Professional Documents
Culture Documents
First Prameya
TEXT I
j ayati sri govindo-
TEXT 2
bhakty abh-asenapi tesam dadhane
dharmadhyakse visva nist-ari nam-ni
nityanandadvaita cait-anya rup-e
tattve tasmin nityam astam ratir nah
bhakti
of d e v o t io nal service;abhasena ty t he dim reflection;api e v e n ;
tosam satisfaction; dadhane ex p e r i e nce;dharma of r e l i g i o us activities;
adhyakse the controllers; visva th e u n i v e r se;nistari de l i v e r i n g;namni t h e
chanting of their holy names; nityananda Lo r d N i t y a n a nda;advaita L o r d
Advaita; caitanya Lo r d C a i t a nya;rupe co n s i s t ing of;tattve tr u t h s ; ta smin t o
them; nityam co n s t a ntly;astam le t t h e re be;ratih in t e n s e devotion;nah o n
our part.
We pray that we may develop intense constant devotion for Lord Caitanya
Mahaprabhu, Lord Nityananda Prabhu, and Lord Advaita Prabhu, the
controllers of all religious activities. They are pleased even with the dim
reflection of devotional service. The chanting of Their holy names delivers the
e ntire uni v e r s e .
TEXT 3
anandatirtha nama su-kha
maya dhaama -yatir jiyat
samsararnava taranim -yam
iha j anah kirtayanti budhah
-Madhvacarya, who ss known as Anandatirtha;
anandatirtha nama
sukhamaya
co n s isting of transcendental bliss;dhama ab o d e;yatih s a n n y a s i ;
all glories; samsara of m a t e rial existence;arnava th e o c e an;taranim t h e
j iyat
boat for crossing; yam w h o m ; ih a in t h i s w o r l d ;ja n ah pe r s o n s;kirtayanti
glorify; budhah in t e l l i g e nt and learned.
All glories to Srila Madhvacarya Svami, the abode of transcendental
happiness. Those who are learned and intelligent glorify him, for he is like a
boat which enables the conditioned souls to cross beyond this realm of repeated
birth and death.
TEXT 0
bhavati vicintya vidusa
niravakara guru pa-ramapara nityam
ekantitvam sidhyati yayod
ayati yena hari tos-am
bhavati
th e re is;vicintya sh o u l d b e c o n s i dered;vidusa fr e e from fault;
niravakara
fr e e from imp u r i t y;guru of s p i r i t u al masters;parampara d i s c i p l i c
succession; nityam al w a y s;ekantitvam ex c l u s i ve and unalloyed devotional
service; sidhyati be c o m es perfect;yaya by w h i c h ; ud ayati ar i s e s;yena b y
whom; hari of L o r d H a r i; tosam th e s a t isfaction.
A discriminating person pleases Lord Hari by remembering the faultless
disciplic succession of bona-fide spiritual masters, who enable one to attain the
perfection of unalloyed devotional service.
TEXT 5
yad uktam padma puran-e
samprady a vi hin-a y e
mantras te nisphala matah
The Padma Purana explains: U n l ess one is initi ated by a bona-fide spiritual
master in the disciplic succession, the mantra he might have received is without
any effect. For this reason four Vaisnava disciplic successions, inaugurated by
Laksmz-devz, Lord Brahma, LordSiva, and the four Kumaras, will appear in the
holy place of Jagannatha Purz, and purify the entire earth during the age of
Kali."
TEXT 6
ramnujam srih svi ca-kre
madhvacryam caturmukhah
sri vis-nu sva-minam rudro
nimbadityam catuhsanah
ramanuj am Ra manuja; srih La k s m i - d e v i;svi cak-re se l e cted;madvacaryam
Madhvacarya; caturmukah Lo r d B r a h m a;sri visn-u sva-minam Vi s nu Svami;
rudrah
Lo r d S iva;nimbadityam Ni m b a r k a ;catuhsanah th e f o ur K u m a r a s.
Laksmz-devz chose Ramanujacarya to represent her disciplic succession. In
the same way Lord Brahma chose Madhvacarya, Lord Siva chose Visnu Svamz,
and the four Kumaras chose Nimbarka.
TEXT 7
tatra guru param-para yatha
sri krsna -brahm-a devar-si
badarayana samj n-akan
sri madhv-a sri pa-dma-nabha
sriman nrhari -madha-van
aksobhya jayatir-tha sri
j nanasindhu dayani-dhin
sri vidyan-idhi raj endr-a
j ayadharman kramad vayam
-
purusottama brahman-ya
vyasatirthams ca samstumah
tato laksmipatim sriman
madhavendram ca bhaktitah
tac chisyan s-risvaradvaita
nityanandan j agad gurun
devam isvara sisyam s-ri
caitanyam ca bhaj amahe
sri krsna pre-ma da-nena
yena nistaritam j agat
-
TEXT 8
atha prameyany uddisante
sri madhv-ah praha visnum paratamam akhilamnaya vedyam -ca visvam
satyam bhedam cajivam hari carana -jusas taratamyam ca tesam
moksam visnv anghri -2abham -tad ama2a -bhaj an-am tasya hetum pramanam
pratyaksadi trayam -cety upadisati harih krsna caitany-acandrah
atha no w; pr ameyani ph i l o s o p h i c al truths;uddisante de l i n e a te;sri
madhvah Ma d h v a carya;praha sa i d ;visnum Lo r d V i s n u; pa ratamam i s t h e
Supreme Absolute truth; akhila al l ; am n a ya by t h e V e d ic scriptures;vedyam
knowable; ca a nd; visvam th e m a t e r i al universe;satyam is r e a l; bhedam
distinction; ca a n d ; ji v an th e l i v i n g e nt i t i e s;hari of L o r d H a r i; carana o f t h e
lotus feet; jusah
se r v ants;taratamyam di s t i n c t i on ( in t hat some are liberated
and some conditioned); ca a n d ; te sam of t h e m ; mo ksam li b e r a t i o n;visnu o f
Lord Visnu; anghri of t h e l o t us feet;labham th e a t t a inment; tat o f t h e L o r d ;
amala pu r e; bhaj anam de v o t i o n al service;tasya o f t h a t h e tum t h e c a u s e ;
pramanam ev i d e nce;pratyaksa by d i r e ct perception;adi headed; trayam
group of three; ca a nd ; i t i thus; upadisati te a c hes;harih t h e S u p r e me
Lo r d C a i t anya Mahaprabhu.
TEXT 9(a)
paratamya prakaranam
sri visn-oh paramatvam
paratamya
ab o ut L o rd Vis nu's supremacy;prakaranam ch a p t e r;sri visno-h o f
Lord Visnu; paramatvam th e p o s i t i on of the Absolute Truth;yatha ju s t a s; sri
gopala upani-sadi in the Gopala-tapam Upanisad; tasmat th e r e f o re;krsnah
Krsna; eva ce r tainly; parah is t h e S upreme;devam th a t S upreme Lord;tam
upon Him; dhyayet on e s ho u ld meditate;tam Hi m ; ra s et on e s h o u ld c ha nt the
holy name; tam Hi m ; bh aj et on e s h o u ld serve;tam Hi m ; ya j et o n e s h o u l d
worship; iti
thus.
1. Lord Visnu is the Absolute Truth, than wh om, no th ing is higher
Lord Visnu s supremacy is described in the Gopala-tapam Upanisad:
"Therefore, Krsna is the Supreme Absolute Truth, and nothing is higher than
Him. One should meditate upon Him, chant His holy names, serve, and worship
Him."
TEXT 9 (b)
svetasvataropanisadi ca
j natva devam sarva pasapaha-nih
ksmaih klesair j anma mrtyu pr-ahanihtasyabhidhyanat trtiyam deha bhede
visvaisvaryam kevalam apta kamah
etaj jneyam nityam evatma sastham
-
TEXT 9 (c)
gitasu ca
mattah parataram nanyat
kincid asti dhananj aya
gitasu in the Bhagavad-gita; ca a nd; ma ttah be y o n d M y s e lf;parataram
superior; na no t ; an yat an y t h i n g ;ki n c it so m e t h i n g ;asti t h e r ei s ;
dhananjaya 0 conqueror of wealth.
This is also confirmed in the Bhagavad-gita (7.7), where Krsna says"0
c onqueror of wealth (Arju n a), there is no truth superior to M e . "
TEXT 10
hetutvad vibhu caitanyanandatvadi gunasra-yat
nitya laksmy a-dimatva-c ca
krsnah paratamo matah
hetutvat be c ause of being the original cause of everything;vibhu a l l
powerful; caitanya co n s c i o usness;ananda of b l i s s;tva be c a u se of the state;
adi et c .; guna of a l l t r a n s c endental qualities;asrayat be c a u se ofbeing the
reservoir; nitya et e r n a l l y; /aksmi b y t h e g o d d e ss of fortune;adi a n d o t h e r s ;
an d ; kr s nah
Krsna;
TEXT ll (a)
sarva hetu-tvam, yathahuh svetasvatarah
ekah sa devo bhagavan varenyo
yoni sva-bhavan adhitisthaty ekah
yac ca svabhavam pacati visva yon-ih
pacyams ca sarvan parinamayed yah
sarva of e verything; hetutvam th e s t a te of being the origin;yatha j u s t a s ;
ahuh ex p l a ins; svetasvatarah th e S vetasvatara Upanisad;ekah on e ; sah H e ;
devah Supreme Personality of Godhead;bhagavan fu l l of a ll opu le nces;
varenyah wo r s h i p able;yoni svab-havan all material elements;adhitisthati h e
establishes; ekah al o ne; yat wh i c h ; ca an d ; sv a b hav-am na t u re of the living
entity; pacati cr e a t es;visva of t he u n i v e rse;yonih th e o r i g i n; pacyan
developed; ca an d; sarvan al l ; pa r i n a mayet tr a n s f o r m s;yah w h o .
T he Supreme Lord is the source of everything. This is confirmed in th e
Svetasvatara Upanisad (5.0-5):
"The one supremely opulent and worshipable Personality of Godhead is the
origin of the entire universe. He creates the material elements and their
attributes, and He also transforms those elements."
TEXT ll (b)
vibhu caitany-anandatvam, yatha kathake
mahantam vibhum atmanam
matva dhire na socati
vibhu al l p o w e r f u l; caitanya co n s c i o us ofe verything;ananda o f b l i s s ;
tvam the state;yatha ju s t a s; kathake in t h e K a t ha Upanisad;mahantam
supremely worshipable; vibhum fu l l o f a ll po w e rs and opulences;atmanam
Supreme Person;matva h a v in g un d erstood; dhirah an i n t e l l i g e nt person who
knows the distinction between material bondage and liberation; na d o e s n o t ;
socati la m e nt for any material distress.
TEXT ll (c)
vij nana su-kha ru-patvam
atma sa-bdena bodhyate
anena mukta gam-yatvam
vyutpatter iti tad vid-ah
vij nana of t ra nscendental knowledge;sukha an d b l i s s;rupatvam th e s t a te of
having a form; atma "atma";sabdena by the word;bodhyate is understood;
anena by thi s; mukta by t h e l i b e r a ted souls;gamyatvam un d e r s t andable;
vyutpatteh
de r i v a tion;iti th u s ; ta t th e t r u t h ; vi d ah t h o s ew ho k n o w .
Those learned in spiritual matters know that the word " a t ma" means "that
which is full of spiri t ual kn o w l e dge and bliss". This know l edge and bliss is
possessed both by the Supreme Personality of Godhead and the liberated
individual living entities.
TEXT 12 (a)
vaj asaneyis cahuh
vij nanam anandam brahma
ratir datum parayanam
vajasaneyih The Vajasaneya-brahmana; ca and;ahuh explai ns;
vijnanam
full ofknowledge; anandam an d b l i s s;brahma th e s u p r e me spirit; ratih g i v i n g
the result of sacrifice; datum to t h e w o r s hipper;parayanam t h e A b s o l u te Truth.
The Vajasaneya-brahmana (3.9.28) also explains: "The Supreme Spirit, who
i s full of knowledge and bliss, grants the results to those who worship Him w i t h
sacrifice."
TEXT 12 (b)
sri gopalopa-nisadi ca
tam ekam govindam
sac cid anan-da v-igrahamsri gopala up-anisadi -in
to Him;
et e r n a l;cit
fu l l o f k n o w l e d g e;ananda
The Gopala-tapam Upanisad (1.35) also confirms: "Lord Govi nda is beyond
t he duality of the material world, and He is not di f f erent from His form w h ic h i s
eternal, full of knowl edge and bliss."
TEXT 12 (c)
murtatvam pratipattavyam
cit suk-hasyaiva ragavat
TEXT 13 (a)
murtasyaiva vibhutvam, yatha mundake
vrksa iva stabdho divi tisthaty ekas tenedam purnam purusena sarvam
murtasya of t he form; eva ce r t a i n l y;vibhutvam th e s t a te ofb e ing allpowerful and opulent; yatha ju s t a s;mundake in the Mundaka Upanisad;
vrksah a tre e; iva ju s t a s; stabdhah fi x e d ; divi in t h e s p i r i t u al sky;tisthati i s
situated; ekah on e ; tena by H i m ; id am th i s ;pu r n am pe r f e c t a nd complete;
purusena by t he person;sarvam e v e r y t h i n g .
The Mundaka Upanisad confirms that the Lord's form possesses unlimited
potency: "The Supreme Person appears like a tree situated in the spiritual sky .
From that tree the perfect and complete spiritual and material worlds have
become manifested."
TEXT 13 (b)
dyu s-tho pi nikhila v-yapity
akhyanan murtiman vibhuh
TEXT 14 (a)
sri dasa-me ca
na cantar na bahir yasya
na purvam napi caparam
purvaparam bahis cantar
jagatoyojagac cayah
sri dasam-e in the Tenth Canto of Srimad-Bhagavatam; ca a l s o; na n o t ; c a
also; antah in t e r i o r; na no r ; ba h ih ex t e r i o r ya
; sya wh o s e ;na n e i t h e r ;
purvam be g i n n i n g; na nor; api in d e e d; ca a l s o ; aparam en d ; p u r v a
aparam th e beginning and the end;bahih ca antah th e e x t e rnal and the internal;
j agatah of t he who le cosmic manifestation;yah on e w ho i s;j agat ca yah a n d
who is everything in creation in total.
This is confirmed in the Srzmad-Bhagavatam (10.9.13): "The Supreme
Personality of Godhead has no beginning and no end, no exterior and no
interior, no front and no rear. In other wor ds, He is all-pervading. Because He is
not under the influence of the element of time, for Him t h ere is no di f f erence
between past, present and future; He exists in his own tr anscendental form at
all times. Being absolute, beyond relativity, He is free from distinctions between
cause and effect, although He is the cause and effect of everything."
TEXT 14 (b)
sri gitasu ca-
TEXT 14 (c)
acintya saktir -astise
TEXT 15 (a)
adina sarva jnatvam, yatha mundake
yah sarva jnah sarva vit
-
TEXT 15 (b)
ananditvam ca, taittiriyake
anandam brahmano vidvan
na vibheti kutascana
ananditvam
t h e s tate of being full of transcendental bliss; ca a l s o ;
taittiriyake
in t h e T a i t t i r i ya Upanisad;anandam sp i r i t u al bliss;brahmanah o f
the Supreme Personality of Godhead; vidvan a p e r s on who kno w s;na d o e s n o t ;
bibheti
fe a r; kutascana a n y t h i n g .
That the Lord is full of tr anscendental bliss is confirmed in the Taitt irzya
Upanisad g.k . l ) : " O n e wh o u n d e r stands the transcendental bliss of the
Supreme Personality of Godhead, no longer fears anything."
TEXT 15 (c)
prabhutva suhrt-tva jnanadatva moca-katvami ca, svetasvatara sruta-u
sarvasya prabhum isanam
sarvasya saranam suhrt
prajna ca tasmat prasrta purani
samsara bandh-a sthiti -moksa -hetuhprabhutva th e s tate of being the supreme master;suhrttva th e s t a te of being
the supreme friend;jnanadatva th e s t a te ofbe ing the supreme teacher;
mocakatvani
th e s tate of being the ultimate deliverer; ca a n d ; svetasvatara
srutau in t he f ol l o w i ng quotes from the Svetasvatara Upanisad;sarvasya o f
everyone; prabhum th e m a s ter;isanam th e c o n t r o l l e r; sarvasya of e v e r yone;
saranam th e shelter;s uhrt and fr iend; prajna spiritual knowledge; ca and;
tasmat fr om H i m; pr a srta be c o m e s manifest;
purani et e r n a l;samsara o f
material existance; bandha of t he bondage;sthiti fr o m t h e s it u a tion;moksa o f
liberation; hetuh th e c a use.
That the Lord is the supreme master, friend, teacher, and deliverer is
confirmed in the following quotes from the Svetasvatara Upanisad:
"The Personality of Godhead is everyone's supreme master, controller,
TEXT 16
na bhinna dharmino dharma
bheda-bhanam visesatah
yasmat kalah sarvadastity
adi dhir vi-dusam api
na no t; bhinnah di f f e r e n t;dharminah fr o m t h e p o s sessor of qualities;
dharmah qu a l i t i e s;bheda di s t i n c t i o n;bhanam ap p e a r ance;visesatah
specifically; yasmat fr o m w h o m ; k a l ah t i m e ; sa r v ada et e r n a l l y;asti e x i s t s ;
iti
th u s ; adi or i g i n a l ; d hih i n t e l l i g e n c e;
vidusam am o n g t he learned
philosophers; api
and.
TEXT 17
evam uktam narada pancarat-re
TEXT 18 (a)
atha nitya laksm-ikatvam, yatha visnu pura-ne
nityaiva saj agan matavisnuh srir anapayini
yatha sarvagato visnus
tathaiveyam dvij ottama
atha no w; nit ya et e r n a l;/aksmikatvam po s i t i on of Laksmi-devi; yathaju s t
as; visnu puran-e in the Visnu Purana; nitya et e r n a l;eva ce r t a i n l y;sa s h e ;
j agat of the universe; mata th e m o t h e r;visnoh to L o r d V i s n u;srih S r i m a t i
Laksmidevi, the goddess of fortune; anapayini et e r n a l ly faithful;yatha j u s t a s ;
sarva gatah -all-pervading; visnuh
Lo r d V i s n u; ta tha in t h e s a me way;eva
certainly; iyam sh e ; dvij a of b r a h m a n a s;uttama 0 b e s t .
The eternal transcendental position of Srzmatz Laksmz-devz is described in
the Visnu Purana: "0 best of the brahmanas, Lord Visnu's transcencental
potency, Srimati Laksmidevi, is His constant faithful companion. She is eternal,
and she is the mother of the entire material universe. She is all-pervading, just
as Lord Visnu is."
TEXT 18 (b)
visnoh syuh saktayas tisras
tasu ya kirtita para
saiva sris tad abhinnetipraha sisyan prabhur mahan
TEXT 18 (c)
tatra trisakti visn-uh, yatha svetasvataropanisadi
parasya saktir vividhaiva sruyate
svabhavikijnana bala -kriy-a ca
pradhana kset-raj na pati-r gunesah
tatra in t h i s c onnection;tri sakti -p o s s essing three potencies; visnuh L o r d
Visnu;yatha j u s t a s ; svetasvatara upan-isadi in t he Svetasvatara Upanisad;
para supreme; asya of t he Supreme Personality of Godhead;saktih p o t e n c y ;
vividha va r i o u s; eva c e r t a i n l y; sruyate is h e a r d; svabhaviki ac c o r d i ng to
nature; jnana
po t e n cy of knowl e dge;bala po t e n cy of eternal existence;kriya
potency of spiritual bliss; ca a n d ; pr a dhana the unmanifested material nature;
ksetrajna an d t he ind i v i d ual living entities;patih th e m a s t e r;guna o f t h e t h r e e
modes of material nature; isah th e m a s ter.
The Svetasvatara Upanisad (6.8) describes the three energies of Lord Visnu :
"It has been heard in the Vedas that Lord Visnu possesses multifarious
potencies, which may be divided into three categories: 1. the potency of
transcendental knowledge, 2. the potency of eternal existence, and 3. the
potency of spiritual bliss. Lord Visnu is also the master of all living entiti es, and
the controller of the material cosmos both in its unm an i fested stage, and its
developments of the three modes of nature."
TEXT 19 (a)
sri visnu pu-rane c-a
visnu saktih pa-ra prokta
ksetraj nakhya tatha paraa
avidya karma sa-mj nany-a
trtiya saktir isyate
sri visnu pur-ane
th -e potency of
TEXT 19 (b)
paraiva visnv abh-inna srir ity uktam. tatraiva
kala kas-tha nim-esadi
kala sutra-sya gocare
yasya saktir na suddhasya
prasidatu sa no harih
para transcendental potency; visnu th a n L o rd V i s n u;abhinna no t d i f f e r e nt;
srih Sr i m a ti Laksmi-devi; iti t h u s ; uk t am sp o k e n ;ta t ra th e r e ;eva c e r t a i n l y ;
kala se conds;kastha se c o n d s;nimesa mo m e n t ; adi et c ; ka l a o f t i m e ;
sutrasya of t he measuring string;gocare wi t h i n t he p erception;yasya o f
whom; saktih po t e n c y;na no t ; su d d hasya fr e e f rom all material impurity;
prasidatu may be merciful; sah He ; nah to u s ; ha r ih L or d H a r i .
Srimati Laksmi-devi, the supreme spiritual potency, is non-different from
Lord Visnu:
The spiritual potencies of the Lord are described in the follow ing verses from
Visnu Purana: "Lord Hari's transcendental potency cannot be measured by the
string of time, calibrated in min u tes and seconds. May that supremely pure
Personality of Godhead be merciful to us.
TEXT 19 (c)
procyate parameso yo
"Lord Visnu is described as the supreme controller, free from all material
impurity. He is the object of Srimati Laksmi-devi s service, and He is the
Supersoul of all conditioned living entiti es. May He be merciful to us."
TEXT 19 (d)
esa paraiva tri vr-d ity uktam tatraiva
hladini sandhini samvit
tvayy eka sarva sam-sthitau
hlada tap-akari misra
tvayi no guna var-jite
esa this; para su p e r i or p o t e ncy; eva c e r t a i n l y;tri vrt -t h r e e - f o ld; iti t h u s ;
uktam
de s cribed;tatra th e r e ; eva i n d e e d ;hladini pl e a s u re potency;
sandhini
ex i s t e nce potency;samvit kn o w l e d ge potency;tvayi in Y o u ; e k a
one; sarva sam-sthitau wh o a re the b a sis ofall thing s; hlada pl e a s u re;tapa a n d
misery; kari ca u s i n g;misra a m i x t u r e of t he two;tvayi in Y o u ; no no t ; g u n a
varjite
wh o a re wit h o ut the three modes of material nature.
The Visnu Purana explains that the Lord's spiritual potency has three
aspects: "0 Lord, You are the support of everything. The three attributes hladini
(pleasure potency), sandhim (existence potency), and samvit (know l edge
potency) exist in You as one spiritual energy. But the material modes, which
cause happiness, misery and mixtures of the two, do not exist in You, for You
have no material qualities."
TEXT 20 (a)
eko 'pi visnur ekapi
laksmis tad anapay-ini
sva siddha-ir bahubhir vesair
bahur ity abhidhiyate
ekah on e; api al t h o u g h ;visnuh Lo r d V i s n u; eka on e ; api a l t h o u g h ;
laksmi La k s m i - devi; tat of H i m ; an a p ayini th e c o n s t a nt associate;
sva
siddhaih
many; iti
Lord Visnu is one, and His constant associate Laksmi-devi is also one.
Assuming many different spiritual forms, they appear to have become many.
TEXT ZO (b)
tatraikatve satyeva visnor bahutvam, sri gopalopa-nisadi
TEXT 20 (c)
atha laksmyas tad yatha
parasya saktir vividhaiva sruyate ity ad.i
atha no w; la k smyah of L a k s m i - d e vi;tat th a t ;ya t ha ~u s t a s;para
supreme; asya of t he Supreme Personality of Godhead;saktih p o t e n c y ;
vividha va r i o u s; eva ce r t a i n l y;sruyate is h e a r d;iti th u s ;ad i e t c .
S rzmatz Laksmz-devz also manifests in many forms. This is confirmed in th e
Svetasvatara Upanisad (6.8): "It has been heard in the Vedas that Lord Visnu 's
transcendental potency manifests in many forms."
TEXT 21 (a)
purtih sarvatriki yady apy
avisesa tathapi hi
taratamyam ca tac chakti
vyakty vyakti krt-am bha-vet
-
purtih
pe r f e c tion and completeness;sarvatriki
at a ll t i m es and
circumstances; yadi api
al t h o u g h;avisesa wi t h o u t a ny distinction; tatha api
nevertheless; hi in d e e d; taratamyam di s t i n c t i on o f s u p e r i o rity and inferiority;
ca and; tat of H i m ; sa k ti of t h e p o t e n c y;vyakti ma n i f e s t;avyakti krtam
and unmanifest; bhavet m a y b e .
-
Although all of the transcendental forms of Visnu and Laksmz are always
equally perfect and complete in all circumstances, these forms are considered
higher and lower according to the different qualities and potencies which they
manifest or refrain from manifesting.
TEXT 21 (b)
tatra nisnoh sarvatriki purtir yatha vaj asaneyake
"purnam adah purnam idam
purnat purnam udacyate
purnasya purnam adaya
purnam evavasisyate"
tatra in t h i s c onnection;visnoh of L o r d V i s n u; sarvatriki
in all
circumstances; purtih pe r f e c t ion and completeness;
yatha ju s t a s;
vajasaneyike in t he Brhad-aranyaka Upanisad;om t he c o m p l e te whole;
purnam pe r f e ctly complete;adah that; purnam pe r f e c tly complete;idam t h i s
phenomenal world; purnat from the all-perfect; purnam c o m p l e te unit ;
udacyate is pro duced;purnasya of t h e c o m p l e te whole;purnam c o m p l e t e l y,
all; adaya ha v i n g b e en taken away;purnam th e c o m p l e t e b a lance;eva e v e n ;
evasisyate is remaining.
Lord Visnu is always perfect and complete. This is described in the Brhadaranyaka Upanisad (5.1.1): "The Personality of Godhead is perfect and
complete, and because He is completely perfect, all emanations from Him, such
as this phenomenal world, are perfectly equipped as complete wholes. Whatever
is produced of the complete whole is also complete in itself. Because He is the
complete whole, even though so many complete units emanate from Him, He
remains the complete balance."
TEXT 21 (c)
maha varahe -ca
sarve nityah sasvatas ca
dehas tasya paratmanah
hanopadana rahitanaiva prakrtij ah kvacit
maha varahe -in the Maha-varaha Purana; ca an d ; sarve al l ; ni t y ah e t e r n a l ;
sasvatah im p e r i shable; ca an d ; de hah fo r m s ; ta sya of H i m ; p a ra a tmanah -o f
the Supreme Personality of Godhead; hana de s t r u c t io n;upadana o r i g i n ;
rahitah
de v o id of;na no t ; eva ce r t a i n l y;pr a krti jah pr o - d u c ed from the
material energy; kvacit a t a ny t i m e .
TEXT 21 (d)
paramananda sa-ndoha
j nana m-atras ca sarvatah
sarve sarva gu-naih purnah
sarva do-sa viv-arj itah
parama transcendental; ananda of b l i s s;sandohah th e g r e at abundance;
j nana of k n o w l e d ge; matrah ex c l u s i v e ly; ca a n d ; sa r vatah al l ; sa r ve a l l ;
gunaih au s p icious transcendent qualities;purnah filled; sarva all; dosa o f
defects; vivarjitah
devoid.
"All the forms of the Supreme Personality of Godhead are completely filled
with transcendental bliss, knowledge and all auspicious qualities. These
spiritual forms of the Lord are free from all material defects."
TEXT ZZ (a)
atha sriyah sayatha sri visnu -puran-e
evam yathaj agat svamideva devo j -anardanah
avatram karoty esa
tatha sris tat sahayi-ni
atha now; s riyah of Srimati Laksmi; sa s h e ; yatha ju s t a s; sri visnupurane in the Visnu Purana; evam in t h e s ame way;yatha ju s t a s;j agat o f
theuniverse; svami th e l o r d ; de va of a l l d e m i g o d s ;devah t h e m a s t e r ;
j anardanah Lord Janardana; avataram in c a r n a t io n; karoti ma n i f e s t s;esah He;
tatha in t he same way;srih Sr i m a t i L a ks mi-devi;tat Hi s ; sa hayini e t e r n a l
companion.
S rzmatz Laksmz-devz is described in the same way in the Visnu Purana: J u s t
as Lord Janardana, the controller of the universe and master of the demigods
incarnates in different forms, so also does His eternal consort, Srzmatz Laksmzdev1.
TEXT ZZ (b)
punas ca padmad udbhuta
adityo 'bhud yada harih
TEXT 22 (c)
raghavatve 'bhavat sita
rukmini krsna janmani
anyesu cavataresu
visnor esa sahayini
raghavatve in t he appearance of Lord Ramacandra;abhavat sh e became;
sita Si t a-devi;rukmini Pr i n c e ss Rukmini;krsna of L o r d K r s n a;j anmani i n
the incarnation; anyesu in o t h e r s; ca a n d ; av a taresu du r i n g t he inc arnations;
visnoh of L o rd Vis nu; esa sh e ; sahayini t h e c o n s o r t .
"When the Lord appeared as Ramacandra, she became Sita-devi, and when
He descended in His original form as Lord Kr sna, she was Princess Rukmini. In
Lord Visnu's many other incarnations, she always appeared as the Lord's
consort.
TEXT 22 (d)
devatve deva deheyammanusatve ca manusi
visnor dehanurupam vai
karoty esatmanas tanum
syat svarupa sati purt-ir
ihaikyas iti vin matam
TEXT 23 (a)
atha tathapi taratamyam
atha sri vis-nos tad yatha sri bha-gavate (1.328)
ete camsa kal-ah pumsah
krsnas tu bhagavan svayam
atha no w; ta tha api ne v e r t h e l ess;
taratamyam di s t i n c t i on of superior and
inferior; atha no w ; sri v isn-oh of L o rd V i s n u; tat t h a t ; y a t ha ju s t a s; sri
bhagavate in t he Srimad-Bhagavatam;ete all t h e se;ca an d ; am sa p l e n a r y
portions; kalah po r t i o n s of the plenary portions;pumsah of t he Supreme;
krsnah LO r d K r s n a; tu bu t ; bh a g avan th e P e r s onality of Godhead;svayam i n
person.
S ome forms of the Lord are considered superior to other forms of the Lord .
In this connection the Srzmad-Bhagavatam (1.3.28) explains: "All of the abovementioned incarnations are either plenary portions or por t i ons of the plenary
portions of the Lord, but Lord Sri Kr sna is the original Personality of Godhead."
TEXT 23 (b)
astamas tu tayor astt
svayam eva harih kila
astamah th e eighth; tu in d e e d ;ta yoh of V a s u d e va and Devaki;asit
svayam pe r s onally; eva in d e e d;harih Lo r d H a r i ; ki la c e r t a i n l y .
was;
TEXT 20 (a)
atha sris tad yatha purusa bodhinya-m atharvopanisadi
"goku2akhye mathuramanda2e" ity upakramya
"dve parsve candravali radhika ca" ity abhidhaya
TEXT ZS (b)
gautamiya tantre -ca
dev3 krsnamayi prokta
radhika para devatasarva laksm-imayi sarva
kantih sammohini para
gautamiya tantre -in the Gautamiya Tantra; ca a n d ; de vi w h o s h i n e s
brilliantly; krsna mayi -n o n d i f f e rent from Lord Krsna; prokta ca l l e d;ra dhika
Srimati Radharani; para devata -most worshipable; sarva laksmi -mayi -presiding
over all the goddesses of fortune; sarva kantih -in wh o m a ll splendor exists;
sammohini
wh o s e character completely bewilders Lord Krsna;para th e s u p e rior
energy.
This is also confirmed in the Gautamiya Tantra: "The transcendental goddess
Srimati Radharani is the direct counterpart of Lord Sri Kr sna. She is the central
figure for all the goddesses of fortune. she possesses all the attractiveness to
attract the all-attractive Personality of Godhead. She is the primeval internal
potency of the Lord."
TEXT 25 (a)
atha nitya dhamatva-m adi sabdat, y-atha chandogye
TEXT ZS (b)
rksu ca
tam vam vastuny usmasi gamadhye yatra gavo bhuri srnga -ayasah
atraha
tad urugayasya krsnah paramam padam avabhati bhuri. iti.
rksu in t he Rg Veda; ca a n d ; t am t h a t ; va m of t h e d i v i n e c ouple (Sri Sri
Radha and Krsna); vastuni th e t r a n s cendental abodes;usmasi we d e s ire;
gamadhye to a ttain;yatra wh e r e ;gavah su r a b hi c o w s;bhuri wi t h e x c e l l e nt;
srngah ho r n s; ayasah mo v e a bo ut;atra in t h e s a me scripture;aha th e s e e r
describes; tat t h at; urugayasya of L o r d K r s n a, who is glorified by the liberated
souls; vrsnah and w ho f u l f i l ls all the desires of the devotees;paramam
transcendental; padam ab o d e;avabhati is s p l e n d i d l y m a n i f e st;bhuri
unlimitedly; iti thus.
The Rg Veda (1.150.6) explains: "We desire to attain the transcendental
abode of Srz Srz Radha and Krsna, which is full of splendid surabhi cows."
The Sruti also explains: "Unli m i ted Vaik u n tha planets are the abode of Lord
Krsna, who is glorified by the liberated souls and who ful f i lls all the desires of
the devotees."
TEXT 26 (a)
sri g-opalopanisadi ca
tasammadhyesaksadbrahmagopala p-uri hi i.ti.
sri go-pala up-anisadi in t he G opala Tapani Upanisad; ca and; tasam o f t h e
seven holy cities of Bharata-varsa; madhye in t he m i d s t; saksat d i r e c t l y ;
brahma th e spiritual world; gopala of L o r d G o p a l a;puri th e c i t y ; hi e r t a i n l y ;
iti
thus.
The Gopala-tapani Upanisad explains: "Among the seven sacred cities of
Bharata, the city of Mathura, where Lord Gopala resides, is a direct
m anifestation of the spiritual wor l d . "
TEXT 26 (b)
jitante tantre ca
lokam vaikuntha nama-nam
divyad sad g-uny-a samy-utam
avaisnavanam aprapyam
guna traya -vivarj-itam
jitante tantre
in the Jitanta Tantra; ca a n d ; lo k am wo r l d ; va i k u n tha
Vaikuntha; namanam na m e d;divyat sp i r i t u a l;sat si x ; gu n ya a t t r i b u t e s ;
samyutam endowed;avaisnavanam by the non-devotees;
aprapyam
unattainable; guna mo d e s of material nature;traya ot t h e t h r e e; vivarjitam
devoid.
The Jitanta Tantra explains: "Unattainable by the non-devotees, free from the
i nfluence of the three modes of material nature, and filled with the six spi r i t u a l
opulences, the supreme abode of the Personality of Godhead is known as
Vaikuntha.
TEXT 26 (c)
nitya siddhaih -samakirnam
samyuktam
en d o w e d;vanaih
wi t h f o r e s t s; ca a n d ; up a vanaih g a r d e n s ;
TEXT 26 (d)
vapi kup-a tad-agaisca
v rksa san-dai h sumandi tam
aprakrtam surair vandyam
ayutarka sam-a pra-bham
vapi wi t h l a k e s; kupa we l l s ; ta dagaih po n d s ; ca a n d ; vr k sa o f d e s i r e trees; sandaih wi t h m u l t i t u d e s; sumanditam ni c e l y d ecorated;aprakrtam
beyond the influence of material nature; suraih by t h e d e m i g o ds;vandyam
worshipable; ayuta mi l l i o n s ; arka of s u n s ;sama eq u a l ;pr abham s p l e n d o r .
"That Vaikuntha world is beyond the reach of the material nature, and it is
worshipped by the demigods. It is nicely decorated with wells, ponds, lakes,
and various desire-trees, and it is as effulgent as millions of suns."
TEXT 26 (e)
brahma samhit-ayam ca
sahasra patram -kamalam
TEXT 27 (a)
TEXT 27 (b)
govinde sac cid -ana-nde
nara dara-kata yatha
ajnair nirupyate tadvad
dhamni prakrtita kila
wh o s e form is eternal;cit fu l l o f k n o w l e d g e ;
anande and bliss;nara hu m a n ; da r a kata th e s t a te ofb e i ng achild;y a t ha j u s t
as; ajnaih by t he i gno rant;nirupyate; is considered; tadvat to t h at extent;
dhamni to t he L or 's spiritual abode;prakrtita th e s t a te of being material; kila
llldeed.
Just as they consider the eternal, omniscient and blissful spiri t ual form of
Lord Krsna to be only the form of an ordi n ary human chi ld, the foolish also
consider the Lord's spiritual abodes to be simply a manifestation of material
energy.
TEXT 28 (a)
atha nitya 2z2atvam -ca. tathahi srutih
yad gatam bhavac ca bhavisyac ca. iti.
eko devo nitya 2i2anurak-to
bhakta vyapi bh-akta hrdy an-taratma iti ca.
TEXT 28 (b)
smrtis ca
j anma karma ca me divyam
evam yo etti tattvatah
tyktva deham punar j anma
naiti mam iti so'rjuna
smrtih th e sm r ti; ca
a n d ;j anma bi r t h ; ka r ma wo r k ; c a a l s o ;me o f
Mine; divyam tr a n s c endntal;evam li k e t h i s; yah a n y o n e w h o; vetti k n o w s ;
tattvatah in t e a li ty; tyaktva le a v i ng aside;deham th i s b o d y;punah a g a i n ;
j anma bi r t h; n a never; eti d oes attain; mam un t o M e ; e ti d o e s a t t a in; sah
he; arjuna 0
Arjuna.
The Lord Himself expains in Bhagavad-gita (0.9): "One who kn ows th e
transcendental nature of My appearance and activities does not, upon leaving
the body, take his birth again in this material wor ld, but attains My eternal
abode, 0 Arjuna."
TEXT 29
rupanantyaj j ananantyad
dhamanantyac ca karma tat
nityam syat tad abheda-c cety
uditam tattva-vittamaih
rupa of t he Lord's spiritual forms;anantyat be c a u se of the numberlessness;
jana
of t he L o r d 's associates;anantyat be c a use of the numberlessness;
dhama
of the Lord's abodes; anantyat be c a use of the infinite extent; ca a n d ; k a r m a
pastimes; tat
these; nityam et e r n a l;syat ar e ; t at f r o m t h e m ; ab hedat
because Hi is not different; ca a n d ; it i
t h u s ;ud i t am de s c r i b e d;tattva
vittamaih b y
t h e l earned transcendentalists, who know the truth.
Because the Lord's forms, followers, and abodes are all unlim i t ed, and
because the Lord's forms and abodes are not different from Him , the learned
transcendentalists have described that the Lord's pastimes are eternally
manifest.
Second Prameya
TEXT 1 (a)
athakhi2amnaya ve-dyatvam y.atha sri go-pa2opanisadi
yo 'sau sarvair vedair gtyate iti..
kathake casarve veda yat-padam amananti
tapamsi sarvani ca yad vadanti
atha now; ak h ila al l ; am n a ya by t h e V e d a s;vedyatvam th e s t a te of being
known; yatha ju s t a s;sri gop-ala upa-nisadi in t he G o pala-tapani Upanisad;
yah wh o - a sau He; sarvaih by a l l; vedaih th e V e d a s;gtyate is g l o r i f i e d;iti
thus; kathake in t he K a t ha Upanisad;sarve al l ; vedah t h e V e d a s ;yat w h o s e ;
padam lotus feet; amananti wo r s h i p; tapamsi au s t e r i t i e s;sarvani a l l ; c a
and; yat wh o m ; va d anti g l o r i f y .
2. The Supreme Personality of Godhead is known by study of the Vedas:
The Gopala-tapam Upanisad confirms this: "All the Vedas proclaim the
glories of the Supreme Personality of Godhead."
And the Katha Upanisad (1.2.15) also confirms it: "All th e Vedas worship th e
Supreme Lord's lotus feet, and all austerities proclaim His glories."
TEXT 1 (b)
sri hari v-amse -ca
vede ramayane caiva
purane bharate tatha
adav ante ca madhye ca
harih sarvatra gtyate
sri hari va-mse -in the Hari-vamsa; ca a n d; vede in t h e V e d a s;ramayane i n
the Ramayana; ca and; eva ce r t a i n l y;purane in t h e P u r a nas;bharate i n t h e
Mahabharata; tatha in t h e s ame way;adau in t h e b e g inning;ante i n t h e
middle; ca a nd; madhye in t h e m i d d l e; ca a n d ; ha r ih t h e s u p r e m e
Personality of Godhead; sarvatra ev e r y w h e re;giyate i s g l o r i f i e d.
The Hari-vamsa states: "In the Vedic literature, including the Ramayana,
Puranas ad Mahabharata, from the very beginning (adau), to the end (ante ca),
as well as within the mid dle (m adhye ca), only Hari, the supreme Personality of
Godhead, is explained."
TEXT 2
saksat paramparabhyam
veda gayanti madhavam sarve
vedantah kila saksad
TEXT 3
kvacit kvacid avacyatvam
yad vedesu vilokyate
kartsnena vacyam na bhaved
iti sy at tatra sangati h
anyatha tu tad arambhe
vyarthah syad iti me matih
kvacit kvacit
he r e and There;avacyatvam i n d e s c ribableness;yat w h i c h ;
vedesu in the Vedas; vilokyate is o b s erved;kartsnena wi t h c o m p l e t e ness;
vacyam ab le to be described;na no t ; bh a vet ma y b e ; iti th u s ;sy at i s ;
tatra th e r e;sangatih th e a p p r o p r i a te interpretation;anyatha ot h e r w i s e;tu
indeed; tat th a t ; ar ambhe en d e a vor;vyarthah us e l e ss and illogical;syat i s ;
iti
th u s ; me my ; ma t i h o pi n i o n .
At different places in the Vedic literatures the absolute truth is said to be
indescribeable. This means that His qualities are unlimited and He cannot be
adequately described. It is my opi n ion that any other interpretation of this is
illogical and senseless.
TEXT 0
sabda prav rt ti h-etunamj aty admam a-bhavatah
brahma nirdharm-akam vacyam
naivety ahur vipascitah
sabda of wor d s; pravrtti em p l o y m e n t;hetunam of t h e c a uses;
j ati o f b i r t h ;
admam and o ther things (qualities, activities, manes, etc.);abhavatah be c a use
TEXT 5
sarvaih sabdair avacye tu
laksana na bhaved atah
laksyam ca na bhaved dharma
hinam brahmeti me matam
sarvaih by a l l; sabdaih wo r d s ; avacye no t d e s c ribeable;tu i n d e e d ;
2aksana character;na no t ; bh a vet is ; at ah th e r e f o r e;2aksyam
characterizeable; ca an d; na no t ; bh a v et ma y b e ; dh a r ma o f a t t r i b u t e s ;
hmam de v o i d; brahma th e S u p r e me Absolute;iti th u s ; me my ; m a t a m
opinion.
I do not consider that the Absolute Truth is wi t h ou t at t r i b u tes and therefore
beyond the descriptive power of words.
Third Prameya
TEXT 1 (a)
atha visva
sa tyatvam.
potency,therefore it is real. The word asat used to describe the material world in
the Vedas should be interpreted to mean temporary, not unreal. Describing the
the temporality of this wor ld, the Vedas instruct us in the im p o r t ance of
r enunciati o n .
TEXT 1 (b)
tatha hi svetasvataropanisadi
and demigods."
TEXT 1 (c)
sri visnu -puran-e ca
ekadesa sthitas-tagner
jyotsna vistarini yatha
parasya brahmanah saktis
tathedam akhilam j agat
eka desa -in one place; sthitasya situated; agneh of a fire;jyotsna t h e
effulgence; vistarini
sp e a d;yatha ju s t a s; parasya of t h e s up r e me;
brahmanah
sp i r i t; saktih en e r g y;tatha in t h e s a me way;idam th i s ; ak h i l a m
entire; j agat w o r l d .
The Visnu Purana explains: "Whatever we see in this world is sim ply an
expansion of different energies of the Supreme Personality of Godhead, who is
exactly like a fire which spreads illumi n ation for a long distance, although it is
situated in one place."
TEXT 1 (d)
isopanisadi
samabhyah
isopanisadi
in t he I sopanisad;sah th a t p e r son;paryagat m u s t k n o w in f a c t ;
sukram th e o m n i p o t e nt; akayam un e m b o d i e d;avranam wi t h o u t r e p r o a ch;
asnaviram
wi t h o u t v e i n s; suddham an t i s e ptic;apapa vi-ddham pr o p h y l a ctic;
kavih om n i s c ient;manist ph i l o s o p h e r;paribhuh th e g r e a test of all;
svayambhuh se l f-sufficient;yathatathyatah ju s t in p u r s u a nce of;arthan
desirables; vyadadhat aw a r d s;sasvatibhyah im m e m o r i a l; samabhyah t i m e .
The Isopanisad explains: "Such a person must factually know the greatest of
all, who is unembodied, omniscient, beyond reproach, without veins, pure and
u ncontaminated, the self-sufficient philosopher who has been fulfill i n g
everyone's desire since time immemorial."
TEXT 2
sri visnu -pura-ne ca
tad etad aksayam nityam
j agan muni varak-hi lam
avirbhava tirob-hava
j anma nasa -vikalp-avat
sri visnu -puran-e in the Visnu Purana; ca a n d ; tat th a t ; et at t h i s ;
aksayam im p e r i s hable;nityam et e r n a l;j agat ma t e r i al worl d; muni of s a g e s ;
vara 0
be s t;akhilam en t i r e ;avirbhava ma n i f e s t ation;tirobhava
dissapearance; janma
bi r t h ; na sa de s t r u c t i o n;vikalpavat on l y t h e a ppearance.
The Visnu Purana explains: "0 best of the sages, this entire material world is
eternal and imperishable. When it is manifested from the Supreme, it only
appears to have begun it s existence, and when it again enters the Supreme, it
only appears to be destroyed."
TEXT 3
mahabharate ca
brahma satyam tapah satyam
satyam caiva praj apatih
satyad bhutani j atani
satyam bhutam ayam j agat
mahabharate
in t he Ma habharata; ca a n d ; br a hma
th e S u p r e me Personality
TEXT 0
atma va idam ity adau
vana lina -vih-angavat
sattvam visvasya mahtavyam
ity uktam veda ved-ibhih
atma the Supreme Absolute;vai ce r t a i n l y;idam th i s ;it i thu s ; ad a u i n
the beginning; vana in t h e f o r e st;lina di s a p p e ared;vihangavat l i k e a bir d ;
sattvam re a l ity; visvasya of t he m a t erial world;mantavyam s h o u l d b e
considered; iti
th u s ; uk t am sp o k e n ;veda of t h e V e d a s;vedibhih b y t h e
knowers.
When the Vedas explain that in the beginning only the supreme exists, it
may be understood that at that time the material world rests within the supreme
in it s dormant state and remains invisible, just as a bird which has disappeared
into a forest. In this way the knowers of the Vedas assert the reality of the
material world.
Fourth Prameya
TEXT I (a)
atha visnutojivanam bhedah
tatha hi svetasvatarah pathanti
dva suparna sayuj a sakhaya
samanam vrksam parisasvaj ate
tayor anyah pippalam svadv atty
anasnann anyo 'bhicakasiti
atha no w; visnutah fr o m V i s n u;ji v a nam of t h e l i v i ng entit ies;bhedah t h e
distinction; tatha hi fu r t h e r m o r e;svetasvatarah th e S vetasvatara Upanisad;
pathanti
reads; dva tw o ; suparna bi r d s ; sayuj a as s o ciated;sakhaya f r i e n d s ;
samanam the same;vrksam tr e e ;parisasvaj ate co n t a cting;tayoh o f t h e t w o ;
ea t s ;anasnan
TEXT 1 (b)
samane vrkse puruso nimagno
hy anisaya socati muhyamanah
justam sada pasyaty anyam isam
asya mahimanam eti vita soka-h
samane same;vrkse on the tree;
purusah
person;nimagnah
entered;
hi
certainly; anisaya he l p l e ssly;socati la m e n t s;muhyamanah be w i l d e r e d;
j ustam happy; sada co n t i n u a lly; pasyati se e s;anyam th e o t h e r; isam t h e
Supreme Personality of Godhead; asya of H i m ; ma h imanam th e g l o r i e s; eti
goes; vita
fr e e from;sokah lamentation.
"Although the two birds are on the same tree, the eating bird is full y
engrossed with anxiety and moroseness as the enjoyer of the fruits of the tree.
But if in some way or other he turns his face to His friend who is the Lord and
knows His glories at once the suffering bird becomes free from all anxieties."
TEXT 2
brhat samhita-yam
upakramopasamharav
TEXT 3 (a)
kim ca mundake
yada pasyah pasyate rukma varn-am
kartaram isam purusam brahma yoni-m
TEXT 3 (b)
kathake ca
in t he Katha Upanisad; ca a n d ; ya t ha
ju s t a s; udakam
wa ter;
TEXT e (a)
brahmaham eko jivo'smi
nanyejivo na cesvarah
mad avid-ya kalp-itas te
syur itittham ca dusitam
anyatha nitya ity adi
sruty artho -nopapadyate
brahma th e Supreme Brahman;aham I; ek ah on e ;ji v a h l i v i n g e n t i t y ;
asmi am; na no t ; an ye ot h e r sji; v ah li v i n g e n t i t i e s;na no t ; ca a n d ;
Isvarah Su p r e me Personality of Godhead; mat o f m e ; av i d ya b y i g n o r a n c e ;
ka/pitah i m a g i n ed; te th e y ;syuh m a y c o m e i n to existance; iti t h u s ; i t t h a m
in this say; ca an d ; dusitam th e p o l l u t ed conclusion;anyatha ot h e r w i s e;nitya
iti-adi b e g i n n ing with the word ni tya; sruti of t h e V e d a s;artha t h e m e a n i n g ;
na no t; upapadyate ma y be int e rpreted.
The impersonalist followers of Sankaracarya proclaim:
"I, the living entity, am the only supreme, and other living entiti es, as well as
the Supreme Personality of Godhead, do not actually exist, but are only
imagined in the mind when th ere is ignorance of my actual nature." This is their
polluted conclusion.
The following Vedic quotation, beginning with the word n i t ya, presents the
actual truth. It is stated so clearly that the impersonalists cannot twist a
different meaning from it.
TEXT 0 (b)
tatha hi kathah pathanti
nityo nityanam cetanas cetananam
eko bahunam yo vidadhati kaman
tam atmastham ye 'nupasyanti dhiras
tesam santih sasvati netaresam
tatha hi
fu r t h e r m o r e;hi ce r t a i n l y;ka thah th e K a t ha Upanisad;pathanti
reads; nityah a s i n g le eternal;nityanam am o n g t he many eternals;cetanah a
single conscious being; cetananam am o ng many conscious beings;ekah o n e ;
bahunam of t he many; yah wh o ; vi d a d hati gr a n t s ;ka man th e d e s i r es;tam
Him; atmastham si t u a t ed within the heart;ye th o s e w h o;anupasyanti s e e ;
dhirah
sa i n t ly persons;tesam of t h e m; santih pe a c e ;sasvati et e r n a l;na n o t ;
itaresam of o t h e rs.
The Katha Upanisad g . 2 . 13) explains: "Of all eternals, there is one who is
the chief eternal. Of all conscious living entities, there is one who is the chief
conscious entity. That supreme living entity, the Personality of Godhead,
maintains the others, and fulfills their desires according to their merits. Only
saintly persons, who can see, within and wi t h o ut, the same Supreme Lord, can
actually attain to perfect and eternal peace."
TEXT 5
ekasmad isvaran nityac
cetanat tadrsa mithah
bhidyante bahavo jivas
tena bhedah sanatanah
ekasmat on e; isvarat su p r e m e Personality of Godhead;nityat e t e r n a l ;
cetanat co n s cious;tadrsah li k e t h i s; mithah mu t u a l l y ;bh idyante ar e d i s t i n c t
entities; bahavah th e ma n y ; j i v ah in d i v i d u a l s ou ls;tena by t h i s ; bhedah
distinction; sanatanah et e r n a l.
This verse states that both the Supreme Personality of Godhead and the
individual loving entities are eternal and conscious. By affirming the eternality
of both the one and the many, the distinction between them is described as
eternal.
Note: Srila Bhaktisiddhanta Sarasvati Thakura remarks in this connection that the
impersona2ists may object that the distinction between the 2iving entity (jiva) and the
Supreme (isvara) is not an eternal distinction. To support their view they may quote
many versesfrom the Upanisads, such as sarvam khalv idam brahma (everything is
brahman), and tat tvam asi svetaketo (0 Svetaketu, you are that). Sri2a Ba2adeva
Vidyabhusana replies to their objections in the following way:
TEXT 6 (a)
pranaikadhina vrttitvadragadeh pranatayatha
tatha brahmadhina vrtter
j agato brahmatocyate
TEXT 6 (b)
tatha hi chandogye pathyate
na vai vaco na caksumsi na srotrani na manamsity acaksate pra.na ity acaksate pra.no
hy evaitani sarvani bhavati. iti.
tatha hi mo r e o v e r;chandogye in t he C h a n d ogya Upanisad;pathyate i t i s
read;na not;vai certainly;
vacah words; na nor;caksumsi eyes;na nor;
srotrani
ea r s;na no r ; ma n a msi mi n d s ; i ti t h u s ;ac a k s ate na m e s ;pranah
the life-force; iti t h u s ; ac aksate he n a m e s;pranah th e l i f e - f o rce;hi i n d e e d ;
eva certainly; etani th e m ; sa rvani al l ; bh a v ati is ; i t i
thus.
TEXT 7
brahma vyapyatva-tah kaiscij jagad brahmeti manyate
yad uktam sri visnu pur-ane
-
TEXT 8
pratibimba paric-cheda
paksau yau svi krtau -paraih
vibhutvavisayatvabhyam
tau vidvadbhir nirakrtau
pratibimba a r efle cted manifestation;pariccheda a d i f f e rent manifestation;
paksau the t wo parties;yau wh i c h ; svi k r t au -a c c e pted; paraih b y o t h e r s ;
vibhutva be c ause of all-pervasiveness;avisayatvabhyam be c a use of being beyond
the reach of the material senses; tau t h ey; vidvadbhih b y t h o s e who know t he
truth; nirakrtau no t a c c e pted.
Some maintain that the universe is identical with the Supreme because the
universe is the Supreme s reflected image, and others say that they are identical
because the Supreme has divided Himself into the various pieces that constitute
the universe. Those who are wise do not accept these faulty arguments, because
they know that the Supreme is simultaneously all-pervading and beyond the
reach of the material senses.
Note: Srila Bhaktisiddhanta Sarasvati Thakura explains the defect in the
arguments of these two groups of mayavadis. The fsrst group of mayavadis say that
just as the sun or moon may be reflected in various pots or reservoirs of water, in
the same way, the Supreme reflects Himself
t h e r e fl e c t i ons being the individual
living entities. This view cannot be maintained because the Supreme is, by His very
nature, all-pervading. Something all-pervading cannot be reflected anywhere, just
as the all-pervading dimension of space, upon which all the material elements rest,
TEXT 9
advaitam brahmano bhinnam
bhinnam va tvayocyate
adye dvaitapattir ante
siddha sad-hanata sruteh
advaitam
th e S upreme Brahman, who is one without a second;brahmanah
from the Brahman; bhinnam di f f e r e n t;abhinnam no t d i f f e r e nt;va or ; t v a y a
byyou; ucyate spoken;adye in thebeginning; dvaita of d i f f e r e n c e;apattih
attainment; ante in t h e e nd; siddha pe r f e c t io n;sadhanata at t a i n m e n t;sruteh
from the Vedas.
0 Mayavadzs, you insist that the individual living entities and the Supreme
are identical, even though this view contradicts all the descriptions found in the
Vedic texts.
TEXT 10
alikam nirgunam brahma
pramanavisayatvatah
sraddheyam vidusam naivety
ucire tattva vadinahalikam
un t r u e ; nirgunam wi t h o u t a t t r i b u t e s;brahma Su p r e m e;pramana
of evidence; avisayatvatah be c a use of the non-perception;sraddha fa i t h; i y a m
this; vidusam of t h o se who are intelligent and learned in the spiritual science;
na no t; eva ce r t a i n l y; iti t h u s ; uc i re sa i d ; ta t t va of t h e t r u t h ; va dinah t h e
knowers.
There is no evidence to support the erroneous conception that the Supreme
is an amorphous mass without any qualities. Those who know the truth declare
that those learned in the spiritual science never accept such a conclusion.
Note: In this connection, Srila Bhaktisiddhaanta Sarasvati Thakura comments
that the three sources of evidence
d i r e c t p e r ception, logic, and scriptural
revelation
t e l l u s t h a t although the Supreme is devoid of material qualities, He
possesses innumerable spiritual qualities. That the Supreme possesses spiritual
qualities (bhagavan) in the ultimate issue is described in the Srimad-Bhagavatam
Fifth Prameya
TEXT 1
atha j ivanam bhagavad das-atvam
tatha hi svetasvatarah pathanti
tam isvaranam paramam mahesvaram
tam daivtanam paramam ca daivatam
patim patinam paramam parastat
vidama devam bhuvanesam idyam
atha no w ; j i v a nam
of t h e i n d i v i d u al livi ng entities;bhagavat o f t h e
Supreme Personality of Godhead; dasatvam th e s tate of being the servants;tatha
hi fu r t h e r m o r e; svetasvatarah th e S vetasvatara Upanisad;pathanti r e a d s ;
tam Hi m ; is varam co n t r o l l e r;tam Hi m ; da i v a t anam of a l l t he d emigods;
paramam su p r e me; ca a n d ; da i v atam worshippable deity; patim t h e d i r e c t o r;
patmam
of a l l d i r e c t o rs;paramam gr e a t e r;parastat th a n t he g reatest;vidama
we understand; devam th e S upreme Lord;bhuvana of t h e e nt i re world;isam
the master; idyam wo r s h i p a ble.
5. The jzvas (living entities) are by nature the servants of the Supreme
Personality of Godhead:
The Svetasvatara Upanisad (6.7) explains: "The Supreme Lord is the
controller of all other controllers, and He is the greatest of all the diverse
planetary leaders. Everyone is under His control. All ent i t ies are delegated with
particular power only by the Supreme Lord; they are not supreme themselves.
He is also worshipable by all demigods, and is the supreme director of all
directors. Therefore, He is transcendental to all kinds of material leaders and
controllers and is worshipable by all. There is no one greater than Him, and He
is the supreme cause of all causes."
TEXT 2 (a)
smrtis ca
TEXT Z (b)
sa brah-makah sa rud-ras ca
sendra deva maharsibhih
arcayanti sura srest-ham
devam narayanam harim
sa brah-makah wi th m a ny Brahmas;sa rudra-h wi t h m a ny Sivas;ca an d ; s a
indrah
wi t h m a ny I n d r a s;devah de m i g o d s;maha rsibh-ih wi t h t he g reat sages;
arcayanti
wo r s h i p; sura of a l l t he d e mi g ods;srestham th e b e st;devam t h e
Supreme Personality of Godhead; narayanam kn o w n a s r a y a n a ; ha rim a n d
Hari.
The Sastras explain: "Innumerable Brahmas, Sivas, Indras, sages and
demigods, all worship the Supreme Lord r a y a n a , th e best of the demigods."
TEXT Z (c)
padme ca, iva
j laksanedasa bhuto ha-rer eva
nanyasyaiva kadacana
of t h e l i v i ng entities;laksane i n t h e
description; dasa bhutah -a servant; hareh of L o r d H a r i; eva ce r t a i n l y;na n o t ;
anyasya of a nyone else;kadacana a t a ny tim e .
T he Padma Purana describes the nature of the jzva (individual liv ing entity )
in the following way: "By nature the living entity is eternally the servant of the
Supreme Personality of Godhead, Lord Hari. He is never the servant of Brahma,
Siva, or anyone else."
Sixth Prameya
TEXT I
athaj ivanam taratamyam
anu ca-itanya ru-patva
j nanitvadya vis-esatah
samye saty api j ivanam
taratamyam ca sadhanat
atha no w; j Ivanam of t h e l i v i ng entities;taratamyam gr a d a t i o ns of
importance; anu m i n u t e ; caitanya co n s c i o u s ness;
rupatva po s s e ssing;
jnanitva
th e s t a te of possessing knowledge;adya ge g i n n i ng wit h; visesatah
particularly; samye eq u a l i t y; sati be i n g s o;api al t h o u g hj; ivanam o f t h e
living entities; taratamyam gr a d a t i o n; ca a n d ; sa dhanat be c a u se of activities,
or because of advancement in devotional service.
6. In both conditioned and liberated states, the jzvas are situated in higher
and lower statuses.
Although all living entities are equally conscious and full of kn o w l e d ge,
according to the small capacity of an indivi d ual soul, they nevertheless manifest
that original spiritual nature in varying degrees. The extent to which that
original nature is uncovered is determined by their pu r ity and devotion to th e
Supreme Lord.
TEXT 2 (a)
tatranuktam uktam svetasvataraihh
TEXT 2.(b)
caitanya r-upatvam jnanitvadikam ca sat p-rasnyam
esa hi drasta sprasta srota ghrata rasayita manta boddha karta vijnanatma purusah
iti.
TEXT 3 (a)
adina gunena deha vyapi-tvam ca. sri gitas-u
TEXT 3 (b)
aha caiva sutrakarah
gunad balarokavad iti.
guna nityatvam -uktam vajasaneyibhih
avinasi va are ayam atmanuchitti dharma. i-ti.
aha said; ca a n d ev a
c e r t a i n ly sutrakarah
;
th e a u t h or of Vedanta-sutra;
gunat by spir i t ual qualities; bala
newly risen; arka s u n ; vat l i k e ;i t i t h us ;
d e s c r i b ed; vajasaneyibhih
guna of the qualities; nityatvam e t e r n a li ty; uktam
ty Yajnavalkya; avinasi wi t h o u t d e s truction; va o r ; ar e O h ; a y a m t h i s ;
atma soul; anucchitti-dharma c a n n o t be cut.
The author of Vedanta-sutra explains (2.3.10): "Just as the newly risen sun
remains in one place and yet fills the entire sky with l i g ht, in the same way the
individual soul, although remaining in one place, pervades the entire body by
consciousness."
Yajnavalkya Muni (in the Brhad-aranyaka Upanisad, 0.5.10) describes the
eternality of the soul: "0 M a i t r e yi, the soul is imp erishable, and can never be
cut or changed."
TEXT 0 (a)
cvam samyc pl valsamyam
aihikam karmabhih sphutam
prahah paratrikam tat tu
bhakti-bhedaih su kovi-dah
evam in t his way; samye i n
e q u a l i ty;api a l t h o u g h ; vaisamyam i n e q u a l i t y ;
aihikam i n t h i s w o r ld ; karmabhih b y
a c t i v i t i es; sphutam m a n i f e sted;prahuh
describe; paratrikam t h e s p i r i t ual wor ld; tat
t h a t ; tu a n d ;b h a k ti o f d e v o t i o n ;
bhedaih by di st inctions; su kovid-ah th o se learned in the spiritual science.
They who are learned in the spiritual science say that although in one sense
all individual souls are equal, they manifest different activities in the material
world, and even in the spieitual wor ld, they possess different degrees of pure
devotion for the Supreme Personality of Godhead.
TEXT e (b)
tatha hi kauthumah pathanti
yatha kratur a-smi22oke puruso bhavati tathetah pretya bhavati. iti.
smrtis ca
yadrsi bhavana samye siddhir bhavati tadrsi iti.
equality; siddhih
pe r f e c t ion;bhavati
be c o m e s;tadrsi
l i k e t h a t; iti t h u s .
TEXT 0 (c)
santy ady-a rati par-yanta
ye bhavah panca kirtitah
tair devam smaratam pumsam
taratamyam mitho matam
santi th e n eutral-rasa;adya gi g i n n i ng w i t h; ra ti th e m a d h u r y a - rasa;
paryanta
cu l m i n a t i ng in;ye th o s e ;bhavah me l l o w s of loving exchange;
panca fi v e; kirtitah a r e d e s cribed; taih b y t h e m ; de vam o n e w h o u l d
remember; pumsam of t he l iv i ng entities;taratamyam gr a d a t i o n;mithah
mutual; matam ar e c onsidered.
Neutrality, servitorship, friendship, parenthood, and conjugal love are
described as the five mellows of loving exchange with the Supreme Personality
of Godhead. Those who meditate upon the Lord in th ese different mellows
attain the appropriate different destinations. In this way, the living entiti es
possess different gradations of good-fortune.
Seventh Prameya
TEXT I (a)
atha sri krsna p-rapter -moksatvam yatha .
jnatva devam sarva pasapah-anir ity adi
eko vast sarvagah krsna idya ity adi ca.
atha no w; sri krsna -of Lord Krsna; prapteh of the attainment; moksatvam
the state of liberation; yatha ju s t a s;j natva ha v i n g u n d e rstood;devam t h e
Supreme Personality of Godhead; sarva al l ; pa sa th e r o p e s of entanglement in
material existence; apahanih de s t r o yed; iti t h u s ; adi et c . ( T h e e nt i re verse
reads jnatva devam sarva pasapaha-nih, ksmaih klesairjanma mrtyu pr-ahanihtasyabhidhyanat trttyam deha bhede, vi-svaisvaryam kevala); apta kamah; ek-ah o n e ;
vast all powerful; sarvagah al l - p e r avding;krsnah Lo r d K r s n a;idyah
supremely worshipable; iti
t h u s ; adi et c . ( T h e e nt i re verse reads
eko vasi
sarvagah krsna idya eko 'pi san badhudhayo vibhati tam pithastham ye 'nubhajanti
TEXT 1 (b)
bahudha bahubhir vesair
bhati krsnah svayam prabhuh
tam istva tat pade n-itye
sukham tisthanti moksinah
bahudha in m any ways; bahubhih w i t h
m a n y ; vesaih f o r m s ; b hati i s
manifested;krsnah Krsna;svayam
personally; prabhuh the Supreme
Personality of Godhead; tam H i m ;
is t va ha v i n gw o r s h i p p e d; tat H i s ; pa de i n
the spiritual abode; nitye e t e r n al; sukham b l i s s ; tisthanti
s i t u a t ed; moksinah
liberated.
T he Supreme Personality of Godhead is manifested in many formsbut His
o riginal form is Lord Kr sna. Those who worship that original form of Lo r d
Krsna become liberated from this material wor ld, and attain transcendental bliss
in the Lord's eternal abode.
Eighth Prameya
TEXT 1 (a)
athaikanta-bhakter moksa-hetutvam
yatha sri gopala ta-panyambhaktir asya bhaj anam tad iha-mutropadhi-nairasyenamusmin manah-ka/panam etad
eva naiskarmyam
atha
no w; eka anta
of
TEXT 1 (b)
narada pan-caratre ca
sarvopadhi vini-rmuktam
tat parat-vena nirmalam
hrsikena hrsikesa
sevanam bhaktir ucyate
narada panc-aratre
in t h e r ad a - p a n c a ratra;
ca an d ; sa rva upad-hi
vinirmuktam
fr e e f rom all kin ds of material designations, or free from all desires
except the desire to render service to the Supreme Personality of Godhead; tat
paratvena by the sole purpose of serving the Supreme Personality of Godhead.
nirmalam u n c o n t a m i n ated by the effects of speculative philosophical research or
fruitive activity; hrsikena by p u r i f i ed senses freed from all designations;
hrsikesa of t he master of the senses;sevanam th e service to satisfy the senses;
bhaktih
de v o t i o n al service;ucyate is c a lled.
The r a d a - p ancaratra also explains: "Bhakti, or devotional service, means
engaging all our senses in the service of the Lord, the Supreme Personality of
Godhead, the master of all the senses. When the spirit soul renders service unto
the Supreme, there are two side effects. One is freed from all material
designations, and, simply by being employed in the service of the Lord, one s
senses are purified."
TEXT Z (a)
navadha caisa bhavati. yad uktam sr-i bhagava-te
sravanam kirtanam visnoh
smaranam pada sevanamarcanam vandanam dasyam
sakhyam atma nivedanam-
TEXT 2 (b)
sat seva guru -seva cadeva bhaven-a ced bhavet
TEXT S (a)
deva b-havena sat se-va y.atha taittiriyake
atithi de-vo bhava it.i.
deva as the Supreme Lord; bhavena wi t h t he c onception;sat o f t h e
devotees; seva service;yatha ju s t a s; taittiriyake i n t h e T a i t t i r i ya Upanisad;
atithi as a guest; devah th e S up reme Personality of Godhead;bhava pl e a s e
b ecome; iti t h u s .
That one should serve the devotees, considering them equal to the Supreme
Personality of Godhead Himself, is described in the Taittirzya Upanisad (1.10):
"One should serve devotee in the same way as one serves the Supreme
Personality of Godhead Himself."
TEXT S (b)
taya tad bhak-tir yatha sri bhag-avate
naisam matis tavad urukramanghrim
sprsaty anarthapagamo yad artha-h
mahiyasam pada raj o -bhis-ekam
niskincananam na vrnita yavat
taya by t h i s; tat-bhaktih t h i s d e v o t i o nal service toHim;y a t ha as ; s r i
bhagavate in Srimad Bhaga-vatam; na no t ; esam of t h e s e;matih t h e
consciousness; tavat th a t l o n g ; ur u k r ama anghrim
the litus feet of the Supreme
Personality of Godhead, who is famous for performing uncommon activities;
sprsati do e s touch; anrtha of u n w a n t e d t h i n g s;apagamah th e d i s appearance;
of which; arthah
th e p u r p o s e;mahiyasam of t h e g reat sous (the
yat
mahatmas, or devotees); pada rajah -by the dust of the litus feet;abhisekam
consecration; niskincananam of d e v o t ees who have nothing to do with this
material world; na no t ; vr n i ta ma y a c c e p t;yavat as l o ng as.
The Srzmad-Bhagavatam (7.5.32) confirms that this is the only way to attain
the Lord's devotional service: "Unless they smear upon their bodies the dust of
the lotus feet of a Vaisnava completely freed from material contamination,
persons very much inclined toward materialistic life cannot be attached to the
lotus feet of the Lord, who is glori fied for His un common activiti es. Only by
b ecoming Krsna conscious and taking shelter at the lotus feet of the Lord in th i s
way can one be freed from material contamination."
TEXT 4(a)
TEXT e (b)
svetasvataropanisadi ca
TEXT 0 (c)
taya tad bhaktir -yatha sri bhagav-ate
tasmad gurum prapadyeta
jijj nasuh sreya uttamam
sabde pare ca nisnatam
brahmany upasamj asrayam
tatra bhagavatan dharman
siksed gurvatma daivatahamayayanuvrttya yais
tusyed atmatmado harih
TEXT 5
avapta panca -samska-ro
labdha-dvividha-bhaktikah
saksat krtya h-arim tasya
dhamni nityam pramodate
avapta at t a ined; panca fi v e ; samskarah pu r i f i c a t o ry rites;labdha at t a i n e d;
dvi vidha -two-fold; bhaktitah d e v o t i o n al service; saksat krtya -directly
attaining; harim Lo r d H a r i; ta sya of H i m ; d h a m ni i n t h e s p i r i t u al abode;
ni ty am eternally; pramodate re j o i c e s.
One who has passed through the five purificatory ritu als, and been initiated
into the vaidhi and raga stages of devotional service, may directly perceive Lord
Hari, and attain the eternal bliss of serving Him in the spir i t ual abode.
TEXT 6 (a)
tatha panca samskara-h yatha sm.rtau padmottara khande
TEXT 6 (b)
tapo 'tra tapta cakra-di
mudra dhar-anam ucyate
tenaiva hari nama-di
TEXT 6 (c)
yatha smrtau
hari namaksa-rair gatram
ankayec candanadina
sa loka pavano b-hutva
tasya lokam avapnuyat
abode."
TEXT 6 (d)
pundram syad urdhva pun-dram tac
chastre bahu vidh-am smrtam
hari man-diram tat padakrty adya-ti subh-avaham
pundram th e w o rd p un d r a m; syat may be; urdhva pund-ram t i l a k a
markings; tat th a t ; sastre in t h e s c r i p t u res;bahu vidha-m in m a ny ways;
smrtam is c onsidered;hari of L o r d H a r i; mandiram th e t e m p l e;tat t h e
Lord's; pada of the lotus feet; akrti wi t h t h e f o r m; adya et c . ;ati v e r y ;
subha auspicious; avaham c a u s i n g .
The word pundram in the previous quote from the Padma Purana (6a) means
tilaka markings, many varieties of which have been described in the scriptures.
By marking the body with t i l a ka, or with the fo rms of the Lor d's lotus feet, or
other auspicious marks, the body is sanctified and designated as temple of Lord
Hari.
TEXT 6 (e)
namatra gaditam sadbhir
hari bhrtyatv-a
bodhaka-m
mantro 'stadasa varnadi-h
svesta deva vap-ur m-atah
nama the name; atra he r e ;gaditam de s c r i b e d;sadbhih by t h e s aintly
devotees; hari of L o r d H a r i; bhrtyatva th e s t a te of being Lord's Hari's servant;
bodhakam in d i c a t ing; mantrah th e m a n t r a; astadasa ei g h t e en;varna l e t t e r s ;
adih be g inning wit h; sva ow n ; is ta wo r s h i p p a b l e;deva of t h e d e it y;vapuh
the form; matah co n s i d e red.
The word nama means name. This means that when one is initi ated by a
spiritual master, one should accept a new name indicating that he is a servant of
Lord Hari. The mantra referred to is the eighteen syllable Gopala mantra, which
TEXT 6 (f)
salagramadi p-uj a tu
yaga sa-bdena kathyate
pramanany esu drsyani
puranadisu sadhubhih
salagrama
th e Salagrama-sila;adi be g i n n i ng wit h;puja wo r s h i p ; tu a n d ;
yaga ya g a;sabdena by t he w o r s; kathyate is described; pramanani ev i d e n c es;
esu among them; drsyani ar e s een;purana in t h e P u r a nas;adisu a n d o t h e r
Vedic literatures; sadhubhih by t he saintly devotees.
By the word yaga, the worship of Salagrama-sila and other deity forms of the
Lord is described. In this way, the saintly devotees find many references in the
Puranas and other Vedic literatures to describe the five purificatory processes.
TEXT 7
navadha bhakti vidhi -ruci-
TEXT 8
vidhinabhyarcyate devas
catur bahv adi -rupa -dhr-k
rucy atmakena tenasau
nr lingah pa-ripujyate
vidhina
by t he r ul es and regulations;abhyarcyate
is w o r s h i p e d;devah
the
TEXT 9
tulasy asv-attha dha-try adipuj anam dhama nist-hata
arunodaya vidd-has tu
santyajyo hari vas-arah
j anmastamy adik-am suryo
TEXT 10
loka sangra-ham anvicchan
nitya naimitti-kam budhah
pratisthitas caret karma
bhakti pradhan-yam atyaj an
loka of t he devotees;sangraham th e a ssociation;anvicchan d e s i r i n g ;
nitya
re g u l a r;naimittikam an d o c c a sional;budhah th e l e a rned devotees;
pratisthitah
fixed; caret should pform;
er
karma action; bhakti d e v o t i o n a l
service;pradhanyam
pr i n c i p a l l y; atyajan not aban-doning
A learned and intelligent devotee, fixed in service to the Lord, should reside
in a holy place, aspire for
the association of advanced devotees, and engage in
the regular and special activities of devotional service.
TEXT 11
dasa namaparadhams tu
yatnatah parivarj ayet
dasa te n; nama to t h e h o ly n a me; aparadhan of f e n s es;tu a l s o ; ya tnatah
with geat endeavor; parivarjayet on e w h o ld a void.
One should carefully avoid the ten offenses in the chanting of the holy name
of the Lord.
TEXT 12
krsnavapti pha-la bhaktir
ekantatrabhidhiyate
jnana vair-agya pur-va sa
Ninth Prameya
TEXT 1
atha pratyaksanumana sabdan-am eva pramanatvam
yatha sri bhagava-te
srutih pratyaksam aitihyam
anumanam catustay am
atha no w; pr atyaksa di r e c t p e rception;anumana lo g i c ; sabdanam a n d
Vedic authority; eva ce r t a i n l y;pramanatvam so u r c es of evidence;
yatha j u s t
as; sri bhagava-te in the Srimad-Bhagavatam (11.16.17); srutih th e f o ur V e d as;
pratyaksam
di r e ct perception;aitihyam the Puranas and historical records;
anumanam and l o g ic; catustayam fo u r s o u r c es of evidence.
9. Direct Perception, logic and Vedic revelation are three sources of actual
knowledge:
TEXT 2
pratyaksam anumanam ca
yat sa-civyena suddhimat
maya mu-ndavalokadau
pratyaksam vyabhicari yat
pratyaksam
di r e ct perception;anumanam lo g i c ; ca al s o ;yat t o w h i c h ;
sacivyena fa v o rable; suddhimat p u r e ; ma ya mu-nda of t h o se bewildered by the
illusory energy of the Lord; avaloka i n t h e v i s i o n; adau b e g i n n i ng w i t h ;
pratyaksam
di r e ct perception;vyabhicari ev i d e n c e;yat which.
Direct perception and logic are actual sources of knowledge when they
confirm the authoritative statements found in Vedic revelation. Only foolish
persons bewildered by the illusory material energy of the Lord accept the
misleading evidence of direct sensory perception.
TEXT 3
anuma cati dhume - 'drau
vrsti nirva-pitagnike
atah pramanam tat tac sa
svatantram naiva sammatam
anuma lo g i c; ca al s o ;ati dhume -w i t h mu c h s mo k e; adrau o n a m o u n t a i n ;
vrsti by r a i n; nirvapita ex t i n g u i s h e d;agnike on a f i r e;atah f r o m t h i s ;
pramanam eviden ce;
tat this; tat an d t h a t; ca al s o ;sva tantram -i n d e p e ndent;
na not; eva certainly; sammatam co n s i d e red.
Logic and mental speculation are inconclusive and unreliable sources of
k nowledge. They may be compared to the forest fire on top of a hill w h ich ha s
just been extinguished by showers of rain, and thus yields no light, but only a
great quantity of smoke. Intelligent persons to not therefore consider logic and
sensory perception to be independent and infallible sources of knowledge, but
rather they are dependent assistants to the principal source of knowledge: the
Vedic revelation.
TEXT 0
anukulo matas tarkah
suskas tu parivarjitah
anukulah
fa v o r a ble to the knowledge revealed inthe scriptures;matah
considered; tarkah lo g i c ; suskah dr y ; tu bu t ; pa r i v a rj itah r e j e c t e d .
When logic confirms the Vedic revelation, it should be accepted, but
otherwise not.
TEXT 5 (a)
tatha hi vaj asaneyinah
atma va are drastavyah srotavyo mantavyo nididhyasitavyah iti..
tatha hi
fu r t h e r m o r e;hi in d e e d ;vaj asaneyinah Ya j n a valkya explains in the
Brhad-aranyaka Upanisad; atma th e S up re me Personality of Godhead;vai
certainly; are 0 Ma i t r e y i;drastavyah sh o u l d be seen;srotavyah s h o u l d b e
heard; mantavyah sh o u ld be understood;nididhyasitavyah sh o u l d be meditated
upon; iti
thus.
The proper use of logic is described by Yajnavalkya Muni in the Brhadaranyaka Upanisad (0.5.6): "0 Ma i t r e y i, one should dire ctly perceive the
supreme Personality of Godhead by hearing about Him from a bona-fide
spiritual master. In this way one con properly understand His position, and
c onstantly meditate upon Him . "
TEXT 5 (b)
kathake
n aisa tarkena matir apaneya proktany evajnanaya prestha iti
TEXT 6
smrtis ca
purvaparavirodhena
ki 'trartho 'bhimato bhavet
ity adyam uhanam tarkah
TEXT 7 (a)
naveda vidu-sam yasmad
brahmadir upaj ayate
yac caupanisadam brahma
tasman mukhya srutir mata
na no t; aveda vidu-sam dr i e d -up philosophers who do not accept the Vedic
conclusion; yasmat fo r t h i s reason;brahma of t h e S upreme Personality of
Godhead; dhih th e p r o p er understanding;upaj ayate is p r o d u c ed;yat w h i c h ;
ca and; aupanisadam de s c r ibed in the Upanisads;brahma th e S up re me;
tasmat th e r e fore;mukhya mo s t i m p o r t a n t;srutih th e V e d a s;mata a r e
considered.
The Supreme Personality of Godhead is described in the statements of the
Upanisads, and for this reason Vedic revelation is the best of all sources of
knowledge. They who spurn the Vedic revelation do not have the power to
properly understand the Supreme.
TEXT 7 (b)
tatha hi srutih
navedavin manute tam brhantam. iti.
aupanisadam purusam prcchami iti.
the Vedas explain;na not; aveda vit o n e ignorant of the Vedic revelation; manute un d e r s t ands;tam Hi m ; br h a n t am t h e
greatest; iti
th u s ; aupanisadam de s c r i bed in the Upanisads;
purusam S u p r e m e
Person; prcchami I am i n q u i r i ng about;iti t h u s .
This conclusion is confirmed in the Vedas:
"One ignorant of Vedic knowledge cannot actually understand the
Supreme." (Sruti-sastra)
"Please tell me about the Supreme Personality of Godhead who is revealed in
Concluding Words
TEXT 1
sri ma-dhva ma-te harih paratamah satyam j agat tattvato
bhedojiva ga-na harer anucara nicocca bh-avam gatah
muktir naija suk-hanubhutir amalabhaktis catat sad-hanam
aksadi trit-ayam pramanam akhilamnayaika ved-yo harir iti
sri ma-dhva of Sri Madhvacarya;mate in t h e c o n c eption;harih H a r i ;
the material world is;
paratamah is t he Absolute Truth; satyam real; j agat
tattvatah in t r u t h ; bhedah di s t i n c t i o n;jiva
of l i v i n g e n t i t i e s;ganah t h e
multitudes; hareh of L o rd H a r i; anucara th e s e r vants;nica lo w l y ; uc ca a n d
exalted; bhavam po s i t i o n; gatah at t a i n e d;muktih li b e r a t i o n;naij a o w n ;
sukha bl i ss anubhutih t h e e x p e r i e nce;amala pu r e ; bh aktih d e v o t i o n a l
service; ca an d; tat to t h a t e n d; sadhanam th e m e a n s; aksa di r e c t p erception;
adi be g inning wit h; tritayam th r e e ;pr amanam so u r c es ofk n o w l e d ge;akhila
all; amnaya by t he Vedas;eka ex c l u s i v ely;vedyah kn o w a b l e;harih Hari;
iti
thus.
T he Philosophy of Madhvacarya may be summarized in the follow ing way: l .
Lord Hari is the Absolute Truth, and nothing is greater than He, 2. the material
world is real, 3. the jivas (living entities) are different from Lord Ha ri, 4. th e
jivas are by nature Lord Hari s servants, 5. the jivas are situated in varying
positions both in the material and spiri tual wo r l ds, 6. liberation does not mean
an impersonal merging, but the experience of the bliss of devotional service, 7.
Pure devotional service grants liberation, 8. direct perception, logic, and Vedic
revelation are the three sources of knowledge, and 9. Lord Hari is revealed in
the Vedic scriptures.
TEXT 2
anandatirthai racitani yasyam
prameya ratnani -navaiva santi
prameya ratnaval-ir adarena
The nine jewels of philosophical truth for m u l a ted by Madhvacarya have been
described in this book. Let those who are actually intelligent, respectfully place
this book, Prameya-ratnavali, within th eir hearts.
TEXT 3
nityam nivasatu hrdaye
caitanyatma murarir nah
niravedyo nirvrtiman
following way.
May Lord Caitanya, who is actually Lord Kr sna, the Supreme Personality of
Godhead, and who mercifully pu r i f ied and delivered Maharaja Prataparudra,
eternally reside within our hearts.