prameya-ratnavali baladeva vidyabhusana

5/22/2018 PRAMEYA-RATNAVALI Baladeva Vidyabhusana

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Srila Baladeva Vidyabhusana's

PRAMEYA-RATNAVALI

The Jewels ! Tru"hTable of Contents

Prameya 1 Maggalacaranam, The disciplic succession, Madhvacarya's Nine Philosophical Truths, Krsna is theSupreme Personality of odhead

Prameya ! The Supreme Personality of odhead "s Kno#n $y Study of the %edas

Prameya & The Material orld "s (eal

Prameya ) The *ivas +iving -ntities. /re 0ifferent rom ord %isnu

Prameya 2 The *ivas +iving -ntities. /re $y Nature the Servants of the Supreme Personality of odhead

Prameya 3 "n $oth Conditioned and iberated States, the 4ivas /re Situated in 5igher and o#er Statuses

Prameya 6 iberation 0oes Not Mean an "mpersonal Merging,$ut the /ttainment of 0irect /ssociation ith ordKrsna

Prameya 7 Pure 0evotional Service rants iberation

Prameya 8 0irect Perception, ogic and %edic (evelation /re Three Sources of /ctual Kno#ledge

#irs" Pra$eya

T-9T 1

4ayati sri:govindo gopinathah sa madana:gopalah va;syami yasya ;rpaya prameya:ratnavalim su;smam

4ayati : all glories< : sri:govindah : to ord ovinda< : gopinathah : to ord opinatha< : sah : to 5im< : ;rpaya : bythe mercy< : prameya : of philosophy< : ratna : of 4e#els< : avalim : the series< : su;smam : subtle and e=cellent $y 5is mercy, " shall no# spea; thise=cellent and subtle boo; Prameya:ratnavali +*e#els of the %aisnava Philosophy.>

T-9T !

bha;ty:abhasenapi tesam dadhane dharmadhya;se visva:nistari:namni nityanandadvaita:caitanya:rupe tattve tasmin

nityam astam ratir nah

bha;ti : of devotional service< : abhasena : ty the dim reflection< : api : even< : tosam : satisfaction< : dadhane :e=perience< : dharma : of religious activities< : adhya;se : the controllers< : visva : the universe< : nistari : delivering< :namni : the chanting of their holy names< : nityananda : ord Nityananda< : advaita : ord /dvaita< : caitanya : ordCaitanya< : rupe : consisting of< : tattve : truths< : tasmin : to them< : nityam : constantly< : astam : let there be< : ratih: intense devotion< : nah : on our part>

e pray that #e may develop intense constant devotion for ord Caitanya Mahaprabhu, ord Nityananda Prabhu,and ord /dvaita Prabhu, the controllers of all religious activities> They are pleased even #ith the dim reflection ofdevotional service> The chanting of Their holy names delivers the entire universe>

T-9T &

anandatirtha:nama su;ha: maya:dhaama yatir 4iyat samsararnava:taranim yam iha 4anah ;irtayanti budhahanandatirtha:nama : Madhvacarya, #ho is ;no#n as /nandatirtha< : su;hamaya : consisting of transcendental bliss< :

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dhama : abode< : yatih : sannyasi< : 4iyat : all glories< : samsara : of material e=istence< : arnava : the ocean< : taranim: the boat for crossing< : yam : #hom< : iha : in this #orld< : 4anah : persons< : ;irtayanti : glorify< : budhah :intelligent and learned>

/ll glories to Srila Madhvacarya Svami, the abode of transcendental happiness> Those #ho are learned andintelligent glorify him, for he is li;e a boat #hich enables the conditioned souls to cross beyond this realm of repeatedbirth and death>

T-9T )

bhavati vicintya vidusa nirava;ara guru:paramapara nityam e;antitvam sidhyati yayod: ayati yena hari:tosam bhavati : there is< : vicintya : should be considered< : vidusa : free from fault< : nirava;ara : free from impurity< :guru : of spiritual masters< : parampara : disciplic succession< : nityam : al#ays< : e;antitvam : e=clusive andunalloyed devotional service< : sidhyati : becomes perfect< : yaya : by #hich< : udayati : arises< : yena : by #hom< :hari : of ord 5ari< : tosam : the satisfaction>

/ discriminating person pleases ord 5ari by remembering the faultless disciplic succession of bona:fide spiritualmasters, #ho enable one to attain the perfection of unalloyed devotional service>

T-9T 2

yad u;tam padma:purane::: sampradya:vihina ye mantras te nisphala matah atahh ;alau bhavisyanti catvarahsampradayinah

sri:brahma:rudra:sana;a vaisnavah ;siti:pavanah catvaras te ;alau bhavya hy ut;ale purusottamat

yat : #hich< : u;tam : is spo;en< : padma:purane : in the Padma Purana< : sampradaya:vihinah : those #ho are notconnected to the bona:fide disciplic succession< : ye : those #ho< : mantrah : mantras< : te : they< : nisphalah : #ithoutresult< : matah : are considered< : atah : for this reason< : ;alau : in the age of Kali< : bhavisyanti : there #ill be< :catvarah : four< : sampradayah : bona: fide disciplic successions< : sri : from a;smi:devi< : brahma : from ord$rahma< : rudra : from ord Siva< : sana;ah : and from Sana;a and the Kumara sons of $rahma< : vaisnavah : inrelation to ord %isnu< : ;siti : the #orld< : pavanah : purifying< : catvarah : four< : te : they< : ;alau : in the age of;ali< : bhavyah : #ill be< : hi:: indeed< : ut;ale : in ?rissa< : purusottamat : from *agannatha Puri>

The Padma Purana e=plains@ ABnless one is initiated by a bona:fide spiritual master in the disciplic succession, themantra he might have received is #ithout any effect> or this reason four %aisnava disciplic successions, inauguratedby a;smi:devi, ord $rahma, ordSiva, and the four Kumaras, #ill appear in the holy place of *agannatha Puri, andpurify the entire earth during the age of Kali>A

T-9T 3

ramnu4am srih svi:ca;re madhvacryam caturmu;hahsri:visnu:svaminam rudro nimbadityam catuhsanah

ramanu4am : (amanu4a< : srih : a;smi:devi< : svi:ca;re : selected< : madvacaryam : Madhvacarya< : caturmu;ah :ord $rahma< : sri:visnu: svaminam : %isnu Svami< : rudrah : ord Siva< : nimbadityam : Nimbar;a< : catuhsanah :the four Kumaras>

a;smi:devi chose (amanu4acarya to represent her disciplic succession> "n the same #ay ord $rahma choseMadhvacarya, ord Siva chose %isnu Svami, and the four Kumaras chose Nimbar;a>

T-9T 6

tatra guru:parampara yatha:::

sri:;rsna:brahma:devarsi: badarayana:sam4va;an sri:madhva:sri:padmanabha: sriman:nrhari:madhavan

a;sobhya:4ayatirtha:sri: 4vanasindhu:dayanidhin sri:vidyanidhi:ra4endra: 4ayadharman ;ramad vayampurusottama:brahmanya: vyasatirthams ca samstumah tato la;smipatim sriman: madhavendram ca bha;titah

tac:chisyan srisvaradvaita: nityanandan 4agad:gurun devam isvara:sisyam sri: caitanyam ca bha4amahe sri:;rsna:

prema:danena yena nistaritam 4agat

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tatra : in this connection< : guru : of bona:fide spiritual masters< : parampara : the disciplic succession< : yatha : 4ustas< : sri:;rsna : ord Krsna< : brahma : $rahma< : devarsi : Narada< : badarayana : %yasa< : sam4va;an : named< : sri:madhva : Madhvacarya< : sri:padmanabha : Padmanabha< : srimat:nrhari : Nrhari< : madhavan : Madhava< :a;sobhya : /;sobhya< : 4ayatirtha : *ayatirtha< : sri: 4vanansindhu : *vanasindhu< : dayanidhin : 0ayanidhi< : sri:vidyanidhi : %idyanidhi< : ra4endra : (a4endra< : 4ayadharman : *ayadharma< : ;ramat: one after another< : vayam :#e< : purusottama : Purusottama< : brahmanya : $rahmanya< : vyasatirtha : %yasatirtha< : ca : and< : samstumah :offer prayers< : tatah : then< : la;smipatim : a;smipati< : srimat:madhavendram : Madhavendra Puri< : ca : and< :bha;titah : #ith devotion< : tat : his< : sisyan : disciples< : sri: isvara : "svara Puri< : /dvaita: /dvaita Prabhu< :

nityanandan : Nityananda Prabhu< : 4agat : of the entire universe< : gurun : spiritual masters< : devam : the disciple< :sri:caitanyam : ord Caitanya Mahaprabhu< : ca : and< : bha4amahe : #e #orship< : sri: ;rsna : of Sri Krsna< : prema: of pure love< : danena : by the gift< : yena : by #hom< : nistaritam : delivered< : 4agat : the universe>

ith great devotion #e glorify the spiritual masters in the audiya %aisnava disciplic successions> / list of theirnames follo#s@ 1. Krsna, the Supreme Personality of odhead, !. $rahma, &. Narada, ). %yasa, 2. Madhvacarya, 3.Padmanabha, 6. Nrhari, 7. Madhava, 8. /;sobhya, 1. *ayatirtha, 11. *nanasindhu, 1!. 0ayanidhi, 1&. %idyanidhi,1). (a4endra, 12. *ayadharma, 13. Purusottama, 16. $rahmanya, 17. %yasatirtha, 18. a;smipati, !. MadhavendraPuri, and !1. "svara Puri, /dvaita Prabhu and Nityananda Prabhu +#ho #ere all disciples of Madhavendra Puri.> e#orship "svara Puri's disciple, ord Caitanya Mahaprabhu, the Supreme Personality of odhead, #ho delivered theentire universe by granting the gift of ;rsna:prema +pure love of Krsna.>

T-9T 7

atha prameyany uddisante:::sri:madhvah praha visnum paratamam a;hilamnya:vedyam ca visvam

satyam bhedam ca 4ivam hari:carana:4usas taratamyam ca tesammo;sam visnv:agghri:labham tad:amala:bha4anam tasya hetum pramanampratya;sadi:trayam cety upadisati harih ;rsna: caitanyacandrah

atha : no#< : prameyani : philosophical truths< : uddisante : delineate< : sri:madhvah : Madhvacarya< : praha : said< :visnum : ord %isnu< : paratamam : is the Supreme /bsolute truth< : a;hila : all< : amnaya : by the %edic scriptures< :vedyam : ;no#able< : ca : and< : visvam : the material universe< : satyam : is real< : bhedam : distinction< : ca : and< :4ivan : the living entities< : hari : of ord 5ari< : carana : of the lotus feet< : 4usah : servants< : taratamyam :distinction +in that some are liberated and some conditioned.< : ca : and< : tesam : of them< : mo;sam : liberation< :visnu : of ord %isnu< : agghri : of the lotus feet< : labham : the attainment< : tat : of the ord< : amala : pure< :bha4anam : devotional service< : tasya : of that hetum : the cause< : pramanam : evidence< : pratya;sa : by directperception< : adi : headed< : trayam : group of three< : ca : and< : iti : thus< : upadisati : teaches< : harih : the SupremePersonality of odhead< : see pg nine : ord Caitanya Mahaprabhu>

/ summary of the %aisnava philosophy follo#s:::

Madhvacarya taught that 1. ord %isnu is the /bsolute Truth, than #hom nothing is higher, !. 5e is ;no#n by studyof the %edas, &. the material #orld is real, ). the 4ivas +living entities. are different from ord %isnu 2. the *ivas are bynature servants of ord %isnu's lotus feet, 3. "n both the conditioned and liberated condition, the 4ivas are situated inhigher and lo#er statuses, 6. liberation does not mean an impersonal merging, but the attainment of ord %isnu's lotusfeet, 7. Pure devotional service grants liberation, 8. direct perception, logic, and %edic authority are the three sourcesof actual ;no#ledge> These same truths are also taught by the Supreme Personality of odhead 5imself in 5isappearance as Sri Caitanya Mahaprabhu>

T-9T 8+a.

paratamya pra;aranam::: sri:visnoh paramatvam::: yatha sri:gopalopanisadi:::tasmat ;rsna eva paro devam tam dhyayet tam raset tam bha4et tam ya4et> iti>

paratamya : about ord %isnu's supremacy< : pra;aranam : chapter< : sri:visnoh : of ord %isnu< : paramatvam : theposition of the /bsolute Truth< : yatha : 4ust as< : sri:gopala:upanisadi : in the opala:tapani Bpanisad< : tasmat :therefore< : ;rsnah : Krsna< : eva : certainly< : parah : is the Supreme< : devam : that Supreme ord< : tam : upon5im< : dhyayet : one should meditate< : tam : 5im< : raset : one should chant the holy name< : tam : 5im< : bha4et :one should serve< : tam : 5im< : ya4et : one should #orship< : iti : thus>

1> ord %isnu is the /bsolute Truth, than #hom, nothing is higher:::

ord %isnu's supremacy is described in the opala:tapani Bpanisad@ ATherefore, Krsna is the Supreme /bsoluteTruth, and nothing is higher than 5im> ?ne should meditate upon 5im, chant 5is holy names, serve, and #orship5im>A

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T-9T 8 +b.

svetasvataropanisadi ca:::

4vatva devam sarva:pasapahanih ;sinaih ;lesair 4anma:mrtyu:prahanih tasyabhidhyanat trtiyam deha:bhedevisvaisvaryam ;evalam apta:;amah eta4 4neyam nityam evatma:sastham natah param veditavyam hi ;ivcit svetasvatara:upanisadi : in the Svetasvatara Bpanisad< : ca: and< : 4vatva : having understood< : devam : the Supreme

Personality of odhead< : sarva : all< : pasa : ropes< : apahanih : removed< : ;sinaih : destroyed< : ;lesaih : #ithmaterial sufferings< : 4anma : of birth< : mrtyuh : and death< : prahanih : destruction< : tasya : of 5im< : abhidhyanat :from constant remembrance< : trtiyam : the spiritual #orld< : deha : of the gross and subtle material body< : bhede : onthe destruction< : visva : complete< : aisvaryam : #ith opulence< : devalam : beyond the touch of material energy< :apta : attained< : ;amah : all desires< : etat : this< : 4veyam : ;no#able< : nityam : eternal< : atma:samstham : the/bsolute Truth< : na : not< : atah : than 5im< : param : superior< : veditavyam : may be ;no#n< : hi : indeed< : ;incit :at all>

This is confirmed in the Svetasvatara Bpanisad:::Ahen one understands the Supreme Personality of odhead, thenthe ropes of illusion #hich bind one to this material #orld become cut, the material miseries end, and the repetition ofbirth and death in the cycle of transmigration also ends> $y constantly remembering the Supreme ord, at the time ofdeath one attains the fully opulent spiritual #orld, far beyond the touch of matter, and all his desires become fulfilled>"n this #ay he directly perceives the Supreme Personality of odhead, than #hom there is nothing higher to be

;no#n>A +1>11.

T-9T 8 +c.

gitasu ca:::

mattah parataram nanyat ;ivcid asti dhanav4aya

gitasu : in the $hagavad:gita< : ca : and< : mattah : beyond Myself< : parataram : superior< : na : not< : anyat :anything< : ;ivcit : something< : asti : there is< : dhanav4aya : ? conDueror of #ealth>

This is also confirmed in the $hagavad:gita +6>6., #here Krsna says:::A? conDueror of #ealth +/r4una., there is notruth superior to Me>A

T-9T 1

hetutvad vibhu:caitanya: nandatvadi:gunasrayat nitya:la;smy:adimatvac ca ;rsnah paratamo matah hetutvat :because of being the original cause of everything< : vibhu : all po#erful< : caitanya : consciousness< : ananda : of bliss< : guna : of all transcendental Dualities< : asrayat : because of being thereservoir< : nitya : eternally< : la;smi : by the goddess of fortune< : adi : and others< : matvat : because of being served#ith great reverence< : ca : and< : ;rsnah : Krsna< : paratamah : the ultimate< : matah : is considered>

Krsna is accepted as the highest truth because 5e is the origin of both the material and spiritual #orlds, because 5isspiritual form is all:po#erful, all:cognisant, and full of transcendental bliss, because 5e is the reservoir of allauspicious spiritual Dualities, and because 5e is served #ith great reverence and affection by hundreds and thousandsof goddesses of fortune, and uncountable millions of other devotees as #ell>

T-9T 11 +a.

sarva:hetutvam, yathahuh svetasvatarah:::

e;ah sa devo bhagavan varenyo yoni:svabhavan adhitisthaty e;ah yac ca svabhavam pacati visva:yonih pacyams casarvan parinamayed yah

sarva : of everything< : hetutvam : the state of being the origin< : yatha : 4ust as< : ahuh : e=plains< : svetasvatarah :the Svetasvatara Bpanisad< : e;ah : one< : sah : 5e< : devah : Supreme Personality of odhead< : bhagavan : full of allopulences< : varenyah : #orshipable< : yoni:svabhavan : all material elements< : adhitisthati : he establishes< : e;ah :alone< : yat : #hich< : ca : and< : sva:bhavam : nature of the living entity< : pacati : creates< : visva : of the universe< :yonih : the origin< : pacyan : developed< : ca : and< : sarvan : all< : parinamayet : transforms< : yah : #ho>

The Supreme ord is the source of everything> This is confirmed in the Svetasvatara Bpanisad +2>):2.@ AThe onesupremely opulent and #orshipable Personality of odhead is the origin of the entire universe> 5e creates the materialelements and their attributes, and 5e also transforms those elements>A

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T-9T 11 +b.

vibhu:caitanyanandatvam, yatha ;atha;e:::mahantam vibhum atmanam matva dhire na socati

vibhu : all po#erful< : caitanya : conscious of everything< : ananda : of bliss< : tvam : the state< : yatha : 4ust as< :;atha;e : in the Katha Bpanisad< : mahantam : supremely #orshipable< : vibhum : full of all po#ers and opulences< :

atmanam : Supreme Person

That the ord is all po#erful, all:cognisant, and all:blissful is confirmed in the follo#ing verse from the KathaBpanisad +1>!>!!.:::A/n intelligent person, #ho understands the distinction bet#een material bondage and liberation,ends all material bondage #hen he understands the supremely #orshipable Personality of odhead, #ho is full of allpo#ers and opulences>A

T-9T 11 +c.

vi4vana:su;ha:rupatvam atma:sabdena bodhyate anena mu;ta:gamyatvam vyutpatter iti tad:vidah

vi4vana : of transcendental ;no#ledge< : su;ha : and bliss< : rupatvam : the state of having a form< : atma : AatmaA< :

sabdena : by the #ord< : bodhyate : is understood< : anena : by this< : mu;ta : by the liberated souls< : gamyatvam :understandable< : vyutpatteh : derivation< : iti : thus< : tat : the truth< : vidah : those #ho ;no#>

Those learned in spiritual matters ;no# that the #ord AatmaA means Athat #hich is full of spiritual ;no#ledge andblissA> This ;no#ledge and bliss is possessed both by the Supreme Personality of odhead and the liberated individualliving entities>

T-9T 1! +a.

va4asaneyis cahuh:::

vi4vanam anandam brahma ratir datum parayanam

va4asaneyih : The %a4asaneya:brahmana< : ca : and< : ahuh::e=plains< : vi4vanam : full of ;no#ledge< : anandam :and bliss< : brahma : the supreme spirit< : ratih : giving the result of sacrifice< : datum : to the #orshipper< :parayanam : the /bsolute Truth>

The %a4asaneya:brahmana +&>8>!7. also e=plains@ AThe Supreme Spirit, #ho is full of ;no#ledge and bliss, grants theresults to those #ho #orship 5im #ith sacrifice>A

T-9T 1! +b.

sri:gopalopanisadi ca:::

tam e;am govindam sac:cid:ananda:vigraham

sri:gopala:upanisadi : in the opala:Tapani Bpanisad< : ca : also< : tam : to 5im< : e;am : one< : govindam :

ovinda< : sat : eternal< : cit : full of ;no#ledge< : ananda : and bliss< : vigraham : form>The opala:tapani Bpanisad +1>&2. also confirms@ Aord ovinda is beyond the duality of the material #orld, and 5e

is not different from 5is form #hich is eternal, full of ;no#ledge and bliss>A

T-9T 1! +c.

murtatvam pratipattavyam cit:su;hasyaiva ragavat vi4vana:ghana:sabdadi: ;irtanac capi tasya tat deha:dehi:bhidanastity etenaivopadarsitam

murtatvam : the state of having a form< : pratipattavyam : may be understood< : cit : spiritual< : su;hasya : of bliss< :eva : certainly< ragavat : 4ust as a melody< : vi4vana : of the ord's supreme ;no#ledge< : ghana : AghanaA< : sabda :#ith the #ord< : adi : the mantra #hich begins #ith< : ;irtanat : from the description< : ca : and< : api : also< : tasya :of 5im< : tat : that< : deha : of the body< : dehi : of the possessor of the body< : bhida : difference< : na : not< : asti : is

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ord ovinda possesses a form of spiritual bliss, 4ust as a melody, although apparently formless, actually possesses asubtle form #ithin the mind> The mantra beginning Avi4nana:ghanaA confirms that the ord's form is not material, buta spiritual manifestation #hich is eternal and full of ;no#ledge and bliss, and that there is no difference bet#een theord and 5is spiritual form>

T-9T 1& +a.

murtasyaiva vibhutvam, yatha munda;e:::

vr;sa iva stabdho divi tisthaty e;as tenedam purnam purusena sarvam>

murtasya : of the form< : eva : certainly< : vibhutvam : the state of being all:po#erful and opulent< : yatha : 4ust as< :munda;e : in the Munda;a Bpanisad< : vr;sah : a tree< : iva : 4ust as< : stabdhah : fi=ed< : divi : in the spiritual s;y< :tisthati : is situated< : e;ah : one< : tena : by 5im< : idam : this< : purnam : perfect and complete< : purusena : by theperson< : sarvam : everything>

The Munda;a Bpanisad confirms that the ord's form possesses unlimited potency@ AThe Supreme Person appearsli;e a tree situated in the spiritual s;y> rom that tree the perfect and complete spiritual and material #orlds havebecome manifested>A

T-9T 1& +b.

dyu:stho 'pi ni;hila:vyapity a;hyanan murtiman vibhuh yugapad dhyatr:vrndesu sa;sat:;arac ca tadrsah

dyu : in the spiritual s;y< : stah : remaining< : api : although< : ni;hila : every#here< : vyapi : pervading< : iti : thus

The %edic mantras e=plain that the all:po#erful /bsolute Truth possesses a spiritual form, and although 5e remainsin the spiritual s;y, 5e is simultaneously present every#here> 5e personally appears #ithin the heart of the perfectdevotees #ho constantly meditate upon 5im>

T-9T 1) +a.

sri:dasame ca:::

na cantar na bahir yasya na purvam napi caparam purvaparam bahis cantar 4agato yo 4agac ca yah

sri:dasame : in the Tenth Canto of Srimad:$hagavatam< : ca : also< : na : not< : ca : also< : antah : interior< : na :nor< : bahih : e=terior< : yasya : #hose< : na : neither< : purvam : beginning< : na : nor< : api : indeed< : ca : also< :aparam : end< : purva:aparam : the beginning and the end< : bahih ca antah : the e=ternal and the internal< : 4agatah :of the #hole cosmic manifestation< : yah : one #ho is< : 4agat ca yah : and #ho is everything in creation in total>

This is confirmed in the Srimad:$hagavatam +1>8>1&.@ AThe Supreme Personality of odhead has no beginning andno end, no e=terior and no interior, no front and no rear> "n other #ords, 5e is all:pervading> $ecause 5e is not underthe influence of the element of time, for 5im there is no difference bet#een past, present and future< : 5e e=ists in his

o#n transcendental form at all times> $eing absolute, beyond relativity, 5e is free from distinctions bet#een cause andeffect, although 5e is the cause and effect of everything>A

T-9T 1) +b.

sri:gitasu ca:::

maya tatam idam sarvam 4agad avya;ta:murtina mat:sthani sarva:bhutani na caham tesv avasthitahna ca mat:sthani bhutani pasya me yogam aisvaram

sri:gitasu : in the $hagavad:gita< : ca : also< : maya : by Me< : tatam : spread< : idam : all these manifestations< :sarvam : all< : 4agat : cosmic manifestation< : avya;ta:murtina : unmanifested form< : mat:sthani : unto Me< : sarva:bhutani : all living entities< : na : not< : ca : also< : aham : "< : tesu : in them< : avasthitah : situated< : na : never< : ca :

also< : mat:sthani : situated in Me< : bhutani : all creation< : pasya : 4ust see< : me : My< : yogam aisvaram :inconceivable mystic po#er>

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The ord confirms in the $hagavad:gita +8>):2.@ A$y Me, in My unmanifested form, this entire universe is pervaded>/ll beings are in Me, but " am not in them> /nd yet everything that is created does not rest in Me> $ehold my mysticopulenceEA

T-9T 1) +c.

acintya:sa;tir astise yoga:sabdena cocyate virodha:bhav4i;a sa syad iti tattva:vidam matam

acintya : inconceivable< : sa;tih : potency< : asti : there is< : ise : in the supreme Personality of odhead< : yoga :AyogaA< : sabdena : by the #ord< : ca : and< : ucyate : is e=plained< : virodha : contradiction< : bhav4i;a : resolving< :sa : that potency< : syat : is< : iti : thus< : tattva : the truth< : vidam : of those #ho understand< : matam : the opinion>

The fact that the Supreme Personality of odhead possesses inconceivable potency +yogam aisvaram. resolves theapparent contradiction in this statement by the ord> This is the opinion of those #ho ;no# the truth>

T-9T 12 +a.

adina sarva:4vatvam, yatha munda;e::: yah sarva:4vah sarva:vit

adina : by the #ord adi +etc>. +found in verse 1.< : sarva: 4vatvam : omniscience< : yatha : 4ust as< : munda;e : in theMunda;a Bpanisad< : yah : #ho< : sarva : eerything< : 4vah : ;no#s< : sarva : all< : vit : perceives>

$y the use of the #ord AadiA +etc>. in te=t 1, the ord's omniscience may be inferred> This is confirmed in theMunda;a Bpanisad +!>!>6.@ AThe Supreme Personality of odhead is omniscient>A

T-9T 12 +b.ananditvam ca, taittiriya;e:::

anandam brahmano vidvan na vibheti ;utascana

ananditvam : the state of being full of transcendental bliss< : ca : also< : taittiriya;e : in the Taittiriya Bpanisad< :anandam : spiritual bliss< : brahmanah : of the Supreme Personality of odhead< : vidvan : a person #ho ;no#s< : na: does not< : bibheti : fear< : ;utascana : anything>

That the ord is full of transcendental bliss is confirmed in the Taittiriya Bpanisad +!>)>1.@ A?ne #ho understands thetranscendental bliss of the Supreme Personality of odhead, no longer fears anything>A

T-9T 12 +c.

prabhutva:suhrttva:4vanadatva:moca;atvami ca, svetasvatara:srutau:::

sarvasya prabhum isanam sarvasya saranam suhrt pra4va ca tasmat prasrta purani samsara:bandha:sthiti:mo;sa:hetuh

prabhutva : the state of being the supreme master< : suhrttva : the state of being the supreme friend< : 4vanadatva :the state of being the supreme teacher< : moca;atvani : the state of being the ultimate deliverer< : ca : and< :svetasvatara:srutau : in the follo#ing Duotes from the Svetasvatara Bpanisad< : sarvasya : of everyone< : prabhum : themaster< : isanam : the controller< : sarvasya : of everyone< : saranam : the shelter< : suhrt::and friend< : pra4va :

spiritual ;no#ledge< : ca : and< : tasmat : from 5im< : prasrta : becomes manifest< : purani : eternal< : samsara : ofmaterial e=istance< : bandha : of the bondage< : sthiti : from the situation< : mo;sa : of liberation< : hetuh : the cause>

That the ord is the supreme master, friend, teacher, and deliverer is confirmed in the follo#ing Duotes from theSvetasvatara Bpanisad@

AThe Personality of odhead is everyone's supreme master, controller, shelter and friend>A +&>16.

AThe Personality of odhead is the teacher #ho rea#a;ens the eternal spiritual ;no#ledge of the conditioned souls>A+)>17.

AThe Personality of odhead delivers the conditioned souls from the bondage of repeated birth and death>A +3>13.

T-9T 12 +d.madhuryam ca sri:gopalopanisadi:::

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sat:pundari;a:nayanam meghabham vaidyutambaram dvi:bhu4am mauna:mudradhyam vana:malinam isvaram

madhuryam : the charming beauty of the ord< : ca : and< : sri: gopala:upanisadi : in the opala:tapani Bpanisad< :sat : manifested< : pundari;a : li;e lotus flo#ers< : nayanam : eyes< : megha : of a fresh rain:cloud< : abham :splendor< : vaidyuta : as splendid as lightning< : ambaram : garments< : dvi : #ith t#o< : bhu4am : arms< : mauna:mudradhyam : full of transcendental ;no#ledge< : isvaram : the Supreme Controller>

The ord's charming beauty is described in the opala: tapani Bpanisad +1>1&.@ AThe Supreme Personality of

odhead appears as splendid as a fresh rain:cloud, and 5is eyes are as beautiful as lotus flo#ers> 5e has t#o arms and#ears garments as yello# as lightning> 5e is decorated #ith a garland of forest flo#ers, and 5e is full oftranscendental ;no#ledge>A

T-9T 13

na bhinna dharmino dharma bheda:bhanam visesatah yasmat ;alah sarvadastity adi:dhir vidusam api

na : not< : bhinnah : different< : dharminah : from the possessor of Dualities< : dharmah : Dualities< : bheda :distinction< : bhanam : appearance< : visesatah : specifically< : yasmat : from #hom< : ;alah : time< : sarvada :eternally< : asti : e=ists< : iti : thus< : adi : original< : dhih : intelligence< : vidusam : among the learned philosophers< :api : and>

The Supreme Personality of odhead is not different from 5is transcendental form and attributes, and any apparentdistinction is an illusion> 5e is the original learned philosopher, and 5e is the source of eternal time>

T-9T 16

evam u;tam narada:pavcaratre:::

nirdosa:purna:guna:vigraha atma:tantro niscetanatma;a:sarira:gunais ca hinah ananda:matra:;ara:pada:mu;hodaradih sarvatra ca svagata:bheda:vivar4itatma

evam : in this #ay< : u;tam : described< : narada:pavcaratre : in the Narada Pavcaratra< : nirdosa : #ithout fault< :purna : full< : guna : of transcendental attributes< : vigrahah : form< : atma: tantrah : independant< : niscetana :material< : atma;a : mind< : sarira : body< : gunaih : and attributes< : ca : and< : hinah : #ithout< : ananda : spiritualbliss< : matra : e=clusively consisting of< : ;ara : hands< : pada : feet< : mu;ha : face< : udara : belly< : adih : etc>< :sarvatra : in every respect< : ca : and< : svagata : from 5imself< : bheda : #ith a difference< : vivar4ita : devoid of< :atma : Supreme Personality of odhead>

This is described in the Narada Pavcaratra@ AThe independent Supreme Personality of odhead possesses a spiritualform full of perfect and faultless Dualities> 5e is not different from the hands, feet, face, belly, or other parts of hisform, #hich are all made e=clusively of transcendental bliss>A

T-9T 17 +a.

atha nitya:la;smi;atvam, yatha visnu:purane:::

nityaiva sa 4agan:mata visnuh srir anapayini yatha sarvagato visnus tathaiveyam dvi4ottama

atha : no#< : nitya : eternal< : la;smi;atvam : position of a;smi:devi< : yatha: 4ust as< : visnu:purane : in the %isnuPurana< : nitya : eternal< : eva : certainly< : sa : she< : 4agat : of the universe< : mata : the mother< : visnoh : to ord%isnu< : srih : Srimati a;smidevi, the goddess of fortune< : anapayini : eternally faithful< : yatha : 4ust as< : sarva:gatah : all:pervading< : visnuh : ord %isnu< : tatha : in the same #ay< : eva : certainly< : iyam : she< : dvi4a : ofbrahmanas< : uttama : ? best>

The eternal transcendental position of Srimati a;smi:devi is described in the %isnu Purana@ A? best of thebrahmanas, ord %isnu's transcencental potency, Srimati a;smidevi, is 5is constant faithful companion> She iseternal, and she is the mother of the entire material universe> She is all:pervading, 4ust as ord %isnu is>A

T-9T 17 +b.

visnoh syuh sa;tayas tisras tasu ya ;irtita para saiva sris tad:abhinneti praha sisyan prabhur mahan

visnoh : of ord %isnu< : syuh : there are< : sa;tayah : potencies< : tisrah : three< : tasu : among them< : ya : that#hich< : ;irtita : is glorified< : para : as the transcendental and superior< : sa : she< : eva : certainly< : srih : Srimati

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a;smi:devi< : tat : #ith the ord< : abhinna : not different< : iti : thus< : praha : spo;e< : sisyan : to 5is students< :prabhuh mahan : ord Caitanya Mahaprabhu>

ord Caitanya Mahaprabhu instructed 5is disciples in the follo#ing #ay@ ASrimati a;smi:devi is the best of ord%isnu's three potencies, and She is not different from the ord 5imself>A

T-9T 17 +c.

tatra trisa;ti:visnuh, yatha svetasvataropanisadi:::

parasya sa;tir vividhaiva sruyate svabhavi;i 4vana:bala:;riya ca

pradhana:;setra4va:patir gunesah

tatra : in this connection< : tri:sa;ti : possessing three potencies< : visnuh : ord %isnu< : yatha : 4ust as< :svetasvatara: upanisadi : in the Svetasvatara Bpanisad< : para : supreme< : asya : of the Supreme Personality ofodhead< : sa;tih : potency< : vividha : various< : eva : certainly< : sruyate : is heard< : svabhavi;i : according tonature< : 4vana : potency of ;no#ledge< : bala : potency of eternal e=istence< : ;riya : potency of spiritual bliss< : ca :and< : pradhana : the unmanifested material nature< : ;setra4va : and the individual living entities< : patih : the master

The Svetasvatara Bpanisad +3>7. describes the three energies of ord %isnu@ A"t has been heard in the %edas that ord%isnu possesses multifarious potencies, #hich may be divided into three categories@ 1> the potency of transcendental;no#ledge, !> the potency of eternal e=istence, and &> the potency of spiritual bliss> ord %isnu is also the master of allliving entities, and the controller of the material cosmos both in its unmanifested stage, and its developments of thethree modes of nature>A

T-9T 18 +a.

sri:visnu:purane ca:::

visnu:sa;tih para pro;ta ;setra4na;hya tatha paraa avidya:;arma:sam4nanya trtiya sa;tir isyate

sri:visnu:purane : in the %isnu Purana< : ca : and< : visnu:sa;tih : the potency of ord %isnu< : para : spiritual< :pro;ta : it is said< : ;setra4na:a;hya : the potency ;no#n as ;setra4na< : tatha : as #ell as< : para : spiritual< : avidya :ignorance< : ;arma : fruitive activities< : sam4na : ;no#n as< : anya : other< : trtiya : third< : sa;tih : potency< : isyate :;no#n thus>

The %isnu Purana e=plains@ AThe potency of ord %isnu is summarised in three categories@ namely, the spiritualpotency, the living entities and ignorance> The spiritual potency is full of ;no#ledge< : the living entities, althoughbelonging to the spiritual potency, are sub4ect to be#ilderment< : and the third energy, #hich is full of ignorance, isal#ays visible in fruitive activities>A

T-9T 18 +b.

paraiva visnv:abhinna srir ity u;tam> tatraiva:::

;ala:;astha:nimesadi: ;ala:sutrasya gocare yasya sa;tir na suddhasya prasidatu sa no harih

para : transcendental potency< : visnu : than ord %isnu< : abhinna : not different< : srih : Srimati a;smi:devi< : iti :thus< : u;tam : spo;en< : tatra : there< : eva : certainly< : ;ala : seconds< : ;astha : seconds< : nimesa : moment< : adi :etc< : ;ala : of time< : sutrasya : of the measuring string< : gocare : #ithin the perception< : yasya : of #hom< : sa;tih :potency< : na : not< : suddhasya : free from all material impurity< : prasidatu : may be merciful< : sah : 5e< : nah : tous< : harih : ord 5ari>

Srimati a;smi:devi, the supreme spiritual potency, is non:different from ord %isnu@

The spiritual potencies of the ord are described in the follo#ing verses from %isnu Purana@ Aord 5ari'stranscendental potency cannot be measured by the string of time, calibrated in minutes and seconds> May thatsupremely pure Personality of odhead be merciful to us>

T-9T 18 +c.

procyate parameso yo yah suddho 'py upacaratah prasidatu sa no visnur atma yah sarva:dehinam

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procyate : is described< : parama:isah : the supreme controller< : yah : #ho< : yah : #ho< : suddhah : pure< : api :and< : upacaratah : served< : prasidatu : may be merciful< : sah : 5e< : nah : to us< : visnuh : %isnu< : atma : Supersoul

Aord %isnu is described as the supreme controller, free from all material impurity> 5e is the ob4ect of Srimatia;smi:devi's service, and 5e is the Supersoul of all conditioned living entities> May 5e be merciful to us>A

T-9T 18 +d.

esa paraiva tri:vrd ity u;tam tatraiva:::

hladini sandhini samvit tvayy e;a sarva:samsthitau hlada:tapa;ari misra tvayi no guna:var4ite

esa : this< : para : superior potency< : eva : certainly< : tri: vrt : three:fold< : iti : thus< : u;tam : described< : tatra :there< : eva : indeed< : hladini : pleasure potency< : sandhini : e=istence potency< : samvit : ;no#ledge potency< : tvayi: in Fou< : e;a : one< : sarva:samsthitau : #ho are the basis of all things< : hlada : pleasure< : tapa : and misery< : ;ari: causing< : misra : a mi=ture of the t#o< : tvayi : in Fou< : no : not< : guna:var4ite : #ho are #ithout the three modesof material nature>

The %isnu Purana e=plains that the ord's spiritual potency has three aspects@ A? ord, Fou are the support ofeverything> The three attributes hladini +pleasure potency., sandhini +e=istence potency., and samvit +;no#ledgepotency. e=ist in Fou as one spiritual energy> $ut the material modes, #hich cause happiness, misery and mi=tures ofthe t#o, do not e=ist in Fou, for Fou have no material Dualities>A

T-9T ! +a.

e;o 'pi visnur e;api la;smis tad:anapayini sva:siddhair bahubhir vesair bahur ity abhidhiyate

e;ah : one< : api : although< : visnuh : ord %isnu< : e;a : one< : api : although< : la;smi : a;smi:devi< : tat : of5im< : anapayini : the constant associate< : sva:siddhaih : spiritually perfect< : bahubhih : by many< : vesaih :appearances< : bahuh : many< : iti : thus< : abhidhiyate : is described>

ord %isnu is one, and 5is constant associate a;smi: devi is also one> /ssuming many different spiritual forms, theyappear to have become many>

T-9T ! +b.

tatrai;atve satyeva visnor bahutvam, sri:gopalopanisadi:::

e;o vasi sarvagah ;rsna idya e;o 'pi san bahudha yo 'vabhati tam pithastham ye tu ya4anti dhiras te sam su;hamsasvatam netaresam

tatra : in this connection< : e;atve : in the oneness< : satya : the truth< : iva : as if< : visnoh : of ord %isnu< :bahutvam : the state of being many< : sri:gopala: upanisadi : in the opala Tapani Bpanisad< : e;ah : one< : vasi : thesupreme controller< : sarvagah : all:pervading< : ;rsnah : ord Krsna< : idyah : supremely #orshipable< : e;ah : one< :api : although< : san : being< : bahudha : in many forms< : yah : #ho< : avabhati : manifests< : tam : 5im< : pithastham

: in 5is transcendental abode< : ye : those #ho< : ya4anti : #orship< : dhirah : intelligent persons< : tesam : of them< :su;ham : happiness< : sasvatam : eternal< : na : not< : itaresam : of others>

The opala:tapani Bpanisad +1>!1. confirms that ord %isnu is one, although 5e manifests in many forms@ AordKrsna is the #orshipable, all:pervading supreme controller, and although 5e is one, 5i manifests in many forms>Those #ho are intelligent #orship that Supreme ord, #ho remains in 5is spiritual abode> Those persons attain theeternal transcendental happiness #hich is not available for others>A

T-9T ! +c.

atha la;smyas tad yatha:::

parasya sa;tir vividhaiva sruyate> ity adi>

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atha : no#< : la;smyah : of a;smi:devi< : tat : that< : yatha : 4ust as< : para : supreme< : asya : of the SupremePersonality of odhead< : sa;tih : potency< : vividha : various< : eva : certainly< : sruyate : is heard< : iti : thus< : adi :etc>

Srimati a;smi:devi also manifests in many forms> This is confirmed in the Svetasvatara Bpanisad +3>7.@ A"t hasbeen heard in the %edas that ord %isnu's transcendental potency manifests in many forms>A

T-9T !1 +a.

purtih sarvatri;i yady apy avisesa tathapi hi taratamyam ca tac:cha;ti: vya;ty:vya;ti:;rtam bhavet

purtih : perfection and completeness< : sarvatri;i : at all times and circumstances< : yadi api : although< : avisesa :#ithout any distinction< : tatha api : nevertheless< : hi : indeed< : taratamyam : distinction of superiority andinferiority< : ca : and< : tat : of 5im< : sa;ti : of the potency< : vya;ti : manifest< : avya;ti:;rtam : and unmanifest< :bhavet : may be>

/lthough all of the transcendental forms of %isnu and a;smi are al#ays eDually perfect and complete in allcircumstances, these forms are considered higher and lo#er according to the different Dualities and potencies #hichthey manifest or refrain from manifesting>

T-9T !1 +b.

tatra nisnoh sarvatri;i purtir yatha va4asaneya;e:::Apurnam adah purnam idam purnat purnam udacyate purnasya purnam adaya purnam evavasisyateA

tatra : in this connection< : visnoh : of ord %isnu< : sarvatri;i : in all circumstances< : purtih : perfection andcompleteness< : yatha : 4ust as< : va4asaneyi;e : in the $rhad:aranya;a Bpanisad

ord %isnu is al#ays perfect and complete> This is described in the $rhad:aranya;a Bpanisad +2>1>1.@ AThePersonality of odhead is perfect and complete, and because 5e is completely perfect, all emanations from 5im, suchas this phenomenal #orld, are perfectly eDuipped as complete #holes> hatever is produced of the complete #hole isalso complete in itself> $ecause 5e is the complete #hole, even though so many complete units emanate from 5im, 5eremains the complete balance>A

T-9T !1 +c.

maha:varahe ca:::

sarve nityah sasvatas ca dehas tasya paratmanah hanopadana:rahita naiva pra;rti4ah ;vacit

maha:varahe : in the Maha:varaha Purana< : ca : and< : sarve : all< : nityah : eternal< : sasvatah : imperishable< : ca :and< : dehah : forms< : tasya : of 5im< : para:atmanah : of the Supreme Personality of odhead< : hana : destruction< :upadana : origin< : rahitah : devoid of< : na : not< : eva : certainly< : pra;rti:4ah : produced from the material energy< :;vacit : at any time>

The Maha:varaaha Purana also e=plains@ AThe transcendental forms of the Supreme Personality of odhead areeternal and imperishable> They #ere not created at a certain point, and they are never to be destroyed> They are notproducts of the material energy>

T-9T !1 +d.

paramananda:sandoha 4nana:matras ca sarvatahsarve sarva:gunaih purnah sarva:dosa:vivar4itah

parama : transcendental< : ananda : of bliss< : sandohah : the great abundance< : 4vana : of ;no#ledge< : matrah :e=clusively< : ca : and< : sarvatah : all< : sarve : all< : gunaih : auspicious transcendent Dualities< : purnah : filled< :sarva : all< : dosa : of defects< : vivar4itah : devoid>

A/ll the forms of the Supreme Personality of odhead are completely filled #ith transcendental bliss, ;no#ledge andall auspicious Dualities> These spiritual forms of the ord are free from all material defects>A

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T-9T !! +a.

atha sriyah sa yatha sri:visnu:purane:::

evam yatha 4agat:svami deva:devo 4anardanah avatram ;aroty esa tatha sris tat:sahayini

atha::no#< : sriyah : of Srimati a;smi< : sa : she< : yatha : 4ust as< : sri:visnu:purane : in the %isnu Purana< : evam :

in the same #ay< : yatha : 4ust as< : 4agat : of the universe< : svami : the lord< : deva : of all demigods< : devah : themaster< : 4anardanah : ord *anardana< : avataram : incarnation< : ;aroti : manifests< : esah : 5e< : tatha : in the same#ay< : srih : Srimati a;smi:devi< : tat : 5is< : sahayini : eternal companion>

Srimati a;smi:devi is described in the same #ay in the %isnu Purana@ A*ust as ord *anardana, the controller of theuniverse and master of the demigods incarnates in different forms, so also does 5is eternal consort, Srimati a;smi:devi>

T-9T !! +b.

punas ca padmad udbhuta adityo 'bhud yada harih yada ca bhargavo ramas tadabhud dharini tv iyam

punah : again< : ca : and< : padmat : from the lotus< : udbhuta : born< : adityah : as the son of /diti +ord %amana.< :

abhut : became manifest< : yada : #hen< : harih : ord 5ari< : yada : #hen< : ca : and< : bhargavah : in the dynasty of$hrgu< : ramah : ord Parasurama< : tada : then< : abhut : appeared< : dharini : as 0harini< : tu : indeed< : iyam : she>

Ahen ord 5ari appeared as %amana, the son of /diti, a;smi:devi appeared as Padma, and #hen the ordappeared as Parasurama, she appeared as 0harini>

T-9T !! +c.

raghavatve 'bhavat sita ru;mini ;rsna:4anmani anyesu cavataresu visnor esa sahayini

raghavatve : in the appearance of ord (amacandra< : abhavat : she became< : sita : Sita:devi< : ru;mini : Princess(u;mini< : ;rsna : of ord Krsna< : 4anmani : in the incarnation< : anyesu : in others< : ca : and< : avataresu : duringthe incarnations< : visnoh : of ord %isnu< : esa : she< : sahayini : the consort>

Ahen the ord appeared as (amacandra, she became Sita: devi, and #hen 5e descended in 5is original form asord Krsna, she #as Princess (u;mini> "n ord %isnu's many other incarnations, she al#ays appeared as the ord'sconsort>

T-9T !! +d.

devatve deva:deheyam manusatve ca manusi visnor dehanurupam vai ;aroty esatmanas tanum syat svarupa:satipurtir ihai;yas iti vin:matam

devatve : #hen the ord appears as a demigod< : deva : of demigod< : deha : assuming the form< : iyam : she< :manusatve : #hen the ord incarnates as a human being< : ca : and< : manusi : in the form of a human< : visnoh : oford %isnu< : deha : of the form< : anurupam : corresponding< : vai : certainly< : ;aroti : manifests< : esa : she< :atmanah : of 5erself< : tanum : the form< : syat : there is< : sva:rupa:sati : related to her transcendental form< : purtih :

perfection and completeness< : iha : in this connection< : ai;yat : because of non:difference< : iti : thus< : vit : of thetranscendental scholars< : matam : the opinion>

Aa;smi:devi appears in different forms, corresponding to the forms of ord %isnu> hen the ord appears as ademigod, she assumes a demigod:li;e form, and #hen 5e appears in a human: li;e form, she assumes a human:li;eform also> /s the ord's transcendental potency, she is not different form 5im, and her spiritual forms are all perfectand complete> This is the opinion of the learned transcendentalists>A

T-9T !& +a.

atha tathapi taratamyamatha sri:visnos tad yatha sri:bhagavate +1>&>!7.:::

ete camsa:;alah pumsah ;rsnas tu bhagavan svayam

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atha : no#< : tatha api : nevertheless< : taratamyam : distinction of superior and inferior< : atha : no#< : sri: visnoh :of ord %isnu< : tat : that< : yatha : 4ust as< : sri:bhagavate : in the Srimad:$hagavatam< : ete : all these< : ca : and< :amsa : plenary portions< : ;alah : portions of the plenary portions< : pumsah : of the Supreme< : ;rsnah : ?rd Krsna

Some forms of the ord are considered superior to other forms of the ord> "n this connection the Srimad:$hagavatam +1>&>!7. e=plains@ A/ll of the above:mentioned incarnations are either plenary portions or portions of theplenary portions of the ord, but ord Sri Krsna is the original Personality of odhead>A

T-9T !& +b.

astamas tu tayor asit svayam eva harih ;ila

astamah : the eighth< : tu : indeed< : tayoh : of %asudeva and 0eva;i< : asit : #as< : svayam : personally< : eva :indeed< : harih : ord 5ari< : ;ila : certainly>

AThe Supreme Personality of odhead appeared in 5is original form as the eighth son of %asudeva and 0eva;i>A

T-9T !) +a.

atha sris tad yatha purusa:bodhinyam atharvopanisadi:::

Ago;ula;hye mathuramandaleA ity upa;ramya Adve parsve candravali radhi;a caA ity abhidhaya paratra Ayasya amsela;smi:durgadi;a:sa;tihA iti>

atha : no#< : srih : the goddess of fortune< : tat : that< : yatha : 4ust as< : purusa:bodhinyam : in the Purusa:bodhini< :atharva : of the /tharva %eda< : upanisadi : in the Bpanisad< : go;ula : o;ula< : a;hye : in the place named< :mathura : of Mathura< : mandale : in the district< : iti : thus< : upa;ramya : having begun< : dve : t#o< : parsve : at thesides< : candravali : Candravali< : radhi;a : Srimati (adharani< : ca : and< : iti thus< : abhidhaya : describing by name. in the Duote from the Purusa:bodhiniBpanisad> "n this connection, the follo#ing Duestion and ans#er are found in the Chandogya Bpanisad@

A? Sanat:;umara, #here does the Supreme Personality of odhead resideGA A5e resides in 5is o#n splendid abode>A

The Munda;a Bpanisad also confirms@ AThe Supreme Personality of odhead resides in 5is o#n splendid abode in

the spiritual s;y>A

T-9T !2 +b.

r;su ca::: tam vam vastuny usmasi gamadhye yatra gavo bhuri:srnga ayasah>atraha::: tad urugayasya ;rsnah paramam padam avabhati bhuri> iti>

r;su : in the (g %eda< : ca : and< : tam : that< : vam : of the divine couple +Sri Sri (adha and Krsna.< : vastuni : thetranscendental abodes< : usmasi : #e desire< : gamadhye : to attain< : yatra : #here< : gavah : surabhi co#s< : bhuri :#ith e=cellent< : srggah : horns< : ayasah : move about< : atra : in the same scripture< : aha : the seer describes< : tat :that< : urugayasya : of ord Krsna, #ho is glorified by the liberated souls< : vrsnah : and #ho fulfills all the desires ofthe devotees< : paramam : transcendental< : padam : abode< : avabhati : is splendidly manifest< : bhuri : unlimitedly< :iti::thus>

The (g %eda +1>12)>3. e=plains@ Ae desire to attain the transcendental abode of Sri Sri (adha and Krsna, #hich isfull of splendid surabhi co#s>A The Sruti also e=plains@ ABnlimited %ai;untha planets are the abode of ord Krsna,#ho is glorified by the liberated souls and #ho fulfills all the desires of the devotees>A

T-9T !3 +a.

sri:gopalopanisadi ca::: tasam madhye sa;sad brahma gopala:puri hi> iti>

sri:gopala:upanisadi : in the opala Tapani Bpanisad< : ca : and< : tasam : of the seven holy cities of $harata:varsa< :madhye : in the midst< : sa;sat : directly< : brahma : the spiritual #orld< : gopala : of ord opala< : puri : the city< :hi : ertainly< : iti : thus>

The opala:tapani Bpanisad e=plains@ A/mong the seven sacred cities of $harata, the city of Mathura, #here ordopala resides, is a direct manifestation of the spiritual #orld>A

T-9T !3 +b.

4itante tantre ca:::lo;am vai;untha:namanam divyad:sad:gunya:samyutam avaisnavanam aprapyam guna:traya:vivar4itam

4itante tantre : in the *itanta Tantra< : ca : and< : lo;am : #orld< : vai;untha : %ai;untha< : namanam : named< :divyat : spiritual< : sat : si=< : gunya : attributes< : samyutam : endo#ed< : avaisnavanam : by the non:devotees< :aprapyam : unattainable< : guna : modes of material nature< : traya : ot the three< : vivar4itam : devoid>

The *itanta Tantra e=plains@ ABnattainable by the non: devotees, free from the influence of the three modes ofmaterial nature, and filled #ith the si= spiritual opulences, the supreme abode of the Personality of odhead is ;no#n

as %ai;untha>

T-9T !3 +c.

nitya:siddhaih sama;irnam tan:mayaih panca:;ali;aih sabha:prasada:samyu;tam vanais copavanaih subham

nitya:siddhaihH#ith the eternally liberated souls< : sam;irnam : filled< : tat:mayaih : by the ord's spiritualassociates< : pavca:;ali;aih : engaged in the five activities of approaching the ord, accepting things from 5im,#orshipping 5im, hearing about and remembering 5im< : sabha : great halls< : prasada : and palaces< : samyu;tam :endo#ed< : vanaih : #ith forests< : ca : and< : upavanaih : gardens< : subham : very splendid>

A/ppearing very splendid #ith gardens, forests, halls and great palaces, that %ai;untha #orld is inhabited by theSupreme ord's liberated associates #ho are al#ays engaged in the devotional activities of approaching the ord,

asociating #ith 5im, #orshipping, hearing about and remembering 5im at every moment>

T-9T !3 +d.

1)


15/34

vapi:;upa:tadagais ca vr;sa:sandaih sumanditam apra;rtam surair vandyam ayutar;a:sama:prabham

vapi : #ith la;es< : ;upa : #ells< : tadagaih : ponds< : ca : and< : vr;sa : of desire:trees< : sandaih : #ith multitudes< :sumanditam : nicely decorated< : apra;rtam : beyond the influence of material nature< : suraih : by the demigods< :vandyam : #orshipable< : ayuta : millions< : ar;a : of suns< : sama : eDual< : prabham : splendor>

AThat %ai;untha #orld is beyond the reach of the material nature, and it is #orshipped by the demigods> "t is nicely

decorated #ith #ells, ponds, la;es, and various desire:trees, and it is as effulgent as millions of suns>A

T-9T !3 +e.

brahma:samhitayam ca:::sahasra:patram ;amalam go;ula;hyam mahat:padam tat:;arni;aram tad:dhama tad:anantamsa:sambhavam

brahma:samhitayam : in the $rahma:samhita< : ca : and< : sahasra : thousands< : patram : of petals< : ;amalam :lotus flo#er< : go;ula : o;ula< : a;hyam : named< : mahat : great< : padam : abode< : tat : of that< : ;arni;aram : the#horl< : tat : that< : dhama : abode< : tat : that< : ananta : unlimited< : amsa : parts< : sambhavam : born>

The $rahma:samhita +verse !. presents the follo#ing description@ AThe supere=cellent station of Krsna, #hich is;no#n as o;ula, has thousands of petals and corolla li;e that of a lotus sprouted from a part of 5is infinatary aspect,

the #horl of the leaves being the actual abode of Krsna>A

T-9T !6 +a.

prapavce svatma;am lo;am avatarya mahesvarah avirbhavati tatreti matam brahmadi:sabdatah

prapavce : in the 4urisdiction of the material energy< : sva : atma;am : o#n< : lo;am : abode< : avatarya : havingcaused to descend< : mahesvarah : the Supreme Personality of odhead< avirbhavati : manifests< : tatra : there< : iti:thus< : matam : the opinion< : brahma : of $rahma: adi : and others< : sabdatah : from the #ords>

The Supreme Personality of odhead brings 5is o#n spiritual realm #ithin the 4urisdiction of the material #orld,and then personally appears there> This is the opinion of ord $rahma and the other learned spiritualists>

T-9T !6 +b.

govinde sac:cid:anande nara:dara;ata yatha a4vair nirupyate tadvad dhamni pra;rtita ;ila

govinde : for ord ovinda< : sat : #hose form is eternal< : cit : full of ;no#ledge< : anande : and bliss< : nara :human< : dara;ata : the state of being a child< : yatha : 4ust as< : a4vaih : by the ignorant< : nirupyate< : is considered< :tadvat : to that e=tent< : dhamni : to the or's spiritual abode< : pra;rtita : the state of being material< : ;ila : indeed>

*ust as they consider the eternal, omniscient and blissful spiritual form of ord Krsna to be only the form of anordinary human child, the foolish also consider the ord's spiritual abodes to be simply a manifestation of materialenergy>

T-9T !7 +a.

atha nitya:lilatvam ca> tathahi srutih::: yad gatam bhavac ca bhavisyac ca> iti>e;o devo nitya:lilanura;to bha;ta:vyapi bha;ta:hrdy antaratma> iti ca>

atha : no#< : nitya : eternal< : lilatvam : the state of performing pastimes< : ca : and< : tatha hi : furthermore< : srutih: in the %edas< : yat : #hich< : gatam : happened in the past< : bhavat : happens at present< : bhavisyat : #ill occur inthe future< : ca : and< : iti : thus< : e;ah : one< : devah : Supreme Personality of odhead< : nitya : eternal< : lila : bypastimes< : anura;tah : delighted< : bha;ta : for the devotees< : vyapi : all:pervading< : bha;ta : of the devotees< : hrdi: #ithin the heart< : antaratma : the Supersoul>

The Supreme ord Performs eternal pastimes> This is confirmed in the $rhad:aranya;a Bpanisad@ AThe Supremeord performs pastimes eternally@ in the past, present and future>A The /tharva %eda e=plains@ AThe one supremePersonality of odhead is eternally engaged in many, many transcendental forms in relationships #ith 5is unalloyed

devotees>A

T-9T !7 +b.

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smrtis ca:::

4anma ;arma ca me divyam evam yo etti tattvatah ty;tva deham punar 4anma naiti mam iti so'r4una

smrtih : the smrti< : ca : and< : 4anma : birth< : ;arma : #or;< : ca : also< : me : of Mine< : divyam : transcendntal< :evam : li;e this< : yah : anyone #ho< : vetti : ;no#s< : tattvatah : in teality< : tya;tva : leaving aside< : deham : thisbody< : punah : again< : 4anma : birth< : na : never< : eti : does attain< : mam : unto Me< : eti : does attain< : sah : he< :

ar4una : ? /r4una>The ord 5imself e=pains in $hagavad:gita +)>8.@ A?ne #ho ;no#s the transcendental nature of My appearance and

activities does not, upon leaving the body, ta;e his birth again in this material #orld, but attains My eternal abode, ?/r4una>A

T-9T !8

rupanantya4 4ananantyad dhamanantyac ca ;arma tat nityam syat tad:abhedac cety uditam tattva:vittamaih

rupa : of the ord's spiritual forms< : anantyat : because of the numberlessness< : 4ana : of the ord's associates< :anantyat : because of the numberlessness< : dhama : of the ord's abodes< : anantyat : because of the infinite e=tent< :ca : and< : ;arma : pastimes< : tat : these< : nityam : eternal< : syat : are< : tat : from them< : abhedat : because 5i isnot different< : ca : and< : iti : thus< : uditam : described< : tattva : vittamaih : by the learned transcendentalists, #ho

;no# the truth>

$ecause the ord's forms, follo#ers, and abodes are all unlimited, and because the ord's forms and abodes are notdifferent from 5im, the learned transcendentalists have described that the ord's pastimes are eternally manifest>

Se%nd Pra$eya

T-9T 1 +a.

atha;hilamnaya:vedyatvam> yatha sri:gopalopanisadi::: yo 'sau sarvair vedair giyate> iti>

;atha;e ca: : sarve veda yat:padam amananti tapamsi sarvani ca yad vadanti

atha : no#< : a;hila : all< : amnaya : by the %edas< : vedyatvam : the state of being ;no#n< : yatha : 4ust as< : sri:gopala:upanisadi : in the opala:tapani Bpanisad< : yah : #ho: asau : 5e< : sarvaih : by all< : vedaih : the %edas< :giyate : is glorified< : iti : thus< : ;atha;e : in the Katha Bpanisad< : sarve : all< : vedah : the %edas< : yat : #hose< :padam : lotus feet< : amananti : #orship< : tapamsi : austerities< : sarvani : all< : ca : and< : yat : #hom< : vadanti :glorify>

!> The Supreme Personality of odhead is ;no#n by study of the %edas@

The opala:tapani Bpanisad confirms this@ A/ll the %edas proclaim the glories of the Supreme Personality ofodhead>A /nd the Katha Bpanisad +1>!>12. also confirms it@ A/ll the %edas #orship the Supreme ord'slotus feet, and all austerities proclaim 5is glories>A

T-9T 1 +b.

sri:hari:vamse ca:::

vede ramayane caiva purane bharate tatha adav ante ca madhye ca harih sarvatra giyate

sri:hari:vamse : in the 5ari:vamsa< : ca : and< : vede : in the %edas< : ramayane : in the (amayana< : ca : and< : eva :certainly< : purane : in the Puranas< : bharate : in the Mahabharata< : tatha : in the same #ay< : adau : in thebeginning< : ante : in the middle< : ca : and< : madhye : in the middle< : ca : and< : harih : the supreme Personality ofodhead< : sarvatra : every#here< : giyate : is glorified>

The 5ari:vamsa states@ A"n the %edic literature, including the (amayana, Puranas ad Mahabharata, from the verybeginning +adau., to the end +ante ca., as #ell as #ithin the middle +madhye ca., only 5ari, the supreme Personality ofodhead, is e=plained>A

T-9T !

13


17/34

sa;sat paramparabhyam veda gayanti madhavam sarve vedantah ;ila sa;sad apare tebhyah paramparaya

sa;sat : directly< : paramparabhyam : systematically< : vedah : the four %edas< : gayanti : glorify< : madhavam : ordMadhava< : sarve : all< : vedantah : the %edanta:sutras< : ;ila : indeed< : sa;sat : directly< : apare tebhyah : other %edicliteratures< : paramparaya : systematically>

The four %edas, %edanta:sutras, and supplementary %edic literatures, all directly and systematically glorify theSupreme Personality of odhead, ord Madhava>

T-9T &

;vacit ;vacid avacyatvam yad vedesu vilo;yate ;artsnena vacyam na bhaved iti syat tatra sangatih anyatha tu tadarambhe vyarthah syad iti me matih

;vacit ;vacit : here and There< : avacyatvam : indescribableness< : yat : #hich< : vedesu : in the %edas< : vilo;yate :is observed< : ;artsnena : #ith completeness< : vacyam : able to be described< : na : not< : bhavet : may be< : iti : thus

/t different places in the %edic literatures the absolute truth is said to be indescribeable> This means that 5is Dualitiesare unlimited and 5e cannot be adeDuately described> "t is my opinion that any other interpretation of this is illogical

and senseless>

T-9T )

sabda:pravrtti:hetunam 4aty:adinam abhavatah brahma:nirdharma;am vacyam naivety ahur vipascitah

sabda : of #ords< : pravrtti : employment< : hetunam : of the causes< : 4ati : of birth< : adinam : and other things+Dualities, activities, manes, etc>.< : abhavatah : because of the non: e=istance< : brahma : of the Supreme< :nirdharmi;am : #ithout attributes< : vacyam : description< : na : not< : eva : certainly< : iti : thus< : ahuh : spea;< :vipascitah : those #ho understand the Supreme>

They #ho understand the actual nature of spirit never say that the supreme never ta;es birth, or that 5e is devoid ofDualities, pastimes and names, #hich constitute the realm describable by #ords> those #ho are learned do not say thatthe Supreme cannot be described by #ords>

T-9T 2

sarvaih sabdair avacye tu la;sana na bhaved atah la;syam ca na bhaved dharma:: hinam brahmeti me matam

sarvaih : by all< : sabdaih : #ords< : avacye : not describeable< : tu : indeed< : la;sana : character< : na : not< : bhavet: is< : atah : therefore< : la;syam : characteriseable< : ca : and< : na : not< : bhavet : may be< : dharma : of attributes< :hinam : devoid< : brahma : the Supreme /bsolute< : iti : thus< : me : my< : matam : opinion>

" do not consider that the /bsolute Truth is #ithout attributes and therefore beyond the descriptive po#er of #ords>

Third Pra$eya

T-9T 1 +a.atha visva : satyatvam>

sva:sa;tya srstavan visnur yathartham sarva:vi4 4agat ity u;tah satyam evaitad vairagyartham asad:vacah

atha : no#< : visva : of the material #orld< : satyatvam : the reality< : sva : ##n< : sa;tya : by the potency< : srstavan: created< : visnuh : ord %isnu< : yatha:artham : real< : sarva:vit : omniscient< : 4agat : the material #orld< : iti : thus

&> The Material orld is (eal

$ecause omniscient ord %isnu created this material #orld #ith 5is o#n potency,therefore it is real> The #ord asat

used to describe the material #orld in the %edas should be interpreted to mean temporary, not unreal> 0escribing thethe temporality of this #orld, the %edas instruct us in the importance of renunciation>

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T-9T 1 +b.

tatha hi svetasvataropanisadi:::ya e;o'varno bahudha:sa;ti:yogad varnan ane;an nihitartho dadhati

tatha hi : furthermore< : svetasvatara:upanisadi : in the Svetasvatara Bpanisad< : yah : #ho< : e;ah : one #ithout asecond< : avarnah : #ithout any material Dualities< : bahudha : many< : sa;ti : of potencies< : yogat : because ofcontact< : varnan : different classes of human beings, demigods, and animals< : ane;an : many< : nihita:arthah :

desiring to create< : dadhati : created>

The Svetasvatara Bpanisad +)>1. e=plains@ AThe /bsolute Truth, #ho is one #ithout a second, and #ho possesses nomaterial attributes, desired to manifest the material #orld, and created the different classes of human beings, animalsand demigods>A

T-9T 1 +c.


e;adesa:sthitastagner 4yotsna vistarini yatha parasya brahmanah sa;tis tathedam a;hilam 4agat

e;a:desa : in one place< : sthitasya : situated< : agneh : of a fire< : 4yotsna : the effulgence< : vistarini : spead< : yatha

: 4ust as< : parasya : of the supreme< : brahmanah : spirit< : sa;tih : energy< : tatha : in the same #ay< : idam : this< :a;hilam : entire< : 4agat : #orld>

The %isnu Purana e=plains@ Ahatever #e see in this #orld is simply an e=pansion of different energies of theSupreme Personality of odhead, #ho is e=actly li;e a fire #hich spreads illumination for a long distance, although itis situated in one place>A

T-9T 1 +d.

isopanisadi:::

sa paryagac chu;ram a;ayam avranam asnaviram suddham apapa:viddham ;avir manisi paribhuh svayambhuryathatathyato 'rthan vyadadhac chasvatibhyah samabhyah

isopanisadi : in the "sopanisad< : sah : that person< : paryagat : must ;no# in fact< : su;ram : the omnipotent< :a;ayam : unembodied< : avranam : #ithout reproach< : asnaviram : #ithout veins< : suddham : antiseptic< : apapa:viddham : prophylactic< : ;avih : omniscient< : manisi : philosopher< : paribhuh : the greatest of all< : svayambhuh :self:sufficient< : yathatathyatah : 4ust in pursuance of< : arthan : desirables< : vyadadhat : a#ards< : sasvatibhyah :immemorial< : samabhyah : time>

The "sopanisad e=plains@ ASuch a person must factually ;no# the greatest of all, #ho is unembodied, omniscient,beyond reproach, #ithout veins, pure and uncontaminated, the self: sufficient philosopher #ho has been fulfillingeveryone's desire since time immemorial>A

T-9T !


tad etad a;sayam nityam 4agan muni:vara;hilam avirbhava:tirobhava 4anma:nasa:vi;alpavat

sri:visnu:purane : in the %isnu Purana< : ca : and< : tat : that< : etat : this< : a;sayam : imperishable< : nityam :eternal< : 4agat : material #orld< : muni : of sages< : vara : ? best< : a;hilam : entire< : avirbhava : manifestation< :tirobhava : dissapearance< : 4anma : birth< : nasa : destruction< : vi;alpavat : only the appearance>

The %isnu Purana e=plains@ A? best of the sages, this entire material #orld is eternal and imperishable> hen it ismanifested from the Supreme, it only appears to have begun it's e=istence, and #hen it again enters the Supreme, itonly appears to be destroyed>A

T-9T &

mahabharate ca:::brahma satyam tapah satyam satyam caiva pra4apatih satyad bhutani 4atani satyam bhutam ayam 4agat

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mahabharate : in the Mahabharata< : ca : and< : brahma : the Supreme Personality of odhead< : satyam : is real< :tapah : austerity< : satyam : is real< : satyam : real< : ca : and< : eva : certainly< : pra4apatih : $rahma, the creator ofthe living beings< : satyat : from the reality< : bhutani : the living entities< : 4atani : are born< : satyam : real< : bhutam: manifested< : ayam : this< : 4agat : material #orld>

The Mahabharata e=plains@ AThe Supreme Personality of odhead, #hose form eternal, full of ;no#ledge and bliss,is real> /usterities are real, and ord $rahma is also real> $ecause the living entities and the material #orld haveta;en birth from the supreme reality, they are also real>A

T-9T )

atma va idam ity adau vana:lina:vihangavat sattvam visvasya mahtavyam ity u;tam veda:vedibhih

atma : the Supreme /bsolute< : vai : certainly< : idam : this< : iti : thus< : adau : in the beginning< : vana : in theforest< : lina : disappeared< : vihaggavat : li;e a bird< : sattvam : reality< : visvasya : of the material #orld< :mantavyam : should be considered< : iti : thus< : u;tam : spo;en< : veda : of the %edas< : vedibhih : by the ;no#ers>

hen the %edas e=plain that in the beginning only the supreme e=ists, it may be understood that at that time thematerial #orld rests #ithin the supreme in it's dormant state and remains invisible, 4ust as a bird #hich hasdisappeared into a forest> "n this #ay the ;no#ers of the %edas assert the reality of the material #orld>

#ur"h Pra$eya

T-9T 1 +a.

atha visnuto 4ivanam bhedah:::tatha hi svetasvatarah pathanti:::

dva suparna sayu4a sa;haya samanam vr;sam parisasva4ate tayor anyah pippalam svadv atty anasnann anyo'bhica;asiti

atha : no#< : visnutah : from %isnu< : 4ivanam : of the living entities< : bhedah : the distinction< : tatha hi :furthermore< : svetasvatarah : the Svetasvatara Bpanisad< : pathanti : reads< : dva : t#o< : suparna : birds< : sayu4a :associated< : sa;haya : friends< : samanam : the same< : vr;sam : tree< : parisasva4ate : contacting< : tayoh : of the t#o

)> The 4ivas +living entities. are different from ord %isnu@

The Svetasvatara Bpanisad +)>3:6. e=plains@ AT#o birds reside in the metaphorical banyan tree of the material body>?ne of them is engaged in eating the material happiness and distress #hich is the fruit of that tree, #hile the otherdoes not eat, but only #itnesses the actions of his friend> The #itness is the Supreme ord %isnu, and the fruit:eater isthe living entity>

T-9T 1 +b.

samane vr;se puruso nimagno hy anisaya socati muhyamanah 4ustam sada pasyaty anyam isam asya mahimanam etivita:so;ah

samane : same< : vr;se : on the tree< : purusah : person< : nimagnah : entered< : hi : certainly< : anisaya : helplessly

A/lthough the t#o birds are on the same tree, the eating bird is fully engrossed #ith an=iety and moroseness as theen4oyer of the fruits of the tree> $ut if in some #ay or other he turns his face to 5is friend #ho is the ord and ;no#s5is gloriesHat once the suffering bird becomes free from all an=ieties>A

T-9T !

brhat:samhitayam:::

upa;ramopasamharav abhyaso 'purvata:phalam artha:vadopapatti ca lingam tatparya:nirnaye

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iti tatparya:lingani sad yany ahur manisinah bhede tani pratiyante tenasau tasya gocarah

brhat:samhitayam : in the $rhat:samhita< : upa;rama : beginning< : upasamharau : and end< : abhyasah : repetition / correct understanding of these si= elements leads to a properinterpretation of the %edas> $y studying in this #ay one comes to the correct interpretation: : that the living entitiesare different from the Supreme>A

T-9T & +a.

;im ca munda;e:::

yada pasyah pasyate ru;ma:varnam ;artaram isam purusam brahma:yonim tada vidvan punya:pape vidhuyanirav4anah paramam samyam upaiti

;im ca : and furthermore< : munda;e : in the Munda;a Bpanisad< : tada : #hen< : pasyah : the seer< : pasyate : sees

The Munda;a Bpanisad +&>1>&. e=plains@ A?ne #ho sees that golden:colored Personality of odhead, the Supremeord, the supreme actor, #ho is the source of the Supreme $rahman, becomes free from the reactions to past pious andsinful deeds, and becomes liberated, attaining the same transcendental platform as the ord>A T-9T & +b.

;atha;e ca:::

yathoda;am suddhe suddham asi;tam tadrg eva bhavati evam mune vi4anata atma bhavati gautama

;atha;e : in the Katha Bpanisad< : ca : and< : yatha : 4ust as< : uda;am : #ater< : suddhe : in the pure< : suddham :pure< : asi;tam : cast< : tadr; : li;e that< : eva : certainly< : bhavati : becomes< : evam : in this #ay< : mune : ? sage< :vi4anatah : of one situated in transcendental ;no#ledge< : atma : the supreme spirit< : gautama : ? Naci;eta>

The Katha Bpanisad +!>1>12. e=plains@ A? Naci;eta, #hen a drop of pure #ater is thro#n into a reservoir of pure#ater, the drop does not change it's nature in any #ay> "n the same #ay, the individual living entity, #hen situated intranscendental ;no#ledge, does not change his nature #hen he comes into contact #ith the Supreme Personality ofodhead, but retains his individuality in all respects>A

T-9T ) +a.

brahmaham e;o 4ivo 'smi nanye 4ivo na cesvarah mad:avidya:;alpitas te syur itittham ca dusitam anyatha nitya ityadi: sruty:artho nopapadyate

brahma : the Supreme $rahman< : aham : "< : e;ah : one< : 4ivah : living entity< : asmi : am< : na : not< : anye :others< : 4ivah : living entities< : na : not< : ca : and< : isvarah : Supreme Personality of odhead< : mat : of me< :avidya : by ignorance< : ;alpitah : imagined< : te : they< : syuh : may come into e=istance< : iti : thus< : ittham : in thissay< : ca : and< : dusitam : the polluted conclusion< : anyatha : other#ise< : nitya:iti:adi : beginning #ith the #ordnitya< : sruti : of the %edas< : artha : the meaning< : na : not< : upapadyate : may be interpreted>

The impersonalist follo#ers of San;aracarya proclaim@

A", the living entity, am the only supreme, and other living entities, as #ell as the Supreme Personality of odhead,do not actually e=ist, but are only imagined in the mind #hen there is ignorance of my actual nature>A This is their

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polluted conclusion> The follo#ing %edic Duotation, beginning #ith the #ord nitya, presents the actual truth> "t isstated so clearly that the impersonalists cannot t#ist a different meaning from it>

T-9T ) +b.

tatha hi ;athah pathanti:::

nityo nityanam cetanas cetananam e;o bahunam yo vidadhati ;aman tam atmastham ye 'nupasyanti dhiras tesam

santih sasvati netaresam

tatha hi : furthermore< : hi : certainly< : ;athah : the Katha Bpanisad< : pathanti : reads< : nityah : a single eternal< :nityanam : among the many eternals< : cetanah : a single conscious being< : cetananam : among many consciousbeings< : e;ah : one< : bahunam : of the many< : yah : #ho< : vidadhati : grants< : ;aman : the desires< : tam : 5im< :atmastham : situated #ithin the heart< : ye : those #ho< : anupasyanti : see< : dhirah : saintly persons< : tesam : ofthem< : santih : peace< : sasvati : eternal< : na : not< : itaresam : of others>

The Katha Bpanisad +!>!>1&. e=plains@ A?f all eternals, there is one #ho is the chief eternal> ?f all conscious livingentities, there is one #ho is the chief conscious entity> That supreme living entity, the Personality of odhead,maintains the others, and fulfills their desires according to their merits> ?nly saintly persons, #ho can see, #ithin and#ithout, the same Supreme ord, can actually attain to perfect and eternal peace>A

T-9T 2

e;asmad isvaran nityac cetanat tadrsa mithah bhidyante bahavo 4ivas tena bhedah sanatanah

e;asmat : one< : isvarat : supreme Personality of odhead< : nityat : eternal< : cetanat : conscious< : tadrsah : li;ethis< : mithah : mutually< : bhidyante : are distinct entities< : bahavah : the many< : 4ivah : individual souls< : tena : bythis< : bhedah : distinction< : sanatanah : eternal>

This verse states that both the Supreme Personality of odhead and the individual loving entities are eternal andconscious> $y affirming the eternality of both the one and the many, the distinction bet#een them is described aseternal>

1Note@ Srila $ha;tisiddhanta Sarasvati Tha;ura remar;s in this connection that the impersonalists may ob4ect thatthe distinction bet#een the living entity +4iva. and the Supreme +isvara. is not an eternal distinction> To support theirvie# they may Duote many verses from the Bpanisads, such as sarvam ;halv idam brahma +everything is brahman.,and tat tvam asi sveta;eto +? Sveta;etu, you are that.> Srila $aladeva %idyabhusana replies to their ob4ections in thefollo#ing #ay@

T-9T 3 +a.

pranai;adhina:vrttitvad ragadeh pranata yatha tatha brahmadhina:vrtter 4agato brahmatocyate

prana : life force< : e;a : e=clusively dependent< : vrttitvat : because of the nature< : raga : adeh : of the senses< :pranata : the life force< : yatha : 4ust as< : tatha : in the same #ay< : brahma : the supreme< : adhina:vrtteh :completely dependent< : 4agatah : from the material universe< : brahma : the distinct Supreme< : ucyate : is described>

*ust as the life:force is different from the senses of the material body #hich are completely dependent upon it, in the

same #ay the Supreme ord is distinct from the material #orld #hich is completely dependent upon 5im>

T-9T 3 +b.

tatha hi chandogye pathyate

na vai vaco na ca;sumsi na srotrani na manamsity aca;sate> prana ity aca;sate> prano hy evaitani sarvani bhavati> iti>

tatha hi : moreover< : chandogye : in the Chandogya Bpanisad< : pathyate : it is read< : na : not< : vai : certainly< :vacah : #ords< : na : nor< : ca;sumsi : eyes< : na : nor< : srotrani : ears< : na : nor< : manamsi : minds< : iti : thus< :aca;sate : names< : pranah : the life: force< : iti : thus< : aca;sate : he names< : pranah : the life:force< : hi : indeed< :eva : certainly< : etani : them< : sarvani : all< : bhavati : is< : iti::thus>

The Chandogya Bpanisad +2>1>12. e=plains in this connection@ AThe different senses, such as the voice, sense ofsight, sense of hearing, and the mind, are all ;no#n as the life: force, but the actual life:force is different from all

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these senses, #hich are dependent upon it> They are named after the life:force, although it is actually different fromthem>A

1 Note@ Srila $ha;tisiddhanta Sarasvati Tha;ura e=plains in this connection that the mayavadis may argue that the%edas say@ Asarvam ;halv idam brahma +everything is brahman.A and Atat tvam asi sveta;eto +? Sveta;etu, you arethat.A, and therefore the only thing in e=istance is impersonal brahman, and everything else is an illusion> To counterthis argument, $aladeva %idyabhusana Duotes this verse from the Chandogya Bpanisad, #here there is an e=planationof ho# everything is brahman> The various senses are dependent upon the life:force, and therefore, they are

collectively ;no#n as the life:force, although the actual life:force is different from them> "n this #ay the senses aredesignated as the life:force because they are manifested from the life:force, although they are actually different from it>"n the same #ay, the individual living entities have emanated from the Supreme $rahman, and they are thereforedesignated $rahman to sho# their source of origin, although they are actually different from the Supreme $rahman>

T-9T 6

brahma:vyapyatvatah ;aisci4 4agad brahmeti manyate> yad u;tam sri:visnu:purane:::

yo 'yam tavagato deva samipam devata:ganah satyam eva 4agat:srasta yatah sarvagato bhavan

brahma : by the /bsolute Truth< : vyapyatvatah : because of being present every#here< : ;aiscit : by some< : 4agat :the material universe< : brahma : identical #ith the Supreme< : manyate : is considered< : yat : #hich u;tam : spo;en

Some maintain that because the Supreme is all:pervading, the material universe must be identical #ith 5im> The%isnu Purana dispels this misconception@ A? Supreme Personality of odhead, although Fou have created thismaterial universe, and although Fou are every#here present #ithin it, Fou are nevertheless eternally distinct from it>A

T-9T 7

pratibimba:pariccheda: pa;sau yau svi:;rtau paraih vibhutvavisayatvabhyam tau vidvadbhir nira;rtau

pratibimba : a reflected manifestation< : pariccheda : a different manifestation< : pa;sau : the t#o parties< : yau :#hich< : svi:;rtau : accepted< : paraih : by others< : vibhutva : because of all:pervasiveness< : avisayatvabhyam :because of being beyond the reach of the material senses< : tau : they< : vidvadbhih : by those #ho ;no# the truth< :nira;rtau : not accepted> Some maintain that the universe is identical #ith the Supreme because the universe is the Supreme's reflected image,and others say that they are identical because the Supreme has divided 5imself into the various pieces that constitutethe universe> Those #ho are #ise do not accept these faulty arguments, because they ;no# that the Supreme issimultaneously all:pervading and beyond the reach of the material senses>

1 Note@ Srila $ha;tisiddhanta Sarasvati Tha;ura e=plains the defect in the arguments of these t#o groups ofmayavadis> The first group of mayavadis say that 4ust as the sun or moon may be reflected in various pots or reservoirsof #ater, in the same #ay, the Supreme reflects 5imself: : the reflections being the individual living entities> This vie#cannot be maintained because the Supreme is, by 5is very nature, all:pervading> Something all:pervading cannot bereflected any#here, 4ust as the all:pervading dimension of space, upon #hich all the material elements rest, cannot be

reflected any#here> The opinion of the second camp of mayavadis is that the Supreme has cut 5imself into many littlepieces #hich are the individual living entities and the material elements> This vie# cannot be held because theSupreme is avisaya: : spiritual, beyond the reach of the material senses> $ecause the Supreme is spiritual,imperishable, and #ithout change, 5e cannot be cut into many pieces as the mayavadis say>

T-9T 8

advaitam brahmano bhinnam bhinnam va tvayocyate adye dvaitapattir ante siddha:sadhanata sruteh

advaitam : the Supreme $rahman, #ho is one #ithout a second< : brahmanah : from the $rahman< : bhinnam :different< : abhinnam : not different< : va : or< : tvaya : by you< : ucyate : spo;en< : adye : in the beginning< : dvaita :of difference< : apattih : attainment< : ante : in the end< : siddha : perfection< : sadhanata : attainment< : sruteh : fromthe %edas>

? Mayavadis, you insist that the individual living entities and the Supreme are identical, even though this vie#contradicts all the descriptions found in the %edic te=ts>

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T-9T 1

ali;am nirgunam brahma pramanavisayatvatah sraddheyam vidusam naivety ucire tattva:vadinah

ali;am : untrue< : nirgunam : #ithout attributes< : brahma : Supreme< : pramana : of evidence< : avisayatvatah :because of the non:perception< : sraddha : faith< : iyam : this< : vidusam : of those #ho are intelligent and learned inthe spiritual science< : na : not< : eva : certainly< : iti : thus< : ucire : said< : tattva : of the truth< : vadinah : the

;no#ers>

There is no evidence to support the erroneous conception that the Supreme is an amorphous mass #ithout anyDualities> Those #ho ;no# the truth declare that those learned in the spiritual science never accept such a conclusion>

1 Note@ "n this connection, Srila $ha;tisiddhaanta Sarasvati Tha;ura comments that the three sources of evidence: :direct perception, logic, and scriptural revelation: : tell us that although the Supreme is devoid of material Dualities,5e possesses innumerable spiritual Dualities> That the Supreme possesses spiritual Dualities +bhagavan. in the ultimateissue is described in the Srimad:$hagavatam +1>!>11.@

vadanti tat tattva:vidas tattvam ya4 4nanam advayam brahmeti paramatmeti bhagavan iti sabdyate 1 Aearnedtranscendentalists #ho ;no# the /bsolute Truth call this non:dual substance $rahman, Paramatma or $hagavaan +fullof all opulences.>A

#i!"h Pra$eya

T-9T 1

atha 4ivanam bhagavad:dasatvam tatha hi svetasvatarah pathanti:::

tam isvaranam paramam mahesvaram tam daivtanam paramam ca daivatam patim patinam paramam parastatvidama devam bhuvanesam idyam

atha : no#< : 4ivanam : of the individual living entities< : bhagavat : of the Supreme Personality of odhead< :dasatvam : the state of being the servants< : tatha hi : furthermore< : svetasvatarah : the Svetasvatara Bpanisad< :

pathanti : reads< : tam : 5im< : isvaram : controller< : tam : 5im< : daivatanam : of all the demigods< : paramam :supreme< : ca : and< : daivatam : #orshippable deity< : patim : the director< : patinam : of all directors< : paramam :greater< : parastat : than the greatest< : vidama : #e understand< : devam : the Supreme ord< : bhuvana : of the entire#orld< : isam : the master< : idyam : #orshipable>

2> The 4ivas +living entities. are by nature the servants of the Supreme Personality of odhead@

The Svetasvatara Bpanisad +3>6. e=plains@ AThe Supreme ord is the controller of all other controllers, and 5e is thegreatest of all the diverse planetary leaders> -veryone is under 5is control> /ll entities are delegated #ith particularpo#er only by the Supreme ord< : they are not supreme themselves> 5e is also #orshipable by all demigods, and isthe supreme director of all directors> Therefore, 5e is transcendental to all ;inds of material leaders and controllersand is #orshipable by all> There is no one greater than 5im, and 5e is the supreme cause of all causes>A

T-9T ! +a.

smrtis ca:::

brahma sambhus tathaivar;as candramas ca sata;ratuh evam adyas tathaivanye yu;ta vaisnava:te4asa

smrtih : the Smrti:sastra< : ca : and< brahma : $rahma< : sambhuh : Siva< : tatha : in the same #ay< : eva : certainly They areall the servants of ord %isnu>A

T-9T ! +b.

sa:brahma;ah sa:rudras ca sendra deva maharsibhih arcayanti sura:srestham devam narayanam harim

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sa:brahma;ah : #ith many $rahmas< : sa:rudrah : #ith many Sivas< : ca : and< : sa:indrah : #ith many "ndras< :devah : demigods< : maha:rsibhih : #ith the great sages< : arcayanti : #orship< : sura : of all the demigods< : srestham: the best< : devam : the Supreme Personality of odhead< : narayanam : ;no#n as Narayana&l

prameya-ratnavali baladeva vidyabhusana

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