1 D aça-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 2 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 g lance 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, speculat ion 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. 3 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 Mä yäpur 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, serva nts, 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 mis represented 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 s tudied 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. 4 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 Pra bhupäda, 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 d istribution 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 th e 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, Ç ré Kåñëa, as per the teaching of Çré Viçvambhara Gauräìga Mahäprabhu. When one attentively and without prejudice studies the Daça-müla-tattva , one must agree. 5 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 fo r 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 min ds. After wading through an ocean of debates and discussions and 6 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 C aitanya 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 though ts 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 e ternal 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. Where as 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 7 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 Ca itanya 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 li ving 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 8 facto ries 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 s tudents, 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 t o 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. I n 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 Çré la 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 9 delineated and broadcast universally then there can be no lack of knowledge—es pecially 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 p roperly 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 no thing 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 principle s. 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 profou nd 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, foll owed 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 Caitany a said ( Cc. Madhya 20.143 , 146 ): veda çästre kahe, sambandha, abhidheya, prayojana kåñëa, kåñëa-bhakti, prema-tina mahädhana 10 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 subordinat e 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 Ved ic 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 sa ù "(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 a re 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 11 condition is fr ee 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 o f 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, t he 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 i n 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 dis cusses 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 pri nciple 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 : 12 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 P uräëas , 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 Çvetä çvatara 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 . Howeve r, 13 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 int erpret 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 14 evaà prakåti-vaicitryäd bidyante matayo nåëäm pärasparyeëa keñäàci t 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, M yself, 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 uni verse, 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 a theistic 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 knowled ge 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 B rahmä-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 t eachers of atheistic 15 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-sparçäyog yatväc 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 pramä ëam "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 nat ure 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 scientificall y 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 16 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 u ses 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, Vyasatért ha, 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 K avi 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 succe ssion 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 vill age 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. 17 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 wo rshipping 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 miscon struing 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 18 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 extrapola tion 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 in fluence of the age and enthroned them in their pristine glory. The four faults inherit in all 19 humans—imperfect senses, falling into illusion, making mistakes and the propensity to cheat—always creep into their conclusions. In ascertaining transcendental su bject 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 20 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 ultim ate 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