ÀNVÁKÌIKÁ—THE SCIENCE OF INQUIRY

Mangalacarana
Let us offer our respectful obeisances to His Divine Grace Srila A.C. Bhaktivedanta Swami Prabhupada. Using
principals of Anviksiki, he expertly presented the teachings of Sri Caitanya Mahaprabhu, Srila Rupa Goswami,
Srila Jiva Goswami, Srila Visvanatha Cakravati Thakura, Srila Baladeva Vidyabhusana, Srila Bhaktivinode
Thakura and Srila Bhaktisiddhanta Saraswati Thakura, to uproot erronious atheistic principals and establish the
pure science of Krsna Bhakti all over the world.

Anviksiki refers to both atmavidya (the science of the soul) and hetu-vidya (the science of critical analysis,
logic and reason). As atmavidya is described in various philosophical studies, hetu-vidya was formally
organized by Gautama Rsi’s Nyaya-sutra. We will study hetu-vidya in its relation and subordination to the
Vedic version.

The goal of this study is to train preachers to analyze and successfully present Srila Prabhupada’s teachings in a
logical and systematic manner. The students will become familiarized with the Vedic system of hermeneutics or
discerning the meaning of Vedic texts as is practiced within the Mimamsa schools. This will help the student in
understanding shastra and presenting the Vedic version to others in a convincing manner. In this regard we
present a quote where our founder acharya, His Divine Grace Srila Prabhupada, speaks of the importance of
Vaisnavas using Mimamsa to establish the correct understanding of shastra:

By the influence of the Supreme Lord's bewildering Maya, envious impersonalists read the abheda-vakyas
[impersonal statements] literally and accept the bheda-vakyas [statements of difference] only in a figurative
way. Authoritative Vaisnava commentators, on the other hand, carefully reconcile the apparent contradictions in
accordance with the interpretive principles of Vedic Mimamsa and the logically established conclusions of
Vedanta. (Srila Prabhupada purport, SB 10.85.24)

May Srila Prabhupada bless the students of this course to always remain chaste to his teachings and never be
illusioned by speculative materialistic arguments based on karma and jnana. May these students always be
victorious.
ÀNVÁKÌIKÁ—THE SCIENCE OF CRITICAL STUDY

The Vedas
The Àcàryas maintain that the Vedic religion is eternal (sanàtana). It is based on scriptures that are said
also to be eternal but revealed in different cycles of time to mantra dãìtas (seers) or sages called Ãìis. These
scriptures are called the Vedas, which comprise of the Saîhitas (Hymns),the Bràhmaêas (Rituals etc.),
Àraêyakas and Upanisadas (philosophy).

Division of the Vedas.

From the standpoint of subject-matter the Vedas may be divided into three sections (kàêéas),viz.
upàsanà (prayer), karma (rituals) and jñàna (knowledge).

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Àtmavidyà-science of soul
The Upanisads and Àraêyakas deal with the soul and its destiny and constitute a very important branch of study
called Àtma-vidyà – the science of soul, Adhyàtma-vidyà – the spiritual science or Brahma-vidyà-the Divine
Science, which is the foundation of all other sciences.

Atma-vidya as Gauéáya Vaiìêava Siddhànta – Establishing Caitanya's Philosophy

Srila Bhaktivinode explains the essence of atma-vidya: “The essence of the teachings of Shri Mahaprabhu is
that love of Krishna is the treasure of eternal religion for the jivas (beings). A jiva cannot be severed from the
treasure of that religion forever. But that religion has gradually concealed itself in the innermost cell of the jiva
soul, on account of the growth of his attachment towards other things, he being bewitched by maya due to his
forgetfulness about Krishna. That is the reason for the jiva’s suffering the misery of the world. If, however,
fortunately he remembers—I am the eternal servitor of Krishna, that religion must reappear and make him
recoup his health.” (Bhaktivinode/Rarhi, 1998, Shri Chaitanya shikshamritam, p.20).

Ànvákìiká—which includes a theory of reasons

Àtma-vidyà is also referred to as Ànvákìiká or the science of inquiry. Manu (7.43) uses Ànvákìiká as an
equivalent for àtma-vidyà. Kauèilya Arthaëàstra (1.2) recognizes Ànvákìiká as a distinct branch of study over
and above the three, viz. Trayá (the Vedas), Vàrttà (Commerce) and Daêéa-náti (Polity), enumerated by Manu.

The distinction between Àtma-vidyà and Ànvákìiká lays in this, that while the former embodies certain
descriptions about the nature of the soul, the latter contains reasons supporting those descriptions. Thus
Ànvákìiká deals in fact with two subjects, viz. àtma-vidyà soul, and hetu-vidyà, theory of reasons. Vàtsyàyana
(Nyàyabhàìya 1.1.1) observes that Ànvákìiká without the theory of reasons would have like the Upaniìad been
àtmà-vidyà or adhyàtma-vidyà. It is the theory of reasons, which distinguished it from the same.

Ànvákìiká in its philosophical aspect called Darëana

Ànvákìiká, as previously pointed out, treats two subjects, viz. àtma-vidyà soul, and hetu-vidyà, theory of
reasons. As it is mainly concerned with the soul, it was also termed as philosophy or darëana, and because it
dealt largely with the theory of reasons it is also termed as logic or Hetu-ëàstra (hetu-vidyà). This bifurcation of
Ànvákìiká into Philosophy called Darëana, and Logic called Hetu-ëàstra commenced when Medhàtiti Gautama
expounded the logical side of the Ànvákìiká.

As already observed, the aspect of Ànvákìiká treating of the soul is called Darëana. Darëana literally
signifies seeing: it is in fact the science which enables us to see soul. The Bãhadàraêyakopaêiìad (2.4-5) says
that “the soul is verily to be seen,” and the Yàjñavalkya-saîhità (1.8) declares that “the highest virtue consists
in seeing the soul through meditation.” In the Muêéakopaniìad (2.2-8) we find that “when the soul is seen, the
knot of the heart is untied, all doubts are dispelled and all act-forces are exhausted.” Thus the general term
Ànvákìiká dealing with the soul was replaced by more specific terms such as vedanta, sàîkhya, yoga etc. which
were incorporated in Ànvákìiká as its branches. Those specific branches, were designated as Darëanas or
systems of philosophy. The word Darëana in this special sense occurs in the Bhàgavata Puràêa (8.14.10),
Mahàbharata (Ëàntiparva 110-45), Nyàya-bhàìa (3.2.35), etc.

Various names for Ànvákìiká in its logical aspect

The Ànvákìiká, in virtue of the theory of reasons predominating it, was called Hetu-ëastra or Hetu-vidyà the
science of reasoning, as is evident from the Manusaîhità (7.43) Mahàbhàrata (Àdiparva 1.67, Ëàntiparva
210.22, Aëvamedhaparva 85.27)

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 It was also called Tarka-vidyà, the art of debate, or Vàda-vidyà, the art of discussion, inasmuch as it dealt
with rules for carrying on disputations in learned assemblies called pariìad. Tarka-vidyà or Vàda-vidyà is
referred to in the Manusaîhità (6.50; 8.269; 12.106,111) Mahàbhàrata (Ëàntiparva 180.47;246.18) Ràmàyaêa
(1.13.23;7.53.15) etc. The Ànvákìiká was also called Nyàya-ëastra, the science of true reasoning.

MIMAMSA – HERMENEUTICS, VEDIC METHODS OF ANALYSIS AND INTERPRETATION OF

SCRIPTURE

MIMAMSA OR HERMENEUTICS
Two of the six dharasanas or six systems of Vedic philosophy are called Mimamsa, these are the Purva-
mimamsa and Uttara-mimamsa. Purva means first and Uttara means latter. Why are these Mimamsa
philosophies, referred to as first and latter? This is because each system emphasizes a different section of the
Vedas. Without going into details, the Purva-Mimamsakas emphasize the performance of ritualistic yajnas and
sacrifices for fruitive results as described in the Veda-samhita, or the karma-kanda section of the Vedas. The
Uttara-Mimamsa on the other hand, emphasises renunciation from fruitive activities and concentration on
Brahman as described in the Upanisadas or the Jnana-kanda section of the Vedas. As the Veda-samihitas are
placed first and the Upanisadas later, these two philosophical systems – mimamsas – are known as first and
latter mimamsa or purva and uttara mimamsa. The purva or karma-mimamsakas are headed by the risi Jaimini
and the uttara mimamsakas, also called Vedantins are headed by Vyasadeva – the author of the Vedanta-sutas –
also called Vedanta darsana and Uttara Mimamsa.

Gaudiya Vaisnavas are in the disciplic line coming from Srila Vyasadeva and as the Vedanta teaches
sambandha relationship with Krsna, abhideya or the process of bhakti and prayojana or love of Godhead as the
goal, gaudiya vaisnavas are also Vedantins and are sometimes called Bhaktivedantas (Àdi 7.106 purport).

In this study we will learn four aspects of Vedic hermeneutics:

1. Mangalacarana
2. Vastu-trayi
3. Pancanga Nyaya
4. Tatparya- linga

Sri Caitanya Mahaprabhu would analyze the Vedic literatures in terms of Vastu-trayi which is the most
important and effective hermeneutic principle that can be applied in analysis of any work. A whole section of
this essay is devoted to the intricate study of Vastu-trayi.

INTRODUCTION TO VASTU TRAYA - SAMBANDHA-ABHIDHEYA-PRAYOJANA

Sambandha, Abhideya and Prayojana is The Essential Teaching of the Vedic Literatures. The complete
understanding of any philosophy is accomplished by analyzing it in terms of Vastu-traya. What is prayojana or
goal of the person propounding this philosophy? How does the philosopher in his quest for the truth explain
sambandha or relationship between the different elements of the creation such as him the living entity, the
universe and God. What does he recommend as abhideya or process to achieve his goals?

Lord Caitanya repeatedly taught that the essence of the Vedas or any knowledge should be understood through
the process of Vastu-traya. Here are some examples:

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 veda-sastra kahe -- sambandha abhidheya prayojana
krsna -- prapya sambandha bhakti -- praptyera sadhana

The Vedic literatures give information about the living entity’s eternal relationship with Krsna, which is called
sambandha. The living entity’s understanding of this relationship and acting accordingly is called abhidheya.
Returning home, back to Godhead, is the ultimate goal of life and is called prayojana (Cc. Madhya, 20.124).

bhagavàn——‘sambandha’, bhakti——‘abhidheya’ haya

premà——‘prayojana’, vede tina-vastu kaya

Ërá Caitanya Mahàprabhu continued, ‘The Supreme Personality of Godhead is the central point of all
relationships, acting in devotional service to Him is one’s real occupation, and the attainment of love of
Godhead is the ultimate goal of life. These three subject matters are described in the Vedic literature. (CC
Madhya 6.178)

In this verse Caitanya Mahaprabhu explains the ultimate purpose and meaning of the vedic literatures is
understood in terms of vastu trayi. In the following sections we will explain how the concept of vastu traya is
applicable not only to Vedic scriptures but also to all kinds of knowledge.

In His instructions, Sri Caitanya explained the three esoteric concepts from the scriptures known as: sambandha
(eternal relationship), abhidheya (direct application) and prayojana (ultimate necessity) (Bhaktivinode, 2000,
Dasa-mula-tattva, p.17) For this reason when instructing Srila Sanatana Gosvami, Lord Caitnaya explained in
Cc. Madhya verses 20.143.146:

“…In the Vedic literature, Sri Krsna is the central point of attraction, and His service is our activity. To attain
the platform of love of Krsna is life’s ultimate goal. Therefore, Krsna, Krsna’s service and love of Krsna are the
three great riches of life. When one accepts Vedic literature by dictionary meaning or even by interpretation, i.e.
directly of indirectly, the ultimate declaration of Vedic knowledge points to Lord Krsna…” (quoted by
Bhaktivinode, 2000, Dasa-mula-tattva,p.17).

“...when discussing the principles of sambandha, the Veda points to Krsna alone. Similarly, devotional
service to Krsna is the abhidheya principle and love of Godhead, Krsna, is the singular necessity and ultimate
objective of the entire Vedic literature, prayojana…” (Bhaktivinode, 2000, Dasa-mula-tattva, p.17).

The value of any philosophy is measured by the degree to which it can be applied in ones everyday life. Here
we will learn how the fundamental concepts of Vastu traya are also the fundamental concepts of surrounding us
reality.

VASTU TRAYA
viìaya - the subject matter
Complete knowledge is knowledge which is understood in terms of vastu-traya explained by Sri Caitanya
Mahaprabhu.

viëaya – doubt
Mahaprabhu’s definition of vastu traya is theological.
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pârva pakìa - objections
Theology is just one of the braches of learning and theological tenets do not necessarily apply to all aspects of
life. An experienced traveller might not be a learned Vedic scholar or a religious man and still he may have
complete knowledge of travelling and travel without understanding the principles of Vastu-traya.

uttara - reply to the objections

Vastu means substance, traya means three. Vastu-traya are the three substances or principles of any endeavor –
sambandha, abhideya and prayojana. Sambandha means relationships or elements, abhideya means process and
prayojana means goal. Understanding the Vastu-trayi of any situation is a solid method of analysis.

Let us take an example of Devadatta desiring to reach the town of Vrindavana. His goal or prayojana is to get to
Vrndavana. The abhideya or process he will use to get there will depend on his sambandha or current position in
relation to Vrndavana. Firstly he will need to find out where Vrndavana is, is it north, south or west of his
current location? How far is it from his current location? Depending on the answers to these questions, he will
be able to decide on his abhideya or process for achieving his goal. If his position is that he is in Delhi, then his
abhideya may be to catch a train to Mathura and then a bus, or taxi to Vrndavana. Or his abhideya maybe to just
rent a taxi right in Delhi. If his sambandha is that he is in Australia or the USA then it will not be possible for
him to get to Vrndavana by train or taxi. He will need to consider a different mode of transport, like a plane or
possibly a ship. Taking all sambhanda, abhidaya and prayojana into consideration Devadatta understanding or
knowledge will become complete and he will easily reach Vrindavana.

Another practical example is that of a boy. Devadatta wants to eat a rasagula. Here the sambandha is in relation
to people and food. The prayojana could be to relish the sweet taste. What is the abhideya, or process required
to achieve this goal? This depends on more information in the sambandha category. Does he already have the
sweet on his plate? If this is so, then the abhideya or process, is to simply pick the sweet up, place it in his
mouth and chew. If he does not already have a sweet, then his abhideya may be to either cook some and offer
them to Krsna, or he may purchase some maha prasada at the temple.

Here is example from Srila Prabhupada:

“…Just like first of all a boy or a girl is to be married. So... That is the Vedic system. The father, mother,
selects. That is called sambandha. When they fixed up that "This boy will be married with that girl," that is
called sambandha. So relationship. Then when the sambandha is established by marriage, when the boy or girl
is married, then the sambandha is done. "Now... Now the boy and the girl may remain separately in their
respective homes." No. That is abhidheya. Abhidheya. When they are united by the marriage there must be
dealings between them. That is called abhidheya. Abhidheya. Abhidheya means not that "Our now marriage
ceremony, relationship is established. Now you Mr. such and such, you go home, I go home." No. There must
be actual activities. The wife should take care of serving the husband, and the husband should take care of the
wife. Then the relationship... Why this relationship? Why these are activities? Now, there is prayojana. What is
that prayojana? To get son. Marriage means to get son. That is prayojana…” (SP lecture Srimad
Bhagavatam1.5.24, Vrndavan August 5th, 1975)

nirnaya - conclusion
Understanding the Vastu-traya of any situation is a solid method of analysis. Vastu-trayi constitutes complete
knowledge, because it considers of elements. All complete knowledge considers all elements like Devadatta’s
complete knowledge. Vastu-trayi considers all elements. Therefore Vastu-trayi constitutes complete
knowledge.
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In this way, one can see that in every situation sambandha, abhideya and prayojana apply. This is important to
understand, because any type of knowledge without understanding these three aspects is incomplete. Ultimately,
a person equipped with knowledge of sambandha, abhideya, and prayojana is able to fully ascertain any
situation and its connection with Krsna.

Viìaya- Thesis

Sambandha, Abhideya and Prayojana is the Essential Teaching of the Vedic Literatures. The Veda is called
Trayi because its essential teaching is vastu-traya and a complete understanding of the Vedas comes from
studying it in terms of sambandha, abhideya and prayojana.

viëaya - doubt
The teachings of the Vedic literatures are very vast and speak of different subjects. The word trayi is used
because there are three main Vedas Rig, Yajur and Sama.

pârva pakìa - objections

We see that for example Yajut Veda consists of many chapters dealing with variety of subjects which extend far
beyond three. Further every Veda and branch of Vedic literatures has its own vastu traya just as for instance the
goal of jyotisha sastra is to find proper time for performing sacrifices.

uttara - reply to the objections

Yes, the word trayi is also used in the sense of three Vedas and there are many chapters in Yajur Veda.
Nonetheless if one analyzes it carefully with the desire to find its ultimate principles or essence one comes to
the conclusion that Yajur Veda is speaking only about three subjects. The relationships between scarifies, the
person, performing the scarifies, and Isvara and that is sambhanda. Variety of scarifies, times and ways of
performing the scarifies that is the second subject of abhideya and finaly the Veda speaks of different goals and
results one gets by performing the scarifies or the proyojana.

Though the Veda is vast, with many divisions, its teaching of vastu-traya is consistent because the different
divisions of the Veda expand from one another and have a common source. The Vedic scriptures first manifest
as the syllable om, then they expand as the brahma gayatri mantra which farther expands to the Vedas.
For example a person interested only the flowers of the nag campak tree might not see their connection to the
branches and roots, however if he expands his interest and scientifically studies the flowers he will also learn
about the braches and roots without which the flowers would never come to exist. So in this way one has to see
the connections between the different parts of the body of Vedic knowledge. The purpose of the jyotisha sastra
is the same as the purpose of the Vedas. One chooses proper time for performing scarifies so that one can please
the supreme Lord of sacrifice and thus purify ones existence.

nirnaya - conclusion

Since the purpose of the Vedas is to bring one to the ultimate conclusions and reveal the higher truths it is
understood that the interpretation of the word trayi as referring to the three fold meaning of the Vedas in the
terms of sambhanda abhideya and prayojana is fully acceptable.

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Just as the roots, trunk, branches of the same tree are all consistent being of the same kind; similarly the
syllable om, the gayatri, the Veda, Vedanta, and Srimad Bhagavatam, are all consistent having as its basic
substance sambhanda, abhideya and prayojana.

Doubt
It is acceptable that the Vedas speak in the terms of Sambhanda, abhideya and prayjana but still to different
persons sambhanda, abhidheya, and prayojana can be different.

Objections
Just as for instance the sambhanda, abhideya and prajoyana of mayavada philosophers is different than that of
Vaisnavas.

Reply to objections,

Sri Caitanya Mahaprabhu taught that if one studies the Vedas objectively, the ultimate sambandha will be
understood as the relationship between the living entity and God, abhideya will be understood as the process of
reviving that relationship or devotional service, and the prayojana or goal will be understood as the attainment
of love or God.

Sarvabauma Bhattacarya and Prakasananda Saraswati are examples of great learned Vedic scholars who after
hearing Sri Caitanya Mahaprabhu explain the Veda in terms of vastu-traya felt that their previous understanding
was incomplete.

The following is one of the verses spoken by Sri Caitanya Mahaprabhu to Sarvabauma Bhattacarya:

bhagavàn——‘sambandha’, bhakti——‘abhidheya’ haya

premà——‘prayojana’, vede tina-vastu kaya

Ërá Caitanya Mahàprabhu continued, ‘The Supreme Personality of Godhead is the central point of all
relationships, acting in devotional service to Him is one’s real occupation, and the attainment of love of
Godhead is the ultimate goal of life. These three subject matters are described in the Vedic literature. (CC
Madhya 6.178)

Conclusion,
The vastu traya of the Vedas is the one explained by Caitanya Mahaprabhu. And this understanding is gained
when one follows the advice of Sri Caitanya Mahaprabhu and studies Vedas without interpretations.

Doubt:
How can we know that the vastu traya explained by Sriman Mahaprabhu is the ultimate vastu traya of the
Vedas.

Objection;
The words of the Vedas can be interpreted in many ways and according to one’s interpretation one will get
different meanings from vedic texts.

Reply to the objections

The words of the Vedas can be interpret in two ways: direct or mukhya vritti, and indirect, gauna vritti. If one
interprets Vedas one comes to incorrect conclusions and if one takes direct meaning then one comes to the
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Vaisnava understanding of sambandha abhideya and prayojana. “Srila Bhaktisiddhanta Sarasvati Thakura
comments that mukhya-vrtti ("the direct meaning") is abhidha-vrtti, or the meaning that one can understand
immediately from the statements of dictionaries, whereas gauna-vrtti ("the indirect meaning") is a meaning that
one imagines without consulting the dictionary.” (Ref. VedaBase => Adi 7.110 )

another example:
…..Sri Caitanya Mahaprabhu continued, "The Brahma-sutra, compiled by Srila Vyasadeva, is as radiant as the
sun. One who tries to interpret its meaning simply covers that sunshine with a cloud. ( Ref. VedaBase =>
Madhya 6.138)

nirnaya – conclusion
It is therefore understood that if one properly interpreters Vedas according to their direct meaning one will
come to understanding that every branch of Vedic literatures culminates in Vaisnava conclusion.

Further Definition of Sambandha, Abhideya and Prayojana

Viìaya- Thesis
Sambandha specifically refers to the relationship between the living entity, the world and the supreme Lord.
Knowldege of any of these topics is called samandha jnana.

Doubt,
In the Vedas not only relationship between cit or spiritual nature, acit or material nature and isvara or God is
described.

Objection,

For example in the jyotisha sastra we find the description of relationship between the man and nava grahas or
nine planets controlling his karma.

Reply to objections
If one looks at the intermediate relationship without taking it to the ultimate ones then one may come to the
conclusion that Vedas speak of many relationships. Nonetheless if one extracts the essence of the Vedas as it is
done in the Upanishads and Vedanta sutra then one will see that ultimately Vedas speak about sambhanda in
terms of cit, acit, isvara. In the Brihad Parasiara hora sastra we find a verse that the nava grahas are the
incarnations of the Paramatma or the Supreme peresonaliy of Godhead so in the ultimate sense the relationship
betweens a man and the nine planets refers to his relationship with the supreme Isvara who through the medium
of the nine planets rewords the living entity according to the fruits of his Karma. So the ultimate meaning of the
relationship is the one which leads to ultimate conclusions and goals and as such should be accepted above
terminal or intermediate conclusions and understandings.

For example the famous upanisadic vakhya or great saying aham brahmasmi “I am not this body, I am spirit
soul” is instructing us in terms of cit category describing the characteristics of the soul. The knowledge that the
material universe is composed of 24 elements refers to acid category and knowledge describing the Supreme
creator, maintainer and destroyer of all that exists both spiritual (cid) and material (acid) is the knowledge of
Isvara category. These constitute sambandha jnana.

Here are some verses that are examples of sambandha jnana.

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 dehino 'smin yathä dehe kaumäraà yauvanaà jarä
tathä dehäntara-präptir dhéras tatra na muhyati

As the embodied soul continuously passes, in this body, from boyhood to youth old age, the soul similarly
passes into another body at death. A sober person is not bewildered by such a change.

apareyam itas tv anyäà prakåtià viddhi me paräm

jéva-bhütäà mahä-bäho yayedaà dhäryate jagat

Besides these, O mighty-armed Arjuna, there is another, superior energy of Mine, which comprises the living
entities who are exploiting the resources of this material, inferior nature.(cid)

bhümir äpo 'nalo väyuù khaà mano buddhir eva ca

ahaìkära itéyaà me bhinnä prakåtir añöadhä

Earth, water, fire, air, ether, mind, intelligence and false ego—all together these eight constitute My separated
material energies. (acid)
Give an example of isvara verse,.

Conclusion
By understanding the ultimate conclusions of the Vedas in regard to the understanding of sambandha jnana, one
will understand who they are, what is their relationship with the world, as well as their relationship with the
supreme lord.

Doubt.
How can understanding of the relationship between cit, acit, isvara benefit anyone.

Objection;
There are many learned scholars who are well versed in the knowledge of sambhanda jnana and still suffer the
miseries of repeated birth and death and appear to be cover by ignorance.

Reply to objection.
While it is a good observation it is not complete. In fact there are many learned scholars who possess the
knowledge of cid, acid, isvara and are not liberated. This is not due to the imperfection on the part the
sambhanda jnana but due to not applying that knowledge in ones practical life. For example one maybe have
perfect knowledge in culinary field but unless one applies that knowledge in cooking one still suffers from
hunger and does not realize the taste of good food preparations.

Thus one has to engage in the activities which implement ones knowledge of cid, acid, isvara. These activities
are known as abhideya tattva and refer to the process of devotional service, which means activies like hearing,
chanting and remembering Krsna’s glories. The 64 items of devotional service are all abhideya tattva as
explained by Bhaktisiddhanta Sarsaswati Thakura:

After sambandha comes abhidheya……… …... and abhideyas are a good deal in number. They are classed by
some authorites as 64, by some as 9, and by some others as 5. Though there are multifarious courses to adopt

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by means of which we can love the All-love, the Absolute, these methods are classified into 64 or 9 or 5
divisions. Of the 64 divisions, 5 are the principal ones, and with these five divisions we are to deal. These are:
(1) Bhagavata shravana, Bhagavata kirtana, Bhagavata Smarana, (2) Shri Hari’s Anghri-Sevanam, (3)
Mathuravasa, (4) Satsanga, company of sadhus and (5) Shri Harinama Samkirtana. (Sarasvati, 1999, Shri
Chaitanya’s Teachings, p. 73)

The five most important items of Bhakti are found in CC.

sädhu-saìga, näma-kértana, bhägavata-çravaëa

mathurä-väsa, çré-mürtira çraddhäya sevana

One should associate with devotees, chant the holy name of the Lord, hear Çrémad-Bhägavatam, reside at
Mathurä and worship the Deity with faith and veneration.

In fact all 64 items of bhakti are present in the five primary items. Within 1. Bhagavata Sravan are sravan,
kirtan and visnu smaran. Within Murtira sevanam are included arcanam, many of the 44 items relating to deity
worship, from 64 items. Within Mathuravasa and Vaisnava sevanam are included pada sevanam. And in Nama
Sankirtan are included dasyam, sakyam and atmanivedanam which are the moods in which one engages in the
preaching mission.

Here are some quotes from sastra that are examples of abhideya topics:

satataà kértayanto mäà

yatantaç ca dåòha-vratäù
namasyantaç ca mäà bhaktyä
nitya-yuktä upäsate

Always chanting My glories, endeavoring with great determination, bowing down before Me, these great souls
perpetually worship Me with devotion

man-manä bhava mad-bhakto

mad-yäjé mäà namaskuru
mäm evaiñyasi satyaà te
pratijäne priyo 'si me

Always think of Me, become My devotee, worship Me and offer your homage unto Me. Thus you will come to
Me without fail. I promise you this because you are My very dear friend.(BG ???)

Conclusion;
Knowledge of sambhanda is complete and beneficial only when one engages in the activities of abhideya tattva.

Doubt.
How is it complete if it is only a part of Vastu-traya

Objection,

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Part of something is incomplete and besides that we see from the example of bhrata Maharja that although he
had a knowledge of sambhanda jnana and was engaged in the devotional service according to the principle of
abhideya tattva still in his next life he had to be born as a dear.

Reply to the objection.

If a part of smething is complete in itself it is still considered complete, so the constituents of vastu traya are
complte in themselves since they constitute of all the elements in their sphere. Nontheless if they taken
separately without their implications with other elements of vastu traya they do not bestow complete benefit. As
in the example of bhata maharaja he had knowledge of sambhanda jnana and him showing compassion
towards the young dear was in accordance with the principles of abhideya tattva. His only weakness was that in
his desire to help the young dear he did not keep in mind the principle of prayojana tattva and did not dedicate
his acts for the pleasure of the supreme lord. So in ones attempt to gain complete knowledge and realize the
fruit of it one has to take all the three elements of Vastu traya since they are inseparable.
Prayojana is the stage of love of Godhead. At this stage the devotee longs for nothing but Krsna and experiences
various symptoms of ecstasy as exhibited by Sri Caitanya Mahaprabhu.

Here are some examples of verses that are prayojana tattva:

äsénaù paryaöann açnan çayänaù prapiban bruvan

nänusandhatta etänigovinda-parirambhitaù

Prahläda Mahäräja was always absorbed in thought of Kåñëa. Thus, being always embraced by the Lord, he did
not know how his bodily necessities, such as sitting, walking, eating, lying down, drinking and talking, were
being automatically performed.

kvacid rudati vaikuëöha-cintä-çabala-cetanaù

kvacid dhasati tac-cintä-hläda udgäyati kvacit

Because of advancement in Kåñëa consciousness, he sometimes cried, sometimes laughed, sometimes expressed
jubilation and sometimes sang loudly.

Conclusion
Person sincerely desiring perfection should take into consideration and keep in heart all three aspects of vastu
traya, by doing so he will certainly attain perfection. This can be easily done by following the footsteps of the
vaishanvas as there are three categories of Vaisanva prayers that also relate to sambandha abhideya and
prayojana these are in order of correspondence: dainyabodhika, samprarthanatmika, and lalasamayi.

Samprärthanätmika or prayer with wholehearted submission of mind, body, and everything to the Lord. An
example of sampräthanätmika is given in the Bhakti-rasämåta-sindhu, 1.2.153 as follows:

yuvaténam yathä yüni yünäïca yuvatau yathä

mano ’bhiramate tad van mano ’bhiramatäm tvayi

O my Lord! As the minds of young boys and girls remain attached to one another, please let my mind be
attached to You.

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Dainyabodhikä or making known one’s insignificance and worthlessness. In the Bhakti-rasämåta-sindhu,
1.2.154 it is cited as follows:

mat-tulyo nästi päpätmä näparädhé ca kaçcana

parihäre ’pi lajjä me kià vruve puruñottama

O Puruñottama! In this world, there is no sinner and offender like me. Even though You are an ocean of
causeless mercy, I am ashamed even to request You to forgive my offenses. What more shall I say?
Lalasämayé or an intense yearning for the personal service of the Lord. This is further stated as follows in the
Bhakti-rasämåta-sindhu, 1.2.156:

kadähaà yamunä-tére nämäni tava kértayan

udväspaù puëòarékäkña! racayiñyämi täëòavam

O Puëòarékäkña (lotus-eyed Lord)! When, upon the bank of the Yamunä, with eyes brimming with tears of
ecstasy and voice choked up with divine spiritual emotion, will I chant Your holy names and dance like a
madman?

Doubt
What is perfection for one person may be the imperfection for other.

Objection,
For the followers of Kanda Purva Mimamsa perfection is to elevate themselves to the heavenly planets in order
to enjoy material happiness. Whereas for the followers of Sankaracarya school of Uttara Mimamsa is to give up
all material enjoyments and liberate themselves form material sphere.

Reply to objection,
Ultimately one has to take into consideration that there are two paths for spiritual realization they are known as
ascending and descending processes. Thus for those following the ascending path their vastu tray will be
different according to their individual realization and spiritual advancement thus we see many different schools
of Vedic philosophy with different vastu traya. On the other hand those following the descending path accept
the vastu traya given by the Vedas themselves and follow it in order to obtain perfection.

Conclusion
The duality of perfect and imperfect is a concept born out of mind conditioned by material concepts such as
ones identification with birth place, family traditions, culture etc. If one takes up the descending path one will
elevate oneself to the platform which is above materially conditioned mind and free oneself from all apparent
contradictions.

Process for receiving pure Vastu traya,

Viìaya- Thesis
Knowledge of Sambandha, Abhideya and Prayojana is received from the Spiritual Master.

Doubt,
It is a common practice in Vedic circles to receive diksa or initiation but still they all have different vastu trayas.

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Objections,
There are many gurus and they initiate their disciples into various vastu trayas. So it appears that initiation itself
is not the only condition for receiving ultimate vastu traya spoken about by Sri Caitanya.

Replay to objection
As the Vedas are very vast, covering a wide range of topics, persons following Vedic teachings may easily
become confused about the Vedas essential and ultimate teachings. Thus some people think enjoyment is the
prayojana, others think liberation is the prayojana, while others think the attainment of mystic powers or siddhis
is the prayojana.

The Six systems of Vedic philosophy as they are known today are different misunderstandings of sambandha,
abhideya and prayojana. Their original and pure form can be found in the Srimad Bhagavatam.

The only exception is Srila Vyasadeva gives the pure understanding in his Vedanta Sutra. It is because he has
received his knowledge from a bona fide spiritual master in a disiplic succession. Later on even his words were
misinterpreted by Sankara Acarya as mayavada because Sankara didn’t receive his knowledge from a spiritual
master coming down from Srila Vyasadeva. It is therefore essential to receive knowledge of sambandha,
abhideya and prayojana from a spiritual master in one of the four vaisnava sampradayas, who actually knows
the conclusions of Vedic teachings.

Even so, even in different vasianva sampradayas there are different prayojans or desired relationships with
Krsna and thus the sadhana in each sampradaya varies. In the Sri Sampradaya, the prayojana is svarupya mukti
and so the sadhana is to serve Lord Narayana in awe and veneration. In the Visnu Swami sampradaya, the
prayojana is to serve Bala Gopal in parental rasa and so the sadhana is centered around the worship of Bala
Gopal. In the sampradaya of Srila Rupa Goswami, the formost disciple of Sri Caitanya Mahaprabhu, the
prayojana is pure un-alloyed service to Krsna and so the sadhana is to serve Sri Caitanya Mahaprabhu by
serving His sankirtana mission and hearing and chanting the glories of Sri Sri Radha Krsna in Vrndavana as
Lord Caitanya did.

The position of the spiritual master is that he instructs the disciple first in sambandha jnana, to remind him of
his relationship with Krsna, and then in abhideya and prayojana tattvas to properly establish him in the process
of devotional service and fix him on the goal of love of God.

Thus the two roles of the spiritual master are as diksa and siksa guru. The diksa guru reestablishes the disciple
in his relationship with Krsna by imparting sambandha jnana. This entails giving the disciple spiritual initiation
which has 5 aspects called panca samskara1.

tapah pundram tatha nama mantro yagas ca pancamah

ami hi panca-samskarah paramaikanti-hetavah

These are: 1. tapa – represented by neckbeads which symbolize rejecting the material world and unfavorable
activities related to it such as meat eating, gambling, intoxication and illicit sex and accepting favorable
activites such as cleanliness, rising early etc, 2. urdhvapundara – upward pointing tilaka which establishes goal
of loving service in the spiritual sky the upward leading path of devotional service, 3. nama - a spiritual name
which establishes the disciples eternal identity as a servant of Krsna, chanting the Lords holy name a fixed

1
one may refer to Baladeva Vidyabhusana’s Prameya Ratnavali 8.5 and 8.6
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number of times daily, 4. mantra – chanting of gayatri mantra in connection with worshiping the deity and 5.
yaga – which is deity worship and other related angas of bhakti.

Thus established in his eternal relationship with Krsna, the disciple may practices the process of devotional
service abhideya as instructed by the guru. As the disciple advances, the siksa guru gives instructions on the
more subtle aspects of devotional service and finally on the platform of brahmabuta either directly or indirectly
reveals the disciples svarupa siddhi in the prayojana realm.

The diksa guru who reveals sambandha jnana to the disciple is said to be the representative of adi guru Lord
Balarama, or Nityananda Prabhu. The siksa guru may be the representative of either Baladeva or Srimati
Radharani. For devotees in conjugal rasa, the siksa guru is a representative of Srimati Radharani. For devotees
in the other rasas, the siksa guru is a representative of Sri Baladeva. Initially the relationship with the diksa
guru is most important, later the relationship with the siksa guru becomes prominent. It maybe that the diksa
and siksa guru are the same person, even if they are different persons, they are to be honored equally, being
considered one, as they represent the one supreme personality of Godhead.

It is essential that this sambandha, abhideya and prayojana jnana is received from an authentic spiritual master
in parampara otherwise one will not properly understand the meaning of the Vedic teachings and will not
achieve the teachings highest benefit.

For example, one may think that he is a vaisnava engaged in performing bhakti. But if he has a mistaken idea of
sambandha jnana and thinks that the jiva and Krsna are one, then he may mistakenly think that prema the
prayojana of bhakti means to merge with Krsna like “Radha.” Thus he will employ the sadhana of hearing and
chanting Krsna’s glories but the offensive mentality of thinking that he is a gopi, or even Sri Radha herself.
There are many such persons living in Vrndavana and Radha Kunda with this mentality. Such offensive rascals
will not only not achieve any benefit from this mistaken understanding of shastra, but will be punished to suffer
in hell for a very long time. As Srila Bhaktisiddhanta Sarasvati Thakura Prabhupada said to Srila Prabhupada
that, “These people are not living in Radha-kunda. They are living in Naraka-kunda.”-( Srimad Bhagavatam
clas 6.320-23- Gorakhpur, February 14.1971)

As another example, is one may again have mistaken idea of sambandha jnana thinking that the jiva is bhagavan
and thus belive that the prayojana or perfection of existence is sayujya mukti or merging with Brahman. Thus
he will perform the sadhana or renunciation, and possibly yoga to achieve this end and avoid hearing and
chanting about Krsna all together.

Conclusion,
Thus in order to receive a bona fide or pure vastu traya of the Veda as reviled by Sri Caitanya Mahaprabhu one
has to receive spiritual initiation from the guru who is connected to a disciplic succession coming down form
the adi guru Sri Krsna who is the original author of the Vedic literatures.

The Gayatri Mantras and the process of worship

Thesis
Veda means knowledge and Vedanta means the conclusion of knowledge. Vedanta and all Vedic knowledge is
composed of sambandha, abhideya and prayojana.

Doubt
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Besides vedic knowledge the gayatri manrtas are also used for spiritual elevation are those also composed of
vastu-trayi?

Objections,
Since they gayatri mantras are used for upasana or worship and meditation aren’t they only part of abhideya or
process?

Replay to objection
The gayatri mantra is the most important and original vedic mantra. Regarding gayatri mantra Lord Caitanya
stated that since the essential teaching in of the Veda is sambandha, abhideya and prayojana, and as the Vedas
expanded from the gayatri mantra which is expanded from the syllable Aum. Therefore the essential meaning of
both the gayatri mantra and aum or om is sambandha, abhideya and prayojana.

gäyatréra arthe ei grantha-ärambhana

“satyaà paraà“-sambandha, “dhémahi“-sädhana-prayojana

In the beginning of Çrémad-Bhägavatam there is an explanation of the Brahma-gäyatré mantra. “The Absolute
Truth [satyaà param]’ indicates the relationship, and ‘we meditate [dhémahi] on Him” indicates the execution
of devotional service and the ultimate goal of life.

Lord Caitanya taught that the syllable “a” refers to the supreme Lord, “u” refers to the process of devotional
service and “m” refers to the living entity.

There are many gayatri mantras, the specific features of a gayatri mantra is its 8 syllable meter2 and that it
contains the three words, vidmahe, dimahi and pracodayat. Vidmahe refers to sambandha the relationship
between the Lord and the living entity, dimahi referes to abhideya or the process of devotional service and
pracodayat to prayojana or the goal of love of God.

In the Gäyatré mantras used in païcarätrika worship, there are three stages of meditation: sambandha
(relationship), by acknowledgement (vid) of the Lord; abhidheya (process), or worship (dhé) of the Lord by
which one can develop prema; and prayojana (result), or prema, which impells the devotee (pracodayät)
spontaneously to the Lord.

Conclusion
Thus the essential Vedic teachings of sambandha, abhideya and prayojana are also found within the gayatri and
the aumkara.

“…Lord Kåñëa is worshiped by the Gäyatré mantra, and the specific mantra by which He is worshiped is called
Käma-gäyatré. Vedic literatures explain that that sound vibration which can elevate one from mental concoction
is called gäyatré.... In Brahma-saàhitä a nice description of the flute of Kåñëa is given: "When Kåñëa began to
play on His flute, the sound vibration entered into the ear of Brahmä as the Vedic mantra oà." This oà is
composed of three letters-A, U, and M-and it describes our relationship with the Supreme Lord, our activities by
which we can achieve the highest perfection of love, and the actual position of love on the spiritual platform.

2
Gaudiya’s break up the mantra into 3 sections for sambhanda, abhideya, and prayojana multiplying the 8 syllables by the 3
sections equaling 24, whereas others break it up into 4 padas of 6 syllables each
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When the sound vibration of Kåñëa's flute is expressed through the mouth of Brahmä, it becomes Gäyatré. Thus
by being influenced by the sound vibration of Kåñëa's flute, Brahmä, the supreme creature and first living entity
of this material world, was initiated as a brähmaëa. That Brahmä was initiated as a brähmaëa by the flute of
Kåñëa is confirmed by Çréla Jéva Gosvämé. When Brahmä was enlightened by the Gäyatré mantra through
Kåñëa's flute, he attained all Vedic knowledge. Acknowledging the benediction offered to him by Kåñëa, he
became the original spiritual master of all living entities…” (Teachings of Lord Caitanya)

Tri-Murti or the Three Deities, Madana-mohana, Govinda and Gopinatha

Thesis
The most worshipable Lord Sri Krsna is the embodiment of all Vedic knowledge.

Doubt,
Lord Krsna is one but Vedic knowledge is composed of three elements namely sambandha, abhidheya and
prayojana.

Objections
How can the same person simultaneously embody three different aspects of the transcendental knowledge.

Replay to objection
We have already discussed that in the initiation or pancasamskara the disciple receives from the spiritual
master, the mantras for the performance of deity worship (mantra and yaga). The process of deity worship is
one of the essential items of abhideya or the process of devotional service. None the less the mood in which one
approaches the deity is also set under the scientific basis of sambandha, abhideya and prayojana which are
personified by the tree deities, Madanamohana, Govinda and Gopinatha who are all non different from Lord Sri
Krsan. Therefore these deities are very dear to the followers of Sri Caitanya Mahaprabhu.

ei tina öhäkura gauòéyäke kariyächena ätmasät

e tinera caraëa vandoì, tine mora nätha

These three Deities of Våndävana [Madana-mohana, Govinda and Gopénätha] have absorbed the heart and soul
of the Gauòéya Vaiñëavas [followers of Lord Caitanya]. I worship Their lotus feet, for They are the Lords of
my heart.( Cc. Adi 1.19)

Sri Madhana Mohana is the worshipable deity of Srila Sanatana Goswami, Sri Govindadeva is the worshipable
deity of Srila Rupa Goswami and Sri Gopinatha is the deity of Madhu Pandita Goswami.

In this material world the all devouring enemy of the living entity is lust which manifests as sex desire, causing
the living entity to become bound up in material activities and further forgetful of the relationship with Krsna.
As sambandha murti, Sri Madana Mohana, the enchanter of cupid, attracts the living entity back to His lotus
feet and thus brakes the living entities false attraction with the material world and reestablishes their
relationship with Him.

jayatäà suratau paìgor mama manda-mater gaté

mat-sarvasva-padämbhojau rädhä-madana-mohanau

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Glory to the all-merciful Rädhä-and Madana-mohana! I am lame and ill advised, yet They are my directors, and
Their lotus feet are everything to me.

Having been reestablished in a proper understanding of one’s real identity as a servant of Sri Krsna, the
devotees senses are purified by being engaged by the abhideya murti, Sri Govinda (the master of the senses) in
the process of devotional service.

dévyad-våndäraëya-kalpa-drumädhaù çrémad-ratnägära-siàhäsana-sthau
çrémad-rädhä-çréla-govinda-devau preñöhälébhiù sevyamänau smarämi

In a temple of jewels in Vrndavana, underneath a desire tree, Sri Sri Radha Govinda, served by Their most
confidential associates, sit upon an effulgent throne. I offer my humble obeisances unto Them.

Ultimately when the devotee attains the stage of prema the prayojana murti, Sri Gopinatha, the Lord of the
Gopis, calls the devotee with His transcendental flute to engage in loving pastimes.

çrémän räsa-rasärambhé vaàçé-vaöa-taöa-sthitaù

karñan veëu-svanair gopér gopénäthaù çriye ’stu nah

Sri Sri Radha Gopinatha, who originated the transcendental mellow of the rasa dance, stands on the shore in
Vamsivata and attracts the attention of the cowherd damsels with the sound of His celebrated flute. May they all
confer upon us their benediction.

Srila Prabhupada included the above trimurti pranama mantras from Caitanya Caritamrta into the
mangalacarana he would chant before lectures, or when performing initation ceremonies. Thus Srila
Prabhupada established to his followers the importance of taking shelter of these three deities.

In the gayatri mantras these deities are present as vidmahi, dimahi and pracodayat. In the Gopal Mantra these
deities are present in the names Krsna, Govinda and Gopijanavallabha.

Conclusion
In this age one has to be initiated by the process of panca samskara which enables one to receive and appreciate
the original vastu traya. By this process one engages in worship of Tri-Murti: Madana Mahana, Govinda Deva
and Gopinatha who are respectively the presiding deities of sambandha, abhideya and prayojana and by their
mercy one receives the full benefit of the descending process and realizes full meaning and implication of vastu
traya.

On the other hand those who don’t take diksa from a authorized disciplic succession and do not worship the tri
murti become victims of their conditioned nature and take shelter in various misinterpretations of the pure vastu
traya such as the vaisnava appasampradays, mayavada philosophers and other world religions.

We will end this discussion on vastu-trayi - sambandha, abhideya and prayojana, with a beautiful verse from
Vidagda Madhava where Sri Radha laments that she is in love with who she thinks to be three different people,
in fact they are all Krsna in the moods of Sri Madana Mohana, Sri Govinda and Sri Gopainatha.

ekasya çrutam eva lumpati matià kåñëeti nämäkñaraà

sändronmäda-paramparäm upanayaty anyasya vaàçé-kalaù

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 eña snigdha-ghana-dyutir manasi me lagnaù paöe vékñaëät
kañöaà dhik puruña-traye ratir abhün manye måtiù çreyasé

“[Experiencing previous attachment to Kåñëa (pürva-räga), Çrématé Rädhäräëé thought:] ‘Since I have heard
the name of a person called Kåñëa, I have practically lost My good sense. Then, there is another person who
plays His flute in such a way that after I hear the vibration, intense madness arises in My heart. And again there
is still another person to whom My mind becomes attached when I see His beautiful lightning like effulgence in
His picture. Therefore I think that I am greatly condemned, for I have become simultaneously attached to three
persons. It would be better for Me to die because of this.’
(Vidagdha-madhava 2.9.)

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