Dasa Mula Tattva - (Srila Bhaktivinoda Thakura) - Aman

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Daça-müla-tattva Translated by Sarvabhävana däsa All Rights Reserved ©2008 - 2019 No part of this book may be reproduced, stored in a retrieval system, or transmitted in any form, by any means, including mechanical, electronic, photocopying, recording, or otherwise, without the prior written permission of the publisher. 1. Daça-müla-tattva—The Ten Esoteric Truths 2. The Veda—The Perfect Proof, Ämnäya 3. Çré Kåñëa—The Supreme Absolute Truth 4. Çré Kåñëa—Endowed with All Potency 5. Çré Kåñëa—The Ocean of Devotional Rasa 6. The Jéva—Çré Hari’s Separated Energy 7. The Jéva—Subject to Captivation by Mäyä 8. The Jéva—The Liberated Transcendental Position 9. All Creation—Inconceivably, Simultaneously, One and Different from Çré Kåñëa 10. Pure Devotion—The Only Means of Perfection 11. Prema Prayojana—The Ultimate Goal All glories to Çré Guru and Gauräìga The Ten Esoteric Truths of the Vedas Oà Viñëupäda Çréla Bhaktivinode Öhäkura Translated by Çréman Sarvabhävana Däsa 1 Edited by Çréman Keçédamana Däsa Dedication Dedicated to Oà Viñëupäda Paramahaàsa Parivräjakäcärya Añöottara-çata Çré Çrémad Nitya-lélä-praviñöa A.C. Bhaktivedanta Swami Prabhupäda, who fourteen times garlanded the globe with the sparkling spiritual gems that are the Daça-müla-tattva. Introduction - The Life and Times of Çréla Bhaktivinode Öhäkura The importance of this book cannot be overstated, for herein, all the essential teachings of the Vedas are concisely expounded. These gems are revealed by the spiritual and intellectual brilliance of Çréla Bhaktivinode Öhäkura, illuminating all who will glance this way with the guiding light of Vedic truth. In these pages, the devotion of the Öhäkura to Çré Kåñëa Caitanya Mahäprabhu is wonderfully predominant. However, at the time of writing, the start of the twentieth century, the effulgence of Vedic knowledge was all but covered. Misinterpretation, speculation and condemnation were the order of the day as a means of approach to the oldest literature of mankind—the sacred Vedas. Spirituality was outmoded; the darkness of materialism, godless economic development and sensual pursuits were the programme for the 'modern' age. But the Öhäkura would have none of that. 2 His life's mission became to re-establish and present in their original pristine purity the tenets of Çré Kåñëa Caitanya Mahäprabhu, whom he came to term as the "Eastern Saviour." During March 1486, as the full moon arose, Çré Mahäprabhu appeared in Çré Mäyäpur Dhäma, Navadvépa, West Bengal, India. In the Vedic literature, His advent and activities are foretold, the Çrémad Bhägavatam (11.5.32): kåñëa-varëaà tviñäkåñëaà säìgopäìgästra-pärñadam yajïaiù saìkértana-präyair yajanti hi su-medhasaù "In the Age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the names of Kåñëa. Although His complexion is not blackish, He is Kåñëa Himself. He is accompanied by His associates, servants, weapons and confidential companions." An incarnation of the Supreme Absolute Truth, Çré Kåñëa, as a devotee, to teach and mercifully bestow loving devotion to Himself upon ailing mankind. However, at the time of the Öhäkura, few knew and fewer still properly practiced the sublime transcendental tenets of Çré Gauräìga Mahäprabhu. The pure spiritual lila of the transcendental world, revealed particularly in the Çrémad Bhägavatam, had been misrepresented as equivalent to mundane condemnable activities. False imitationist gurus and devotees were guiding gullible fools on the path to Hell by their perverted practices—and all in the name of Çré Gaura Hari. A renowned intellectual, poet, scholar, linguist, philosopher of Calcutta and, himself, a respected responsible Deputy Magistrate of the then British Government, were all the ornaments of Çréla Bhaktivinode Öhäkura, then know as Kedarnatha Datta. Yet, he studied humbly at the feet of his spiritual preceptors—in particular, Çréla Jagannätha däsa Bäbäjé in whose heart the correct paramparä understanding of Çré Gauräìga Mahäprabhu shone brightly. 3 The Öhäkura started a vigorous campaign of Kåñëa consciousness helped, most notably, by his son, Bimala Prasäda, who was to become the celebrated Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda, the spiritual master of Çréla A.C. Bhaktivedanta Swami Prabhupäda, who was to spread the teaching of Mahäprabhu globally by founding of the International Society for Krishna Consciousness. The undaunted efforts of Çréla Bhaktivinode knew no bounds and great success followed his heroic struggles and campaigns. Books, essays, magazines, poems, songs, and commentaries flowed like the unstoppable Ganges from his pen. Preaching centres for the distribution of the Holy name were founded and the lost site of Çré Gaura Hari's transcendental birth revealed. The nectarine beverage of pure devotion to Çré Kåñëa flooded the land and is now available worldwide by the efforts of his spiritual descendants. The debt we owe such a devout devotee of Çré Gaura Hari is beyond calculation; let us bow our heads at his feet hoping that the dust thereof will become our only treasure. To this day, reverence for his name increases throughout the world. In the pages of this book stand proudly the ten pillars of the temple of Vedic Truth erected by the Öhäkura in his preaching work—the Daça-müla-tattva. These ten esoteric essential truths were mined from the fertile fields of the Vedic çastra by Çré Nimäi Pandit Mahäprabhu. They eloquently contain the whole gamut of Vedic knowledge and all are invited to study, memorise, contemplate and realize them for the successful practice and propagation of Kåñëa Consciousness. It is a central work of Vaiñëavism and the blueprint of the Öhäkura's blessed teachings with which all spiritual aspirants should be deeply familiar. In 1896, the Öhäkura himself predicted that the time was arriving when all philosophies and religions would flow into and find their fulfilment in pure Vaiñëava Sanätana-dharma, the eternal religion of all souls toward the Supreme Personality of Godhead, Çré Kåñëa, as per the teaching of Çré Viçvambhara Gauräìga Mahäprabhu. When one attentively and without prejudice studies the Daça-müla-tattva, one must agree. 4 To play a small part in the presentation of such perfection is the mercy of Çréla Bhaktivinode Öhäkura upon the translator, editor and the many souls involved in this first English publication. In particular, we wish to mention H.H. Vipra Mukhya Maharäj for his computer expertise and Çréman Säkñi-gopäla Däsa for his assistance in layout and proofreading. We hope the learned and respected readers will bless us and forgive any errors in our efforts. Jai Çré Kåñëa Caitanya Mahäprabhu. Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare Hare Räma, Hare Räma, Räma Räma, Hare Hare Yours in the service of Çré Guru and Çré Gauräìga, Keçédamana Däsa. Chapter One - Daça-müla-tattva—The Ten Esoteric Truths The One Eternal Religion Five centuries after the appearance of Çré Caitanya Mahäprabhu, numerous scholars are engaged in studies and research in scientific fields in various countries all over the world by His grace alone. As a result of these scholars' endeavours, their thoughts and concepts are spreading far and wide and dissipating darkness from the minds of students worldwide. The students in our country (India) are also assimilating this mundane knowledge in their schools and universities providing proof of alert and open minds. After wading through an ocean of debates and discussions and 5 browsing through different religious propaganda materials, a large section of these students have arrived at the conclusion that no other teacher in the annals of history can compare to Çré Caitanya Mahäprabhu as a preceptor, and that pure Vaiñëavism has no equal as a religion anywhere in the world. Sectarian and Non-sectarian Religion Excited and provoked by such a conclusion, millions of people are sincerely enquiring about the teachings of pure Vaiñëavism given by Çré Caitanya Mahäprabhu. The conviction that man’s religion is one, and not many, has become firmly rooted into the thoughts of learned men and academics. Man’s eternal religion cannot vary according to time and place. In truth, eternal religion is but one—not many. But then, why are there many religions? The answer is that man in his pure state of consciousness has but one eternal religion. However, having become captive and conditioned by matter, man’s religion has diverged into two: temporary or sectarian; and eternal or non-sectarian. Non-sectarian eternal religion does not change according to time, place and people. Whereas the conditioned living entities, having become captive and conditioned by matter, have developed various religions according to the differences of time, place and circumstances. Thus, sectarian religions have accepted different designations and forms in different countries. As and when the conditioned soul becomes free from mundane identifications, by and by his religion becomes non-sectarian. Liberated from all mundane identities man’s religion is one and eternal. Pure Vaiñëavism Çré Caitanya Mahäprabhu’s instructions on man’s eternal religion to the whole world are pure Vaiñëavism. It is stated in the Çré Caitanya-caritämåta Ädi-lélä (7.164-166): mathuräte päthäila rüpa-sanätana 6 dui senäpati kaila bhakti-pracäraëa nityänanda gosäïe päthäila gauòadeçe tiìho bhakti pracärila açeña-viçeñe äpani dakñiëa deça karilä gamana gräme gräme kaila kåñëa-näma-pracäraëa "Lord Caitanya dispatched the two generals Rüpa Gosvämé and Sanätana Gosvämé to Våndävana to preach the bhakti cult. As Rüpa Gosvämé and Sanätana Gosvämé were sent toward Mathurä, so Nityänanda Prabhu was sent to Bengal to preach extensively the cult of Caitanya Mahäprabhu. Çré Caitanya Mahäprabhu personally went to South India, and He broadcast the Holy Name of Lord Kåñëa in every village and town." What Çré Caitanya Mahäprabhu taught the whole world through His generals is also recorded in the Çré Caitanya-caritämåta Ädi-lélä (9.36+41): ataeva ämi ajïä dilu sabäkäre yäìhä täìhä prema phala deha’ yäre täre bhärata bhumite haila manuñya janma yära janma särthaka kari’ kara para-upakära "Therefore, I order every man within this universe to accept love of Godhead and in turn distribute it to others. One who has taken birth as a human being in the land of India (Bhärata-varña) should make his life successful and work for the benefit of all other people." Çré Caitanya’s Teachings Dear readers! Is it then surprising that intelligent and learned men would simply abandon the bandwagons of other religious preachers and desire to follow the teachings of pure Vaiñëavism as enunciated by Çré Caitanya Mahäprabhu, the Supreme Lord of all living entities? It is our duty now to compile Çré Caitanya’s instructions and present them to the world, as they are. Some demented persons try to exploit this opportunity to mislead the intelligentsia by propagating their own theory fabricated in the 7 factories of their limited minds. Some victims have forfeited the straight and simple path to embrace an almost insurmountable and complicated one, thereby deluding the world and themselves. Now, we must sincerely try to benefit the learned intelligentsia and students, who are worthy of our respect. In all good and auspicious projects, there is no greater hindrance than selfish motives and exploitation. Many are able to knowingly preach a bogus and adulterated spiritual paradigm guided by self-aggrandisement. Dear readers! We do not harbour ulterior motives of any kind. Monetary gains, fame, position, influence, and leadership—none of these are desirable to us. Our only desire and hope is that the nectar of Çré Caitanya’s instructions, which we have been able to relish by the saintly devotees' grace, may also be available to everyone. Realised and Scientific Esoteric Truth Recently, a new journal entitled, Çré Caitanya-mata-bodhiné, (purports to Çré Caitanya’s precepts) has caught our attention. The authors of this journal took upon themselves the task of globally propagating the creed of Çré Caitanya in its pristine form. In itself, their resolve stands above stricture. However, the methodology for compiling Çré Caitanya’s instructions they suggest is, to say the least, alarming. The authors are determined to compile Lord Caitanya’s precepts from the Sanskrit writings of the Gosvämés. They seem to forget that the essence of the Gosvämés’ books is contained in an unaberrated form in the Bengali treatise—Lord Caitanya’s biography by Çréla Kåñëadäsa Kaviräja Gosvämé, the Çré Caitanya-caritämåta. It would more than suffice if Çré Caitanya’s teachings based on the Çré Caitanya-caritämåta were to be broadcast worldwide. An erudite scholar and pure devotee of Çréla Kåñëadäsa Kaviräja’s stature is rarely found, especially at the present time. And if anyone proudly assumes he can crystallise the essence of Çré Caitanya’s philosophy from the Gosvämé’s writings better than Çréla Kaviräja Gosvämé then he is indeed an upstart and a pretender. Our limited intelligence prompts us to believe that when the truths contained in Çré Caitanya-caritämåta can be 8 delineated and broadcast universally then there can be no lack of knowledge—especially of Çré Caitanya’s tenets. It is true, however, Çréla Kaviräja Gosvämé has presented some parts of the esoteric theology in a cryptic fashion. Then, such Gosvämés treatises as the Six Sandarbhas, Bhakti-rasämåta-sindhu and so on may be studied to properly expand them. Original texts from these works must be located and elaborated upon to make the profound content of Çré Caitanya-caritämåta unequivocal and comprehensible. It seems that the intention of the authors of ’Çré Caitanya-mata-bodhiné’ is nothing short of trying to bite off more than they can chew. Our humble attempt in this book will be to delineate Çré Caitanya’s nectarine instructions from the Çré Caitanya-caritämåta. So, dear readers, I place one humble request at your feet. Çré Caitanya’s teachings are esoteric, scientific and absolute principles. Only an attentive reading will make them comprehensible. The practice nowadays is to read a novel reclining on the bed after supper and before sleep. However, Çré Caitanya’s teaching must not be treated or read in the same manner. The essence and profound conclusions of the entire Vedic scriptures lie encapsulated in His precepts. The transcendental truths contained in His teachings may only be grasped if and when they are read with proper faith, attentively and in the company of saintly personages, followed by discussions to mine out the gems of truth. Therefore, kindly discard previous habits of browsing and carefully delve into this book which delineates the ten esoteric principles and thereby crown our humble attempt with success. The Ten Esoteric Principles Taught by Çré Caitanya In His instructions, Çré Caitanya explained the three esoteric concepts from the scriptures known as: sambandha (eternal relationship), abhidheya (direct application) and prayojana (ultimate necessity). When instructing Çréla Sanätana Gosvämé, Lord Caitanya said (Cc. Madhya 20.143, 146): veda çästre kahe, sambandha, abhidheya, prayojana kåñëa, kåñëa-bhakti, prema-tina mahädhana 9 mukhya gauëa våtti, kiàva anvaya vyatireke vedera pratijïä kevala kahaye kåñëake "In the Vedic literature, Çré Kåñëa is the central point of attraction, and His service is our activity. To attain the platform of love of Kåñëa is life’s ultimate goal. Therefore, Kåñëa, Kåñëa’s service and love of Kåñëa are the three great riches of life. When one accepts Vedic literature by dictionary meaning or even by interpretation, i.e. directly or indirectly, the ultimate declaration of Vedic knowledge points to Lord Kåñëa." The Vedic literature is indeed authentic scripture. Whatever is found in the Veda is the absolute truth. The sole aim of the Veda is to reveal Kåñëa, either directly or indirectly, in some places as the principal topic or in other places as the subordinate topic. Therefore, when discussing the principle of sambandha, the Veda points to Kåñëa alone. Similarly, devotional service to Kåñëa is the abhidheya principle and love of Godhead, Kåñëa, is the singular necessity and ultimate objective of the entire Vedic literature, prayojana. In order to delineate the three principles of sambandha, abhidheya and prayojana we must first discuss the ten esoteric principles as enunciated by Çré Caitanya. Kärikä, Explanatory Verse ämnäyaù präha tattvaà harim iha paramaà sarva-çaktim rasäbdhià tad bhinnäàsäàç ca jévän prakåti-kavalitän tad-vimuktäàç ca bhävät bhedäbedha-prakäçaà sakalam api hareù sädhanaà çuddha-bhaktià sädhyaà tat-prétim evety upadiçati janän gaura-candraù svayaà saù "(1) The Vedas are the principal scriptural evidence, which in turn expound the following nine principles: (2) Kåñëa is the Supreme Absolute Truth. (3) Kåñëa is omnipotent. (4) He is the fountainhead of all relationships and love. (5) The living entities are His separated parts and parcels. (6) The living entity, due to his constitutional situation as the marginal energy, may come under the sway of the material energy. (7) Again, due to his marginal nature, the living entity in the liberated 10 condition is free of the influence of material nature. (8) The living entity and everything in this material cosmos is simultaneously one and different from the Supreme Lord, Kåñëa. (9) Pure devotional service is the living entity’s occupation and means. (10) Pure love of Kåñëa is the living entity’s ultimate goal." The first principle presents and establishes the evidence, the bona-fide source of information. The second to eighth principles are the concepts of sambandha, as discussed in the Veda. The ninth principle points out the abhidheya principle and the tenth, the prayojana principle. These ten principles are conveniently categorised into pramäëa (proof, evidence) and prameya (that to be substantiated). The first, the Vedic literature, is pramäëa. The following nine, i.e. the second to tenth principles, are all in the category of prameya, that to be substantiated. Of that nine, the second, third and fourth elaborate upon the supremacy of Kåñëa, the Absolute Truth. The fifth, sixth and seventh delineate the conditional position of the jéva. The eighth principle discusses the eternal relationship between Kåñëa, the Supreme Lord and the living entity, jiva. This principle of simultaneous oneness and distinction, bhedäbheda, must be understood and realized as the inconceivable potency of the Supreme Lord. The ninth principle illustrates bhakti as the activity of the jiva and the tenth gives the goal of such activity, kåñëa-prema. Now each of these principles will be dealt within detail. Chapter Two - The Veda—The Perfect Proof, Ämnäya What is ämnäya? The following kärikä, Explanatory Verse, gives the definition of ämnäya, the Veda: 11 ämnäyah çrutayaù säksäd brahma-vidyeti viçrutaù guru-paramparä präptäù viçva kartuù hi brahmaëaù "Knowledge in the form of scriptural conclusions spoken from guru to disciple in an unbroken disciplic chain beginning from Lord Brahmä, the creator of this universe, known also as brahmä-vidyä, transcendental knowledge, is called ämnäya." This is substantiated in the Muëòaka Upaniñad (M.Up. 1.1.1; 1.2.13): brahmä devänäm prathamaù sambabhüva viçvasya kartä bhuvanasya goptä sa brahma-vidyäà sarva-vidyä-pratiñöhäm atharväya jyeñöha-puträya präha yenäkñaraà puruñaà veda satyaà proväca täà tattvato brahma-vidyäm "The creator, maintainer and first-born demigod Lord Brahmä tutored his eldest son, Atharva, in the essence of all knowledge known as brahmä-vidyä, transcendental Absolute Truth. By this knowledge the Absolute Truth, the Supreme Personality of Godhead, is realised." The Båhad-äraëyaka Upaniñad (Br.Up. 2.4.10) states: asya mahato bhütasya niùçvasitam etad ågvedo yajur vedaù säma vedätharväìgirasa itihäsaù puräëaà vidyä upaniñadaù çlokäù süträëy anuvyäkhyänäni sarväëi niùçvasitäni "The four Vedas, the Itihäsas, Puräëas, Upaniñads, aphorisms, purports and so on have all emanated from the breath of the Infinite Supreme Controller. The Mahäbhärata, Rämäyaëa and similar literatures are Itihäsas, histories. There are eighteen principal Puräëas, headed by Çrémad Bhägavatam and eighteen subordinate Puräëas. Out of the prominent one hundred and eight, the principal Upaniñads are eleven: the Éça, Kena, Kaöha, Praçna, Muëòaka, Mäëòükya, Taittiréya, Aitareya, Chändogya, Båhad-äraëyaka and Çvetäçvatara. Çlokas are poetic compositions, with specific meters, composed by åñis, philosophers. Sütras are concise aphorisms written by the principal spiritual preceptors, äcäryas. And anuvyakhyas are written by the äcäryas as purports to the sütras. However, 12 the principal meaning of the word ämnäya is Veda." Thus, Caitanya-caritämåta declares (Cc. Ädi. 7.132): svataù pramäëa veda-pramäëasiromaëi lakñaëä haite svataù pramäëatä häni "The self-evident Vedic literature is the highest evidence of all, but if this literature is interpreted, its self-evident nature is lost." Further, (Cc. Madhya 6.135, 137): pramäëera madhye çruti pramäëa pradhäna çruti ye mukhyärtha kahe sei se pramäëa svataù pramäëa veda yei satya kahe lakñaëä karile svataù pramäëya häni haye "Although there is other evidence, the evidence given in the Vedic version must be taken as foremost. The Vedic version understood directly is first-class evidence. The Vedic statements are self-evident. Whatever is stated there must be accepted. If we interpret according to our own imagination, the authority of the Veda is immediately lost." The Message of the Veda in Other Literature The writings of the Gosvämés and the Çré Caitanya-caritämåta, for example, are anuvyakhayas. Thus, the Veda, Puräëas, Ithihäsas, Upaniñads, çlokas, sütras, and acäryas’ purports are all ämnäya, Vedic literature. The Vedic literature has been duly glorified throughout the Çrémad Bhägavatam e.g. (SB 11.14.3, 4, 7, 8): çré-bhagavän uväca kälena nañöa pralaye vänéyaà veda saàjïitä mayädau brahmaëe proktä yasyäà dharmo mad ätmäkaù tena proktä svaputräya manave yäbhir bhütani bhidyante bhütänäà patayas tathä 13 evaà prakåti-vaicitryäd bidyante matayo nåëäm pärasparyeëa keñäàcit päñaëòa-matayo’pare "The Supreme Personality of Godhead said: By the influence of time, the transcendental sound of the Vedic knowledge was lost at the time of annihilation. Therefore, when the subsequent creation took place, I spoke the Vedic knowledge to Brahmä because I, Myself, am the religious principles as enunciated in the Veda." Lord Brahmä spoke this Vedic knowledge to his eldest son Manu, and the seven great sages headed by Bhågu Muni then accepted the same knowledge from Manu. All of the many universal species, along with their respective leaders, appeared with different natures and desires generated from the three modes of material nature. Therefore, because of the different characteristics of the living entities within the universe, there are a great many Vedic rituals, mantras and rewards. Thus, due to the great variety of desires and natures among human beings, there are many different theistic philosophies of life, which are handed down through tradition, custom and disciplic succession. On the other hand, other teachers directly support atheistic viewpoints. The Brahmä-sampradäya is the Maintainer of the Vedic Religion From this statement, we can clearly understand that the disciplic succession (paramparä) called the Brahmä-sampradäya has been flowing down to the present time from the very dawn of creation. The feature of this sampradäya is that the unadulterated knowledge of the Veda has been handed down in an unbroken chain of spiritual preceptors and has thus sustained religious principles—devotion to the Supreme Lord. This unadulterated knowledge is ämnäya. Those persons who do not accept the bona-fide nature of the Brahmä-sampradäya disciplic succession cannot inspire faith in the evidences of the scriptures. Brahmä, the creator of the universe, is a disciple of the Lord of the spiritual sky. Persons who do not accept this are referred to in the Çrémad Bhägavatam as teachers of atheistic 14 viewpoints. Furthermore, those who accept the Çré Kåñëa Caitanya sampradäya from Çré Caitanya Mahäprabhu, but secretly deny the self-perfected process of guru-paramparä, disciplic succession, are certainly no better than the followers of Kali-yuga—the age of degradation. In truth, only the most fortunate of souls recognise the unadulterated Vedic knowledge flowing down to us through an unbroken chain of spiritual masters as the best of all evidences. This is Çré Caitanya’s first lesson. Çréla Jiva Gosvämé writes in the Tattva-sandarbha (verses 9, 10): athaivaà çücitänäà çré-kåñëa-väcya-väcakatä-lakñaëa- sambandha-tad-bhajana-lakñana-vidheya-tat-prema-lakñaëa- prayojanäkhyänäm arthänäà nirëayäya pramäëam tävad vinirëéyatetatra puruñasya bhramädi-doña-catuñöayatvät sutaräm acintyälaukika-vastu-sparçäyogyatväc ca tat-pratyakñädinyäpi sadoñäni tatas täni na pramäëänéty anädi-siddha-sarva-puruña paramparäsu sarvalaukikälaukika-jïana-nidänatväd apräkåta- vacana-lakñano veda eväsmäkaà sarvätéta-sarväçraya- sarväcintyaçcarya-svabhävaà vastu vividiñatäm pramäëam "The following evidences are presented to ascertain the symptoms of: sambandha, relationship with Kåñëa as the central figure; abhidheya, the direct process of achieving Him—devotional service; and prayojana, the indispensable necessity—kåñëa-prema. By nature and construction, human beings are controlled by four inherent shortcomings—illusion, mistakes, cheating, and falsehood. This limits them from experiencing the inconceivable and extraordinary transcendental phenomena. The methods of knowledge they have access to and offer, such as direct sensual perceptions and subsequent theorization, are automatically faulty. Thus, direct perceptions (pratyakña) and inference (anumäna) cannot be included as perfectly authentic evidences. However, for the scientifically minded seekers of the truth, the only substantive source of evidence is the Veda because it has been transmitted, since time immemorial, through an unbroken chain of self-realised and eternally perfected spiritual masters who are the repositories of both material and spiritual knowledge. Their 15 words are supramundane and transcendental to mundane scrutiny, providing shelter to all seekers, and their knowledge possesses an inconceivably extraordinary nature and influence." After establishing the substantive proofs of the Veda as the singular source of evidence, Çréla Jéva Gosvämé ascertains that the Puräëas uphold the Vedic religious principles—and that the Çrémad Bhägavatam is the best source of evidence. The arguments he uses to assert the pre-eminence of the Çrémad Bhägavatam lend support to the writings of the spiritual preceptors who are the authorities on spiritual conclusions—masters such as Brahmä, Närada, Vyäsa, Çukadeva Gosvämé, Vijayadhvajä, Brahmatértha, Vyasatértha, Çré Madhväcärya and so on. All the statements regarding these points clearly establish that the disciplic line (sampradäya), beginning with Brahmä, is, for the servitors of Çré Kåñëa Caitanya, the bona-fide disciplic succession, (guru-paramparä). Çré Kavi Karëapüra supports this view by reiterating the guru-paramparä in his book Gaura-gaëoddeça-dépika. The commentator on the Vedänta-sutra, Çré Baladeva Vidyäbhüñana has fixed and authenticated this disciple succession. Those who deny this disciplic succession are indeed inimical to the followers of Çré Kåñëa Caitanya. Direct Sensual Perception and Inference are Faulty In regard to accepting the words of the Veda, it is imperative that one understands they are eternally self-perfected. No interpolation or interpretation is required. The words are direct and unequivocal. For example: Çré Gauräìga, the son of mother Säcé, is none other than Çré Kåñëa, the son of Çré Nanda—the meaning is unambiguous. However, the statement: "gangayam ghosah,"—the cowherd village, Ghoñapalli, is in the Gaìgä—does not communicate a clear meaning, only by surmising can we conclude that the village of Ghoñapalli is situated on the banks of the river Gaìgä. In Vedic statements, one should not resort to interpretation unless it is clearly necessary. 16 The Vedic Knowledge is Unequivocal and Evidential The Chändogya Upaniñad states: çyämäc chavalaà prapadye çavaläc chyämaà prapadye "Through the mercy of Shyäma, I seek the shelter of His internal potency, the hlädiné-çakti. And through the mercy of this potency I seek the shelter of Shyäma." The direct meaning of this Vedic statement is unequivocal. Then, why must one be cajoled into accepting Çré Çaìkaräcärya’s interpretation that shyäma (Kåñëa) indicates härda brahmätva, inner impersonal Brahman-ness? The liberated souls usually engage in worshipping the Divine Couple, Çré Shyämasundra and Çrémati Rädhikä. This is the obvious and direct meaning of this Vedic statement. Hence, Çré Caitanya-caritämåta’s declaration—the authority of the Veda is lost by imaginary interpretation—becomes applicable here. Many ways can be adopted to ascertain or surmise the meaning of words. In this regard, Çré Jagadéça has written in his philological compilation, Sabda-çakti-prakasika: jahat svärthäjahat svärtha nirüòhädhunikadikäù lakñaëä vividhas täbhir lakñakaà syäd anekadhä "There are many formulas for interpretation, such as jahatsvartha, ajähatsvartha, nirudha and anika, etc., but all these systems are ineffectual in ascertaining transcendental subject matters. In fact, when they are applied, they create confusion by misconstruing the real meaning." Direct Meanings and Extrapolations—Their Differences Çré Çaìkaräcärya postulates that as one is researching the imperceptible, impersonal truth of the Veda, the direct meaning is ineffectual; hence, extrapolations and interpretations are imperative. To this view, the 17 illustrious äcärya, Çré Madhväcärya, has posted his rebuttal in his famous philosophical treatise, Tattva-muktavali (Tm. 22): näìgikåtäbhidhä yasya lakñaëä tasya no bhavet nästi grämaù kutaù sémä na putro janakaà vinä "In ascertaining the pre-eminent meaning of a word, if the direct meaning is not obvious, where is the provision for interpretation? When there is no town, what is the use of arguing about its border? Without a father, how can a son be conceived?" Transcendental Truths are Revealed Only in the Veda When the imperceptible object is not to be discovered by the direct meanings of words, the extrapolations, which are merely backup and assisting methods, are impotent. Therefore, an intelligent person discards the effete process of interpretative extrapolation to understand the transcendental Vedic truth and simply depends on the direct and unequivocal meaning of the Vedic words. Kärikä, Explanatory Verse ya ädikavaye tene hådä brahma-sanätanaà sa caitanyaù kalau säksäd amärjét taà mataà çubham vipralipsä pramädaç ca karaëäpäöavaà bhramaù manuñänäà vicareñu syäd dhi doña catuñöayam tad-adhokñaja-tattveñu durniväryaà budhair api apauruñeya-väkhyäni pramäëaà tatra kevalaà pratyakñam anumänaà ca tad adhénatayä kvacit "The Supreme Lord Caitanya, who impregnated the heart of the first poet and philosopher, Lord Brahmä, with the eternal knowledge of the Veda, appeared in Kali-yuga in Navadvépa. He purified the all-auspicious knowledge of the Veda from the contaminating influence of the age and enthroned them in their pristine glory. The four faults inherit in all 18 humans—imperfect senses, falling into illusion, making mistakes and the propensity to cheat—always creep into their conclusions. In ascertaining transcendental subject matters, even the most erudite paëòits are not able to free themselves from these four faults. Therefore, especially in regard to supramundane topics, only the superhuman and divine words of the Veda are the sole evidences. Other proofs like direct sensual perception, inference, comparison, tradition etc. are sometimes pressed into service but only as subordinate evidences to the authority of the Veda." Chapter Three - Çré Kåñëa—The Supreme Absolute Truth Vedic Evidences of Çré Kåñëa ’s Divinity The Çré Caitanya-caritämåta (20.146) states this Vedic truth: mukhya gauëa våtti kimva anvaya vyatireke vedera pratijïä kevala kahaye kåñëake "When one accepts the Vedic literature by dictionary meaning or even by interpretation, i.e. directly or indirectly, the ultimate declaration of Vedic knowledge points to Kåñëa." The entire Vedic literature in different places, primarily or secondarily, directly or indirectly, in purports or explanations, through innuendoes or inferences, always describes Çré Kåñëa as the Supreme, and no one else. In Caitanya-caritämåta (Cc. Adi. 2.106) it is stated: svayam bhagavän kåñëa, kåñëa sarväçraya parama éçvara kåñëa sarva çästre kaya "The Personality of Godhead Çré Kåñëa is the original primeval Lord, the 19 source of all other expansions. All the revealed scriptures accept Çré Kåñëa as the Supreme Lord." And further (Cc. Adi. 2. 65): advaya jïäna tattva vastu kåñëera svarüpa brahmä ätmä, bhagavän, tin täìra rüpa "Lord Kåñëa Himself is the one undivided Absolute Truth, the ultimate reality. He manifests Himself in three features—as Brahman, Paramätmä and Bhagavän." And furthermore (Cc. Adi 2.24-26): veda bhagavata upaniñad ägama pürëa tattva yäìre, kahe, nahi yäìra sama bhakti yoge bhakta päya yäìra daraçana sürya tena savigraha dekhe deva gaëa jïäna yoga märge täìre bhaje yei saba brahmä ätmä rupe täìre kare anubhäva "Thus, the Personality of Godhead, Kåñëa, is the original primeval Lord, the source of all other expansions. All the revealed scriptures accept Çré Kåñëa as the Supreme Lord. Lord Çré Kåñëa as the Supreme Lord is the undivided one Absolute Truth, the ultimate reality. He manifests in three features—as Brahman, Paramätmä and Bhagavän. The Personality of Godhead is He who is described as the Absolute Whole in the Veda, Bhägavatam, Upaniñads and other transcendental literature. No one is equal to Him. Through their service, devotees perceive the Personality of Godhead, just as the denizens of heaven see the personality of the Sun. Those who walk the path of knowledge and yoga worship only Him, for it is Him they perceive as the impersonal Brahman and localised Paramätmä." Similarly, in the Çvetäçvatara Upaniñad (5.4) we find: eko devo bhagavän vareëyo yoni svabhävän adhitiñöhaty ekaù 20 "The Supreme Personality of Godhead, Kåñëa, is worshipable by everyone; for he is eternally present in every living entity." Lord Kåñëa is The Supreme Lord Over All In defining who is Bhagavän, God, the Çrémad Bhägavatam (SB. 1.3.28) declares: ete cäàça kaläù puàsaù kåñëas tu bhagavän svayam "All of these incarnations are either plenary portions or portions of the plenary portions of the Lord, but only Lord Çré Kåñëa is the original Personality of Godhead." Lord Kåñëa, Himself declares in the Bhagavad-gétä (Bg. 7.7): mattaù parataraà nänyat kiïcid asti dhanaïjaya "O Conqueror of wealth, there is no truth superior to Me." Also, Bhagavad-gétä (Bg. 15.15): vedaiç ca sarvair aham eva vedyaù "By all the Veda, I am to be known. Indeed, I am the compiler of Vedanta, and I am the knower of the Veda." It is further stated in the Gopäla-täpané Upaniñad (Go.Up. 21): tasmät kåñëa eva paro devas taà dhyäyet taà raset taà bhajet taà yajet eko vaçé sarvagaù kåñëa éòya ekopi san bahudhä yo vibhäti taà péöhastham ye tu bhajanti dhéräs teñäm sukhaà çäçvataà netareñam "Thus, Çré Kåñëa is the Supreme controller. Meditate on Him, glorify 21 loudly His name, serve Him and worship only Him. Çré Kåñëa is the all-pervasive, omnipresent Being who brings everyone under His sway—He alone is worthy of everyone’s worship. Although He is one, yet He manifests and expands Himself in countless forms like Matsya, Kürma, Väsudeva, Saìkarñaëa, Käraëodakaçäyé Viñëu, Garbhodakaçäyé Viñëu and so on. Equipoised and saintly devotees like Çréla Çukadeva Gosvämé, who worship the transcendental Deity form of the Lord on the altar, are alone eligible to attain eternal bliss. Others, who worship the impersonal Brahman or the Supersoul Paramätmä features of the Lord, are not fit to experience this unlimited transcendental bliss." Paramätmä is Çré Kåñëa’s Partial Expansion: a Kärikä, Explanatory Verse kåñëäàñaù paramätmä vai brahma taj jyotir eva ca paravyomadhipas tasyaiçvarya mürtir na saàçayaù "Çré Kåñëa is the only Lord. Paramätmä is His part and Brahman His effulgence. Çré Näräyaëa in Vaikuëöha is the majestic manifestation of Çré Kåñëa. The Veda and other scriptures clearly show this, clearing all doubt." The Taittiréya Upaniñad states (Tat.Up. 2.1): satyaà jïänam anantaà brahmä yo veda nihitaà guhäyäà parame vyoman so’çnute sarvän kämän saha brahmaëä vipaçcitä "The transcendental, eternal and Absolute Truth is Brahman. He is situated within the hearts of all beings as the Paramätmä, the Supersoul. The Supreme Truth residing in the Vaikuëöha planets of the spiritual sky as the Lord of all being is Çré Näräyaëa. The one who knows this truth attains all transcendental qualities in his communion with the Supreme Brahman—Çré Kåñëa." In this verse vipaçcit Brahman, the erudite Brahman, refers to Lord Kåñëa. In many parts of the Veda, Lord Kåñëa has been described as that Supreme Brahman. The Çrémad Bhägavatam (SB. 7.10.48) states: 22 güòhaà paraà brahma manuñya-liìgam yan-mitraà paramänandaà pürëaà brahma sanätanam "The Supreme Brahman accepts a human form and takes birth; this is the confidential truth. However, He maintains His transcendental position of eternality and bliss." The Viñëu Puräëa says: yaträvatérëaà kåñëäkhyaà paraà brahmä naräkåtim "Wherever the Supreme Lord appears in His human form incarnation, He is Kåñëa, the Supreme Brahman." In the Bhagavad-gétä (Bg. 14.27), Lord Kåñëa, Himself, declares: brahmaëo hi pratiñöhäham "I am the basis of the impersonal Brahman." Like this, there are hundreds and thousands of scriptural quotes confirming that Çré Kåñëa is vipaçcit Brahman, the Supreme Brahman. Vipaçcit, erudite scholar, certainly defines Çré Kåñëa, as erudition is one of the principal qualities among His sixty-four transcendental qualities. Çré Kåñëa’s Sixty-four Transcendental Qualities The Bhakti-rasämåta-sindhu enumerates sixty-four transcendental qualities of Çré Kåñëa (Brs.1.11-17): netä su-ramyäìgaù sarva-sal-lakñaëänvitaù ruciras tejasä yukto baléyän vayasänvitaù "Kåñëa, the Supreme Hero, has the most beautiful transcendental body. This body possesses all good features. It is radiant and very pleasing to the eyes. His body is powerful, strong and youthful." 23 The extraordinary hero, Kåñëa, possesses these transcendental qualities: (1) beautiful features of the entire body; (2) marked with all auspicious characteristics; (3) extremely pleasing; (4) effulgent; (5) strong; (6) ever youthful; (7) wonderful linguist; (8) truthful; (9) talks pleasingly; (10) fluent; (11) highly learned; (12) highly intelligent; (13) a genius; (14) artistic; (15) extremely clever; (16) expert; (17) grateful; (18) firmly determined; (19) an expert judge of time and circumstances; (20) sees and speaks on the authority of the scriptures—the Veda; (21) pure; (22) self-controlled; (23) steadfast, (24) forbearing; (25) forgiving; (26) grave; (27) self-satisfied; (28) possessing equilibrium; (29) magnanimous; (30) religious; (31) heroic; (32) compassionate; (33) respectful; (34) gentle; (35) liberal; (36) shy; (37) the protector of surrendered souls; (38) happy; (39) the well-wisher of devotees; (40) controlled by love; (41) all-auspicious; (42) most powerful; (43) all-famous; (44) popular; (45) partial to devotees; (46) very attractive to all women; (47) all-worshipable; (48) all-opulent; (49) all-honourable; (50) the Supreme controller; (51) changeless; (52) all-cognizant; (53) ever-fresh; (54) sac-cid-änanda-vigraù—possessing a transcendental form of eternality, full of knowledge and absolute bliss; (55) possessing all mystic perfection; (56) has inconceivable potency; (57) uncountable universes are generated from His body; (58) the original source of all incarnations; (59) the giver of salvation to the enemies He kills; (60) the attractor of liberated souls; (61) the performer of wonderful pastimes (especially his childhood pastimes); (62) surrounded by devotees endowed with unsurpassed love of Godhead; (63) the attractor of all living entities in all universes by the expert playing of His flute; (64) possesses unexcelled beauty without rival. Çré Kåñëa Possesses Four Extraordinary Characteristics Of these sixty-four qualities, the first fifty are present in the jévas, the living entities, in minute degrees; however, in Lord Kåñëa they are present to an absolute unlimited degree. Again, the first fifty plus the next five qualities are partially manifested in Lord Çiva and the demigods. That fifty-five and the following five, i.e. the first sixty qualities, embellish the 24 character of the Lord of the Vaikuëöha, Çré Näräyaëa, in absolute quantity. However, in Çré Kåñëa these sixty qualities are exhibited with extraordinary splendour. Beside these, Çré Kåñëa possesses a further four unsurpassable transcendental traits: (1) lélä-mädhurya (the performer of wonderful varieties of pastimes, especially in childhood); (2) prema-mädhurya (surrounded by devotees endowed with wonderful love of Godhead); (3) rüpa-mädhurya (possessed of unparalleled beauty); and (4) veëu-mädhurya (the most expert flute player). These last four qualities are found only in Kåñëa. Hence, the adjective 'vipaçcit' Brahman, supremely erudite Brahman, can only apply to Çré Kåñëa—no one else. Brahman is Çré Kåñëa’s Bodily Effulgence The Supreme Lord Kåñëa’s fame and qualities emanate as the brilliant illumination known as the brahma-jyoti, which is also called Brahman. Thus, the Vedas have described Brahman as having three qualities: eternality, absolute knowledge, and unlimited bliss (sac-cid-änanda). When the Absolute Truth is ensconced in the core of the heart, He is known as Paramätmä, the Supersoul. After bringing this entire creation into existence, the Supreme Lord pervades it with His partial expansion. Hence, the Personality who enters the shell of the material creation and the core of the hearts of all living beings is the partial expansion of Çré Kåñëa, called Paramätmä. He has many thousands of names like; éçvara (controller); niyantå (administrator); jagat-kartä (creator of the universe); jagat-éçvara (lord of the universe); päta (maintainer); pälayitä (sustainer); and so on. He also accepts incarnations like Räma, Nåsimha, Vämana, etc. to maintain the affairs of the universe. In the Vaikuëöha paräàvyoma, the spiritual sky, Lord Näräyaëa resides eternally, a viläsa expansion of Çré Kåñëa. One who is a paëòit in the esoteric science of devotional relish, rasa, will analytically study the different aspects of the Absolute Truth such as Brahman, Paramätmä and the Lord of Vaikuëöha, Çré Näräyaëa. Finally, he will conclude that the Supreme Lord, Çré Kåñëa, is the source and shelter of all these aspects of the 25 Absolute Truth. And it is Çré Kåñëa, the erudite embodiment of rasa, the supreme vipaçcit Brahman, the fountainhead of all relishable spiritual loving relationships such as servitorship, fraternity, parenthood and conjugal love, who is the object of all devotional service. In the Bhagavad-gétä, Çré Kåñëa has Himself declared (Bg. 10.42) that the Paramätmä is His partial aspect: athavä bahunaitena kià jïätena bhavärjuna viñöabhyäham idaà kåtsnam ekaàsena sthito jagat "But what need is there, Arjuna, for all such detailed knowledge? With a single fragment of Myself, I pervade and support this entire universe." That Brahman is Çré Kåñëa’s physical brilliance is described in the Brahma-saàhitä (Bs. 5.40): yasya prabhä prabhävato jagad-aëòa-koöi- koöiñv açeña-vasudhädi vibhüti-bhinnam tad brahma niñkalam anantam açeña-bhütaà govindam ädi-puruñaà tam ahaà bhajämi "I worship Govinda, the primeval Lord who is endowed with great power. The glowing effulgence of His transcendental form is the impersonal Brahman, which is absolute, complete and unlimited and which displays the varieties of countless planets with their different opulences in millions and millions of universes." No Difference between Çré Kåñëa’s Body and Soul deha-dehi-bhidä nästi dharma-dharmi-bhidä tathä çré kåñëa svarüpe pürëo’ dvaya-jïänätmäke kila "Lord Çré Kåñëa’s original form of transcendence is the embodiment of non-duality. Unlike the jéva, He is never affected by distinctions between the spiritual self, the body and qualities. His spiritual form is His Self and 26 His qualities are non-different from Himself. Although He is located in one place and possesses a body resembling that of a human being, He is simultaneously omnipresent with unlimited potency." Båhad-äraëyaka Puräëa (Bå är. 5) confirms: pürëam adaù pürëam idaà pürëät pürëam udacyate pürëasya pürëam ädäya pürëam evävaçiñyate "Complete whole incarnations of the Supreme Lord (avatäras) emanate from the complete whole source of all incarnations (avatäré). Even though for manifesting transcendental pastimes the complete whole avatäras expand out of the complete whole avatäré, the avatäré remains complete and whole without the slightest reduction. Again, after the withdrawal of the manifest pastimes of the complete whole avatäras, the complete wholeness of the avatäré does not expand." The Närada-païcarata states: nirdoña pürëa guëa grahätmä tantre niçcetanätmäka-çaréra-guëais ca hénaù änanda-mätra-kara-päda-mukhodarädiù sarvatra ca svagata-bheda-vivarjitätmä "The Supreme Personality of Godhead possesses a perfect, omniscient, transcendental form. The Lord’s body is not material, without consciousness, experiencing the three stages of birth, maintenance and destruction. In fact, His body is saturated with divine consciousness, devoid of mundane qualities, supramundane, and infused with spiritual bliss; all the parts and limbs of His body are blissful. His body is free from the duality that distinguishes the body from the self, the qualities from the person—it is fully spiritual, non-different from Him." Lord Çré Kåñëa possesses a transcendental form of eternality, absolute knowledge and unlimited bliss. He is the mainstay of Brahman and Paramätmä. He is the Supreme Lord of all Lords. It is important to learn 27 the manner in which the Vedas describe Him, directly or indirectly, through innuendoes, inferences, etc. Çré Kåñëa is described pre-eminently and directly in the Chändogya Upaniñad (8.13.1) as follows: çyämäc chavalaà prapadye çavaläc chyämaà prapadye "Çré Kåñëa’s (çyama's) variegated internal spiritual potency is called çambala. In the process of surrendering to Kåñëa, I take shelter of the embodiment of His hlädiné, pleasure-giving potency. And under the shelter of the spiritual sentiments of the hlädiné-çakti, I offer myself to Çré Kåñëa." The direct meaning of çyama is Çré Kåñëa. In the Åg-Ved (Åg. 1.22.23): tad viñëoù paramaà padaà sadä paçyanti sürayaù divéva cakñur ätataà viñëor yat paramaà padam "The Personality of Godhead, Viñëu, is the Absolute Truth whose lotus feet all the demigods are always eager to see. His lotus-feet are only visible to those endowed with spiritual vision, for they are completely transcendental and supreme like Çré Kåñëa, Himself." Again, in the Åg-Veda (1.22.164 sükta 31) we find this verse: apaçyaà gopäm anipadyamäna mä ca parä ca pathibhiç carantam sa sadhrécéù sa viñucér vasäna avarérvati bhuvaneñv antaù "I saw a young cowherd boy, who never falls from His position. Sometimes He is near, sometimes He is far away; in this manner, He moves in various ways. Sometimes, He is clothed in many robes and at other times differently dressed; in this way, He is repeatedly appearing and disappearing in this universe." The next verse establishes the eternal aspect of Çré Kåñëa’s 28 transcendental pastimes as found in the Åg Veda (1.54.6): tä väà västuny uçmasi gamadhyai yatra gavo bhüri såìga ayäsaù aträha tad urugäyasya viñëoù parama-padam avabhäti bhuri "I desire to attain Your (Çré Rädhikä and Çré Kåñëa's) abode where the wish-fulfilling cows, known as kämadhenu, are decorated with gracefully long horns. The eternal residence of Çré Kåñëa, the fulfiller of His devotees' desires, is pre-eminently exhibiting itself in all grandeur." Thus, in this Vedic verse, the hero of Gokula, Kåñëa, is glorified with the choicest of words. Such direct descriptions about Çré Kåñëa are given in many places throughout the Vedic literature. The following verses, from the Veda, describe Çré Kåñëa indirectly through inference. In the Çvetäçvatara Upaniñad (1.54.6): yasmät paraà näparam asti kiïcid yasmän näëéyo na jyäyo’sti kaçcit våkña iva stabho divi tiñöhaty ekas tenedaà pürëam puruñeëa sarvam "No one is superior to Him, nothing is smaller or larger than Him. He is the one Supreme Being (puruña), who has created everything complete. On His planet, He is situated like a steadfast tree emanating great effulgence." In Kaöhopaniñad (2.2.9) He is described in this manner: agnir yathäiko bhüvanaà praviñöo rüpaà rüpaà pratirupo babhüva ekas tathä sarva-bhütäntarätmä rüpaà rüpaà prati rüpo bahiç ca "As with fire—the one original flame expands itself throughout the world by producing many more separate flames; similarly, the one Supreme Soul, who resides within every jéva, enters this cosmos and expands Himself in replica images known as pratibimba, the jévas." 29 An image and reflection of an object, remaining dependent and subservient to the original object, is called pratibimba. Thus, the jéva is a reflection, replica image, of the original bimba—Paramätmä, the Supersoul. However, the jéva can never come to the category of bimba, the Supersoul; he will always remain outside and separate from Paramätmä, the Supersoul. The jéva is the light particle that is comprised of the rays of the Paramätmä sun. The Éçopaniñad (Iso. 15) states: hiraëmayena pätreëa satyasyäpihitaà mukham tat tvaà püñann apävåëu satya-dharmäya dåñöaye "O my Lord, sustainer of all that lives, Your real face is covered by Your dazzling effulgence. Kindly remove that covering and exhibit Yourself to Your pure devotee." Without pure devotion, one cannot meet the Supreme Lord and without receiving the Supreme Lord’s mercy, it is impossible to attain pure devotion to the Lord. Therefore, in this verse, the devotee supplicates the Lord. Vedas Describe Çré Kåñëa’s Transcendental Position The Båhad-äraëyaka Upaniñad (Br.ar.up. 2.5.14-15) also states: ayam ätmä sarveñäà bhütänäm madhu ayam ätmä sarveñäm bhütänäm adhipatiù sarveñäà bhütänäà räjä "Referring to Çré Kåñëa indirectly by way of describing His qualities, the Veda are postulating that the Supreme Soul, Kåñëa, is the essence, controller, and king of all living entities." The word ’ätmä' used in this text refers to Lord Kåñëa, this is substantiated by the Çrémad Bhägavatam (SB. 10.14.55): 30 kåñëam enam avehi tvam ätmänam akhilätmanäm "You should know Çré Kåñëa to be the original Soul of all living entities." Çré Kåñëa's realm has been described in the Chändogya Upaniñad: idam asmin brahma-pure daharaà puëòarékaà veçma "In the transcendental abode of Brahmäpura is a beautiful realm surrounded by flower gardens, it is an eternal spiritual realm." The Brahma-saàhitä (Brs. 5.2) further describes this lotus-shaped transcendental abode in this way: sahasra-patra-kamalaà gokuläkhyaà mahat padam tat-karëikäraà tad-dhäma tad-anantäàça-sambhävam "The abode of Gokula in the spiritual sky is replete with the nectar of immortality. It is eternally manifest by the potency of Lord Ananta, Balaräma, and is free from the influence of time and death. All the infinitesimal jéva residents and those jévas who go there are untouched by old age, death, lamentation, hunger, and thirst. They are absorbed in the absolute reality, always engaged in executing transcendental desires and resolves." In the Chändogya Upaniñad (8.1.2-1): eña ätmä ’pahata-päpä vijaro vimåtyu viçoko vijaghatso’pipäsaù satya-kämah satya-saìkalpaù "That soul is without sin, without old age, without death, without lamentation, without hunger, without thirst, fully truthful and whose wish is always fulfilled." 31 Also Chändogya Upaniñad (8.2.9): sa yadi sakhiloka kämo bhävati saìkalpäd eväsya sakhayaù samuttiñöanti tena sakhilokena sampanno mahéyate "If he desires friendship, by his wish, friends appear and with them he obtains satisfaction." Then Chändogya Upaniñad (8.13): çyämäc chavalaà prapadye çavaläc chyämaà prapadye "I surrender to the energy of Shyäma through Shyäma; and I surrender to Shyäma through His energy." That supreme place, Gokula, is the shelter of immortality. The jévas residing there are free of sin, without old age, without death, without lamentation, without hunger or thirst. Their desires are pure. All their desires are fulfilled. Such liberated pure souls are endowed with these eight spiritual qualities. They are engrossed in relishing spiritual relationships, rasa, according to their individual tastes in this eternal abode. The bluish-hued moon, Shyämacandra, who is adorned with the highest spiritual ecstasy in relishing pleasure, is eternally worshipped there. In the above verses, the Vedas show by positive statements the eternal abode and pastimes of Çré Kåñëa. Also, however, the Vedas indicate Çré Kåñëa by negative or contrary statements (vyatireka) in many places. In the Kaöhopaniñad (2.2.15): na tatra süryo bhäti na candra-tärakaà nemä vidyuto bhänti kuto ’yam agniù tam eva bhäntam anu bhäti sarvaà tasya bhäsä sarvam idaà vibhäti "That Brahman cannot be revealed by the illumination of the sun, moon, and stars, nor by lightning, electricity and fire for He is 32 transcendental and unlimited. Rather, He, the self-manifest Lord, reveals the sun, moon, stars and everything in the creation. Unlimited words cannot fully describe Him. The Çvetäçvatara Upaniñad (3.8,16) states: vedäham etaà puruñaà mahäntam äditya-varëaà tamasaù parastät "I know this Supreme Person as transcendental to the self-manifest material nature. Jéva attains immortality only through knowing Him. Besides this, there is no other method to overcome death. His hands and feet are all pervading. His eyes, head, mouth and ears are omnipresent. His existence covers everything." Also Çvetäçvatara Upaniñad (4.20): na sandåçe tiñöhati rüpam asya na cakñuñä paçyati kaçcanainam hådä hådi sthaà manasä ya enam evaà vidur amåtas te bhävanti "His form of beauty is imperceptible to mundane senses. No one can see Him with material eyes. Only those who realize, through deep pure-hearted meditation, this Supreme Personality, who resides in everyone's heart, can attain liberation." Throughout the Vedas, Çré Kåñëa is described both directly and through inference. However, these literal (mukhya) and supporting (anvaya) statements may be understood properly only by the grace of His internal spiritual potency—the cit çakti. Thus, in the Çrémad Bhägavatam (10.87.14), He is supplicated by the prayers of the Personified Vedas: çré-çrutaya ücuù jaya jaya jahy ajäm ajita doña-gåbhéta-guëäà 33 tvam asi yad ätmanä samavaruddha-samasta-bhagaù aga-jagad-okasäm akhila-çakty-avabodhaka te kvacid ajayätmanä ca carato ’nucaren nigamaù "The Personified Vedas said: O Kåñëa! Victory, victory to You, O unconquerable one! Kindly destroy that unborn illusory energy called mäyä, who assumes control over the modes of nature to create difficulties for the conditioned souls. You are always the Lord and master of all opulence by the influence of Your internal spiritual potency. In both the moving and non-moving beings, You awaken their own energy. The Vedic literature describes You in two features: Your direct illusory potency mäyä and, when You perform Your Vrajä pastimes in conjunction with Your internal spiritual potency." This Kärikä, Explanatory Verse, Summarizes brahma-rudra-mahendrädi damane räsa-maëòale guru-putra-pradänädäv aiçvaryaà yat prakäçitam nänya-prakäça-bähulye tad-dåñöaà çästra-varëane ataù kåñëa-päratamyaà svataù siddham satäà mate "Çré Kåñëa’s pastimes are narrated in scriptures like the Çrémad Bhägavatam. There is the chastisement of Lord Brahmä, Lord Çiva, Lord Indra, the räsa dance and the uniting of the guru with his son. In these pastimes, a reverential mood of majesty and awe is exhibited toward Çré Kåñëa that is not seen towards anyone else. On this basis, the spiritual preceptors declare that Çré Kåñëa is the unsurpassable Supreme Person." This truth is substantiated in the Çvetäçvatara Upaniñad (6.7): tam éçvaräëäà paramaà maheçvaraà taà daivatänäà paramaà ca daivatam patià paténäà paramaà parastäd vidäma devaà bhuvaneñam éòyam "You are the Supreme Lord, controlling even other Lords like Brahmä, 34 Çiva and so on. You are the Highest Divinity, even the king of the demigods, Indra, is subservient to Your will. You are the maintainer of powerful kings and progenitors. You are superior to all superlative truths. We know You as the ultimate object of all prayers and eulogies; the Supreme Personality who is keen on performing wonderful pastimes." Chapter Four - Çré Kåñëa—Endowed With All Potency The Energy and the Energetic are Non-different The topic of energy and the source of energy, the energetic, has been a subject of debate for a long time. Many are of the opinion that all we perceive in this creation is simply energy and it is doubtful whether an energetic source exists at all. They are of the opinion that energy reveals and defines all substances. Hence, one does not perceive or experience the substance per se but the energy that defines it. Of the many examples and analogies they proffer, one is submitted here. They assert: In this world are visible certain properties like shape, form, expansion and the like and what we perceive as the universe is merely a sum and composition of these properties. And if these properties were to separate from one another, it is then doubtful whether the universe would remain. One can only surely say that the universe exists because its qualities in the form of energy are manifest. Properties and their inherent natures are all energy. Therefore, energy is the one and only truth. The anti-group to this school of thought poses a strong counterargument. They expostulate that energy is nothing but an intrinsic characteristic of substance. Energy is but an emanation, the manifestation of a substance. The stalwart preceptors of esoteric science have taken the essence of 35 this debate and concluded that energy is an essential factor as is also the energetic, which, importantly, is seen as a separate independent truth. Further, they say that although these two truths are separate and independent, yet, they are non-different. Since the human mind is always limited, it cannot fully conceive of the intimate connection between the energetic and the energy. Thus, though being distinct from each other, they are simultaneously non-different. This simultaneous oneness and difference exhibits their inherent inconceivable nature. The Caitanya-caritämåta states (Cc. Ädi. 4.96-98): rädhä pürëa çakti, kåñëa pürëa çaktimän dui vastu bheda nahi, çästra paramäëa måga mada tä’ra gandha yaiche aviccheda agni, jväläte, yaiche kabhu nahi bheda rädhä kåñëa aiche sadä ekai svarüpa lélärasa äsvädite dhare dui rüpa "Çré Rädhä is the full potency and Lord Kåñëa is the possessor of full potency. As evidenced by the revealed scriptures, the two are not different. They are indeed the same. Just as musk and its scent are inseparable, or as fire and its heat are non-different. Thus, Çré Rädhä and Lord Kåñëa are one, yet They have taken two forms to enjoy the relish of pastimes." The Three Features of the Absolute Truth Furthermore, throughout the entire Vedic literature this conclusion is supported: the energy and the energetic are non-different. On analysing what is substance (vastu), only Çré Kåñëa is vastu. It is for this reason that the revealed scriptures have pinpointed Çré Kåñëa as the non-differentiated, non-dual Truth. Those who are fixed on the Brahman or the Paramätmä will generally not be able to accept Çré Kåñëa as the Supreme Absolute Truth. Although the truth (vastu) is one, yet due to the differences in the levels of the observers, the Absolute Truth appears in three phases or features. For example, three persons from three different 36 places observe a mountain. The peak is enveloped in mist on the northern side and the observer on this side mistakes the dark billowing misty clouds as the mountain itself. The observer who is on the southern side sees the sun shining on a part of the mountainside and thinks that this sunny portion is the entire mountain itself. But the third observer, who has a clear unobstructed view of the mountain, actually sees the mountain as it really is. The same principle operates in ascertaining the Supreme Absolute Truth; the seekers of knowledge, according to their different levels of understanding, perceive the one Absolute Truth differently. Those jïänés, empiricists who follow the path of deductive knowledge, search and find that feature of the Absolute Truth which possesses traits opposite to the mundane nature, a substantive truth without qualities, formless, impersonal, inactive, impotent—they find Brahman. In Brahman realization, the Absolute Truth’s real identity is not fully revealed. Similarly, those who search for the vastu through the process of buddhi-yoga, mystic yoga meditation, partially perceive the Absolute Truth within their hearts as the Supersoul—the constant companion of the living entity. However, those who engage in bhakti-yoga—the direct and devotional process of attaining the Supreme Truth—are able to realize the fullest feature of the vastu as Bhagavän, the Supreme Personality of Godhead, Who is endowed with all opulence, all attractiveness, and all potency. The Kaöha Upaniñad (Ka.up. 1.2.23) declares: näyam ätmä pravacanena labhyo na medhayä na bahunä çrutena yam evaiña våëute tena labhyas tasyaiña ätmä vivåëute tanüà sväm "The Supreme Soul can neither be attained by studying the Veda, nor by sharp intelligence, nor by hearing many discourses on the scriptures. However, the Lord reveals His original transcendental form to the soul who 37 embraces Him within the heart as the only Lord and Master. That soul alone can attain Him—the Supreme Soul, the Personality of Godhead, the Lord of the heart." The Çrémad Bhägavatam (SB. 10.14.29) confirms this statement: athäpi te deva padämbuja-dvaya- prasäda-leçänugåhéta eva hi jänäti tattvaà bhagavan-mahimno na cänya eko ’pi ciraà vicinvan "My Lord, if one is favoured by even a slight trace of the mercy of Your lotus feet, one can understand the greatness of Your Personality. But those who speculate to understand the Supreme Personality of Godhead are unable to know You, even though they continue to study the Vedas for many years." Brahman realisation and Paramätmä realisation are sequential realisations. Brahman realisation is to perceive a nature opposite to that of the mundane and Paramätmä realisation is to perceive the Absolute as localised within material form. However, if one perceives the Absolute Truth with transcendental vision devoid of any material conception, then only, the fully spiritual, supramundane form of the Supreme Lord, Bhagavän, will become manifest—as He is. The Supreme Personality of Godhead is the vastu, substantive Absolute Truth, and His effulgence supports the manifest energy. Realisation of the Supreme Lord minus His potencies is called impersonal Brahman realisation. Prompted by one’s inclination, one may say that Brahman realisation is the ultimate realisation of the Absolute Truth. Factually, the impersonal, impotent and formless aspect of the Supreme Person is Brahman and, concomitantly, Supreme Brahman endowed with all potencies, personality and form is Bhagavän, the Supreme Personality of Godhead. Therefore, Bhagavän is the original Absolute Truth and Brahman is His impersonal, transcendental bodily effulgence. The Paramätmä feature of the Supreme is His partial expansion in the material world. Although to the purview of the 38 impersonalists, the Supreme Lord manifests His Brahman feature, yet, in His original spiritual form, He remains eternally distinct from this material world and the jévas that populate it. Thus, declares the Çrémad Bhägavatam (SB 1.2.11): vadanti tat tattva-vidas tattvaà yaj jnänam advayam brahmeti paramätmeti bhagavän iti çabdyate "Learned transcendentalists who know the Absolute Truth call this non-dual substance Brahman, Paramätmä and Bhagavän." The dry and impotent aspect of the non-dual Truth is Brahman. When He pervades the material sphere as the Supreme Soul, subtle in nature, the non-dual Truth is Paramätmä. The complete and full-fledged manifestation of the Absolute non-dual Truth is the Supreme Personality of Godhead, Bhagavän. The opulent and majestic manifestation of Bhagavän is Lord Näräyaëa, the husband of Çré Lakñmé Devé. On the other hand, Çré Kåñëa is the sweet and loving manifestation of Bhagavän, the Lord of Çrémati Rädhikä. Thus, Çréla Kåñëadäsa Kaviräja Gosvämi’s verse in the Caitanya-caritämåta, “Rädhä is the complete energy, Kåñëa is the complete possessor of energy,” is substantiated. Çré Kåñëa’s Internal Spiritual Potency, Parä-çakti Endowed with unlimited transcendental potencies, Çré Kåñëa is the non-dual Absolute Truth. He contains within Himself His other features—Brahman and Paramätmä. With just a little of His sweetness, He covers the awe and majesty of Lord Näräyaëa. Thus, the Çvetäçvatara Upaniñad (6.8) describes the Absolute Truth: na tasya käryaà karaëaà ca vidyate na tat samaç cäbhyadhikaç ca dåçyate 39 paräsya çaktir vividhaiva çruyate sväbhäviké jïäna-bala-kriyä ca "The Supreme Lord has nothing to do, and no one is found to be equal to or greater than Him, for everything is done naturally and systematically by His multifarious energies, providing Him full knowledge, power and pastimes." Çré Kåñëa’s parä-çakti—saàvit, sandhiné and hlädiné The Supreme Lord, Çré Kåñëa, never performs any act with mundane senses; His body is not material fitted with mundane sense organs. His personal form is fully transcendental, unlike the mundane mortal frame that makes it impossible to be present everywhere at the same time. The transcendental form of Çré Kåñëa can be present, simultaneously, at any number of places. Each of those manifestations maintains full youthful beauty and potency while the Lords sports, unhindered, in the supramundane realm of Goloka Çré Våndävana. These characteristics place Him as the Highest Divinity—unsurpassable. No other expansion or manifestation of the Absolute Truth is ever superior or equal to Him. Çré Kåñëa is the full embodiment of inconceivable spiritual potencies. He is inconceivable. He cannot be measured by the limited human intelligence. This inconceivable potency is called parä-çakti, the internal spiritual potency. Although this inherent potency is one, it manifests in three features: bala, strength and opulence (sandhiné); jïäna, knowledge (saàvit); and kriyä, pastimes (hlädiné). This is described in the Caitanya-caritämåta (Ädi. 2. 96, 101-104): kåñëera svarüpa, ära çakti-traya-jïäna yäìra haya, täìra nähi kåñëete ajïäna cic-chakti, svarüpa-çakti, antaraìgä näma tähära vaibhäva ananta vaikuëöhädi dhäma mäyä-çakti, bahiraìgä, jagat-käraëa 40