lnown as Siï
Vaisnavas. Tlcy aic lamous iloiougloui ilc Diavida-dcsa and in oilci icgions,
and ilcii sampraáaya was loundcd by ilc goddcss Siï lciscll. Srimaá-Pnagavatam
aiicsis io ilc gicaincss ol ilcsc dcvoiccs, alliiming ilcii numciical siicngil in
Souil India and ilcii icpuiaiion as Vaisnavas: "¦In Kali-yuga ilcic aic indccd
Vaisnavas] scaiicicd lcic and ilcic, bui ilcy aic cspccially abundani in ilc
Diavida icgions" ¦Pnag. 11.5.39]. Tlc siaicmcnis ol ilc Siï Vaisnavas wc ciic aic
cciiilicd by ilc auiloiiiy ol Siï Ramanuja llagavai-pada's opinions, lound in lis
Sri-bnasya and oilci woils wiiiicn by lim.
Somciimcs wc will simply lollow ilc scll-cvidcni mcaning ol ilc oiiginal
Pnagavatam icxis, and somciimcs wc will basc oui cxplanaiions on oilci
auiloiiiics. Sincc ilc cxplanaiions ol ilc Advaiia-vadïs aic alicady so wcll-lnown
wc will noi boilci io claboiaic on ilcm mucl.
BBT: Somciimcs wc slall lollow ilc vicws Siïdlaia Svamï las cxpicsscd in
wiiiings oilci ilan lis Pnagavatam commcniaiy. In oilci cascs wc slall lollow ilc
oiiginal mcaning ol ilc icxi by basing oui cxplanaiions on ilc auiloiiiaiivc
opinions ol ilc vcnciablc Ramanujacaiya llagavaipada, cxpicsscd in sucl woils
as Sri-bnasya. Hc is ilc icnowncd lcadci ol ilc Vaisnavas ol ilc Siï-sampiadaya,
wlicl oiiginaicd diiccily wiil Goddcss Lalsmï. Tlcsc gicai dcvoiccs aic lamous
iliougloui India's souilcin icgion (Diavida-dcsa) and clscwlcic. Srimaá-
Pnagavatam iiscll siaics ilai ilcy aic wcll lnown as dcvoiccs ol Visnu in ilc
souil:
O ling, a lcw Vaisnavas can bc sccn lcic and ilcic in ilis agc, bui ilcy can bc
lound in abundancc in ilc Diavida couniiy` ¦Pnag. 11.5.39].
Sincc ilc piinciplcs ol Advaiia-vada aic alicady wcll lnown, wc slall noi discuss
ilcm ai lcngil.
Purporf by Gopiparanadhana prabhu
Sri 1attva-sanáarbna can bc considcicd logically dividcd inio iwo paiis, alilougl
Siïla Jïva Gosvamï did noi spccilically indicaic ilis division. Tlc liisi iwcniy loui
anuccncáas piovc ilc auiloiiiy ol ilc Pnagavatam on ilc basis ol icason and
vaiious sciipiuial auiloiiiics. Tlis laving bccn donc, ilc Pnagavatam iiscll las
now bccomc ilc piimc souicc ol vciilicaiion, and will coniinuc io bc so
iliougloui ilc icsi ol ilc Síx Sanáarbnas. Tlc sccond paii ol ilc 1attva-
sanáarbna, bcginning liom anuccncáa 25, ascciiains ilc gcncial naiuic ol ilc
Supicmc Tiuil, oi tattva, icvcalcd in Srimaá-Pnagavatam. Panáítas somciimcs call
ilc iwo paiis ol 1attva-sanáarbna ilc Pramana-hnanáa and Pramcya-hnanáa,
pramana mcans "souicc ol valid lnowlcdgc" and pramcya mcans "objcci ol
pramana," so in oilci woids ilc iwo paiis dcal wiil cpisicmology and oniology
icspcciivcly.
In anuccncáas 27 and 2S Siï Jïva Gosvamï discusscs somc dciails ol lis
mcilodology. Tlc piinciplc objcci ol siudy in ilc Sanáarbnas will bc icxis ol ilc
Pnagavatam, noi in aiiilical isolaiion, bui cxamining ilc vciscs wiil caiclully
considciaiion ol ilc sysicmaiic inicni ol ilc wlolc woil and ilc vciscs' immcdiaic
and cxicndcd conicxis. Lacl Sanáarbna dcals wiil an individual main iopic, and
wiilin cacl Sanáarbna iclcvani sccondaiy iopics aic dcali wiil in icgulai oidci.
Tlc cloicc ol Pnagavatam vciscs io bc considcicd is ilus going io madc on a
iopical basis.
Tcxi 27.1 dcsciibcs ilc loimal oiganizaiion ol ilc individual anuccncáas, wlicl is
modclcd alici ilc logical siiuciuic ol ilc Vcáanta-sutra. In ilc Vcáanta-sutra,
Dvaipayana Vyasa gioups sloii, complcic aigumcnis inio anuharanas ol onc oi
moic sutras. Tlc sutras ilcmsclvcs aic usually icsoluiions ol doubis aboui ilc
coiicci undcisianding ol paiiiculai siaicmcnis ol ilc Lpanísaás. Tlcsc vísaya-
vahyas, oi srutí icxis undci considciaiion, aic lcli unspolcn, and aic only lnown
on ilc icsiimony ol an auiloiiiaiivc commcniaiy (bnasya). Lacl sclool ol Vcáanta
iclics on ilc bnasya ol iis own loundci-acarya, iogcilci wiil any numbci ol sub-
commcniaiics (tihas) by lollowcis. Siïla Jïva Gosvamï plans io iniioducc lis
anuccncáas wiil siaicmcnis ol lis own wlicl will scivc ilc lunciion ol sutras. Hc
will quoic a Pnagavatam vcisc, oi somciimcs a lcw, as ilc vísaya-vahya io bc
discusscd. Tlcn lc will commcni on ilc mcaning ol ilc vcisc. As lc siaics lcic,
mucl ol ilis commcniaiy will bc diawn diiccily liom Siïdlaia Svamï's Pnavartna-
áipíha on Srimaá-Pnagavatam, somciimcs quoicd vcibaiim.
Anoilci piinciplc souicc ol cxplanaiion will bc siaicmcnis by icaclcis ol ilc
Ramanuja-sampiadaya. Gaudïya Vaisnavas aic in somc icspccis closci
plilosoplically io ilc Siï Vaisnavas coming liom Ramanujacaiya ilan io ilc
Madlviics wiil wlom ilcy aic ollicially alliliaicd. Loid Caiianya's lollowcis
cannoi agicc wiil somc ol Madlvacaiya's icaclings on ilc naiuic ol ilc liniic
souls, cspccially lis opinion ilai only somc jivas aic consiiiuiionally in ilc modc
ol puic goodncss and ilai only ilis minoiiiy is cligiblc loi libciaiion liom maiciial
cxisicncc. Tlc Caiianya Vaisnavas only majoi disagiccmcni wiil Siï Vaisnava
opinion conccins ilc jivas alici libciaiion: Siï Vaisnavas dcny ilai individual
iclaiionslips wiil God aic lixcd, on ilc giounds ilai laving only onc lind ol
iclaiionslip would imposc a limiiaiion on ilc liccdom ol libciaiion.
Tlc Advaiia-vadïs' commcnis on ilc woids ol ilc Pcisonaliiy ol Godlcad and His
puic dcvoiccs in Pnagavaá-gita and Srimaá-Pnagavatam aic mcani io obliiciaic
Him as an absoluic pcison, io iclaiivizc Him io ilc posiiion ol anoilci aspcci ol
illusion. Lvcn il ilis vicw aclnowlcdgcs Him io bc ilc liglcsi loim ol illusion, ii
is cxiicmcly icpugnani io puic Vaisnavas. Tlcicloic Vaisnavas dispaiagingly iclci
io ilc Advaiia Vcdaniisis as Mayavadïs, pioponcnis ol ilc ilcoiy ilai cvciyiling
wiil namc and loim is a cicaiion ol Maya, cvcn God. Wiiloui bcing iudc, Siïla
Jïva Gosvamï lcic ollcis a mild cxcusc loi noi ciiing Advaiia cxplanaiions ol
Srimaá-Pnagavatam in ilc Sanáarbnas.
Purporf by BBT TransIafors
Mcilodology ol ilc Sat-sanáarbna
Hcic Siïla Jïva Gosvamï cxplains lis mcilod ol analyzing Srimaá-Pnagavatam. Hc
plans io lollow a loimai similai io ilc onc Siïla Vyasadcva uscs in ilc Vcáanta-
sutra. In ilc Sanáarbnas, ilc iniioducioiy siaicmcnis aic lilc ilc sutras in ilc
Vcáanta-sutra, ilc siaicmcnis ol Srimaá-Pnagavatam consiiiuic ilc subjcci io bc
analyzcd, and Siïla Jïva Gosvamï's commcnis on ilc Pnagavatam`s siaicmcnis aic
lilc ilc commcniaiy (bnasya) on ilc sutras. Jïva Gosvamï also indicaics ilai lis
cxplanaiions aic noi lis pcisonal opinion oi pioducis ol lis imaginaiion bui aic
givcn siiicily accoiding io ilc opinions ol ilc picvious Vaisnava acaryas, sucl as
Ramanujacaiya and Siïdlaia Svamï.
Alilougl Siïdlaia Svamï acccpicd ilc icnounccd oidci ol lilc in Sanlaia's
sampraáaya, wlicl opposcs ilc pcisonalism ol Kisna consciousncss, lis
commcniaiics on Srimaá-Pnagavatam, ilc Pnagavaá-gita, and ilc Vísnu Purana
malc ii obvious ilai lc was a gicai Vaisnava. Hc clcaily siaics in lis commcniaiics
ilai ilc Loid's loim, qualiiics, abodc, associaics, and namcs aic all iiansccndcnial
and cicinal, and ilai dcvoiion io ilc Loid coniinucs cvcn alici libciaiion. Tlcsc
lcy plilosoplical poinis aic opposcd io Advaiia monism and icvcal Siïdlaia
Svamï's iiuc siancc.
Siï Caiianya Malapiablu also acccpicd sannyasa in Sanlaia's linc, bui liom ilc
bcginning His icaclings icluicd ilc Mayavada dociiinc. Hcncc Siï Caiianya's gicai
icspcci loi Siïdlaia Svamï and lis Pnagavatam commcniaiy is piool cnougl ilai
Siïdlaia Svamï was noi a Mayavada sannyasi ai lcaii, any moic ilan Siï Caiianya
Malapiablu was. Caiianya Malapiablu considcicd all Mayavadïs ollcndcis ai ilc
loius lcci ol Kisna, ilc Supicmc Pcisonaliiy ol Godlcad, yci lc would noi iolciaic
cvcn mild oi indiicci ciiiicism ol Siïla Siïdlaia Svamï. Wlcn Vallabla llaiia iold
Loid Caiianya lc lad wiiiicn a Pnagavatam commcniaiy ilai suipasscd Siïdlaia
Svamï's, Loid Caiianya icbulcd Vallabla and icluscd io lcai ii (scc Caítanya-
carítamrta, Antya 113-37). Iiom ilis incidcni wc can undcisiand ilc cxalicd
siaius ol Siïdlaia Svamï as a suiicndcicd, puic dcvoicc ol ilc Loid. Wc can also bc
cciiain ilai Jïva Gosvamï, as a loyal lollowci ol Loid Caiianya's, lcld Siïdlaia
Svamï's Pnagavatam commcniaiy, Pnavartna-áipíha, in ligl csiccm. Tlus Siïla Jïva
Gosvamï iclcis io Siïdlaia as parama-vaísnava, a iopmosi dcvoicc.
In ilis Tcxi Siïla Jïva Gosvamï iclls wly Siïdlaia Svamï insciicd somc Mayavadï
idcas inio lis Pnavartna-áipíha commcniaiy. Somc ol Sanlaia's lollowcis
dcvclopcd a iasic loi Srimaá-Pnagavatam alici icading lis dcvoiional pocms bascd
on ilc Pnagavatam, bui ilcsc lollowcis siill mainiaincd ilcii ovciall impcisonal
ouilool. To aiiiaci ilcsc sannyasis iowaid ilc pail ol dcvoiion, Siïdlaia Svamï
wioic a mixcdcommcniaiy on ilc spoilcss Purana. Jusi as a lislciman uscs baii io
caicl lisl, occasionally Siïdlaia Svamï would picscni monisiic opinions aboui
somc Pnagavatam vciscs in oidci io aiiiaci ilc Mayavadïs wlo lilcd io icad ilc
Pnagavatam. Tlis was mcicly paii ol lis picacling siiaicgy; ii docsn'i malc lim a
Mayavadï.
Ncvciilclcss, alilougl Jïva Gosvamï undcisiands Siïdlaia Svamï's moiivcs, in ilc
Sanáarbnas lc clooscs noi io ciic ilc impcisonal cxplanaiions lound in ilc
Pnavartna-áipíha. In laci, iliougloui ilc Sanáarbnas Siïla Jïva Gosvamï ialcs cvciy
oppoiiuniiy io dcmolisl ilc Mayavada vicw. Clcaily lc docs noi considci ilc
Mayavadïs lis piimaiy audicncc, as Siïdlaia Svamï musi lavc wlcn lc wioic lis
commcniaiy. Jïva Gosvamï's inicndcd audicncc is appaicni liom lis dcclaiaiion in
ilc sixil Tcxi ol ilc 1attva-sanáarbna, wlcic lc says ilai no onc slould icad ilis
bool wlo is avcisc io sciving Loid Kisna's loius lcci.
Jïva Gosvamï's inicndcd audicncc compiiscs ilosc wlo aic alicady on ilc pail ol
Kisna consciousncss oi ai lcasi inicicsicd in ialing io ii. Naiuially, ilcicloic, lc
says lcic ilai lc will quoic liom Siïdlaia Svamï's commcniaiy only wlcn ii
accoids wiil siiici Vaisnava piinciplcs. Tlis siaicmcni las causcd somc modcin
sclolais io ciiiicizc Jïva Gosvamï loi noi icspcciing ilc libcial scniimcnis ol Siï
Caiianya Malapiablu, bui ilis ciiiicism aiiscs liom a supcilicial undcisianding ol
Loid Caiianya's ical aiiiiudc.
Siïdlaia Svamï was noi a Mayavadï, alilougl loi ilc icason mcniioncd abovc lc
did givc a monisiic slani io somc paiis ol lis Pnagavatam commcniaiy.
Considciing wly Siïdlaia Svamï did ilis in lis Pnavartna-áipíha, wly slould Siïla
Jïva Gosvamï, in an cniiicly dillcicni woil mcani loi an cniiicly dillcicni
audicncc, ciic ilosc cxplanaiions ol Siïdlaia's ilai opposc ilc iiuc conclusion ol
ilc Pnagavatam and cvcn Siïdlaia Svamï's own conviciions' Siï Jïva las alicady
csiablislcd Srimaá-Pnagavatam as ilc supicmc auiloiiiy, and liom ilis poini on
in lis Sanáarbnas lc will noi dcal wiil any opinions ilai coniiadici ii. Hc malcs
lis policy cxplicii: Hc icspccis ilc puipoiis ol Siïdlaia insolai as ilcy lollow ilc
spiiii and inicni ol ilc Srimaá-Pnagavatam iiscll. In ilis way Siïla Jïva Gosvamï
icmains iiuc io ilc Vaisnavism ol Siïla Siïdlaia Svamï and also io lis own
Gaudïya-sampiadaya.
Ai ilc cnd ol ilis Tcxi, wlcn Jïva Gosvamï says lc is noi going io dcsciibc ilc
dciails ol ilc Advaiia monisiic dociiinc bccausc ilcy aic alicady wcll lnown, lc
implics ilai Mayavada, ilougl populai, only appaicnily cxplains ilc mcaning ol
ilc sastras and is noi ically woiil discussing, and lc also implics ilai lc inicnds
io icluic ii.
Ncxi Siïla Jïva Gosvamï dcsciibcs ilc souiccs ol cvidcncc oilci ilan Srimaá-
Pnagavatam ilai lc plans io ciic in ilc Sat-sanáarbna.
TEXT 28
TEXT 28.1
atra ca sva-áarsítartna-víscsa-pramanyayaíva na tu srimaá-bnagavata-vahya-
pramanyaya pramananí srutí-puranaáí-vacananí yatna-árstam cvoáanaraniyaní.
hvacít svayam aárstaharaní ca tattva-vaáa-gurunam anaánuníhanam srimac-
cnanharacarya-sísyatam Iabánvapí sri-bnagavat-pahsa-patcna tato víccníáya pracura-
pracaríta-vaísnava-mata-víscsanam áahsínaáí-ácsa-víhnyata-sísyopasísyi-bnuta-sri-
víjayaánvaja-branmatirtna-vyasatirtnaáí-vcáa-vcáartna-víávaá-varanam sri-
maánvacarya-carananam sri-bnagavata-tatparya-bnarata-tatparya-branma-sutra-
bnasyaáíbnyan sangrnitaní.
Gopiparanadhana: In ilis bool I will bc ciiing vaiious siaicmcnis liom srutí,
Puranas and oilci sciipiuics, quoiing ilc cxaci woids wlicl I lavc sccn wiiiicn. I
will do ilis io piovidc cvidcncc loi my own idcas, iailci ilan io vciily wlai
Srimaá-Pnagavatam says. Somciimcs I lavc noi myscll sccn ilc oiiginal sciipiuics
liom wlicl I ciic passagcs; ilcsc ciiaiions I boiiow liom liom vaiious woils ol Siï
Madlvacaiya-caiana, including Sri Pnagavata-tatparya, Manabnarata-tatparya and
Pranma-sutra-bnasya. Siï Madlva is ilc spiiiiual masici ol ilc Taiiva-vada sclool.
Hc is an old, siandaid auiloiiiy. Alilougl lc oiginally bclongcd io ilc disciplic
linc diiccily dcsccnding liom Siïmai Sanlaiacaiya, lc scpaiaicd limscll liom
Sanlaia's sclool and joincd ilc paiiy ol ilc Vaisnavas. His spccial Vaisnava
dociiinc las bccn picaclcd widcly. Among lis disciplcs and laici lollowcis,
icnowncd in Souil India and clscwlcic, aic Siï Vijayadlvaja Tïiila, lialmanya
Tïiila and Vyasa Tïiila, all ol wlom aic vciy cmincni sclolais ol ilc Vcáas and
ilcii puipoiis.
BBT: Hcic in ilc Sat-sanáarbna I will quoic liom ilc Vcáas, Puranas, and oilci
sucl sciipiuics, jusi as I lavc sccn ilcm. I will quoic ilcsc passagcs io vciily my
own inicipiciaiions, noi ilc siaicmcnis ol Srimaá-Pnagavatam. Somc ol ilc vciscs
quoicd lcic I lavc noi sccn in ilcii oiiginal icxis bui lavc glcancd liom ciiaiions
in ilc Pnagavata-tatparya, Pnarata-tatparya, Pranma-sutra-bnasya, and oilci woils
by ilc vcnciablc Madlvacaiya, ilc piolilic picaclci ol ilc disiinci Vaisnava
plilosoply ol Taiiva-vada. {Alilougl coming oiiginally in ilc disciplic linc ol
Siïman Sanlaiacaiya, lc bccamc an adlcicni ol Vaisnavism and scvcicd lis
conncciion wiil ilc Advaiiins.)|diav1O1j !n lis line lave appeaied sucl
disciples and giand-disciples as \ijayadlvaja Tiitla and \yasa Tiitla|diav1O2j;
veiy famous in tle soutl, tley aie most eminent sclolais of tle \edic liteiatuie
and its inteipietation.
TEXT 28.2
taís caívam uhtam bnarata-tatparyc.
sastrantaraní sanjanan vcáantasya prasaáatan
ácsc ácsc tatna grantnan árstva caíva prtnag-víánan
yatna sa bnagavan vyasan sahsan narayanan prabnun
jagaáa bnarataáycsu tatna vahsyc taá-ihsaya
ítí. tatra taá-uáánrta srutís catur-vcáa-síhnaáya puranam ca garuáaáinam sampratí
sarvatrapracaraá-rupam amsaáíham samníta ca mana-samnítaáíha tantram ca tantra-
bnagavataáíham branma-tarhaáíham ítí jncyam.
Gopiparanadhana: Tlus in lis Manabnarata-tatparya ¦2.7.S] Siï Madlva says, "Ii
is by ilc mcicy ol ilc Vcáanta-sutra ilai I lavc coiiccily undcisiood oilci
sciipiuics, laving cngagcd myscll in siudying many dillcicni linds ol bools
locaicd in vaiious placcs. Hcic I will spcal my opinions accoiding io ilc vicws ol
llagavan Vyasa, ilc Supicmc Loid Naiayana in pcison, as lc las cxpicsscd ilcm
in lis Manabnarata and oilci woils." Ii is usclul io lnow ilai Madlvacaiya las
ciicd srutí icxis sucl as ilc Catur-vcáa-síhna, poiiions ol ilc Garuáa and oilci
Puranas wlicl aic now noi availablc cvciywlcic, samnítas lilc ilc Mana-samníta,
and tantras lilc ilc 1antra-bnagavata and Pranma-tarha.
BBT: In lis Pnarata-tatparya Siï Madlvacaiya siaics:
Having undcisiood oilci sciipiuics wiil ilc lclp ol ilc Vcáanta-sutra, and
laving loolcd ai vaiious linds ol sciipiuics in dillcicni paiis ol ilc couniiy, I
slall givc my cxplanaiion in accoidancc wiil wlai Siï Vyasadcva, wlo is nonc
oilci ilan ilc Supicmc Loid Naiayana, las spolcn in His Manabnarata and oilci
woils. In ilis dcsciipiion I will caiclully adlcic io His vicwpoini` (Pnarata-
tatparyya 2.7.S).3
Tlc icxis wc will ciic liom ilc woils ol Siï Madlvacaiya will includc poiiions
liom sucl Vcdic srutís as ilc Catur-vcáa-síhna, Puianic icxis liom unavailablc
paiis ol ilc Garuáa Purana and oilci woils, samníta icxis liom ilc Mana-samníta
and similai woils, and tantra icxis liom ilc 1antra-bnagavatam, Pranma-tarha,
and so on.
Purporf by Gopiparanadhana prabhu
Siïla Jïva Gosvamï iliougloui lis lilc was lamous loi lis siiici loncsiy. A lilc-long
cclibaic, lc was icnounccd in lis labiis cvcn as a clild. Ii is said ilai lc ncvci
spolc anyiling wlicl could noi bc vciilicd io bc iiuc, cvcn in lis dicams. In ilc
Sanáarbnas lc will caiclully coiioboiaic lis inicipiciaiion ol Srimaá-Pnagavatam
by ilc iiusiwoiily cvidcncc ol sabáa-pramana. Tlis is ilc siandaid ol bialminical
sclolaislip:
tasmac cnastram pramanam tc/ haryaharya-vyavastnítau
jnatva sastra-pramanohtam/ harma hartum ínarnasí
"You slould ilcicloic undcisiand wlai is duiy and wlai is noi duiy by ilc
icgulaiions ol ilc sciipiuics. Knowing sucl iulcs and icgulaiions, you slould
cxccuic youi picsciibcd duiy in ilis woild" ¦Pnagavaá-gita 16.2+]. An loncsi
branmana will always icllcci liisi on ilc opinion ol sastra (sciipiuic) bcloic doing
anyiling and bcloic loiming and cxpicssing any opinion.
Wlcncvci possiblc, Siï Jïva las diiccily consulicd copics ol ilc piimaiy souiccs lc
ciics. In somc cascs wlcn ilis was noi possiblc, lc las boiiowcd ciiaiions liom
ilc woils ol Madlvacaiya. Siï Madlva conducicd cxicnsivc icscaicl in vaiious
paiis ol India io locaic liiilc-lnown icxis io lclp clucidaic ilc Vaisnava
undcisianding ol Vcdania ilcology. Ovci iwo lundicd ol ilc many sciipiuics
wlicl lc quoics wiil iclcicnccs by namc in lis iliiiy-ilicc woils aic so iaic ilai
no copy ol ilcm is lnown io cxisi anywlcic ioday. Siïla Jïva Gosvamï, lowcvci,
iiusis ilc woid ol Siï Madlva and las no doubi ilai ilcsc iclcicnccs aic
auilcniic.
Wc migli asl, il Vaisnava acaryas lilc Ramanuja and Madlva aic acccpicd as
pcilccily loncsi auiloiiiics, low is ii ilai ilc lollowcis ol Caiianya Malapiablu
do noi agicc wiil somc ol ilcii opinions' Tlc answci lics in ilc laci ilai bcyond
ilc basic qualilicaiion ol loncsiy, spiiiiual auiloiiiics can vaiy in ilcii dcgicc and
lind ol icalizaiion ol ilc Absoluic Tiuil. Wc can undcisiand Siïla Ramanujacaiya
as icpicscniing ilc mood ol Vailunila, wlcic Supicmc Loid Naiayana is
woislipcd icvcicniially. Tlc cicinally libciaicd dcvoiccs ol Vailunila mosily
cnjoy iclaiionslips ol sciviiudc and icspccilul liicndslip wiil ilc Pcisonaliiy ol
Godlcad; ilcy lavc gicai appicciaiion loi ilc moic iniimaic moods ol cqual
liicndslip, paicnilood and conjugal lovc, bui aic noi ilcmsclvcs living in ilcsc.
Tlus in ilc Tamil pociiy ol ilc ancicni Siï Vaisnava Ãlvais wc scc ilc poci
cxpicssing limscll in cmulaiion ol ilc mood ol a gopi on onc pagc and in ilc
mood ol Hanuman on ilc ncxi. Ii is naiuial ilai Vaisnavas in ilc spiiii ol
Vailunila do noi icsiiici ilcmsclvcs io mcdiiaiion on only onc lind ol
iclaiionslip ol God, bccausc wlilc sciving ilc Loid mosily in awc and icvcicncc
ilcy iclisl conicmplaiing His dcalings wiil His moic conlidcniial dcvoiccs. Siïla
Madlvacaiya was an incainaiion ol onc ol ilc ilicc sons ol ilc wind-god Vayu,
along wiil Hanuman and llïma. Hc naiuially icpicscnicd ilc aiiiiudc ol ilc
dcmigods. Siï Madlva's plilosoply is callcd Taiiva-vada bccausc lc cmplasizcd
ilai Loid Visnu is ilc Absoluic Tiuil and ilai all ilc cncigics ol cicaiion wlicl
aic coniiollcd and susiaincd by Him aic ical. lui, laiillul io ilc vicwpoini ol ilc
dcmigods, lc also posiulaicd ilai ilc dcmigods lcadcd by lialma aic ilc bcsi
dcvoiccs ol Visnu.
Loid Caiianya Malapiablu picscnis a vicwpoini wlicl iiansccnds ilai ol ilc
dcmigods and ilc dcvoiccs ol Vailunila, namcly ilc vicwpoini ol ilc Supicmc
Pcisonaliiy ol Godlcad, Siï Kisna Himscll. Wiil duc icspcci io ilc woislipablc
Vaisnava acaryas wlo picccdcd Him in Kali-yuga, only Loid Caiianya could icvcal
ilc Absoluic Tiuil lully in iis liglcsi aspccis. Araányo bnagavan vrajcsa tanayas
taá-ánama vrnáavanam. Hc iaugli ilai ilc oiiginal loim ol God is Kisna in
Vindavana, and ilai Naiayana and all oilci appcaicnccs ol ilc Supicmc Loid
cmanaic liom Him. Pamya hacít upasana vraja-vaánu-vargcna ya haIpíta.
Iuilcimoic, puici and moic clcvaicd ilan ilc woislip ollcicd io ilc Loid in
Vailunila oi in ilis woild by ilc dcmigods is ilc iniimaic scivicc icndcicd Him
by ilc young cowlcid giils ol Vindavana.
Purporf by BBT TransIafors
Tlc Souicc ol Rclcicnccs
Sincc Siïla Jïva Gosvamï las piovcn Srimaá-Pnagavatam io bc ilc supicmc
pramana, ii nccds no luiilci validaiion. Tlcicloic, as lc mcniions lcic, liom ilis
poini onwaid lc will quoic sciipiuic only io suppoii lis own inicipiciaiions, noi
ilc Pnagavatam`s siaicmcnis. Hc will ciic souiccs lc las icad in lis own libiaiy
and clscwlcic, and lc will also boiiow iclcicnccs liom ilc wiiiings ol Siï
Madlvacaiya, wlo livcd a lcw ccniuiics bcloic Jïva. Madlvacaiya olicn quoics
liom bools ilai by Siï Jïva's iimc lad alicady bccn losi.
In Madlvacaiya's iimc (ilc iwcllil ccniuiy A.D.) ilcic wcic no piiniing picsscs.
Madlvacaiya iiavclcd ilc lcngil and bicadil ol India collcciing sciipiuics and
plilosoplical bools and copying ilcm by land ai ilc vaiious icmplcs and libiaiics
lc visiicd. Hc was icnowncd loi lis ploiogiaplic mcmoiy, so wlcn lc was noi
allowcd io copy ilc bools lc lound, lc icad ilcm and laici icpioduccd ilcm liom
mcmoiy. In ilis way lc amasscd an immcnsc libiaiy ai lis lcadquaiicis in Udupï,
in Kainaiala. Somc say lis libiaiy lad no cqual. Unloiiunaicly, ii was dcsiioycd
by liic, and many ol ilc bools lc iclcis io in lis wiiiings wcic losi loicvci. In
scvcial placcs in ilc Sanáarbnas Siïla Jïva Gosvamï las io malc do wiil ilc
iclcicnccs liom losi woils ciicd by Madlvacaiya in lis bools. |DDB1O3j`
Madlvacaiya's Taiiva-vada is by dcliniiion ilc plilosoply ilai cvciyiling is
ical`: sarvam vastu satyam ítí tattva-vaáan. Tlc Advaiia monisis say ilai only
lialman is ical and ilai cvciyiling clsc is a manilcsiaiion ol Maya. Madlvacaiya
soundly dclcaicd ilc Mayavada plilosoply wiil lis Taiiva-vada, boil in lis
wiiiings and in public dcbaics wiil ilc lcading Mayavadïs ol lis iimc.
ly iclying on bools by Siïla Madlvacaiya and lis cmincni lollowcis as a piincipal
souicc ol cvidcncc, Jïva Gosvamï slows lis indcbicdncss io ilcm. Jïva Gosvamï is,
lowcvci, a lollowci ol Loid Caiianya, wlosc icaclings dillci liom Madlvacaiya's.
In lis Sanáarbnas Siï Jïva plans io diaw liom ilosc idcas ol Madlvacaiya ilai
agicc wiil Loid Kisna Caiianya Malapiablu's Aciniya-blcdablcda plilosoply.
Wlcn cxamincd impaiiially, ilc Aciniya-blcdablcda plilosoply piovcs ilc bcsi
and mosi compiclcnsivc cxplanaiion ol Vcdic lnowlcdgc. Ii is ilc pcilcci
synilcsis ol all ilc Vcdic liiciaiuic bccausc iis cicaioi, Siï Caiianya, is ilc Supicmc
Pcisonaliiy ol Godlcad. Wlcn ilc Supicmc Loid cicaics a plilosoply, ii naiuially
suipasscs all oilci sysicms ol ilougli.
Hcic ilc pramana scciion ol Sri 1attva-sanáarbna cnds. Having csiablislcd sabáa-
pramana as ilc only indcpcndcnily valid mcans ol lnowlcdgc, and laving
csiablislcd Srimaá-Pnagavatam as ilc iopmosi loim ol sabáa-pramana, in ilc ncxi
scciion Siïla Jïva Gosvamï will bcgin lis discussion ol ilc pramcya, oi wlai wc
comc io lnow by icsoiiing io ilc iopmosi pramana.
TEXT 29
TEXT 29.1
atna namas-hurvann cva tatna-bnutasya srimaá-bnagavatasya tatparyam taá-vahtur
nráaya-nístna-paryaIocanaya sanhscpatas tavan níránarayatí.
sva-suhna-níbnrta-cctas taá-vyuáastanya-bnavo
`py ajíta-rucíra-IiIahrsta-saras taáiyam
vyatanuta hrpaya yas tattva-áipam puranam
tam ahníIa-vrjína-gnnam vyasa-sunum nato `smí
Gopiparanadhana: So now lci us lool ai a vcisc wlicl ollcis lomagc io ilc
spcalci ol ilis Srimaá-Pnagavatam and biiclly dclincs ilc Pnagavatams mcssagc
by icllcciing on ilc aiiiiudc ol ilc spcalci's lcaii: Lci mc ollci my icspccilul
obcisanccs unio Suladcva Gosvamï, my spiiiiual masici, ilc son ol Vyasadcva. Ii
is lc wlo dclcais all inauspicious ilings wiilin ilis univcisc. Alilougl in ilc
bcginning lc was absoibcd in lis own lappincss ol lialman icalizaiion, giving up
all oilci iypcs ol consciousncss, lc bccamc aiiiacicd by ilc plcasing, mosi
mclodious pasiimcs ol Loid Ajiia. Hc ilcicloic mcicilully spolc ilis supicmc
Purana, Srimaá-Pnagavatam, wlicl is ilc biigli ligli ol ilc Absoluic Tiuil and
wlicl dcsciibcs ilc aciiviiics ol ilc Loid` ¦Pnag. 12.12.69].
BBT: Sucl bcing ilc siaius ol Srimaá-Pnagavatam, Suia Gosvamï conciscly dclincs
iis basic mcssagc by iuining oui aiicniion io ilc disposiiion ol ilc lcaii ol iis
spcalci wlilc ollciing lim obcisanccs:
Lci mc ollci my icspccilul obcisanccs unio Suladcva Gosvamï, my spiiiiual
masici, ilc son ol Vyasadcva. Ii is lc wlo dclcais all inauspicious ilings wiilin
ilis univcisc. Alilougl in ilc bcginning lc was absoibcd in ilc lappincss ol
lialman icalizaiion, giving up all oilci iypcs ol consciousncss, lc bccamc
aiiiacicd by ilc plcasing, mosi mclodious pasiimcs ol Loid Ajiia. Hc ilcicloic
mcicilully spolc ilis supicmc Purana, Srimaá-Pnagavatam, wlicl is ilc biigli
ligli ol ilc Absoluic Tiuil and wlicl dcsciibcs ilc aciiviiics ol ilc Loid` ¦Pnag.
12.12.69].
TEXT 29.2
tiha ca sriánara-svamí-víracíta sri-gurum namas-harotí. sva-suhncnaíva níbnrtam
purnam ccto yasya san. tcnaíva vyuáasto `nyasmín bnavo bnavana yasya tatna-bnuto
`py ajítasya rucírabnír IiIabnír ahrstan saran sva-suhna-gatam ánaíryam yasya san.
tattva-áipam paramartna-prahasaham sri-bnagavatam yo vyatanuta tam nato `smí` íty
csa.
Gopiparanadhana: Hcic is Siïdlaia Svamï's commcniaiy on ilis vcisc: "Hc ¦Suia
Gosvamï] ollcis obcisanccs io lis spiiiiual masici. ¦Sva-sulla-nibliia-ccial
mcans] lc wlosc lcaii was lull wiil lis own lappincss. Tlcicloic lc lad givcn
up all ilouglis ol anyiling clsc. Lvcn ilougl ilis was lis condiiion, ilc giaviiy ol
lis innci lappincss was dcllccicd by ilc claiming pasiimcs ol Loid Ajiia. I bow
down io lim, wlo cxpoundcd Siïmad-llagavaiam, ilc ligli ol ilc iiuil, ilai is io
say, ilc sciipiuic wlicl icvcals ilc liglcsi goal ol lilc."
BBT: Siïdlaia Svamï cxplains in lis commcniaiy:
Suia Gosvamï pays obcisanccs io lis spiiiiual masici ¦Siï Sula], wlosc mind was
lillcd only wiil ilc bliss ol ilc scll and wlo lad ilus pui asidc all oilci ilouglis.
lui cvcn ai ilai clcvaicd siagc lis mind was diawn io ilc cnclaniing pasiimcs ol
Loid Ajiia, and ilis aiiiaciion causcd lim io abandon lis sobci aiiaclmcni io
impcisonal bliss. I ollci my obcisanccs unio lim, ilc spcalci ol Srimaá-
Pnagavatam, wlicl illumincs ilc supicmc goal ol lilc.`
TEXT 29.3
cvam cva ávítiyc taá-vahyam cva praycna munayo rajan íty-aáí-paáya-trayam
anusanáncyam. atrahníIa-vrjínam taársa-bnavasya pratíhuIam uáasinam ca sarvam
jncyam. taá cvam ína sambanání-tattvam branmananáaá apí prahrsto rucíra-IiIa-
vísístan sriman ajíta cva. sa ca purnatvcna muhnyataya sri-hrsna-samjna cvctí sri-
baáarayana-samaánau vyahti-bnavísyatí. tatna prayojanahnyan purusartnas ca
taársa-taá-asahtí-janaham tat-prcma-suhnam cva. tato `bníáncyam apí taársa-tat-
prcma-janaham taI-IiIa-sravanaáí-Iahsanam taá-bnajanam cvcty ayatam. atra vyasa-
sunum ítí branma-vaívartanusarcna sri-hrsna-varaj janmata cva mayaya
tasyasprstatvam sucítam. sri-sutan sri-saunaham.
Gopiparanadhana: In ilc samc icgaid wc can cxaminc ilc ilicc vciscs in ilc
Sccond Canio, spolcn by Suladcva limscll, wlicl bcgin "Mosi sagcs, O King…"
¦Pnag. 2.1.7-9]. "All inauspicious ilings" in ilc vcisc undci considciaiion ¦Pnag.
12.12.69] wc can undcisiand as mcaning cvciyiling inimical oi iiiclcvani io ilai
mcnialiiy. Tlus ilis vcisc indicaics ilai ilc sambanání-tattva, ilc iiuil wiil wlicl
onc slould csiablisl coniaci, is somciling gicaici ilan ilc bliss ol lialman,
namcly Siïman Ajiia, wlo is cspccially qualilcd by His claiming pasiimcs. Tlai
ilis Loid is lully and liicially icalizcd by ilc namc ol Kisna is going io bc slown
in Siï ladaiayana Vyasa's iiancc. Tlc goal ol luman lilc, icimcd prayojana, is also
dcsciibcd lcic; ii is ilc lappincss ol puic lovc loi Him, wlicl pioduccs siiong
bonding io Him. Iiom ilis can bc inlciicd ilc abníáncya oi pioccss loi aclicving
ilis goal, spccilically ilc piaciicc ol woisliping Him, wlicl gcnciaics sucl puic
lovc loi Him. Tlc pliasc "son ol Vyasa" in ilc vcisc implics, as wc lnow liom ilc
Pranma-vaívarta Purana, ilai Suladcva was licc liom all inllucncc ol Maya liom
lis vciy biiil bccausc ol Siï Kisna's bcncdiciion. Tlc vcisc undci discussion was
spolcn by Siï Suia io Siï Saunala.
BBT: Similaily woiil cxamining aic ilc ilicc vciscs Siï Sula spcals in ilc Sccond
Canio ilai bcgin wiil ilc vcisc wlosc liisi linc is praycna munayo rajan ¦Pnag.
2.1.7-9]. In ilc vcisc undci discussion ¦Pnag. 12.12.69] wc slould undcisiand
ilai ilc woids ahníIa-vrjínam (all inauspicious ilings`) indicaic cvciyiling
coniiaiy oi iiiclcvani io dcvoiional scivicc.
Tlcicloic ilc subjcci ol ilis bool (sambanání-tattva) is Siïman Ajiia, wlo
iiansccnds ilc ccsiasy ol impcisonal icalizaiion and is disiinguislcd by His
cnclaniing plcasuic pasiimcs. Laici, in ilc conicxi ol oui discussion ol Siïla
Vyasa's iiancc, ii will bc madc clcai ilai in His lullcsi manilcsiaiion Loid Ajiia is
piimaiily namcd Siï Kisna.
Similaily, ilc linal goal (prayojana-tattva) is ilc lappincss ol lovc loi Him, wlicl
lcads io ilc soii ol aiiaclmcni io Him ilai Siï Sula cxpciicnccd. And ilus oui
mcans (abníáncya) is scivicc io Him, claiaciciizcd by sucl dcvoiional pioccsscs as
lcaiing His divinc pasiimcs, an aciiviiy ilai gcnciaics lovc loi Him, as ii did in ilc
casc ol Siï Sula. Tlc idcniiiy ol cacl ol ilcsc ilicc piinciplcs (sambanána,
abníáncya, and prayojana) lollows as a naiuial logical conscqucncc.
Tlc pliasc vyasa-sunum (son ol Siï Vyasa`) in Srimaá-Pnagavatam 12.12.69
alludcs io somciling dcsciibcd in ilc Pranma-vaívarta Purana-namcly, ilai
Suladcva, bccausc ol Siï Kisna's bcncdiciion, icmaincd uniouclcd by Maya liom
lis vciy biiil.
Tlc vcisc undci discussion ¦Pnag. 12.12.69] was spolcn by Siï Suia io Siï
Saunala.
Purporf by Gopiparanadhana prabhu
Having dcmonsiiaicd ilc auiloiiiy ol Srimaá-Pnagavatam and laving ouilincd lis
mcilodology, Siï Jïva Gosvamï now bcgins lis cxposiiion ol ilc scicncc ol Kisna
consciousncss on ilc basis ol siaicmcnis liom Srimaá-Pnagavatam. Hc liisi
picscnis a basic conspccius ol ilc scicncc, ioucling cacl ol ilc ilicc majoi plascs
ol icalizaiion in Kisna consciousncss (sambanána, abníáncya and prayojana), by
looling ai Suia Gosvamï's piaisc ol Siïla Suladcva in ilc ncxi-io-lasi clapici ol ilc
Pnagavatam. Tlis vcisc lclps us bcgin io undcisiand ilc piimaiy conccins ol
Srimaá-Pnagavatam by slowing us somciling aboui ilc conccins ol iis spcalci;
cciiainly, ai lcasi, ilc Pnagavatams aiiiiudc slould noi bc coniiadicicd by ilai ol
iis spcalci.
lcloic lcaiing Srimaá-Pnagavatam liom lis lailci, Suladcva was alicady a scll-
icalizcd impcisonalisi. Tlc saiislaciion lc cnjoycd wiilin limscll was somciling
vciy lcw pcoplc in ilis woild cvci cxpciicncc. Lvcn a vaguc pciccpiion ol ilc
Supicmc Loid's iiansccndcnial cxisicncc, lacling any locus on His all-aiiiaciivc
pcisonaliiy, His bcauiy and His claiming pasiimcs, is siill adcquaic io moiivaic
impcisonalisis io abandon all maiciial inicicsis. Tlc aciual iasic ol God
consciousncss, lowcvci, is mucl moic saiislying, as ilc convcision ol an advanccd
lialma-vadï lilc Suladcva piovcs.
Lvcn bcloic biiil liom lis moilci's womb, Suladcva lad icnounccd ilc maiciial
woild. In laci, lc siaycd in lci womb loi sixiccn ycais, iclusing io ialc biiil.
Iinally, Vyasadcva lad io asl His liicnd Loid Kisna io coax lis son inio cniciing
ilis woild. Kisna camc ovci a ilousand milcs liom His capiial Dvaiala io ilc
asrama ol Vyasa. Hc piomiscd Suladcva in ilc womb ilai il lc agiccd io comc
oui, ilc dcluding powci ol Maya would ncvci ioucl Him. Tlus assuicd by ilc
Supicmc Loid, Suladcva iool lis biiil, bui ilcn immcdiaicly lcli lomc. Tlc
mcasuics Siïla Vyasadcva lad io ialc io cniicc Suladcva bacl lomc will bc
dcsciibcd laici in Sri 1attva-sanáarbna (anuccncáa +9).
Suia Gosvamï's claiaciciizaiion ol Suladcva's lcaii is conliimcd by Suladcva's
own woids in ilc Sccond Canio:
praycna munayo rajan nívrtta víání-scánatan
naírgunya-stna ramantc sma gunanuhatnanc narcn
íáam bnagavatam nama puranam branma-sammítam
aánitavan ávaparaáau pítur ávaípayanaá anam
parínístníto `pí naírgunya uttama-sIoha-IiIaya
grnita-ccta rajarsc ahnyanam yaá aánitavan
O King Paiïlsii, mosi iopmosi iiansccndcnialisis, wlo aic abovc ilc icgulaiivc
piinciplcs and icsiiiciions, ialc plcasuic in dcsciibing ilc gloiics ol ilc Loid. Ai
ilc cnd ol ilc Dvapaia-yuga I siudicd ilis gicai supplcmcni ol Vcdic liiciaiuic
namcd Srimaá-Pnagavatam, wlicl is cqual io all ilc Vcáas, liom my lailci, Siïla
Dvaipayana Vyasadcva. O sainily King, I was cciiainly siiuaicd pcilccily in
iiansccndcncc, yci I was siill aiiiacicd by ilc dclincaiion ol ilc pasiimcs ol ilc
Loid, wlo is dcsciibcd by cnliglicncd vciscs. Tlcicloic I siudicd ilis naiiaiion`
¦Pnag. 2.1.7-9].
Purporf by BBT TransIafors
An Analysis ol Siï Suladcva Gosvamï's Iaiil
In ilc picccding Tcxis, Siïla Jïva Gosvamï compaicd and coniiasicd ilc Vcáas,
Vcáanta, |tínasas, and Puranas io slow ilai Srimaá-Pnagavatam is ilc iopmosi
pramana loi all iimc. Now, ai ilc commcnccmcni ol lis analysis ol ilc Pnagavatam
iiscll, lc again pciloims mangaIacarana io luiilci involc auspiciousncss loi lis
sacicd undciialing ol wiiiing ilc Sat-sanáarbna. Oncc again lc uscs a Pnagavatam
vcisc as lis invocaiion. ly quoiing liom Suia Gosvamï's piaycis io Suladcva, Siïla
Jïva Gosvamï limscll icvcics Suladcva Gosvamï io involc lis blcssings, so ilai
Jïva may picscni ilc puipoii ol Srimaá-Pnagavatam wiiloui any dcviaiion. Tlcn
lc poinis oui ilc tattvas ol sambanána, abníáncya, and prayojana in ilc quoicd
vcisc.
Unlilc commcniaiois wlo iwisi ilc Pnagavatam`s siaicmcnis io suppoii ilcii own
idcas, Siïla Jïva Gosvamï las no inicicsi in loicing any piivaic opinions on us. Hc
wanis io cxplain Srimaá-Pnagavatam as ii is. To ilis cnd lc uscs a llawlcss
icclniquc, onc ilai lcavcs us no ioom loi doubiing ilc coiiccincss ol lis
conclusions. Iiisi lc las us considci ilc lcaii ol ilc oiiginal wiiici, Siïla
Vyasadcva, and also ilc lcaiis ol ilc spcalcis, Suladcva Gosvamï and Suia
Gosvamï. Tlcn lc analyzcs ilc icxi ol ilc Pnagavatam in ligli ol ilai cxaminaiion,
inconiiovciiibly csiablisling ilc puiposc ol ilis iopmosi pramana.
In ilc vcisc quoicd liom Srimaá-Pnagavatam in Tcxi 29.1, Suia Gosvamï icvcals
somciling aboui ilc lilc ol Suladcva Gosvamï, dcsciibing low lc bccamc
cnclanicd by ilc pasiimcs ol Kisna cvcn wlilc absoibcd in ilc bliss ol lialman.
Suia's puiposc is io slow ilc liim conviciion Suladcva lad in Srimaá-Pnagavatam
wlcn lc naiiaicd ii io Paiïlsii Malaiaja. Suladcva was scll-icalizcd cvcn wlilc in
ilc womb. Indccd, lc was so absoibcd in ilc bliss ol lialman ilai lc wanicd io
siay ilcic io avoid bcing aiiaclcd by Maya. Hc lcli ilc womb only wlcn Loid
Kisna pcisonally assuicd lim ilai Maya would noi capiuic lim. (Siïla Jïva
Gosvamï inloims us ilai ilis dcsciipiion is lound in ilc Pranma-vaívarta Purana.)
As wc lcain liom Clapici Scvcn ol Srimaá-Pnagavatam`s Iiisi Canio and liom ilc
icxis ilai Siïla Jïva Gosvamï will quoic bclow, as soon as Suladcva iool biiil lc
lcli lis lailci's lcimiiagc loi ilc loicsi. Laici, wlcn lc lcaid a lcw ol Vyasadcva's
disciplcs icciiing somc sclccicd Pnagavatam vciscs, lis mind bccamc so cniliallcd
ilai lc abandoncd lis impcisonal mcdiiaiion on lialman and bcgan siudying ilc
Pnagavatam undci lis gicai lailci. Dcspiic all ilis, lowcvci, somc Mayavadïs
insisi ilai bccausc Siïla Suladcva Gosvamï was aiiaclcd io impcisonal lialman
icalizaiion cvcn bcloic lis biiil, lc musi lavc icmaincd lixcd in ilis idcal.
Tlcicloic, ilcy concludc, Srimaá-Pnagavatam in laci piomoics Advaiia
impcisonalism. Tlc piayci ol Suia Gosvamï quoicd lcic icluics ilis spcculaiion.
Anoilci icason Siïla Jïva Gosvamï quoics Suia's piayci is io icvcal ilc csscniial
puipoii ol Srimaá-Pnagavatam. Tlc lappincss ol Kisna consciousncss suipasscs all
oilci linds, including ilai cnjoycd by mciging inio God's impcisonal cllulgcncc.
In ilc Sccond Canio (Pnag. 2.1.7-9), Suladcva Gosvamï limscll conliims ilc
supciioiiiy ol ilc bliss ol bnahtí.
praycna munayo rajan nívrtta víání-scánatan
naírgunya-stna ramantc sma gunanuhatnanc narcn
íáam bnagavatam nama puranam branma-sammítam
aánitavan ávaparaáau pítur ávaípayanaá anam
parínístníto `pí naírgunya uttama-sIoha-IiIaya
grnita-ccta rajarsc ahnyanam yaá aánitavan
O King Paiïlsii, mainly ilc iopmosi iiansccndcnialisis, wlo aic abovc ilc
icgulaiivc piinciplcs and icsiiiciions, ialc plcasuic in dcsciibing ilc gloiics ol ilc
Loid. Ai ilc cnd ol ilc Dvapaia-yuga I siudicd ilis gicai supplcmcni ol Vcdic
liiciaiuic namcd Srimaá-Pnagavatam, wlicl is cqual io all ilc Vcáas, liom my
lailci, Siïla Dvaipayana Vyasadcva. O sainily King, I was cciiainly siiuaicd
pcilccily in iiansccndcncc, yci I was siill aiiiacicd by ilc dclincaiion ol ilc
pasiimcs ol ilc Loid, wlo is dcsciibcd by cnliglicncd vciscs. Tlcicloic I siudicd
ilis Purana.`
Tlis incidcni liom Suladcva's lilc dcmonsiiaics ilc wondcilul poicncy ol Srimaá-
Pnagavatam-ilai ii was ablc io capiivaic|DDB1O4j tle leait of a liglly
advanced Bialman-iealized soul.
In ilc ncxi Tcxi Siïla Jïva Gosvamï bcgins analyzing ilc lcaii ol Siïla Vyasadcva.
TEXT 30
TEXT 30.1
taársam cva tatparyam harísyamana-taá-grantna-pratípaáya-tattva-nírnaya-hrtc tat-
pravahtr-sri-baáarayana-hrtc samaánav apí sanhscpata cva níránarayatí.
bnahtí-yogcna manasí samyah pranínítc `maIc
apasyat purusam purnam mayam ca taá-apasrayam
yaya sammoníto jiva atmanam trí-gunatmaham
paro `pí manutc `nartnam tat-hrtam cabnípaáyatc
anartnopasamam sahsaá bnahtí-yogam aánohsajc
Iohasyajanato vyasas cahrc satvata-samnítam
yasyam vaí sruyamanayam hrsnc parama-purusc
bnahtír utpaáyatc pumsan soha-mona-bnayapana
sa samnítam bnagavatim hrtvanuhramya catmajam
suham aányapayam asa nívrttí-níratam muním
Gopiparanadhana: Tlc samc mcssagc is also biiclly dclincd in ilc dcsciipiion ol
Siï ladaiayana's iiancc. In ilis mcdiiaiion Vyasadcva, ilc cailici spcalci ol
Srimaá-Pnagavatam, ascciiaincd ilc iiuil (tattva) wlicl was io bc piopoundcd in
lis bool lc was aboui io wiiic: Tlus lc lixcd lis mind, pcilccily cngaging ii by
linling ii in dcvoiional scivicc ¦bnahtí-yoga] wiiloui any iingc ol maiciialism, and
ilus lc saw ilc Absoluic Pcisonaliiy ol Godlcad along wiil His cxicinal cncigy,
wlicl was undci His lull coniiol. Duc io ilis cxicinal cncigy, ilc living cniiiy,
alilougl iiansccndcnial io ilc ilicc modcs ol maiciial naiuic, ilinls ol limscll as
a maiciial pioduci and ilus undcigocs ilc icaciions ol maiciial misciics. Tlc
maiciial misciics ol ilc living cniiiy, wlicl aic supcilluous io lim, can bc diiccily
miiigaicd by ilc linling pioccss ol dcvoiional scivicc. lui ilc mass ol pcoplc do
noi lnow ilis, and ilcicloic ilc lcaincd Vyasadcva composcd ilis Vcdic sciipiuic
¦Srimaá-Pnagavatam], wlicl is in iclaiion io ilc Supicmc Tiuil. Simply by onc's
giving auial icccpiion io ilis Vcdic sciipiuic, ilc lccling loi loving dcvoiional
scivicc io Loid Kisna, ilc Supicmc Pcisonaliiy ol Godlcad, spiouis up ai oncc io
cxiinguisl ilc liic ol lamcniaiion, illusion, and lcailulncss. Tlc gicai sagc
Vyasadcva, alici composing ilc Srimaá-Pnagavatam and icvising ii, iaugli ii io His
son, Siï Suladcva Gosvamï, wlo was absoibcd in icnunciaiion` ¦Pnag. 1.7.+-S].
BBT: Siï Suia Gosvamï clucidaics ilc samc basic mcssagc ol Pnagavatam wlilc
dcsciibing ilc mcdiiaiivc iiancc ol iis auiloi, Siïla Vyasadcva. Wlai Vyasadcva
cxpciicnccd indicaics ilc piinciplcs lc will laici csiablisl in lis bool, Srimaá-
Pnagavatam. Siï Suia dcsciibcs ilis iiancc in biicl:
Tlus lc lixcd lis mind, pcilccily cngaging ii by linling ii in dcvoiional scivicc
¦bnahtí-yoga] wiiloui any iingc ol maiciialism, and ilus lc saw ilc Absoluic
Pcisonaliiy ol Godlcad along wiil His cxicinal cncigy, wlicl was undci lull
coniiol. Duc io ilis cxicinal cncigy, ilc living cniiiy, alilougl iiansccndcnial io
ilc ilicc modcs ol maiciial naiuic, ilinls ol limscll as a maiciial pioduci and
ilus undcigocs ilc icaciions ol maiciial misciics. Tlc maiciial misciics ol ilc
living cniiiy, wlicl aic supcilluous io lim, can bc diiccily miiigaicd by ilc
linling pioccss ol dcvoiional scivicc. lui ilc mass ol pcoplc do noi lnow ilis, and
ilcicloic ilc lcaincd Vyasadcva composcd ilis Vcdic sciipiuic ¦Srimaá-
Pnagavatam], wlicl is in iclaiion io ilc Supicmc Tiuil. Simply by onc's giving
auial icccpiion io ilis Vcdic sciipiuic, ilc lccling loi loving dcvoiional scivicc io
Loid Kisna, ilc Supicmc Pcisonaliiy ol Godlcad, spiouis up ai oncc io cxiinguisl
ilc liic ol lamcniaiion, illusion, and lcailulncss. Tlc gicai sagc Vyasadcva, alici
composing ilc Srimaá-Pnagavatam and icvising ii, iaugli ii io His son, Siï
Suladcva Gosvamï, wlo was alicady cngagcd in scll-icalizaiion` ¦Pnag. 1.7.+-S].
TEXT 30.2
tatra.
sa vaí nívrttí-níratan sarvatropchsaho munín
hasya va brnatim ctam atmaraman samabnyasat
ítí saunaha-prasnanantaram ca.
atmaramas ca munayo nírgrantna apy uruhramc
hurvanty anaítuhim bnahtím íttnam-bnuta-guno narín
narcr gunahsípta-matír bnagavan baáarayanín
aányagan manaá ahnyanam nítyam vísnu-jana-príyan
bnahtí-yogcna prcmna..
astv cvam anga bnajatam bnagavan muhunáo
muhtím áaáatí harnícít sma na bnahtí-yogam
íty atra prasíááncn.
Gopiparanadhana: In ilai samc passagc Saunala asls, Siï Suladcva Gosvamï was
alicady on ilc pail ol scll-icalizaiion, and ilus lc was plcascd wiil lis own scll.
So wly did lc ialc ilc iioublc io undcigo ilc siudy ol sucl a vasi liiciaiuic'`
¦Pnag. 1.7.9].
To ilis Suia Gosvamï icplics, All dillcicni vaiiciics ol atmaramas ¦ilosc wlo ialc
plcasuic in atma, oi spiiii scll], cspccially ilosc csiablislcd on ilc pail ol scll-
icalizaiion, ilougl liccd liom all linds ol maiciial bondagc, dcsiic io icndci
unalloycd dcvoiional scivicc unio ilc Pcisonaliiy ol Godlcad. Tlis mcans ilai ilc
Loid posscsscs iiansccndcnial qualiiics and ilcicloic can aiiiaci cvciyonc,
including libciaicd souls. Siïla Suladcva Gosvamï, ilc son ol Siïla Vyasadcva, was
noi only iiansccndcnially powcilul. Hc was also vciy dcai io ilc dcvoiccs ol ilc
Loid. Tlus, lis mind capiivaicd by ilc cnclaniing qualiiics ol Loid Haii, lc
undciwcni ilc siudy ol ilis gicai naiiaiion ¦Srimaá-Pnagavatam]` ¦Pnag. 1.7.10-
11].
"In dcvoiional scivicc (bnahtí-yogcna)" ¦Pnag. 1.7.+] mcans "in puic lovc ol God;"
ilis is ilc convcniional mcaning ol ilc woid as uscd in ilc lollowing vcisc: My
dcai King, ilc Supicmc Pcisonaliiy ol Godlcad, Mulunda, somciimcs gianis
libciaiion io ilosc wlo aic cngagcd in gciiing His lavoi, bui Hc iaicly gianis
bnahtí-yoga, puic lovc loi Him` ¦Pnag. 5.6.1S].
BBT: Saunala Rsi ilcn inquiics:
Siï Suladcva Gosvamï was alicady on ilc pail ol scll-icalizaiion, and ilus lc was
plcascd wiil lis own scll. So wly did lc ialc ilc iioublc io undcigo ilc siudy ol
sucl a vasi liiciaiuic'` ¦Pnag. 1.7.9].
Suia Gosvamï icplics:
All dillcicni vaiiciics ol atmaramas ¦ilosc wlo ialc plcasuic in atma, oi spiiii
scll], cspccially ilosc csiablislcd on ilc pail ol scll-icalizaiion, ilougl liccd liom
all linds ol maiciial bondagc, dcsiic io icndci unalloycd dcvoiional scivicc unio
ilc Pcisonaliiy ol Godlcad. Tlis mcans ilai ilc Loid posscsscs iiansccndcnial
qualiiics and ilcicloic can aiiiaci cvciyonc, including libciaicd souls. Siïla
Suladcva Gosvamï, ilc son ol Siïla Vyasadcva, was noi only iiansccndcnially
powcilul. Hc was also vciy dcai io ilc dcvoiccs ol ilc Loid. Tlus, lis mind
capiivaicd by ilc cnclaniing qualiiics ol Loid Haii, lc undciwcni ilc siudy ol ilis
gicai naiiaiion ¦Srimaá-Pnagavatam]` ¦Pnag. 1.7.10-11].
Tlc pliasc bnahtí-yogcna (iliougl dcvoiional scivicc,` ¦in Pnagavatam 1.7.+])
mcans iliougl lovc ol God,` sincc ilc samc mcaning is convcycd in ilc
lollowing siaicmcni:
My dcai King, ilc Supicmc Pcisonaliiy ol Godlcad, Mulunda, somciimcs gianis
libciaiion io ilosc wlo aic cngagcd in gciiing His lavoi, bui Hc iaicly gianis
bnahtí-yoga, puic lovc loi Him` ¦Pnag. 5.6.1S].
TEXT 30.3
pranínítc samanítc samaánínanusmara taá-víccstítam ítí tam pratí sri-naraáopaácsat.
purna-paáasya muhta-pragranaya vrttya.
bnagavan ítí sabáo `yam tatna purusa íty apí
vartatc nírupaánís ca vasuácvc `hníIatmaní
ítí paámottara-hnanáa-vacanavastambncna, tatna.
hama-hamo yajct somam ahaman purusam param
ahaman sarva-hamo va mohsa-hama uáara-ánin
tivrcna bnahtí-yogcna yajcta purusam purnam
íty asya vahya-ávayasya purva-vahyc purusam paramatmanam prahrty-chopaáním
isvaram uttara-vahyc purusam purnam param nírupaáním ítí tihanusarcna ca
purnan puruso `tra svayam bnagavan cvocyatc.
Gopiparanadhana: "Iixcd" (pranínítc) mcans "lixcd in mcdiiaiivc iiancc"
(samanítc), in accoidancc wiil Naiada's insiiuciion io lim ¦Vyasadcva], "Plcasc
icmcmbci ilc Loid's cxccpiional aciiviiics by mcdiiaiing in iiancc (samaání)"
¦Pnag. 1.5.13]. Tlc "Absoluic Pcison" (purna-purusa ) mcniioncd in ilis passagc
is ilc oiiginal Pcisonaliiy ol Godlcad, loi ilcsc icasons: Tlc woid "complcic"
(purna) can bc undcisiood lcic in iis uliimaic scnsc, licc liom all icsiiiciions. Tlc
Paáma Puranas Lttara-hnanáa ollcis ilc suppoiiing cvidcncc ol ilc siaicmcni,
"loil ilis woid Pcisonaliiy ol Godlcad' (bnagavan) and ilc woid Supicmc
Pcison' (purusa) iclci in ilcii liicial, uncondiiioncd scnsc io Loid Vasudcva, ilc
Soul ol all bcings." And ilcic aic iwo vciscs: "Onc wlo dcsiics scnsc giaiilicaiion
slould woislip ilc moon. lui onc wlo dcsiics noiling ol maiciial cnjoymcni
slould woislip ilc Supicmc Pcison (purusam purnam)" ¦Pnag. 2.3.9], and "A
pcison wlo las bioadci iniclligcncc, wlcilci lc bc lull ol all maiciial dcsiic,
wiiloui any maiciial dcsiic, oi dcsiiing libciaiion, musi bc all mcans woislip ilc
Supicmc Pcison ¦Pnag. 2.3.10]; ilc commcniaiy ¦ol Siïdlaia Svamï] io ilc liisi ol
ilcsc iwo vciscs says ilai "Purusa mcans ilc Supcisoul, ilc Supicmc Loid wlcn
ilc ioial maiciial naiuic is ilc singlc condiiioning limiiaiion (upaání) ol His
manilcsiaiion," and ilc commcniaiy io ilc sccond says ilai "ilc purusa lcic is
lull' (purnam), mcaning supicmc' (param), ilai is io say, wiiloui any
condiiioning limiiaiion.'"
BBT: Tlc woid pranínítc (lixcd`) mcans conccniiaicd in mcdiiaiion.`
Picviously, Naiada Muni lad insiiucicd Vyasadcva io cxpciicncc ilc pasiimcs ol
Loid Kisna in iiancc` ¦Pnag. 1.5.13]. Tlc woid purna (complcic`) slould bc
undcisiood lcic in iis lull, unicsiiicicd scnsc, as coiioboiaicd by ilc Paáma
Purana ¦Lttara-hnanáa 226.6S]:
Tlc woids bnagavan and purusa, wlcn licc liom limiiing modilicis, iclci io Loid
Vasudcva ¦Kisna], ilc Supcisoul ol all.`
Tlis is luiilci vciilicd in Siïdlaia Svamï's commcniaiy on ilc lollowing iwo
vciscs:
Onc wlo dcsiics scnsc giaiilicaiion slould woislip ilc moon, bui onc wlo
dcsiics noiling ol maiciial cnjoymcni slould woislip ilc Supcisoul. A pcison
wlo las bioadci iniclligcncc, wlcilci lc bc lull ol maiciial dcsiics, wiiloui any
maiciial dcsiics, oi dcsiiing libciaiion, musi by all mcans woislip ilc supicmc
wlolc, ilc Pcisonaliiy ol Godlcad` ¦Pnag. 2.3.9-10].
Siïla Siïdlaia Svamï siaics ilai ilc woid purusa in ilc liisi ol ilcsc iwo vciscs
indicaics ilc Supcisoul, wlosc upaání (appaicnily limiiing qualilicaiion) is
maiciial naiuic, wlilc ilc samc woid in ilc sccond vcisc indicaics ilc complcic
Pcisonaliiy ol Godlcad, wlo is licc liom all upaánís. Tlus ilc pliasc purna-purusa
¦in Pnagavatam 1.7.+, quoicd in Tcxi 30.1] iclcis io ilc oiiginal Pcisonaliiy ol
Godlcad.
Purporf by Gopiparanadhana prabhu
Alilougl Siïla Vyasadcva did noi composc ilc Pnagavatam as a ncw cicaiion ol lis
own, and Suladcva Gosvamï was noi ilc liisi io icciic ii, noncilclcss ilc cicinal
icxi ol Srimaá-Pnagavatam immoiializcs ilcm as iis auiloi and piimaiy spcalci.
Siïla Jïva Gosvamï ilus callcd Suladcva ilc Pnagavatams spcalci (vahta) in ilc
picvious anuccncáa, and lcic lc calls Vyasadcva iis oiiginal spcalci (pravahta).
Tlcsc iolcs aic ilcii iiansccndcnial pasiimcs, in wlicl ilcy lavc bccn cmpowcicd
by ilc supicmc will io manilcsi loi oui agc ilc pcilcci scicncc ol Kisna
consciousncss. ly ilcii giacc only do wc lavc acccss io ilc sccicis ol bnagavata-
ánarma.
Siïla Vyasadcva manilcsicd Srimaá-Pnagavatam on ilc basis ol lis vision ol ilc
Supicmc Loid and His cncigics. Wlcn lc sai down io cnici inio a siaic ol ioially
conccniiaicd mcdiiaiion (samaání), lc was piopcily qualilicd in scvcial ways io do
ilis. Hc was noi maling a wlimsical aiicmpi, bui was lollowing a diicci
insiiuciion liom lis spiiiiual masici, Naiada. His mind was puic (amaIa), licc
liom aiiiaciion io scnsc cnjoymcni and liom maiciial moiivcs. Hc cnicicd
mcdiiaiion in a mood ol unalloycd dcvoiion loi ilc Supicmc (bnahtí-yoga). Tlus
picpaicd, lc was ablc io scc ilc Absoluic Tiuil diiccily in lis lcaii and iccoid lis
vision in Srimaá-Pnagavatam.
Vyasadcva's cxpciicncc is dcsciibcd in ilc Scvcnil Clapici ol Srimaá-
Pnagavatams Iiisi Canio. Siïla Jïva Gosvamï considcis ilis passagc ¦Pnag. 1.7.+-
11] csscniial loi gaining a gcncial, picliminaiy undcisianding ol ilc absoluic
tattva wlicl is ilc Pnagavatams subjcci. Hc dcvoics a good paii ol Sri 1attva-
sanáarbna, anuccncáas 30 iliougl +9, io analyzing ilcsc lcw vciscs.
Tlc icim bnahtí-yoga, wlicl His Divinc Giacc Siïla Piablupada closc io icgulaily
iianslaic as "dcvoiional scivicc," can lavc iwo dillcicni mcanings. Tlc liisi is ilc
icgulaicd piaciicc ol scivicc io ilc Supicmc Loid, and ilc sccond is ilc pcilcciion
ol ccsiaiic lovc loi God. Pnahtí-yoga in piaciicc naiuially dcvclops inio pcilcci
bnahtí-yoga.
smarantan smarayantas ca mítno gnaugna-naram narím
bnahtya sanjataya bnahtya bíbnraty utpuIaham tanum
"Tlc dcvoiccs ol ilc Loid consianily discuss ilc gloiics ol ilc Pcisonaliiy ol
Godlcad among ilcmsclvcs. Tlus ilcy consianily icmcmbci ilc Loid and icmind
onc anoilci ol His qualiiics and pasiimcs. In ilis way ilc dcvoiccs plcasc ilc
Pcisonaliiy ol Godlcad, wlo ialcs away liom ilcm cvciyiling inauspicious. ly
ilcii dcvoiion io ilc piinciplcs ol dcvoiional scivicc, ilc dcvoiccs awalcn io puic
lovc ol Godlcad (bnahtya sanjataya bnahtya), and ilcii bodics cxlibii ilc ccsiaiic
sympioms sucl as sianding ol ilc bodily laiis on cnd" ¦Pnag. 11.3.31].
Tlc tattva wlicl Vyasadcva saw in lis iiancc is dcsciibcd as purusam purnam, ilc
Complcic Pcisonaliiy ol Godlcad. loil ilcsc woids, "complcic" (purna) and
"pcison" (purusa), can indicaic oilci, moic oidinaiy scnscs, bui Siïla Jïva Gosvamï
aigucs lcic ilai in ilc conicxi ol Vyasadcva's iiancc ilc iwo woids slould bc
allowcd io cxpicss ilcii lullcsi dcnoiaiion. Tlc oiiginal pcison (purusa) is God; all
oilci pcisons only paiiially icllcci His complcic pcisonaliiy. Many siiuaiions can
bc conccivcd ol as iclaiivcly complcic (purna), bui io lind absoluic complcicncss
wc musi lool io ilc Pcisonaliiy ol Godlcad. Lvcn ilc Supcisoul (Paiamaima), ilc
cxpandcd picscncc ol God in cvciy cicaiuic's lcaii, is a lcss complcic
manilcsiaiion ol ilc oiiginal Godlcad, bccausc ilis Paiamaima appcais io
conloim io ilc limiiaiions ol maiciial cxisicncc. Insicad ol displaying His own
iiansccndcnial pasiimcs, Hc scivcs as wiincss and advisci io condiiioncd souls in
ilcii dcludcd puisuii ol lappincss.
Tlc commcnis ol Siïla Siïdlaia Svamï ciicd lcic usc onc dilliculi plilosoplical
icim, upaání, wlicl wc will lavc io dcal wiil scvcial moic iimcs in ilc icmaining
anuccncáas ol Sri 1attva-sanáarbna. Tcclnically, an upaání is an appaicni iailci
ilan ical qualilicaiion ol somc iling; ii can bc an appaicni qualiiy ol ilc iling, oi
clsc a sccond iling wlicl appaicnily bclongs io ilc liisi in somc soii ol
iclaiionslip lilc paii and wlolc oi causc and cllcci. To illusiiaic ilis idca,
considci ilai wc aic cxamining a cciiain objcci. Wc can vagucly idcniily ii as
"somciling," bui ilc spccilic cxisicncc ol ilis iling is qualilicd in vaiious ways
ilai dillcicniiaic ii liom oilci ilings. Iiisi ol all, wc can iccognizc ilai ii is somc
lind ol sionc. "Mincial" is a ical caicgoiy wlicl ilc iicm bclongs io. Wc can ilcn
dciciminc ilai ilc subsiancc ol ilc sionc is quaiiz; ilis is anoilci ical
qualilicaiion. Any numbci ol oilci ical qualiiics can bc ascciiaincd, sucl as ilc
sionc's mass, spccilic giaviiy and coloi. lui luiilci supposc ilai ilis iiansluccni
piccc ol quaiiz appcais io oui cycs icd, and noi bccausc ilai is iis ical coloi, bui
duc io somc icd llowci's sianding bclind ii. Tlc sionc's icdncss is a mcicly
appaicni qualiiy, an upaání. Tlc icd coloi is ical, bui oui pciccpiion ol ilc
iclaiionslip ol ilai qualiiy io ilc sionc is lalsc. Coniinuing io obscivc ilc sionc,
wc migli ilcn pciccivc yci anoilci upaání, imagining ilai aciually ilcic is a icd
llowci insidc ilc sionc, and concludc ilai ilis llowci is an inicgial paii ol ii. Wc
migli cvcn pioposc a ilcoiy ol causc and cllcci, ilai ilis lind ol sionc naiuially
givcs biiil io icd llowcis.
In ilc samc way, God las no maiciial qualiiics. His spiiiiual qualiiics--sucl as His
pcisonal loim, namcs, spccilic dcsiics and aciiviiics--aic all ical, bui any maiciial
qualiiy wlicl may bc asciibcd io Him is an aiiilicially imposcd qualilicaiion, an
upaání. Wlcn Siï Kisna was picscni on ilis caiil livc ilousand ycais ago, pcisons
wlo cnvicd Him saw oidinaiy luman laulis in His claiacici; ilcsc wcic upaánís
cllcciing ilc vision ol ilosc wlo misundcisiood ilc Loid.
Tlc vciscs ol Srimaá-Pnagavatam ciicd in ilis anuccncáa slow iwo minoi
dillcicnccs liom ilc icxi publislcd by ilc llaliivcdania lool Tiusi. Tlcsc aic
vyasas cahrc insicad ol víávan cahrc in Tcxi 1.+.6 and purusam purnam insicad ol
purusam param in Tcxi 2.3.9. Nciilci ol ilcsc vaiiaiions clangc ilc mcaning in
any signilicani way.
Purporf by BBT TransIafors
Analysis ol Siïla Vyasadcva's Tiancc, Paii I
To undcisiand ilc mcaning ol a piolound bool lilc Srimaá-Pnagavatam, ii is
impoiiani io undcisiand ilc auiloi's laiil and cxpciicncc. Tlcsc iwo laciois guidc
lis wiiiing, and, as in ilis casc, il ilc subscqucni spcalci ol ilc bool slaics ilc
auiloi's laiil and cxpciicncc, ilcn ilc auiloi's idcas will bc accuiaicly convcycd.
To undcisiand Siïla Vyasadcva's mind, oi lcaii, Siïla Jïva Gosvamï analyzcs
Vyasa's iiancc, wlicl is ilc souicc ol Srimaá-Pnagavatam and icvcals iis csscniial
idca. Wiil ilis analysis accomplislcd, Jïva malcs ii ilc basis loi lis cxplicaiion ol
ilc wlolc Pnagavatam in lis Sat-sanáarbna. Hc las ilcicloic dcdicaicd iwcniy
Tcxis ol ilc 1attva-sanáarbna (30-+9) jusi io cxploic ilc innci puiposc ol Siïla
Vyasadcva's lcaii and slow low Suladcva Gosvamï's lcaii pcilccily icllccis ii.
In ilc picvious Tcxi Siïla Jïva Gosvamï dcsciibcd Suladcva's lcaii cvcn bcloic
bcginning io analyzc Siïla Vyasadcva's. Jïva did ilis io involc ilc blcssings ol Siï
Sula, liom wlom cvcn Siïla Vyasadcva was cagci io lcai ilc Pnagavatam. Tlc
dcsciipiion ol Suladcva in ilc picvious Tcxi, moicovci, was bascd on a singlc
vcisc Suia Gosvamï spolc in gloiilicaiion ol lis guru. ly coniiasi, Vyasadcva's
iiancc is dcsciibcd in six vciscs. Ii was ilus also moic convcnicni loi Jïva Gosvamï
io discuss Suladcva's mood bcloic Vyasadcva's. In doing so lc lollows ilc suci-
hatana-nyaya, oi ilc piinciplc ol ilc nccdlc and ilc lciilc,`4 wlicl means tlat wlen
faced witl a complex undertaking one slould execute tle smaller tasks first.
In Pnagavatam 1.7.+ (quoicd in Tcxi 30.1) ilc icim bnahtí-yogcna mcans
|DDB1O5jhy prcna, oi puie love of Godlead,¨ hecause only in tle state of
puie love of Godlead can one see tle Supieme Peisonality of Godlead along
witl His potencies. Tlat bhakti-yogcna means hy prcna¨ is confiimed hy tle
woid anala, meaning puie¨ and iefeiiing to tle condition of Siila
\yasadeva`s leait.
Accoiding io Siïla Rupa Gosvamï in lis Pnahtí-rasamrta-sínánu (1.2.1), bnahtí is ol
ilicc vaiiciics: sa bnahtín saánanam bnavan prcma cctí tríánoáíta. Pnahtí is ol ilicc
iypcs-saánana, bnava, and prcma.` Onc wlo aiiains prcma-bnahtí icalizcs Kisna
boil wiilin and wiiloui, and ilis icalizaiion vanquislcs boil lis ignoiancc aboui
ilc scll and lis maiciial misciics. Siïla Rupa Gosvamï luiilci dcsciibcs prcma-
bnahtí as lollows: sanárananáa-víscsatma sri-hrsnaharsíni ca sa. ¦Prcma-bnahtí] is
spccially claiaciciizcd by ilc cxpciicncc ol inicnsc bliss, and ii can aiiiaci Siï
Kisna` (Pnahtí-rasamrta-sínánu 1.1.17).
Siïla Jïva Gosvamï concludcs, ilcicloic, ilai ii was by ilc inllucncc ol ilis prcma-
bnahtí alonc ilai Siïla Vyasa icalizcd in lis iiancc ilc bnagavat-tattva along wiil
ilc maya-tattva, jiva-tattva, and bnahtí-tattva. In oilci woids, lc saw ilc oiiginal
Pcisonaliiy ol Godlcad, Loid Siï Kisna, along wiil His cxicinal, maiginal, and
inicinal poicncics. Tlis maiciial cicaiion is ilc manilcsiaiion ol Loid Kisna's
cxicinal poicncy, and ilc living cniiiics consiiiuic His maiginal poicncy. Tlc
living cniiiics icnd io bc ovcicomc and bcwildcicd by Maya, ilc Loid's cxicinal
poicncy.
In lis puic siaic ilc living cniiiy is complcicly licc liom ilc cxicinal poicncy's
inllucncc, bui wlcn undci Maya's coniiol lc considcis limscll maiciial. Tlis
aiiiiudc compcls lim io sullci ilc icpciiiion ol biiil and dcail, an unnaiuial,
discasclilc condiiion loi ilc living bcing. Vyasadcva saw in lis iiancc ilc soluiion
io ilis picdicamcni-bnahtí-yoga, oi dcvoiional scivicc unio Loid Adlolsaja,
bcginning wiil lcaiing aboui Him. Sincc mosi ol luman sociciy is ignoiani ol ilis
soluiion, Vyasadcva composcd Srimaá-Pnagavatam io piopagaic ii.
Tlc icim bnahtí-yoga mcniioncd in Pnagavatam 1.7.6. iclcis io saánana-bnahtí,
wlicl is ilc siagc ol dcvoiional scivicc in piaciicc. Tlis siagc is bascd on siiici
lollowing ol dcvoiional icgulaiions. In prcma-bnahtí, ilc advanccd siagc ol bnahtí-
yoga, bccausc onc is licc ol all maiciial coniaminaiion onc suicly and sicadily
cngagcs in dcvoiional scivicc wiil sponiancous allcciion. Tlc dcvoicc wlo las
icaclcd ilis siagc ol advanccmcni gcncially siill lollows ilc saánana piinciplcs,
bui inwaidly lis lcaii is bailcd in wavcs ol blisslul cmoiion iising liom lis
sponiancous mood ol loving scivicc. Siïla Vyasadcva composcd ilc Satvata-
samníta,5 Srimaá-Pnagavatam, io cxplain ilc piinciplcs ol bnahtí-yoga in ilc
saánana and prcma plascs, along wiil ilc inicimcdiaic plasc ol bnava-bnahtí,
dcvoiional scivicc wiil dcvcloping ccsiasy.`
In ilc ncxi Pnagavatam vcisc (1.7.7), bnahtí mcans prcma-bnahtí bccausc, as ilc
vcisc siaics, only ai ilai siagc is onc complcicly licc liom lamcniaiion, dclusion,
and lcai. Tlc woid utpaáyatc liicially mcans is gcnciaicd,` bui lcic ii mcans
bccomcs manilcsi` bccausc prcma-bnahtí cannoi bc gcnciaicd, bcing ilc inicinal
poicncy ol ilc Supicmc Loid; iailci, ii manilcsis wiilin ilc lcaii ol an advancing
dcvoicc by ilc blcssings ol ilc Loid and His puic dcvoicc.
Siïla Jïva Gosvamï gocs on io cxplain ilai alilougl ilcic aic vaiious purusa
incainaiions ol ilc Supicmc Loid wlo cicaic, mainiain, and dcsiioy ilis woild,
ilc icim purusam purnam in Pnagavatam 1.7.+ indicaics ilc oiiginal Pcisonaliiy ol
Godlcad, Siï Kisna. Lvciy woid in a languagc las iis own cncigy,|DDB1O6j hy
wlicl it conveys its meaning. Woids can take on vaiied meanings depending on
wletlei tley exlihit tleii piimaiy oi tleii secondaiy eneigies. !acl woid las
one piimaiy meaning and may lave seveial secondaiy meanings. Wlen a woid
is not iestiicted hy its context, one slould accept its piimaiy meaning. Witl tle
teim purna-purusa in Bhãgavatan 1.7.4, tle uniestiicted meaning (nukhya-
vrtti) of tle woid purna (liteially complete¨ oi peifect¨) indicates Ioid Sii
Kisna, wlo is fiee of all limitations. Ioid \isnu`s purusa incainations aie also
supieme and peifect, hut Tley appeai limited in some ways, and tlese
limitations distinguisl tlem fiom tle purna-purusa. Tlis distinction is implied
in tle Bhãgavatan statement ctc cãnsa-kalãh punsah krsnas tu bhagavãn
svayan. All of tle ahove-mentioned incainations |listed in tle pieceding
veisesj aie eitlei plenaiy poitions oi poitions of tle plenaiy poitions of tle
Ioid, hut Ioid Sii Kisna is tle oiiginal Peisonality of Godlead¨ (Bhãg.
1.3.28). !n tle Bhakti-rasãnrta-sinJhu (2.1.43) Siila Rupa Gosvami explains
low Kisna las foui qualities tlat none of His expansions possess, namely His
wondeiful pastimes, His extiaoidinaiy associates, His enclanting flute-playing,
and His unsuipassed heauty. Tlis explanation of tle woid purna is fuitlei
suppoited hy tle use of tle pliase krsnc parana-purusc in Bhãgavatan 1.7.7.
Heie parana-purusc is in apposition to tle name Kisna, cleaily indicating
equivalence. Commenting on tle use of a viitually identical teimpurusan
paranin tle Second Canto of tle Bhãgavatan (2.3.1O), Siidlaia Svami says
tlat it iefeis to tle purna-purusa, oi Complete Peison.
Liymologically, purusa mcans onc wlo lics down in ilc ciiy,` ilc ciiy lcic bcing
a mciaploi loi ilc body. Tlus ilc woid purusa indicaics ilc Supcisoul wiilin
cacl pcison's body. Tlc Supcisoul is ilc coniiollci ol ilc maiciial cncigy, bui Hc
is ncvci inllucnccd by ii. Loid Siï Kisna, on ilc oilci land, is ncvci |DDB1O7j
diiectly involved witl tle mateiial natuie at all, tlougl He contiols it tliougl
His purusa expansions.
Siïdlaia Svamï uscs ilc woid nírupaání (licc liom all limiiing adjuncis`) in
iclcicncc io Kisna, wlo is noi ilc mcic purusa bui ilc purna-purusa. Unlilc ilc
Supcisoul, |DDB1O8jwlo is seemingly limited hy tle upãJhi of involvement
witl tle mateiial eneigy, Kisna is fiee fiom all upãJhis. Tlis teim, upãJhi, is
difficult to giasp and tleiefoie difficult to iendei into !nglisl. Sometimes it is
tianslated as conditioning,¨ limitation,¨ false designation,¨ oi modifiei.¨ !n
its stiict plilosoplical usage it means limiting adjunct,¨ hecause an upãJhi´s
effect is to appaiently modify tle natuial state of an ohject hy its pioximity oi
association, tlougl in fact it las no integial oi natuial ielationslip witl tle
ohject.
Ioi cxamplc, a naiuially coloilcss ciysial will appcai icddisl wlcn lcld bcloic a
icd llowci. Tlc icddisl iingc is noi paii ol ilc ciysial's naiuic; iailci, bccausc ilc
ciysial is ncai ilc icd llowci, ilc llowci condiiions` ilc ciysial io appcai icddisl.
In ilis way ilc llowci's icdncss is an upaání, oi limiiing adjunci, supciimposcd on
ilc ciysial. Similaily, ilc maiciial body is an upaání supciimposcd on ilc jiva soul.
Tlc soul is lilc a ciysial in ilai lc is casily inllucnccd, oi coloicd,` by lis
associaiion. Tlus ilc soul's pioximiiy io ilc maiciial body causcs ilc soul io
bccomc miicd in maiciial cxisicncc and condiiioncd by ilc modcs ol naiuic. In
icaliiy boil ilc soul and Supcisoul aic nírupaání, wiiloui any limiiing adjuncis,
jusi lilc ilc Pcisonaliiy ol Godlcad.
Onc migli concludc ilai ilis nírupaání condiiion ol ilc soul implics lis absoluic
idcniiiy wiil ilc impcisonal Supicmc. Tlis conclusion is ncgaicd by ilc woid
yajcta (slould woislip`) in ilc siaicmcni yajcta purusam param, Onc slould
woislip ilc Supicmc Pcison` (Pnag. 2.3.10). Tlc iooi yaj mcans io woislip a
Dciiy.` Ii would bc absuid io advisc somconc io woislip a Dciiy wlo is an
impcisonal cniiiy dcvoid ol aiiiibuics. Tlcicloic ilc mcaning ol purna-purusa is
clcai wiiloui oui icsoiiing io ilc impcisonal conccpiion ol ilc Supicmc io iiy io
cxplain ii.
Wlcn Siïdlaia Svamï says ilai ilc Supcisoul, ilc purusa, las maiciial naiuic as
His upaání, onc slould noi ialc ilis siaicmcni io mcan ilai maiciial naiuic
condiiions ilc |DDB1O9jSupeisoul as it does tle jiva. Tle intended meaning is
tlat He contiols mateiial natuie witlout coming into contact witl it oi heing
influenced hy it, hut tlat His veiy involvement witl mateiial natuie seems to
he an upãJhi|DDB11Oj. Tle Supeisoul is always tianscendental to mateiial
natuie, even wlile iesiding witlin it, just as a lead of state always iemains a
fiee man, even wlen le visits tle state piison.
In lis commcni on Pnagavatam 2.3.10, Siïdlaia Svamï inicipicis ilc woid purusa
io mcan ilc Supicmc Pcisonaliiy ol Godlcad, noi ilc Supcisoul, bccausc ilai
Supicmc Pcison is woislipcd by advanccd souls dcsiiing libciaiion, souls wlo aic
bccoming lii io cnici ilc spiiiiual plancis, bcyond ilc juiisdiciion ol cvcn ilc
Supcisoul.
Tlc woid aánohsaja in Pnagavatam 1.7.6 also iclcis io Loid Siï Kisna.
Liymologically ilis woid mcans onc wlo is bcyond scnsc pciccpiion,` bui ii is
also a namc Loid Kisna icccivcd alici lilling ilc dcmoncss Puiana. Tlc Harí-
vamsa Purana (Vísnu-parva 101.30-32) conliims ilis:
aáno `ncna sayancna sahatantara-carína
rahsasi nínata rauára sahuní-vcsa-ánaríni
putana-nama gnora sa mana-haya mana-baIa
vísaáígánam stanam rauáram prayaccnanti janaráanc
áaársur nínatam tatra rahsasim vana-gocaran
punar jato `yam íty anur uhtas tasmaá aánohsajan
Wlcn baby Kisna was slccping in a ciadlc undci ilc axlc ol a caii, a dcmoncss
camc as ilc llying wiicl callcd Puiana io lill Him. Slc gavc lci poisoncd bicasis
io baby Kisna, bui Kisna lillcd lci. Tlc icsidcnis ol Viaja saw Puiana, wlo was
giganiic, powcilul, and iciiiblc io lool ai, lying dcad in ilc loicsi. lui Loid Kisna
was salc, and ilc pcoplc ilcicloic callcd Him Adlolsaja, 'Hc wlo las ialcn
anoilci biiil undci a caii's axlc.'`
Tlc vciscs dcsciibing Vcda-vyasa's iiancc (Pnag. 1.7.+-7) biiclly picscni ilc
quinicsscncc ol Srimaá-Pnagavatam, and wiil ii ilc main clcmcnis ol Gaudïya
Vaisnava plilosoply. Tlcicloic Siïla Jïva Gosvamï says moic aboui ilcsc vciscs in
ilc ncxi Tcxi.
TEXT 31
TEXT 31.1
purvam ítí patnc purvam cvanam ínasam ítí tat purusasya purusatvam ítí srauta-
nírvacana-víscsa-purasharcna ca sa cvocyatc. tam apasyat sri-vcáa-vyasa ítí svarupa-
sahtí-mantam cvcty ctat svayam cva Iabánam. purnam canáram apasyaá íty uhtc
hantí-mantam apasyaá ítí Iabnyatc.
Gopiparanadhana: Il wc ialc ilc alicinaiivc icading ol purvam ¦insicad ol purnam
in Pnag. 2.3.10], siill ilc samc Supicmc Loid is bcing iclciicd io, as ilc spccilic
usagc ol srutí sciipiuic slows in ilc passagc "I alonc was picscni in ilc bcginning
(purvam).'… Tlis is wly ilc purusa is callcd purusa." Wlcn ii is said ilai Siï Vcda-
vyasa saw ilai Loid, ii is auiomaiically undcisiood ilai lc saw Him along wiil His
inicinal cncigy. Wlcn wc say ilai somconc saw ilc moon, wc undcisiand ilai ilc
pcison saw ilc moon along wiil iis cllulgcncc.
BBT: Lvcn il wc considci ilc alicinaiivc icading ol purvam insicad ol purnam in
ilc vcisc quoicd abovc ¦Pnagavatam 1.7.+], siill ilc iclcicncc lcic will bc io ilc
Pcisonaliiy ol Godlcad. Tlis is slown by ilc siaicmcnis ol Vcdic srutí. ¦Tlc Loid
said,] I cxisicd lcic piioi (purvam) io cvciyiling clsc` and Tlai ¦cxisicncc piioi
io cvciyiling clsc] is ilc csscniial claiaciciisiic ol ilc Loid (purusa).`
Wlcn ii is said ilai Siï Vyasa saw ilc Loid, wc slould auiomaiically undcisiand
ilai in addiiion Vyasa saw His svarupa-sahtí, oi inicinal poicncy, jusi as wlcn ii is
said ilai a pcison sccs a lull moon, ilc implicaiion is ilai lc also sccs iis
cllulgcncc.
TEXT 31.2
ata cva.
tvam aáyan purusan sahsaá isvaran prahrtcn paran
mayam vyuáasya cíc-cnahtya haívaIyc stníta atmaní
íty uhtam. ata cva mayam ca taá-apasrayam íty ancna tasmín apa apahrsta asrayo
yasya níIiya stnítatvaá ítí mayaya na tat-svarupa-bnutatvam íty apí Iabnyatc. vahsyatc
ca maya paraíty abnímuhnc ca víIajjamana ítí.
Gopiparanadhana: Tlcicloic ii is said, You aic ilc oiiginal Pcisonaliiy ol
Godlcad, wlo cxpand Youiscll all ovci ilc cicaiions and aic iiansccndcnial io ilc
maiciial cncigy. You lavc casi away ilc cllccis ol ilc maiciial cncigy by dini ol
Youi spiiiiual poicncy. You aic always siiuaicd in cicinal bliss and iiansccndcnial
lnowlcdgc` ¦Pnag. 1.7.23]. And ilus ilc woids "along wiil His cxicinal cncigy,
wlicl was undci His lull coniiol" (mayam ca taá-apasrayam) imply ilai Maya is
undci His slclici in an inlciioi iolc. Slc is noi His inicinal cncigy, sincc slc iuns
away liom Him and lccps ai a disiancc; ilis is siaicd laici in ilc Pnagavatam
¦2.7.+7] Maya, lccling aslamcd, llccs ilc Loid's diicci picscncc.`
BBT: Tlus ii is said:
You aic ilc oiiginal Pcisonaliiy ol Godlcad, wlo cxpand Youiscll all ovci ilc
cicaiions and aic iiansccndcnial io ilc maiciial cncigy. You lavc casi away ilc
cllccis ol ilc maiciial cncigy by dini ol Youi spiiiiual poicncy. You aic always
siiuaicd in cicinal bliss and iiansccndcnial lnowlcdgc` ¦Pnag. 1.7.23].
Tlcicloic wc undcisiand ilc pliasc mayam ca taá-apasrayam ¦in Pnagavatam
1.7.+] io mcan ilai Maya ialcs slclici ol Him in an inlciioi posiiion, liding liom
His sigli; ilus slc docs noi consiiiuic His svarupa, oi csscniial naiuic. As ii is said
laici on, Maya, lccling aslamcd, iuns away liom ilc Loid's diicci picscncc`
¦Pnag. 2.7.+7].

TEXT 31.3
svarupa-sahtír íyam atraíva vyahti-bnavísyatí anartnopasamam sahsaá bnahtí-yogam
aánohsajc íty ancna atmaramas ca íty ancna ca. purvatra ní bnahtí-yoga-prabnavan
hnaIv asau mayabníbnavahataya svarupa-sahtí-vrttítvcnaíva gamyatc paratra ca tc
guna branmananáasyapy uparí-carataya svarupa-sahtcn parama-vrttítam cvarnantití.
mayaánístnatr-purusas tu taá-amsatvcna branma ca taáiya-nírvíscsavírbnavatvcna
taá-antar-bnavcnaprtnah-árstatvat prtnan nohtc ítí jncyam. taá ctac ca ávítiya-trtiya-
sanáarbnayon sustnu pratípatsyatc. ato `tra purva-vaá cva sambanání-tattvam
níránarítam.
Gopiparanadhana: Wc will dcsciibc ilis inicinal cncigy ol ilc Loid's laici, in oui
discussion ol ilc icxins "Tlc maiciial misciics ol ilc living cniiiy, wlicl aic
supcilluous io lim, can bc diiccily miiigaicd by ilc linling pioccss ol dcvoiional
scivicc" ¦llag. 1.7.6] and "All dillcicni vaiiciics ol aimaiamas" ¦llag. 1.7.10]. In
ilc liisi ol ilcsc icxis, ilc inllucncc ol dcvoiional scivicc is undcisiood io bc a
lunciion ol ilc Loid's inicinal cncigy by ilc laci ol iis ovcicoming ilc powci ol
illusion. In ilc sccond, ilc qualiiics ol ilc Loid piovc ilcmsclvcs ilc liglcsi
lunciions ol His inicinal cncigy by ilcii supciioiiiy io cvcn ilc bliss ol lialman.
Tlc icason wly ilc Puiusa and lialman aic noi scpaiaicly mcniioncd ¦in ilc
dcsciipiion ol Siïla Vyasadcva's iiancc] is ilai ilcy aic boil impliciiily includcd
wiilin ilc Pcisonaliiy ol Godlcad--ilc Puiusa, as ilc picdominaioi ol Maya, is a
paiiial appcaiancc ol ilc Supicmc Loid, wlilc lialman is ilc manilcsiaiion ol His
loimlcss, impcisonal aspcci. Tlis will bc lully clucidaicd in ilc sccond and iliid
Sandaiblas. So ilus wc lavc again ascciiaincd, as bcloic ¦Tcxi 29.3], ilc
sambandli-iaiiva.
BBT: Wc slall cxplain ilc Loid's svarupa-sahtí wlcn wc discuss ilc iwo vciscs
bcginning anartnopasamam sahsaá bnahtí-yogam aánohsajc and atmaramas ca
¦Pnagavatam 1.7.6 and 10, icspcciivcly]. Iiom ilc siaicmcni in ilc liisi ol ilcsc
iwo vciscs ilai dcvoiional scivicc can subduc ilc maiciial cncigy, Maya, wc can
inlci ilai ilc powci ol dcvoiional scivicc is a lunciion ol ilc Loid's inicinal
cncigy. Tlc sccond vcisc implics ilai ilc qualiiics ol Loid Haii consiiiuic ilc
svarupa-sahtí`s liglcsi lunciion, supciioi cvcn io ilc bliss ol lialman.
Tlcsc vciscs do noi scpaiaicly mcniion ciilci Paiamaima, ilc Supicmc Loid's
plcnaiy poiiion wlo coniiols Maya, oi lialman, ilc Supicmc Loid's
nondillcicniiaicd aspcci. Tlc icason loi ilis omission is ilai onc is mcani io inlci
ilai boil ilc Paiamaima and lialman aic includcd wiilin ilc Pcisonaliiy ol
Godlcad. Tlus lcic, as bcloic, ilc sambanání-tattva, ilc csscniial iopic ol
discussion in Srimaá-Pnagavatam, las bccn dclincd.
Purport by Gopíparanadhana prabhu
Siïla Jïva Gosvamï was awaic ilai somc manusciipis ol Siïmad-llagavaiam icad
yajcia puiusam puivam insicad ol yajcia puiusam paiam in Tcxi 2.3.10. Tlis
vaiiani also iclcis io ilc samc Pcisonaliiy ol Godlcad. Tlc Complcic Pcison
(puiusam puinam), Supicmc Pcison (puiusam paiam) and Piimcval Pcison
(puiusam puivam) aic onc and ilc samc. To subsianiiaic ilis, Siï Jïva Gosvamï
picscnis iwo iclaicd siaicmcnis ol siuii. In ilc liisi, ilc Pcisonaliiy ol Godlcad
dcclaics ilai picvious io ilc cicaiion ol ilis univcisc, Hc alonc was picscni. In ilc
sccond, a commcni is diawn liom ilis, ilai ilc Loid's cxisicncc piioi io
cvciyiling clsc is wlai disiinguislcs Him as ilc Supicmc Puiusa. His bcing
"alonc" docs noi coniiadici ilc cicinal cxisicncc ol His spiiiiual lingdom,
inlabiicd by His counilcss associaics and scivanis; ii simply dcnics ilc cxisicncc
ol anyiling maiciial in ilc doimani pciiod bciwccn cicaiions.
Accoiding io Siïdlaia Svamï's cxplanaiions ciicd in Tcxi 30.3, ilc iiilc Puiusa can
iclci io ilc Pcisonaliiy ol Godlcad in moic ilan onc way. In onc scnsc ilc Puiusa
is ilc Godlcad in His oiiginal lullncss, as manilcsi in ilc spiiiiual woild:
govindam adi-puiusam iam alam blajami ("I woislip Govinda ¦Kisna], ilc
oiiginal Puiusa.)." In addiiion, ilc Puiusa is also Loid Govinda's spccilic
cxpansion as ilc cicaioi ol ilis woild. Tlcic aic ilicc Puiusa cxpansions ol ilc
Supicmc Loid--Kaianodalasayï Visnu, Gaiblodalasayï Visnu and Ksïiodalasayï
Visnu--ilc cicaiois wlo lic in ilc Causal Occan, ilc Icial Occan ol ilc univcisal
cgg and ilc Mill Occan. Tlc liisi Puiusa, lying on ilc scipcni bcd ol Anania Scsa
wiilin ilc boundaiy icgion bciwccn ilc spiiiiual and maiciial icalms, iniiiaics ilc
gcnciaiion ol ilc maiciial woild mcicly by glancing oncc ai Maya, His pcisonal
cxicinal cncigy. Iiom His body cmanaic ilc cgg-lilc slclls ol numcious
univciscs; Hc ilcn cxpands oncc inio cacl ol ilcsc univciscs io lic down again as
ilc sccond Puiusa. Wlcn all loims ol lilc aic ilcn scni loiil inio cicaiion, ilc
Loid bccomcs ilc iliid Puiusa, cniciing along wiil cacl living soul inio ilcii
maiciial bodics. In ilis way, ilc Supicmc Pcison as ilc Puiusa cxpands Himscll io
bccomc ilc Paiamaima; Gaiblodalasayï Visnu is ilc Supcisoul ol ilc ioial
univcisc (samasii-paiamaima) and Ksïiodalasayï Visnu is ilc Paiamaima
accompanying cacl individual soul (vyasii-paiamaima).
Siïla Radla-molana Gosvamï poinis oui ilai lcxicogiaplcis lavc cxplaincd ilc
dciivaiion ol ilc woid puiusa in similai icims. Onc ciymology ol puiusa is puia
asïi ("Hc cxisicd picviously.") and anoilci is puii saiïic scic ("Hc siis down in ilc
pui, ilc maiciial body."). Naiada Muni also spcals lilc ilis in Siïmad-llagavaiam
(7.1+.37):
purany ancna srstaní/ nr-tíryag-rsí-ácvatan
sctc jivcna rupcna/ purcsu puruso ny asau
"Tlc Supicmc Pcisonaliiy ol Godlcad las cicaicd many icsidcniial placcs ¦puia]
lilc ilc bodics ol luman bcings, animals, biids, sainis and dcmigods. In all ol
ilcsc innumciablc bodily loims, ilc Loid icsidcs ¦scic] wiil ilc living bcings as
Paiamaima. Tlus Hc is lnown as ilc Puiusa avaiaia."
Tlc impcisonal conccpiion ol ilc Supicmc is only a paiiial icalizaiion by ilosc
wlo cannoi undcisiand Him as a pcison, a posscssoi ol cicaiivc cncigics. Two
piimaiy cncigics ol ilc Supicmc aic discusscd in ilis anucclcda, His inicinal
svaiupa-salii and His cxicinal Maya. Tlc Loid's svaiupa-salii is in csscncc His
lcmalc counicipaii, ilc souicc ol His pcisonal plcasuic. Slc piovidcs Him ilc
saiislaciion ol loving iccipiocaiions wiil Hciscll in Hci oiiginal loim ol Siïmaiï
Radlaianï, in Hci unlimiicd spiiiiual cxpansions wlicl join cacl ol ilc cxpandcd
loims ol Godlcad, and in ilc dcvoiional scivicc ol libciaicd jïvas. Wlcn Mala-
Visnu lics down io cicaic ilc maiciial woild in His mysiic slccp (yoga-nidia), Hc
is aciually cnjoying wiilin Himscll wiil His inicinal plcasuic poicncy: aimana
iamaya icmc iyalia-lalam sisilsaya (lialma-samliia 5.7, "As Hc inicnds io scnd
loiil His scpaiaicd cncigy, Hc coniinucs cnjoying wiil His inicinal consoii.").
Maya is also a pcisonal cncigy ol ilc Loid, an cxpansion ol Siïmaiï Radlaianï, bui
lci lunciion is inlciioi. Slc cicaics and iulcs ilc woild ol illusion, wlcic ilc
Pcisonaliiy ol Godlcad appcais io bc abscni. lccausc ol lci associaiion wiil ilc
coniaminaiion ol icbcllious souls, ilc Loid malcs no coniaci wiil lci alici His
iniiial glancc, and slc lccps lciscll oui ol His sigli. Siïla laladcva Vidyablusana
ollcis an analogy io ilc dillcicncc bciwccn ilc inicinal and cxicinal cncigics ol
ilc Supicmc: onc is lilc an cmpcioi's lavoiiic quccn wlilc ilc oilci is lilc a
mcnial maidscivani wlo always icmains ouisidc lis quaiicis.
Purporf by BBT TransIafors
Somc cdiiions ol Srimaá Pnagavatam lavc ilc woid purvam (cxisiing bcloic`) in
placc ol purnam in icxi 1.7.+. Tlis dillcicncc docs noi clangc ilc impoii ol ilc
vcisc, lowcvci. Tlc woid purusa can also mcan Hc wlo cxisicd piioi io ilc
cicaiion`: pura asit ítí purusan. Tlis pliasc iclcis io ilc Supicmc Loid as ilc
souicc ol cvciyiling. And ilis Supicmc Loid is Kisna, as Hc conliims in ilc
Pnagavaá-gita (10.S): anam sarvasya prabnavan. I am ilc souicc ol cvciyiling.`
lcing ilc souicc ol cvciyiling is ilc csscniial claiaciciisiic ol ilc purusa. Sincc
cxisiing piioi io cvciyiling clsc is ilc idca convcycd by ilc adjcciivc purvam, ilc
pliasc purusam purvam is cquivalcni io purusam purnam insolai as indicaiing ilc
Supicmc Loid, Kisna.
Siï Vyasa saw ilc Loid's poicncics along wiil ilc Loid Himscll, jusi as onc always
sccs ilc cllulgcni moonligli along wiil ilc lull moon. Tlc cncigics ol ilc Loid
aic always picscni along wiil Him, inasmucl as an objcci's aiiiibuics aic always
picscni along wiil ilc objcci. In ilc Vísnu Purana (6.5.79) ilc aiiiibuics ol
llagavan, ilc Supicmc Pcisonaliiy ol Godlcad, aic lisicd:
jnana-sahtí-baIaísvarya-virya-tcjamsy ascsatan
bnagavac-cnabáa-vacyaní vína ncyaír gunaáíbnín
Tlc woid bnagavan indicaics lnowlcdgc, scnsoiy powci, siicngil, wcalil,
piowcss, and valoi-all wiiloui limii, and all complcicly dcvoid ol maiciial
qualiiics and ilcii cllccis.` Tlc Supicmc Pcison las muliilaiious poicncics, ol
wlicl ilicc aic piimaiy. As ilc Vísnu Purana (1.12.69) siaics, nIaáíni sanáníni
samvít tvayy cha sarva-samsrayc. Tlc nIaáíni, sanáníni, and samvít poicncics cxisi
only in You ¦ilc Supicmc Loid], wlo aic ilc slclici ol cvciyiling.` HIaáíni is ilc
Loid's plcasuic poicncy, sanáníni His suppoiiing poicncy, and samvít His
cogniiion poicncy. Tlcsc ilicc poicncics consiiiuic ilc Loid's svarupa, oi His
|DDB111j essential, inteinal natuie. Siila 1iva Gosvami will give a detailed
explanation of tlese potencies in tle Bhagavat-sanJarbha.
In ilc spiiiiual sly ilcsc poicncics aic inlcicni in ilc Loid's own pcison, bui ilcy
aic also picscni in ilc individual pcisonal loims ol His associaics. In Tcxi +7 Siïla
Jïva Gosvamï will idcniily ilc loim ol ilc Supicmc Loid |DDB112jseen hy Siila
\yasadeva as Kisna in \indavana, wleie tle Ioid is always piesent witl His
most intimate devotees. Siimati Radlaiani is Ioid Kisna`s peisonified pleasuie
potency, and witl Hei tle Ioid peifoims His most intimate pastimes.
Tleiefoie it slould he undeistood tlat in lis tiance Siila \yasa also saw
Siimati Radlika along witl Hei associates, foi tle Ioid is nevei sepaiated
fiom His inteinal potencies.
lcsidcs ilc Loid's ilicc inicinal poicncics, Vyasa saw His cxicinal poicncy (Maya)
and His maiginal poicncy (ilc jivas). Maya is noi paii ol ilc Loid's svarupa. Slc is
pcisonally picscni in His cniouiagc, bui slc clooscs io icmain oui ol His sigli.
Tlcicloic slc can ncvci inllucncc ilc Loid oi His inicinal poicncics. Gcncially a
lcmalc inllucnccs a malc by appcaiing bcloic lim, bui Mayadcvï, ilc lcmalc,
cxicinal cncigy ol ilc Supicmc, cannoi inllucncc ilc Loid. Tlcicloic ii is said ilai
slc icmains oui ol His vicw. As ii is said (Pnag. 2.7.+7), maya paraíty abnímuhnc ca
víIajjamana. Mayadcvï lccps away liom ilc Loid, lccling aslamcd io comc bcloic
|DDB113jHim.¨ Siila Baladeva \idyahlusana compaies Maya to a
maidseivant wlo disclaiges lei duties outside tle king`s innei quaiteis. Sle
does not lave tle same piivileges as lis queens, wlo aie like tle Supieme
Ioid`s inteinal potencies in tlat tley can diiectly associate witl tleii mastei at
all times.
Maya, ilc Loid's cxicinal cncigy, is inlciioi io boil His svarupa-sahtí and His
maiginal cncigy, ilc jivas. Siill, slc can subduc ilc jivas. Tlis vulnciabiliiy ol ilc
jivas io illusion is siaicd in Pnagavatam 1.7.5:
yaya sammoníto jiva atmanam trí-gunatmaham
paro `pí manutc `nartnam tat-hrtam cabnípaáyatc
lcwildcicd by ilai cxicinal cncigy, ilc living cniiiy, alilougl iiansccndcnial io
ilc ilicc modcs ol maiciial naiuic, ilinls ol limscll as a maiciial pioduci and
ilus undcigocs ilc icaciions ol maiciial misciics.`
Alilougl boil ilc individual soul and ilc Supcisoul aic conscious and icsidc in
ilc samc maiciial body, only ilc jiva is bcwildcicd by Maya and sullcis ilc
maiciial misciics. Maya cannoi allcci ilc Loid bccausc Hc is lci masici; by His
inconccivablc powci Hc icmains loicvci bcyond lci inllucncc.
In ilc Pnagavaá-gita (7.5) Loid Kisna iclls Aijuna ilai His maiginal cncigy, ilc
jiva, is supciioi io His scpaiaicd, maiciial cncigy, Maya. Onc may ilcn asl, How
docs ilc supciioi jiva comc undci ilc coniiol ol ilc inlciioi naiuic, Maya' Tlc
answci is iwolold: bccausc ilc jiva is inliniicsimal, and also bccausc Maya can
iiansccnd logic in lci aciions. In ilc Tliid Canio ol Srimaá-Pnagavatam (3.7.9),
Maiiicya Muni icsponds io a qucsiion liom Viduia as lollows:
scyam bnagavato maya yan naycna víruányatc
isvarasya vímuhtasya harpanyam uta banánanam
Tlc illusoiy cncigy ol ilc Supicmc Loid acis coniiaiy io logic ¦i.c., lci bclavioi
cannoi bc undcisiood simply iliougl logic]; oilciwisc, low is ii possiblc ilai ilc
living cniiiy, wlo is conscious and libciaicd, bccomcs bound and misciablc'`
Commcniing on ilis vcisc, Siïla Visvanaila Caliavaiiï Tlaluia givcs an analogy:
Alilougl ilc sun is powcilully cllulgcni, siill ilc cloud, gcnciaicd liom ilc sun's
poicncy, can covci |DDB114joui vision of it. Similaily, altlougl tle jiva is hy
natuie supeiioi to Maya, sle still las tle powei to covei lim.
Anoilci impoiiani poini madc in ilis scciion is ilai ilc dcsciipiion ol Vyasa's
iiancc docs noi cxpliciily mcniion ciilci ilc Supcisoul oi ilc impcisonal lialman
cllulgcncc. Tlc Supcisoul (Paiamaima) is ilc cxpansion ol ilc Loid wlo picsidcs
ovci ilc allaiis ol ilc maiciial cncigy. In ilc Pnagavaá-gita (9.10) Loid Kisna says,
mayaányahscna prahrtín suyatc sa-caracaram. Tlis maiciial naiuic is woiling
undci My diicciion, pioducing all moving and nonmoving bcings.` Hcic My`
mcans My Paiamaima cxpansion's,` sincc ii is iliougl His Paiamaima lcaiuic
ilai Loid Kisna icgulaics ilc woilings ol ilc maiciial woild. Siïla Jïva Gosvamï
poinis oui ilai sincc ilc Paiamaima cxpands liom Kisna and is cniiicly dcpcndcni
on Him, ilc dcsciipiion ol Vyasadcva's iiancc nccd noi mcniion ilc Paiamaima
scpaiaicly. Tlc samc lolds iiuc loi lialman, wlicl is noiling bui ilc cllulgcncc
cmanaiing liom ilc Loid's iiansccndcnial body. Lilc ilc Paiamaima, lialman las
no cxisicncc indcpcndcni ol ilc Loid. Kisna conliims ilis in ilc Pnagavaá-gita
(1+.27): branmano ní pratístnanam. I am ilc basis ol ilc impcisonal lialman.`
Accoiding io ilc Níruhtí diciionaiy, pratístniyatc asmínn ítí pratístna. Pratístna
mcans 'slclici' oi 'basis.'` Jusi as ilc sun globc is ilc basis ol ilc sunslinc, so
Kisna is ilc basis ol ilc lialman cllulgcncc.
Iiom ilis analysis ol Vcda-vyasa's iiancc, ii is clcai ilai ilc ccniial subjcci ol
Srimaá-Pnagavatam is ilc Pcisonaliiy ol Godlcad, Loid Siï Kisna, and ilai ilc
pioccss loi aiiaining Him is bnahtí-yoga. lialman and Paiamaima, bcing
dcpcndcni manilcsiaiions ol ilc Loid, cannoi bc scpaiaicd liom Him, bui ilcsc
iwo lcaiuics aic noi ilc objccis ol Vyasadcva's iiancc and so cannoi bc ilc ccniial
subjccis ol His gicaicsi woil, Srimaá-Pnagavatam. Wc slould noncilclcss noic
ilai onc wlo icalizcs llagavan, Loid Kisna, auiomaiically icalizcs lialman and
Paiamaima, in ilc samc way ilai onc wlo acquiics a million dollais auiomaiically
posscsscs all smallci |DDB115jsums.
In ilc ncxi scciion Siïla Jïva Gosvamï discusscs low ilc living cniiiy comcs io bc
bound up by Maya.
TEXT 32
Tcxi 32.1
atna prah pratípaáítasyaívabníáncyasya prayojanasya ca stnapaham jivasya svarupata
cva paramcsvaraá vaíIahsanyam apasyaá íty ana yayctí. yaya mayaya sammoníto
jivan svayam cíá-rupatvcna trí-gunatmahaj jaáat paro `py atmanam trí-gunatmaham
jaáam ácnaáí-sangnatam manutc tan-manana-hrtam anartnam samsara-vyasanam
cabnípaáyatc.
Tlc pioccss (abníáncya) and ilc goal (prayojana), as wc lavc dclincd ilcm, aic
bascd on ilc csscniial dillcicncc bciwccn ilc Loid and ilc living cniiiy. Tlai Siï
Vyasa saw ilis disiinciion is slown by ilc vcisc bcginning yaya ¦Pnag. 1.7.5].
Alilougl ilc living cniiiy is by naiuic puic spiiii, iiansccndcnial io ilc ilicc incii
maiciial modcs, wlcn dcludcd by Maya lc considcis limscll a pioduci ol ilosc
modcs, ilc incii maiciial body. Tlis dclusion causcs ilc living cniiiy io sullci
unwanicd conscqucnccs, namcly ilc misciics ol icpcaicd biiil and dcail.
Texf 32.2
taá cvam jivasya cíá-rupatvc `pí yaya sammonítan ítí manutc ítí ca svarupa-bnuta-
jnana-saIítvam vyanahtí prahasaíha-rupasya tcjasan sva-para-prahasana-sahtí-vat.
ajnancnavrtam jnanam tcna munyantí jantavan
ítí sri-gitabnyan. taá cvam upaáncr cva jivatvam tan-nasasyaíva mohsatvam ítí
matantaram parínrtavan. atra yaya sammoníta íty ancna tasya cva tatra hartrtvam
bnagavatas tatroáasinatvam ,matam)|N!W116j.
Iuiilcimoic, noi only docs ilc living bcing consisi ol puic spiiiiual
consciousncss, bui lc also posscsscs consciousncss as a componcni ol lis csscniial
naiuic, jusi as ligli, wlicl consisis ol noiling bui illuminaiion, also posscsscs ilc
capaciiy io illuminc iiscll and oilci ilings. Tlai ilc living cniiiy posscsscs
consciousncss is implicd ¦in Pnagavatam 1.7.5] by ilc woids yaya sammonítan
(dcludcd by ilai ¦Maya]`) and manutc (lc considcis`) and conliimcd by ilc
lollowing woids ¦in Pnagavaá-gita 5.15]:
Living bcings aic bcwildcicd bccausc ilcii consciousncss is covcicd by
ignoiancc.`
Tlus is icluicd ilc coniiaiy opinion ilai ilc jiva cxisis only as an upaání ol
lialman and ilai libciaiion is simply ilc climinaiion ol ilis upaání.
Hcic ¦in Pnag. 1.7.5] ilc pliasc yaya sammoníto slows ilai Maya alonc is
icsponsiblc loi dcluding ilc living bcing; ilc Loid icmains uninvolvcd.
Texf 32.3
vahsyatc ca.
víIajjamanaya yasya stnatum ihsa-patnc `muya
vímoníta víhattnantc mamanam ítí áuráníyan
ítí. atra víIajjamanaya íty ancncáam ayatí, tasya jiva-sammonanam harma sri-
bnagavatc na rocata ítí yaáy apí sa svayam janatí tatnapí bnayam ávítiyabnínívcsatan
syaá isaá apctasya ítí áísa jivanam anaáí-bnagavaá-ajnana-maya-vaímuhnyam
asanamana svarupavaranam asvarupavcsam ca harotí.
Laici Srimaá-Pnagavatam ¦2.5.13] siaics:
Tlc illusoiy cncigy ol ilc Loid cannoi siand in lioni ol Him, bcing aslamcd ol
lci posiiion, bui ilosc wlo aic bcwildcicd by lci always iall nonscnsc, bcing
absoibcd in ilouglis ol 'I' and 'minc.'`
Hcic wc can inlci liom ilc pliasc bcing aslamcd` (víIajjamanaya) ilai alilougl
Maya lnows lci woil ol bcwildciing ilc living bcings docs noi plcasc ilc
Supicmc Loid, siill slc cannoi iolciaic ilai ilcy lavc iuincd ilcii bacls on Him
bccausc ol ilcii ignoiancc ol Him, wlicl is bcginninglcss. Srimaá-Pnagavatam
¦11.2.37] dcsciibcs ilc icsuli ol ilc jivas` iuining liom ilc Loid: Wlcn ilc living
bcings aic aiiiacicd io somciling oilci ilan ilc Loid, ilcy bccomc lcailul.`
Tlcicloic Maya covcis ilcii ical naiuic and cniiccs ilcm io idcniily wiil maiici.
COMMENTARY
Tlc Living Lniiiy Is Disiinci liom ilc Loid
In ilis Tcxi Siïla Jïva Gosvamï slows low scivicc io ilc Loid is ilc pioccss ol scll-
icalizaiion (abníáncya) and low cicinal lovc ol God is ilc goal (prayojana). Sincc
lovc ol God is cicinal, ilc Supicmc Loid and ilc living cniiiics musi bc cicinally
disiinci, bccausc wlcicvci ilcic is scivicc oi lovc, ilc scivci and ilc scivcd oi ilc
lovci and ilc bclovcd musi bc scpaiaic individuals.
Accoiding io ilc Mayavada impcisonalisis ilis disiinciion ol individual sclvcs
cxisis only in ilc condiiioncd (vyavanaríha) siagc. In ilc libciaicd (paramartníha)
siagc all sucl disiinciions dissolvc bccausc on ilai lcvcl lialman alonc cxisis.
Impcisonalisis insisi ilai sincc lialman and ilc living bcing aic absoluicly onc
and ilc samc, ilcic can bc no disiinciion ol idcniiiics in ilc icaliiy ol lialman.
Tlc Mayavadïs go on io say ilai wlcn lialman coniacis Maya, Maya acis as iis
upaání and lialman is ilcn lnown as isvara (God) and ilc jivas. Apaii liom ilcsc
appcaianccs aiising liom lialman's pioximiiy io Maya, nciilci isvara noi ilc jivas
cxisi. Conccining ilc jivas, lcaiuiclcss lialman cnicis inio dclusion and displays
ilc jivas`|DDB117j masqueiade foims and peisonalities hiitl aftei hiitland
all foi no ieason otlei tlan Bialman`s adulteiation hy Maya. And tlis same
deluded Bialman will he iedeemed wlen le simply gives up lis false
designations on tle stiengtl of acquiied knowledge of Bialman.
All ilis gocs counici io wlai Vyasadcva aciually saw in His iiancc. Hc saw ilai ilc
jivas aic iniiinsically cicinal spiiiiual cniiiics, scpaiaic individuals in ilcii own
iigli. Hc luiilci saw ilai Maya ovcicomcs only ilc jivas, noi lialman (isvara, ilc
Pcisonaliiy ol Godlcad); indccd, Hc saw ilai Maya, lai liom ovcicoming ilc
Supicmc Loid, could noi cvcn baic io lacc Him. Hc also saw ilai God Himscll is
noi diiccily involvcd wiil dcluding ilc jivas. In sum, Vyasadcva icalizcd ilai ilc
Loid,|DDB118j tle jivas, and Maya aie all eteinal, and tlat tle Ioid suppoits
tle otlei two.
In Pnagavatam 1.7.5 ilc woids sammonítan (bccoming dcludcd`) and manutc (lc
ilcn ilinls`) aic applicd io ilc jiva, indicaiing ilai dclusion and iis cllccis,
ignoiancc and misciy, aic noi paii ol lis oiiginal naiuic. Tlcsc iwo woids also
indicaic ilai ilc jiva is boil consciousncss and ilc posscssoi ilcicol.|DDB119j
As a liglt hulh simultaneously illuminates itself and tle ohjects aiound it, so
tle jiva is simultaneously conscious of limself and ohjects outside limself. !n
otlei woids, cognition is an intiinsic aspect of lis natuie, not a tempoiaiily
acquiied capacity, wlicl is wlat tle Mayavada doctiine implies hy positing tlat
tle jiva´s attiihutes aie only appaiently ieal (as is tle jiva limself) and tlat to
gain salvation le las to acquiie knowledge of lis oneness witl Bialman.
Tlc ilcisiic undcisianding ol ilc jivas` siiuaiion in ilis woild, glcancd liom
analyzing Siïla Vyasadcva's iiancc, is ilai Maya cannoi iolciaic ilc jivas` iclusal io
scivc lci Loid, and so slc covcis ilc lnowlcdgc ol sucl icbcllious jivas and
impiisons ilcm in maiciial bodics. Maya's piincipal lunciions aic io punisl and io
icciily ilc jivas wlo lavc iuincd away liom ilc Pcisonaliiy ol Godlcad. Hci
moiivc is noi io inllici sullciing bui io cncouiagc ilc lallcn jivas io acccpi
icciilicaiion by inquiiing inio iiansccndcnial lnowlcdgc. Loid Kisna ilcicloic
says in ilc Pnagavaá-gita (+.37) ilai iiansccndcnial lnowlcdgc buins all ilc bonds
ol harma in ilc samc way ilai liic buins lucl, bccausc oncc a pcison aiiains
iiansccndcnial lnowlcdgc, Maya nccd no longci punisl lim.
Somciimcs, liom oui mundanc poini ol vicw ilcic appcais io bc a coniiadiciion
bciwccn ilc wiiiings ol ilc gicai acaryas. An cxamplc ol ilis aiiscs liom Siïla Jïva
Gosvamï's usc in ilis Tcxi ol ilc icim anaáí (bcginninglcss`) io dcsciibc Maya's
bcwildcimcni ol ilc jivas. Iiom ilc way Jïva Gosvamï uscs ilis woid clscwlcic in
ilc Sanáarbnas, ii appcais ilai lc inicnds loi lis icadcis io undcisiand ilc woid
liicially-ilai Maya's condiiioning ol cacl jiva las no bcginning bui cnds wlcn a
jiva bccomcs Kisna conscious. Siïla Piablupada, lowcvci, iool ilc woid anaáí io
mcan liom iimc immcmoiial` in similai sciipiuial conicxis, indicaiing ilai lc
undcisiood ilc jiva`s condiiioning io lavc an uniiaccablc bcginning. Hc cxpicsscs
lis undcisianding ol ilis issuc in lis iianslaiion ol and commcniaiy on a vcisc in
ilc Caítanya-carítamrta ilai Loid Caiianya spolc io Sanaiana Gosvamï (Cc.
Maánya 20.117):
hrsna bnuIí` scí jiva anaáí-banírmuhna
atacva maya tarc ácya samsara-áunhna
Ioigciiing Kisna, ilc living cniiiy las bccn aiiiacicd by ilc cxicinal lcaiuic liom
iimc immcmoiial. Tlcicloic ilc illusoiy cncigy ¦Maya] givcs lim all linds ol
misciy in lis maiciial cxisicncc.` Puipoii: Wlcn ilc living cniiiy ¦ilc jïva]
loigcis lis consiiiuiional posiiion as an cicinal scivani ol Kisna, lc is immcdiaicly
cniiappcd by ilc illusoiy, cxicinal cncigy. Tlc living cniiiy is oiiginally paii and
paiccl ol Kisna and is ilcicloic ilc supciioi cncigy ol Kisna. . . . ¦Howcvci,] lc is
somciimcs aiiiacicd by ilc cxicinal, illusoiy cncigy, . . . and ilis is ilc bcginning
ol lis maiciial lilc. Wlcn lc cnicis ilc maiciial cncigy lc is subjccicd io ilc
ilicclold iimc mcasuicmcni-pasi, picscni, and luiuic. Pasi, picscni, and luiuic
bclong only io ilc maiciial woild; ilcy do noi cxisi in ilc spiiiiual woild. Tlc
living cniiiy is cicinal, and lc cxisicd bcloic ilc cicaiion ol ilis maiciial woild.
Unloiiunaicly lc las loigoiicn lis iclaiionslip wiil Kisna. Tlc living cniiiy's
loigcilulncss is dcsciibcd lcicin as anadi, wlicl indicaics ilai ii las cxisicd sincc
iimc immcmoiial. Onc slould undcisiand ilai duc io lis dcsiic io cnjoy limscll
in compciiiion wiil Kisna, ilc living cniiiy comcs inio maiciial cxisicncc.`
A|DDB12Oj deluded jiva ietains lis capacity to know tle Supieme Ioid. His
condition is somewlat like tlat of a coveied liglt hulh: tle hulh`s liglt may not
he visihle heyond tle coveiing, hut it still slines witlin. Similaily, altlougl tle
conditioned jiva`s ahility to know tle Ioid is coveied, it still exists. !n tlis
conditioned state tle jiva misuses lis mind and senses and misdiiects lis
natuial piopensity to seive. Tlus le suffeis. But wlen le uses lis mind and
senses piopeily hy piacticing sadlana-hlakti, lis tiue natuie hegins to emeige,
and if le continues on tle patl of hlakti le attains lis oiiginal identity and is
estahlisled in tle unending hliss of piema-hlakti. !n tle Paiamatma-
sandaihla, Siila 1iva Gosvami discusses in moie detail tlis and otlei aspects of
tle jiva`s natuie.
Onc may asl wly ilc all-powcilul Loid docs noi siop Maya liom bcwildciing ilc
jïva. Siïla Jïva Gosvamï answcis ilis qucsiion in ilc ncxi Tcxi.
TEXT 33
Tcxi 33.1
sri-bnagavams canaáíta cva bnahtayam prapancaáníharínyam tasyam áahsínyam
Iangnítum na sahnotí. tatna taá-bnaycnapí jivanam sva-sammuhnyam vancnann
upaáísatí.
áaívi ny csa guna-mayi mama maya áuratyaya
mam cva yc prapaáyantc mayam ctam tarantí tc
satam prasangan mama virya-samvíáo
bnavantí nrt-harna-rasayanan hatnan
taj-josanaá asv apavarga-vartmaní
sraáána ratír bnahtír anuhramísyatí
ítí ca.
Ioi His paii, ilc Supicmc Loid cannoi wiildiaw His lavoi liom Maya, wlom Hc
las dclcgaicd as ilc coniiollci ol ilc maiciial cicaiion and wlo las always bccn
His dcvoicc. Siill, Hc wanis ilc jivas io iuin lavoiably iowaid Him, cvcn il ilcy
musi do so oui ol lcai ol Maya, and ilcicloic Hc insiiucis ilcm ¦in Pnagavaá-gita
7.1+]:
Tlis divinc cncigy ol Minc, consisiing ol ilc ilicc modcs ol maiciial naiuic, is
dilliculi io ovcicomc. |DDB121jOnly tlose wlo lave suiiendeied unto Me can
easily cioss heyond it.|DDB122j¨
And ¦in Pnagavatam 3.25.25]:
In ilc associaiion ol puic dcvoiccs, discussion ol ilc pasiimcs and aciiviiics ol
ilc Supicmc Pcisonaliiy ol Godlcad is vciy plcasing and saiislying io ilc cai and
ilc lcaii. ly culiivaiing sucl lnowlcdgc a pcison giadually bccomcs advanccd on
ilc pail ol libciaiion, and ilcicalici lc is liccd, and lis aiiiaciion bccomcs lixcd.
Tlcn ical dcvoiion and dcvoiional scivicc bcgin.`
Texf 33.2
IiIaya srimaá-vyasa-rupcna tu vísístataya taá upaáístavan íty anantaram cvayasyatí
anartnopasamam sahsaá ítí. tasmaá ávayor apí tat tat samanjasam jncyam. n maya
hnaIu sahtín sahtís ca harya-hsamatvam tac ca ánarma-víscsan, tasyan hatnam
Iajjaáíham. ucyatc cvam saty apí bnagavatí tasam sahtinam aánístnatr-ácvyan
sruyantc yatna hcnopanísaáí mancnára-mayayon samvaáan. taá astam prastutam
prastuyatc.
In His pasiimc loim ol Siï Vyasa|DDB123j, tle Ioid las veiy explicitly
instiucted tle living heings in tlis way |namely, tlat tley slould suiiendei to
Him so tley can tianscend Mayaj. Tlis we slall see sloitly, in oui discussion of
tle veise heginning anarthopasanan sãksãJ |Bhãg. 1.7.6j. Tlus hotl tle Ioid
and Maya lave acted quite piopeily.
lui, onc may objcci, il Maya is only an cncigy and an cncigy is ilc capaciiy io do
somc woil and is moicovci jusi a qualiiy posscsscd by somc cniiiy, low ilcn can
Maya lccl aslamcd and lavc oilci, similai claiaciciisiics'
Tlc answci is ilai alilougl Maya is in laci an cncigy, wc do lcai liom ilc Vcdic
sciipiuics aboui lcmalc dciiics wlo picsidc ovci cncigics icsiding in ilc Supicmc
Loid. Wc scc an cxamplc ol ilis in ilc dialoguc bciwccn Loid India and Maya in
ilc Kcna Lpanísaá. In any casc, wc slall now lci ilis maiici siand and iciuin io
ilc main iopic ol oui discussion.
COMMENTARY
Maya Is a Dcvoicc ol ilc Loid
As Siïla Jïva Gosvamï cxplaincd in ilc picvious Tcxi, ilc Supicmc Loid is noi
plcascd ilai Maya las io dcludc ilc jivas, ilcicloic Maya lccls ioo cmbaiiasscd io
lacc ilc Loid. Onc may asl, Il ilc Loid is all-powcilul, wly docs Hc noi
inicivcnc'` Oui answci is ilai ilc Loid las appoinicd Maya ilc picsiding dciiy ol
ilc maiciial cicaiion and slc las bccn pciloiming ilis scivicc laiillully sincc iimc
immcmoiial. lccausc slc is His dcvoicc, Hc lindly docs noi inicilcic wiil lci
scivicc.
lui ilis icply may lcad io a luiilci doubi: lcsidcs bcing all-powcilul, ilc Supicmc
Loid is said io bc unlimiicdly mcicilul, always ilinling ol cvciyonc's wcllaic. Wly
ilcn docs Hc lail io siop Maya liom laiassing ilc jivas' To ilis Jïva Gosvamï
icplics ilai cvcn ilougl ilc Loid docs noi siop Maya, Hc icaclcs ilc jivas low io
gci licc liom lci cluiclcs by suiicndciing io Him. Maya will ncvci again laiass
any jiva wlo las ialcn lull slclici ol ilc Supicmc Loid.
Siill a puzzlc icmains: Wly docs ilc Loid allow Maya io cicaic obsiaclcs loi ilc
jiva cvcn wlcn lc wanis io suiicndci io Him' Wly docs Hc allow lci io
icpcaicdly picscni vaiious alluicmcnis ilai picvcni ilc jiva liom disciiminaiing
bciwccn piopci and impiopci aciion and in ilis way|DDB124j haffle lis
attempts at suiiendeiing?
Siïla Jïva Gosvamï answcis ilis qucsiion by ciiing ilc vcisc bcginning satam
prasangan mama virya-samvíáo, wlicl Loid Kapila spcals in Srimaá-Pnagavatam
(3.25.25). Tlis vcisc cxplains ilai dcvoiccs ol ilc Loid associaic lavoiably wiil
onc anoilci and always iclisl ialling aboui ilc Loid's pasiimcs, wlicl aic a ionic
loi ilc lcaiis and cais ol ilc sicl and wcal jivas. Tlis ionic immunizcs ilcm
againsi ilc discasc ol maiciial illusion and giadually biings ilcm bacl io ilc
lcalily condiiion ol lilc, namcly ilc Supicmc Loid's dcvoiional scivicc. Tlc Loid's
only aciiviiy in ilc spiiiiual woild is cnjoying loving cxclangcs wiil His dcvoiccs,
and His cnjoymcni would bc disiuibcd by ilc iniiusion ol unlcalily jivas-ilai
is, souls wlo lavc noi bccomc complcicly puiilicd ol maiciial dcsiic and
icawalcncd ilcii puic lovc loi ilc Loid.|DDB125j Maya tleiefoie employs
vaiious means to make suie no unfit souls hotlei tle Ioid. Because tlis is lei
assigned seivice to Him, He does not inteifeie.
Tlc Pcisonaliiy ol Godlcad las noi, lowcvci, cmploycd Maya jusi io inllici
misciics on ilc jivas. Slc docs ilai, bui as mcniioncd cailici, lci ical puiposc is io
clasicn ilc jivas, io cncouiagc ilcm io iuin io ilc Loid. Tlc punislmcni slc
mcics oui scivcs ilicc puiposcs: io givc ilc living cniiiics ilc icaciions loi ilcii
sinlul dccds, io dcici ilcm liom luiilci iiansgicssions, and io impcl ilcm io
scaicl loi a way oui ol ilis woild ol sullciing. Sincc ilis punislmcni uliimaicly
bcncliis ilc jivas by uniiing ilcm wiil ilc Pcisonaliiy ol Godlcad, Hc gcncially
docs noi cloosc io comc bciwccn ilc jiva and Maya. Tlc govcinoi ol a siaic will
usually noi inicilcic wlcn ilc couii sysicm scnds a ciiminal io piison. On ilc
coniiaiy, lc may commcnd ilc policcmcn wlo capiuicd ilc wiong-doci. Pcoplc
do noi ilinl ilc govcinoi is ciucl io cmploy sucl ablc policcmcn, and in ilc cnd,
wlcn ilc ciiminal is iclabiliiaicd and liccd on paiolc, ilc loimci lawbicalci
limscll may ilanl ilc govcinoi.
So God's moiivc loi cicaiing ilc piison lousc ol ilis maiciial woild is aciually io
inducc ilc icbcllious jivas io suiicndci io Him and ialc up loving scivicc io Him.
Only in ilis way can ilcy gain libciaiion liom Maya's cluiclcs. In Srimaá-
Pnagavatam (10.S7.2) Siï Suladcva Gosvamï conliims ilai ilis is ilc puiposc ol
ilc cicaiion:
buáánináríya-manan-pranan jananam asrjat prabnun
matrartnam ca bnavartnam ca atmanc `haIpanaya ca
Tlc Supicmc Loid manilcsicd ilc maiciial iniclligcncc, scnscs, mind, and viial
aii ol ilc living cniiiics so ilai ilcy could indulgc ilcii dcsiics loi scnsc
giaiilicaiion, ialc icpcaicd biiils io cngagc in liuiiivc aciiviiics, bccomc clcvaicd
in luiuic livcs, and uliimaicly aiiain libciaiion.`
Onc may siill objcci ilai cvcn il ilc Supicmc Loid is noi aciivcly ciucl, Hc is
indillcicni io ilc pligli ol ilc jivas. Tlis is anoilci misialcn noiion. Iai liom
bcing indillcicni io ilc jivas` sullciing, ilc Loid licqucnily appcais in ilis woild io
cnliglicn ilc lallcn populacc on ilc picicxi ol cducaiing sucl iniimaic associaics
ol His as Aijuna and Uddlava. Somciimcs Hc incainaics as Vcda-vyasa oi as
anoilci insiiucioi io picacl ilc mcssagc ol bnahtí and uplili ilc wiciclcd jivas.
All ilis Hc docs oui ol His causclcss mcicy upon ilc lallcn jivas|DDB126j, wlo,
as we lave leained fiom tle pranãna poition of Sri Tattva-sanJarbha, can
nevei undeistand anytling heyond tle mateiial woild hy tleii own endeavois.
So ii is oui ol His causclcss mcicy ilai ilc Supicmc Loid givcs ilc cniiappcd jivas
acccss io spiiiiual lnowlcdgc iliougl ilc Vcáas. Laici on, as ilc Kali-yuga bcgins
and ilc jivas all bui losc ilcii abiliiy io compiclcnd spiiiiual lnowlcdgc, Hc
luiilci lclps ilcm by cxplaining ilc samc mcssagc in ilc |tínasas and Puranas.
Iinally, Hc icvcals ilc csscncc ol all lnowlcdgc in ilc loim ol Srimaá-Pnagavatam.
So ii can laidly bc said ilai ilc Loid is indillcicni io ilc pligli ol ilc jivas.
Oncc a jiva ialcs advaniagc ol ilc Loid's aiiangcmcni loi spiiiiual cducaiion and
comcs io ilc poini ol iiansccndcnial icalizaiion, lc nccd noi lcai any punislmcni
loi lis picvious misdccds, no maiici low dicadlul ilcy wcic. As ilc Loid says in
ilc Pnagavaá-gita (+.37):
yatnaíánamsí samíááno `gnír bnasma-sat hurutc `rjuna
jnanagnín sarva-harmaní bnasma-sat hurutc tatna
As a blazing liic iuins liicwood io aslcs, O Aijuna, so docs ilc liic ol lnowlcdgc
buin io aslcs all icaciions io maiciial aciiviiics.` Tlus ilc Loid conliims ilai ilc
punislmcni ol ilc jïvas is mcani noi loi inlliciing sullciing on ilcm bui loi
awalcning ilcm io ilc lnowlcdgc ilai will lcad ilcm io liccdom liom all
sullciing and io cicinal lilc in ilc spiiiiual woild.
Yci anoilci doubi may bc iaiscd: Il ilc punislmcni inllicicd on ilc jïvas is loi
ilcii uliimaic good, wly aic ilcy also allowcd io cnjoy in ilis woild' Il ilcy wcic
simply iliown inio an occan ol ccasclcss misciy, ilcy would lavc no cloicc bui io
quiclly ialc complcic slclici ol ilc Pcisonaliiy ol Godlcad.
Wc addicss ilis doubi wiil a iwolold icply: Iiisi, wc poini oui ilai ccasclcss
misciy is noi good loi dcvcloping iiansccndcnial undcisianding bccausc onc's
mind bccomcs ioo disiuibcd io conicmplaic sciipiuial iiuils. Sccond, ccasclcss
misciy is noi ncccssaiy bccausc any jïva wiil cvcn a liiilc iudimcniaiy
iiansccndcnial lnowlcdgc will icalizc ilai ilcic is no ical lappincss in ilis
maiciial woild. In ilc llagavad-gïia (S.15) Loid Kisna claiaciciizcs ilis woild as
icmpoiaiy and dcvoid ol lappincss: aniiyam asullam lolam. Tlc so-callcd
lappincss onc cxpciicnccs lcic is noiling bui a icmpoiaiy ccssaiion oi
diminuiion ol misciy. Ii is lilc ilc plcasuic lcli by a man wlo is icpcaicdly
dunlcd in waici and ilcn biougli io ilc suilacc jusi bcloic diowning. Upon
gulping down ilc lilc-giving aii lc lccls gicai iclicl and joy, bui sucl lappincss is
ically only ilc icmpoiaiy abscncc ol coniinual misciy. Loid Kisna ilcicloic
adviscs us noi io siiivc loi ilc so-callcd lappincss ol ilis maiciial woild: sama-
dullla-sullam dlïiam so 'miiaivaya lalpaic. |DDB127jOne wlo iemains
equipoised in hotl miseiy and lappiness is qualified foi liheiation¨ (Bg. 2.15).
Only sucl a peison can taste ieal lappiness; otleis expeiience only tle illusion
of lappiness.
In conclusion, ilcicloic, ilc Loid las dcsigncd a iwo-paii piogiam loi boil
clasicning and iclabiliiaiing ilc jïvas: On ilc onc land|DDB128j Maya kicks
tlem, and on tle otlei|DDB129j tle Ioid instiucts tlem tliougl vaiious
incainations, tle \edic sciiptuies, and His puie devotees. Tlus Maya`s actions
and tle Ioid`s peifectly complement one anotlei.
Alilougl Maya is ilc Loid's maiciial cncigy, slc also cxisis in lci own pcisonal
loim. All ilc cncigics ol ilc Loid lavc ilcii pcisonal lcaiuics. (Siïla Jïva Gosvamï
will discuss ilis poini in moic dciail in Siï llagavai-sandaibla.) Tlai Maya las a
pcisonal loim is cvidcni liom a dialoguc bciwccn Loid India and Mayadcvï
naiiaicd in ilc iliid clapici ol ilc Kcna Upanisad: Oncc ilcic was a wai bciwccn
ilc dcmigods and ilc dcmons. Alici a long siiugglc, ilc dcmigods picvailcd by ilc
Supicmc Loid's mcicy, bui ilcy misialcnly asciibcd ilcii vicioiy io ilcii own
valoi and bccamc pioud. To lumblc ilcm, ilc Loid appcaicd bcloic ilcm in ilc
guisc ol a yalsa. Unablc io idcniily ilc yalsa, ilcy appoinicd Agni, ilc liic-god, io
lind oui wlo Hc was. Wlcn Agni aslcd ilc yalsa io idcniily Himscll, Hc placcd a
siiaw in lioni ol Agni and said, luin ii.` Wiil all lis powci Agni could noi buin
ilc siiaw. Tlcn Vayu, ilc aii-god, was scni io idcniily ilc yalsa, bui lc could noi
blow ilc siiaw away. Ncxi Loid India appioaclcd ilc yalsa, bui ilc mysiciious
pcisonaliiy disappcaicd. Iinally Mayadcvï appcaicd io India in ilc loim ol Uma
and iold lim ilai ilc yalsa was in laci ilc Supicmc Pcisonaliiy ol Godlcad.
Many similai accounis in ilc Vcdas and Puianas slow ilai Maya and oilci
cncigics ol ilc Loid lavc ilcii own pcisonal loims. Tlus ilc dcsciipiion ol low
Vyasa saw Maya sianding bclind ilc Loid oui ol cmbaiiassmcni is noi liguiaiivc.
Onc moic qucsiion migli bc aslcd: Il Maya, ilc picdominaiing dciiy ol ilc
maiciial cncigy, can managc all lci own allaiis, wlai nccd is ilcic loi ilc
Paiamaima io coniiol ilis woild' Loid Kisna answcis in ilc llagavad-gïia (1+.+):
sarva-yonísu hauntcya murtayan sambnavantí yan
tasam branma manaá yonír anam bija-praáan píta
Ii slould bc undcisiood ilai all spccics ol lilc, O son ol Kuniï, aic madc possiblc
by biiil in ilis maiciial naiuic, and ilai I am ilc sccd-giving lailci.` Jusi as a
woman cannoi conccivc a clild wiiloui ilc lclp ol a poicni man, Maya cannoi
managc ilc maiciial woild wiiloui ilc lclp ol ilc Paiamaima. Maya las lci
innaic poicncics loi sciving ilc Supicmc Loid, bui siill slc nccds His lclp in
caiiying oui lci duiics. Ioi ilis icason Vyasa saw ilai slc was dcpcndcni on ilc
Loid, a laci Kisna conliims in ilc Pnagavaá-gita (9.10) wlcn Hc says ilai ilis
maiciial naiuic, wlicl is onc ol His cncigics, is uliimaicly woiling undci His
diicciion.
Tlc ncxi Tcxi luiilci cxplains Siï Vyasa's iiancc.
TEXT 3+
tatra jivasya taársa-cíá-rupatvc `pí paramcsvarato vaíIahsanyam taá-apasrayam ítí
yaya sammoníta ítí ca áarsayatí.
Lilc ilc Loid, ilc jiva is puicly spiiiiual, yci siill lc is dillcicni liom ilc Loid.
Tlis iiuil is indicaicd by ilc woids taá-apasrayam (Maya is ouisidc Him yci
suppoiicd by Him,` ¦in Pnagavatam. 1.7.+]) and yaya sammoníto (dcludcd by
Maya,` ¦in Pnagavatam. 1.7.5]).
COMMENTARY
Tlc jiva Is Conscious and Disiinci liom ilc Loid
In Srimaá-Pnagavatam 1.7.+ ilc woids uscd io dcsciibc Maya's iclaiionslip wiil
ilc Loid aic taá-apasrayam. Tlis pliasc indicaics ilai in His iiancc Siïla
Vyasadcva saw ilai ilc Supicmc Pcisonaliiy ol Godlcad suppoiis Maya and ilai
slc las no inllucncc ovci Him. Tlc piclix apa mcans scpaiaic` and inlciioi.`
Maya is scpaiaic liom ilc Loid in ilc scnsc ilai slc is noi onc ol His inicinal
cncigics. Tlai slc is aslamcd io appcai in lioni ol ilc Loid indicaics slc is
inlciioi io boil Him and His inicinal poicncics. Ioi ilis icason slc cannoi
inllucncc Him, ilougl slc is dcpcndcni on Him. Tlcicloic, as mcniioncd cailici,
slc las bccn compaicd io a maidscivani wlo woils ouisidc a ling'|DDB13Ojs
innei apaitments.
Wlilc unablc io inllucncc ilc Loid oi His inicinal poicncics, Maya can inllucncc
ilc jiva, as ilc woids yaya sammonítan indicaic. lcing paii and paiccl ol God, ilc
jiva is conscious by naiuic, yci lc is noi all-powcilul lilc God, loi lis poicncics
aic limiicd. Tlus ilc Loid coniiols Maya, and slc coniiols ilc limiicd jivas wlcn
ilcy aic noi uniicd wiil Him in bnahtí-yoga. Jusi as spails scpaiaicd liom a liic
losc ilcii biilliancc bui noi ilcii cxisicncc, so wlcn ilc living bcings aic scpaiaicd
liom ilc Loid ilcy loigci ilcii naiuic and aic absoibcd in illusion. Tlc Supicmc
Loid, lowcvci, is ncvci allccicd by illusion. Tlus ilc|DDB131j jivas aie diffeient
fiom tle Ioid, tlougl tley aie qualitatively equal witl Him in some iespects.
Commcniing on Pnagavatam 1.7.+, Siïla laladcva Vidyablusana poinis oui ilai
bcsidcs sccing ilc Pcisonaliiy ol Godlcad, Maya, and ilc jiva, Siïla Vyasa also saw
ilc iimc cncigy, as indicaicd by sucl vcibs as apasyat (Hc saw`), sammonítan
(lc is bcwildcicd`), and manutc (lc considcis`). How is ilis' lccausc all ilcsc
vcibs indicaic aciion, wlicl in iuin implics ilc inllucncc ol iimc. As ilc
PnaIIavcya-srutí siaics, atna na vava nítyaní purusan prahrtír atma haIan. Tlc Loid,
maiciial naiuic, ilc living cniiiy, and iimc aic cciiainly all cicinal.` Timc's
cicinaliiy is also mcniioncd by Paiasaia Muni in ilc Vísnu Purana (1.2.26):
anaáír bnagavan haIo nanto `sya ávíja víáyatc
avyuccnínnastatas tv ctc sarga-stníty-anta-samyaman
O iwicc-boin Maiiicya, supicmcly powcilul iimc las no bcginning oi cnd. Tlus
ilc cyclc ol cicaiion, mainicnancc, and annililaiion coniinucs pcipciually.` And
in ilc Pnagavaá-gita (13.20) Loid Kisna says :
prahrtím purusam caíva víáány anaái ubnav apí
víharams ca gunams caíva víáání prahrtí-sambnavan
Maiciial naiuic and ilc living cniiiics slould bc undcisiood io bc bcginninglcss.
Tlcii iiansloimaiions and ilc modcs ol maiici aic pioducis ol maiciial naiuic.` In
commcniing on ilis vcisc in lis Sarartna-varsíni, Siïla Visvanaila Caliavaiiï
|DDB132j Tlakuia says, nãyã-jivayor api nac-chaktitvcna anãJitvãt tayoh
sanslcso ´py anãJir iti bhãvah. |Ioid Kisna says:j Since hotl Maya and tle
jiva aie My eneigies, hotl exist since time immemoiial. Tleiefoie tle jiva las
heen in contact witl Maya since time immemoiial.`¨ !t follows fiom tlis tlat
tle jiva´s karna las heen acting since time immemoiial as well.
Siïla Vyasadcva aclnowlcdgcs ilai ilis is ilc naiuic ol harma in Suiia 2.1.35 ol
ilc Vcáanta. na harmavíbnagaá ítí ccn nanaáítvat. Onc migli objcci ilai ilc law ol
harma cannoi cxplain ilc incqualiiy in ilc univcisc bccausc io bcgin wiil
cvciyonc musi bc cqual. lui ilis objcciion is noi valid, sincc ilc cyclc ol cicaiion
las no bcginning. Inasmucl as cicaiion las no bcginning, harma also las no
bcginning.`
Apaii liom harma, ilc oilci loui cniiiics Siïla Vyasa saw-ilc Pcisonaliiy ol
Godlcad, ilc jiva, maiciial naiuic, and iimc-aic cicinal, wiiloui bcginning oi
cnd. Ol ilcsc loui, ilc Supicmc Loid and ilc jiva aic conscious spiiii, bui ilc
Loid is inliniic and ilc jiva is aiomic in sizc. Timc is noi conscious, bui ii is licc
liom ilc coniiol ol ilc maiciial modcs. Ii is ilc causc ol ilc ilicclold division ol
pasi, picscni, and luiuic. Tlc maiciial cncigy is incii and is composcd ol ilicc
modcs-goodncss, passion,|DDB133j and ignoiance. Mattei tlus undeigoes
tiansfoimations in time and is tle medium tliougl wlicl we peiceive tle tliee
divisions of time. Altlougl karna las heen contiolling eveiy conditioned soul
since time immemoiial, karna can he hiouglt to a close foi jivas wlo peifect
tle piactice of devotional seivice to Ioid Kisna, tle Supieme Peisonality of
Godlead. All tlis Siila \yasadeva also saw. To enliglten tle conditioned jivas
ahout tlese all-impoitant topics, He compiled tle Sãtvata-sanhitã, SrinaJ-
Bhãgavatan.
In ilc ncxi cigli Tcxis, Siïla Jïva Gosvamï slows ilai Siï Vyasa's cxpciicncc
icluics ilc populai monisiic plilosoply ol Siï Sanlaiacaiya.
TEXT 35
yarny cva yaá cham cíá-rupam branma mayasrayata-baIítam víáya-mayam tarny cva
tan maya-vísayatapannam avíáya-paríbnutam ccty ayuhtam ítí jivcsvara-víbnago
`vagatan. tatas ca svarupa-samartnya-vaíIahsanycna taá ávítayam mítno víIahsana-
svarupam cvcty agatam.
Il ii is indccd iiuc ilai ilc onc undividcd lialman, wlosc vciy naiuic is puic
spiiii, is ilc loundaiion ol maiciial illusion and also cmbodics ilc libciaiing loicc
ol lnowlcdgc, ilcn ii is illogical io say ilai lialman lalls undci Maya's inllucncc
and is ovcicomc by ignoiancc. Tlus wc can undcisiand ilai ilc jiva and ilc
Supicmc Loid aic scpaiaic cniiiics. Sincc boil ilcii idcniiiics and ilcii capabiliiics
aic dillcicni, ilc jiva and ilc Loid aic csscniially disiinci.
COMMENTARY
Tlc jiva Is Noi ilc Supicmc lialman
Siïla Jïva Gosvamï las caiclully analyzcd Siïla Vyasadcva's iiancc, and now, on ilc
basis ol ilai analysis, lc picscnis aigumcnis againsi ilc Mayavada ilcoiy ol ilc
absoluic oncncss ol ilc Supicmc Soul and ilc jiva souls. Tlc idcas ol ilc
Mayavadïs aic complcicly aniagonisiic io dcvoiional scivicc and aic ilcicloic onc
ol ilc gicaicsi obsiaclcs on ilc pail ol ical spiiiiual piogicss. Siïla Raglunaila
dasa Gosvamï compaicd impcisonalism io a iigicss wlo dcvouis onc's spiiiiual
lilc. Hc said, hatnan muhtí-vyagnrya na srnu híIa sarvatma-gíIanin. My dcai mind,
ncvci lisicn io iall aboui libciaiion, wlicl is lilc a iigicss wlo swallows
cvciyiling, including ilc scll` (Manan-síhsa +).
Siï Caiianya Malapiablu also gavc a sicin waining aboui |DDB134jMayavada
plilosoply to tlose wlo aspiie to undeistand tle Peisonality of Godlead in
tiutl. He said, nãyãvãJi-bhãsya sunilc haya sarva-nãsa. Heaiing Mayavada
plilosoply completely destioys one`s spiiitual life¨ (Cc. MaJhya 6.153).
\ltimately, He said, hecause tle Mayavadis desciihe Ahsolute Reality as
featuieless tley aie tle gieatest offendeis against Sii Kisna, tle Supieme Ioid.
Siï Madlvacaiya picscnicd loicclul icluiaiions ol ilc Mayavada ilcoiy in a similai
vcin. Onc ol lis mosi impicssivc clloiis in ilis linc was lis Mayava|DDB135jJa-
khanJanan. !n tlis and otlei woiks le exposed tle way Mayavadis misuse
giammatical analysis and employ faulty logic, wlicl tley iesoit to in tleii vain
attempt to piove tle ahsolute nondiffeience hetween Bialman and tle jiva.
In ilc samc mood, Siïla Jïva Gosvamï will icluic ilc Mayavada ilcoiy in ilc ncxi
lcw Tcxis and concludc by cxloiiing lis icadcis io luiilci invcsiigaic ilc
Mayavadïs' uniniclligiblc concociions.` In oilci woids, Jïva Gosvamï cxpccis ilc
lollowcis ol Siï Gauianga Malapiablu io considci ii ilcii duiy io dclcai ilc
impcisonalisis' woid jugglciy in as many ways as possiblc. Wlcn ilc Mayavadïs
aic so iloiouglly cxposcd ilai noi onc ol ilc pillais suppoiiing ilcii ciiani
dociiinc is lcli sianding, ilcn only lools will lall picy io ilcii mislcading idcas.
Tlc impcisonalisis lcadcd by Siï Sanlaiacaiya basc ilcii icncis on ilc Vcáanta-
sutra and ilc clcvcn piincipal Lpanísaás, and ilcy also iiy io suppoii ilcii
aigumcnis wiil siaicmcnis liom ilc Pnagavaá-gita. Jïva Gosvamï conicnds,
lowcvci, ilai ilcii inicipiciaiions coniiadici wlai Siïla Vyasadcva cxpciicnccd in
iiancc, wlicl is naiiaicd in ilc Srimaá-Pnagavatam, ilc csscncc ol ilc Lpanísaás,
ilc Vcáanta-sutra, and ilc Puranas.
Mayavadïs claim ilai uliimaic icaliiy is nondual, puic consciousncss, wiiloui
loim oi aiiiibuics. Tlcy iiy io dclinc uliimaic icaliiy only in ncgaiivc icims, and
so ilcy icpcai ilc aploiism nctí nctí6, Noi ilis, noi ilai.` To suppoii ilcii
aigumcnis ilcy ciic sucl Vcdic dcclaiaiions as sarvam hnaIv íáam branma
(Indccd, all ilis is lialman`; Cnanáogya Lp. 3.1+.1), cham cvaávítiyam
(lialman is onc wiiloui a sccond`|DDB136j; ChãnJogya Up. 6.2.1), vijnãnan
ãnanJan brahna (Bialman is consciousness and hliss¨; BrhaJ-ãranyaka Up.
3.9.28), and ncha nãnãsti kincana (\ltimately no vaiiety exists in tlis woild¨;
BrhaJ-ãranyaka Up. 4.4.19).
lui ilcn io cxplain ilc obvious vaiiciy in ilis woild, ilc Mayavadïs aic loiccd io
iniioducc ilc idca ol somc bcginninglcss cniiiy callcd Maya, oi illusion. Tlc
Mayavadïs say ilai ilis Maya cannoi bc dclincd as ciilci cxisiing oi noi cxisiiing.
Tlcy luiilci say ilai Maya las iwo aspccis-víáya (lnowlcdgc) and avíáya
(ignoiancc). Somclow oi oilci somc paii ol lialman comcs in coniaci wiil
Maya, and ilc icsuli is illusion loi ilai poiiion ol lialman. lialman coniacis
boil víáya and avíáya. Wlcn ilc ioialiiy ol lialman coniacis víáya, ilcn ilc
pcisonal Godlcad, lnown as ilc|DDB137j isvara, comes into heing. And wlen
small paits of Bialman contact aviJyã, tley hecome tle jivas.
Accoiding io ilc Mayavada dociiinc, ilc dillcicncc bciwccn ilc|DDB138j isvara
and tle|DDB139j jiva is not intiinsic oi eteinal; it is due only to upãJhis, oi tle
appaient limitations supeiimposed on Bialman hy Maya`s viJyã and aviJyã
potencies. Wlen a jiva acquiies spiiitual knowledge and tlus iemoves tlese
upãJhis fiom limself, le iealizes limself to he tle unlimited, nonvaiiegated
Bialman. Tlis attainment is supposed to he tle peifection of spiiitual life. !n
suppoit of tlis concept, tle Sankaiites quote tle \edic statement rtc jnãnãn na
nuktih. Tleie is no liheiation witlout knowledge.¨
A lavoiiic analogy ilc Mayavadïs usc io cxplain low unlimiicd lialman bccomcs
limiicd as ilc jivas is ilai ol ilc sly and clay pois. Jusi as ilc vasi sly sccms io
bccomc limiicd in a poi and is ilcn lnown as ilc sly in ilc poi,` so ilc
unlimiicd lialman sccms io bccomc limiicd by ilc jivas` subilc and gioss maiciial
bodics. Wlcn a poi is biolcn ilcic is no longci a disiinciion bciwccn ilc sly in
ilc poi and ilc all-pcivading sly, and similaily wlcn a jiva`s lalsc idcniiiy is
dissolvcd ilc jiva no longci appcais dillcicni liom lialman. Aciually, ilc
Mayavadïs cxplain, ilc appaicni disiinciion bciwccn ilc sly in ilc poi and ilc all-
pcivading sly did noi ically cxisi cvcn wlcn ilc poi was iniaci, and in ilc samc
way ilc dillcicncc bciwccn ilc individual scll and ilc ioial Supicmc is always
illusoiy. Tlc Advaiia monisis cvcn scc conliimaiion ol all ilis in Srimaá-
Pnagavatam, as in ilc linal insiiuciions io Paiïlsii Malaiaja impaiicd by
Suladcva, ilc lcadci ol all iiansccndcnialisis:
gnatc bnínnc yatnahasa ahasan syaá yatna pura
cvam ácnc mrtc jivo branma sampaáyatc punan
Wlcn a poi is biolcn, ilc poiiion ol sly wiilin ilc poi icmains as ilc clcmcni
sly, jusi as bcloic. In ilc samc way, wlcn ilc gioss and subilc bodics dic, ilc
living cniiiy wiilin again bccomcs ilc Supicmc` (Pnag. 12.5.5). Laici in ilc samc
sci ol insiiuciions, Suladcva also says,
anam branma param ánama branmanam paramam param
cvam samihsann atmanam atmany aánaya níshaIc
'I am ilc Absoluic Tiuil, ilc supicmc abodc, and ilai Absoluic Tiuil, ilc
supicmc dcsiinaiion, is I.' Mcdiiaiing lilc ilis, mcigc youiscll inio ilai namclcss
univcisal scll` (Pnag. 12.5.11).
Tlcsc siaicmcnis ol couisc nccd piopci cxplanaiion, bui wlcn ilc Mayavadïs
cxplain ilcm ilcy do so wiiloui icgaid io ilc aciual conicxi. In laci, only by
ialing ilcm oui ol conicxi can onc iianslaic ilcm as slown abovc. In ilc liliy-
sccond Tcxi ol ilc 1attva-sanáarbna, Siïla Jïva Gosvamï will biiclly discuss wly
sucl vciscs sccm io lavc an impcisonal slani, and in Sri Paramatma-sanáarbna,
Tcxis|DDB14Oj 7284, le will piovide a moie detailed discussion.
Siïla Jïva Gosvamï lcic bcgins couniciing ilc Mayavada plilosoply by
csiablisling ilc csscniial disiinciion bciwccn ilc|DDB141j jiva and tle
|DDB142j isvara. His fiist point, |DDB143jwlicl we lave leained fiom tle
account of \yasadeva`s tiance, is tlat Maya contiols only tle jiva and not tle
Supieme Ioid. !ndeed, Maya is dependent upon tle Ioid and completely
contiolled hy Him. Tle same Bialman cannot he tle contiollei as well as tle
contiolled, hecause ignoiance and knowledge cannot exist simultaneously in
tle one undivided ieality, just as liglt and daikness cannot occupy tle same
point in space.
Tlc jiva`s|DDB144j ahilities and qualities aie diffeient fiom tlose of tle
Supieme Peisonality of Godlead. Tlis diffeience, moieovei, is not a pioduct
of illusion. By constitution tle jiva is atomic in size, and tlus le is vulneiahle to
Maya`s influence wlen le disassociates limself fiom tle Supieme Ioid. But hy
suiiendeiing to tle Ioid le can fiee limself fiom tle slackles of Maya. Siila
\yasa saw all tlis in His tiance.
In ilc ncxi Tcxi, Siïla Jïva Gosvamï siaics ilai ilc dillcicncc bciwccn ilc jiva and
ilc Loid is ical and noi jusi cmpiiical.
TEXT 36
na copaání-taratamya-maya-paríccncáa-pratíbímbatvaáí-vyavastnaya tayor víbnagan
syat.
Also, ilc Mayavadïs cannoi cxplain ilis dillcicncc bciwccn ilc jiva and ilc Loid
simply as a division oi icllcciion ol lialman inio a liciaicly ol upaánís.
COMMENTARY
Tlc jiva Is Noi Mcicly an Lpaání
Tlc Mayavada plilosoplcis lold ilai ilcic is onc icaliiy-ilc loimlcss,
indivisiblc, non|DDB145jvaiiegated, impeisonal Bialmanand tley lave
vaiious tleoiies foi explaining tle appaient existence of tle|DDB146j jiva and
|DDB147jtle isvara. Tle two tleoiies mentioned in tlis section aie tle most
pievalent, and hotl lave heen expiessed in seveial modified foims. Accoiding
to tle paricchcJa-vãJa, tle one indivisihle Bialman appeais divided into many
emhodied jivas hecause of vaiious upãJhis, just as tle one gieat sky
(nahãkãsa) appeais divided hy heing contained in vaiious pots (ghatãkãsa).
Tlis ilcoiy pioposcs ilai no ical dillcicncc cxisis bciwccn ilc sly insidc a poi
and ilc sly ouisidc. Tlc disiinciion is assumcd only loi piaciical puiposcs. Oncc
ilc poi is biolcn and ilc appaicni disiinciion icmovcd, ilc sly insidc ilc poi and
ilc gicai sly aic undcisiood io bc onc. Similaily, ilc pioponcnis ol paríccncáa-
vaáa say, ilcic is so dillcicncc bciwccn ilc cmbodicd jiva and lialman. Tlc jiva`s
limiiing adjunci, lis subilc body, is aciually a lalsc covciing supciimposcd on ilc
jiva alici lc comcs inio coniaci wiil Maya's avíáya poicncy, and ii is ilis lalsc
covciing alonc ilai malcs lim appcai io bc scpaiaic liom lialman. Tlus wlcn
lialman is limiicd by subilc bodics ii bccomcs ilc jivas. lui wlcn ii is limiicd by
víáya ii is callcd |DDB148jtle isvara. Tlis doctiine of sepaiation was
foimulated hy \acaspati Misia, tle nintl-centuiy autloi of tle Bhãnati
commentaiy on Sankaia`s VcJanta-sutra-bhãsya.
Accoiding io pratíbímba-vaáa, wlcn ilc loimlcss, undividcd lialman is icllccicd
in ilc vaiious subilc bodics madc ol avíáya, ii appcais io bc many, jusi as ilc onc
sun icllccicd in vaiious icccpiaclcs ol waici appcais io bc many. In ilis analogy,
ilc sun icmains uninllucnccd by ilc agiiaiion ol ilc waici in wlicl ii is icllccicd,
cvcn wlilc ilc icllcciion is inllucnccd. Similaily, lialman is ncvci inllucnccd by
ilc clangcs ilai iis icllcciions, ilc jivas, undcigo. Indccd, ilc lappincss and
disiicss ilc jivas cxpciicncc aic only illusions icsuliing liom ilcii condiiioncd, oi
icllccicd, siaic. Wlcn ilc jiva liccs limscll liom illusion and aclicvcs libciaiion,
lc icvciis io lis oiiginal lialman consciousncss. Tlis is onc Mayavada vcision ol
low ilc jivas comc inio bcing.
Accoiding io ilc pioponcnis ol pratíbímba-vaáa, ilc samc lialman ilai bccomcs
ilc jivas wlcn icllccicd in Maya's avíáya poicncy bccomcs ilc |DDB149jisvara,
tle cieatoi Godlead, wlen ieflected in lei viJyã potency. By viitue of tlis
contact witl Maya, Bialman assumes a peisonal hut tempoiaiy foim tlat,
unlike tle jiva, is immune to Maya`s influence. Nonetleless, Bialman`s
manifestation in tle peisonal featuie of tle |DDB15Ojisvara is tle woik of
Maya and is infeiioi to tle all-peivading Bialman. Tle pratibinba-vãJis say
tlat all tle incainations of God desciihed in tle \edic liteiatuie aie
manifestations of tle |DDB151jisvaratle iesults of Bialman`s comhining
witl Maya`s viJyã potency. Iike tle jivas, sucl peisonal manifestations of God
lave suhtle and gioss hodies, hut unlike tle jivas Tley neitlei accept
|DDB152jTleii hodies hecause of past karna noi aie hound hy tle ieactions
of Tleii activities. Tlus |DDB153jtle jiva and |DDB154jtle isvara aie distinct.
Tlc Mayavadïs iiy io suppoii ilcii idcas by ciiing sciipiuic. Ioi cxamplc, liom ilc
Suha-ranasya Lpanísaá (2.12) ilcy quoic ilc siaicmcni haryopaánír ayam jivan
haranopaánír isvaran. Tlc jiva is a icllcciion ¦ol lialman] in ilc antan-harana, oi
lcaii, and ilc isvara is a icllcciion in Maya.`7
Also: yatna ny ayam jyotír atma vívasvan apo bníttva banuánaího `nugaccnan
upaánína hríyatc bncáa-rupo ácvan hsctrcsv cvam ajo `yam atma|DDB155j. 1ust as
tle one effulgent sun appeais to he many wlen ieflected in many pots of watei,
so tle one unhoin ãtnã, Bialman, appeais to he many heings wlen ieflected
in many hodies.¨S (Tlis icxi is quoicd by laladcva Vidyablusana in lis 1attva-
sanáarbna commcniaiy.)
Somc Advaiia monisis also ciic Srimaá-Pnagavatam in suppoii ol ilcii pratíbímba-
vaáa and paríccncáa-vaáa.
na ní satyasya nanatvam avíávan yaáí manyatc
nanatvam cníárayor yaávaj jyotísor vatayor íva
Tlis is cciiain: ilcic is no vaiiciy in ilc Absoluic Tiuil. Il an ignoiani pcison
ilinls ilcic is, lis undcisianding is jusi lilc ilinling ilcic is a dillcicncc bciwccn
ilc sly abovc and ilc sly in a poi, oi bciwccn ilc sun and iis icllcciion in waici,
oi bciwccn ilc aii ouisidc ilc body and ilc aii insidc`9 (£|a¿. ¡2.4.30).
Siïla Jïva Gosvamï, lollowing in Loid Caiianya Malapiablu's looisicps, conicnds
ilai Siï Vyasadcva's cxpciicncc in iiancc coniiadicis boil ol ilcsc Mayavada
dociiincs-namcly, pratíbímba-vaáa and paríccncáa-vaáa. Tlis coniiadiciion is
cvidcni liom ilc analysis Jïva Gosvamï las alicady picscnicd, bui in ilc upcoming
Tcxis lc will dcmonsiiaic ii luiilci by poiniing oui ilc spccilic dclccis in ilcsc
dociiincs.
TEXT 37
tatra yaáy upaáncr anavíáyahatvcna vastavatvam tarny avísayasya tasya paríccncáa-
vísayatvasambnavan. níránarmahasya vyapahasya níravayavasya ca
pratíbímbatvayogo `pí upaání-sambanánabnavaá bímba-pratíbímba-bncáabnavaá
ársyatvabnavac ca. upaání-parícnínnahasa-stna-jyotír-amsasyaíva pratíbímbo ársyatc
na tu ahasasya ársyatvabnavaá cva.
Il wc assumc ilai ilcsc upaánís aic cmpiiically ical and noi illusoiy, siill, bccausc
lialman is noi allccicd by anyiling, ii cannoi bc dclimiicd by ilcm. Moicovci,
lialman can casi no icllcciion bccausc ii is dcvoid ol aiiiibuics, all-pcivading, and
indivisiblc. Sincc lialman las no aiiiibuics, ii can lavc no iclaiion wiil upaánís,
sincc ii is all-pcivading, ii cannoi bc dividcd inio a icllccicd objcci and iis
icllcciion; and sincc ii is indivisiblc and uniloim, ii cannoi bc sccn. In ilcsc
icspccis lialman icscmblcs ilc sly:|DDB156j Because tle sky is invisihle,
ieflections aie cast not hy tle sky itself hut hy limited luminous paits of tle sky,
namely tle leavenly hodies.
COMMENTARY
Ilaws in Pratíbímba-vaáa and Paríccncáa-vaáa
In Advaiia monism, cxisicncc (satta) is undcisiood on ilicc dillcicni lcvcls-
pratíbnasíha (mcicly appaicni icaliiy), vyavanaríha (oidinaiy, cmpiiical icaliiy),
and paramartníha (absoluic icaliiy). Pratíbnasíha cxisicncc is pciccivcd in sucl
siaics as dicams and illusions bui ccascs wlcn noimal consciousncss iciuins. Onc
may, loi cxamplc, misialc a iopc loi a snalc in scmidailncss, bui ilis pciccpiion
ccascs as soon as ligli is slcd on ilc iopc. Tlcicloic, ilc snalc pciccivcd in ilc
iopc was a mcicly appaicni icaliiy, oi pratíbnasíha-satta. Ii cannoi bc considcicd
an cmpiiical icaliiy bccausc ii is piivaic and icmpoiaiy.
Accoiding io ilc Mayavadïs, cmpiiical icaliiy, vyavanaríha-satta, iclcis io oui
pciccpiion ol ilc maiciial woild in oidinaiy waling consciousncss. Uliimaic
icaliiy, paramartníha-satta, is picscni in all objccis ol ilc maiciial woild, pcivading
ilcm as ilc blisslul souicc ol all manilcsi vaiiciics. In lis Drg-ársya-vívcha (20)
Siïpada Sanlaiacaiya wiiics:
astí bnatí príyam rupam nama ccty amsa-pancaham
aáya-trayam branma-rupam jagaá-rupam tato ávayam
Objccis in ilc maiciial woild lavc livc claiaciciisiics-cxisicncc, pciccivabiliiy,
aiiiaciivcncss, loim, and namc. Ol ilcsc, ilc liisi ilicc bclong io lialman and ilc
oilcis io ilc woild.` Tlc lasi iwo iicms, loim and namc, aic pioducis ol Maya and
ilus consiiiuic only ilc cmpiiical icaliiy; ilcy do noi cxisi on ilc absoluic lcvcl.
Tlcy aic manilcsi only as long as onc las noi icalizcd lialman. Tlc oilci ilicc
aic lialman iiscll as pciccivcd in cmpiiical icaliiy.
Tlc Mayavadïs claim ilai ilc paramatníha-satta, oi absoluic icaliiy, is impcisonal
lialman, wlicl, unlilc ilc oilci iwo icaliiics, cannoi bc ncgaicd by cxpciicncc
and sciipiuial auiloiiiy. Jusi as dicams ccasc wlcn onc walcs, ilc maiciial woild
will ccasc io cxisi wlcn onc bccomcs lialman icalizcd. Tlcic is no liglci icaliiy
ilan absoluic lialman, no liglci cxisicncc ilai can ncgaic ilc ical cxisicncc ol
lialman in ilc pasi, picscni, oi luiuic. On ilc lcvcl ol lialman cxisicncc, ilcic is
no disiinciion bciwccn lnowlcdgc, ilc lnowci, and ilc objcci ol lnowlcdgc. All
ilicc lusc inio onc absoluic icaliiy. Tlc iwo lowci icaliiics, pratíbnasíha and
vyavanaríha, aic noi pciccivcd on ilis lcvcl ol consciousncss.
Siïla Jïva Gosvamï icluics boil ilc paríccncáa-vaáa (ilc ilcoiy ol division) and ilc
pratíbímba-vaáa (ilc ilcoiy ol icllcciion) by considciing ilc Sanlaiiics'
cxplanaiion ol ilc upaánís covciing lialman as lcaiuics ol ilc iwo lowci icaliiics:
Tlcsc upaánís can ncvci bc ical aspccis ol ilc absoluic icaliiy, sincc ilai would
iniioducc dualiiy on ilc nondual planc. In ilc casc ol paríccncáa-vaáa, ilc upaánís
can bc ciilci cmpiiical icaliiy (anavíáyaha) oi appaicni icaliiy (avíáyaha). Siïla
Jïva Gosvamï slows ilc lauli in boil ol ilcsc alicinaiivcs.
Il ilc upaánís aic cmpiiically ical, lialman siill cannoi bc limiicd by ilcm bccausc
puic lialman is uncondiiioncd by anyiling clsc, cmpiiical oi oilciwisc. In ilc
Pnagavaá-gita (13.13) Loid Siï Kisna conliims ilis:
jncyam yat tat pravahsyamí yaj jnatvamrtam asnutc
anaáí mat-param branma na sat tan nasaá ucyatc
I slall now cxplain ilc lnowablc, lnowing wlicl you will iasic ilc cicinal.
lialman, ilc supicmc spiiii, bcginninglcss and suboidinaic io Mc, lics bcyond ilc
causc and cllcci ol ilis maiciial woild.` Tlus no upaánís can limii lialman.
lui in ilc opinion ol Sanlaiacaiya, ilis Gita vcisc says, I slall icll you ilai wlicl
las io bc lnown, lnowing wlicl onc aiiains immoiialiiy; ii is ilc bcginninglcss,
supicmc lialman, wlicl is said io bc nciilci bcing noi nonbcing.` In
commcniing on ilis vcisc Sanlaia wiiics:
|DDB157j
íáam tu jncyam atináríyatvcna sabáaíha-pramana-gamyatvan na gnataáí-vaá
ubnaya-buáány-anugata-pratyaya-vísayam íty ato na san na asaá íty ucyatc. yat tv
uhtam víruáánam ucyatc jncyam tan na sat tan na asaá ucyatc ítí. na víruáánam.
ºanyaá cva taá víáítaá atno avíáítaá aání¨ ítí srutc.
|DDB158j
|DDB159jBut tlis knowahle Bialman, heing heyond tle ieacl of tle senses,
can he undeistood only hy means of leaiing ievealed knowledge fiom
sciiptuie. Tleiefoie, unlike tle clay pot, etc., it can nevei he said to exist oi not
exist, and tlus it can nevei he called sat oi asat.
Objcciion: lui wlai you said aboui lialman, ilc objcci ol lnowlcdgc-ilai ii is
nciilci cxisicni noi noncxisicni-is coniiadicioiy.
Answci: No, ii is noi, bccausc ilc srutí siaics: 'Tlai ¦lialman] is dillcicni liom
ilc lnown and liom ilc unlnown, loi ii is bcyond boil' ¦Kcna Lp. 1.3
|N!W16Ojj.¨|DDB161j
So accoiding io ilc Mayavadïs' own vcision, lialman is bcyond scnsc pciccpiion,
bcyond cmpiiical cxisicncc and noncxisicncc. Sucl bcing ilc casc, il ilc upaánís ol
lialman aic cmpiiically ical ilcy can ncvci limii ilc undividcd and indivisiblc
lialman and pioducc ilc jivas. Tlcicloic ilc Vcáas say, agrnyo na grnyatc. Tlc
uniouclablc ¦lialman] cannoi bc pciccivcd` (Prnaá-aranyaha Lp. 9.26). lialman
bcing nciilci piciccablc noi divisiblc, ii cannoi bc biolcn oi dclimiicd inio jivas
ilc way onc migli bical a laigc sionc inio pcbblcs.
Il wc lypoilciically giani ilai ilc upaánís can dividc lialman inio jivas, ilcn in
ilai casc nciilci ilc jivas noi lialman iiscll slould bc callcd cicinal. lui ilc
Pnagavaá-gita, wlicl ilc Mayavadïs acccpi as auiloiiiaiivc, dcsciibcs boil ilc jiva
and lialman as cicinal. In Clapici Tliiiccn, icxi 20, Loid Kisna says ilai ilc jiva
is anaáí, bcginninglcss. Tlc samc is siaicd in icxis 20-2+ ol ilc Sccond Clapici.
Siïla laladcva Vidyablusana siaics ilai cvcn il ilc abovc poini is ovciloolcd,
oilci inconsisicncics abound in ilc Mayavada conccpiion: Tlc jivas and ilc
|DDB162jisvara move fiom one place to anotlei, hut Bialman is all-
peivading. Somelow poitions of Bialman hecome limited hy upãJhis to
manifest as tle jivas. Wlen a given jiva moves fiom one place to anotlei,
eitlei Bialman also moves along witl lim|DDB163j oi it does not. But
Bialman`s moving fiom place to place is impossihle, hecause wlen sometling
moves it leaves one location and tlen occupies anotlei, wleie it was ahsent
hefoie. !t is ahsuid to piopose tlis situation foi Bialman, since Bialman is
always piesent eveiywleie.
On ilc oilci land, il lialman docs noi movc wiil ilc jivas, wc musi assumc ilai
wlcn a jiva is moving liom placc io placc lis|DDB164j upãJhi constantly
delimits new poitions of Bialman, simultaneously ieleasing tle pieviously
delimited poitions. Tlis ieduces Bialman, tle ahsolute ieality, to a toy in tle
lands of its upãJhis, a pioposal tlat is also ahsuid.
Il ii is insicad pioposcd ilai all ol lialman is giaspcd by iis upaánís, ilc pioblcm
ol movcmcni can bc solvcd, bui ilcn ilcic icmains no lialman licc liom upaánís,
mcaning ilai ilcic is no clancc loi ilc jivas` libciaiion oi loi usclul discussion ol
plilosoply; all ol cxisicncc would consisi ol ilc dcludcd lialman, and ilcic
would bc no libciaicd domain io aspiic loi.
Il ii is counicicd ilai lialman is noi ilc basis loi iis upaánís and ilus ilcy can
movc indcpcndcnily ol lialman, ilis mcans ilai cvcn ai ilc libciaicd lcvcl ilcsc
indcpcndcni upaánís will coniinuc io cxisi.
Siïla Jïva Gosvamï ilus|DDB165j concludes tlat tle inteipietation of
paricchcJa-vãJa in teims of Bialman`s upãJhis heing empiiically ieal is
invalid.
Hc ilcn gocs on io icluic pratíbímba-vaáa, ilc ilcoiy ol icllcciion. lialman, Siïla
Jïva siaics, can casi no icllcciion in iis upaánís, oi subilc bodics ol maiciial
cxisicncc, bccausc lialman is dcvoid ol all aiiiibuics. Only an objcci posscssing
aiiiibuics lilc loim and coloi can casi|DDB166j a ieflection. !f an ohject is
invisihle, low can it he ieflected in anytling?
Il ii is counicicd ilai ilc sly, alilougl invisiblc, casis a icllcciion in waici, Jïva
Gosvamï icplics ilai ii is in laci ilc siais and plancis in ilc sly ilai casi
icllcciions in waici, noi ilc sly iiscll. Il ilc sly could casi a icllcciion, ilcn ilc
wind would also bc ablc io casi onc, bccausc aii is a giossci maiciial clcmcni ilan
sly. Accoiding io modcin scicncc, ilc bluisl baclgiound sccn bclind ilc visiblc
bodics in ilc liimamcni is an opiical illusion cicaicd by ilc icliacicd sunligli
passing iliougl ilc aimosplcic. No concicic, undcilying objcci is ilcic io casi a
icllcciion, only ilc invisiblc liimamcni. Hcncc ilc analogy compaiing lialman io
ilc sly bcing icllccicd in waici is inappiopiiaic lcic.
Iuiilcimoic, wc lavc alicady slown ilai, accoiding io ilc Mayavadïs, lialman is
bcyond cmpiiical cxisicncc and noncxisicncc and ilus also bcyond scnsoiy
pciccpiion. |DDB167jTlus it is foolisl foi tle Mayavadis to piopose tlat
Bialman ieflects as tle jivas. But Siila 1iva Gosvami is willing to giant tle
opposition a iespite and lypotletically accept tleii piemise tlat Bialman can
ieflect in upãJhis|DDB168j, in tlis case all-peivading Bialman must also exist
in tle upãJhis, in wlicl it supposedly ieflects. But if tle ieflected ohject,
Bialman, is alieady piesent in tle ieflecting medium, tle upãJhis, low will it
ieflect tleie? As a miiioi cannot ieflect in itself, so Bialman cannot ieflect in
itself. !ven if somelow it manages to ieflect in itself, low will it he possihle to
distinguisl tle ieflected Bialman fiom tle oiiginal Bialman alieady piesent
in tle upãJhis? Tle two will he coincident, allowing no hasis foi distinguisling
one fiom tle otlei. How can tle ieflected Bialman he singled out to he
teimed jiva and made to suffei? Wlat was His offense? Wly is it tlat tle
ieflected Bialman hecomes affected hy upãJhis and not tle oiiginal Bialman,
altlougl tle ieflection is no diffeient fiom tle oiiginal?
Tlc Mayavadïs lavc also iold us ilai lialman las no inicinal paiis: níshaIam
níshríyam santam. lialman coniains no limbs oi paiis. Ii is inaciivc and pcacclul`
(Svctasvatara Lp. 6.79). lui a loimlcss, indivisiblc objcci cannoi lavc a iclaiion
wiil any upaání, ical oi imaginaiy, and ilus ii cannoi icllcci in any mcdium.
In icsponsc io ilis conicniion, ilc Advaiia monisis ciic ilc analogy ol a clcai
ciysial ilai appcais icd wlcn placcd in lioni ol a icd llowci. Jusi as ilc icd coloi,
wlicl is loimlcss and paiilcss, casis iis icllcciion on ilc ciysial, so ii is possiblc
loi lialman io bc icllccicd in iis upaánís. lui ilis is a lauliy aigumcni. Tlc icd
coloi in ilis analogy bclongs io ilc llowci, wlicl piojccis iis imagc iliougl ilc
ciysial, alilougl in ilc ciysial wc pciccivc only ilc llowci's coloi. Tlc coloi cxisis
simply as ilc llowci's aiiiibuic and cannoi susiain iiscll indcpcndcnily. A llowci,
moicovci, las slapc, paiis, and aiiiibuics. In sum, nciilci ilc coloi noi ilc llowci
compaics adcquaicly io lialman. Tlcicloic, lilc ilc analogy ol ilc icllccicd sly,
ilis analogy las also bccn applicd incongiuously by ilc Mayavadïs.
Tlc srutí says, asango ny ayam purusan. lialman is licc liom any iclaiion oi
associaiion` (Prnaá-aranyaha Lp. +.3.15). Tlcicloic lialman cannoi cngagc in
any iclaiionslip wiil a icllcciing mcdium. Tlc Mayavadïs inicipici ilc woid
asanga lcic as mcaning dcvoid ol ical iclaiions.` Tlis implics ilai lialman can
lavc nonical iclaiions oi associaiions, cicaicd by Maya, bui wc lavc alicady
slown ilai a loimlcss lialman las no abiliiy io manilcsi a icllcciion in an
cmpiiically ical mcdium oi lavc any oilci iclaiion wiil sucl a mcdium, and ilis
impossibiliiy is cvcn moic dcliniic wiil icspcci io unical iclaiions wiil unical
mcdiums. Tlc Prasnopanísaá (+.10) conliims ilis wlcn ii siaics, taá accnayam
asariram aIonítam. Tlai lialman casis no sladow, las no body, and is coloilcss.`
Wc can ilus concludc ilai upaánís-wlcilci ical oi unical-can ncvci imposc
ilcmsclvcs on puic lialman. Tlcy allcci only ilc dcludcd jivas.
In ilc ncxi Tcxi Siïla Jïva Gosvamï picscnis moic aigumcnis againsi ilc Mayavada
dociiinc, lypoilciically considciing lialman's upaánís as ical.
TEXT 38
tatna vastava-paríccncáaáau satí samanaáníharanya-jnana-matrcna na tat-tyagas ca
bnavct. tat-paáartna-prabnavas tatra haranam ítí ccá asmaham cva matam
sammatam.
Moicovci, il ilcic wcic cmpiiically ical upaánís dclimiiing lialman (paríccncáa)
oi aciing as ilc mcdium ol iis icllcciion (pratíbímba), a pcison could noi cscapc
liom ilcm simply by lnowing lc is onc wiil ilc Supicmc in csscncc. And il ilc
Advaiia monisis pioposc ilai liccdom liom upaánís is duc io ilc inllucncc ol ilc
supicmc cniiiy, wlo is callcd tat, ilcn ilcy agicc wiil us!
COMMENTARY
Rcluiaiions ol Pratíbímba-vaáa and Paríccncáa-vaáa
Siïla Jïva Gosvamï lcic cxposcs luiilci complicaiions ilai aiisc liom acccpiing
lialman's upaánís as cmpiiically ical. Tlc Advaiia monisis bclicvc ilai a jiva can
bccomc licc liom bondagc io lis upaánís by bccoming cducaicd iliougl ilc srutís.
Tlis is ilc idca ol ilc lollowing srutí siaicmcnis:
1at tvam asi. Tlou aii ilai` (Cnanáogya Lp. 6.S.7).
1aá atmanam cva vcáanam branmasmí. Ii lncw Iiscll: '|DDB169j! am Bialman`¨
(BrhaJ-ãranyaka Up. 1.4.1O).
1at tvam asy-aáí-vahycbnyan jnanam mohsasya saánanam. Tlc mcans io libciaiion
is lnowlcdgc aiising liom |DDB17Ojsucl dictums as Tlou ait tlat`¨ (Brhan-
nãraJiya Iur. 35.68).
Pranma vcáa branmaíva bnavatí. Hc wlo lnows ilai lialman bccomcs lialman`
(Munáaha Lp. 3.2.9).
1aratí soham atma-vít. Tlc lnowci ol ilc Scll iiansccnds giicl` (Cnanáogya Lp.
7.1.3).
Tlus, wiil ilc appaicni suppoii ol Vcdic sciipiuic, ilc Mayavada sclool claims
ilai libciaiion is aclicvcd iliougl lnowlcdgc. Indccd, ilc srutí says, tam cva
víáítva atí mrtyum ctí/ nanyan pantna víáyatc `yanaya. Only by lnowing ilai
¦lialman] can onc iiansccnd dcail; ilcic is no oilci way io cioss ovci`
(Svctasvatara Lp. 3.S., 5.15). And in ilc Pnagavaá-gita (+.37) Loid Kisna says:
yatnaíáamsí samíááno `gnír bnasma-sat hurutc `rjuna
jnanagnín sarva-armaní bnasma-sat hurutc tatna
As a blazing liic iuins liicwood io aslcs, O Aijuna, so docs ilc liic ol lnowlcdgc
buin io aslcs all icaciions io maiciial aciiviiics.` |DDB171jContinuing tle idea
in tle next two veises (Bg. 38 and 39) tle Ioid says, na hi jnãncna saJrsan
pavitran iha viJyatc. Notling is as puiifying as knowledge¨; and jnãnan
labJhvã parãn sãntin acircnãJhigacchati. Having attained tlis knowledge,
one quickly attains tle supieme peace.¨
In cllcci, ilc Mayavadïs ilinl ilc jiva is lilc a iicl man's inlani son wlo las
goiicn losi in a busy public placc and is ilcn lound by a pooi man. As a icsuli ol
ilis misloiiunc, compoundcd by ilc son's ignoiancc ol lis iiuc idcniiiy, ilc baby
giows up in a lumblc sciiing as ilc clild ol ilc pooi man. Laici ilc clild may bc
iccognizcd by onc ol lis lailci'|DDB172js seivants. As soon as tle hoy comes to
iealize le is tle son of a wealtly man, all lis poveity evapoiates. He does not
lave to toil laid to get iid of tlis poveity. !n fact, le was nevei ieally pooi, just
ignoiant, and tlus simply coming to a piopei undeistanding of lis ieal identity
was sufficient to ieveise tle situation.
Anoilci cxamplc: A pcison loigcis ilai lc pui lis waicl in lis poclci and
scaiclcs loi louis, bui wiiloui any lucl. Iinally, a liicnd comcs along and sccs
ilc waicl siiap siicling oui ol lis poclci and iclls lim, Youi waicl is in youi
poclci.` Ai oncc ilc pcison las ilc waicl and lis anxiciy is gonc. Knowlcdgc
alonc was sullicicni io iclicvc lis disiicss.
Similaily, ilc Mayavadïs say, ilc jiva is noiling bui dcludcd lialman. As soon as
lc icalizcs ilis by piopcily lcaiing ilc Vcdic insiiuciions, lc bccomcs libciaicd.
Hc ilcn undcisiands ilai lialman is noi disiani liom lim, loi in laci lc limscll is
lialman. His only obsiaclc was ignoiancc, wlicl lcaiing ilc Vcáas las now
icmovcd. Ol couisc, loi ilc pioccss io bc cllcciivc onc's lcaii musi bc puic, and io
aclicvc ilis puiiiy Siïpada Sanlaiacaiya iccommcnds ilc saánana-catustaya, oi
louilold piaciicc,` consisiing ol disciiminaiion, dispassion, ilc six
aclicvcmcnis,`|DDB173j and eageiness foi liheiation.
Accoiding io Sanlaia, onc ol ilc loui mana-vahyas, oi csscniial siaicmcnis ol all
Vcdic insiiuciions, is tat tvam así.|DDB174j You aie tlat |Bialmanj.¨ Tlis
statement undeilines tle oneness of tle jiva witl Bialman. But, we lave to
ask, since Bialman is all-peivading and all-knowing wlile tle jiva is atomic
and limited in knowledge, low can tley he tle same? To tlis tle Mayavadis
ieply tlat tat tvan asi slould not he undeistood in its piimaiy, liteial sense hut
only in a secondaiy sense. One can iecognize tle actual oneness hetween tle
jiva and Bialman wlen one puts aside tleii opposing qualitiesomnipiesence
and omniscience veisus atomic size and limited knowledgeand iecognizes
only tleii mutual quality of consciousness. Tlis piocess is called bhãga-tyãga-
laksanã, oi applying a metaploiical meaning to a pliase hy avoiding pait of a
woid`s liteial meaning oi some of its qualifications|DDB175j. Tlus one can
iealize tle tiue oneness hetween Bialman and tle|DDB176j jiva only wlen
one puts aside tle upãJhi tlat de|DDB177jlimits Bialman into hecoming a
jiva. To lelp in tlis iealization tle guru instiucts tle disciple, You aie tlat.¨
Since tle sruti statements cannot he meaningless, Sankaia contends, tlis is tle
only way to undeistand tle nahã-vãkya.
Siïla Jïva Gosvamï answcis ilis wlolc aigumcni by poiniing oui ilai cvcn wlcn a
jiva is absoibcd in lcaiing ilc Vcdic sound convcying ilc lnowlcdgc ilai lc is
onc wiil lialman, ilc upaání covciing ilc jiva, wlicl is cmpiiically ical, will noi
magically dissolvc. A man bound by clains will noi bccomc licc jusi by mcdiiaiing
ilai lis lciicis aic cui. A iabbii will noi iuin inio an clcplani jusi by mcdiiaiing,
I am an clcplani, I am an clcplani.` Sucl aclicvcmcnis would bc possiblc only il
ilc upaánís wcic mcicly appaicni. An inioxicaicd ollicc clcil may ilinl lc is ilc
Picsidcni ol ilc Uniicd Siaics, bui wlcn lc bccomcs sobci lc undcisiands lc is
siill jusi an ollicc clcil. Il ilc upaánís covciing lialman aic ical, ilc iasl ol
icmoving ilcm is noi so casy. Mcic lnowlcdgc is noi sullicicni io libciaic ilc jiva
liom Maya.
Il lnowlcdgc alonc wcic aciually sullicicni loi libciaiion, wly do ilc sciipiuics
iccommcnd vaiious ausiciiiics, pcnanccs, and iiiuals loi scll-puiilicaiion' Tlc
Mayavadïs can only say ilai ilcsc aic picliminaiy sicps loi puiilying ilc lcaii, loi
qualilying onc io undcisiand ilc mcaning ol ilc srutís` mana-vahyas.
lui accoiding io ilc sastras, lnowlcdgc (víáya) and ignoiancc (avíáya) aic boil
pioducis ol Maya. So cvcn il a jiva, by siudying Vcdic icxis, gcis iid ol lis avíáya
wiil ilc lclp ol víáya, lc will siill bc bound by víáya. How will lc do away wiil
ilis oilci upaání, víáya' Uniil lc is licc liom all upaánís lc cannoi icalizc
lialman, wlicl is bcyond boil víáya and avíáya. Loid Kisna discusscs ilis poini
wiil Uddlava in ilc Llcvcnil Canio ol ilc Pnagavatam (11.11.3):
víáyavíáyc mama tanu víáány uáánava sarirínam
mohsa-banána-hari aáyc mayaya mc vínírmítc
O Uddlava, boil lnowlcdgc and ignoiancc, bcing pioducis ol Maya, aic
cxpansions ol My poicncy. loil lnowlcdgc and ignoiancc aic bcginninglcss, and
ilcy pcipciually awaid living bcings |DDB178jliheiation and hondage,
iespectively.¨ Heie tle Ioid explicitly states tlat viJyã is also a pioduct of
Maya. Wlen He says tlat viJyã gives liheiation, He does not mean tlat viJyã
alone can giant it, hecause no one can hecome fiee fiom Maya witlout
suiiendeiing to tle Supieme Ioid. He emplatically declaies tlis to Aijuna in
tle BhagavaJ-gitã (7.14):
áaívi ny csa guna-mayi mama maya áuratyaya
mam cva yc prapaáyantc mayam ctam tarantí tc
Tlis divinc cncigy ol Minc-Maya, consisiing ol ilc ilicc modcs ol maiciial
naiuic-is dilliculi io ovcicomc. Only ilosc wlo lavc suiicndcicd unio Mc can
casily cioss bcyond ii.`
Tlc icim víáya mcans lnowlcdgc` and also dcvoiion.` In Upanisadic siaicmcnis
sucl as tam cva víáítva atí mrtyum ctí, ilc woid víáítva (alici lnowing`) ically
mcans by bcing dcvoicd io Him, lully lnowing His csscncc`; ii docs noi mcan
laving lnowlcdgc wiiloui dcvoiion. Loid Kisna conliims ilis in ilc Pnagavaá-
gita (+.9):
janma harma ca mc áívyam cvam yo vcttí tattvatan
tyahtva ácnam punar janma naítí mam ctí so `rjuna
Onc wlo lnows in iiuil ilc iiansccndcnial naiuic ol My appcaiancc and
aciiviiics docs noi, upon lcaving ilc body, ialc lis biiil again in ilis maiciial
woild, bui aiiains My cicinal abodc, O Aijuna.` Hcic ilc samc iooi, víá (io
lnow`), is bcing uscd, and in ilis conicxi ii mcans lnowing wiil dcvoiion.`
Maiciial lnowlcdgc is a lcaiuic ol Maya, wlcicas iiansccndcnial lnowlcdgc aboui
ilc Loid is manilcsicd by ilc illuminaiing powci ol bnahtí, an aspcci ol ilc
Supicmc Loid's inicinal poicncy. Spiiiiual lnowlcdgc is inscpaiablc liom bnahtí.
Tlc pioccss ol lcaiing-oi in oilci woids iccciving lnowlcdgc-is in laci lisicd
liisi among ilc ninc pioccsscs ol dcvoiional scivicc. A passagc liom ilc Prnaá-
aranyaha Lpanísaá (+.+.21) bcais oui oui conclusion ilai víáya indicaics
lnowlcdgc wiil dcvoiion: víjnaya prajnam hurvita. Alici lnowing, onc slould
piaciicc wisdom.` Hcic ilc woid uscd loi wisdom-prajna-convcys ilc samc
mcaning as víáya, and so ilc scnicncc indicaics, Alici lnowing Him, onc slould
piaciicc dcvoiion.` Also, in ilc Pnagavaá-gita (9.2) ilc Loid says, raja-víáya, Tlis
is ilc ling ol lnowlcdgc.` Iiom ilc conicxi ii is cvidcni ilai lcic víáya mcans
dcvoiional scivicc.` Tlus ii is dcvoiional scivicc and noi mcic lnowlcdgc ilai
cuis ilc bonds ol Maya, as siaicd in Pnagavaá-gita 7.1+ and conliimcd laici, in
Pnagavaá-gita 11.53-5+:
nanam vcáaír na tapasa na áancna na ccjyaya
sahya cvam-víáno árastum árstavan así mam yatna
bnahtya tv ananyaya sahya anam cvam-víáno `rjuna
jnatum árastum ca tattvcna pravcstum ca parantapa
¦Loid Kisna said io Aijuna:] 'Tlc loim you aic sccing wiil youi iiansccndcnial
cycs cannoi bc undcisiood simply by siudying ilc Vcáas, noi by undcigoing
sciious pcnanccs, noi by claiiiy, noi by woislip. Ii is noi by ilcsc mcans ilai onc
can scc Mc as I am. My dcai Aijuna, only by undividcd dcvoiional scivicc can I bc
undcisiood as I am, sianding bcloic you, and can ilus bc sccn diiccily. Only in
ilis way can you cnici inio ilc mysiciics ol My undcisianding.`
Il ilc Mayavadïs icspond by suggcsiing ilai ii is possiblc loi ilc jiva io icmovc all
upaánís and bccomc lialman by ilc mcicy ol ilc all-powcilul and bcnign
lialman, Siïla Jïva Gosvamï is glad io acccpi ilis idca, sincc ii amounis io
suiicndciing io ilc Vaisnava vicw. Tlc Advaiia monisis insisi ilai lialman is
dcvoid ol all aiiiibuics and poicncics, bui il ilai samc lialman is now icquiicd io
blcss ilc jiva, ilcn ii las io lavc somc poicncy, namcly mcicy. ly allowing
lcaiuiclcss lialman io lavc any poicncy ai all, ilc Mayavadïs conloim io ilc
Vaisnava dcliniiion ol Paia-bialman as llagavan, ilc Supicmc Pcisonaliiy ol
Godlcad. In ilai casc, Siïla Jïva Gosvamï says, asmaham cva mata-sammatam.
|DDB179j Tleii view tlen agiees witl ouis.¨ !n tle Bhagavat-sanJarbha Siila
1iva Gosvami will piove tlat even foi Bialman iealization one must take
sleltei of tle Supieme Ioid.
Ncxi, Siïla Jïva Gosvamï cxposcs ilc lallacics ol ilc sccond alicinaiivc, ilai
lialman's upaánís aic unical.
TEXT 39
upaáncr avíáyahatvc tu tatra tat-paríccnínnatvaácr apy agnatamanatvaá
avíáyahatvam cvctí gnatahasaáísu vastavopaání-maya-taá-áarsanaya na tcsam
avastava-svapna-árstantopajivínam síáánantan síányatí gnatamanagnatamanayon
sangatcn hartum asahyatvat. tatas ca tcsam tat tat sarvam avíáya-víIasítam cvctí
svarupam apraptcna tcna tcna taá taá vyavastnapayítum asahyam.
Convciscly, il ilc upaánís aic only appaicnily ical, ilcn lialman's dclimiiaiion
(paríccncáa-vaáa) and icllcciion (pratíbímba-vaáa) aic also appaicnily ical, sincc
ilcsc pioccsscs would noi in laci occui. lccausc in ilis casc ilc Mayavadïs'
dociiinc would bc bascd on ilc analogy ol an unical dicam siaic, sucl analogics as
ilai ol ilc poi and ilc sly, wlicl involvc ical upaánís, cannoi scivc io csiablisl ii.
No piopci analogy can bc diawn bciwccn somciling ilai cxisis and somciling
ilai docs noi cxisi|DDB18Oj. Tleiefoie tle Mayavadis` tleoiies of division and
ieflection aie notling hut tle play of illusion, unpiovahle hy tleii faulty
application of analogies.
COMMENTARY
Iuiilci Rcluiaiions ol Pratíbímba-vaáa and Paríccncáa-vaáa
In picvious Tcxis, Siïla Jïva Gosvamï las slown ilai il lialman's upaánís aic
cmpiiically ical onc cannoi saiislacioiily cxplain ilc cxisicncc ol ciilci ilc jivas oi
ilc isvara. Now lc will considci ilc Sanlaiiics' sccond opiion, ilai lialman's
upaánís aic only appaicni. In ilis Tcxi ilc upaánís aic callcd avíáyaha, oi
illusoiy,` a spccilic iclcicncc io pratíbnasíha icaliiy as dclincd in Mayavada
ilcoiy. In ilis conicxi ilc Sanlaiiics do noi inicnd illusoiy` io mcan aliogcilci
noncxisicni, loi noncxisicncc can ncvci givc iisc io ciilci ilc jiva oi ilc isvara.
Railci, ilcy say, lialman's upaánís aic illusoiy` in ilc scnsc ilai ilcy cxisi on
nciilci ilc cmpiiical noi ilc absoluic lcvcl. Tlcy aic an iniangiblc, appaicni
icaliiy, alin io dicams, mispciccpiions, and lallucinaiions.
Tlc objccis onc sccs in dicams, mispciccpiions, oi lallucinaiions aic iniangiblc.
In a dicam onc may cai a big lcasi, loi cxamplc, bui upon waling up onc will siill
lccl lungiy; ilc lcasi appcais ical only wlilc dicaming. Similaily iniangiblc aic
mispciccivcd oi imagincd objccis, sucl as a snalc` ilai is in laci a iopc; lcai ol
ilc snalc will pcisisi only as long as ilc mispciccpiion oi lallucinaiion coniinucs.
Tlis lind ol illusoiy icaliiy (pratíbnasíha-satta) is inlciioi io ilc cmpiiical woild
and io absoluic icaliiy. Noncilclcss, ilc Mayavadïs posii ilai sucl appaicni
upaánís can causc lialman io ialc on ilc claiaciciisiics ol jivas and ilc isvara.
Tlc liisi sicp in icluiing ilis ciioncous ilcoiy is io poini oui ilai an cllcci is
always dcpcndcni on iis causc and ilai spccilic cllccis aiisc liom spccilic causcs.
Ioi cxamplc, onc cannoi malc waici iasic swcci by adding sali. Ii lollows,
ilcicloic, ilai il ilc upaánís imposcd on lialman aic only appaicni icaliiics ilcy
cannoi pioducc cmpiiical icaliiy. A daydicam may bc a plcasani icvciic, bui no
onc gains any ical bcnclii by imagining lc las bccn ciowncd cmpcioi ol ilc
woild. Insicad, as lc wlilcs away ilc iimc ilc daydicamci may losc an
oppoiiuniiy loi gaining somc piaciical bcnclii in ilc ical woild. Howcvci mucl lc
dicams, lis appaicni icaliiy will ncvci bccomc cmpiiically ical.
In ilc conicxi ol discussing ical upaánís, Siïla Jïva Gosvamï las alicady icluicd ilc
iwo analogics ilc Mayavadïs usc io cxplain paríccncáa-vaáa and pratíbímba-vaáa-
ilc analogy ol ilc sun icllcciing in many waicipois and ilai ol ilc sly bccoming
dclimiicd by a poi. Tlcsc analogics aic also inappiopiiaic lcic. Tlc Mayavadïs
may jusiiliably picsumc ilc sly io bc cmpiiically ical and ilus dclimiiablc by sucl
an upaání as a poi. lui lialman is nciilci cmpiiical noi divisiblc, and ilcicloic ii
is impossiblc loi cmpiiical upaánís io dclimii ii. Il any dclimiiaiion ol lialman can
bc icconcilcd wiil lialman's iiansccndcnial naiuic, sucl dclimiiaiion can occui
only on ilc lcvcl ol mcic appcaiancc, noi in cmpiiical icaliiy. Sucl a pratíbnasíha
dclimiiaiion, unical in ilc cmpiiical scnsc, will noi lclp cxplain low ilc jivas and
ilc isvara comc inio bcing on ilc cmpiiical planc. Tlis lcavcs no consisicni
cxplanaiion ol low indivisiblc, loimlcss lialman can bc dividcd inio ilc jivas and
ilc isvara by ciilci cmpiiical oi mcicly appaicni upaánís.
A good analogy musi bc as similai as possiblc io wlai ii illusiiaics. Tlc gicaici ilc
similaiiiy, ilc siiongci ilc analogy. lui ilc analogy ol ilc sly and ilc poi is noi
similai cnougl io ilc siiuaiion ilc Mayavadïs iiy io apply ii io: wlilc ilc sly and
lialman aic similai, ilc sly's upaání, ilc poi, is cmpiiical, wlilc lialman's
upaánís musi bc mcicly appaicni.
Tlc impcisonalisis compaic ilis woild io a dicam |DDB181jto slow its illusoiy
natuie|DDB182jto slow tlat it does not ieally exist. But it is unjustifiahle to
equate tle dieam woild (appaient ieality) witl tle exteinal woild (empiiical
ieality) in oidei to ieacl tlis conclusion. !f a peison commits muidei in a
dieam le is not punisled foi it, hut in tle plenomenal woild le iisks
punislment foi sucl an act. So it is impiopei to say tlat tle woild is just a
dieam. Sin and piety, wlicl pollute oi puiify tle leait of an actoi, aie not
applicahle to acts done in dieams; tley give tleii hittei and sweet fiuits only in
tle plenomenal woild. Tle analogy of a dieam, tleiefoie, is not adequate foi
explaining tle appeaiance of tle mateiial woild fiom Bialman. Tle \edic
sciiptuies piesent tle dieam analogy only to illustiate tle tempoiaiy natuie of
tlis woild, witl a view towaid inspiiing a sense of detaclment fiom
mateiialism in tlose desiiing to walk tle patl of tianscendence.
Tlc Mayavadïs' only oilci alicinaiivc is io assign lialman io cmpiiical
(vyavanaríha) icaliiy by placing ii in ilc samc class as ilc sly, io wlicl ilc Vcáas
compaic ii. lui ilai lcavcs us wiil no absoluic icaliiy, in wlicl casc ilc wlolc
idca bccomcs absuid bccausc, logically, absoluic icaliiy musi cxisi, and ilc Vcáas
and numcious sainily pcisons conliim ilis.
Tlus all ilcsc aigumcnis lail io csiablisl ilc dociiincs ol paríccncáa and
pratíbímba, wlicl aic ilus lcli as noiling moic ilan mcnial cxciciscs loi
impcisonal spcculaiois. Tlcy piovidc no sound cxplanaiion ol low puic lialman,
by aduliciaiion wiil upaánís, manilcsis as many, namcly as ilc |DDB183jisvara
and tle jivas.
Siïla Jïva Gosvamï ollcis siill moic icluiaiions ol impcisonalism in ilc ncxi Tcxi.
TEXT +0
ítí branmavíáyayon paryavasanc satí yaá cva branma cín-matratvcnavíáya-
yogasyatyantabnavaspaáatatvac cnuáánam taá cva taá-yogaá asuáánya jivan punas
taá cva jivavíáya-haIpíta-mayasrayatvaá isvaras taá cva ca tan-maya-vísayatvaj jiva
ítí víroánas taá-avastna cva syat. tatra ca suáánayam cíty avíáya taá-avíáya-
haIpítopaánau tasyam isvarahnyayam víáyctí tatna víáya-vattc `pí mayíhatvam íty
asamanjasa ca haIpana syaá íty-aáy anusanáncyam.
In ilis way, by basing ilcii idcas on lialman and avíáya alonc, ilc Mayavadïs
coniiadici ilcmsclvcs wlcn ilcy say ilai ilc onc undividcd lialman, puic by
viiiuc ol bcing unaduliciaicd consciousncss and ilus aliogcilci licc liom coniaci
wiil avíáya, is noncilclcss polluicd by coniaciing avíáya and ilus bccomcs ilc
jiva. Tlcn again, say ilc Mayavadïs, ilai samc lialman bccomcs ilc pcisonal
Godlcad wlcn Hc scivcs as ilc basis ol Maya, ilc illusion concocicd liom ilc
jiva`s avíáya. And undci ilc inllucncc ol Maya, lialman supposcdly oncc moic
bccomcs ilc jiva. Hcic wc lavc avíáya wiilin ilc puic spiiiiual bcing (lialman),
víáya wiilin ilc upaání callcd God, wlo is concocicd by ilai avíáya, and an
illusoiy siaius ol ilai samc Godlcad, wlo is ilc piopiicioi ol víáya. Wc slould
caiclully siudy low ilcsc and oilci similaily manulaciuicd idcas aic simply
incolcicni.
COMMENTARY
Inconsisicncics in Advaiia Monism
In ilc picvious Tcxis Siïla Jïva Gosvamï las icluicd ilc iwo main ilcoiics ol
Advaiia monism, paríccncáa-vaáa and pratíbímba-vaáa. Hc slowcd ilai nciilci ol
ilcsc consisicnily cxplains ilc cmpiiical woild and ilc picscncc ol ilc jivas and
God wiilin ii. Now Siïla Jïva Gosvamï poinis oui in moic dciail ilc lallacics in
ilcsc ilcoiics. Hc aigucs ilai cvcn il wc acccpi ciilci ilc paríccncáa-vaáa oi ilc
pratíbímba-vaáa as a dcsciipiion ol low lialman bccomcs dividcd inio ilc many
jivas, siill ilc coniiadiciion bciwccn lialman's pcilcciion and ilc supciimposiiion
ol avíáya will icmain unicsolvcd.
How can lialman, wlicl is indivisiblc,|DDB184j puie consciousness, lave
poitions tlat fall undei tle iule of Maya and tlink tlemselves jivas?
Knowledge and delusion cannot slaie tle same location, just as liglt and
daikness cannot hotl he piesent in exactly tle same place. Being indivisihle,
Bialman cannot hecome fiagmented to manifest tle jivas. Moieovei, tle
ahsolute existence cannot include Maya (aviJyã), hut only Bialman alone. Ioi
Maya to he involved witl Bialman, eitlei Bialman would lave to degiade
itself to Maya`s empiiical level so it could he adulteiated hy upãJhis, oi else
Maya would lave to elevate leiself to tle ahsolute plane of Bialman so tlat
sle could influence it. Tle fiist of tlese alteinatives is impossihle hecause
Bialman is witlout attiihutes and cannot clange. Tle second alteinative
amounts to dualism, hecause tlen Maya and Bialman would lave equal status
on tle plane of ahsolute ieality. Tlis, of couise, contiadicts tle fiist piinciples
of Advaita monism.
Undci ilc picssuic ol ilcsc aigumcnis, ilc impcisonalisis may iiy io placaic us
wiil ilc claim ilai ilc viial issuc ai land is noi picciscly low ilc jiva camc undci
ilc inllucncc ol Maya bui simply ilai lc is now sullciing in illusion. Tlc lousc ol
maiciial cxisicncc is now on liic; wc do noi lavc iimc io scaicl oui Maya's oiigin
bui slould iiy io cscapc ilc liic quiclly bcloic ii dcvouis us, bcloic wc losc ilc
oppoiiuniiy ol luman lilc.
Lvcn il wc giani ilis poini, ilc Mayavadïs siill musi convincc us ilai ilc cnd ilcy
wani us io sccl, impcisonal libciaiion, is in oui bcsi inicicsi. Tlis ilcy cannoi do.
Oui lousc may bc on liic, bui ii docs noi lollow ilai wc slould panic and jump
oui ilc liisi availablc window io oui cciiain dcail.
As Siïla Jïva Gosvamï indicaics lcic, ilc Mayavadïs say ilai alici lialman comcs
undci ilc inllucncc ol avíáya Hc is callcd ilc |DDB185jjiva. Tlen tlis jiva
cieates Maya hy lis imagination. A poition of Bialman next gives sleltei to
Maya and hecomes known as tle |DDB186jisvara, oi tle Supieme Ioid. Iiom
tlat point on Maya follows tle |DDB187jisvara´s dictates and contiols tle jiva,
wlo is Bialman coveied hy Maya. So tle |DDB188jisvara is tle hasis of Maya,
and tle jiva is lei visaya, oi ohject of action.
Tlis is scll-coniiadicioiy. Tlis cxplanaiion is plagucd wiil ilc logical lauli callcd
anyonyasraya-áosa, oi ilc dclcci ol muiual dcpcndcncc`: Maya's cxisicncc
supposcdly oiiginaics liom ilc jiva, and ilc jiva`s cxisicncc also oiiginaics liom
Maya. Tlis mcans ilai wiiloui Maya ilcic is no jiva and wiiloui ilc |DDB189j
jiva tleie is no Maya. !n addition, a pait of Bialman supposedly hecomes tle
|DDB19Ojisvara hy contacting Maya, hut tlen Maya hecomes suhoidinate to
tlis isvara. !n tlis view even God cannot come into existence witlout tle
involvement of tle finite living heings, wlo aie tlemselves dependent
manifestations of Maya. So ultimately tle |DDB191jisvara is dependent on
Maya foi His existence.
Anoilci absuidiiy in ilc paríccncáa-vaáa and pratíbímba-vaáa picscniaiions is ilc
claim ilai Maya las iwo lcaiuics-víáya and avíáya. Tlc upaání dclimiiing
lialman as ilc |DDB192jisvara is supposedly Maya`s viJyã poition, wlicl is
piedominantly in tle mode of goodness, wlile tle upãJhis limiting Bialman as
tle jivas constitute lei aviJyã poition. !n tlis way, tle |DDB193jisvara is tle
hasis of tle jivas´ illusion despite His heing tle emhodiment of peifect
knowledge, hut tle Mayavadis cannot explain low sucl a division of Maya into
viJyã and aviJyã comes into existence. Ceitainly Bialman, heing devoid of
qualities, cannot cieate tlis division.
Siïla Jïva Gosvamï adviscs us io siudy oilci inconsisicncics lilc ilcsc in Mayavada
plilosoply. Ioi cxamplc, wc slould considci ilc lollowing qucsiions: Il oiiginally
only lcaiuiclcss lialman and noiling clsc cxisis, wlcic docs avíáya comc liom'
Oi, il avíáya can bind lialman, isn'i ii moic powcilul ilan lialman' Tlc
Mayavadïs compaic lialman io a spidci ilai wcavcs iis own wcb and somclow
gcis bound by ii, bui ilis analogy picscnis lialman as posscssing aiiiibuics and
poicncics, icvcaling a iacii acccpiancc ol ilc Vaisnava dualisiic undcisianding.
Wc slould also considci ilc lollowing conundiums: (1) Sincc lialman is
unlimiicd and dcvoid ol paiis, ii cannoi possibly casi a icllcciion. (2) lialman is
dcsciibcd as puic awaicncss, bui in oidci io lunciion, awaicncss nccds an objcci
apaii liom iiscll. Tlcic is no mcaning io lnowlcdgc wiiloui a lnown objcci. And
wlcn ilcic is an objcci, ilcic is ilc muliipliciiy ol lnowci, lnowlcdgc, and
lnown. (3) Tlc vciy laci ol lialman's cxisicncc piovcs ilai ii is poicni, bccausc
anyiling ilai cxisis ncccssaiily las somc lind ol cncigy oi aiiiibuic. Tlus ilcic is
dualiiy bciwccn lialman and iis poicncics oi aiiiibuics.
Iiom Sanllya plilosoply wc undcisiand ilai ilc piimcval praánana gcnciaics ilc
manat-tattva, wlicl ilcn givcs iisc io lalsc cgo. Now, supposc wc giani ilai, as ilc
Mayavadïs say, a jiva can dissolvc lis lalsc cgo by culiivaiing spiiiiual lnowlcdgc.
lui cvcn il onc docs ilis, ilc oilci iwo basic clcmcnis ol maiciial naiuic-manat-
tattva and praánana-will icmain undissolvcd. How will ilc cgolcss jiva iiansccnd
ilc manat-tattva and praánana io icalizc lialman' Lgolcssncss is noi cquivalcni io
libciaiion, sincc ai ilc iimc ol univcisal annililaiion, wlcn ilc condiiioncd jivas
mcigc inio ilc body ol Mala-Visnu, ilcy aic dcvoid ol lalsc cgo bui siill bound by
ilcii harma.
An analysis ol ilc woid lialman` icvcals siill luiilci pioblcms loi ilc
Mayavadïs. Lvciy woid las an inlcicni iclaiionslip wiil iis mcaning. Accoiding
io Siïla Jïva Gosvamï in lis Harí-namamrta-vyaharana (2.1), a woid ilai iclcis io
somciling dcnoics ciilci an objcci, a qualiiy, a class, oi an aciiviiy. Cciiainly ilc
woid lialman` icpicscnis nciilci a class noi an aciiviiy. Il lialman wcic a
qualiiy, ilcic would lavc io bc anoilci objcci posscssing ilai qualiiy, sincc no
qualiiy can cxisi wiiloui bclonging io somc objcci. Il, as ilc lasi alicinaiivc,
lialman is an objcci, ilcn ii musi posscss qualiiics bccausc an cicinal objcci
cannoi cxisi wiiloui qualiiics. In ciilci casc, lialman cnicis inio a dualiiy.
Mayavadïs cxplain ilis maiciial woild on ilc basis ol Maya, wlicl is nciilci sat
(ical) noi asat (unical). Tlcy say ilai Maya is ilus incxplicablc (anírvacaniya).
lui in ilc Pnagavaá-gita (2.16) Loid Siï Kisna iccognizcs only iwo caicgoiics, sat
and asat.
nasato víáyatc bnavo nabnavo víáyatc satan
ubnayor apí ársto `ntas tv anayos tattva-áarsíbnín
Tlosc wlo aic sccis ol ilc iiuil lavc concludcd ilai ilc unical (asat) las no
cxisicncc and ilai ilc ical (sat) las no noncxisicncc.` Tlcic is no mcniion lcic oi
in any oilci bona lidc sciipiuic ol an incxplicablc iliid modc. Tlus ilcic is no
loundaiion loi ilc Mayavadïs' conccpi ilai Maya and ilc maiciial woild gcnciaicd
liom lci bclong io somc incxplicablc iliid caicgoiy.
To piovc ilcii conicniion ilai ilc maiciial woild is incxplicablc (anírvacaniya oi
mítnya), nciilci ical noi unical, ilc Sanlaiiics ciic ilc wcll-lnown cxamplc ol ilc
iopc and ilc snalc. Il snalcs wcic complcicly noncxisicni (asat), ilcy say, no onc
would cvci misialc a iopc loi onc in scmidailncss, bccausc a noncxisicni iling
can ncvci bc pciccivcd. So ilc snalc` is noi noncxisicni, bui siill ii cannoi bc
considcicd ical (sat) ciilci, bccausc in sullicicni ligli no snalc will bc sccn. Tlus
ilcic musi bc a iliid caicgoiy, scpaiaic liom boil sat and asat. Tlis iliid caicgoiy
is anírvacaniya, incxplicablc, and io ii ilc Sanlaiiics assign Maya.
Tlc iiuil, lowcvci, is ilai onc nccd noi icsoii io ilc Mayavada plilosoply io
cxplain ilc iopc misialcn loi a snalc. Tlc snalc and ilc iopc aic botn ical. A
pcison wlo misialcs a iopc loi a snalc musi lavc picviously cxpciicnccd a ical
snalc, and ilc condiiions musi bc insullicicni loi coiicci pciccpiion. His
cxpciicncc ol snalcs, ilcicloic, will causc lis mind io supciimposc ilc impicssion
ol a snalc on ilc iopc in scmidailncss. ly coniiasi, somconc wlo las no
cxpciicncc ol snalcs will ncvci misialc a iopc loi onc. An inlani, loi cxamplc, will
ncvci misialc a iopc loi snalc. Tlus ilcic is no incxplicablc iliid caicgoiy in
maiciial cxisicncc, as ilc Mayavadïs claim.
Sincc Mayavadïs acccpi only lialman as ilc uliimaic icaliiy, ilcy say ilai cvcn
sciipiuics ilai icacl sucl siaicmcnis as tat tvam así (You aic ilai`) aic iiuc only
cmpiiically. Alilougl sucl dcclaiaiions lavc ilc powci io uplili ilosc wlo lcai
ilcm, ilcy aic noi absoluicly iiuc. In ilis way ilc Sanlaiiics cxposc yci anoilci
inconsisicncy in ilcii sysicm. Il ilc sciipiuics aic only cmpiiically ical, low can
ilcy clcvaic anyonc bcyond Maya' ly ilis logic cvcn ilc cnliglicncd wiiiings ol
sucl libciaicd souls as Yajnavallya and Sanlaia aic unablc io libciaic ilcii
icadcis, loi, noi bcing absoluic, ilcy musi bc lull ol iclaiivc impcilcciions.
In iiuil ilc jiva is noi |DDB194jmeiely an adulteiated veision of Bialman, as
tle Mayavadis say. As tle Supieme Ioid states in tle BhagavaJ-gitã (15.7),
nanaivãnso jiva-lokc jiva-bhutah sanãtanah. Tle jiva is My eteinal
fiagment.¨ Tlus tle jiva can nevei lose lis identity hy meiging hack into tle
Bialman it supposedly ieally is. Wlen wleat heiiies and iice giains aie mixed,
tley do not meige into one anotlei and lose tleii sepaiate identities. We can
easily distinguisl tle wleat fiom tle iice. !f, lowevei, we mix papaya seeds
witl some similai-looking hlack peppeicoins, we may lave difficulty
distinguisling hetween tlem. Still, tlis does not mean tley lave lost tleii
distinct identities.
Lilcwisc, wlcn waici and inl|DDB195j aie mixed, eacl suhstance ietains its
sepaiate identity. Only hecause it is difficult foi us to distinguisl hetween tlem
do tle two liquids appeai to lave meiged. Tle watei molecules and tle ink
molecules lave not meiged to hecome all ink, all watei, oi sometling else.
|DDB196jOne indication tlat tle suhstances do not meige is tlat wlen a glass
of ink is pouied into a pail of watei, tle total volume of liquid incieases hy one
glass, and tle same lappens wlen a glass of watei is pouied into a pail of ink.
!n neitlei case do tle suhstances meige.
Similaily, ilc jivas cannoi mcigc inio lialman and losc ilcii idcniiiy. Ol couisc, il
a jiva wanis io lccl ilai lc las mcigcd wiil lialman and pciloims ilc appiopiiaic
spiiiiual piaciiccs, ilc all-mcicilul Supicmc Loid will lclp ilai jiva imaginc lc las
aiiaincd liicial oncncss wiil Him. In icaliiy, God and ilc jivas aic always disiinci,
and boil ilc Loid and His puic dcvoiccs aic always awaic ol ilis disiinciion.
Having csiablislcd ilai ilc Mayavadïs' plilosoply is opposcd io ilc iiuils
icvcalcd in Vyasadcva's mcdiiaiivc cxpciicncc, and laving liglliglicd somc ol ilc
piomincni dclccis in ilcii logic, Siïla Jïva Gosvamï ncxi aigucs ilai ilc monisiic
conclusion also coniiadicis ilc cxpciicncc ol Suladcva Gosvamï, ilc piincipal
spcalci ol Srimaá-Pnagavatam.
TEXT +1
hím ca yaáy atrabncáa-vaáa cva tatparyam abnavísyat tarny cham cva branmajnancna
bnínnam jnancna tu tasya bncáa-mayam áunhnam víIiyata íty apasyaá íty cvavahsyat.
tatna sri-bnagavaI-IiIaáinam vastavatvabnavc satí sri-suha-nráaya-víroánas ca jayatc.
Iuiilcimoic, il ilc jivas` absoluic oncncss wiil lialman wcic ilc aciual puipoii
ol Srimaá-Pnagavatam, Suia Gosvamï would lavc said ilai Siïla Vyasadcva saw in
His iiancc low ilc onc lialman bccomcs dividcd bccausc ol ignoiancc, and low
lnowlcdgc dispcls ilc sullciing causcd by ilis dualiiy. And il ilc Supicmc Loid's
pasiimcs and qualiiics wcic unical, wlai Siï Suladcva cxpciicnccd in lis lcaii
would bc invalidaicd.
COMMENTARY
Siïla Vyasadcva's Lxpciicncc Docs Noi Suppoii Advaiia Monism
Having picscnicd lis logical icluiaiions ol Advaiia monism, Siïla Jïva Gosvamï
now piocccds io dispiovc ii by iclcicncc io sabáa-pramana, sciipiuial cvidcncc.
Tlis is ilc Vcdic sysicm. Logic by iiscll cannoi givc us an undcisianding ol ilc
Absoluic Tiuil, ilc Pcisonaliiy ol Godlcad. In iiansccndcnial maiicis sucl as
ilis, ilc linal auiloiiiy is always sciipiuic. Sciipiuial cvidcncc is so dccisivc ilai
cvcn il a cciiain claim dclics logic bui is suppoiicd by sabáa-pramana, ii slould bc
acccpicd as conclusivcly iiuc. Any siandaid ol iiuil lowci ilan ilis would bc
inconsisicni wiil Vcdaniic cpisicmology, wlicl is bascd on ilc axiom ilai ilc
Vcáas cmanaic liom ilc Absoluic and aic ilus inlalliblc.
Lailici, in ilc pramana poiiion ol Sri 1attva-sanáarbna, Siïla Jïva Gosvamï slowcd
ilai Srimaá-Pnagavatam is ilc supicmc auiloiiiy among all iypcs ol pramanas.
Now lc puis Advaiia monism io Srimaá-Pnagavatam`s icsi. Tlc csscniial mcssagc
ol ilc Pnagavatam is lound in ilc vciscs naiiaiing wlai Siïla Vyasa saw in
iiancc-ilc Supicmc Pcisonaliiy ol Godlcad along wiil His inicinal poicncics,
His maiginal poicncy (ilc jivas), and His cxicinal poicncy (Maya). Vyasa did noi
scc a nondillcicniiaicd lialman bcing ovcipowcicd by Maya and iuining inio
many jivas. Railci, Hc saw ilai ilc jivas aic disiinci liom ilc Supicmc Loid and
aic capiivaicd by Maya bccausc ilcy ilinl ilcmsclvcs indcpcndcni ol ilc Loid.
Vyasadcva ilus saw ilai ilc causc ol ilc jivas` sullciing is ilcii scnsc ol lalsc
indcpcndcncc. Ai ilc samc iimc, Hc saw ilai ilc soluiion io ilc jivas` picdicamcni
is icndciing dcvoiional scivicc io ilc Supicmc Pcison (bnahtí-yogam aánohsajc),
noi imagining a siaic ol oncncss wiil Him.
In Suia Gosvamï's piaycis io Suladcva Gosvamï, lis spiiiiual masici, Suia
conliims ilai mciging wiil impcisonal lialman is an inlciioi goal. Wlilc
spcaling Srimaá-Pnagavatam io ilc sagcs ai Naimisaianya, Suia Gosvamï
spccilically mcniions ilai oiiginally Suladcva was absoibcd in ilc bliss ol
lialman. Laici lis lcaii was capiivaicd wlcn lc lcaid a lcw Srimaá-Pnagavatam
vciscs dcsciibing ilc pasiimcs and aiiiibuics ol Kisna, ilc Supicmc Pcisonaliiy ol
Godlcad. Suladcva was so cniianccd ilai lc iloiouglly siudicd ilc dcsciipiion ol
ilc Loid's pasiimcs in Srimaá-Pnagavatam, and laici lc cxccllcd in naiiaiing ilc
Pnagavatam.
Tlcicloic ii is said ilai ilc Pnagavatam, wlicl is ilc iipcncd liuii ol ilc iicc ol
Vcdic liiciaiuic, bccamc cvcn moic iclislablc wlcn ii cmanaicd liom ilc mouil ol
Suladcva. Suha mcans paiioi,` and Suladcva's namc alludcs io ilc wcll-lnown
laci ilai liuiis bccomc swccici alici bcing pcclcd by paiiois. Wlcn ilc liuii ol ilc
Pnagavatam was iouclcd by Suladcva Gosvamï's lips and ilcn iasicd by Paiïlsii
Malaiaja, ii bccamc swccici ilan cvci.
Siïla Suladcva Gosvamï's aiiiaciion io ilc Pnagavatam indicaics ilai ilc pasiimcs
and aiiiibuics ol ilc Supicmc Pcisonaliiy ol Godlcad aic boil ical and complcicly
iiansccndcnial; oilciwisc a libciaicd soul lilc Suladcva, wlo was bcyond all
mundanc dcsiics, would lavc ncvci ialcn an inicicsi in ilcm. Suladcva Gosvamï,
ilc mosi cmincni ol all lialman-icalizcd iiansccndcnialisis, dcmonsiiaicd by lis
own bclavioi ilc lalsiiy ol ilc idca ol absoluic oncncss bciwccn ilc Loid and ilc
jivas.
Tlus wc can concludc ilai ilc lcys io ilc Advaiia dociiinc ol monism-namcly,
paríccncáa-vaáa and pratíbímba-vaáa-aic suppoiicd nciilci by logic noi by ilc
sciipiuics, cspccially noi by ilc supicmc sciipiuial pramana, Srimaá-Pnagavatam.
Tlc Mayavadïs dciivc ilcii opinions only liom woid jugglciy and ilc disioiiion ol
sciipiuial iiuils, wiil ilc icsuli ilai ilc innoccni wlo lcai ilcii cxplanaiions
bccomc conluscd.
Ncxi Siïla Jïva Gosvamï cxplains ilc puiposc ol ilc monisiic siaicmcnis lound in
ilc Vcdic sciipiuics.
TEXT +2
tasmat paríccncáa-pratíbímbatvaáí-pratípaáaha-sastrany apí hatnancít taá-saársycna
gaunyaíva vrttya pravartcran. ambu-vaá-agrananat tu na tatnatvam, vráání-nrasa-
bnahtatvam antar-bnavaá ubnaya-samanjasyaá cvam ítí purvottara-pahsa-maya-
nyayabnyam.
Tlcicloic sciipiuial passagcs ilai appcai io lavoi sucl dociiincs as paríccncáa-
vaáa and pratíbímba-vaáa musi bc undcisiood in a sccondaiy scnsc-ilai is, as
cxpicssing somc soii ol similaiiiy bciwccn ilc Supicmc's iclaiion io ilc manilcsi
woild and ilc oidinaiy pioccsscs ol division and icllcciion. Tlc Vcáanta-sutra
conliims ilis idca:
Tlc waici in a pond covcis ilc land undcincail and ilus dclimiis ii liom ilc icsi
ol ilc caiil, bui lialman cannoi bc dclimiicd in ilis way io bccomc a jiva` (Vs.
3.2.19).
No, ilc iclcicncc io dclimiiaiion is appiopiiaic noi in iis piimaiy scnsc bui in iis
sccondaiy scnsc, ilai ol ilc waici dclimiiing laigci and smallci aicas ol land. Tlis
inicipiciaiion lullills ilc puiposc ol ilc sciipiuial passagcs, and ilus ii is
appiopiiaic io compaic lialman io land` (Vs. 3.2.20).
Tlc liisi ol ilcsc sutras givcs an opponcni's objcciion, and ilc sccond icplics io
ilai objcciion.
COMMENTARY
Tlc Mcaning ol Monisiic Siaicmcnis
Tlc Mayavadïs acccpi ilc Vcáas as ilc supicmc auiloiiiy and ciic ilcm pioluscly
in suppoii ol ilcii opinions. Indccd, many ol ilc Vcdic iclcicnccs ilcy quoic may
sccm io suppoii ilcii ilcoiics, bui lcic Siïla Jïva Gosvamï cxplains low io
coiiccily inicipici ilc appaicnily monisiic siaicmcnis in ilc Vcáas.
In Sansliii, woids lavc iwo linds ol mcanings-piimaiy, callcd muhnya-vrttí, and
sccondaiy, callcd gauni-vrttí. Vcdic plilosoplcis say ilai by ilc will ol ilc
Supicmc Loid cacl woid las somc paiiiculai poicncy, wlicl cicaics a spccilic
iclaiionslip bciwccn ilc woid and iis mcaning. Ioi cxamplc, ilc woid cow` las
a poicncy by wlicl ii iclcis io a paiiiculai cniiiy laving loui lcgs, a iail, iwo cycs,
a dcwlap, an uddci, and oilci lcaiuics. Somciimcs, lowcvci, in a paiiiculai
conicxi a woid's piimaiy mcaning lails io convcy a iclcvani scnsc. In sucl cascs
wc slould concludc ilai ilc cxpicssion is liguiaiivc and acccpi somc appiopiiaic
sccondaiy mcaning. Wlcncvci ilc piimaiy mcaning ol a sciipiuial siaicmcni is
inappiopiiaic ilcic musi bc a sccondaiy mcaning inicndcd, bccausc sciipiuial
siaicmcnis, bcing apauruscya and ilus licc ol dclccis, cannoi bc mcaninglcss. In
ilc Pnagavaá-gita Loid Kisna addicsscs Aijuna as purusa-vyagnra, iigci among
mcn.` In iis piimaiy scnsc ilc woid iigci` iclcis io a lciocious animal wiil claws
and langs. Aijuna was cciiainly noi sucl an animal, bui sincc Loid Kisna's woids
cannoi bc mcaninglcss, ilc nccd aiiscs loi a liguiaiivc inicipiciaiion ol purusa-
vyagnra. Hcic ilc pliasc is a mciaploi, in wlicl ilc Loid is calling Aijuna a iigci
only io indicaic lis couiagc and piowcss as a waiiioi. Tlc woid iigci` in ilis
pliasc applics io ilcsc iwo claiaciciisiics ilai ilc iigci and Aijuna lavc in
common, noi io ilc piimaiy scnsc ol a iigci's slapc, labiis, and so loiil.
In ilc samc way, Vcdic icxis ilai appcai io suppoii monisiic idcas slould noi bc
abandoncd as ambiguous babblings jusi bccausc ilcii piimaiy mcaning coniiadicis
ilc conclusion ol Siïla Vyasa's iiancc. Railci, wc slould inicipici ilcsc siaicmcnis
in a way consisicni wiil ilc undcilying puipoii ol ilc Vcáas. Acccpiing ilcm
liicially will lcad io conlusion, and icjcciing ilcm ouiiigli may lcad io conicmpi
loi ilc apauruscya-sabáa. In ilc opinion ol Siïla Jïva Gosvamï, onc musi scaicl loi
sccondaiy mcanings ilai agicc wiil Siïla Vyasa's cxpciicncc.
To suppoii ilis judgmcni, Siïla Jïva Gosvamï iclcis us io Suiias 3.2.19 and 20 ol
ilc Vcáanta. Tlc Vcáanta-sutra is dividcd inio loui clapicis (aányayas), cacl
laving loui scciions (paáas). Tlcsc aic luiilci dividcd inio aáníharanas. Lacl
aáníharana includcs a iopic siaicmcni liom ilc Lpanísaás lollowcd by a doubi
conccining ilai siaicmcni, ilcn an opponcni's posiiion (purva-pahsa), ilcn ilc
iigli conclusion (síáánanta), and linally sangatí, a dcmonsiiaiion ol low ilc
aáníharana iclaics io oilci aáníharanas. Somc sutras aic simply aniiilcscs ilai
icpicscni ilc opinions ol vaiious sagcs and plilosoplcis. Tlcsc aic always
lollowcd by síáánanta-sutras.
Suiia 3.2.1S csiablislcs ilai ilc puiposc bclind mcniioning ilc jiva as a icllcciion
ol ilc Paiamaima is noi io slow ilai ilc Paiamaima bccomcs ilc jiva by icllcciion
bui io slow ilai ilc Paiamaima is dillcicni liom ilc jiva in ilc samc way ilai any
ical objcci is dillcicni liom iis icllcciion. Il an objcci and iis icllcciion wcic
absoluicly nondillcicni, ilcy could noi bc disiinguislcd liom cacl oilci. Tlus ilc
mciaploi ol ilc sun and iis icllcciion in waici is picscnicd io csiablisl noi ilc
oncncss ol ilc Paiamaima and ilc jivatma bui jusi ilc opposiic. Suiia 3.2.1S
siaics, ata cva copama suryahaáí-vat. Tlcicloic, ilc analogy ol ilc sun and iis
icllcciion slows ilc dillcicncc bciwccn ilc Supcisoul and ilc soul.`
A doubi is ilcn iaiscd: Tlis vciy analogy piovcs ilai ilc Paiamaima icllccis in
avíáya and appcais io bccomc ilc jiva. Wlai's wiong wiil ilis inicipiciaiion'`
Tlc ncxi sutra (3.2.19) answcis ilis doubi. Ii piovcs ilai ilc jiva is noi a
icllcciion ol lialman by poiniing oui ilai an upaání cannoi dclimii lialman in
ilc samc way ilai waici can dclimii land. Wlilc commcniing on ilis sutra in lis
Govínáa-bnasya, Siïla laladcva Vidyablusana cxplains ilai sincc lialman is all-
pcivading, no objcci can possibly bc disiani liom Him. Tlcicloic, wlilc ilc sun
can casi a icllcciion in waici bccausc ii is somc disiancc liom ilc waici, lialman
can casi no icllcciion in anyiling bccausc ii is all-pcivading. Tlcicloic ilc jiva
cannoi bc a icllcciion ol lialman.
Alilougl ilc claim ol ilis sutra is valid, ii docs noi agicc wiil ilosc sciipiuial
siaicmcnis ilai sccm io indicaic ilc jiva is a icllcciion ol lialman. Ii is in ilis
scnsc ilai Siïla Jïva Gosvamï calls ilis sutra a purva-pahsa. lui il lialman docs
noi icllcci as ilc jiva in ilc samc way ilai ilc sun icllccis on waici, wlai do ilc
srutí siaicmcnis io ilai cllcci aciually mcan' Tlcy musi lavc somc icasonablc
puiposc. Vyasadcva icsponds wiil ilc síáánanta, oi conclusion, in Suiia 3.2.20
|DDB197j. Altlougl tle compaiison of tle sun and its ieflection to|DDB198j
Bialman and tle jiva is not valid wlen inteipieted liteially, it is valid wlen we
considei tle secondaiy claiacteiistics of tle analogy: Tle sun is gieat like
Bialman, and its ieflection is small like tle jiva. Wly do we give tlis secondaiy
inteipietation? To uplold tle sciiptuie`s conclusions, wlicl constitute tle
oveiaicling, consistent message of tle VcJas and tleii coiollaiy liteiatuie.
Otlei valid inteipietations of tlis analogy aie as follows: (1) Tle jivas´ pains
and pleasuies do not affect Bialman, just as distuihances in a ieflection of tle
sun do not affect tle sun itself. (2) As a ieflection of tle sun is dependent on
tle sun, so tle jivas aie dependent on Bialman. (3) Tle jivas aie localized like
tle sun`s ieflections, wlile Bialman extends eveiywleie,|DDB199j as tle sun
does tliougl its leat and liglt.
Il wc wcic io similaily analyzc ilc icmaining Pranma-sutras, as wcll as ilc Vcáas
and Puranas, wc would discovci ilai all ilc sciipiuial siaicmcnis indicaiing
nondillcicncc bciwccn God and ilc living cniiiy, wlcn undcisiood in sucl a
sccondaiy scnsc, piovc io bc bascd noi on absoluic oncncss bui on somc common
aiiiibuics bciwccn ilc analogy and iis subjcci, and ilus ilcy aic laiillul io ilc
conclusion ol ilc Vcáas. Tlc Vcdic icxis ncvci pioposc complcic oncncss bciwccn
lialman and ilc jiva. Sucl a pioposal would malc ilc wlolc body ol Vcdic
sciipiuic scll-coniiadicioiy; ii would icducc ilc Vcáas io babblc, a wasic ol iimc
loi anyonc waniing io siudy ilcm loi spiiiiual cnliglicnmcni. Onc may lcic iaisc
ilc objcciion, Insicad ol icjcciing ilc piimaiy scnsc ol ilc monisiic siaicmcnis
lound in sastra, wly noi acccpi ilcm and insicad icinicipici ilosc siaicmcnis ilai
icacl dualism'` Tlc answci is ilai ilc undcisianding dciivcd liom sucl an
appioacl would coniiadici Siï Vyasa's cxpciicncc, wlicl is ilc nuclcus ol ilc
Srimaá-Pnagavatam, ilc iopmosi pramana.
Ncxi, Siïla Jïva Gosvamï cxplains ilc nondillcicncc bciwccn ilc Supicmc Loid
and ilc jiva liom ilc Vaisnava poini ol vicw.
TEXT +3
tata cvabncáa-sastrany ubnayos cíá-rupatvcna jiva-samunasya taá-chatvc `pí
áurgnata-gnatana-patiyasya svabnavíha-taá-acíntya-sahtya svabnavata cva taá-rasmí-
paramanu-gana-stnaniyatvat taá-vyatírchcnavyatírchcna ca víroánam parínrtyagrc
munur apí taá-ctaá-vyasa-samaání-Iabána-síáánanta-yojanaya yojaniyaní.
Tlcicloic ilc sciipiuial siaicmcnis insiiuciing us aboui ilc nondillcicncc bciwccn
ilc jivas and lialman slould bc icconcilcd so as io agicc wiil ilc conclusions
Vyasa camc io in His iiancc. Tlis is accomplislcd by liisi icmoving ilc appaicni
coniiadiciion in ilc jivas` bcing boil dillcicni and nondillcicni liom lialman:
Iiom ilcsc siaicmcnis icacling nondillcicncc wc slould undcisiand ilai ilc jivas
aic onc wiil lialman in ilc scnsc ilai boil ilcy and lialman aic puic spiiiiual
cniiiics, wlilc by lialman's inconccivablc, naiuial poicncy, wlicl malcs cvcn ilc
impossiblc possiblc, ilc jivas aic also innaicly disiinci liom lialman by viiiuc ol
ilcii bcing His paiis, lilc ilc inliniicsimal iays ol ilc sun's ligli.
COMMENTARY
Monisiic Siaicmcnis Nccd Inicipiciaiion
Hcic Siïla Jïva Gosvamï givcs lis dcliniiivc opinion aboui ilc iclaiion bciwccn ilc
jivas and ilc Supicmc Loid. loil ilc Loid and ilc jivas aic naiuially conscious
bcings, and ii is piimaiily ilis common iiaii ilai ilc Vcdic liiciaiuic iclcis io
wlcn ii spcals aboui ilcii oncncss. Tlc puiposc ol ilcsc siaicmcnis is io lclp us
undcisiand ilc Supicmc Pcisonaliiy ol Godlcad, wlo is bcyond oui cxpciicncc.
Wc lnow wc aic conscious, and so io givc us somc idca ol His naiuic ilc Vcáas
cmploy vaiious analogics and mciaplois io illusiiaic ilai ilc Loid is conscious
lilc us. In ilc couisc ol ilcsc dcsciipiions, wc jivas aic somciimcs dcsciibcd as
nondillcicni liom Him.
Tlus wc slould ncvci misundcisiand ilc Vcdic siaicmcnis aboui oncncss io mcan
ilai ilc Loid and ilc jiva aic onc in all icspccis. Wlcn wc icad Hc was a iigci in
baiilc` wc do noi ilinl ilai a man aciually iuincd inio a iigci. Railci, wc acccpi a
sccondaiy mcaning and undcisiand ilai in baiilc ilc man was as lciocious as a
iigci. Wc musi acccpi similai sccondaiy mcanings loi ilc siaicmcnis in ilc Vcdic
liiciaiuic aboui ilc jiva`s and lialman's oncncss, oui ciiiciion always icmaining
wlcilci oui inicipiciaiion is consisicni wiil ilc piinciplcs dciivcd liom Siïla
Vyasadcva's iiancc.
Siïla Jïva Gosvamï is a lollowci ol Srimaá-Pnagavatam`s acíntya-bncáabncáa
plilosoply, wlicl lc alludcs io in ilc lasi scnicncc ol ilis Tcxi. Acíntya-
bncáabncáa mcans inconccivablc, simuliancous oncncss and dillcicncc` bciwccn
ilc Supicmc Pcisonaliiy ol Godlcad and ilc living cniiiy, oi in oilci woids
bciwccn ilc cncigciic souicc and iis cncigy. Tlc cncigy cannoi cxisi wiiloui ilc
cncigciic and is ilus in onc scnsc idcniical io ii. Ai ilc samc iimc, ilc cncigy can
bc said io bc dillcicni liom ilc cncigciic souicc bccausc ilc cncigy's aciiviiics aic
pciccivcd io bc scpaiaic liom ilc cncigciic. Logically, sucl a iclaiion is uliimaicly
inconccivablc.
Tlc jivas aic lilc aiomic iays ol ligli in iclaiion io ilc sunlilc Loid. As ilc
Svctasvatara Lpanísaá (6.S) siaics, parasya sahtír vívíánaíva sruyatc. Tlc Supicmc
Loid las manilold cncigics.` Jusi as ilc iays ol sunligli aic nciilci complcicly
dillcicni liom noi cxacily ilc samc as ilc sun, so ilc jivas aic simuliancously onc
wiil and dillcicni liom ilc Loid. Tlc Vcáas` dcsciipiions ol nondillcicncc iclci io
ilc qualiiaiivc oncncss ol ilc Loid and ilc jivas, and ilc Vcáas` dcsciipiions ol
dillcicncc iclci io ilcii quaniiiaiivc dillcicncc.
Tlc Prnaá-aranyaha Lpanísaá (2.1.20) piovidcs an analogy io lclp us undcisiand:
yatnagncn víspnuIínga vyuccarantí cvam cva asmaá atmanan sarvc pranan sarvc Iohan
sarvc ácvan sarvaní bnutaní vyuccarantí. Jusi as spails cmanaic liom a liic, so all
ilcsc viial aiis, plancis, dcmigods, and living bcings comc liom ilc Pcisonaliiy ol
Godlcad.` Spails aic obviously dillcicni liom ilc liic ilai manilcsis ilcm, bui
bccausc ilcy posscss in minuic quaniiiy sucl liciy qualiiics as lcai and ligli, ilcy
can bc said io bc onc wiil` ilc liic as wcll. In ilc samc way, ilc jivas can bc said
io bc simuliancously dillcicni liom and onc wiil ilc Supicmc Pcisonaliiy ol
Godlcad. Any appaicni inconsisicncy in ilis iclaiionslip is icsolvcd by ilc
inconccivablc cicaiivc cncigy ol ilc Supicmc Loid, wlicl can malc ilc impossiblc
possiblc.
Onc slould noi conlusc ilis inconccivablc naiuic ol ilc Loid wiil ilc
incxplicablc (anírvacaniya) naiuic ilai ilc Mayavadïs asciibc io Maya. Tlcy say
ilai Maya is nciilci sat (ical`) noi asat (unical`) and is lcncc indcsciibablc.
Vaisnavas, lowcvci, do noi say ilai ilc Loid and His cncigics aic indcsciibablc,
loi ilc sciipiuics dcsciibc boil. Insicad Vaisnavas say ilai bccausc ilc Loid's
naiuic and qualiiics aic inconccivablc io oui limiicd mind and inicllcci, ilc Loid
can bc undcisiood only iliougl sabáa-pramana. Somc ol ilc Loid's inconccivablc
lcaiuics aic mcniioncd in ilc |sopanísaá (5):
taá cjatí tan naíjatí taá áurc taá v antíhc
taá antarasya sarvasya taá u sarvasyasya banyatan
Tlc Supicmc Loid walls and docs noi wall. Hc is lai away bui Hc is vciy ncai as
wcll. Hc is wiilin cvciyiling, and yci Hc is ouisidc ol cvciyiling.`
Siïla laladcva Vidyablusana givcs us anoilci analogy ilai may lclp us undcisiand
acíntya-bncáabncáa-tattva. A laii-slinncd branmana boy and a dail-slinncd
branmana boy aic ilc samc in icims ol casic bui aic dillcicni as individuals.
Similaily, ilc Supicmc Loid and ilc jiva aic onc in ilai ilcy boil posscss
consciousncss, bui ilcy aic dillcicni in ilai ilc Loid is ilc all-pcivading, all-
lnowing, indcpcndcni coniiollci ol Maya, wlcicas ilc jiva is localizcd and may bc
ilc ignoiani, dcpcndcni slavc ol Maya.
Somciimcs ilc Vcáas cquaic ilc jiva wiil lialman bccausc lc is subscivicni io
lialman. Tlc piinciplc bclind ilis idca is noi unlamiliai. An ambassadoi, loi
cxamplc, is in onc scnsc cqual io ilc clicl ol siaic lc icpicscnis, and bccausc ol
ilis cquivalcncc any icspcci oi disicspcci slown ilc ambassadoi icdounds upon
lis masici. Tlc icason wly pcoplc acccpi a iougl cquivalcncc bciwccn ilc iwo is
ilai ilc ambassadoi las somc ol ilc masici's powci, bui no onc would cvci
loolislly considci ilcm idcniical in all icspccis. Tlc Mayavadïs cii by cloosing io
scc jusi onc sidc ol ilc siiuaiion and cmplasizing only ilc nondillcicncc bciwccn
ilc jiva and lialman.
Onc slould noi dcal wiil ilc Vcáas accoiding io ilc logic ol arána-huhhuti,`10
acccpiing only siaicmcnis lavoiablc io onc's vicwpoini and icjcciing opposing
oncs. Tlc Vcáas coniain siaicmcnis dcclaiing boil ilc dillcicncc and ilc
nondillcicncc bciwccn lialman and ilc jiva. Tlcsc sccmingly coniiadicioiy vicws
can mosi naiuially bc icconcilcd by ilc applicaiion ol ilc acíntya-bncáabncáa
plilosoply. Tlis dociiinc ol Loid Caiianya Malapiablu's is ilc gicaicsi gili ol
plilosoply io ilc woild. His icaclings do noi coniiadici any Vcdic sciipiuic oi
auilcniic poini ol vicw; iailci, ilcy icsolvc ilc appaicni coniiadiciions in ilc
Vcdic liiciaiuic in accoidancc wiil ilc Vcáas` linal conclusions. His icaclings aic
ilc naiuial and diicci cxplanaiion ol ilc Vcdic liiciaiuic.
In summaiy, wlai lollows aic ilc idcas undcilying ilc Vcdic siaicmcnis ilai spcal
ol ilc oncncss ol lialman and ilc jivas, cmploying ilc analogics ol icllcciion and
dclimiiaiion:
1. Tlc jiva, lilc lialman, is by naiuic puicly conscious.
2. Tlc jiva, lilc lialman, is disiinci liom maiici.
3. Tlc jiva is onc ol lialman's cncigics.
+. Tlc jiva is cicinally dcpcndcni on lialman.
5. Tlc jiva can ncvci bc absoluicly onc wiil lialman.
6. Tlc jiva is consiiiuiionally ilc cicinal sciviioi ol lialman.
7. Tlc analogics ol icllcciion and dclimiiaiion lclp us undcisiand ilc puicly
spiiiiual naiuic ol lialman.
In ilc Paramatma-sanáarbna Siïla Jïva Gosvamï will luiilci dcsciibc ilc living
cniiiy and lis iclaiionslip wiil ilc Supicmc Loid. In ilc ncxi Tcxi lc summaiizcs
ilc lacis conccining abníáncya, ilc pioccss loi icalizing ilis subjcci.
TEXT ++
taá cvam mayasrayatva-maya-monítatvabnyam stnítc ávayor bncác áaívi ny csa íty-
aáí-nyaycna taá-bnajanasyaívabníáncyatvam ayatam.
Sincc ilc Supicmc Loid and ilc jiva ilus lavc disiinci idcniiiics, ilc Loid bcing
ilc loundaiion ol Maya and ilc jiva bcing dcludcd by lci, wc can concludc ilai
dcvoiional scivicc io ilc Loid is ilc only iccommcndcd mcilod loi scll-
icalizaiion. Tlis conclusion lollows logically liom sucl sciipiuial siaicmcnis as
ilc lollowing onc in ilc Pnagavaá-gita ¦7.1+]: Tlis divinc cncigy ol Minc,
consisiing ol ilc ilicc modcs ol maiciial naiuic, is dilliculi io ovcicomc. Only
ilosc wlo lavc suiicndcicd unio Mc can casily cioss bcyond ii.` |gpd2OOj
COMMENTARY
Dcvoiional Scivicc Is ilc Abníáncya
Siïla Vyasadcva saw ilai ilc Supicmc Loid is ilc loundaiion ol Maya: mayam ca
taá-apasrayam (Pnag. 1.7.+). Hc also saw ilai only ilc living cniiiy is dcludcd by
Maya: yaya sammoníto jivan (Pnag. 1.7.5). Tlus ilc Supicmc Loid and ilc jiva aic
naiuially disiinci, loi ilc Loid ncvci comcs undci Maya's spcll. Tlc Loid can
ncvci iuin inio a jiva, and no jiva can cvci malc limscll God. Siïla Vyasadcva also
saw ilai ilc mcans loi ilc jiva`s iclcasc liom bondagc is dcvoiional scivicc io ilc
Supicmc Loid: bnahtí-yogam aánohsajc (Pnag. 1.7.6).
In ilis Tcxi ilc woid cva in ilc pliasc taá bnajanasya cva mcans only` and
indicaics ilai no pioccss oilci ilan bnahtí-yoga can cui ilc bonds ol Maya. No
oilci mcilod, noi cvcn jnana-yoga oi astanga-yoga, is poicni cnougl io
pcimancnily iclicvc ilc jivas` misciics. As Loid Kisna dcclaics in ilc Pnagavaá-gita
(7.1+): áaívi ny csa guna-mayi mama maya áuratyaya/ mam cva yc prapaáyantc
mayam ctam tarantí tc. Maya, ilc divinc cncigy ol ilc Loid, cannoi possibly bc
ovcicomc by anyonc cxccpi ilc pcison wlo suiicndcis unio Him. Oilci pails
may ai bcsi clcvaic a pcison io ilc modc ol goodncss by puiilying lis lcaii ol ilc
lowci modcs, bui ilcy cannoi clcvaic lim io lull iiansccndcncc wiiloui ilc
mcicilul lclp ol bnahtí.
Naiada Muni conliims ilis in lis icaclings io Yudlisiliia Malaiaja (Pnag.
7.15.2S-29):
saá-varga-samyamaíhantan sarva níyama-coáanan
taá-anta yaáí no yogan avancyun sramavanan
yatna vartaáayo ny artna yogasyartnam na bíbnratí
anartnaya bnavcyun sma purtam ístam tatnasatan
Riiualisiic ccicmonics, icgulaiivc piinciplcs, ausiciiiics, and ilc piaciicc ol yoga
aic all mcani io coniiol ilc scnscs and mind, bui cvcn alici onc is ablc io coniiol
ilc scnscs and mind, il lc docs noi comc io ilc poini ol mcdiiaiion upon ilc
Supicmc Loid, all sucl aciiviiics aic simply laboi in liusiiaiion. As piolcssional
aciiviiics oi busincss pioliis cannoi lclp onc in spiiiiual advanccmcni bui aic a
souicc ol maiciial cnianglcmcni, ilc Vcdic iiiualisiic ccicmonics cannoi lclp
anyonc wlo is noi a dcvoicc ol ilc Supicmc Pcisonaliiy ol Godlcad.`
In ilis Tcxi ilc woid bncác (dillcicncc`) is also signilicani. ly using ii Siïla Jïva
Gosvamï cmplasizcs ilai unlcss ilc jiva clcaily undcisiands lc is boil dillcicni
liom and suboidinaic io ilc Supicmc Loid, lc will noi bccomc inicicsicd in
puisuing dcvoiional scivicc. Tlis conviciion is csscniial loi advanccmcni in
spiiiiual lilc. Tlc naiuial icndcncy ol a condiiioncd soul is io ilinl limscll ilc
coniiollci, ilc loid ol all lc suivcys, and ilis dclusion malcs lim loailc ilc vciy
idca ol suiicndciing io ilc Loid. Indccd, ilis icndcncy io coniiol icmains a gicai
pciil cvcn loi ilosc aciivcly cngagcd in bnahtí-yoga, sincc ilc jivas` dcsiics io
coniiol aic vciy dccp-iooicd and can spioui loiil ai any iimc, cloling oll ilc
icndci ciccpci ol dcvoiion. Unlcss a candidaic loi unalloycd bnahtí vigilanily
guaids againsi icsidual dcsiics io bc ilc masici ol all, ilcsc dcsiics will lilcly
manilcsi ilcmsclvcs and slow lis piogicss iowaid puic Kisna consciousncss.
In ilc ncxi Tcxi Siïla Jïva Gosvamï concludcs ilis paii ol lis discussion wiil a
iclcicncc io ilc prayojana, oi linal goal, ol bnahtí-yoga.
TEXT +5
atan sri-bnagavata cva sarva-nítopaácstrtvat sarva-áunhna-naratvaá rasminam surya-
vat sarvcsam parama-svarupatvat sarvaáníha-guna-saIítvat parama-prcma-yogatvam
ítí prayojanam ca stnapítam.
Iiom ilc abovc discussion wc can scc ilai ilc Pcisonaliiy ol Godlcad is ilc mosi
dcsciving iccipicni ol pcilcci lovc bccausc Hc insiiucis all pcoplc aboui ilcii
uliimaic wcllaic, Hc icmovcs all soiiows, Hc is cvciyonc's Supicmc Scll (lilc ilc
sun in iclaiion io iis iays), and Hc is pcilccily cndowcd wiil all wondcilul
qualiiics. Tlus is csiablislcd ilc linal goal ol all cndcavoi (prayojana).
COMMENTARY
Lovc ol God Is ilc Goal ol Lilc
Tlc Vcáas piovidc cducaiion in icligious piaciicc (ánarma), cconomic
dcvclopmcni (artna), icgulaicd scnsc cnjoymcni (hama), and uliimaicly libciaiion
liom ilc cyclc ol biiil and dcail (mohsa). Tlcsc loui aic lnown as ilc
purusartnas, oi goals ol luman lilc. On ilc basis ol logic oi sciipiuial auiloiiiy,
cvciy sclool ol Indian plilosoply iiics io diicci ilc jivas iowaid libciaiion, wlicl
puis an cnd io all misciics.
Loid Caiianya Malapiablu's icaclings, lowcvci, lcad bcyond libciaiion. Wlcn
Sanaiana Gosvamï appioaclcd Siï Caiianya io inquiic aboui spiiiiual lilc, lis liisi
qucsiion was Wlai is my duiy alici libciaiion'` Tlis qucsiion was icvoluiionaiy.
lcloic ilis, almosi no onc would inquiic aboui a lilil purusartna, libciaiion was
considcicd ilc uliimaic goal. lui Loid Caiianya cxplaincd io Sanaiana ilai prcma,
lovc ol God, is ilc lilil and uliimaic goal ol lilc (pancama-purusartna): prcma pum-
artno manan. Loid Caiianya csiablislcd ilis purusartna wiil iclcicncc io ilc Vcáas,
and in ilc couisc ol doing so Hc iclicd cspccially on ilc spoilcss Purana,` Srimaá-
Pnagavatam, piomoiing ii as ilc uliimaic sciipiuial auiloiiiy. Along wiil ilc linal
goal ol puic lovc ol God, Siï Caiianya also csiablislcd ilai Loid Kisna is ilc mosi
complcic manilcsiaiion ol God and ilcicloic ilc mosi pcilcci objcci ol loving
dcvoiional scivicc.
Piioi io Loid Caiianya, Vaisnavas gcncially icndcicd icvcicniial dcvoiional scivicc
io ilc Supicmc Loid in His opulcni lcaiuic. Only a lcw iaic souls lncw ilc iiuc
conclusion ol ilc Vcdic icaclings. Loid Caiianya Malapiablu, lowcvci, icvcalcd
io all His lollowcis ilc lilil goal-lovc ol God-and oidcicd ilcm io piopagaic ii
cvciywlcic. Il a pcison malcs prcma lis uliimaic goal in lilc, lc will noi dcicsi ilc
maiciial woild (as impcisonalisis do), bccausc lc will appicciaic ii as ilc cicaiion
ol lis bclovcd Loid. Iollowing ilc cxamplc ol Siï Caiianya Malapiablu, a dcvoicc
slould scc cvciyiling in ilis woild in iclaiion io ilc Supicmc Loid and usc
wlaicvci lc can in His dcvoiional scivicc. Onc wlo adopis ilis coiicci ouilool
will quiclly bc cndowcd wiil all good qualiiics. Tlc cvil iiaiis ol lusi, giccd, cnvy,
and so on will dcpaii liom lim. Ticaiing cvciy living bcing as paii and paiccl ol
ilc Loid, lc will bccomc cvciyonc's wcll-wisling liicnd and noi ilinl ol laiming
oi cxploiiing anyonc, cvcn in lis dicams.
Wiil ilc lollowcis ol Loid Caiianya ablc io culiivaic sucl an aiiiiudc, ii is clcai
ilai His icaclings aic ilc mosi sublimc, piaciical, and vcisaiilc ol all spiiiiual
plilosoplics. Alilougl ilcsc icaclings cmplasizc giving up ilis woild and going
io ilc spiiiiual woild, lollowing ilcm also impiovcs ilc qualiiy ol lilc lcic. Loid
Caiianya's icaclings aic ilus suiiablc loi all pcoplc io siudy and piaciicc,
icgaidlcss ol casic, ciccd, oi naiionaliiy.
ly coniiasi, wlcn a spiiiiual piaciiiionci malcs libciaiion lis linal objcciivc, lc
will almosi ncvci dcvclop a loving iclaiionslip wiil ilc Supicmc Loid. Railci, lc
will aiicmpi io usc ilc Supicmc Loid io aclicvc lis goal. Ii is noi uncommon io
lind libciaiionisis wlo ai liisi woislip ilc Dciiy loims ol Radla-Kisna and ilcn
discaid ilcsc loims ai a supposcdly liglci siagc ol dcvclopmcni, wlcn ilcy
imaginc ilcy lavc advanccd io ilc lcvcl ol lialman icalizaiion. Sucl dcludcd
souls ilinl ilai bccausc ilcy lavc aclicvcd oncncss wiil ilc Supicmc ilcy no
longci nccd ilc Dciiy loims.
Ioi ilc Mayavadïs, ilcn, ilc Loid is noiling moic ilan a mcans io libciaiion, and
ilus ilcii impcisonalisiic plilosoply is ilc uliimaic loim ol scllislncss and
blasplcmy. lascd on dciaclmcni and iniiovcision, ilcii dociiinc cannoi biing
waimil and sympaily, compassion and scicniiy, inio luman sociciy. Ii only
dcpcisonalizcs luman lilc.
A puic dcvoicc advancing on ilc pail ol loving dcvoiional scivicc is noi inclincd
io dcmand anyiling ol lis Loid, noi cvcn libciaiion. Hc dcsiics only io plcasc lis
woislipablc Loid cicinally. To ilai cnd lc clccilully iolciaics any iiibulaiion.
Sucl uncondiiional lovc is in laci ilc prayojana, oi goal ol lilc, piomoicd by
Srimaá-Pnagavatam. Alilougl in ilc picvious Tcxi Siïla Jïva Gosvamï said ilai a
jiva slould woislip ilc Loid io gci licc liom ilc cluiclcs ol Maya, lcic lc gocs
luiilci: lc icjccis libciaiion as ilc prayojana and linis ai a ncw goal-lovc ol
Godlcad, prcma-bnahtí. Siï Jïva will picscni lis lull discussion on prcma-bnahtí
laici, in Sri Prití-sanáarbna.
In ilis Tcxi Siïla Jïva Gosvamï givcs loui icasons wly ilc Supicmc Pcisonaliiy ol
Godlcad is ilc mosi suiiablc objcci ol lovc. Tlc liisi icason is ilai ilc Supicmc
Loid is always ilinling ol cvciy jiva`s wcllaic. Tlcicloic Hc licqucnily icaclcs ilc
condiiioncd souls vaiious ways io bciici ilcmsclvcs. Hc comcs Himscll io givc
diicci insiiuciion, as Hc did wlcn Hc iaugli Aijuna on ilc laiilclicld ol
Kuiulsciia and, as Vcda-vyasa, compilcd ilc Vcdic liiciaiuic. To picacl His
mcssagc Hc also scnds His dcvoiccs io ilis maiciial woild as good-will
ambassadois. Lvcn on ilc maiciial lcvcl ilc Supicmc Loid ialcs caic ol all living
bcings by impaiiially supplying ilcm wiil sucl csscniials as ligli, aii, waici, and
lood. Lvcn ailcisis and agnosiics aic piovidcd loi.
Tlc sccond icason wly ilc Supicmc Loid is ilc mosi woiily objcci ol lovc is ilai
Hc iclicvcs ilc misciics ol ilc condiiioncd souls by lclping io libciaic ilcm liom
illusion. To ialc advaniagc ol ilis lclp, lowcvci, ilc jivas musi suiicndci io Him:
sarva-ánarman parítyajya mam cham saranam vraja
anam tvam sarva-papcbnyo mohsayísyamí ma sucan
¦Loid Kisna said io Aijuna:] 'Abandon all vaiiciics ol icligion and jusi suiicndci
unio Mc. I slall dclivci you liom all sinlul icaciions. Do noi lcai'` (lg. 1S.66).
Tlc iliid icason wly Siï Kisna is ilc mosi lovablc objcci is ilai Hc is ilc uliimaic
svarupa, oi Scll, ol all bcings, jusi as ilc sun globc is ilc uliimaic basis ol ilc sun's
iays. Tlc sun's iays always dcpcnd on ilc sun, and ilcy aic gloiious only in
iclaiion io ilc sun. In ilc samc way, ilc jivas pcipciually dcpcnd on ilc
Pcisonaliiy ol Godlcad and bccomc gloiious only wlcn ilcy icawalcn ilcii iiuc
iclaiionslip wiil Him iliougl bnahtí-yoga. Lvcn maiciial objccis lind pcacc only
wlcn ilcy aic uniicd wiil ilcii souicc: iivcis all naiuially sccl ilc occan and
bccomc linally calm wlcn ilcy icacl ilai goal; similaily, an caiily objcci
scpaiaicd liom ilc caiil, sucl as an applc iliown inio ilc aii, will bc
sponiancously aiiiacicd io iciuin io ilc caiil. Wc also scc ilai luman bcings
naiuially wani io icvcic ilosc ilcy considci supciioi. Kisna, ilc Supicmc
Pcisonaliiy ol Godlcad, is ilc uliimaic supciioi bcing, and ilcicloic Hc is ilc
idcal pcison in wlom all jivas may icposc ilcii icvcicncc and lovc.
Tlc lasi icason wly Siï Kisna is ilc bcsi objcci ol lovc is ilai Hc posscsscs all
wondcilul, maicllcss qualiiics io ilcii lullcsi cxicni. Ol all ilc Supicmc Loid's
own diicci manilcsiaiions, His oiiginal iwo-landcd loim as a cowlcid boy is ilc
mosi bcauiilul and aiiiaciivc. Tlus Siïla Rupa Gosvamï wiiics in lis Pnahtí-
rasamrta-sínánu (1.2.59)11:
síddhantatas tv abhcdc `pí hrsna-srïsa-svarupayoh
rascnothrsyatc hrsna-rupam csa rasa-sthítíh
Alilougl in piinciplc ilcic is no dillcicncc bciwccn ilc pcisonaliiics ol Loid
Kisna and Loid Naiayana, ilc lusband ol ilc goddcss ol loiiunc, siill Siï Kisna's
loim is ilc unpaiallclcd icscivoii ol rasas. Tlis, indccd, is ilc law ol rasas.`
Siïla Vyasa saw ilis samc Kisna in iiancc, along wiil all His pcisonal aiiiibuics
and poicncics. Hc saw ilai lovc ol Kisna is ilc uliimaic goal ol lilc: hrsnc parama-
purusc bnahtín (Pnag. 1.7.7). Tlus wc can concludc by boil logic and sciipiuial
analysis ilai Loid Kisna is ilc supicmc objcci ol lovc. Hc is ilc aciual prayojana,
ilc uliimaic goal ol lilc.
Ncxi Siïla Jïva Gosvamï cxplains ilc impoiiancc ol saánana-bnahtí, dcvoiional
scivicc in piaciicc.
TEXT +6
TEXT +6.1
tatrabníáncyam ca taársatvcna árstavan apí yatas tat-pravrtty-artnam sri-
bnagavatahnyam ímam satvata-samnítam pravartítavan íty ana anartnctí. bnahtí-yogo
`tra sravana-hirtanaáí-Iahsanan saánana-bnahtí-yogo na tu prcma-Iahsanan.
anustnanam ny upaácsapchsam prcma tu tat-prasaáapchsam ítí.
In iiancc Siïla Vyasadcva also pciccivcd ilc pioccss ol scll-icalizaiion (abníáncya),
as dcsciibcd abovc ¦in Tcxi ++]. Tlcn, io piopagaic ii Hc composcd loi ilc sainily
Vaisnavas ilis sciipiuic callcd Srimaá-Pnagavatam. Siï Suia Gosvamï dcsciibcs all
ilis in ilc vcisc bcginning anartna- ¦Pnag. 1.7.6]. In ilis vcisc ilc woid bnahtí-
yoga iclcis io saánana-bnahtí, icgulaicd dcvoiional scivicc, wlicl is claiaciciizcd
by lcaiing, claniing, and so on, and noi io prcma-bnahtí, dcvoiional scivicc in
puic lovc ol God. Tlis is ilc coiicci inicipiciaiion bccausc saánana-bnahtí
dcpcnds on insiiuciion, wlilc lovc ol God dcpcnds only on ilc Loid's giacc.
TEXT +6.2
tatnapí tasya tat-prasaáa-nctos tat-prcma-pnaIa-garbnatvat sahsaá
cvanartnopasamanatvam, na tv anya-sapchsatvcna yat harmabnír yat tapasa jnana-
vaíragyayatas ca yat íty-aáau sarvam maá-bnahtí-yogcna maá-bnahto Iabnatc `njasa
svargapavargam íty-aácn. jnanaács tu bnahtí-sapchsatvam cva srcyan-srtím bnahtím
íty-aácn. atna va anartnasya samsara-vyasanasya tavat sahsaá
avyavaánancnopasamanam sammonaáí-ávayasya tu prcmahnya-sviya-pnaIa-
ávarcncty artnan. atan purva-vaá cvatrabníáncyam áarsítam.
Lvcn so, saánana-bnahtí, bcing ilc mcans loi gaining ilc Loid's giacc, uliimaicly
maiuics inio lovc ol Godlcad. Tlus ii is said ilai saánana-bnahtí diiccily icmovcs
ilc jiva`s misciics (anartnopasamam sahsaá), wiiloui dcpcnding on anyiling clsc.
As ilc Loid siaics in ilc Srimaá-Pnagavatam ¦11.20.32-33], Lvciyiling ilai can
bc aclicvcd by liuiiivc aciiviiics, pcnancc, lnowlcdgc, dciaclmcni, mysiic yoga,
claiiiy, icligious duiics, and all oilci mcans ol pcilcciing lilc is casily aclicvcd by
My dcvoicc iliougl loving scivicc unio Mc. Il somclow oi oilci My dcvoicc
dcsiics piomoiion io lcavcn, libciaiion, oi icsidcncc in My abodc, lc casily
aclicvcs sucl bcncdiciions.` ly coniiasi, sucl mcilods as culiivaiing lnowlcdgc
dcpcnd on dcvoiional scivicc loi succcss, as slown in sucl siaicmcnis as ilc
lollowing ¦Pnag. 10.1+.+]: My dcai Loid, dcvoiional scivicc unio You is ilc bcsi
pail loi scll-icalizaiion. Il somconc givcs up ilai pail and cngagcs in ilc
culiivaiion ol spcculaiivc lnowlcdgc, lc will simply undcigo a iioublcsomc
pioccss and will noi aclicvc lis dcsiicd icsuli. As a pcison wlo bcais an cmpiy
lusl ol wlcai cannoi gci giain, onc wlo simply spcculaics cannoi aclicvc scll-
icalizaiion. His only gain is iioublc.`
Oi clsc ilc mcaning ol anartnopasamam sahsaá is ilai saánana-bnahtí, wiiloui
iclying on any inicimcdiaic pioccss, diiccily couniciacis ilc maiciial misciics bui
ilai only puic lovc ol God, ilc maiuic liuii ol saánana-bnahtí, can couniciaci ilc
iwo lundamcnial laulis ol bcwildcimcni and misidcniilicaiion. Tlus ilc abníáncya
is cxpicsscd lcic ¦Pnag. 1.7.6] as ii was bcloic ¦Tcxis 29 and 32].
COMMENTARY
Tlc Dcliniiion ol Abníáncya
In Tcxi ++ Jïva Gosvamï concludcd liom lis analysis ol Siïla Vyasa's iiancc ilai
Srimaá-Pnagavatam`s abníáncya-tattva is dcvoiional scivicc io ilc Supicmc Loid.
Vyasadcva also saw in His iiancc ilai ilc misciics ol ilc jivas can bc vanquislcd
by bnahtí-yoga alonc, and ilai ilis piaciicc ol bnahtí-yoga will luiilci lcad io puic
lovc ol Godlcad, wlicl biings onc diicci icalizaiion ol ilc Loid. To bioadcasi ilis
lnowlcdgc Hc compilcd ilc bcauiilul Pnagavatam and iaugli ii io His son,
Suladcva Gosvamï.
Tlc woid bnahtí-yoga is uscd iwicc in ilc Pnagavatam vciscs dcsciibing Siïla
Vyasadcva's iiancc. Siïla Jïva Gosvamï says ilai ilc liisi occuiicncc ol ilis woid
(Pnag. 1.7.+) iclcis io sponiancous dcvoiional scivicc in lull icalizaiion ol prcma,
bccausc only on ilai lcvcl ol puic lovc can onc lavc diicci pcisonal icalizaiion ol
ilc Supicmc Loid. Tlc sccond occuiicncc (Pnag. 1.7.6) iclcis io dcvoiional
scivicc in piaciicc, saánana-bnahtí. Unlilc saánana-bnahtí, prcma-bnahtí docs noi
dcpcnd on insiiuciion bccausc ai ilai siagc a dcvoicc ollcis dcvoiional scivicc io
ilc Loid sponiancously.
Saánana-bnahtí musi bc lcaincd liom sciipiuic and liom sainily pcisons; ii is
moiivaicd loi ilc mosi paii by sciipiuial injunciions. As ilc dcvoicc pciloims ilc
icgulaicd piaciicc ol bnahtí, lis lcaii is giadually puiilicd and lc bccomcs lii loi
sponiancous dcvoiional scivicc in lovc ol God. Only in ilis scnsc can ii bc said
ilai saánana-bnahtí maiuics inio prcma-bnahtí. lui in laci prcma, ilc inicinal
poicncy ol ilc Loid, manilcsis in ilc aspiiing dcvoicc's lcaii by ilc giacc ol ilc
Loid and His puic dcvoicc.
In ilc Pnahtí-rasamrta-sínánu Siïla Rupa Gosvamï siaics ilai dcvoiional scivicc
wlicl is cxccuicd by ilc scnscs and wlicl maiuics inio bnava-bnahtí is callcd
saánana-bnahtí. Wlcn bnava-bnahtí inicnsilics ii is callcd prcma-bnahtí. Tlc only
dillcicncc bciwccn ilc iwo is ilc dcgicc ol inicnsiiy: bnava-bnahtí is ilc immaiuic
siaic ol prcma-bnahtí. Pnava-bnahtí is lilc ilc dawn, prcma-bnahtí lilc ligl noon.
Tlus Siïla Rupa Gosvamï dclincs prcma-bnahtí as lollows:
samyan-masrníta-svanto mamatvatísayanhítan
bnavan sa cva sanáratma buánaín prcma nígaáyatc
Wlcn bnava bccomcs vciy dcnsc and ilc dcvoicc's lcaii mclis complcicly oui ol
inicnsc lovc loi ilc Loid and gicai aiiaclmcni io Him, ilai siaic ol bnava is callcd
prcma by lcaincd sclolais` (Pnahtí-rasamrta-sínánu 1.+.1).
lccausc dcvoiion bclongs io ilc inicinal poicncy (svarupa-sahtí) ol ilc Supicmc
Loid, ii is as poicni as Hc is and can cciiainly lullill all a dcvoicc's dcsiics. A puic
dcvoicc las no dcsiic cxccpi io icndci ilc Loid scivicc, bui il somclow lc docs
lavc somc oilci dcsiic, io lullill ii lc nccd noi ialc io any pioccss oilci ilan
bnahtí. Tlis is ilc supicmc indcpcndcncc ol puic dcvoiional scivicc.
On ilc oilci land, oilci piogicssivc pioccsscs, sucl as jnana-yoga oi astanga-
yoga, dcpcnd on ilc giacc ol bnahtí loi succcss. Wiiloui ilc mcicilul glancc ol
dcvoiion, nonc ol ilcsc pioccsscs can cvci givc ilcii piaciiiioncis ilcii own
inicndcd liuiis, wlai io spcal ol lovc ol God. Jusi as ilc body and ilc scnscs aic
woiillcss wiiloui ilc soul, so ilcsc pails aic woiillcss wiiloui dcvoiion. In
Srimaá-Pnagavatam, ilcicloic, alici Suladcva Gosvamï lisis vaiious dcmigods onc
may woislip io lullill maiciial dcsiics, lc concludcs:
ahaman sarva-hamo va mohsa-hama uáara-ánin
tivrcna bnahtí-yogcna yajcta purusam param
A pcison wlo las bioadci iniclligcncc, wlcilci lc is lull ol maiciial dcsiics,
wiiloui any maiciial dcsiics, oi dcsiiing only libciaiion, musi by all mcans
woislip ilc supicmc wlolc, ilc Pcisonaliiy ol Godlcad` (Pnag. 2.3.10). Tlis
siaicmcni icvcals ilai bnahtí-yoga is ilc lcy io lullilling all dcsiics, wlcilci
spiiiiual oi mundanc. Siïla Rupa Gosvamï conliims ilis in lis Pnahtí-rasamrta-
sínánu (1.2.251): híntu jnana-vírahty-aáí-saányam bnahtyaíva síányatí. Indccd,
only wiil ilc aid ol bnahtí can onc aiiain ilc liuiis availablc iliougl ilc
culiivaiion ol lnowlcdgc, dciaclmcni, and so on.` Tlc lnowlcdgc and
dciaclmcni mcniioncd lcic aic noi ilosc iclaicd wiil ilc Loid and His dcvoiional
scivicc. Indccd, ilc Pnagavatam vcisc quoicd in ilis Tcxi (10.1+.+) malcs ii
cxplicii ilai lnowlcdgc ol impcisonal lialman is cciiainly among ilosc iicms noi
iclaicd io ilc Loid and His dcvoiional scivicc.
Srimaá-Pnagavatam 1.7.6 siaics, anartnopasamam sahsaá bnahtí-yogam. Pnahtí-
yoga diiccily miiigaics ilc misciics ol ilc condiiioncd soul.` Siïla Jïva Gosvamï
givcs iwo cxplanaiions ol ilc woid sahsaá (diicci`) in ilis conicxi. Hc says ilai
bnahtí in ilc liisi scnsc is saánana-bnahtí, wlicl, unaidcd by any oilci pioccss,
diiccily icmovcs all sucl woildly misciics as mcnial and plysical disiuibanccs
causcd by ilc dualiiics ol lcai and cold. Howcvci, io dispcl ilc undcilying
dclusion ol bodily aiiaclmcni wc nccd bnahtí in ilc sccond scnsc-namcly, prcma-
bnahtí, lovc ol God, ilc liuii ol saánana-bnahtí,
In ilc ncxi Tcxi Siïla Jïva Gosvamï discusscs ilc prayojana-tattva as Vyasadcva
icalizcd ii.
TEXT +7
TEXT +7.1
atna purva-vaá cva prayojanam ca spastayítum purvohtasya purna-purusasya ca sri-
hrsna-svarupatvam vyanjayítum grantna-pnaIa-nírácsa-ávara tatra taá-
anubnavantaram pratípaáayann ana yasyam ítí. bnahtín prcma sravana-rupaya
saánana-bnahtya saányatvat. utpaáyatc avírbnavatí. tasyanusangíham gunam ana
sohctí atraísam samsharo `pí nasyatití bnavan, pritír na yavan mayí vasuácvc na
mucyatc ácna-yogcna tavat. ítí sri-rsabnaácva-vahyat.
Ncxi, io claiily ilc linal goal (prayojana), as dcsciibcd abovc ¦in Pnag. 1.7.+-6],
and io alliim ilai ilc purna-purusa mcniioncd abovc ¦in Pnag. 1.7.+] is in laci
Loid Kisna, Suia Gosvamï spcals ilc vcisc bcginning yasyam ¦Pnag. 1.7.7]. Wlilc
dcsciibing ilc cllcci ol lcaiing Srimaá-Pnagavatam in ilis vcisc, lc icvcals
anoilci ol Siïla Vyasadcva's icalizaiions. In ilis vcisc ilc woid bnahtí iclcis io
puic lovc ol Godlcad, bccausc ilai is ilc goal aclicvcd iliougl cxccuiing ilc
dcvoiional piaciicc ol lcaiing. Tlc woid utpaáyatc ,is gcnciaicd`) lcic mcans
bccomcs manilcsi.` And ilc manilcsiaiion ol puic lovc ol Godlcad is soha-mona-
bnayapana-ilai is, ii dcsiioys all lamcniaiion, illusion, and lcai, ilc implicaiion
bcing ilai cvcn ilcii subilc icmnanis aic dcsiioycd. Tlis is conliimcd by ilc
woids ol Siï Rsabladcva:
Tlcicloic, uniil onc las lovc loi Loid Vasudcva, wlo is nonc oilci ilan Myscll,
lc is cciiainly noi dclivcicd liom laving io acccpi a maiciial body again and
again` ¦Pnag. 5.5.6].
TEXT +7.2
parama-purusc purvohta-purna-purusc. hím-aharc íty apchsayam ana hrsnc. hrsnas tu
bnagavan svayamíty-aáí-sastra-sanasra-bnavítantan-harananam paramparaya tat-
prasíáání-maánya-patínam casanhnya-Iohanam tan-nama-sravana-matrcna yan
pratnama-pratití-vísayan syat tatna tan-namnan pratnamahsara-matram mantraya
haIpyamanam yasyabnímuhnyaya syat taá-aharc íty artnan. anus ca nama-haumuái-
haran hrsna-sabáasya tamaIa-syamaIa-tvísí yasoáayan stanan-ánayc para-branmaní
ruánín ítí.
In ilis vcisc ¦Pnag. 1.7.7] ilc woid parama-purusc (loi ilc Supicmc Pcison`)
iclcis io ilc samc purna-purusa (complcic pcison`) mcniioncd cailici ¦Pnag.
1.7.+]. Wlai is His loim' To ilis Siï Suia Gosvamï icplics, Kisna.` In oilci
woids, loi ilosc wlosc lcaiis aic cniiclcd wiil ilousands ol sciipiuial siaicmcnis
sucl as hrsnas tu bnagavan svayam (Kisna is ilc oiiginal Pcisonaliiy ol Godlcad`;
¦Pnag. 1.3.23]), and loi ilosc wlo aic aiiiacicd io His gloiics and lamc by lcaiing
iliougl a bona lidc disciplic succcssion, as soon as ilcy lcai His namc ilcii
minds aic lillcd wiil His picscncc. And as soon as sucl pcisons clani ilc liisi
syllablc ol His namc wlilc uiiciing His mantra, ilc Loid's aiicniion is also diawn
io ilc clanici. Tlai is ilc loim dcnoicd by ilc woid Kisna in ilis vcisc ¦Pnag.
1.7.7]. Tlis is conliimcd by ilc auiloi ol Nama-haumuái. Tlc convcniional
mcanings ol ilc namc Kisna aic 'onc wlo is blacl lilc a tamaIa iicc,' 'Hc wlo was
bicasi-lcd by Siï Yasoda,' and 'ilc Supicmc lialman.'`
COMMENTARY
Dcvoiional Scivicc Complcicly Iiccs Onc liom Maiciial Misciics
In Tcxi +5 Siïla Jïva Gosvamï summaiizcd Siïla Vyasadcva's icalizaiions
conccining prayojana-tattva. Suia Gosvamï icalliims ilcsc icalizaiions in
Pnagavatam 1.7.7, wlcic lc siaics ilai jusi by lisicning io ilc Pnagavatam onc will
aiiain lovc ol Godlcad. Pnahtí lcic musi iclci io lovc ol Godlcad and noi
saánana-bnahtí, dcvoiional scivicc in piaciicc, sincc lcaiing Srimaá-Pnagavatam is
iiscll ilc saánana. In ilis vcisc ilc vcib utpaáyatc (is gcnciaicd`) mcans noi ilai
lovc ol God is cicaicd ancw bui ilai ii bccomcs manilcsi in ilc lcaii. lccausc lovc
ol God is His inicinal poicncy, ii is ncvci cicaicd.
As a concomiiani cllcci ol lovc ol God, ilc dcvoicc is liccd liom all lamcniaiion,
illusion, and lcai. Indccd, cvcn ilcii doimani sccds aic dcsiioycd, so powcilul is
lovc ol Kisna. Tlc iooi causc ol a jiva`s misciy is lis loigcilulncss ol ilc Loid, bui
wlcn lc aiiains lovc ol God Hc ncvci loigcis ilc Loid.
Onc wlo aiiains lovc loi Kisna loscs inicicsi in all linds ol oilci plcasuics,
including cvcn ilc bliss ol impcisonal icalizaiion. All lis doubis aic vanquislcd
and all lis dcsiics complcicly saiislicd. Noiling can disiuib lim oi dcviaic lis
mind liom dcvoiional scivicc. In ilis icgaid Siïla Rupa Gosvamï wiiics (Pnahtí-
rasamrta-sínánu 1.2. 5S):
tatrapy chantínam srcstna govínáa-nrta-manasan
ycsam srisa-prasaáo`pí mano nartum na sahnuyat
Among ilc vaiious linds ol unalloycd dcvoiccs ol ilc Loid, ilc bcsi aic ilosc
wlosc lcaiis lavc bccn capiivaicd by Loid Govinda. Indccd, sucl dcvoiccs lavc
no aiiiaciion oi dcsiic cvcn loi ilc lavoi ol Loid Naiayana, ilc lusband ol ilc
supicmc goddcss ol loiiunc.`
A sidc bcnclii ol sucl puic lovc loi Kisna, as Siïla Jïva Gosvamï mcniions in icxi
+7.1, is ilai cvcn ilc sccds ol lamcniaiion, illusion, and lcai aic dcsiioycd. Tlcsc
sccds aic iooicd dccply in ilc soil ol bodily aiiaclmcni. l|DDB2O1jy quoting
Ioid Rsahladeva leie,|DDB2O2j Siila 1iva Gosvami emplasizes tlat tleie is
no way to eiadicate tlis hodily attaclment otlei tlan hy hecoming attacled to
Kisna. And one can easily attain tlis prayojana of attaclment to Kisna hy
leaiing SrinaJ-Bhãgavatan. \yasadeva saw all tlis in His tiance.
Kisna, iclciicd io in Pnagavatam 1.7.7 as parama-pu|DDB2O3jrusa, tle Supieme
Peison, is identical witl tle purna-purusa wlom \yasa saw along witl His
potencies. !n Text 3O Siila 1iva Gosvami las alieady explained tlat tlis purna-
purusa is tle oiiginal Peisonality of Godlead. Now le identifies tlat Supieme
Peison as Ioid Sii Kisna.
Siïla Jïva Gosvamï ncxi cxplains wlo ilai Kisna is. Hisioiy iccoids vaiious Kisnas.
Ioi cxamplc, Aijuna was also callcd Kisna, as slown in Pnagavatam 1.S.+3, wlcic
Siïmaiï Kuniïdcvï addicsscs Loid Kisna as Kisna-salla, ilc liicnd ol Kisna
¦Aijuna].` And Vyasadcva was also somciimcs callcd Kisna. Noncilclcss, as soon
as Vaisnavas coming in ilc auiloiizcd lincs ol disciplic succcssion lcai ilc woid
Kisna,` ilc loim ilai immcdiaicly comcs io mind is Loid Kisna's, noi Aijuna's oi
Vyasa's oi ilai ol any oilci ancicni oi modcin pcison ol ilc samc namc.
Accoiding io Siïla laladcva Vidyablusana, ilis is ilc sponiancous cxpciicncc ol
cmincni pcisonaliiics lilc Suia Gosvamï, Saunala Rsi, and Jayadcva Gosvamï.
Tlus ilc noimal, convcniional mcaning ol ilc namc Kisna is ilc iwo-landcd Loid
Kisna wlo appcaicd as a cowlcid in Viaja.
As wc lavc dcsciibcd abovc, woids may lavc vaiious sccondaiy mcanings in
addiiion io ilcii piimaiy oncs. Tlc piimaiy mcaning ol a woid is ilc imagc ilai
comcs io |DDB2O4jmind upon fiist leaiing oi ieading it, hefoie any ielated
tlouglt oi analysis can modify its meaning. Tlus tle piimaiy meaning of tle
name Kisna¨ is Ioid Sii Kisna, tle Supieme Peisonality of Godlead. Sii
Iaksmidlaia Pandita, wlile commenting on tle meanings of vaiious names of
tle Ioid in lis Nãna-kaunuJi, defines Kisna¨ as He wlo is hlack like tle
tanãla tiee.¨ !n \aisnava liteiatuie Kisna`s hodily lue is often likened to tle
coloi of tle tanãla tiee, wlicl is commonly found in tle \indavana aiea. 1ust
defining Kisna`s complexion, lowevei, leaves open tle possihility tlat tle
Kisna iefeiied to is tle son of Devaki in Matluia and Dvaiaka. Tleiefoie
Iaksmidlaia fuitlei specifies tle meaning as tle one wlo was suckled hy
Siimati Yasoda.¨ Tlis fixes tle piimaiy meaning of Kisna¨ as tle young
cowleid son of Yasoda in \indavana, since tle oldei Kisna of Matluia does
not diink Motlei Yasoda`s hieast milk. !f douhts still lingei ahout tlis Kisna`s
heing tle Supieme Ioidsince tleie could always he someone else named
Kisna fiom \indavana wlo las a hlackisl complexion and a motlei named
YasodaIaksmidlaia fuitlei limits tle meaning of Kisna¨ to tle Supieme
Bialman,¨ tle Peisonality of Godlead.
In Sansliii, woids lavc a dciivcd mcaning (yaugíha), wlicl may somciimcs dillci
liom ilcii convcniional usagc (ruání). Tlc ruání, oi convcniional mcaning, is
always ilc piimaiy mcaning. In cascs wlcic ilc piimaiy, convcniional mcaning
dillcis liom ilc dciivcd mcaning, ilc piimaiy mcaning always ialcs picccdcncc:
yogaá ruánír baIiyasi. In ilc casc ol ilc namc Kisna,` ilc dciivcd mcaning is also
ilc Supicmc Pcison, as ilc Manabnarata (Láyoga-parva 70.5) cxplains:
hrsír bnu-vacaham sabáo nas ca nírvrtí-vacahan
vísnus taá-bnava-yogac ca hrsno bnavatí sasvatan
Tlc syllablc 'hrs' dcnoics cxisicncc, and ilc syllablc 'na' dcnoics
bliss. Tlc cicinal Loid Kisna is also always Visnu in boil ilcsc scnscs.`
Tlc Amara-hosa Sansliii diciionaiy (1.1S) siaics, vísnur narayanan hrsno vaíhuntna
vístara-sravan. Tlc namcs Visnu, Naiayana, Kisna, and Vailunila aic
synonymous.` Onc may say ilai ilcsc aic namcs ol Visnu, bui alici lisiing iliiiy-
ninc sucl namcs, ilc Amara-hosa siaics, vasuácvo `sya janahan. His lailci is
Vasudcva.` ly way ol luiilci conliimaiion ilai Kisna is supicmc, ilc auiloi ilcn
immcdiaicly lisis ilc namcs ol Loid lalaiama, Kisna's bioilci.
Siïla laladcva Vidyablusana quoics ilc lollowing vcisc in lis commcniaiy on Sri
Vísnu-sanasra-nama (20), wlilc dclining ilc namc Kisna`:
hrsír bnu-vacahan sabáo nas ca nírvrtí-samjnahan
tayoraíhyam param branma hrsna íty abníániyatc
Tlc syllablc 'hrs' mcans 'cxisicncc,' and ilc syllablc 'na' mcans 'bliss.' Tlc
combinaiion ol ilcsc iwo is 'Kisna,' ilc namc ol ilc Supicmc Pcisonaliiy ol
Godlcad` (GopaIa-tapani Lp., Purva 1.1). In ilis way boil ilc convcniional and
ilc dciivcd mcanings ol ilc namc Kisna` aic ilc samc-ilc iwo-landcd cowlcid
boy wlo is ilc son ol Moilci Yasoda and also ilc Supicmc Godlcad. Sincc
Vyasadcva saw ilis paiiiculai Kisna in His iiancc, ilc uliimaic goal ol lilc musi bc
io aiiain lovc ol Kisna.
Tlc ncxi poini Siïla Jïva Gosvamï malcs is ilai wlcn ilc woid Kisna is uiicicd in
a mantra, as in ilc Haic Kisna mana-mantra, ilis sound aiiiacis ilc aiicniion ol
Loid Kisna Himscll ilc vciy momcni ilc liisi syllablc is vibiaicd. Tlis is so
bccausc ilc namc Kisna` is idcniical wiil ilc pcison Kisna, ilc Supicmc
Pcisonaliiy ol Godlcad. Ioi vciilicaiion wc can cxaminc ilc cxpciicncc ol many
icalizcd souls wlo aiiaincd pcilcciion by claniing ilc Haic Kisna mantra.
In ilc ncxi Tcxi Siïla Jïva Gosvamï cxplains ilai ilc bliss dciivcd liom lovc ol
Godlcad is lai supciioi io ilai dciivcd liom impcisonal icalizaiion.
TEXT +8
atna tasyaíva prayojanasya branmananáanubnavaá apí paramatvam anubnutavan.
yatas taársam suham apí taá-ananáa-vaísístya-Iambnanaya tam aányapayam ascty
ana sa samnítam ítí. hrtvanuhramya cctí pratnamatan svayam sanhscpcna hrtva
pascat tu sri-naraáopaácsaá anuhramcna vívrtycty artnan. ata cva srimaá-bnagavatam
bnaratanantaram hrtam yaá atra sruyatc yac canyatrastaáasa-purananantaram
bnaratam ítí taá ávayam apí samanítam syat. branmananáanubnava-nímagnatvat
nívrttí-níratam sarvato nívrttau níratam tatravyabnícarínam apity artnan.
Siïla Vyasadcva cxpciicnccd ilai ilis linal goal ¦ilc bliss ol puic lovc ol God] is
supciioi io cvcn branmananáa, ilc lappincss dciivcd liom icalizing ilc
impcisonal aspcci ol ilc Supicmc. Tlis wc lnow bccausc Vyasadcva iaugli
Suladcva Gosvamï Srimaá-Pnagavatam so lc could iasic ilc spccial bliss dciivcd
liom lovc ol Godlcad, cvcn ilougl Suladcva was alicady absoibcd in
branmananáa. Suia Gosvamï siaics ilis in ilc vcisc bcginning sa-samnítam ¦Pnag.
1.7.S]. In ilis vcisc ilc pliasc hrtvanuhramya (alici compiling and icvising`)
indicaics ilai Vyasadcva liisi wioic Srimaá-Pnagavatam in an abbicviaicd loim and
ilai laici on, alici bcing insiiucicd by Siï Naiada Muni, Hc cxpandcd and
icaiiangcd ii. Tlus iwo appaicnily coniiadicioiy siaicmcnis aic icconcilcd-onc
lound lcic ¦in ilc Pnagavatam] saying ilai ilc Pnagavatam was composcd alici
ilc Manabnarata, and ilc oilci lound clscwlcic ¦ilc Shanáa Purana, Prabnasa-
hnanáa 2.9+], saying ilai ilc Manabnarata was compilcd alici ilc cigliccn
Puranas. Tlc woid nívrttí-nírata (aiiaclcd io icnunciaiion`) implics ilai bccausc
ol lis absoipiion in ilc bliss ol lialman, Siï Suladcva was living a lilc ol complcic
icnunciaiion, liom wlicl lc ncvci dcviaicd.
COMMENTARY
Lovc ol God Is Supciioi io ilc lliss ol lialman
Onc ol Siïla Vyasadcva's mosi piolound icalizaiions dcsciibcd in Srimaá-
Pnagavatam was ilai bnahty-ananáa, ilc bliss dciivcd liom icndciing loving
dcvoiional scivicc io Kisna, is supciioi io branmananáa, ilc bliss dciivcd liom
mciging inio ilc impcisonal lialman. Siïla Rupa Gosvamï conliims ilis
supciioiiiy in lis Pnahtí-rasamrta-sínánu (1.1.3S):
branmananáo bnavcá csa cct pararána-guni-hrtan
naítí bnahtí-suhnambnoáncn paramanu-tuIam apí
Lvcn il ilc lappincss ol lialman icalizaiion is muliiplicd iiillions ol iimcs, ii
would noi cqual cvcn a singlc diop ol ilc occan ol ilc bliss dciivcd liom
dcvoiional scivicc.` Indccd, ilc bliss ol puic dcvoiional scivicc always minimizcs
ilc lappincss ol lialman icalizaiion.
A lailci naiuially wanis io givc His son ilc bcsi iling lc las. Tlus Siïla
Vyasadcva iaugli Srimaá-Pnagavatam io Suladcva Gosvamï. lui bcing Vyasadcva's
son was noi |DDB2O5jtle only qualification Sukadeva possessed. Peifectly
fixed in ienunciation, le lad no mateiial desiies (nivrtti-niratan). !n otlei
woids, le lad no ulteiioi motive tlat would lave led lim to misconstiue tle
meaning of SrinaJ-Bhãgavatan foi mateiial gain, eitlei gioss oi suhtle. !t is
foi tlis ieason tlat Siila \yasadeva iegaided Sukadeva as tle most qualified of
His disciples to leai tle Bhãgavatan, and hy cloosing lim foi tlis gieat lonoi
\yasadeva set tle standaid foi all futuie students and speakeis of SrinaJ-
Bhãgavatan.
In ilis Tcxi Siïla Jïva Gosvamï also icsolvcs a coniiovcisy conccining ilc oidci in
wlicl ilc Srimaá-Pnagavatam and ilc Manabnarata wcic composcd. In ilc
passagc bcginning wiil ilc lollowing iwo vciscs, ilc Pnagavatam iiscll says ii was
composcd alici ilc Manabnarata:
stri-suára-ávíja-banánunam trayi na srutí-gocara
harma-srcyasí muánanam srcya cvam bnavcá ína
ítí bnaratam ahnyanam hrpaya munína hrtam
cvam pravrttasya saáa bnutanam srcyasí ávíjan
sarvatmahcnapí yaáa natusyaá ánráayam tatan
Oui ol compassion, ilc gicai sagc ilougli ii wisc io do somciling ilai would
cnablc cvcn ilosc wlo wcic ignoiani ol low io aci loi ilcii own wcllaic io aclicvc
ilc uliimaic goal ol lilc. Tlus Hc compilcd ilc gicai lisioiical naiiaiion callcd ilc
Manabnarata loi womcn, laboicis, and liicnds ol ilc iwicc-boin bccausc ilcy do
noi lavc acccss io ilc Vcáas. O iwicc-boin branmanas, siill His mind was noi
saiislicd, alilougl Hc cngagcd limscll in woiling loi ilc ioial wcllaic ol all
pcoplc` (Pnag. 1.+.25-26).
Wlcn Vyasa was ilus lccling dissaiislicd, Naiada Muni camc and icqucsicd Him
io composc Srimaá-Pnagavatam. Llscwlcic, lowcvci, ii is siaicd ilai ilc
Manabnarata was spolcn alici all cigliccn Puranas. Siï laladcva Vidyablusana, in
lis commcniaiy on ilis Tcxi ol ilc 1attva-sanáarbna, ciics ilc Matsya Purana
(53.70):
astaáasa-purananí hrtva satyavati-sutan
cahrc bnaratam ahnyanam vcáartnaír upabrmnítam
Alici compiling ilc cigliccn Puranas, Vyasadcva, ilc son ol Saiyavaiï, composcd
ilc gicai lisioiy callcd ilc Manabnarata, wlicl scivcs as a commcniaiy on ilc
Vcáas.`
To icsolvc ilis appaicni coniiadiciion in ilc clionology, Siïla Jïva Gosvamï
cxplains ilai Siïla Vyasadcva oiiginally composcd ilc Pnagavatam in an
abbicviaicd loim. Laici Hc compilcd ilc gicai lisioiy callcd Manabnarata oui ol
compassion loi ilosc wlo cannoi siudy ilc Vcáas. lui cvcn alici complciing ilis
gicai cpic, Vyasa siill lcli a void in His lcaii. Tlcicalici Naiada Muni insiiucicd
Him io pioducc a ncw, cxpandcd cdiiion ol Srimaá-Pnagavatam, ilc onc cuiicnily
availablc.
Moicovci, liom Srimaá-Pnagavatam 1.3.+3, quoicd bclow, wc can undcisiand ilai
ilis laici cdiiion was composcd alici Loid Kisna's disappcaiancc liom ilc caiil.
Lailici Vyasa lad composcd ilc Manabnarata loi ilc wcllaic ol pcoplc in ilc giip
ol Kali. Paiïlsii Malaiaja's clasiiscmcni ol Kali occuiicd alici ilc dialoguc
bciwccn Naiada Muni and Siïla Vyasadcva, sincc ii was ilc spicad ol
Kali'|DDB2O6js influence tlat lad saddened \yasa. Piioi to Kali`s appeaiance
\yasadeva lad no ieason to feel dissatisfied, since Ioid Kisna was still piesent
along witl all ieligious piinciples. Tle Bhãgavatan (1.3.43) confiims tlat tlis
latei edition of SrinaJ-Bhãgavatan manifested hefoie tle brãhnana hoy Singi
lad cuised Malaiaja Paiiksit, an event tlat occuiied aftei tle disappeaiance of
Ioid Sii Kisna:
hrsnc sva-ánamopagatc ánarma-jnanaáíbnín sana
haIau nasta-ársam csa puranarho `ánunoáítan
Tlis Pnagavata Purana is as biilliani as ilc sun, and ii las aiiscn jusi alici ilc
dcpaiiuic ol Loid Kisna io His own abodc, accompanicd by icligion, lnowlcdgc,
cic. Pcisons wlo lavc losi ilcii vision duc io ilc dcnsc dailncss ol ignoiancc in
ilc Agc ol Kali slall gci ligli liom ilis Purana.` In ilis conncciion wc can also
iclci io ilc siaicmcnis ol Suia Gosvamï in ilc Iiisi Canio, Clapici Ioui.
Wc can summaiizc ilc clionology ol ilc Vcdic liiciaiuic in Kali-yuga as lollows:
Iiisi Siïla Vyasadcva cdiicd ilc onc Vcáa, ilc oiiginal Yajur Vcáa, inio loui Vcáas.
Hc ilcn abiidgcd ilc onc billion vciscs ol ilc Puranas inio cigliccn Puranas
consisiing ol a ioial ol loui lundicd ilousand vciscs. Tlcsc includcd Srimaá-
Pnagavatam in iis oiiginal, abbicviaicd loim. Tlcn Vyasa composcd His cpic woil,
Manabnarata, alici wlicl Hc disiillcd ilc csscncc ol ilc Vcáas, Puranas, and
Manabnarata inio ilc Vcáanta-sutra. Iinally Hc composcd His mosi signilicani
woil ol all, |DDB2O7jtle full SrinaJ-Bhãgavatan, wlicl is \yasadeva`s own
commentaiy on tle VcJãnta-sutra.
Somc iiadiiional sclolais bclicvc ilcic wcic iwo vcisions ol ilc Manabnarata.
Tlcy say ii was liisi compilcd soon alici ilc Vcáas in onc lundicd scciions, and
laici Vcda-vyasa icduccd ii io a lundicd ilousand vciscs in cigliccn scciions alici
compiling ilc cigliccn Puranas. Tlc Manabnarata`s Aáí-parva (10.5) siaics ilai
Siïla Vyasa compilcd a samníta wiil six million vciscs, ol wlicl Hc gavc onc
lundicd ilousand io luman bcings. Tlis Manabnarata was liisi icciicd by ilc
sagc Vaisampayana io King Janmcjaya, Paiïlsii's son. Anoilci iclcicncc iiadiiional
sclolais givc io suppoii ilcii conicniion ilai ilcic wcic iwo vcisions ol ilc
Manabnarata is ilc Prnaá-aranyaha Lpanísaá vcisc ciicd in Tcxi 12 (P.a. Lp.
2.+.10) Tlis vcisc lisis ilc sciipiuics ilai ilc Supicmc Loid bicailcd oui,
including ilc |tínasas, wlicl aic lisicd bcloic ilc Puranas.
Ncxi Siïla Jïva Gosvamï slows ilai Siïla Vyasadcva's icalizaiion in iiancc
consiiiuics ilc cpiiomc ol all plilosoplics, as conliimcd by Suia Gosvamï.
TEXT +9
TEXT +9.1
tam ctam sri-vcáa-vyasaya samaání-jatanubnavam sri-saunaha-prasnottaratvcna
vísaáayan sarvatmaramanubnavcna sa-nctuham samvaáayatí atmaramas cctí.
nírgrantna víání-níscánatita nírgatananhara-grantnayo va. anaítuhim pnaIabnísanání-
ranítam. atra sarvahscpa-parínarartnam ana íttnam-bnuta atmaramanam apy
aharsana-svabnavo guno yasya sa ítí.
In icply io a qucsiion poscd by Siï Saunala ¦Pnag. 1.7.9], Suia Gosvamï spcals ilc
vcisc bcginning atmaramas ca ¦Pnag. 1.7.10], luiilci cxplaining wlai Siïla
Vyasadcva cxpciicnccd in iiancc and slowing logically low ii is consisicni wiil
ilc cxpciicncc ol all sagcs wlo ialc plcasuic in ilc scll. In ilis vcisc ilc woid
nírgrantnan (licc liom bondagc`) mcans ciilci bcyond ilc iulcs and icgulaiions
dcsciibcd in ilc sciipiuics` oi licc liom ilc lnoi ol lalsc cgo.` Tlc woid
anaítuhim (causclcss`) mcans noi dcsiiing any icsulis.` And io pui an cnd io all
doubis, Siï Suia says, Indccd, ilc naiuic ol Loid Haii is sucl ilai cvcn atmaramas
lccl aiiiacicd io Him.`
TEXT +9.2
tam cvartnam sri-suhasyapy anubnavcna samvaáayatí narcr gunctí. sri-vcáa-vyasa-
ácvaá yat híncíc cnrutcna narcr guncna purvam ahsípta matír branmananáanubnavo
|N!W2O8j yasya sal. pascad adlyagad malad vistiinam iti. tatas ca tat-
sankatla-saulaidena nityam visnu-janal piiya yasya tatla-hluto va tesam
piiyo va svayam ahlavad ity aitlal. ayam hlavo hialma-vaivaitanusaiena
puivam tavad ayam gaihla-vasam aiahlya sii-kisnasya svaiiitaya maya-
nivaiakatvam jñatavan. tatal sva-niyojanaya sii-vyasa-devenanitasya tasyantai-
daisanat tan-nivaiane sati kitaitlam manyataya svayam ekantam eva gatavan.
tatia sii-veda-vyasas tu tam vasi-kaitum tad-ananya-sadlanam sii-hlagavatam
eva jñatva tad-gunatisaya-piakasa-mayams tadiya-padya-visesan katlañcic
cliavayitva tena tam aksipta-matim kitva tad eva puinam tam adlyapayam
aseti hlagavata-malimatisayal pioktal.
In ilc ncxi vcisc (bcginning narcr guna, ¦Pnag. 1.7.11]), Suia iciiciaics ilis idca
by iclaiing Suladcva Gosvamï's cxpciicncc. Iiisi, wlcn Suladcva Gosvamï lcaid
Siïla Vyasadcva icciic a lcw sclccicd Pnagavatam vciscs dcsciibing Loid Haii's
aiiiibuics, Suladcva's aiicniion was diawn away liom ilc bliss ol impcisonal
lialman and lis lcaii was capiivaicd. Laici Suladcva siudicd ilc complcic
Pnagavatam, dcspiic iis vasi sizc. And ilcicalici Loid Visnu's dcvoiccs bccamc
vciy dcai io lim, lis allcciion loi ilcm giowing as lc daily discusscd ilc Loid's
pasiimcs wiil ilcm. Oi clsc ilc woid vísnu-jana-príya mcans ilai lc bccamc dcai
io ilcm.
Tlc puipoii is as lollows: Tlc Pranma-vaívarta Purana12 iclaics low Siï Suladcva,
cvcn wlilc in ilc womb ol lis moilci, icalizcd ilai Loid Siï Kisna could
complcicly dispcl Maya's inllucncc by viiiuc ol His indcpcndcncc. Subscqucnily,
on Suladcva's icqucsi, Vyasadcva biougli ilc Loid io His lcimiiagc, and wlcn
Suladcva saw Loid Kisna bcloic lim cvcn as lc lay wiilin ilc womb, lc bccamc
licc liom Maya's inllucncc. Considciing lis lilc succcsslul, Suladcva ai oncc
dcpaiicd alonc. Tlcicalici Siïla Vyasadcva, lnowing ilai Hc could coniiol
Suladcva only wiil Srimaá-Pnagavatam, somclow madc lim lcai somc sclccicd
Pnagavatam vciscs dcsciibing Loid Kisna's supcicxccllcni claiaciciisiics. In ilis
way Hc capiivaicd Suladcva's lcaii, and laici Hc iaugli lim ilc cniiic naiiaiivc.
Tlus is dcclaicd ilc supicmc gloiy ol Srimaá-Pnagavatam.
TEXT +9.3
taá cvam áarsítam vahtun sri-suhasya sri-vcáa-vyasasya ca samana-nráayam. tasmaá
vahtur nráayanurupam cva sarvatra tatparyam paryaIocaniyam nanyatna. yaá yat
taá-anyatna paryaIocanam tatra tatra hupatna-gamítaívctí nístanhítam. sri-sutan.
Iiom ilc abovc wc can scc ilai ilc spcalci (Suladcva Gosvamï) and Siïla
Vyasadcva lad ilc samc icalizaiions. And ilcicloic wc slould always siudy ilc
mcssagc ol Srimaá-Pnagavatam in ilc ligli ol Suladcva's icalizaiions, noi
oilciwisc. ly implicaiion, wc slould considci any oilci inicipiciaiion mcicly
spcculaiivc and ilus dcviani liom ilc coiicci undcisianding.
Tlc vcisc undci discussion ¦Pnag. 1.7.11] was spolcn by Siï Suia Gosvamï.
COMMENTARY
Srimaá-Pnagavatam Aiiiacis Lvcn Atmaramas
To cxplain ilc csscncc ol Srimaá-Pnagavatam, in Tcxi 29 Jïva Gosvamï liisi
analyzcd ilc Pnagavatam`s dcsciipiion ol Suladcva's lcaii. Tlcn lc analyzcd Siïla
Vyasadcva's cxpciicncc in iiancc, on ilc basis ol wlicl Vyasa wioic Srimaá-
Pnagavatam. Jïva Gosvamï concludcs ilc discussion ol ilc picscni Tcxi by
conliiming ilc ouicomc ol ilcsc analyscs wiil ilc woids ol Siï Suia Gosvamï in
Srimaá-Pnagavatam 1.7.10, ilc lamous atmarama vcisc.` Wlai lollows is a lisi ol
ilc majoi poinis io bc dciivcd liom lis analysis:
1. Tlc Pcisonaliiy ol Godlcad is cndowcd wiil muliilaiious poicncics in ilicc
caicgoiics-inicinal, cxicinal, and maiginal.
2. Tlc clicl and oiiginal loim ol ilc Loid|DDB2O9j is Sii Kisna, hut Kisna also
manifests countless otlei expansions.
3. Nciilci ilc Supicmc Loid's Supcisoul manilcsiaiions noi ilc impcisonal
lialman aic indcpcndcni ol Him.
+. Tlc liniic living cniiiics aic dillcicni liom ilc Supicmc Loid in ilcii pcisonal
idcniiiy; ilcy can ncvci bc onc wiil Him in an absoluic scnsc.
5. Maya is ilc cxicinal cncigy ol ilc Loid, dcluding ilosc living cniiiics wlo iuin
ilcii bacls on Him.
6. Maya is a dcvoicc ol ilc Loid and is always subscivicni io Him.
7. Maya cannoi inllucncc ilc Loid and His inicinal poicncics.
S. Tlc jivas can bccomc licc liom ilc bondagc ol Maya only by suiicndciing io ilc
Loid and cngaging in His dcvoiional scivicc.
9. Hcaiing ilc Srimaá-Pnagavatam is dcvoiional scivicc io ilc Loid and can ilus
cnd ilc jiva`s misciics.
10. Tlc bliss onc dciivcs by cngaging in dcvoiional scivicc io ilc Loid is so
supciioi io ilc lappincss dciivcd liom ilc icalizaiion ol impcisonal lialman ilai
cvcn scll-saiislicd sagcs (atmaramas) bccomc aiiiacicd io ilc Loid's aiiiibuics and
pasiimcs.
11. Tlc puiposc ol luman lilc is io aiiain lovc ol God, ilc maiuic liuii ol
dcvoiional scivicc in piaciicc (saánana-bnahtí).
12. Dcvoiional scivicc is supicmcly indcpcndcni, lilc ilc Pcisonaliiy ol Godlcad;
ii docs noi nccd ilc suppoii ol any oilci mcilod ol scll-icalizaiion.
Wlcn Suia Gosvamï linislcd dcsciibing Siïla Vyasadcva's iiancc, Saunala Rsi
aslcd lim, Il Suladcva Gosvamï was complcicly icnounccd, laving no inicicsi in
anyiling by viiiuc ol bcing absoibcd in ilc bliss ol ilc scll, wlai causcd lim io
siudy ilis lcngily Pnagavata Purana'`
Suia Gosvamï icplicd wiil ilcsc iwo vciscs (Pnag. 1.7.10-11): All dillcicni
vaiiciics ol atmaramas (ilosc wlo ialc plcasuic in ilc atma, oi spiiii scll),
cspccially ilosc csiablislcd on ilc pail ol scll-icalizaiion, ilougl liccd liom all
linds ol maiciial bondagc, dcsiic io icndci unalloycd dcvoiional scivicc unio ilc
Pcisonaliiy ol Godlcad. Tlis mcans ilai ilc Loid posscsscs iiansccndcnial
qualiiics and ilcicloic can aiiiaci cvciyonc, including libciaicd souls. Tlc lcaii ol
ilc iiansccndcnially powcilul Siï Suladcva Gosvamï was capiivaicd wlcn lc
lcaid a dcsciipiion ol Loid Haii's aiiiibuics and pasiimcs, and ilcicloic lc
undciiool ilc siudy ol ilis gicai naiiaiion, Srimaá-Pnagavatam. Tlis madc lim
vciy dcai io ilc dcvoiccs ol Loid Visnu.`
ly ilis answci Suia Gosvamï conliims all ilc icalizaiions ol Siïla Vyasadcva and
Suladcva Gosvamï. Iiisi Suia siaics a gcncial piinciplc|DDB21Ojtlat many
self-satisfied peisons, altlougl liheiated fiom mateiial hondage, aie still eagei
to engage in Kisna consciousness. Tlen le mentions Sukadeva Gosvami as a
specific instance of tlis piinciple`s application. Tlus Suta Gosvami estahlisles
tlat Sukadeva Gosvami was not tle only liheiated peison wlo hecame
attiacted to tle Peisonality of Godlead`s seivice. On tle contiaiy, Sukadeva`s
expeiience is coiiohoiated hy tlat of many otlei ãtnãrãnãs, demonstiating
tlat tle only ieason wly one would ieject tle hliss of Bialman iealization and
take up devotional seivice must he tle wondeiful, all-attiactive attiihutes of
Ioid Haii.
ly ilis cxplanaiion Siïla Jïva Gosvamï slows conclusivcly ilai Suladcva Gosvamï,
Siïla Vyasadcva, and Suia Gosvamï slaicd ilc samc icalizaiions. Tlcicloic ilcsc
icalizaiions slould loim ilc basis ol any gcnuinc siudy and inicipiciaiion ol
Srimaá-Pnagavatam. Inicipiciaiions bascd on somciling clsc musi bc considcicd
dcviani liom ilc sciipiuic's inicndcd mcaning.
In Tcxi 27 Siïla Jïva Gosvamï discloscd ilai Siïdlaia Svamï insciicd somc
impcisonalisiic idcas inio lis commcniaiy on Srimaá-Pnagavatam. Siïdlaia Svamï
did ilis as a picacling siiaicgy io aiiiaci ilc Mayavadïs io ilc Pnagavata
plilosoply. Jïva Gosvamï said ilcic ilai in sucl insianccs lc would givc lis own
cxplanaiions.
A icccni sclolai las ciiiicizcd Siïla Jïva Gosvamï loi ilis policy, labcling lim an
oppoiiunisi wlo acccpicd only ilosc siaicmcnis ilai suppoiicd lis opinion and
bcliiilcd oilcis by dcclaiing ilai ilcy wcic madc wiil uliciioi moiivcs and did noi
aciually cxpicss Siïdlaia Svamï's opinions. Tlis sclolai suggcsis ilai Jïva Gosvamï
is noi a iiuc lollowci ol Siï Caiianya Malapiablu, wlo liglly icvcicd Siïdlaia
Svamï's Pnavartna-áipíha.
lui in ilis Tcxi Siïla Jïva Gosvamï luiilci claiilics lis policy: Hc acccpis any
cxplanaiion ilai complcmcnis ilc icalizaiion ol Siïla Vyasadcva, Suladcva
Gosvamï, and Suia Gosvamï-namcly ilai puic dcvoiional scivicc io Loid Kisna is
ilc uliimaic goal ol lilc. Tlai ilis policy icllccis ilc ical dcsiic ol Loid Caiianya
will bc iccognizcd by cvciyonc wlo lnows ilai Siï Caiianya Malapiablu was ilc
lcading opponcni ol impcisonalism in His iimc. In dcbaic Hc dclcaicd iwo ol ilc
lcading Mayavadïs ol His iimc, Pialasananda Saiasvaiï and Vasudcva
Saivablauma, and Hc licqucnily condcmncd ilc Mayavada inicipiciaiion ol ilc
Vcáanta-sutra. In ligli ol His icaclings and cxamplc, loi Him io cmbiacc a
Mayavad|DDB211ja commentaiy on SrinaJ-Bhãgavatan is unlikely and not at
all ciedihle.
Vaisnavas coming in disciplic succcssion do noi lavc ilc sliglicsi conlusion on
ilis poini. Loid Caiianya icvcicd Siïdlaia Svamï's commcniaiy loi iwo icasons:
liisi, bccausc Siïdlaia was in laci a gicai Vaisnava, and sccond, bccausc lis
commcniaiy lcpi ilc naiuial scnsc ol ilc Pnagavatam and wiil iis conclusions
suppoiicd ilc Vaisnava síáánanta. Tlcicloic ii slould bc obvious io anyonc wlo
icads lis commcniaiy ilai wlaicvci impcisonal cxplanaiions Siïdlaia Svamï gavc
did noi cxpicss lis iiuc lcaii. Ioi cxamplc, wlilc commcniing on ilc liisi vcisc ol
ilc Pnagavatam lc siaics, srimaá-bnagavaá-guna-anuvarnana-praánanam bnagavata-
sastram. Srimaá-Pnagavatam was wiiiicn cliclly io piovidc dcsciipiions ol ilc
Supicmc Loid's qualiiics.` In ilc ncxi vcisc, wlilc commcniing on ilc woid
vastavam, lc wiiics, vastava-sabácna vastuno `mso jivan, vastunan sahtír maya ca,
vastunan haryam jagat, tat sarvam vastv cva. Tlc woid vastava indicaics ilai ilc
jiva is paii ol ilc Absoluic, ilai Maya is ilc cncigy ol ilc Absoluic, and ilai ilc
maiciial woild is ilc cicaiion ol ilc Absoluic. All ilis is ical.` Tlis and many
similai siaicmcnis iliougloui Siïdlaia Svamï's Pnagavatam commcniaiy malc
loolisl any doubi aboui lis siaius as a puic Vaisnava. And ii is cqually loolisl io
ciiiicizc Siïla Jïva Gosvamï loi noi using ilc impcisonalisiic poiiions ol Siïdlaia's
commcniaiy lcic in lis Sat-sanáarbna.
Onc can lailom ilc iiuc csscncc ol Srimaá-Pnagavatam only liom ilc vicwpoini ol
Siï Vyasa and Suladcva Gosvamï. lccausc Siïla Jïva Gosvamï lcld ilis opinion, lc
is a iiuc sclolai ol ilc Pnagavatam and a iiuc lollowci ol Siï Caiianya, wlo dcsiicd
io scc ilc Pnagavatam csiablislcd as ilc linal woid in plilosoply iliougloui ilc
woild. Jïva Gosvamï was nciilci a blind lollowci ol Siï Caiianya Malapiablu noi
a blind sclolai loolislly iiying io undcisiand ilc supicmc sciipiuic wiiloui
acccpiing ilc siandaid auiloiiiics in disciplic succcssion.
Jïva Gosvamï was ilc lcading disciplc ol Siïla Rupa Gosvamï and Siïla Sanaiana
Gosvamï, iwo piincipal lollowcis ol Siï Caiianyadcva. Tlc Loid pcisonally
insiiucicd ilcm in ilc scicncc ol dcvoiional scivicc and oidcicd ilcm io wiiic
bools sciiing loiil His picccpis. Tlis ilcy did in a mosi wondcilul way,
cxplaining ilc iniiicacics ol bnahtí-yoga so ilai no lollowci in ilcii linc would
lavc io spcculaic oi misinicipici ilc icaclings ol Loid Caiianya. Rupa and
Sanaiana pcisonally iiaincd Siïla Jïva Gosvamï in Kisna consciousncss. Tlcy wcic
so plcascd wiil lim ilai ilcy madc lim ilc cdiioi ol many ol ilcii bools. Wc
lavc no icason, ilcicloic, io doubi ilai Siïla Jïva Gosvamï loyally lollowcd in ilc
looisicps ol Siïla Rupa and Sanaiana Gosvamïs and ilcicloic ol Loid Caiianya. Tlc
uliimaic piool ol ilis is ilai onc can lind no coniiadiciions bciwccn ilc wiiiings
ol Rupa and Sanaiana and ilosc ol Jïva Gosvamï. Indccd, cailici in Sri 1attva-
sanáarbna Jïva Gosvamï dcclaicd ilai lc was wiiiing ilis woil undci ilcii oidci.
Moicovci, lc succccdcd Siïla Rupa and Sanaiana Gosvamïs as lcadci ol ilc
Gaudïya Vaisnavas in Vindavana, lcngal, and Oiissa. Tlis univcisal iccogniiion ol
lis lcadcislip was cxplicii aclnowlcdgmcni ol lis siaiuic as a dcdicaicd lollowci
ol Loid Caiianya Malapiablu.
Wc lcain liom Srimaá-Pnagavatam (1.2.2) ilai Suladcva Gosvamï lcli lis lailci's
lousc immcdiaicly alici lis biiil. Accoiding io ilc Pranma-vaívarta Purana, wlcn
Suladcva was siill in lis moilci's womb lc could undcisiand ilc pciil ol living in
ilc maiciial woild, ilc iisl ol bcing capiivaicd by Maya. Hc also lncw ilai Kisna
can counici Maya's claims, and ilcicloic lc |DDB212jlad lis fatlei,
\yasadeva, hiing Ioid Kisna fiom Dvaiaka. |DDB213jOnly wlen tle Ioid
Himself piomised to piotect Sukadeva fiom Maya did le agiee to take hiitl,
and even tlen le immediately left lome to entei tle foiest. Out of natuial
affection foi His son, Siila \yasadeva followed lim, calling lim to come hack.
But Sukadeva was completely unattacled to mateiial life and paid lis fatlei no
leed. \yasadeva was deeply disappointed, since He wanted to teacl Sukadeva
SrinaJ-Bhãgavatan. To entice lim to ietuin lome, \yasa lad some of His
disciples iecite veises fiom tle Bhãgavatan wlenevei tley went to tle foiest to
collect fiiewood. Once
wlcn ilcy wcic singing ilcsc vciscs, Suladcva Gosvamï lcaid ilcm. Ai oncc lis
lcaii was capiivaicd, and lc lollowcd ilc siudcnis bacl io Siï Vyasa. Tlcn
Suladcva, wlo lad alicady pui asidc lis aiiaclmcni io ilc impcisonal lialman,
lcaincd ilc complcic Srimaá-Pnagavatam liom Siïla Vyasadcva.
Ai picscni ilcic is no sciipiuial iclcicncc indicaiing wlicl vciscs Siï Suladcva
lcaid ilai capiivaicd lim, bui somc Vaisnava sclolais siaic ilai ilcy includcd ilc
lollowing ilicc:
yam manyasc matuIcyam príyam mítram sunrt-tamam
aharon sacívam áutam saunráaá atna saratním
O King, ilai pcisonaliiy wlom, oui ol ignoiancc only, you ilougli io bc youi
maicinal cousin, youi vciy dcai liicnd, wcll-wislci, counscloi, mcsscngci,
bcnclacioi, cic., is ilai vciy Pcisonaliiy ol Godlcad, Siï Kisna` (Pnag. 1.9.20).
ano bahi yam stana-haIa-hutam
jígnamsayapayayaá apy asaánvi
Icbnc gatím ánatry-ucítam tato `nyam
ham va áayaIum saranam vrajcma
Alas, low slall I ialc slclici ol onc moic mcicilul ilan Hc ¦Kisna], wlo gianicd
ilc posiiion ol moilci io ilc slc-dcmon Puiana alilougl slc was unlaiillul and
slc picpaicd dcadly poison io bc suclcd liom lci bicasi'` (Pnag. 3.2.23)
barnapiáam nata-vara-vapun harnayon harníharam
bíbnraá vasan hanaha-hapísam vaíjayantim ca maIam
ranánran vcnor aánara-suánayapurayan gopa-vrnáaír
vrnáaranyam sva-paáa-ramanam pravísaá gita-hirtín
Wcaiing a pcacocl-lcailci oinamcni upon His lcad, bluc harníhara llowcis on
His cais, a ycllow gaimcni as biilliani as gold, and a Vaijayaniï gailand, Loid Kisna
cxlibiicd His iiansccndcnial loim as ilc gicaicsi ol danccis as Hc cnicicd ilc
loicsi ol Vindavana, bcauiilying ii wiil ilc mails ol His looipiinis. Hc lillcd ilc
lolcs ol His lluic wiil ilc ncciai ol His lips, and ilc cowlcid boys sang His
gloiics` (Pnag. 10.21.5).
Tlcsc vciscs dcsciibc Loid Kisna's lovc loi His dcvoiccs, His mcicy cvcn iowaid
His cncmics, and His incompaiablc claim and bcauiy.
Tlc lisioiy ol Suladcva Gosvamï dcsciibcd in ilc Manabnarata dillcis liom ilai
naiiaicd abovc. laladcva Vidyablusana cxplains ilai ilc iwo accounis dcsciibc
cvcnis liom dillcicni days ol Loid lialma.
Having ascciiaincd ilc pramcya ol Srimaá-Pnagavatam-ilai is, wlai onc slould
lcain liom ii-Siïla Jïva Gosvamï ncxi says somciling aboui ilc loimai ol Sri Sat-
sanáarbna.
TEXT 50
atna hramcna vístaratas tatnaíva tatparyam nírnctum sambanánabníáncya-
prayojancsu saábnín sanáarbnaír nírncsyamancsu pratnamam yasya vacya-vacahata-
sambanániáam sastram taá cva ánarman projjníta-haítava íty-aáí-paáyc
samanyaharatas tavaá ana vcáyam vastavam atra vastu ítí. tiha ca atra srimatí
sunáarc bnagavatc vastavam paramartna-bnutam vastu vcáyam na tu vaíscsíhaáí-vaá
áravya-gunaáí-rupam íty csa. sri-vcáa-vyasan.
Hcicalici, io dclincaic sysicmaiically and iloiouglly ilc mcssagc ol Srimaá-
Pnagavatam, wc slall cxplain in ilcsc six Sanáarbnas ilc piinciplcs ol sambanána,
abníáncya, and prayojana, onc alici ilc oilci. Tlis liisi bool, ilc |DDB214j
Tattva-sanJarbha, discusses tle connection hetween tle suhject heing
desciihed and tle text desciihing it. Tlis connection is mentioned in geneial
teims in Bhãgavatan 1.1.2 witl tle woids vcJyan vãstavan atra vastu. Heie
tle |DDB215jieal ieality is to he known.¨ Commenting on tlis pait of tle
veise, Siila Siidlaia Svami wiites, Heie in tlis heautiful Bhãgavatan tle
ultimate ieality in its liglest manifestation is to he known, not ieality in teims
meiely of suhstance, qualities, and so on, as tauglt hy tle \aisesikas and
otleis.¨
Tlis vcisc ¦Pnag. 1.1.2] is spolcn by Siï Vcda-vyasa.
COMMENTARY
Tlc Subjcci ol ilc Sat-sanáarbna
Hcic Siïla Jïva Gosvamï inloims us ilai in ilc six Sanáarbnas lc will cxplain in
gicai dciail ilc samc sambanána-, abníáncya-, and prayojana-tattva ilai Siï
Vyasadcva and Suladcva Gosvamï icalizcd. Hc biiclly mcniioncd ilcm in Tcxis S
and 9, and now lc will claboiaic on ilcm on ilc basis ol Srimaá-Pnagavatam. Tlc
1attva-, Pnagavat-, Paramatma-, and Krsna-sanáarbna iicai ilc sambanáa-tattva,
|DDB216jtle Bhakti-sanJarbha discusses tle abhiJhcya-tattva, and tle Iriti-
sanJarbha explains tle prayojana-tattva.
Tlc 1attva-sanáarbna iniioduccs ilc subjcci maiici ol ilc six Sanáarbnas by
csiablisling ilc auiloiiiy ol Srimaá-Pnagavatam and saying somciling aboui iis
oiigin and conicni. As mcniioncd cailici, ilc iclaiionslip ol a subjcci wiil iis
dcsciipiion is icclnically callcd ilc vacya-vacahata sambanána. Tlc subjcci ol
Srimaá-Pnagavatam is icvcalcd in iis vciy sccond vcisc: vcáyam vastavam atra
vastu. Tlc absoluic icaliiy is madc undcisiandablc lcicin.` As wc lavc alicady
discusscd, icaliiy manilcsis on vaiious lcvcls, bui Srimaá-Pnagavatam cnliglicns
us aboui ilc uliimaic icaliiy, Siï Kisna, wlo cncompasscs and icconcilcs all oilci
icaliiics.
In coniiasi io Siïla Vyasadcva's picscniaiion in ilc Pnagavatam, ilc plilosoplics
loimulaicd by oilci ancicni sagcs, sucl as Gauiama and Kanada, incomplcicly
dcsciibc icaliiy. Gauiama, in lis sysicm ol Nyaya plilosoply, says ilai by
undcisianding ilc cmpiiical mcans and objccis ol lnowlcdgc onc can licc oncscll
liom maiciial misciics. And Kanada, in lis sysicm ol Vaiscsila plilosoply, wlicl
was biiclly alludcd io ai ilc cnd ol ilis Tcxi, iccognizcs scvcn caicgoiics ol
cxisicncc: áravya (subsianccs), guna (qualiiics), harma (moiions), samanya
(gcncial caicgoiics), víscsa (paiiiculaiiiics), samavaya (inlcicncc), and abnava
(noncxisicncc). Wiil ilcsc scvcn caicgoiics ilc Vaiscsilas iiy io cxplain all ol
icaliiy. lui alilougl ilc scicniilic siudy cmbodicd in plilosoplics lilc Nyaya and
Vaiscsila may lcad io icalizaiion ol icaliiy on somc lcvcl, ilis is lai dillcicni liom
icalizaiion ol ilc absoluic icaliiy, wlicl Srimaá-Pnagavatam malcs availablc. Siïla
Jïva Gosvamï cxplains ilc naiuic ol ilis icaliiy in ilc ncxi Tcxi.
TEXT 51
atna hím-svarupam taá vastu-tattvam íty atrana.
vaáantí tat tattva-víáas tattvam yaj jnanam aávayam
ítí. jnanam cíá-cha-rupam. aávayatvam casya svayam-síáána-taársataársa-
tattvantarabnavat sva-sahty-cha-sanayatvat paramasrayam tam vína tasam
asíáánatvac ca. tattvam ítí parama-purusartnata-áyotanaya parama-suhna-rupatvam
tasya boányatc. ata cva tasya nítyatvam ca áarsítam. sri-sutan.
Wlai is ilc naiuic ol ilis |DDB218jahsolute ieality?¨
Suia Gosvamï answcis ¦Pnag. 1.2.11]:
Tlc lnowcis ol ilai absoluic icaliiy|DDB219j call it nondual consciousness.¨
Hcic ilc woid jnana iclcis io ilai cniiiy wlosc naiuic is cxclusivcly puic
consciousncss. Tlis puic spiiii is callcd nondual loi ilc lollowing icasons: (1)
ilcic is noiling clsc, ciilci similai oi dissimilai, ilai is scll-cxisicni; (2) ii ialcs
suppoii only liom iis own poicncics; and (3) ilcsc poicncics can lavc no
cxisicncc wiiloui ii as ilcii absoluic loundaiion.
Tlc icim tattva lcic implics ilc idca ol ilc supicmc goal ol luman lilc. Tlus wc
undcisiand ilai ilis tattva, oi absoluic icaliiy|DDB22Oj, is tle emhodiment of
tle liglest hliss and is tleiefoie also eteinal.
Tlc vcisc undci discussion was spolcn by Siï Suia Gosvamï.
COMMENTARY
Absoluic Rcaliiy Is Nondual Consciousncss
In ilc lasi Tcxi Siïla Jïva Gosvamï siaicd ilai ilc absoluic icaliiy|DDB221j is to
he known fiom SrinaJ-Bhãgavatan. Tlis natuially iaises tle question, Wlat
is tle essential natuie of tlis ahsolute ieality|DDB222j?¨ !n ieply 1iva
Gosvami quotes SrinaJ-Bhãgavatan´s statement tlat tle ahsolute ieality
|DDB223j is nondual (aJvayan), oi in otlei woids one witlout a second.
Tleie cannot he moie tlan one ahsolute ieality|DDB224j, hecause if a second
one weie to he found tle fiist one would immediately cease to he ahsolute.
Tlat tle ahsolute ieality|DDB225j is nondual, lowevei, does not mean tlat
notling else exists. Ratlei, tle woid nondual¨ indicates two fuitlei tlings (in
addition to tle meaning stated ahove): fiist, tle ahsolute ieality|DDB226j is
self-existent, meaning tlat it is giounded in itself and depends on no exteinal
suppoit; second, notling else can exist independent of tlis nondual ieality`s
suppoit.
In Vcdic plilosoply, an objcci is considcicd nondual il ii is licc ol ilicc linds ol
dillcicnccs-ilosc bciwccn|DDB227j ohjects of tle same class, tlose hetween
|DDB228j ohjects of diffeient classes, and tlose hetween an ohject and its
paits. A diffeience hetween ohjects of tle same class is called sajãtiya-bhcJa.
!ven tlougl two claiis may look tle same, function tle same, and helong to
tle |DDB229jsame class, called claii,¨ tley still diffei as individual claiis. A
clange in one will not diiectly affect tle otlei. A diffeience hetween ohjects of
diffeient classes is called vijãtiya-bhcJa. Ioi example, in its appeaiance and
function a claii is diffeient fiom a tahle. Iinally, a diffeience hetween an ohject
and its paits is called sva-gata-bhcJa. Ioi example, if all tle paits of a claii aie
scatteied, tle claii will no longei exist. !n tlis way tle claii is not self-existent.
Tlcsc ilicc linds ol dillcicnccs givc iisc io ilc dualiiy wc obscivc iliougloui
maiciial naiuic. Tlcy do noi cxisi, lowcvci, on ilc absoluic planc; ilus Suia
Gosvamï calls ilc puic consciousncss (absoluic icaliiy|DDB23Oj) jnãnan
aJvayan, nondual consciousness.
Lvcn wlcn ilc Supicmc Pcisonaliiy ol Godlcad cxpands inio loims sucl as
Ramacandia and lalaiama, ilcsc svamsa (scllsamc) cxpansions icmain
nondillcicni liom ilc Loid's oiiginal scll. Siill, wlilc Hc is noi dcpcndcni on
Tlcm, Tlcy aic dcpcndcni on Him. Sincc ilc Loid and His svamsa cxpansions
bclong io ilc samc class, no dillcicncc ol ilc sajatiya-bncáa iypc is lound in Him.
Maiciial naiuic, bcing incii, bclongs io a class ol cxisicncc dillcicni liom ilai ol
ilc iiansccndcnial Pcisonaliiy ol Godlcad. Tlis migli lcad onc io concludc ilai
ilcic is víjatiya-bncáa bciwccn Him and maiciial naiuic. Ncvciilclcss, sincc
maiciial naiuic's cxisicncc is noi indcpcndcni oi scpaiaic liom Him, ilcic is
uliimaicly no dillcicncc ol víjatiya-bncáa bciwccn Him and His maiciial
cxpansions.
Iinally, ilc Loid's body and iis limbs aic cacl lully conscious and poicni and
ilcicloic nondillcicni liom Him Himscll. Ioi ilis icason ii is said ilai in Loid
Kisna ilcic cxisis no dillcicncc ol ilc svagata-bncáa iypc.
Tlc liniic living cniiiics bclong io ilc maiginal poicncy ol ilc Supicmc Loid.
Tlus onc may vicw ilcm in iwo ways, boil as bclonging io ilc samc class as ilc
Loid bccausc ilcy aic conscious lilc Him, and as bclonging io a dillcicni class
bccausc ilcii sizc and poicncy is vciy small. Iiom boil vicwpoinis ilc jivas aic
lully dcpcndcni on ilc Supicmc Loid, so ilai ilcic cxisi nonc ol ilc ilicc iypcs ol
dillcicnccs bciwccn ilcm and ilc Loid. Siïla Jïva Gosvamï concludcs, ilcicloic,
ilai alilougl ilc Loid's cncigics icndci Him scivicc in vaiious ways, ilcy lavc no
cxisicncc scpaiaic liom Him (tam vína tasam asíáánatvat).
Jusi as a spidci wcavcs a wcb wiil a spccial subsiancc ii pioduccs and ilcn malcs
ilc wcb iis lomc, so Siï Kisna, ilc pcisonilicd nondual absoluic icaliiy|DDB231j,
employs His own eneigies to manifest tle spiiitual iealm, wleie He iesides.
Tlese eneigies aie pait of His inteinal natuie and lave no independent
existence.
In ilc vcisc undci discussion (Pnag. 1.2.11), ilc woid jnanam mcans
consciousncss.` Iis signilicancc lcic is ilai ilc nondual icaliiy is consciousncss
and also conscious, jusi as ilc sun is ligli and also luminous. lccausc ilc woid
jnanam iclcis io ilc absoluic icaliiy|DDB232j, tlis nondual consciousness must
lave peipetual existence (sat) as a claiacteiistic. And hecause tle woid tattvan
indicates tle supieme ohjective of life, it follows tlat tlis nondual ieality must
also he claiacteiized hy hliss (ãnanJa), since all living heings seek pleasuie,
wletlei tley know it oi not. !ndeed, diiect peiception, logical analysis, and
sciiptuial autloiity all confiim tlat tle puisuit of lappiness is tle ultimate
motivation in all activities. Tlis is tle hasic puipose undeilying cieative and
destiuctive piocesses and all peisonal ielationslips. As tle BrhaJ-ãranyaka
UpanisaJ (2.4.5) states, na vã arc patyuh kãnãya patih priyo bhavaty ãtnanas
tu kãnãya patih priyo bhavati. My deai, tle lushand is |DDB233jloved not
foi lis own sake|DDB234j hut foi tle sake of tle self.¨
Hcic ilc woid scll` iclcis io ciilci ilc jiva oi ilc Supicmc Loid. In oui
condiiioncd siaic, ilc scll wc pciccivc is |DDB235j tle jiva. We hecome attacled
to someone oi sometling hecause we deiive lappiness fiom loving tlat peison
oi tling. Tlis feeling of lappiness comes fiom oui sense of possessiontle
notion tlat tle ohject of love is ouis¨not fiom tle peison oi tle ohject
itself. Tle tiutl of tlis piinciple is slown hy tle common expeiience tlat oui
lappiness natuially decieases wlen oui sense of possession diminisles.
ly coniiasi, in ilc libciaicd siaic wc icalizc ilai oui uliimaic Scll is ilc Supicmc
Loid. Wlcn wc aci solcly on ilc basis ol ilis undcisianding wc bccomc ilc Loid's
puic dcvoiccs, and ilcn wc icndci scivicc only loi His plcasuic and dcsiic noiling
in iciuin. Lvcn il ilc all-aiiiaciivc Loid iicais us iouglly wc aic siill lappy, loi wc
lavc abandoncd all lcais and caics in oui loving iclaiionslip wiil Him. Loid
Caiianya dcmonsiiaicd ilis siandaid in His Síhsastaha, wlcic Hc piaycd:
asIísya va paáa-ratam pínastu mam
aáarsanan marma-natam harotu va
yatna tatna va víáaánatu Iampato
mat-prana-natnas tu sa cva naparan
I lnow no onc bui Kisna as my Loid, and Hc slall icmain so cvcn il Hc landlcs
mc iouglly in His cmbiacc oi malcs mc biolcn-lcaiicd by noi bcing picscni
bcloic mc. Hc is complcicly licc io do anyiling and cvciyiling, loi Hc is always
my woisliplul Loid, uncondiiionally.`
In condiiioncd lilc wc do noi lnow ilai Kisna is ilc supicmc objcci ol lovc and
ilc souicc ol all bliss. Railci, wc misialc ouisclvcs loi ilc souicc ol bliss. To
cnliglicn us aboui Himscll, Kisna insiiucis us in ilc Pnagavaá-gita (10.S-9):
anam sarvasya prabnavo mattan sarvam pravartatc
ítí matva bnajantc mam buána bnava-samanvítan
mac-cítta maá-gata-prana boánayantan parasparam
hatnayantas ca mam nítyam tusyantí ca ramantí ca
I am ilc souicc ol all spiiiiual and maiciial woilds. Lvciyiling cmanaics liom
Mc. Tlc wisc wlo pcilccily lnow ilis cngagc in My dcvoiional scivicc and
woislip Mc wiil all ilcii lcaiis. Tlc ilouglis ol My puic dcvoiccs dwcll in Mc,
ilcii livcs aic lully dcvoicd io My scivicc, and ilcy dciivc gicai saiislaciion and
bliss liom always cnliglicning onc anoilci and convcising aboui Mc.`
Tlus ilcic is an inlcicni iclaiionslip bciwccn jnana (lnowlcdgc), sat (cicinal
cxisicncc), and ananáa ,bliss). Tlis iclaiionslip is clcaily indicaicd in sucl srutí
siaicmcnis as víjnanam ananáam branma. lialman is puic consciousncss and
bliss` (Prnaá-aranaya Lp. 3.9.3+). Tlus ilc naiuic ol ilc nondual consciousncss
dcsciibcd in ilis vcisc las bccn dcsignaicd sac-cíá-ananáa, pcimancni cxisicncc,
lnowlcdgc, and bliss.`
In ilis Tcxi Jïva Gosvamï picscnicd lis ilcsis, ilai jnana is cicinal. In ilc ncxi
Tcxi lc will cxplain ilc purva-pahsa, ilai jnana is momcniaiy.
TEXT 52
TEXT 52.1
nanu niIa-pitaáy-aharam hsaníham cva jnanam árstam tat punar aávayam nítyam
jnanam hatnam Iahsyatc yan-nístnam íáam sastram íty atrana
sarva-vcáanta-saram yaá branmatmaíhyatva-Iahsanam
vastv aávítiyam tan-nístnam haívaIyaíha-prayojanam
ítí. satyam jnanam anantam branma ítí yasya svarupam uhtam ycnasrutam srutam
bnavatí ítí, yaá-víjnancna sarva-víjnanam pratíjnatam, saá cva saumycáam agra asiá
íty-aáína níhníIa-jagaá-cha-haranata, taá aíhsata banu syam íty ancna satya-
sanhaIpata ca yasya pratípaáíta tcna branmana svarupa-sahtíbnyam sarva-
brnattamcna saránam, ancna jivcnatmanctí taáiyohtav íáanta-nírácscna tato bnínnatvc
`py atmata-nírácscna taá-atmamsa-víscsatvcna Iabánasya baáarayana-samaání-ársta-
yuhtcr aty-abnínnata-ranítasya jivatmano yaá chatvam tat tvam así íty-aáau jnata
taá-amsa-bnuta-cíá-rupatvcna samanaharata, taá cva Iahsanam pratnamato jnanc
saánahatamam yasya, tatna-bnutam yat sarva-vcáanta-saram aávítiyam vastu, tan-
nístnam taá-cha-vísayam íáam sri-bnagavatam ítí prahtana-paáya-stncnanusangan.
Onc may qucsiion, lui cvcnis ol consciousncss aic sccn io cxisi only biiclly,
ialing ilc slapc, say, ol a bluc objcci onc momcni and a ycllow objcci ilc ncxi.
How ilcn can consciousncss bc callcd ilc nondual and cicinal ilcmc ol ilis
sciipiuic ¦Srimaá-Pnagavatam]'
Suia Gosvamï icplics:
Tlis Pnagavatam is ilc csscncc ol all Vcdania plilosoply bccausc iis subjcci
maiici is ilc Absoluic Tiuil, wlicl, wlilc nondillcicni liom ilc spiiii soul, is ilc
uliimaic icaliiy, onc wiiloui a sccond. Tlc goal ol ilis liiciaiuic is cxclusivc
dcvoiional scivicc unio ilai Supicmc Tiuil` ¦Pnag. 12.13.12].
Tlc srutí las dclincd ilc naiuic ol ilis Absoluic Tiuil (lialman): Tlc Supicmc
lialman is inliniic iiuil and lnowlcdgc` ¦1aíttíriya Lp. 2.1.1]. Tlai lialman is
ilc solc causc ol ilc cniiic cicaiion is slown by sucl srutí siaicmcnis as ly
lcaiing aboui wlicl ¦lialman] cvciyiling is lcaid` ¦Cnanáogya Lp. 6.1.3], ly
lnowing wlicl ¦lialman] cvciyiling is lnown,` and My boy, in ilc bcginning
ilcic was only sat, ilc cicinal icaliiy` ¦Cnanáogya. Lp. 6.2.1]. Tlai ilc Supicmc
lialman aclicvcs cvciyiling simply by His dcsiic is slown by ilc siaicmcni Hc
glanccd and dcsiicd, '|DDB237jIet Me hecome many`¨ |ChãnJogya.Up. 6.2.3j.
In ilc siaicmcni Along wiil ilis individual living cniiiy I slall manilcsi namc
and loim` ¦Cnanáogya Lp. 6.3.2], ilc living cniiiy (jiva) is mcniioncd in
conncciion wiil and as bclonging io ilc Supicmc, wlicl is callcd lialman
bccausc ii is gicaici ilan all clsc in csscncc and poicncics; lcic ilc pionoun íáam
(ilis`) dillcicniiaics ilc jiva liom lialman, bui ilc woid atmana (scll`)
indicaics ilai ilc jiva is paii and paiccl ol lialman. Accoiding io wlai was
icvcalcd in Siïla Vyasadcva's iiancc, ilc living cniiiy is onc wiil ilc Supicmc
lialman in ilc scnsc ol noi bcing complcicly dillcicni liom Him. Sucl srutí
siaicmcnis as tat tvam así (You aic ilai`; ¦Cnanáogya Lp. 6.S.7]) icvcal ilai ilc
oncncss ol ilc Supicmc lialman wiil ilc jiva consisis ol ilcii boil bcing puicly
spiiiiual by viiiuc ol ilc jiva`s siaius as a paiiiclc ol ilc Supicmc lialman.
Undcisianding ilis idca lclps onc acquiic picliminaiy lnowlcdgc ol ilc Supicmc
lialman.
Tlc cniiiy ilus dcsignaicd as ilc Supicmc lialman, wlo is ilc csscncc ol all ilc
Lpanísaás and is onc wiiloui a sccond, is ilc locus ol inicicsi, ilc cxclusivc
subjcci maiici, ol ilis Srimaá-Pnagavatam. Hcic wc undcisiand ilis Srimaá-
Pnagavatam` io bc implicd by ilc syniaciic conncciion wiil ilai samc pliasc in
onc ol ilc picccding vciscs ¦12.13.10]|N!W238j.
TEXT 52.2
yatna janma-prabnrtí hascíá grna-gunavaruáánan suryam vívíáísun hatnancíá
gavahsa-patítam suryamsu-hanam áarsayítva hcnacíá upaáísyatc csa sa íty ctat-taá-
amsa-jyotín-samanaharataya tan mana-jyotír-manáaIam anusanániyatam íty artnas
taá-vat. jivasya tatna taá-amsatvam ca taá-acíntya|N!W24Oj-sakti-visesa-
siddlatvenaiva paiamatma-sandaihle stlapayisyamal.
Tlc lollowing analogy lclps claiily ilc abovc idca. Supposc a pcison las bccn lcpi
in a dail ioom liom biiil and las ncvci sccn ilc sun. Wlcn lc wanis io lnow
wlai ilc sun is, somconc poinis io a iay ol sunligli passing iliougl a window
giaiing and says, Tlai is ilc sun. Tiy io undcisiand ilai ilc sun is a gicai oib ol
ligli, ol ilc samc subsiancc as ilis iay, wlicl is a poiiion ol ii.` In ilc
Paramatma-sanáarbna wc will csiablisl ilai ilc jiva is similaily a liaciional poiiion
ol ilc Supicmc lialman, manilcsicd by onc ol His inconccivablc poicncics.
TEXT 52.3
taá-ctaj-jivaáí-Iahsanamsa-vísístatayaívopanísaáas tasya samsatvam apí hvacíá
upaáísantí. níramsatvopaácsíha srutís tu hcvaIa-tan-nístna. atra haívaIyaíha-
prayojanam ítí caturtna-paáas ca haívaIya-paáasya suáánatva-matra-vacanatvcna
suáánatvasya ca suáána-bnahtítvcna paryavasancna prití-sanáarbnc vyahnyasyatc.
sri-sutan.
Tlus wlcn ilc Lpanísaás say ilai ilc Supicmc lialman las paiis, ilcy mcan ilai
onc ol His claiaciciisiics is io bc cndowcd wiil ilc paii-and-paiccl living bcings
and oilci cncigics. Convciscly, wlcn ilc srutís spcal ol Him as laving no paiis,
ilcy aic locusing on His cxclusivc csscncc.
In ilc louiil linc ol Pnagavatam 12.13.12, namcly haívaIyaíha-prayojanam, ilc
woid haívaIya (oncncss`) simply mcans puiiiy.` Laici, in ilc Prití-sanáarbna, wc
will dcmonsiiaic ilai ilis puiiiy is nonc oilci ilan puic dcvoiional scivicc.
Tlc vcisc undci discussion ¦Pnag. 12.13.12] was spolcn by Siï Suia Gosvamï.
COMMENTARY
Tlc Mcaning ol Monisiic Siaicmcnis |DDB242jin tle Sciiptuie
In ilc lasi Tcxi Siïla Jïva Gosvamï csiablislcd ilai ilc Absoluic Tiuil is cicinal,
nondual consciousncss. Onc scci ol luddlisis, ilc Ksanila-vijnana-vadïs, iaisc an
objcciion io ilis conclusion. Tlcii dociiinc siaics |DDB243jtle following:
Tlcic is only onc icaliiy, consciousncss, wlicl is clanging ai cvciy momcni, and
|DDB244jtleie is no diffeience hetween knowledge and tle ohject of
knowledge. 1ust as in oui dieams tle tlings we see do not exist outside oui
consciousness, so also in oui waking life distinctions hetween knowledge and
tle ohject of knowledge aie not ieal. Wlen we see a hlue ohject oui
consciousness is hlue. !f we next see a yellow ohject, tle hlue consciousness is
destioyed and oui consciousness clanges to yellow. How, tlen, can
consciousness he called eteinal?
|DDB245jTlis is tle ohjection tle \ijñana-vadis iaise|DDB246j against 1iva
Gosvami`s conclusion tlat tle Ahsolute Tiutl, |DDB247jtle nondual
consciousness, is eteinal. |DDB248j|DDB249j*****New|DDB249jTley ieason
tlat an eteinal ohject cannot he tle cause of anytling since in geneial a cause
tiansfoims into its effect. Ioi example, since milk tiansfoims into yoguit, it
cannot he eteinal. Similaily, tle nondual consciousness, heing tle cause of
eveiytling, must undeigo tiansfoimation and tleiefoie cannot he eteinal.
Iuitlei, tley say, eveiytling is clanging at eveiy moment, altlougl we may
not notice tle moment-hy-moment clange, just as we do not notice tle
moment-hy-moment giowtl of plants oi oui hodies.
To ilc Vijnana-vadïs' aigumcni Siïla Jïva Gosvamï icplics noi wiil a logical
icluiaiion bui by quoiing Srimaá-Pnagavatam, ilc supicmc pramana. Tlc
Pnagavatam vcisc givcn lcic (12.13.12) cxplains ilai ilc nondual icaliiy is
claiaciciizcd by oncncss ol ilc Supicmc wiil ilc individual sclvcs. Tlus ilc
oncncss ol icaliiy is noi ilc luddlisis' oncncss ol momcniaiy consciousncss and
iis objccis. Tlis icaliiy is aávaya-jnana, ilc csscncc ol all ilc Lpanísaás and ilc
subjcci maiici ol Srimaá-Pnagavatam,|DDB25Oj it is not momentaiy hut eteinal,
conscious, and hlissful hy natuie; it is tle cause of eveiytling in tlis univeise;
and it can aclieve eveiytling simply hy its will. All tlis implies tlat tle aJvaya-
jnãna is endowed witl multifaiious potencies. !t is called Bialman hecause it is
tle gieatest and hecause it can make otleis gieat: brhattvãJ brnhanatvãc ca
yaJ brahna paranan viJuh (Visnu Iur. 3.3.21). Tle vaiious sruti statements
cited in tlis Text desciihe all tlese claiacteiistics of Bialman. So tle tleoiy of
consciousness |DDB251jput foiwaid hy tle Ksanika-vijñana-vadis does not
agiee witl eitlei sruti oi SrinaJ-Bhãgavatan.
Tlc Vijnana-vadïs' ilcoiy ol icaliiy is bascd on ilcii assumpiion ilai ilcic is no
absoluic, puic consciousncss. Tlc Vijnana-vadïs do noi lnow ilai ilc absoluic
icaliiy is a pcison posscssing acíntya-sahtí, inconccivablc poicncics, iliougl wlicl
Hc causcs cvciyiling wlilc icmaining unallccicd. As ilc |sopanísaá dcclaics in iis
opcning vcisc,
om purnam aáan purnam íáam purnat purnam uáacyatc
purnasya purnam aáaya purnam cvavasísyatc
Tlc Pcisonaliiy ol Godlcad is pcilcci and complcic, and bccausc Hc is
complcicly pcilcci, all cmanaiions liom Him, sucl as ilis plcnomcnal woild, aic
pcilccily cquippcd as complcic wlolcs. Wlaicvci is pioduccd ol ilc Complcic
Wlolc is also complcic in iiscll. lccausc Hc is ilc Complcic Wlolc, cvcn ilougl
so many complcic uniis cmanaic liom Him, Hc icmains ilc complcic balancc.`
Tlc Vijnana-vadïs' vicw is bascd on a maiciial conccpiion ol clanging
consciousncss. Tlcii undcisianding docs noi apply io ilc absoluic icalm. Wlilc in
oui oidinaiy cxpciicncc maiciial cncigy is in a consiani siaic ol llux, ilc Loid and
His inicinal cncigics aic noi undci ilc samc sysicm ol naiuial laws ilai govcin
maiciial naiuic. Tlc cxamplc ol ilc spidci ciicd in ilc picvious Tcxi also applics
lcic: liom wiilin iiscll ilc spidci pioduccs a spccial subsiancc and ilcn wcavcs iis
wcb wiil ii, and laici ii diaws ilc subsiancc bacl wiilin iiscll, all wiiloui
undcigoing any iiansloimaiion. To undcisiand ilc Absoluic Tiuil, wc musi liisi
slcd all oui misconccpiions bascd on maiciial condiiioning and simply lcai liom
auilcniic spiiiiual auiloiiiics in disciplic succcssion. Tlc Vcdic liiciaiuic
ilcicloic iccommcnds ilai cvcn il a pcison is liglly qualilicd by good biiil, good
cducaiion, and so loiil, lc siill slould picscni limscll as ignoiani and loolisl ai
ilc lcci ol a bona lidc spiiiiual masici, inquiic liom lim submissivcly, and icndci
scivicc io lim. Tlis is ilc coiicci pioccss loi clcansing onc's lcaii and mind ol
maiciial coniaminaiion, and a sinccic candidaic loi spiiiiual lilc wlo lollows ilis
pioccss can giadually gain lull icalizaiion ol ilc Absoluic Tiuil. Tlc Vijnana-
vadïs, bcing lollowcis ol Loid luddla, icjcci ilc |DDB252j\edic liteiatuie, and
consequently tley end up witl tle lopelessly muddled explanation of
tianscendental ieality outlined ahove. Tley say consciousness is momentaiy. !f
tlis weie tiue, tlen consciousness could not he tle cause of anytling, hecause
accoiding to tle Nyaya sclool of logic a cause las to exist foi at least two
moments. !t must exist as tle cause foi tle fiist moment and tlen tiansfoim oi
pioduce tle iesult in tle next moment. And if oui consciousness weie existing
foi only one moment at a time, we could not iememhei oui past expeiiences,
since tleie would he no continuity fiom one moment`s consciousness to
anotlei moment`s consciousness. A peison wlo las expeiienced sometling
can iecall it latei on, hut if consciousness weie momentaiy tleie would he
notling to iecall in tle next moment`s consciousness. Tlis is ceitainly contiaiy
to eveiyone`s expeiience.
Noi can ilc Vijnana-vadïs' idca ol ilc cxicinal woild wiilsiand ilc icsi ol logic.
Tlcy say ilai ilc cxicinal woild is a manilcsiaiion ol momcniaiy consciousncss.
Hcic a qucsiion may bc aslcd: Aic ilings pciccivcd as cxicinal onc wiil
momcniaiy consciousncss oi dillcicni liom ii' Il ilc Vijnana-vadïs claim ilai ilc
cxicinal objccis aic scpaiaicly ical, ilcn ilcy aic agiccing wiil oui Vaisnava
opinion and aic coniiadiciing ilcii own siaicmcni ilai ilc appaicnily cxicinal
objccis aic only a manilcsiaiion ol inicinal consciousncss. On ilc oilci land, il
ilcy say ilai ilc cxicinal objccis aic onc wiil inicinal consciousncss, in piaciicc
ilcic would bc no way io disiinguisl bciwccn ilc momcniaiy, inicinal
consciousncss and ilc objccis ii pciccivcs. Also, ilcic would bc no siandaid io
scpaiaic, say, bluc consciousncss liom ycllow consciousncss, and ilus oui
pciccpiions would bc iilc wiil conlusion.
As is lnown liom boil icason and diicci cxpciicncc, consciousncss always las a
subjcci (onc wlo is conscious) and an objcci (wlai onc is conscious ol). Il
momcniaiy consciousncss alonc wcic ical, wlcic would iis subjcci and objcci bc'
To ilis ilc víjnana-vaáis ollci no saiislacioiy answci. Il nciilci cxicinal objccis
noi sucl inicinal objccis as lappincss and disiicss aic dillcicni liom ilc pciccivci,
ilcn wlo is doing ilc pcicciving' Lvciyonc's common cxpciicncc is ilai ilc
pciccivci, ilc pciccivcd, and ilc pciccpiion aic disiinci.
In ilis Tcxi Siïla Jïva Gosvamï again claiilics ilai ilc oncncss ol ilc jiva and
lialman spolcn ol in srutí slould noi bc undcisiood as absoluic oncncss. Alici
all, srutí coniains sucl siaicmcnis as ancna jivcnatmananupravísya nama-rupc
vyaharavaní. Along wiil ilis jiva I slall cnici as Paiamaima and cicaic namc and
loim` (Cnanáogya Lp. 6.3.2). Hcic ilc pionoun ancna (ilis`), iclciiing io ilc
jiva, implics ilai ilc jiva is dillcicni liom I,` ilc spcalci (God). Noncilclcss,
clscwlcic ilc jiva is dcsciibcd as paii and paiccl ol lialman, a conclusion
conliimcd by Siïla Vyasa's iiancc. Tlc icconciliaiion ol ilis appaicni coniiadiciion
is ilai, as wc lavc discusscd bcloic, ilc jiva and lialman aic onc in ilc scnsc ol
ilcii slaiing ilc common claiaciciisiic ol consciousncss bui aic dillcicni in ilcii
individual idcniiiics and poicncics. Wlcn somconc says ilai Tcxans and Ncw
Yoilcis aic onc, wc undcisiand lim io mcan ilcy aic liom ilc samc couniiy, ilc
Uniicd Siaics, noi ilai ilcy lavc no scpaiaic idcniiiics.
Tlc jivas aic paiis ol lialman, ilc wlolc. Tlis is ilc oncncss ol lialman wiil iis
paiis, iis cncigics, wlicl is ilc lundamcnial icacling ol ilc Lpanísaás and also ol
Srimaá-Pnagavatam. Tlc idca is ilai in gcncial ilc paii is dcpcndcni on ilc wlolc
and lclps ii lunciion. Wlcn scpaiaicd liom ilc wlolc, ilc paii bccomcs usclcss,
jusi as a lingci loppcd oll a land bccomcs usclcss. In ilc samc way, ilc iclaiion
bciwccn ilc jivas and ilc Supicmc Loid, wlo is lnown as lialman in ilc
Lpanísaás, is ilai ol ilc scivanis and ilc scivcd. Tlc jivas lavc no indcpcndcni
cxisicncc. All ilcii pioblcms bcgin wlcn ilcy siaii considciing ilcmsclvcs
indcpcndcni ol ilc Supicmc Loid.
Coiiccily undcisianding ilc oncncss bciwccn lialman and ilc jivas is a
lundamcnial sicp in undcisianding ilc naiuic ol lialman. Lvciy jiva diiccily
cxpciicnccs lis own consciousncss, and ilc Lpanísaás, on ilc basis ol ilc oncncss
ol lialman and ilc jivas, insiiuci ilc jivas io cxiiapolaic liom ilai cxpciicncc
somc idca ol ilc naiuic ol lialman. To illusiiaic ilis pioccss, Siïla Jïva Gosvamï
givcs ilc analogy ol a man boin and bicd in a cavclilc ioom wlo las ncvci sccn
ilc sun. To cducaic ilis man aboui ilc sun, somconc may poini io a iay ol
sunligli slining inio lis dail ioom iliougl a iiny opcning and icll lim, Tlis
singlc iay ol ligli is liom ilc sun, an cnoimous splcic ilai cmanaics counilcss
similai iays.` Iiom ilis inloimaiion ilc man can gci somc idca ol wlai ilc sun is
lilc. Tlc Lpanísaás usc ilis samc mcilod io insiiuci ilc jivas aboui lialman's
siaius as puic consciousncss. Indccd, ilc jivas aic lilc aiomic iays cmanaiing liom
ilc sunlilc lialman. Tlc sun's iays aic noi complcicly dillcicni liom ilc sun, loi
ilcy oiiginaic liom ilc sun, noi aic ilcy absoluicly onc wiil ilc sun, sincc ilcy
can bc sccn apaii liom ilc sun and ilcy lacl ilc complcic poicncy ol ilc sun.
Similaily, ilc jivas aic nciilci complcicly onc wiil lialman noi complcicly
dillcicni liom lialman. In lis Sarva-samvaáíni, Siïla Jïva Gosvamï calls ilis
iclaiionslip bciwccn ilc jiva and lialman acíntya-bncáabncáa, inconccivablc,
simuliancous oncncss and dillcicncc.` Owing io ilis iclaiionslip, lialman is
dcsciibcd as aávaya-jnana, oi nondual consciousncss, wlicl is ilc subjcci ol
Srimaá-Pnagavatam.
Tlus ilc woid lialman-as ilc Lpanísaás and also Srimaá-Pnagavatam usc ii-
slould noi bc misundcisiood io mcan impcisonal lialman wiiloui qualiiics. Tlc
Mayavadïs insisi on ilis wiong undcisianding, bui accoiding io logic sucl an
impcisonal lialman cannoi cxisi, bccausc il ii did ii would posscss ilc aiiiibuic ol
cxisicncc, wlicl implics poicncy, wlicl in iuin implics dualiiy-lialman plus
aiiiibuics. lui Mayavadïs abloi dualiiy in ilc absoluic icalm. Tlcicloic in no
Vcdic sciipiuic docs ilc woid lialman mcan impcisonal lialman in ilc scnsc
ilai ilc Mayavadïs inicnd.
Tlc iiuc conccpiion ol lialman is siaicd by Suia Gosvamï in Srimaá-Pnagavatam
(1.2.11): branmctí paramatmctí bnagavan ítí sabáyatc. Tlis nondual consciousncss
is callcd lialman, Paiamaima, and llagavan` Hcic Suia Gosvamï docs noi say
ilai ilc Absoluic Tiuil is also callcd jiva. Hc includcs only ilc abovc-mcniioncd
ilicc dcsignaiions-ilicc namcs ol ilc samc nondual consciousncss, wlicl
Srimaá-Pnagavatam idcniilics as Kisna, ilc Supicmc Pcisonaliiy ol Godlcad. Tlc
Absoluic Tiuil appcais dillcicnily io ilc piaciiiioncis ol vaiious spiiiiual
pioccsscs, bui ilc Absoluic Tiuil iiscll docs noi clangc. Tlis is ilc signilicancc ol
ilc woid sabáyatc (ii is dcsignaicd`) lcic. Tlc lialman dcsciibcd in ilc Vcdic
sciipiuics is llagavan, ilc Supicmc Pcison, Kisna.
In ilc srutí wc lind iwo iypcs ol siaicmcnis conccining ilc iclaiionslip bciwccn
ilc jivas and lialman: ilosc siaicmcnis dcsignaiing ilc jiva as paii ol lialman
and ilosc indicaiing lis oncncss wiil lialman. Tlc ical disiinciion bciwccn ilcsc
linds ol siaicmcnis is only onc ol cmplasis on ciilci dillcicncc (bncáa) oi
nondillcicncc (abncáa). Siaicmcnis in ilc Vcdic sciipiuic sucl as nítyo nítyanam
cctanas cctananam (Tlai onc cicinal conscious bcing is ilc suppoii loi ilc many
cicinal conscious bcings`; Katna Lp. 2.2.13) bclong io ilc bncáa class. Siaicmcnis
sucl as sarvam hnaIv íáam branma (Indccd, all ilis is lialman`) bclong io ilc
abncáa class.
Tlc woid haívaIya in Pnagavatam 12.13.12 piopcily mcans puic dcvoiion.`
Alilougl impcisonalisis commonly usc ilis icim io mcan linal cmancipaiion, oi
mciging inio lialman, lialman is noi uliimaicly impcisonal, as ilc Mayavaáis
claim. Tlcii usagc ol haívaIya is ilcicloic absuid. KaívaIya mcans libciaiion, bui
ilc ical mail ol libciaiion is puic dcvoiional scivicc, noi mciging inio lialman.
Siïla Jïva Gosvamï will cxplain ilis moic lully in ilc Prití-sanáarbna.
To summaiizc, cacl siaicmcni in ilc Vcdic sciipiuics dcsciibing ilc oncncss ol
lialman and ilc jivas scivcs onc oi moic ol ilc lollowing puiposcs:
1. To disiinguisl boil lialman and ilc jivas liom incii maiici by poiniing io
consciousncss as ilcii common qualiiy.
2. To slow ilai ilc jivas aic liaciional paiis ol ilc Supcisoul.
3. To icacl ilai ilc jivas aic dcpcndcni on ilc Supcisoul.
+. To indicaic ilai by bccoming an unalloycd dcvoicc ol ilc Loid a jiva can
bccomc powcilul lilc ilc Supicmc Loid.
5. To slow ilai living in ilc maiciial woild is noi ilc naiuial, lcalily condiiion ol
ilc jiva.
6. To slow ilai ilc jiva, wlcilci in condiiioncd lilc oi in libciaiion, is dcpcndcni
on ilc Loid.
7. To csiablisl ilai lialman is ilc only scll-cxisicni icaliiy.
Onc slould noi ilinl ilai any siaicmcni in ilc Vcdic sciipiuics aboui ilc oncncss
ol lialman and ilc jivas assciis ilcii absoluic oncncss.
To lnow ilc Supcisoul, onc musi liisi undcisiand ilc naiuic ol ilc individual
scll, ilc jiva. Tlus in ilc ncxi Tcxi Siïla Jïva Gosvamï bcgins cxplaining ilc
claiaciciisiics ol ilc scll.
TEXT 53
|DDB253]TEXT 53.1
tatra yaáí tvam-paáartnasya jivatmano jnanatvam nítyatvam ca pratnamato vícara-
gocaran syat taáaíva taá-paáartnasya taársatvam su-boánam syaá ítí taá boánayítum
anyartnas ca paramarsan ítí nyaycna jivatmanas taá-rupatvam ana.
natma jajana na marísyatí naíánatc `sau
na hsiyatc savana-víá vyabnícarínam ní
sarvatra sasvaá anapayy upaIabání-matram
prano yatncnáríya-baIcna víhaIpítam sat
Tlc jiva is dcsignaicd tvam ,you`) in ilc siaicmcni tat tvam así ,You aic ilai.`).
Il onc liisi undcisiands ilai ilis you` is conscious and cicinal, ilcn onc can
casily undcisiand low ilc Supicmc lialman (tat) las a similai naiuic. To malc
jusi ilis poini, in accoidancc wiil ilc icasoning ol Vcáanta-sutra 1.3.20-Onc
conicmplaics ilc jiva in oidci io lnow ilc oilci, ilc Supicmc`-sagc Pippalayana
dcsciibcs ilc jiva as laving ilc samc naiuic as tat wlcn lc says io King Nimi
¦Pnagavatam 11.3.3S]:
Tlc soul was ncvci boin and will ncvci dic, noi docs ii giow oi dccay. Ii is
aciually ilc lnowci ol ilc youil, middlc agc, and dcail ol ilc maiciial body. Ii
can ilus bc undcisiood io bc puic consciousncss, cxisiing cvciywlcic ai all iimcs
and ncvci bcing dcsiioycd. Jusi as ilc lilc aii wiilin ilc body, alilougl onc,
bccomcs as many in coniaci wiil ilc vaiious maiciial scnscs, so ilc soul appcais
io assumc vaiious maiciial dcsignaiions in coniaci wiil iis maiciial bodics.`
|DDB254]TEXT 53.2
atma suááno jivan na jajana na jato janmabnavaá cva taá-anantarastíta-Iahsano
víharo `pí nastí. naíánatc na varánatc vráány-abnavaá cva víparínamo `pí nírastan. ní
yasmat. vyabnícarínam agamapayínam baIa-yuvaáí-ácnanam ácva-manusyaáy-ahara-
ácnanam va. savana-vít tat-tat-haIa-árasta. na ny avastnavatam árasta taá-avastno
bnavatity artnan. níravastnan ho `sav atma. ata ana upaIabání-matram jnanaíha-
rupam. hatnam-bnutam. sarvatra ácnc sasvat sarvaáa anuvartamanam ítí.
Hcic atma mcans ilc puic scll,` and na jajana mcans lc was ncvci boin.` Sincc
lc las no biiil, ilc scll is also licc liom ilc ncxi iiansloimaiion, susiaincd
cxisicncc. Naíánatc mcans lc docs noi incicasc`; sincc lc docs noi incicasc, lc
docs noi undcigo iiansloimaiion. Tlc woid ní mcans bccausc,` ilc idca ol logical
icason. Vyabnícarínam mcans ol all impcimancni ilings,` namcly ilc living
cniiiy's vaiious bodics in clildlood, adolcsccncc, and so on, oi clsc ilc living
cniiiy's bodics in ilc vaiious spccics ol lilc-dcmigods, lumans, and oilcis. Tlc
scll is ilc savana-vít, ilc wiincss ol cacl ol ilcsc siagcs ol lilc. Cciiainly ilis
wiincss is noi subjcci io ilc vaiying condiiions ol wlai lc mcicly obscivcs. In
answci io ilc qucsiion Wlo is ilis unclanging scll'` Pippalayana says, Hc is
puic consciousncss, noiling bui awaicncss.` How docs ii cxisi' Ii is cicinally
picscni cvciywlcic iliougloui ilc body.`
|DDB255]TEXT 53.3
nanu niIa-jnanam nastam pita-jnanam jatam ítí pratitcr na jnanasyanapayítvam.
tatrana ínáríya-baIcnctí. saá cva jnanam cham ínáríya-baIcna vívíánam haIpítam.
niIaáy-ahara vrttaya cva jayantc nasyantí ca na jnanam ítí bnavan. ayam agamapayí-
taá-avaání-bncácna pratnamas tarhan. árastr-ársya-bncácna ávítiyo `pí tarho jncyan.
vyabnícarísv avastnítasyavyabnícarc árstantan prano yatnctí.
lui low can wc considci consciousncss cvci-picscni, sincc wc cxpciicncc ilai
alici oui consciousncss ol somciling bluc disappcais oui consciousncss ol
somciling ycllow appcais'` Pippalayana answcis, ínáríya-baIcna (by ilc powci ol
ilc scnscs`), indicaiing ilai alilougl consciousncss is always picscni and is onc,
ilc powci ol ilc scnscs causcs ii io appcai vaiicgaicd. In oilci woids, ii is noi
consciousncss iiscll ilai appcais and disappcais; iailci, wlai appcai and disappcai
aic ilc vaiious mcnial siaics in ilc loim ol pciccpiions ol somciling bluc and so
on.
Tlus ilc liisi aigumcni ¦picscnicd io lclp idcniily ilc absoluic icaliiy|DDB256jj
is hased on tle diffeience hetween tle tlings tlat appeai and disappeai and
tlat wlicl is notsuhject to sucl clanges. Tle second aigument is hased on tle
diffeience hetween tle ohseivei and tle ohjects le ohseives. Tle example of
tle life aii slows low sometling unclanging can exist in tle midst of
eplemeial ohjects.
COMMENTARY
Claiaciciisiics ol ilc Soul
As mcniioncd abovc, ilc Vcdic siaicmcnis ilai dcsciibc nondillcicncc bciwccn ilc
jiva and lialman do so in iclcicncc io ilc common aiiiibuics ol boil. Onc
populai cxamplc ol sucl a siaicmcni is tat tvam así, You aic ilai.` Hcic ilc woid
tat and tvam signily lialman ilc jiva, icspcciivcly, wlo boil posscss ilc aiiiibuic
ol consciousncss. Tlc idca bclind ilis siaicmcni is ilai onc wlo clcaily
undcisiands ilc jiva`s spiiiiual naiuic can casily giasp ilc naiuic ol lialman. Tlc
samc idca lics bclind ilc analogy Siïla Jïva Gosvamï gavc in ilc picvious Tcxi, in
wlicl a man in a cavc lcains aboui ilc sun by bcing insiiucicd aboui a sun-iay.
Tlis icclniquc las also bccn uscd in ilc Vcáanta-sutra (1.3.20): anyartnas ca
paramarsan. Onc icllccis ¦on ilc jiva] loi ilc salc ol undcisianding ilc oilci
¦Paiamaima].` Siïla laladcva Vidyablusana commcnis: Tlis sutra iclcis io ilc
áanara-víáya poiiion ol ilc Cnanáogya Lpanísaá (S.1), wlicl dcsciibcs mcdiiaiion
on ilc Supcisoul in ilc small spacc (áanara) wiilin ilc lcaii. Tlc body ol ilc
woislipci is considcicd ilc ciiy ol lialman, in wlicl lics ilc Supcisoul, ilc
woislipablc Loid wiilin ilc áanara. Tlc woislipci is supposcd io mcdiiaic on ilc
ciglilold qualiiics bclonging io ilc Supcisoul. Tlcsc cigli qualiiics aic lisicd in
ilc Cnanáogya Lpanísaá (S.7.1): '|DDB257jTle Supeisoul is fiee fiom sin, old
age, deatl, soiiow, lungei, and tliist. He las unfailing desiies and unfailing
deteimination.` But fuitlei along (ChãnJogya Up. 8.12.13), mention is made of
a hlissful one wlo iises out of tle hody, attains to tle liglt, and hecomes
situated in lis own ieal natuie. He is called tle purusottana.¨ Tlis
puiusoiiama, accoiding io laladcva Vidyablusana, is ilc jiva wlo las aiiaincd
pcilcciion by acquiiing iiansccndcnial lnowlcdgc ol ilc Loid.
Tlis iaiscs an obvious doubi: Wly in ilc midsi ol ilis dcsciipiion ol ilc áanara,
dcaling wiil mcdiiaiion on ilc Supcisoul, is ilc jiva mcniioncd' To answci ilis
doubi, ilc abovc sutra (Vs. 1.3.20) is quoicd. Tlc iclcicncc io ilc jiva in ilc
áanara-víáya is noi simply io convcy lnowlcdgc aboui ilc jiva bui io lcad io
lnowlcdgc aboui ilc Supcisoul, and by lnowing ilc Supcisoul ilc jiva aiiains lis
ical naiuic. In Srimaá-Pnagavatam 11.3.3S, Pippalayana Yogcndia similaily
insiiucis King Nimi aboui ilc jiva io cducaic lim aboui ilc naiuic ol ilc Loid.
Tlc puiposc ol ilc abovc-mcniioncd vcisc spolcn by Pippalayana is io disiinguisl
ilc scll liom ilc body. Tlc body undcigocs six iypcs ol clangcs. Tlcsc aic lisicd
in ilc Níruhta (1.1.2): jayatc `stí varánatc víparínamatc `pahsiyatc nasyatí ca. Tlc
body ialcs biiil, cxisis loi somc iimc, giows, undcigocs clangcs, dwindlcs, and
linally dics.` Tlc soul, lowcvci, docs noi undcigo any ol ilcsc clangcs, as Loid
Kisna conliims in Clapici Two ol ilc Pnagavaá-gita.
Tlc aigumcni loi ilc soul noi undcigoing ilcsc clangcs is ilai lc is ilcii
coniinuous obscivci. A man siiiing in a moving aiiplanc and unablc io lool oui
ilc window cannoi undcisiand low lasi ii is going, bui an obscivci on ilc giound
can casily undcisiand. Similaily, wc do noi lccl ilc caiil ioiaiing bccausc wc aic
iiding on ii, bui ilc asiionauis can casily scc ilis liom ilcii spacc vcliclcs.
Tlc objcciion ol ilc Ksanila-vijnana-vadïs discusscd in ilc picvious Tcxi-
namcly, ilai consciousncss is only momcniaiy-is icpcaicd lcic (in Tcxi 53.3)
and answcicd dillcicnily. Tlc momcniaiy consciousncss ol wlicl ilcy spcal
aciually consisis ol clangcs in onc's mcnial siaic. Ii is pioduccd by ilc scnscs
iniciaciing wiil ilc cxicinal woild. Consciousncss iiscll is consiani. Tlc Vcáanta
cxplains ilai wlcn a pcison lools ai an objcci ilcic aiiscs a paiiiculai mcnial
siaic, callcd a vrttí, wlicl ilc soul pciccivcs. Tlc mcnial siaic iiscll is noi ilc
pciccivci. lui ilc luddlisis, wlo aic ioially ignoiani aboui ilc soul, misialc ilis
icmpoiaiy, cvci-clanging vrttí loi ilc ical consciousncss.
Tlis poini is luiilci claiilicd wiil ilc analogy ol ilc lilc aii. Aii is onc, bui aii
wiilin ilc body las vaiious namcs, sucl as prana, apana, and samana, accoiding io
ilc lunciion ii pciloims. Similaily, ilc soul is onc, bui on accouni ol ilc scnscs,
ilc consciousncss ilc soul manilcsis wlilc in ilc body appcais many-bianclcd
and cvci-clanging. Tlis plcnomcnon is similai io ilc way in wlicl swccicncd
mill givcs iisc io dillcicni mcnial siaics wlcn pciccivcd wiil dillcicni scnscs: io
ilc cycs ii is wliic, io ilc ionguc swcci, and so on.
So ii is noi ilc scll bui only ilc mcnial siaic allccicd by vaiiciics ol scnsc
pciccpiion ilai appcais and disappcais, oi undcigocs clangcs. Tlc living cniiiy is
a liaciional paii ol ilc Supicmc Loid, and sincc ilc Loid is conscious and cicinal
ilc living cniiiy musi slaic ilcsc qualiiics, jusi as a iiny gold nuggci slaics ilc
qualiiics ol ilc moilci lodc. And ilc puiposc ol cxplaining ilc conscious and
cicinal qualiiy ol ilc soul wiil logic and pcisonal cxpciicncc is io lclp us dcvclop
an undcisianding ol ilc Supcisoul.
Siïla Jïva Gosvamï dciivcs iwo aigumcnis liom ilc woids ol Pippalayana (Pnag.
11.3.3S), boil ol wlicl scivc io disiinguisl ilc soul liom ilc maiciial body. Tlc
liisi aigumcni is bascd on ilc clangcs ilai occui in ilc maiciial body. Wc scc
ilcsc clangcs as iimc piogicsscs, bui wiil somc icllcciion wc can undcisiand ilai
wc ouisclvcs lavc noi clangcd bui aic ilc samc pcison. Sincc ilc aiiiibuics ol
clangclcssncss and iiansloimaiion cannoi bc aiiiibuicd io ilc samc objcci, ilc
unclanging soul musi bc disiinci liom ilc clanging body.
Siï Jïva's sccond aigumcni is bascd on ilc disiinciion bciwccn ilc pciccivci and
ilc pciccivcd. Tlc body and mind cannoi bc ilc obscivci, bccausc ilcy aic objccis
ol pciccpiion. Tlus ilc pciccivci, ilc soul, musi bc dillcicni liom ilcm.
In ilc ncxi Tcxi Siïla Jïva Gosvamï picscnis luiilci logic io lclp disiinguisl ilc
scll liom ilc body.
TEXT 5+
|DDB258]TEXT 54.1
árstantam vívrnvann ínáríyaáí-Iaycna nírvíharatmopaIabáním áarsayatí.
anácsu pcsísu tarusv avíníscítcsu
prano ní jivam upaánavatí tatra tatra
sannc yaá ínáríya-ganc `namí ca prasuptc
huta-stna asayam rtc taá-anusmrtír nan
anácsu anáa-jcsu. pcsísu jarayu-jcsu. tarusu uábníj-jcsu. avíníscítcsu svcáa-jcsu.
upaánavatí anuvartatc.
Lxpanding luiilci on ilis cxamplc, Pippalayana Rsi uscs ilc analogy ol ilc
scnscs' dissoluiion io dcmonsiiaic ilc soul's clangclcssncss:
Tlc spiiii soul is boin in many dillcicni spccics ol lilc wiilin ilc maiciial woild.
Somc spccics aic boin liom cggs, oilcis liom cmbiyos, oilcis liom ilc sccds ol
planis and iiccs, and oilcis liom pcispiiaiion. lui in all spccics ol lilc ilc prana,
oi viial aii, icmains unclanging and lollows ilc spiiii soul liom onc body io
anoilci. Similaily, ilc spiiii soul is cicinally ilc samc dcspiic iis maiciial
condiiion ol lilc. Wc lavc piaciical cxpciicncc ol ilis. Wlcn wc aic absoibcd in
dccp slccp wiiloui dicaming, ilc maiciial scnscs bccomc inaciivc, and cvcn ilc
mind and lalsc cgo aic mcigcd inio a doimani condiiion. lui alilougl ilc scnscs,
mind, and lalsc cgo aic inaciivc, onc icmcmbcis upon waling ilai lc, ilc soul,
was pcacclully slccping` ¦Pnag. 11.3.39].
Hcic anácsu mcans among ilosc boin liom cggs,` pcsísu mcans among ilosc
boin liom wombs,` tarusu mcans among ilosc boin liom planis,` avíníscítcsu
mcans among ilosc boin liom pcispiiaiion oi lcai,` and upaánavatí mcans
lollows.`
|DDB259]TEXT 54.2
cvam árstantc nírvíharatvam praáarsya áarstantíhc `pí áarsayatí. hatnam. taáaívatma
sa-víhara íva pratiyatc yaáa jagarc ínáríya-gano yaáa ca svapnc tat-samsharavan
ananharan. yaáa tu prasuptam taáa tasmín prasupta ínáríya-ganc sannc Iinc anamí
ananharc ca sannc Iinc huta-stno nírvíhara cva|N!W26Oj atma. kutal. asayam ite
linga-saiiiam upadlim vina vikaia-letoi upadlei ahlavad ity aitlal.
Having ilus slown ilc clangclcss qualiiy ol ilc lilc aii, sagc Pippalayana now
compaics ilc soul io ii and in ilis way dcmonsiiaics ilai ilc soul is also
clangclcss. How is ilis' Tlc soul appcais io bc clanging ciilci wlcn lc is in
coniaci wiil lis scnscs duiing waling consciousncss oi wlcn lc is connccicd only
wiil lis cgo wlilc slccping and dicaming, ai wlicl iimc lis cgo is lillcd wiil
impicssions liom ilc waling siaic. lui wlcn ilc soul is in dccp slccp, ilc scnscs
and cgo bccomc icmpoiaiily submcigcd oi dissolvcd, and only ilc clangclcss,
csscniial soul icmains. How docs lc icmain' Asayam rtc. wiiloui ilc coniaining
vcsscl,` ilc limiiaiion ol ilc subilc body. Tlai is io say, lc is licc liom ilc upaánís
ilai imposc clangcs upon lim.
|DDB261]TEXT 54.3
nanv ananhara-paryantasya sarvasya Iayc sunyam cvavasísyatc hva taáa huta-stna
atma. ata ana taá-anusmrtír nas tasyahnanáatmanan susuptí-sahsínan smrtír nan
asmaham jagraá-árastrnam jayatc ctavantam haIam suhnam anam asvapam na híncíá
avcáísam ítí. ato `nanubnutasya tasyasmaranaá asty cva susuptau taárg-atmanubnavo
vísaya-sambanánabnavac ca na spasta ítí bnavan.
lui, onc may objcci, wlcn cvciyiling up io and including ilc cgo is dissolvcd,
only a void slould icmain. Wly ilcn is ii said ilai cvcn ai ilis iimc ilc clangclcss
soul is picscni' Pippalayana answcis, taá-anusmrtír nan. Wc icmcmbci ii
|DDB262j.¨ Wlen we, tle peiceiveis of waking life, wake up fiom deep sleep,
we eacl iememhei |DDB263joui self as tle constantly existing soul wlo
witnessed tle condition of deep sleep. We say, ! slept
lappily loi so long and was noi awaic ol anyiling.` Sincc a pcison cannoi
icmcmbci wlai lc las noi cxpciicnccd, ilc soul musi pciccivc ilc cxpciicncc ol
dccp slccp, ilougl ilis cxpciicncc is indisiinci bccausc lc is cui oll liom ilc
objccis ol cxicinal scnsaiion.
|DDB264]TEXT 54.4
atan sva-prahasa-matra-vastunan suryaácn prahasa-vaá upaIabání-matrasyapy
atmana upIabánín svasrayc `sty cvcty ayatam. tatna ca srutín, yaá vaí tan na pasyatí
pasyan vaí árastavyan na pasyatí na ní árastur árstcr víparíIopo víáyatc ítí. ayam
sahsí-sahsya-víbnagcna trtiyas tarhan. áunhni-prcmaspaáatva-víbnagcna caturtno `pí
tarho `vagantavyan.
Wc can ilcicloic concludc ilai ilc soul, wlo is puic awaicncss, is also awaic ol
limscll|DDB265j, just as an entity sucl as tle sun, wlicl is in suhstance puie
liglt, also ieveals itself hy tlat liglt. We find tle following confiimation in
sruti. !t is tiue tlat le |tle soulj is not seeingoi iatlei tlat altlougl seeing,
le does not see exteinally visihle ohjects. But it is not possihle to iemove tle
seei`s siglt altogetlei¨ (BrhaJ-ãranyaka Up. 4.3.23).
Tlis ¦idca ilai ilc soul is awaic cvcn duiing dccp slccp] consiiiuics ilc iliid
aigumcni ¦picscnicd io lclp us idcniily ilc absoluic icaliiy|DDB266jj; it is hased
on tle distinction hetween tle witness and tle ohjects witnessed. We can also
undeistand tle fouitl aigument, wlicl is hased on tle distinction hetween tle
unlappy suffeiei and tle focus of ecstatic love.
COMMENTARY
Tlc Soul Is Disiinci liom ilc lody
In ilc picvious Tcxi Siïla Jïva Gosvamï ciicd ilc analogy ol ilc lilc aii givcn in
Srimaá-Pnagavatam 11.3.3S io slow ilc clangclcss naiuic ol ilc soul. Tlc
lollowing vcisc (Pnag. 11.3.39) dcvclops ilis analogy luiilci. Tlcic Sagc
Pippalayana cxplains ilai ilc lilc aii coniinuously lollows ilc soul inio vaiious
spccics,|DDB267j wlicl fall into foui categoiies hased on tleii souice of hiitl.
Tle life aii enteis tle vaiious hodies and seems to undeigo tiansfoimations,
hut in fact it iemains unclanged. Ioi example, tle soul`s life aii may occupy
tle hody of an ant in one life and tlat of an eleplant in a diffeient life, yet all
tle wlile tle life aii iemains unclanged. Similaily, tle soul appeais to undeigo
clanges in association witl tle many states and slapes of lis successive hodies,
hut in fact le iemains unclanged.
Tlc soul cxpciicnccs ilicc siaics ol consciousncss wlilc in ilc body: ilc waling
siaic, ilc dicaming siaic, and ilc siaic ol dccp, dicamlcss slccp. Duiing ilc waling
siaic a jiva is conscious ol lis gioss body, gioss scnscs, and mind, and lis
consciousncss sccms dividcd and clannclcd by ilc mind and scnscs. In ilc
dicaming siaic ilc gioss scnscs bccomc inaciivc, oi, io bc moic piccisc, ilc mind
loscs coniaci wiil ilcm, and ilus ilc jiva is also noi awaic ol ilc gioss scnscs oi
ilc gioss body. Tliougl dicams ilc jiva in ilis siaic pciccivcs ilc vaiious
impicssions cicaicd in ilc subconscious mind duiing ilc waling siaic, and
bccausc ol ilc jiva`s aiiaclmcni io ilcsc impicssions, lis consciousncss sccms io
undcigo iiansloimaiion. In ilc siaic ol dccp, dicamlcss slccp ilc soul loscs coniaci
cvcn wiil ilc mind, and ilus lc is noi conscious ol ciilci lis gioss oi subilc
body.
Accoiding io srutí, in ilc siaic ol dicamlcss slccp ilc mind cnicis inio ilc puritat
ncivc in ilc lcaii: atna yaáa susupto bnavatí yaáa na hasyacana vcáa níta nama
naáyo áva-saptatín sansraní nráayat puritatam abnípratístnantc, tabnín pratyavasrpya
puritatí sctc. Wlcn ¦ilc soul] is lasi aslccp, lc docs noi lnow anyiling. Ai ilai
iimc ilc mind icmovcs iiscll liom ilc scvcniy-iwo ilousand ncivcs (níta)
spicading oui liom ilc lcaii and cnicis inio ilc ncivc callcd puritat, wlcic ii icsis
|DDB268j¨ (BrhaJ-ãranyaka Up. 2.1.19).
Icclings ol lappincss and disiicss aic siaics ol ilc mind and ilcicloic paii ol ilc
licld` ol ilc subilc body. Tlis is dcsciibcd in ilc|DDB269j BhagavaJ-gitã
(13.7): Desiie, latied, lappiness, distiess, tle aggiegate |tle plysical hodyj,
tle life symptoms, and convictionsall tlese aie consideied, in summaiy, to he
tle field of activities and its inteiactions.¨ As mentioned ahove, in deep sleep
tle soul loses contact witl tle mind and feels no mateiial lappiness oi distiess,
no desiies oi latied. He tastes only tle hliss of tle self. But tlis does not mean
tle soul hecomes liheiated in deep sleep. He is still hound hy lis suhtle desiies,
wlicl ietuin lim to tle dieaming and waking states.
Iiom ilc luddlisis comcs an objcciion ilai ilc soul cannoi cxisi in dccp slccp.
Wlcn ilcic is no cxpciicncc ol ilc scnscs oi ilc mind, wly noi assumc ilai only
ilc void` icmains duiing dccp slccp' Tlc answci is lccausc wc iccollcci ilc
cxpciicncc ol dccp slccp.` Alici waling liom dccp slccp a pcison may dcclaic, I
lavc slcpi lappily and wasn'i awaic ol anyiling.` Sincc somconc cannoi iccollcci
somciling wiiloui laving cxpciicncing ii, ilc pcison wlo pciccivcd limscll in
dccp slccp and ilc pcison wlo icmcmbcis ilis cxpciicncc musi bc idcniical. Tlus
ilc lappincss ol dccp slccp was cxpciicnccd by ilc samc pcison wlo iccalls ii
upon awalcning, bui lis iccollcciion is lazy bccausc duiing dccp slccp lis linl
wiil ilc mind and scnscs was biolcn.
Tlc implicaiion lcic is ilai alilougl ilcic is no lalsc cgo manilcsi duiing dccp
slccp, ilc soul's ical cgo icmains, loi ilis is lis iiuc and inscpaiablc idcniiiy. So
ilcic is no possibiliiy ol voidncss duiing dccp slccp, as ilc luddlisis claim, noi is
ii possiblc ilai ilc soul bccomcs mcic consciousncss wiiloui individualiiy, as ilc
Mayavadïs claim.
Tlis aigumcni csiablislcs ilai ilc soul's qualiiy ol cogniiion is an csscniial aspcci
ol lis|DDB27Oj natuie. !t is tlus not tiue tlat tle soul acquiies cognition only
wlen conditioned, noi tlat le iemains solely as puie consciousness in tle
unconditioned state. As tle sun illuminates hotl itself and otlei tlings as well,
tle soul can always know hotl limself and otlei tlings. Tle soul does not
need lelp fiom tle gioss exteinal senses to know limself|DDB271j, just as one
does not need a lamp to see tle sun. Tlis quality of cognition stays witl tle
soul tliouglout all lis states of existence, even wlen le inlahits lowei species,
just as a liglt hulh continues to emit liglt even wlen enveloped hy a neaily
opaque coveiing. Tle coveiing simply limits and distoits tle liglt`s diffusion.
Of couise, it is tle Supieme Ioid wlo giants tle soul lis self-luminous natuie,
and so fiom tle ahove we slould not wiongly conclude tlat tle jiva is a
completely independent entity.
Tlc passagc liom ilc Prnaá-aranyaha Lpanísaá quoicd in ilis Tcxi siaics, Hc ¦ilc
soul] cciiainly docs noi scc.` Tlis siaicmcni iclcis io ilc soul in dccp slccp. Ai
ilai iimc ilc soul docs noi pciccivc anyiling bccausc lc is dciaclcd liom ilc
mind and scnscs; ilis docs noi mcan, lowcvci, ilai lis powci ol pciccpiion is losi.
Tlus ilc passagc luiilci says, Alilougl sccing, lc docs noi scc cxicinally visiblc
objccis.`
In ilc picvious Tcxi Siïla Jïva Gosvamï slowcd ilai ilc soul is disiinci liom ilc
body. Hc subsianiiaicd ilis conclusion by ciiing ilc analogy ol ilc lilc aii. Hcic lc
las luiilci slown ilai ilc soul is disiinci boil liom ilc body and liom ilc
Supcisoul. Hc picscnicd loui aigumcnis. Wc lavc discusscd ilc liisi iwo in oui
commcniaiy on Tcxi 53. Tlc iliid aigumcni is bascd on ilc dillcicncc bciwccn
ilc wiincss and ilc wiincsscd. Duiing dccp slccp, wlcn ilc soul ccascs io idcniily
wiil ilc mind and scnscs, lc wiincsscs lis own scll, and lc can iccollcci ilis
cxpciicncc upon awalcning. Tlis plcnomcnon dcmonsiiaics ilc clangclcss
naiuic ol ilc soul by slowing ilai ii is disiinci liom ilc cvci-clanging body and
scnscs.
Tlc louiil aigumcni is bascd on ilc laci ilai ii is noi ilc Supcisoul bui ilc jiva
wlo sullcis ilc maiciial iiibulaiions, alilougl boil dwcll in ilc samc body. Tlc
Supcisoul is ilc wiincss ol boil ilc soul and ilc aciiviiics ol ilc soul's maiciial
body. As wc lavc poinicd oui, in ilc siaic ol dicamlcss slccp ilc soul bccomcs
icmpoiaiily dissociaicd liom |DDB272jhotl lis suhtle hody and lis gioss hody,
hut still tle gioss|DDB273j hody does not die. Tlis indicates tlat tle
hieatling, leaitheat, hlood ciiculation, and otlei vital functions continue hy
tle giace of tle Supeisoul. Anotlei infeience we can diaw is tlat tle soul is
dependent on tle Supeisoul, hecause if tle soul weie completely independent
le would not cloose to ieveit to a state heset witl suffeiing. But in fact le
cannot stop tlis ieveision, heing cauglt up in tle states of mateiial existence
waking consciousness, dieaming, and deep sleep. Tleiefoie, Siila 1iva Gosvami
concludes, tle Supieme Ioid is tle fitting ohject of love, since le is totally fiee
fiom mateiial hondage.
In ilc ncxi Tcxi Siïla Jïva Gosvamï summaiizcs ilcsc poinis.
TEXT 55
taá uhtam.
anvaya-vyatírchahnyas tarhan syac catur-atmahan
agamapayí-taá-,baána)avaání|N!W275j-hledena piatlamo matal
árastr-ársya-víbnagcna ávítiyo `pí matas tatna
sahsí-sahsya-víbnagcna trtiyan sammatan satam
áunhní-prcmasapaáatvcna caturtnan suhna-boánahan
ítí. sri-píppaIayano nímím.
¦Tlcsc aigumcnis] can bc summcd up as lollows:
Hcic wc lavc loui linds ol aigumcnis in ilc modcs ol boil cxclusion and
inclusion. Tlc liisi aigumcni is bascd on ilc dillcicncc bciwccn wlai ialcs biiil
and dics and wlai docs noi. Tlc sccond is bascd on ilc dillcicncc bciwccn ilc
scci and ilc sccn. Tlc iliid is bascd on ilc dillcicncc bciwccn ilc wiincss and ilc
wiincsscd. Tlc louiil aigumcni, givcn io aid oui undcisianding, is bascd on ilc
dillcicncc bciwccn ilc misciablc sullcici and ilc locus ol puic lovc.
Tlc vcisc undci discussion ¦Pnag. 11.3.39] is spolcn by Siï Pippalayana io King
Nimi.
COMMENTARY
Summaiy ol Siï Pippalayana's Tcaclings
Hcic Siïla Jïva Gosvamï summaiizcs ilc conclusions ol ilc lasi iwo Tcxis.
Accoiding io Siïla laladcva Vidyablusana, in ilis Tcxi ilc woid tarha (liicially
icasoning` oi logic`) mcans inlcicncc,` wlicl is onc iopic ol cpisicmology. In
ilc icasoning picscnicd in ilis Tcxi, Jïva Gosvamï uscs inlcicncc boil posiiivcly
and ncgaiivcly. Posiiivcly, ilcic is ilc gcncial piinciplc ilai wlcn a soul and a
body combinc, clangcs occui ilai ilc soul pciccivcs. Ncgaiivcly, onc ncvci
pciccivcs clangcs in ilc soul oi clangclcssncss in ilc body. Tlus by boil posiiivc
and ncgaiivc analysis wc can inlci ilai ilc body and ilc soul aic disiinci. Wc can
apply a similai analysis io ilc oilci ilicc aigumcnis sci loiil in ilis Tcxi.
Hcic wc usc logic io inlci ilc dillcicncc bciwccn ilc body and ilc soul;
undcisianding ilis dillcicncc is ilc liisi iung on ilc laddci ol iiansccndcnial
icalizaiion. Wc can also usc logic io inlci ilc dillcicncc bciwccn ilc soul and ilc
Supcisoul; undcisianding tnís dillcicncc is ilc ncccssaiy loundaiion ol bnahtí-
yoga. Hcic wc aic noi cmploying diy logic, wlicl is bascd on a limiicd moiial's
mcnial wiangling, bui iailci iiansccndcnial logic, wlicl is loundcd on ilc
auiloiiiy ol Srimaá-Pnagavatam`s siaicmcnis and is dcsigncd io lclp iaisc onc io a
complcic undcisianding ol ilc Absoluic Tiuil. Tlc sciipiuics and sainily sagcs
cncouiagc sinccic souls wlo sccl io disiinguisl icaliiy liom illusion io usc ilcii
inicllcci loi ilis puiposc.
Only ilc body ialcs biiil, giows old, bccomcs discascd, and dics. Tlc soul
pciccivcs all ilcsc clangcs, and wlcn lc idcniilics limscll wiil lis body lc
cxpciicnccs ilcm as misciics. Alilougl disiinci liom lis body, bccausc ol lalsc cgo
ilc jiva bccomcs aiiaclcd io lis body and iis by-pioducis and ilus cxpciicnccs ilc
body's lappincss and disiicss. Tlc Supcisoul wiincsscs ilc soul's misciics in lis
maiciial body bui docs noi cxpciicncc ilcm as His own. Unpciiuibcd by ilc
aciions and icaciions ol maiciial bodics, Hc is always disiinci liom ilc jiva souls
and is ilc suiiablc objcci ol ilcii lovc. Wc can inlci ilc cxisicncc ol ilc Supcisoul
liom ilc laci ilai ilc soul docs noi cicaic ilc clcmcnis nccdcd loi ilc
mainicnancc ol lis body and ilai maiciial naiuic, bcing incii, cannoi cicaic
anyiling wiiloui ilc lclp ol a scniicni bcing. Wlai's moic, ilc soul ialcs no paii
in mainiaining ilc maiciial body duiing dccp slccp, wlcn lc is complcicly alool
liom ii.
In ilis way, lnowing ilc claiaciciisiics ol ilc jiva and lis iclaiionslip io ilc body
can lclp us undcisiand somciling ol ilc Supcisoul, lialman. And ialing inio
accouni ilc common qualiiy ol consciousncss slaicd by ilc jiva and lialman, ilc
laiici can bc idcniilicd as ilc nondual icaliiy, ilc subjcci ol Srimaá-Pnagavatam.
All ilcsc conclusions aic bascd on an analysis ol ilc individual jiva`s siiuaiion.
Now Siïla Jïva Gosvamï bcgins a ncw analysis, onc bascd on ilc ioial siiuaiion ol
ilc univcisc.
TEXT 56
TEXT 56.1
cvam-bnutanam jivanam cín-matram yat svarupam tayaívahrtaya taá-amsítvcna ca
taá-abnínnam yat tattvam taá atra vacyam ítí vyastí-nírácsa-ávara prohtam. taá cva
ny asraya-samjnaham. mana-purana-Iahsana-rupaín sargaáíbnír artnaín samastí-
nírácsa-ávarapí Iahsyata íty atrana ávabnyam.
atra sargo vísargas ca stnanam posanam utayan
manv-antarcsanuhatna níroáno muhtír asrayan
áasamasya vísuáány-artnam navanam ína Iahsanam
varnayantí manatmanan srutcnartncna canjasa
ly dcsciibing ilcsc claiaciciisiics ol ilc jiva souls, wlosc innci naiuic is puic
consciousncss, wc lavc in cllcci dcsciibcd ilc Supicmc lialman, ilc subjcci ol
Srimaá-Pnagavatam, liom ilc individual (vyastí) vicwpoini. Tlis is so bccausc ilc
Supicmc lialman is nondillcicni liom ilc jiva souls, bcing ilc complcic wlolc
liom wlom ilcy cmanaic in ilc loim ol His individual paiiial cxpansions. Indccd,
Hc is callcd ilc asraya, ilc louniainlcad ol all cxisicncc. Tlc samc nondual
icaliiy, lialman, is also claiaciciizcd in aggicgaic (samastí),|DDB277j cosmic
teims in tle list of a majoi Iurãna´s ten topics, heginning witl piimaiy
cieation. Tlis list is given in tle following two veises:
Tlis Srimaá-Pnagavatam dcsciibcs icn subjccis: sarga (piimaiy cicaiion), vísarga
(sccondaiy cicaiion), stnana (mainicnancc), posana (mcicy), utí (dcsiics), manv-
antara (icigns ol Manus), isanuhatna (pasiimcs ol ilc Loid and His dcvoiccs),
níroána (annililaiion), muhtí (libciaiion), and asraya (ilc subsiiaium oi uliimaic
slclici). To claiily ilc mcaning ol ilc icnil subjcci, ilc gicai souls dcsciibc ilc
claiaciciisiics ol ilc liisi ninc subjccis by piaycis, and also by indiicci and diicci
cxplanaiions` ¦Pnag. 2.10.1-2].
TEXT 56.2
manv-antaraní ccsanuhatnas ca manv-antarcsanuhatnan. atra sargaáayo áasartna
Iahsyanta íty artnan. tatra ca áasamasyasrayasya vísuáány-artnam tattva-jnanartnam
navanam Iahsanam svarupam varnayantí. nanv atra naívam pratiyatc. ata ana srutcna
srutya hantnohtyaíva stuty-aáí-stnancsu anjasa sahsaá varnayantí artncna tatparya-
vrttya ca taá-taá-ahnyancsu.
Manvantarcsanuhatnan is a compound ol manv-antara (pciiods ol Manus`) and
isanuhatnan (naiiaiions ol ilc Loid's pasiimcs`).
Tlis Srimaá-Pnagavatam discusscs icn iopics, bcginning wiil cicaiion, bui ilc
sagcs' ical puiposc in dcsciibing ilc claiaciciisiics ol ilc liisi ninc is io givc us
sysicmaiic, lucid lnowlcdgc ol ilc icnil iopic. Onc migli objcci lcic ilai ilc
picscniaiion ol ilc oilci ninc iopics docs noi sccm io cxplain ilc icnil iopic; wc
icply ilai in ilc Pnagavatam ilc sagcs cxplain ilc icnil iopic boil diiccily, by ilc
cxplicii uiiciancc ol piaycis and oilci siaicmcnis, and also indiiccily, iliougl ilc
implicd puipoii ol vaiious
lisioiical accounis.
COMMENTARY
Tlc Puiposc ol ilc Tcn Topics ol Srimaá-Pnagavatam
Is io|DDB279j Desciihe tle Supieme Ioid
In picvious Tcxis Siïla Jïva Gosvamï dclincd ilc ccniial locus ol Srimaá-
Pnagavatam by cxamining ilc laiil and spiiiiual cxpciicnccs ol Suia Gosvamï,
Suladcva Gosvamï, and Siïla Vyasadcva. In ilc couisc ol ilis cxposiiion lc
cxplaincd ilc naiuic ol ilc jiva. Hc ilcn wcni on io analyzc ilc sccond vcisc ol
Srimaá-Pnagavatam, wlicl dcclaics ilai ilc Absoluic Rcaliiy is ilc Pnagavatam`s
subjcci maiici. To luiilci dclinc ilai icaliiy lc also iclciicd io ilc Pnagavatam
vcisc bcginning vaáantí tat tattva-víáan (1.2.11), wlicl namcs ilc ilicc main
aspccis ol ilc onc nondual, supicmc consciousncss (aávaya-jnana). Hc pioposcd
ilai io undcisiand ilis nondual consciousncss wc slould liisi undcisiand ilc
individual jiva, and ilcicloic lc discusscd ilc jiva`s posiiion on ilc basis ol iwo
Pnagavatam vciscs spolcn by Pippalayana Rsi.
|DDB28OjTle hasic ideas estahlisled so fai conceining tle jiva aie tlat le is
conscious, ahle to know limself and otlei tlings, distinct fiom tle mateiial
eneigy, and fiee of tle six types of hodily tiansfoimations. Tle analysis up to
tlis point las tlus heen fiom tle vyasti peispective, focusing on tle situation of
tle individual jivas.
Now Jïva Gosvamï bcgins cxplaining ilc |DDB281jahsolute ieality fiom tle
viewpoint of tle aggiegatetle sanasti peispectiveand le hases lis
explanation on tle ten topics tieated in tle Bhãgavatan´s twelve cantos. Iiist
le quotes two veises spoken hy Sukadeva Gosvami (2.1O.12), tle second of
wlicl states tlat tle ieason wly sciiptuie desciihes sucl topics as cieation,
maintenance, annililation, and liheiation is to lelp us undeistand tle ultimate
topic, tle Supieme Ioid. !ndeed, tlese otlei topics aie hut desciiptions of tle
Supieme Ioid`s manifold potencies. Tle Ioid is tle fountainlead of all tlese
plenomena, and SrinaJ-Bhãgavatan explains tlem just to illustiate His
special claiacteiistics. !n some places tle Bhãgavatan intioduces piayeis to
tle Supieme Ioid in tle couise of desciihing one oi moie of tle otlei nine
topics, and in tlese piayeis tle Supieme Peison Himself is tle ohject of
|DDB282jgloiification. !n otlei places tle Ioid is desciihed diiectly, as in tle
dialogue hetween \iduia and Maitieya and tlat hetween Kapila and Devaluti.
!n yet otlei places, tle Bhãgavatan gloiifies tle Ioid indiiectly tliougl
listoiical episodes, sucl as tle accounts of low tle Ioid saved Paiiksit
Malaiaja fiom Asvattlama`s atomic weapon and of low Sukadeva Gosvami
was captivated wlen le leaid veises ahout Ioid Kisna`s attiihutes.
In ilis way Siïla Jïva Gosvamï slows ilai ilc puiposc ol ilc ninc picliminaiy
subjccis
discusscd in ilc Pnagavatam is io cxplain ilc icnil subjcci, ilc aávaya-jnana,
wlicl is also callcd ilc asraya and is ilc louniainlcad ol cvciyiling.
Lvciy pcison las iwo iypcs ol claiaciciisiics|DDB283j, svarupa (peisonal) and
tata-stha (maiginal), and tle Supieme Peisonality of Godlead is no exception.
!n oui piesent conditioned state we lave no expeiience of His peisonal
featuies, and so if we leai tlese desciihed witlout piopei commentaiy we may
misconstiue tlem |DDB284jon account of oui stiong mateiial conditioning.
But wletlei we adopt tle aggiegate oi tle individual viewpoint, we can moie
easily undeistand tle Ioid`s maiginal claiacteiistics manifested witlin tle
mateiial natuie, foi tley aie witlin tle scope oui of oui peisonal expeiience.
Siïla Vyasadcva uscs ilc samc appioacl in ilc Vcáanta-sutra. Alici dcsignaiing
lialman ilc subjcci ol ilc bool in ilc liisi sutra-atnato branma-jíjnasa. Now,
ilcicloic, inquiic inio lialman`-lc bcgins discussing ilc Loid's maiginal
claiaciciisiics in ilc ncxi sutra-janmaáy asya yatan. Iiom Him comc ilc
cicaiion, mainicnancc, and dcsiiuciion ol ilc univcisc.`
Srimaá-Pnagavatam similaily discusscs icn iopics, picscniing ilc liisi ninc io lclp
us undcisiand ilc icnil iopic, ilc asraya. (Laici in ilc Sanáarbnas ilis asraya will
bc idcniilicd moic lully as Loid Siï Kisna.) Tlc liisi ninc iopics ol Srimaá-
Pnagavatam dcal wiil vaiious poicncics ol ilc Loid, sucl as His cicaiivc poicncy,
sarga-sahtí. Undcisianding ilcsc iopics lclps us appicciaic ilc Supicmc Loid as
ilc posscssoi ol ilcsc poicncics. Tlcn wc can comc io piopcily appiclcnd His
pcisonal lcaiuics and pasiimcs, wlicl aic naiiaicd in ilc Pnagavatam`s Tcnil
Canio. Wiiloui siudying ilc ninc picliminaiy iopics ol ilc Pnagavatam, wc iun
ilc iisl ol vicwing His loim and pasiimcs supcilicially, ol concluding ilai Kisna is
an oidinaiy luman bcing cndowcd wiil somc cxiiaoidinaiy powcis. lui ilis is lai
liom ilc iiuil. Loid Kisna ilcicloic says in ilc Pnagavaá-gita (9.11):
avajanantí mam muána manusim tanum asrítam
param bnavam ajananto mama bnuta-mancsvaram
Iools dciidc Mc wlcn I dcsccnd in ilc luman loim. Tlcy do noi lnow My
iiansccndcnial naiuic as ilc Supicmc Loid ol all ilai bc.` ly coniiasi, |DDB285j
tle Ioid desciihes tlose wlo do undeistand |DDB286jHis tianscendental
natuie |DDB287jas follows:
janma harma ca mc áívyam cvam yo vcttí tattvatan
tyahtva ácnam punar janma naítí mam ctí so `rjuna
Onc wlo lnows in iiuil|DDB288j tle tianscendental natuie of My
appeaiance and activities does not, upon leaving tle hody, take lis hiitl again
in tlis mateiial woild, hut attains My eteinal ahode, O Aijuna¨ (Bg. 4.9).
Tlcicloic, wisling io lcad us io ilc liglcsi planc ol iiansccndcncc iliougl a
piopci undcisianding ol ilc Pnagavatam`s icnil subjcci, ilc summum bonum,
Suladcva Gosvamï liisi cxplains ilc liisi ninc subjccis. Clcaily, ilcn, wc slould
siudy Srimaá-Pnagavatam in ilc oidci Suladcva Gosvamï picscnicd ii, liom ilc
liisi vcisc onwaid.
Unloiiunaicly, unsciupulous pcisons do noi siudy ilc Pnagavatam vcisc by vcisc,
Canio by Canio, bui iailci jump io ilc Tcnil Canio. Yci ilcy posc ilcmsclvcs as
lcaincd sclolais ol ilc Pnagavatam. Anoilci lailing ol ilcsc lalsc Pnagavatam
sclolais is ilcii ncglcci ol ilc mandaioiy icquiicmcni ilai onc musi lcai ilc
Pnagavatam ai ilc lcci ol a bona lidc guru coming in Vaisnava disciplic succcssion.
lccausc ol ilis omission ilcy cannoi piopcily iclisl ilc iipcncd liuii ol ilc Vcdic
iicc ol lnowlcdgc. To all sucl pcisons Loid Kisna dcclaics in ilc Pnagavaá-gita
(7.25):
nanam prahasan sarvasya yoga-maya-samavrtan
muáno `yam nabníjanatí Ioho mam ajam avyayam
I am ncvci manilcsi io ilc loolisl and uniniclligcni. Ioi ilcm I am covcicd by
My Yogamaya, and ilcicloic ilcy do noi lnow ilai I am unboin and inlalliblc.`
Tlc mosi basic icquiicmcni loi spiiiiual siudy, siipulaicd in all ilc Vcdic
sciipiuics, is ilai onc musi icspccilully appioacl a bona lidc spiiiiual masici,
lumbly scivc lim, and submissivcly inquiic liom lim. Tlcn all ilc sccicis ol ilc
Vcdic icaclings will bc icvcalcd. Tlis injunciion applics io cvciy siudcni, cvcn
ilosc wlo aic gicai inicllcciuals. Tlc Svctasvatara Lpanísaá (6.2S) ilcicloic siaics:
yasya ácvc para bnahtír yatna ácvc tatna gurau
tasyaítc hatníta ny artnan prahasantc manatmanan
Only unio ilosc gicai souls wlo lavc implicii laiil in and dcvoiion io boil ilc
Supicmc Loid and ilc spiiiiual masici aic all ilc impoiis ol Vcdic lnowlcdgc
icvcalcd.` Noiling is icvcalcd io ilc siudcni wiiloui ilc giacc ol ilc spiiiiual
masici. Tlcicloic io disicgaid ilc piinciplc ilai onc musi appioacl a spiiiiual
masici io undcisiand ilc Absoluic Tiuil is io disicspcci ilc Vcdic icaclings liom
ilc ouisci and cnsuic lailuic. Loid Kisna conliims ilis in ilc Pnagavaá-gita
(16.23):
yan sastra-víáním utsrjya vartatc hama-haratan
na sa síááním avapnotí na suhnam na param gatím
Hc wlo discaids sciipiuial injunciions and acis accoiding io lis own wlims
aiiains nciilci pcilcciion, noi lappincss, noi ilc supicmc dcsiinaiion.`
Tlcicloic, io uniavcl ilc mysiciy ol Srimaá-Pnagavatam onc slould lollow in ilc
looisicps ol ilc picvious acaryas and icliain liom jumping io ilc csoiciic pasiimcs
dcsciibcd in ilc Tcnil Canio.
In ilc ncxi Tcxi Siïla Jïva Gosvamï bcgins cxplaining cacl ol ilc icn iopics by
quoiing ilcii dcliniiions liom Srimaá-Pnagavatam.
TEXT 57
TEXT 57.1
tam cva áasamam víspastayítum tcsam áasanam vyutpaáíham sapta-sIohim ana.
bluia-maiicndiiya-dliyam janma saiga udaliial
branmano guna-vaísamyaá vísargan paurusan smrtan
bnutaní hnaáiní matraní ca sabáaáiní ínáríyaní ca. áni-sabácna manaá-ananharau.
gunanam vaísamyat parínamat. branmanan paramcsvarat hartur bnutaáinam janma
sargan. puruso vaírajo branma tat-hrtan paurusan, caracara-sargo vísarga íty artnan.
To clucidaic ilc icnil subjcci, Siï Suladcva Gosvamï spcals scvcn vciscs dclining
cacl ol ilc icn subjccis. ¦Ioui ol ilc scvcn vciscs aic as lollows:]
Tlc piimaiy cicaiion ol ilc livc gioss clcmcnis, ilc livc subilc scnsc objccis, ilc
livc scnscs, ilc manat-tattva, and ilc lalsc cgo, icsuliing liom ilc disiuibancc in
ilc maiciial modcs' cquilibiium causcd by ilc Supicmc Loid, is lnown as sarga.
Tlc sccondaiy cicaiion, cllccicd by Loid lialma, is callcd vísarga` ¦Pnag. 2.10.3].
Tlc bnutas mcniioncd lcic aic ilc livc gioss maiciial clcmcnis, bcginning wiil
cilci. Tlc matras aic ilc subilc clcmcnis-sound and so on. Tlc ínáríyas aic ilc
pciccpiivc scnscs. Tlc woid áni (iniclligcncc`) indicaics ilc ioialiiy ol
unmanilcsi maiici, iogcilci wiil lalsc cgo. lialman, ilc supicmc coniiollci,
gcnciaics ilcsc plysical and nonplysical clcmcnis by causing ilc modcs ol
maiciial naiuic io bccomc unbalanccd and pioducc iiansloimaiions. Tlis is callcd
sarga (cicaiion.`) Tlc sccondaiy cicaiion, by Loid lialma, is callcd vísarga. Sincc
lc is ilc vaíraja-purusa, oi univcisal pcison,` lis cicaiion is also callcd paurusa.
Vísarga is ilc scnding loiil ol moving and nonmoving living bcings.
TEXT 57.2
stnítír vaíhuntna-víjayan posanam taá-anugranan
manv-aniaiani sad-dlaima uiayal laima-vasanal
avaiaianucaiiiam laics casyanuvaiiinam
pumsam ïsa-lailal piolia nanallyanopabimliial
vaíhuntnasya bnagavato víjayan srstanam tat-tan-maryaáa-paIancnotharsan stnítín
stnanam. tatan stnítcsu sva-bnahtcsu tasyanugranan posanam. manv-antaraní tat-tan-
manv-antara-stnítanam manv-aáinam taá-anugrnitanam satam carítaní tany cva
ánarmas taá-upasanahnyan saá-ánarman. tatraíva stnítau nana-harma-vasana
utayan. stnítav cva narcr avataranucarítam asyanuvartínam ca hatna isanuhatnan
prohta íty artnan.
Stnítí is ilc vicioiy ol Loid Visnu, and posana is ilc giacc Hc bcsiows on His
dcvoiccs. Tlc woid manv-antara indicaics ilc piinciplcs ol iiansccndcnial icligion,
wlilc utí iclcis io dcsiics loi maiciial aciiviiics. |sanuhatna indicaics ilc vaiious
dcsciipiions ol ilc Loid's pasiimcs in His incainaiions, and also ilc dcsciipiions ol
His laiillul dcvoiccs' aciiviiics` ¦Pnag. 2.10.+-5].
Stnítí (mainicnancc`) is vaíhuntna-víjaya, ilc vicioiy ol Loid Vailunila, ilc
Supicmc Pcisonaliiy ol Godlcad. In oilci woids, stnítí indicaics ilc supicmc
gloiy ol ilc Loid slown by His mainiaining all cicaicd bcings in ilcii icspcciivc
siiuaiions undci His laws. Posanam (susicnancc`) indicaics low Hc mainiains His
dcvoiccs by bcsiowing His giacc on ilcm. Manv-antaraní (pciiods ol Manus`)
indicaics ilc lisioiics ol ilc Manus and oilci sainily lings wlo iulcd duiing ilc
Manus' icigns, and also ilc lisioiics ol oilci sainily pcoplc wlo livcd duiing ilosc
pciiods and icccivcd ilc Supicmc Loid's spccial lavoi. Tlc dccds ol ilcsc sainis
aic ilcmsclvcs icligious siandaids, csiablisling ilc saá-ánarma (iiansccndcnial
icligion`) ol woisliping ilc Loid. Wiil icgaid io univcisal mainicnancc, utí
(impciuscs loi aciion`) aic dcsiics loi vaiious liuiiivc aciiviiics. |sanuhatnan
(naiiaiions aboui ilc Loid`) aic lisioiical accounis ol ilc Loid's pasiimcs in His
vaiious incainaiions, as wcll as accounis ol His laiillul lollowcis' aciiviiics.
TEXT 57.3
níroáno `syanusayanam atmanan sana sahtíbnín
muhtír nítvanyatna-rupam svarupcna vyavastnítín
stníty-anantaram catmano jivasya sahtíbnín svopaáníbnín sanasya narcr anusayanam
narí-sayananugatatvcna sayanam níroána íty artnan. tatra narcr sayanam prapancam
pratí árstí-nímiIanam jivanam sayanam tatra Iaya ítí jncyam. tatraíva níroánc
`nyatna-rupam avíáyaányastam ajnatvaáíham nítva svarupcna vyavastnítír muhtín.
Tlc mciging ol ilc living cniiiy, along wiil lis condiiioning, wiil ilc mysiic
lying down ol |DDB292jMala-\isnu is called tle winding up of tle cosmic
manifestation |niroJhaj. Iiheiation |nuktij is tle peimanent situation of tle
foim of tle living entity aftei le gives up tle clangeahle gioss and suhtle
mateiial hodies¨ |Bhãg. 2.1O.6j.
Wlcn annililaiion occuis alici a pciiod ol univcisal mainicnancc, Loid Haii gocs
io slccp and ilc jivas lollow Him along wiil ilcii cncigics, ilcii upaánís. Tlis is
callcd níroána (winding up`). Loid Haii's going io slccp` consisis ol His closing
His cycs io ilc maiciial cicaiion, and ilc jivas' going io slccp` consisis ol ilcii
mciging inio Loid Haii. Il a jiva in ilai mcigcd siaic las liccd limscll liom lis
lalsc, acquiicd naiuic-ilc ignoiancc and oilci qualiiics supciimposcd on lim by
maiciial illusion-lc aiiains lis oiiginal naiuic; ilis is callcd muhtí (libciaiion`).
COMMENTARY
Tlc Dcliniiion ol ilc Srimaá-Pnagavatam`s Iiisi Ninc Topics
Undcisianding ilc Supicmc Loid mcans lnowing Him along wiil His poicncics,
jusi as undcisianding ilc sun mcans lnowing ii along wiil iis poicncy, sunslinc.
Accoiding io ilc Sccond Canio ol Srimaá-Pnagavatam, icnil clapici, ilc maiciial
woild is a cicaiion ol ilc Loid and icllccis His pcisonaliiy. Tlis woild pcipciually
gocs iliougl cyclcs ol cicaiion, mainicnancc, and annililaiion. Duiing
annililaiion all ilc maiciial clcmcnis aic unmanilcsi bccausc ilcy lavc mcigcd
inio ilc oiiginal, doimani siaic ol maiciial naiuic, callcd prahrtí oi praánana. In
ilis plasc ilc ilicc modcs ol naiuic aic in balancc and ilus inaciivc. Ai ilc cnd ol
ilc pciiod ol annililaiion ilc Supicmc Loid agiiaics ilc modcs ol naiuic by
glancing upon ilcm, and ilcn ilc liisi|DDB293j stage of cieation hegins. Tlis
agitated state of tle mateiial modes is called tle nahat-tattva, wlicl, wlen
fuitlei activated hy tle time factoi, gives iise to mateiial ego, ahankãra. Iiom
ahankãra come tle five gioss mateiial elements (eaitl, watei, fiie, aii, and
etlei), tle five suhtle elements (smell, taste, foim, tactility, and sound), and tle
five peiceptive senses (tle senses of smell, taste, vision, toucl, and leaiing).
Tlis plase of cieation is called sarga, oi tle piimaiy cieation. Tle suhsequent
cieation is conducted hy Ioid Bialma and is called visarga, oi tle secondaiy
cieation. Bialma is also called Puiusa oi \aiiaja.
Loid Visnu ovcisccs ilc mainicnancc ol ilc iulcs and icgulaiions govcining
univcisal allaiis, and ilis mainicnancc is callcd stnítí oi stnanam. Tlc mainicnancc
lunciion slows Visnu's piccmincncc ovci Loid lialma and Loid Siva, wlo aic in
claigc ol ilc sccondaiy cicaiion and ol dcsiiuciion, icspcciivcly. To caiiy oui ilc
lunciion ol stnítí ilc Loid incainaics in cvciy millcnnium, as Hc siaics in ilc
Pnagavaá-gita (+.S):
parítranaya saánunam vínasaya ca áushrtam
ánarma-samstnapanartnaya sambnavamí yugc yugc
To dclivci ilc pious and io annililaic ilc miscicanis, as wcll as io ic-csiablisl ilc
piinciplcs ol icligion, I advcni myscll millcnnium alici millcnnium.` And ilc
giacc ilc Loid slowcis on ilc pious is callcd posana.
Lacl day ol Loid lialma coniains louiiccn pciiods, cacl ol wlicl is iulcd ovci by
a Manu. Tlc Manus aic godly pcisons cmpowcicd io lool alici ilc wcllaic ol all
luman bcings. Tlc aciiviiics ol cacl Manu, along wiil ilc dccds sainily pcoplc
pciloim duiing ilc Manus' icigns, consiiiuic manv-antara. How ilcsc sainily
pcisons bclavc and woislip is callcd saá-ánarma.
Impcllcd by ilcii harma, living bcings pciloim vaiious maiciial aciiviiics duiing
ilc stnítí, oi mainicnancc, ol ilc cicaiion, and ilcsc aciiviiics givc iisc io vaiious
dcsiics loi luiilci maiciial aciiviiics. Tlcsc dcsiics, in ilc loim ol impicssions
wiilin ilc mind, aic callcd utí. Tlc dcsciipiions ol ilc Loid's pasiimcs wiil His
associaics duiing His incainaiions in ilis maiciial woild aic callcd isanuhatna.
Tlc cicaiion cyclc bcgins wlcn ilc Loid glanccs ai maiciial naiuic: sa ihsata Iohan
nu srjctí, sa ímaI Iohan asrjata. Hc glanccd and dcsiicd io cicaic pcoplc. Indccd,
Hc cicaicd ilcm` (Aítarcya Lp. 1.1).
Wlcn ii is iimc loi annililaiion, ilc Loid iuins His cycs away liom ilc cicaiion,
and ilis iuining away is callcd His slccp, oi cosmic icsi. Ncxi all ilc maiciial
clcmcnis bccomc unmanilcsi in ilc icvcisc oidci in wlicl ilcy appcaicd, and ilc
maiciial naiuic ilcn cxisis in cquilibiium. Ai ilai iimc ilc jivas givc up ilcii gioss
bodics, bui ilcy icmain condiiioncd by ilcii subilc bodics, wlicl aic composcd ol
ilcii laimic impicssions. Tlis inaciivc siaic ol ilc jivas is callcd slccp,
coiicsponding io ilc Loid's slccp, and ilis plasc ol cxisicncc is callcd níroána.
Wlcn ilc iimc comcs loi ilc cicaiion cyclc, ilc jivas icccivc bodics accoiding io
paii ol ilc harma ilcy acciucd in ilc picvious cyclc.
Duiing ilc mainicnancc pciiod, il a living bcing ialcs io ilc dcvoiional scivicc ol
ilc Loid and aiiains pcilcciion,|DDB294j le is fieed fiom hotl lis suhtle and
gioss hodies and is situated in lis oiiginal natuie. Tlis condition is called
nukti, wlicl is also a type of niroJha. Howevei, in contiast to tle niroJha tlat
occuis at tle time of univeisal annililation, wlen tle jiva attains nukti le is
not compelled to take hiitl again in tle mateiial woild. Ratlei, all lis miseiies
come to an end and le enteis tle spiiitual planets, wleie le eteinally iesides in
lis oiiginal, spiiitual foim. One can attain tlis state of eteinal liheiation only
hy piacticing devotional seivice to Ioid Kisna, as Siila \yasadeva saw in His
tiance.
Tlc Supicmc Loid, ilc icnil iopic discusscd in Srimaá-Pnagavatam, is ilc
loundaiion ol ilc oilci ninc iopics. Tlc cvcnis ilai occui undci ilc lcadings ol
ilcsc iopics all ialc placc by His poicncy; indccd, ilc vciy icason wly ilc Srimaá-
Pnagavatam dcsciibcs ilcsc iopics is io lclp us comc io lnow ilc Supicmc
Pcisonaliiy ol Godlcad, loi a pcison is lnown by His woils and aiiiibuics.
In ilc ncxi Tcxi Siïla Jïva Gosvamï dclincs ilc asraya-tattva, ilc louniainlcad ol
all cxisicncc, wlo is ilc Supicmc Pcisonaliiy ol Godlcad.
TEXT 58
abnasas ca níroánas ca yato `sty aányavasiyatc
sa asiayal paiam bialma paiamaimcii sabdyaic
abnasan srstír níroáno Iayas ca yato bnavatí aányavasiyata upaIabnyatc jivanam
jnancnáríycsu prahasatc ca sa branmctí paramatmctí prasíáána asrayan hatnyatc. ítí-
sabáan praharartnas tcna bnagavan ítí ca. asya vívrttír agrc víáncya.
Tlc supicmc onc, wlo is cclcbiaicd as ilc Supicmc lcing oi ilc Supicmc Soul, is
ilc supicmc souicc ol ilc cosmic manilcsiaiion, as wcll as iis icscivoii and
winding up. Tlus Hc is ilc Supicmc Iouniainlcad, ilc Absoluic Tiuil` (Pnag.
2.10.7).
In ilis vcisc ilc abnasa (appcaiancc`) is maiciial cicaiion, and ilc níroána
(ccssaiion`) is iis dissoluiion. Tlc woid yatan iclcis io ilc onc liom wlom ilc
cicaiion cmanaics, by wlom ii is madc pciccivablc io ilc jivas` scnscs
(aányavasiyatc), and in wlom ii is dissolvcd. Tlai icnowncd louniainlcad ol
cxisicncc-ilc asraya-is lnown as lialman (ilc Supicmc Tiuil) and
Paiamaima (ilc Supcisoul). Hcic ilc woid ítí cxpicsscs ilc idca ol a complcic
caicgoiy, ilus implying ilai llagavan, ilc Supicmc Pcisonaliiy ol Godlcad, is
includcd as wcll. Laici wc slall cxplain ilc asraya in dciail.
COMMENTARY
Dclining Srimaá-Pnagavatam`s Tcnil Topic
Tlc Srimaá-Pnagavatam`s dcsciipiion ol ilc aloicmcniioncd icn iopics culminaics
in ilc dcsciipiion ol ilc asraya-tattva. A bool ilai iicais ioo many subjccis will
bcwildci ilc icadci and malc ii dilliculi loi lim io ascciiain iis uliimaic puiposc.
Tlis is clcaily noi ilc casc wiil ilc Pnagavatam, lowcvci, loi as siaicd lcic, ilc
slclici ol all ilc iopics is ilc Supicmc Loid. Nonc ol ilc oilci iopics can bc
dcsciibcd wiiloui iclcicncc io ilc Loid, and indccd ilc wlolc icason wly Siïla
Vyasadcva includcd ilcm was io iliow ligli on ilc Loid's cncigics and aciiviiics.
In oilci woids, Srimaá-Pnagavatam is ically aboui only onc iopic-ilc Supicmc
Pcisonaliiy ol Godlcad.
Tlc Loid cicaics ilc woild, mainiains ii, and supplics ilc living bcings wiil ilc
scnscs
and iniclligcncc io pciccivc ii. Hc blcsscs ilcsc sullciing jivas wiil ilc Vcdic
insiiuciions so ilai ilc sciiously inquisiiivc can undcisiand Him, and also wiil
ilc associaiion ol His dcvoiccs io guidc ilcm. Dcspiic ilcsc blcssings, mosi jivas
icmain cngagcd in maiciial aciiviiics, bui somc dcvclop a dcsiic io lnow ilc Loid.
Tlcsc can icccivc His giacc and cvcniually aiiain muhtí, libciaiion, wlicl cniails
bccoming siiuaicd in onc's own svarupa, oi oiiginal naiuic. Tlis is possiblc only
by ilc Loid's mcicy, wlicl is availablc io onc wlo undcisiands in iiuil ilc
asraya-tattva dcsciibcd in Srimaá-Pnagavatam. Tlus ii is iiglily said ilai ilc
puiposc ol ilc oilci ninc iopics is io cxplain ilc icnil iopic, ilc asraya, wlo is
ilc souicc ol cicaiion and annililaiion. (Tlc asraya is callcd lialman by lollowcis
ol jnana-yoga, and Paiamaima by lollowcis ol astanga-yoga.)
Tlc woid ca (and`) in ilis vcisc (Pnag. 2.10.7) indicaics ilc iopics ol ilc
Pnagavatam noi cxpliciily mcniioncd in ilc vcisc, sucl as posana. Tlc woid ítí
indicaics llagavan, ilc icim ilai ilc lollowcis ol bnahtí-yoga usc io dcsignaic ilc
asraya. Tlus ilis vcisc cclocs onc quoicd cailici, namcly ilc vcisc bcginning
branmctí paramatmctí bnagavan ítí sabáyatc (Pnag. 1.2.11), wlicl siaics ilai ilc
nondual supicmc consciousncss is callcd lialman, Paiamaima, and llagavan.
In ilc ncxi Tcxi Siïla Jïva Gosvamï givcs luiilci aigumcnis io suppoii ilc
pioposiiion ilai ilc Supicmc Loid is ilc asraya, oi slclici ol cvciyiling.
TEXT 59
TEXT 59.1
stnítau ca tatrasraya-svarupam aparohsanubnavcna vyastí-ávarapí spastam
áarsayítum aányatmaáí-víbnagam ana.
yo `ányatmího `yam purusan so `sav cvaáníáaívíhan
yas tatrobnaya-víccncáan puruso ny aáníbnautíhan
cham chatarabnavc yaáa nopaIabnamanc
trítayam tatra yo vcáa sa atma svasrayasrayan
Suladcva Gosvamï ncxi discusscs ilc divisions ol aányatmíha, aáníáaívíha, and
aáníbnautíha. Hc docs ilis io claiily ilc naiuic ol ilc asraya, wlicl lc dcsciibcs
by iclciiing io ilc diicci, common cxpciicncc ol ilc individual miciocosm:
Tlis aányatmíha-purusa is ilc samc as ilc aáníáaívíha-purusa, and lc wlo cicaics
ilc dillcicniiaiion bciwccn ilcsc iwo is callcd ilc aáníbnautíha-purusa. In ilc
abscncc ol any onc ol ilcsc wc do noi pciccivc ilc oilci iwo. Hc wlo lnows ilcsc
ilicc is ilc Loid, wlo, bcing indcpcndcni ol cvciyiling clsc, is ilc suppoii ol His
own scll and is ilc iiuc asraya` ¦Pnag. 2.10.S-9].
TEXT 59.2
yo `yam aányatmíhan purusas cahsur-aáí-haranabnímani árasta jivan sa
cvaáníáaívíhas cahsur-aáy-aánístnata suryaáín. ácna-srstcn purvam harananam
aánístnanabnavcnahsamataya harana-prahasa-hartrtvabnímaní-tat-sanayayor
ubnayor apí tayor vrttí-bncáanuáaycna jivatva-matravíscsat. tatas cobnayan
haranabnímaní-taá-aánístnatr-ácvata-rupo áví-rupo víccncáo yasmat sa aáníbnautíhas
cahsur-goIahaáy-upaIahsíto ársyo ácnan purusa ítí purusasya jivasyopaánín. sa va csa
puruso `nna-rasa-mayan íty-aáí-srutcn.
Tlc jiva, ilc scci, wlo idcniilics limscll as ilc ownci ol lis cycs and oilci scnscs,
is ilc aányatmíha pcison. Hc is indccd also ilc aáníáaívíha pcison, ilc sun and
oilci dciiics picsiding ovci ilc cycs and oilci scnscs. lcloic ilc plysical body is
cicaicd, ilc scnscs lavc nowlcic io icsidc and so cannoi aci. Conscqucnily ai ilis
poini ilc aányatmíha and aáníáaívíha pcisons aic indisiinguislablc, sincc ilcic las
yci io appcai a disiinciion bciwccn ilc lunciions ol ilc oidinaiy jivas, wlo
considci ilcmsclvcs indcpcndcni aciois and ilc illuminaiois ol ilcii scnscs, and
ilc dciiics wlo lclp ilcm.
And ilai pcison bccausc ol wlom ilcic aiiscs ilc conccpiion ol dualiiy bciwccn
ilc picsumcd ownci ol ilc scnscs and ilcii picsiding dciiics is callcd aáníbnautíha,
ilc visiblc body consisiing ol ilc cycball and oilci plysical scnsc oigans. Tlis
plysical body is said io bc a pcison` bccausc ii is an upaání supciimposcd upon
ilc ical pcison, ilc jiva. Tlc srutí siaics, Tlis ¦aáníbnautíha] pcison consisis ol
lood and viial lluids` ¦1aíttíriya Lp. 2.1.1].
COMMENTARY
Tlc Loid Is ilc Uliimaic Slclici
In ilc picvious Tcxi Siïla Jïva Gosvamï slowcd ilai ilc Supicmc Pcisonaliiy ol
Godlcad is ilc asraya-tattva, ilc suppoii ol cvciyiling, cvcn liom ilc
maciocosmic vicwpoini. Now lc luiilci cxplains ilai ilc Loid is ilc suppoii ol
cacl individual in lis day-io-day scnsoiy cxpciicnccs.
Tlc oiiginally puic living bcing wlo misidcniilics limscll wiil ilc scnscs is callcd
ilc aányatmíha-purusa, ilc picsiding dciiics ol ilc scnscs aic callcd ilc
aáníáaívíha-purusa, and ilc visiblc plysical body, along wiil ilc scnsc objccis, is
callcd ilc aáníbnautíha-purusa.
Tlc aáníbnautíha-purusa cicaics ilc disiinciion bciwccn ilc aányatmíha-purusa
and ilc aáníáaívíha-purusa. lcloic ilc biiil ol onc's body, onc cannoi disiinguisl
ilc laiici iwo purusas bccausc ilcy aic mcigcd as il ilcy aic ilc samc jiva. In ilis
icgaid Siïpada laladcva Vidyablusana wiiics, ácnotpattcn purvam apí jivcna
saránam ínáríyaní taá-ácvatas ca santy cva. Lvcn bcloic ilc cicaiion ol ilc gioss
body, ilc scnscs and ilcii picsiding dciiics aic picscni wiil ilc jiva.` Ai ilis siagc
ilcic is no disiinciion bciwccn ilc dciiics and ilc jivas, bccausc no plysical body
cxisis yci. Wlcn ilc plysical body comcs inio cxisicncc ilc scnscs comc and sii in
ii, and ilcii icspcciivc picsiding dciiics ialc claigc ol ilcm. Ai ilai iimc onc can
disiincily pciccivc ilc aciiviiics ol ilc picsiding dciiics. Tlc cycs, cais, and oilci
scnscs ilai wc scc in ilc plysical body aic noi ilc ical scnscs: iailci, ilcy aic ilc
scais loi ilc aciual scnscs, wlicl aic subilc. Loid Kisna conliims ilis in ilc
liliccnil clapici ol ilc Pnagavaá-gita. Alici assciiing ilai ilc living cniiiy is His
cicinal liagmcnial paii, ilc Loid siaics ilai ilc jiva aiiiacis ilc mind and livc
scnscs, wlicl aic siiuaicd in maiciial naiuic, mcaning ilai ilc jiva acccpis ilcm as
lis own. Kisna ilcn says ilai wlcn ilc soul quiis lis body lc caiiics lis livc
scnscs and lis mind liom ilcii scais inio lis ncxi body, jusi as ilc aii caiiics
aiomas. Obviously, ai ilc iimc ol dcail ilc visiblc cais and cycs do noi disappcai.
Railci, ilc subilc scnscs siiuaicd in ilcm, along wiil ilc mind, aic caiiicd away
by ilc soul.
Anoilci icason wly ilc plysical body is callcd purusa, oi pcison,` is ilai ilc
soul idcniilics limscll wiil ii. Tlis illusion piompis a pcison io say I am sicl`
wlcn aciually lis body is sicl. All bodily dcsignaiions, sucl as small man,` iall
man,` Amciican,` Indian,` boy,` and giil,` aic bascd on ilc jiva`s illusion ilai
lc is ilc maiciial body. Tlc Vcdic siaicmcni Siïla Jïva Gosvamï quoics in ilis Tcxi
conliims ilc usagc ol ilc icim purusa loi ilc body.
In ilc ncxi Tcxi Jïva Gosvamï cxplains ilc sccond ol ilc iwo Pnagavatam vciscs lc
quoicd in Tcxi 59.1, namcly 2.10.9.
TEXT 60
TEXT 60.1
cham chatarabnava íty csam anyonya-sapchsa-síáánatvcna anasrayatvam áarsayatí.
tatna ní ársyam vína tat-pratity-anumcyam haranam na síányatí napí árasta na ca taá
vína harana-pravrtty-anumcyas taá-aánístnata suryaáír na ca tam vína haranam
pravartatc na ca taá vína ársyam íty chatarasyabnava cham nopaIabnamanc. tatra
taáa tat trítayam aIocanatmahcna pratyaycna yo vcáa sahsítaya pasyatí sa paramatma
asrayan. tcsam apí parasparam asrayatvam astití taá-vyavaccncáartnam víscsanam
svasrayo `nanyasrayan, sa casav anycsam asrayas cctí. tatramsamsínon suáána-jiva-
paramatmanor abncáamsa-sviharcnaívasraya uhtan.
Tlc vcisc bcginning cham chatarabnavc ¦Pnag. 2.10.9] slows low ilc laci ilai all
ol ilcsc ¦purusas] aic muiually dcpcndcni in cllcci mcans ilai nonc ol ilcm is ilc
asraya. Tlc cxplanaiion is as lollows: Wiiloui ilc picscncc ol ilc visiblc objcci
ilcic is no basis loi ilc cxisicncc ol ciilci ilc scnsc oigan (wlosc picscncc is
inlciicd liom pciccpiion ol ilc objcci) oi ilc scci. And wiiloui ilc scci, ilc sun-
god and oilci picsiding dciiics ol pciccpiion also lavc no basis loi cxisiing.
Wiiloui ilc picsiding dciiy ol sigli, ilc scnsc ol sigli cannoi aci, and wiiloui ilc
scnsc ol sigli ilcic can bc no pciccpiion. Tlus in ilc abscncc ol any onc ¦ol ilc
ilicc purusas] wc cannoi lind ciilci ol ilc oilcis. Sucl bcing ilc casc, ilc onc
wlo lnows all ilicc ol ilcsc, pcicciving ilcm visually as ilcii wiincss-namcly
ilc Supcisoul-is indccd ilc aciual asraya, oi slclici. In icluiaiion ol ilc idca ilai
ilc ilicc purusas aic slclicis loi onc anoilci, ilc Supcisoul is spccilically
claiaciciizcd as svasraya, His own slclici, mcaning ilai Hc las no oilci slclici
and is conscqucnily ilc slclici ol all oilcis. In ilis conicxi ilc living cniiiy is also
callcd asraya, bui only in ilc scnsc ol cmplasizing ilc paiiial nondillcicncc
bciwccn ilc puic jiva and ilc Supcisoul, wlo aic iclaicd as paii and wlolc,
icspcciivcly.
TEXT 60.2
atan paro `pí manutc `nartnam ítí,.
jagrat-svapna-susuptam ca gunato buáání-vrttayan
tasam víIahsano jivan sahsítvcna víníscítan
ítí suááno vícastc ny avísuáána-hartun íty-aáy-uhtasya sahsí-samjnínan suáána-
jivasyasrayatvam na sanhaniyam. atna va nanv aányatmíhaáinam apy asrayatvam
asty cva. satyam, tatnapí parasparasrayatvan na tatrasrayata-haívaIyam ítí tc tv
asraya-sabácna muhnyataya nocyanta íty ana cham ítí.
Tlc puic jiva is dcsignaicd as ilc wiincss in sucl siaicmcnis as Alilougl
iiansccndcnial, lc considcis limscll a maiciial pioduci` ¦Pnag. 1.7.5]; Waling
awaicncss, dicam, and dccp slccp aic ilc lunciions ol ilc mind, causcd by ilc
modcs ol maiciial naiuic. Tlc individual soul las bccn ascciiaincd io bc disiinci
liom ilcsc lunciions, as ilcii wiincss` ¦Pnag. 11.13.27]; and Tlc puic onc
wiincsscs ilc aciions ol ilc impuic agcni, ilc mind` ¦Pnag. 5.11.12]. Tlc puic
jiva bcing claiaciciizcd ilus, ii cannoi icasonably bc pioposcd ilai ilis jiva,
lnown as ilc wiincss, is ilc asraya.|DDB3OOj
Alicinaiivcly, onc migli pioposc ilai ilc aspccis ol aányatmíha|DDB3O1j and so
on aie also ãsrayas. We answei tlat tlis is tiue, hut still, since tley aie
dependent on one anotlei, none of tlem is exclusively tle ãsraya, as tle veise
heginning ckan states, it is not in tle diiect, liteial sense tlat tley aie iefeiied
to as ãsrayas .
TEXT 60.3
tarní sahsína cvastam asrayatvam. tatrana trítayam ítí. sa atma sahsi jivas tu yan
svasrayo `nanyasrayan paramatma sa cvasrayo yasya tatna-bnuta íty anayor bncáan.
vahsyatc ca namsa-gunya-stavc.
sarvam puman vcáa gunams ca taj-jno
na vcáa sarva-jnam anantam iác
ítí. tasmaá abnasas ccty-aáínohtan paramatmaívasraya ítí. sri-suhan.
Tlcn lci ilc wiincss (ilc jiva) bc ilc slclici.`|DDB3O3j !n answei tle woids
heginning tritayan aie spoken: Tle witnessing self, tle jiva, is called svãsraya
(lis own sleltei¨), hut in fact lis ãsraya is tle Supeisoul, wlo las no otlei
ãsraya, tlis is tle diffeience hetween tle two. Similaily, tle Hansa-guhya
piayeis |Bhãg. 6.4.25j say, A peison wlo knows tle modes of natuie may
know eveiytling ahout tlem, hut le does not know tle all-knowing one. !
woislip tlat unlimited Ioid.¨ Tlus it is tlat tle Supeisoul, desciihed in sucl
statements as tle one heginning ãbhãsas ca |Bhãg. 2.1O.7j, is alone tle ãsraya.
Tlc vcisc undci discussion ¦Pnag. 2.10.9] was spolcn by Siï Sula.
COMMENTARY
Tlc jiva Is Noi ilc Uliimaic Slclici
Siïla Jïva Gosvamï slows lcic ilai cxccpi loi ilc Loid nonc can bc ilc asraya,
Srimaá-Pnagavatam's icnil iopic. Iiom a cuisoiy lool, ilc jivas and picsiding
dciiics appcai io bc ilc asrayas. Tlc jiva, oi condiiioncd soul, is ilc asraya loi lis
gioss body, and ilc picsiding dciiics aic ilc asraya loi ilc scnscs. lui nonc ol
ilcm can bc asrayas indcpcndcni ol ilc oilcis. Ioi cxamplc, wiiloui a gioss body
ilc condiiioncd jiva would bc unablc io scc a llowci bccausc ilc disiinciion
bciwccn ilc picsiding dciiy ol ilc cycs and ilc jiva would noi ilcn bc manilcsi.
Convciscly, wlcn ilc body is manilcsi, ilcn ilc scnscs comc and sii in ilcii
icspcciivc scais and aic picsidcd ovci by ilcii icspcciivc dcmigods. Siill, il ilc
dcmigods do noi piovidc suppoii, ilc scnscs cannoi pciccivc. Tlc picsiding dciiy
ol ilc cyc, loi cxamplc, is ilc sun. Wiiloui ilc sun's ligli ilc cyc cannoi pciccivc
visiblc objccis, cvcn wiil ilc jiva`s suppoii. Ioi piopci pciccpiion all ilicc
suppoiis musi bc picscni: ilc jiva (ilc aányatmíha-purusa), ilc gioss body (ilc
aáníbnautíha-purusa), and ilc dcmigods (ilc aání|DDB3O4jJaivika-purusa).
Tlc onc wlo wiincsscs all ilc aciiviiics ol ilcsc ilicc purusas is ilc Paiamaima,
wlo is ilc asraya loi Himscll as wcll as ilc jiva. Hc is ilc uliimaic asraya.
Alilougl ilc jiva wiincsscs lis own vaiious mcnial siaics, lc is noi ilcii uliimaic
basis. Somciimcs ilc jiva is iclciicd io as ilc asraya in considciaiion ol lis bcing a
minuic liaciion ol ilc Loid and ilus nondillcicni liom Him, bui ilc jiva is ncvci
ilc asraya in ilc piimaiy scnsc.
Tlc jiva is ilc maiginal cncigy ol ilc Supicmc Loid, ilc cncigciic, and as sucl ilc
jiva is always dcpcndcni on Him. Siill, bccausc ilc jiva is paii and paiccl ol ilc
Loid lc las somc ol His claiaciciisiics in vciy minuic dcgicc, jusi as a diop ol
occan waici las somc ol ilc occan's qualiiics. lui only somc: Tlc occan las
wavcs, iidcs, and sioims, nonc ol wlicl a singlc diop can accommodaic. Also,
unlilc ilc diop ol occan waici, ilc occan slclicis ilc wlolc occanic woild and is
suiiablc loi sailing oi suiling. Similaily, ilc Supicmc Loid is ilc slclici and souicc
ol lappincss loi all cxisicncc, a posiiion no sanc jiva can claim. Tlus ilc jiva,
alilougl onc wiil ilc Loid in somc icspccis, slould noi bc considcicd ilc objcci
ol woislip indcpcndcni ol ilc Loid, ilc basis ol all cxisicncc. Tlc Loid is ilc
Supicmc subsiiaium oi slclici loi Himscll as wcll as oilcis. Tlis is ilc impoii ol
Suladcva Gosvamï's siaicmcnis cxplaining ilc vaiious iopics iicaicd in Srimaá-
Pnagavatam.
Jïva Gosvamï will now quoic Siïla Suia Gosvamï as ilc laiici diaws ilc samc
conclusion liom a sliglily dillcicni anglc wlilc cxplaining ilc claiaciciisiics ol a
Mana-purana.
TEXT 61
TEXT 61.1
asya sri-bnagavatasya mana-puranatva-vyanjaha-Iahsanam praharantarcna ca vaáann
apí tasyaívasrayatvam ana ávaycna.
sargo `syatna vísargas ca vrtti rahsantaraní ca
vamso vamsanucarítam samstna nctur apasrayan
áasabnír Iahsanaír yuhtam puranam taá-víáo víáun
hccít panca-víánam branman manaá-aIpa-vyavastnaya
antaraní manv-antaraní.
In ilc lollowing iwo vciscs Siï Suia Gosvamï dcsciibcs in a dillcicni way ilc
claiaciciisiics ol Srimaá-Pnagavatam ilai qualily ii as a Mana-purana, and in so
doing lc alliims ilai ilc Supicmc Loid alonc is ilc asraya.
O branmana, auiloiiiics on ilc maiici undcisiand a Purana io coniain icn
claiaciciisiic iopics: sarga, ilc cicaiion ol ilis univcisc; vísarga, ilc subscqucni
cicaiion ol woilds and bcings; vrttí, ilc mainicnancc ol all living bcings; rahsa, ilc
susicnancc ol all living bcings; antaraní, ilc iulc ol vaiious Manus; vamsa, ilc
dynasiics ol gicai lings; vamsanucaríta, ilc aciiviiics ol sucl lings; samstna,
annililaiion; nctu, moiivaiion; and apasraya, ilc supicmc slclici. Oilci sclolais
siaic ilai ilc gicai Puranas dcal wiil ilcsc icn iopics wlilc lcssci Puranas may
dcal wiil livc` ¦Pnag. 12.7.9-10].
Hcic ilc woid antaraní iclcis io pciiods ol Manus.
TEXT 61.2
panca-víánam.
sargas ca pratísargas ca vamso manv-antaraní ca
vamsanucarítam cctí puranam panca-Iahsanam
ítí hccíá vaáantí. sa ca mata-bncáo manaá-aIpa-vyavastnaya mana-puranam aIpa-
puranam ítí bnínnaáníharanatvcna. yaáy apí vísnu-puranaáav apí áasapí taní
Iahsyantc tatnapí pancanam cva praánanycnohtatvaá aIpatvam.
Accoiding io somc, a Purana las livc claiaciciisiics:
Tlc livc claiaciciisiics ol a Purana aic sarga, cicaiion; pratísarga, annililaiion;
vamsa, gcncalogy; manv-antaraní, ilc icign ol Manus; and vamsanucarítam, ilc
aciiviiics ol dynasiics ol lings and succcssions ol sainis` ¦Matsya Pur. 53.65].
Tlis dillcicncc ol opinion is duc io ilc dillcicni iopics ilai claiaciciizc gicaici
and lcssci Puranas. Alilougl Puranas sucl as ilc Vísnu Purana discuss all icn
iopics, ilcsc Puranas aic siill considcicd lcssci bccausc ilcy discuss only livc ol
ilc iopics in dcpil.
TEXT 61.3
atra áasanam artnanam shanáncsu yatna-hramam pravcso na vívahsítas tcsam
ávaáasa-sanhnyatvat. ávítiya-shanánohtanam tcsam trtiyaáísu yatna-sanhnyam na
samavcsan. níroánaáinam áasamaáísv astama-varjam anycsam apy anycsu yatnohta-
Iahsanataya samavcsanasahyatvaá cva.
In Srimaá-Pnagavatam ilcic is no inicniion ol discussing ilc icn iopics
consccuiivcly, onc pci canio; alici all, ilc Pnagavatam las iwclvc canios. Noi
slould onc ilinl ilai bccausc ilc icn iopics aic lisicd in ilc Sccond Canio ilcy
can bc lound onc alici anoilci liom Canio Tlicc io Twclvc, bccausc ilc ilicc
iopics ol níroána, muhtí, and asraya can all bc lound in ilc Tcnil, Llcvcnil, and
Twcllil Canios. Noi will onc lind ilc icmaining iopics in oidci in ilc oilci
canios, wiil ilc cxccpiion ol ilc Liglil Canio.
TEXT 61.+
taá uhtam sri-svamíbnír cva.
áasamc hrsna-sat-hirtí-vítanayopavarnyatc
ánarma-gIaní-nímíttas tu níroáno áusta-bnu-bnujam
prahrtaáí-caturána yo níroánan sa tu varnítan ítí. ato `tra shanánc sri-hrsna-
rupasyasrayasyaíva varnana-praánanyam taír vívahsítam. uhtam ca svayam cva.
áasamc áasamam Iahsyam asrítasraya-vígranam
ítí. cvam anyatrapy unncyam.
Siïla Siïdlaia Svamï also indicaics ilis ¦abscncc ol a siiici coiicspondcncc bciwccn
ilc Pnagavatam`s iopics and canios]:
To spicad Loid Kisna's gloiics, ilc Tcnil Canio dcsciibcs low uniiglicous iulcis
sullcicd annililaiion (níroána) bccausc ilcy dcviaicd liom icligious piinciplcs.`
Tlc loui iypcs ol annililaiions ol ilc ioial maiciial naiuic wcic alicady dcsciibcd
cailici in ilc Pnagavatam, so lcic Siïdlaia Svamï's inicniion is io slow ilai ilc
Tcnil Canio piimaiily discusscs ilc asraya, ilc loim ol Siï Kisna. As Siïdlaia
Svamï limscll siaics, Tlc subjcci ol ilc Tcnil Canio is ilc icnil iopic, ilc
Supicmc Loid, wlo slclicis His dcpcndcni dcvoiccs.`
Wc can diaw similai conclusions aboui ilc oilci canios.
TEXT 61.5
atan prayasan sarvc `rtnan sarvcsv cva shanáncsu gaunatvcna va muhnyatvcna va
nírupyanta íty cva tcsam abnímatam. srutcnartncna canjasa íty atra tatnaíva
pratípannam sarvatra tat-tat-sambnavat. tatas ca pratnama-ávítiyayor apí mana-
puranatayam pravcsan syat. tasmat hramo na grnitan.
Tlus Siïdlaia Svamï would agicc wiil us ilai viiiually cvciy canio iouclcs on all
icn iopics, ciilci diiccily oi indiiccily. Ii is in ilc samc ligli ilai wc slould
undcisiand ilc siaicmcni ilcsc iopics aic dcsciibcd lcic ciilci diiccily oi
indiiccily` ¦Pnag. 2.10.2], sincc wc aciually do lind ilcsc iopics discusscd boil
diiccily and indiiccily iliougloui ilc Pnagavatam. And loi ilc samc icason wc
slould iccognizc ilai ilc Iiisi and Sccond Canios also bclong io ilis Mana-
purana. Tlcicloic wc do noi acccpi ilc idca ilai ilcsc iopics aic discusscd in a
siiici scqucncc.
COMMENTARY
Siï Suia Gosvamï Lisis ilc Tcn Topics ol Srimaá-Pnagavatam
Picviously Siïla Jïva Gosvamï slowcd ilai Suia Gosvamï, Suladcva Gosvamï, and
Siïla Vyasadcva |DDB31Ojaie all in agieement conceining tle essential message
of SrinaJ-Bhãgavatan. Heie Siila 1iva Gosvami ieiteiates tlis conclusion hy
citing Suta Gosvami`s statements iegaiding tle claiacteiistics of a Mahã-
purãna. Altlougl tle ten topics Sii Suta lists seem to diffei fiom tlose listed hy
Sukadeva Gosvami, Siila 1iva Gosvami slows tlat in essence tley aie tle same.
!n tle Bhãvãrtha-Jipikã, wlile commenting on veise 12.7.9 of SrinaJ-
Bhãgavatan, Siidlaia Svami offeis tle following ieconciliation hetween
Sukadeva`s list and Suta`s list: Sarga and visarga aie found in hotl lists.
Sthãnan in tle fiist list is called vrtti in tle second, posana is called raksã, uti is
called hctu, nanvantara is called antara, and isãnukathã is called vansa and
vamsanucaiiiam. Níroána and muhtí aic boil callcd samstna in ilc sccond lisi.`
(Muhtí can also bc counicd as onc ol ilc loui iypcs ol annililaiions mcniioncd in
Tcxi 63). |DDB311jBelow is a tahle compaiing tle two lists of ten topics:
TOPICS IN THE 8HAGAVA!AM

Lisicd by Siï Suladcva Gosvamï Lisicd by Siï Suia Gosvamï
1. Sarga (piimaiy cicaiion) Sarga
2. Vísarga (sccondaiy cicaiion) Vísarga
3. Stnanam (mainicnancc) Vrttí
+. Posana (susicnancc) Pahsa
5. Ltí (maiciial dcsiics) Hctu
6. Manv-antara (icigns ol Manus) Antara
7. |sanuhatna (acis. Loid + dcvoiccs) Vamsa, Vamsanucaríta
S. Níroána (annililaiion) Samstna
9. Muhtí (libciaiion) Samstna
10. Asraya(ilc supicmc slclici) Apasraya
A Mana-purana dcals cxicnsivcly wiil ilcsc icn iopics, wlilc a lcssci Purana dcals
wiil only livc-sarga, cicaiion; pratísarga, dissoluiion; vamsa, ilc gcncalogics ol
lings oi sagcs; manv-antaras, ilc icigns ol Manus; and vamsanucaríta, ilc lisioiics
ol vaiious sagcs, lings, and incainaiions. In ilc couisc ol discussing ilcsc livc
iopics, a lcssci Purana will discuss all icn iopics ol a Mana-purana, bui will iicai
only ilcsc livc in dcpil. Tlis dillcicncc in low cxicnsivcly ilc icn iopics aic
iicaicd consiiiuics ilc piincipal disiinciion bciwccn a Mana-purana and a lcssci
Purana. Tlc lollowing iablc illusiiaics in wlai conicxi a lcssci Purana discusscs
ilc icn claiaciciisiics ol a Mana-purana.
1. Sarga Sarga, Vísarga, Asraya
2. Pratísarga Níroána, Muhtí
3. Vamsa |sanuhatna
+. Manv-antara Manv-antara, Stnanam
5. Vamsanucarítam |sanuhatna, Posana, Ltí, Asraya
Srimaá-Pnagavatam coniains iwclvc canios, bui ilc |DDB312jfiist list of a Mahã-
purãna´s topics is in tle Second Canto. Iiom tlis, plus tle fact tlat tle fiist two
cantos seem in some ways intioductoiy, some sclolais conclude tlat tle
Bhãgavatan explains tlese ten topics successively in eacl canto fiom tle Tliid
Canto onwaids. Siila 1iva Gosvami las no iegaid foi tlis tleoiy. Since a Mahã-
purãna tieats ten topics, if tle fiist two cantos of tle Bhãgavatan desciihed
none of tlese, tlen tle Bhãgavatan piopei would lave only ten cantos. !t is
ohvious enougl, lowevei, tlat tle Iiist and Second Cantos discuss at least
sarga, visarga, and raksã.
Lailici Siïla Jïva Gosvamï lisicd ilc dclining claiaciciisiics ol Srimaá-Pnagavatam,
and among ilcsc wcic iis laving cigliccn ilousand vciscs and iwclvc canios and
iis bcginning wiil a iclcicncc io ilc Gayaiiï mantra. Il ilc liisi iwo canios aic noi
ically paii ol ilc Pnagavatam, ilcn wlai icmains no longci mccis ilc ciiiciia loi
bcing ilc Pnagavatam. Oilci sclolais say ilai bccausc Suladcva spcals only liom
ilc Sccond Canio on, ilc Iiisi Canio is noi paii ol ilc Pnagavatam piopci. lui
ilcii opinion is counicicd by ilc samc icply.
Siïla Jïva Gosvamï addiiionally aigucs ilai ilc icn iopics ol Srimaá-Pnagavatam aic
noi dcsciibcd in siiici scqucncc, onc pci canio. Iiisi ol all, ilcic aic iwclvc canios
and only icn iopics. Il wc iiy io icsolvc ilis dilcmma by cxcluding iwo ol ilc
canios, Srimaá-Pnagavatam will bc icduccd io lcss ilan ilc siipulaicd cigliccn
ilousand vciscs. Siïla Jïva Gosvamï luiilci says ilai alilougl níroána is ilc ciglil
iopic, ii is discusscd pioluscly in ilc Tcnil, Llcvcnil, and Twcllil Canios.
Tlis opinion is conliimcd by Siïdlaia Svamï, onc ol ilc cailicsi and mosi
icspccicd auiloiiiics on Srimaá-Pnagavatam. Accoiding io ilc adlcicnis ol a
succcssivc dcsciipiion ol ilc icn iopics bcginning liom ilc Tliid Canio, ilc Tcnil
Canio slould dcsciibc ilc ciglil iopic, níroána, and ilc Twcllil Canio ilc icnil
iopic, asraya. Undoubicdly ilc Tcnil Canio discusscs níroána, bui iis piincipal
iopic is ilc asraya, wlom ii csiablislcs io bc Kisna, ilc Supicmc Pcisonaliiy ol
Godlcad.
In Siïla Jïva Gosvamï's opinion, wlicl linds suppoii in Siïdlaia Svamï wiiiings, all
iwclvc canios ol ilc Pnagavatam dcsciibc all icn iopics, ilougl somc canios placc
moic cmplasis on cciiain iopics and lcss on oilcis. In lis Sarva-samvaáíni, Siïla
Jïva Gosvamï spccilics wlicl iopics aic covcicd cxicnsivcly in cacl canio:
Topic Canfos PrimariIy Discussed In
1. Sarga 2, 3
2. Vísarga 2, 3, +
3. Vrttí 3, 7, 11
+. Pahsa iliougloui
5. Manvantara S
6. Vamsa +, 9
7. Vamsanucaríta +, 9
S. Samstna 11, 12
9. Hctu 3, 11
10. Apasraya 10
As mcniioncd bcloic, ilc uliimaic puiposc ol Srimaá-Pnagavatam is io cxplain ilc
icnil subjcci, ilc asraya, ilc Supicmc Pcisonaliiy ol Godlcad. Ii is ilcicloic
illogical io cxpcci ilai ilc Pnagavatam will dcal wiil ilc oilci ninc subjccis
siiicily succcssivcly, as il picscniing mailcmaiical ilcoicms. Insicad, ilc
Pnagavatam picscnis ilcsc oilci subjccis piimaiily io csiablisl and cxplain ilc
gloiics ol ilc Supicmc Loid. Wc lavc no icason io insisi on a consccuiivc oidci ol
ilc icn subjccis oi io dcpicciaic ilc liisi iwo canios. Iiom ilc vciy siaii ol ilc
1attva-sanáarbna, Siïla Jïva Gosvamï las pioposcd ilai Srimaá-Pnagavatam locuscs
cniiicly on Loid Siï Kisna, ilc supicmc
slclici ol all cxisicncc. Tlc Pnagavatam dcsciibcs Siï Kisna in iis bcginning,
middlc,
and cnd, and noi jusi in ilc lasi canio. Siï Jïva will cxplain ilis maiici in moic
dciail in Sri Krsna-sanáarbna.
In ilc ncxi Tcxi Siïla Jïva Gosvamï picscnis Suia Gosvamï's dcliniiions ol ilc liisi
scvcn ol ilc icn iopics.
TEXT 62
TEXT 62.1
atna sargaáinam Iahsanam ana.
avyahrta-guna-hsobnan manatas trí-vrto `naman
bnuta-matrcnáríyartnanam sambnavan sarga ucyatc
praánana-guna-hsobnan manan tasmat trí-guno `nanharas tasmaá bnuta-matranam
bnuta-suhsmanam ínáríyanam ca stnuIa-bnutanam ca taá-upaIahsíta-taá-ácvatanam
ca sambnavan sargan. harana-srstín sarga íty artnan.
Suia Gosvamï ilcn dcsciibcs ilc lcaiuics ol ilc icn iopics, bcginning wiil
cicaiion:
Iiom ilc agiiaiion ol ilc oiiginal modcs wiilin ilc unmanilcsi maiciial naiuic,
ilc manat-tattva aiiscs. Iiom ilc manat-tattva comcs ilc clcmcni lalsc cgo, wlicl
dividcs inio ilicc aspccis. Tlis ilicclold cgo luiilci manilcsis as ilc subilc
clcmcnis, as ilc scnscs, and as ilc gioss scnsc objccis. Tlc gcnciaiion ol all ol
ilcsc is callcd cicaiion (sarga)` ¦Pnag. 12.7.11].
Tlc manat-tattva comcs inio bcing wlcn ilc oiiginal, doimani maiciial naiuic
(praánana) is agiiaicd, and liom ilc manat comcs lalsc cgo in cacl ol ilc ilicc
maiciial modcs. Iiom ilis ilicclold cgo comc ilc subilc clcmcnis, ilc scnscs, and
ilc plysical clcmcnis. Tlc appcaiancc ol ilc clcmcnis implics ilc appcaiancc ol
ilcii picsiding dciiics as wcll. All iogcilci, ilc appcaiancc ol ilcsc consiiiuics
sarga, ilc manilcsiaiion ol ilc subilc causcs ol cicaiion.
TEXT 62.2
purusanugrnitanam ctcsam vasana-mayan
vísargo `yam samanaro bijaá bijam caracaram
purusan paramatma. ctcsam manaá-aáinam jivasya purva-harma-vasana-praánano
`yam samanaran harya-bnutas caracara-praní-rupo bijaá bijam íva pravanapanno
vísarga ucyatc. vyastí-srstír vísarga íty artnan. ancnotír apy uhta.
Suia Gosvamï coniinucs:
Tlc sccondaiy cicaiion (vísarga), wlicl cxisis by ilc mcicy ol ilc Loid, is ilc
manilcsi amalgamaiion ol ilc dcsiics ol ilc living cniiiics. Jusi as a sccd pioduccs
addiiional sccds, aciiviiics ilai piomoic maiciial dcsiics in ilc pciloimci pioducc
moving and nonmoving lilc loims` ¦Pnag. 12.7.12].
Hcic ilc woid purusa (pcison`) iclcis io ilc Supcisoul, and ctcsam (ol ilcsc`)
indicaics ilc clcmcnis, bcginning wiil ilc manat. Tlc piimaiy icason ilc clcmcnis
combinc is ilc harma ilc jivas lavc accumulaicd liom ilcii picvious livcs. Tlus
ilc moving and nonmoving living bcings ialc ilcii biiils in a pcipciual cyclc, lilc
ilc gcnciaiion ol onc sccd liom anoilci. Tlis consiani llow ol gcnciaicd pioducis
is callcd vísarga, sccondaiy cicaiion. In oilci woids, vísarga is ilc cicaiion ol ilc
individual oiganisms, and ilus ilis discussion ol vísarga includcs ilc iopic ol utí
(impulscs loi aciiviiy`).
TEXT 62.3
vrttír bnutaní bnutanam caranam acaraní ca
hrta svcna nrnam tatra hamac coáanayapí va
caranam bnutanam samanyato `caraní ca-harac caraní ca hamaá vrttín. tatra tu
nrnam svcna svabnavcna hamac coáanayapí va ya níyata vrttír jivíha hrta sa vrttír
ucyata íty artnan.
Vrttí mcans ilc pioccss ol susicnancc, by wlicl ilc moving bcings livc upon ilc
nonmoving. Ioi a luman bcing, vrttí spccilically mcans aciing loi onc's livclilood
in a mannci suiicd io onc's pcisonal naiuic. Sucl aciion may bc caiiicd oui ciilci
in puisuii ol scllisl dcsiic oi in accoidancc wiil ilc Vcdic injunciions` ¦Pnag.
12.7.13].
Mobilc living bcings gcncially iliivc on immobilc oncs, bui ilc woid ca (and`) in
ilis vcisc linis ilai, wlcn ilc dcsiic impcls ilcm, moving cicaiuics will also
subsisi on oilci moving cicaiuics. Ioi luman bcings, lowcvci, ilc mcans ol
livclilood is picsciibcd accoiding io ilcii individual naiuics, on ilc basis ol ciilci
scllisl dcsiic oi sciipiuial injunciion. All ilis is callcd vrttí.
TEXT 62.+
rahsacyutavatarcna vísvasyanu yugc yugc
tíryan-martyarsí-ácvcsu nanyantc yaís trayi-ávísan
yaír avataraín. ancncsa-hatna stnanam posanam cctí trayam uhtam.
In cacl agc, ilc inlalliblc Loid appcais in ilis woild among ilc animals, luman
bcings, sagcs, and dcmigods. ly His aciiviiics in ilcsc incainaiions Hc pioiccis ilc
univcisc and lills ilc cncmics ol Vcdic culiuic. Tlis is callcd rahsa` ¦Pnag.
12.7.1+].
Hcic ilc woid yaín (by ilcm`) mcans by ilc incainaiions. Tlis dcliniiion ol
pioicciion` (rahsa) also incoipoiaics ilc ilicc iopics isa-hatna (naiiaiions aboui
ilc Supicmc Loid`), stnana (mainicnancc`), and posana (nouiislmcni`).
TEXT 62.5
manv-antaram manur ácva manu-putran surcsvaran
rsayo `msavataras ca narcn saá-víánam ucyatc
manv-aáy-acarana-hatnancna saá-ánarma cvatra vívahsíta íty artnan. tatas ca
prahtana-grantncnaíhartnyam.
In cacl icign ol Manu (manv-antara), six iypcs ol pcisonaliiics appcai as
manilcsiaiions ol Loid Haii: ilc iuling Manu, ilc clicl dcmigods, ilc sons ol
Manu, India, ilc gicai sagcs, and ilc paiiial incainaiions ol ilc Supicmc
Pcisonaliiy ol Godlcad` ¦Pnag. 12.7.15].
Iiom ilc mcniion lcic ol ilc aciiviiics ol ilc Manus and ilc oilcis, ii is
undcisiood ilai ilc iopic ol saá-ánarma (piogicssivc icligious piinciplcs`) is also
covcicd. In ilis way ilis lisi ol icn iopics is cquivalcni io ilc onc givcn cailici in
ilc Pnagavatam.
TEXT 62.6
rajnam branma-prasutanam vamsas traí-haIího `nvayan
vamsy|DDB317janucaiitam tesam vittam vamsa-dlaias ca ye
tcsam rajnam yc ca vamsa-ánaras tcsam vrttam vamsy|DDB318janucaiitam.
Dynasiics (vamsa) aic lincs ol lings oiiginaiing wiil Loid lialma and cxicnding
coniinuously iliougl pasi, picscni, and luiuic. Tlc accounis ol sucl dynasiics,
cspccially ol ilcii mosi piomincni mcmbcis, consiiiuic ilc subjcci ol dynasiic
lisioiy (vamsy|DDB319jãnucarita)¨ |Bhãg. 12.7.16j.
Tlc aciiviiics ol ilc vamsa-ánaran (piomincni mcmbcis ol ilosc dynasiics)
consiiiuics vamsanucarítam (dynasiic lisioiy`).
COMMENTARY
Siï Suia Gosvamï Dclincs ilc Pnagavatam`|DDB32Ojs Topics
Ai ilc cnd ol ilc Sccond Canio Suladcva Gosvamï lisis and dclincs ilc icn iopics
ol Srimaá-Pnagavatam, and in ilc Twcllil Canio Suia Gosvamï docs ilc samc. Tlc
liisi iopic is sarga, piimaiy cicaiion. As wc lavc alicady poinicd oui, duiing ioial
dissoluiion cvciyiling in ilc maiciial univcisc bccomcs unmanilcsi, a siaic callcd
prahrtí oi praánana. In ilis siaic ilc ilicc modcs ol naiuic icmain in a siaic ol
cquilibiium. Noi uniil ilc modcs aic agiiaicd and pui oui ol balancc can cicaiion
bcgin again. Tlis samc piinciplc applics io luman bcings: Wlcn a pcison is
saiislicd, pcacclul, and cquipoiscd lc will noi iniiiaic somc ncw aciiviiy; somc
siimulus musi disiuib lis cquilibiium and moiivaic lim io aci. Onc cngagcs in
scx, loi cxamplc, wlcn onc's mind and body aic siimulaicd by lusi oi ilc dcsiic io
piocicaic.
Tlc oiiginal disiuibancc in ilc praánana is causcd by ilc glancc ol ilc Supicmc
Loid, wiil wlicl Hc impicgnaics prahrtí, oi maiciial naiuic, wiil all ilc
condiiioncd jivas. Loid Kisna conliims ilis in ilc Pnagavaá-gita (1+.3): mama
yonír manaá branma tasmín garbnam áaáamy anam. Tlc ioial maiciial subsiancc,
callcd lialman, is ilc souicc ol biiil, and ii is ilai lialman ilai I impicgnaic.`
Hcic ilc woid lialman mcans prahrtí, noi ilc Loid's impcisonal lcaiuic.
Tlc impicgnaicd oi disiuibcd siaic ol prahrtí is callcd ilc manat-tattva. Wlcn
luiilci impcllcd by haIa, ilc Loid's iimc poicncy, ilc manat-tattva givcs iisc io ilc
ilicc linds ol ananhara, oi lalsc cgo. Tlcsc includc vaíharíha ananhara, lalsc cgo
in ilc modc ol goodncss,|DDB321j taijasa ahankãra, false ego in tle mode of
passion,|DDB322j and tãnasa ahankãra, false ego in tle mode of ignoiance.
Vaíharíha ananhara givcs iisc io manas, ilc clcmcnial subsiancc ol mind, and also
io ilc picsiding dciiics ol maiciial cicaiion. 1aíjasa ananhara givcs iisc io buáání,
ilc iniclligcncc, and also io ilc scnscs, wlicl aic ol iwo iypcs, pciccpiivc and
woiling. Wlcn ilc haIa poicncy acis on ilc tamasa ananhara, sound comcs inio
bcing, lollowcd by cilci and ilc cai. Undci ilc impulsc ol iimc, cilci ilcn givcs
iisc io iaciiliiy, and ilcn aii and ilc slin cvolvc. Similaily, aii givcs iisc io loim,
alici wlicl liic and ilc cyc cvolvc; liic givcs iisc io iasic, and ilcn waici and ilc
ionguc cvolvc; and linally waici givcs iisc io smcll, alici wlicl caiil and ilc nosc
cvolvc. Tlc Loid Himscll pciloims ilis piimaiy plasc ol cicaiion (sarga), wlicl
includcs ilc cicaiion ol ilc abovcmcniioncd clcmcnis' picsiding dciiics. Tlis is
indicaicd lcic (in Pnag. 12.7.11) by ilc woid artna.
Tlcsc aic ilc siagcs ol maiciial cicaiion in iis piimaiy plasc (sarga):
PRAKR!I OR PRADHANA
(lalanccd siaic ol Naiuic)
Glancc ol ilc Loid (wiil KaIa)
MAHA!-!A!!VA (Cítta)
(Praánana bccomcs disiuibcd)
AHANKARA (FaIse Ego)
VAIKARIKA !AIjASA !AMASA
(In Goodncss) (In Passion)(In ignoiancc)
MIND AND INTLLLIGLNCL 1AN-MA1PAS PRLSIDING DLITILS AND SLNSLS
,Sound, Toucl, Ioim, Tasic, Smcll)and 5 maiciial clcmcnis.
As mcniioncd picviously, ilc Pnagavatam disiinguislcs bciwccn ilc scnscs and
ilc plysical scnsc oigans, ilc laiici bcing ilc scais ol ilc loimci. Tlc abovc claii
slows ilai lalsc cgo in ilc modc ol passion givcs iisc io iniclligcncc and ilc
scnscs. Tlcsc scnscs aic noi ilc scnsc oigans bui iailci ilc subilc scnscs, wlicl
accompany ilc jiva liom body io body. Tlc plysical scnsc oigans, ol couisc, aic
dissolvcd along wiil ilc icsi ol ilc gioss body ai dcail.
Lacl ol ilc livc tan-matras, ilc subilc manilcsiaiions ol ilc maiciial clcmcnis,
bccomcs mixcd wiil ilc iimc cncigy ol ilc Loid and givcs iisc io iis
coiicsponding gioss clcmcni and ilc scai ol ilc coiicsponding scnsc oigan:
1AN-MA1PA MATLRIAL LLLMLNTS SLATS OI SLNSLS
SOUND - SKY - LARS
TOUCH - AIR - SKIN
IORM - IIRL - LYL
TASTL - WATLR - TONGUL
SMLLL - LARTH - NOSL
Tlc manat-tattva, ananhara, mind, and iniclligcncc aic considcicd inicinal scnscs.
Tlcsc loui, plus ilc livc woiling scnscs (lcgs, lands, anus, voicc|DDB323j, and
genitals), tle five peiceptive senses (eais, eyes, nose, skin, and tongue), tle five
gioss mateiial ohjects (sky, aii, fiie, watei, and eaitl), and tle five suhtle
elements (sound, tactility, foim, taste, and smell) total twenty-foui elements,
and tle jiva and Paiamatma can he counted as tle twenty-fiftl and twenty-
sixtl. Time (kãla) is not counted sepaiately, heing an eneigy of tle Paiamatma.
lccausc puic clcmcnis cannoi bc cmploycd in ilc pioccss ol cicaiion, ilc livc
gioss maiciial clcmcnis lisicd abovc musi bc luiilci combincd by ilc pioccss
callcd panci-haranam. In ilis pioccss cacl ol ilc clcmcnis is mixcd wiil ilc oilci
loui accoiding io a cciiain iaiio. Tlcn Loid lialma, using ilcsc mixcd clcmcnis,
piocccds wiil ilc sccondaiy plasc ol cicaiion, callcd vísarga. Hc cicaics ilc
bodics ol ilc myiiad
living bcings accoiding io ilc sioicd-up laimic impicssions ol ilcii picvious
livcs. Vísarga includcs ilc manilcsiaiion ol lialma's mind-boin sons-Aiii,
Vasisila, Dalsa, Manu, and oilcis. Somc ol ilcsc sons aic Piajapaiis, piogcniiois,
wlosc ollspiing populaic ilc univcisc. Tlc plascs ol cicaiion coniinuc in cyclcs,
onc plasc giving iisc io ilc ncxi, lilc onc sccd giving iisc io anoilci
sccd. Tlc sccds in ilis cicaiivc pioccss aic ilc living cniiiics' liuiiivc aciiviiics.
Alici sarga and vísarga comc vrttí, susicnancc. As siaicd in
Siïmad llagavaiam (1.13.+7), onc living bcing is gcncially susiaincd by caiing
oilcis:
anastaní sa-nastanam apaáaní catus-paáam
pnaIguní tatra manatam jivo jivasya jivanam
Tlosc wlo aic dcvoid ol lands aic picy loi ilosc wlo lavc lands; ilosc dcvoid
ol lcgs aic picy loi ilc loui-lcggcd. Tlc wcal aic ilc subsisicncc ol ilc siiong, and
ilc gcncial iulc lolds ilai onc living bcing is lood loi anoilci.`
Usually, immovablc bcings aic lood loi ilosc ilai movc, bui somc moving bcings,
sucl as iigcis, picy on oilci moving bcings. Human bcings aic spccial bccausc
ilcy can cloosc wlai lind ol lood ilcy will cai. In ilis maiici ilcy can bc guidcd
ciilci by ilcii own dcsiics oi by Vcdic sciipiuial injunciion. Tlosc wlo cai
accoiding io wlim glidc down io lcllisl spccics, wlilc ilosc wlo lollow sciipiuic
piogicss iowaid libciaiion.
Sincc Loid Visnu acccpis ilc icsponsibiliiy ol mainiaining Vcdic culiuic in ilc
univcisc, Hc incainaics in cvciy millcnnium io pioicci His dcvoiccs and cuib ilc
dcmoniac. Tlis is callcd rahsa, pioicciion. Tlc Loid docs noi icsiiici His
appcaianccs only io ilc luman spccics. As Piallada Malaiaja says in lis piaycis
io Loid Nisimla, íttnam nr-tíryag-rsí-ácva-jnasavataraír Iohan víbnavayasí namsí
jagat pratipan. My Loid, You appcai in vaiious incainaiions as a luman bcing, an
animal, a gicai saini, a dcmigod, a lisl, oi a ioiioisc, ilus mainiaining ilc cniiic
cicaiion in dillcicni planciaiy sysicms and lilling ilc dcmoniac piinciplcs` (Pnag.
7.9.3S).
Tlc maiciial cicaiion is manilcsi loi ilc duiaiion ol Loid lialma's lilc, onc
lundicd ycais accoiding io lis iimc scalc. His onc day lasis loi onc ilousand
cyclcs ol ilc loui yugas-Saiya, Ticia, Dvapaia, and Kali. ly luman calculaiion,
ilcicloic, a day ol lialma lasis +,320,000,000 ycais. Ioi managciial puiposcs lc
dividcs cacl ol lis days inio louiiccn pciiods callcd manv-antaras. Tlc pcison wlo
iulcs duiing cacl ol ilcsc pciiods is callcd Manu, wlo is assisicd by lis sons,
|DDB324j hy demigods sucl as Candia and \aiuna,|DDB325jhy Ioid !ndia,
|DDB326jhy tle seven gieat sages, called sapta-rsis,|DDB327j and hy a special
paitial expansion of tle Supieme Ioid wlo incainates foi eacl paiticulai
nanv-antara. Tle demigods and sages aie all appointed foi tle peiiod of one
nanv-antara, and tle activities of tlese gieat peisonalities constitute saJ-
Jharna, oi piogiessive ieligious piinciples.
Ai picscni (|DDB328jA.D. 1994|DDB329j) we aie in tle peiiod of tle seventl
Manu, \aivasvata Manu, moie exactly in tle 5,O92nd yeai of Kali-yuga, in tle
twenty-eigltl yuga cycle of tle day of Bialma called tle Svetavaiala-kalpa,
duiing lis fifty-fiist yeai. SrinaJ-Bhãgavatan names tle fouiteen Manus, tle
coiiesponding incainations special to tleii peiiods, and tle names of !ndia in
tlese peiiods:
MANU MANU'S IATHLR NAML OI AVATAR
INDRA
1. Svayambluva lialma Yajna
Yajna
2. Svaiocisa Agni Viblu
Rocana
3. Uiiama Piiyaviaia Saiyascna
Saiyajii
+. Tamasa Piiyaviaia Haii
Tiisilla
5. Raivaia Piiyaviaia Vailunila
Viblu
6. Calsusa Calsu Ajiia
Maniiadiuma
7. Vaivasvaia Vivasvan Vamana
Puiandaia
S. Savaini Vivasvan Saivablauma lali
9. Dalsa-savaini Vaiuna Rsabla
Adbluia
10. lialma-savaini Upaslola Visvalscna
Samblu
11. Dlaima-savaini Upaslola Dlaimasciu
Vaidliia
12. Rudia-savaini Upaslola Svadlama
Riadlama
13. Dcva-savaini Upaslola Yogcsvaia
Divaspaii
1+. India-savaini Upaslola liladblanu
Suci
Two piomincni dynasiics ol lings comc liom Loid lialma-ilc sun dynasiy and
ilc moon dynasiy. Tlc dcsciipiion ol ilc dccds pciloimcd by ilc lings appcaiing
in ilcsc dynasiics is callcd vamsyanucarítam.
In ilc ncxi Tcxi Siïla Jïva Gosvamï cxplains ilc dcliniiions ol ilc icmaindci ol ilc
Pnagavatam`s icn iopics and concludcs Sri 1attva-sanáarbna by cxplaining ilcii
puiposc.
TEXT 63
TEXT 63.1
naímíttíhan prahrtího nítya atyantího Iayan
samstnctí havíbnín prohtas caturánasya svabnavatan
asya paramcsvarasya. svabnavatan sahtítan. atyantíha íty ancna muhtír apy atra
pravcsíta.
Tlcic aic loui iypcs ol cosmic annililaiions-occasional, clcmcnial, coniinuous,
and uliimaic-all ol wlicl aic cllccicd by ilc inlcicni poicncy ol ilc Supicmc
Loid. Lcaincd sclolais lavc dcsignaicd ilis iopic dissoluiion (samstna)` (Pnag.
¦12.7.17].
In ilis vcisc ilc woid asya (His`) iclcis io ilc Paiamcsvaia, ilc Supicmc Loid,
wlilc svabnavatan (duc io naiuic`) mcans by His cncigy.` Tlc icim atyantíhan
(uliimaic`) implics ilai muhtí (libciaiion) is includcd in ilis lind ol dissoluiion.
TEXT 63.2
nctur jivo `sya sargaácr avíáya-harma-harahan
yam canusayinam pialui avyaliiam uiapaic
nctur nímíttam. asya vísvasya. yato `yam avíáyaya harma-harahan. yam cva nctum
hccíc caítanya-praánanycnanusayínam pranur apara upaání-praánanycnavyahrtam
ítí.
Oui ol ignoiancc ilc living bcing pciloims maiciial aciiviiics and ilcicby
bccomcs in onc scnsc ilc causc (nctu) ol ilc cicaiion, mainicnancc, and
dcsiiuciion ol ilc univcisc. Somc auiloiiiics call ilc living bcing ilc pcisonaliiy
undcilying ilc maiciial cicaiion, wlilc oilcis say lc is ilc unmanilcsi scll` ¦Pnag.
12.7.1S].
Tlc nctu (causc`) lcic is ilc nímítta, oi cllicicni causc. Asya (ol ilis`) iclcis io
ilis univcisc, ilc cxisicncc ol wlicl is duc io ilc jivas, wlo aci in ignoiancc.
Somc call ilai samc causc ilc anusayi (undcilying pcisonaliiy`), liglligliing ilc
piinciplc ol consciousncss, wlilc oilcis call lim ilc avyahrta (unmanilcsi`),
locusing aiicniion on ilc jivas` upaánís.
TEXT 63.3
vyatírchanvayau yasya jagrat-svapna-susuptísu
maya-maycsu iad bialma jïva-viiiisv apasiayal
sri-baáarayana-samaání-Iabánartna-víroánaá atra ca jiva-suáána-svarupam
cvasrayatvcna na vyahnyayatc. híntv ayam cvartno jagraá-aáísv avastnasu maya-
maycsu maya-sahtí-haIpítcsu manaá-aáí-áravycsu ca hcvaIa-svarupcna vyatírchan
parama-sahsítayanvayas ca yasya taá branma ca jivanam vrttísu suáána-svarupataya
sopaánítaya ca vartancsu stnítísv apasrayan sarvam aty atíhramyasraya íty artnan.
apa íty ctat hnaIu varjanc varjanam catíhramc paryavasyatití.
Tlc Supicmc Absoluic Tiuil is picscni iliougloui all ilc siaics ol awaicncss-
waling consciousncss, slccp, and dccp slccp-iliougloui all ilc plcnomcna
manilcsicd by ilc cxicinal cncigy, and wiilin ilc lunciions ol all living cniiiics,
and Hc also cxisis scpaiaic liom all ilcsc. Tlus siiuaicd in His own iiansccndcncc,
Hc is ilc uliimaic and uniquc slclici` ¦Pnag. 12.7.19].
Ii cannoi bc said ilai ilc jiva is ilc asraya, cvcn in lis puic siaic. Tlai would go
againsi wlai Siïla Vyasadcva cxpciicnccd in iiancc. Railci, ilc coiicci
undcisianding is as lollows:
Tlc Supicmc lialman is alonc in His oiiginal idcniiiy. Hc is always alool liom ilc
siaics ol consciousncss lnown as waling awaicncss and so on, and also liom ilc
manilcsiaiions ol maiici, bcginning wiil ilc manat-tattva. All ilcsc aic pioducis ol
ilc cxicinal cncigy, ilai is io say, cicaiions ol His Maya poicncy. Wlilc icmaining
alool liom all ilcsc manilcsiaiions, Hc simuliancously associaics wiil ilcm in His
lcaiuic as ilc Supcisoul, ilc supicmc wiincss. Tlcicloic Hc is ilc basis loi ilc
jiva`s aciiviiics in boil lis puic and lis condiiioncd siaic|DDB331j. But in tlis
context tle woid apãsraya indicates tlat even wlile He is tle foundation foi
tle jiva´s activities He still iemains tianscendental to eveiytling; tle piefix apa
iefeis to ahandonment,¨ wlicl leie amounts to tle idea of tianscending.
TEXT 63.+
taá cvam apasrayabnívyahtí-ávara-bnutam nctu-sabáa-vyapaáístasya jivasya suáána-
svarupa-jnanam ana ávabnyam
paáartncsu yatna áravyam tan-matram rupa-namasu
bijaáí-pancatantasu ny avastnasu yutayutam
víramcta yaáa cíttam nítva vrttí-trayam svayam
yogcna va taáatmanam vcácnaya nívartatc
Sucl lnowlcdgc ol ilc puic naiuic ol ilc jiva, wlo is lcic dcsignaicd ilc causc ol
maiciial cxisicncc, lcads io icalizaiion ol ilc apasraya, oi iiansccndcnial
louniainlcad ol cxisicncc, as Suia Gosvamï siaics in iwo vciscs:
Alilougl a maiciial objcci may assumc vaiious loims and namcs, iis csscniial
ingicdicni is always picscni as ilc basis ol iis cxisicncc. Similaily, boil conjoinily
and scpaiaicly, ilc jiva is always picscni wiil ilc cicaicd maiciial body
iliougloui iis plascs ol cxisicncc, bcginning wiil conccpiion and cnding wiil
dcail.
Liilci on ilc siicngil ol onc's own powci ol disciiminaiion oi bccausc ol onc's
icgulaicd spiiiiual piaciicc, onc's mind may siop lunciioning on ilc maiciial
plailoim ol waling consciousncss, slccp, and dccp slccp. Tlcn ilc jiva
undcisiands ilc Supicmc Soul and wiildiaws liom maiciial cndcavoi` ¦Pnag.
12.7.20-21].
TEXT 63.5
rupa-namatmahcsu paáartncsu gnataáísu yatna áravyam prtnívy-aáí yutam ayutam ca
bnavatí harya-árstím vínapy upaIambnat tatna tan-matram suáánam jiva-caítanya-
matram vastu garbnaánanaáí-pancatantasu navasv apy avastnasv avíáyaya yutam
svatas tv ayutam ítí suáánam atmanam íttnam jnatva nírvínnan sann
apasrayanusanánana-yogyo bnavatity ana víramctctí. vrttí-trayam jagrat-svapna-
susuptí-rupam. atmanam paramatmanam. svayam vamaácvaácr íva maya-
mayatvanusanánancna ácvanuty-aácr ívanustnítcna yogcna va. tatas ccnayas taá-
anusiIana-vyatíríhta-ccstayan. sri-sutan. uááístan sambanánan.
Wc can considci ilc subsianccs caiil, waici, and so on io bc ciilci associaicd wiil
ilcii pioducis laving namcs and loims-sucl as pois-oi scpaiaic liom ilcm.
Alici all, wc can idcniily ilcsc subsianccs cvcn apaii liom ilcii pioducis. In ilc
samc way, alilougl by ilc loicc ol ignoiancc ilc oiiginally puic spiiii soul
bccomcs involvcd wiil ilc ninc siagcs ol lilc liom conccpiion io dcail, lc can
noncilclcss bccomc indillcicni by undcisianding ilai lc is in laci disiinci liom all
ilis by viiiuc ol lis bcing a puic scll. Tlus bccoming alool, lc is ilcn qualilicd io
inquiic aboui ilc asraya. Tlai is ilc puipoii ol ilc vcisc bcginning víramcta
¦Pnag. 12.7.21].
Tlc vrttí-trayam (ilicc lunciional siaics`) aic ilc siaics ol waling, dicaming, and
dccp slccp. Atmanam (Scll`) lcic mcans ilc Supcisoul. Svayam (by oncscll`)
mcans by caiclully siudying ilc illusoiy naiuic ol ilc woild, as ilc sagc Vamadcva
did. Yogcna (by yoga`) indicaics ilai onc may conduci ilis siudy by mcans ol ilc
lind ol mcdiiaiion Siïmaiï Dcvaluii and oilcis piaciiccd. |nayan nívartatc (lc
bccomcs licc liom all aciions`) mcans ilai lc icliains liom all aciiviiics oilci ilan
ilc piaciicc ol God-icalizaiion.
Tlis is oui cxplanaiion ol sambanána, ilc conncciion bciwccn Srimaá-Pnagavatam
and ilc subjcci ii discusscs.
TEXT 63.6
ítí haIí-yuga-pavana-sva-bnajana-víbnajana-prayojanavatara-sri-sri-bnagavat-hrsna-
caítanya-ácva-carananucara-vísva-vaísnava-raja-sabna-sabnajana-bnajana-sri-rupa-
sanatananusasana-bnarati-garbnc sri-bnagavata-sanáarbnc tattva-sanáarbno nama
pratnaman sanáarbnan.
Tlus cnds ilc 1attva-sanáarbna, ilc liisi bool ol ilc Pnagavata-sanáarbna, wlicl
was wiiiicn accoiding io ilc insiiuciions ol Siïla Rupa Gosvamï and Siïla Sanaiana
Gosvamï, ilc icvcicd lcadcis ol ilc univcisal ioyal asscmbly ol Vaisnavas. Tlcy
aic unalloycd scivanis ol ilc loius lcci ol ilc Supicmc Pcisonaliiy ol Godlcad,
Loid Siï Kisna Caiianya Malapiablu, ilc puiilici ol ilc jivas in Kali-yuga, wlo
dcsccndcd io disiiibuic ilc bcncdiciion ol His own dcvoiional scivicc.
COMMENTARY
Conclusion
Tlc dissoluiion ol ilc maiciial cicaiion is callcd samstna, ol wlicl Suia Gosvamï
says ilcic aic loui linds-naímíttíha, prahrtíha, nítya, and atyantíha. Tlc
dissoluiion ilai comcs ai ilc cnd ol Loid lialma's day is callcd ilc naímíttíha, oi
occasional. Tlc dissoluiion ol ilc univcisc ai ilc cnd ol Loid lialma's lilc is
callcd prahrtíha, oi complcic. Tlc incxoiablc momcni-by-momcni piogicssion ol
cvciyiling in ilc maiciial woild iowaid annililaiion is callcd ilc nítya, oi
coniinuous, dissoluiion. And wlcn an individual jiva gcis licc liom boil lis subilc
and gioss bodics and cnicis ilc spiiiiual sly, ilai is callcd ilc atyantíha, oi
uliimaic, dissoluiion, namcly libciaiion. Having aiiaincd ilis siaic, onc docs noi
lavc io ialc biiil again in ilis maiciial woild. Tlus Siïla Jïva Gosvamï says ilai
atyantíha-Iaya includcs muhtí, ilc ninil iopic among ilc icn iopics ol Srimaá-
Pnagavatam Suladcva Gosvamï cnumciaicd in |DDB335ja veise quoted in Text
56 (Bhãg. 2.1O.1)
In lis Sarva-samvaáíni Siïla Jïva Gosvamï siaics ilai, in addiiion io ilc
dissoluiions mcniioncd abovc, ilcic is also a paiiial dissoluiion ai ilc cnd ol cacl
manv-antara. To subsianiiaic ilis siaicmcni lc ciics ilc Vísnu-ánarmottara Purana,
Srimaá-Pnagavatam, and ilc Pnarata-tatparya ol Siï Madlvacaiya. Paii ol ilc
iclcicncc liom ilc Vísnu-ánarmottara Purana (1.75.1, 2) siaics:
vajra uvaca
manv-antarc paríhsinc yaársi ávíja jayatc
samavastna mana-bnaga taársim vahtum arnasí
marhanácya uvaca
manv-antarc paríhsinc ácva manv-antarcsvaran
manar-Ioham atnasaáya tístnantí gata-haImasan
King Vajia aslcd, '|DDB336jO brãhnana, wlat is tle situation of tle woild
wlen a nanv-antara ends? Please explain tlis to me.`
Mailandcya icplicd, '|DDB337jAt tle end of a nanv-antara, tle demigods
appointed foi tlat paiticulai nanv-antara, heing fiee fiom sins, attain to
Malailoka and ieside tleie.`¨
Mailandcya gocs on io cxplain ilai ilc scvcn sagcs, Manu, and India go io
lialmalola wlilc ilc caiil bccomcs submcigcd in a dclugc. Tlis dcsciipiion ol
ilc gcncial annililaiion ai ilc cnd ol cacl manv-antara is similai io ilc onc givcn
in ilc Twcniy-louiil Clapici ol ilc Pnagavatam`s Liglil Canio. Siïla Jïva
Gosvamï commcnis ilai ilc cxisicncc ol a dissoluiion ai ilc cnd ol cacl manv-
antara is luiilci subsianiiaicd by ilc Harí-vamsa Purana and commcniaiics on iis
clapicis dcaling wiil ilc subjcci ol univcisal dissoluiion. Tlus ilc dissoluiion ai
ilc cnd ol a manv-antara can bc caicgoiizcd as naímíttíha, oi occasional, bccausc ii
occuis icpcaicdly wiil ilc clangcs ol Manus.
Tlc nctu, oi cllicicni causc ol cicaiion, is ilc jiva. Tlc Supicmc Loid las noiling
io gain by cicaiing ilis maiciial woild. Hc las His own iiansccndcnial abodc,
wlcic Hc cngagcs in loving pasiimcs wiil His dcai dcvoiccs. lui loi ilc wcllaic ol
ilosc living bcings wlo lavc iuincd ilcii bacls on Him, Hc las cicaicd ilis
univcisc, wlcic ilc jivas aic avíáya-harma-haraha, aciing oui ol ignoiancc and
susiaining ilc univcisc. In ilai scnsc ilc jivas aic ilc cllicicni causc bclind ilc
cicaiion, cvcn ilougl ilcy nciilci dcsign noi pioducc ii. As Loid Kisna siaics in
ilc Pnagavaá-gita (7.5), jiva-bnutam mana-bano yaycáam ánaryatc jagat. Tlc living
cniiiics susiain ilc wlolc maiciial woild.
Tlc Loid's uliimaic puiposc in cicaiing ilc maiciial woild is io cnablc ilc jivas io
aiiain libciaiion liom ilc cyclc ol icpcaicd biiil and dcail. Suladcva Gosvamï
siaics ilis cxpliciily in Srimaá-Pnagavatam (10.S7.2):
buáánináríya-manan-pranan jananam asrjat prabnun
matrartnam ca bnavartnam ca atmanc `haIpanaya ca
Tlc Supicmc Loid manilcsicd ilc maiciial iniclligcncc, scnscs, mind, and viial
aii ol ilc living cniiiics so ilai ilcy could indulgc ilcii dcsiics loi scnsc
giaiilicaiion, ialc icpcaicd biiils io cngagc in liuiiivc aciiviiics, bccomc clcvaicd
in luiuic livcs, and uliimaicly aiiain libciaiion.`
Iiom ilis wc can scc ilai ilc jiva is cciiainly noi ilc asraya ol ilc univcisc.
Accoiding io Siïla Vyasadcva's icalizaiion in iiancc, ilai posiiion bclongs io ilc
Supicmc Loid. lui il ilc Loid is ilc asraya ol ilis maiciial woild, wouldn'i Hc
also ncccssaiily bc in coniaci wiil Maya and lci cicaiion' Siï Suia Gosvamï icplics
ilai ilc Supicmc Loid is apasraya, ilc iiansccndcnial slclici. In oilci woids, Hc
is ilc asraya, bui Hc is apaii liom Maya. In ilc Pnagavaá-gita (7.+) ilc Loid
dcsciibcs His own maiciial naiuic as bnínna prahrtí, His scpaiaicd cncigy. In His
oiiginal loim ilc Supicmc Pcisonaliiy ol Godlcad is complcicly alool liom His
cicaiion, bui as ilc Supcisoul Hc wiincsscs and coniiols ilc aciiviiics ol boil ilc
jivas and Maya. Tlus by His inconccivablc poicncy Hc boil associaics wiil ilc
cicaiion and icmains alool liom ii. Tlis Hc also conliims in ilc Pnagavaá-gita
(9.+):
maya tatam íáam sarvam jagaá avyahta-murtína
mat-stnaní sarva-bnutaní na canam tcsv avastnítan
ly Mc, in My unmanilcsicd loim, ilis cniiic univcisc is pcivadcd. All bcings aic
in Mc, bui I am noi in ilcm.` Yci cvcn ilougl as ilc Supcisoul ilc Loid pcivadcs
ilc univcisc and coniiols ii, Hc is nciilci in plysical coniaci wiil ii noi
inllucnccd by ii.
In Tcxi 53 Siïla Jïva Gosvamï slowcd ilai lnowlcdgc ol ilc puic naiuic ol ilc jiva
is ilc liisi sicp in ilc scicncc ol God-icalizaiion. Hcic in Tcxi 63 lc subsianiiaics
ilis siaicmcni wiil iwo vciscs spolcn by Siï Suia Gosvamï (quoicd in Tcxi 63.+).
In Srimaá-Pnagavatam |DDB338j11.22.47 Ioid Kisna mentions tle nine states
of hodily existence tle jiva expeiiences: conception, gestation, hiitl, infancy,
clildlood, youtl, middle age, old age, and deatl. Altlougl in lis conditioned
state tle jiva seems to associate witl tlese nine states, le nevei actually does.
1ust as clay is tle essential constituent of a pot yet still exists independent of tle
pot, so tle jiva animates lis hody hut still exists independent of tle hody and
its nine states.
Wlcn a pcison lnows ilai|DDB339j wletlei |DDB34Ojle is awake, dieaming,
oi meiged in deep sleep|DDB341j le is always distinct fiom lis hody duiing all
tle nine states, le is qualified to walk on tle patl of God-iealization. Tlat is
tle stage of athãto brahna-jijnãsã. One wlo knows le is distinct fiom tle hody
is qualified to inquiie into tle Ahsolute Tiutl (\.s. 1.1.1).
Tlis Tcxi givcs iwo pioccsscs loi scll-icalizaiion. Tlc woid svayam (by oncscll`)
implics ilc pail ol jnana, in wlicl onc mcdiiaics on ilc scll as dillcicni liom
cvciyiling clsc in ilc icalm ol Maya. Tlc Prnaá-aranyaha Lpanísaá iclaics ilc
lisioiy ol a sagc namcd Vamadcva wlo lollowcd ilis pail, and ilc Llcvcnil Canio
ol Srimaá-Pnagavatam iclls ol anoilci piaciiiionci, Daiiaiicya.
Tlc sccond pioccss is implicd by ilc woid yogcna, wlicl mcans ilc pail ol bnahtí.
On ilis pail onc considcis oncscll dillcicni liom ilc ilicc siaics ol cxisicncc-ilc
waling siaic, ilc dicaming siaic, and dccp slccp-and mcdiiaics on ilc Supcisoul.
Tlis pail is
cxcmplilicd by Loid Kapiladcva's moilci, Siïmaiï Dcvaluii, wlosc sioiy is iold in
ilc Tliid Canio ol Srimaá-Pnagavatam.
Siïla Jïva Gosvamï concludcs ilai ilc asraya ol cvciyiling is Loid Siï Kisna, ilc
Supicmc Pcisonaliiy ol Godlcad; Hc alonc is ilc subjcci (sambanání-tattva) ol
Srimaá-Pnagavatam.
Tlc lollowing is a summaiy ol Sri 1attva-sanáarbna. Tlc liisi cigli Tcxis, wlicl
aic in vcisc loim, malc up ilc invocaiion, oi mangaIacarana. In ilcsc vciscs Siïla
Jïva Gosvamï piays io lis icaclcis and lis woislipablc Dciiy; |DDB342jle also
tells wly le is wiiting tle hook and defines its suhject and tle qualifications
one must lave to iead it.
In Tcxis 9 iliougl 26 Jïva Gosvamï discusscs Gaudïya Vaisnava cpisicmology. Hc
liisi poinis oui ilai all luman bcings aic subjcci io loui dclccis ilai picvcni ilcm
liom acquiiing pcilcci lnowlcdgc indcpcndcnily. Ol ilc icn mcans ol gaining
lnowlcdgc,|DDB343j Siila 1iva accepts sabJa, ievealed sciiptuie, as supieme,
foi it alone can give one peifect knowledge. Since tle VcJas aie sabJa-
brahnan, knowledge ievealed hy tle Supieme Ioid, tley aie tle liglest
autloiity. But hecause tley aie now unavailahle in tleii complete foim,
hecause tley aie ciyptic, and hecause tley can no longei he leained fiom
iepiesentatives of a piopei disciplic succession of teacleis, Siila 1iva Gosvami
iecommends tle Iurãnas, wlicl, along witl tle Bãnãyana and Mahãbhãrata,
constitute tle fiftl VcJa. Next Siila 1iva slows tlat tle Iurãnas lave tle same
souice, autloiity, and natuie as tle VcJas, and tlat, foi us in tlis age, tleii
simple language and univeisal accessihility iendei tlem an even hettei souice
of knowledge tlan tle otlei foui VcJas.
lui ilc Puranas sccm io coniiadici onc anoilci in vaiious ways-loi cxamplc, by
gloiilying dillcicni dciiics as |DDB344jwoitly of tle liglest woislipand most
of tlem lack a piopei disciplic succession. By tle piocess of elimination,
tleiefoie, in Text 18 Siila 1iva Gosvami pioposes SrinaJ-Bhãgavatan as tle
most suitahle Iurãna foi investigation. Iiom Text 19 to 26 Siila 1iva ieveals tle
supieme qualities of SrinaJ-Bhãgavatan and slows low it is tle most
autloiitative \edic sciiptuie, tle iipened fiuit of tle desiie tiee of \edic
knowledge. He slows tlat tle Bhãgavatan is hased on tle Gayatii nantra, tle
essence of tle VcJas, and tlat it is tle natuial commentaiy on tle VcJãnta-
sutra. !n Texts 27 and 28 Siila 1iva desciihes tle hasic scleme of tle
SanJarbhas, wlat souices le plans to iefei to, and lis metlod of analysis.
Iiom Tcxis 29 io 63 lc csiablislcs ilc lollowing piinciplcs:
1. Tlc subjcci maiici ol Srimaá-Pnagavatam is Loid Kisna.
2. Loid Kisna is ilc oiiginal pcisonaliiy ol Godlcad.
3. Hc las muliilaiious poicncics, wlicl aic dividcd inio ilicc main caicgoiics-
inicinal, cxicinal, and maiginal.
+. Maya, His cxicinal cncigy, woils undci Him bui cannoi coniiol Him.
5. Tlc jivas lavc bccn bound by Maya sincc iimc immcmoiial.
6. Tlc jivas cannoi iiansccnd Maya by ilcii own powci.
7. Suiicndci io ilc Loid is ilc jivas` only mcans ol libciaiion.
S. Tlc goal ol lilc is io aiiain prcma, lovc ol Kisna.
To csiablisl ilcsc cigli piinciplcs, Siïla Jïva Gosvamï liisi cxamincs ilc innci
mood ol Siï Suladcva Gosvamï, ilc spcalci ol Srimaá-Pnagavatam. In Tcxi 29 lc
quoics and analyzcs Siï Suia Gosvamï's piaycis|DDB345j tlat desciihe
Sukadeva`s iealization and exalted position. Tlen, fiom Texts 3O to 49 le
examines tle |DDB346jBhãgavatan´s desciiption of wlat Siila \yasadeva
iealized in tiance, |DDB347jtlis iealization |DDB348jheing tle hasis upon
wlicl |DDB349j\yasa composed SrinaJ-Bhãgavatan. Wlile desciihing
\yasa`s tiance, Siila 1iva Gosvami uses logic and sciiptuial iefeience in Texts
34 to 43 to decisively smasl tle two piimaiy doctiines of tle Mayavadis,
paricchcJa-vãJa and pratibinba-vãJa.
Iiom Tcxis 50 io 52 |DDB35OjSii 1iva slows tlat SrinaJ-Bhãgavatan´s suhject
is tle nondual |DDB351jsupieme ieality hy analyzing tle second veise of its
fiist claptei. !n Texts 53 to 55 le explains tle natuie of tle jivanamely, tlat
tle jiva, heing a fiactional pait of Bialman, is conscious like Bialman hut can
nevei he equal to Bialman. Siila 1iva Gosvami explains tlat undeistanding tlis
similaiity hetween tle jiva and Bialman is tle initial step towaid iealizing tle
Ahsolute Tiutl.
Iiom Tcxi 56 on lc cxamincs ilc subjcci maiici ol Srimaá-Pnagavatam liom
anoilci anglc. Hcic lc analyzcs ilc Pnagavatam`s icn iopics, ciiing Suladcva
Gosvamï's lisi in ilc Sccond Canio and Suia Gosvamï's in ilc Twcllil. Hc slows
ilai ilcic is no clasl ol ciilci spiiii oi conicni bciwccn ilcsc iwo gicai
Pnagavatam auiloiiiics. In ilcii dcsciipiions ol ilc liisi ninc iopics, boil
Suladcva and Suia convcy an undcisianding ol ilc muliilaiious poicncics and
aciiviiics ol ilc icnil iopic, ilc slclici ol all, Loid Siï Kisna.
Tlus liom vaiious anglcs Jïva Gosvamï |DDB352jestahlisles tlat SrinaJ-
Bhãgavatan is tle ultimate sciiptuial autloiity and tlat it teacles tle
following: Sii Kisna is tle Supieme Peisonality of Godlead, devotional seivice
is tle piocess foi attaining tle supieme goal of life, and tlis supieme goal is
unalloyed love of Godlead.
In ilc ncxi ilicc Sanáarbnas, Siïla Jïva Gosvamï will luiilci claboiaic on ilc
sambanání-tattva.
HAP| OM 1A1 SA1
|DDB353j
Tlus cnds ilc Siï Jïva Tosanï|DDB354j Commentaiy on Sri Tattva-sanJarbha,
tle fiist hook of Sri Sat-sanJarbha, hy Siila 1iva Gosvami Piahlupada.