The Vedas

The Vedas are the original knowledge given by the Supreme Personality of Godhead in the
beginning of Creation. They were revealed by the Lord Himself to Brahma, from within his
heart (tene brahma hrida ya adi-kavaye [SB 1.1.1]).
Srila Prabhupada writes:

The original source of knowledge is the Vedas. There are no branches of knowledge, either
mundane or transcendental, which do not belong to the original text of the Vedas. They have simply
been developed into different branches. They were originally rendered by great, respectable and
learned professors. In other words, the Vedic knowledge, broken into different branches by different
disciplic successions, has been distributed all over the world. No one, therefore, can claim
independent knowledge beyond the Vedas.
(SB 1.4.23 purport)

Everything we know, material and spiritual, everything we want to learn, or everything we

have forgotten long ago, has its origin in the Vedas.

The word “veda” comes from the sanskrit root “vid” which means “to know” and thus
“veda” means knowledge. Veda denotes the Science of God, and the ultimate goal of life.
The Vedic literatures describe the divine laws enacted by the Supreme Personality of
Godhead (dharmam tu saksad bhagavat-pranitam [SB 6.3.19]). These divine injunctions
are the root of the original religion in the Universe. “The Vedas constitute the root of all
dharma.”(Manusmriti) The Vedas themselves proclaim tasya vak-tantir namani damani
tasyedam vaca tantya namabhir damabhih sarvam sitam: "The threads of this
transcendental sound form a string of sacred names, but also a set of binding ropes. With
the rope of their injunctions, the Vedas tie up this entire world, leaving all beings fettered
by false designations.”(SB 10.87.27. purport)

Srila Prabhupada compares the Vedas to a manual by which the customer can understand
how to use properly the goods he has bought:

The other day I explained, Veda means, just like this dictaphone machine is manufactured, along
with [it] one literature is also compiled. So customers, they are given the delivery of the machine as
well as the literature how to use it. That is the Vedas. Therefore Krsna says that vedanta-krd, I am
the compiler of the Vedas. Because if He does not give the literature, then how will [we] use the
machine. The manufacturer of the machine, he knows how to use it, what for it is, how to
manipulate it. (Srila Prabhupada, lecture on Bhagavad-gita in Paris, August 5, 1976.)

Similarly, by following the Vedic rules, the living entities can learn how to deal properly
with the material energy, and how to attain liberation from it.

The Vedas are perfect and complete. They are free of the four defects of the conditioned
souls namely to make mistakes, to be in illusion, to cheat, and to have to rely on imperfect
senses. Therefore they are called “apauruseya”, not made by a man. In the introduction to
Isopanisad Srila Prabhupada writes:

The Vedas are not compilations of human knowledge. Vedic knowledge comes from the spiritual
world, from Lord Krishna.

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Thus the Vedic injunctions are absolute. Even if they contradict what is usually called
“common sense”, they are still to be accepted as a self-sufficient authority. Srila
Prabhupada gives often the example of the cow dung being pure:

This is the Vedic principle, and we accept it. Vedic principles are accepted as axiomatic truth, for
there cannot be any mistake. That is acceptance. For instance, in India cow dung is accepted as
pure, and yet cow dung is the stool of an animal. In one place you'll find the Vedic injunction that if
you touch stool, you have to take a bath immediately. But in another place it is said that the stool of
a cow is pure. If you smear cow dung in an impure place, that place becomes pure. With our
ordinary sense we can argue, "This is contradictory." Actually, it is contradictory from the ordinary
point of view, but it is not false. (Introduction to Isopanisad)

The Vedic literatures are not a subject of mundane empirical research. The nonbelievers
have not a bona fide access to the divine secrets of the Vedic texts (bhakto 'si me sakha ceti
rahasyam hy etad uttamam, BG 4.3). Although many scholars endeavor to explore the
scriptures of Bharata Varsa, they often find themselves unable to even properly date them,
what to speak of understanding their real meaning.

Indeed, Moriz Winternitz, one of the most respected chronologists, argues that any attempt to
reconstruct the Vedic period is unscientific. He writes, "The chronology of the history of Indian
literature is shrouded in truly terrifying darkness." Winternitz quotes a pioneer American Sanskritist
who years ago said, "All dates given in Indian literary history are pins set up to be bowled down
again. (Readings in the Vedic Literatures – Satsvarupa Das Goswami)

The difficulties the scholars meet with, while attempting to trace back the beginning of the
Vedas, are easy to explain if we are aware that the Vedas are in fact eternal. In
Brihadaranyaka Upanisad (2.4.10) it is stated that Rg, Yajur, Sama, Atharva Vedas, the
Puranas and Itihasas are the very breath of the Lord. Since the Supreme Personality of
Godhead is absolute, he is identical with his breath. Consequently the Vedas are non
different from Him.

There is no difference between the Vedas and the Lord. The Vedas aim at the understanding of the
Lord, and the Lord is the Vedas personified. (SB 3.1.33, purport)

In the beginning of creation, Lord Krishna revealed the Vedas to Brahma, the first living
being in the Universe. Brahma handed down the divine knowledge to his mental sons, the
great sages (rsis). The sages taught the same knowledge to his disciples and in this way the
scriptures were transmitted without any change. Sometimes some parts of the scriptures
get lost due to break in disciplic succession (sa kaleneha mahata yogo nastah parantapa,
BG 4.2) They are again heard in trance by the rsis. Rsi means a seer or one who perceives
the Vedic texts (mantra drsta). He hears it in trance and realizes its meaning. Thus the
Vedic sages play a crucial role for preserving the scriptures and presenting them again and
again to the world.

When the Vedas are being recited, it is the tradition to mention the name of the rsi who is
connected with the particular section, as well as his lineage or “gotra”. For instance,
“Agastyo Mitravarunih”, that is Agastya, the son of Mitra-Varuna, or “Madhuchanda
Visvamitrah”, the sage Madhuchanda, descended from the Visvamitra gotra. The fact that
the mantras are associated with the names of different sages does not mean that the sages
themselves composed the mantras. When we say that Columbus discovered America we
do not mean that he created it, rather we mean that he made the continent known to the

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world. Similarly the Vedic seers did not create the Vedic mantras, they merely revealed
them for the benefit of all. Srila Prabhupada explains:

Regarding your first question, who is the speaker of Isopanisad? The speaker is the Vedas
personified. In the Vedic age a disciple heard from the Spiritual Master messages which were coming
down in disciplic succession, so a disciple, whatever he heard from his bona fide Spiritual Master,
would recite. The Vedic mantras are known as Sruti, to hear from authoritative source and then
repeat it, chanting. So there is no question of who wrote it, it is said that no human being has
compiled them. Later on, before the beginning of Kali Yuga, all Vedic mantras were written in
books, most of them were done by Srila Vyasadeva Mahamuni and his different disciples.
(Letter to Citsukananda, 70-04-28)

The Vedas are called “sruti” which means “that what is heard”. The word “srotra” means
“ear”. The Vedas have been handed down orally from generation to generation and have
not been taught or learned from any written text. In the previous ages the Brahmanas were
so intelligent that they were able to remember and understand the Vedic mantras just by
listening them from the Guru. 5000 years ago Srila Vyasadeva could see that the
intelligence of the people living in Kali Yuga will decrease and therefore he divided the
unified Veda:

Originally the Veda is one. But Srila Vyasadeva divided the original Veda into four, namely Sama,
Yajur, Rg, Atharva, and then again they were explained in different branches like the Puranas and
the Mahabharata. (SB 1.3.21)

Thus the great sage Vyasadeva, who is very kind to the ignorant masses, edited the Vedas so they
might be assimilated by less intellectual men. (SB 1.4.24)

Srila Vyasadeva entrusted the different branches of the Vedas to his disciples. All these learned
scholars, in their turn, rendered their entrusted Vedas unto their many disciples, grand-disciples and
great grand-disciples, and thus the respective branches of the followers of the Vedas came into
being. (SB 1.4.23)

At the end of every Dvapara Yuga there is different Vyasa who divides the Vedas for the
benefit of the less intelligent men. Both Srimad Bhagavatam and Visnu Purana declare that
the present Vyasa, Krishna-dvaipayana Vyasa, is an incarnation of the Lord.
In Sri Visnu Purana (3.4.2.–5) Parasara Muni says:

Then, during the period of the twenty-eighth Manu, the great master, my son Vyasa, divided the one
Veda with four divisions into four separate books. In the same way as he, the brilliant editor of the
Vedas, arranged their entire text into various books, so have other Vyasas in the past, including
myself. O best of brahmanas, you can understand that thus in each of the rotations of the cycle of
four ages a different Vyasa organizes the branches of the Vedas. But know that Krishna Dvaipayana
Vyasa is the Supreme Lord Narayana Himself. Who else on this earth, Maitreya, could be the author
of the Mahabharata?

In Srimad Bhagavatam it is stated:

Thereafter, in the seventeenth incarnation of Godhead, Sri Vyasadeva appeared in the womb of
Satyavati through Parasara Muni, and he divided the one Veda into several branches and sub-
branches, seeing that the people in general were less intelligent. (SB 1.3.21)

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The language of the Vedas, sanskrit, is known as “the language of God and the demigods”
(Srila Prabhupada, letter to Madhusudana). Srila Prabhupada translates the word
“sanskrit” as “the most perfect”:

Sanskrit is the origin of all languages of the civilized peoples. It is most perfect, not only descriptive;
the word “Sanskrit” means “the most perfect”. Because not a single word you can pronounce
without having a bona fide principle.

Sanskrit language is not result of casual convention between people; it is a reproduction in

sound of the structure of reality. As a contemporary scholar admits:

Sanskrit words were not just arbitrary labels assign to phenomena; they were the sound forms of
objects, actions and attributes, related to the corresponding reality in the same way as visual forms,
and different only in being perceived by the ear not by the eye. (Thomas J. Hopkins, as quoted in
“Sonic Theology” by Guy L. Beck)

Manu-samhita (1.21) states:

Sarvesam tu sa namani karmani ca prthak prthakveda-sabdebhya evadau prthak-samstas ca nirmame

Lord Brahma learned the names of various objects and the duties of various classes of people from
the words of the Vedas, and thus he could propagate the manifest divisions of names and duties.

In his Harinamrta Vyakarana Srila Jiva Gosvami states:

Narayanad udbhuto yam varnakramah

The Sanskrit letters originate from Narayana.

When properly chanted, the Vedic mantras have the power to manipulate the physical
reality in miraculous ways. Lord Brahma was able to accomplish the great task of creating
the Universe by the power of the Vedic mantras.

In ultimate sense, the Vedas are divine personalities who are personal associates of the
Supreme Personality of Godhead. They eternally reside in the abode of the Lord. From
Srimad Bhagavatam we learn that before the creation, the personified Vedas woke up Lord
Maha-Visnu by offering Him prayers:

Sri Sanandana replied: After the Supreme Lord withdrew the universe He had previously created, He
lay for some time as if asleep, and all His energies rested dormant within Him. When the time came
for the next creation, the personified Vedas awakened Him by chanting His glories, just as the poets
serving a king approach him at dawn and awaken him by reciting his heroic deeds. (SB 10.87.12-
13)

The Samhitas
Let us now take a closer look at the four Vedas.
Although eternal, they enter the material world periodically, at the beginning of each day
of Brahma when one Veda appears from each of his four mouths:

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 When Lord Brahma first spoke the four Vedas with his four mouths, the mantras were mixed
together like an unsorted collection of various types of jewels. Srila Vyasadeva sorted the Vedic
mantras into four divisions (samhitas), which thus became the recognizable Rg, Atharva, Yajur and
Sama Vedas. (SB 12.6.50, purport)

According to Muktikopanisad originally the four Vedas had 21, 109, 1000, and 9 branches
respectively, or in total 1,130 branches (sakhas). Every branch of the Vedas consists of
four parts: Samhita, Brahmana, Aranyaka and Upanisad. Consequently there were
originaly 1,130 Samhitas, 1,130 Brahmanas, 1,130 Aranyakas and 1,130 Upanisads. By the
influence of time, however, many texts have been lost.

When we speak about one of the four Vedas, often we actually mean its Samhita part only.
For example if we have a book, which contains just the Samhita part of Rgveda, the book
still will be called “Rgveda”. So when we mention a particular Veda in the paragraph
bellow, we mean its Samhita part.
The word “samhita” means “systematized and collected together”. The Samhitas are the
main parts of the Vedas. They consist of mantras dedicated to different demigods.

Rgveda has 10,552 verses arranged in 10 sections called mandalas.

The word “rk” means “stotra or hymn”. Rgveda constitutes mainly of hymns invoking the
demigods like Indra, Agni, Surya, Marut, and Rudra. Rgveda starts and ends with suktas
glorifying Agni. There are also some stories including a narration of Lord Vamanadeva. In
Rgveda the Supreme Personality of Godhead is glorified in the Purusa Sukta which appears
in the 90th chapter of the 10th mandala. It is said that Purusa Sukta is the original Vedic
Hymn form which all the Vedas emanate. It is the standard prayer demigods recite to
please Lord Maha-Visnu.
In the famous verse form Rgveda it is stated:

tad visnoh paramam padam

sada pasyanti surayah
diviva caksur atatam

The Personality of Godhead Visnu is the Absolute Truth, whose lotus feet all the demigods are
always eager to see. Like the sun-god, He pervades everything by the rays of His energy. He appears
impersonal to imperfect eyes. (Rgveda Samhita 1.20.22)

Modern indologists often assert that Rgveda is the oldest of all Vedas. This is not accepted
by the followers of the Vedic tradition. The Vedas are eternal and thus there is no need to
endeavor to prove which one came first. Moreover in Rgveda itself, Yajurveda and
Samaveda are mentioned in several places.

Yajurveda has 1,975 verses in 10 chapters. The word “yajus” comes from the root “yaj”
which means “to worship”. “Yajna” is derived from the same root. Consequently “yajus”
means the worship connected with sacrifices. Yajurveda is a practical application of the
mantras from the Rgveda for performing yajnas. Yajurveda describes in prose the actual

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conduct of the rites. For instance, how to create the fire altar for yajna, how to perform
ashvameha, rajasuya, darsa-purnamasa, somayagya sacrifices, etc. The Purusa Sukta from
Rgveda appears with some changes in Yajurveda too.

A distinctive feature of Yajurveda is that it is divided in two parts, Sukla Yajurveda and
Krishna Yajurveda. Before the time of Yajnavalkya, Yajurveda was one undivided scripture.
Yajnavaklya learned it from Visayampayana. Because of some mistake Yajnavalkya was
rejected by his Guru, and was ordered to return back everything he had learned from him.
Yajnavalkya vomited the mantras from Yajurveda. Afterwards he worshiped the sun-god
and received from him new Yajur-mantras, unknown even to Visayampayana. This “new”
compilation of mantras is known as “Sukla Yajurveda”. The “old” part that was taught by
Visayampayana is Krishna Yajurveda. (The story appears in Srimad Bhagavatam, 12 canto,
chapter 6).

Isopanisad occurs toward the end of the Samhita of the Sukla Yajurveda.

Among the four Vedas Yajurveda has the largest number of followers. Most of the North
Indian Brahmanas belong to Sukla Yajurveda, while in South India Krishna Yajurveda
predominates. The family (gotra) of Rupa and Sanatana Gosvami belonged to the Sukla
Yajurveda tradition.

Samaveda has 1,875 verses in 21 chapters. The word “sama” refers to that which brings
equipoise or tranquility to the mind. By the hymns of the Rgveda the deities are invoked
(sambandha), by following the injunctions of the Yajurveda the sacrificial fire altar is
prepared and the ritual is properly conducted (abhideya). Through the mantras of
Samaveda the same deities are being glorified and pleased (prayojana). Many of the
mantras from Rgveda appear in Samaveda also, but they are chanted according to different
rules. While the rks are chanted with tonal differences only, the “samanas” (mantras of
Samaveda) are actually singed. The Vedic musical science has its origin in Samaveda.

The samanas have a special potency to please the deities invoked. In Bhagavad-Gita Lord
Krishna says: “vedanam sama-vedo 'smi”, “Of the Vedas I am Samaveda” (BG 10.22) The
Lord says furthermore: “brihat-sama tatha samnam”, “Of the hymns in the Samaveda I am
the Brihat-sama”. (BG 10.35)

Lord Caitanya’s father, Jaganatha Misra, was a samavedi.

Atharvaveda comprise of 5,977 verses in 20 chapters.

The word “atharvan” means a priest. Atharvaveda is mainly in prose. It contains mantras
and rituals for fulfillment of material desires like to bring welfare in the family, to remove
the effects of sinful activities (prayascita), to cure snakebite etc. There are also mantras for
guarding oneself from misfortunes and incantations which bring destruction to one’s
enemies. The magical rites have their origin in this Veda.

It is important to understand that the Vedas are not polytheistic although they do
prescribe worship of several demigods. The Vedic version is that there is only one
Supreme Personality of Godhead as it is confirmed in the already quoted verse from
Rgveda:

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 tad visnoh paramam padam
sada pasyanti surayah
diviva caksur atatam

The Personality of Godhead Visnu is the Absolute Truth, whose lotus feet all the demigods are
always eager to see. Like the sun-god, He pervades everything by the rays of His energy. He appears
impersonal to imperfect eyes. (Rgveda Samhita 1.20.22)

The different demigods are different manifestations of one underlying reality:

The one reality is called by the wise in different ways: Agni, Yama, Matarisva… (Rgveda 1.164.46)

This unified reality is the Supreme Lord Sri Krishna and all demigods are but different
aspects of His Universal Form. (BG 11.15)

As contemporary scholars acknowledge:

Indian monotheism in its living forms, from the Vedic age until now, has believed rather in
the unity of the gods in God, than the denial of gods for God. Hence Indian monotheism has a
peculiarity which distinguishes it from Christian and Mohamedan. This is a persistent
feature of Orthodox Indian faith throughout, not mere a passing phase of the Vedic times.
(“An introduction to Indian Philosophy” by Satishandra Chaterjee and Dhirendramohan Datta,
University of Calcutta, 2004)

The Samhita and Brahmana section of the Vedas deal mainly with the performing of
yajnas. The yajnas are conducted by four brahmana priests (rtviks), assosiated with each
of the four Vedas. The “hota” priest invokes the deities through the mantras of Rgveda.
The “adhvaryu” arranges the sacrifice according to Yajurveda. The rtvik who glorifies the
demigods by singing the hymns from Samaveda is called “udgata”. There is also a priest
who supervises the entire yajna. It is his responsibility to point out the mistakes in the
conduct of the sacrifice and to lay down the prayascita (atonement) for it. He is called
brahma and he acts according to Atharvaveda.

The Brahmanas and the Aranyakas

So far, we dealt with the Samhita part of the Vedas only.
The next part is called “Brahmana”. The Brahmanas are prose texts which explain the
meaning and the practical application of the Samhitas. They give elaborate instructions
how to perform the yajnas.

Professor Apte, in his dictionary, describes the Brahmana portion of the Vedas as that portion which
states the rules for employment of hymns at various sacrifices and gives detailed explanations of
their origin, sometimes with lengthy illustrations in the form of legends and stories. It is distinct
from the mantra [Samhita] portion of the Vedas. (CC Adi Lila, 7.106, purport)

The Brahmanas are meant for the householders. When conducting the prescribed rites
purifies them, they can retire in the forests to undergo austerities. Therefore, the next
section of the Vedas is called “Aranyaka”. The word “aranya” means a forest. The

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Aranyakas, like the Brahmanas, serve as a guide for understanding the meaning of the
mantras from the Samhitas. The difference is that the Aranyakas are giving the esoteric,
hidden meaning of the Samhitas. They throw light on the metaphorical passages of the
scriptures. In the Aranyakas, more importance is given to the inner purpose and
significance of the sacrifice. For example, Brihadaranyaka Upanisad (which is both
Aranyaka and Upanisad) opens with a philosophical explanation of the horse sacrifice.

The Samhitas are compared to a tree, the Brahmanas are the flowers, the Aranyakas are the
unripe fruit, and the Upanisads are the juice of the mellow fruit. The Upanisads point to
the Brahman, the Supreme Transcendence. They give spiritual knowledge, which leads the
soul to liberation from the bondage of matter.

The Upanisads are of special importance and therefore we will deal with them separately
little later.

Standard classifications of the Vedic literatures

Karma kanda and jnana kanda

These four parts of the Vedas (Samhitas, Brahmanas, Aranyakas, and Upanisads) were
traditionally studied at different stages of life. The Vedic brahmacaris were memorizing the
mantras from the Samhitas and were learning how to chant them according to the strict
rules. The grihastas followed the instructions given in the Brahmanas in order to perform
their religious duties as householders. The Aranyakas prepare one for the stage of
complete renunciation of the world. Therefore they were studied by the vanaprastas. And
the Upanisads were meant for the sannyasis.

The Samhitas and the Brahmanas represent the karma kanda portion of the Vedas.

The Aranyakas and the Upanisads outline the jnana kanda part.

The rituals prescribed in the karma kanda section are meant to gradually purify the heart
of the performer. By honoring yajna-sista (food taken after performance of yajna - BG
3.13) and by listening the instructions of the learned brahmana-priests, the karma kandis
are expected to develop detachment from the material rewards of the sacrifices. Uplifted in
this way, they can aim in attaining liberation from material existence (mukti). And even
beyond that, to achieve shelter at the lotus feat of the Supreme Personality of Godhead.

The scriptures compare Lord Yajna [Visnu] to a bridge (setu) that spans the shores of material
desire and spiritual desire. Satapatha Brahmana, a karma-kanda scripture, follows this bridge from
earth to heaven. 1 Mundaka Upanisad, a jnana-kanda scripture, follows the bridge farther, to the

1
Satapatha Brahmana, kanda 8, adhyaya 2, brahmana 10, verse 1:
The sacrificer makes for himself that passage across, a bridge (setu), for the attainment of the heavenly
world.

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 immortal Self. 2 Svetasvatara Upanisad follows the bridge farther still, to the Supreme Personality of
Godhead (purusam mahantam). 3 Inviting karmis and jnanis to associate with His setu form, the
Lord becomes sacrifices that attract their natures.
(Suhotra Swami, “Substance and Shadow”).

Thus both karma kanda and jnana kanda part of the Vedas share the same goal.

Sruti, Smriti and Nyaya

Besides the divisions of karma and jnana kanda, the Vedic literatures are being classified in
three main sections namely sruti, smriti and nyaya.

Sruti
The four Vedas are the sruti portion.

Smriti
Smriti sastras are compiled remembering the meaning of the sruti and hence the name
smirti (what is remembered). In smriti the great sages - followers of the Vedas - explain
the different branches of Vedic knowledge. Smriti includes the Puranas, Mahabharata,
Ramayana, the Agamas, etc. Among the Smritis there is a body of literature which is also
called smriti such as Manusmriti. These scriptures are part of dharmasastra or books
giving religious code. Manusmriti states: “The Sages who had mastered the Vedas
composed the Smritis. Find out what they have to say.” Thus the smriti represent the
living Vedic tradition.

One of the differences between Sruti and Smriti is the sanskrit language used in them. The
sanskrit in the Vedas is called “vedic Sanskrit”. The Vedic Sanskrit is famous for its rigid
rules regarding pronunciation. The words have accent, akin to notes in music, and a
word's meaning can change drastically simply by changing the accent of its letters. There is
a well known story from Srimad Bhagavatam about the appearance of Vrtrasura. His father,
Tvasta, wanted to have a son who is an enemy of Indra. Unfortunately, instead of chanting
the mantra indra-satro short, Tvasta chanted it long, and its meaning changed from "the
enemy of Indra" to "Indra, who is an enemy." Thus, instead of an enemy of Indra, there
appeared Vritrasura, of whom Indra was an enemy.

Smritis on the other hand are written in laukika (classical) Sanskrit. It does not have
accent in its words.

2
Mundaka Upanisad 2.2.5:

He in whom the heaven (dyauh), the earth (pritivi) and the sky (antariksam) are woven, the mind (manah)
also, with all the vital airs (prana); know Him as the Self (atma), and pay no heed to other words, for He is
the bridge to immortality.

3
Svetasvatara Upanisad 3.8:

I know that Supreme Person, radiant like the sun beyond darkness. Knowing Him alone, one crosses over
death. He is the only path to immortality.

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Nyaya
Nyaya refers to Vedanta Sutra. In Vedanta Sutra Srila Vyasadeva systematizes the
philosophy of the Upanisads in a very concise, (sutra) form. In a purport to Sri Caitanya
Caritamrita Srila Prabhupada writes:

According to learned scholars, there are three different sources of knowledge, which are called
prasthana-traya. According to these scholars, Vedanta is one of such sources, for it presents Vedic
knowledge on the basis of logic and sound arguments. In the Bhagavad-gita (13.5) the Lord says,
brahma-sutra-padais caiva hetumadbhir viniscitaih: “Understanding of the ultimate goal of life is
ascertained in the Brahma-sutra by legitimate logic and argument concerning cause and effect.”
Therefore the Vedanta-sutra is known as nyaya-prasthana, the Upanisads are known as sruti-
prasthana, and the Gita, Mahabharata and Puranas are known as smriti-prasthana. All scientific
knowledge of transcendence must be supported by sruti, smriti and a sound logical basis. (CC Adi
Lila, 7.106)

There are some scholars who accept only the four Vedas as authoritative Vedic scriptures,
thus disregarding the Smritis. The Vaisnavas however regard as Vedic literatures the
Itihasas (Ramayana and Mahabharata), and the Puranas. This is confirmed by the Srutis
themselves. Chandogya Upanisad, one of the ten most important Upanisads, declares:
“itihasa-puranam pancamam vedanam vedam”, “the Itihasas and Puranas are the fifth
Veda”. Brihadaranyaka Upanisad states that the Itihasas and Puranas share the same nature
with the Vedas in terms of being “apauruseya”:

My dear Maitreyi, the Rg, Yajur, Sama, and Atharva Vedas, as well as the Itihasas and Puranas, all
appear from the breathing of the Supreme Being. (Brhad-aranyaka Up. 2.4.10)

The Acaryas uphold the same understanding. For example in his book “Vedartha-
sangraha” Sri Ramanujacarya states: itihasa-puranayoh vedopabrimhanayoh: “the Itihasas
and Puranas, which seek to augment the Vedas, embody the same truth.” (Vedartha-
sangraha 216)

In our Gaudia Sampradaya Srila Jiva Gosvami in his Tattva Sandarbha proves that the
Puranas are authoritative Vedic scriptures meant to explain the meaning of the Vedas. Jiva
Goswami gives the example of a chipped gold bracelet. It is to be supplemented only with
gold, and not with any inferior material. In the same way the Vedas are completed and
enhanced by the Puranas and especially by Srimad Bhagavatam:

This is why the Mahabharata [Adi-parva 1.267] and Manu-samhita state, “One should complement
one’s understanding of the Vedas with the help of the Itihasas and Puranas.” And elsewhere it is
stated, “The Puranas are called by that name because they complete (purana).”

This explanatory role of the Smritis is mentioned in the Nirukti dictionary:

As confirmed in the Nirukti dictionary, lokyate vedartho 'nena: "The purpose of the Vedas is
explained by the smriti scriptures."
(BG 15.18 purport)

Sometimes it is said that Vedas speak as a king does. The subject must obey king’s orders
without arguing back. The Puranas however speak as an intimate friend. They explain in

10
simple words why the rules and regulations should be followed, and how the obedience to
sastra will bring a good fortune to the follower.

Srila Prabhupada concludes:

Above the four Vedas, namely Rg, Yajur, Sama, and Atharva, there are the Puranas, the
Mahabharata, Samhitas, etc., which are known as the fifth Veda. Sri Vyasadeva and his many
disciples were all historical personalities, and they were very kind and sympathetic toward the fallen
souls of this age of Kali. As such, the Puranas and Mahabharata were made from related historical
facts which explained the teaching of the four Vedas. There is no point in doubting the authority of
the Puranas and Mahabharata as parts and parcels of the Vedas. In the Chandogya Upanisad (7.1.4),
the Puranas and Mahabharata, generally known as histories, are mentioned as the fifth Veda.
According to Srila Jiva Gosvami, that is the way of ascertaining the respective values of the revealed
scriptures.
(SB 1.4.19, purport)

Foolish people say that the Puräëas have no connection with the Vedas. However, the Puräëas are
supplementary explanations of the Vedas intended for different types of men. All men are not equal.
There are men who are conducted by the mode of goodness, others who are under the mode of
passion and others who are under the mode of ignorance. The Puräëas are so divided that any class
of men can take advantage of them and gradually regain their lost position and get out of the hard
struggle for existence. (SB 1.2.4, purport)

Not only the Puranas are authoritative Vedic books, but in fact Srimad Bhagavata Purana is
the topmost Vedic literature (SB 1.1.3).

In his Tattva Sandarbha Srila Jiva Goswami proves that Bhagavatam is the emperor among
all pramanas. Since Srimad Bhagavatam contains the essence of all scriptures, the meaning
we derive from the Vedas and Upanisads should not contradict the conclusions of
Bhagavatam.

Caturdasa-vidya
An important way of classifying the Vedic literatures is according to the fourteen divisions
of knowledge (caturdasa-vidya).

Srila Prabhupada mentions them in a purport to Bhagavad Gita 10.32:

For advanced education there are various kinds of books of knowledge, such as the four Vedas, their
six supplements, the Vedanta-sutra, books of logic, books of religiosity and the Puranas. So all
together there are fourteen divisions of books of education.

Visnu Purana also states:

The four Vedas with its six angas, mimamsa, nyaya, dharma sastra, and Puranas are considered the
fourteen types of knowledge.
(Visnu Purana 3.6.28)

Thus the fourteen books of knowledge are the four Vedas, the six Vedangas (Siksa,
Vyakarana, Chanda, Nirukta, Kalpa, and Jyotis), and the four Upangas (Vedanta, Purana,
Dharmasastra, and Nyaya).

11
Since we already spoke about the four Vedas, let us now take a look at the Vedangas.

Vedangas
The word vedanga means the limb (anga) of the body of “Vedapurusa”, the personified
knowledge. The Vedangas provide an access to the Vedas and explain how the Vedic
knowledge should be used. There are six Vedangas:

Siksa (phonetics)
The correct pronunciation of the Vedic mantras according to strict rules is of utmost
importance for the success of any yajna. Siksa is a very complicated science because in the
Vedic sanskrit every letter has four vocal dimensions to observe: pitch (high, low or
medium voice); duration (shorter or longer); position (cerebral, palatal, nasal, etc.) and
stress (how much the letter should be stressed).

Vyakarana (grammar)
There are two sets of grammar, one for the Vedic Samhitas and one for the Smritis. The
sages Panini and Patanjali are among the foremost authorities of Vyakarana.

Chanda (prosody/meter)
There are different Vedic Chandas (metres) according to the number of their letters and
lines. Anustup for instance has 32 letters in four lines (8+8+8+8). If the chand has 36
letters in four parts (8+8+12+8) it is called brhati. The Gayatri chand has 24 letters in
three parts (8+8+8).
Unlike the mundane poetry, the Vedic metres are not a result of human speculations, but
rather they are eternal and divine as the Vedas themselves. In Srimad Bhagavatam
(3.12.45–46) it is stated:

The principal Vedic hymn, gayatri, was generated from the skin, tristup from the flesh, anustup
from the veins, and jagati from the bones of the Lord of the living entities. The art of writing verse,
pankti, became manifested from the bone marrow, and that of brihati, another type of verse, was
generated from the life-breath of the Lord of the living entities.

Nirukta (vocabulary) Nirukta deals with the etymology and the meaning of the words
used in the Vedas. It explains why or how a word is used in particular context.

Jyotis (mathematics and astronomy)

By Jyotis it is possible to choose an auspicious moment for performing a sacrifice.

Kalpa (ritual)
After memorizing the Vedas and learning the science of proper pronunciation, after
mastering the grammar, the chandas, nirukta and jyotis, a man is expected to apply all this
knowledge in practical work. The Kalpa deals with this practical application of the Vedic
knowledge in life. It describes in detail all the ritualistic and non-ritualistic religious
observances prescribed in the Vedas. For example: the general daily prayer (sandhya
vandana), hospitality to a guest, daily studies of the scriptures, birth or name giving
ceremony of a child, marriage, establishment of a deity in the Temple, etc.

12
 Upangas
The prefix “upa” means “subsidiary”. The Upangas deal with the practical application of
the Vedic knowledge in human life. As we already mentioned, there are four upangas:

Vedanta (Philosophy)
Vedanta gives the philosophical interpretation of the Vedic texts.

Purana (History)
Historical accounts describing how different personalities used or misused the Vedas and
what result they achieved. There are two kinds of histories, namely the general histories
(Purana) and specific histories about certain person (Itihasa).
Parts of the broad category of history are also the social sciences, sometimes called
Upavedas (Gandharvaveda – music, drama and dance; Ayurveda - medicine and
psychology; Sthapanaveda - deities, architecture, city planning; Dhanurveda - military and
political sciences).

Based on these Vedic sciences there are 64 Vedic arts which teach how to apply the science
in the practical life.

Dharmasastra (the religion of the human beings)

The Dharmasastras describe the appropriate standards for human behavior.

Nyaya (Logic)
Nyaya teaches the proper way of thinking.

We can conclude that besides the four Vedas the Vedic literatures include also other
scriptures like the Vedangas, Upavedas, Vedanta Sutra, Puranas, Itihasas, Dharmasastras,
and the Agamas.

This is the opinion of all great Acharyas like Ramanuja, Madhva, and Jiva Gosvami.

Srila Prabhupada writes:

The most widely recognized scriptures in the world are the Vedas. The Vedas have been divided into
four parts: Sama, Yajur, Rg and Atharva. The subject matter of the Vedas is very difficult for a man
of ordinary understanding. For elucidation, the four Vedas are explained in the historical epic called
the Mahabharata and in eighteen Puranas. The Ramayana is also a historical epic which contains all
the necessary information from the Vedas. So the four Vedas, the original Ramayana by Valmiki, the
Mahabharata and the Puranas are classified as Vedic literatures. The Upanisads are parts of the four
Vedas, and the Vedanta-sutras represent the cream of the Vedas. To summarize all these Vedic
literatures, the Bhagavad-gita is accepted as the essence of all Upanisads and the preliminary
explanation of the Vedanta-sutras. One may then conclude that from the Bhagavad-gita alone one
can have the essence of the Vedas, for it is spoken by Lord Sri Krishna, the Supreme Personality of
Godhead, who descends upon this material world from the antimaterial world in order to give
complete information of the superior form of energy.
(“Easy jorney to other planets – Antimaterial worlds”)

13
 Upanisads (Vedanta)
The Upanisads are the final portion of the Vedas. They have a special significance and thus
deserve a special attention.

The Upanisads are important because they are widely recognized as an authoritative
source of knowledge. All sampradayas (the four Vaisnava schools and the followers of Adi
Sankara) base their teachings on the Upanisads. Since the other schools do not usually
accept Srimad Bhagavatam as the most authoritative evidence, in the past the Gaudia
Acaryas had to quote from the Upanisads in order to establish their conclusions.
Consequently when Srila Bhaktisidhanta Sarasvati Thakur had his bhakti-sastri courses in
Gaudia Math, the Upanisads were included as a part of the studies.

Srila Prabhupada in several places in his books and lectures stresses the importance of
giving references from the Upanisads:

Upanisads are the headlines of the Vedas. Just like in a chapter there is a headline, similarly these
Upanisads are the headlines of the Vedas. There are 108 Upanisads, principal. Out of that, nine
Upanisads are very important. So out of those nine Upanisads, Svetasvatara Upanisad, Taittireya
Upanisad, Aitareya Upanisad, Isopanisad, Isa Upanisad, Mundaka Upanisad, Mandukya Upanisad,
Kathopanisad, these Upanisads are very important. And whenever there is argument on some point,
one has to give reference from these Upanisads. If one can give reference from the Upanisads, then
his argument is very strong. Sabda-pramana. Pramana means evidence. Evidence... If you want to
gain in your case... Just like you have to give very nice evidence in a court, similarly, according to
Vedic culture, the evidence is pramana. Pramana means evidence. Sabda-pramana. (Srila
Prabhupada lecture, November 27, 1968, Los Angeles)

The Upanisads are widely recognized not only in India but in the West as well. Their lofty,
esoteric teachings have drawn the attention of many scholars and philosophers. For
example,

The famous German philosopher, Arthur Schopenhauer, became completely enchanted by the
Upanisads. Upon reading a translation into Latin, he called them ‘the production of the highest
human wisdom.’ Considering the Upanisads to contain almost superhuman conceptions,
Schopenhauer said , ‘It is the most satisfying and elevated reading which is possible in the world; it
has been solace in life and will be the solace of my death.’ (Devamrita Swami, “In search of Vedic
India”)

Although the western scholars generally do not view the Upanisads as absolute spiritual
authority as the Indian transcendentalists do, the upanisadic texts are still considered as
one of the most important sources of knowledge in the Vedic tradition.

Consequently, preaching from the Upanisads would be appreciated among the scholars
both in the East and in West.

Besides the importance for the preaching mission, the Upanisads are of great value for the
devotees themselves. Knowledge of the Upanisads can strengthen the faith of the sadhakas,

14
to deepen their knowledge and understanding of the philosophy of Krishna consciousness.
Srila Prabhupada writes:

The Vaisnavas are by far the greatest philosophers in the world, and the greatest among them was
Srila Jiva Gosvami Prabhu, whose philosophy was again presented less than four hundred years later
by Srila Bhaktisiddhanta Sarasvati Thakura Maharaja. Therefore one must know very well that
Vaisnava philosophers are not sentimentalists or cheap devotees like the sahajiyas. All the Vaisnava
acaryas were vastly learned scholars who understood Vedanta philosophy fully, for unless one
knows Vedanta philosophy he cannot be an acarya. To be accepted as an acarya among Indian
transcendentalists who follow the Vedic principles, one must become a vastly learned scholar in
Vedanta philosophy, either by studying it or hearing it. Bhakti develops in pursuance of Vedanta
philosophy. This is stated in Srimad-Bhagavatam (1.2.12):

tac chraddadhana munayo jnana-vairagya-yuktaya

paçyanty atmani catmanam bhaktya sruta-grihitaya

The words bhaktya sruta-grihitaya in this verse are very important, for they indicate that bhakti
must be based upon the philosophy of the Upanisads and Vedanta-sutra. Srila Rupa Gosvami said:

sruti-smriti-puranadi-pancaratra-vidhim vina
aikantiki harer bhaktir utpatayaiva kalpate

“Devotional service performed without reference to the Vedas, Puranas, Pancaratras, etc., must be
considered sentimentalism, and it causes nothing but disturbance to society.” There are different
grades of Vaisnavas (kanistha-adhikari, madhyama-adhikari and uttama-adhikari), but to be a
madhyama-adhikari preacher one must be a learned scholar in the Vedanta-sutra and other Vedic
literatures because when bhakti-yoga develops on the basis of Vedanta philosophy it is factual and
steady. [Brs. 1.2.101]

A sincere devotee must, therefore, be prepared to hear the Vedic literature like the Upanisads,
Vedanta-sutra and other literatures left by the previous authorities, or Gosvamis, for the benefit of
his progress. Without hearing such literatures, one cannot make actual progress. And without
hearing and following the instructions, the show of devotional service becomes worthless and
therefore a sort of disturbance in the path of devotional service.
(CC Adi Lila, 7.102 purport)

The Upanisads constitute the philosophical section of the Vedas. They give spiritual
knowledge about the impersonal Brahman and the Supreme Personality of Godhead. The
Upanisads are called “Vedanta”. That means that they reveal the ultimate meaning of the
Vedas which goes beyond the ritualistic ceremonies for material prosperity. As it is stated
in Gitopanisad, the essence of all the Upanisads:

trai-gunya-visaya veda
nistrai-gunyo bhavarjuna

The Vedas deal mainly with the subject of the three modes of material nature. O Arjuna, become
transcendental to these three modes.
(BG 2.45)

The Upanisads themselves proclaim that even after study of the Vedas with all their
branches one’s education is not complete until he studies the Upanisads. (Chandogya
Upanisad, chapters 6 and 7.)

Therefore the teachings of the Upanisads are sometimes called “Vedopanisad”, or the
mystery of the Vedas. (Taittirya Upanisad 1.11)

15
The fact that the Upanisads comprise the philosophical conclusions of the Vedas does not
mean that they are something like the Western philosophical speculations.

In the context of the Western philosophy the truth is apprehended merely on an

intellectual plane, and the method of knowledge is to explain the sense data with mental
speculation.

The Vedic method of knowledge is “darsana”, a systematic revelation of spiritual reality.

The Upanisads are sabda brahma, spiritual sound vibrations. They are intended to bestow
genuine realizations (vijnana) that the self is not matter but a spirit soul (“aham
brahmasmi”, Brhadaranyaka Upanisad) and that the individual soul is depended on the
Supreme Soul (“eko bahunam yo vidadhati kaman”, Katha Upanisad).

In the Vedas there is a prescribed way of life for the civilized man; there are many rules
and duties intended to discipline and purify him. After leading such a life dedicated to self-
realization and eventually forsaking all materialistic activities, the seeker meditates on the
truths of the Upanisads. Thus these truths are not merely intellectual ideas but become a
living spiritual reality.

Therefore according to Brhadaranyaka Upanisad (2.4.5), there are three stages of

education.

First is sravana, or hearing from a teacher, then manana, or acquisition of spiritual insight
and understanding by reflecting on the subject, and finally, realization an application in
life, or nidhidyasana. As we can see from the history of the Western philosophy, the level
of realization and practical application of the spiritual knowledge was very rarely reached.

The word Upa-ni-sat means “Sit near by”. That refers to acquiring spiritual knowledge
from a bona fide Spiritual Teacher who is coming in an authoritative disciplic succession
and is fixed in the Absolute Truth:

tad-vijïanartham sa gurum evabhigacchet

samit-panih srotriyam brahma-nistham

To understand these things properly, one must humbly approach, with firewood in hand, a spiritual
master who is learned in the Vedas and firmly devoted to the Absolute Truth.
(Mundaka Upanisad 1.2.12)

The ancient sage Dramida has defined the term “upanisad” as that which is deeply
immersed in Brahman (brahmani upanisanneti upanisat).

The Upanisads contain sacred doctrines (rahasyas) which are to be imparted only to
qualified students. Thus they are described as “guhya-vidya” or secret knowledge. Since
Bhagavad Gita (Gitopanisad) contains the essence of all the Upanisads, the same concept
and indeed the same words appear also there:

sa evayam maya te 'dya

yogah proktah puratanah
bhakto 'si me sakha ceti

16
 rahasyam hy etad uttamam

That very ancient science of the relationship with the Supreme is today told by Me to you because
you are My devotee as well as My friend and can therefore understand the transcendental mystery of
this science. (BG 4.3)

idam tu te guhyatamam
pravaksyamy anasuyave

My dear Arjuna, because you are never envious of Me, I shall impart to you this most confidential
knowledge and realization. (BG 9.1)

The Upanisads are known as “brahma-vidya”, knowledge of Brahman. They are the
foundation of all Vedanta schools of thought (the four Vaisnava Sampradayas and the
followers of Adi Sankara).

Muktikopanisad gives a list of 108 Upanisads (CC Adi Lila, 7.108)

Out of them there are fourteen Upanisads which are regarded as most important. They are:
Isa, Kena, Katha, Prasna, Mundaka, Mandukya, Aitareya, Taittirya, Brhadaranyaka,
Chandogya, Svetasvatara, Kausitaki, Subala, and Mahanarayana. These fourteen Upanisdas
are usually categorized as principal since they are extensively quoted in Vedanta Sutra as
well as in the bhasyas (commentaries) of the three important commentators on Vedanta –
Sankara, Ramanuja and Madhva. The first ten Upanisads, known as “Dasopanisads”, have
separate commentaries by both Sankara and Madhva. Ramanuja did not write
commentaries on the Upanisads but his follower Rangaramanuja wrote commentaries on
them except Isopanisad.

Although Baladeva wrote commentaries on the ten Upanisads only his Isopanisad
commentary is available at present.

All Vedanta schools of thought accept that the principal Upanisads deal with five main
subject matters:

1. The nature of Brahman

2. The nature of the soul (jivatma) and its relation to Brahman
3. The material energy, its origin and connection to Brahman
4. The means of attaining Brahman (sadhana)
5. The nature of the Supreme Goal and the status of jiva in mukti

Regarding the first topic, the nature of Brahman, the central issue is whether Brahman is
without characteristics (this is the Mayavada concept called nirvisesa), or he has
characteristics (that is called the savisesa doctrine, uphold by the Vaisnavas).

Regarding the jiva the important topic is whether it is different from Brahman or identical
in all aspects to Him.

Concerning the material energy, the key issue is whether it is created by Brahman and is it
real or illusory.

17
As far as sadhana is concerned, the question is whether knowledge about the identity
between jiva and Brahman is enough for liberation.

And regarding mukti the major issue is whether the jiva retains its individuality in the
state of liberation (as told by the Vaisnavas), or it is merged in Brahman (the opinion of
the impersonalists).

There is no disagreement among the different schools of Vedanta that these are the main
topics of the Upanisads. However, the Acaryas differ in the way they explain them. The
differences are caused often by the language of the Upanisads which is esoteric and
conveys more then one meaning. More importantly there are passages which seem to
disagree with each other. The classic example is the Chandogya Upanisads text “tat tvam
asi” which out of the context appears to establish the identity of the jiva and Brahman.
There are other places in the Upanisads however, were the difference between the living
entity and Brahman is firmly declared (“nityo nityanam cetanans cetananam” (Katha
Upanisad).

Similarly Mundaka Upanisad describes the Absolute Truth in negative terms like invisible
(adresya) and ungraspable (agrahya), suggesting that it is devoid of characteristics. But the
same Upanisads describes Brahman also as omniscient (sarvajna) and all knowing
(sarvavit).

These apparently contradictory statements have confused the western scholars. The
majority of them made the wrong conclusion that the Upanisads do not present coherent
system of philosophy and if at all a system of philosophy in a broad sense is formulated, it
is the impersonal monism of Sankara.

Thus the modern scholars, who never practiced or indeed accepted the discipline of the
Vedic method of knowledge, failed to understand the message of the Upanisads.

The traditional commentators on Vedanta do not accept the conclusion reached by the
contemporary scholars. All the Acaryas, who were not simply scholars but spiritually
enlightened souls, accept that the Upanisads present a complete and consistent system of
transcendental philosophy.

The fact that Srila Vyasadeva, the incarnation of the Supreme Personality of Godhead,
systemized the teachings of the Upanisads in his Vedanta Sutra, establishes without a
doubt that the Upanisads contain a unified system of philosophy.

The philosophy of the Upanisads is in perfect harmony with the conclusions reached by all
other Vedic literatures:

There is complete agreement among the Upaniñads, Vedänta-sütra, Vedas, Bhagavad-gétä and
Çrémad-Bhägavatam, and no one should try to reach any conclusion about the Vedas without
receiving instructions from members of Vyäsadeva's disciplic succession, who believe in the
Personality of Godhead and His diverse energies as they are explained in Çré Éçopaniñad.
(Isopanisad, mantra 7, purp.)

18
 Isopanisad
Isopanisad (or Isavasyopanisad) is usually listed as the first of the Dasopanisads. It appears
in the Vajasaneya Samhita of Sukla Yajurveda. Although it is one of the smallest Upanisads
containing only 18 mantras, it is highly respected among all Indian transcendentalists
because it represents in a terse form the fundamental topics of Vedanta. Srila Baladeva
Vidyabhusana declares Isopanisad as “the acarya among the srutis”.

Among the principal proponents of Vedanta, Sankara and Madhva have written a
commentary on Isopanisad. Although Ramanuja has not written a separate commentary,
he has commented on some important mantras in Sribhasya and Vedartha-sangraha.

The very first word of the first mantra of Isopanisad (isavasyam) is a starting point of a
discussion about the nature of the Ultimate Reality (Brahman). Isa refers to the Supreme
Ruler of the Universe, the Lord. According to Ramanuja the word “vasyam” means that
which is being pervaded. “Vasyam” can imply also that the Supreme Lord as the supporter
of the universe is present in everything as Supersoul. “Idam sarvam” refers to all conscious
beings and inert matter, and the word kincha means that there is nothing that is not
pervaded by the Lord.

Madhva interprets the compound word “isa-vasyam” as the universe which is the
residence of the Supreme Personality of Godhead (SB 8.1.10). The word “jagatyam” refers
to the primeval matter and “jagat” denotes the manifested creation. The universe is
dependent on the Supreme Ruler and it is by His grace that it is able to function.

Isopanasiad firmly asserts that the Supreme Being is the Ruler and the Owner of the
cosmic creation. Since He is described in clearly personal features He can not be the
impersonal (nirvisesa) Brahman. The very word “Isa” (translated by Srila Prabhupada as
“The Lord”) suggests that we deal with two different entities, namely the Ruler and the
ruled (Isa and anisa). “Isa” means also that the universe is dependent on the Supreme
Lord.

In Isopanisad the Supreme Personality of Godhead is described as “ekam”, (one) which

implies that there is nothing greater or equal to Him. He is unmoving (anejat) because all
other beings in the universe are pervaded by Him. According to the illustrious successor of
Ramanuja, Vedanta Desika, the description of the Lord as being simultaneously far and
near (mantra 5) means that He is very far from the atheists and very near to the devotees.

Sankara interprets the mantras 6 and 7 in a sense that only Brahman is real and the
universe does not actually exist (brahma satyam jagan mithya). All Vaisnava
commentators refute this theory. The followers of Ramanuja point out that in the context
of the opening hymn of Isopananisad, the material creation, which is supported and
pervaded by the Lord, cannot be false. The alignment of Brahman and the cosmos which is
suggested in the mantra 7 does not mean that only Brahman is real and the universe is

19
bogus. It means that the Supreme Lord is present inside the universe as a Supersoul
(Antaryamin).

Srila Prabhupada also rejects the idea that the material world is false:

This material world is avyaya, eternal energy, but it is not false, as the Mayavad philosophers say,
jagan mithya. No. Jagat is not mithya, it is fact, but it is temporary. That is the Vaisnava philosophy.
We don't say that this world is false. Why should it be false? If it has come from the truth, how can
it be false? Purnam idam, purnam adah, purnam adam, purnat purnam udacyate. It is perfect. But it
is being misused. That is maya. How is it being misused? Krishna says that He is the enjoyer.
Bhoktaram yajña-tapasam sarva-loka-mahesvaram. He is the proprietor of all the lokas, all the
brahmandas, but unfortunately, we are dismissing Krishna. We are trying to be the enjoyer of this
material world. That is maya. The world is not maya, but the intention of the living entities to enjoy
this material world, to satisfy their senses, that is maya. They are becoming entangled while trying
to enjoy this material world.
(Srila Prabhupada lecture, Bg 16.10 Hawaii 1975)

In another lecture Srila Prabhupada points out how the mayavadis reached out this
fallacious conclusion:

One is very, very busy for acquiring things for enjoy, sense enjoyment, and when he's dissatisfied,
he cannot fully enjoy, neither he's satisfied, he says, brahma satyam jagan mithya, "This world is
false. There is no need of this world. The grapes are sour." The same story. The jackal and the
grapes. A jackal wanted to eat the grapes, and it jumped many times, but could not approach the
grapes. So at last he satisfied himself that "There is no need of the grapes. It is sour." So this brahma
satyam jagan mithya is like that. When one is fed up or tired of this world, he cannot enjoy it due to
age or other circumstances, at that time, he says, jagan mithya. Why jagan mithya? If God is truth,
then creation of God is also truth. Why it should be mithya? But because he has no knowledge,
sufficient knowledge of the Vedic instruction, isavasyam idam sarvam, purnam adah purnat purnam
udacyate [Isopanisad, mantra 1], he does not know that creation of God is complete.
(Srila Prabhupada lecture SB 1.2.19, 30 October 1972, Vrindavana)

In mantra 2 Isopanisad emphasizes the performance of karma for a lifetime. The text
reads:
“One may aspire to live for hundreds of years if he continuously goes on working in that
way…”
In his commentary on this verse Sankara states that this injunction applies only to the
karma-yogis who have not attained atmajnana (knowledge that the self is different form
the matter). For the jnana-yogis, or the persons who have attained atmajnana, it is not
necessary to perform any kind of prescribed activities; rather they should only meditate on
the impersonal Brahman. The implication of this statement is that the fruitive work and
bhakti are considered identical, and thus bhakti is not actually required for attaining
mukti.

According to the followers of Madhva and Ramanuja however, the term “karma” should be
understood in a sense of performing the prescribed duties without attachment to their
fruits and with full dedication to the Supreme Lord. Such activity does not cause material
bondage (na karma lipyate nare). Ramanuja particularly defines karma as an aid (anga) of
upasana (bhakti). The practitioner overcomes the reactions from his sinful and pious
deeds by performing detached work (karma), and thus freed from material bondage
meditates on the Lord (upasana). Only through upasana aided by karma one is able to

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achieve the Supreme Goal. In his purport to this verse Srila Prabhupada develops this
concept:

The instructions of Sri Isopanisad are more elaborately explained in the Bhagavad-gita, sometimes
called the Gitopanisad, the cream of all the Upanisads. In the Bhagavad-gita (3.9-16) the Personality
of Godhead says that one cannot attain the state of naiskarmya, or akarma, without executing the
prescribed duties mentioned in the Vedic literature. This literature can regulate the working energy
of a human being in such a way that he can gradually realize the authority of the Supreme Being.
When he realizes the authority of the Personality of Godhead—Vasudeva, or Krishna—it is to be
understood that he has attained the stage of positive knowledge. In this purified stage the modes of
nature—namely goodness, passion and ignorance—cannot act, and he is able to work on the basis
of naiskarmya. Such work does not bind one to the cycle of birth and death. (Isopanisad, mantra 2,
purport)

The four concluding mantras of Isopanisad describe the conditioned soul as covered by the
lower modes of material nature (apihitam). The self can be uplifted and restored in its
original position only by the mercy of the Supreme Personality of Godhead. The statement
from the mantra 16 “yo’sav asau purusah so ham asmi” is taken by Sankara to means that
the individual soul and Brahman are one and the same. However, according to Ramanuja
here “I” does not mean only the individual soul, but the Supersoul in it as well, and
“purusa” refers to the Supreme Person as indicated in the Purusa Sukta from Rgveda.
Consequently the text implies that the Paramatma in me is the same as the Paramatma
situated everywhere else in the universe. Madhva reads the verse in the same way: “the
Purusa who is present in all the demigods is present in me as the Lord. The God present in
all these is one.”

According to the Vaisnava Acaryas the word “agni” in the concluding hymn refers to the
Paramatma. Only Paramatma can eradicate the impediments in the form of sins and take
the devotee to His Supreme Abode which is the final goal of the spiritual practice. Vedanta
Desika points out that the last mantra of Isopanisad demand full surrender of the soul to
the Supersoul (saranagati). Srila Prabhupada’s comment on this mantra is in the same
spirit:

By surrendering to the Lord and praying for His causeless mercy, the devotee can progress on the
path of complete self-realization. The Lord is addressed as fire because He can burn anything into
ashes, including the sins of the surrendered soul.
(Isopanisad mantra 18, purport)

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