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ISKCON MEDIA VEDIC LIBRARY Creative Commons License Attribution-Noncommercial-No Derivative Works 3. Unported You are free: to Share -- to copy, distribute and transmit the work Under the following conditions: Attribution. You must attribute the work in the manner specified by the author or licensor (but not in any way that suggests that they endorse you or your use of the work) No Derivative Works. You may not alter, transform, or build upon this work.
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Attribution-Noncommercial-No Derivative Works 3.0 Unported You are free: to Share to copy, distribute and transmit the work Under the following conditions: Attribution. You must attribute the work in the manner specied by the author or licensor (but not in any way that suggests that they endorse you or your use of the work). Noncommercial. You may not use this work for commercial purposes. No Derivative Works. You may not alter, transform, or build upon this work. http://creativecommons.org/licenses/by-nc-nd/3.0/ For more free ebooks, mp3s, or photos visit: www.iskconmedia.com Sr Taffva-sandarbha TEXT 1 hrsna-varnam tvsahrsnam sangopangastra-parsaam yajnan sanhirtana-prayar yajant n su-mcnasan 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 Si Jva Gosvam bcgins ilc mangalacaiana ol lis llagavaia-sandaibla wiil ilis icxi liom Simad-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- ila 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. Sila Kisnadasa Kaviiaja lisis ilc puiposcs ilc mangalacaiana can scivc alici complciing lis own invocaiion ai ilc siaii ol Si Caiianya-caiiiamiia: : sc mangaIacarana naya tr-vna prahara vastu-nrcsa, asirvaa, namashara Tlc mangalacaiana involvcs ilicc pioccsscs: dclining ilc objcciivc, ollciing bcncdiciions, and ollciing obcisanccs` (Cc. di 1.22). Si Jva Gosvam 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 Simad-llagavaiam insicad ol lollowing ilc gcncial piaciicc ol composing a slowcasc vcisc ol lis own, Si Jva Gosvam iuins oui aiicniion wiiloui unduc loimaliiics io ilc llagavaiam iiscll, ilc vasiu (subjcci) ol Si 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, Si 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 Si Jva was ilc pioicgc ol lis unclcs Rupa and Sanaiana, wlo wcic diiccily woiling undci ilc pcisonal insiiuciions ol Loid Caiianya, ii was naiuial loi Jva io bc imbucd wiil an iniimaic alliniiy loi Loid Caiianya and loi His lavoiiic souicc ol inspiiaiion, Simad- llagavaiam. Hcic ai ilc bcginning ol ilc mangalacaiana and iliougloui ilc Sandaiblas wc lind ilai Si Jva 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 Si Jva 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 Simad-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. Si Jva Gosvam 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 bialmacai 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, t vapara urvisa/ stuvant jaga-isvaram nana-tantra-vnancna/ haIav ap 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: Si Jva Gosvam, in lis own commcniaiy on Si Taiiva-sandaibla (lnown as Saiva-samvadin), ciics ilc lollowing vciscs liom ilc Visnu-dlaimoiiaia Puiana: pratyahsa-rupa-nrg cvo/ |DDB1jdisyate na kalau laiil hrtasv cva tcnava/ tr-yugan parpatnyatc haIcr antc ca sampraptc/ haIhnam branma-vanam anupravsya hurutc/ vasucvo jagat-stntm 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 Simad-llagavaiam: ttnam nr-tryag-rs-cva-jnasavatarar Iohan vbnavayas nams jagat-pratipan narmam mana-purusa pas yuganuvrttas cnannas haIau ya abnavas tr-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 Sidlaia Svam 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, Sidlaia Svam 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, Sidlaia Svam idcniilics ilc avaiaia bcing dcsciibcd as Si Kisna, maling Him ilc yugavaiaia loi boil Dvapaia and Kali. lui Sidlaia Svam wioic lis commcniaiy a lcw lundicd ycais bcloic ilc advcni ol Caiianya Malapiablu, ilc woislipablc Loid ol Jva Gosvam and all oilci Gaudya Vaisnavas. Tlcy considci Caiianya Malapiablu, wlo iniiiaicd ilc dcvoiional mcilod ol sanliiana, 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 Sidlaia Svam's cxplanaiion ol Simad-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-samvadin Sila Jva Gosvam 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 Si Jva 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 Si 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 Gaudya Vaisnavas' icalizaiion ilai Loid Si Kisna and Kisna Caiianya Malapiablu aic onc and ilai Loid Caiianya is ilc dclivcici ol Kali-yuga casily icconcilcs wiil Sidlaia Svam's opinion ilai Si Kisna Himscll is ilc yugavaiaia loi boil ilc Dvapaia and Kali agcs. Tlc piincipal ilcsis ol ilis liisi Sandaibla, Si Taiiva-sandaibla, is ilai Simad- 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 Sinaila Caliavaii las wiiiicn in lis Caiianya- manjusa, aranyo bnagavan vrajcsa-tanayas ta-nama vrnavanam ramya hac upasana vraja-vanu-vargcna ya haIpta sastram bnagavatam pramanam amaIam prcma pum-artno manan ttnam gaura-manaprabnor matam atas tatraaro 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 Simad-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 Sidlaia Svam inicpicis ilcm moic gcnciically, icmoving ilcm liom ilc conicxi ol ilc dcsciipiion ol ilc yugavaiaias.
tyahtva su-ustyaja-surcpsta-rajya-Iahsmim narmstna arya-vacasa ya aga aranyam maya-mrgam aytaycpstam anvanava vanc mana-purusa tc caranaravnam 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-lalsmm). Sidlaia Svam 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-lalsmm). Ioi Sidlaia Svam, maya-migam mcans ilc goldcn dcci ilai was ilc soiccici Maici in disguisc,` and dayiiaya psiiam mcans dcsiicd by His bclovcd Sia`; ilai is, Loid Rama clascd alici ilc lalsc dcci bccausc His wilc wanicd io lavc ii. Tlc Gaudya acaiya Visvanaila Caliavaii icpcais Sidlaia Svam'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 anvcsyaiii maya-migal samsaiavisio janal). Dayiiaya mcans oui ol compassion,` and psiiam 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-samvadin Si Jva 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 bialmacai namc givcn io Loid Caiianya by His spiiiiual masici Kcsava llaiai. Oi, alicinaiivcly, Loid Caiianya always dcsciibcs (vainayaii) ilc gloiics ol Si 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 Sila 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 Sivasa 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 Simad-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/ anim 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 (pia): 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, Si Jva Gosvam liisi dcdicaics Si llagavaia- sandaibla io ilc gloiilicaiion and scivicc ol Loid Caiianya. Sila 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, Simai Radlaian. 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 hrsnaasa-varyam prabnupaam tattvartna-am bnasathan haromy anam sr-vasnavanam tustayc Alici paying my obcisanccs io ilc bcsi among Loid Kisna's dcvoiccs, Sila 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-sanarbna, 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. Sila Jva Gosvam 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-hryatmaha. paying obcisanccs io onc's icaclci(s) oi woislipablc dciiy, oi io boil. Asir-vaatmaha: piaying io ilc Loid loi His blcssings, bcsiowing blcssings upon ilc icadcis, oi cxclaiming All gloiics io ilc Loid!` Vastu-nrcsatmaha: summaiizing ilc subjcci maiici ol ilc bool. Olicn ilc mangaIacarana will also dcsciibc loui csscniial clcmcnis ol ilc bool, callcd anubanna-catustaya. anhari ca sambanno vsayas ca prayojanam avasyam cva vahtavyam sastraau tu catustayam Ai iis bcginning a bool musi dcsciibc ilcsc loui iicms: ilc qualilicaiions ol ilc pcison wlo may icad ilc bool (anhari), ilc conncciion bciwccn ilc bool and iis subjcci (sambanna), ilc subjcci iiscll (vsaya oi abnncya), 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 Sila Jva Gosvam bcgins lis mangaIacarana wiil a quoiaiion liom Srima-Pnagavatam and noi wiil an oiiginal vcisc. ly doing so lc slows lis icvcicncc loi Srima-Pnagavatam and lis suiicndci io ilc insiiuciions ol Si Caiianya Malapiablu, loi wlom Srima-Pnagavatam was ilc supicmc sciipiuial auiloiiiy. Sila Jva Gosvam also implics ilai in ilc Sat-sanarbna lc will analyzc ilc Pnagavatam and csiablisl iis supciioiiiy ovci all oilci sciipiuics. In addiiion, ilis vcisc csiablislcs ilai lis woislipablc Dciiy is Loid Si 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 Si Caiianya Malapiablu is Loid Si 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.` Si 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. Si Kisna Caiianya Malapiablu is hrsna- varna in ilis scnsc bccausc Hc is nondillcicni liom Loid Si 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 Si 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 Si 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-samvani, a supplcmcniaiy commcniaiy io Sri Sat-sanarbna by Sila Jva Gosvam limscll, lc cxplains ilai Loid Caiianya is iclciicd io as hrsna-varna bccausc pcoplc wcic icmindcd ol Loid Si Kisna jusi by sccing Him. Anoilci icason is ilai alilougl Si Caiianya displaycd a goldcn complcxion io ilc common man, io His iniimaic associaics Hc somciimcs appcaicd blaclisl. |DDB3jIinally, !"#$%&'%($% also means one wlo is hlackisl like Kisna, hut in tle case of Ioid Caitanya !"#$%&'%($% must iefei to His innei complexion. Tlis Siila 1iva Gosvami explains in tle next Text. Tlc compound woid tvsahrsnam may bc biolcn as tvsa ahrsnam, giving ilc mcaning wlosc bodily luc is noi blaclisl.` In Srima-Pnagavatam (10.S.13), Gaiga Muni iclls Nanda Malaiaja: asan varnas trayo ny asya grnnato `nu-yugam tanun suhIo rahtas tatna pita anim 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 Srima-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, Si 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 Pnagava-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 Si Kisna Caiianya. Piallada Malaiaja also iclcis io Loid Caiianya wlcn lc says in Srima-Pnagavatam (7.9.3S), cnannan haIau ya abnavas tr-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 Si Radlila. Tlc Naraiya Purana (5.+7) also loiciclls ilc Loid's appcaiancc as a dcvoicc: anam cva haIau vpra ntyam praccnanna-vgranan bnagava-bnahta-rupcna Iohan rahsam sarvaa Tlc Loid said: 'Conccaling My ical idcniiiy, O vpra 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 Sila laladcva Vidyablusana, Loid Caiianya's limbs aic Loid Niiyananda Piablu and Advaiia caiya, His oinamcnis aic Sivasa Tlaluia, Sila 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 Pui. Sangopangasiia-paisadam may also iclci io Loid Caiianya's loim as Si 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 sanliiana-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 sanliiana 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 sanliiana movcmcni. Sanliiana is vciy dcai io Loid Si Caiianya Malapiablu. Hc Himscll was always absoibcd in pciloiming sanliiana, 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 osa-nnc rajann ast ny cho manan gunan hirtana cva hrsnasya muhta-sangan param vrajct hrtc ya nyayato vsnum trctayam yajato mahnan vaparc parcaryayam haIau ta nar-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.` Sila Jva Gosvam's woislipablc Dciiy is Si Caiianya Malapiablu. Tlcicloic Jva Gosvam bcgins lis iopmosi liiciaiy aclicvcmcni by quoiing a vcisc aboui Si Caiianya liom Srima-Pnagavatam, ilc supicmc sciipiuial auiloiiiy loi all iimc. Tlis is a vastu-nrcsatmaha mangaIacarana. TEXT 2 antan hrsnam banr gauram arstanga-vabnavam haIau sanhirtanayan sman hrsna-catanyam asrtan 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 Si Jva Gosvam 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-narman partyajya/ mam cham saranam vraja anam tvam sarva-papcbnyo/ mohsaysyam 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 Simad-llagavaiam (3.25.21-23) by Loid Kapila, ilc incainaiion ol ilc Supicmc Loid boin in Saiya-yuga as ilc son ol Dcvaluii: tthsavan harunhan/ sunran sarva-cnnam ajata-satravan santan/ sanavan sanu-bnusanan mayy ananycna bnavcna/ bnahtm hurvant yc rnam mat-hrtc tyahta-harmanas/ tyahta-svajana-bannavan ma-asrayan hatna mrstan/ srnvant hatnayant ca tapant vvnas tapa/ natan ma-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-sanliiana, 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, Simai Radlaian; 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 osa-nncr rajan/ ast ny cho manan gunan liianad 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 ya nyayato vsnum/ trctayam yajato mahnan vaparc parcaryayam/ haIau ta nar-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 sanliiana movcmcni. Lvcn icsidcnis ol liglci plancis and ol ilc spiiiiual woild, wlo oilciwisc do noi comc ncai ilc caiil duiing Kali-yuga, aic aiiiacicd: hrtasu praja rajan/ haIav ccnant sambnavam haIau hnaIu bnavsyant/ 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 Gosvams ol Mailuia Vindavana. Tlc six Gosvams 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. Jva Gosvam 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 Sila Jva Gosvam cxplains ilc mcaning ol ilc opcning vcisc. Loid Kisna, wlosc complcxion is blaclisl, covcicd Himscll wiil ilc goldcn complcxion ol Simai Radlaian 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 Srima-Pnagavatam dcsciibcs Him as ilc liddcn incainaiion.` Oi, alicinaiivcly, ilc woids antan hrsnam banr 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. Sila Jva Gosvam also indicaics lcic ilai onc can plcasc Loid Kisna Caiianya by claniing ilc Haic Kisna mana-mantra. Darstanga-vabnavam 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 Si Kisna Caiianya,` Sila Jva Gosvam includcs ilc icadcis ol Sri Sat-sanarbna. 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 Si Jva also implics ilai Loid Caiianya's icaclings aic noi limiicd io a paiiiculai scci oi naiionaliiy. So lai Sila Jva Gosvam las dcsciibcd lis woislipablc Dciiy. Ncxi lc pciloims asir-vaatmaha-mangaIacarana, involing auspiciousncss by dcclaiing ilc gloiics ol lis spiiiiual masicis. TEXT 3 jayatam matnura-bnumau sriIa-rupa-sanatanau yau vIchnayatas tattvam jnapahau pustham mam Gopipaianadlana piablu: All gloiics io Sila Rupa and Sila 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 Sila Rupa Gosvam and Sila Sanaiana Gosvam 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 Sila 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. Jva Gosvam lad a blood iclaiionslip wiil Rupa and Sanaiana as ilcii ncplcw, ilc son ol ilcii bioilci Si Anupama. lui spiiiiually ilc iclaiionslip bciwccn Rupa, Sanaiana, and Jva was moic loimal: Rupa Gosvam acccpicd, icvcicd, and obcycd lis oldci bioilci Sanaiana Gosvam as lis guiu, ilc piimc diiccioi ol lis spiiiiual lilc. Si Jva, in iuin, considcicd limscll a suiicndcicd disciplc ol Sila Rupa Gosvam. 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 Sila mcans cndowcd wiil ilc blcssings ol Si, 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 Jva 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 Gosvams loundcd icmplcs loi ilc Dciiics ol Kisna wlo picsidc ovci ilc iown ol Vindavana. Sila Sanaiana Gosvam loundcd ilc Radla-Madana-molana icmplc, Sila Rupa ilc Radla-Govindaj icmplc, and Sila Jva ilc Radla-Damodaia icmplc. Sila 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 Gosvam and Sanaiana Gosvam. 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 Jva Gosvam 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. Si Jva Gosvam 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. Sila 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 Jva was ilc Supicmc Pcisonaliiy ol Godlcad along wiil His cniiic iciinuc. To Si Jva 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 Sila Jva Gosvam cxplains lis icason loi composing ilc Sat-sanarbna. Hc is doing so ai ilc bclcsi ol lis spiiiiual masicis, Rupa and Sanaiana Gosvams, wlo aic also lis unclcs. Jva Gosvam 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 Sila Rupa and Sila 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 !"#$%&*(+,%- 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 .%/&0%12%(34% tlese two gieat souls may manifest tleii opulence and gloiy foi tle welfaie of otleis. Accoiding io Sansliii giammaiical iulcs, ilc pionoun mam (ilis`) is uscd loi objccis ncai ai land. Sincc ai ilis poini Jva Gosvam is in ilc pioccss ol wiiiing ilc Sat-sanarbna, lis mcniion lcic ol pustham mam (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 `p ta-bannavo bnatto ahsna-vja-vamsa-jan vvcya vyaIhna grantnam Ihnta vrna-vasnavan 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: Si Gopala llaiia Gosvam, a liicnd ol Si Rupa's and Si 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 Jva Gosvam givcs cicdii io Gopala llaiia Gosvam as ilc oiiginal auiloi ol Si llagavaia-sandaibla. Gopala llaiia liisi conccivcd ol ilc piojcci, cxicnsivcly icscaiclcd ilc wiiiings ol Vaisnava auiloiiiics-Ramanuja, Madlva, Sidlaia Svam, and oilcis-and compilcd lis lindings inio noics. Ii was upon ilcsc noics ilai Si Jva Gosvam laici bascd ilc Sandaiblas. Sila Gopala llaiia's cxalicd placc among ilc six Gosvams ol Vindavana is so wcll lnown ilai Si Jva'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 Gosvam's lilc in a puipoii io Si Caiianya-caiiiamiia (di 10.105): Si Gopala llaiia Gosvam was ilc son ol Vcnlaia llaiia, a icsidcni ol Si Rangam. Gopala llaiia loimcily bclongcd io ilc disciplic succcssion ol ilc Ramanuja-sampiadaya bui laici bccamc paii ol ilc Gaudya-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. Si Gopala llaiia Gosvam was laici iniiiaicd by lis unclc, ilc gicai sannyas Piabodlananda Saiasvai. loil ilc lailci and ilc moilci ol Gopala llaiia Gosvam wcic cxiicmcly loiiunaic, loi ilcy dcdicaicd ilcii cniiic livcs io ilc scivicc ol Loid Caiianya Malapiablu. Tlcy allowcd Gopala llaiia Gosvam io go io Vindavana, and ilcy gavc up ilcii livcs ilinling ol Si Caiianya Malapiablu. Wlcn Loid Caiianya was laici inloimcd ilai Gopala llaiia Gosvam lad gonc io Vindavana and mci Si Rupa and Sanaiana Gosvam, Hc was vciy plcascd, and Hc adviscd Si Rupa and Sanaiana io acccpi Gopala llaiia Gosvam as ilcii youngci bioilci and ialc caic ol lim. Si Sanaiana Gosvam, oui ol lis gicai allcciion loi Gopala llaiia Gosvam, compilcd ilc Vaisnava smiii namcd Haii-blalii-vilasa and publislcd ii undci lis namc. Undci ilc insiiuciion ol Sila Rupa and Sanaiana, Gopala llaiia Gosvam insiallcd onc ol ilc scvcn piincipal Dciiics ol Vindavana, ilc Radla-iamana Dciiy. Tlc scvaiis (piicsis) ol ilc Radla-iamana icmplc bclong io ilc Gaudya-sampiadaya.` Purporf by BBT TransIafors Tlc Souicc ol Sri Sat-sanarbna Sila Gopala llaiia Gosvam was ilc son ol Vcnlaia llaiia, ilc lcad piicsi ol ilc icmplc ol Loid Ranganaila ai Si Rangam, wlcic ilc Si-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 5%67%18%& 9%(67:,"7%- ;%248%&<=<:- claptei nine, and tle >4%!76&(%71:!%(%- 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 Sila Jva Gosvam iclcis io lcic as souiccs loi Sila Gopala llaiia Gosvam includc Si Ramanujacaiya, Si Madlvacaiya, and Sidlaia Svam. Sila Gopala llaiia Gosvam 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 Jva Gosvam linis ai ilc auilcniiciiy ol lis woil, loi by basing ii on Sila Gopala llaiia Gosvam's bool lc implics ilai ilc woil is auiloiiiaiivc, licc ol concocicd idcas. TEXT 5 tasyayam grantnanaIchnam hranta-vyuthranta-hnantam paryaIocyatna paryayam hrtva Ihnat 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 Jva, lavc caiclully gonc ovci ilc manusciipi and icwiiiicn ii moic sysicmaiically. BBT: Somc paiis ol ilis liisi bool by Gopala llaiia Gosvam wcic in coiicci scqucncc, and somc wcic noi. Somc paiis wcic incomplcic oi losi. Now, alici caiclul siudy, Jva is icwiiiing ilis bool in ilc piopci scqucncc. Purporf by Gopiparandhana prabhu Sincc no copics ol Sila Gopala llaiia's oiiginal noics aic lnown io cxisi, wc cannoi say jusi wlai in ilc Sandaiblas Sila Jva Gosvam 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 Si Jva Gosvam's own. Hcic Jva lumbly cicdiis Sila Gopala llaiia loi doing ilc impoiiani paii ol ilc woil, jusi as Sila Sanaiana Gosvam cicdiicd lim loi Si 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 cvc para bnahtr/ yatna cvc tatna gurau tasyatc hatnta 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 Si Gopala llaiia Gosvam Tlc lollowing qucsiion may aiisc: Il Gopala llaiia Gosvam lad alicady composcd a woil on ilis subjcci, wly slould Rupa and Sanaiana lavc cngagcd Jva Gosvam in compiling a similai woil Jva Gosvam icplics in ilis vcisc: His mission is io complcic ilc iasl ilai Gopala llaiia Gosvam bcgan and io sci ilc maiciial in piopci oidci. In ilc picvious iwo vciscs Jva Gosvam 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, Jva Gosvam 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 Sila Jva Gosvam, wc may piclci io inicipici jivaha in oilci ways. Wc may, loi cxamplc, apply ilc dcliniiion jivan hapayat bnagavatartna-praanancnct jivahan. Onc wlo malcs ilc living bcings cmii ccsiaiic sounds by supplying ilcm wiil ilc csoiciic mcaning ol Srima- Pnagavatam iliougl lis Pnagavata-sanarbna] is jivaha.` Oi, alicinaiivcly, jiva- svarupa-sambannabnncya-prayojanan hayat varnayatit 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, jivayat jivan hrsna-prcma-praancnct jivo, jiva cva jivaha t svartnc han. Onc wlo inluscs lilc inio living bcings by giving ilcm lovc ol Kisna is |DDB1Oj?='% oi, equivalently, ?='%!%. Iinally, tle woid ?='%!% may also he foimed hy applying to tle ioot ?=' tle suffix &%!% in tle sense of hlessing. !n tlis case ?='%!% means tle peison wlo confeis hlessings on tle living entities. TEXT 6 yan sri-hrsna-paambnoja- bnajanahabnIasa-van tcnava rsyatam cta anyasma sapatno `rptan 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 Si Kisna. I wain cvciyonc clsc noi io icad ii. Purporf by Gopiparanadhana prabhu Si Jva Gosvam docs noi inicnd lis llagavaia-sandaibla io bc polcmical. Railci, lis puiposc is io cxplain Simad-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 Si 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 Sidlaia Svam 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. Si Jva'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 Simad-llagavaiam's Tcnil Canio iclls low wlcn ilc iwo dcmigods Nalaluvaia and Manigiva 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: trna ap su-niccna/ taror va sansnuna amanna mana-cna/ hirtaniyan saa narn 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, Sila Piablupada, aslcd loi ii. Sila Piablupada icccivcd insiiuciions liom lis spiiiiual masici, Sila llaliisiddlania Saiasvai 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 sanliiana 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 sanliiana and vicw ilc dcvoiccs' siicci claniing as loolisl. As llaliisiddlania Saiasvai Tlaluia iold Sila Piablupada, a liiana 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 Sila 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-gia (1S.67), Kisna iold Aijuna: am tc natapashaya/ nabnahtaya haacana na ca susrusavc vacyam/ na ca mam abnyasuyat 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, Sila Piablupada closc io picscni llagavad-gia 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 Sila 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 Gia's bcing spolcn io ilosc wlo aic cnvious ol ilc Loid. In oilci woids, ilc llagavad-gia 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-gia, cvcn a pcison wlo docs noi iiy io bc a puic dcvoicc aiiains ilc icsuli ol iiglicous aciiviiics` (llagavad-gia 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 Sila Jva Gosvam and ilc auiloiiiics lc ciics. Lci ilc bool spcal loi iiscll. Caiclully siudy Sila Jva's aigumcnis and you will lind ilai ilcy aic vciy icasonablc, consisicni, and illuminaiing. Purporf by BBT TransIafors ualilicaiions ol ilc Rcadci Hcic Sila Jva Gosvam dclincs ilc anhari, ilc pcison qualilicd io icad Sri Sat- sanarbna. Si Jva 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 Gosvam and Sanaiana Gosvam, and sincc all lis siaicmcnis will bc bascd on sciipiuic, ilcic is no qucsiion ol dclccis. Railci, ii is oui ol compassion ilai Jva Gosvam says ilai ilc Sat-sanarbna may bc siudicd only by onc wlosc solc dcsiic is io scivc ilc loius lcci ol Loid Si Kisna.` His inicniion is io piolibii ilosc wlo lavc no dcsiic io cngagc in dcvoiional scivicc liom icading lis bool. In ilc Sat-sanarbna 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, Si Jva pcns ilis siaicmcni loibidding ilcm io icad Sri Sat-sanarbna. In ilc Pnagava-gita (1S.67), Loid Kisna imposcs|DDB11j a similai iestiiction on Aijuna: am tc natapashaya nabnahtaya haacana na casusrusavc vacyam na ca mam yo `bnyasuyat 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-sanarbna loi gaining piolii, adoiaiion, and disiinciion. Iinally, lcic Sila Jva Gosvam indicaics indiiccily ilai in Sri Sat-sanarbna lc will csiablisl scivicc io Loid Kisna as ilc supicmc goal ol lilc. TEXT 7 atna natva mantra-gurun gurun bnagavatartna-an sri-bnagavata-sanarbnam sanarbnam vasm Ichntum Gopiparanadhana: Now I bow down io my iniiiaiing spiiiiual masici and io my spiiiiual masicis wlo iaugli mc ilc mcaning ol Simad-llagavaiam. Having donc ilis, I dcclaic my dcsiic io picscni ilis cncyclopcdic woil, Si llagavaia- sandaibla. BBT: Alici ollciing obcisanccs io my iniiiaiing spiiiiual masici and io ilosc spiiiiual masicis wlo iaugli mc ilc mcaning ol Srima-Pnagavatam, I wisl io wiiic ilis bool callcd Sri Pnagavata-sanarbna. 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): gunartnasya prahasas ca/ sarohtn srcstnata tatna nanartna-vatvam vcyatvam/ sanarbnan hatnyatc bunan 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, Sila Jva Gosvam namcs lis bool in ilis vcisc. Hc calls ii Sri Pnagavata-sanarbna bccausc in ii lc will cxplain ilc csscniial mcanings ol ilc Pnagavata Purana (Srima-Pnagavatam). To cxplain ilc icim sanarbna, in lis commcniaiy on ilis Tcxi Sila laladcva Vidyablusana quoics a wcll-lnown vcisc ol unlnown oiigin: gunartnasya prahasas ca sarohtn srcstnata tatna nanartna-vatvam vcyatvam sanarbnan hatnyatc bunan 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 sanarbna by lcaincd sclolais.` Tlc Pnagavata-sanarbna is also callcd ilc Sat-sanarbna bccausc ii coniains six bools, ilc 1attva-, Pnagavat-, Paramatma-, Krsna-, Pnaht-, and Prit-sanarbna. Lacl sanarbna is an analysis ol ilc subjcci siaicd in iis iiilc, and cacl is bascd on Srima-Pnagavatam. Sila Jva Gosvam also wioic a vcisc-by-vcisc commcniaiy on Srima-Pnagavatam callcd ilc Krama-sanarbna, and ilis is somciimcs iclciicd io as ilc scvcnil sanarbna. loil Vaisnavas and oilcis lavc wiiiicn many cssays and iicaiiscs on Srima- 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 Sila Jva Gosvam in piaising lim as ilc gicaicsi Vaisnava plilosoplci ol all iimc. Sila Piablupada callcd Sri Sat-sanarbna ilc lasi woid on ilc icaclings ol Loid Caiianya Malapiablu.` Tlus ii is clcai ilai Sila Jva Gosvam is pcilccily jusiilicd in giving ilc iiilc sanarbna io lis woil. In ilc ncxi Tcxi, wlilc giving blcssings io lis icadcis, Jva Gosvam indiiccily cxplains ilc subjcci maiici ol ilc Sat-sanarbna, ilc pioccss picscnicd in ilc bool by wlicl onc can aiiain ilc goal, and ilc goal iiscll. TEXT 8 yasya branmct samjnam hvac ap ngamc yat cn-matra-sattapy amso yasyamsahan svar vbnavat vasayann cva mayam pumams ca cham yasyava rupam vIasat parama-vyomn narayanahnyam sa sri-hrsno vnattam svayam na bnagavan prcma tat-paa-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 Si 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 Vcas. 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 Sila Jva Gosvam 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 Si llagavaia-sandaibla, sincc ilc icvclaiion ol Kisna and His cxpansions and cncigics consiiiuics ilc wlolc subsiancc ol Simad-llagavaiam. Tliougloui ilc Sandaiblas, cspccially in Si Kisna- sandaibla, Sila Jva 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, Si 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 Si 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 Si 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`; Taiiiiiya Up. 2.1) and asiiy 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 Taiiiiiya 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 labdlvanand blavaii (Hc is ilc icscivoii ol plcasuic; onc wlo icalizcs Him as iasa also bccomcs ccsiaiic,` Taiiiiiya Up. 2.7). God as ilc cicaioi ol ilis woild is callcd ilc Puiusa oi Puman. Hc is an cxpandcd loim ol Kisna namcd Kaianodalasay 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, Gaiblodalasay 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 Gaiblodalasay Visnu in cacl univcisc appcai ilc Pcisonaliiy ol Godlcad's vaiious pasiimc incainaiions-Loid Maisya, Loid Vaiala, and many oilcis. Tlc aciiviiics ol Kaianodalasay 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. Si Jva Gosvam 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 Simad- 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 Si Kisna is ilc oiiginal Pcisonaliiy ol Godlcad` (llag. 1.3.2S). As Sila Jva Gosvam will slow us in ilc couisc ol Si llagavaia-sandaibla, Simad-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-sanarbna Alilougl onc wiiloui a sccond, Loid Si Kisna las limiilcss cxpansions. His lcaiuic ilai manilcsis as dazzling cllulgcncc, wiiloui loim, qualiiics, oi opulcnccs, is callcd lialman in somc scciions ol ilc Vcas. 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 1attriya Lpansa (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 Kaianodalasay Visnu, wlo lics in ilc Causal Occan and is ilc Supcisoul ol ilc cniiic maiciial cicaiion. Tlc Loid las only onc Kaianodalasay Visnu cxpansion, also callcd Mala-Visnu. Hc aciivaics ilc maiciial cncigy wiil His glancc. Tlc sccond Puiusa is Gaiblodalasay 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 Gaiblodalasay Visnu's loius navcl. Tlc iliid Puiusa is Ksiodalasay 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 Gosvam in lis Lagnu-bnagavatamrta 1.25): vsnos tu trin rupan purusahnyany atno vun cham tu manatan srastr vtiyam tv ana-samstntam trtiyam sarva-bnuta-stnam tan jnatva vmucyatc 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 Gaiblodalasay Visnu, wlo is siiuaicd wiilin cacl univcisc, and ilc iliid is Ksiodalasay, 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 vIasa cxpansion ol Loid Si Kisna. Tlc Lagnu-bnagavatamrta (1.15) dclincs a vIasa loim as lollows:
svarupam anyaharam yat tasya bnat vIasatan praycnatma-samam sahtya sa vIaso ngayatc 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 vIasa 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): ananyapchs ya 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-sanarbna Sila Jva Gosvam will cxplain all ilis in gicaici dciail. Hcic lc biiclly dcsciibcs ilc csscncc ol Srima-Pnagavatam, giving us a sccd ilai lc will culiivaic uniil ii giadually giows inio ilc iicc ol Sri Pnagavata-sanarbna. Woids lavc an inicgial iclaiionslip wiil ilcii mcaning, oi iclcicncc, and in Sansliii linguisiics ilis iclaiionslip is callcd vacya-vacaha-sambanna. 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 Si Kisna, is ilc subjcci (vsaya) ol ilc Sat-sanarbna. ly ilis pliasc Sila Jva Gosvam csiablislcs ilc vacya-vacaha-sambanna bciwccn lis bool and ilc Supicmc Pcisonaliiy ol Godlcad, Loid Si Kisna. Tlc pioccss (abnncya) loi icalizing Loid Si Kisna is dcvoiional scivicc io His loius lcci, a laci indicaicd by ilc woids tat-paa-bnajam. Tlc puiposc (prayojana) ol ilis pioccss is io aiiain lovc ol Godlcad, indicaicd by ilc woid prcma. In ilis way Sila Jva Gosvam 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 atnavam suctanam sri-hrsna-ta-vacya-vacahata-Iahsana-sambanna-ta-bnajana- Iahsana-vncya-saparyayabnncya-tat-prcma-Iahsana-prayojanahnyanam artnanam nrnayaya tavat pramanam nrniyatc. tatra purusasya bnrama-osa-catustaya- ustatvat sutaram aIauhhacntya-svabnava-vastu-sparsayogyatvac ca tat- pratyahsainy ap sa-osan. TransIafion Gopiparanadhana: Tlc picvious vcisc las alludcd io a lcw iopics: Si Kisna; sambanna, oi ilc iclaiion bciwccn Si Kisna and ilc woids ilai dcsciibc Him; abnncya, 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: Si Kisna as ilc subjcci (vsaya), ilc conncciion bciwccn Him and ilc woids dcsciibing Him (sambanna), scivicc io Him as ilc iccommcndcd pioccss io bc pciloimcd (abnncya oi vncya), 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 anubanna-catustaya, oi loui picicquisiics.` Tlcsc icquiicmcnis aic olicn said io compiisc vsaya, sambanna, anncya, and prayojana. Tlc auiloi slould csiablisl lis vsaya, subjcci maiici,` slowing ilai ilc bool lc is wiiiing las a spccilic, wcll-dclincd iopic. Hc slould slow ilc sambanna, 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 anncya, ilc piaciical mcilod lc will piovidc so ilai lis icadcis can |DDB13jiealize tle suhject, and tle *(%8@?%1%- tle liglei puipose to he aclieved hy tlis iealization. Sysicmaiic ilougli in India is callcd arsana (vision`), a woid wiil dillcicni connoiaiions ilan ilc Giccl icim pnIosopna (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 arsana slould noi only ilcoiciically dcsciibc iis iopic bui also iclaic ii io ilc icadcis' scll-icalizaiion undci ilc lcadings ol abnncya and prayojana. Tlis icquiicmcni implics ilai an auiloi claiming io bc an auiloiiiy on arsana 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 anuccnca (scciion`) ol Sri Pnagavata-sanarbna, Sila Jva Gosvam poinis oui ilai ilc picccding vcisc las alicady siaicd ilc anubanna- catustaya. Si Kisna is ilc subjcci ol ilc Pnagavatam and ol ilc Sanarbnas. Tlc Pnagavatam is lully compcicni io dcsciibc Kisna-His pcisonaliiy and cxpandcd cncigics-and ilc Sanarbnas 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. Sila Jva's woids in ilc picccding vcisc, sa hrsnan and bnagavan na svayam (ilai samc Kisna, ilc Supicmc Pcisonaliiy ol Godlcad`), conciscly cxpicss ilai Kisna as Hc is poiiiaycd in Srima-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- paa-bnajam (loi ilosc wlo woislip His loius lcci`) dcsciibcs in csscncc ilc iccommcndcd mcans loi icalizing Si Kisna, i.c., ilc siandaid mcilod ol bnaht- yoga, dcvoiional scivicc, wlicl bcgins wiil lcaiing and claniing aboui Him. Tlc woid prcma idcniilics ilc linal goal aclicvcd by bnaht-yoga, namcly iiansccndcnial lovc loi Kisna, in wlicl a dcvoicc cnjoys lis own pcisonal iclaiionslip wiil ilc Loid loicvci. Tlc ovciall plan ol ilc Sanarbnas is as lollows: Tlc liisi sanarbna, Sri 1attva- sanarbna, will piovc ilc sambanna, ilis is Sila Jva Gosvam's ilcsis ilai Srima- Pnagavatam is ilc mosi appiopiiaic souicc ol usclul lnowlcdgc in Kali-yuga and ilai ii iloiouglly dcsciibcs Loid Kisna. Tlc Pnagavata-, Paramatma-, Krsna- and Pnaht-sanarbnas will cxplain ilc mcilods ol dcvoiional ilougli and aciiviiy on ilc basis ol siaicmcnis liom Srima-Pnagavatam. and ilc Prit-sanarbna will discuss puic lovc ol God accoiding io ilc Pnagavatam. lui, as Sila Jva Gosvam 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 arsana, 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: avsamvaaham jnanam samyag jnanam (Tiuc lnowlcdgc is lnowlcdgc wlicl docs noi cicaic coniiadiciion`; Nyaya- bnu 1). Vcdic plilosoplcis also dillci conccining wlai ilc valid pramanas aic. In ilc Sarva-samvani Si Jva Gosvam mcniions icn dillcicni pramanas acccpicd by vaiious plilosoplic sclools. Si Jva 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 s 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 (pratjna). Sccond, ilc obscivcd laci ilai will piovc ii (nctu) is siaicd. Tliid, ilc gcncial picmisc (vyapt) 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 (uanarana). 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 (ngamana). 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 vyapt, 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 pbct jivc yavat suhnam jivct bnasmi-bnutasya cnasya hm 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 garbnnim pratyahsa-matra-vsvaso gnana-svasam hm ujjnas 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` (Vcanta-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 saba, 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 saba-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-samvani, 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 rss. Arsa is jusi a lind ol saba-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 saba and pratyahsa. (6) Artnapatt, 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) Atnya, iiadiiion. Wc cmploy ilis pramana wlcn wc icccivc lnowlcdgc iliougl a clain ol inloimanis wiiloui lnowing ilc oiiginal spcalci. Atnya can bc idcniilicd as saba 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 saba iogcilci wiil pratyahsa. Sri Pnagavata-sanarbna is conccincd wiil ilc liglcsi lind ol lnowlcdgc obiainablc, pcisonal icalizaiion ol ilc Absoluic Tiuil. Si Jva Gosvam cmplaiically assciis in ilc picscni anuccnca 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; pramaa, inaiicniivcncss bccausc ol laving onc's aiicniion iuincd clscwlcic, as wlcn onc lails io noiicc ilai somconc closc by is singing a song; vpraIpsa, |DDB15jtle desiie to deceive otleis, as wlen a teaclei fails to divulge some useful infoimation to lis students; and !%(%$:*:/%'%- 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 narma, 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 Sila Jva Gosvam ouilincs lis subjcci and puiposc. Now, wiil ilc pliasc ta-bnajana-Iahsana-vncya, lc siaics ilai dcvoiional scivicc as cxplaincd in ilc Vcdic sciipiuics is ilc pioccss loi aclicving ilc linal goal, prcma-bnaht. 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-sanarbna ilcicloic dcals wiil Vaisnava cpisicmology. Jva Gosvam 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.` Jva Gosvam 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 (pramaa), las a clcaiing piopcnsiiy (vpraIpsa), 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. Pramaa, 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 vpraIpsa, 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 AB(B hy pietending to follow tle AB(BC0 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 *(%,:$% 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 rsr yasya matam na bnnnam. 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. Artnapatt. 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. Atnya. 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 muras 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 Pnagava-gita (15.7) Loid Kisna lisis ilc mind as ilc sixil scnsc (manan-sastnaninryan). 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 *(%78%!#% is a ieliahle souice of knowledge hecause tleii sense peiception is completely puie. Ioid Kisna confiims tlis in tle Nintl Claptei of tle >4%A%'%2&A=7: (9.2) wlen He says tlat tlis knowledge leads to diiect iealization of tianscendence hy expeiience (*(%78%!#:'%A%,%,). And in tle sixtl claptei (Bg. 6.21) tle Ioid likewise assuies Aijuna tlat in tle state of tianscendental tiance, 0%,:246- a devotee acquiies peifect knowledge tliougl lis puiified intelligence and tianscendental senses (3B2246&A(:48%, %7=12(68%D '+776). Tlis expeiience of puie \aisnavas is called '%62B#%&*(%78%!#%- 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 vyapt (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. Saba. icvcalcd lnowlcdgc. Saba 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 saba 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 saba dillcis liom ilc languagc uscd in mundanc iiansaciions, wlicl is callcd pauruscya-saba and is noi always icliablc. Ioi Sila Jva Gosvam, saba-pramana is icsiiicicd io ilc icvcalcd lnowlcdgc ol ilc Vcas. Ii is callcd apauruscya-saba, 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-saba is ilcicloic ilc pcilcci pramana bccausc ii is licc liom ilc loui dclccis. Ai picscni, pcoplc wlo lail io acccpi ilc auiloiiiy ol apauruscya-saba-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-saba-pramana as a mcans ol lnowing aboui ii, bui unloiiunaicly ilcy also acccpi onc oi moic pauruscya souiccs ol saba-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 saba 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 saba, bccausc ilc saba 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-saba 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-saba-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-saba-pramana io lcain aboui ii. Ioi ilcm, Sila Jva Gosvam claboiaicly cxplains in ilc ncxi Tcxis wlai consiiiuics gcnuinc apauruscya-saba-pramana. Unlilc pratyahsa, saba 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-saba-pramana as ilc llawlcss mcans loi acquiiing iiansccndcnial lnowlcdgc. Lilc oilci lollowcis ol India's oiilodox plilosoplical iiadiiions, Sila Jva Gosvam (as wc lavc alicady mcniioncd|DDB23j)DDl2+] calls apauruscya- saba-pramana saba-pramana and cquaics ilc laiici wiil ilc Vcas. Tlc Vcas alonc can dclivci lnowlcdgc ol ilc spiiiiual icaliiy, wlicl lics bcyond all oui scnsoiy pciccpiion. As cxplaincd in ilc ncxi Tcxi, ilc Vcas aic noi luman cicaiions: ilcy aic manilcsi liom ilc Supicmc Loid (vco narayanan sahsat, Pnag. 6.1.+0), wlo is licc liom all dclccis. In lis Sarva-samvani, wlilc discussing ilc piinciplc ol saba-pramana, Sila Jva Gosvam wiiics: tatnap bnrama-pramaa-vpraIpsa-haranapatava-osa-ranta- vacanatmahan saba cva muIam pramanam. anycsam prayan purusa-bnrama-osa- mayatayanyatna-pratit-arsancna pramanam va ta-abnaso vct purusar nrnctum asahyatvat tasya ta-abnavat. Alilougl ilcic aic icn mcans ol acquiiing lnowlcdgc, saba 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, Sila Jva Gosvam lollows in ilc looisicps ol Madlvacaiya by acccpiing pratyahsa (diicci pciccpiion), anumana (inlcicncc) and saba (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 saba, bui wlcncvci pratyahsa and anumana coniiadici saba, wc slould givc piclcicncc io saba-pramana. Hcic aic somc sciipiuial iclcicnccs slowing ilc impoiiancc ol ilcsc ilicc pramanas. pratyahsam canumanam ca sastram ca vvnagamam trayam su-vtam haryam narma-sunm 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-samnta 12.105). pratyahscnanumancna ngamcnatma-samva ay-anta-va asaj jnatva nnsango vcarc na 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 Srima-Pnagavatam (11.19.17) Loid Kisna includcs atnya (iiadiiion) wiil scnsc pciccpiion, inlcicncc, and saba as a mcans ol acquiiing lnowlcdgc, bui in laci atnya is usually considcicd a lind ol saba, alilougl noi ncccssaiily apauruscya-saba. ly acccpiing only ilicc ol ilc icn pramanas, Jva Gosvam docs noi cxcludc ilc oilci scvcn. His opinion is ilai pratyahsa, anumana, and saba includc ilc oilci scvcn pramanas, as lollows: Lpamana, artnapatt, sambnava, and ccsta aic vaiiciics ol anumana, abnava is a lind ol pratyahsa, and arsa and atnya aic linds ol saba. Ncxi Sila Jva Gosvam cxplains ilc pioccss suiiablc loi dcicimining ilc vsaya (ilc subjcci), ilc sambanna (ilc conncciion bciwccn ilc vsaya and ilc woids dcsciibing ii), and ilc prayojana (ilc linal goal). TEXT 10 tatas tan na pramananity ana-sna-sarva-purusa-paramparasu sarva- IauhhaIauhha-jnana-nanatva aprahrta-vacana-Iahsano vca cvasmaham sarvatita-sarvasraya-sarvacntyascarya-svabnavam vastu vvsatam 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 Vcas, wlicl aic compiiscd ol nonmaiciial sound Tlc Vcas 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 Vcas, 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 saba-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 Vcas 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 anuccnca ol Sri 1attva-sanarbna calls ilc Vcas 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 Vcas, ilc vaiious bianclcs ol woildly sclolaislip and cvcn coiiupicd and lauliy icaclings all dciivc liom ilc oiiginal Vcdic lnowlcdgc. In Srima- Pnagavatam (11.1+.3-S) Loid Kisna ouilincs ilc lisioiy ol Vcdic lnowlcdgc in luman sociciy: sri-bnagavan uvaca haIcna nasta praIayc vaniyam vca-samjnta mayaau branmanc prohta narmo yasyam ma-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 Vcas. tcna prohta sva-putraya manavc purva-jaya sa tato bnrgv-aayo `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 ptrbnyas tat-putra cva-anava-gunyahan manusyan sna-gannarvan sa-vyanara-caranan hncvan hnnara naga rahsan-hmpurusaayan 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 yabnr bnutan bnyantc bnutanam patayas tatna yatna-prahrt sarvcsam ctra vacan sravant n 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 prahrt-vactrya bnyantc matayo nrnam paramparycna hcsanct pasana-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.` Sila laladcva Vidyablusana commcnis ilai wlcn ii is noi apauruscya, saba- 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 rsr yasya matam na bnnnam (No onc is considcicd a sagc wlo docs noi lavc lis own opinion`). In lis Sarva-samvani Sila Jva Gosvam las a good dcal io say aboui ilc supciioiiiy ol saba-pramana, cvcn ilc saba spolcn by oidinaiy luman auiloiiiics. Saba 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-saba, 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. Saba-pramana is indcpcndcni ol ilc oilci pramanas. Alilougl somciimcs ilc oilcis assisi saba, siill saba is licc io ovciiulc any ol ilcm, wlilc ilc oilcis can ncvci coniiadici ilc lacis saba las csiablislcd. Saba 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-saba-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. Saba 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. Saba-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 saba 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.` Saba 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 saba, 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. Saba 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-snam). 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-snam), 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 saba. An aigumcni's gcncial picmisc can bc lauliy in vaiious ways, as wlcn icasoning involvcs vsama-vyapt, 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. Saba-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 svarupasna (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. Saba-pramana acis indcpcndcnily ol anumana in auiloiiiaiivc siaicmcnis lilc You aic ilc icnil pcison.` Anumana can assisi saba 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. Saba 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 saba las csiablislcd, as in a plaimaccuiical dicium lilc Tlis lcib climinaics cxccsscs ol all ilicc natus.` Saba 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 saba- pramana, cciiainly ilc oilci iccognizcd pramanas, all dciivaiivcs ol ilcsc ilicc, aic also suboidinaic. lcginning wiil pratyahsa, all ilc pramanas oilci ilan saba 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 saba-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-samvani Sila Jva Gosvam coniinucs io dcsciibc ilc spccial naiuic ol saba-pramana. Tlis addiiional commcniaiy is picscnicd in Appcndix 1 ai ilc cnd ol ilis bool. Purporf by BBT TransIafors Tlc Vcas 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 abnncya, ilc pioccss loi icalizing ii. Wc can acquiic sucl lnowlcdgc only liom icvcalcd sciipiuic, ilc Vcas, wlicl aic noi ilc cicaiions ol moiial bcings and so aic licc liom ilc loui dclccis ol luman naiuic. Tlc Vcas appcaicd liom ilc Supicmc Loid ai ilc dawn ol cicaiion, a laci conliimcd in ilc Svctasvatara Lpansa (6.S): yo branmanam vanat purvam yo va vcams ca prannot tasma. Tlai Supicmc Loid cicaicd lialma ai ilc bcginning ol cicaiion and gavc lim ilc Vcas.` Tlc icim ana-sna, as uscd in ilis Tcxi, mcans ilai ilc Vcas 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 nra ya a-havayc (Pnag. 1.1.1); ilcn ilcy wcic landcd down iliougl disciplic succcssion. Tlc Vcas piovidc boil maiciial and spiiiiual lnowlcdgc. Knowlcdgc aboui sucl common plcnomcna as ilc iiccs, waici, land, and sly oiiginally camc liom ilc Vcas, along wiil ilc lnowlcdgc ol ilc divisions ol duiics loi vaiious pcoplc accoiding io ilcii psyclo-plysical naiuics. As ilc Manu-samnta (1.21) siaics: sarvcsam tu sa naman harman ca prtnah prtnah vca-sabcbnya cvaau prtnah-samstnas ca nrmamc Loid lialma lcaincd ilc namcs ol vaiious objccis and ilc duiics ol vaiious classcs ol pcoplc liom ilc woids ol ilc Vcas, 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 Vcas (saba-pramana ) is ilc only cllcciivc mcans. Tlc Vcas 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 saba, sucl plilosoplcis as ilc luddlisis,DDl26] wlo do noi acccpi ilc Vcas, cannoi jusiiliably say anyiling posiiivc aboui iiansccndcncc, lci alonc ilc way io aiiain ii. Saba-pramana is so impoiiani ilai alilougl Vaisnavas couni Loid luddla among ilc incainaiions ol ilc Loid on ilc siicngil ol Vcdic icsiimony, ilcy icjcci lDDl27]is plilosoply bccausc ii was noi bascd on saba-pramana. All oiilodox sclools ol plilosoply in India, wlcilci monisiic oi dualisiic, considci ilc Vcas apauruscya, noi wiiiicn by any moiial bcing. Many modcin sclolais, lowcvci, dispuic ilc divinc oiigin ol ilc Vcas. Tlcy suggcsi vaiious daics loi ilc composiiion ol ilc Vcas, and wlilc mosi ol ilcm agicc ilai ilc Vcas 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 Sila Jva Gosvam says ilai ilc Vcas 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, Sila Jva Gosvam las alicady slown (in Tcxi 9) low unicliablc aic ilc alicinaiivcs io ilc Vcdic auiloiiiy. Il, as lc las csiablislcd, only apauruscya-saba can givc acccss io iiansccndcnial icaliiy, low could ilc Vcas ilcn lavc bccn wiiiicn oi compilcd by luman bcings Il Jva Gosvam allowcd ilai luman auilois composcd ilc Vcas, lc would bc coniiadiciing lis own picvious dismissal ol luman lnowlcdgc as impcilcci. |DDB29jTlose sclolais wlo contest tle %*%B(B#+8% oiigin of tle E+2%0- claiming tlat tley aie luman compilations, lave no conclusive pioof to hack up tleii claim. Refusing to considei tle E+2%0C|DDB3Oj own statements ahout tleii oiigin and puipose, tlese sclolais meiely assume tlat tle E+2%0 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 E+2%0 aie of luman oiigin, iegaidless of tleii inahility to pioduce any pioof of tleii claim. !ndeed, tle tleoiy tlat tle E+2%0 |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 E+2%0C|DDB32j oiigin. On ilc oilci sidc, gicai sclolais and sainis lilc Sanlaiacaiya, Madlvacaiya, Ramanujacaiya, Kumaiila llaiia, and Rupa Gosvam all acccpicd ilc Vcas 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 Vcas 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 :9:(8%0. Anoilci considciaiion, and an impoiiani onc, is ilai ilc Vcas 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 Vcas 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 Vcas` auiloiiiy ilan io disciplinc oncscll and lollow ilcii insiiuciions. Uliimaicly, lowcvci, ilc Vcas` sclolaily dciiaciois can ncvci piovc ilcii claims. And cvcn il somconc pioposcs ilai jusi as modcin scicncc is cvolving, so ilc Vcas cvolvcd ovci a pciiod ol iimc, ilcn ilc qucsiion aiiscs, Wly in iccoidcd lisioiy lavc pcoplc sioppcd maling luiilci iclincmcnis o|DDB34jn tle E+2%0? |DDB35j!f tle E+2%0 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 E+2%0 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 E+2%0 aie iigltly called F(B76- oi tlat wlicl is leaid fiom tle AB(B unclanged, witl piopei intonation and accent of tle syllahles. |gpd38j Tlc Vcas 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 E+2%0- 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 E+2%0. In addiiion io ilc spiiiiual lnowlcdgc ii coniains, ilc Vcdic liiciaiuic las iclcicnccs io many modcin scicniilic aclicvcmcnis. Tlc Vcas 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 Sila Piablupada wiiics in lis iniioduciion io Srima- Pnagavatam, Tlc auiloiiiy ol ilc Vcas 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 Vcas as puic, pcoplc acccpi ilcm as sucl bccausc ol ilc auiloiiiy ol ilc Vcas.` Ii las bccn piovcn by scicniilic cxpciimcni ilai cow dung is aniiscpiic and mcdicinal. Ii would bc simplisiic, ilcicloic, io biusl asidc ilc Vcas as manmadc. Had ilis bccn ilc casc, icnowncd ilinlcis and powcilul logicians lilc Sila Jva Gosvam and Sila Madlvacaiya would lavc ialcn no siocl in ilcm. Siill onc may qucsiion ilc cicinal naiuic ol ilc Vcas on ilc giounds ilai any sciipiuial iclcicnccs in suppoii ol ilcm will ncccssaiily comc liom ilc Vcas ilcmsclvcs. In logic, ciiing cvidcncc ilai iclics on iiscll loi piool ol lcgiiimacy is callcd ciiculai icasoning and is unacccpiablc. Tlc Vcas 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 Vcas aic an cxccpiion io ilis lallacy. Tlai ilc Vcas 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 Vcas, ilc auiloiiiy ol ilai ncw souicc would suipass ilai ol ilc Vcas. In sucl a casc an inquisiiivc pcison would bc obligcd io discaid ilc Vcas 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 a njntum. lui ilc abscncc ol sucl a supciioi souicc wiil iclcicncc io ilc Vcas slows ilai ilc auiloiiiy ol ilc Vcas as apauruscya-saba-pramana is linal. Logically, ilcicloic, no oilci pramana can subsianiiaic ilc Vcas. And ilai is wly ilc Vcas 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 E+2%0 to leain ahout tle ieality heyond oui sensoiy and intellectual powei. Tlc ilcoiics advanccd by somc sclolais aboui ilc Vcas` mundanc oiigin aic unicliablc and unicnablc bccausc ilcsc sclolais lavc noi siudicd ilc Vcas 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 E+2%0. 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 AB(B foi undeistanding tle E+2%0. Tley do not know tlat in tle case of tle \edic liteiatuie suhmission to a AB(B is an ahsolute iequiiement. Tlis pieiequisite seives as a kind of passwoid piotecting tle E+2%0 against insinceie peisons wlo would tiy to exploit oi iefute tlem. !n tle >4%A%'%2&A=7: (7.25) tle Supieme Ioid affiims: nanam prahasan sarvasya yoga-maya-samavrtan muno `yam nabnjanat 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.` 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 Vcas on ilcii own loi many lilciimcs. In summaiy, owing io ilc abscncc ol any conclusivc piool ol ilc Vcas` bcing auiloicd by a moiial bcing, and by ilc logic lnown as ilc law ol ilc icmaindci (parscsya-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 Vcas ilcmsclvcs, wc icasonably concludc ilai ilc Vcas cxisi cicinally and aic an inlalliblc souicc ol lnowlcdgc. Ncxi, Sila Jva Gosvam slows ilai inlcicncc cannoi bc an indcpcndcni mcans loi undcisianding ilc Absoluic Tiuil. TEXT 11 tac canumatam tarhapratstnanat` ty-aau acntyan hnaIu yc bnava na tams tarhcna yojayct` ty-aau sastra-yontvat` ty-aau srutcs tu saba-muIatvat` ty-aau ptr-cva-manusyanam vcas cahsus tavcsvara srcyas tv anupaIabnc `rtnc sanya-sananayor ap ty-aau 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 saba-pramana` (V.s. 2.1.27). Ioi ilc loiclailcis, dcmigods, and luman iacc, O Loid, ilc Vcas 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|E+2:17%&0G7(% 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` Vcanta-sutra 1.1.3]. +. Tlc Vcas aic ilc souicc ol lnowlcdgc ol ilc Absoluic Tiuil` Vcanta-sutra 2.1.27]. 5. O Supicmc Loid, Youi Vca 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` Srima-Pnagavatam 11.20.+]. Purporf by Gopiparanadhana prabhu Tlc Vcas lavc no luman auiloi, bui among luman bcings ilc mosi univcisally icspccicd auiloiiiy on ilc Vcas is Sila Kisna Dvaipayana Vyasa. Jusi bcloic ilc bcginning ol ilis Kali-yuga, livc ilousand ycais ago, lc cdiicd all ilc icxis ol ilc Vcas io malc ilcm acccssiblc io ilc lcss iniclligcni pcoplc ol oui agc. Ioi ilis accomplislmcni lc caincd ilc iiilc Vcda-vyasa, cdiioi ol ilc Vcas.` In addiiion, as lis pcisonal coniiibuiion io Vcdic undcisianding Vyasadcva composcd iwo gicai woils, ilc Vcanta-sutra and Manabnarata. Tlc Vcanta-sutra is a sysicmaiic commcniaiy on ilc csscniial Vcdic lnowlcdgc coniaincd in ilc Lpansas. In ii Vyasadcva piovcs ilai ilc Vcas locus on onc goal consisicnily (samanvaya), namcly icalizaiion ol ilc Supicmc Tiuil (lialman); lc dcsciibcs ilc iclaiionslips bciwccn lialman and His cncigics (sambanna), vaiious spiiiiual piaciiccs loi aclicving associaiion wiil lialman (abnncya), 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 Si 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 Vcas aic ilc mosi pcilcci souicc ol saba- pramana, Si Jva Gosvam lcic ciics Dvaipayana Vyasa's own opinions liom ilcsc iwo woils, plus a siaicmcni liom anoilci piccmincni Vaisnava, Uddlava. 1arhapratstnanat is paii ol an aigumcni in ilc Sccond Clapici ol ilc Vcanta- sutra. Undci considciaiions is an opposing claim ilai onc can discovci ilc Absoluic Tiuil by logic. 1arhapratstnanat 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 Lpansas dcclaic, nasa tarhcna matr apancya prohtanycnava 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, acntya 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, Si Jva givcs ilc ncxi ilicc siaicmcnis io slow ilc posiiivc alicinaiivc. Sastra-yontvat is ilc iliid sutra ol ilc Vcanta-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 gautamayar 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.'` Yon 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 Prna-aranyaha Lpansa`s pioioiypical inquiiy tam tv aupansaam purusam prccnam (I wani io asl aboui ilc Supicmc Pcison, wlo is lnown liom ilc Lpansas`; Prna-aranyaha Lp. 3.9.26). Srutcs tu saba-muIatvat is liom ilc samc scciion ol ilc Vcanta-sutra as tarhapratstnanat. 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 1attriya Lpansa (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 H(B7+0 7B F%32%&,G<%7':7I JBecause ievealed sciiptuie, unlike sense peiception, is hased on F%32%&*(%,:$%. H%32%&*(%,:$% alone is tle veiification of tle E+2%0C autloiity. Wlen otlei *(%,:$%0 seem to contiadict wlat tle E+2%0 say, tle contiadiction is only appaient. \edic F(B76 is iiiefutahle. Uddlava, ilc spcalci ol ilc vcisc liom Srima-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 Lnava-gita in ilc Llcvcnil Canio ol Srima-Pnagavatam. In ilis vcisc Uddlava dcclaics ilai ilc ilc Vcas` auiloiiiy is supciluman bccausc ii is aciually ilc auiloiiiy ol ilc Supicmc Loid; iliougl ilc Vcas 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 Vcas Hcic, using sciipiuial cvidcncc, Sila Jva Gosvam 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 Jva Gosvam is guiliy ol ciiculai icasoning bccausc lc icsoiis io ilc Vcas ilcmsclvcs io conliim an assciiion aboui ilc Vcas. Tlc Vcas aic scll-luminous lilc ilc sun. Jusi as ilc sun illuminaics iiscll, indcpcndcni ol any oilci souicc ol ligli, so only ilc Vcas can csiablisl ilcmsclvcs as an inlalliblc pramana. As cxplaincd in ilc picvious Tcxi, ilis scll- conliimaiion is noi a dclcci in ilc pioccss ol saba-pramana, oi vcibal icvclaiion, bccausc il ilc Vcas indccd convcy lnowlcdgc ol ilc Absoluic Tiuil, wc can jusiiliably lool io ilc Vcas 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 Vcas 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 Vcas 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, Sila Jva Gosvam las gonc diiccily io ilc lcaii ol ilc maiici by ciiing Vcdic auiloiiiy. Sila Vyasadcva picscnicd ilc conclusion ol all ilc Vcas in ilc concisc aploiisms ol ilc Vcanta-sutra, also callcd ilc Pranma-sutra. Sutra 2.1.11 is tarhapratstnanat. 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 >4%!76&(%0:,"7%&06124B (1.1.46), Siila Rupa Gosvami quotes a veise fiom Blaitilaii`s E:!8%&*%2=8% (1.34) to tlis effect: yatncnapato `py artnan husaIar anumatrbnn abnyuhta-tarar anyar anyatnavopapayatc 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 ;%4:34:(%7%C0 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 2:,%&3%124%1%&<=<:- 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, F%32%&*(%,:$%. 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 Vcas. Tlc Prna-aranyaha Lpansa (2.+.5) ilus siaics, atma va arc rastavyan srotavyo mantavyo nnyastavyo matrcy. Tlc Scll, my dcai Maiiicy, 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 Vcas, wlicl aic licc ol ilc luman dclccis. Wlilc discussing ilis iopic in lis Sarva-samvani, Sila Jva Gosvam quoics ilc Kurma Purana. purvaparavroncna ho `nv artno `bnmato bnavct ty-ayam 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 E+2%0 enjoin, tleiefoie, tlat tlose wlo seek tle Ahsolute Tiutl slould ahandon diy logic, hut not all logic. !ndeed, in tle >4%A%'%2&A=7: (1O.32) Ioid Kisna Himself declaies tlat logic aimed at undeistanding tle Ahsolute as it is piesented in sciiptuie is one of His opulences: ':2%K *(%'%2%7:, %4%,. |DDB49jAmong logicians ! am tle conclusive tiutl. Tlus Siila 1iva Gosvami is iiglt in accepting %1B,:1% as one of tle piincipal means of gaining valid knowledge. Jva Gosvam 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 Srima-Pnagavatam io slow ilai noi only luman bcings bui cvcn supcilumans lilc ilc dcmigods nccd ilc Vcas` lclp. Tlus lc cmplasizcs ilc nccd loi cvciyonc-lumans, sublumans, and supcilumans-io icly on ilc Vcas as ilc llawlcss mcans loi undcisianding ilc Absoluic Tiuil. In ilc ncxi Tcxi Sila Jva Gosvam bcgins lis dcmonsiiaiion ilai ilc Puranas aic cvcn moic impoiiani loi us ilan ilc Vcas. TEXT 12 TEXT 12.1: tatra ca vca-sabasya samprat usparatva urangamartnatvac ca ta-artna- nrnayahanam muninam ap paraspara-vrona vca-rupo vcartna-nrnayahas cctnasa-puranatmahan saba cva vcaraniyan. tatra ca yo va vca-sabo natma- vtan so `p ta-rstyanumcya cvct samprat tasyava pramotpaahatvam stntam. TransIafion Gopiparanadhana: Wc slould considci ilai ai picscni ilc auiloiiiaiivc siaicmcnis ol ilc Vcas 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 saba-pramana ol ilc |tnasas and Puranas, wlicl aic subsaniially nondillcicni liom ilc Vcas and wlicl cxplain ilcm dcliniiivcly. Sincc by iclciiing io ilc |tnasas and Puranas onc can dcciplci ilosc Vcdic icxis wlosc puipoii is noi scll-cvidcni, ilc |tnasa-Purana las bccn acccpicd as ilc appiopiiaic souicc loi coiicci lnowlcdgc in oui iimcs. BBT: lui ai picscni ii is dilliculi io siudy ilc Vcas in ilcii cniiiciy oi io undcisiand ilcm. In addiiion, ilc gicai ilinlcis wlo lavc commcnicd on ilc Vcas inicipici ilcm in coniiadicioiy ways. Wc slould ilcicloic siudy ilc |tnasas and Puranas, sincc ilcy aic Vcdic in naiuic and aic conclusivc in dcicimining ilc Vcas` mcaning. Moicovci, wiil ilc lclp ol ilc |tnasas and Puranas wc can inlci ilc mcaning ol ilc unavailablc poiiions ol ilc Vcas. Tlus ai picscni only ilc |tnasas and Puranas consiiiuic ilc appiopiiaic souicc ol valid lnowlcdgc. TEXT 12.2: tatna n manabnaratc manaviyc ca tnasa-puranabnyam vcam samupabrmnayct` t puranat puranam` t canyatra. na cavccna vcasya brmnanam sambnavat na ny aparpurnasya hanaha-vaIayasya trapuna puranam yujyatc. TransIafion Gopipaiandlana: Tlus boil ilc Manabnarata A-parva 1.267] and ilc Manu- samnta siaic, Onc slould complcic ilc Vcas wiil ilc |tnasas and Puranas.` And clscwlcic ii is said ilai Tlc namc Purana comcs liom ilc woid 'complciion' (purana).` Tlc Vcas cannoi bc madc complcic by wlai is noi also Vca, jusi as onc slould noi lill ilc missing paii ol a biolcn gold banglc wiil clcap iin. BBT: Tlis is wly ilc Manabnarata A-parva 1.267] and Manu-samnta siaic, Onc slould complcmcni onc's undcisianding ol ilc Vcas wiil ilc lclp ol ilc |tnasas 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 Vcas wiil somciling ilai is noi Vcdic in naiuic, jusi as onc slould noi linisl an incomplcic gold biacclci wiil lcad. TEXT 12.3: nanu ya vca-saban puranam tnasam copaattc tarn puranam anya anvcsaniyam. ya tu na na tarnitnasa-puranayor abnco vccna. ucyatc vsstahartna-pratpaaha-paa-haambasyapauruscyatva abncc `p svara-hrama- bnca bnca-nrcso `py upapayatc. TransIafion Gopipaiandlana: |DDB5OjBut, someone may ohject, if tle E+2%0 include tle LB(:$%0 and M764:0%0, we aie going to lave to identify as LB(:$% sometling diffeient fiom wlat tle woid commonly means. Otleiwise tle M764:0%0 and LB(:$%0 will not he nondiffeient fiom tle E+2%0. Tlis objcciion is answcicd as lollows: ilc Puranas and |tnasas 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 |tnasas and Puranas aic aciually includcd as paii ol ilc icxi ol ilc Vcas, wc nccd io idcniily somc oilci Puranas ilan ilosc wc aic lamiliai wiil; oilciwisc ilc |tnasas and Puranas would noi qualily as nondillcicni liom ilc Vcas.|DDB51j To ilis wc icply ilai ilc |tnasas and Puranas aic nondillcicni liom ilc Vcas 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-abnn samam anayor apauruscyatvcnabnco manyanna-srutav cva vyajyatc cvam va arc `sya manato bnutasya nnsvastam cta ya rg-vco yajur-vcan sama- vco `tnarvangrasa tnasan puranam` ty-ana. TransIafion Gopiparanadhana: Tlis nondillcicncc ol ilc Vcas and ilc |tnasa-Purana-on ilc giounds ol ilc |tnasa-Purana bcing as apauruscya as ilc Pg Vca and oilci Vcas-is implicd in ilc passagc ol ilc Manyanna-srut bcginning Tlus indccd ilc bicail ol ilis Supicmc lcing consiiiuics ilc Pg Vca, Yajur Vca, Sama Vca, Atnarvangrasa Vca, |tnasa, and Purana` Prna-aranyaha Lp. 2.+.10]. BBT: Tlc Manyanna-srut Prna-aranyaha Lp. 2.+.10] implics ilc oncncss ol ilc |tnasas and Puranas wiil ilc Pg and oilci Vcas in icims ol ilc apauruscya naiuic all ilcsc woils slaic: My dcai Maiiicy, ilc Pg, Yajur, Sama, and Atnarva Vcas, as wcll as ilc |tnasas 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 Vcas 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 Pnagava-gita (+.11), yc yatna mam prapayantc tams tatnava 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 Vcas 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, srut and smrt. Srut (wlai las bccn lcaid`) is cicinal, icvcalcd sciipiuic icccivcd in ilis woild by rss in ilcii mcdiiaiion and icpcaicd unclangcd iliougl disciplic clains ol icaclcis and disciplcs. Smrt (wlai las bccn icmcmbcicd`) is liiciaiuic composcd by ilc sagcs in ilcii own woids and icllcciing ilc mcssagc ol srut wiiloui laving io mainiain ilc samc cxaci woiding in ilc samc oidci pcipciually. Tlc loui Vcas aic considcicd srut, including in cacl Vca ilc Samnta collcciions ol lymns and incaniaiions, ilc Pranmana iiiual inicipiciaiions, ilc moic csoiciic inicipiciaiions ol ilc Aranyahas, and ilc plilosoplical Lpansas. To oidinaiy pciccpiion, ilc languagc and conicnis ol ilc Samntas, cspccially ol ilc Pg Vca Samnta, sccm ilc mosi aiclaic. Tlc Pranmanas, Aranyahas, and Lpansas appcai io bc aliciilouglis, spcculaiions by laici gcnciaiions aboui ilc mcaning and puiposc ol ilc Samntas, ilcy aic wiiiicn in a vaiiciy ol succcssivcly ncwci` dialccis, giadually appioacling classical` Sansliii. Tlc Lpansas sccm an aliogcilci dillcicni soii ol woil, discussing as ilcy do oilciwoildly conccins laidly iouclcd upon in ilc oldci` iiiual srut. Tlcic aic many supcilicial icasons, ilcicloic, loi ciiiical sclolais io disicgaid ilc Vcas` own claim io bcing a singlc, colcicni wlolc. Noi undcisianding ilc mcilods ol saba-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 Vcas icmpoiaiily display paiis ol ilcmsclvcs io luman pciccpiion ai vaiious lisioiical poinis in ilc cyclc ol agcs. Srima- Pnagavatam calls Si 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 Vcas, bcing co-cicinal wiil ilc Supicmc Loid, also dcsccnd io caiil ai spccilic iimcs. Tlus ilc languagc ol ilc Pg Vca 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 smrts. 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 |tnasas (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 |tnasas and ilc Puranas dcsciibc ilc ancicni lisioiy ol ilc univcisc, ilc |tnasas gcncially conccniiaic on singlc lciocs oi cvcnis, wlilc ilc Puranas dcal wiil an assoiimcni ol iopics. Tlcic aic cigliccn majoi Puranas, including Srima-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 srut sciipiuics. Tlcic aic simply ioo many srut 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 Vcas, 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 arsanas cacl claim Vcdic conncciion, bui all ol ilcm cxccpi Jaimini's Mmamsa and Dvaipayana's Vcdania mcicly pay lip scivicc io apauruscya-saba-pramana wlilc in piaciicc ignoiing ii. Mmamsa minimizcs ilc auiloiiiy ol ilc Lpansas 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 Lpansas, 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 arsanas 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 |tnasas and Puranas assumc spccial valuc. |tnasa- puranabnyam vcam samupabrmnayct. Onc slould complcic ilc Vcas wiil ilc |tnasas and Puranas.` Alilougl ilc Vcas aic complcic in ilcmsclvcs, oui modcin undcisianding ol ilcm nccds io bc madc moic complcic. As many auiloiiiaiivc souiccs aiicsi, ilc |tnasas and Puranas aic laiillul io srut, so mucl so ilai ilc Lpansas call ilcm ilc lilil Vca. 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 srut bui noi ol mosi smrt. Accoiding io ilcm, wlcn srut icxis mcniion |tnasas 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 Vcas. Somc Vcdic passagcs lii ilc lunciional dcliniiion ol |tnasa naiiaiions, sucl as ilc poiiion ol ilc Pg Vca Samnta dcsciibing a convcisaiion bciwccn ilc dcmigods and Loid lialma (samyum prajapatm cva abruvan . . . yo branmanayavagurct tam satcna yayatct) and ilc poiiion ol ilc Nrsmna-tapani Lpansa (7) dcsciibing |DDB53jxxx (%'%9%1+1%6'% *(@9:'%N N N N) Otlei passages desciihe tle cieation of tle univeise in Puianic faslion, as in tle O%6776(=8% P*%16#%2C0 desciiptions 8%7@ ': 6,:16 34G7:16 ?:8%17+ (Iiom tlat Suipeme eveiytling in existence was geneiated; O%6776(=8% P*N 3.1) and +7%0,:2 :7,%1% :!:F%K 34G7%K (Iiom tlat Supieme Soul, tle sky came into heing; O%6776(=8% P*N 2.1). Tle opponents aigue tlat if tle iecently composed, populai 0,"760 weie tle ieal M764:0%0 and LB(:$%0 one could not coiiectly equate tlem witl tle peifect, eteinal E+2%0. Sila Jva Gosvam icplics by conliiming ilai all ilc Vcdic liiciaiuic, liom ilc Pg Vca iliougl ilc Puranas, is csscniially a singlc conccpiion. Only bccausc ilc languagc ol ilc srut dillcis liom ilai ol ilc smrt aic ilcy dcsignaicd scpaiaicly. Tlc Vcdic dialcci pionounccs cacl syllablc wiil onc ol ilicc inionaiions, wlicl classical` Sansliii docs noi usc. In srut icxis, ilc cxaci scqucncc ol cvciy syllablc is pcipciually lixcd, wlcicas smrt can bc spolcn again in dillcicni woids in cacl ncw cyclc ol agcs. Conccining ilc iclcicnccs Sila Jva Gosvam ciics in ilis icxi, ilc Prna-aranyaha Lpansa is also iclciicd io as ilc Manyanna-srut bccausc ilc icccnsion ciicd mosi olicn bclongs io ilc Manyanna biancl ol ilc Vajasancyi Wntc Yajur Vca. Sincc ilc Atnarva Vca appcaicd in ilc mcdiiaiions ol iwo sagcs, Ailaiva and Angiia, ii is somciimcs callcd ilc Atnarvangrasa Vca. Purporf by BBT TransIafors Dilliculiics in Siudying ilc Vcas In ilc picvious Tcxis Sila Jva Gosvam las csiablislcd ilai ilc Vcas-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 Vcas. Oiiginally ilc Vca was onc, and ai ilc advcni ol ilc cuiicni agc, Kali-yuga, Sila Vyasadcva dividcd ii inio loui: vyaana yajna-santatya vcam cham catur-vnam (Pnag. 1.+.19). Tlcn, as cxplaincd in ilc Kurma Purana (52.19-20), Vyasadcva's lollowcis luiilci dividcd ilc loui Vcas inio 1,130 bianclcs: cha-vmsat-bnccna rg-vcam hrtavan pura sahnanam tu satcnava yajur-vcam atnaharot sama-vcam sanasrcna sahnanam prabbnca san atnarvanam atno vcam bbnca navahcna tu |DDB54j!Ioimeily tle QA E+2% was divided into 21 hiancles, tle R%?B( E+2% into 1OO hiancles, tle S:,% E+2% into 1,OOO hiancles, and tle T74%('% E+2% into 9 hiancles. !acl of tlese hiancles las 4 suhdivisions,|DDB55j called S%D467:- >(:4,%$%- U(%$8%!%- and P*%16#%2. So all togetlei tle E+2%0 consist of 1,13O S%D467:0- 1,13O >(:4,%$%0- 1,13O U(%$8%!%0- and 1,13O P*%16#%20- a total of 4,52O titles. By tle influence of time, lowevei, many texts lave heen lost. At piesent only ahout 11 S%D467:0- 18 >(:4,%$%0- 7 U(%$8%!%0- and 22O P*%16#%20 aie availahle. Tlis constitutes less tlan 6% of tle oiiginal E+2%0. Tlc sccond dilliculiy onc laccs in iiying io siudy ilc Vcas conccins ilcii languagc. Tlcic aic iwo vaiiciics ol Sansliii, vaha (Vcdic`) and Iauhha (woildly` oi oidinaiy`), and ilc Vcas 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 Vcas onc musi siudy ilcii six coiollaiics, oi limbs,` callcd Vcangas. Tlcsc six limbs aic shsa, ilc scicncc ol pionunciaiion; haIpa, ilc pioccss ol pciloiming saciilicc; vyaharana, ilc iulcs ol giammai; nruhta, ilc mcanings and dciivaiions ol dilliculi woids uscd in ilc Vcas, jyotsa, asiionomy and asiiology; and cnanas, 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 Vcas and ilcii bianclcs. Sila Jva Gosvam ilcicloic concludcs ilai alilougl ilc loui Vcas aic pcilcci saba-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 Vcas aic availablc and cvcn ilcy aic dilliculi io undcisiand, wly noi simply siudy ilc Vcanta-sutra, ilc dcliniiivc summaiy ol ilc Vcdic conclusions To ilis Jva Gosvam icplics ilai vaiious ilinlcis dillci aboui ilc mcaning ol ilc Vcanta- 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 Vcanta iailci ilan onc ol ilcii ilcoiics Ioi all ilcsc icasons wc musi admii ilai cvcn wiil ilc lclp ol ilc Vcas and Vcanta wc will noi bc ablc io undcisiand sambanna, abnncya, and prayojana. To solvc ilis dilcmma Sila Jva Gosvam pioposcs an alicinaiivc: siudy ol ilc |tnasas and Puranas. Tlc |tnasas and Puranas aic casici io undcisiand ilan ilc Vcas bccausc ilcy aic wiiiicn in Iauhha Sansliii, wlicl is spolcn, iailci ilan Vcdic Sansliii, wlicl is noi. Iuiilcimoic, ilc csoiciic mcanings ol ilc Vcas aic moic acccssiblc in ilc |tnasas and Puranas bccausc ilcsc woils aic naiiaicd in sioiy loim. And wlcicas only ilc vjas, ilc iwicc-boin Vcdic iniiiaics, aic pcimiiicd io siudy ilc Vcas, ilai icsiiiciion docs noi apply io ilc siudy ol ilc |tnasas and Puranas.|DDB56j anyone may iead tlem. !ven tle LB(:$%0C oiiginal speakei, Suta Gosvami, was not a twice-hoin 3(:4,%$%. Tle M764:0%0 and LB(:$%0 convey tle same conclusions as tle E+2%0- 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 F%32%&*(%,:$%. Tle M764:0%0 and LB(:$%0 slould tleiefoie he consideied as ieliahle as tle foui E+2%0. lui alilougl ilc |tnasas and Puranas aic onc wiil ilc Vcas, ilis docs noi mcan ilcy aic liicially idcniical wiil ilcm. Oilciwisc ilc woids |tnasa and Purana would simply bc namcs loi cciiain spccial paiis ol ilc Vcas. Tlc Vcas aic wiiiicn in Vcdic Sansliii, wlicl ncccssaiily involvcs ilicc dillcicni ionc acccnis-uatta (ligl), svarta (inicimcdiaic), and anuatta (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 nra-satro vvarnasva wiil ilc wiong acccni. Tlc icsuli was jusi ilc opposiic ol wlai was inicndcd: India lillcd Viiiasuia. Anoilci signilicani dillcicncc bciwccn ilc loui Vcas and ilc |tnasas and Puranas is ilc scqucncc ol paiiiculai woids, wlicl is iigidly lixcd in ilc Vcas. 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 paa-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 Vcas, ilc |tnasas 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 |tnasas iniaci, wc lind sligli dillcicnccs liom cdiiion io cdiiion. Sila Vyasa compilcd ilc |tnasa callcd Manabnarata loi pcoplc ol ilis agc spccilically bccausc ilcy aic noi qualilicd io undcisiand ilc Vcas. Tlis is cxplaincd in Srima-Pnagavatam (1.+.25): stri-sura-vja-bannunam trayi na srut-gocara harma-srcyas munanam srcya cva bnavc na t bnaratam ahnyanam hrpaya munna 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 Vcas.` Sila Jva Gosvam says ilai ilc Puranas aic callcd so bccausc ilcy malc ilc Vcas complcic. Docs lc mcan ilc Vcas aic incomplcic No, bui ilc Puranas aic a loim ol cxplanaioiy, supplcmcniaiy liiciaiuic ilai lclp us undcisiand ilc icisc, ciypiic mcssagc ol ilc Vcas. Lilc ilc Vcas, ilcy convcy lnowlcdgc ol ilc Absoluic Tiuil, and io do so ilcy musi bc iiansccndcnial lilc ilc Vcas. Tlc Shana Purana (+.95.12) indicaics ilc cqual iiansccndcnial siaius ol ilc Puranas, |tnasas, and Vcas as lollows: vcc ramayanc cava puranc bnaratc tatna aav antc ca manyc ca narn sarvatra giyatc In ilc Vcas, Pamayana, Puranas, and Manabnarata Loid Haii is gloiilicd cvciywlcic-in ilc bcginning, middlc, and cnd.` Tlc conclusion is ilai bccausc ilc |tnasas and Puranas cmanaic liom ilc samc souicc as ilc loui Vcas and lavc ilc samc puipoii, ilcy aic also cqually auiloiiiaiivc. Ncxi Sila Jva Gosvam cxplains moic aboui low ilc |tnasas and Puranas aic noi inlciioi io ilc Vcas. TEXT 13 TEXT 13.1: ata cva shanc prabnasa-hnanc. pura tapas cacarogram amaranam ptamanan avrbnutas tato vcan sa-sa-anga-paa-hraman
tatan puranam ahnIam sarva-sastra-mayam nruvam ntya-saba-mayam punyam sata-hot-pravstaram nrgatam branmano vahtrat tasya bncan nbonata branmam puranam pratnamam ty-a. TransIafion Gopiparanadhana: Tlcicloic ilc Prabnasa-hnana ol ilc Shana Purana siaics, In ancicni iimcs lialma, ilc giandlailci ol ilc immoiial dcmigods, cxccuicd scvcic pcnanccs. As a icsuli, ilc Vcas 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-hnana ol ilc Shana Purana |DDB57j|2.3.5j tleiefoie states: Iong ago, Ioid Bialma, tle giandfatlei of tle demigods, peifoimed seveie penances, and as a iesult tle E+2%0 appeaied, along witl tleii six supplements and tleii *%2% and !(%,% texts. Tlen tle entiie LB(:$% emanated fiom lis moutl. Composed of eteinal sound and consisting of one hillion veises, it is tle unclanging, sacied emhodiment of all sciiptuies. You slould know tlat of tle vaiious divisions of tlis LB(:$%- tle >(%4,% LB(:$% is tle fiist. TEXT 13.2: atra sata-hot-sanhnya branma-Iohc prasnct tatnohtam trtiya-shannc ca rg- yajun-samatnarvahnyan vcan purvabnr muhnan` ty-a-praharanc. tnasa-puranan pancamam vcam isvaran sarvcbnya cva vahtrcbnyan sasrjc sarva-arsanan ty ap catra sahsa cva vca-saban prayuhtan puranctnasayon. 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 Shana Purana, ilc Tliid Canio ol Srima-Pnagavatam las a passagc ilai siaiis lcginning liom ilc lioni lacc ol lialma, giadually ilc loui Vcas-Pg, Yajur, Sama, and Atnarva-bccamc manilcsi` Pnag. 3.12.37]. In ilis passagc wc lind ilc siaicmcni Tlcn lialma cicaicd ilc lilil Vca-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 vca iclcis io ilc Puranas and |tnasas. BBT: Tlc liguic onc billion ciicd lcic iclcis io ilc numbci ol vciscs cxisiing in lialma's domain. Srima-Pnagavatam`s Tliid Canio givcs a similai dcsciipiion in ilc passagc siaiiing wiil ilc woids rg-yajun-samatnarvahnyan vcan purvabnr muhnar. lcginning liom ilc lioni lacc ol lialma, giadually ilc loui Vcas-Pg, Yajur, Sama, and Atnarva-bccamc manilcsi` Pnag. 3.12.37]. In ilis passagc wc lind ilc siaicmcni Tlcn lialma cicaicd ilc lilil Vca-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 vca is uscd spccilically in iclcicncc io ilc |tnasas and Puranas. TEXT 13.3: anyatra ca puranam pancamo vcan`. tnasan puranam ca pancamo vca ucyatc vcan anyapayam asa manabnarata-pancaman ty-aau. anyatna vcan ty-aav ap pancamatvam navahaIpycta samana-jatiya- nvcstatvat sanhnyayan. TransIafion Gopiparanadhana: Llscwlcic wc lind similai siaicmcnis io ilc cllcci ilai ilc Purana is ilc lilil Vca`: Tlc |tnasas and Puranas aic callcd ilc lilil Vca` Pnag. 1.+.20]. Hc iaugli ilc Vcas along wiil ilc lilil ol ilcii numbci, ilc Manabnarata` Manabnarata, Mohsa-narma 3+0.21]. Il ilc |tnasas 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 |tnasas and Puranas aic callcd ilc lilil Vca` Pnag. 1.+.20], and Hc iaugli ilc Vcas along wiil ilc lilil ol ilcii numbci, ilc Manabnarata` M.ll. Mohsa-narma 3+0.21]. Il ilc |tnasas and Puranas wcic noi Vcdic, ii would lavc bccn inappiopiiaic loi ilc picccding vciscs io includc ilcm as ilc lilil Vca, sincc noimally onc counis iogcilci only objccis ol ilc samc lind. TEXT 13.+ bnavsya-puranc. harsnam ca pancamam vcam yan manabnaratam smrtam` t. tatna ca sama-hautnumiya-sahnayam cnanogyopansa ca. rg-vcam bnagavo `nycm yajur-vcam sama-vcam atnarvanam caturtnam tnasam puranam pancamam vcanam vcam` ty-a. TransIafion Gopiparanadhana: Moicovci, ilc Pnavsya Purana siaics, Tlc Vca wiiiicn by Kisna Dvaipayana Vyasa] is ilc lilil Vca and is lnown as ilc Manabnarata.` And ilc Cnanogya Lpansa ol ilc Kautnumiya biancl ol ilc Sama Vca siaics, Sii, I lavc siudicd ilc Pg Vca, ilc Yajur Vca, ilc Sama Vca, ilc louiil oi Atnarva Vca, and ilc |tnasa-Purana, wlicl is ilc lilil Vca.` And so on. BBT: Also, ilc Pnavsya Purana siaics, Tlc lilil Vca, wiiiicn by Si Kisna- dvaipayana Vyasa, is callcd ilc Manabnarata.` Anoilci iclcicncc is lound in ilc Cnanogya Lpansa ol ilc Kautnumiya sclool ol ilc Sama Vca. Vcnciablc sii, I lavc siudicd ilc Pg, Yajur, Sama, and Atnarva Vcas, and also ilc |tnasas and Puranas, wlicl aic ilc lilil Vca` Kautnumiya Cnanogya Lpansa 7.1.2]. TEXT 13.5 ata cva asya manato bnutasya` ty-aav tnasa-puranayos caturnam cvantar- bnutatva-haIpanaya prasna-pratyahnyanam nrastam. ta uhtam branmam puranam pratnamam` ty-a. TransIafion Gopiparanadhana: Tlus is dispiovcd ilc objcciion ilai dcnics ilc auilcniiciiy ol ilc |tnasas and Puranas as wc lnow ilcm by picsuming ilai ilc |tnasa and Purana mcniioncd in ilc Prna-aranyaha Lpansa`s siaicmcni aboui ilc bicail ol ilis Supicmc lcing` aic noiling moic ilan cciiain paiis ol ilc loui Vcas. Tlc samc is said by ilc woids bcginning Iiisi is ilc Pranma Purana. . . .` BBT: Tlus is icluicd ilc licqucnily iaiscd objcciion ilai ilc |tnasas and Puranas, said in ilc Prna-aranyaha Lpansa io cmanaic liom ilc bicail ol ilc Supicmc lcing, aic includcd in ilc loui Vcas and ilcicloic lavc no scpaiaic cxisicncc. Tlc samc is siaicd in ilc woids Pranma Purana is ilc liisi . . .`(Shana Purana). |DDB58j Purporf by Gopiparanadhana prabhu Tlcsc quoiaiions liom an assoiimcni ol souiccs, boil smrt and srut, luiilci jusiily ilc |tnasas` and Puranas` icpuiaiion as cquivalcnis ol ilc Vcas. Smrt iclcicnccs lilc ilc passagc ciicd in Tcxi 13.+ liom ilc Cnanogya Lpansa aic ilc piimaiy cvidcncc ol ilc |tnasas` and Puranas` siaius as ilc lilil Vca, bui Sila Jva Gosvam is also diawing liom ilc Puranas ilcmsclvcs loi addiiional insigli. How loui-lcadcd lialma manilcsis ilc Puranas along wiil ilc Vcas duiing lis woil ol pciiodic ic-cicaiion is dcsciibcd in ilc vciscs liom ilc Shana Purana quoicd in Tcxi 13.1. Loid lialma is ilc giandlailci ol ilc immoiial (oi moic piopcily vciy long-livcd) dcmigods, wlo dcsccnd liom Maici 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 Vcas. Tlcicloic ilc accouni ol ilc Tliid Canio ol Srima-Pnagavatam conccining lis pioduciion ol ilc Vcas uscs ilc vcib sasrjc, lc scni loiil`. Accoiding io ilc Shana Purana, liom lis mouils lialma liisi manilcsicd ilc Vcas and ilcii inicgial supplcmcnis-ilc six Vcangas, ilc paa-patnas, and ilc hrama-patnas. Tlc six coiollaiy icxis lnown as ilc Vcangas picscni scicniilic inloimaiion nccdcd io piopcily icciic ilc Vcas, undcisiand ilcm, and usc ilcm in iiiuals. Tlc Shsa-vcanga icaclcs coiicci pionunciaiion and inionaiion, as dillcicnily piaciiccd by ilc sclools ol cacl Vca, Cnanas is ilc ilcoiy ol pociic mcicis; Vyaharana is giammai; Nruhta is Vcdic lcxicogiaply, wlicl cxplains ilc mcaning and ciymology ol lcss lamiliai woids; jyotsa is asiionomy, uscd loi calculaiing ilc coiicci iimcs loi pciloiming saciilicics; and KaIpa dcsciibcs ilc dciails ol iiiuals. Tlc paa-patnas (woid-by-woid icadings`) lclp in siudying ilc Samntas 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 Samntas 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 Samnta bccomcs ab/bc/cd in ilc hrama-patna. Alici manilcsiing ilc Vcas and ilcsc coiollaiics, Loid lialma pioduccd all ilc Puranas ai oncc. Tlc Shana Purana dcsciibcs ilcm as summaiics ol ilc conicnis ol all ilc Vcdic sciipiuics (sarva-vca-mayam), unclanging (nruvam) cvcn ilougl ilcy aic ollicially in ilc smrt caicgoiy, cxpicssions ol ilc samc iiansccndcnial sound ol saba-pramana as ilc Vcas (ntya-saba-mayam), and all ol ilcm bcnclicial io siudy (punyam). Tlc Puranas aic said io coniain aliogcilci onc billion vciscs (sata-hoti-pravstaram); ilc cigliccn Puranas lnown on caiil, lowcvci, coniain a ioial ol only +00,000 vciscs, laving bccn condcnscd by Sila 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-narma and Pnavsya Purana spccilically call ilc Manabnarata ilc lilil Vca. Ol couisc, ilc Manabnarata is onc ol ilc impoiiani |tnasas, and moic commonly all ilc |tnasas and Puranas iogcilci aic icimcd ilc lilil Vca. In any casc, siiicily spcaling ilcic aic loui Vcas, iclcicnccs io a lilil aic moic oi lcss pociical, bascd on ilc spccial apauruscya siaius ol ilc |tnasa- Purana. Tlc Pnavsya Purana calls ilc Manabnarata ilc Karsna Vca bccausc ii was wiiiicn by Kisna Dvaipayana Vyasa. Tlcsc siaicmcnis pui io linal icsi ilc objcciion picviously discusscd, ilai ilc |tnasas and Puranas mcniioncd in srut cannoi bc ilc oncs cdiicd by Vcda-vyasa and opcn io ilc puivicw cvcn ol uncducaicd suras. Hcaiing ilc Prna-aranyaha Lpansa`s cnumciaiion ol sciipiuics ilai piocccd liom ilc bicail ol ilc Supicmc (Tcxi 12.+), onc migli lccl licc io say ilai ilc |tnasas and Puranas mcniioncd ilcic aic noi ncccssaiily scpaiaic liom ilc liisi-lisicd loui Vcas. Now wc scc, lowcvci, ilai many oilci auiloiizcd sciipiuics placc ilc |tnasas and Puranas in a caicgoiy ol ilcii own, cqual io bui scpaiaic liom ilc liisi loui Vcas. Tlc Shana Purana, loi cxamplc, alici dcsciibing ilc cmanaiion ol ilc Vcas 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 Sila Vyasadcva. Purporf by BBT TransIafors Tlc |tnasas and Puranas Aic Vcdic To subsianiiaic ilc siaicmcni liom ilc Prna-aranyaha Lpansa quoicd in Tcxi 12.+ (l.a. Lp. 2.+.10), wlicl csiablislcs ilc Vcdic naiuic ol ilc |tnasas and Puranas, Sila Jva Gosvam lcic ciics moic cvidcncc liom ilc Puranas, |tnasas, and Lpansas. Iiom ilcsc iclcicnccs ilc lollowing is clcai: Tlc Puranas and |tnasas lavc ilc samc souicc as ilc loui Vcas and aic in laci callcd ilc lilil Vca. Sila Jva Gosvam lcic iclcis io ilc licqucni objcciion ilai ilc |tnasas and Puranas cannoi bc ilc lilil Vca bccausc ilcy aic paii ol ilc loui Vcas. Wlilc cxplaining ilc abovc-mcniioncd siaicmcni liom ilc Prna-aranyaha Lpansa, somc lollowcis ol ilc Mmamsala sclool claim ilai ilc woids |tnasa and Purana iclci io lisioiical passagcs lound in somc paiis ol ilc Vcas and noi io scpaiaic woils. Lxamplcs ol srut siaicmcnis somciimcs considcicd Puianic aic yato va man bnutan jayantc (liom wlom ilcsc bcings ialc biiil`; 1attriya Lp. 3.1) and sa branmana srjat rurcna vIapayat narr ar anan (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 |DDB59jLB(:$% hecause tley deal witl cieation and destiuction, wlicl aie among tle suhjects tieated in tle LB(:$%0. Mmamsalas luiilci aiguc ilai ovci an immcnsc pciiod many ol ilcsc oiiginal Puianic poiiions ol ilc Vcas wcic losi and ilosc ilai icmaincd bccamc dilliculi io undcisiand. Tlcicloic, ilc Mmamsalas pioposc, Sila Vyasa mcicilully wioic ncw |tnasas and Puranas loi ilc bcnclii ol ilc uniniclligcni pcoplc ol Kali-yuga, and ilis is wlai is dcsciibcd in Srima-Pnagavatam (1.+.25). Hcncc ilc |tnasas and Puranas mcniioncd in ilc Prna-aranyaha Lpansa aic paii ol ilc Vcas, noi indcpcndcni bools, and ilcicloic ii is incoiicci io concludc ilai ilcy aic ilc lilil Vca. Tlis is ilc Mmamsalas' aigumcni. Sila Jva Gosvam icluics ilis aigumcni wiil iclcicnccs liom ilc Vcas and also liom ilc |tnasas and Puranas ilcmsclvcs. Tlcsc ciiaiions conliim ilc |tnasas` and Puranas` siaius as ilc lilil Vca on ilc giounds ilai ilcy cmanaicd scpaiaicly liom Loid lialma's mouils. Il ilcy wcic only paiis ol ilc Vcas, ilcic would bc no icason loi ilcsc auiloiiiaiivc sciipiuics io call ilcm ilc lilil Vca. Moicovci, ilcic aic many siaicmcnis aboui ilc apauruscya, Vcdic naiuic ol ilc |tnasas and Puranas in ilc Vcdic Samntas, Pranmanas, Aranyahas, Lpansas, KaIpa-sutras, Dnarma-sutras, and Grnya-sutras, as wcll as in ilc Puranas, |tnasas, and oilci smrt icxis. Hcic aic a lcw ol ilcsc siaicmcnis: rcan saman cnanams puranam yajusa sana uccnstaj jajnrc sarvc v cva v-srtan Tlc Pg, Sama, Yajur, and Atnarva Vcas appcaicd liom ilc Supicmc Loid along wiil ilc Puranas and all ilc dcmigods icsiding in ilc lcavcnly plancis` (Atnarva Vca 11.7.2+). sa brnatim sam anu vyacaIat tam tnasas ca puranam ca gatnas ca tnasasya ca sa va puranasya ca gatnanam ca narasamsinam ca pryam nama bnavat ya cvam vca. Hc appioaclcd ilc lilai mcici, and ilus ilc |tnasas, Puranas, Gatnas, and Narasamsis bccamc lavoiablc io lim. Onc wlo lnows ilis vciily bccomcs ilc bclovcd abodc ol ilc |tnasas, Puranas, Gatnas, and Narasamsis` (Atnarva Vca 15.6.10, 12). cvam mc sarvc vca nrmtan sa-haIpan sa-ranasyan sa-branmanan sopansathan sctnasan sanvahnyatan sa-puranan. In ilis way all ilc Vcas wcic manilcsicd along wiil ilc |DDB6Oj!%<*%0- (%4%08%0- >(:4,%$%0- P*%16#%20- M764:0%0- %1':!48:7%0- and LB(:$%0 (V@*%74% >(:4,%$%- LG('% 2.1O). nama va rg-vco yajur-vcan sama-vca atnarvanas caturtna tnasa-puranan pancamo vcanam vcan. Indccd Pg, Yajur, Sama, and Atnarva aic ilc namcs ol ilc loui Vcas. Tlc |tnasas and Puranas aic ilc lilil Vca` (Cnanogya Lp. 7.1.+). mmamsatc ca yo vcan sabnr angan sa-vstaran tnasa-puranan sa bnavc vca-para-gan Onc wlo iloiouglly siudics ilc Vcas along wiil ilcii six limbs and ilc |tnasas and Puranas bccomcs a iiuc lnowci ol ilc Vcas (Vyasa-smrt +.+5). In ilc ncxi Tcxi Sila Jva Gosvam cxplains wly ilc |tnasas and Puranas aic counicd as ilc lilil Vca. TEXT 1+ TEXT 1+.1: pancamatvc haranam ca vayu-puranc suta-vahyam tnasa-purananam vahtaram samyag cva n mam cava pratjagrana bnagavan isvaran prabnun cha asi yajur-vcas tam caturna vyahaIpayat caturnotram abnut tasmms tcna yajnam ahaIpayat anvaryavam yajurbns tu rgbnr notram tatnava ca augatram samabns cava branmatvam capy atnarvabnn ahnyanas capy upahnyanar gatnabnr vja-sattaman purana-samntas cahrc puranartna-vsaraan yac cnstam tu yajur-vca t sastrartna-nrnayan iii. TransIafion Gopiparanadhana: Tlcsc woids spolcn by Suia Gosvam in ilc Vayu Purana 60.16-1S, 21-22] dcsciibc wly ilc |tnasa and Purana aic considcicd ilc lilil Vca. Tlc Pcisonaliiy ol Godlcad Sila Vyasadcva] ilcn closc mc as an auiloiizcd spcalci ol ilc |tnasas and Puranas. Ai liisi ilcic was only onc Vca, ilc Yajur Vca. 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 Vca inio loui] is considcicd Yajur Vca. Sucl is ilc dcliniiivc woid on undcisianding ilc icvcalcd sciipiuics. BBT: In ilc Vayu Purana 60.16-1S, 21-22] Suia Gosvam cxplains wly ilc |tnasas and Puranas aic considcicd ilc lilil Vca. Sila Vyasadcva, ilc almigliy Supicmc Loid, acccpicd mc Suia Gosvam] as ilc qualilicd spcalci ol ilc |tnasas and Puranas. In ilc bcginning ilcic was only onc Vca, ilc Yajur Vca, wlicl Sila Vyasa dividcd inio loui paiis. Tlcsc gavc iisc io ilc loui aciiviiics callcd catur-notra, by mcans ol wlicl Sila Vyasa aiiangcd loi ilc pciloimancc ol saciilicc. Tlc anvaryu piicsis caiiy oui ilcii icsponsibiliiics wiil yajur-mantras, ilc nota piicsis wiil rg-mantras, ilc ugata piicsis wiil sama-mantras, and ilc branma piicsis wiil atnarva-mantras.` Suia Gosvam luiilci siaics: O bcsi ol ilc iwicc-boin, ilcicalici Sila Vyasa, wlo bcsi lnows ilc mcaning ol ilc Puranas, compilcd ilcm and ilc |tnasas by combining vaiious ahnyanas, upahnyanas, and gatnas. Wlaicvci icmaincd alici Vyasa dividcd ilc Vcas inio loui paiis was also Yajur Vca. Tlis is ilc conclusion ol ilc sciipiuics.` TEXT 1+.2: branma-yajnanyayanc ca vnyogo rsyatc `misam ya branmananitnasa- puranan t. so `p navcatvc sambnavat. ato ya ana bnagavan matsyc. haIcnagrananam matva puranasya vjottaman vyasa-rupam anam hrtva samnaram yugc yugc t purva-snam cva puranam suhna-sangrananaya sanhaIayamit tatrartnan. TransIafion Gopiparanadhana: Wc also scc ilai ilc |tnasas and Puranas aic cmploycd in ilc icciiaiion ol ilc lialma-yajna, as is cnjoincd, Tlc icxis io bc icciicd includc] Pranmanas, |tnasas and Puranas 1attriya Aranyaha 2.9]. Tlis could noi bc ilc casc il ilc |tnasas 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 Vcas callcd branma- yajna. ya branmananitinasa-puranan. Tlc |tnasas and Puranas aic Vcas` 1attriya Aranyaha 2.9]. Il ilc |tnasas and Puranas wcic noi Vcdic, ilcy would noi bc uscd ilis way in ilc branma-yajna. Tlcicloic in tle ;%708% LB(:$% |53.89j tle Supieme Ioid says, O hest of tle twice-hoin, foieseeing tlat tle LB(:$% will giadually he neglected, in eveiy age ! assume tle foim of \yasa and ahiidge it. !n otlei woids, Siila \yasa condenses tle alieady existing LB(:$% so tlat people can easily compielend it. TEXT 1+.3: ta-anantaram ny uhtam. catur-Iahsa-pramancna vaparc vaparc saa ta astaasana hrtva bnur-Iohc `smn prabnasyatc ayapy amartya-Iohc tu sata-hot-pravstaram ta-artno `tra catur-Iahsan sanhscpcna nvcstan t. 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 cnstam tu yajur-vcan ty uhtatvat tasyabnncya-bnagas catur-Iahsas tv atra martya-Iohc sanhscpcna sara-sangrancna nvcsto na tu racanantarcncty artnan. TransIafion Gopiparanadhana: Sincc ii las bccn siaicd ilai Wlaicvci was lcli ovci is considcicd Yajur Vca, 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 Vcas inio loui paiis was also Yajur Vca` 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 |tnasas 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 Srima-Pnagavatams accouni ol lis bcing laici appoinicd by Loid lalaiama io icplacc lis lailci as spcalci ai ilc gicai saciilicc ai Naimisaianya alici Romalaisanas unloiiunaic dcail ilcic. Ugiasiava lcic alliims ilc apauruscya auiloiiiy ol ilc Puranas by iiacing oui ilcii Vcdic oiigin. lcloic Sila Vcda-vyasas cdiiing, ilcic was only onc undividcd Vca. Tlc loui dillcicni linds ol mantras compiising ilc loui basic Vcas 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 Vcas inio scpaiaic bools. Tlc Pnagavatams analogy io cxplain ilis pioccss is ilai ol a iicl mans 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 unrtya vargasan catasran samntas cahrc/ mantrar man-gana va Sila Vyasadcva scpaiaicd ilc mantras ol ilc Pg, Atnarva, Yajur and Sama Vcas 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 Vca was lnown as Yajur Vca. Onc migli qucsiion low ilis docs noi disagicc wiil ilc Prna-aranyaha Lpansas dcsciipiion ol ilc bicailing ol Loid Visnu cicaiing ilc Vcas onc alici anoilci, ilc Pg Vca bcing liisi Tcxi 12.+]. Sila Radla-molana Vacaspaii, in lis commcniaiy on Sri 1attva-sanarbna--wiiiicn noi long alici Sila laladcva Vidyablusanas commcniaiy bui wiiloui iclcicncc io Sila laladcvas opinions--answcis ilis objcciion. Wlcn ilc Pg and oilci Vcas 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 Vca by ilc lcimcncuiic iulc, anhycna vyapacsa bnavant (A namc may bc assigncd accoiding io ilc mosi piomincni caicgoiy ol a mixcd gioup.). Iollowing lis division ol ilc Vca inio loui, Sila Vyasadcva laslioncd poiiions ol ilc icmaining Yajur Vca maiciial inio ilc |tnasas and Puranas. Tlc Puranas and cpics aic ilus noi luman cicaiions bui as auiloilcss as ilc Vcas. Spccilically, ilc poiiions Vyasadcva uscd aic callcd ahnyanas, upahnyanas and gatnas. Sila 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 Sila laladcvas opinion, ilc woids purana-samntas 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 Gosvams opinion is dillcicni, ilai purana-samntan iclcis io all ilc Puranas as a body. Tlc lollowcis ol Sila 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. Sila Radla- molana Gosvams commcniaiy is considcicd also auiloiiiaiivc by lnowlcdgcablc Gaudya Vaisnavas, and lc docs noi coniiadici laladcva Vidyablusana on ciucial maiicis. lui ilcic aic somc mislcd Vaisnavas wlo bcliiilc Sila laladcva Vidyablusana wiil ilc idca ilai lc docs noi iiuly icpicscni Loid Caiianya Malapiablu; ilcy lavoi Radla-molanas commcniaiy loi iis suposscdly iival vicws, cvcn ilougl ilc commcniaiy iiscll slows no clcai indicaiion ilai lc lad ilc inicniion ol bcing Sila laladcvas 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 Vsnu 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: astavmsat hrtva va/ vca vyasta manarsbnn vavasvatc ntarc ny asmn/ vaparcsu punan punan vca-vyasa vyatita yc/ astavmsat sattama caturna yan hrto vco/ vaparcsu punan punan Duiing ilis pciiod ol Vaivasvaia Manus icign, alicady iwcniy cigli dillcicni cxalicd sagcs lavc cdiicd ilc Vcas in onc Dvapaia agc alici anoilci. Twcniy cigli Vcda-vyasas lavc alicady comc and gonc, O bcsi ol souls, dividing ilc Vca inio loui paiis in cacl Dvapaia-yuga Vsnu 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 cva-yajna, daily liic saciiliccs. Rcvcicd loiclailcis aic placaicd by ptr-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 oncs plaic ai cvciy mcal. Tlc Vcdic sagcs aic ilanlcd by pciloiming branma- yajna, icciiaiion liom vaiious sciipiuics ai ilc iimc ol claniing ilc Gayaii mantra. Tlc dciails ol branma-yajna aic spccilicd in vaiious sruts sucl as ilc Satapatna Pranmana and 1attriya Aranyaha. Purporf by BBT TransIafors Tlc |tnasas and Puranas Aic ilc Iilil Vca Tlc |tnasas and Puranas aic callcd ilc lilil Vca bccausc ilcy aic dciivcd liom ilc oiiginal Vca, ilc Yajur Vca. Tlis is cxplaincd in ilc scciion ol ilc Vayu Purana ilai dcsciibcs ilc catur-notra piicsis. Tlcic aic loui linds ol rtvhs, oi piicsis, nccdcd io pciloim a Vcdic saciilicc, and ilcii duiics wcic oiiginally all lnown liom ilc Yajur Vca. lui laici on ilc Vca was dividcd inio loui paiis loi casy undcisianding and applicaiion. Tlc duiics ol ilc loui piicsis-anvaryu, ugata, nota, and branma-aic lnown liom cacl ol ilcsc loui divisions. Tlc anvaryu is associaicd wiil ilc Yajur Vca, and lis duiics includc sanciilying ilc saciilicial paiaplcinalia and mcasuiing ilc slapc and sizc ol ilc saciilicial aicna. Tlc ugata piicsi siudics ilc Sama Vca 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 Vca. Tlc branma piicsi is a siudcni ol ilc Atnarva Vca and acis as ilc supcivisoi and cooidinaioi ol saciilicial ccicmonics. Alici Sila Vyasa compilcd ilc loui Vcas, ilcic siill icmaincd onc billion vciscs liom ilc oiiginal Yajur Vca. 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 |tnasa callcd Manabnarata. Tlc |tnasa and Puranas aic ilcicloic callcd ilc lilil Vca bccausc ilcy wcic pioduccd liom ilc oiiginal Vca. Anoilci icason ilc Puranas and |tnasas aic considcicd ilc lilil Vca, disiinci liom ilc oilci loui, is ilai ilc piicsis ol ilc loui Vcas do noi usc ilc Puranas and |tnasas in saciilicial ccicmonics, cvcn ilougl ilcsc woils aic siudicd along wiil ilc Vcas. In lis commcniaiy on ilc Vsnu Purana (3.6.16), Sila Sidlaia Svam dclincs ilc icims ahnyana, upahnyana, and gatna. svayam-rstartna-hatnanam pranur ahnyanaham bunan srutasyartnasya hatnanam upahnyanam pracahsatc gatnas tu ptr-prtnvy-a-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 cnstam tu yajur-vcan (Tlc icmaining paii was also callcd Yajur Vca`; Vayu Purana 60.16.22) signily ilai ilc |tnasas and Puranas aic apauruscya, noi composcd by any moiial; ilus ilcy lavc ilc samc auiloiiiy as ilc Vcas, laving bccn compilcd by Sila Vyasa liom ilc Supicmc Loid's vciy bicail. Wlilc compiling ilc Puranas and |tnasas Hc includcd somc ol His own siaicmcnis io malc ilc naiiaiion moic casily compiclcnsiblc. Ioi cxamplc, in ilc Pnagava-gita ilc woids Aijuna said` and Kisna said` aic addcd by Sila 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 Prna-aranyaha Lpansa (2.+.10) ii is clcai ilai ilc loui Vcas individually appcaicd liom ilc Supicmc Loid. Wly, ilcn, is ii said ilai Vyasadcva dividcd ilc onc Vca inio loui paiis Wc icply ilai wlilc ii is iiuc ilai cacl Vca individually cmanaicd liom ilc Loid, oiiginally all loui Vcas wcic collcciivcly callcd ilc Yajur Vca bccausc ilai Vca is mucl laigci ilan ilc oilci ilicc. Gcncially, ilc laigcsi mcmbci ol a sci can icpicscni ilc wlolc sci. In Sansliii ilis is callcd anhycna vyapacsa bnavant, 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 Vcas lad bccomc disoidcicd, Si Vyasa icaiiangcd ilc Vcdic icxis io lclp clcaily dclinc ilc duiics ol ilc loui saciilicial piicsis. How ilc Vcas bccamc mixcd up bccausc ol a cuisc by Gauiama Rsi will bc iold in Tcxi 16. In ilc ncxi Tcxi Sila Jva Gosvam luiilci subsianiiaics lis conclusion aboui ilc Vcdic naiuic ol ilc |tnasas and Puranas, and lc also cxplains ilc mcaning ol ilc namc Vcda-vyasa. TEXT 15 TEXT 15.1 tatnava arstam vca-sana-bnavcna sva-puranasya vayaviya-samntayam sanhspya caturo vcams caturna vyabnajat prabnun vyasta-vcataya hnyato vca-vyasa t smrtan puranam ap sanhsptam catur-Iahsa-pramanatan ayapy amartya-Iohc tu sata-hot-pravstaram t. sanhsptam ty atra tcnct scsan. TransIafion Gopiparanadhana: Tlc samc piciuic is diawn, dcsciibing ilc Puranas in conjunciion wiil ilc Vcas, in ilc Vayaviya-samnta 1.1.37-3S] ol ilc Sva Purana. Tlc gicai masici condcnscd ilc loui Vcas and dividcd ilcm inio loui paiis. lccausc lc scpaiaicd ilc Vcas 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 (sanhsptam) lcic implics by lim io complcic ilc idca. BBT: Similaily, ilc Vayaviya-samnta ol ilc Sva Purana indicaics ilc Vcdic naiuic ol ilc Puranas by discussing ilcii appcaiancc along wiil ilc Vcas. Tlc ingcnious Loid abiidgcd ilc Vca 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` Sva Purana 7.1.1.37-3S]. Hcic ilc woid sanhsptam (condcnscd`) implics condcnscd by Him.` TEXT 15.2 shanam agncyam ty-a-samahnyas tu pravacana-nbannanan hatnaha-va anupurvi-nrmana-nbannana va. tasmat hvac antyatva-sravanam tv avrbnava- trobnavapchsaya. ta cvam tnasa-puranayor vcatvam snam. TransIafion Gopiparanadhana: Tlc namcs ol Puranas lilc Shana and Agn, 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 |tnasas and Puranas aic Vcdic. BBT: Tlc namc ol a Purana-Shana, Agn, and so on-iclcis io iis oiiginal spcalci, as wiil ilc Katna Lpansa, 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 M764:0%0 and LB(:$%0 is estahlisled. TEXT 15.3 tatnap sutainam anharan sahaIa-ngama-vaIIi-sat-pnaIa-sri-hrsna-nama-vat. yatnohtam prabnasa-hnanc. manura-manuram ctan mangaIam mangaIanam sahaIa-ngama-vaIIi-sat-pnaIam ct-svarupam sahr ap pargitam sranaya ncIaya va bnrgu-vara nara-matram tarayct hrsna-nama t. TransIafion Gopiparanadhana: Tlai pcisons lilc Suia Gosvam lad ilc piivilcgc io spcal ilc |tnasas and Puranas lollows ilc paiicin ol ilc qualilicaiion loi claniing ilc namc Si Kisna, wlicl is ilc pcilcci liuii ol ilc ciccpci ol ilc cniiic Vcdic srut. As ilc Prabnasa-hnana 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 srut. 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 Vcas. As siaicd in ilc Prabnasa- hnana ol ilc Shana 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 Vcas and is puicly spiiiiual and conscious. Wlocvci clanis ii bui oncc, wlcilci wiil laiil oi wiil conicmpi, is libciaicd.` TEXT 15.+ yatna cohtam vsnu-narmc. rg-vco `tna yajur-vcan sama-vco `py atnarvanan anitas tcna ycnohtam narr ty ahsara-vayam t. atna vcartna-nrnayahatvam ca vasnavc. bnarata-vyapacscna ny amnayartnan praarstan vcan pratstntan sarvc puranc natra samsayan ty-aau. Gopiparanadhana: And as ilc Vsnu-narma also siaics, Onc is considcicd io lavc siudicd ilc Pg Vca, Yajur Vca, Sama Vca and Atnarva Vca wlo las uiicicd ilc iwo syllablcs Ha-ii. Tlc Vsnu Purana, luiilcimoic, siaics ilai ilc |tnasas and Puranas cxplain dcliniiivcly ilc mcaning ol ilc Vcas, in sucl vciscs as On ilc picicxi ol wiiiing ilc Manabnarata, Sila Vyasa las icvcalcd ilc Vcas` mcaning. Wiiloui doubi all ilc Vcas aic givcn a liim loundaiion in ilc Puranas. BBT: Tlc Vsnu Dnarma Purana siaics: A pcison wlo clanis ilc iwo syllablcs na-r las alicady complcicd ilc siudy ol ilc Pg, Yajur, Sama, and Atnarva Vcas.` And ilc Vsnu Purana alliims ilai ilc Puranas and |tnasas csiablisl ilc mcaning ol ilc Vcas. On ilc picicxi ol wiiiing ilc Manabnarata, Sila Vyasa las cxplaincd ilc Vcas` mcaning. Wiiloui doubi all ilc idcas ol ilc Vcas aic givcn a liim loundaiion in ilc Puranas.` TEXT 15.5 hm ca vcartna-ipahanam sastranam manya-pattabnyupagamc `py avrbnavaha- vasstyat tayor cva vasstyam. yatna pamc. vapayancna ya bunam branmayas tan na bunyatc sarva-bunam sa va vca ta-bunam nanya-gocaram !ransIaton Gopiparanadhana: Lvcn ilougl wc undcisiand ilai ilc |tnasas and Puranas aic jusi iwo iypcs ol sastra among many wlicl clucidaic ilc mcaning ol ilc Vcas, siill ilcsc iwo aic spccial on accouni ol ilc spccial siaius ol ilcii piomulgaioi. As siaicd in ilc Pama 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 |tnasas and Puranas among ilc bools cxplaining ilc mcaning ol ilc Vcas, siill ilcy aic uniquc bccausc ilcii compilci is so gloiious. Tlc Pama 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 Pnagava-gita (15.15) Loid Kisna claims ilai Vyasadcva is His own cxpansion: vcanta-hr vca-v cva canam (I am ilc auiloi ol Vcanta-sutra and ilc lnowci ol ilc Vcas.). Tlc Supicmc Loid docs noi picscni Himscll as ilc auiloi, only as ilc pcilcci lnowci, ol ilc Vcas, wlicl aic in laci co-cicinal wiil Him. Vyasadcva did iwo ilings wiil ilc Vcas. lc condcnscd and dividcd ilcm. Tlcsc lunciions aic cxpicsscd by iwo dillcicni vcibs, sanhsp and vyas. His condcnsing ilc vasi icxi ol ilc Vcas did noi violaic ilcii sanciiiy, bui simply icllccicd ilc naiuial pioccss ol ilc Vcas 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 sruts. As dcsciibcd in ilc Twcllil Canio ol Srima-Pnagavatam, Yajnavallya woislippcd ilc sun-god io obiain a icvclaiion ol ncw yajur-mantras. In gcncial, Vcdic rss 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 Sila Vyasa also pciloimcd loi ilc Puranas. Tlc Puranas aic cicinal lilc ilc Vcas, and lilc ilc Vcas ilcy aic pciiodically loigoiicn. Vyasadcvas 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 sruts. Onc biancl ol ilc Yajur Vca 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 Vcas is noi mcicly a picjudicc ol casic-conscious iiiualisis, Vaisnava auiloiiiics also aclnowlcdgc ilis siandaid. Stri-sura-vja-bannunam/ trayi na srut-gocara. Womcn, suras and unqualilicd mcmbcis ol branmana lamilics slould noi cvcn lcai liom ilc ilicc piincipal Vcas (Pnag. 1.+.25). A doubi may ilcicloic aiisc: Il ilc |tnasas 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 didni ilcy insicad advancc ilc agcs dcgiadaiion by asling Ugiasiava Suia, a lall-casic dcsccndcni ol a hsatrya man and branmana woman, io bccomc in cllcci ilcii picccpioi Sila Jva Gosvam 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 ngama oi srut, similaily ilc |tnasas and Puranas aic opcn loi ilc siudy ol cvciyonc. Har-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 nar-nama. Tlcicloic ilc Haic Kisna mana- mantra in paiiiculai is almosi ncvci mcniioncd opcnly in srut oi smrt. 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 nar-nama wlcn wc clani accoiding io His oidci. Tcxi 15.+ siaics ilai Wiiloui doubi all ilc Vcas aic givcn a liim loundaiion in ilc Puranas. Accoiding io Sila laladcva Vidyablusana, ilis mcans ilai ilc Puranas lclp loiiily ilc posiiion ol ilc Vcas 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 |tnasas 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 Smrt-sastras compilcd by lcssci sagcs also picscni usclul lnowlcdgc liom ilc Vcas. Sila Vyasadcvas 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-samnta and ilc Prabnasa-hnana. Tlcsc aic majoi scciions ol iwo laigc Puranas, ilc 2+,000-vcisc Sva and S1,000- vcisc Shana Puranas. Purporf by BBT TransIafors Tlc |tnasas, Puranas, and Vcas All Havc ilc Samc Oiigin Tlc woid sanhsptam in ilc vcisc ciicd lcic liom ilc Sva Purana (7.1.1.37) is signilicani. Ii mcans condcnscd,` noi composcd.` Sila Vcda-vyasa, ilc liiciaiy incainaiion ol God, condcnscd ilc alicady cxisiing Vcas. 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 Vcas. Tlcy aic cicinal and apauruscya. Onc may pioicsi ilai sincc ilc Puranas lavc namcs sucl as Shana and Agn ilcy musi lavc bccn composcd by ilcsc pcisons, and so ilcy aic nciilci cicinal noi apauruscya. lui il ilis wcic ilc casc, ilc Vcas ilcmsclvcs would lavc io bc considcicd noncicinal composiiions sincc ilcii paiis lavc namcs lilc Katna Lpansa and Atarcya Pranmana, wlicl iclci io ilc sagcs Kaila and Aiiaicya. Tlc cxplanaiion is ilai poiiions ol ilc Vcas 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 E+2%0. 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 Srima-Pnagavatam, wlcic sagc Yajnavallya is dcsciibcd as iccciving ilc Vajasancyi-samnta ol ilc Yajur Vca 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. Srima-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 Pama Purana, Lttara-hnana, Gauiama adviscs Ambaisa Malaiaja, wlo icigncd in ilc Saiya-yuga, io siudy Srima-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 |tnasas` and Puranas` Vcdic siaius may bc siaicd as lollows: In Srima-Pnagavatam (1.+.25) Suia Gosvam says, stri-sura-vja- bannunam trayi na srut-gocara . . . t bnaratam ahnyanam hrpaya munna hrtam. Womcn, laboicis, and unqualilicd dcsccndanis ol ilc iwicc-boin lavc no acccss io ilc Vcas. . . .Tlcicloic ilc sagc Vyasa] mcicilully compilcd ilc Manabnarata.` Sincc ilc Manabnarata, ilc loicmosi ol ilc |tnasas, was wiiiicn spccilically loi womcn and oilcis wiil no acccss io ilc Vcas, low can ilc |tnasas bc paii ol ilc Vcas Moicovci, in Tcxi 13 ol ilc samc clapici, Saunala Rsi says io Suia Gosvam, manyc tvam vsayc vacam snatam anyatra cnanasat. Wc considci you cxpcii in all subjccis cxccpi ilc Vcas.` So il Suia Gosvam was noi cxpcii in ilc Vcas yci was bcing icqucsicd io naiiaic ilc Puranas (spccilically ilc Pnagavata Purana), low can ilc Puranas bc paii ol ilc Vcas Aniicipaiing ilcsc objcciions, Sila Jva Gosvam compaics ilc piivilcgc ol siudying ilc |tnasas and Puranas io ilai ol claniing Kisna's loly namc, ilc cloiccsi liuii ol ilc Vcas. Tlc loly namc ol Kisna is puicly Vcdic, yci anyonc may clani ii, including ilosc wlo lavc no iigli io siudy ilc Vcas. Similaily, ilc |tnasas and Puranas aic also puicly Vcdic, yci cvcn a sinccic sura 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 Vcas, so onc can lcain ilc csscncc ol ilc Vcas by siudying ilc |tnasas and Puranas, cvcn wiiloui siudying ilc Vcas 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 Vcas bccausc ilcy aic noi iwicc-boin. Iinally, cvcn il onc wcic io includc ilc |tnasas and Puranas among oilci smrt sciipiuics wiiiicn by sainily sagcs io cxplain ilc mcaning ol ilc Vcas, ilc |tnasas and Puranas occupy a uniquc placc bccausc ol ilc cmincncc ol ilcii piopoundci, Sila Vyasadcva, an incainaiion ol ilc Supicmc Loid. In ilc ncxi Tcxi Sila Jva Gosvam claboiaics on low ilc |tnasas and Puranas aic supcicxccllcni by viiiuc ol ilcii compilci's diviniiy. TEXT 16 TEXT 16.1 Shanc. vyasa-ctta-stntahasa avaccnnnan hanct anyc vyavanaranty ctany uri-hrtya grna va t. tatnava rstam sri-vsnu-puranc parasara-vahyam. tato `tra mat-suto vyasa astavmsatmc `ntarc vcam cham catus-paam caturna vyabnajat prabnun yatnatra tcna va vyasta vca-vyascna ni-mata vcas tatna samastas tar vyasar anyas tatna maya ta ancnava vyasanam sahna-bncan vjottama catur-yugcsu ractan samastcsv avanaraya hrsna-vapayanam vyasam vn narayanam prabnum ho `nyo n bnuv matrcya manabnarata-hr bnavct t. TransIafion Gopiparanadhana: Tlc Shana Purana says, Tlcsc oilcis malc usc ol small collcciions ol idcas ilcy lavc caivcd oui liom ilc inliniic sly ol Vyasadcvas mind. Tlcy ialc advaniagc ol ilcsc boiiowcd idcas lilc pcoplc wlo picl up ilings discaidcd liom somconc clscs lousc. In ilc samc vcin is ilis siaicmcni ol Paiasaia Muni in Sri Vsnu Purana 3.+.2.-5]: Tlcn, duiing ilc pciiod ol ilc iwcniy-ciglil Manu, ilc gicai masici, my son Vyasa, dividcd ilc onc Vca wiil loui divisions inio loui scpaiaic bools. In ilc samc way as lc, ilc biilliani cdiioi ol ilc Vcas, 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 Vcas. 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 Shana 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 E6#$B LB(:$% |3.4.25j, wleie tle sage Paiasaia says, Tleieaftei, duiing tle twenty-eigltl ,%1'&%17%(%- tle Ioid in tle foim of my son \yasa took tle one E+2%- consisting of foui sections, and divided it into foui sepaiate paits. 1ust as tlis intelligent \yasa divided tle E+2%- pieviously all otlei \yasas, including myself, also divided it. O hest of tle twice-hoin, undeistand tlat in eveiy cycle of foui 8BA%0 \yasas come and aiiange tle E+2% 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 ;%4:34:(%7%? TEXT 16.2 shana cva. narayana vnspannam jnanam hrta-yugc stntam hnct ta anyatna jatam trctayam vaparc `hnIam gautamasya rscn sapaj jnanc tv ajnanatam gatc sanhirna-bunayo cva branma-rura-puransaran saranyam saranam jagmur narayanam anamayam tar vjnapta-haryas tu bnagavan purusottaman avatirno mana-yogi satyavatyam parasarat utsannan bnagavan vcan ujjanara narn svayam t. TransIafion Gopiparanadhana: In ilc Shana 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 Rsis 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 Saiyavai. In ilai loim Loid Haii Himscll icsioicd ilc ncglccicd Vcas. BBT: Tlc Shana 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 Saiyavai and Paiasaia, and ic-csiablislcd ilc loigoiicn Vcas.` TEXT 16.3 vca-sabcnatra purana-vayam ap grnyatc. ta cvam tnasa-purana-vcara cva srcyan t snam. tatrap puranasyava garma rsyatc. uhtam n naraiyc. vcartna anham manyc puranartnam varananc vcan pratstntan sarvc puranc natra samsayan puranam anyatna hrtva tryag-yonm avapnuyat su-anto `p su-santo `p na gatm hvac apnuyat t. Gopiparanadhana: Tlc woid vca in ilis conicxi also implics ilc Puranas and |tnasas. Tlus wc lavc csiablislcd ilai ilc bcsi way io piocccd is io cxaminc ilc |tnasas and Puranas. Lvcn among ilcsc iwo, moicovci, ilcic is cvidcncc ilai ilc Puranas aic moic impoiiani. As siaicd in ilc Naraa Purana, O lovcly onc, I considci ilc mcssagc ol ilc Puranas moic impoiiani ilan ilai ol ilc Vcas. Wiiloui doubi all ilc Vcas 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 vca also indicaics ilc |tnasas and Puranas. Tlus ii is csiablislcd ilai siudying ilc |tnasas and Puranas is supicmcly bcnclicial. And ol ilcsc iwo, ilc Puranas aic moic cxccllcni. As siaicd in ilc Naraiya Purana, O lovcly onc, I considci ilc Puranas moic impoiiani ilan ilc Vcas 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 rss 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 Vsnu Purana, aiicsis io ilis. Picviously, in ilc iwcniy-sixil Dvapaia-yuga ol ilis Vaivasvaia-manvaniaia, Paiasaia limscll was Vyasa, cdiioi ol ilc Vcas. As an incainaiion ol Naiayana, lowcvci, Kisna Dvaipayana cxccls all ilc oilci Vyasas. Hc bcsi lnows ilc wlolc puiposc ol ilc Vcas. Wiil ilc piogicssion ol ilc loui agcs, ilc iniclligcncc ol living bcings naiuially dccicascs, and ilcii undcisianding ol ilc Vcas giadually wcalcns. Gauiama Rsis cuisc coincidcnially lclpcd accclciaic ilis sponiancous pioccss ol dcgiadaiion. Sila 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 Gauiamas 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 Vcas ncvci aciually sullci coiiupiion. lui as ilc branmana class, wlo aic mcani io siudy and icacl ilc Vcas, 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 Shana Purana passagc ciicd in Tcxi 16.2; ilc woid caiiics ilc scvcial mcanings ol loigoiicn, ncglccicd, lalling apaii, and dccaying. As Sila Jva Gosvam picviously siaicd, ilc |tnasas and Puranas aic cspccially impoiiani in Kali-yuga as mcans ol acccss io Vcdic lnowlcdgc. Tlc |tnnasa cpics and Puranas lavc ilc samc apauruscya auiloiiiy as ilc Vcas, and ilcy laiillully cxplain ilc Vcas, in ilis way icvcaling ilc liglci puiposcs ol lilc. Loid Siva in ilc vciscs ciicd liom ilc Naraa Purana iclls lis wilc Paivai ilai lc considcis ilc mcssagc ol ilc Puranas moic impoiiani ilan ilai ol ilc Vcas. ly ilis lc mcans noi ilai anyiling is lacling in ilc Vcas 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 |tnasas 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 |tnasas aic supicmcly cxccllcni, sincc ilcy wcic compilcd by Loid Naiayana Himscll in ilc loim ol Sila Vyasadcva. Hcic Sila 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 Sila Vyasa las givcn. Accoiding io onc Sansliii saying, vyasoccnstam 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 Vcas. In ilc picscni icign ol Manu, Paiasaia limscll was ilc iwcniy-sixil Vyasa, and Si 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 Vcas again. Iiom Loid Siva's siaicmcni ilai ilc Puranas aic moic impoiiani ilan ilc Vcas bccausc ilcy cxplain ilcm, wc slould noi concludc ilai absoluicly no onc slould siudy ilc Vcas. Siill, Vyasadcva's veidict is tlat in Kali-yuga people aie not intelligent enougl to undeistand tle tiue message of tle E+2%0- 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 E+2%0 and P*%16#%20 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 06224:17%- 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 E+2%0 to undeistand tleii ieal message is pioof tlat tlis message is not easy to discein in tle piesent age. As Ioid Kisna says in H(=,%2&>4:A%'%7%, (11.3.44), *%(@!#%&':2@ '+2@ C8%,I Tle E+2%0 speak indiiectly. Tleiefoie, if we wisl to leain tle tiue conclusion of tle E+2%0 in tlis age, it is moie piactical to study tle LB(:$%0N Howcvci, a sciious siudcni wlo wanis io undcisiand ilc Puranas` snanta musi siill sccl oui a guru in disciplic succcssion. Tlis basic picicquisiic ol Vcdic siudy is noi waivcd wlcn onc appioaclcs ilc Puranas. Indccd, Srima-Pnagavatam (11.3.21) cmplaiically dcclaics, tasma gurum prapaycta jjnasun srcya uttamam. Onc wlo sciiously wanis io lcain aboui ilc liglcsi good in lilc musi ialc slclici ol a bona lidc spiiiiual masici.` Ncxi, Sila Jva Gosvam cxplains ilc ilicc divisions ol ilc Puranas. TEXT 17 TEXT 17.1 shanc prabnasa-hnanc ca. vca-van nscaIam manyc puranartnam vjottaman vcan pratstntan sarvc puranc natra samsayan bbncty aIpa-sruta vco mam ayam caIaysyat tnasa-puranas tu nscaIo `yam hrtan pura yan na rstam n vccsu ta rstam smrtsu vjan ubnayor yan na rstam n tat puranan pragiyatc yo vca caturo vcan sangopansao vjan puranam nava janat na ca sa sya vcahsanan t. Gopiparanadhana: And in ilc Prabnasa-hnana ol ilc Shana Purana 3.121-2+] wc lind ilc siaicmcni, O bcsi ol branmanas, I considci ilc puipoii ol ilc Puranas as unqucsiionablc as ilc Vcas ilcmsclvcs. Wiiloui doubi all ilc Vcas aic givcn a liim loundaiion in ilc Puranas. Somc iimc in ilc pasi ilc Vcas bccamc aliaid ilai Tlcsc pcoplc aic going io disioii my mcaning bccausc ilcy aic inadcquaicly iiaincd in piopci lcaiing. lui ai ilai iimc ilc |tnasas and Puranas camc loiwaid io givc ilc Vcas an unqucsiionablc loundaiion. Wlai cannoi bc lound in ilc Vcas, O branmanas, is lound in ilc smrts, and wlai cannoi bc locaicd in ciilci is clcaily dcsciibcd in ilc Puranas. O branmanas, onc wlo lnows ilc Vcas along wiil ilcii supplcmcnis and ilc Lpansas bui docs noi lnow ilc Puranas is noi ically lcaincd. BBT: Iuiilcimoic, ilc Prabnasa-hnana ol ilc Shana 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 Vcas. Wiiloui doubi all ilc Vcas aic givcn a liim loundaiion in ilcm. Oncc, long ago, ilc Vcas bccamc aliaid ol ilosc wlo migli lcai liom lei insufficiently, and sle tlouglt, Tlis soit of peison will distoit my meaning.` But tlen tle M764:0%0 and LB(:$%0 lelped tle E+2%0 hy fiimly estahlisling lei meaning. Wlat cannot he found in tle E+2%0 is found in tle 0,"76- and wlat cannot he found in eitlei is cleaily explained in tle LB(:$%0. A peison is not consideied leained if le does not know tle LB(:$%0- O leained 3(:4,%$%0- even if le las studied tle foui E+2%0 along witl tle E+2:WA%0 and P*%16#%20. TEXT 17.2 atna purananam cvam pramanyc stntc `p tcsam ap samastycnapracara-rupatvan nana-cvata-pratpaaha-prayatva arvacinan hsura-bunbnr artno urangama t ta-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 Vcas, aic only paiiially availablc and ilai in gcncial ilc Puranas iiy io csiablisl ilc supicmacy ol vaiious dciiics. TEXT 17.3 ya uhtam matsyc. pancangam ca puranam sya ahnyanam tarat smrtam sattvhcsu ca haIpcsu manatmyam anham narcn rajascsu ca manatmyam anham branmano vun tava agncs ca manatmyam tamascsu svasya ca sanhirncsu sarasvatyan ptrnam ca ngayatc t. 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 Saiasvai 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 Saiasvai and ilc Piias.` TEXT 17.+ atragncs tat-ta-agnau pratpayasya tat-ta-yajnasycty artnan. svasya cct ca-harac cnvayas ca. sanhirncsu sattva-rajas-tamo-maycsu haIpcsu banusu. sarasvatya nana- vany-atmaha-ta-upaIahstaya nana-cvataya ty artnan. ptrnam harmana ptr- Iohan t srutcs tat-prapaha-harmanam ty 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 Saiasvai 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 srut siaicmcni, ly Vcdic iiiuals onc aclicvcs ilc woild ol ilc Piias. BBT: Hcic ilc woid agn iclcis io ilc Vcdic saciiliccs pciloimcd by maling ollciings inio vaiious sacicd liics. Tlc woid ca (and`) in ilc pliasc svasya 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 Saiasvai`) 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 srut, harmana ptr-Iohan. ly liuiiivc aciiviiics onc can aiiain ilc abodc ol ilc loiclailcis.` Tlus lcic ilc woid ptrnam (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 Vcas 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-mmamsa inicipiciaiion ol Kumaiila and Piablalaia and ilc mucl moic icccni pioponcnis ol ilc iya-samaja. Tlcsc branmanas picsumc io lavc diicci acccss io ilc Vcas 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 Shana Purana, ilc Vcas lavc jusi causc io lcai abusc ai ilc lands ol ilc branmanas ol oui agc. Hcaiing ilc Vcas call loi lclp, ilc Puranas lavc comc io ilcii assisiancc. Tlcii insiiuciions aic as iiusiwoiily as ilc oiiginal woids ol ilc Vcas 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 Vcas 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 Har- vamsa Puranas judgmcni, vcc ramayanc cava/ puranc bnaratc tatna aav antc ca manyc ca/ narn sarvatra giyatc Tliougloui ilc Vcas 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 Sila Sidlaia Svam commcnicd on boil Srima-Pnagavatam and ilc Vsnu 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 anuccnca (Tcxi 1S.1). All cigliccn majoi wcic spolcn by Suia Gosvam 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 Pama Purana, Lttara-hnana (236.1S-21): vasnavam naraiyam ca/ tatna bnagavatam subnam garuam ca tatna pamam/ varanam subna-arsanc sattvhan puranan/ vjncyan subnan va O bcauiilul onc, ilc Vsnu Purana, Naraa Purana, ilc auspicious Pnagavata Purana, and ilc Garua, Pama and Varana Puranas bclong io ilc modc ol goodncss. Tlcy aic all considcicd auspicious. branmanam branma-vavartam/ marhancyam tatnava ca bnavsyam vamanam branmam/ rajasan nbonata Know ilai ilc lialmanda, lialma-vaivaiia, Mailandcya, llavisya, Vamana and lialma Puianas bclong io ilc modc ol passion. matsyam haurmam tatna Iangam/ savam shanam tatnava ca agncyam ca sa ctan/ tamasan nbonata And lnow ilai ilcsc six Puranas bclong io ilc modc ol ignoiancc: ilc Matsya, Kurma, Lnga, Sva, Shana and Agn Puranas. Tlc livc iopics wlicl cvciy Purana slould includc will bc discusscd laici in Sri 1attva-sanarbna. 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 pratsargas ca vamso manvantaran ca vamsyanucartam cava 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- sanarbna 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 Mcni Sansliii diciionaiy (1.21.2): haIpa sastrc vnau nyayc samvartc branmanc nc. 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 Pama Purana, Lttara-hnana (236.1S-21): vasnavam naraiyam ca tatna bnagavatam subnam garuam ca tatna pamam varanam subna-arsanc sattvhan puranan vjncyan subnan va branmanam branma-vavartam marhancyam tatnava ca bnavsyam vamanam branmamrajasan nbona mc matsyam haurmam tatna Iangam savam shanam tatnava ca agncyam ca sa ctan tamasan nbona mc Loid Siva said:] 'O heautiful lady, know tlat tle E6#$B- X:(%2%- >4:A%'%7%- V%(BY%- L%2,%- and E%(:4% LB(:$%0 aie in tle mode of goodness, tle >(%4,:$Y%- >(%4,%&'%6'%(7%- ;:(!%$Y+8%- >4%'6#8%- E:,%1%- and >(%4,% LB(:$%0 aie in tle mode of passion, and tle ;%708%- ZG(,%- [6WA%- H6'%- S!%12%- and TA16 LB(:$%0 aie in tle mode of ignoianceN` Tlc vciscs Sila Jva ciics liom ilc Shana Purana imply ilai ilc Puranas aic as good as ilc Vcas and slould bc acccpicd as sucl by anyonc wlo acccpis ilc Vcas` auiloiiiy. Tlcic aic many commcniaiics on ilc Vcas, bui ilc Puranas aic ilc naiuial commcniaiy bccausc ilcy wcic compilcd by ilc Vcas` compilci, Sila Vyasa. Tlcicloic onc can undcisiand ilc mcssagc ol ilc Vcas by siudying ilc Puranas alonc, cvcn wiiloui diiccily siudying ilc Vcas. lui siudy ol ilc Vcas 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 Vcas. Iuiilcimoic, ilc siaicmcni liom ilc Shana 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 |tnasas. lui jusi as wc mcci wiil dilliculiics in siudying ilc Vcas 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 Vcas, indcpcndcni siudy ol ilc Puranas yiclds no clcai conclusion, bccausc cacl Purana sccms io csiablisl a dillcicni dciiy as ilc supicmc. Tlc Sva Purana pioclaims Loid Siva supicmc, ilc Vsnu 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, Dcv, oi somc oilci dciiy. Sila Jva Gosvam givcs ilc soluiion io ilis pioblcm in ilc ncxi Tcxi. TEXT 18 TEXT 18.1 ta cvam sat tat-tat-haIpa-hatna-mayatvcnava matsya cva prasnanam tat-tat- purananam vyavastna jnapta. taratamyam tu hatnam sya ycnctara-nrnayan hrycta. sattva-taratamycnavct cct sattvat sanjayatc jnanam t sattvam ya branma- arsanam t ca nyayat sattvham cva puranaham paramartna-jnanaya prabaIam ty 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 LB(:$%0 aie in vaiious modes of natuiejtle ;%708% LB(:$% classifies tlem in tliee divisions hased on tle stoiies found in tlem. But low can we deteimine tle ielative impoitance of tle LB(:$%0 so tlat we can tlen leain ahout tle otlei suhjects undei discussion, namely, 0%,3%124%- %34624+8%- and *(%8@?%1%? !f we use tle tliee modes of natuie as tle hasis foi categoiizing tle LB(:$%0- depending on sucl statements as tle mode of goodness pioduces knowledge |Bg 14.17j and tle mode of goodness leads to iealization of tle Ahsolute Tiutl |>4:AN 1.2.24j, we will conclude tlat tle LB(:$%0 and otlei sucl liteiatuie in tle mode of goodness aie supeiioi means foi gaining knowledge of tle Ahsolute Tiutl. TEXT 18.2 tatnap paramartnc `p nana-bnangya vpratpayamananam samananaya hm syat. ya sarvasyap vcasya puranasya cartna-nrnayaya tcnava sri-bnagavata vyascna branma-sutram hrtam ta-avaIohcnava sarvo `rtno nrncya ty ucyatc tarn nanya- sutra-hara-muny-anugatar manycta. hm catyanta-gunartnanam aIpahsaranam tat- sutranam anyartnatvam hasc acahsita tatan hatara vatra samananam. 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 Si Vyasa pioduccd ilc Vcanta-sutra jusi io accomplisl ilis iasl ol dcicimining ilc puipoii ol ilc cniiic Vcas and Puranas, ilcicloic, ilis pcison will pioposc, ilc mcaning ol all ilcsc sciipiuics slould bc ascciiaincd by iclcicncc io ilc Vcanta-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 Vcanta-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 LB(:$%0 put foiwaid? Someone may piopose study of tle E+2:17%&0G7(% as tle solution, claiming tlat Blagavan \yasadeva compiled tle E+2:17%&0G7(% to piesent tle decisive conclusion of hotl tle E+2%0 and tle LB(:$%0 conceining tle Ahsolute Tiutl. But tlen tle followeis of sages wlo wiote otlei 0G7(%0 may he dissatisfied. Moieovei, since tle aploiisms of tle E+2:17% 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 E+2:17%&0G7(%C0 meaning? TEXT 18.3 ta cvam samancyam yay chatamam cva purana-Iahsanam apauruscyam sastram sarva-vcctnasa-purananam artna-saram branma-sutropajivyam ca bnava bnuv sampurnam pracara-rupam syat. satyam uhtam. yata cva ca sarva-pramananam cahravart-bnutam asma-abnmatam srima-bnagavatam cvobnavtam 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 Vcas, |tnasas 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, Srima-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 Vcas, |tnasas, and Puranas, ilai was bascd on ilc Vcanta-sutra, and ilai was availablc iliougloui ilc land in iis complcic loim. Wcll said, sii, bccausc you lavc icmindcd us aboui oui icvcicd Srima- 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 naiuics aiiangcmcni loi lccping ilc sccicis ol iiansccndcncc conccalcd liom ilc iniiusions ol maiciial iniclligcncc. Only by acccpiing ilc mcans ol saba-pramana on iis own icims can anyonc bcgin io pcnciiaic ilcsc sccicis. yasya cvc para bnahtr/ yatna cvc tatna gurau tasyatc hatnta 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, Sila Jva Gosvam is noi inicicsicd in answciing ilc slcpiicism ol ciiiical sclolais in lis Sanarbnas. 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 oncs 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 anuccnca Sila Jva Gosvam 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 Samntas ol ilc loui Vcas 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 Lpansas ol cacl Vca coiicci ilis misundcisianding by clucidaiing ilc undcilying iclcicncc iliougloui ilc Vcas io ilc onc Absoluic Tiuil, lialman. Tlc vaiious dciiics ol ilc Vcas and ilc cncigics ol naiuic aic slown in ilc Lpansas io bc all inicgially iclaicd io lialman as Iis cxpansions, boiiowing Iis own namcs, loims and lunciions: scyam cvatahsata nantanam mas tsro cvata ancna jivcnatmanupravsya nama-rupc vyaharavan. tasam tr-vrtam tr-vrtam chaham haravanit. 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 bcings ilicclold naiuic (Cnanogya 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-narayanain naman vnanyan rurabnyo narr attavan (Loid Haii gavc away His own namcs io Rudia and oilcis, wiil ilc cxccpiion ol cciiain namcs lilc Si Naiayana."). In ilc laici plasc ol cicaiion, ilc dcmigod lialma pciiodically complcics ilis woil on bclall ol lis cicaioi, using ilc cicinal Vcas as lis blucpiini: nama-rupam ca bnutanam/ hrtyanam ca prapancanam vca-sabcbnyo cvaau/ cvainam cahara san In ilc bcginning lialma cxpandcd ilc namcs, loims and aciiviiics ol all cicaiuics liom oui ol ilc woids ol ilc Vcas Vsnu Pur. 1.5.63]. lccausc ilc Lpansas piovidc ilis insigli inio ilc csscniial mcaning ol ilc Vcas, ilcy aic callcd Vcanta, ilc culminaiion ol ilc Vcas. Kisna Dvaipayana Vyasa commcnicd on ilc majoi Lpansas and icconcilcd ilcii appaicni coniiadiciions in ilc concisc codcs ol lis Vcanta-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 Rsis Nyaya-sutra on cpisicmology and logic, ilc conicnis ol Vyasadcvas Vcanta-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 Vcanta-sutra, lcd by scvcial piomincni icaclcis lilc lodlayana wlo aic now lnown only liom liagmcnis quoicd by Ramanuja caiya and oilcis in ilcii laici Vcanta commcniaiics. Tlc piimc icason loi ilcsc cailici cxplanaiions bcing loigoiicn is ilai ilcy wcic complcicly cclipscd by ilc populaiiiy ol Sanlaia caiyas 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, Sanlaias 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 Svam vigoiously ciiiicizcd Sanlaias inicipiciaiion as noi laiillully adlciing io ilc Lpansas inicniions. Among ilc Sanlaia Advaiiisis and all loui Vaisnava sampraayas, cvcn up io modcin iimcs ilc main plilosoplic aciiviiy ol boil cxplanaioiy and polcmic auilois las bccn io picscni updaicd sub-commcniaiics on ilc Vcanta-sutra. On ilis basis ilc dcbaic bciwccn ilc Advaiia and Vaisnava camps las bccn coniinuing loi ovci a ilousand ycais. Wlcn lc csiablislcd ilc Gaudya biancl ol ilc Madlva-sampiadaya, lowcvci, Loid Caiianya Malapiablu closc io loigo laving a Vcanta commcniaiy wiiiicn as ilc lcysionc ol His ncw ilcisiic sclool. Hc piclciicd locusing aiicniion on Srima-Pnagavatam, wlicl Hc considcicd ilc naiuial commcniaiy by ilc Vcanta- sutras own auiloi. Only in ilc caily cigliccnil ccniuiy was laladcva Vidyablusana commissioncd by Sila Visvanaila Caliavaii io composc a Vcanta commcniaiy io answci ilc complainis ol ciiiics wlo dcmandcd ilai ilc Gaudya Vaisnavas dclcnd ilcmsclvcs on ilc cvidcncc ol Vcanta-sutra. Pioposing Srima-Pnagavatam as ilc onc Purana wlicl can icconcilc all sciipiuics and pcilccily icpicscni ilc plilosoply ol Vcdania, Si Jva Gosvam will now piocccd io icvcal ilc gloiics ol ilc Pnagavatam in ilc icsi ol ilis Sanarbna and ilc oilcis. Purporf by BBT TransIafors Srima-Pnagavatam Is ilc lcsi LB(:$% of All Tlc Matsya Purana, Clapici 53, givcs ilc numbci ol vciscs in cacl Purana and dcsciibcs ilc bcncliis ol donaiing cacl onc on spccial days. In ilai samc clapici Suia Gosvam spcals iwo and a lall vciscs coniaining a loimula loi dividing ilc Puranas inio ilicc classcs accoiding io wlicl onc ol ilc ilicc modcs ol naiuic picdominaics. Tlcsc ilicc classcs ol Puranas gloiify vaiious deities, and commentatois often tiy to estahlisl tleii own favoiite among tlese deities as supieme, aiguing on tle hasis of logic and appaiently conclusive sciiptuial iefeiences. One consequence of tlis paitiality is tlat commentatois tend to denigiate LB(:$%0 in a categoiy diffeient fiom tleii own: pioponents of tamasic LB(:$%0 tend to ieject tle autloiity of tle iajasic and sattvic LB(:$%0- and pioponents of iajasic and sattvic LB(:$%0 likewise ieject tle LB(:$%0 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, Sila Jva Gosvam 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 Pnagava-gita (1+.17): sattvat sanjayatc jnanam rajaso Iobna cva ca pramaa-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.` Srima-Pnagavatam (1.2.2+) also siaics, tamasas tu rajas tasmat sattvam ya branma-arsanam. 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 Gosvam 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 Pama Purana, ilc Vsnu Purana, and, mosi piomincnily, ilc Pnagavata Purana, oi Srima-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 Lnga Purana, loi cxamplc, ilc sagcs ai Naimisaianya asl Suia Gosvam io naiiaic ilc gloiy ol Linga, Loid Siva. Alilougl Suia Gosvam 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 sambanna, abnncya, 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. Sila 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 Pama 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 saba- pramana wc nccd considci only ilc saiivic Puranas. As ilc Pama Purana siaics, sattvha mohsa-an 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 bnaht as ilc liglcsi pail, and yci oilcis lavc lound ilai ilcy piomoic ilc pail ol jnana (lnowlcdgc) as supicmc. Ncxi Sila Jva Gosvam suggcsis ilc Vcanta-sutra as a possiblc basis ol icconciliaiion. Tlc Vcanta-sutra, wiiiicn by Vyasadcva, cciiainly incoipoiaics ilc csscniial undcisianding ol ilc Vcas 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 Vcanta-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 Vcanta-sutra, ilc siiuaiion is siill pioblcmaiic: Tlc sutras ol ilc Vcanta 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 Sila 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, Sila Jva Gosvam linally poinis oui ilc ligl giound ol ilc Srima- 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 Vcanta-sutra and ilus consiiiuics ilc puipoii ol all ilc Vcas, |tnasas, 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 LB(:$%0\ 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 Srima-Pnagavatam as ilc lasi woid in Vcdic sciipiuic, Sila Jva Gosvam lullills ilc will ol Loid Si Caiianya Malapiablu, wlo acccpicd ilc Pnagavatam as ilc spoilcss Purana,` ilc supicmcly auiloiiiaiivc icxi. In ilc ncxi Tcxi Jva Gosvam cxplains ilai Srima-Pnagavatam las noi bccn composcd by a moiial and ilai ii is ilc naiuial commcniaiy on ilc Vcanta-sutra. TEXT 19 TEXT 19.1 yat hnaIu sarva-purana-jatam avrbnavya branma-sutram ca praniyapy apartustcna tcna bnagavata nja-sutranam ahrtrma-bnasya-bnutam saman-Iabnam avrbnavtam yasmnn cva sarva-sastra-samanvayo rsyatc sarva-vcartna-sutra- Iahsanam gayatrim anhrtya pravarttatvat. Gopiparanadhana: Alici biinging all ilc Puranas io ligli and compiling ilc Vcanta-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 Gayaii mantra, wlicl is disiinguislcd as ilc loundaiional icxi loi ilc puipoii ol all ilc Vcas. BBT: Indccd, Loid Vyasa was noi saiislicd cvcn alici compiling all ilc Puranas and ilc Vcanta-sutra. Hc ilcicloic wioic Srima-Pnagavatam, wlicl was icvcalcd io Him in iiancc, as ilc naiuial commcniaiy on His own sutras. In Srima- 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 Gayaii mantra, ilc csscniial icxi incoipoiaiing ilc mcssagc ol all ilc Vcas. TEXT 19.2 tatnap tat-svarupam matsyc. yatranhrtya gayatrim varnyatc narma-vstaran vrtrasura-vanopctam ta bnagavatam syatc Ihntva tac ca yo aya ncma-smna-samanvtam praustnapayam paurnamasyam sa yat paramam gatm astaasa-sanasran puranam tat prahirttam t. Gopiparanadhana: In jusi ilis mannci ilc Matsya Purana dcpicis ilc idcniiiy ol Srima-Pnagavatam. In ilc bcginning ol onc ol ilc Puranas ilc Gayaii 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 Srima-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 Srima-Pnagavatam aic luiilci dcsciibcd in ilc Matsya Purana (53.20-22): Tlai Purana is lnown as Srima-Pnagavatam wlicl cxplains ilc iopmosi piinciplcs ol icligion wiil iclcicncc io ilc Gayaii mantra and wlicl iclls ol ilc lilling ol ilc dcmon Viiia. Tlis Purana las cigliccn ilousand vciscs. Wloevei wiites out a copy of H(=,%2&>4:A%'%7%,- 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-sabcna tat-sucaha-ta-avyabncar-niman-paa-samvaIta-ta-artna cvcsyatc sarvcsam mantranam a-rupayas tasyan sahsat hatnananarnatvat. ta- artnata ca janmay asya yatan tcnc branma nra t sarva-Iohasrayatva-bun- vrtt-prcrahatva-samyat. narma-vstara ty atra narma-saban parama-narma- paran narman projjnta-hatavo `tra paraman ty atrava pratpatatvat. sa ca bnagava-nyana-Iahsana cvct purasta vyahti-bnavsyat. Gopiparanadhana: Tlc woid gayaii lcic indicaics ilc basic mcaning ol Gayaii, along wiil ilc onc woid dlmali, wlicl alludcs io ilc Gayaii icxis and invaiiably occuis wiilin ilcm; ii would impiopci io uiici in ilis conicxi ilc aciual Gayaii, ilc piimcval loim ol all Vcdic maniias. Tlc mcaning ol Gayaii 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 Gayaii, 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 Gayaii mantra, wlicl includcs ilc woid niman. Dniman is an indicaioi ol Gayaii, implying iis puipoii; ii would bc impiopci io diiccily uiici Gayaii iiscll, ilc oiigin ol all Vcdic mantras. Tlc liisi vcisc ol Srima-Pnagavatam 1.1.1] alludcs io ilc mcaning ol Gayaii by ilc pliascs janmay asya yatan (by Him ilis univcisc is cicaicd, mainiaincd, and dcsiioycd`) and tcnc branma nra (Hc icvcalcd Vcdic lnowlcdgc in ilc lcaii`). Tlcsc pliascs cxpicss ilc samc mcaning as Gayaii, dcsciibing ilc Loid as ilc basis ol all ilc univciscs and as Hc wlo inspiics cvciyonc's inicllcci. Tlc woid narma in ilc compound narma-vstara iclcis io ilc supicmc icligion, as cxpicsscd in ilc Pnagavatam`s woids, 24%(,%K *(@??467%&!%67%'@ C7(% *%(%,%K |>4:AN 1.1.2j: tle supieme ieligion, devoid of all cleating piopensities. And, as will hecome cleai in upcoming Texts, tlis 24%(,% is indeed claiacteiized hy meditation on tle Supieme Peisonality of Godlead. Purport by Gopparanadhana 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 Godlcads opulcncc and all-aiiiaciivcncss, sincc in all ilc woils lc lad pioduccd ilcsc wcic ncvci lully icvcalcd. hm va bnagavata narma/ na praycna nruptan pryan paramanamsanam/ ta cva ny acyuta-pryan 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 Sila 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-naraa uvaca bnavatanuta-prayam/ yaso bnagavato maIam ycnavasau na tusycta/ manyc ta arsanam hnIam Si 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-rh suc-sravan satya-rato nrta-vratan uruhramasyahnIa-banna-muhtayc samannanusmara ta-vccsttam 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-rh parasya pumsan paramatmanan haIam ajam prajatam jagatan svaya tan mananubnavabnyuayo nganyatam 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 Si 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 Loids 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. Sila 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 Naiadas advicc, Vyasadcva sai in mcdiiaiion ai lis asiama in ilc Himalayas on ilc banl ol ilc Saiasvai Rivci. Wlai lc saw in lis iiancc bccamc ilc basis ol ilc cigliccn-ilousand-vcisc Simad-llagavaiam, ilc mosi naiuial commcniaiy on lis Vcdania-suiia loi ilc simply icason ilai an auiloi bcsi lnows ilc puiposc ol lis own woil. Simad-llagavaiam is cquivalcni io ilc Vcdania- suiia bccausc ii also picscnis ilc dcliniiivc icconciliaiion ol all sciipiuics. loil ilc Vcdania-suiia and Simad-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. Sila Jva Gosvam ncxis liglliglis low Simad-llagavaiam cmbodics ilc puipoii ol ilc sacicd Vcdic maniia lnown as Gayaii. Lvciy iwicc-boin bialmana is cnjoincd io clani ilis maniia ai ilc ilicc junciuics ol ilc day--suniisc, noon and sunsci. Gayaii 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 Gayaii, dividcd inio ilicc scciions ol cigli syllablcs cacl. Lilc oilci Vcdic and ianiiic maniias, Gayaii slould bc clanicd only by ilosc wlo lavc bccn piopcily iniiiaicd inio ii by a icpicscniaiivc ol an auilcniic disciplic succcssion. Sampiadaya-vilna 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. Simad-llagavaiam in laci ncvci diiccily quoics ilc Gayaii maniia, ciilci in ilc liisi vcisc oi anywlcic clsc in iis Twclvc Canios. Nciilci ilc oiiginal lialma-gayaii oi any ol iis vaiianis appcai anywlcic in Simad- llagavaiam, ilcic aic noi cvcn any vciscs in ilc iwcniy-loui syllablc Gayaii mcici. Tlc only liicial liagmcni ol Gayaii visiblc in ilc opcning vcisc ol ilc llagavaiam is ilc onc woid dlmali (lci us mcdiiaic). tat savtur varcnyam bnargo cvasya niman nyo yo nan pracoayat. Lci us mcdiiaic on ilc all-woisliplul cllulgcncc ol ilc Supicmc Loid, ilc givci ol lilc. May Hc inspiic oui iniclligcncc lialma-gayaii, wiiloui ilc piclixcd pianava and vyaliii]. janmay asya yato nvaya taratas cartncsv abnjnan sva-rat tcnc branma nra ya a-havayc munyant yat surayan tcjo-var-mram yatna vnmayo yatra tr-sargo mrsa namna svcna saa nrasta-hunaham satyam param niman Lci us mcdiiaic upon Loid Si 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 lialmaj, 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 Si 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 dlmali, 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 rastavyan srotavyo mantavyo nnyastavyo matrcy. My dcai Maiiicy, 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 Prna-aranyaha Lp. +.5.6] vcanam ctam purusam manantam atya-varnam tamasan parastat tam cva vtvat mrtyum ct nanyan pantna vyatc 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 Srima-Pnagavatam Is ilc Naiuial Commcniaiy on ilc Vcanta-sutra Simad-llagavaiam coniains ilc sioiy ol iis own appcaiancc as ilc ciowning aclicvcmcni ol Sila Vyasadcva's liiciaiy clloiis. Iiisi Sila 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: jjnastam su-sampannam ap tc mana abnutam hrtavan bnaratam yas tvam sarvartna-parbrmntam 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 narmaayas cartna mun-varyanuhirttan na tatna vasucvasya manma ny anuvarntan 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, Sila Vyasa mcdiiaicd, and wlilc Hc was in iiancc Srima-Pnagavatam was icvcalcd io Him. Tlus ii is clcai ilai Srima- Pnagavatam, wlicl gavc solacc io Vyasadcva, is lnowlcdgc dcsccndcd liom ilc iiansccndcnial icalm. In upcoming Tcxis Si Jva will slow ilai ii is also ilc naiuial commcniaiy on ilc Vcanta-sutra. Vaiious Puranas mcniion ilc iclaiionslip bciwccn Srima-Pnagavatam and ilc Gayaii mantra. Considcicd ilc csscncc ol ilc Vcas, Gayaii is supposcd io bc icciicd ai dawn, noon, and dusl by cvciy iwicc-boin pcison (branmana, hsatrya, and vasya). Accoiding io Sidlaia Svam in lis Pnavartna-ipha, Srima- Pnagavatam bcgins wiil ilc Gayaii mantra. Commcniing on ilc liisi vcisc ol ilc Pnagavatam, lc wiiics, nimanit gayatrya prarambncna ca gayatry-ahnya-branma- vya-rupam ctat puranam t arstam. Tlai ilc Gayaii pliasc indicaicd by ilc woid niman bcgins ilis Purana slows ilai ilis woil las ilc naiuic ol ilc branma-vya Vcdic lnowlcdgc ol ilc Supicmc] callcd Gayaii.` lccausc Srima- Pnagavatam is bascd on Gayaii, ilc cicam ol ilc Vcas, 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 Vcas` (ngama-haIpa-taror gaItam pnaIam). Tlc icciiaiion ol Gayaii 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 H(=,%2&>4:A%'%7%,. Since anyone may iead tle >4:A%'%7%,- stiictly speaking it would he impiopei foi tle Gayatii ,%17(% to appeai tleie in its oiiginal foim. Gayatii is among tle \edic ,%17(%0- wlicl only tle twice-hoin aie allowed to clant. Tlat is wly Siila \yasadeva expiessed tle foim and idea of Gayatii in tle >4:A%'%7%, witlout using tle actual ,%17(%. Only one woid fiom Gayatii, 24=,%46- las heen kept to indicate lis intention, hecause it is a compulsoiy woid in tle ,%17(% and caiiies its essence. Anoilci icason Vyasa did noi wiiic ilc oiiginal Gayaii in Srima-Pnagavatam is ilai doing so would lavc inviicd misinicipiciaiion. Vaiious sclools ol ilougli lavc cxplaincd Gayaii 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 Srima- Pnagavatam, Sila Vyasadcva's own commcniaiy on ilc Vcanta-sutra, Vyasadcva dclivcis ilc complcic and unambiguous mcaning ol Gayaii in ilc opcning vcisc. Hc icvcals ilai Gayaii is a mcdiiaiion on ilc Supicmc Pcisonaliiy ol Godlcad and His cicinal consoii, Si Radlila. Tlis mcdiiaiion is indccd ilc liglcsi narma. In ilc 105il Tcxi ol Sri Paramatma-sanarbna, Sila Jva Gosvam will cxplain ilc Gayaii mantra in dciail, and in ilc Krsna-sanarbna lc will iloiouglly analyzc ilc Pnagavatam`s liisi vcisc and slow ii io bc a mcdiiaiion on Si Si Radla-Kisna. In ilc ncxi Tcxi ol ilc 1attva-sanarbna, Sila Jva Gosvam luiilci iniioduccs ilc Srima-Pnagavatam, dcsciibing iis disiinguisling lcaiuics and suppoiiing lis siaicmcnis wiil sciipiuial iclcicnccs. TEXT 20 TEXT 20.1 cvam shanc prabnasa-hnanc ca yatranhrtya gayatrim ty-a sarasvatasya haIpasya manyc yc syur naramaran ta-vrttantobnavam Iohc tac ca bnagavatam smrtam Ihntva tac ca ty-a ca. astaasa-sanasran puranam tat prahirttam t. ta cvam agn-puranc ca vacanan vartantc. Gopiparanadhana: Similaily, ilc Prabnasa-hnana 1.2.39-+2] ol ilc Shana Purana coniains ilc siaicmcnis, Wlcic ilc Gayaii 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 Agn Purana. BBT: In ilc Shana Purana, Prabnasa-hnana 7.1.2.39-+2] wc lind a dcsciipiion ol Srima-Pnagavatam similai io ilc onc in ilc Matsya Purana. Tlc Purana lnown as Srima-Pnagavatam iccounis ilc dccds ol lumans and dcmigods in ilc Saiasvaia-lalpa, cxplains ilc supicmc icligion in icims ol Gayaii, 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 Agn Purana 272.6, 7]. TEXT 20.2 tiha-hrbnn pramani-hrtc puranantarc ca. grantno `staasa-sanasro vaasa-shanna-sammtan layagiva-bialma-vidya yaiia viiia-vadlas iaila gayaiiya ca samaiamblas iad vai blagavaiam vidul t. Gopiparanadhana: Anoilci Purana ciicd as auiloiiiy by ilc commcniaioi Sila Sidlaia Svam] 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 Hayagiva and ilc lilling ol Viiia, and wlicl bcgins wiil Gayaii. BBT: Yci anoilci Purana, ciicd by ilc Pnagavatam commcniaioi Sidlaia Svam, dcsciibcs ilc claiaciciisiics ol Srima-Pnagavatam ilus: Tlc Purana lnown as Srima-Pnagavatam las cigliccn ilousand vciscs dividcd inio iwclvc canios, bcgins wiil Gayaii, dcsciibcs ilc Hayagiva-bialma-vidya, and naiiaics ilc slaying ol Viiiasuia.` TEXT 20.3 atra nayagriva-branma-vya t vrtra-vana-sanacarycna narayana-varmavocyatc. nayagriva-sabcnatrasva-sra anicr cvocyatc. tcnava ca pravartta narayana- varmahnya branma-vya. tasyasva-srastvam ca sastnc ya va asva-sro nama ty atra prasnam narayana-varmano branma-vyatvam ca. ctac cnrutva tatnovaca anyann atnarvanas tayon piavaigyam bialma-vidyam ca sai-liio 'saiya-sanliial t svam-tihottnapta-vacancna cct. Gopiparanadhana: Hcic ilc mcdiiaiion on ilc Supicmc iaugli by Hayagiva mcans ilc Aimoi ol Naiayana piayci, sincc ii is mcniioncd alongsidc ilc lilling ol Viiia. Tlc namc Hayagiva lcic iclcis io ilc sagc Dadlci, wlo lad a loiscs lcad. Hc iniiiaicd ilc mcdiiaiion on ilc Supicmc (branma-vya) lnown as ilc Naiayana-vaima. Tlai lc lad a loiscs 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- vya, and ilis idcniilicaiion is also conliimcd by a vcisc ciicd by Sila Sidlaia Svam in lis commcniaiy, Hcaiing ilis and lccling lonoicd, Dadlci ilc dcsccndcni ol Ailaiva, anxious noi io bical lis piomisc, iaugli ilc iwo Asvin- lumaias ilc pravargya mcilod and ilc mcdiiaiion on ilc Supicmc. BBT: Tlc Hayagiva-bialma-vidya mcniioncd lcic (mcaning ilc dociiinc ol ilc Supicmc iaugli by Hayagiva`) is Tle Aimoi of Naiayana (X:(:8%$%&'%(,%), since it is naiiated in tle same context as tle killing of \itia. Tle woid 4%8%& A(='% leie iefeis to Dadlici, tle sage witl a loise`s lead. He tauglt tle knowledge of Bialman called X:(:8%$%&'%(,%. His accepting a loise`s lead and ieceiving tle name Asvasiia (loise-leaded one) aie mentioned in H(=,%2&>4:A%'%7%,C0 Sixtl Canto |6.9.52j, wleie tlese woids aie spoken: le wlo las tle name Asvasiia. Iiom a veise Siidlaia Svami cites in lis commentaiy on tlis >4:A%'%7%, text we get fuitlei confiimation tlat tle X:(:8%$%&'%(,% is in fact a standaid teacling ahout tle Ahsolute: Upon lcaiing ilis and lccling lonoicd, Dadlci, anxious noi io bical lis piomisc, insiiucicd ilc iwin Asvin-lumaias in ilc lnowlcdgc ol ilc Piavaigya saciilicc and lialma-vidya.` TEXT 20.+ srima-bnagavatasya bnagavat-pryatvcna bnagavatabnistatvcna ca parama- sattvhatvam. yatna pamc ambarisam prat gautama-prasnan. puranam tvam bnagavatam patnasc purato narcn cartram atya-rajasya pranIaasya ca bnu-patc tatrava vanjuIi-manatmyc tasya tasmnn upacsan ratrau tu jagaran haryan srotavya vasnavi hatna gia nama-salasiam ca puianam sula-blasiiam pailiiavyam piayaincna laicl saniosa-laianam Gopiparanadhana: Srima-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 Pama Purana Lttara-hnana 22.115], in ilc qucsiions poscd io Ambaisa 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 Pama Purana, in ilc scciion gloiilying Vanjul Mala-dvadas, Gauiama insiiucis Ambaisa, Onc slould siay awalc iliougl ilc nigli, lcaiing naiiaiions iclaicd io Loid Visnu--ilc Pnagava- gita, ilc 1nousan Namcs oj Vsnu and ilc Purana spolcn by Suladcva. Tlcsc slould bc icad aloud wiil caiclul aiicniion io givc saiislaciion io ilc Supicmc Loid Haii. BBT: Sincc Srima-Pnagavatam is plcasing io ilc Supicmc Loid and is His dcvoiccs' lavoiiic bool, ii is ilc supicmcly sattvic sciiptuie. As stated in tle L%2,% LB(:$%- in Gautama Rsi`s question to Malaiaja Amhaiisa, O loid ol ilc caiil, do you icciic ilc Pnagavata Purana bcloic ilc Dciiy ol Loid Haii, cspccially ilc lisioiy ol ilc ling ol ilc dcmons, Piallada Malaiaja` (Pama Pur.- P77%(%&!4%$Y% 22.115). Again in ilc Pama Purana, Gauiama luiilci insiiucis Ambaisa, in ilc scciion gloiilying ilc vow ol Vyasjul Mala-dvadas: Onc slould siay awalc iliougloui ilai nigli and lcai sciipiuics ilai naiiaic sioiics ol Loid Visnu and His dcvoiccs, cspccially ilc >4%A%'%2&A=7:- tle tlousand names of Ioid \isnu, and tle LB(:$% naiiated hy Sukadeva |H(=,%2& >4:A%'%7%,j. One slould iecite tlese witl caie, since tley aie pleasing to Ioid Haii. TEXT 20.5 tatravanyatra. ambaisa sula-pioliam niiyam blagavaiam sinu pailasva sva-mullcnapi yadcclasi blava-lsayam shanc pranIaa-samntayam varaha-manatmyc. si-blagavaiam blaliya pailaic laii-sannidlau jagarc tat-paam yat huIa-vrna-samanvtan Gopiparanadhana: Llscwlcic in ilc samc woil is ilc siaicmcni, My dcai Ambaisa, 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 PranIaa-samnta ol ilc Shana Purana, in ilc scciion dcsciibing ilc gloiics ol Dvaiala, Onc wlo icmains awalc all nigli in lioni ol ilc Dciiy ol Haii icciiing Srima-Pnagavatam wiil dcvoiion will go io ilc Supicmc Loids abodc wiil all lis lamily. BBT: And clscwlcic in ilc Pama Purana wc lind ilis siaicmcni: O Ambaisa, 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 PranIaa-samnta ol ilc Shana Purana, in ilc scciion dcsciibing Dvaiala's gloiics: A pcison wlo siays up on ilc nigli ol Lladas] and icciics Srima-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 Dcv, 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, Sila Jva Gosvam lcic ciics scvcial siaicmcnis liom oilci Puranas wlicl includc convincing cvidcncc ol Srima-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 llagavai (Dcv). 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 Gayaii mantra. sarva-catanya-rupam tam ayam vyam ca niman/ bunm ya nan pracoayat (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 anuccncas 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 Visnus incainaiion as a boai lad a wliic body. 2) Ii dcsciibcs ilc lialma-vidya iaugli by Hayagiva. 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 Shana Puranas Prabnasa-hnana (Tcxi 20.1) slaic somc ol ilc samc pliascs, as docs also ilc lollowing vciscs liom ilc Agn Purana 272.6-7]: yatranhrtya gayatrim/ hirtyatc narma-vstaran vrtrasura-vanopctam/ ta bnagavatam ucyatc sarasvatasya haIpasya/ prostnapayam tu ta act astaasa-sanasran/ ncma-smna-samanvtam In ilc bcginning ol onc ol ilc Puranas ilc Gayaii 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 Srima-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 Sila Sidlaia Svam spccilics ilai ilc Pnagavatam dcsciibcs ilc Hayagiva-bialma-vidya. Alilougl Hayagiva is also ilc namc ol an incainaiion ol Loid Visnu wlo appcaicd wiil a loiscs lcad and spolc ilc Vcas io Loid lialma, Sila Jva Gosvam lcic cxplains ilai ilis Hayagiva is dillcicni. Hc is ilc sagc Dadlci, wlo iaugli ilc Asvin-lumaias iwo spccilic vyas, oi sysicmaiic mcdiiaiions on ilc Supicmc loi aspiianis on vaiious lcvcls ol icalizaiion. Tlc Lpansas givc insiiuciion on scvcial sucl vyas, among ilcm ilc pravargya iaugli by Dadlci, oilciwisc lnown as ilc prana-vya, a mcdiiaiion on ilc Supicmc in ilc loim ol ilc aii ol lilc. Tlc prana-vya is iniioduccd in a passagc ol ilc Cnanogya Lpansa (1.11.+-5): hatama cvatct. prana t novaca, sarvan na va man bnutan pranam cvabnsamvsant pranam abnyujjnatc sasa cvata. 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 Vcanta-sutra (1.1.23), Sila Vyasa ollcis ilc aploiism ata cva pranan io piovc ilai ilc prana-vya is a noi jusi a dcpiciion ol a subilc plysical cncigy bui a iiansccndcnial mcdiiaiion on lialman. laladcva Vidyablusana cxplains in lis Vcanta commcniaiy, Govna-bnasya. prano yam sarvcsvara cva na tu vayu-vharan. hutan` ata cva sarva-bnutotpatt-praIaya-nctutva- rupa branma-Inga 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 vya wlicl ilc Asvins lcaincd liom Dadlci 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 Srima-Pnagavatams Sixil Canio (Tcxis 12-3+), alilougl in ilai insiancc ii is bcing iaugli by a giand-disciplc ol Dadlci, ilc sagc Visvaiupa, io Loid India. His Divinc Giacc Sila Piablupada givcs moic inloimaiion on ilc sioiy ol Dadlcis icacling ilc branma-vya in a puipoii io lis iianslaiion ol Srima-Pnagavatam 6.9.52]: Tlc lollowing sioiy is naiiaicd by many acaryas in ilcii commcniaiics:Tlc gicai sagc Dadlci lad pcilcci lnowlcdgc ol low io pciloim liuiiivc aciiviiics, and lc lad advanccd spiiiiual lnowlcdgc as wcll. Knowing ilis, ilc Asvin-lumaias oncc appioaclcd lim and bcggcd lim io insiiuci ilcm in spiiiiual scicncc (branma-vya). Dadlci Muni icplicd, I am now cngagcd in aiianging saciiliccs loi liuiiivc aciiviiics. Comc bacl somc iimc laici. Wlcn ilc Asvin-lumaias lcli, India, ilc King ol lcavcn, appioaclcd Dadlci and said, My dcai Muni, ilc Asvin-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 Dadlci in ilis way, India iciuincd io lcavcn. Tlc Asvin-lumaias, wlo undcisiood Indias dcsiics, iciuincd and bcggcd Dadlci loi branma-vya. Wlcn ilc gicai saini Dadlci inloimcd ilcm ol Indias ilicai, ilc Asvin-lumaias icplicd, Lci us liisi cui oll youi lcad and icplacc ii wiil ilc lcad ol a loisc. You can insiiuci branma-vya iliougl ilc loiscs lcad, and wlcn India iciuins and cuis oll ilai lcad, wc slall icwaid you and icsioic youi oiiginal lcad. Sincc Dadlci lad piomiscd io impaii branma- vya io ilc Asvin-lumaias, lc agiccd io ilcii pioposal. Tlcicloic, bccausc Dadlci impaiicd branma-vya iliougl ilc mouil ol a loisc, ilis branma-vya is also lnown as Asvasiia. Purporf by BBT TransIafors Tlc Claiaciciisiics ol Srima-Pnagavatam In ilis Tcxi Jva Gosvam givcs spccial aiicniion io csiablisling ilai ilc Pnagavatam gloiilicd in ilc Puranas is Srima-Pnagavatam. Hc docs ilis bccausc somc sclolais ol lis iimc lcld ilai ilc Dcvi Pnagavatam, iailci ilan Srima- Pnagavatam, was aciually ilc Pnagavatam gloiilicd in ilc Puranas. Lilc Srima- 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 Srima-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-smna), ilcy ialc ilis io mcan ilc Dcvi Pnagavatam. Tlis sccms quiic liiiing, sincc Dcv, oi Duiga, iidcs on a lion. (In ilc casc ol Srima-Pnagavatam, ncma-smna is undcisiood io mcan goldcn lion-ilionc.`) Sila Jva Gosvam solvcs ilc coniiovcisy by ciiing iclcicnccs ilai lisi disiinciivc lcaiuics ol Srima-Pnagavatam. ii bcgins wiil ilc Gayaii mantra, ii coniains ilc Hayagiva-bialma-vidya, ilc cvcnis ii naiiaics lappcncd in ilc Saiasvaia-lalpa, and ii was liisi spolcn by Si Suladcva Gosvam io Pailsii Malaiaja. Jva Gosvam luiilci suppoiis lis opinion by quoiing liom ilc Pnavartna-ipha, Sidlaia Svam's commcniaiy on Srima-Pnagavatam. Tlc Dcvi Pnagavatam opcns wiil a siaicmcni ilai appcais io bc bascd on Gayaii: om sarva-catanya-rupam tam ayam vyam ca niman, bunm ya nan pracoayat. Tlcic aic iwo icasons ilis siaicmcni slould noi bc cquaicd wiil Gayaii: Iiisi, noiling in ii coiicsponds io ilc woids savtun, varcnyam, and bnargas liom Gayaii. (ly coniiasi, in Srima-Pnagavatam 1.1.1 ilcic is sucl a coiicspondcncc.). Sccond, ilis siaicmcni is a mcdiiaiion on Dcv, bui as Si Jva will slow in ilc ncxi Tcxi, ilc objcci ol mcdiiaiion in Gayaii is ilc Supicmc Pcisonaliiy ol Godlcad, Loid Visnu. Lilc Srima-Pnagavatam, ilc Dcvi Pnagavatam naiiaics ilc lilling ol Viiiasuia, bui in iis accouni India lills Viiia wiil occan loam cmpowcicd by Dcv. 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 Dcv 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 Hayagiva-bialma-vidya (ilc Narayana-varma). Ioi all ilcsc icasons ii is clcai ilai ilc Pnagavatam iclciicd io in ilc vcisc ciicd by Sidlaia Svam is noi ilc Dcvi Pnagavatam. Hcmadi, lallalscna, Govindananda, Raglunandana, Gopala llaiia Gosvam, and Sanaiana Gosvam lavc cacl wiiiicn noicwoiily narma-sastras (bools and cssays on icligious duiics), in wlicl ilcy quoic licqucnily liom Srima-Pnagavatam bui ncvci liom ilc Dcvi Pnagavatam. lallalscna siaics in lis Dana-sagara ilai only a lcw vciscs ol Srima-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 Nlalanilacaiya, all ilc gicai sainily commcniaiois on Piasilana-iiay eitler wrote alout !"#$%&'()*+%,%-%$ 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 */*"0% e\er cited tle 12,# ()*+%,%-%$ to support or pro\e an, important statement. Tlc ninciy-sixil clapici ol ilc liisi paii ol ilc Naraiya Purana lisis ilc iopics ol all iwclvc canios ol ilc Pnagavatam in oidci. Tlis lisi liis Srima-Pnagavatam bui noi ilc Dcvi Pnagavatam. And ilc Pama Purana (Lttara-hnana 193.3), siaics: purancsu tu sarvcsu srmad-bhagavatam param yatra prat-padam hrsno gyatc bahudharsbhh Among all ilc Puranas, Srima-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 H(=,%2&>4:A%'%7%,N Srima-Pnagavatam and oilci Puranas mcniion a dcmon namcd Hayagiva, and ilcic is also an incainaiion ol Loid Visnu callcd Hayagiva, wlo lad a loisc's lcad. lui bccausc ilc Hayagiva mcniioncd in ilis scciion ol ilc O%77'%& 0%12%(34% 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 H(=,%2& >4:A%'%7%,- 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. Dadlci lad picviously iaugli ilc lnowlcdgc ol lialman io ilc Asvin 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 Dadlci il lc disobcycd, bui Dadlci lad alicady piomiscd io icacl ilc iwins. Tlc Asvin Kumaias lad solvcd Dadlci'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 Dadlci's oiiginal lcad. Dadlci ilcn insiiucicd ilcm iliougl ilc loisc's lcad. Dadlci bccamc lnown as Hayagiva oi Asvasiia (loisc-lcadcd onc`), and ilc iiansccndcnial lnowlcdgc lc impaiicd bccamc lamous as ilc Hayagiva-bialma- vidya. As planncd, India laici scvcicd Dadlci's loisc lcad and ilc Asvin Kumaias icsioicd lis oiiginal lcad. Tlcn, on ilc icqucsi ol ilc dcmigods Dadlci ollcicd lis body io India, wlo uscd lis boncs io malc a ilundciboli wiil wlicl lc lillcd Viiiasuia. Lailici Dadlci lad iaugli Tvasia ilc samc lnowlcdgc lc lad picviously iaugli ilc Asvin 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 Hayagiva iclciicd io lcic is Dadlci, and ilc lialma-vidya is ilc Naiayana Aimoi. Tlis is all dcsciibcd in ilc Sixil Canio ol Srima-Pnagavatam and in ilc Pnagavatam commcniaiics ol ilc Vaisnava acaryas. Tcxi 20.5 coniains ilc icim suha-prohtam, icciicd by Si Sula.` Iiom ilis icim wc slould noi inlci ilai vciscs Suladcva Gosvam did noi spcal, sucl as ilc Iiisi Canio, aic noi paii ol Srima-Pnagavatam. Tlc Pnagavatam Vyasa icvcalcd was complcic, including luiuic cvcnis and luiuic siaicmcnis by Suia and Saunala. Sincc Srima-Pnagavatam las bccn idcniilicd as laving cigliccn ilousand vciscs and opcning wiil a vcisc bascd on ilc Gayaii mantra, ii musi bc ilai iis liisi vcisc bcgins wiil ilc woids janmay asya yatan and iis lasi onc cnds wiil tam namam narm 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 Srima-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-sattvha, 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 Srima-Pnagavatam on Lladas, wlicl is also callcd Haii- vasaia, ilc day ol Loid Haii. As ilc Shana Purana (Vsnu-hnana 6.+.3) siaics: srima-bnagavatasyatna srima-bnagavatan saa svarupam cham cvast sac-c-anana-Iahsanam Srima-Pnagavatam and ilc Pcisonaliiy ol Godlcad aic always ol ilc samc naiuic-posscsscd ol cicinal cxisicncc, lull lnowlcdgc, and complcic bliss.` And ilc Pama Purana (Lttara-hnana 19S.30) conliims, srima-bnagavatahnyo `yam pratyahsan hrsna cva n. Wiiloui a doubi Srima-Pnagavatam is diiccily Loid Kisna.` Tlai Srima-Pnagavatam is nondillcicni liom Loid Kisna is conliimcd in ilc Pnagavatam iiscll (1.3.+3), wlcic Suia Gosvam siaics ilai alici ilc Loid's disappcaiancc ilc Pnagavatam appcaicd as His icpicscniaiivc io cnliglicn ilc bcniglicd pcoplc ol Kali-yuga. Tlc Pama Purana also conliims ilc oncncss ol ilc Pnagavatam and ilc Loid wiil ilis passagc cquaiing ilc Pnagavatam`s canios wiil Kisna's limbs: padau yadyau prathama-dvtyau trtya-turyau hathtau yad-uru nabhs tatha pancama cva sastho bhujantaram dor-yugaIam tathanyau hanthas tu rajan navamo yadyo muhharavndam dasamam praphuIIam chadaso yas ca IaIata-pattam sro `p yad dvadasa cva bhat namam dcvam haruna-ndhanam tamaIa-varnam suhtavataram 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. Srima- Pnagavatam las appcaicd as His vciy scll.` Ncxi Sila Jva Gosvam dcmonsiiaics ilai Srima-Pnagavatam is ilc naiuial commcniaiy on ilc Vcanta-sutra.
TEXT 21 TEXT 21.1 garuc ca. puinal so 'yam aiisayal aiilo 'yam bialma-suiianam blaiaiaiila-viniinayal gayaii-blasya-iupo 'sau vcdaiila-paiibimliial purananam sama-rupan sahsa bnagavatotan vaasa-shanna-yuhto `yam sata-vccnca-samyutan grantno `staasa-sanasram sri-bnagavatabnnan t. Gopiparanadhana: Tlc Garua Purana siaics, Tlis is ilc mosi complcic ol ilc Puranas]. Ii is ilc puipoii ol ilc Vcanta-sutra, csiablislcs ilc mcaning ol ilc Manabnarata, is a commcniaiy on Gayaii, and complcics ilc mcssagc ol ilc Vcas. Ii is ilc Sama Vca among ilc Puranas, spolcn diiccily by ilc Pcisonaliiy ol Godlcad. Tlis woil wiil iwclvc canios, lundicds ol clapicis and cigliccn ilousand vciscs is callcd Srima-Pnagavatam. BBT: And ilc Garua Purana siaics: Tlis Srima-Pnagavatam is ilc mosi pcilcci Purana. Ii is ilc naiuial commcniaiy on ilc Vcanta-sutra, ii csiablislcs ilc mcaning ol ilc Manabnarata, ii is a commcniaiy on Gayaii, ii cxplains and cxpands ilc mcaning ol ilc Vcas, ii is ilc Sama Vca 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 ahrtrma-bnasya-bnuta ty artnan. purvam suhsmatvcna manasy avrbnutam ta cva sanhspya sutratvcna punan prahattam pasca vstirnatvcna sahsat sri-bnagavatam t. tasmat ta-bnasya-bnutc svatan-snc tasmn saty arvacinam anya anycsam sva-sva-hapoIa-haIptam ta-anugatam cvoaraniyam t gamyatc. Gopiparanadhana: Saying ilai ilc Pnagavatam is ilc puipoii ol ilc sutras ol Vcanta mcans ilai ii scivcs as ilcii naiuial commcniaiy. Sila Vyasadcva] liisi conccivcd ol ilis in subilc loim wiilin lis mind, ilcn lc summaiizcd ii as ilc Vcanta-sutra, and laici lc manilcsicd Srima-Pnagavatam diiccily in iis lully claboiaicd loim. Inasmucl as ilis Pnagavatam las alicady appcaicd as ilc Vcanta-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 Srima-Pnagavatam is ilc naiuial commcniaiy on ilc Vcanta-sutra. Iiisi ilc Pnagavatam appcaicd in ilc lcaii ol Si Vyasadcva in a subilc loim. Hc ilcn summaiizcd ii in ilc loim ol ilc Vcanta-sutra, and laici Hc cxpandcd ii inio Srima-Pnagavatam as wc lnow ii. Sincc ilc Vcanta-sutra alicady las a naiuial commcniaiy in Srima-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 Srima- Pnagavatam. TEXT 21.3 bnaratartna-vnrnayan. nrnayan sarva-sastranam bnaratam parhirttam blaiaiam saiva-vcdas ca iulam aiopiial puia dcvaii bialmadiblil saivaii isiblis ca samanviiail vyasasyaivajnaya iaiia iv aiiiicyaia blaiaiam malaiivad blaia-vaiivac ca malablaiaiam ucyaic ty-ay-uhta-Iahsanasya bnaratasyartna-vnrnayo 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 Vcas 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-vnrnayan (Srima-Pnagavatam csiablislcs ilc mcaning ol ilc Manabnarata`), wc lind ilc lollowing vciscs dcsciibing ilc Manabnarata`s impoiiancc in ilc Manabnarata iiscll A-parva 1.272-7+]: Tlc Manabnarata is gloiilicd bccausc ii coniains ilc conclusions ol all sciipiuics. Long ago, on ilc icqucsi ol Sila 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 Vcas 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 Srima-Pnagavatam. TEXT 21.+ sri-bnagavaty cva tatparyam tasyap. ta uhtam mohsa-narmc narayaniyc sri-vca- vyasam prat janamcjaycna. am sata-sanasra n bnaratahnyana-vstarat amailya maii-manilcna jnanodadlim anuiiamam nava-niam yaila dadlno malayac candanam yaila aianyam saiva-vcdcblya osadlblyo 'miiam yaila samuddliiam idam bialman lailamiiam idam iaila tapo-nnc tvayohtam n narayana-hatnasrayam iii. Gopiparanadhana: Tlc Manabnarata also las iis puipoii in ilc divinc Pcisonaliiy ol Godlcad. Janamcjaya siaics ilis io Si Vcda-vyasa in ilc Mohsa-narma 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 Vcas, 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 Srima-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-narma poiiion 170.11-1+], wlcic Janamcjaya says io Sila Vyasadcva: O branmana, abodc ol ausiciiiics, jusi as buiici can bc cxiiacicd liom yoguii, sandalwood liom ilc Malaya mouniains, ilc Lpansas liom ilc Vcas, 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 ahnIam sarva-sastra-mayam nruvam ntya-saba-mayam punyam sata-hot-pravstaram 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 (Shana Purana, Prabnasa-hnana, 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. Srima-Pnagavatam also ialcs many oppoiiuniiics io dcclaics iis own gloiics. Ngama-haIpa-taror gaItam pnaIam. Tlis Pnagavatam is ilc iipcncd liuii ol ilc dcsiic iicc ol ilc Vcas Pnag. 1.1.3]. nmna-ganam yatna ganga/ cvanam acyuto yatna vasnavanam yatna sambnun/ purananam am 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 Srima-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 Srima-Pnagavatam, lowcvci, is ilc uniquc piaisc ii icccivcs in woils ilai migli bc cxpccicd io bc ilc Pnagavatams iivals, lilc ilc Shana, Pama and Garua 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 Vcas and Vcanta. 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 Tiuils pcisonal incainaiion in cicinal sound, ilc ioial body ol ilc icvcalcd sciipiuics, saba-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 Si 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, Srima-Pnagavatam. Accoiding io ilc siaicmcni ciicd lcic liom ilc Garua Purana, Srima-Pnagavatam clucidaics ilc mcaning ol ilc Vcas, all ilc Puranas, ilc Vcanta-sutra, Manabnarata and ilc Gayaii mantra; in addiiion, ii is said io lavc bccn spolcn by ilc Supicmc Loid and bc ilc Puianic cquivalcni ol ilc Sama Vca. Tlcsc qualiiics aic subsianiiaicd onc alici anoilci in ilis and ilc ncxi anuccnca. Srima-Pnagavatam csiablislcs ilc mcaning ol ilc Manabnarata, wlicl is a moic appiopiiaic souicc ol lnowlcdgc loi pcoplc ol oui agc ilan ilc Vcas 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 Si 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 Pnagava-gita, Vsnu-sanasra-nama and Narayaniya. In Srima-Pnagavatam ilis samc csscncc ol ilc Vcas 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 Srima-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 A-parva ol ilc Manabnarata, King Pailsii 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 Pailsii icluscs io do anyiling io avoid ilc icsuli ol ilc cuisc. Ii is ncccssaiy io cxplain ilc Pailsii ol ilc Manabnarata as a dillcicni pcison wlo lad ilc samc namc in a picvious day ol lialma. Purporf by BBT TransIafors Srima-Pnagavatam Is ilc Naiuial Commcniaiy on ilc Vcanta-sutra Simad-llagavaiam is onc ol ilc cigliccn Puianas, bui Sila 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 Simad-llagavaiam ilc ninciccnil Puiana In Tcxi 21.2 Sila Jva Gosvam cxplains ilai ilis is noi ilc casc. Simad- llagavaiam appcaicd liisi io Sila Vyasa in a concisc and subilc loim, as onc ol ilc cigliccn Puianas. Sila 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 Simad-llagavaiam was icvcalcd io Him as ilc naiuial commcniaiy on ilc Vcdania-suiia. Simad-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 Simad- llagavaiam-sucl as ilosc givcn by Ramanujacaiya, Madlvacaiya, and laladcva Vidyablusana-aic bona lidc. Suia Gosvam alludcs io Vcda-vyasa's composing iwo cdiiions ol Simad- llagavaiam: sa samhifam bhagavafm 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 (di 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 (di-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 Sila 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, Simad-llagavaiam csiablislcs ilc mcaning ol ilc Malablaiaia.` In ilc ncxi Tcxi, Sila Jva Gosvam 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. munr vvahsur bnagava-gunanam sahnap tc bnaratam ana hrsnan yasmn nrnam gramya-hatnanuvaar matr grnita nu narcn hatnayam t. Gopipaianadlana: Tlc llagavaiams 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 Srima-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.` tatnava n vsnu-narmottaraau ta-vyahnyanc bnagavan cva vstarcna pratpatan. atra janmay asya ty asya vyahnyanam ca tatna arsaysyatc. vcartna-parbrmntan vcartnasya parbrmnanam yasmat. tac cohtam tnasa-puranabnyam ty-a. Gopiparanadhana: Tlcicloic Pnagavatam scivcs as a commcniaiy on Gayaii. So ii is also ilai in ilc Vsnu-narmottara and oilci Puranas claboiaicly dcsciibc ilc Pcisonaliiy ol Godlcad wlilc cxplaining ilc Gayaii mantra. Laici wc aic going io cxplain ilc vcisc janmay asya Pnag. 1.1.1] along ilcsc samc lincs. Vcartna- parbrmnta mcans by wlicl ilc Vcas mcssagc is madc complcic, as is cxpicsscd in sucl siaicmcnis as Onc slould complcic ilc Vcas wiil ilc |tnasas and Puranas. BBT: Tlai Srima-Pnagavatam is a commcniaiy on Gayaii is slown in tle E6#$B& 24%(,@77%(% LB(:$%- wlicl elahoiately demonstiates, in its explanation of tle Gayatii ,%17(% (L(%74%,%&!4%$Y% |165j), tlat tle ohject of meditation in tle Gayatii is tle Supieme Ioid. We slall piovide similai pioofs of tlis wlen we comment on tle fiist veise of H(=,%2&>4:A%'%7%, (heginning ?%1,:28 %08%). TEXT 22.3 purananam sama-rupan vccsu sama-vat sa tcsu srcstna ty artnan. puranantaranam hcsanc apatato rajas-tamasi jusamanas tat-paratvapratitatvc `p vcanam hana- traya-vahyaha-vahyatayam yatna samna tatna tcsam sri-bnagavatcna pratpayc sri- bnagavaty cva paryavasanam t bnavan. ta uhtam. vcc ramayanc cava puranc bnaratc tatna adav anic ca madlyc ca laiil saivaiia gyaic t pratpaaysyatc ca ta am paramatma-sanarbnc. Gopiparanadhana: Tlc Sama Vca among ilc Puranas mcans ilc bcsi ol ilcm, jusi as ilc Sama is ilc bcsi ol ilc Vcas. Pcisons wlo aic ciicumsianiially inllucnccd by ilc maiciial modcs ol passion and ignoiancc may noi scc somc ol ilc oilci Puranas as bcing dcdicaicd io ilc Pcisonaliiy ol Godlcad. lui jusi as ilc Sama Vca icconcilcs inio a singlc, consisicni mcssagc all ilc vaiious siaicmcnis ol ilc ilicc divisions ol Vcdic icxis, similaily all ilc Puranas uliimaicly gloiily ilc samc Si llagavan wlosc gloiics ilc Pnagavatam csiablislcs. Tlis is as said, Tliougloui ilc Vcas and cvciywlcic in ilc Pamayana, Puranas and Manabnarata, liom ilc bcginning io ilc middlc io ilc cnd, ilc piaiscs ol Loid Haii aic sung Manabnarata, Svarga-parva 6.93]. Tlis wc will dcmonsiiaic laici, in ilc Paramatma-sanarbna. BBT: Vcartna-parbrmntan mcans ilai Srima-Pnagavatam cxplains and cxpands ilc Vcas. Purananam sama-rupan (ilc Sama among ilc Puranas`) mcans ilai jusi as ilc Sama Vca is supicmc among ilc Vcas, so Srima-Pnagavatam is supicmc among ilc Puranas. |gpd91jTleiefoie tle S!%12% LB(:$%- E6#$B&!4%$Y%- says: In Kali-yuga wlai is ilc valuc ol collcciing lundicds ol ilousands ol oilci sciipiuics il onc docs noi lccp Srima-Pnagavatam ai lomc How can a pcison bc considcicd a Vaisnava in Kali-yuga il Srima-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 Srima-Pnagavatam is picscni in Kali-yuga, ilcic ilc Supicmc Loid gocs along wiil ilc dcmigods. A pcison wlo laiillully icciics onc vcisc ol Srima-Pnagavatam cvciy day, O sagc, aiiains ilc liuii ol icading ilc cigliccn Puranas` (Shana Purana, Vsnu-hnana 5.16. +0-+2, ++, 33). TEXT 22.+ sahsa bnagavatotan t hasma ycna vbnasto `yam` ty upasamnara- vahyanusarcna jncyam. sata-vccnca-samyutan t vstara-bnya na vvryatc. ta cvam sri-bnagavatam sarva-sastra-cahravart-paam aptam t stntc ncma-smna- samanvtam ty atra suvarna-smnasanarunam t tiha-harar vyahnyatam ta cva yuhtam. atan srima-bnagavatasyavabnyasavasyahatvam srcstnatvam ca shanc nrnitam. 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 Srima-Pnagavatam indccd dcscivcs ilc siaius ol cmpcioi ol all sciipiuics, and ilai ilus ilc commcniaioi Sidlaia Svam] 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 Shana Purana las dcicimincd ilai Srima-Pnagavatam alonc nccds io bc siudicd and ilai ii is ilc bcsi ol sciipiuics. BBT: Tlc pliasc sata-vccnca-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 Srima-Pnagavatam alonc. TEXT 22.5 ata cva shanc. sataso `tna sanasras ca hm anyan sastra-sangranan na yasya iisilaic gclc sasiiam blagavaiam lalau hatnam sa vasnavo jncyan sastram bnagavatam haIau gilc na iisilaic yasya sa vipial sva-pacadlamal yaiia yaiia blavcd vipia sasiiam blagavaiam lalau tatra tatra narr yat trasan sana naraa yan patnct prayato ntyam sIoham bnagavatam munc astaasa-purananam pnaIam prapnot manavan t. tad cvam paramartha-vvtsubhh sr-bhagavatam cva sampratam vcaranyam t sthtam. 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 Simad-llagavaiam. BBT: In lis Caiui-vaiga-ciniamani, Viaia-llanda 1.2S], Hcmadii ciics ilc lollowing vcisc and aiiiibuics ii io Simad-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 (Simad-llagavaiam csiablislcs ilc mcaning ol ilc Malablaiaia`) slould bc cxplaincd, in accoidancc wiil ilis vicw, as saying ilai Simad-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 Srima-Pnagavatam csiablislcs ilc mcaning ol ilc Manabnarata, by picscniing ilc complcic scicncc ol Kisna consciousncss, ii also complcicly cxplains ilc Gayaii mantra. Accoiding io ilc Agn Purana, Vsnu- narmottara Lpapurana and oilci souiccs, ilc loid ol ilc sun woislippcd in ilc Gayaii mantra is only supcilicially ilc jiva wlo iulcs ovci oui visiblc sun in ilc maiciial woild. Undcisiood on a liglci lcvcl, Gayaii is addicsscd io ilc Supcisoul ol ilc sun-god, ilc Supicmc Loid in ilc loim ol Suiya-naiayana. Wlcn branmanas clani ilc lialma-gayaii, ilcy aic piaising ilc ligli (bnargas) ol ilc cllulgcni sun (cva), wlo is ilc inspiici ol all lilc (savta). Plysically, savta 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. Srima-Pnagavatam was liisi spolcn ai ilc bcginning ol cicaiion, by Loid Gaiblodalasay Visnu io lialma, ai ilai iimc ilc only cicaiuic in ilc univcisc. Wlcn ilcic was no onc clsc picscni io aci as lialmas spiiiiual masici, ilc Supicmc Loid Himscll spolc ilc iiansccndcnial lnowlcdgc ol ilc Pnagavatam io lim wiilin ilc lcaii. 1cnc branma nra ya a-havayc Pnag. 1.1.1]. Hcaiing ilis liisi, capsulc vcision ol Srima-Pnagavatam in loui vciscs, lialma bccamc a- hav, 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-sanarbna includc scvcial addiiional scnicnccs in ilis anuccnca, dcaling luiilci wiil ilc Manabnarata and ilcn ai lcngil wiil ilc Agn Puranas cxplanaiion ol Gayaii. Sila laladcva Vidyablusana, lowcvci, docs noi say anyiling aboui ilis scciion in lis commcniaiy. Tlc passagc icpcais a lcw pliascs lound clscwlcic in ilc anuccnca 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 clscs commcni. Anoilci iwo icdundani scnicnccs ncai ilc cnd ol ilis anuccnca lavc also bccn icmovcd. Tlcsc dclcicd passagcs aic icpioduccd in Appcndix 2 ol ilis volumc, wlicl givcs ilc longci vcision ol anuccnca 22. Tlc iliid Sanarbna, Sri Paramatma-sanarbna, will iuin iis aiicniion io ilc Gayaii mantra in iis 105il anuccnca, 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 Srima-Pnagavatam Is ilc Lsscncc ol All Vcdic Liiciaiuic In ilc picvious Tcxi, Sila Jva Gosvam quoicd ilicc vciscs liom ilc Garua 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 Hcmadi's Catur-varga-cntaman, an auiloiiiaiivc 13il-ccniuiy woil on Dnarma-sastra dcaling wiil sucl subjccis as vratas (vows), ana (claiiiy), srana (mcmoiial iiiuals), and haIa (considciaiions ol iimc). Jva Gosvam's inicniion in quoiing ilcsc vciscs is io slow ilai ilc Manabnarata is cqual io ilc Vcas. In ilis paii ol ilc Catur-varga-cntaman, Hcmadi iaiscs a qucsiion aboui ilc salvaiion ol ilosc wlo aic noi iwicc-boin: Sincc ilcy do noi lavc acccss io ilc Vcas, 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 Srima-Pnagavatam`s dcsciipiion (in vcisc 1.+.25) ol Sila Vcda-vyasa's wiiiing Manabnarata io solvc ilis vciy pioblcm. Tlc liisi ol ilc iwo Pnagavatam vciscs ciicd (3.5.12) also siaics ilai Sila 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 Pnagava-gita in ilc Manabnarata. Sincc ilc Manabnarata is considcicd cqual io ilc Vcas in puiposc, as is cvidcni liom ilc sccond vcisc (Pnag. 1.+.25), and as coiioboiaicd by Hemadii, we can deduce tlat tle E+2%0 also aim at gloiifying tle Supieme Ioid. Tlis bcing so, ilc Gayaii mantra, wlicl icpicscnis ilc csscncc ol ilc Vcas, slould also iclci io ilc Supicmc Pcisonaliiy ol Godlcad, Si Kisna. Ii is wiil ilis undcisianding ilai ilc Shana Purana says ilai Srima-Pnagavatam, wlicl gloiilics ilc Loid ai cvciy sicp, is bascd on Gayaii. Indccd, as wc lavc sccn, ilis is onc ol ilc disiinciivc claiaciciisiics ol Srima-Pnagavatam. In ilc Paramatma-sanarbna, Sila Jva Gosvam will analyzc ilc liisi vcisc ol Srima-Pnagavatam in icims ol iis bcing an cxplanaiion ol ilc Gayaii mantra. Gayaii 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 Srima-Pnagavatam`s puiposc is io cxplain ilc Pcisonaliiy ol Godlcad. Tlc picvalcni undcisianding among iiadiiional Vcdic sclolais is ilai Gayaii is mcani loi woisliping ciilci ilc sun-god oi impcisonal lialman. Sila Jva Gosvam lcic csiablislcs, lowcvci, ilai ilc ical mcaning ol Gayaii is ilc woislip ol Loid Visnu, wlo is nondillcicni liom Loid Kisna. To suppoii lis opinion lc ciics ilc Agn Purana, wlicl givcs Sila Vyasa's opinion on ilc mcaning ol Gayaii. In ilc Vsnu-narmottara Purana (165il clapici, Pratnama Knana), King Vajia asls Mailandcya Rsi wly Gayaii is clanicd in Vaisnava saciiliccs il iis picsiding dciiy is ilc sun-god. Mailandcya icplics ilai Gayaii iclcis io Loid Visnu, and ilcn lc piocccds io slow low cacl woid ol Gayaii is iclaicd io Loid Visnu. His cxplanaiion concludcs wiil ilis vcisc: hama-hamo Iabnct hamam gat-hamas tu sa-gatm ahamas tu ta avapnot ya vsnon paramam paam A pcison dcsiiing maiciial gain oi libciaiion in ilc ncxi lilc can aclicvc ciilci by claniing Gayaii, 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 Gayaii il ii did noi in laci cxpicss woislip ol Loid Visnu; ilis accoids wiil ilc Loid's own siaicmcni in ilc Pnagava-gita (9.25) ilai Only My woislipci aiiains Mc.` Tlus Gayaii 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 Agn Purana in Tcxi 22.S, advising us io mcdiiaic on lialman as nondillcicni liom ouisclvcs, is also in agiccmcni wiil ilc Pnagavatam and Gayaii. 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-sanarbna Sila Jva Gosvam will discuss in moic dciail ilc qualiiaiivc oncncss ol ilc jiva-lialman wiil ilc Supicmc lialman. In Tcxis 22.9-11, Sila Jva Gosvam discusscs ilc iclaiionslip bciwccn Gayaii and ilc sun. Srima-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 Gayaii mantra. Iiom ilcsc piaycis ii may sccm ilai Gayaii is also mcani loi gloiilying ilc sun-god, bui Sila Jva Gosvam 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 Jva Gosvam linds conliimaiion in Si Saunala's qucsiion io Suia Gosvam 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 Gayaii 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 canra-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 Vcas 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. Sila Jva Gosvam concludcs lis discussion ol Srima-Pnagavatam`s iclaiionslip wiil Gayaii in Tcxi 22.13, wlcic lc quoics a siaicmcni liom ilc Agn Purana ilai Gayaii is so callcd bccausc ii sings (gayat) oi illuminaics ilc gloiics ol ilc Supicmc Pcisonaliiy ol Godlcad and pioiccis (trayatc) ilc clanici by lixing lis mind on ilc Loid. Gayaii is iclaicd wiil ilc sun bccausc onc ol ilc woids uscd in Gayaii is Saviia, a namc loi ilc sun-god. Moicovci, anoilci namc loi Gayaii is Saviii, ilc dauglici ol ilc sun-god. Gayaii is also Saiasvai, ilc picsiding dciiy ol spcccl, bccausc ii is ilc sound icpicscniaiion ol ilc Supicmc Loid. Tlc Shana Purana ilcicloic siaics (as quoicd in Tcxi 20.1) ilai ilc Pnagavatam is bascd on Gayaii (Saiasvai), 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.+ Sila Jva Gosvam icsumcs lis analysis ol cacl pliasc ol ilc vciscs liom ilc Garua Purana quoicd in Tcxi 21. In ilcsc vciscs Srima-Pnagavatam is dcsciibcd as ilc Sama Vca among ilc Puranas.` Loid Kisna malcs a similai siaicmcni in ilc Pnagava-gita (10.22), wlcic Hc says, Ol all ilc Vcas I am ilc Sama Vca.` Hcic Kisna indicaics ilai sincc ilc Sama Vca is ilc bcsi ol all ilc Vcas, coniaining bcauiilul piaycis gloiilying ilc Supicmc Loid, ii ilcicloic icpicscnis Him. Sucl gloiilicaiion ol ilc Loid is alici all ilc uliimaic puiposc ol ilc Vcas, as Srima-Pnagavatam (1.2.2S) siaics: vasucva-para vcan. Tlc harma- hana and jnana-hana poiiions ol ilc Vcas gloiily Kisna indiiccily, wlilc ilc Sama Vca gloiilics Him diiccily, and ilcicloic ii is ilc mosi impoiiani ol ilc Vcas. Lilc ilc Vcas, ilc Puranas also gloiily vaiious dciiics, alilougl ilcii undcilying puiposc is Kisna's gloiilicaiion, and Srima-Pnagavatam is ilc Sama Vca among ilc Puranas bccausc ii locuscs cxclusivcly on Kisna. Ii icconcilcs ilc oilci Puranas jusi as ilc Sama Vca icconcilcs ilc Vcas` vaiious hanas. Tlus, ilc Shana Purana dcclaics, by siudying Srima-Pnagavatam onc gcis ilc bcnclii ol siudying all ilc Puranas. Tlc vciy namc ol Srima-Pnagavatam icvcals iis supciioi posiiion. Srimat mcans bcauiilul,` and bnagavata mcans iclaicd io ilc Supicmc Loid.` Srima- Pnagavatam is ilus ilc mosi bcauiilul liiciaiy cicaiion bccausc ii dcsciibcs ilc bcauiilul pasiimcs ol ilc Supicmc Pcison. Srimat also mcans opulcni.` Srima- Pnagavatam is mosi opulcni bccausc ii is idcniical wiil llagavan, ilc Pcisonaliiy ol Godlcad icplcic wiil all opulcnccs. Sata-vccnca-samyuta liicially mcans ilai ilc Pnagavatam las lundicds ol scciions.` Alilougl Sila Jva Gosvam 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 Sidlaia Svam and Vopadcva lavc acccpicd ilcsc ilicc clapicis as auilcniic and commcnicd on ilcm, and Sila Jva Gosvam 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 Gosvam 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 Sila Jva Gosvam ilc Pnagavatam coniains 335 clapicis, sincc oilciwisc ii would lall sloii ol ilc icquiicd cigliccn ilousand vciscs. Commcniing on ilc pliasc ncma-smna-samanvtam (Pnag. 12.13.13), wlicl liicially mcans iogcilci wiil a goldcn lion,` Sila Sidlaia Svam says ilai smna (lion) indicaics a smna-asana, oi Dciiy's ilionc. In oilci woids, Srima- 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. Sila Jva Gosvam concludcs, ilcicloic, ilai jusi as ilc lion is ilc cmpcioi ol all animals, Srima-Pnagavatam is ilc sovcicign iulci ol all sciipiuics. Conscqucnily ii is also ilc sovcicign iulci among all pramanas, and, as ilc Shana Purana iccommcnds, a pcison wisling io undcisiand ilc absoluic icaliiy nccd noi siudy any oilci sciipiuic. Ncxi Sila Jva Gosvam dcsciibcs low all ilc gicai acaryas and sclolais ol ilc pasi lcld Srima-Pnagavatam in ilc liglcsi csiccm. TEXT 23 TEXT 23.1 ata cva satsv ap nana-sastrcsv cta cvohtam haIau nasta-rsam csa puranarho `nunotan t. arhata-rupahcna ta vna nanycsam samyag-vastu-prahasahatvam t pratpayatc. yasyava srima-bnagavatasya bnasya-bnutam sri-nayasirsa-pancaratrc sastra-hatnana-prastavc gantam tantra-bnagavatabnnam tantram. yasya sahsat sri- nanuma-bnasya-vasana-bnasya-sambannoht-vvat-hamancnu-tattva-ipha- bnavartna-ipha-paramanamsa-prya-suha-nrayaayo vyahnya-grantnas tatna muhta-pnaIa-nar-IiIa-bnaht-ratnavaIy-aayo nbannas ca vvna cva tat-tan-mata- prasna-mananubnava-hrta vrajantc. 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 Srima-Pnagavatam. uiic a lcw aciual commcniaiics on ilc Pnagavatam aic cuiicnily availablc, including Sri Hanuma-bnasya, Vasana-bnasya, Sambannoht, Vvat-hamancnu, 1attva-ipha, Pnavartna-ipha, Paramanamsa- prya and Suha-nraya, as wcll as a numbci ol monogiapls on spccilic iopics-- Muhta-pnaIa, Har-IiIa, Pnaht-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 Srima-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 Srima-Pnagavatam. Among ilc Pnagavatam`s diicci commcniaiics aic ilc Hanuma-bnasya, Vasana-bnasya, Sambannoht, Vvat-hamancnu, 1attva-ipha, Pnavartna-ipha, Paramanamsa- prya, and Suha-nraya,2 ilcic aic also many woils wiiiicn aboui Srima- Pnagavatam, sucl as Muhta-pnaIa, Har-IiIa, and Pnaht-ratnavaIi. All ilcsc woils lavc bccn pioduccd by ilc mosi cmincni ilinlcis ol ilcii icspcciivc plilosoplical sclools. TEXT 23.2 ya cva ca ncmar-grantnasya ana-hnanc purana-ana-prastavc mastya-puraniya- taI-Iahsana-nrtya prasastam. ncmar-parscsa-hnanasya haIa-nrnayc ca haI- yuga-narma-nrnayc haIm sabnajayanty aryan ty-aham ya-vahyatvcnottnapya yat-pratpata-narma cva haIav angi-hrtan, samvatsara-praipc ca tat-hartra sataso `tna sanasras ca ty-aham prag-arstam shana-vacana-jatam uttnapya sarva-haIa-osatan pavtryaya hatct sri-bnagavata-vacanan Ichnyanit Ihntan. Gopiparanadhana: Tlc scciion on Claiiiy in Hcmadiis bool, wlilc discussing ilc giving ol Puianas as picscnis, piaiscs ilc llagavaiam by quoiing ilc Maisya Puianas 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-piadpa, 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: Srima-Pnagavatam is also gloiilicd in ilc Dana-hnana scciion ol Hcmadii's Catur-varga-cntaman. His clapici cniiilcd Giving Puranas in Claiiiy` piaiscs Srima-Pnagavatam by noiing ilai ii posscsscs ilc dclining claiaciciisiics spccilicd in ilc Matsya Purana (53.20-22). In ilc Parscsa-hnana ol ilc samc bool, in ilc KaIa-nrnaya scciion, wlcic Hcmadii dclincs ilc appiopiiaic icligion loi Kali-yuga, lc quoics ilc Pnagavatam vcisc bcginning haIm sabnajayanty aryan (11.5.36). In ilis way lc iccognizcs as appiopiiaic loi ilis agc only ilc icligious piinciplcs csiablislcd in Srima- Pnagavatam. TEXT 23.3 atna ya cva havaIyam apy athramya bnaht-suhna-vyanara-Ingcna nja- matasyapy upar vrajamanartnam matva ya apauruscyam vcanta-vyahnyanam bnaya acaIayatava sanharavatarataya prasncna vahsyamana-sva-gopana- nctuha-bnagava-ajna-pravarttavaya-vacnap ctan-matra-varnta-vsva-rupa- arsana-hrta-vrajcsvari-vsmaya-sri-vraja-humari-vasana-cauryaham govnastahaau varnayata tata-stni-bnuya nja-vacan-sapnaIyaya sprstam t. Gopiparanadhana: Sanlaiacaiya, lnown io bc an incainaiion ol Loid Sanlaia, considcicd ilc mcssagc ol Simad-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 uccn ol Viajas amazcmcni ai sccing ilc ioial loim ol ilc univcisc and Kisnas 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 Si Sanlaiacaiya is an incainaiion ol Loid Siva. Sanlaiacaiya undcisiood ilc impoiiancc ol Srima-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 Vcanta 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 H(=,%2&>4:A%'%7%,- le toucled on it indiiectly, desciihing in lis V@'612:#/%!% and otlei lymns ceitain pastimes of Ioid Kisna`s tlat aie ielated only in tle >4:A%'%7%,N 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 Gopparanadhana 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 Srima-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 Gosvam, brun yogcsvarc hrsnc/ branmanyc narma-varman svam hastnam anunopctc/ narman ham saranam gatan Sincc Si 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-namopagatc/ narma-jnanabnn sana haIau nasta-rsam csa/ puranarho nunotan 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 Srima-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 Naiadas 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 Pailsii Malaiaja in ilc lasi scvcn days ol Pailsiis lilc. Iinally, Suia Gosvam, wlo was picscni ai ilc passing away ol Pailsii, 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 tr-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, Pailsii, Suia and Saunala. hasma ycna vbnasto yam atuIo jnana-praipan pura ta-rupcna ca naraaya munayc hrsnaya ta-rupna yoginraya ta-atmanatna bnagava-rataya harunyatas tac cnunam vmaIam vsoham amrtam satyam param niman 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. Sila Vyasa icvcalcd ilis Pnagavatam io ilc gicaicsi ol sagcs, Suladcva Gosvam, and Suladcva mcicilully spolc ii io Malaiaja Pailsii (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 Gosvam, ii coniinucd io cxpand iis gloiics iliougl ilc ongoing pioccss ol commcniaiion by scll-icalizcd Vaisnava acaryas. Sila Jva Gosvam mcniions in ilis anuccnca a numbci ol commcniaiics by acaryas ol vaiious sampraayas 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 srut and ilcicloic las no luman auiloi. Ii is lnown liom ciiaiions liom ii by Sila Madlvacaiya, and ilcic is onc old manusciipi copy ol ii in ilc libiaiy ol ilc Asiaiic Sociciy ol Calcuiia wlicl may bc auilcniic. Pnavartna-ipha, by Sila Sidlaia Svam, is piobably ilc oldcsi cxiani Pnagavatam commcniaiy. lccausc Loid Caiianya Malapiablu icspccicd Pnavartna-ipha as siandaid auiloiiiy, commcniaiois in ilc linc ol Loid Caiianya olicn uscd Sidlaia Svams cxplanaiions ol Pnagavatam vciscs as ilc basis upon wlicl ilcy claboiaicd. Loid Caiianyas lollowcis aic obligcd io acccpi ilc Loids opinion, as iccoidcd in Sri Catanya-cartamrta (A 7.133, 135), srinara-svami-prasac bnagavata jan jaga-guru srinara-svami guru har man Sidlaia Svam is ilc spiiiiual masici ol ilc cniiic woild bccausc by lis mcicy wc can undcisiand Srima-Pnagavatam. I ilcicloic acccpi lim as a spiiiiual masici. srinarcra anugata yc harc Ihnana saba Ioha manya har harbc granana Onc wlo commcnis on Srima-Pnagavatam lollowing in ilc looisicps ol Sidlaia Svam will bc lonoicd and acccpicd by cvciyonc. Among ilc lollowcis ol Loid Caiianya wlo wioic Pnagavatam commcniaiics wcic Sinaila Caliavaii, Sanaiana Gosvam, Jva Gosvam, Visvanaila Caliavaii and laladcva Vidyablusana. Culminaiing ilis vcnciablc iiadiiion aic ilc Pnahtvcanta Purports ol ilc Ioundci-caiya ol ilc Inicinaiional Sociciy loi Kiislna Consciousncss. In ilcsc puipoiis io Srima-Pnagavatam by His Divinc Giacc Sila 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-prya and iwo oilci woils bascd on Srima- Pnagavatam, Muhta-pnaIa and Har-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. Har-IiIa is a simplc lisiing ol ilc Pnagavatams conicnis. In ilc caily ninciccnil ccniuiy ilc liiiisl Indologisis Colcbioolc and Wilson misinicipicicd Vopadcvas 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. Vsnu-bnaht-ratnavaIi is a woil ol Visnu Pui, 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 Tiila; lc is dillcicni liom ilc Visnu Pui wlo livcd wiil Caiianya Malapiablu in Jagannaila Pui. Vsnu-bnaht- 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 Har-bnaht- sunoaya. 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 Srima-Pnagavatam. In lis Catur-varga-cntaman and oilci icxibools loi smarta-branmanas, Hcmadii coiioboiaicd ilc Pnagavatams opinion ilai sanhirtana, ilc congicgaiional claniing ol Gods namcs, is ilc appiopiiaic loim ol icligious piaciicc in Kali-yuga. Sipada Sanlaiacaiya is onc ol ilc gicaicsi dcvoiccs ol Si Kisna bccausc lc is a diicci incainaiion ol lis namcsalc, Loid Siva. Vasnavanam 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 Loids maiciial cncigy Maya and bccomcs lci consoii. Hc picsidcs ovci ilc vaiiciics ol maiciial illusion cicaicd by Mayas 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 Lpansas and Vcanta-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 Vcas. Alilougl lis mission icquiicd commiiing violcncc io ilc coiicci undcisianding ol ilc Vcanta-sutra and oilci sacicd icxis lilc Pnagava-gita, Sanlaiacaiya icliaincd liom opcnly commcniing on Srima-Pnagavatam. Hc lonoicd ilc Pnagavatam by iclciiing io pasiimcs dcsciibcd by ilc Pnagavatam in cciiain ol lis woils--ilc Govnastaha, Yamunastaha, Prabona-sunahara and Sarva-snanta-sangrana. Only laici did somc ol Sanlaias lollowcis daic ialc advaniagc ol ilc Pnagavatam loi ilcii own coniiaiy puiposcs. Purporf by BBT TransIafors Srima-Pnagavatam Is Luminous Lilc ilc Sun Alilougl ilcic aic numcious woils ol Vcdic liiciaiuic, wlcn Saunala Rsi qucsiioncd Si Suia Gosvam aboui wlcic icligion would ialc slclici now ilai Loid Kisna lad iciuincd io His own abodc, Suia compaicd Srima-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 Srima-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 Srima-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 Srima-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 Srima-Pnagavata Purana. Sila Jva Gosvam again iclcis io ilc Catur-varga-cntaman (Dana-hnana 7) ol Hcmadii, wlo iccommcnds ilai onc donaic Srima-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-cntaman, Parscsa-hnana, Hcmadii quoics a Pnagavatam vcisc (11.5.36): haIm sabnajayanty arya guna-jnan sara-bnagnan yatra sanhirtancnava sarvan svartno `bnIabnyatc 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 nar-sanhirtana is ilc only way io icacl pcilcciion. Tlcn lc quoics ilc ncxi vcisc (11.5.37): na hy atah paramo Iabho dchnam bhramyatam ha yato vncta paramam santm nasyat samsrtn 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 Srima-Pnagavatam in ilc maiici ol csiablisling ilc piinciplcs ol icligion loi Kali-yuga. Sanlaiacaiya icspccicd Srima-Pnagavatam boil by noi commcniing on ii and by composing piaycis bascd on iis naiiaiions. Onc sucl piayci is lis Govnastaha. satyam jnanam anantam ntyam anahasam paramahasam gostna-prangana-rngana-IoIam anayasam paramayasam maya-haIpta-nana-haram anaharam bnuvanaharam hsamaya natnam anatnam pranamata govnam paramananam Plcasc 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 atsinct yasoa-taana-sasava-santrasam vyata-vahtraIohta-IohaIoha-caturasa-IohaIm Ioha-traya-pura-muIa-stambnam IohaIoham anaIoham Iohcsam paramcsam pranamata govnam paramananam 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. tra-vstapa-rpu-vira-gnnam hst-bnara-gnnam bnava-roga-gnnam havaIyam navanitanaram ananaram bnuvananaram vamaIya-spnuta-ccto-vrtt-vscsabnasam anabnasam savam hcvaIa-santam pranamata govnam paramananam 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-vgrana-gopaIam huIa-gopaIam gopi-hncIana-govarnana-nrta-IiIa-IaIta-gopaIam gobnr ngata-govna-spnuta-namanam banu-namanam gopi-gocara-uram pranamata govnam paramananam 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-manaIa-gostni-bncam bncavastnam abncabnam sasva go-hnura-nrnutonat-nuIi-nusara-saubnagyam srana-bnaht-grnitananam acntyam cntta-sa-bnavam cntamanm anmanam pranamata govnam paramananam 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-yos-vastram upaayagam uparunam vyatsantir atna g-vastra ny upaatum upaharsantam nrnuta vaya-soha-vmonam bunam buncr antan-stnam satta-matra-sariram pranamata govnam paramananam 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 am anam haIam anabnasam haIni-gata-haIiya-sras munur munun sunrtyantam haIam haIa-haIatitam haItascsam haI-osa-gnnam haIa-traya-gat-nctum pranamata govnam paramananam 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.` vrnavana-bnuv vrnaraha-gana-vrnaranyam vanc `nam hunabnamaIa-mana-smcra-sunananam sunr-ananam vanyascsa-mana-mun-manasa-vanyanana-paa-vanvam vanyascsa-gunabnm pranamata govnam paramananam 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 Simai Vindadcv as wcll, woislip Him in ilc land ol Vindavana. His puic and bcauiilul smilc cmanaics bliss lilc a huna llowci pouiing loiil ncciai. Hc givcs iiansccndcnial ccsiasy io His cowlcid liicnds.` govnastaham cta anitc govnarpta-ccta yo govnacyuta manava vsno gohuIa-nayaha hrsnct govnangnr-saroja-nyana-suna-jaIa-nauta-samastagno govnam paramananamrtam antan-stnan sa samabnyct Anyonc wlo wlo icciics ilis Govnastaha, 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 E+2:17%&0G7(%- eleven of tle piincipal P*%16#%20- tle >4%A%'%2&A=7:- and H(= E6#$B&0%4%0(%&1:,%. He did not inteipiet H(=,%2&>4:A%'%7%,- lowevei, hecause le consideied it veiy deai to tle Ioid and His devotees, and also nondiffeient fiom tle Ioid. Tleie can he no douht ahout Ioid Siva`s appieciation of tle >4:A%'%7%,- since in tle Twelftl Canto Siva is desciihed as tle gieatest \aisnava. As sucl, le must he fully awaie tlat it is tle supieme *(%,:$%- and so out of iespect le did not inteipiet it. Iiom ilc Pama Purana (Lttara-hnana 71.107) wc lcain low Loid Visnu oidcicd Siva io piopagaic monism: svagaman haIptas tvam ca janan ma-vmuhnan huru mam ca gopaya ycna syat srstr 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 Vcas and Vcdic iiiuals. Tlcy bccamc sunyavais, 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 Vcas. Ii was loi ilis puiposc ilai Sanlaiacaiya iniioduccd lis Advaiia vcision ol monism, a plilosoply inicimcdiaic bciwccn voidism and pcisonalism. Going liom ilc luddlisi nast io ilc Mayavada nct, nct-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 Lpansas, Vcanta-sutra, and oilci Vcdic woils, ilai onc sicp was ciiiical in biinging ilc populacc bacl io acccpiing ilc auiloiiiy ol ilc Vcas. Laici in ilc Lttara-hnana ol Pama Purana (236.7) Loid Siva limscll dcsciibcs Advaiia monism as vcilcd luddlism: maya-vaam asac-cnastram praccnanam baunam 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 Vcas` 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 Vcas 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 Sidlaia Svam 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 Vcas and iis coiollaiy sciipiuics. Ioi lis paii, Sidlaia Svam lclpcd ilc impcisonalisis gci a iasic loi Srima-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 Si Kisna Caiianya Malapiablu, and wcni cvcn luiilci. Hc iaugli ilai cvcn moic advanccd ilan van-bnaht, ilc pail ol icgulaicd dcvoiional scivicc, is raga-bnaht, 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-bnaht, wlicl is claboiaicly cxplaincd in ilc Tcnil Canio ol Srima- Pnagavatam, is ilc uliimaic cxpicssion ol prcma, lovc ol God. Sincc Caiianya Malapiablu is ilc Supicmc Pcisonaliiy ol Godlcad, wlo can conicsi His snanta Railci, ilc giadual piogicssion liom voidism io monism io pcisonalism io raga-bnaht 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, Sila Jva Gosvam will poini oui many inconsisicncics bciwccn Sanlaia's icaclings and ilc aciual conclusion ol ilc Vcas. In ilc ncxi Tcxi lc slows us ilc gloiics ol Srima-Pnagavatam ilai ilc Pnagavatam iiscll icvcals . TEXT 2+ TEXT 2+.1 ya cva hIa rstva sahsat tac-cnsyatam praptar ap sri-manvacarya-caranar vasnava-matc pravsya vasnavantaranam tac-cnsyantara-punyaranya-ritha- vyahnya-pravcsa-sanhaya tatra tatparyantaram Ihnabnr vartmopacsa hrta t ca satvata varnayant. Gopiparanadhana: Si Madlvacaiya-caiana was a diicci disciplic dcsccndani ol Sanlaiacaiya. lccoming an adlcicni ol Vaisnava ilougli alici icading Srima- 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, Si 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 Si 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, Si Madlvacaiya wioic Pnagavata-tatparyaya, a gloss on Srima-Pnagavatam ilai slowcd ilc piopci mcilod ol inicipiciaiion. TEXT 2+.2 tasma yuhtam uhtam tatrava pratnama-shannc. ta am granayam asa sutam atma-vatam varam sarva-vcctnasanam saram saram samunrtam vaasc. sarva-vcanta-saram n sri-bnagavatam syatc ta-rasamrta-trptasya nanyatra sya ratn hvact Gopiparanadhana: Tlus ilc Pnagavatam iiscll appiopiiaicly siaics, in ilc Iiisi Canio, Si Vyasadcva dclivcicd Srima-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, Srima- Pnagavatam is dcclaicd io bc ilc csscncc ol all Vcanta 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 Vcas and |tnasas, Si Vyasadcva impaiicd ilis Srima-Pnagavatam io lis son Suladcva, ilc bcsi ol ilc scll-icalizcd souls.` In ilc Twcllil Canio 12.13.15]: Srima-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. ngama-haIpa-taror gaItam pnaIam suha-muhna amrta-rava-samyutam pbata bnagavatam rasam a-Iayam munur ano rasha bnuv bnavuhan ata cva tatrava. yan svanubnavam ahnIa-srut-saram cham anyatma-ipam atttirsatam tamo `nnam samsarnam harunayana purana-gunyam tam vyasa-sunum upayam gurum muninam t sri-bnagavata-matam tu sarva-matanam anisa-rupam t sucaham. (sarva-munnam sabha-madhyam adhyasya upadcstrtvcna tcsam sarva-munnam gurutvam ap tasya tatra su-vyahtam. - n 88! Vcrson hcrc, but n ncxt vcrsc n Gop`s vcrson) Gopiparanadhana: Again in ilc Iiisi Canio, O cxpcii and ilouglilul mcn, iclisl Simad-llagavaiam, ilc maiuic liuii ol ilc dcsiic iicc ol Vcdic liiciaiuics. Ii cmanaicd liom ilc lips ol Suladcva Gosvam. 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 Simad- 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 Simad-llagavaiam, ilc maiuic liuii ol ilc dcsiic iicc ol Vcdic liiciaiuic, up io libciaiion and bcyond. Ii cmanaicd liom ilc lips ol Si Suladcva Gosvam. 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 Simad-llagavaiam, alici laving pcisonally assimilaicd ii by cxpciicncc.` Tlcsc vciscs imply ilai ilc icaclings ol Simad-llagavaiam iulc ovci all oilci plilosoplics. (Tlcy also clcaily indicaic ilai Si 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 Sila Madlvacaiya, wlom ilc mcmbcis ol lis sampraaya mosi commonly call by lis sannyasa namc, nanda Tiila, 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. Si Madlvas picdcccssois lad ilc sannyasa iiilc Tiila, 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 sampraaya, 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-narma as oiiginally inculcaicd by lialma, Naiada and Vcda-vyasa. Madlvacaiya gavc lis commcniaiy on Srima-Pnagavatam ilc namc Pnagavata- tatparya-nrnaya, 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, Si Madlva uncompiomisingly opposcd ilc Mayavads 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 Srima-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 sampraaya by bccoming a disciplc ol Si svaia Pui, wlo was a gicai- giand-disciplc ol ilc cmincni Madlviic acarya Vyasa Tiila. Tlus, oui ol dccp icspcci loi ilc loundci-acarya ol ilc Madlva-Gaudya-sampiadaya, Sila Jva Gosvam lcic iclcis io lim in ilc giammaiically pluial loim (sri-manvacarya- caranan). Srima-Pnagavatam coniains only ilc mosi cloicc subsiancc (saram saram) caiclully sclccicd liom all ilc sruts and smrts. Ii cmbodics ilc csscncc ol ilc Lpansas 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, Sila 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 paiiois bcal iipcns moic swccily, iis pulp bccoming soli and sugaiy, so Srima-Pnagavatam bccamc all ilc moic iclislablc alici cmanaiing liom Suladcvas mouil. Suladcvas mcciing Pailsii 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 Srima- Pnagavatam, ilc sagcs asscmblcd wiil Pailsii ai ilc Gangcs banl and wiil Suia and Saunala ai Naimisaianya unanimously aclnowlcdgcd lim as ilcii spiiiiual picccpioi. Purporf by BBT TransIafors Srima-Pnagavatam Is ilc Topmosi Vcdic Sciipiuic Hcic Sila Jva Gosvam cxplains Madlvacaiya's icason loi commcniing on Srima- 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. Sila Madlvacaiya, waniing io pioicci Vaisnavas liom bcing mislcd, wioic a gloss callcd Pnagavata- tatparya. Sincc Jva Gosvam las alicady slown ilai Srima-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 Sila Jva Gosvam iclics on ilc Pnagavatam iiscll as ilc piincipal souicc loi lis analysis. Hcic lc also icvcals ilc cmincncc Srima-Pnagavatam cnjoys by viiiuc ol ilc siaius ol iis biilliani spcalci, Suladcva Gosvam. 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 Sila 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 Vcas, Vcanta, and |tnasas. Tlc mosi impoiiani paii ol a iicc is iis swcci, juicy liuii, and so Srima- 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 Sila Jva Gosvam 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 Srima-Pnagavatam madc lim supciioi io all ilc oilci asscmblcd sagcs. Tlis is onc moic indicaiion ilai Srima-Pnagavatam is ilc loicmosi ol sciipiuics and ilai ii alonc slould bc analyzcd io lnow sambanna, abnncya, and prayojana. Ncxi Sila Jva Gosvam slows ilc impoiiancc ol ilc spcalci, Si Suladcva Gosvam. TEXT 25
TEXT 25.1 sarva-muninam sabna-manyam anyasya upacstrtvcna tcsam sarva-muninam gurutvam ap tasya tatra su-vyahtam. yatan. tatropajagmur bnuvanam punana mananubnava munayan sa-ssyan praycna tirtnabngamapacsan svayam n tirtnan punant santan atrr vasstnas cyavanan saravan arstancmr bnrgur angras ca parasaro gan-suto `tna rama utatnya nrapramacnmavanau mcnattnr cvaIa arstscno bnaravajo gautaman pppaIaan matrcya aurvan havasan humbna-yonr vapayano bnagavan naraas ca anyc ca cvars-branmars-varya rajars-varya arunaayas ca nanarscya-pravarams tan samctan abnyarcya raja srasa vavanc suhnopavstcsv atna tcsu bnuyan hrta-pranaman sva-chirstam yat vjnapayam asa vvhta-ccta upastnto `grc ngrnita-pann ty-ay-anantaram. tatas ca van prccnyam am vprccnc vsrabnya vpra t-hrtyatayam sarvatmana mryamanas ca hrtyam sunam ca tatramrsatabnyuhtan t prccnat rajn. tatrabnava bnagavan vyasa-putro yarccnaya gam atamano `napchsan aIahsya-Ingo nja-Iabna-tusto vrtas ca baIar avanuta-vcsan Gopiparanadhana: Ii is a wcll-lnown laci ilai Suladcva was placcd on ilc insiiuciois 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, isiiscna, 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 arunaayas a spccial ianl ol rajarss] liom dillcicni dynasiics ol sagcs. Wlcn ilcy all asscmblcd io mcci ilc cmpcioi Pailsii], lc icccivcd ilcm piopcily and bowcd lis lcad io ilc giound. Alici all ilc rss 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 Srima-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, isiiscna, 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 arunaayas a spccial ianl ol rajarss] liom dillcicni dynasiics ol sagcs. Wlcn ilcy all asscmblcd io mcci ilc cmpcioi Pailsii], lc icccivcd ilcm piopcily and bowcd lis lcad io ilc giound. Alici all ilc rss 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 pratyuttntas tc munayan svasancbnyan ty-ay-antc. sa samvrtas tatra manan maniyasam branmars-rajars-surars-varyan vyarocataIam bnagavan yatncnur granarhsa-tara-nharan paritan ty uhtam. Gopiparanadhana: Tlcn ilc sagcs all iosc liom ilcii scais io lonoi lim.` And linally: Suladcva Gosvam 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 Gosvam 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 Gosvam lad no maiciial cicdcniials. Hc lad noi cvcn ialcn bialminical iniiiaiion. Siill, ilc sagcs wlo camc io wiincss King Pailsiis passing away all dclciicd io lis auiloiiiy wiiloui qucsiion. Tlicc caicgoiics ol rss camc io bc wiil Pailsii 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 Pailsii also camc io lisicn. Alilougl any ol ilcsc wisc sagcs could lavc insiiucicd Pailsii cxpciily, ilcy lad all aiiivcd ilcic in ilcii wandciings loi ilc spccilic puiposc ol lcaiing Suladcva spcal Srima- Pnagavatam. Lvcn in ilc company ol ilcii disciplcs, ilcy wcic glad io lumbly ialc ilc iolc ol Suladcvas audicncc. Pailsii 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. Pailsii Malaiaja liisi ollcicd lis sinccic icspcci io all ilc sagcs iogcilci. Addicssing ilcm as vpras, 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 Pailsii could noi avoid asling loi ilcii advicc. lui almosi cvciyonc ilcic was awaic by mysiic insigli ilai Suladcva Gosvam was mcani io answci ilc lings 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 spcalcis claii. Suladcva camc ilcic ol lis own puic will; lc lad no moiivc ol piolii oi icpuiaiion io saiisly by spcaling io Pailsii in lioni ol ilc sagcs. Pailsii also camc ilcic liccly, wiiloui maiciial puiposc, as did ilc icsi ol ilc lcaicis. Tlis is ilc aiiiiudc wiil wlicl Srima-Pnagavatam slould bcsi bc appioaclcd: ilc spcalci slould as mucl as possiblc bc ol ilc siandaid ol Suladcva Gosvam, and ilc lcaicis slould bc as icnounccd and suiicndcicd as Pailsii and ilc gicai sagcs. Purporf by BBT TransIafors Si Suladcva Gosvam Is ilc lcsi Sclolai ol Srima-Pnagavatam Alici Sing cuiscd Malaiaja Pailsii, 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 Pailsii 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 Gosvam aiiivcd, and lc was unanimously closcn as ilc iigli pcison io answci Malaiaja Pailsii's quciy. In ilc picvious Tcxi Jva Gosvam said ilai all ilc sagcs acccpicd Suladcva as guru. In ilis scciion Jva Gosvam ciics ilc iclcicnccs io suppoii lis claim. Sincc ilc sagcs acccpicd Suladcva as guru and ii was Srima-Pnagavatam ilai lc spolc in icsponsc io Pailsii 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 Sila Suladcva Gosvam slonc lilc an cllulgcni moon among ilc siaililc sagcs, Srima- Pnagavatam slincs in ilc samc way among all oilci sciipiuics. Ncxi Sila Jva Gosvam slows ilai Srima-Pnagavatam is ilc icpicscniaiivc ol Loid Kisna, ilc Supicmc Pcisonaliiy ol Godlcad. TEXT 26 TEXT 26.1 atra yay ap tatra sri-vyasa-naraau tasyap guru-parama-guru tatnap punas tan- muhna-nnsrtam sri-bnagavatam tayor apy asruta-caram va jatam ty cvam sri-suhas tav apy upacsa csyam ty abnprayan. ya uhtam suha-muhna amrta-rava- samyutam t. tasma cvam ap sri-bnagavatasyava sarvanhyam. matsyainam yat purananhyam sruyatc tat tv apchsham t. ano hm banuna sri-hrsna-pratnn- rupam cvcam. Gopiparanadhana: loil Sila Vyasadcva and Naiada wcic picscni. Alilougl ilcy wcic Suladcvas spiiiiual masici and giand spiiiiual masici, siill Srima- 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 Sulas mouil ilis liuii las bccomc soli and lull ol ncciai Pnag. 1.1.3]. Ioi ilis icason also Srima- 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 Srima-Pnagavatam is ilc cxaci imagc ol Si Kisna Himscll. BBT: Si Vyasadcva and Naiada Muni wcic picscni in ilai asscmbly. Alilougl ilcsc iwo sagcs wcic Si Sula's guru and giand-guru, icspcciivcly, wlcn ilcy lcaid Srima-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-muhna amrta-rava-samyutam. Tlc Pnagavatam is cniiclcd wiil ncciaican juicc liom ilc mouil ol Sula` Pnag. 1.1.3]. Tlus in ilis scnsc also Srima-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, H(=,%2&>4:A%'%7%, is tle veiy iepiesentation of Ioid Kisna. TEXT 26.2 yata uhtam pratnama-shannc. hrsnc sva-namopagatc narma-jnanabnn sana haIau nasta-rsam csa puranarho `nunotan t. ata cva sarva-guna-yuhtatvam asyava rstam narman projjnta-hatavo `tra ty- ana, vcan puranam havyam ca prabnur mtram prycva ca bonayantit n pranus tr-vr bnagavatam punan t muhta-pnaIc ncmar-hara-vacancna ca. Gopiparanadhana: As said in ilc Pnagavatams Iiisi Canio, Tlis Srima- 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 Hcmadiis smrt, Tlc Vcas, 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 Srima-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 Srima-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 Vcas, Puranas, and pociic woils insiiuci onc lilc a masici, liicnd, oi bclovcd, icspcciivcly, bui Srima-Pnagavatam insiiucis lilc all ilicc.` TEXT 26.3 tasman manyantam va hcct puranantarcsu vcasya sapchsatvam sri-bnagavatc tu tatna sambnavana svayam cva nrastcty ap svayam cva Iabnam bnavat. ata cva parama-srut-rupatvam tasya. Yatnohtam. hatnam va panavcyasya rajarscr munna sana samvaan samabnut tata yatrasa satvati srutn t. atna yat hnaIu sarvam purana-jatam avrbnavycty-aham purvam uhtam tat tu pratnama-shanna-gata-sri-vyasa-naraa-samvacnava pramcyam. Gopiparanadhana: So cvcn il, as somc pcoplc ilinl, oilci Puranas aic suboidinaic io ilc auiloiiiy ol ilc Vcas, Srima-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 srut auiloiiiy, as is siaicd, How did ii so lappcn ilai King Pailsii mci ilis gicai sagc, maling ii possiblc loi ilis srut 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 Si Vyasadcvas and Naiadas convcisaiion in ilc Iiisi Canio. BBT: Conscqucnily, wlilc somc may ilinl ilai oilci Puranas nccd ilc suppoii ol ilc Vcas` auiloiiiy, Srima-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 srut ilc oiiginal Vcas]. As ii is said: How did ii so lappcn ilai King Pailsii mci ilis gicai sagc, maling ii possiblc loi ilis Vcdic icxi loi ilc puic Vaisnavas (satvati srutn) io bc sung io lim` Pnag. 1.+.7]. Tlai Srima-Pnagavatam was compilcd alici ilc oilci Puranas, as mcniioncd cailici, is lnown liom ilc dialoguc bciwccn Si 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 Pailsii. Siill Srima-Pnagavatam as ii cmanaicd liom lis mouil sccmcd io ilcm as il somciling ilcy lad ncvci lcaid bcloic. Suladcvas 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 Gosvam 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 Suladcvas 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, Srima-Pnagavatam las sullcicd no disioiiion liom iis laiillul landlcis, assuming only dillcicni cxicinal appcaianccs in ilc clanging ligli ol iimc and placc. Tlc Vcas 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 Vcas, 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. Srima-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. Srima-Pnagavatams siaius, lowcvci, is absoluic. No liglci auiloiiiy cxisis wiil ilc powci io iclaiivizc ilc icaclings ol ilc Pnagavatam. rajantc tava anyan/ puranan satam ganc yava bnagavatam nava/ sruyatc mrta-sagaram All oilci Puianic sciipiuics slinc loiil in ilc asscmbly ol sainily dcvoiccs only as long as ilai gicai occan ol ncciai, Srima-Pnagavatam, is noi lcaid Pnag. 12.13.1+]. Tlc auiloiiiy ol oilci Puranas is dcpcndcni on ilc vcilicaiion ol Vcdic srut, bui Srima-Pnagavatam is indcpcndcni. Sila Jva Gosvam cvcn suggcsis ilai dcspiic ilc Pnagavatams ollicially bclonging along wiil ilc oilci Puranas io ilc sccondaiy caicgoiy ol smrt, Vaisnavas can bc piivy io ilc conlidcniial laci ilai Srima-Pnagavatam is ilc mosi cxalicd srut sciipiuic. Tlcicloic Sila Jva calls ilc Pnagavatam ilc pratnn-rupa ol Si Kisna, His diicci icllcciion; bccausc God and His imagc aic nondillcicni, ilis implics ilai Srima-Pnagavatam is ilc lull incainaiion ol ilc Supicmc Pcisonaliiy ol Godlcad in sound. Purporf by BBT TransIafors Srima-Pnagavatam Is Scll-Sullicicni Vcdic iiadiiion iccognizcs ilicc ways ol icacling-lilc a iulci, lilc a liicnd, and lilc a lovci. Tlc Vcas spcal in an impciaiivc voicc, lilc an ovciloid: satyam vaa narmam cara. Spcal ilc iiuil and bc icligious` (1attriya Lp. 1.11). Tlc Vcas 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. Srima-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 Gosvam icciicd ii. Hc naiiaicd ilc Pnagavatam in sucl a maivclous way ilai boil lis guru, Sila Vyasadcva, and lis param guru, Si 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 Gosvam's spcaling Srima-Pnagavatam liom an clcvaicd scai in ilc picscncc ol lis gurus is onc ol ilc iaic cxccpiions. lccausc lis gurus conscnicd io ii, lowcvci, Si Sula is laulilcss, as Sila Visvanaila Caliavaii 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 Si Sula, ilcii qualilicd disciplc. Srima-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 llsma insiiucicd King Yudlisiliia liom lis bcd ol aiiows alici ilc Kuiulsciia Wai. llsma's main puiposc, lowcvci, was io convincc Yudlisiliia io bcgin managing lis lingdom. ly coniiasi, Srima-Pnagavatam was spolcn in jusi ilc opposiic conicxi: King Pailsii, laving icnounccd lis lingdom, simply wanicd io lcai hrsna-hatna and in ilis way disclaigc ilc only duiy ol a dying man. Si Suladcva ilus lad no nccd io diluic lis naiiaiion wiil iall ol lowci icligious piinciplcs. Tlcicloic Srima-Pnagavatam is ilc mosi pcilcci and complcic iiansccndcnial sciipiuic. Ii docs noi cvcn dcpcnd on ilc suppoii ol ilc Vcas. Indccd, ilc sunlilc Srima-Pnagavatam is ilc vciy icpicscniaiion ol Loid Kisna. Tlc Loid posscsscs all good qualiiics, as Sila Rupa Gosvam cxplains in lis Pnaht-rasamrta-snnu (2.1.17) wlilc analyzing vaiious dcvoiional mcllows: nayahanam sro-ratnam hrsnas tu bnagavan svayam yatra ntyataya sarvc vrajantc mana-gunan Loid Si Kisna, ilc oiiginal Pcisonaliiy ol Godlcad, is ilc cicsi jcwcl ol all lciocs. All wondcilul qualiiics aic cicinally picscni in Him.` Sincc Srima- 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 >4:A%'%7% LB(:$% upioots tle demoniac influence in society and piotects saintly peisons witl its amhiosial naiiations. Otlei sciiptuies speak ahout fiuitive activities, impeisonal Bialman, oi 8@A%- and tley may oi may not say sometling ahout tle tianscendental patl of love of Godlead. But tle >4:A%'%7%, 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 Sila Jva Gosvam cxplains lis mcilod ol analyzing ii. TEXT 27 TEXT 27.1 ta cvam parama-nnsrcyasa-nscayaya sri-bnagavatam cva paurvaparyavroncna vcaryatc. tatrasmn sanarbna-sathatmahc grantnc sutra-stnaniyam avatarha- vahyam vsaya-vahyam sri-bnagavata-vahyam. bnasya-rupa ta-vyahnya tu samprat manya-csaau vyaptan avata-vano nunam bnagavan-manmanam avaganaytum ta-vacna harvurta-Ipinam parama-vasnavanam srinara-svam-carananam suna-vasnava-snantanugata cct tarn yatnava cva vIhnyatc. Gopiparanadhana: Tlcicloic io ascciiain wlai is aciually ilc liglcsi good in lilc wc slould locus oui invcsiigaiion on Srima-Pnagavatam, caiclully icconciling iis siaicmcnis wiil wlai picccdcs and lollows ilcm. Wiil ilis aim, in ilis woil consisiing ol six Sanarbnas ilc iniioducioiy scnicnccs in cacl anuccnca] will scivc ilc lunciion ol sutras. Tlc quoiaiions liom Srima-Pnagavatam will bc ilc sciipiuial icxis undci considciaiion. Sidlaia Svams cxplanaiion ol ilc Pnagavatam will scivc as oui piimaiy commcniaiy. Sila Sidlaia Svam is a pclcci Vaisnava. lui io cniicc ilc Advaiia-vads-- 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 Si Svami-caianas commcniaiy vcibaiim wlcn iis agiccs wiil ilc conclusions ol puic Vaisnava plilosoply. BBT: So ii is ilai wc slall locus oui aiicniion on siudying Srima-Pnagavatam io dciciminc wlai is ilc uliimaic good in lilc. Wlilc conduciing ilis siudy, wc slall ialc inio considciaiion low Srima-Pnagavatam`s siaicmcnis laimonizc wiil ilcii picccding and lollowing icxis. In ilcsc Sx Sanarbnas, 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 Sidlaia Svam will scivc as ilc commcniaiy on ilc sutras. Somciimcs lc insciicd Mayavad 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 Sidlaia Svam's commcniaiy accoids wiil siiici Vaisnava piinciplcs, wc slall quoic ii vcibaiim. TEXT 27.2 hvact tcsam cvanyatra-rsta-vyahnyanusarcna rava-csa-vhnyata-parama- bnagavatanam tcsam cva banuIycna tatra vasnavatvcna prasnatvat sri-bnagavata cva hvact hvacn mana-raja ravcsu ca bnursan ty ancna pramta-manmnam sahsac-cnri-prabnrttan pravrtta-sampraayanam sri- vasnavabnnanam sri-ramanuja-bnagavat-paa-vracta-sri-bnasya-rsta-mata- pramanycna muIa-grantna-svarasycna canyatna ca. avata-vyahnyanam tu prasnatvan natvtayatc. Gopiparanadhana: Oui cxplanaiion ol cciiain Pnagavatam vciscs will bc bascd on commcnis givcn by Sidlaia Svam on oilci vciscs. Somciimcs oui cxplanaiion will bc bascd on siaicmcnis by ilc cxalicd dcvoiccs ol ilc Loid lnown as Si Vaisnavas. Tlcy aic lamous iloiougloui ilc Diavida-dcsa and in oilci icgions, and ilcii sampraaya was loundcd by ilc goddcss Si lciscll. Srima-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 Si Vaisnavas wc ciic aic cciiilicd by ilc auiloiiiy ol Si Ramanuja llagavai-padas 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-vads aic alicady so wcll-lnown wc will noi boilci io claboiaic on ilcm mucl. BBT: Somciimcs wc slall lollow ilc vicws Sidlaia Svam 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 Si-sampiadaya, wlicl oiiginaicd diiccily wiil Goddcss Lalsm. Tlcsc gicai dcvoiccs aic lamous iliougloui India's souilcin icgion (Diavida-dcsa) and clscwlcic. Srima- 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-sanarbna can bc considcicd logically dividcd inio iwo paiis, alilougl Sila Jva Gosvam did noi spccilically indicaic ilis division. Tlc liisi iwcniy loui anuccncas 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 Sx Sanarbnas. Tlc sccond paii ol ilc 1attva- sanarbna, bcginning liom anuccnca 25, ascciiains ilc gcncial naiuic ol ilc Supicmc Tiuil, oi tattva, icvcalcd in Srima-Pnagavatam. Pantas somciimcs call ilc iwo paiis ol 1attva-sanarbna ilc Pramana-hnana and Pramcya-hnana, 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 anuccncas 27 and 2S Si Jva Gosvam discusscs somc dciails ol lis mcilodology. Tlc piinciplc objcci ol siudy in ilc Sanarbnas 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 Sanarbna dcals wiil an individual main iopic, and wiilin cacl Sanarbna 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 anuccncas, wlicl is modclcd alici ilc logical siiuciuic ol ilc Vcanta-sutra. In ilc Vcanta-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 Lpansas. Tlcsc vsaya- vahyas, oi srut icxis undci considciaiion, aic lcli unspolcn, and aic only lnown on ilc icsiimony ol an auiloiiiaiivc commcniaiy (bnasya). Lacl sclool ol Vcanta iclics on ilc bnasya ol iis own loundci-acarya, iogcilci wiil any numbci ol sub- commcniaiics (tihas) by lollowcis. Sila Jva Gosvam plans io iniioducc lis anuccncas wiil siaicmcnis ol lis own wlicl will scivc ilc lunciion ol sutras. Hc will quoic a Pnagavatam vcisc, oi somciimcs a lcw, as ilc vsaya-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 Sidlaia Svams Pnavartna- ipha on Srima-Pnagavatam, somciimcs quoicd vcibaiim. Anoilci piinciplc souicc ol cxplanaiion will bc siaicmcnis by icaclcis ol ilc Ramanuja-sampiadaya. Gaudya Vaisnavas aic in somc icspccis closci plilosoplically io ilc Si Vaisnavas coming liom Ramanujacaiya ilan io ilc Madlviics wiil wlom ilcy aic ollicially alliliaicd. Loid Caiianyas lollowcis cannoi agicc wiil somc ol Madlvacaiyas 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 Si Vaisnava opinion conccins ilc jivas alici libciaiion: Si 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-vads commcnis on ilc woids ol ilc Pcisonaliiy ol Godlcad and His puic dcvoiccs in Pnagava-gita and Srima-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 Mayavads, pioponcnis ol ilc ilcoiy ilai cvciyiling wiil namc and loim is a cicaiion ol Maya, cvcn God. Wiiloui bcing iudc, Sila Jva Gosvam lcic ollcis a mild cxcusc loi noi ciiing Advaiia cxplanaiions ol Srima-Pnagavatam in ilc Sanarbnas. Purporf by BBT TransIafors Mcilodology ol ilc Sat-sanarbna Hcic Sila Jva Gosvam cxplains lis mcilod ol analyzing Srima-Pnagavatam. Hc plans io lollow a loimai similai io ilc onc Sila Vyasadcva uscs in ilc Vcanta- sutra. In ilc Sanarbnas, ilc iniioducioiy siaicmcnis aic lilc ilc sutras in ilc Vcanta-sutra, ilc siaicmcnis ol Srima-Pnagavatam consiiiuic ilc subjcci io bc analyzcd, and Sila Jva Gosvam's commcnis on ilc Pnagavatam`s siaicmcnis aic lilc ilc commcniaiy (bnasya) on ilc sutras. Jva Gosvam 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 Sidlaia Svam. Alilougl Sidlaia Svam acccpicd ilc icnounccd oidci ol lilc in Sanlaia's sampraaya, wlicl opposcs ilc pcisonalism ol Kisna consciousncss, lis commcniaiics on Srima-Pnagavatam, ilc Pnagava-gita, and ilc Vsnu 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 Sidlaia Svam's iiuc siancc. Si Caiianya Malapiablu also acccpicd sannyasa in Sanlaia's linc, bui liom ilc bcginning His icaclings icluicd ilc Mayavada dociiinc. Hcncc Si Caiianya's gicai icspcci loi Sidlaia Svam and lis Pnagavatam commcniaiy is piool cnougl ilai Sidlaia Svam was noi a Mayavada sannyasi ai lcaii, any moic ilan Si Caiianya Malapiablu was. Caiianya Malapiablu considcicd all Mayavads ollcndcis ai ilc loius lcci ol Kisna, ilc Supicmc Pcisonaliiy ol Godlcad, yci lc would noi iolciaic cvcn mild oi indiicci ciiiicism ol Sila Sidlaia Svam. Wlcn Vallabla llaiia iold Loid Caiianya lc lad wiiiicn a Pnagavatam commcniaiy ilai suipasscd Sidlaia Svam's, Loid Caiianya icbulcd Vallabla and icluscd io lcai ii (scc Catanya- cartamrta, Antya 113-37). Iiom ilis incidcni wc can undcisiand ilc cxalicd siaius ol Sidlaia Svam as a suiicndcicd, puic dcvoicc ol ilc Loid. Wc can also bc cciiain ilai Jva Gosvam, as a loyal lollowci ol Loid Caiianya's, lcld Sidlaia Svam's Pnagavatam commcniaiy, Pnavartna-ipha, in ligl csiccm. Tlus Sila Jva Gosvam iclcis io Sidlaia as parama-vasnava, a iopmosi dcvoicc. In ilis Tcxi Sila Jva Gosvam iclls wly Sidlaia Svam insciicd somc Mayavad idcas inio lis Pnavartna-ipha commcniaiy. Somc ol Sanlaia's lollowcis dcvclopcd a iasic loi Srima-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, Sidlaia Svam wioic a mixcdcommcniaiy on ilc spoilcss Purana. Jusi as a lislciman uscs baii io caicl lisl, occasionally Sidlaia Svam would picscni monisiic opinions aboui somc Pnagavatam vciscs in oidci io aiiiaci ilc Mayavads wlo lilcd io icad ilc Pnagavatam. Tlis was mcicly paii ol lis picacling siiaicgy; ii docsn'i malc lim a Mayavad. Ncvciilclcss, alilougl Jva Gosvam undcisiands Sidlaia Svam's moiivcs, in ilc Sanarbnas lc clooscs noi io ciic ilc impcisonal cxplanaiions lound in ilc Pnavartna-ipha. In laci, iliougloui ilc Sanarbnas Sila Jva Gosvam ialcs cvciy oppoiiuniiy io dcmolisl ilc Mayavada vicw. Clcaily lc docs noi considci ilc Mayavads lis piimaiy audicncc, as Sidlaia Svam musi lavc wlcn lc wioic lis commcniaiy. Jva Gosvam's inicndcd audicncc is appaicni liom lis dcclaiaiion in ilc sixil Tcxi ol ilc 1attva-sanarbna, wlcic lc says ilai no onc slould icad ilis bool wlo is avcisc io sciving Loid Kisna's loius lcci. Jva Gosvam'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 Sidlaia Svam's commcniaiy only wlcn ii accoids wiil siiici Vaisnava piinciplcs. Tlis siaicmcni las causcd somc modcin sclolais io ciiiicizc Jva Gosvam loi noi icspcciing ilc libcial scniimcnis ol Si Caiianya Malapiablu, bui ilis ciiiicism aiiscs liom a supcilicial undcisianding ol Loid Caiianya's ical aiiiiudc. Sidlaia Svam was noi a Mayavad, alilougl loi ilc icason mcniioncd abovc lc did givc a monisiic slani io somc paiis ol lis Pnagavatam commcniaiy. Considciing wly Sidlaia Svam did ilis in lis Pnavartna-ipha, wly slould Sila Jva Gosvam, in an cniiicly dillcicni woil mcani loi an cniiicly dillcicni audicncc, ciic ilosc cxplanaiions ol Sidlaia's ilai opposc ilc iiuc conclusion ol ilc Pnagavatam and cvcn Sidlaia Svam's own conviciions Si Jva las alicady csiablislcd Srima-Pnagavatam as ilc supicmc auiloiiiy, and liom ilis poini on in lis Sanarbnas lc will noi dcal wiil any opinions ilai coniiadici ii. Hc malcs lis policy cxplicii: Hc icspccis ilc puipoiis ol Sidlaia insolai as ilcy lollow ilc spiiii and inicni ol ilc Srima-Pnagavatam iiscll. In ilis way Sila Jva Gosvam icmains iiuc io ilc Vaisnavism ol Sila Sidlaia Svam and also io lis own Gaudya-sampiadaya. Ai ilc cnd ol ilis Tcxi, wlcn Jva Gosvam 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 Sila Jva Gosvam dcsciibcs ilc souiccs ol cvidcncc oilci ilan Srima- Pnagavatam ilai lc plans io ciic in ilc Sat-sanarbna. TEXT 28 TEXT 28.1 atra ca sva-arstartna-vscsa-pramanyayava na tu srima-bnagavata-vahya- pramanyaya pramanan srut-purana-vacanan yatna-rstam cvoanaraniyan. hvact svayam arstaharan ca tattva-vaa-gurunam ananunhanam srimac- cnanharacarya-ssyatam Iabnvap sri-bnagavat-pahsa-patcna tato vccnya pracura- pracarta-vasnava-mata-vscsanam ahsna-csa-vhnyata-ssyopassyi-bnuta-sri- vjayanvaja-branmatirtna-vyasatirtna-vca-vcartna-vva-varanam sri- manvacarya-carananam sri-bnagavata-tatparya-bnarata-tatparya-branma-sutra- bnasyabnyan sangrnitan. Gopiparanadhana: In ilis bool I will bc ciiing vaiious siaicmcnis liom srut, 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 Srima-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 Si Madlvacaiya-caiana, including Sri Pnagavata-tatparya, Manabnarata-tatparya and Pranma-sutra-bnasya. Si 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 Simai Sanlaiacaiya, lc scpaiaicd limscll liom Sanlaias 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 Si Vijayadlvaja Tiila, lialmanya Tiila and Vyasa Tiila, all ol wlom aic vciy cmincni sclolais ol ilc Vcas and ilcii puipoiis. BBT: Hcic in ilc Sat-sanarbna I will quoic liom ilc Vcas, 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 Srima-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 Siman 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 tas cavam uhtam bnarata-tatparyc. sastrantaran sanjanan vcantasya prasaatan csc csc tatna grantnan rstva cava prtnag-vnan yatna sa bnagavan vyasan sahsan narayanan prabnun jagaa bnarataycsu tatna vahsyc ta-ihsaya t. tatra ta-unrta sruts catur-vca-shnaya puranam ca garuainam samprat sarvatrapracara-rupam amsaham samnta ca mana-samntaha tantram ca tantra- bnagavataham branma-tarhaham t jncyam. Gopiparanadhana: Tlus in lis Manabnarata-tatparya 2.7.S] Si Madlva says, Ii is by ilc mcicy ol ilc Vcanta-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 srut icxis sucl as ilc Catur-vca-shna, poiiions ol ilc Garua and oilci Puranas wlicl aic now noi availablc cvciywlcic, samntas lilc ilc Mana-samnta, and tantras lilc ilc 1antra-bnagavata and Pranma-tarha. BBT: In lis Pnarata-tatparya Si Madlvacaiya siaics: Having undcisiood oilci sciipiuics wiil ilc lclp ol ilc Vcanta-sutra, and laving loolcd ai vaiious linds ol sciipiuics in dillcicni paiis ol ilc couniiy, I slall givc my cxplanaiion in accoidancc wiil wlai Si 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 Si Madlvacaiya will includc poiiions liom sucl Vcdic sruts as ilc Catur-vca-shna, Puianic icxis liom unavailablc paiis ol ilc Garua Purana and oilci woils, samnta icxis liom ilc Mana-samnta and similai woils, and tantra icxis liom ilc 1antra-bnagavatam, Pranma-tarha, and so on. Purporf by Gopiparanadhana prabhu Sila Jva Gosvam 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 Sanarbnas lc will caiclully coiioboiaic lis inicipiciaiion ol Srima-Pnagavatam by ilc iiusiwoiily cvidcncc ol saba-pramana. Tlis is ilc siandaid ol bialminical sclolaislip: tasmac cnastram pramanam tc/ haryaharya-vyavastntau jnatva sastra-pramanohtam/ harma hartum narnas 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 Pnagava-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, Si Jva 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. Si 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. Sila Jva Gosvam, lowcvci, iiusis ilc woid ol Si 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 Sila 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 Si Vaisnava lvais 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. Sila Madlvacaiya was an incainaiion ol onc ol ilc ilicc sons ol ilc wind-god Vayu, along wiil Hanuman and llma. Hc naiuially icpicscnicd ilc aiiiiudc ol ilc dcmigods. Si Madlvas 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, Si 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. Aranyo bnagavan vrajcsa tanayas ta-nama vrnavanam. 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 hact upasana vraja-vanu-vargcna ya haIpta. 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 Sila Jva Gosvam las piovcn Srima-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 Si Madlvacaiya, wlo livcd a lcw ccniuiics bcloic Jva. Madlvacaiya olicn quoics liom bools ilai by Si Jva'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 Udup, 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 Sanarbnas Sila Jva Gosvam 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 t tattva-vaan. 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 Mayavads ol lis iimc. ly iclying on bools by Sila Madlvacaiya and lis cmincni lollowcis as a piincipal souicc ol cvidcncc, Jva Gosvam slows lis indcbicdncss io ilcm. Jva Gosvam is, lowcvci, a lollowci ol Loid Caiianya, wlosc icaclings dillci liom Madlvacaiya's. In lis Sanarbnas Si Jva 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, Si 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-sanarbna cnds. Having csiablislcd saba- pramana as ilc only indcpcndcnily valid mcans ol lnowlcdgc, and laving csiablislcd Srima-Pnagavatam as ilc iopmosi loim ol saba-pramana, in ilc ncxi scciion Sila Jva Gosvam 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 srima-bnagavatasya tatparyam ta-vahtur nraya-nstna-paryaIocanaya sanhscpatas tavan nrnarayat. sva-suhna-nbnrta-cctas ta-vyuastanya-bnavo `py ajta-rucra-IiIahrsta-saras taiyam vyatanuta hrpaya yas tattva-ipam puranam tam ahnIa-vrjna-gnnam vyasa-sunum nato `sm Gopiparanadhana: So now lci us lool ai a vcisc wlicl ollcis lomagc io ilc spcalci ol ilis Srima-Pnagavatam and biiclly dclincs ilc Pnagavatams mcssagc by icllcciing on ilc aiiiiudc ol ilc spcalcis lcaii: Lci mc ollci my icspccilul obcisanccs unio Suladcva Gosvam, 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, Srima-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 Srima-Pnagavatam, Suia Gosvam 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 Gosvam, 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, Srima-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 srinara-svam-vracta sri-gurum namas-harot. sva-suhncnava nbnrtam purnam ccto yasya san. tcnava vyuasto `nyasmn bnavo bnavana yasya tatna-bnuto `py ajtasya rucrabnr IiIabnr ahrstan saran sva-suhna-gatam naryam yasya san. tattva-ipam paramartna-prahasaham sri-bnagavatam yo vyatanuta tam nato `sm` ty csa. Gopiparanadhana: Hcic is Sidlaia Svams commcniaiy on ilis vcisc: Hc Suia Gosvam] 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 Simad-llagavaiam, ilc ligli ol ilc iiuil, ilai is io say, ilc sciipiuic wlicl icvcals ilc liglcsi goal ol lilc. BBT: Sidlaia Svam cxplains in lis commcniaiy: Suia Gosvam pays obcisanccs io lis spiiiiual masici Si 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 Srima- Pnagavatam, wlicl illumincs ilc supicmc goal ol lilc.` TEXT 29.3 cvam cva vtiyc ta-vahyam cva praycna munayo rajan ty-a-paya-trayam anusanncyam. atrahnIa-vrjnam tarsa-bnavasya prathuIam uasinam ca sarvam jncyam. ta cvam na sambann-tattvam branmanana ap prahrsto rucra-IiIa- vsstan sriman ajta cva. sa ca purnatvcna muhnyataya sri-hrsna-samjna cvct sri- baarayana-samanau vyahti-bnavsyat. tatna prayojanahnyan purusartnas ca tarsa-ta-asaht-janaham tat-prcma-suhnam cva. tato `bnncyam ap tarsa-tat- prcma-janaham taI-IiIa-sravana-Iahsanam ta-bnajanam cvcty ayatam. atra vyasa- sunum t branma-vavartanusarcna sri-hrsna-varaj janmata cva mayaya tasyasprstatvam suctam. 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 sambann-tattva, ilc iiuil wiil wlicl onc slould csiablisl coniaci, is somciling gicaici ilan ilc bliss ol lialman, namcly Siman 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 Si ladaiayana Vyasas 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 abnncya 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-vavarta Purana, ilai Suladcva was licc liom all inllucncc ol Maya liom lis vciy biiil bccausc ol Si Kisnas bcncdiciion. Tlc vcisc undci discussion was spolcn by Si Suia io Si Saunala. BBT: Similaily woiil cxamining aic ilc ilicc vciscs Si 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 ahnIa-vrjnam (all inauspicious ilings`) indicaic cvciyiling coniiaiy oi iiiclcvani io dcvoiional scivicc. Tlcicloic ilc subjcci ol ilis bool (sambann-tattva) is Siman Ajiia, wlo iiansccnds ilc ccsiasy ol impcisonal icalizaiion and is disiinguislcd by His cnclaniing plcasuic pasiimcs. Laici, in ilc conicxi ol oui discussion ol Sila Vyasa's iiancc, ii will bc madc clcai ilai in His lullcsi manilcsiaiion Loid Ajiia is piimaiily namcd Si Kisna. Similaily, ilc linal goal (prayojana-tattva) is ilc lappincss ol lovc loi Him, wlicl lcads io ilc soii ol aiiaclmcni io Him ilai Si Sula cxpciicnccd. And ilus oui mcans (abnncya) 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 Si Sula. Tlc idcniiiy ol cacl ol ilcsc ilicc piinciplcs (sambanna, abnncya, and prayojana) lollows as a naiuial logical conscqucncc. Tlc pliasc vyasa-sunum (son ol Si Vyasa`) in Srima-Pnagavatam 12.12.69 alludcs io somciling dcsciibcd in ilc Pranma-vavarta Purana-namcly, ilai Suladcva, bccausc ol Si Kisna's bcncdiciion, icmaincd uniouclcd by Maya liom lis vciy biiil. Tlc vcisc undci discussion Pnag. 12.12.69] was spolcn by Si Suia io Si Saunala. Purporf by Gopiparanadhana prabhu Having dcmonsiiaicd ilc auiloiiiy ol Srima-Pnagavatam and laving ouilincd lis mcilodology, Si Jva Gosvam now bcgins lis cxposiiion ol ilc scicncc ol Kisna consciousncss on ilc basis ol siaicmcnis liom Srima-Pnagavatam. Hc liisi picscnis a basic conspccius ol ilc scicncc, ioucling cacl ol ilc ilicc majoi plascs ol icalizaiion in Kisna consciousncss (sambanna, abnncya and prayojana), by looling ai Suia Gosvams piaisc ol Sila Suladcva in ilc ncxi-io-lasi clapici ol ilc Pnagavatam. Tlis vcisc lclps us bcgin io undcisiand ilc piimaiy conccins ol Srima-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 Srima-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 Loids 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-vad lilc Suladcva piovcs. Lvcn bcloic biiil liom lis moilcis 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 Sila Vyasadcva lad io ialc io cniicc Suladcva bacl lomc will bc dcsciibcd laici in Sri 1attva-sanarbna (anuccnca +9). Suia Gosvams claiaciciizaiion ol Suladcvas lcaii is conliimcd by Suladcvas own woids in ilc Sccond Canio: praycna munayo rajan nvrtta vn-scnatan nargunya-stna ramantc sma gunanuhatnanc narcn am bnagavatam nama puranam branma-sammtam anitavan vaparaau ptur vapayana anam parnstnto `p nargunya uttama-sIoha-IiIaya grnita-ccta rajarsc ahnyanam ya anitavan O King Pailsii, 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 Srima-Pnagavatam, wlicl is cqual io all ilc Vcas, liom my lailci, Sila 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 Si Suladcva Gosvam's Iaiil In ilc picccding Tcxis, Sila Jva Gosvam compaicd and coniiasicd ilc Vcas, Vcanta, |tnasas, and Puranas io slow ilai Srima-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-sanarbna. Oncc again lc uscs a Pnagavatam vcisc as lis invocaiion. ly quoiing liom Suia Gosvam's piaycis io Suladcva, Sila Jva Gosvam limscll icvcics Suladcva Gosvam io involc lis blcssings, so ilai Jva may picscni ilc puipoii ol Srima-Pnagavatam wiiloui any dcviaiion. Tlcn lc poinis oui ilc tattvas ol sambanna, abnncya, and prayojana in ilc quoicd vcisc. Unlilc commcniaiois wlo iwisi ilc Pnagavatam`s siaicmcnis io suppoii ilcii own idcas, Sila Jva Gosvam las no inicicsi in loicing any piivaic opinions on us. Hc wanis io cxplain Srima-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, Sila Vyasadcva, and also ilc lcaiis ol ilc spcalcis, Suladcva Gosvam and Suia Gosvam. 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 Srima-Pnagavatam in Tcxi 29.1, Suia Gosvam icvcals somciling aboui ilc lilc ol Suladcva Gosvam, 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 Srima-Pnagavatam wlcn lc naiiaicd ii io Pailsii 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. (Sila Jva Gosvam inloims us ilai ilis dcsciipiion is lound in ilc Pranma-vavarta Purana.) As wc lcain liom Clapici Scvcn ol Srima-Pnagavatam`s Iiisi Canio and liom ilc icxis ilai Sila Jva Gosvam 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 Mayavads insisi ilai bccausc Sila Suladcva Gosvam was aiiaclcd io impcisonal lialman icalizaiion cvcn bcloic lis biiil, lc musi lavc icmaincd lixcd in ilis idcal. Tlcicloic, ilcy concludc, Srima-Pnagavatam in laci piomoics Advaiia impcisonalism. Tlc piayci ol Suia Gosvam quoicd lcic icluics ilis spcculaiion. Anoilci icason Sila Jva Gosvam quoics Suia's piayci is io icvcal ilc csscniial puipoii ol Srima-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 Gosvam limscll conliims ilc supciioiiiy ol ilc bliss ol bnaht. praycna munayo rajan nvrtta vn-scnatan nargunya-stna ramantc sma gunanuhatnanc narcn am bnagavatam nama puranam branma-sammtam anitavan vaparaau ptur vapayana anam parnstnto `p nargunya uttama-sIoha-IiIaya grnita-ccta rajarsc ahnyanam ya anitavan O King Pailsii, 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 Srima-Pnagavatam, wlicl is cqual io all ilc Vcas, liom my lailci, Sila 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 Srima- Pnagavatam-ilai ii was ablc io capiivaic|DDB1O4j tle leait of a liglly advanced Bialman-iealized soul. In ilc ncxi Tcxi Sila Jva Gosvam bcgins analyzing ilc lcaii ol Sila Vyasadcva. TEXT 30 TEXT 30.1 tarsam cva tatparyam harsyamana-ta-grantna-pratpaya-tattva-nrnaya-hrtc tat- pravahtr-sri-baarayana-hrtc samanav ap sanhscpata cva nrnarayat. bnaht-yogcna manas samyah pranntc `maIc apasyat purusam purnam mayam ca ta-apasrayam yaya sammonto jiva atmanam tr-gunatmaham paro `p manutc `nartnam tat-hrtam cabnpayatc anartnopasamam sahsa bnaht-yogam anohsajc Iohasyajanato vyasas cahrc satvata-samntam yasyam va sruyamanayam hrsnc parama-purusc bnahtr utpayatc pumsan soha-mona-bnayapana sa samntam bnagavatim hrtvanuhramya catmajam suham anyapayam asa nvrtt-nratam munm Gopiparanadhana: Tlc samc mcssagc is also biiclly dclincd in ilc dcsciipiion ol Si ladaiayanas iiancc. In ilis mcdiiaiion Vyasadcva, ilc cailici spcalci ol Srima-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 bnaht-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 Srima-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 Srima-Pnagavatam and icvising ii, iaugli ii io His son, Si Suladcva Gosvam, wlo was absoibcd in icnunciaiion` Pnag. 1.7.+-S]. BBT: Si Suia Gosvam clucidaics ilc samc basic mcssagc ol Pnagavatam wlilc dcsciibing ilc mcdiiaiivc iiancc ol iis auiloi, Sila Vyasadcva. Wlai Vyasadcva cxpciicnccd indicaics ilc piinciplcs lc will laici csiablisl in lis bool, Srima- Pnagavatam. Si Suia dcsciibcs ilis iiancc in biicl: Tlus lc lixcd lis mind, pcilccily cngaging ii by linling ii in dcvoiional scivicc bnaht-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 Srima- 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 Srima-Pnagavatam and icvising ii, iaugli ii io His son, Si Suladcva Gosvam, wlo was alicady cngagcd in scll-icalizaiion` Pnag. 1.7.+-S]. TEXT 30.2 tatra. sa va nvrtt-nratan sarvatropchsaho munn hasya va brnatim ctam atmaraman samabnyasat t saunaha-prasnanantaram ca. atmaramas ca munayo nrgrantna apy uruhramc hurvanty anatuhim bnahtm ttnam-bnuta-guno narn narcr gunahspta-matr bnagavan baarayann anyagan mana ahnyanam ntyam vsnu-jana-pryan bnaht-yogcna prcmna.. astv cvam anga bnajatam bnagavan muhuno muhtm aat harnct sma na bnaht-yogam ty atra prasncn. Gopiparanadhana: In ilai samc passagc Saunala asls, Si Suladcva Gosvam 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 Gosvam 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. Sila Suladcva Gosvam, ilc son ol Sila 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 Srima-Pnagavatam]` Pnag. 1.7.10- 11]. In dcvoiional scivicc (bnaht-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 bnaht-yoga, puic lovc loi Him` Pnag. 5.6.1S]. BBT: Saunala Rsi ilcn inquiics: Si Suladcva Gosvam 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 Gosvam 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. Sila Suladcva Gosvam, ilc son ol Sila 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 Srima-Pnagavatam]` Pnag. 1.7.10-11]. Tlc pliasc bnaht-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 bnaht-yoga, puic lovc loi Him` Pnag. 5.6.1S]. TEXT 30.3 pranntc samantc samannanusmara ta-vccsttam t tam prat sri-naraopacsat. purna-paasya muhta-pragranaya vrttya. bnagavan t sabo `yam tatna purusa ty ap vartatc nrupans ca vasucvc `hnIatman t pamottara-hnana-vacanavastambncna, tatna. hama-hamo yajct somam ahaman purusam param ahaman sarva-hamo va mohsa-hama uara-nin tivrcna bnaht-yogcna yajcta purusam purnam ty asya vahya-vayasya purva-vahyc purusam paramatmanam prahrty-chopanm isvaram uttara-vahyc purusam purnam param nrupanm t tihanusarcna ca purnan puruso `tra svayam bnagavan cvocyatc. Gopiparanadhana: Iixcd (pranntc) mcans lixcd in mcdiiaiivc iiancc (samantc), in accoidancc wiil Naiadas insiiuciion io lim Vyasadcva], Plcasc icmcmbci ilc Loids cxccpiional aciiviiics by mcdiiaiing in iiancc (saman) 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 Pama Puranas Lttara-hnana 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 Sidlaia Svam] 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 (upan) 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 pranntc (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 Pama Purana Lttara-hnana 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 Sidlaia Svam'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]. Sila Sidlaia Svam siaics ilai ilc woid purusa in ilc liisi ol ilcsc iwo vciscs indicaics ilc Supcisoul, wlosc upan (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 upans. 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 Sila Vyasadcva did noi composc ilc Pnagavatam as a ncw cicaiion ol lis own, and Suladcva Gosvam was noi ilc liisi io icciic ii, noncilclcss ilc cicinal icxi ol Srima-Pnagavatam immoiializcs ilcm as iis auiloi and piimaiy spcalci. Sila Jva Gosvam ilus callcd Suladcva ilc Pnagavatams spcalci (vahta) in ilc picvious anuccnca, 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- narma. Sila Vyasadcva manilcsicd Srima-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 (saman), 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 (bnaht-yoga). Tlus picpaicd, lc was ablc io scc ilc Absoluic Tiuil diiccily in lis lcaii and iccoid lis vision in Srima-Pnagavatam. Vyasadcvas cxpciicncc is dcsciibcd in ilc Scvcnil Clapici ol Srima- Pnagavatams Iiisi Canio. Sila Jva Gosvam 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- sanarbna, anuccncas 30 iliougl +9, io analyzing ilcsc lcw vciscs. Tlc icim bnaht-yoga, wlicl His Divinc Giacc Sila 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. Pnaht-yoga in piaciicc naiuially dcvclops inio pcilcci bnaht-yoga. smarantan smarayantas ca mtno gnaugna-naram narm bnahtya sanjataya bnahtya bbnraty 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 Sila Jva Gosvam aigucs lcic ilai in ilc conicxi ol Vyasadcvas 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 cicaiuics 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 Sila Sidlaia Svam ciicd lcic usc onc dilliculi plilosoplical icim, upan, wlicl wc will lavc io dcal wiil scvcial moic iimcs in ilc icmaining anuccncas ol Sri 1attva-sanarbna. Tcclnically, an upan 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 sioncs 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 llowcis sianding bclind ii. Tlc sioncs icdncss is a mcicly appaicni qualiiy, an upan. 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 upan, 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 upan. Wlcn Si Kisna was picscni on ilis caiil livc ilousand ycais ago, pcisons wlo cnvicd Him saw oidinaiy luman laulis in His claiacici; ilcsc wcic upans cllcciing ilc vision ol ilosc wlo misundcisiood ilc Loid. Tlc vciscs ol Srima-Pnagavatam ciicd in ilis anuccnca slow iwo minoi dillcicnccs liom ilc icxi publislcd by ilc llaliivcdania lool Tiusi. Tlcsc aic vyasas cahrc insicad ol vvan 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 Sila Vyasadcva's Tiancc, Paii I To undcisiand ilc mcaning ol a piolound bool lilc Srima-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 Sila Vyasadcva's mind, oi lcaii, Sila Jva Gosvam analyzcs Vyasa's iiancc, wlicl is ilc souicc ol Srima-Pnagavatam and icvcals iis csscniial idca. Wiil ilis analysis accomplislcd, Jva malcs ii ilc basis loi lis cxplicaiion ol ilc wlolc Pnagavatam in lis Sat-sanarbna. Hc las ilcicloic dcdicaicd iwcniy Tcxis ol ilc 1attva-sanarbna (30-+9) jusi io cxploic ilc innci puiposc ol Sila Vyasadcva's lcaii and slow low Suladcva Gosvam's lcaii pcilccily icllccis ii. In ilc picvious Tcxi Sila Jva Gosvam dcsciibcd Suladcva's lcaii cvcn bcloic bcginning io analyzc Sila Vyasadcva's. Jva did ilis io involc ilc blcssings ol Si Sula, liom wlom cvcn Sila Vyasadcva was cagci io lcai ilc Pnagavatam. Tlc dcsciipiion ol Suladcva in ilc picvious Tcxi, moicovci, was bascd on a singlc vcisc Suia Gosvam spolc in gloiilicaiion ol lis guru. ly coniiasi, Vyasadcva's iiancc is dcsciibcd in six vciscs. Ii was ilus also moic convcnicni loi Jva Gosvam 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 bnaht-yogcna mcans |DDB1O5jhy *(+,%- 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 34%!76&8@A+1% means hy *(+,% is confiimed hy tle woid %,%<%- meaning puie and iefeiiing to tle condition of Siila \yasadeva`s leait. Accoiding io Sila Rupa Gosvam in lis Pnaht-rasamrta-snnu (1.2.1), bnaht is ol ilicc vaiiciics: sa bnahtn sananam bnavan prcma cct trnota. Pnaht is ol ilicc iypcs-sanana, bnava, and prcma.` Onc wlo aiiains prcma-bnaht icalizcs Kisna boil wiilin and wiiloui, and ilis icalizaiion vanquislcs boil lis ignoiancc aboui ilc scll and lis maiciial misciics. Sila Rupa Gosvam luiilci dcsciibcs prcma- bnaht as lollows: sanranana-vscsatma sri-hrsnaharsni ca sa. Prcma-bnaht] is spccially claiaciciizcd by ilc cxpciicncc ol inicnsc bliss, and ii can aiiiaci Si Kisna` (Pnaht-rasamrta-snnu 1.1.17). Sila Jva Gosvam concludcs, ilcicloic, ilai ii was by ilc inllucncc ol ilis prcma- bnaht alonc ilai Sila Vyasa icalizcd in lis iiancc ilc bnagavat-tattva along wiil ilc maya-tattva, jiva-tattva, and bnaht-tattva. In oilci woids, lc saw ilc oiiginal Pcisonaliiy ol Godlcad, Loid Si 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-bnaht-yoga, oi dcvoiional scivicc unio Loid Adlolsaja, bcginning wiil lcaiing aboui Him. Sincc mosi ol luman sociciy is ignoiani ol ilis soluiion, Vyasadcva composcd Srima-Pnagavatam io piopagaic ii. Tlc icim bnaht-yoga mcniioncd in Pnagavatam 1.7.6. iclcis io sanana-bnaht, wlicl is ilc siagc ol dcvoiional scivicc in piaciicc. Tlis siagc is bascd on siiici lollowing ol dcvoiional icgulaiions. In prcma-bnaht, ilc advanccd siagc ol bnaht- 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 sanana piinciplcs, bui inwaidly lis lcaii is bailcd in wavcs ol blisslul cmoiion iising liom lis sponiancous mood ol loving scivicc. Sila Vyasadcva composcd ilc Satvata- samnta,5 Srima-Pnagavatam, io cxplain ilc piinciplcs ol bnaht-yoga in ilc sanana and prcma plascs, along wiil ilc inicimcdiaic plasc ol bnava-bnaht, dcvoiional scivicc wiil dcvcloping ccsiasy.` In ilc ncxi Pnagavatam vcisc (1.7.7), bnaht mcans prcma-bnaht bccausc, as ilc vcisc siaics, only ai ilai siagc is onc complcicly licc liom lamcniaiion, dclusion, and lcai. Tlc woid utpayatc liicially mcans is gcnciaicd,` bui lcic ii mcans bccomcs manilcsi` bccausc prcma-bnaht 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. Sila Jva Gosvam 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, Si 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 *G($%&*B(B#% in >4:A%'%7%, 1.7.4, tle uniestiicted meaning (,B!48%& '"776) of tle woid *G($% (liteially complete oi peifect) indicates Ioid Sii Kisna, wlo is fiee of all limitations. Ioid \isnu`s *B(B#% incainations aie also supieme and peifect, hut Tley appeai limited in some ways, and tlese limitations distinguisl tlem fiom tle *G($%&*B(B#%. Tlis distinction is implied in tle >4:A%'%7%, statement +7+ 9:DF%&!%<:K *BD0%K !"#$%0 7B 34%A%':1 0'%8%,I All of tle ahove-mentioned incainations |listed in tle pieceding veisesj aie eitlei plenaiy poitions oi poitions of tle plenaiy poitions of tle Ioid, hut Ioid Sii Kisna is tle oiiginal Peisonality of Godlead (>4:AN 1.3.28). !n tle >4%!76&(%0:,"7%&06124B (2.1.43) Siila Rupa Gosvami explains low Kisna las foui qualities tlat none of His expansions possess, namely His wondeiful pastimes, His extiaoidinaiy associates, His enclanting flute-playing, and His unsuipassed heauty. Tlis explanation of tle woid *G($% is fuitlei suppoited hy tle use of tle pliase !"#$+ *%(%,%&*G(B#+ in >4:A%'%7%, 1.7.7. Heie *%(%,%&*G(B#+ is in apposition to tle name Kisna, cleaily indicating equivalence. Commenting on tle use of a viitually identical teim*B(B#%D *%(%,in tle Second Canto of tle >4:A%'%7%, (2.3.1O), Siidlaia Svami says tlat it iefeis to tle *G($%&*B(B#%- 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 Si Kisna, on ilc oilci land, is ncvci |DDB1O7j diiectly involved witl tle mateiial natuie at all, tlougl He contiols it tliougl His *B(B#% expansions. Sidlaia Svam uscs ilc woid nrupan (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 B*:246 of involvement witl tle mateiial eneigy, Kisna is fiee fiom all B*:2460. Tlis teim, B*:246- 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 B*:246C0 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 upan, oi limiiing adjunci, supciimposcd on ilc ciysial. Similaily, ilc maiciial body is an upan 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 nrupan, wiiloui any limiiing adjuncis, jusi lilc ilc Pcisonaliiy ol Godlcad. Onc migli concludc ilai ilis nrupan 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 Sidlaia Svam says ilai ilc Supcisoul, ilc purusa, las maiciial naiuic as His upan, onc slould noi ialc ilis siaicmcni io mcan ilai maiciial naiuic condiiions ilc |DDB1O9jSupeisoul as it does tle ?='%N 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 B*:246|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, Sidlaia Svam 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 anohsaja in Pnagavatam 1.7.6 also iclcis io Loid Si 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 Har- vamsa Purana (Vsnu-parva 101.30-32) conliims ilis: ano `ncna sayancna sahatantara-carna rahsasi nnata raura sahun-vcsa-narni putana-nama gnora sa mana-haya mana-baIa vsagnam stanam rauram prayaccnanti janaranc arsur nnatam tatra rahsasim vana-gocaran punar jato `yam ty anur uhtas tasma anohsajan 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 Srima-Pnagavatam, and wiil ii ilc main clcmcnis ol Gaudya Vaisnava plilosoply. Tlcicloic Sila Jva Gosvam says moic aboui ilcsc vciscs in ilc ncxi Tcxi. TEXT 31 TEXT 31.1 purvam t patnc purvam cvanam nasam t tat purusasya purusatvam t srauta- nrvacana-vscsa-purasharcna ca sa cvocyatc. tam apasyat sri-vca-vyasa t svarupa- saht-mantam cvcty ctat svayam cva Iabnam. purnam canram apasya ty uhtc hant-mantam apasya t 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 srut 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 Si 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 srut. 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 Si Vyasa saw ilc Loid, wc slould auiomaiically undcisiand ilai in addiiion Vyasa saw His svarupa-saht, 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 ayan purusan sahsa isvaran prahrtcn paran mayam vyuasya cc-cnahtya havaIyc stnta atman ty uhtam. ata cva mayam ca ta-apasrayam ty ancna tasmn apa apahrsta asrayo yasya nIiya stntatva t mayaya na tat-svarupa-bnutatvam ty ap Iabnyatc. vahsyatc ca maya paraty abnmuhnc ca vIajjamana t. 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 ta-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 ta-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-sahtr yam atrava vyahti-bnavsyat anartnopasamam sahsa bnaht-yogam anohsajc ty ancna atmaramas ca ty ancna ca. purvatra n bnaht-yoga-prabnavan hnaIv asau mayabnbnavahataya svarupa-saht-vrtttvcnava gamyatc paratra ca tc guna branmananasyapy upar-carataya svarupa-sahtcn parama-vrtttam cvarnantit. mayanstnatr-purusas tu ta-amsatvcna branma ca taiya-nrvscsavrbnavatvcna ta-antar-bnavcnaprtnah-rstatvat prtnan nohtc t jncyam. ta ctac ca vtiya-trtiya- sanarbnayon sustnu pratpatsyatc. ato `tra purva-va cva sambann-tattvam nrnartam. Gopiparanadhana: Wc will dcsciibc ilis inicinal cncigy ol ilc Loids 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 Loids 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 Sila Vyasadcvas 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-saht wlcn wc discuss ilc iwo vciscs bcginning anartnopasamam sahsa bnaht-yogam anohsajc 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-saht`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 sambann-tattva, ilc csscniial iopic ol discussion in Srima-Pnagavatam, las bccn dclincd. Purport by Gopparanadhana prabhu Sila Jva Gosvam was awaic ilai somc manusciipis ol Simad-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, Si Jva Gosvam 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 Loids 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 Sidlaia Svams 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 Govindas spccilic cxpansion as ilc cicaioi ol ilis woild. Tlcic aic ilicc Puiusa cxpansions ol ilc Supicmc Loid--Kaianodalasay Visnu, Gaiblodalasay Visnu and Ksiodalasay 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; Gaiblodalasay Visnu is ilc Supcisoul ol ilc ioial univcisc (samasii-paiamaima) and Ksiodalasay Visnu is ilc Paiamaima accompanying cacl individual soul (vyasii-paiamaima). Sila Radla-molana Gosvam poinis oui ilai lcxicogiaplcis lavc cxplaincd ilc dciivaiion ol ilc woid puiusa in similai icims. Onc ciymology ol puiusa is puia asi (Hc cxisicd picviously.) and anoilci is puii saiic scic (Hc siis down in ilc pui, ilc maiciial body.). Naiada Muni also spcals lilc ilis in Simad-llagavaiam (7.1+.37): purany ancna srstan/ nr-tryag-rs-cvatan 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 Loids 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 Simai Radlaian, in Hci unlimiicd spiiiiual cxpansions wlicl join cacl ol ilc cxpandcd loims ol Godlcad, and in ilc dcvoiional scivicc ol libciaicd jvas. 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 Simai Radlaian, 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. Sila laladcva Vidyablusana ollcis an analogy io ilc dillcicncc bciwccn ilc inicinal and cxicinal cncigics ol ilc Supicmc: onc is lilc an cmpciois lavoiiic quccn wlilc ilc oilci is lilc a mcnial maidscivani wlo always icmains ouisidc lis quaiicis. Purporf by BBT TransIafors Somc cdiiions ol Srima 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 t purusan. Tlis pliasc iclcis io ilc Supicmc Loid as ilc souicc ol cvciyiling. And ilis Supicmc Loid is Kisna, as Hc conliims in ilc Pnagava-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. Si 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 Vsnu Purana (6.5.79) ilc aiiiibuics ol llagavan, ilc Supicmc Pcisonaliiy ol Godlcad, aic lisicd: jnana-saht-baIasvarya-virya-tcjamsy ascsatan bnagavac-cnaba-vacyan vna ncyar gunabnn 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 Vsnu Purana (1.12.69) siaics, nIani sannni samvt tvayy cha sarva-samsrayc. Tlc nIani, sannni, and samvt poicncics cxisi only in You ilc Supicmc Loid], wlo aic ilc slclici ol cvciyiling.` HIani is ilc Loid's plcasuic poicncy, sannni His suppoiiing poicncy, and samvt 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 >4%A%'%7&0%12%(34%. 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 Sila Jva Gosvam 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 Mayadcv, 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 paraty abnmuhnc ca vIajjamana. Mayadcv 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-saht 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 sammonto jiva atmanam tr-gunatmaham paro `p manutc `nartnam tat-hrtam cabnpayatc 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 Pnagava-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 Srima-Pnagavatam (3.7.9), Maiiicya Muni icsponds io a qucsiion liom Viduia as lollows: scyam bnagavato maya yan naycna vrunyatc isvarasya vmuhtasya harpanyam uta bannanam 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, Sila Visvanaila Caliavaii 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 ?='% is hy natuie supeiioi to Maya, sle still las tle powei to covei limN 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 Pnagava-gita (9.10) Loid Kisna says, mayanyahscna prahrtn 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. Sila Jva Gosvam 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 Pnagava-gita (1+.27): branmano n pratstnanam. I am ilc basis ol ilc impcisonal lialman.` Accoiding io ilc Nruht diciionaiy, pratstniyatc asmnn t pratstna. Pratstna 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 Srima-Pnagavatam is ilc Pcisonaliiy ol Godlcad, Loid Si Kisna, and ilai ilc pioccss loi aiiaining Him is bnaht-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, Srima-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 Sila Jva Gosvam discusscs low ilc living cniiiy comcs io bc bound up by Maya. TEXT 32 Tcxi 32.1 atna prah pratpatasyavabnncyasya prayojanasya ca stnapaham jivasya svarupata cva paramcsvara vaIahsanyam apasya ty ana yayct. yaya mayaya sammonto jivan svayam c-rupatvcna tr-gunatmahaj jaat paro `py atmanam tr-gunatmaham jaam cna-sangnatam manutc tan-manana-hrtam anartnam samsara-vyasanam cabnpayatc. Tlc pioccss (abnncya) and ilc goal (prayojana), as wc lavc dclincd ilcm, aic bascd on ilc csscniial dillcicncc bciwccn ilc Loid and ilc living cniiiy. Tlai Si 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 ta cvam jivasya c-rupatvc `p yaya sammontan t manutc t ca svarupa-bnuta- jnana-saItvam vyanaht prahasaha-rupasya tcjasan sva-para-prahasana-saht-vat. ajnancnavrtam jnanam tcna munyant jantavan t sri-gitabnyan. ta cvam upancr cva jivatvam tan-nasasyava mohsatvam t matantaram parnrtavan. atra yaya sammonta ty ancna tasya cva tatra hartrtvam bnagavatas tatroasinatvam ,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 sammontan (dcludcd by ilai Maya]`) and manutc (lc considcis`) and conliimcd by ilc lollowing woids in Pnagava-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 upan ol lialman and ilai libciaiion is simply ilc climinaiion ol ilis upan. Hcic in Pnag. 1.7.5] ilc pliasc yaya sammonto slows ilai Maya alonc is icsponsiblc loi dcluding ilc living bcing; ilc Loid icmains uninvolvcd. Texf 32.3 vahsyatc ca. vIajjamanaya yasya stnatum ihsa-patnc `muya vmonta vhattnantc mamanam t urnyan t. atra vIajjamanaya ty ancncam ayat, tasya jiva-sammonanam harma sri- bnagavatc na rocata t yay ap sa svayam janat tatnap bnayam vtiyabnnvcsatan sya isa apctasya t sa jivanam ana-bnagava-ajnana-maya-vamuhnyam asanamana svarupavaranam asvarupavcsam ca harot. Laici Srima-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` (vIajjamanaya) 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. Srima-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 Sila Jva Gosvam slows low scivicc io ilc Loid is ilc pioccss ol scll- icalizaiion (abnncya) 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 (vyavanarha) siagc. In ilc libciaicd (paramartnha) 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 Mayavads go on io say ilai wlcn lialman coniacis Maya, Maya acis as iis upan 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 hiitl]and 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 ?='%0- and Maya aie all eteinal, and tlat tle Ioid suppoits tle otlei two. In Pnagavatam 1.7.5 ilc woids sammontan (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 ?='% 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 ?='%C0 attiihutes aie only appaiently ieal (as is tle ?='% 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 Sila 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 Pnagava-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 Sila Jva Gosvam's usc in ilis Tcxi ol ilc icim ana (bcginninglcss`) io dcsciibc Maya's bcwildcimcni ol ilc jivas. Iiom ilc way Jva Gosvam uscs ilis woid clscwlcic in ilc Sanarbnas, 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. Sila Piablupada, lowcvci, iool ilc woid ana 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 Catanya-cartamrta ilai Loid Caiianya spolc io Sanaiana Gosvam (Cc. Manya 20.117): hrsna bnuI` sc jiva ana-banrmuhna atacva maya tarc cya samsara-unhna 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 jva] 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 jva. Sila Jva Gosvam answcis ilis qucsiion in ilc ncxi Tcxi. TEXT 33 Tcxi 33.1 sri-bnagavams canata cva bnahtayam prapancanharnyam tasyam ahsnyam Iangntum na sahnot. tatna ta-bnaycnap jivanam sva-sammuhnyam vancnann upasat. avi ny csa guna-mayi mama maya uratyaya mam cva yc prapayantc mayam ctam tarant tc satam prasangan mama virya-samvo bnavant nrt-harna-rasayanan hatnan taj-josana asv apavarga-vartman srana ratr bnahtr anuhramsyat t 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 Pnagava-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 srima-vyasa-rupcna tu vsstataya ta upastavan ty anantaram cvayasyat anartnopasamam sahsa t. tasma vayor ap tat tat samanjasam jncyam. n maya hnaIu sahtn sahts ca harya-hsamatvam tac ca narma-vscsan, tasyan hatnam Iajjaham. ucyatc cvam saty ap bnagavat tasam sahtinam anstnatr-cvyan sruyantc yatna hcnopansa mancnra-mayayon samvaan. ta astam prastutam prastuyatc. In His pasiimc loim ol Si 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 %1%(74@*%F%,%D 0:!#:2 |>4:AN 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 Lpansa. 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 Sila Jva Gosvam 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 Jva Gosvam 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? Sila Jva Gosvam answcis ilis qucsiion by ciiing ilc vcisc bcginning satam prasangan mama virya-samvo, wlicl Loid Kapila spcals in Srima-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 Srima- Pnagavatam (10.S7.2) Si Suladcva Gosvam conliims ilai ilis is ilc puiposc ol ilc cicaiion: buninrya-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 bnaht 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 *(%,:$% poition of H(= O%77'%&0%12%(34%- 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 Vcas. 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 |tnasas and Puranas. Iinally, Hc icvcals ilc csscncc ol all lnowlcdgc in ilc loim ol Srima-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 Pnagava-gita (+.37): yatnanams samno `gnr bnasma-sat hurutc `rjuna jnanagnn sarva-harman 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 jvas 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 jvas 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 jva wiil cvcn a liiilc iudimcniaiy iiansccndcnial lnowlcdgc will icalizc ilai ilcic is no ical lappincss in ilis maiciial woild. In ilc llagavad-gia (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 dliam 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 jvas: 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. (Sila Jva Gosvam will discuss ilis poini in moic dciail in Si llagavai-sandaibla.) Tlai Maya las a pcisonal loim is cvidcni liom a dialoguc bciwccn Loid India and Mayadcv 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 Mayadcv 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-gia (1+.+): sarva-yonsu hauntcya murtayan sambnavant yan tasam branma mana yonr anam bija-praan pta Ii slould bc undcisiood ilai all spccics ol lilc, O son ol Kuni, 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 Pnagava-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 Si Vyasa's iiancc. TEXT 3+ tatra jivasya tarsa-c-rupatvc `p paramcsvarato vaIahsanyam ta-apasrayam t yaya sammonta t ca arsayat. Lilc ilc Loid, ilc jiva is puicly spiiiiual, yci siill lc is dillcicni liom ilc Loid. Tlis iiuil is indicaicd by ilc woids ta-apasrayam (Maya is ouisidc Him yci suppoiicd by Him,` in Pnagavatam. 1.7.+]) and yaya sammonto (dcludcd by Maya,` in Pnagavatam. 1.7.5]). COMMENTARY Tlc jiva Is Conscious and Disiinci liom ilc Loid In Srima-Pnagavatam 1.7.+ ilc woids uscd io dcsciibc Maya's iclaiionslip wiil ilc Loid aic ta-apasrayam. Tlis pliasc indicaics ilai in His iiancc Sila 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 sammontan 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 bnaht-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 ?='%0 aie diffeient fiom tle Ioid, tlougl tley aie qualitatively equal witl Him in some iespects. Commcniing on Pnagavatam 1.7.+, Sila laladcva Vidyablusana poinis oui ilai bcsidcs sccing ilc Pcisonaliiy ol Godlcad, Maya, and ilc jiva, Sila Vyasa also saw ilc iimc cncigy, as indicaicd by sucl vcibs as apasyat (Hc saw`), sammontan (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-srut siaics, atna na vava ntyan purusan prahrtr 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 Vsnu Purana (1.2.26): anar bnagavan haIo nanto `sya vja vyatc avyuccnnnastatas tv ctc sarga-stnty-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 Pnagava-gita (13.20) Loid Kisna says : prahrtm purusam cava vny anai ubnav ap vharams ca gunams cava vn prahrt-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-varsni, Sila Visvanaila Caliavaii |DDB132j Tlakuia says, ,:8:&?='%8@( %*6 ,%9&94%!767'+1% %1:267':7 7%8@K 0%DF<+F@ C*8 %1:26( 676 34:'%KI |Ioid Kisna says:j Since hotl Maya and tle ?='% aie My eneigies, hotl exist since time immemoiial. Tleiefoie tle ?='% las heen in contact witl Maya since time immemoiial.` !t follows fiom tlis tlat tle ?='%C0 !%(,% las heen acting since time immemoiial as well. Sila Vyasadcva aclnowlcdgcs ilai ilis is ilc naiuic ol harma in Suiia 2.1.35 ol ilc Vcanta. na harmavbnaga t ccn nanatvat. 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 Sila 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 !%(,% las heen contiolling eveiy conditioned soul since time immemoiial, !%(,% can he hiouglt to a close foi ?='%0 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 ?='%0 ahout tlese all-impoitant topics, He compiled tle S:7'%7%&0%D467:- H(=,%2& >4:A%'%7%,. In ilc ncxi cigli Tcxis, Sila Jva Gosvam slows ilai Si Vyasa's cxpciicncc icluics ilc populai monisiic plilosoply ol Si Sanlaiacaiya. TEXT 35 yarny cva ya cham c-rupam branma mayasrayata-baItam vya-mayam tarny cva tan maya-vsayatapannam avya-parbnutam ccty ayuhtam t jivcsvara-vbnago `vagatan. tatas ca svarupa-samartnya-vaIahsanycna ta vtayam mtno vIahsana- 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 Sila Jva Gosvam las caiclully analyzcd Sila 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 Mayavads aic complcicly aniagonisiic io dcvoiional scivicc and aic ilcicloic onc ol ilc gicaicsi obsiaclcs on ilc pail ol ical spiiiiual piogicss. Sila Raglunaila dasa Gosvam compaicd impcisonalism io a iigicss wlo dcvouis onc's spiiiiual lilc. Hc said, hatnan muht-vyagnrya na srnu hIa sarvatma-gIanin. My dcai mind, ncvci lisicn io iall aboui libciaiion, wlicl is lilc a iigicss wlo swallows cvciyiling, including ilc scll` (Manan-shsa +). Si Caiianya Malapiablu also gavc a sicin waining aboui |DDB134jMayavada plilosoply to tlose wlo aspiie to undeistand tle Peisonality of Godlead in tiutl. He said, ,:8:':26&34:#8% FB16<+ 4%8% 0%('%&1:F%I Heaiing Mayavada plilosoply completely destioys one`s spiiitual life (Cc. ;%248% 6.153). \ltimately, He said, hecause tle Mayavadis desciihe Ahsolute Reality as featuieless tley aie tle gieatest offendeis against Sii Kisna, tle Supieme Ioid. Si Madlvacaiya picscnicd loicclul icluiaiions ol ilc Mayavada ilcoiy in a similai vcin. Onc ol lis mosi impicssivc clloiis in ilis linc was lis Mayava|DDB135j2%& !4%$Y%1%,. !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 ?='%. In ilc samc mood, Sila Jva Gosvam will icluic ilc Mayavada ilcoiy in ilc ncxi lcw Tcxis and concludc by cxloiiing lis icadcis io luiilci invcsiigaic ilc Mayavads' uniniclligiblc concociions.` In oilci woids, Jva Gosvam cxpccis ilc lollowcis ol Si Gauianga Malapiablu io considci ii ilcii duiy io dclcai ilc impcisonalisis' woid jugglciy in as many ways as possiblc. Wlcn ilc Mayavads 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 Si Sanlaiacaiya basc ilcii icncis on ilc Vcanta- sutra and ilc clcvcn piincipal Lpansas, and ilcy also iiy io suppoii ilcii aigumcnis wiil siaicmcnis liom ilc Pnagava-gita. Jva Gosvam conicnds, lowcvci, ilai ilcii inicipiciaiions coniiadici wlai Sila Vyasadcva cxpciicnccd in iiancc, wlicl is naiiaicd in ilc Srima-Pnagavatam, ilc csscncc ol ilc Lpansas, ilc Vcanta-sutra, and ilc Puranas. Mayavads 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 nct nct6, Noi ilis, noi ilai.` To suppoii ilcii aigumcnis ilcy ciic sucl Vcdic dcclaiaiions as sarvam hnaIv am branma (Indccd, all ilis is lialman`; Cnanogya Lp. 3.1+.1), cham cvavtiyam (lialman is onc wiiloui a sccond`|DDB136j; 54:12@A8% P*N 6.2.1), '6?^:1%, :1%12%D 3(%4,% (Bialman is consciousness and hliss; >"4%2&:(%$8%!% P*N 3.9.28), and 1+4% 1:1:076 !6^9%1% (\ltimately no vaiiety exists in tlis woild; >"4%2&:(%$8%!% P*N 4.4.19). lui ilcn io cxplain ilc obvious vaiiciy in ilis woild, ilc Mayavads aic loiccd io iniioducc ilc idca ol somc bcginninglcss cniiiy callcd Maya, oi illusion. Tlc Mayavads say ilai ilis Maya cannoi bc dclincd as ciilci cxisiing oi noi cxisiiing. Tlcy luiilci say ilai Maya las iwo aspccis-vya (lnowlcdgc) and avya (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 vya and avya. Wlcn ilc ioialiiy ol lialman coniacis vya, ilcn ilc pcisonal Godlcad, lnown as ilc|DDB137j =F'%(%- comes into heing. And wlen small paits of Bialman contact %'628:- tley hecome tle ?='%0. Accoiding io ilc Mayavada dociiinc, ilc dillcicncc bciwccn ilc|DDB138j =F'%(% and tle|DDB139j ?='% is not intiinsic oi eteinal; it is due only to B*:2460- oi tle appaient limitations supeiimposed on Bialman hy Maya`s '628: and %'628: potencies. Wlen a ?='% acquiies spiiitual knowledge and tlus iemoves tlese B*:2460 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 "7+ ?^:1:1 1% ,B!76KI Tleie is no liheiation witlout knowledge. A lavoiiic analogy ilc Mayavads 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 Mayavads 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 Srima- Pnagavatam, as in ilc linal insiiuciions io Pailsii Malaiaja impaiicd by Suladcva, ilc lcadci ol all iiansccndcnialisis: gnatc bnnnc yatnahasa ahasan sya yatna pura cvam cnc mrtc jivo branma sampayatc 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 nama branmanam paramam param cvam samihsann atmanam atmany anaya nshaIc '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 Mayavads 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-sanarbna, Sila Jva Gosvam will biiclly discuss wly sucl vciscs sccm io lavc an impcisonal slani, and in Sri Paramatma-sanarbna, Tcxis|DDB14Oj 7284, le will piovide a moie detailed discussion. Sila Jva Gosvam lcic bcgins couniciing ilc Mayavada plilosoply by csiablisling ilc csscniial disiinciion bciwccn ilc|DDB141j ?='% and tle |DDB142j =F'%(%N His fiist point, |DDB143jwlicl we lave leained fiom tle account of \yasadeva`s tiance, is tlat Maya contiols only tle ?='% 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 ?='% 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, Sila Jva Gosvam siaics ilai ilc dillcicncc bciwccn ilc jiva and ilc Loid is ical and noi jusi cmpiiical. TEXT 36 na copan-taratamya-maya-parccnca-pratbmbatva-vyavastnaya tayor vbnagan syat. Also, ilc Mayavads cannoi cxplain ilis dillcicncc bciwccn ilc jiva and ilc Loid simply as a division oi icllcciion ol lialman inio a liciaicly ol upans. COMMENTARY Tlc jiva Is Noi Mcicly an Lpan 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 ?='% and |DDB147jtle =F'%(%N Tle two tleoiies mentioned in tlis section aie tle most pievalent, and hotl lave heen expiessed in seveial modified foims. Accoiding to tle *%(6994+2%&':2%- tle one indivisihle Bialman appeais divided into many emhodied ?='%0 hecause of vaiious B*:2460- just as tle one gieat sky (,%4:!:F%) appeais divided hy heing contained in vaiious pots (A4%/:!:F%). 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 parccnca- vaa 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 avya 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 vya ii is callcd |DDB148jtle =F'%(%. Tlis doctiine of sepaiation was foimulated hy \acaspati Misia, tle nintl-centuiy autloi of tle >4:,%7= commentaiy on Sankaia`s E+2%17%&0G7(%&34:#8%. Accoiding io pratbmba-vaa, wlcn ilc loimlcss, undividcd lialman is icllccicd in ilc vaiious subilc bodics madc ol avya, 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 pratbmba-vaa, ilc samc lialman ilai bccomcs ilc jivas wlcn icllccicd in Maya's avya poicncy bccomcs ilc |DDB149j=F'%(%- tle cieatoi Godlead, wlen ieflected in lei '628: potency. By viitue of tlis contact witl Maya, Bialman assumes a peisonal hut tempoiaiy foim tlat, unlike tle ?='%- is immune to Maya`s influence. Nonetleless, Bialman`s manifestation in tle peisonal featuie of tle |DDB15Oj=F'%(% is tle woik of Maya and is infeiioi to tle all-peivading Bialman. Tle *(%7636,3%&':2=0 say tlat all tle incainations of God desciihed in tle \edic liteiatuie aie manifestations of tle |DDB151j=F'%(%]tle iesults of Bialman`s comhining witl Maya`s '628: potency. Iike tle ?='%s, sucl peisonal manifestations of God lave suhtle and gioss hodies, hut unlike tle ?='%0 Tley neitlei accept |DDB152jTleii hodies hecause of past !%(,% noi aie hound hy tle ieactions of Tleii activities. Tlus |DDB153jtle ?='% and |DDB154jtle =F'%(% aie distinct. Tlc Mayavads iiy io suppoii ilcii idcas by ciiing sciipiuic. Ioi cxamplc, liom ilc Suha-ranasya Lpansa (2.12) ilcy quoic ilc siaicmcni haryopanr ayam jivan haranopanr 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 jyotr atma vvasvan apo bnttva banunaho `nugaccnan upanna hryatc bnca-rupo cvan hsctrcsv cvam ajo `yam atma|DDB155jN 1ust as tle one effulgent sun appeais to he many wlen ieflected in many pots of watei, so tle one unhoin :7,:- Bialman, appeais to he many heings wlen ieflected in many hodies.S (Tlis icxi is quoicd by laladcva Vidyablusana in lis 1attva- sanarbna commcniaiy.) Somc Advaiia monisis also ciic Srima-Pnagavatam in suppoii ol ilcii pratbmba- vaa and parccnca-vaa. na n satyasya nanatvam avvan ya manyatc nanatvam cnrayor yavaj jyotsor vatayor va 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 (()*+3 2.4.30). Sila Jva Gosvam, lollowing in Loid Caiianya Malapiablu's looisicps, conicnds ilai Si Vyasadcva's cxpciicncc in iiancc coniiadicis boil ol ilcsc Mayavada dociiincs-namcly, pratbmba-vaa and parccnca-vaa. Tlis coniiadiciion is cvidcni liom ilc analysis Jva Gosvam 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 yay upancr anavyahatvcna vastavatvam tarny avsayasya tasya parccnca- vsayatvasambnavan. nrnarmahasya vyapahasya nravayavasya ca pratbmbatvayogo `p upan-sambannabnava bmba-pratbmba-bncabnava rsyatvabnavac ca. upan-parcnnnahasa-stna-jyotr-amsasyava pratbmbo rsyatc na tu ahasasya rsyatvabnava cva. Il wc assumc ilai ilcsc upans 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 upans, 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 Pratbmba-vaa and Parccnca-vaa In Advaiia monism, cxisicncc (satta) is undcisiood on ilicc dillcicni lcvcls- pratbnasha (mcicly appaicni icaliiy), vyavanarha (oidinaiy, cmpiiical icaliiy), and paramartnha (absoluic icaliiy). Pratbnasha 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 pratbnasha-satta. Ii cannoi bc considcicd an cmpiiical icaliiy bccausc ii is piivaic and icmpoiaiy. Accoiding io ilc Mayavads, cmpiiical icaliiy, vyavanarha-satta, iclcis io oui pciccpiion ol ilc maiciial woild in oidinaiy waling consciousncss. Uliimaic icaliiy, paramartnha-satta, is picscni in all objccis ol ilc maiciial woild, pcivading ilcm as ilc blisslul souicc ol all manilcsi vaiiciics. In lis Drg-rsya-vvcha (20) Sipada Sanlaiacaiya wiiics: ast bnat pryam rupam nama ccty amsa-pancaham aya-trayam branma-rupam jaga-rupam tato vayam 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 Mayavads claim ilai ilc paramatnha-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, pratbnasha and vyavanarha, aic noi pciccivcd on ilis lcvcl ol consciousncss. Sila Jva Gosvam icluics boil ilc parccnca-vaa (ilc ilcoiy ol division) and ilc pratbmba-vaa (ilc ilcoiy ol icllcciion) by considciing ilc Sanlaiiics' cxplanaiion ol ilc upans covciing lialman as lcaiuics ol ilc iwo lowci icaliiics: Tlcsc upans can ncvci bc ical aspccis ol ilc absoluic icaliiy, sincc ilai would iniioducc dualiiy on ilc nondual planc. In ilc casc ol parccnca-vaa, ilc upans can bc ciilci cmpiiical icaliiy (anavyaha) oi appaicni icaliiy (avyaha). Sila Jva Gosvam slows ilc lauli in boil ol ilcsc alicinaiivcs. Il ilc upans aic cmpiiically ical, lialman siill cannoi bc limiicd by ilcm bccausc puic lialman is uncondiiioncd by anyiling clsc, cmpiiical oi oilciwisc. In ilc Pnagava-gita (13.13) Loid Si Kisna conliims ilis: jncyam yat tat pravahsyam yaj jnatvamrtam asnutc ana mat-param branma na sat tan nasa 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 upans 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 am tu jncyam atinryatvcna sabaha-pramana-gamyatvan na gnata-va ubnaya-buny-anugata-pratyaya-vsayam ty ato na san na asa ty ucyatc. yat tv uhtam vrunam ucyatc jncyam tan na sat tan na asa ucyatc t. na vrunam. anya cva ta vta atno avta an t 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 0%7 oi %0%7. 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 srut 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 Mayavads' own vcision, lialman is bcyond scnsc pciccpiion, bcyond cmpiiical cxisicncc and noncxisicncc. Sucl bcing ilc casc, il ilc upans ol lialman aic cmpiiically ical ilcy can ncvci limii ilc undividcd and indivisiblc lialman and pioducc ilc jivas. Tlcicloic ilc Vcas say, agrnyo na grnyatc. Tlc uniouclablc lialman] cannoi bc pciccivcd` (Prna-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 upans can dividc lialman inio jivas, ilcn in ilai casc nciilci ilc jivas noi lialman iiscll slould bc callcd cicinal. lui ilc Pnagava-gita, wlicl ilc Mayavads acccpi as auiloiiiaiivc, dcsciibcs boil ilc jiva and lialman as cicinal. In Clapici Tliiiccn, icxi 20, Loid Kisna says ilai ilc jiva is ana, bcginninglcss. Tlc samc is siaicd in icxis 20-2+ ol ilc Sccond Clapici. Sila laladcva Vidyablusana siaics ilai cvcn il ilc abovc poini is ovciloolcd, oilci inconsisicncics abound in ilc Mayavada conccpiion: Tlc jivas and ilc |DDB162j=F'%(% move fiom one place to anotlei, hut Bialman is all- peivading. Somelow poitions of Bialman hecome limited hy B*:2460 to manifest as tle ?='%0. Wlen a given ?='% 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 B*:246 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 B*:2460- a pioposal tlat is also ahsuid. Il ii is insicad pioposcd ilai all ol lialman is giaspcd by iis upans, ilc pioblcm ol movcmcni can bc solvcd, bui ilcn ilcic icmains no lialman licc liom upans, 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 upans and ilus ilcy can movc indcpcndcnily ol lialman, ilis mcans ilai cvcn ai ilc libciaicd lcvcl ilcsc indcpcndcni upans will coniinuc io cxisi. Sila Jva Gosvam ilus|DDB165j concludes tlat tle inteipietation of *%(6994+2%&':2% in teims of Bialman`s B*:2460 heing empiiically ieal is invalid. Hc ilcn gocs on io icluic pratbmba-vaa, ilc ilcoiy ol icllcciion. lialman, Sila Jva siaics, can casi no icllcciion in iis upans, 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, Jva Gosvam 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 Mayavads, 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 ?='%0. But Siila 1iva Gosvami is willing to giant tle opposition a iespite and lypotletically accept tleii piemise tlat Bialman can ieflect in B*:2460|DDB168j\ in tlis case all-peivading Bialman must also exist in tle B*:2460- in wlicl it supposedly ieflects. But if tle ieflected ohject, Bialman, is alieady piesent in tle ieflecting medium, tle B*:2460- 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 B*:2460? 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 ?='% and made to suffei? Wlat was His offense? Wly is it tlat tle ieflected Bialman hecomes affected hy B*:2460 and not tle oiiginal Bialman, altlougl tle ieflection is no diffeient fiom tle oiiginal? Tlc Mayavads lavc also iold us ilai lialman las no inicinal paiis: nshaIam nshryam 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 upan, 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 upans. 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 Mayavads. Tlc srut says, asango ny ayam purusan. lialman is licc liom any iclaiion oi associaiion` (Prna-aranyaha Lp. +.3.15). Tlcicloic lialman cannoi cngagc in any iclaiionslip wiil a icllcciing mcdium. Tlc Mayavads 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 Prasnopansa (+.10) conliims ilis wlcn ii siaics, ta accnayam asariram aIontam. Tlai lialman casis no sladow, las no body, and is coloilcss.` Wc can ilus concludc ilai upans-wlcilci ical oi unical-can ncvci imposc ilcmsclvcs on puic lialman. Tlcy allcci only ilc dcludcd jivas. In ilc ncxi Tcxi Sila Jva Gosvam picscnis moic aigumcnis againsi ilc Mayavada dociiinc, lypoilciically considciing lialman's upans as ical. TEXT 38 tatna vastava-parccncaau sat samananharanya-jnana-matrcna na tat-tyagas ca bnavct. tat-paartna-prabnavas tatra haranam t cc asmaham cva matam sammatam. Moicovci, il ilcic wcic cmpiiically ical upans dclimiiing lialman (parccnca) oi aciing as ilc mcdium ol iis icllcciion (pratbmba), 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 upans is duc io ilc inllucncc ol ilc supicmc cniiiy, wlo is callcd tat, ilcn ilcy agicc wiil us! COMMENTARY Rcluiaiions ol Pratbmba-vaa and Parccnca-vaa Sila Jva Gosvam lcic cxposcs luiilci complicaiions ilai aiisc liom acccpiing lialman's upans as cmpiiically ical. Tlc Advaiia monisis bclicvc ilai a jiva can bccomc licc liom bondagc io lis upans by bccoming cducaicd iliougl ilc sruts. Tlis is ilc idca ol ilc lollowing srut siaicmcnis: 1at tvam asi. Tlou aii ilai` (Cnanogya Lp. 6.S.7). 1a atmanam cva vcanam branmasm. Ii lncw Iiscll: '|DDB169j! am Bialman` (>"4%2&:(%$8%!% P*N 1.4.1O). 1at tvam asy-a-vahycbnyan jnanam mohsasya sananam. Tlc mcans io libciaiion is lnowlcdgc aiising liom |DDB17Ojsucl dictums as Tlou ait tlat` (>"4%1& 1:(%2=8% LB(N 35.68). Pranma vca branmava bnavat. Hc wlo lnows ilai lialman bccomcs lialman` (Munaha Lp. 3.2.9). 1arat soham atma-vt. Tlc lnowci ol ilc Scll iiansccnds giicl` (Cnanogya Lp. 7.1.3). Tlus, wiil ilc appaicni suppoii ol Vcdic sciipiuic, ilc Mayavada sclool claims ilai libciaiion is aclicvcd iliougl lnowlcdgc. Indccd, ilc srut says, tam cva vtva at mrtyum ct/ nanyan pantna vyatc `yanaya. Only by lnowing ilai lialman] can onc iiansccnd dcail; ilcic is no oilci way io cioss ovci` (Svctasvatara Lp. 3.S., 5.15). And in ilc Pnagava-gita (+.37) Loid Kisna says: yatnaams samno `gnr bnasma-sat hurutc `rjuna jnanagnn sarva-arman bnasma-sat hurutc tatna As a blazing liic iuins liicwood io aslcs, O Aijuna, so docs ilc liic ol lnowlcdgc buin io aslcs all icaciions io maiciial aciiviiics.` |DDB171jContinuing tle idea in tle next two veises (Bg. 38 and 39) tle Ioid says, 1% 46 ?^:1+1% 0%2"F%D *%'67(%, 64% '628%7+I Notling is as puiifying as knowledge; and ?^:1%, <%324': *%(:D F:176, %96(+$:246A%994%76I Having attained tlis knowledge, one quickly attains tle supieme peace. In cllcci, ilc Mayavads 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 Mayavads 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 Vcas las now icmovcd. Ol couisc, loi ilc pioccss io bc cllcciivc onc's lcaii musi bc puic, and io aclicvc ilis puiiiy Sipada Sanlaiacaiya iccommcnds ilc sanana-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 as.|DDB174j You aie tlat |Bialmanj. Tlis statement undeilines tle oneness of tle ?='% witl Bialman. But, we lave to ask, since Bialman is all-peivading and all-knowing wlile tle ?='% is atomic and limited in knowledge, low can tley he tle same? To tlis tle Mayavadis ieply tlat 7%7 7'%, %06 slould not he undeistood in its piimaiy, liteial sense hut only in a secondaiy sense. One can iecognize tle actual oneness hetween tle ?='% 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 34:A%&78:A%& <%!#%$:- 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 ?='% only wlen one puts aside tle B*:246 tlat de|DDB177jlimits Bialman into hecoming a ?='%N To lelp in tlis iealization tle AB(B instiucts tle disciple, You aie tlat. Since tle F(B76 statements cannot he meaningless, Sankaia contends, tlis is tle only way to undeistand tle ,%4:&':!8%. Sila Jva Gosvam 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 upan 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 upans 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 upans 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 Mayavads can only say ilai ilcsc aic picliminaiy sicps loi puiilying ilc lcaii, loi qualilying onc io undcisiand ilc mcaning ol ilc sruts` mana-vahyas. lui accoiding io ilc sastras, lnowlcdgc (vya) and ignoiancc (avya) aic boil pioducis ol Maya. So cvcn il a jiva, by siudying Vcdic icxis, gcis iid ol lis avya wiil ilc lclp ol vya, lc will siill bc bound by vya. How will lc do away wiil ilis oilci upan, vya Uniil lc is licc liom all upans lc cannoi icalizc lialman, wlicl is bcyond boil vya and avya. Loid Kisna discusscs ilis poini wiil Uddlava in ilc Llcvcnil Canio ol ilc Pnagavatam (11.11.3): vyavyc mama tanu vny unava sarirnam mohsa-banna-hari ayc mayaya mc vnrmtc 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 '628: is also a pioduct of Maya. Wlen He says tlat '628: gives liheiation, He does not mean tlat '628: 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 >4%A%'%2&A=7: (7.14): avi ny csa guna-mayi mama maya uratyaya mam cva yc prapayantc mayam ctam tarant 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 vya mcans lnowlcdgc` and also dcvoiion.` In Upanisadic siaicmcnis sucl as tam cva vtva at mrtyum ct, ilc woid vtva (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 Pnagava- gita (+.9): janma harma ca mc vyam cvam yo vctt tattvatan tyahtva cnam punar janma nat mam ct 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, v (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 bnaht, an aspcci ol ilc Supicmc Loid's inicinal poicncy. Spiiiiual lnowlcdgc is inscpaiablc liom bnaht. 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 Prna- aranyaha Lpansa (+.+.21) bcais oui oui conclusion ilai vya indicaics lnowlcdgc wiil dcvoiion: vjnaya prajnam hurvita. Alici lnowing, onc slould piaciicc wisdom.` Hcic ilc woid uscd loi wisdom-prajna-convcys ilc samc mcaning as vya, and so ilc scnicncc indicaics, Alici lnowing Him, onc slould piaciicc dcvoiion.` Also, in ilc Pnagava-gita (9.2) ilc Loid says, raja-vya, Tlis is ilc ling ol lnowlcdgc.` Iiom ilc conicxi ii is cvidcni ilai lcic vya mcans dcvoiional scivicc.` Tlus ii is dcvoiional scivicc and noi mcic lnowlcdgc ilai cuis ilc bonds ol Maya, as siaicd in Pnagava-gita 7.1+ and conliimcd laici, in Pnagava-gita 11.53-5+: nanam vcar na tapasa na ancna na ccjyaya sahya cvam-vno rastum rstavan as mam yatna bnahtya tv ananyaya sahya anam cvam-vno `rjuna jnatum rastum 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 Vcas, 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 Mayavads icspond by suggcsiing ilai ii is possiblc loi ilc jiva io icmovc all upans and bccomc lialman by ilc mcicy ol ilc all-powcilul and bcnign lialman, Sila Jva Gosvam 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 Mayavads conloim io ilc Vaisnava dcliniiion ol Paia-bialman as llagavan, ilc Supicmc Pcisonaliiy ol Godlcad. In ilai casc, Sila Jva Gosvam says, asmaham cva mata-sammatam. |DDB179j Tleii view tlen agiees witl ouis. !n tle >4%A%'%7&0%12%(34% Siila 1iva Gosvami will piove tlat even foi Bialman iealization one must take sleltei of tle Supieme Ioid. Ncxi, Sila Jva Gosvam cxposcs ilc lallacics ol ilc sccond alicinaiivc, ilai lialman's upans aic unical. TEXT 39 upancr avyahatvc tu tatra tat-parccnnnatvacr apy agnatamanatva avyahatvam cvct gnatahasasu vastavopan-maya-ta-arsanaya na tcsam avastava-svapna-rstantopajivnam snantan snyat gnatamanagnatamanayon sangatcn hartum asahyatvat. tatas ca tcsam tat tat sarvam avya-vIastam cvct svarupam apraptcna tcna tcna ta ta vyavastnapaytum asahyam. Convciscly, il ilc upans aic only appaicnily ical, ilcn lialman's dclimiiaiion (parccnca-vaa) and icllcciion (pratbmba-vaa) aic also appaicnily ical, sincc ilcsc pioccsscs would noi in laci occui. lccausc in ilis casc ilc Mayavads' 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 upans, 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 Pratbmba-vaa and Parccnca-vaa In picvious Tcxis, Sila Jva Gosvam las slown ilai il lialman's upans 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 upans aic only appaicni. In ilis Tcxi ilc upans aic callcd avyaha, oi illusoiy,` a spccilic iclcicncc io pratbnasha 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 upans 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 (pratbnasha-satta) is inlciioi io ilc cmpiiical woild and io absoluic icaliiy. Noncilclcss, ilc Mayavads posii ilai sucl appaicni upans 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 upans 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 upans, Sila Jva Gosvam las alicady icluicd ilc iwo analogics ilc Mayavads usc io cxplain parccnca-vaa and pratbmba-vaa- 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 Mayavads may jusiiliably picsumc ilc sly io bc cmpiiically ical and ilus dclimiiablc by sucl an upan as a poi. lui lialman is nciilci cmpiiical noi divisiblc, and ilcicloic ii is impossiblc loi cmpiiical upans 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 pratbnasha 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 upans. 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 Mayavads iiy io apply ii io: wlilc ilc sly and lialman aic similai, ilc sly's upan, ilc poi, is cmpiiical, wlilc lialman's upans 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 Mayavads' only oilci alicinaiivc is io assign lialman io cmpiiical (vyavanarha) icaliiy by placing ii in ilc samc class as ilc sly, io wlicl ilc Vcas 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 Vcas and numcious sainily pcisons conliim ilis. Tlus all ilcsc aigumcnis lail io csiablisl ilc dociiincs ol parccnca and pratbmba, 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 upans, manilcsis as many, namcly as ilc |DDB183j=F'%(% and tle ?='%0. Sila Jva Gosvam ollcis siill moic icluiaiions ol impcisonalism in ilc ncxi Tcxi. TEXT +0 t branmavyayon paryavasanc sat ya cva branma cn-matratvcnavya- yogasyatyantabnavaspaatatvac cnunam ta cva ta-yoga asunya jivan punas ta cva jivavya-haIpta-mayasrayatva isvaras ta cva ca tan-maya-vsayatvaj jiva t vronas ta-avastna cva syat. tatra ca sunayam cty avya ta-avya- haIptopanau tasyam isvarahnyayam vyct tatna vya-vattc `p mayhatvam ty asamanjasa ca haIpana sya ty-ay anusanncyam. In ilis way, by basing ilcii idcas on lialman and avya alonc, ilc Mayavads coniiadici ilcmsclvcs wlcn ilcy say ilai ilc onc undividcd lialman, puic by viiiuc ol bcing unaduliciaicd consciousncss and ilus aliogcilci licc liom coniaci wiil avya, is noncilclcss polluicd by coniaciing avya and ilus bccomcs ilc jiva. Tlcn again, say ilc Mayavads, ilai samc lialman bccomcs ilc pcisonal Godlcad wlcn Hc scivcs as ilc basis ol Maya, ilc illusion concocicd liom ilc jiva`s avya. And undci ilc inllucncc ol Maya, lialman supposcdly oncc moic bccomcs ilc jiva. Hcic wc lavc avya wiilin ilc puic spiiiiual bcing (lialman), vya wiilin ilc upan callcd God, wlo is concocicd by ilai avya, and an illusoiy siaius ol ilai samc Godlcad, wlo is ilc piopiicioi ol vya. Wc slould caiclully siudy low ilcsc and oilci similaily manulaciuicd idcas aic simply incolcicni. COMMENTARY Inconsisicncics in Advaiia Monism In ilc picvious Tcxis Sila Jva Gosvam las icluicd ilc iwo main ilcoiics ol Advaiia monism, parccnca-vaa and pratbmba-vaa. Hc slowcd ilai nciilci ol ilcsc consisicnily cxplains ilc cmpiiical woild and ilc picscncc ol ilc jivas and God wiilin ii. Now Sila Jva Gosvam poinis oui in moic dciail ilc lallacics in ilcsc ilcoiics. Hc aigucs ilai cvcn il wc acccpi ciilci ilc parccnca-vaa oi ilc pratbmba-vaa as a dcsciipiion ol low lialman bccomcs dividcd inio ilc many jivas, siill ilc coniiadiciion bciwccn lialman's pcilcciion and ilc supciimposiiion ol avya will icmain unicsolvcd. How can lialman, wlicl is indivisiblc,|DDB184j puie consciousness, lave poitions tlat fall undei tle iule of Maya and tlink tlemselves ?='%0? 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 ?='%0. Moieovei, tle ahsolute existence cannot include Maya (%'628:), 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 B*:2460- 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 Mayavads 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 Sila Jva Gosvam indicaics lcic, ilc Mayavads say ilai alici lialman comcs undci ilc inllucncc ol avya Hc is callcd ilc |DDB185j?='%. Tlen tlis ?='% cieates Maya hy lis imagination. A poition of Bialman next gives sleltei to Maya and hecomes known as tle |DDB186j=F'%(%- oi tle Supieme Ioid. Iiom tlat point on Maya follows tle |DDB187j=F'%(%C0 dictates and contiols tle ?='%- wlo is Bialman coveied hy MayaN So tle |DDB188j=F'%(% is tle hasis of Maya, and tle ?='% is lei '6#%8%- oi ohject of action. Tlis is scll-coniiadicioiy. Tlis cxplanaiion is plagucd wiil ilc logical lauli callcd anyonyasraya-osa, 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 ?='% tleie is no Maya. !n addition, a pait of Bialman supposedly hecomes tle |DDB19Oj=F'%(% hy contacting Maya, hut tlen Maya hecomes suhoidinate to tlis =F'%(%. !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 |DDB191j=F'%(% is dependent on Maya foi His existence. Anoilci absuidiiy in ilc parccnca-vaa and pratbmba-vaa picscniaiions is ilc claim ilai Maya las iwo lcaiuics-vya and avya. Tlc upan dclimiiing lialman as ilc |DDB192j=F'%(% is supposedly Maya`s '628: poition, wlicl is piedominantly in tle mode of goodness, wlile tle B*:2460 limiting Bialman as tle ?='%0 constitute lei %'628: poition. !n tlis way, tle |DDB193j=F'%(% is tle hasis of tle ?='%0C illusion despite His heing tle emhodiment of peifect knowledge, hut tle Mayavadis cannot explain low sucl a division of Maya into '628: and %'628: comes into existence. Ceitainly Bialman, heing devoid of qualities, cannot cieate tlis division. Sila Jva Gosvam 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 avya comc liom Oi, il avya can bind lialman, isn'i ii moic powcilul ilan lialman Tlc Mayavads 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 pranana gcnciaics ilc manat-tattva, wlicl ilcn givcs iisc io lalsc cgo. Now, supposc wc giani ilai, as ilc Mayavads 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 pranana-will icmain undissolvcd. How will ilc cgolcss jiva iiansccnd ilc manat-tattva and pranana 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 Mayavads. Lvciy woid las an inlcicni iclaiionslip wiil iis mcaning. Accoiding io Sila Jva Gosvam in lis Har-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. Mayavads cxplain ilis maiciial woild on ilc basis ol Maya, wlicl is nciilci sat (ical) noi asat (unical). Tlcy say ilai Maya is ilus incxplicablc (anrvacaniya). lui in ilc Pnagava-gita (2.16) Loid Si Kisna iccognizcs only iwo caicgoiics, sat and asat. nasato vyatc bnavo nabnavo vyatc satan ubnayor ap rsto `ntas tv anayos tattva-arsbnn 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 Mayavads' 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 (anrvacaniya oi mtnya), 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 anrvacaniya, 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 Mayavads claim. Sincc Mayavads acccpi only lialman as ilc uliimaic icaliiy, ilcy say ilai cvcn sciipiuics ilai icacl sucl siaicmcnis as tat tvam as (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 >4%A%'%2&A=7: _15.7), ,%,%6':DF@ ?='%&<@!+ ?='%&34G7%K 0%1:7%1%KI Tle ?='% is My eteinal fiagment. Tlus tle ?='% 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 Mayavads' plilosoply is opposcd io ilc iiuils icvcalcd in Vyasadcva's mcdiiaiivc cxpciicncc, and laving liglliglicd somc ol ilc piomincni dclccis in ilcii logic, Sila Jva Gosvam ncxi aigucs ilai ilc monisiic conclusion also coniiadicis ilc cxpciicncc ol Suladcva Gosvam, ilc piincipal spcalci ol Srima-Pnagavatam. TEXT +1 hm ca yay atrabnca-vaa cva tatparyam abnavsyat tarny cham cva branmajnancna bnnnam jnancna tu tasya bnca-mayam unhnam vIiyata ty apasya ty cvavahsyat. tatna sri-bnagavaI-IiIainam vastavatvabnavc sat sri-suha-nraya-vronas ca jayatc. Iuiilcimoic, il ilc jivas` absoluic oncncss wiil lialman wcic ilc aciual puipoii ol Srima-Pnagavatam, Suia Gosvam would lavc said ilai Sila 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 Si Suladcva cxpciicnccd in lis lcaii would bc invalidaicd. COMMENTARY Sila Vyasadcva's Lxpciicncc Docs Noi Suppoii Advaiia Monism Having picscnicd lis logical icluiaiions ol Advaiia monism, Sila Jva Gosvam now piocccds io dispiovc ii by iclcicncc io saba-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 saba-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 Vcas cmanaic liom ilc Absoluic and aic ilus inlalliblc. Lailici, in ilc pramana poiiion ol Sri 1attva-sanarbna, Sila Jva Gosvam slowcd ilai Srima-Pnagavatam is ilc supicmc auiloiiiy among all iypcs ol pramanas. Now lc puis Advaiia monism io Srima-Pnagavatam`s icsi. Tlc csscniial mcssagc ol ilc Pnagavatam is lound in ilc vciscs naiiaiing wlai Sila 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 (bnaht-yogam anohsajc), noi imagining a siaic ol oncncss wiil Him. In Suia Gosvam's piaycis io Suladcva Gosvam, lis spiiiiual masici, Suia conliims ilai mciging wiil impcisonal lialman is an inlciioi goal. Wlilc spcaling Srima-Pnagavatam io ilc sagcs ai Naimisaianya, Suia Gosvam spccilically mcniions ilai oiiginally Suladcva was absoibcd in ilc bliss ol lialman. Laici lis lcaii was capiivaicd wlcn lc lcaid a lcw Srima-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 Srima-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 Gosvam's lips and ilcn iasicd by Pailsii Malaiaja, ii bccamc swccici ilan cvci. Sila Suladcva Gosvam'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 Gosvam, 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, parccnca-vaa and pratbmba-vaa-aic suppoiicd nciilci by logic noi by ilc sciipiuics, cspccially noi by ilc supicmc sciipiuial pramana, Srima-Pnagavatam. Tlc Mayavads 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 Sila Jva Gosvam cxplains ilc puiposc ol ilc monisiic siaicmcnis lound in ilc Vcdic sciipiuics. TEXT +2 tasmat parccnca-pratbmbatva-pratpaaha-sastrany ap hatnanct ta-sarsycna gaunyava vrttya pravartcran. ambu-va-agrananat tu na tatnatvam, vrn-nrasa- bnahtatvam antar-bnava ubnaya-samanjasya cvam t purvottara-pahsa-maya- nyayabnyam. Tlcicloic sciipiuial passagcs ilai appcai io lavoi sucl dociiincs as parccnca- vaa and pratbmba-vaa 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 Vcanta-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 Mayavads acccpi ilc Vcas 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 Sila Jva Gosvam cxplains low io coiiccily inicipici ilc appaicnily monisiic siaicmcnis in ilc Vcas. In Sansliii, woids lavc iwo linds ol mcanings-piimaiy, callcd muhnya-vrtt, and sccondaiy, callcd gauni-vrtt. 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 Pnagava-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 Sila Vyasa's iiancc. Railci, wc slould inicipici ilcsc siaicmcnis in a way consisicni wiil ilc undcilying puipoii ol ilc Vcas. Acccpiing ilcm liicially will lcad io conlusion, and icjcciing ilcm ouiiigli may lcad io conicmpi loi ilc apauruscya-saba. In ilc opinion ol Sila Jva Gosvam, onc musi scaicl loi sccondaiy mcanings ilai agicc wiil Sila Vyasa's cxpciicncc. To suppoii ilis judgmcni, Sila Jva Gosvam iclcis us io Suiias 3.2.19 and 20 ol ilc Vcanta. Tlc Vcanta-sutra is dividcd inio loui clapicis (anyayas), cacl laving loui scciions (paas). Tlcsc aic luiilci dividcd inio anharanas. Lacl anharana includcs a iopic siaicmcni liom ilc Lpansas lollowcd by a doubi conccining ilai siaicmcni, ilcn an opponcni's posiiion (purva-pahsa), ilcn ilc iigli conclusion (snanta), and linally sangat, a dcmonsiiaiion ol low ilc anharana iclaics io oilci anharanas. Somc sutras aic simply aniiilcscs ilai icpicscni ilc opinions ol vaiious sagcs and plilosoplcis. Tlcsc aic always lollowcd by snanta-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 suryaha-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 avya 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 upan cannoi dclimii lialman in ilc samc way ilai waici can dclimii land. Wlilc commcniing on ilis sutra in lis Govna-bnasya, Sila 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 Sila Jva Gosvam 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 srut siaicmcnis io ilai cllcci aciually mcan Tlcy musi lavc somc icasonablc puiposc. Vyasadcva icsponds wiil ilc snanta, oi conclusion, in Suiia 3.2.20 |DDB197j. Altlougl tle compaiison of tle sun and its ieflection to|DDB198j Bialman and tle ?='% 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 ?='%. Wly do we give tlis secondaiy inteipietation? To uplold tle sciiptuie`s conclusions, wlicl constitute tle oveiaicling, consistent message of tle E+2%0 and tleii coiollaiy liteiatuie. Otlei valid inteipietations of tlis analogy aie as follows: (1) Tle ?='%0C 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 ?='%0 aie dependent on Bialman. (3) Tle ?='%0 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 Vcas 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 Vcas. 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 Vcas 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 Si Vyasa's cxpciicncc, wlicl is ilc nuclcus ol ilc Srima-Pnagavatam, ilc iopmosi pramana. Ncxi, Sila Jva Gosvam cxplains ilc nondillcicncc bciwccn ilc Supicmc Loid and ilc jiva liom ilc Vaisnava poini ol vicw. TEXT +3 tata cvabnca-sastrany ubnayos c-rupatvcna jiva-samunasya ta-chatvc `p urgnata-gnatana-patiyasya svabnavha-ta-acntya-sahtya svabnavata cva ta-rasm- paramanu-gana-stnaniyatvat ta-vyatrchcnavyatrchcna ca vronam parnrtyagrc munur ap ta-cta-vyasa-saman-Iabna-snanta-yojanaya yojaniyan. 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 Sila Jva Gosvam 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 Vcas 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 Sila Vyasadcva's iiancc. Sila Jva Gosvam is a lollowci ol Srima-Pnagavatam`s acntya-bncabnca plilosoply, wlicl lc alludcs io in ilc lasi scnicncc ol ilis Tcxi. Acntya- bncabnca 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 Lpansa (6.S) siaics, parasya sahtr vvnava 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 Vcas` dcsciipiions ol nondillcicncc iclci io ilc qualiiaiivc oncncss ol ilc Loid and ilc jivas, and ilc Vcas` dcsciipiions ol dillcicncc iclci io ilcii quaniiiaiivc dillcicncc. Tlc Prna-aranyaha Lpansa (2.1.20) piovidcs an analogy io lclp us undcisiand: yatnagncn vspnuInga vyuccarant cvam cva asma atmanan sarvc pranan sarvc Iohan sarvc cvan sarvan bnutan vyuccarant. 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 (anrvacaniya) naiuic ilai ilc Mayavads 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 saba-pramana. Somc ol ilc Loid's inconccivablc lcaiuics aic mcniioncd in ilc |sopansa (5): ta cjat tan najat ta urc ta v anthc ta antarasya sarvasya ta 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.` Sila laladcva Vidyablusana givcs us anoilci analogy ilai may lclp us undcisiand acntya-bncabnca-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 Vcas 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 Mayavads 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 Vcas accoiding io ilc logic ol arna-huhhuti,`10 acccpiing only siaicmcnis lavoiablc io onc's vicwpoini and icjcciing opposing oncs. Tlc Vcas 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 acntya-bncabnca 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 Vcas` 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-sanarbna Sila Jva Gosvam will luiilci dcsciibc ilc living cniiiy and lis iclaiionslip wiil ilc Supicmc Loid. In ilc ncxi Tcxi lc summaiizcs ilc lacis conccining abnncya, ilc pioccss loi icalizing ilis subjcci. TEXT ++ ta cvam mayasrayatva-maya-montatvabnyam stntc vayor bncc avi ny csa ty- a-nyaycna ta-bnajanasyavabnncyatvam 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 Pnagava-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 Abnncya Sila Vyasadcva saw ilai ilc Supicmc Loid is ilc loundaiion ol Maya: mayam ca ta-apasrayam (Pnag. 1.7.+). Hc also saw ilai only ilc living cniiiy is dcludcd by Maya: yaya sammonto 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. Sila Vyasadcva also saw ilai ilc mcans loi ilc jiva`s iclcasc liom bondagc is dcvoiional scivicc io ilc Supicmc Loid: bnaht-yogam anohsajc (Pnag. 1.7.6). In ilis Tcxi ilc woid cva in ilc pliasc ta bnajanasya cva mcans only` and indicaics ilai no pioccss oilci ilan bnaht-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 Pnagava-gita (7.1+): avi ny csa guna-mayi mama maya uratyaya/ mam cva yc prapayantc mayam ctam tarant 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 bnaht. Naiada Muni conliims ilis in lis icaclings io Yudlisiliia Malaiaja (Pnag. 7.15.2S-29): sa-varga-samyamahantan sarva nyama-coanan ta-anta ya no yogan avancyun sramavanan yatna vartaayo ny artna yogasyartnam na bbnrat anartnaya bnavcyun sma purtam stam 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 bncc (dillcicncc`) is also signilicani. ly using ii Sila Jva Gosvam 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 bnaht-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 bnaht 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 Sila Jva Gosvam concludcs ilis paii ol lis discussion wiil a iclcicncc io ilc prayojana, oi linal goal, ol bnaht-yoga. TEXT +5 atan sri-bnagavata cva sarva-ntopacstrtvat sarva-unhna-naratva rasminam surya- vat sarvcsam parama-svarupatvat sarvanha-guna-saItvat parama-prcma-yogatvam t prayojanam ca stnaptam. 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 Vcas piovidc cducaiion in icligious piaciicc (narma), 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 Gosvam appioaclcd Si 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 Vcas, and in ilc couisc ol doing so Hc iclicd cspccially on ilc spoilcss Purana,` Srima- Pnagavatam, piomoiing ii as ilc uliimaic sciipiuial auiloiiiy. Along wiil ilc linal goal ol puic lovc ol God, Si 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 Si 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 Mayavads, 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 Srima-Pnagavatam. Alilougl in ilc picvious Tcxi Sila Jva Gosvam 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-bnaht. Si Jva will picscni lis lull discussion on prcma-bnaht laici, in Sri Prit-sanarbna. In ilis Tcxi Sila Jva Gosvam 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-narman partyajya mam cham saranam vraja anam tvam sarva-papcbnyo mohsaysyam 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 Si 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 bnaht-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 Si 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 Sila Rupa Gosvam wiiics in lis Pnaht- rasamrta-snnu (1.2.59)11: sddhantatas tv abhcdc `p hrsna-srsa-svarupayoh rascnothrsyatc hrsna-rupam csa rasa-sthth Alilougl in piinciplc ilcic is no dillcicncc bciwccn ilc pcisonaliiics ol Loid Kisna and Loid Naiayana, ilc lusband ol ilc goddcss ol loiiunc, siill Si Kisna's loim is ilc unpaiallclcd icscivoii ol rasas. Tlis, indccd, is ilc law ol rasas.` Sila 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 bnahtn (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 Sila Jva Gosvam cxplains ilc impoiiancc ol sanana-bnaht, dcvoiional scivicc in piaciicc. TEXT +6 TEXT +6.1 tatrabnncyam ca tarsatvcna rstavan ap yatas tat-pravrtty-artnam sri- bnagavatahnyam mam satvata-samntam pravarttavan ty ana anartnct. bnaht-yogo `tra sravana-hirtana-Iahsanan sanana-bnaht-yogo na tu prcma-Iahsanan. anustnanam ny upacsapchsam prcma tu tat-prasaapchsam t. In iiancc Sila Vyasadcva also pciccivcd ilc pioccss ol scll-icalizaiion (abnncya), as dcsciibcd abovc in Tcxi ++]. Tlcn, io piopagaic ii Hc composcd loi ilc sainily Vaisnavas ilis sciipiuic callcd Srima-Pnagavatam. Si Suia Gosvam dcsciibcs all ilis in ilc vcisc bcginning anartna- Pnag. 1.7.6]. In ilis vcisc ilc woid bnaht- yoga iclcis io sanana-bnaht, icgulaicd dcvoiional scivicc, wlicl is claiaciciizcd by lcaiing, claniing, and so on, and noi io prcma-bnaht, dcvoiional scivicc in puic lovc ol God. Tlis is ilc coiicci inicipiciaiion bccausc sanana-bnaht dcpcnds on insiiuciion, wlilc lovc ol God dcpcnds only on ilc Loid's giacc. TEXT +6.2 tatnap tasya tat-prasaa-nctos tat-prcma-pnaIa-garbnatvat sahsa cvanartnopasamanatvam, na tv anya-sapchsatvcna yat harmabnr yat tapasa jnana- varagyayatas ca yat ty-aau sarvam ma-bnaht-yogcna ma-bnahto Iabnatc `njasa svargapavargam ty-acn. jnanacs tu bnaht-sapchsatvam cva srcyan-srtm bnahtm ty-acn. atna va anartnasya samsara-vyasanasya tavat sahsa avyavanancnopasamanam sammona-vayasya tu prcmahnya-sviya-pnaIa- varcncty artnan. atan purva-va cvatrabnncyam arstam. Lvcn so, sanana-bnaht, bcing ilc mcans loi gaining ilc Loid's giacc, uliimaicly maiuics inio lovc ol Godlcad. Tlus ii is said ilai sanana-bnaht diiccily icmovcs ilc jiva`s misciics (anartnopasamam sahsa), wiiloui dcpcnding on anyiling clsc. As ilc Loid siaics in ilc Srima-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 sahsa is ilai sanana-bnaht, wiiloui iclying on any inicimcdiaic pioccss, diiccily couniciacis ilc maiciial misciics bui ilai only puic lovc ol God, ilc maiuic liuii ol sanana-bnaht, can couniciaci ilc iwo lundamcnial laulis ol bcwildcimcni and misidcniilicaiion. Tlus ilc abnncya is cxpicsscd lcic Pnag. 1.7.6] as ii was bcloic Tcxis 29 and 32]. COMMENTARY Tlc Dcliniiion ol Abnncya In Tcxi ++ Jva Gosvam concludcd liom lis analysis ol Sila Vyasa's iiancc ilai Srima-Pnagavatam`s abnncya-tattva is dcvoiional scivicc io ilc Supicmc Loid. Vyasadcva also saw in His iiancc ilai ilc misciics ol ilc jivas can bc vanquislcd by bnaht-yoga alonc, and ilai ilis piaciicc ol bnaht-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 Gosvam. Tlc woid bnaht-yoga is uscd iwicc in ilc Pnagavatam vciscs dcsciibing Sila Vyasadcva's iiancc. Sila Jva Gosvam 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, sanana-bnaht. Unlilc sanana-bnaht, prcma-bnaht docs noi dcpcnd on insiiuciion bccausc ai ilai siagc a dcvoicc ollcis dcvoiional scivicc io ilc Loid sponiancously. Sanana-bnaht 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 bnaht, 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 sanana-bnaht maiuics inio prcma-bnaht. 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 Pnaht-rasamrta-snnu Sila Rupa Gosvam siaics ilai dcvoiional scivicc wlicl is cxccuicd by ilc scnscs and wlicl maiuics inio bnava-bnaht is callcd sanana-bnaht. Wlcn bnava-bnaht inicnsilics ii is callcd prcma-bnaht. Tlc only dillcicncc bciwccn ilc iwo is ilc dcgicc ol inicnsiiy: bnava-bnaht is ilc immaiuic siaic ol prcma-bnaht. Pnava-bnaht is lilc ilc dawn, prcma-bnaht lilc ligl noon. Tlus Sila Rupa Gosvam dclincs prcma-bnaht as lollows: samyan-masrnta-svanto mamatvatsayanhtan bnavan sa cva sanratma bunan prcma ngayatc 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` (Pnaht-rasamrta-snnu 1.+.1). lccausc dcvoiion bclongs io ilc inicinal poicncy (svarupa-saht) 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 bnaht. 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 bnaht 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 Srima-Pnagavatam, ilcicloic, alici Suladcva Gosvam lisis vaiious dcmigods onc may woislip io lullill maiciial dcsiics, lc concludcs: ahaman sarva-hamo va mohsa-hama uara-nin tivrcna bnaht-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 bnaht-yoga is ilc lcy io lullilling all dcsiics, wlcilci spiiiiual oi mundanc. Sila Rupa Gosvam conliims ilis in lis Pnaht-rasamrta- snnu (1.2.251): hntu jnana-vrahty-a-sanyam bnahtyava snyat. Indccd, only wiil ilc aid ol bnaht 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. Srima-Pnagavatam 1.7.6 siaics, anartnopasamam sahsa bnaht-yogam. Pnaht- yoga diiccily miiigaics ilc misciics ol ilc condiiioncd soul.` Sila Jva Gosvam givcs iwo cxplanaiions ol ilc woid sahsa (diicci`) in ilis conicxi. Hc says ilai bnaht in ilc liisi scnsc is sanana-bnaht, 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 bnaht in ilc sccond scnsc-namcly, prcma- bnaht, lovc ol God, ilc liuii ol sanana-bnaht, In ilc ncxi Tcxi Sila Jva Gosvam discusscs ilc prayojana-tattva as Vyasadcva icalizcd ii. TEXT +7 TEXT +7.1 atna purva-va cva prayojanam ca spastaytum purvohtasya purna-purusasya ca sri- hrsna-svarupatvam vyanjaytum grantna-pnaIa-nrcsa-vara tatra ta- anubnavantaram pratpaayann ana yasyam t. bnahtn prcma sravana-rupaya sanana-bnahtya sanyatvat. utpayatc avrbnavat. tasyanusangham gunam ana sohct atrasam samsharo `p nasyatit bnavan, pritr na yavan may vasucvc na mucyatc cna-yogcna tavat. t sri-rsabnacva-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 Gosvam spcals ilc vcisc bcginning yasyam Pnag. 1.7.7]. Wlilc dcsciibing ilc cllcci ol lcaiing Srima-Pnagavatam in ilis vcisc, lc icvcals anoilci ol Sila Vyasadcva's icalizaiions. In ilis vcisc ilc woid bnaht iclcis io puic lovc ol Godlcad, bccausc ilai is ilc goal aclicvcd iliougl cxccuiing ilc dcvoiional piaciicc ol lcaiing. Tlc woid utpayatc ,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 Si 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. hm-aharc ty apchsayam ana hrsnc. hrsnas tu bnagavan svayamty-a-sastra-sanasra-bnavtantan-harananam paramparaya tat- prasn-manya-patnam casanhnya-Iohanam tan-nama-sravana-matrcna yan pratnama-pratit-vsayan syat tatna tan-namnan pratnamahsara-matram mantraya haIpyamanam yasyabnmuhnyaya syat ta-aharc ty artnan. anus ca nama-haumui- haran hrsna-sabasya tamaIa-syamaIa-tvs yasoayan stanan-nayc para-branman runn t. 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 Si Suia Gosvam 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-haumui. Tlc convcniional mcanings ol ilc namc Kisna aic 'onc wlo is blacl lilc a tamaIa iicc,' 'Hc wlo was bicasi-lcd by Si Yasoda,' and 'ilc Supicmc lialman.'` COMMENTARY Dcvoiional Scivicc Complcicly Iiccs Onc liom Maiciial Misciics In Tcxi +5 Sila Jva Gosvam summaiizcd Sila Vyasadcva's icalizaiions conccining prayojana-tattva. Suia Gosvam icalliims ilcsc icalizaiions in Pnagavatam 1.7.7, wlcic lc siaics ilai jusi by lisicning io ilc Pnagavatam onc will aiiain lovc ol Godlcad. Pnaht lcic musi iclci io lovc ol Godlcad and noi sanana-bnaht, dcvoiional scivicc in piaciicc, sincc lcaiing Srima-Pnagavatam is iiscll ilc sanana. In ilis vcisc ilc vcib utpayatc (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 Sila Rupa Gosvam wiiics (Pnaht- rasamrta-snnu 1.2. 5S): tatrapy chantnam srcstna govna-nrta-manasan ycsam srisa-prasao`p 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 Sila Jva Gosvam 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 *(%8@?%1% of attaclment to Kisna hy leaiing H(=,%2&>4:A%'%7%,. \yasadeva saw all tlis in His tiance. Kisna, iclciicd io in Pnagavatam 1.7.7 as parama-pu|DDB2O3j(B#%- tle Supieme Peison, is identical witl tle *G($%&*B(B#% wlom \yasa saw along witl His potencies. !n Text 3O Siila 1iva Gosvami las alieady explained tlat tlis *G($%& *B(B#% is tle oiiginal Peisonality of Godlead. Now le identifies tlat Supieme Peison as Ioid Sii Kisna. Sila Jva Gosvam 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 Simai Kunidcv 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 Sila laladcva Vidyablusana, ilis is ilc sponiancous cxpciicncc ol cmincni pcisonaliiics lilc Suia Gosvam, Saunala Rsi, and Jayadcva Gosvam. 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 X:,%&!%B,B2=- defines Kisna as He wlo is hlack like tle 7%,:<% tiee. !n \aisnava liteiatuie Kisna`s hodily lue is often likened to tle coloi of tle 7%,:<% 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 (yaugha), wlicl may somciimcs dillci liom ilcii convcniional usagc (run). Tlc run, 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: yoga runr baIiyasi. In ilc casc ol ilc namc Kisna,` ilc dciivcd mcaning is also ilc Supicmc Pcison, as ilc Manabnarata (Lyoga-parva 70.5) cxplains: hrsr bnu-vacaham sabo nas ca nrvrt-vacahan vsnus ta-bnava-yogac ca hrsno bnavat 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, vsnur narayanan hrsno vahuntna vstara-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, vasucvo `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. Sila laladcva Vidyablusana quoics ilc lollowing vcisc in lis commcniaiy on Sri Vsnu-sanasra-nama (20), wlilc dclining ilc namc Kisna`: hrsr bnu-vacahan sabo nas ca nrvrt-samjnahan tayorahyam param branma hrsna ty abnniyatc 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 Sila Jva Gosvam 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 Sila Jva Gosvam cxplains ilai ilc bliss dciivcd liom lovc ol Godlcad is lai supciioi io ilai dciivcd liom impcisonal icalizaiion. TEXT +8 atna tasyava prayojanasya branmanananubnava ap paramatvam anubnutavan. yatas tarsam suham ap ta-anana-vasstya-Iambnanaya tam anyapayam ascty ana sa samntam t. hrtvanuhramya cct pratnamatan svayam sanhscpcna hrtva pascat tu sri-naraopacsa anuhramcna vvrtycty artnan. ata cva srima-bnagavatam bnaratanantaram hrtam ya atra sruyatc yac canyatrastaasa-purananantaram bnaratam t ta vayam ap samantam syat. branmanananubnava-nmagnatvat nvrtt-nratam sarvato nvrttau nratam tatravyabncarnam apity artnan. Sila Vyasadcva cxpciicnccd ilai ilis linal goal ilc bliss ol puic lovc ol God] is supciioi io cvcn branmanana, ilc lappincss dciivcd liom icalizing ilc impcisonal aspcci ol ilc Supicmc. Tlis wc lnow bccausc Vyasadcva iaugli Suladcva Gosvam Srima-Pnagavatam so lc could iasic ilc spccial bliss dciivcd liom lovc ol Godlcad, cvcn ilougl Suladcva was alicady absoibcd in branmanana. Suia Gosvam siaics ilis in ilc vcisc bcginning sa-samntam Pnag. 1.7.S]. In ilis vcisc ilc pliasc hrtvanuhramya (alici compiling and icvising`) indicaics ilai Vyasadcva liisi wioic Srima-Pnagavatam in an abbicviaicd loim and ilai laici on, alici bcing insiiucicd by Si 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 Shana Purana, Prabnasa- hnana 2.9+], saying ilai ilc Manabnarata was compilcd alici ilc cigliccn Puranas. Tlc woid nvrtt-nrata (aiiaclcd io icnunciaiion`) implics ilai bccausc ol lis absoipiion in ilc bliss ol lialman, Si 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 Sila Vyasadcva's mosi piolound icalizaiions dcsciibcd in Srima- Pnagavatam was ilai bnahty-anana, ilc bliss dciivcd liom icndciing loving dcvoiional scivicc io Kisna, is supciioi io branmanana, ilc bliss dciivcd liom mciging inio ilc impcisonal lialman. Sila Rupa Gosvam conliims ilis supciioiiiy in lis Pnaht-rasamrta-snnu (1.1.3S): branmanano bnavc csa cct pararna-guni-hrtan nat bnaht-suhnambnoncn paramanu-tuIam ap 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 Sila Vyasadcva iaugli Srima-Pnagavatam io Suladcva Gosvam. lui bcing Vyasadcva's son was noi |DDB2O5jtle only qualification Sukadeva possessed. Peifectly fixed in ienunciation, le lad no mateiial desiies (16'"776&16(%7%,). !n otlei woids, le lad no ulteiioi motive tlat would lave led lim to misconstiue tle meaning of H(=,%2&>4:A%'%7%, 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 >4:A%'%7%,- and hy cloosing lim foi tlis gieat lonoi \yasadeva set tle standaid foi all futuie students and speakeis of H(=,%2& >4:A%'%7%,. In ilis Tcxi Sila Jva Gosvam also icsolvcs a coniiovcisy conccining ilc oidci in wlicl ilc Srima-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-sura-vja-bannunam trayi na srut-gocara harma-srcyas munanam srcya cvam bnavc na t bnaratam ahnyanam hrpaya munna hrtam cvam pravrttasya saa bnutanam srcyas vjan sarvatmahcnap yaa natusya nrayam 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 Vcas. 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 Srima-Pnagavatam. Llscwlcic, lowcvci, ii is siaicd ilai ilc Manabnarata was spolcn alici all cigliccn Puranas. Si laladcva Vidyablusana, in lis commcniaiy on ilis Tcxi ol ilc 1attva-sanarbna, ciics ilc Matsya Purana (53.70): astaasa-puranan hrtva satyavati-sutan cahrc bnaratam ahnyanam vcartnar upabrmntam Alici compiling ilc cigliccn Puranas, Vyasadcva, ilc son ol Saiyavai, composcd ilc gicai lisioiy callcd ilc Manabnarata, wlicl scivcs as a commcniaiy on ilc Vcas.` To icsolvc ilis appaicni coniiadiciion in ilc clionology, Sila Jva Gosvam cxplains ilai Sila 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 Vcas. 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 Srima-Pnagavatam, ilc onc cuiicnily availablc. Moicovci, liom Srima-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. Pailsii Malaiaja's clasiiscmcni ol Kali occuiicd alici ilc dialoguc bciwccn Naiada Muni and Sila 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 >4:A%'%7%, (1.3.43) confiims tlat tlis latei edition of H(=,%2&>4:A%'%7%, manifested hefoie tle 3(:4,%$% hoy Singi lad cuised Malaiaja Paiiksit, an event tlat occuiied aftei tle disappeaiance of Ioid Sii Kisna: hrsnc sva-namopagatc narma-jnanabnn sana haIau nasta-rsam csa puranarho `nunotan 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 Gosvam in ilc Iiisi Canio, Clapici Ioui. Wc can summaiizc ilc clionology ol ilc Vcdic liiciaiuic in Kali-yuga as lollows: Iiisi Sila Vyasadcva cdiicd ilc onc Vca, ilc oiiginal Yajur Vca, inio loui Vcas. Hc ilcn abiidgcd ilc onc billion vciscs ol ilc Puranas inio cigliccn Puranas consisiing ol a ioial ol loui lundicd ilousand vciscs. Tlcsc includcd Srima- Pnagavatam in iis oiiginal, abbicviaicd loim. Tlcn Vyasa composcd His cpic woil, Manabnarata, alici wlicl Hc disiillcd ilc csscncc ol ilc Vcas, Puranas, and Manabnarata inio ilc Vcanta-sutra. Iinally Hc composcd His mosi signilicani woil ol all, |DDB2O7jtle full H(=,%2&>4:A%'%7%,- wlicl is \yasadeva`s own commentaiy on tle E+2:17%&0G7(%. Somc iiadiiional sclolais bclicvc ilcic wcic iwo vcisions ol ilc Manabnarata. Tlcy say ii was liisi compilcd soon alici ilc Vcas 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 A-parva (10.5) siaics ilai Sila Vyasa compilcd a samnta 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, Pailsii's son. Anoilci iclcicncc iiadiiional sclolais givc io suppoii ilcii conicniion ilai ilcic wcic iwo vcisions ol ilc Manabnarata is ilc Prna-aranyaha Lpansa vcisc ciicd in Tcxi 12 (P.a. Lp. 2.+.10) Tlis vcisc lisis ilc sciipiuics ilai ilc Supicmc Loid bicailcd oui, including ilc |tnasas, wlicl aic lisicd bcloic ilc Puranas. Ncxi Sila Jva Gosvam slows ilai Sila Vyasadcva's icalizaiion in iiancc consiiiuics ilc cpiiomc ol all plilosoplics, as conliimcd by Suia Gosvam. TEXT +9 TEXT +9.1 tam ctam sri-vca-vyasaya saman-jatanubnavam sri-saunaha-prasnottaratvcna vsaayan sarvatmaramanubnavcna sa-nctuham samvaayat atmaramas cct. nrgrantna vn-nscnatita nrgatananhara-grantnayo va. anatuhim pnaIabnsann- rantam. atra sarvahscpa-parnarartnam ana ttnam-bnuta atmaramanam apy aharsana-svabnavo guno yasya sa t. In icply io a qucsiion poscd by Si Saunala Pnag. 1.7.9], Suia Gosvam spcals ilc vcisc bcginning atmaramas ca Pnag. 1.7.10], luiilci cxplaining wlai Sila 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 nrgrantnan (licc liom bondagc`) mcans ciilci bcyond ilc iulcs and icgulaiions dcsciibcd in ilc sciipiuics` oi licc liom ilc lnoi ol lalsc cgo.` Tlc woid anatuhim (causclcss`) mcans noi dcsiiing any icsulis.` And io pui an cnd io all doubis, Si 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 samvaayat narcr gunct. sri-vca-vyasa- cva yat hncc cnrutcna narcr guncna purvam ahspta matr branmanananubnavo |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 jatavan. 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 jatva tad-gunatisaya-piakasa-mayams tadiya-padya-visesan katlacic 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 Gosvam's cxpciicncc. Iiisi, wlcn Suladcva Gosvam lcaid Sila 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 vsnu-jana-prya mcans ilai lc bccamc dcai io ilcm. Tlc puipoii is as lollows: Tlc Pranma-vavarta Purana12 iclaics low Si Suladcva, cvcn wlilc in ilc womb ol lis moilci, icalizcd ilai Loid Si 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 Sila Vyasadcva, lnowing ilai Hc could coniiol Suladcva only wiil Srima-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 Srima-Pnagavatam. TEXT +9.3 ta cvam arstam vahtun sri-suhasya sri-vca-vyasasya ca samana-nrayam. tasma vahtur nrayanurupam cva sarvatra tatparyam paryaIocaniyam nanyatna. ya yat ta-anyatna paryaIocanam tatra tatra hupatna-gamtavct nstanhtam. sri-sutan. Iiom ilc abovc wc can scc ilai ilc spcalci (Suladcva Gosvam) and Sila Vyasadcva lad ilc samc icalizaiions. And ilcicloic wc slould always siudy ilc mcssagc ol Srima-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 Si Suia Gosvam. COMMENTARY Srima-Pnagavatam Aiiiacis Lvcn Atmaramas To cxplain ilc csscncc ol Srima-Pnagavatam, in Tcxi 29 Jva Gosvam liisi analyzcd ilc Pnagavatam`s dcsciipiion ol Suladcva's lcaii. Tlcn lc analyzcd Sila Vyasadcva's cxpciicncc in iiancc, on ilc basis ol wlicl Vyasa wioic Srima- Pnagavatam. Jva Gosvam concludcs ilc discussion ol ilc picscni Tcxi by conliiming ilc ouicomc ol ilcsc analyscs wiil ilc woids ol Si Suia Gosvam in Srima-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 Srima-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 (sanana-bnaht). 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 Gosvam linislcd dcsciibing Sila Vyasadcva's iiancc, Saunala Rsi aslcd lim, Il Suladcva Gosvam 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 Gosvam 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 Si Suladcva Gosvam was capiivaicd wlcn lc lcaid a dcsciipiion ol Loid Haii's aiiiibuics and pasiimcs, and ilcicloic lc undciiool ilc siudy ol ilis gicai naiiaiion, Srima-Pnagavatam. Tlis madc lim vciy dcai io ilc dcvoiccs ol Loid Visnu.` ly ilis answci Suia Gosvam conliims all ilc icalizaiions ol Sila Vyasadcva and Suladcva Gosvam. 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 :7,:(:,:0- 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 Sila Jva Gosvam slows conclusivcly ilai Suladcva Gosvam, Sila Vyasadcva, and Suia Gosvam slaicd ilc samc icalizaiions. Tlcicloic ilcsc icalizaiions slould loim ilc basis ol any gcnuinc siudy and inicipiciaiion ol Srima-Pnagavatam. Inicipiciaiions bascd on somciling clsc musi bc considcicd dcviani liom ilc sciipiuic's inicndcd mcaning. In Tcxi 27 Sila Jva Gosvam discloscd ilai Sidlaia Svam insciicd somc impcisonalisiic idcas inio lis commcniaiy on Srima-Pnagavatam. Sidlaia Svam did ilis as a picacling siiaicgy io aiiiaci ilc Mayavads io ilc Pnagavata plilosoply. Jva Gosvam said ilcic ilai in sucl insianccs lc would givc lis own cxplanaiions. A icccni sclolai las ciiiicizcd Sila Jva Gosvam 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 Sidlaia Svam's opinions. Tlis sclolai suggcsis ilai Jva Gosvam is noi a iiuc lollowci ol Si Caiianya Malapiablu, wlo liglly icvcicd Sidlaia Svam's Pnavartna-ipha. lui in ilis Tcxi Sila Jva Gosvam luiilci claiilics lis policy: Hc acccpis any cxplanaiion ilai complcmcnis ilc icalizaiion ol Sila Vyasadcva, Suladcva Gosvam, and Suia Gosvam-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 Si Caiianya Malapiablu was ilc lcading opponcni ol impcisonalism in His iimc. In dcbaic Hc dclcaicd iwo ol ilc lcading Mayavads ol His iimc, Pialasananda Saiasvai and Vasudcva Saivablauma, and Hc licqucnily condcmncd ilc Mayavada inicipiciaiion ol ilc Vcanta-sutra. In ligli ol His icaclings and cxamplc, loi Him io cmbiacc a Mayavad|DDB211ja commentaiy on H(=,%2&>4:A%'%7%, is unlikely and not at all ciedihle. Vaisnavas coming in disciplic succcssion do noi lavc ilc sliglicsi conlusion on ilis poini. Loid Caiianya icvcicd Sidlaia Svam's commcniaiy loi iwo icasons: liisi, bccausc Sidlaia 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 snanta. Tlcicloic ii slould bc obvious io anyonc wlo icads lis commcniaiy ilai wlaicvci impcisonal cxplanaiions Sidlaia Svam gavc did noi cxpicss lis iiuc lcaii. Ioi cxamplc, wlilc commcniing on ilc liisi vcisc ol ilc Pnagavatam lc siaics, srima-bnagava-guna-anuvarnana-prananam bnagavata- sastram. Srima-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-sabcna vastuno `mso jivan, vastunan sahtr 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 Sidlaia Svam's Pnagavatam commcniaiy malc loolisl any doubi aboui lis siaius as a puic Vaisnava. And ii is cqually loolisl io ciiiicizc Sila Jva Gosvam loi noi using ilc impcisonalisiic poiiions ol Sidlaia's commcniaiy lcic in lis Sat-sanarbna. Onc can lailom ilc iiuc csscncc ol Srima-Pnagavatam only liom ilc vicwpoini ol Si Vyasa and Suladcva Gosvam. lccausc Sila Jva Gosvam lcld ilis opinion, lc is a iiuc sclolai ol ilc Pnagavatam and a iiuc lollowci ol Si Caiianya, wlo dcsiicd io scc ilc Pnagavatam csiablislcd as ilc linal woid in plilosoply iliougloui ilc woild. Jva Gosvam was nciilci a blind lollowci ol Si Caiianya Malapiablu noi a blind sclolai loolislly iiying io undcisiand ilc supicmc sciipiuic wiiloui acccpiing ilc siandaid auiloiiiics in disciplic succcssion. Jva Gosvam was ilc lcading disciplc ol Sila Rupa Gosvam and Sila Sanaiana Gosvam, iwo piincipal lollowcis ol Si 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 bnaht-yoga so ilai no lollowci in ilcii linc would lavc io spcculaic oi misinicipici ilc icaclings ol Loid Caiianya. Rupa and Sanaiana pcisonally iiaincd Sila Jva Gosvam 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 Sila Jva Gosvam loyally lollowcd in ilc looisicps ol Sila Rupa and Sanaiana Gosvams 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 Jva Gosvam. Indccd, cailici in Sri 1attva- sanarbna Jva Gosvam dcclaicd ilai lc was wiiiing ilis woil undci ilcii oidci. Moicovci, lc succccdcd Sila Rupa and Sanaiana Gosvams as lcadci ol ilc Gaudya 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 Srima-Pnagavatam (1.2.2) ilai Suladcva Gosvam lcli lis lailci's lousc immcdiaicly alici lis biiil. Accoiding io ilc Pranma-vavarta 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 H(=,%2&>4:A%'%7%,. To entice lim to ietuin lome, \yasa lad some of His disciples iecite veises fiom tle >4:A%'%7%, wlenevei tley went to tle foiest to collect fiiewood. Once wlcn ilcy wcic singing ilcsc vciscs, Suladcva Gosvam lcaid ilcm. Ai oncc lis lcaii was capiivaicd, and lc lollowcd ilc siudcnis bacl io Si Vyasa. Tlcn Suladcva, wlo lad alicady pui asidc lis aiiaclmcni io ilc impcisonal lialman, lcaincd ilc complcic Srima-Pnagavatam liom Sila Vyasadcva. Ai picscni ilcic is no sciipiuial iclcicncc indicaiing wlicl vciscs Si Suladcva lcaid ilai capiivaicd lim, bui somc Vaisnava sclolais siaic ilai ilcy includcd ilc lollowing ilicc: yam manyasc matuIcyam pryam mtram sunrt-tamam aharon sacvam utam saunra atna saratnm 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, Si Kisna` (Pnag. 1.9.20). ano bahi yam stana-haIa-hutam jgnamsayapayaya apy asanvi Icbnc gatm natry-uctam tato `nyam ham va ayaIum 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) barnapiam nata-vara-vapun harnayon harnharam bbnra vasan hanaha-hapsam vajayantim ca maIam rannran vcnor anara-sunayapurayan gopa-vrnar vrnaranyam sva-paa-ramanam pravsa gita-hirtn Wcaiing a pcacocl-lcailci oinamcni upon His lcad, bluc harnhara llowcis on His cais, a ycllow gaimcni as biilliani as gold, and a Vaijayani 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 Gosvam 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 Srima-Pnagavatam-ilai is, wlai onc slould lcain liom ii-Sila Jva Gosvam ncxi says somciling aboui ilc loimai ol Sri Sat- sanarbna. TEXT 50 atna hramcna vstaratas tatnava tatparyam nrnctum sambannabnncya- prayojancsu sabnn sanarbnar nrncsyamancsu pratnamam yasya vacya-vacahata- sambanniam sastram ta cva narman projjnta-hatava ty-a-payc samanyaharatas tava ana vcyam vastavam atra vastu t. tiha ca atra srimat sunarc bnagavatc vastavam paramartna-bnutam vastu vcyam na tu vascsha-va ravya-guna-rupam ty csa. sri-vca-vyasan. Hcicalici, io dclincaic sysicmaiically and iloiouglly ilc mcssagc ol Srima- Pnagavatam, wc slall cxplain in ilcsc six Sanarbnas ilc piinciplcs ol sambanna, abnncya, and prayojana, onc alici ilc oilci. Tlis liisi bool, ilc |DDB214j O%77'%&0%12%(34%- discusses tle connection hetween tle suhject heing desciihed and tle text desciihing it. Tlis connection is mentioned in geneial teims in >4:A%'%7%, 1.1.2 witl tle woids '+28%D ':07%'%, %7(% '%07BI Heie tle |DDB215jieal ieality is to he known. Commenting on tlis pait of tle veise, Siila Siidlaia Svami wiites, Heie in tlis heautiful >4:A%'%7%, 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 Si Vcda-vyasa. COMMENTARY Tlc Subjcci ol ilc Sat-sanarbna Hcic Sila Jva Gosvam inloims us ilai in ilc six Sanarbnas lc will cxplain in gicai dciail ilc samc sambanna-, abnncya-, and prayojana-tattva ilai Si Vyasadcva and Suladcva Gosvam icalizcd. Hc biiclly mcniioncd ilcm in Tcxis S and 9, and now lc will claboiaic on ilcm on ilc basis ol Srima-Pnagavatam. Tlc 1attva-, Pnagavat-, Paramatma-, and Krsna-sanarbna iicai ilc sambana-tattva, |DDB216jtle >4%!76&0%12%(34% discusses tle %34624+8%&7%77'%- and tle L(=76& 0%12%(34% explains tle *(%8@?%1%&7%77'%. Tlc 1attva-sanarbna iniioduccs ilc subjcci maiici ol ilc six Sanarbnas by csiablisling ilc auiloiiiy ol Srima-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 sambanna. Tlc subjcci ol Srima-Pnagavatam is icvcalcd in iis vciy sccond vcisc: vcyam vastavam atra vastu. Tlc absoluic icaliiy is madc undcisiandablc lcicin.` As wc lavc alicady discusscd, icaliiy manilcsis on vaiious lcvcls, bui Srima-Pnagavatam cnliglicns us aboui ilc uliimaic icaliiy, Si Kisna, wlo cncompasscs and icconcilcs all oilci icaliiics. In coniiasi io Sila 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: ravya (subsianccs), guna (qualiiics), harma (moiions), samanya (gcncial caicgoiics), vscsa (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 Srima-Pnagavatam malcs availablc. Sila Jva Gosvam cxplains ilc naiuic ol ilis icaliiy in ilc ncxi Tcxi. TEXT 51 atna hm-svarupam ta vastu-tattvam ty atrana. vaant tat tattva-vas tattvam yaj jnanam avayam t. jnanam c-cha-rupam. avayatvam casya svayam-sna-tarsatarsa- tattvantarabnavat sva-sahty-cha-sanayatvat paramasrayam tam vna tasam asnatvac ca. tattvam t parama-purusartnata-yotanaya parama-suhna-rupatvam tasya bonyatc. ata cva tasya ntyatvam ca arstam. sri-sutan. Wlai is ilc naiuic ol ilis |DDB218jahsolute ieality? Suia Gosvam 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 Si Suia Gosvam. COMMENTARY Absoluic Rcaliiy Is Nondual Consciousncss In ilc lasi Tcxi Sila Jva Gosvam siaicd ilai ilc absoluic icaliiy|DDB221j is to he known fiom H(=,%2&>4:A%'%7%,. Tlis natuially iaises tle question, Wlat is tle essential natuie of tlis ahsolute ieality|DDB222j? !n ieply 1iva Gosvami quotes H(=,%2&>4:A%'%7%,C0 statement tlat tle ahsolute ieality |DDB223j is nondual (%2'%8%,)- 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 0%?:7=8%&34+2%. !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 '6?:7=8%&34+2%. 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 0'%&A%7%&34+2%. 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 Gosvam calls ilc puic consciousncss (absoluic icaliiy|DDB23Oj) ?^:1%, %2'%8%,- 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-bnca 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 vjatiya-bnca bciwccn Him and maiciial naiuic. Ncvciilclcss, sincc maiciial naiuic's cxisicncc is noi indcpcndcni oi scpaiaic liom Him, ilcic is uliimaicly no dillcicncc ol vjatiya-bnca 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-bnca 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. Sila Jva Gosvam concludcs, ilcicloic, ilai alilougl ilc Loid's cncigics icndci Him scivicc in vaiious ways, ilcy lavc no cxisicncc scpaiaic liom Him (tam vna tasam asnatvat). Jusi as a spidci wcavcs a wcb wiil a spccial subsiancc ii pioduccs and ilcn malcs ilc wcb iis lomc, so Si 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 (0%7) as a claiacteiistic. And hecause tle woid 7%77'%, indicates tle supieme ohjective of life, it follows tlat tlis nondual ieality must also he claiacteiized hy hliss (:1%12%), 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 >"4%2&:(%$8%!% P*%16#%2 (2.4.5) states, 1% ': %(+ *%78BK !:,:8% *%76K *(68@ 34%'%78 :7,%1%0 7B !:,:8% *%76K *(68@ 34%'%76I 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 ?='%. 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 ouisnot 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 Shsastaha, wlcic Hc piaycd: asIsya va paa-ratam pnastu mam aarsanan marma-natam harotu va yatna tatna va vanatu 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 Pnagava-gita (10.S-9): anam sarvasya prabnavo mattan sarvam pravartatc t matva bnajantc mam buna bnava-samanvtan mac-ctta ma-gata-prana bonayantan parasparam hatnayantas ca mam ntyam tusyant ca ramant 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 anana ,bliss). Tlis iclaiionslip is clcaily indicaicd in sucl srut siaicmcnis as vjnanam ananam branma. lialman is puic consciousncss and bliss` (Prna-aranaya Lp. 3.9.3+). Tlus ilc naiuic ol ilc nondual consciousncss dcsciibcd in ilis vcisc las bccn dcsignaicd sac-c-anana, pcimancni cxisicncc, lnowlcdgc, and bliss.` In ilis Tcxi Jva Gosvam 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-pitay-aharam hsanham cva jnanam rstam tat punar avayam ntyam jnanam hatnam Iahsyatc yan-nstnam am sastram ty atrana sarva-vcanta-saram ya branmatmahyatva-Iahsanam vastv avtiyam tan-nstnam havaIyaha-prayojanam t. satyam jnanam anantam branma t yasya svarupam uhtam ycnasrutam srutam bnavat t, ya-vjnancna sarva-vjnanam pratjnatam, sa cva saumycam agra asi ty-ana nhnIa-jaga-cha-haranata, ta ahsata banu syam ty ancna satya- sanhaIpata ca yasya pratpata tcna branmana svarupa-sahtbnyam sarva- brnattamcna sarnam, ancna jivcnatmanct taiyohtav anta-nrcscna tato bnnnatvc `py atmata-nrcscna ta-atmamsa-vscsatvcna Iabnasya baarayana-saman-rsta- yuhtcr aty-abnnnata-rantasya jivatmano ya chatvam tat tvam as ty-aau jnata ta-amsa-bnuta-c-rupatvcna samanaharata, ta cva Iahsanam pratnamato jnanc sanahatamam yasya, tatna-bnutam yat sarva-vcanta-saram avtiyam vastu, tan- nstnam ta-cha-vsayam am sri-bnagavatam t prahtana-paya-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 Srima-Pnagavatam] Suia Gosvam 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 srut las dclincd ilc naiuic ol ilis Absoluic Tiuil (lialman): Tlc Supicmc lialman is inliniic iiuil and lnowlcdgc` 1attriya Lp. 2.1.1]. Tlai lialman is ilc solc causc ol ilc cniiic cicaiion is slown by sucl srut siaicmcnis as ly lcaiing aboui wlicl lialman] cvciyiling is lcaid` Cnanogya Lp. 6.1.3], ly lnowing wlicl lialman] cvciyiling is lnown,` and My boy, in ilc bcginning ilcic was only sat, ilc cicinal icaliiy` Cnanogya. 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` |54:12@A8%NP*N 6.2.3j. In ilc siaicmcni Along wiil ilis individual living cniiiy I slall manilcsi namc and loim` Cnanogya 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 am (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 Sila Vyasadcva's iiancc, ilc living cniiiy is onc wiil ilc Supicmc lialman in ilc scnsc ol noi bcing complcicly dillcicni liom Him. Sucl srut siaicmcnis as tat tvam as (You aic ilai`; Cnanogya 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 Lpansas and is onc wiiloui a sccond, is ilc locus ol inicicsi, ilc cxclusivc subjcci maiici, ol ilis Srima-Pnagavatam. Hcic wc undcisiand ilis Srima- 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-prabnrt hasc grna-gunavarunan suryam vvsun hatnanc gavahsa-pattam suryamsu-hanam arsaytva hcnac upasyatc csa sa ty ctat-ta- amsa-jyotn-samanaharataya tan mana-jyotr-manaIam anusanniyatam ty artnas ta-vat. jivasya tatna ta-amsatvam ca ta-acntya|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-sanarbna 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 ta-ctaj-jiva-Iahsanamsa-vsstatayavopansaas tasya samsatvam ap hvac upasant. nramsatvopacsha sruts tu hcvaIa-tan-nstna. atra havaIyaha- prayojanam t caturtna-paas ca havaIya-paasya sunatva-matra-vacanatvcna sunatvasya ca suna-bnahttvcna paryavasancna prit-sanarbnc vyahnyasyatc. sri-sutan. Tlus wlcn ilc Lpansas 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 sruts spcal ol Him as laving no paiis, ilcy aic locusing on His cxclusivc csscncc. In ilc louiil linc ol Pnagavatam 12.13.12, namcly havaIyaha-prayojanam, ilc woid havaIya (oncncss`) simply mcans puiiiy.` Laici, in ilc Prit-sanarbna, wc will dcmonsiiaic ilai ilis puiiiy is nonc oilci ilan puic dcvoiional scivicc. Tlc vcisc undci discussion Pnag. 12.13.12] was spolcn by Si Suia Gosvam. COMMENTARY Tlc Mcaning ol Monisiic Siaicmcnis |DDB242jin tle Sciiptuie In ilc lasi Tcxi Sila Jva Gosvam csiablislcd ilai ilc Absoluic Tiuil is cicinal, nondual consciousncss. Onc scci ol luddlisis, ilc Ksanila-vijnana-vads, 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 \ijana-vadis iaise|DDB246j against 1iva Gosvami`s conclusion tlat tle Ahsolute Tiutl, |DDB247jtle nondual consciousness, is eteinal. |DDB248j|DDB249jNew|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-vads' aigumcni Sila Jva Gosvam icplics noi wiil a logical icluiaiion bui by quoiing Srima-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 avaya-jnana, ilc csscncc ol all ilc Lpansas and ilc subjcci maiici ol Srima-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 %2'%8%& ?^:1% is endowed witl multifaiious potencies. !t is called Bialman hecause it is tle gieatest and hecause it can make otleis gieat: 3"4%77':2 3"D4%$%7':9 9% 8%2 3(%4,% *%(%,%D '62BK (E6#$B LB(N 3.3.21). Tle vaiious F(B76 statements cited in tlis Text desciihe all tlese claiacteiistics of Bialman. So tle tleoiy of consciousness |DDB251jput foiwaid hy tle Ksanika-vijana-vadis does not agiee witl eitlei F(B76 oi H(=,%2&>4:A%'%7%,. Tlc Vijnana-vads' ilcoiy ol icaliiy is bascd on ilcii assumpiion ilai ilcic is no absoluic, puic consciousncss. Tlc Vijnana-vads do noi lnow ilai ilc absoluic icaliiy is a pcison posscssing acntya-saht, inconccivablc poicncics, iliougl wlicl Hc causcs cvciyiling wlilc icmaining unallccicd. As ilc |sopansa dcclaics in iis opcning vcisc, om purnam aan purnam am purnat purnam uacyatc purnasya purnam aaya purnam cvavassyatc 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-vads' 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- vads, 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-vads' 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-vads 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 vjnana-vais 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 Sila Jva Gosvam again claiilics ilai ilc oncncss ol ilc jiva and lialman spolcn ol in srut slould noi bc undcisiood as absoluic oncncss. Alici all, srut coniains sucl siaicmcnis as ancna jivcnatmananupravsya nama-rupc vyaharavan. Along wiil ilis jiva I slall cnici as Paiamaima and cicaic namc and loim` (Cnanogya 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 Sila 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 Lpansas and also ol Srima-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 Lpansas, 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 Lpansas, 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, Sila Jva Gosvam 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 Lpansas 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-samvani, Sila Jva Gosvam calls ilis iclaiionslip bciwccn ilc jiva and lialman acntya-bncabnca, inconccivablc, simuliancous oncncss and dillcicncc.` Owing io ilis iclaiionslip, lialman is dcsciibcd as avaya-jnana, oi nondual consciousncss, wlicl is ilc subjcci ol Srima-Pnagavatam. Tlus ilc woid lialman-as ilc Lpansas and also Srima-Pnagavatam usc ii- slould noi bc misundcisiood io mcan impcisonal lialman wiiloui qualiiics. Tlc Mayavads 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 Mayavads abloi dualiiy in ilc absoluic icalm. Tlcicloic in no Vcdic sciipiuic docs ilc woid lialman mcan impcisonal lialman in ilc scnsc ilai ilc Mayavads inicnd. Tlc iiuc conccpiion ol lialman is siaicd by Suia Gosvam in Srima-Pnagavatam (1.2.11): branmct paramatmct bnagavan t sabyatc. Tlis nondual consciousncss is callcd lialman, Paiamaima, and llagavan` Hcic Suia Gosvam 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 Srima-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 sabyatc (ii is dcsignaicd`) lcic. Tlc lialman dcsciibcd in ilc Vcdic sciipiuics is llagavan, ilc Supicmc Pcison, Kisna. In ilc srut 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 (bnca) oi nondillcicncc (abnca). Siaicmcnis in ilc Vcdic sciipiuic sucl as ntyo ntyanam cctanas cctananam (Tlai onc cicinal conscious bcing is ilc suppoii loi ilc many cicinal conscious bcings`; Katna Lp. 2.2.13) bclong io ilc bnca class. Siaicmcnis sucl as sarvam hnaIv am branma (Indccd, all ilis is lialman`) bclong io ilc abnca class. Tlc woid havaIya 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 Mayavais claim. Tlcii usagc ol havaIya is ilcicloic absuid. KavaIya mcans libciaiion, bui ilc ical mail ol libciaiion is puic dcvoiional scivicc, noi mciging inio lialman. Sila Jva Gosvam will cxplain ilis moic lully in ilc Prit-sanarbna. 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 Sila Jva Gosvam bcgins cxplaining ilc claiaciciisiics ol ilc scll. TEXT 53 #$$%&'()*+,* '(-. tatra ya tvam-paartnasya jivatmano jnanatvam ntyatvam ca pratnamato vcara- gocaran syat taava ta-paartnasya tarsatvam su-bonam sya t ta bonaytum anyartnas ca paramarsan t nyaycna jivatmanas ta-rupatvam ana. natma jajana na marsyat nanatc `sau na hsiyatc savana-v vyabncarnam n sarvatra sasva anapayy upaIabn-matram prano yatncnrya-baIcna vhaIptam sat Tlc jiva is dcsignaicd tvam ,you`) in ilc siaicmcni tat tvam as ,You aic ilai.`). Il onc liisi undcisiands ilai ilis you` is conscious and cicinal, ilcn onc can casily undcisiand low ilc Supicmc lialman (tat) las a similai naiuic. To malc jusi ilis poini, in accoidancc wiil ilc icasoning ol Vcanta-sutra 1.3.20-Onc conicmplaics ilc jiva in oidci io lnow ilc oilci, ilc Supicmc`-sagc Pippalayana dcsciibcs ilc jiva as laving ilc samc naiuic as tat wlcn lc says io King Nimi Pnagavatam 11.3.3S]: Tlc soul was ncvci boin and will ncvci dic, noi docs ii giow oi dccay. Ii is aciually ilc lnowci ol ilc youil, middlc agc, and dcail ol ilc maiciial body. Ii can ilus bc undcisiood io bc puic consciousncss, cxisiing cvciywlcic ai all iimcs and ncvci bcing dcsiioycd. Jusi as ilc lilc aii wiilin ilc body, alilougl onc, bccomcs as many in coniaci wiil ilc vaiious maiciial scnscs, so ilc soul appcais io assumc vaiious maiciial dcsignaiions in coniaci wiil iis maiciial bodics.` #$$%&'/)*+,* '(-& atma suno jivan na jajana na jato janmabnava cva ta-anantarastta-Iahsano vharo `p nast. nanatc na varnatc vrny-abnava cva vparnamo `p nrastan. n yasmat. vyabncarnam agamapaynam baIa-yuva-cnanam cva-manusyay-ahara- cnanam va. savana-vt tat-tat-haIa-rasta. na ny avastnavatam rasta ta-avastno bnavatity artnan. nravastnan ho `sav atma. ata ana upaIabn-matram jnanaha- rupam. hatnam-bnutam. sarvatra cnc sasvat sarvaa anuvartamanam t. 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. Nanatc mcans lc docs noi incicasc`; sincc lc docs noi incicasc, lc docs noi undcigo iiansloimaiion. Tlc woid n mcans bccausc,` ilc idca ol logical icason. Vyabncarnam 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-vt, 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.` #$$%&'')*+,* '(-( nanu niIa-jnanam nastam pita-jnanam jatam t pratitcr na jnanasyanapaytvam. tatrana nrya-baIcnct. sa cva jnanam cham nrya-baIcna vvnam haIptam. niIay-ahara vrttaya cva jayantc nasyant ca na jnanam t bnavan. ayam agamapay- ta-avan-bnccna pratnamas tarhan. rastr-rsya-bnccna vtiyo `p tarho jncyan. vyabncarsv avastntasyavyabncarc rstantan prano yatnct. 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, nrya-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 as, 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 Sila Jva Gosvam 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 Vcanta-sutra (1.3.20): anyartnas ca paramarsan. Onc icllccis on ilc jiva] loi ilc salc ol undcisianding ilc oilci Paiamaima].` Sila laladcva Vidyablusana commcnis: Tlis sutra iclcis io ilc anara-vya poiiion ol ilc Cnanogya Lpansa (S.1), wlicl dcsciibcs mcdiiaiion on ilc Supcisoul in ilc small spacc (anara) wiilin ilc lcaii. Tlc body ol ilc woislipci is considcicd ilc ciiy ol lialman, in wlicl lics ilc Supcisoul, ilc woislipablc Loid wiilin ilc anara. Tlc woislipci is supposcd io mcdiiaic on ilc ciglilold qualiiics bclonging io ilc Supcisoul. Tlcsc cigli qualiiics aic lisicd in ilc Cnanogya Lpansa (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 (54:12@A8% P*N 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 *B(B#@77%,%. 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 anara, 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 anara-vya 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 Srima-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 Nruhta (1.1.2): jayatc `st varnatc vparnamatc `pahsiyatc nasyat 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 Pnagava-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-vads 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 Vcanta cxplains ilai wlcn a pcison lools ai an objcci ilcic aiiscs a paiiiculai mcnial siaic, callcd a vrtt, 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 vrtt 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. Sila Jva Gosvam 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. Si Jva'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 Sila Jva Gosvam picscnis luiilci logic io lclp disiinguisl ilc scll liom ilc body. TEXT 5+ #$$%&'0)*+,* '/-. rstantam vvrnvann nrya-Iaycna nrvharatmopaIabnm arsayat. ancsu pcssu tarusv avnsctcsu prano n jivam upanavat tatra tatra sannc ya nrya-ganc `nam ca prasuptc huta-stna asayam rtc ta-anusmrtr nan ancsu ana-jcsu. pcssu jarayu-jcsu. tarusu ubnj-jcsu. avnsctcsu svca-jcsu. upanavat 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 ancsu mcans among ilosc boin liom cggs,` pcssu mcans among ilosc boin liom wombs,` tarusu mcans among ilosc boin liom planis,` avnsctcsu mcans among ilosc boin liom pcispiiaiion oi lcai,` and upanavat mcans lollows.` #$$%&'1)*+,* '/-& cvam rstantc nrvharatvam praarsya arstanthc `p arsayat. hatnam. taavatma sa-vhara va pratiyatc yaa jagarc nrya-gano yaa ca svapnc tat-samsharavan ananharan. yaa tu prasuptam taa tasmn prasupta nrya-ganc sannc Iinc anam ananharc ca sannc Iinc huta-stno nrvhara cva|N!W26Oj atma. kutal. asayam ite linga-saiiiam upadlim vina vikaia-letoi upadlei ahlavad ity aitlal. Having ilus slown ilc clangclcss qualiiy ol ilc lilc aii, sagc Pippalayana now compaics ilc soul io ii and in ilis way dcmonsiiaics ilai ilc soul is also clangclcss. How is ilis Tlc soul appcais io bc clanging ciilci wlcn lc is in coniaci wiil lis scnscs duiing waling consciousncss oi wlcn lc is connccicd only wiil lis cgo wlilc slccping and dicaming, ai wlicl iimc lis cgo is lillcd wiil impicssions liom ilc waling siaic. lui wlcn ilc soul is in dccp slccp, ilc scnscs and cgo bccomc icmpoiaiily submcigcd oi dissolvcd, and only ilc clangclcss, csscniial soul icmains. How docs lc icmain Asayam rtc. wiiloui ilc coniaining vcsscl,` ilc limiiaiion ol ilc subilc body. Tlai is io say, lc is licc liom ilc upans ilai imposc clangcs upon lim. #$$%&2.)*+,* '/-( nanv ananhara-paryantasya sarvasya Iayc sunyam cvavassyatc hva taa huta-stna atma. ata ana ta-anusmrtr nas tasyahnanatmanan susupt-sahsnan smrtr nan asmaham jagra-rastrnam jayatc ctavantam haIam suhnam anam asvapam na hnc avcsam t. ato `nanubnutasya tasyasmarana asty cva susuptau targ-atmanubnavo vsaya-sambannabnavac ca na spasta t 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, ta-anusmrtr 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. #$$%&2/)*+,* '/-/ atan sva-prahasa-matra-vastunan suryacn prahasa-va upaIabn-matrasyapy atmana upIabnn svasrayc `sty cvcty ayatam. tatna ca srutn, ya va tan na pasyat pasyan va rastavyan na pasyat na n rastur rstcr vparIopo vyatc t. ayam sahs-sahsya-vbnagcna trtiyas tarhan. unhni-prcmaspaatva-vbnagcna caturtno `p 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 F(B76I !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 (>"4%2&:(%$8%!% P*. 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 Sila Jva Gosvam ciicd ilc analogy ol ilc lilc aii givcn in Srima-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 srut, in ilc siaic ol dicamlcss slccp ilc mind cnicis inio ilc puritat ncivc in ilc lcaii: atna yaa susupto bnavat yaa na hasyacana vca nta nama nayo va-saptatn sansran nrayat puritatam abnpratstnantc, tabnn pratyavasrpya puritat 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 (nta) spicading oui liom ilc lcaii and cnicis inio ilc ncivc callcd puritat, wlcic ii icsis |DDB268j (>"4%2&:(%$8%!% P*N 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 >4%A%'%2&A=7: (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 Mayavads 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 ?='% is a completely independent entity. Tlc passagc liom ilc Prna-aranyaha Lpansa 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 Sila Jva Gosvam 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 Sila Jva Gosvam summaiizcs ilcsc poinis. TEXT 55 ta uhtam. anvaya-vyatrchahnyas tarhan syac catur-atmahan agamapay-ta-,bana)avan|N!W275j-hledena piatlamo matal rastr-rsya-vbnagcna vtiyo `p matas tatna sahs-sahsya-vbnagcna trtiyan sammatan satam unhn-prcmasapaatvcna caturtnan suhna-bonahan t. sri-pppaIayano nmm. 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 Si Pippalayana io King Nimi. COMMENTARY Summaiy ol Si Pippalayana's Tcaclings Hcic Sila Jva Gosvam summaiizcs ilc conclusions ol ilc lasi iwo Tcxis. Accoiding io Sila 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, Jva Gosvam 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 tns dillcicncc is ilc ncccssaiy loundaiion ol bnaht- 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 Srima-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 Srima-Pnagavatam. All ilcsc conclusions aic bascd on an analysis ol ilc individual jiva`s siiuaiion. Now Sila Jva Gosvam bcgins a ncw analysis, onc bascd on ilc ioial siiuaiion ol ilc univcisc. TEXT 56 TEXT 56.1 cvam-bnutanam jivanam cn-matram yat svarupam tayavahrtaya ta-amstvcna ca ta-abnnnam yat tattvam ta atra vacyam t vyast-nrcsa-vara prohtam. ta cva ny asraya-samjnaham. mana-purana-Iahsana-rupan sargabnr artnan samast- nrcsa-varap Iahsyata ty atrana vabnyam. atra sargo vsargas ca stnanam posanam utayan manv-antarcsanuhatna nrono muhtr asrayan asamasya vsuny-artnam navanam na Iahsanam varnayant 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 Srima-Pnagavatam, liom ilc individual (vyast) 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 (samast),|DDB277j cosmic teims in tle list of a majoi LB(:$%C0 ten topics, heginning witl piimaiy cieation. Tlis list is given in tle following two veises: Tlis Srima-Pnagavatam dcsciibcs icn subjccis: sarga (piimaiy cicaiion), vsarga (sccondaiy cicaiion), stnana (mainicnancc), posana (mcicy), ut (dcsiics), manv- antara (icigns ol Manus), isanuhatna (pasiimcs ol ilc Loid and His dcvoiccs), nrona (annililaiion), muht (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-antaran ccsanuhatnas ca manv-antarcsanuhatnan. atra sargaayo asartna Iahsyanta ty artnan. tatra ca asamasyasrayasya vsuny-artnam tattva-jnanartnam navanam Iahsanam svarupam varnayant. nanv atra navam pratiyatc. ata ana srutcna srutya hantnohtyava stuty-a-stnancsu anjasa sahsa varnayant artncna tatparya- vrttya ca ta-ta-ahnyancsu. Manvantarcsanuhatnan is a compound ol manv-antara (pciiods ol Manus`) and isanuhatnan (naiiaiions ol ilc Loid's pasiimcs`). Tlis Srima-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 Srima-Pnagavatam Is io|DDB279j Desciihe tle Supieme Ioid In picvious Tcxis Sila Jva Gosvam dclincd ilc ccniial locus ol Srima- Pnagavatam by cxamining ilc laiil and spiiiiual cxpciicnccs ol Suia Gosvam, Suladcva Gosvam, and Sila Vyasadcva. In ilc couisc ol ilis cxposiiion lc cxplaincd ilc naiuic ol ilc jiva. Hc ilcn wcni on io analyzc ilc sccond vcisc ol Srima-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 vaant tat tattva-van (1.2.11), wlicl namcs ilc ilicc main aspccis ol ilc onc nondual, supicmc consciousncss (avaya-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 ?='% 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 '8%#/6 peispective, focusing on tle situation of tle individual ?='%0. Now Jva Gosvam bcgins cxplaining ilc |DDB281jahsolute ieality fiom tle viewpoint of tle aggiegatetle 0%,%#/6 peispectiveand le hases lis explanation on tle ten topics tieated in tle >4:A%'%7%,C0 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 H(=,%2&>4:A%'%7%, explains tlem just to illustiate His special claiacteiistics. !n some places tle >4:A%'%7%, 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 >4:A%'%7%, 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 Sila Jva Gosvam slows ilai ilc puiposc ol ilc ninc picliminaiy subjccis discusscd in ilc Pnagavatam is io cxplain ilc icnil subjcci, ilc avaya-jnana, wlicl is also callcd ilc asraya and is ilc louniainlcad ol cvciyiling. Lvciy pcison las iwo iypcs ol claiaciciisiics|DDB283j, 0'%(G*% (peisonal) and 7%/%&074% (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. Sila Vyasadcva uscs ilc samc appioacl in ilc Vcanta-sutra. Alici dcsignaiing lialman ilc subjcci ol ilc bool in ilc liisi sutra-atnato branma-jjnasa. Now, ilcicloic, inquiic inio lialman`-lc bcgins discussing ilc Loid's maiginal claiaciciisiics in ilc ncxi sutra-janmay asya yatan. Iiom Him comc ilc cicaiion, mainicnancc, and dcsiiuciion ol ilc univcisc.` Srima-Pnagavatam similaily discusscs icn iopics, picscniing ilc liisi ninc io lclp us undcisiand ilc icnil iopic, ilc asraya. (Laici in ilc Sanarbnas ilis asraya will bc idcniilicd moic lully as Loid Si Kisna.) Tlc liisi ninc iopics ol Srima- Pnagavatam dcal wiil vaiious poicncics ol ilc Loid, sucl as His cicaiivc poicncy, sarga-saht. 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 Pnagava-gita (9.11): avajanant mam muna manusim tanum asrtam 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 vyam cvam yo vctt tattvatan tyahtva cnam punar janma nat mam ct 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 Gosvam liisi cxplains ilc liisi ninc subjccis. Clcaily, ilcn, wc slould siudy Srima-Pnagavatam in ilc oidci Suladcva Gosvam 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 Pnagava-gita (7.25): nanam prahasan sarvasya yoga-maya-samavrtan muno `yam nabnjanat 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 Lpansa (6.2S) ilcicloic siaics: yasya cvc para bnahtr yatna cvc tatna gurau tasyatc hatnta 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 Pnagava-gita (16.23): yan sastra-vnm utsrjya vartatc hama-haratan na sa snm avapnot na suhnam na param gatm 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 Srima-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 Sila Jva Gosvam bcgins cxplaining cacl ol ilc icn iopics by quoiing ilcii dcliniiions liom Srima-Pnagavatam. TEXT 57 TEXT 57.1 tam cva asamam vspastaytum tcsam asanam vyutpaham sapta-sIohim ana. bluia-maiicndiiya-dliyam janma saiga udaliial branmano guna-vasamya vsargan paurusan smrtan bnutan hnain matran ca sabain nryan ca. ni-sabcna mana-ananharau. gunanam vasamyat parnamat. branmanan paramcsvarat hartur bnutainam janma sargan. puruso varajo branma tat-hrtan paurusan, caracara-sargo vsarga ty artnan. To clucidaic ilc icnil subjcci, Si Suladcva Gosvam 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 vsarga` 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 nryas aic ilc pciccpiivc scnscs. Tlc woid ni (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 vsarga. Sincc lc is ilc varaja-purusa, oi univcisal pcison,` lis cicaiion is also callcd paurusa. Vsarga is ilc scnding loiil ol moving and nonmoving living bcings. TEXT 57.2 stntr vahuntna-vjayan posanam ta-anugranan manv-aniaiani sad-dlaima uiayal laima-vasanal avaiaianucaiiiam laics casyanuvaiiinam pumsam sa-lailal piolia nanallyanopabimliial vahuntnasya bnagavato vjayan srstanam tat-tan-maryaa-paIancnotharsan stntn stnanam. tatan stntcsu sva-bnahtcsu tasyanugranan posanam. manv-antaran tat-tan- manv-antara-stntanam manv-ainam ta-anugrnitanam satam cartan tany cva narmas ta-upasanahnyan sa-narman. tatrava stntau nana-harma-vasana utayan. stntav cva narcr avataranucartam asyanuvartnam ca hatna isanuhatnan prohta ty artnan. Stnt 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 ut 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]. Stnt (mainicnancc`) is vahuntna-vjaya, ilc vicioiy ol Loid Vailunila, ilc Supicmc Pcisonaliiy ol Godlcad. In oilci woids, stnt 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-antaran (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 sa-narma (iiansccndcnial icligion`) ol woisliping ilc Loid. Wiil icgaid io univcisal mainicnancc, ut (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 nrono `syanusayanam atmanan sana sahtbnn muhtr ntvanyatna-rupam svarupcna vyavastntn stnty-anantaram catmano jivasya sahtbnn svopanbnn sanasya narcr anusayanam nar-sayananugatatvcna sayanam nrona ty artnan. tatra narcr sayanam prapancam prat rst-nmiIanam jivanam sayanam tatra Iaya t jncyam. tatrava nronc `nyatna-rupam avyanyastam ajnatvaham ntva svarupcna vyavastntr muhtn. 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 |16(@24%j. Iiheiation |,B!76j is tle peimanent situation of tle foim of tle living entity aftei le gives up tle clangeahle gioss and suhtle mateiial hodies |>4:AN 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 upans. Tlis is callcd nrona (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 muht (libciaiion`). COMMENTARY Tlc Dcliniiion ol ilc Srima-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 Srima-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 prahrt oi pranana. 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 ,%4%7&7%77'%- wlicl, wlen fuitlei activated hy tle time factoi, gives iise to mateiial ego, %4%W!:(%. Iiom %4%W!:(% 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 0%(A%- oi tle piimaiy cieation. Tle suhsequent cieation is conducted hy Ioid Bialma and is called '60%(A%- 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 stnt 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 stnt ilc Loid incainaics in cvciy millcnnium, as Hc siaics in ilc Pnagava-gita (+.S): partranaya sanunam vnasaya ca ushrtam narma-samstnapanartnaya sambnavam 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 sa-narma. Impcllcd by ilcii harma, living bcings pciloim vaiious maiciial aciiviiics duiing ilc stnt, 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 ut. 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 srjct, sa maI Iohan asrjata. Hc glanccd and dcsiicd io cicaic pcoplc. Indccd, Hc cicaicd ilcm` (Atarcya 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 nrona. 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 ,B!76- wlicl is also a type of 16(@24%N Howevei, in contiast to tle 16(@24% tlat occuis at tle time of univeisal annililation, wlen tle ?='% attains ,B!76 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 Srima-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 Srima- 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 Sila Jva Gosvam dclincs ilc asraya-tattva, ilc louniainlcad ol all cxisicncc, wlo is ilc Supicmc Pcisonaliiy ol Godlcad. TEXT 58 abnasas ca nronas ca yato `sty anyavasiyatc sa asiayal paiam bialma paiamaimcii sabdyaic abnasan srstr nrono Iayas ca yato bnavat anyavasiyata upaIabnyatc jivanam jnancnrycsu prahasatc ca sa branmct paramatmct prasna asrayan hatnyatc. t- saban praharartnas tcna bnagavan t ca. asya vvrttr agrc vncya. 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 nrona (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 (anyavasiyatc), 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 t 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 Srima-Pnagavatam`s Tcnil Topic Tlc Srima-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 Sila Vyasadcva includcd ilcm was io iliow ligli on ilc Loid's cncigics and aciiviiics. In oilci woids, Srima-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 muht, 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 Srima-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 t indicaics llagavan, ilc icim ilai ilc lollowcis ol bnaht-yoga usc io dcsignaic ilc asraya. Tlus ilis vcisc cclocs onc quoicd cailici, namcly ilc vcisc bcginning branmct paramatmct bnagavan t sabyatc (Pnag. 1.2.11), wlicl siaics ilai ilc nondual supicmc consciousncss is callcd lialman, Paiamaima, and llagavan. In ilc ncxi Tcxi Sila Jva Gosvam givcs luiilci aigumcnis io suppoii ilc pioposiiion ilai ilc Supicmc Loid is ilc asraya, oi slclici ol cvciyiling. TEXT 59 TEXT 59.1 stntau ca tatrasraya-svarupam aparohsanubnavcna vyast-varap spastam arsaytum anyatma-vbnagam ana. yo `nyatmho `yam purusan so `sav cvanavhan yas tatrobnaya-vccncan puruso ny anbnauthan cham chatarabnavc yaa nopaIabnamanc trtayam tatra yo vca sa atma svasrayasrayan Suladcva Gosvam ncxi discusscs ilc divisions ol anyatmha, anavha, and anbnautha. 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 anyatmha-purusa is ilc samc as ilc anavha-purusa, and lc wlo cicaics ilc dillcicniiaiion bciwccn ilcsc iwo is callcd ilc anbnautha-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 anyatmhan purusas cahsur-a-haranabnmani rasta jivan sa cvanavhas cahsur-ay-anstnata suryan. cna-srstcn purvam harananam anstnanabnavcnahsamataya harana-prahasa-hartrtvabnman-tat-sanayayor ubnayor ap tayor vrtt-bncanuaycna jivatva-matravscsat. tatas cobnayan haranabnman-ta-anstnatr-cvata-rupo v-rupo vccnco yasmat sa anbnauthas cahsur-goIahay-upaIahsto rsyo cnan purusa t purusasya jivasyopann. sa va csa puruso `nna-rasa-mayan ty-a-srutcn. Tlc jiva, ilc scci, wlo idcniilics limscll as ilc ownci ol lis cycs and oilci scnscs, is ilc anyatmha pcison. Hc is indccd also ilc anavha 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 anyatmha and anavha 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 anbnautha, 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 upan supciimposcd upon ilc ical pcison, ilc jiva. Tlc srut siaics, Tlis anbnautha] pcison consisis ol lood and viial lluids` 1attriya Lp. 2.1.1]. COMMENTARY Tlc Loid Is ilc Uliimaic Slclici In ilc picvious Tcxi Sila Jva Gosvam 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 anyatmha-purusa, ilc picsiding dciiics ol ilc scnscs aic callcd ilc anavha-purusa, and ilc visiblc plysical body, along wiil ilc scnsc objccis, is callcd ilc anbnautha-purusa. Tlc anbnautha-purusa cicaics ilc disiinciion bciwccn ilc anyatmha-purusa and ilc anavha-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 Sipada laladcva Vidyablusana wiiics, cnotpattcn purvam ap jivcna sarnam nryan ta-cvatas 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 Pnagava-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 Sila Jva Gosvam quoics in ilis Tcxi conliims ilc usagc ol ilc icim purusa loi ilc body. In ilc ncxi Tcxi Jva Gosvam 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 ty csam anyonya-sapchsa-snatvcna anasrayatvam arsayat. tatna n rsyam vna tat-pratity-anumcyam haranam na snyat nap rasta na ca ta vna harana-pravrtty-anumcyas ta-anstnata suryar na ca tam vna haranam pravartatc na ca ta vna rsyam ty chatarasyabnava cham nopaIabnamanc. tatra taa tat trtayam aIocanatmahcna pratyaycna yo vca sahstaya pasyat sa paramatma asrayan. tcsam ap parasparam asrayatvam astit ta-vyavaccncartnam vscsanam svasrayo `nanyasrayan, sa casav anycsam asrayas cct. tatramsamsnon suna-jiva- paramatmanor abncamsa-sviharcnavasraya 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 `p manutc `nartnam t,. jagrat-svapna-susuptam ca gunato bun-vrttayan tasam vIahsano jivan sahstvcna vnsctan t suno vcastc ny avsuna-hartun ty-ay-uhtasya sahs-samjnnan suna- jivasyasrayatvam na sanhaniyam. atna va nanv anyatmhainam apy asrayatvam asty cva. satyam, tatnap parasparasrayatvan na tatrasrayata-havaIyam t tc tv asraya-sabcna muhnyataya nocyanta ty ana cham t. 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 anyatmha|DDB3O1j and so on aie also :F(%8%0. We answei tlat tlis is tiue, hut still, since tley aie dependent on one anotlei, none of tlem is exclusively tle :F(%8%\ as tle veise heginning +!%, states, it is not in tle diiect, liteial sense tlat tley aie iefeiied to as :F(%8%0 . TEXT 60.3 tarn sahsna cvastam asrayatvam. tatrana trtayam t. sa atma sahsi jivas tu yan svasrayo `nanyasrayan paramatma sa cvasrayo yasya tatna-bnuta ty anayor bncan. vahsyatc ca namsa-gunya-stavc. sarvam puman vca gunams ca taj-jno na vca sarva-jnam anantam ic t. tasma abnasas ccty-anohtan paramatmavasraya t. sri-suhan. Tlcn lci ilc wiincss (ilc jiva) bc ilc slclici.`|DDB3O3j !n answei tle woids heginning 7(67%8%, aie spoken: Tle witnessing self, tle ?='%- is called 0':F(%8% (lis own sleltei), hut in fact lis :F(%8% is tle Supeisoul, wlo las no otlei :F(%8%\ tlis is tle diffeience hetween tle two. Similaily, tle `%D0%&AB48% piayeis |>4:AN 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 :34:0%F 9% |>4:AN 2.1O.7j- is alone tle :F(%8%. Tlc vcisc undci discussion Pnag. 2.10.9] was spolcn by Si Sula. COMMENTARY Tlc jiva Is Noi ilc Uliimaic Slclici Sila Jva Gosvam slows lcic ilai cxccpi loi ilc Loid nonc can bc ilc asraya, Srima-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 anyatmha-purusa), ilc gioss body (ilc anbnautha-purusa), and ilc dcmigods (ilc an|DDB3O4j2%6'6!%&*B(B#%). 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 Gosvam's siaicmcnis cxplaining ilc vaiious iopics iicaicd in Srima- Pnagavatam. Jva Gosvam will now quoic Sila Suia Gosvam 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 vaann ap tasyavasrayatvam ana vaycna. sargo `syatna vsargas ca vrtti rahsantaran ca vamso vamsanucartam samstna nctur apasrayan asabnr Iahsanar yuhtam puranam ta-vo vun hcct panca-vnam branman mana-aIpa-vyavastnaya antaran manv-antaran. In ilc lollowing iwo vciscs Si Suia Gosvam dcsciibcs in a dillcicni way ilc claiaciciisiics ol Srima-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; vsarga, ilc subscqucni cicaiion ol woilds and bcings; vrtt, ilc mainicnancc ol all living bcings; rahsa, ilc susicnancc ol all living bcings; antaran, ilc iulc ol vaiious Manus; vamsa, ilc dynasiics ol gicai lings; vamsanucarta, 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 antaran iclcis io pciiods ol Manus. TEXT 61.2 panca-vnam. sargas ca pratsargas ca vamso manv-antaran ca vamsanucartam cct puranam panca-Iahsanam t hcc vaant. sa ca mata-bnco mana-aIpa-vyavastnaya mana-puranam aIpa- puranam t bnnnanharanatvcna. yay ap vsnu-puranaav ap asap tan Iahsyantc tatnap pancanam cva prananycnohtatva aIpatvam. Accoiding io somc, a Purana las livc claiaciciisiics: Tlc livc claiaciciisiics ol a Purana aic sarga, cicaiion; pratsarga, annililaiion; vamsa, gcncalogy; manv-antaran, ilc icign ol Manus; and vamsanucartam, 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 Vsnu 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 asanam artnanam shanncsu yatna-hramam pravcso na vvahstas tcsam vaasa-sanhnyatvat. vtiya-shannohtanam tcsam trtiyasu yatna-sanhnyam na samavcsan. nronainam asamasv astama-varjam anycsam apy anycsu yatnohta- Iahsanataya samavcsanasahyatva cva. In Srima-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 nrona, muht, 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.+ ta uhtam sri-svambnr cva. asamc hrsna-sat-hirt-vtanayopavarnyatc narma-gIan-nmttas tu nrono usta-bnu-bnujam prahrta-caturna yo nronan sa tu varntan t. ato `tra shannc sri-hrsna- rupasyasrayasyava varnana-prananyam tar vvahstam. uhtam ca svayam cva. asamc asamam Iahsyam asrtasraya-vgranam t. cvam anyatrapy unncyam. Sila Sidlaia Svam 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 (nrona) 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 Sidlaia Svam's inicniion is io slow ilai ilc Tcnil Canio piimaiily discusscs ilc asraya, ilc loim ol Si Kisna. As Sidlaia Svam 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 shanncsu gaunatvcna va muhnyatvcna va nrupyanta ty cva tcsam abnmatam. srutcnartncna canjasa ty atra tatnava pratpannam sarvatra tat-tat-sambnavat. tatas ca pratnama-vtiyayor ap mana- puranatayam pravcsan syat. tasmat hramo na grnitan. Tlus Sidlaia Svam 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 Si Suia Gosvam Lisis ilc Tcn Topics ol Srima-Pnagavatam Picviously Sila Jva Gosvam slowcd ilai Suia Gosvam, Suladcva Gosvam, and Sila Vyasadcva |DDB31Ojaie all in agieement conceining tle essential message of H(=,%2&>4:A%'%7%,. Heie Siila 1iva Gosvami ieiteiates tlis conclusion hy citing Suta Gosvami`s statements iegaiding tle claiacteiistics of a ;%4:& *B(:$%N Altlougl tle ten topics Sii Suta lists seem to diffei fiom tlose listed hy Sukadeva Gosvami, Siila 1iva Gosvami slows tlat in essence tley aie tle same. !n tle >4:':(74%&2=*6!:- wlile commenting on veise 12.7.9 of H(=,%2& >4:A%'%7%,- Siidlaia Svami offeis tle following ieconciliation hetween Sukadeva`s list and Suta`s list: S%(A% and '60%(A% aie found in hotl lists. S74:1%, in tle fiist list is called '"776 in tle second, *@#%$% is called (%!#:- G76 is called 4+7B- ,%1'%17%(% is called %17%(%- and =F:1B!%74: is called '%DF% and vamsanucaiiiam. Nrona and muht aic boil callcd samstna in ilc sccond lisi.` (Muht 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 Si Suladcva Gosvam Lisicd by Si Suia Gosvam 1. Sarga (piimaiy cicaiion) Sarga 2. Vsarga (sccondaiy cicaiion) Vsarga 3. Stnanam (mainicnancc) Vrtt +. Posana (susicnancc) Pahsa 5. Lt (maiciial dcsiics) Hctu 6. Manv-antara (icigns ol Manus) Antara 7. |sanuhatna (acis. Loid dcvoiccs) Vamsa, Vamsanucarta S. Nrona (annililaiion) Samstna 9. Muht (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; pratsarga, dissoluiion; vamsa, ilc gcncalogics ol lings oi sagcs; manv-antaras, ilc icigns ol Manus; and vamsanucarta, 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, Vsarga, Asraya 2. Pratsarga Nrona, Muht 3. Vamsa |sanuhatna +. Manv-antara Manv-antara, Stnanam 5. Vamsanucartam |sanuhatna, Posana, Lt, Asraya Srima-Pnagavatam coniains iwclvc canios, bui ilc |DDB312jfiist list of a ;%4:& *B(:$%C0 topics is in tle Second Canto. Iiom tlis, plus tle fact tlat tle fiist two cantos seem in some ways intioductoiy, some sclolais conclude tlat tle >4:A%'%7%, explains tlese ten topics successively in eacl canto fiom tle Tliid Canto onwaids. Siila 1iva Gosvami las no iegaid foi tlis tleoiy. Since a ;%4:& *B(:$% tieats ten topics, if tle fiist two cantos of tle >4:A%'%7%, desciihed none of tlese, tlen tle >4:A%'%7%, piopei would lave only ten cantos. !t is ohvious enougl, lowevei, tlat tle Iiist and Second Cantos discuss at least 0%(A%- '60%(A%- and (%!#:N Lailici Sila Jva Gosvam lisicd ilc dclining claiaciciisiics ol Srima-Pnagavatam, and among ilcsc wcic iis laving cigliccn ilousand vciscs and iwclvc canios and iis bcginning wiil a iclcicncc io ilc Gayaii 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. Sila Jva Gosvam addiiionally aigucs ilai ilc icn iopics ol Srima-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, Srima-Pnagavatam will bc icduccd io lcss ilan ilc siipulaicd cigliccn ilousand vciscs. Sila Jva Gosvam luiilci says ilai alilougl nrona is ilc ciglil iopic, ii is discusscd pioluscly in ilc Tcnil, Llcvcnil, and Twcllil Canios. Tlis opinion is conliimcd by Sidlaia Svam, onc ol ilc cailicsi and mosi icspccicd auiloiiiics on Srima-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, nrona, and ilc Twcllil Canio ilc icnil iopic, asraya. Undoubicdly ilc Tcnil Canio discusscs nrona, bui iis piincipal iopic is ilc asraya, wlom ii csiablislcs io bc Kisna, ilc Supicmc Pcisonaliiy ol Godlcad. In Sila Jva Gosvam's opinion, wlicl linds suppoii in Sidlaia Svam 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-samvani, Sila Jva Gosvam spccilics wlicl iopics aic covcicd cxicnsivcly in cacl canio: Topic Canfos PrimariIy Discussed In 1. Sarga 2, 3 2. Vsarga 2, 3, + 3. Vrtt 3, 7, 11 +. Pahsa iliougloui 5. Manvantara S 6. Vamsa +, 9 7. Vamsanucarta +, 9 S. Samstna 11, 12 9. Hctu 3, 11 10. Apasraya 10 As mcniioncd bcloic, ilc uliimaic puiposc ol Srima-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-sanarbna, Sila Jva Gosvam las pioposcd ilai Srima-Pnagavatam locuscs cniiicly on Loid Si Kisna, ilc supicmc slclici ol all cxisicncc. Tlc Pnagavatam dcsciibcs Si Kisna in iis bcginning, middlc, and cnd, and noi jusi in ilc lasi canio. Si Jva will cxplain ilis maiici in moic dciail in Sri Krsna-sanarbna. In ilc ncxi Tcxi Sila Jva Gosvam picscnis Suia Gosvam's dcliniiions ol ilc liisi scvcn ol ilc icn iopics. TEXT 62 TEXT 62.1 atna sargainam Iahsanam ana. avyahrta-guna-hsobnan manatas tr-vrto `naman bnuta-matrcnryartnanam sambnavan sarga ucyatc pranana-guna-hsobnan manan tasmat tr-guno `nanharas tasma bnuta-matranam bnuta-suhsmanam nryanam ca stnuIa-bnutanam ca ta-upaIahsta-ta-cvatanam ca sambnavan sargan. harana-srstn sarga ty artnan. Suia Gosvam 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 (pranana) 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 vsargo `yam samanaro bija bijam caracaram purusan paramatma. ctcsam mana-ainam jivasya purva-harma-vasana-pranano `yam samanaran harya-bnutas caracara-pran-rupo bija bijam va pravanapanno vsarga ucyatc. vyast-srstr vsarga ty artnan. ancnotr apy uhta. Suia Gosvam coniinucs: Tlc sccondaiy cicaiion (vsarga), 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 vsarga, sccondaiy cicaiion. In oilci woids, vsarga is ilc cicaiion ol ilc individual oiganisms, and ilus ilis discussion ol vsarga includcs ilc iopic ol ut (impulscs loi aciiviiy`). TEXT 62.3 vrttr bnutan bnutanam caranam acaran ca hrta svcna nrnam tatra hamac coanayap va caranam bnutanam samanyato `caran ca-harac caran ca hama vrttn. tatra tu nrnam svcna svabnavcna hamac coanayap va ya nyata vrttr jivha hrta sa vrttr ucyata ty artnan. Vrtt mcans ilc pioccss ol susicnancc, by wlicl ilc moving bcings livc upon ilc nonmoving. Ioi a luman bcing, vrtt 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 vrtt. TEXT 62.+ rahsacyutavatarcna vsvasyanu yugc yugc tryan-martyars-cvcsu nanyantc yas trayi-vsan yar avataran. ancncsa-hatna stnanam posanam cct 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 yan (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 cva manu-putran surcsvaran rsayo `msavataras ca narcn sa-vnam ucyatc manv-ay-acarana-hatnancna sa-narma cvatra vvahsta ty artnan. tatas ca prahtana-grantncnahartnyam. 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 sa-narma (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 tra-haIho `nvayan vamsy|DDB317janucaiitam tesam vittam vamsa-dlaias ca ye tcsam rajnam yc ca vamsa-naras 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|DDB319j:1B9%(67%) |>4:AN 12.7.16j. Tlc aciiviiics ol ilc vamsa-naran (piomincni mcmbcis ol ilosc dynasiics) consiiiuics vamsanucartam (dynasiic lisioiy`). COMMENTARY Si Suia Gosvam Dclincs ilc Pnagavatam`|DDB32Oj0 Topics Ai ilc cnd ol ilc Sccond Canio Suladcva Gosvam lisis and dclincs ilc icn iopics ol Srima-Pnagavatam, and in ilc Twcllil Canio Suia Gosvam 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 prahrt oi pranana. 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 pranana is causcd by ilc glancc ol ilc Supicmc Loid, wiil wlicl Hc impicgnaics prahrt, oi maiciial naiuic, wiil all ilc condiiioncd jivas. Loid Kisna conliims ilis in ilc Pnagava-gita (1+.3): mama yonr mana branma tasmn garbnam aamy 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 prahrt, noi ilc Loid's impcisonal lcaiuic. Tlc impicgnaicd oi disiuibcd siaic ol prahrt 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 vaharha ananhara, lalsc cgo in ilc modc ol goodncss,|DDB321j 7%6?%0% %4%W!:(%- false ego in tle mode of passion,|DDB322j and 7:,%0% %4%W!:(%- false ego in tle mode of ignoiance. Vaharha ananhara givcs iisc io manas, ilc clcmcnial subsiancc ol mind, and also io ilc picsiding dciiics ol maiciial cicaiion. 1ajasa ananhara givcs iisc io bun, 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 (Ctta) (Pranana 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 ?='% and Paiamatma can he counted as tle twenty-fiftl and twenty- sixtl. Time (!:<%) 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 vsarga. Hc cicaics ilc bodics ol ilc myiiad living bcings accoiding io ilc sioicd-up laimic impicssions ol ilcii picvious livcs. Vsarga 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 vsarga comc vrtt, susicnancc. As siaicd in Simad llagavaiam (1.13.+7), onc living bcing is gcncially susiaincd by caiing oilcis: anastan sa-nastanam apaan catus-paam pnaIgun 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, ttnam nr-tryag-rs-cva-jnasavatarar Iohan vbnavayas nams 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 0%*7%&"#60-|DDB327j and hy a special paitial expansion of tle Supieme Ioid wlo incainates foi eacl paiticulai ,%1'&%17%(%. Tle demigods and sages aie all appointed foi tle peiiod of one ,%1'&%17%(%- and tle activities of tlese gieat peisonalities constitute 0%2& 24%(,%- 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 8BA% cycle of tle day of Bialma called tle Svetavaiala-kalpa, duiing lis fifty-fiist yeai. H(=,%2&>4:A%'%7%, 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 vamsyanucartam. In ilc ncxi Tcxi Sila Jva Gosvam cxplains ilc dcliniiions ol ilc icmaindci ol ilc Pnagavatam`s icn iopics and concludcs Sri 1attva-sanarbna by cxplaining ilcii puiposc. TEXT 63 TEXT 63.1 namtthan prahrtho ntya atyantho Iayan samstnct havbnn prohtas caturnasya svabnavatan asya paramcsvarasya. svabnavatan sahttan. atyantha ty ancna muhtr apy atra pravcsta. 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 atyanthan (uliimaic`) implics ilai muht (libciaiion) is includcd in ilis lind ol dissoluiion. TEXT 63.2 nctur jivo `sya sargacr avya-harma-harahan yam canusayinam pialui avyaliiam uiapaic nctur nmttam. asya vsvasya. yato `yam avyaya harma-harahan. yam cva nctum hccc catanya-prananycnanusaynam pranur apara upan-prananycnavyahrtam t. 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 nmtta, 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` upans. TEXT 63.3 vyatrchanvayau yasya jagrat-svapna-susuptsu maya-maycsu iad bialma jva-viiiisv apasiayal sri-baarayana-saman-Iabnartna-vrona atra ca jiva-suna-svarupam cvasrayatvcna na vyahnyayatc. hntv ayam cvartno jagra-asv avastnasu maya- maycsu maya-saht-haIptcsu mana-a-ravycsu ca hcvaIa-svarupcna vyatrchan parama-sahstayanvayas ca yasya ta branma ca jivanam vrttsu suna-svarupataya sopantaya ca vartancsu stntsv apasrayan sarvam aty athramyasraya ty artnan. apa ty ctat hnaIu varjanc varjanam cathramc paryavasyatit. 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 Sila 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 %*:F(%8% indicates tlat even wlile He is tle foundation foi tle ?='%C0 activities He still iemains tianscendental to eveiytling; tle piefix %*% iefeis to ahandonment, wlicl leie amounts to tle idea of tianscending. TEXT 63.+ ta cvam apasrayabnvyaht-vara-bnutam nctu-saba-vyapastasya jivasya suna- svarupa-jnanam ana vabnyam paartncsu yatna ravyam tan-matram rupa-namasu bija-pancatantasu ny avastnasu yutayutam vramcta yaa cttam ntva vrtt-trayam svayam yogcna va taatmanam vccnaya nvartatc 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 Gosvam 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 paartncsu gnatasu yatna ravyam prtnvy-a yutam ayutam ca bnavat harya-rstm vnapy upaIambnat tatna tan-matram sunam jiva-catanya- matram vastu garbnanana-pancatantasu navasv apy avastnasv avyaya yutam svatas tv ayutam t sunam atmanam ttnam jnatva nrvnnan sann apasrayanusannana-yogyo bnavatity ana vramctct. vrtt-trayam jagrat-svapna- susupt-rupam. atmanam paramatmanam. svayam vamacvacr va maya- mayatvanusannancna cvanuty-acr vanustntcna yogcna va. tatas ccnayas ta- anusiIana-vyatrhta-ccstayan. sri-sutan. ustan sambannan. 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 vramcta Pnag. 12.7.21]. Tlc vrtt-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 Simai Dcvaluii and oilcis piaciiccd. |nayan nvartatc (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 sambanna, ilc conncciion bciwccn Srima-Pnagavatam and ilc subjcci ii discusscs. TEXT 63.6 t haI-yuga-pavana-sva-bnajana-vbnajana-prayojanavatara-sri-sri-bnagavat-hrsna- catanya-cva-carananucara-vsva-vasnava-raja-sabna-sabnajana-bnajana-sri-rupa- sanatananusasana-bnarati-garbnc sri-bnagavata-sanarbnc tattva-sanarbno nama pratnaman sanarbnan. Tlus cnds ilc 1attva-sanarbna, ilc liisi bool ol ilc Pnagavata-sanarbna, wlicl was wiiiicn accoiding io ilc insiiuciions ol Sila Rupa Gosvam and Sila Sanaiana Gosvam, 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 Si 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 Gosvam says ilcic aic loui linds-namttha, prahrtha, ntya, and atyantha. Tlc dissoluiion ilai comcs ai ilc cnd ol Loid lialma's day is callcd ilc namttha, oi occasional. Tlc dissoluiion ol ilc univcisc ai ilc cnd ol Loid lialma's lilc is callcd prahrtha, oi complcic. Tlc incxoiablc momcni-by-momcni piogicssion ol cvciyiling in ilc maiciial woild iowaid annililaiion is callcd ilc ntya, 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 atyantha, oi uliimaic, dissoluiion, namcly libciaiion. Having aiiaincd ilis siaic, onc docs noi lavc io ialc biiil again in ilis maiciial woild. Tlus Sila Jva Gosvam says ilai atyantha-Iaya includcs muht, ilc ninil iopic among ilc icn iopics ol Srima- Pnagavatam Suladcva Gosvam cnumciaicd in |DDB335ja veise quoted in Text 56 (>4:AN 2.1O.1) In lis Sarva-samvani Sila Jva Gosvam 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 Vsnu-narmottara Purana, Srima-Pnagavatam, and ilc Pnarata-tatparya ol Si Madlvacaiya. Paii ol ilc iclcicncc liom ilc Vsnu-narmottara Purana (1.75.1, 2) siaics: vajra uvaca manv-antarc parhsinc yarsi vja jayatc samavastna mana-bnaga tarsim vahtum arnas marhancya uvaca manv-antarc parhsinc cva manv-antarcsvaran manar-Ioham atnasaya tstnant gata-haImasan King Vajia aslcd, '|DDB336jO 3(:4,%$%- wlat is tle situation of tle woild wlen a ,%1'&%17%(% ends? Please explain tlis to me.` Mailandcya icplicd, '|DDB337jAt tle end of a ,%1'&%17%(%- tle demigods appointed foi tlat paiticulai ,%1'&%17%(%- 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. Sila Jva Gosvam commcnis ilai ilc cxisicncc ol a dissoluiion ai ilc cnd ol cacl manv- antara is luiilci subsianiiaicd by ilc Har-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 namttha, 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 avya-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 Pnagava-gita (7.5), jiva-bnutam mana-bano yaycam naryatc 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 Gosvam siaics ilis cxpliciily in Srima-Pnagavatam (10.S7.2): buninrya-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 Sila 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 Si Suia Gosvam 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 Pnagava-gita (7.+) ilc Loid dcsciibcs His own maiciial naiuic as bnnna prahrt, 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 Pnagava-gita (9.+): maya tatam am sarvam jaga avyahta-murtna mat-stnan sarva-bnutan na canam tcsv avastntan 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 Sila Jva Gosvam 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 Si Suia Gosvam (quoicd in Tcxi 63.+). In Srima-Pnagavatam |DDB338j11.22.47 Ioid Kisna mentions tle nine states of hodily existence tle ?='% expeiiences: conception, gestation, hiitl, infancy, clildlood, youtl, middle age, old age, and deatl. Altlougl in lis conditioned state tle ?='% 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 ?='% 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 %74:7@ 3(%4,%&?6?^:0:I 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 Prna-aranyaha Lpansa iclaics ilc lisioiy ol a sagc namcd Vamadcva wlo lollowcd ilis pail, and ilc Llcvcnil Canio ol Srima-Pnagavatam iclls ol anoilci piaciiiionci, Daiiaiicya. Tlc sccond pioccss is implicd by ilc woid yogcna, wlicl mcans ilc pail ol bnaht. 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, Simai Dcvaluii, wlosc sioiy is iold in ilc Tliid Canio ol Srima-Pnagavatam. Sila Jva Gosvam concludcs ilai ilc asraya ol cvciyiling is Loid Si Kisna, ilc Supicmc Pcisonaliiy ol Godlcad; Hc alonc is ilc subjcci (sambann-tattva) ol Srima-Pnagavatam. Tlc lollowing is a summaiy ol Sri 1attva-sanarbna. Tlc liisi cigli Tcxis, wlicl aic in vcisc loim, malc up ilc invocaiion, oi mangaIacarana. In ilcsc vciscs Sila Jva Gosvam 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 Jva Gosvam discusscs Gaudya 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 F%32%- ievealed sciiptuie, as supieme, foi it alone can give one peifect knowledge. Since tle E+2%0 aie F%32%& 3(%4,%1- 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 LB(:$%0- wlicl, along witl tle a:,:8%$% and ;%4:34:(%7%- constitute tle fiftl E+2%N Next Siila 1iva slows tlat tle LB(:$%0 lave tle same souice, autloiity, and natuie as tle E+2%0- 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 E+2%0N 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 H(=,%2&>4:A%'%7%, as tle most suitahle LB(:$% foi investigation. Iiom Text 19 to 26 Siila 1iva ieveals tle supieme qualities of H(=,%2&>4:A%'%7%, and slows low it is tle most autloiitative \edic sciiptuie, tle iipened fiuit of tle desiie tiee of \edic knowledge. He slows tlat tle >4:A%'%7%, is hased on tle Gayatii ,%17(%- tle essence of tle E+2%0- and tlat it is tle natuial commentaiy on tle E+2:17%& 0G7(%N !n Texts 27 and 28 Siila 1iva desciihes tle hasic scleme of tle S%12%(34%0- 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 Srima-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, Sila Jva Gosvam liisi cxamincs ilc innci mood ol Si Suladcva Gosvam, ilc spcalci ol Srima-Pnagavatam. In Tcxi 29 lc quoics and analyzcs Si Suia Gosvam's piaycis|DDB345j tlat desciihe Sukadeva`s iealization and exalted position. Tlen, fiom Texts 3O to 49 le examines tle |DDB346j>4:A%'%7%,C0 desciiption of wlat Siila \yasadeva iealized in tiance, |DDB347jtlis iealization |DDB348jheing tle hasis upon wlicl |DDB349j\yasa composed H(=,%2&>4:A%'%7%,. 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, *%(6994+2%&':2% and *(%7636,3%&':2%N Iiom Tcxis 50 io 52 |DDB35OjSii 1iva slows tlat H(=,%2&>4:A%'%7%,C0 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 ?='%namely, tlat tle ?='%- 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 ?='% and Bialman is tle initial step towaid iealizing tle Ahsolute Tiutl. Iiom Tcxi 56 on lc cxamincs ilc subjcci maiici ol Srima-Pnagavatam liom anoilci anglc. Hcic lc analyzcs ilc Pnagavatam`s icn iopics, ciiing Suladcva Gosvam's lisi in ilc Sccond Canio and Suia Gosvam'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 Si Kisna. Tlus liom vaiious anglcs Jva Gosvam |DDB352jestahlisles tlat H(=,%2& >4:A%'%7%, 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 Sanarbnas, Sila Jva Gosvam will luiilci claboiaic on ilc sambann-tattva. HAP| OM 1A1 SA1 |DDB353j Tlus cnds ilc Si Jva Tosan|DDB354j Commentaiy on H(= O%77'%&0%12%(34%- tle fiist hook of H(= .%/&0%12%(34%- hy Siila 1iva Gosvami Piahlupada.