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Prameya-rafnavaI
The ]eweIs of Trufh
iianslaicd by Kusaliaila dasa
TabIe of Confenfs
Prameya 1
Mangalacaianam, Tlc disciplic succcssion, Madlvacaiya's Ninc
Plilosoplical Tiuils, Kisna is ilc Supicmc Pcisonaliiy ol Godlcad
Prameya 2
Tlc Supicmc Pcisonaliiy ol Godlcad Is Known ly Siudy ol ilc Vcdas
Prameya 3
Tlc Maiciial Woild Is Rcal
Prameya +
Tlc Jvas (Living Lniiiics) Aic Dillcicni Iiom Loid Visnu
Prameya 5
Tlc Jvas (Living Lniiiics) Aic ly Naiuic ilc Scivanis ol ilc Supicmc
Pcisonaliiy ol Godlcad
Prameya 6
In loil Condiiioncd and Libciaicd Siaics, ilc Jvas Aic Siiuaicd in Higlci
and Lowci Siaiuscs

Prameya 7
Libciaiion Docs Noi Mcan an Impcisonal Mciging, lui ilc Aiiainmcni ol
Diicci Associaiion Wiil Loid Kisna
Prameya 8
Puic Dcvoiional Scivicc Gianis Libciaiion
Prameya 9
Diicci Pciccpiion, Logic and Vcdic Rcvclaiion Aic Tlicc Souiccs ol Aciual
Knowlcdgc
Firsf Prameya
TEXT 1
jayat sri-govno
gopinatnan sa maana-gopaIan
vahsyam yasya hrpaya
pramcya-ratnavaIm suhsmam
jayat-all gloiics; sr-govnan-io Loid Govinda; gopnatnan-io Loid
Gopnaila; san-io Him; hrpaya-by ilc mcicy; pramcya-ol plilosoply; ratna-
ol jcwcls; avaIm-ilc sciics; suhsmam-subilc and cxccllcni;
AII gIories fo Lord Govinda, who is known as Gopnafha and Madana-
GopaIa. By His mercy, I shaII now speak fhis exceIIenf and subfIe book
Prameya-rafnavaIi (]eweIs of fhe Vaisnava PhiIosophy).
TEXT 2
bnahty-abnascnap tcsam ananc
narmanyahsc vsva-nstar-namn
ntyananavata-catanya-rupc
tattvc tasmn ntyam astam ratr nan
bnaht-ol dcvoiional scivicc; abnascna-iy ilc dim icllcciion; ap-cvcn;
tosam-saiislaciion; ananc-cxpciicncc; narma-ol icligious aciiviiics;
anyahsc-ilc coniiollcis; vsva-ilc univcisc; nstar-dclivciing; namn-ilc
claniing ol ilcii loly namcs; ntyanana-Loid Niiyananda; avata-Loid
Advaiia; catanya-Loid Caiianya; rupc-consisiing ol; tattvc-iiuils; tasmn-io
ilcm; ntyam-consianily; astam-lci ilcic bc; ratn-inicnsc dcvoiion; nan-on
oui paii.
We pray fhaf we may deveIop infense consfanf devofion for Lord Caifanya
Mahaprabhu, Lord Nifyananda Prabhu, and Lord Advaifa Prabhu, fhe
confroIIers of aII reIigious acfivifies. They are pIeased even wifh fhe dim
refIecfion of devofionaI service. The chanfing of Their hoIy names deIivers fhe
enfire universe.
TEXT 3
ananatirtna-nama suhna-
maya-naama yatr jiyat
samsararnava-taranm yam
na janan hirtayant bunan
ananatirtna-nama-Madlvacaiya, wlo is lnown as nandaiiila;
suhnamaya-consisiing ol iiansccndcnial bliss; nama-abodc; yatn-sannyasi;
jiyat-all gloiics; samsara-ol maiciial cxisicncc; arnava-ilc occan; taranm-ilc
boai loi ciossing; yam-wlom; na-in ilis woild; janan-pcisons; hirtayant-
gloiily; bunan-iniclligcni and lcaincd.
AII gIories fo SrIa Madhvacarya Svam, fhe abode of franscendenfaI
happiness. Those who are Iearned and infeIIigenf gIorify him, for he is Iike a
boaf which enabIes fhe condifioned souIs fo cross beyond fhis reaIm of repeafed
birfh and deafh.
TEXT +
bnavat vcntya vusa
nravahara guru-paramapara ntyam
chanttvam snyat yayo-
ayat ycna nar-tosam
bnavat-ilcic is; vcntya-slould bc considcicd; vusa-licc liom lauli;
nravahara-licc liom impuiiiy; guru-ol spiiiiual masicis; parampara-disciplic
succcssion; ntyam-always; chanttvam-cxclusivc and unalloycd dcvoiional
scivicc; snyat-bccomcs pcilcci; yaya-by wlicl; uayat-aiiscs; ycna-by
wlom; nar-ol Loid Haii; tosam-ilc saiislaciion.
A discriminafing person pIeases Lord Hari by remembering fhe fauIfIess
discipIic succession of bona-fide spirifuaI masfers, who enabIe one fo affain fhe
perfecfion of unaIIoyed devofionaI service.
TEXT 5
ya uhtam pama-puranc
sampraya-vnina yc
mantras tc nspnaIa matan
atann haIau bnavsyant
catvaran sampraaynan
sri-branma-rura-sanaha
vasnavan hst-pavanan
catvaras tc haIau bnavya
ny uthaIc purusottamat
yat-wlicl; uhtam-is spolcn; pama-puranc-in ilc Padma Puiana;
sampraaya-vninan-ilosc wlo aic noi connccicd io ilc bona-lidc disciplic
succcssion; yc-ilosc wlo; mantran-maniias; tc-ilcy; nspnaIan-wiiloui
icsuli; matan-aic considcicd; atan-loi ilis icason; haIau-in ilc agc ol Kali;
bnavsyant-ilcic will bc; catvaran-loui; sampraayan-bona-lidc disciplic
succcssions; sri-liom Lalsm-dcv; branma-liom Loid lialma; rura-liom
Loid Siva; sanahan-and liom Sanala and ilc Kumaia sons ol lialma;
vasnavan-in iclaiion io Loid Visnu; hst-ilc woild; pavanan-puiilying;
catvaran-loui; tc-ilcy; haIau-in ilc agc ol lali; bnavyan-will bc; n--ncc,
uthaIc-in Oiissa; purusottamat-liom Jagannaila Puii.

The Padma Purana expIains: "UnIess one is inifiafed by a bona-fide spirifuaI
masfer in fhe discipIic succession, fhe manfra he mighf have received is wifhouf
any effecf. For fhis reason four Vaisnava discipIic successions, inaugurafed by
Laksm-dev, Lord Brahma, LordSiva, and fhe four Kumaras, wiII appear in fhe
hoIy pIace of ]agannafha Pur, and purify fhe enfire earfh during fhe age of
KaIi."
TEXT 6
ramnujam srin svi-cahrc
manvacryam caturmuhnan
sri-vsnu-svamnam ruro
nmbatyam catunsanan
ramanujam-Ramanuja; srin-Lalsm-dcv; svi-cahrc-sclccicd; mavacaryam-
Madlvacaiya; caturmuhan-Loid lialma; sri-vsnu-svamnam-Visnu Svam;
ruran-Loid Siva; nmbatyam-Nimbaila; catunsanan-ilc loui Kumaias.
Laksm-dev chose Ramanujacarya fo represenf her discipIic succession. In
fhe same way Lord Brahma chose Madhvacarya, Lord Siva chose Visnu Svam,
and fhe four Kumaras chose Nimbarka.
TEXT 7
tatra guru-parampara yatna
sri-hrsna-branma-cvars-
baarayana-samjnahan
sri-manva-sri-pamanabna-
sriman-nrnar-manavan
ahsobnya-jayatirtna-sri-
jnanasnnu-ayannin
sri-vyann-rajcnra-
jayanarman hrama vayam
purusottama-branmanya-
vyasatirtnams ca samstuman
tato Iahsmipatm sriman-
manavcnram ca bnahttan
tac-cnsyan srisvaravata-
ntyananan jaga-gurun
cvam isvara-ssyam sri-
catanyam ca bnajamanc
sri-hrsna-prcma-ancna
ycna nstartam jagat
tatra-in ilis conncciion; guru-ol bona-lidc spiiiiual masicis; parampara-ilc
disciplic succcssion; yatna-jusi as; sri-hrsna-Loid Kisna; branma-lialma;
cvars-Naiada; baarayana-Vyasa; samjnahan-namcd; sri-manva-
Madlvacaiya; sri-pamanabna-Padmanabla; srimat-nrnar-Nilaii; manavan-
Madlava; ahsobnya-Alsoblya; jayatirtna-Jayaiiila; sri-jnanansnnu-
Jnanasindlu; ayannin-Dayanidli; sri-vyann-Vidyanidli; rajcnra-
Rajcndia; jayanarman-Jayadlaima; hramat- onc ajtcr anotncr, vayam-wc;
purusottama-Puiusoiiama; branmanya-lialmanya; vyasatirtna-Vyasaiiila;
ca-and; samstuman-ollci piaycis; tatan-ilcn; Iahsmipatm-Lalsmipaii; srimat-
manavcnram-Madlavcndia Puii; ca-and; bnahttan-wiil dcvoiion; tat-lis;
ssyan-disciplcs; sri-isvara-svaia Puii; Avata- Avata Prabnu, ntyananan-
Niiyananda Piablu; jagat-ol ilc cniiic univcisc; gurun-spiiiiual masicis;
cvam-ilc disciplc; sri-catanyam-Loid Caiianya Malapiablu; ca-and;
bnajamanc-wc woislip; sri-hrsna-ol Si Kisna; prcma-ol puic lovc; ancna-by
ilc gili; ycna-by wlom; nstartam-dclivcicd; jagat-ilc univcisc.
Wifh greaf devofion we gIorify fhe spirifuaI masfers in fhe Gaudya Vaisnava
discipIic successions. A Iisf of fheir names foIIows: 1) Krsna, fhe Supreme
PersonaIify of Godhead, 2) Brahma, 3) Narada, +) Vyasa, 5) Madhvacarya, 6)
Padmanabha, 7) Nrhari, 8) Madhava, 9) Aksobhya, 10) ]ayafrfha, 11)
]nanasindhu, 12) Dayanidhi, 13) Vidyanidhi, 1+) Rajendra, 15) ]ayadharma, 16)
Purusoffama, 17) Brahmanya, 18) Vyasafrfha, 19) Laksmpafi, 20)
Madhavendra Pur, and 21) Isvara Pur, Advaifa Prabhu and Nifyananda Prabhu
(who were aII discipIes of Madhavendra Pur). We worship Isvara Pur's
discipIe, Lord Caifanya Mahaprabhu, fhe Supreme PersonaIify of Godhead, who
deIivered fhe enfire universe by granfing fhe giff of krsna-prema (pure Iove of
Krsna).
TEXT 8
atna pramcyany usantc
sri-manvan prana vsnum paratamam ahnIamnaya-vcyam ca vsvam
satyam bncam ca jivam nar-carana-jusas taratamyam ca tcsam
mohsam vsnv-angnr-Iabnam ta-amaIa-bnajanam tasya nctum pramanam
pratyahsa-trayam ccty upasat narn hrsna-catanyacanran
atna-now; pramcyan-plilosoplical iiuils; usantc-dclincaic; sri-
manvan-Madlvacaiya; prana-said; vsnum-Loid Visnu; paratamam-is ilc
Supicmc Absoluic iiuil; ahnIa-all; amnaya-by ilc Vcdic sciipiuics; vcyam-
lnowablc; ca-and; vsvam-ilc maiciial univcisc; satyam-is ical; bncam-
disiinciion; ca-and; jivan-ilc living cniiiics; nar-ol Loid Haii; carana-ol ilc
loius lcci; jusan-scivanis; taratamyam-disiinciion (in ilai somc aic libciaicd
and somc condiiioncd); ca-and; tcsam-ol ilcm; mohsam-libciaiion; vsnu-ol
Loid Visnu; angnr-ol ilc loius lcci; Iabnam-ilc aiiainmcni; tat-ol ilc Loid;
amaIa-puic; bnajanam-dcvoiional scivicc; tasya-ol ilai lcium-ilc causc;
pramanam-cvidcncc; pratyahsa-by diicci pciccpiion; a-lcadcd; trayam-
gioup ol ilicc; ca-and; t-ilus; upasat-icaclcs; narn-ilc Supicmc
Pcisonaliiy ol Godlcad; scc pg nnc-Loid Caiianya Malapiablu.
A summary of fhe Vaisnava phiIosophy foIIows
Madhvacarya faughf fhaf 1) Lord Visnu is fhe AbsoIufe Trufh, fhan whom
nofhing is higher, 2) He is known by sfudy of fhe Vedas, 3) fhe maferiaI worId
is reaI, +) fhe jvas (Iiving enfifies) are differenf from Lord Visnu 5) fhe ]vas are
by nafure servanfs of Lord Visnu's Iofus feef, 6) In bofh fhe condifioned and
Iiberafed condifion, fhe jvas are sifuafed in higher and Iower sfafuses, 7)
Iiberafion does nof mean an impersonaI merging, buf fhe affainmenf of Lord
Visnu's Iofus feef, 8) Pure devofionaI service granfs Iiberafion, 9) direcf
percepfion, Iogic, and Vedic aufhorify are fhe fhree sources of acfuaI knowIedge.
These same frufhs are aIso faughf by fhe Supreme PersonaIify of Godhead
HimseIf in His appearance as Sr Caifanya Mahaprabhu.
TEXT 9(a)
paratamya praharanam
sri-vsnon paramatvam
yatna sri-gopaIopansa
tasmat hrsna cva paro cvam tam nyayct tam rasct tam bnajct tam yajct. t.
paratamya-aboui Loid Visnu's supicmacy; praharanam-clapici; sri-vsnon-ol
Loid Visnu; paramatvam-ilc posiiion ol ilc Absoluic Tiuil; yatna-jusi as; sri-
gopaIa-upansa-in ilc Gopala-iapan Upanisad; tasmat-ilcicloic; hrsnan-
Kisna; cva-cciiainly; paran-is ilc Supicmc; cvam-ilai Supicmc Loid; tam-
upon Him; nyayct-onc slould mcdiiaic; tam-Him; rasct-onc slould clani ilc
loly namc; tam-Him; bnajct-onc slould scivc; tam-Him; yajct-onc slould
woislip; t-ilus.
1. Lord Visnu is fhe AbsoIufe Trufh, fhan whom, nofhing is higher
Lord Visnu's supremacy is described in fhe GopaIa-fapan Upanisad:
"Therefore, Krsna is fhe Supreme AbsoIufe Trufh, and nofhing is higher fhan
Him. One shouId medifafe upon Him, chanf His hoIy names, serve, and worship
Him."
TEXT 9 (b)
svctasvataropansa ca
jnatva cvam sarva-pasapanann
hsinan hIcsar janma-mrtyu-pranann
tasyabnnyanat trtiyam cna-bncc
vsvasvaryam hcvaIam apta-haman
ctaj jncyam ntyam cvatma-sastnam
natan param vctavyam n hnct
svctasvatara-upansa-in ilc Svciasvaiaia Upanisad; ca- an, jnatva-laving
undcisiood; cvam-ilc Supicmc Pcisonaliiy ol Godlcad; sarva-all; pasa-iopcs;
apanann-icmovcd; hsinan-dcsiioycd; hIcsan-wiil maiciial sullciings;
janma-ol biiil; mrtyun-and dcail; pranann-dcsiiuciion; tasya-ol Him;
abnnyanat-liom consiani icmcmbiancc; trtiyam-ilc spiiiiual woild; cna-ol
ilc gioss and subilc maiciial body; bncc-on ilc dcsiiuciion; vsva-complcic;
asvaryam-wiil opulcncc; cvaIam-bcyond ilc ioucl ol maiciial cncigy; apta-
aiiaincd; haman-all dcsiics; ctat-ilis; jncyam-lnowablc; ntyam-cicinal;
atma-samstnam-ilc Absoluic Tiuil; na-noi; atan-ilan Him; param-supciioi;
vctavyam-may bc lnown; n-indccd; hnct-ai all.
This is confirmed in fhe Svefasvafara Upanisad"When one undersfands fhe
Supreme PersonaIify of Godhead, fhen fhe ropes of iIIusion which bind one fo
fhis maferiaI worId become cuf, fhe maferiaI miseries end, and fhe repefifion of
birfh and deafh in fhe cycIe of fransmigrafion aIso ends. By consfanfIy
remembering fhe Supreme Lord, af fhe fime of deafh one affains fhe fuIIy
opuIenf spirifuaI worId, far beyond fhe fouch of maffer, and aII his desires
become fuIfiIIed. In fhis way he direcfIy perceives fhe Supreme PersonaIify of
Godhead, fhan whom fhere is nofhing higher fo be known." (1.11)
TEXT 9 (c)
gitasu ca
mattan parataram nanyat
hnc ast nananjaya
gitasu-in ilc llagavad-gia; ca-and; mattan-bcyond Myscll; parataram-
supciioi; na-noi; anyat-anyiling; hnct-somciling; ast-ilcic is;
nananjaya-O conqucioi ol wcalil.
This is aIso confirmed in fhe Bhagavad-gfa (7.7), where Krsna says"O
conqueror of weaIfh (Arjuna), fhere is no frufh superior fo Me."
TEXT 10
nctutva vbnu-catanya-
nanatva-gunasrayat
ntya-Iahsmy-amatvac ca
hrsnan paratamo matan
nctutvat-bccausc ol bcing ilc oiiginal causc ol cvciyiling; vbnu-all
powcilul; catanya-consciousncss; anana-ol bliss; tva-bccausc ol ilc siaic;
a-cic.; guna-ol all iiansccndcnial qualiiics; asrayat-bccausc ol bcing ilc
icscivoii; ntya-cicinally; Iahsmi-by ilc goddcss ol loiiunc; a-and oilcis;
matvat-bccausc ol bcing scivcd wiil gicai icvcicncc; ca-and; hrsnan-Kisna;
parataman-ilc uliimaic; matan-is considcicd.
Krsna is accepfed as fhe highesf frufh because He is fhe origin of bofh fhe
maferiaI and spirifuaI worIds, because His spirifuaI form is aII-powerfuI, aII-
cognizanf, and fuII of franscendenfaI bIiss, because He is fhe reservoir of aII
auspicious spirifuaI quaIifies, and because He is served wifh greaf reverence and
affecfion by hundreds and fhousands of goddesses of forfune, and uncounfabIe
miIIions of ofher devofees as weII.
TEXT 11 (a)
sarva-nctutvam, yatnanun svctasvataran
chan sa cvo bnagavan varcnyo
yon-svabnavan antstnaty chan
yac ca svabnavam pacat vsva-yonn
pacyams ca sarvan parnamayc yan
sarva-ol cvciyiling; nctutvam-ilc siaic ol bcing ilc oiigin; yatna-jusi as;
anun-cxplains; svctasvataran-ilc Svciasvaiaia Upanisad; chan-onc; san-Hc;
cvan-Supicmc Pcisonaliiy ol Godlcad; bnagavan-lull ol all opulcnccs;
varcnyan-woislipablc; yon-svabnavan-all maiciial clcmcnis; antstnat-lc
csiablislcs; chan-alonc; yat-wlicl; ca-and; sva-bnavam-naiuic ol ilc living
cniiiy; pacat-cicaics; vsva-ol ilc univcisc; yonn-ilc oiigin; pacyan-
dcvclopcd; ca-and; sarvan-all; parnamayct-iiansloims; yan-wlo.
The Supreme Lord is fhe source of everyfhing. This is confirmed in fhe
Svefasvafara Upanisad (5.+-5):
"The one supremeIy opuIenf and worshipabIe PersonaIify of Godhead is fhe
origin of fhe enfire universe. He creafes fhe maferiaI eIemenfs and fheir
affribufes, and He aIso fransforms fhose eIemenfs."
TEXT 11 (b)
vbnu-catanyananatvam, yatna hatnahc
manantam vbnum atmanam
matva nirc na socat
vbnu-all powcilul; catanya-conscious ol cvciyiling; anana-ol bliss;
tvam-ilc siaic; yatna-jusi as; hatnahc-in ilc Kaila Upanisad; manantam-
supicmcly woislipablc; vbnum-lull ol all powcis and opulcnccs; atmanam-
Supicmc Pcison;matva-laving undcisiood; niran-an iniclligcni pcison wlo
lnows ilc disiinciion bciwccn maiciial bondagc and libciaiion; na-docs noi;
socat-lamcni loi any maiciial disiicss.
Thaf fhe Lord is aII powerfuI, aII-cognizanf, and aII-bIissfuI is confirmed in
fhe foIIowing verse from fhe Kafha Upanisad (1.2.22)"An infeIIigenf person,
who undersfands fhe disfincfion befween maferiaI bondage and Iiberafion, ends
aII maferiaI bondage when he undersfands fhe supremeIy worshipabIe
PersonaIify of Godhead, who is fuII of aII powers and opuIences."
TEXT 11 (c)
vjnana-suhna-rupatvam
atma-sabcna bonyatc
ancna muhta-gamyatvam
vyutpattcr t ta-van
vjnana-ol iiansccndcnial lnowlcdgc; suhna-and bliss; rupatvam-ilc siaic ol
laving a loim; atma-"aima"; sabcna-by ilc woid; bonyatc-is undcisiood;
ancna-by ilis; muhta-by ilc libciaicd souls; gamyatvam-undcisiandablc;
vyutpattcn-dciivaiion; t-ilus; tat-ilc iiuil; van-ilosc wlo lnow.
Those Iearned in spirifuaI maffers know fhaf fhe word "afma" means "fhaf
which is fuII of spirifuaI knowIedge and bIiss". This knowIedge and bIiss is
possessed bofh by fhe Supreme PersonaIify of Godhead and fhe Iiberafed
individuaI Iiving enfifies.
TEXT 12 (a)
vajasancys canun
vjnanam ananam branma
ratr atum parayanam
vajasancyn-Tlc Vajasancya-bialmana; ca-and; anun--cxpIans, vjnanam-
lull ol lnowlcdgc; ananam-and bliss; branma-ilc supicmc spiiii; ratn-giving
ilc icsuli ol saciilicc; atum-io ilc woislippci; parayanam-ilc Absoluic Tiuil.
The Vajasaneya-brahmana (3.9.28) aIso expIains: "The Supreme Spirif, who
is fuII of knowIedge and bIiss, granfs fhe resuIfs fo fhose who worship Him wifh
sacrifice."
TEXT 12 (b)
sri-gopaIopansa ca
tam cham govnam
sac-c-anana-vgranam
sri-gopaIa-upansa-in ilc Gopala-Tapan Upanisad; ca-also; tam-io Him;
cham-onc; govnam-Govinda; sat-cicinal; ct-lull ol lnowlcdgc; anana-
and bliss; vgranam-loim.
The GopaIa-fapan Upanisad (1.35) aIso confirms: "Lord Govinda is beyond
fhe duaIify of fhe maferiaI worId, and He is nof differenf from His form which is
efernaI, fuII of knowIedge and bIiss."
TEXT 12 (c)
murtatvam pratpattavyam
ct-suhnasyava ragavat
vjnana-gnana-saba-
hirtanac cap tasya tat
cna-cn-bna nastity
ctcnavopaarstam
murtatvam-ilc siaic ol laving a loim; pratpattavyam-may bc undcisiood;
ct-spiiiiual; suhnasya-ol bliss; cva-cciiainly;ragavat-jusi as a mclody;
vjnana-ol ilc Loid's supicmc lnowlcdgc; gnana-"glana"; saba-wiil ilc
woid; a-ilc maniia wlicl bcgins wiil; hirtanat-liom ilc dcsciipiion; ca-
and; ap-also; tasya-ol Him; tat-ilai; cna-ol ilc body; cn-ol ilc posscssoi
ol ilc body; bna-dillcicncc; na-noi; ast-is; t-ilus; ctcna-by ilis; cva-
cciiainly; upaarstam-is icvcalcd.
Lord Govinda possesses a form of spirifuaI bIiss, jusf as a meIody, aIfhough
apparenfIy formIess, acfuaIIy possesses a subfIe form wifhin fhe mind. The
manfra beginning "vijnana-ghana" confirms fhaf fhe Lord's form is nof maferiaI,
buf a spirifuaI manifesfafion which is efernaI and fuII of knowIedge and bIiss,
and fhaf fhere is no difference befween fhe Lord and His spirifuaI form.
TEXT 13 (a)
murtasyava vbnutvam, yatna munahc
vrhsa va stabno v tstnaty chas tcncam purnam puruscna sarvam.
murtasya-ol ilc loim; cva-cciiainly; vbnutvam-ilc siaic ol bcing all-
powcilul and opulcni; yatna-jusi as; munahc-in ilc Mundala Upanisad;
vrhsan-a iicc; va-jusi as; stabnan-lixcd; v-in ilc spiiiiual sly; tstnat-is
siiuaicd; chan-onc; tcna-by Him; am-ilis; purnam-pcilcci and complcic;
puruscna-by ilc pcison; sarvam-cvciyiling.
The Mundaka Upanisad confirms fhaf fhe Lord's form possesses unIimifed
pofency: "The Supreme Person appears Iike a free sifuafed in fhe spirifuaI sky.
From fhaf free fhe perfecf and compIefe spirifuaI and maferiaI worIds have
become manifesfed."
TEXT 13 (b)
yu-stno p nhnIa-vyapity
ahnyanan murtman vbnun
yugapa nyatr-vrncsu
sahsat-harac ca tarsan
yu-in ilc spiiiiual sly; stan-icmaining; ap-alilougl; nhnIa-
cvciywlcic; vyap-pcivading; t-ilus; ahnyanam-liom ilc dcsciipiion ol ilc
Vcdas; murtman-posscssing a loim; vbnun-all-powcilul; yugapat-
simuliancously; nyatr-io ilc pcilcci living bcings; vrncsu-io ilc communiiy;
sahsat-harat-by diicci pciccpiion; ca-and; tarsan-ilc samc.
The Vedic manfras expIain fhaf fhe aII-powerfuI AbsoIufe Trufh possesses a
spirifuaI form, and aIfhough He remains in fhe spirifuaI sky, He is
simuIfaneousIy presenf everywhere. He personaIIy appears wifhin fhe hearf of
fhe perfecf devofees who consfanfIy medifafe upon Him.
TEXT 1+ (a)
sri-asamc ca
na cantar na banr yasya
na purvam nap caparam
purvaparam bans cantar
jagato yo jagac ca yan
sri-asamc-in ilc Tcnil Canio ol Simad-llagavaiam; ca-also; na-noi; ca-
also; antan-iniciioi; na-noi; bann-cxiciioi; yasya-wlosc; na-nciilci;
purvam-bcginning; na-noi; ap-indccd; ca-also; aparam-cnd; purva-
aparam-ilc bcginning and ilc cnd; bann ca antan-ilc cxicinal and ilc inicinal;
jagatan-ol ilc wlolc cosmic manilcsiaiion; yan-onc wlo is; jagat ca yan-and
wlo is cvciyiling in cicaiion in ioial.
This is confirmed in fhe Srmad-Bhagavafam (10.9.13): "The Supreme
PersonaIify of Godhead has no beginning and no end, no exferior and no
inferior, no fronf and no rear. In ofher words, He is aII-pervading. Because He is
nof under fhe infIuence of fhe eIemenf of fime, for Him fhere is no difference
befween pasf, presenf and fufure; He exisfs in his own franscendenfaI form af
aII fimes. Being absoIufe, beyond reIafivify, He is free from disfincfions befween
cause and effecf, aIfhough He is fhe cause and effecf of everyfhing."
TEXT 1+ (b)
sri-gitasu ca
maya tatam am sarvam
jaga avyahta-murtna
mat-stnan sarva-bnutan
na canam tcsv avastntan
na ca mat-stnan bnutan
pasya mc yogam asvaram
sri-gitasu-in ilc llagavad-gia; ca-also; maya-by Mc; tatam-spicad;
am-all ilcsc manilcsiaiions; sarvam-all; jagat-cosmic manilcsiaiion; avyahta-
murtna-unmanilcsicd loim; mat-stnan-unio Mc; sarva-bnutan-all living
cniiiics; na-noi; ca-also; anam-I; tcsu-in ilcm; avastntan-siiuaicd; na-
ncvci; ca-also; mat-stnan-siiuaicd in Mc; bnutan-all cicaiion; pasya-jusi scc;
mc-My; yogam asvaram-inconccivablc mysiic powci.
The Lord confirms in fhe Bhagavad-gfa (9.+-5): "By Me, in My unmanifesfed
form, fhis enfire universe is pervaded. AII beings are in Me, buf I am nof in
fhem. And yef everyfhing fhaf is creafed does nof resf in Me. BehoId my mysfic
opuIence!"
TEXT 1+ (c)
acntya-sahtr astisc
yoga-sabcna cocyatc
vrona-bnanjha sa sya
t tattva-vam matam
acntya-inconccivablc; sahtn-poicncy; ast-ilcic is; isc-in ilc supicmc
Pcisonaliiy ol Godlcad; yoga-"yoga"; sabcna-by ilc woid; ca-and; ucyatc-is
cxplaincd; vrona-coniiadiciion; bnanjha-icsolving; sa-ilai poicncy; syat-
is; t-ilus; tattva-ilc iiuil; vam-ol ilosc wlo undcisiand; matam-ilc
opinion.
The facf fhaf fhe Supreme PersonaIify of Godhead possesses inconceivabIe
pofency (yogam aisvaram) resoIves fhe apparenf confradicfion in fhis sfafemenf
by fhe Lord. This is fhe opinion of fhose who know fhe frufh.
TEXT 15 (a)
ana sarva-jnatvam, yatna munahc
yan sarva-jnan sarva-vt
ana-by ilc woid adi (cic.) (lound in vcisc 10); sarva-jnatvam-omniscicncc;
yatna-jusi as; munahc-in ilc Mundala Upanisad; yan-wlo; sarva-cciyiling;
jnan-lnows; sarva-all; vt-pciccivcs.
By fhe use of fhe word "adi" (efc.) in fexf 10, fhe Lord's omniscience may be
inferred. This is confirmed in fhe Mundaka Upanisad (2.2.7): "The Supreme
PersonaIify of Godhead is omniscienf."
TEXT 15 (b)
anantvam ca, tattriyahc
ananam branmano vvan
na vbnct hutascana
anantvam-ilc siaic ol bcing lull ol iiansccndcnial bliss; ca-also;
tattriyahc-in ilc Taiiiiiya Upanisad; ananam-spiiiiual bliss; branmanan-ol
ilc Supicmc Pcisonaliiy ol Godlcad; vvan-a pcison wlo lnows; na-docs noi;
bbnct-lcai; hutascana-anyiling.
Thaf fhe Lord is fuII of franscendenfaI bIiss is confirmed in fhe Taiffirya
Upanisad (2.+.1): "One who undersfands fhe franscendenfaI bIiss of fhe
Supreme PersonaIify of Godhead, no Ionger fears anyfhing."
TEXT 15 (c)
prabnutva-sunrttva-jnanaatva-mocahatvam ca, svctasvatara-srutau
sarvasya prabnum isanam
sarvasya saranam sunrt
prajna ca tasmat prasrta purani
samsara-banna-stnt-mohsa-nctun
prabnutva-ilc siaic ol bcing ilc supicmc masici; sunrttva-ilc siaic ol bcing
ilc supicmc liicnd; jnanaatva-ilc siaic ol bcing ilc supicmc icaclci;
mocahatvan-ilc siaic ol bcing ilc uliimaic dclivcici; ca-and; svctasvatara-
srutau-in ilc lollowing quoics liom ilc Svciasvaiaia Upanisad; sarvasya-ol
cvciyonc; prabnum-ilc masici; isanam-ilc coniiollci; sarvasya-ol cvciyonc;
saranam-ilc slclici; sunrt--an jrcn, prajna-spiiiiual lnowlcdgc; ca-and;
tasmat-liom Him; prasrta-bccomcs manilcsi; puran-cicinal; samsara-ol
maiciial cxisiancc; banna-ol ilc bondagc; stnt-liom ilc siiuaiion; mohsa-ol
libciaiion; nctun-ilc causc.
Thaf fhe Lord is fhe supreme masfer, friend, feacher, and deIiverer is
confirmed in fhe foIIowing quofes from fhe Svefasvafara Upanisad:
"The PersonaIify of Godhead is everyone's supreme masfer, confroIIer,
sheIfer and friend." (3.17)
"The PersonaIify of Godhead is fhe feacher who reawakens fhe efernaI
spirifuaI knowIedge of fhe condifioned souIs." (+.18)
"The PersonaIify of Godhead deIivers fhe condifioned souIs from fhe
bondage of repeafed birfh and deafh." (6.16)
TEXT 15 (d)
manuryam ca sri-gopaIopansa
sat-punariha-nayanam
mcgnabnam vayutambaram
v-bnujam mauna-muranyam
vana-maInam isvaram
manuryam-ilc claiming bcauiy ol ilc Loid; ca-and; sri-gopaIa-upansa-
in ilc Gopala-iapan Upanisad; sat-manilcsicd; punariha-lilc loius llowcis;
nayanam-cycs; mcgna-ol a licsl iain-cloud; abnam-splcndoi; vayuta-as
splcndid as liglining; ambaram-gaimcnis; v-wiil iwo; bnujam-aims; mauna-
muranyam-lull ol iiansccndcnial lnowlcdgc; isvaram-ilc Supicmc
Coniiollci.
The Lord's charming beaufy is described in fhe GopaIa-fapan Upanisad
(1.13): "The Supreme PersonaIify of Godhead appears as spIendid as a fresh
rain-cIoud, and His eyes are as beaufifuI as Iofus fIowers. He has fwo arms and
wears garmenfs as yeIIow as Iighfning. He is decorafed wifh a garIand of foresf
fIowers, and He is fuII of franscendenfaI knowIedge."
TEXT 16
na bnnna narmno narma
bnca-bnanam vscsatan
yasmat haIan sarvaastity
a-nir vusam ap
na-noi; bnnnan-dillcicni; narmnan-liom ilc posscssoi ol qualiiics;
narman-qualiiics; bnca-disiinciion; bnanam-appcaiancc; vscsatan-
spccilically; yasmat-liom wlom; haIan-iimc; sarvaa-cicinally; ast-cxisis;
t-ilus; a-oiiginal; nin-iniclligcncc; vusam-among ilc lcaincd
plilosoplcis; ap-and.
The Supreme PersonaIify of Godhead is nof differenf from His
franscendenfaI form and affribufes, and any apparenf disfincfion is an iIIusion.
He is fhe originaI Iearned phiIosopher, and He is fhe source of efernaI fime.
TEXT 17
cvam uhtam naraa-pancaratrc
nrosa-purna-guna-vgrana atma-tantro
nscctanatmaha-sarira-gunas ca ninan
anana-matra-hara-paa-muhnoaran
sarvatra ca svagata-bnca-vvarjtatma
cvam-in ilis way; uhtam-dcsciibcd; naraa-pancaratrc-in ilc Naiada
Pancaiaiia; nrosa-wiiloui lauli; purna-lull; guna-ol iiansccndcnial
aiiiibuics; vgranan-loim; atma-tantran-indcpcndani; nscctana-maiciial;
atmaha-mind; sarira-body; gunan-and aiiiibuics; ca-and; ninan-wiiloui;
anana-spiiiiual bliss; matra-cxclusivcly consisiing ol; hara-lands; paa-
lcci; muhna-lacc; uara-bclly; an-cic.; sarvatra-in cvciy icspcci; ca-and;
svagata-liom Himscll; bnca-wiil a dillcicncc; vvarjta-dcvoid ol; atma-
Supicmc Pcisonaliiy ol Godlcad.
This is described in fhe Narada Pacarafra: "The independenf Supreme
PersonaIify of Godhead possesses a spirifuaI form fuII of perfecf and fauIfIess
quaIifies. He is nof differenf from fhe hands, feef, face, beIIy, or ofher parfs of
his form, which are aII made excIusiveIy of franscendenfaI bIiss."
TEXT 18 (a)
atna ntya-Iahsmhatvam, yatna vsnu-puranc
ntyava sa jagan-mata
vsnun srir anapayni
yatna sarvagato vsnus
tatnavcyam vjottama
atna-now; ntya-cicinal; Iahsmihatvam-posiiion ol Lalsm-dcv; yatna- just
as, vsnu-puranc-in ilc Visnu Puiana; ntya-cicinal; cva-cciiainly; sa-slc;
jagat-ol ilc univcisc; mata-ilc moilci; vsnon-io Loid Visnu; srin-Simai
Lalsmdcv, ilc goddcss ol loiiunc; anapayni-cicinally laiillul; yatna-jusi as;
sarva-gatan-all-pcivading; vsnun-Loid Visnu; tatna-in ilc samc way; cva-
cciiainly; yam-slc; vja-ol bialmanas; uttama-O bcsi.
The efernaI franscendenfaI posifion of Srmaf Laksm-dev is described in
fhe Visnu Purana: "O besf of fhe brahmanas, Lord Visnu's franscencenfaI
pofency, Srmaf Laksmdev, is His consfanf faifhfuI companion. She is efernaI,
and she is fhe mofher of fhe enfire maferiaI universe. She is aII-pervading, jusf
as Lord Visnu is."
TEXT 18 (b)
vsnon syun sahtayas tsras
tasu ya hirtta para
sava sris ta-abnnnct
prana ssyan prabnur manan
vsnon-ol Loid Visnu; syun-ilcic aic; sahtayan-poicncics; tsran-ilicc;
tasu-among ilcm; ya-ilai wlicl; hirtta-is gloiilicd; para-as ilc
iiansccndcnial and supciioi; sa-slc; cva-cciiainly; srin-Simai Lalsm-dcv;
tat-wiil ilc Loid; abnnna-noi dillcicni; t-ilus; prana-spolc; ssyan-io
His siudcnis; prabnun manan-Loid Caiianya Malapiablu.
Lord Caifanya Mahaprabhu insfrucfed His discipIes in fhe foIIowing way:
"Srmaf Laksm-dev is fhe besf of Lord Visnu's fhree pofencies, and She is nof
differenf from fhe Lord HimseIf."
TEXT 18 (c)
tatra trsaht-vsnun, yatna svctasvataropansa
parasya sahtr vvnava sruyatc
svabnavhi jnana-baIa-hrya ca
pranana-hsctrajna-patr guncsan
tatra-in ilis conncciion; tr-saht-posscssing ilicc poicncics; vsnun-Loid
Visnu; yatna-jusi as; svctasvatara-upansa-in ilc Svciasvaiaia Upanisad;
para-supicmc; asya-ol ilc Supicmc Pcisonaliiy ol Godlcad; sahtn-poicncy;
vvna-vaiious; cva-cciiainly; sruyatc-is lcaid; svabnavhi-accoiding io
naiuic; jnana-poicncy ol lnowlcdgc; baIa-poicncy ol cicinal cxisicncc; hrya-
poicncy ol spiiiiual bliss; ca-and; pranana-ilc unmanilcsicd maiciial naiuic;
hsctrajna-and ilc individual living cniiiics; patn-ilc masici; guna-ol ilc ilicc
modcs ol maiciial naiuic; isan-ilc masici.
The Svefasvafara Upanisad (6.8) describes fhe fhree energies of Lord Visnu:
"If has been heard in fhe Vedas fhaf Lord Visnu possesses muIfifarious
pofencies, which may be divided info fhree cafegories: 1. fhe pofency of
franscendenfaI knowIedge, 2. fhe pofency of efernaI exisfence, and 3. fhe
pofency of spirifuaI bIiss. Lord Visnu is aIso fhe masfer of aII Iiving enfifies, and
fhe confroIIer of fhe maferiaI cosmos bofh in ifs unmanifesfed sfage, and ifs
deveIopmenfs of fhe fhree modes of nafure."
TEXT 19 (a)
sri-vsnu-puranc ca
vsnu-sahtn para prohta
hsctrajnahnya tatna paraa
avya-harma-samjnanya
trtiya sahtr syatc
sri-vsnu-puranc-in ilc Visnu Puiana; ca-and; vsnu-sahtn-ilc poicncy ol
Loid Visnu; para-spiiiiual; prohta-ii is said; hsctrajna-ahnya-ilc poicncy
lnown as lsciiajna; tatna-as wcll as; para-spiiiiual; avya-ignoiancc;
harma-liuiiivc aciiviiics; samjna-lnown as; anya-oilci; trtiya-iliid; sahtn-
poicncy; syatc-lnown ilus.
The Visnu Purana expIains: "The pofency of Lord Visnu is summarized in
fhree cafegories: nameIy, fhe spirifuaI pofency, fhe Iiving enfifies and ignorance.
The spirifuaI pofency is fuII of knowIedge; fhe Iiving enfifies, aIfhough
beIonging fo fhe spirifuaI pofency, are subjecf fo bewiIdermenf; and fhe fhird
energy, which is fuII of ignorance, is aIways visibIe in fruifive acfivifies."
TEXT 19 (b)
parava vsnv-abnnna srir ty uhtam. tatrava
haIa-hastna-nmcsa-
haIa-sutrasya gocarc
yasya sahtr na sunasya
prasiatu sa no narn
para-iiansccndcnial poicncy; vsnu-ilan Loid Visnu; abnnna-noi dillcicni;
srin-Simai Lalsm-dcv; t-ilus; uhtam-spolcn; tatra-ilcic; cva-cciiainly;
haIa-scconds; hastna-scconds; nmcsa-momcni; a-cic; haIa-ol iimc;
sutrasya-ol ilc mcasuiing siiing; gocarc-wiilin ilc pciccpiion; yasya-ol
wlom; sahtn-poicncy; na-noi; sunasya-licc liom all maiciial impuiiiy;
prasiatu-may bc mcicilul; san-Hc; nan-io us; narn-Loid Haii.
Srmaf Laksm-dev, fhe supreme spirifuaI pofency, is non-differenf from
Lord Visnu:
The spirifuaI pofencies of fhe Lord are described in fhe foIIowing verses from
Visnu Purana: "Lord Hari's franscendenfaI pofency cannof be measured by fhe
sfring of fime, caIibrafed in minufes and seconds. May fhaf supremeIy pure
PersonaIify of Godhead be mercifuI fo us.
TEXT 19 (c)
procyatc paramcso yo
yan suno py upacaratan
prasiatu sa no vsnur
atma yan sarva-cnnam
procyatc-is dcsciibcd; parama-isan-ilc supicmc coniiollci; yan-wlo; yan-
wlo; sunan-puic; ap-and; upacaratan-scivcd; prasiatu-may bc mcicilul;
san-Hc; nan-io us; vsnun-Visnu; atma-Supcisoul; yan-wlo; sarva-ol all;
cnnam-living cniiiics in ilc maiciial woild.
"Lord Visnu is described as fhe supreme confroIIer, free from aII maferiaI
impurify. He is fhe objecf of Srmaf Laksm-dev's service, and He is fhe
SupersouI of aII condifioned Iiving enfifies. May He be mercifuI fo us."
TEXT 19 (d)
csa parava tr-vr ty uhtam tatrava
nIani sannni samvt
tvayy cha sarva-samstntau
nIaa-tapahari msra
tvay no guna-varjtc
csa-ilis; para-supciioi poicncy; cva-cciiainly; tr-vrt-ilicc-lold; t-ilus;
uhtam-dcsciibcd; tatra-ilcic; cva-indccd; nIani-plcasuic poicncy;
sannni-cxisicncc poicncy; samvt-lnowlcdgc poicncy; tvay-in You; cha-
onc; sarva-samstntau-wlo aic ilc basis ol all ilings; nIaa-plcasuic; tapa-and
misciy; hari-causing; msra-a mixiuic ol ilc iwo; tvay-in You; no-noi; guna-
varjtc-wlo aic wiiloui ilc ilicc modcs ol maiciial naiuic.
The Visnu Purana expIains fhaf fhe Lord's spirifuaI pofency has fhree
aspecfs: "O Lord, You are fhe supporf of everyfhing. The fhree affribufes hIadin
(pIeasure pofency), sandhin (exisfence pofency), and samvif (knowIedge
pofency) exisf in You as one spirifuaI energy. Buf fhe maferiaI modes, which
cause happiness, misery and mixfures of fhe fwo, do nof exisf in You, for You
have no maferiaI quaIifies."
TEXT 20 (a)
cho p vsnur chap
Iahsmis ta-anapayni
sva-snar banubnr vcsar
banur ty abnniyatc
chan-onc; ap-alilougl; vsnun-Loid Visnu; cha-onc; ap-alilougl;
Iahsmi-Lalsm-dcv; tat-ol Him; anapayni-ilc consiani associaic; sva-
snan-spiiiiually pcilcci; banubnn-by many; vcsan-appcaianccs; banun-
many; t-ilus; abnniyatc-is dcsciibcd.
Lord Visnu is one, and His consfanf associafe Laksm-dev is aIso one.
Assuming many differenf spirifuaI forms, fhey appear fo have become many.
TEXT 20 (b)
tatrahatvc satycva vsnor banutvam, sri-gopaIopansa
cho vasi sarvagan hrsna ya
cho p san banuna yo vabnat
tam pitnastnam yc tu yajant niras
tc sam suhnam sasvatam nctarcsam
tatra-in ilis conncciion; chatvc-in ilc oncncss; satya- ilc iiuil; va-as il;
vsnon-ol Loid Visnu; banutvam-ilc siaic ol bcing many; sri-gopaIa-upansa-
in ilc Gopala Tapan Upanisad; chan-onc; vasi-ilc supicmc coniiollci;
sarvagan- all-pcivading; hrsnan-Loid Kisna; yan-supicmcly woislipablc;
chan-onc; ap-alilougl; san-bcing; banuna- in many loims; yan-wlo;
avabnat-manilcsis; tam-Him; pitnastnam-in His iiansccndcnial abodc; yc-
ilosc wlo; yajant-woislip; niran-iniclligcni pcisons; tcsam-ol ilcm;
suhnam-lappincss; sasvatam-cicinal; na-noi; tarcsam-ol oilcis.
The GopaIa-fapan Upanisad (1.21) confirms fhaf Lord Visnu is one,
aIfhough He manifesfs in many forms: "Lord Krsna is fhe worshipabIe, aII-
pervading supreme confroIIer, and aIfhough He is one, Hi manifesfs in many
forms. Those who are infeIIigenf worship fhaf Supreme Lord, who remains in
His spirifuaI abode. Those persons affain fhe efernaI franscendenfaI happiness
which is nof avaiIabIe for ofhers."
TEXT 20 (c)
atna Iahsmyas ta yatna
parasya sahtr vvnava sruyatc. ty a.
atna-now; Iahsmyan-ol Lalsm-dcv; tat-ilai; yatna-jusi as; para-
supicmc; asya-ol ilc Supicmc Pcisonaliiy ol Godlcad; sahtn-poicncy;
vvna-vaiious; cva-cciiainly; sruyatc-is lcaid; t-ilus; a-cic.
Srmaf Laksm-dev aIso manifesfs in many forms. This is confirmed in fhe
Svefasvafara Upanisad (6.8): "If has been heard in fhe Vedas fhaf Lord Visnu's
franscendenfaI pofency manifesfs in many forms."
TEXT 21 (a)
purtn sarvatrhi yay apy
avscsa tatnap n
taratamyam ca tac-cnaht-
vyahty-vyaht-hrtam bnavct
purtn-pcilcciion and complcicncss; sarvatrhi-ai all iimcs and
ciicumsianccs; ya ap-alilougl; avscsa-wiiloui any disiinciion; tatna ap-
ncvciilclcss; n-indccd; taratamyam-disiinciion ol supciioiiiy and inlciioiiiy;
ca-and; tat-ol Him; saht-ol ilc poicncy; vyaht-manilcsi; avyahti-hrtam-
and unmanilcsi; bnavct-may bc.
AIfhough aII of fhe franscendenfaI forms of Visnu and Laksm are aIways
equaIIy perfecf and compIefe in aII circumsfances, fhese forms are considered
higher and Iower according fo fhe differenf quaIifies and pofencies which fhey
manifesf or refrain from manifesfing.
TEXT 21 (b)
tatra nsnon sarvatrhi purtr yatna vajasancyahc
"purnam aan purnam am
purnat purnam uacyatc
purnasya purnam aaya
purnam cvavassyatc"
tatra-in ilis conncciion; vsnon-ol Loid Visnu; sarvatrhi- in all
ciicumsianccs; purtn-pcilcciion and complcicncss; yatna-jusi as;
vajasancyhc-in ilc lilad-aianyala Upanisad;om-ilc complcic wlolc;
purnam-pcilccily complcic; aan- ilai; purnam-pcilccily complcic; am-ilis
plcnomcnal woild; purnat-liom ilc all-pcilcci; purnam-complcic unii;
uacyatc-is pioduccd; purnasya-ol ilc complcic wlolc; purnam-complcicly,
all; aaya-laving bccn ialcn away; purnam-ilc complcic balancc; cva-cvcn;
cvassyatc-is icmaining.
Lord Visnu is aIways perfecf and compIefe. This is described in fhe Brhad-
aranyaka Upanisad (5.1.1): "The PersonaIify of Godhead is perfecf and
compIefe, and because He is compIefeIy perfecf, aII emanafions from Him, such
as fhis phenomenaI worId, are perfecfIy equipped as compIefe whoIes. Whafever
is produced of fhe compIefe whoIe is aIso compIefe in ifseIf. Because He is fhe
compIefe whoIe, even fhough so many compIefe unifs emanafe from Him, He
remains fhe compIefe baIance."
TEXT 21 (c)
mana-varanc ca
sarvc ntyan sasvatas ca
cnas tasya paratmanan
nanopaana-ranta
nava prahrtjan hvact
mana-varanc-in ilc Mala-vaiala Puiana; ca-and; sarvc-all; ntyan-cicinal;
sasvatan-impciislablc; ca-and; cnan-loims; tasya-ol Him; para-atmanan-ol
ilc Supicmc Pcisonaliiy ol Godlcad; nana-dcsiiuciion; upaana-oiigin;
rantan-dcvoid ol; na-noi; cva-cciiainly; prahrt-jan-pioduccd liom ilc
maiciial cncigy; hvact-ai any iimc.
The Maha-varaaha Purana aIso expIains: "The franscendenfaI forms of fhe
Supreme PersonaIify of Godhead are efernaI and imperishabIe. They were nof
creafed af a cerfain poinf, and fhey are never fo be desfroyed. They are nof
producfs of fhe maferiaI energy.
TEXT 21 (d)
paramanana-sanona
jnana-matras ca sarvatan
sarvc sarva-gunan purnan
sarva-osa-vvarjtan
parama-iiansccndcnial; anana-ol bliss; sanonan-ilc gicai abundancc;
jnana-ol lnowlcdgc; matran-cxclusivcly; ca-and; sarvatan-all; sarvc-all;
gunan-auspicious iiansccndcni qualiiics; purnan-lillcd; sarva-all; osa-ol
dclccis; vvarjtan-dcvoid.
"AII fhe forms of fhe Supreme PersonaIify of Godhead are compIefeIy fiIIed
wifh franscendenfaI bIiss, knowIedge and aII auspicious quaIifies. These
spirifuaI forms of fhe Lord are free from aII maferiaI defecfs."
TEXT 22 (a)
atna sryan sa yatna sri-vsnu-puranc
cvam yatna jagat-svami
cva-cvo janaranan
avatram haroty csa
tatna sris tat-sanayni
atna--nov, sriyan-ol Simai Lalsm; sa-slc; yatna-jusi as; sri-vsnu-
puranc-in ilc Visnu Puiana; cvam-in ilc samc way; yatna-jusi as; jagat-ol
ilc univcisc; svami-ilc loid; cva-ol all dcmigods; cvan-ilc masici;
janaranan-Loid Janaidana; avataram-incainaiion; harot-manilcsis; csan-Hc;
tatna-in ilc samc way; srin-Simai Lalsm-dcv; tat-His; sanayni-cicinal
companion.
Srmaf Laksm-dev is described in fhe same way in fhe Visnu Purana: "]usf
as Lord ]anardana, fhe confroIIer of fhe universe and masfer of fhe demigods
incarnafes in differenf forms, so aIso does His efernaI consorf, Srmaf Laksm-
dev.
TEXT 22 (b)
punas ca pama ubnuta
atyo bnu yaa narn
yaa ca bnargavo ramas
taabnu narni tv yam
punan-again; ca-and; pamat-liom ilc loius; ubnuta- boin; atyan-as
ilc son ol Adiii (Loid Vamana); abnut-bccamc manilcsi; yaa-wlcn; narn-
Loid Haii; yaa-wlcn; ca-and; bnargavan-in ilc dynasiy ol lligu; raman-
Loid Paiasuiama; taa-ilcn; abnut-appcaicd; narni-as Dlaiin; tu-indccd;
yam-slc.
"When Lord Hari appeared as Vamana, fhe son of difi, Laksm-dev
appeared as Padma, and when fhe Lord appeared as Parasurama, she appeared
as Dharin.
TEXT 22 (c)
ragnavatvc bnavat sita
ruhmni hrsna-janman
anycsu cavatarcsu
vsnor csa sanayni
ragnavatvc-in ilc appcaiancc ol Loid Ramacandia; abnavat-slc bccamc;
sita-Sia-dcv; ruhmni-Piinccss Rulmin; hrsna-ol Loid Kisna; janman-in
ilc incainaiion; anycsu-in oilcis; ca-and; avatarcsu-duiing ilc incainaiions;
vsnon-ol Loid Visnu; csa-slc; sanayni-ilc consoii.
"When fhe Lord appeared as Ramacandra, she became Sfa-dev, and when
He descended in His originaI form as Lord Krsna, she was Princess Rukmin. In
Lord Visnu's many ofher incarnafions, she aIways appeared as fhe Lord's
consorf.
TEXT 22 (d)
cvatvc cva-cncyam
manusatvc ca manusi
vsnor cnanurupam va
haroty csatmanas tanum
syat svarupa-sati purtr
nahyas t vn-matam
cvatvc-wlcn ilc Loid appcais as a dcmigod; cva-ol dcmigod; cna-
assuming ilc loim; yam-slc; manusatvc-wlcn ilc Loid incainaics as a luman
bcing; ca-and; manusi-in ilc loim ol a luman; vsnon-ol Loid Visnu; cna-ol
ilc loim; anurupam-coiicsponding; va-cciiainly; harot-manilcsis; csa-slc;
atmanan-ol Hciscll; tanum-ilc loim; syat-ilcic is; sva-rupa-sati-iclaicd io
lci iiansccndcnial loim; purtn-pcilcciion and complcicncss; na-in ilis
conncciion; ahyat-bccausc ol non-dillcicncc; t-ilus; vt-ol ilc
iiansccndcnial sclolais; matam-ilc opinion.
"Laksm-dev appears in differenf forms, corresponding fo fhe forms of Lord
Visnu. When fhe Lord appears as a demigod, she assumes a demigod-Iike form,
and when He appears in a human-Iike form, she assumes a human-Iike form
aIso. As fhe Lord's franscendenfaI pofency, she is nof differenf form Him, and
her spirifuaI forms are aII perfecf and compIefe. This is fhe opinion of fhe
Iearned franscendenfaIisfs."
TEXT 23 (a)
atna tatnap taratamyam
atna sri-vsnos ta yatna sri-bnagavatc ,1.3.28)
ctc camsa-haIan pumsan
hrsnas tu bnagavan svayam
atna-now; tatna ap-ncvciilclcss; taratamyam-disiinciion ol supciioi and
inlciioi; atna-now; sri-vsnon-ol Loid Visnu; tat-ilai; yatna-jusi as; sri-
bnagavatc-in ilc Simad-llagavaiam; ctc-all ilcsc; ca-and; amsa-plcnaiy
poiiions; haIan-poiiions ol ilc plcnaiy poiiions; pumsan-ol ilc Supicmc;
hrsnan-LOid Kisna; tu-bui; bnagavan-ilc Pcisonaliiy ol Godlcad; svayam-in
pcison.
Some forms of fhe Lord are considered superior fo ofher forms of fhe Lord.
In fhis connecfion fhe Srmad-Bhagavafam (1.3.28) expIains: "AII of fhe above-
menfioned incarnafions are eifher pIenary porfions or porfions of fhe pIenary
porfions of fhe Lord, buf Lord Sri Krsna is fhe originaI PersonaIify of Godhead."
TEXT 23 (b)
astamas tu tayor asit
svayam cva narn hIa
astaman-ilc ciglil; tu-indccd; tayon-ol Vasudcva and Dcval; asit-was;
svayam-pcisonally; cva-indccd; narn-Loid Haii; hIa-cciiainly.
"The Supreme PersonaIify of Godhead appeared in His originaI form as fhe
eighfh son of Vasudeva and Devak."
TEXT 2+ (a)
atna sris ta yatna purusa-bonnyam atnarvopansa
"gohuIahnyc matnuramanaIc" ty upahramya
"vc parsvc canravaIi ranha ca" ty abnnaya
paratra "yasya amsc Iahsmi-urgaha-sahtn" t.
atna-now; srin-ilc goddcss ol loiiunc; tat-ilai; yatna-jusi as; purusa-
bonnyam-in ilc Puiusa-bodlin; atnarva-ol ilc Ailaiva Vcda; upansa-in
ilc Upanisad; gohuIa-Golula; ahnyc- in ilc placc namcd; matnura-ol Mailuia;
manaIc-in ilc disiiici; t-ilus; upahramya-laving bcgun; vc-iwo; parsvc-
ai ilc sidcs; canravaIi-Candiaval; ranha-Simai Radlaian; ca-and; t tnus,
abnnaya-dcsciibing by namc; paratra-in anoilci placc; yasyan-ol Hci;
amsc-as paiis; Iahsmi-Lalsm; urga-Duiga; aha-bcginning wiil; sahtn-
ilc Loid's poicncics; t-ilus.
The same differing imporfance of forms appIies fo Srmaf Laksm-dev. The
Purusa-bodhin Upanisad of fhe Afharva Veda expIains:
"In fhe supreme abode of GokuIa in fhe disfricf of Mafhura, Srmaf
Radharan and Srmaf CandravaI-dev sfand af fhe Ieff and righf side of Lord
Krsna."
"Srmaf Radharan expands HerseIf as Laksm, Durga, and many ofher
pofencies of fhe Lord which are aII her incarnafions."
TEXT 2+ (b)
gautamiya-tantrc ca
cvi hrsnamayi prohta
ranha para-cvata
sarva-Iahsmimay sarva-
hantn sammonni para
gautamiya-tantrc-in ilc Gauiamya Taniia; ca-and; cvi-wlo slincs
biillianily; hrsna-mayi-nondillcicni liom Loid Kisna; prohta-callcd; ranha-
Simai Radlaian; para-cvata-mosi woislipablc; sarva-Iahsmi-mayi-picsiding
ovci all ilc goddcsscs ol loiiunc; sarva-hantn-in wlom all splcndoi cxisis;
sammonni-wlosc claiacici complcicly bcwildcis Loid Kisna; para-ilc supciioi
cncigy.
This is aIso confirmed in fhe Gaufamya Tanfra: "The franscendenfaI goddess
Srmaf Radharan is fhe direcf counferparf of Lord Sr Krsna. She is fhe cenfraI
figure for aII fhe goddesses of forfune. she possesses aII fhe affracfiveness fo
affracf fhe aII-affracfive PersonaIify of Godhead. She is fhe primevaI infernaI
pofency of fhe Lord."
TEXT 25 (a)
atna ntya-namatvam a-sabat, yatna cnanogyc
sa bnagavan hasmn pratstntan. t.
svc manmn. t
munahc ca
vyc purc ny csa samvyomny atma pratstntan. t
atna-now; ntya-cicinal; namatvam-ilc siaic ol ilc abodc; a-"adi";
sabat-liom ilc woid; yatna-jusi as; cnanogyc-in ilc Clandogya Upanisad;
san-Hc; bnagavan-O Sanai-lumaia; hasmn-wlcic'; pratstntan-is siiuaicd;
t-ilus; svc-in His own; manmn-gloiious abodc; t-ilus; munahc-in ilc
Mundala Upanisad; vyc-splcndid; purc-in ilc abodc; n-cciiainly; csan-Hc;
samvomn-in ilc spiiiiual sly; atma-ilc supicmc Pcisonaliiy ol Godlcad;
pratstntan-is siiuaicd; t-ilus.
The Lord's efernaI abode may be undersfood by fhe use of fhe word "adi"
(efc.) in fhe quofe from fhe Purusa-bodhin Upanisad. In fhis connecfion, fhe
foIIowing quesfion and answer are found in fhe Chandogya Upanisad:
"O Sanaf-kumara, where does fhe Supreme PersonaIify of Godhead reside:"
"He resides in His own spIendid abode."
The Mundaka Upanisad aIso confirms:

"The Supreme PersonaIify of Godhead resides in His own spIendid abode in
fhe spirifuaI sky."
TEXT 25 (b)
rhsu ca
tam vam vastuny usmas gamanyc yatra gavo bnur-srnga ayasan.
atrana
ta urugayasya hrsnan paramam paam avabnat bnur. t.
rhsu-in ilc Rg Vcda; ca-and; tam-ilai; vam-ol ilc divinc couplc (Si Si
Radla and Kisna); vastun-ilc iiansccndcnial abodcs; usmas-wc dcsiic;
gamanyc-io aiiain; yatra-wlcic; gavan-suiabli cows; bnur-wiil cxccllcni;
srngan-loins; ayasan-movc aboui; atra-in ilc samc sciipiuic; ana-ilc scci
dcsciibcs; tat-ilai; urugayasya-ol Loid Kisna, wlo is gloiilicd by ilc libciaicd
souls; vrsnan-and wlo lullills all ilc dcsiics ol ilc dcvoiccs; paramam-
iiansccndcnial; paam-abodc; avabnat-is splcndidly manilcsi; bnur-
unlimiicdly; t--tnus.
The Rg Veda (1.15+.6) expIains: "We desire fo affain fhe franscendenfaI
abode of Sr Sr Radha and Krsna, which is fuII of spIendid surabhi cows."
The Srufi aIso expIains: "UnIimifed Vaikunfha pIanefs are fhe abode of Lord
Krsna, who is gIorified by fhe Iiberafed souIs and who fuIfiIIs aII fhe desires of
fhe devofees."
TEXT 26 (a)
sri-gopaIopansa ca
tasam manyc sahsa branma gopaIa-puri n. t.
sri-gopaIa-upansa-in ilc Gopala Tapan Upanisad; ca-and; tasam-ol ilc
scvcn loly ciiics ol llaiaia-vaisa; manyc-in ilc midsi; sahsat-diiccily;
branma-ilc spiiiiual woild; gopaIa-ol Loid Gopala; puri-ilc ciiy; n-ciiainly;
t-ilus.
The GopaIa-fapan Upanisad expIains: "Among fhe seven sacred cifies of
Bharafa, fhe cify of Mafhura, where Lord GopaIa resides, is a direcf
manifesfafion of fhe spirifuaI worId."
TEXT 26 (b)
jtantc tantrc ca
Ioham vahuntna-namanam
vya-sa-gunya-samyutam
avasnavanam aprapyam
guna-traya-vvarjtam
jtantc tantrc-in ilc Jiiania Taniia; ca-and; Ioham-woild; vahuntna-
Vailunila; namanam-namcd; vyat-spiiiiual; sat-six; gunya-aiiiibuics;
samyutam-cndowcd; avasnavanam-by ilc non-dcvoiccs; aprapyam-
unaiiainablc; guna-modcs ol maiciial naiuic; traya-oi ilc ilicc; vvarjtam-
dcvoid.
The ]ifanfa Tanfra expIains: "UnaffainabIe by fhe non-devofees, free from fhe
infIuence of fhe fhree modes of maferiaI nafure, and fiIIed wifh fhe six spirifuaI
opuIences, fhe supreme abode of fhe PersonaIify of Godhead is known as
Vaikunfha.
TEXT 26 (c)
ntya-snan samahirnam
tan-mayan panca-haIhan
sabna-prasaa-samyuhtam
vanas copavanan subnam
ntya-snan_vtn tnc ctcrnaIIy Ibcratc souIs, samhirnam-lillcd; tat-mayan-
by ilc Loid's spiiiiual associaics; panca-haIhan-cngagcd in ilc livc aciiviiics ol
appioacling ilc Loid, acccpiing ilings liom Him, woislipping Him, lcaiing
aboui and icmcmbciing Him; sabna-gicai lalls; prasaa-and palaccs;
samyuhtam-cndowcd; vanan-wiil loicsis; ca-and; upavanan-gaidcns;
subnam-vciy splcndid.
"Appearing very spIendid wifh gardens, foresfs, haIIs and greaf paIaces, fhaf
Vaikunfha worId is inhabifed by fhe Supreme Lord's Iiberafed associafes who
are aIways engaged in fhe devofionaI acfivifies of approaching fhe Lord,
asociafing wifh Him, worshipping, hearing abouf and remembering Him af every
momenf.
TEXT 26 (d)
vap-hupa-taagas ca
vrhsa-sanan sumantam
aprahrtam surar vanyam
ayutarha-sama-prabnam
vap-wiil lalcs; hupa-wclls; taagan-ponds; ca-and; vrhsa-ol dcsiic-
iiccs; sanan-wiil muliiiudcs; sumantam-niccly dccoiaicd; aprahrtam-
bcyond ilc inllucncc ol maiciial naiuic; suran-by ilc dcmigods; vanyam-
woislipablc; ayuta-millions; arha-ol suns; sama-cqual; prabnam-splcndoi.
"Thaf Vaikunfha worId is beyond fhe reach of fhe maferiaI nafure, and if is
worshipped by fhe demigods. If is niceIy decorafed wifh weIIs, ponds, Iakes,
and various desire-frees, and if is as effuIgenf as miIIions of suns."
TEXT 26 (e)
branma-samntayam ca
sanasra-patram hamaIam
gohuIahnyam manat-paam
tat-harnharam ta-nama
ta-anantamsa-sambnavam
branma-samntayam-in ilc lialma-samliia; ca-and; sanasra-ilousands;
patram-ol pcials; hamaIam-loius llowci; gohuIa-Golula; ahnyam-namcd;
manat-gicai; paam-abodc; tat-ol ilai; harnharam-ilc wloil; tat-ilai;
nama-abodc; tat-ilai; ananta-unlimiicd; amsa-paiis; sambnavam-boin.
The Brahma-samhifa (verse 2) presenfs fhe foIIowing descripfion: "The
superexceIIenf sfafion of Krsna, which is known as GokuIa, has fhousands of
pefaIs and coroIIa Iike fhaf of a Iofus sproufed from a parf of His infinafary
aspecf, fhe whorI of fhe Ieaves being fhe acfuaI abode of Krsna."
TEXT 27 (a)
prapancc svatmaham Ioham
avatarya mancsvaran
avrbnavat tatrct
matam branma-sabatan
prapancc-in ilc juiisdiciion ol ilc maiciial cncigy; sva-aimalam-own;
Ioham-abodc; avatarya-laving causcd io dcsccnd; mancsvaran-ilc Supicmc
Pcisonaliiy ol Godlcad; aviiblavaii-manilcsis; tatra-ilcic; t- tnus, matam-ilc
opinion; branma-ol lialma- adi-and oilcis; sabatan-liom ilc woids.
The Supreme PersonaIify of Godhead brings His own spirifuaI reaIm wifhin
fhe jurisdicfion of fhe maferiaI worId, and fhen personaIIy appears fhere. This is
fhe opinion of Lord Brahma and fhe ofher Iearned spirifuaIisfs.
TEXT 27 (b)
govnc sac-c-ananc
nara-arahata yatna
ajnar nrupyatc tava
namn prahrtta hIa
govnc-loi Loid Govinda; sat-wlosc loim is cicinal; ct-lull ol lnowlcdgc;
ananc-and bliss; nara-luman; arahata-ilc siaic ol bcing a clild; yatna-jusi
as; ajnan-by ilc ignoiani; nrupyatc, s conscrc, tavat-io ilai cxicni;
namn-io ilc Loi's spiiiiual abodc; prahrtta-ilc siaic ol bcing maiciial; hIa-
indccd.
]usf as fhey consider fhe efernaI, omniscienf and bIissfuI spirifuaI form of
Lord Krsna fo be onIy fhe form of an ordinary human chiId, fhe fooIish aIso
consider fhe Lord's spirifuaI abodes fo be simpIy a manifesfafion of maferiaI
energy.
TEXT 28 (a)
atna ntya-IiIatvam ca. tatnan srutn
ya gatam bnavac ca bnavsyac ca. t.
cho cvo ntya-IiIanurahto
bnahta-vyapi bnahta-nry antaratma. t ca.
atna-now; ntya-cicinal; IiIatvam-ilc siaic ol pciloiming pasiimcs; ca-
and; tatna n-luiilcimoic; srutn-in ilc Vcdas; yat-wlicl; gatam-lappcncd
in ilc pasi; bnavat-lappcns ai picscni; bnavsyat-will occui in ilc luiuic; ca-
and; t-ilus; chan-onc; cvan-Supicmc Pcisonaliiy ol Godlcad; ntya-
cicinal; IiIa-by pasiimcs; anurahtan-dcliglicd; bnahta-loi ilc dcvoiccs; vyapi-
all-pcivading; bnahta-ol ilc dcvoiccs; nr-wiilin ilc lcaii; antaratma-ilc
Supcisoul.
The Supreme Lord Performs efernaI pasfimes. This is confirmed in fhe
Brhad-aranyaka Upanisad: "The Supreme Lord performs pasfimes efernaIIy: in
fhe pasf, presenf and fufure."
The Afharva Veda expIains: "The one supreme PersonaIify of Godhead is
efernaIIy engaged in many, many franscendenfaI forms in reIafionships wifh His
unaIIoyed devofees."
TEXT 28 (b)
smrts ca
janma harma ca mc vyam
cvam yo ctt tattvatan
tyhtva cnam punar janma
nat mam t sorjuna
smrtn-ilc smiii; ca-and; janma-biiil; harma-woil; ca-also; mc-ol
Minc; vyam-iiansccndnial; cvam-lilc ilis; yan-anyonc wlo; vctt-lnows;
tattvatan-in icaliiy; tyahtva-lcaving asidc; cnam-ilis body; punan-again;
janma-biiil; na-ncvci; ct-docs aiiain; mam-unio Mc; ct-docs aiiain; san-
lc; arjuna-O Aijuna.
The Lord HimseIf expains in Bhagavad-gifa (+.9): "One who knows fhe
franscendenfaI nafure of My appearance and acfivifies does nof, upon Ieaving
fhe body, fake his birfh again in fhis maferiaI worId, buf affains My efernaI
abode, O Arjuna."
TEXT 29
rupanantyaj jananantya
namanantyac ca harma tat
ntyam syat ta-abncac ccty
utam tattva-vttaman
rupa-ol ilc Loid's spiiiiual loims; anantyat-bccausc ol ilc numbcilcssncss;
jana-ol ilc Loid's associaics; anantyat-bccausc ol ilc numbcilcssncss; nama-
ol ilc Loid's abodcs; anantyat-bccausc ol ilc inliniic cxicni; ca-and; harma-
pasiimcs; tat-ilcsc; ntyam-cicinal; syat-aic; tat-liom ilcm; abncat-
bccausc Hi is noi dillcicni; ca-and; t-ilus; utam-dcsciibcd; tattva-
viiiamail-by ilc lcaincd iiansccndcnialisis, wlo lnow ilc iiuil.
Because fhe Lord's forms, foIIowers, and abodes are aII unIimifed, and
because fhe Lord's forms and abodes are nof differenf from Him, fhe Iearned
franscendenfaIisfs have described fhaf fhe Lord's pasfimes are efernaIIy
manifesf.
Second Prameya
TEXT 1 (a)
atnahnIamnaya-vcyatvam. yatna sri-gopaIopansa
yo sau sarvar vcar giyatc. t.
hatnahc ca--
saivc vcda yai-padam amananii
iapamsi saivani ca yad vadanii
aila-now; ahnIa-all; amnaya-by ilc Vcdas; vcyatvam-ilc siaic ol bcing
lnown; yatna-jusi as; sri-gopaIa-upansa-in ilc Gopala-iapan Upanisad;
yan-wlo- asau-Hc; sarvan-by all; vcan-ilc Vcdas; giyatc-is gloiilicd; t-
ilus; hatnahc-in ilc Kaila Upanisad; sarvc-all; vcan-ilc Vcdas; yat-wlosc;
paam-loius lcci; amanant-woislip; tapams-ausiciiiics; sarvan-all; ca-
and; yat-wlom; vaant-gloiily.
2. The Supreme PersonaIify of Godhead is known by sfudy of fhe Vedas:
The GopaIa-fapan Upanisad confirms fhis: "AII fhe Vedas procIaim fhe
gIories of fhe Supreme PersonaIify of Godhead."
And fhe Kafha Upanisad (1.2.15) aIso confirms if: "AII fhe Vedas worship fhe
Supreme Lord's Iofus feef, and aII ausferifies procIaim His gIories."
TEXT 1 (b)
sri-nar-vamsc ca
vcc ramayanc cava
puranc bnaratc tatna
aav antc ca manyc ca
narn sarvatra giyatc
sri-nar-vamsc-in ilc Haii-vamsa; ca-and; vcc-in ilc Vcdas; ramayanc-in
ilc Ramayana; ca-and; cva-cciiainly; puranc-in ilc Puianas; bnaratc-in ilc
Malablaiaia; tatna-in ilc samc way; aau-in ilc bcginning; antc-in ilc
middlc; ca-and; manyc-in ilc middlc; ca-and; narn-ilc supicmc
Pcisonaliiy ol Godlcad; sarvatra-cvciywlcic; giyatc-is gloiilicd.
The Hari-vamsa sfafes: "In fhe Vedic Iiferafure, incIuding fhe Ramayana,
Puranas ad Mahabharafa, from fhe very beginning (adau), fo fhe end (anfe ca),
as weII as wifhin fhe middIe (madhye ca), onIy Hari, fhe supreme PersonaIify of
Godhead, is expIained."
TEXT 2
sahsat paramparabnyam
vca gayant manavam sarvc
vcantan hIa sahsa
aparc tcbnyan paramparaya
sahsat-diiccily; paramparabnyam-sysicmaiically; vcan-ilc loui Vcdas;
gayant-gloiily; manavam-Loid Madlava; sarvc-all; vcantan-ilc Vcdania-
suiias; hIa-indccd; sahsat-diiccily; aparc tcbnyan-oilci Vcdic liiciaiuics;
paramparaya-sysicmaiically.
The four Vedas, Vedanfa-sufras, and suppIemenfary Vedic Iiferafures, aII
direcfIy and sysfemaficaIIy gIorify fhe Supreme PersonaIify of Godhead, Lord
Madhava.
TEXT 3
hvact hvac avacyatvam
ya vccsu vIohyatc
hartsncna vacyam na bnavc
t syat tatra sangatn
anyatna tu ta arambnc
vyartnan sya t mc matn
hvact hvact-lcic and Tlcic; avacyatvam-indcsciibablcncss; yat-wlicl;
vccsu-in ilc Vcdas; vIohyatc-is obscivcd; hartsncna-wiil complcicncss;
vacyam-ablc io bc dcsciibcd; na-noi; bnavct-may bc; t-ilus; syat-is;
tatra-ilcic; sangatn-ilc appiopiiaic inicipiciaiion; anyatna-oilciwisc; tu-
indccd; tat-ilai; arambnc-cndcavoi; vyartnan-usclcss and illogical; syat-is;
t-ilus; mc-my; matn-opinion.
Af differenf pIaces in fhe Vedic Iiferafures fhe absoIufe frufh is said fo be
indescribeabIe. This means fhaf His quaIifies are unIimifed and He cannof be
adequafeIy described. If is my opinion fhaf any ofher inferprefafion of fhis is
iIIogicaI and senseIess.
TEXT +
saba-pravrtt-nctunam
jaty-ainam abnavatan
branma-nrnarmaham vacyam
navcty anur vpasctan
saba-ol woids; pravrtt-cmploymcni; nctunam-ol ilc causcs; jat-ol biiil;
ainam-and oilci ilings (qualiiics, aciiviiics, mancs, cic.); abnavatan-bccausc
ol ilc non-cxisiancc; branma-ol ilc Supicmc; nrnarmham-wiiloui aiiiibuics;
vacyam-dcsciipiion; na-noi; cva-cciiainly; t-ilus; anun-spcal;
vpasctan-ilosc wlo undcisiand ilc Supicmc.
They who undersfand fhe acfuaI nafure of spirif never say fhaf fhe supreme
never fakes birfh, or fhaf He is devoid of quaIifies, pasfimes and names, which
consfifufe fhe reaIm describabIe by words. fhose who are Iearned do nof say fhaf
fhe Supreme cannof be described by words.
TEXT 5
sarvan sabar avacyc tu
Iahsana na bnavc atan
Iahsyam ca na bnavc narma--
ninam branmct mc matam
sarvan-by all; saban-woids; avacyc-noi dcsciibcablc; tu-indccd;
Iahsana-claiacici; na-noi; bnavct-is; atan-ilcicloic; Iahsyam-
claiaciciizcablc; ca-and; na-noi; bnavct-may bc; narma-ol aiiiibuics;
ninam-dcvoid; branma-ilc Supicmc Absoluic; t-ilus; mc-my; matam-
opinion.
I do nof consider fhaf fhe AbsoIufe Trufh is wifhouf affribufes and fherefore
beyond fhe descripfive power of words.
Third Prameya
TEXT 1 (a)
atna vsva-saiyaivam.
sva-saliya sisiavan visnui
yailaiilam saiva-vij jagai
iiy ulial saiyam cvaiiad
vaiiagyaiilam asad-vacal
aila-now; vsva-ol ilc maiciial woild; satyatvam-ilc icaliiy; sva-wwn;
sahtya-by ilc poicncy; srstavan-cicaicd; vsnun-Loid Visnu; yatna-artnam-
ical; sarva-vt-omniscicni; jagat-ilc maiciial woild; t-ilus; uhtcn-liom ilis
siaicmcni; satyam-icaliiy; cva-cciiainly; ctat-ilis; varagya-artnam-loi ilc
puiposc ol icnunciaiion; asat-vacan-ii is dcsciibcd as asai (icmpoiaiy) in ilc
Vcdas.
3. The MaferiaI WorId is ReaI
Because omniscienf Lord Visnu creafed fhis maferiaI worId wifh His own
pofency,fherefore if is reaI. The word asaf used fo describe fhe maferiaI worId in
fhe Vedas shouId be inferprefed fo mean femporary, nof unreaI. Describing fhe
fhe femporaIify of fhis worId, fhe Vedas insfrucf us in fhe imporfance of
renunciafion.
TEXT 1 (b)
tatna n svctasvataropansa
ya chovarno banuna-saht-yoga
varnan anchan nntartno anat
tatna n-luiilcimoic; svctasvatara-upansa-in ilc Svciasvaiaia Upanisad;
yan-wlo; chan-onc wiiloui a sccond; avarnan-wiiloui any maiciial qualiiics;
banuna-many; saht-ol poicncics; yogat-bccausc ol coniaci; varnan-dillcicni
classcs ol luman bcings, dcmigods, and animals; anchan-many; nnta-artnan-
dcsiiing io cicaic; anat-cicaicd.
The Svefasvafara Upanisad (+.1) expIains: "The AbsoIufe Trufh, who is one
wifhouf a second, and who possesses no maferiaI affribufes, desired fo manifesf
fhe maferiaI worId, and creafed fhe differenf cIasses of human beings, animaIs
and demigods."
TEXT 1 (c)
sri-vsnu-puranc ca
chacsa-stntastagncr
jyotsna vstarni yatna
parasya branmanan sahts
tatncam ahnIam jagat
cha-csa-in onc placc; stntasya-siiuaicd; agncn-ol a liic; jyotsna-ilc
cllulgcncc; vstarni-spcad; yatna-jusi as; parasya-ol ilc supicmc;
branmanan-spiiii; sahtn-cncigy; tatna-in ilc samc way; am-ilis; ahnIam-
cniiic; jagat-woild.
The Visnu Purana expIains: "Whafever we see in fhis worId is simpIy an
expansion of differenf energies of fhe Supreme PersonaIify of Godhead, who is
exacfIy Iike a fire which spreads iIIuminafion for a Iong disfance, aIfhough if is
sifuafed in one pIace."
TEXT 1 (d)
isopansa
sa paryagac cnuhram ahayam avranam
asnavram sunam apapa-vnam
havr manisi parbnun svayambnur
yatnatatnyato rtnan vyaanac cnasvatibnyan
samabnyan
isopansa-in ilc sopanisad; san-ilai pcison; paryagat-musi lnow in laci;
suhram-ilc omnipoicni; ahayam-uncmbodicd; avranam-wiiloui icpioacl;
asnavram-wiiloui vcins; sunam-aniiscpiic; apapa-vnam-pioplylaciic;
havn-omniscicni; manisi-plilosoplci; parbnun-ilc gicaicsi ol all;
svayambnun-scll-sullicicni; yatnatatnyatan-jusi in puisuancc ol; artnan-
dcsiiablcs; vyaanat-awaids; sasvatibnyan-immcmoiial; samabnyan-iimc.
The Isopanisad expIains: "Such a person musf facfuaIIy know fhe greafesf of
aII, who is unembodied, omniscienf, beyond reproach, wifhouf veins, pure and
unconfaminafed, fhe seIf-sufficienf phiIosopher who has been fuIfiIIing
everyone's desire since fime immemoriaI."
TEXT 2
sri-vsnu-puranc ca
ta cta ahsayam ntyam
jagan mun-varahnIam
avrbnava-trobnava
janma-nasa-vhaIpavat
sri-vsnu-puranc-in ilc Visnu Puiana; ca-and; tat-ilai; ctat-ilis;
ahsayam-impciislablc; ntyam-cicinal; jagat-maiciial woild; mun-ol sagcs;
vara-O bcsi; ahnIam-cniiic; avrbnava-manilcsiaiion; trobnava-
dissapcaiancc; janma-biiil; nasa-dcsiiuciion; vhaIpavat-only ilc appcaiancc.
The Visnu Purana expIains: "O besf of fhe sages, fhis enfire maferiaI worId is
efernaI and imperishabIe. When if is manifesfed from fhe Supreme, if onIy
appears fo have begun if's exisfence, and when if again enfers fhe Supreme, if
onIy appears fo be desfroyed."
TEXT 3
manabnaratc ca
branma satyam tapan satyam
satyam cava prajapatn
satya bnutan jatan
satyam bnutam ayam jagat
manabnaratc-in ilc Malablaiaia; ca-and; branma-ilc Supicmc Pcisonaliiy
ol Godlcad; satyam-is ical; tapan-ausiciiiy; satyam-is ical; satyam-ical; ca-
and; cva-cciiainly; prajapatn-lialma, ilc cicaioi ol ilc living bcings; satyat-
liom ilc icaliiy; bnutan-ilc living cniiiics; jatan-aic boin; satyam-ical;
bnutam-manilcsicd; ayam-ilis; jagat-maiciial woild.
The Mahabharafa expIains: "The Supreme PersonaIify of Godhead, whose
form efernaI, fuII of knowIedge and bIiss, is reaI. Ausferifies are reaI, and Lord
Brahma is aIso reaI. Because fhe Iiving enfifies and fhe maferiaI worId have
faken birfh from fhe supreme reaIify, fhey are aIso reaI."
TEXT +
atma va am ty aau
vana-Iina-vnangavat
sattvam vsvasya mantavyam
ty uhtam vca-vcbnn
atma-ilc Supicmc Absoluic; va-cciiainly; am-ilis; t-ilus; aau-in
ilc bcginning; vana-in ilc loicsi; Iina-disappcaicd; vnangavat-lilc a biid;
sattvam-icaliiy; vsvasya-ol ilc maiciial woild; mantavyam-slould bc
considcicd; t-ilus; uhtam-spolcn; vca-ol ilc Vcdas; vcbnn-by ilc
lnowcis.
When fhe Vedas expIain fhaf in fhe beginning onIy fhe supreme exisfs, if
may be undersfood fhaf af fhaf fime fhe maferiaI worId resfs wifhin fhe supreme
in if's dormanf sfafe and remains invisibIe, jusf as a bird which has disappeared
info a foresf. In fhis way fhe knowers of fhe Vedas asserf fhe reaIify of fhe
maferiaI worId.
Fourfh Prameya
TEXT 1 (a)
atna vsnuto jivanam bncan
tatna n svctasvataran patnant
va suparna sayuja sahnaya
samanam vrhsam parsasvajatc
tayor anyan pppaIam svav atty
anasnann anyo bncahasit
atna-now; vsnutan-liom Visnu; jivanam-ol ilc living cniiiics; bncan-ilc
disiinciion; tatna n-luiilcimoic; svctasvataran-ilc Svciasvaiaia Upanisad;
patnant-icads; va-iwo; suparna-biids; sayuja-associaicd; sahnaya-liicnds;
samanam-ilc samc; vrhsam-iicc; parsasvajatc-coniaciing; tayon-ol ilc iwo;
anyan-ilc oilci; pppaIam-banyan liuii; svau-palaiablc; att-cais; anasnan-
noi caiing; anyan-ilc oilci; abncahasit-obscivcs.
+. The jvas (Iiving enfifies) are differenf from Lord Visnu:
The Svefasvafara Upanisad (+.6-7) expIains: "Two birds reside in fhe
mefaphoricaI banyan free of fhe maferiaI body. One of fhem is engaged in eafing
fhe maferiaI happiness and disfress which is fhe fruif of fhaf free, whiIe fhe
ofher does nof eaf, buf onIy wifnesses fhe acfions of his friend. The wifness is
fhe Supreme Lord Visnu, and fhe fruif-eafer is fhe Iiving enfify.
TEXT 1 (b)
samanc vrhsc puruso nmagno
ny anisaya socat munyamanan
justam saa pasyaty anyam isam
asya manmanam ct vita-sohan
samanc-samc; vrhsc-on ilc iicc; purusan-pcison; nmagnan-cnicicd; n-
cciiainly; anisaya-lclplcssly; socat-lamcnis; munyamanan-bcwildcicd;
justam-lappy; saa-coniinually; pasyat-sccs; anyam-ilc oilci; isam-ilc
Supicmc Pcisonaliiy ol Godlcad; asya-ol Him; manmanam-ilc gloiics; ct-
gocs; vita-licc liom; sohan-lamcniaiion.
"AIfhough fhe fwo birds are on fhe same free, fhe eafing bird is fuIIy
engrossed wifh anxiefy and moroseness as fhe enjoyer of fhe fruifs of fhe free.
Buf if in some way or ofher he furns his face fo His friend who is fhe Lord and
knows His gIories_af once fhe suffering bird becomes free from aII anxiefies."
TEXT 2
brnat-samntayam
upahramopasamnarav
abnyaso purvata-pnaIam
artna-vaopapatt ca
Ingam tatparya-nrnayc
t tatparya-Ingan
sa yany anur manisnan
bncc tan pratiyantc
tcnasau tasya gocaran
brnat-samntayam-in ilc lilai-samliia; upahrama-bcginning;
upasamnarau-and cnd; abnyasan-icpciiiion; apurvata-pnaIam-noi lnown by
ilc maiciial scnscs; artna-vaa-piaycis; upapatt-and logic; ca-and; Ingam-
claiaciciisiic; tatparya-in dcicimining ilc mcaning; nrnayc-in ilc
csiablislmcni; t--tnus, tatparya-ol a coiicci undcisianding; Ingan-
claiaciciisiics; sat-six; yan-wlicl; anun-dcsciibc; manisnan-plilosoplcis;
bncc-in dillcicncc;_tan-ilcy; pratiyantc-aic piovcd; tcna tcna-by ilai;
asau-ilis iasya-ol ilai; gocaran-ilc licld ol pciccpiion.
The Brhaf-samhifa expIains: "Learned phiIosophers have concIuded fhaf fhe
correcf inferprefafion of fhe Vedic fexfs is defermined by undersfanding--ilcii
bcginning and concluding siaicmcnis, wlai is icpcaicdly siaicd wiilin ilcm,
cvidcncc picscnicd wiilin ilcm wlicl is bcyond ilc powci ol ilc limiicd maiciial
scnscs io pciccivc, and ilc piaycis and logical aigumcnis picscnicd wiilin ilcm.
A coiicci undcisianding ol ilcsc six clcmcnis lcads io a piopci inicipiciaiion ol
ilc Vcdas. ly siudying in ilis way onc comcs io ilc coiicci inicipiciaiion--ilai
ilc living cniiiics aic dillcicni liom ilc Supicmc."
TEXT 3 (a)
hm ca munahc
yaa pasyan pasyatc ruhma-varnam
hartaram isam purusam branma-yonm
taa vvan punya-papc vnuya
nranjanan paramam samyam upat
hm ca-and luiilcimoic; munahc-in ilc Mundala Upanisad; taa-wlcn;
pasyan-ilc scci; pasyatc-sccs; ruhma-ol gold; varnam-ilc coloi; hartaram-
ilc supicmc acioi; isam-ol Godlcad; purusam-ilc Pcisonaliiy; branma-ol ilc
Supicmc lialman; yonm-ilc souicc; taa-ilcn; vvan-ilc lcaincd dcvoicc;
punya-pious dccds; papc-s wcll as sins; vnuya-laving clcanscd; nranjanan-
licc liom maiciial coniaci; paramam-supicmc; samyam-cqualiiy; upat-
aiiains.
The Mundaka Upanisad (3.1.3) expIains: "One who sees fhaf goIden-coIored
PersonaIify of Godhead, fhe Supreme Lord, fhe supreme acfor, who is fhe
source of fhe Supreme Brahman, becomes free from fhe reacfions fo pasf pious
and sinfuI deeds, and becomes Iiberafed, affaining fhe same franscendenfaI
pIafform as fhe Lord."
TEXT 3 (b)
hatnahc ca
yatnoaham sunc sunam
ashtam targ cva bnavat
cvam munc vjanata
atma bnavat gautama
hatnahc-in ilc Kaila Upanisad; ca-and; yatna-jusi as; uaham-waici;
sunc-in ilc puic; sunam-puic; ashtam-casi; tarh-lilc ilai; cva-
cciiainly; bnavat-bccomcs; cvam-in ilis way; munc-O sagc; vjanatan-ol onc
siiuaicd in iiansccndcnial lnowlcdgc; atma-ilc supicmc spiiii; gautama-O
Nacilcia.
The Kafha Upanisad (2.1.15) expIains: "O Nacikefa, when a drop of pure
wafer is fhrown info a reservoir of pure wafer, fhe drop does nof change if's
nafure in any way. In fhe same way, fhe individuaI Iiving enfify, when sifuafed
in franscendenfaI knowIedge, does nof change his nafure when he comes info
confacf wifh fhe Supreme PersonaIify of Godhead, buf refains his individuaIify
in aII respecfs."
TEXT + (a)
branmanam cho jvo sm
nanyc jvo na ccsvaran
ma-avya-haIptas tc
syur tittnam ca ustam
anyatna ntya ty a-
sruty-artno nopapayatc
branma-ilc Supicmc lialman; anam-I; chan-onc; jvan-living cniiiy;
asm-am; na-noi; anyc-oilcis; jivan-living cniiiics; na-noi; ca-and;
isvaran-Supicmc Pcisonaliiy ol Godlcad; mat-ol mc; avya-by ignoiancc;
haIptan-imagincd; tc-ilcy; syun-may comc inio cxisiancc; t-ilus; ttnam-
in ilis say; ca-and; ustam-ilc polluicd conclusion; anyatna-oilciwisc; ntya-
t-a-bcginning wiil ilc woid niiya; srut-ol ilc Vcdas; artna-ilc mcaning;
na-noi; upapayatc-may bc inicipicicd.
The impersonaIisf foIIowers of Sankaracarya procIaim:
"I, fhe Iiving enfify, am fhe onIy supreme, and ofher Iiving enfifies, as weII as
fhe Supreme PersonaIify of Godhead, do nof acfuaIIy exisf, buf are onIy
imagined in fhe mind when fhere is ignorance of my acfuaI nafure." This is fheir
poIIufed concIusion.
The foIIowing Vedic quofafion, beginning wifh fhe word nifya, presenfs fhe
acfuaI frufh. If is sfafed so cIearIy fhaf fhe impersonaIisfs cannof fwisf a
differenf meaning from if.
TEXT + (b)
tatna n hatnan patnant
ntyo ntyanam cctanas cctananam
cho banunam yo vanat haman
tam atmastnam yc nupasyant niras
tcsam santn sasvati nctarcsam
tatna n-luiilcimoic; n-cciiainly; hatnan-ilc Kaila Upanisad; patnant-
icads; ntyan-a singlc cicinal; ntyanam-among ilc many cicinals; cctanan-a
singlc conscious bcing; cctananam-among many conscious bcings; chan-onc;
banunam-ol ilc many; yan-wlo; vanat-gianis; haman-ilc dcsiics; tam-
Him; atmastnam-siiuaicd wiilin ilc lcaii; yc-ilosc wlo; anupasyant-scc;
niran-sainily pcisons; tcsam-ol ilcm; santn-pcacc; sasvati-cicinal; na-noi;
tarcsam-ol oilcis.
The Kafha Upanisad (2.2.13) expIains: "Of aII efernaIs, fhere is one who is
fhe chief efernaI. Of aII conscious Iiving enfifies, fhere is one who is fhe chief
conscious enfify. Thaf supreme Iiving enfify, fhe PersonaIify of Godhead,
mainfains fhe ofhers, and fuIfiIIs fheir desires according fo fheir merifs. OnIy
sainfIy persons, who can see, wifhin and wifhouf, fhe same Supreme Lord, can
acfuaIIy affain fo perfecf and efernaI peace."
TEXT 5
chasma isvaran ntyac
cctanat tarsa mtnan
bnyantc banavo jivas
tcna bncan sanatanan
chasmat-onc; isvarat-supicmc Pcisonaliiy ol Godlcad; ntyat-cicinal;
cctanat-conscious; tarsan-lilc ilis; mtnan-muiually; bnyantc-aic disiinci
cniiiics; banavan-ilc many; jivan-individual souls; tcna-by ilis; bncan-
disiinciion; sanatanan-cicinal.
This verse sfafes fhaf bofh fhe Supreme PersonaIify of Godhead and fhe
individuaI Ioving enfifies are efernaI and conscious. By affirming fhe efernaIify
of bofh fhe one and fhe many, fhe disfincfion befween fhem is described as
efernaI.
Notc. SriIa Pnahtsnanta Sarasvati 1nahura rcmarhs n tns connccton tnat tnc
mpcrsonaIsts may objcct tnat tnc stncton bctvccn tnc Ivng cntty ,jiva) an tnc
Suprcmc ,isvara) s not an ctcrnaI stncton. 1o support tncr vcv tncy may quotc
many vcrscs jrom tnc Lpansas, sucn as sarvam hnaIv am branma ,cvcrytnng s
branman), an tat tvam as svctahcto ,O Svctahctu, you arc tnat). SriIa PaIacva
Vyabnusana rcpIcs to tncr objcctons n tnc joIIovng vay.
TEXT 6 (a)
pranahanina-vrtttva
ragacn pranata yatna
tatna branmanina-vrttcr
jagato branmatocyatc
prana-lilc loicc; cha-cxclusivcly dcpcndcni; vrtttvat-bccausc ol ilc naiuic;
raga-adcl-ol ilc scnscs; pranata-ilc lilc loicc; yatna-jusi as; tatna-in ilc
samc way; branma-ilc supicmc; anina-vrttcn-complcicly dcpcndcni; jagatan-
liom ilc maiciial univcisc; branma-ilc disiinci Supicmc; ucyatc-is dcsciibcd.
]usf as fhe Iife-force is differenf from fhe senses of fhe maferiaI body which
are compIefeIy dependenf upon if, in fhe same way fhe Supreme Lord is disfincf
from fhe maferiaI worId which is compIefeIy dependenf upon Him.
TEXT 6 (b)
tatna n cnanogyc patnyatc
na va vaco na cahsums na srotran na manamsity acahsatc. prana ty acahsatc. prano
ny cvatan sarvan bnavat. t.
tatna n-moicovci; cnanogyc-in ilc Clandogya Upanisad; patnyatc-ii is
icad; na-noi; va-cciiainly; vacan-woids; na-noi; cahsums-cycs; na-noi;
srotran-cais; na-noi; manams-minds; t-ilus; acahsatc-namcs; pranan-
ilc lilc-loicc; t-ilus; acahsatc-lc namcs; pranan-ilc lilc-loicc; n-indccd;
cva-cciiainly; ctan-ilcm; sarvan-all; bnavat-is; t--tnus.
!hc Chandogya Upansad (5.1.15) cxpIans n ths connccton: "!hc d[[crcnt
scnscs, such as thc vocc, scnsc o[ sght, scnsc o[ hcarng, and thc mnd, arc aII
hnown as thc I[c-[orcc, but thc actuaI I[c-[orcc s d[[crcnt [rom aII thcsc scnscs,
whch arc dcpcndcnt upon t. !hcy arc namcd a[tcr thc I[c-[orcc, aIthough t s
actuaIIy d[[crcnt [rom thcm."
Noic: Sila llaliisiddlania Saiasvaii Tlaluia cxplains in ilis conncciion ilai
ilc mayavads may aiguc ilai ilc Vcdas say: "saivam llalv idam bialma
(cvciyiling is bialman)" and "iai ivam asi svcialcio (O Svcialciu, you aic ilai)",
and ilcicloic ilc only iling in cxisiancc is impcisonal bialman, and cvciyiling
clsc is an illusion. To counici ilis aigumcni, laladcva Vidyablusana quoics ilis
vcisc liom ilc Clandogya Upanisad, wlcic ilcic is an cxplanaiion ol low
cvciyiling is bialman. Tlc vaiious scnscs aic dcpcndcni upon ilc lilc-loicc, and
ilcicloic, ilcy aic collcciivcly lnown as ilc lilc-loicc, alilougl ilc aciual lilc-
loicc is dillcicni liom ilcm. In ilis way ilc scnscs aic dcsignaicd as ilc lilc-loicc
bccausc ilcy aic manilcsicd liom ilc lilc-loicc, alilougl ilcy aic aciually dillcicni
liom ii. In ilc samc way, ilc individual living cniiiics lavc cmanaicd liom ilc
Supicmc lialman, and ilcy aic ilcicloic dcsignaicd lialman io slow ilcii
souicc ol oiigin, alilougl ilcy aic aciually dillcicni liom ilc Supicmc lialman.
TEXT 7
branma-vyapyatvatan hascj jaga branmct manyatc.
ya uhtam sri-vsnu-puranc
yo yam tavagato cva
samipam cvata-ganan
satyam cva jagat-srasta
yatan sarvagato bnavan
branma-by ilc Absoluic Tiuil; vyapyatvatan-bccausc ol bcing picscni
cvciywlcic; hasct-by somc; jagat-ilc maiciial univcisc; branma-idcniical
wiil ilc Supicmc; manyatc-is considcicd; yat-wlicl uliam-spolcn; sri-vsnu-
puranc-in ilc Visnu Puiana; yan-wlo; ayam-ilis; tava-io You; agatan-
appioaclcd; cva-O Loid; samipam-ncai; cvata-ol dcmigods; ganan-ilc
losi; satyam-ilc cicinally ical Supicmc Pcisonaliiy ol Godlcad; cva-cciiainly;
jagat-ol ilc maiciial woild; srasta-ilc cicaioi; yatan-bccausc; sarvagatan-all-
pcivading; bnavan-You.
Some mainfain fhaf because fhe Supreme is aII-pervading, fhe maferiaI
universe musf be idenficaI wifh Him.
The Visnu Purana dispeIs fhis misconcepfion: "O Supreme PersonaIify of
Godhead, aIfhough You have creafed fhis maferiaI universe, and aIfhough You
are everywhere presenf wifhin if, You are neverfheIess efernaIIy disfincf from
if."
TEXT 8
pratbmba-parccnca-
pahsau yau svi-hrtau paran
vbnutvavsayatvabnyam
tau vvabnr nrahrtau
pratbmba-a icllccicd manilcsiaiion; parccnca-a dillcicni manilcsiaiion;
pahsau-ilc iwo paiiics; yau-wlicl; svi-hrtau-acccpicd; paran-by oilcis;
vbnutva-bccausc ol all-pcivasivcncss; avsayatvabnyam-bccausc ol bcing bcyond
ilc icacl ol ilc maiciial scnscs; tau-ilcy; vvabnn-by ilosc wlo lnow ilc
iiuil; nrahrtau-noi acccpicd.
Some mainfain fhaf fhe universe is idenficaI wifh fhe Supreme because fhe
universe is fhe Supreme's refIecfed image, and ofhers say fhaf fhey are idenficaI
because fhe Supreme has divided HimseIf info fhe various pieces fhaf consfifufe
fhe universe. Those who are wise do nof accepf fhese fauIfy argumenfs, because
fhey know fhaf fhe Supreme is simuIfaneousIy aII-pervading and beyond fhe
reach of fhe maferiaI senses.
Noic: Sila llaliisiddlania Saiasvai Tlaluia cxplains ilc dclcci in ilc
aigumcnis ol ilcsc iwo gioups ol mayavads. Tlc liisi gioup ol mayavads say ilai
jusi as ilc sun oi moon may bc icllccicd in vaiious pois oi icscivoiis ol waici, in
ilc samc way, ilc Supicmc icllccis Himscll--ilc icllcciions bcing ilc individual
living cniiiics. Tlis vicw cannoi bc mainiaincd bccausc ilc Supicmc is, by His vciy
naiuic, all-pcivading. Somciling all-pcivading cannoi bc icllccicd anywlcic, jusi
as ilc all-pcivading dimcnsion ol spacc, upon wlicl all ilc maiciial clcmcnis icsi,
cannoi bc icllccicd anywlcic.
Tlc opinion ol ilc sccond camp ol mayavads is ilai ilc Supicmc las cui
Himscll inio many liiilc picccs wlicl aic ilc individual living cniiiics and ilc
maiciial clcmcnis. Tlis vicw cannoi bc lcld bccausc ilc Supicmc is avisaya--
spiiiiual, bcyond ilc icacl ol ilc maiciial scnscs. lccausc ilc Supicmc is spiiiiual,
impciislablc, and wiiloui clangc, Hc cannoi bc cui inio many picccs as ilc
mayavads say.
TEXT 9
avatam branmano bnnnam
bnnnam va tvayocyatc
ayc vatapattr antc
sna-sananata srutcn
avatam-ilc Supicmc lialman, wlo is onc wiiloui a sccond; branmanan-
liom ilc lialman; bnnnam-dillcicni; abnnnam-noi dillcicni; va-oi; tvaya-
by you; ucyatc-spolcn; ayc-in ilc bcginning; vata-ol dillcicncc; apattn-
aiiainmcni; antc-in ilc cnd; sna-pcilcciion; sananata-aiiainmcni; srutcn-
liom ilc Vcdas.
O Mayavads, you insisf fhaf fhe individuaI Iiving enfifies and fhe Supreme
are idenficaI, even fhough fhis view confradicfs aII fhe descripfions found in fhe
Vedic fexfs.
TEXT 10
aIiham nrgunam branma
pramanavsayatvatan
srancyam vusam navcty
ucrc tattva-vanan
aIiham-uniiuc; nrgunam-wiiloui aiiiibuics; branma-Supicmc; pramana-
ol cvidcncc; avsayatvatan-bccausc ol ilc non-pciccpiion; srana-laiil; yam-
ilis; vusam-ol ilosc wlo aic iniclligcni and lcaincd in ilc spiiiiual scicncc;
na-noi; cva-cciiainly; t-ilus; ucrc-said; tattva-ol ilc iiuil; vanan-ilc
lnowcis.
There is no evidence fo supporf fhe erroneous concepfion fhaf fhe Supreme
is an amorphous mass wifhouf any quaIifies. Those who know fhe frufh decIare
fhaf fhose Iearned in fhe spirifuaI science never accepf such a concIusion.
Noic: In ilis conncciion, Sila llaliisiddlaania Saiasvai Tlaluia commcnis
ilai ilc ilicc souiccs ol cvidcncc--diicci pciccpiion, logic, and sciipiuial
icvclaiion--icll us ilai alilougl ilc Supicmc is dcvoid ol maiciial qualiiics, Hc
posscsscs innumciablc spiiiiual qualiiics. Tlai ilc Supicmc posscsscs spiiiiual
qualiiics (blagavan) in ilc uliimaic issuc is dcsciibcd in ilc Simad-llagavaiam
(1.2.11):
vaant tat tattva-vas
tattvam yaj jnanam avayam
branmct paramatmct
bnagavan t sabyatc
"Lcaincd iiansccndcnialisis wlo lnow ilc Absoluic Tiuil call ilis non-dual
subsiancc lialman, Paiamaima oi llagavaan (lull ol all opulcnccs)."
Fiffh Prameya
TEXT 1
atna jivanam bnagava-asatvam
tatna n svctasvataran patnant
tam isvaranam paramam mancsvaram
tam avtanam paramam ca avatam
patm patinam paramam parastat
vama cvam bnuvancsam iyam
atna-now; jivanam-ol ilc individual living cniiiics; bnagavat-ol ilc
Supicmc Pcisonaliiy ol Godlcad; asatvam-ilc siaic ol bcing ilc scivanis; tatna
n-luiilcimoic; svctasvataran-ilc Svciasvaiaia Upanisad; patnant-icads;
tam-Him; isvaram-coniiollci; tam-Him; avatanam-ol all ilc dcmigods;
paramam-supicmc; ca-and; avatam-woislippablc dciiy; patm-ilc diiccioi;
patinam-ol all diicciois; paramam-gicaici; parastat-ilan ilc gicaicsi; vama-
wc undcisiand; cvam-ilc Supicmc Loid; bnuvana-ol ilc cniiic woild; isam-
ilc masici; iyam-woislipablc.
5. The jvas (Iiving enfifies) are by nafure fhe servanfs of fhe Supreme
PersonaIify of Godhead:
The Svefasvafara Upanisad (6.7) expIains: "The Supreme Lord is fhe
confroIIer of aII ofher confroIIers, and He is fhe greafesf of aII fhe diverse
pIanefary Ieaders. Everyone is under His confroI. AII enfifies are deIegafed wifh
parficuIar power onIy by fhe Supreme Lord; fhey are nof supreme fhemseIves.
He is aIso worshipabIe by aII demigods, and is fhe supreme direcfor of aII
direcfors. Therefore, He is franscendenfaI fo aII kinds of maferiaI Ieaders and
confroIIers and is worshipabIe by aII. There is no one greafer fhan Him, and He
is fhe supreme cause of aII causes."
TEXT 2 (a)
smrts ca
branma sambnus tatnavarhas
canramas ca satahratun
cvam ayas tatnavanyc
yuhta vasnava-tcjasa
smrtn-ilc Smiii-sasiia; ca-and; branma-lialma; sambnun-Siva; tatna-in
ilc samc way; cva-cciiainly; arhan-Suiya; canraman-Candia; satahratun-
India; cvam-in ilis way; ayan--bcgnnng vtn, tatna-in ilc samc way; anyc-
oilcis; yuhtan-cngagcd; vasnava-ol Loid Visnu; tcjasa-by ilc piowcss.
The Smrfi-sasfra decIares: "Brahma, Siva, Surya, Candra, Indra, and aII fhe
ofher demigods are appoinfed fo fheir posfs by Lord Visnu and given
exfraordinary powers by Him. They areaII fhe servanfs of Lord Visnu."
TEXT 2 (b)
sa-branmahan sa-ruras ca
scnra cva manarsbnn
arcayant sura-srcstnam
cvam narayanam narm
sa-branmahan-wiil many lialmas; sa-ruran-wiil many Sivas; ca-and; sa-
nran-wiil many Indias; cvan-dcmigods; mana-rsbnn-wiil ilc gicai sagcs;
arcayant-woislip; sura-ol all ilc dcmigods; srcstnam-ilc bcsi; cvam-ilc
Supicmc Pcisonaliiy ol Godlcad; narayanam-lnown as Naiayana; narm-and
Haii.
The Sasfras expIain: "InnumerabIe Brahmas, Sivas, Indras, sages and
demigods, aII worship fhe Supreme Lord Narayana, fhe besf of fhe demigods."
TEXT 2 (c)
pamc ca, jiva-Iahsanc
asa-bnuto narcr cva
nanyasyava haacana
pamc-in ilc Padma Puiana; jiva-ol ilc living cniiiics; Iahsanc-in ilc
dcsciipiion; asa-bnutan-a scivani; narcn-ol Loid Haii; cva-cciiainly; na-noi;
anyasya-ol anyonc clsc; haacana-ai any iimc.
The Padma Purana describes fhe nafure of fhe jva (individuaI Iiving enfify)
in fhe foIIowing way: "By nafure fhe Iiving enfify is efernaIIy fhe servanf of fhe
Supreme PersonaIify of Godhead, Lord Hari. He is never fhe servanf of Brahma,
Siva, or anyone eIse."
Sixfh Prameya
TEXT 1
atna jivanam taratamyam
anu-catanya-rupatva-
jnantvaya-vscsatan
samyc saty ap jivanam
taratamyam ca sananat
atna-now; jivanam-ol ilc living cniiiics; taratamyam-giadaiions ol
impoiiancc; anu-minuic; catanya-consciousncss; rupatva-posscssing;
jnantva-ilc siaic ol posscssing lnowlcdgc; aya-gcginning wiil; vscsatan-
paiiiculaily; samyc-cqualiiy; sat-bcing so; ap-alilougl; jivanam-ol ilc
living cniiiics; taratamyam-giadaiion; ca-and; sananat-bccausc ol aciiviiics,
oi bccausc ol advanccmcni in dcvoiional scivicc.
6. In bofh condifioned and Iiberafed sfafes, fhe jvas are sifuafed in higher
and Iower sfafuses.
AIfhough aII Iiving enfifies are equaIIy conscious and fuII of knowIedge,
according fo fhe smaII capacify of an individuaI souI, fhey neverfheIess manifesf
fhaf originaI spirifuaI nafure in varying degrees. The exfenf fo which fhaf
originaI nafure is uncovered is defermined by fheir purify and devofion fo fhe
Supreme Lord.
TEXT 2 (a)
tatranuhtam uhtam svctasvatarann
baIagra-sata-bnagasya
satana haIptasya ca
bnago jivan sa vjncyan
sa canantyaya haIpatc
tatra-ilcic; anuhtam-noi dcsciibcd; uhtam-dcsciibcd; svctasvataran-in
ilc Svciasvaiaia Upanisad; baIa-agra-ilc iip ol a laii; sata-bnagasya-ol onc
lundicil; satana-inio onc lundicd paiis; haIptasya-dividcd; ca-and;
bnagan-minuic poiiion; jivan-ilc living cniiiy; san-ilai; vjncyan-io bc
undcisiood; san-ilai; ca-and; anantaya-loi ilc unlimiicd; haIpatc-woiily.
The Svefasvafara Upanisad (5.9) describes fhe individuaI spirif souI: "When
fhe upper poinf of a hair is divided info one hundred parfs and again each of
such parfs is furfher divided info one hundred parfs, each such parf is fhe
measuremenf of fhe dimension of fhe spirif-souI."
TEXT 2(b)
catanya-rupatvam jnantvaham ca sat-prasnyam
csa n rasta sprasta srota gnrata rasayta manta bona harta vjnanatma purusan.
t.
catanya-rupatvam-siaic ol bcing conscious; jnantva-siaic ol posscssing
lnowlcdgc; aham-bcginning wiil; ca-and; sat-six; prasnyam-in ilc Piasna
Upanisad; csan-lc; n-indccd; rasta-ilc scci; sprasta--tnc onc vno toucncs,
srota-ilc lcaici; gnrata-ilc onc wlo smclls; rasayta-ilc onc wlo iasics;
manta-ilc onc wlo ilinls; bona-ilc onc wlo undcisiands; harta-ilc doci;
vjnana-lull ol lnowlcdgc; atma-soul; purusan-pcison; t-ilus.
The Prasna Upanisad (+.9) expIains fhe souI's consciousness, knowIedge and
and ofher quaIifies: "If is fhe individuaI souI who perceives fhe acfivifies of fhe
senses. If is he who sees, fouches, hears, smeIIs, fasfes, fhinks, and
undersfands."
TEXT 3 (a)
ana guncna cna-vyaptvam ca. sri-gitasu
yatna prahasayaty chan
hrtsnam Ioham mam ravn
hsctram hsctri tatna hrtsnam
prahasayat bnarata
ana-bcginning wiil; guncna-qualiiics; cna-in ilc body; vyaptvam-
omnipicscncc; ca-and; gitasu-in llagavad-gia; yatna-as; prahasayat-
illuminaics; chan-onc; hrtsnam-ilc wlolc; ham-univcisc; mam-ilis; ravn-
ilc sun; hsctra-ilis body; hsctri-ilc soul; tatna-similaily; hrtsnam-all
pialasayaii-illuminaics; bnarata-son ol llaiaia.
The souI pervades fhe maferiaI body, as Bhagavad-gfa (13.3+) expIains: "O
son of Bharafa, as fhe sun aIone iIIuminafes aII fhis universe, so does fhe Iiving
enfify, one wifhin fhe body, iIIuminafe fhe enfire body wifh consciousness."
TEXT 3 (b)
ana cava sutraharan
guna baIarohava t.
guna-ntyatvam uhtam vajasancybnn
avnasi va arc ayam atmanucntt-narma. t.
ana-said; ca-and cva-cciiainly; sutraharan-ilc auiloi ol Vcdania-suiia;
gunat-by spiiiiual qualiiics; baIa-ncwly iiscn; arha-sun; vat-lilc; t-ilus;
guna-ol ilc qualiiics; ntyatvam-cicinaliiy; uhtam-dcsciibcd; vajasancybnn-
iy Yajnavallya; avnasi-wiiloui dcsiiuciion; va-oi; arc-Ol; ayam-ilis;
atma-soul; anuccntt-narma-cannoi bc cui.
The aufhor of Vedanfa-sufra expIains (2.3.1+): "]usf as fhe newIy risen sun
remains in one pIace and yef fiIIs fhe enfire sky wifh Iighf, in fhe same way fhe
individuaI souI, aIfhough remaining in one pIace, pervades fhe enfire body by
consciousness."
YajnavaIkya Muni (in fhe Brhad-aranyaka Upanisad, +.5.1+) describes fhe
efernaIify of fhe souI: "O Maifreyi, fhe souI is imperishabIe, and can never be
cuf or changed."
TEXT + (a)
cvam samyc p vasamyam
anham harmabnn spnutam
pranan paratrham tat tu
bnaht-bncan su-hovan
cvam-in ilis way; samyc-in cqualiiy; ap-alilougl; vasamyam-incqualiiy;
anham-in ilis woild; harmabnn-by aciiviiics; spnutam-manilcsicd; pranun-
dcsciibc; paratrham-ilc spiiiiual woild; tat-ilai; tu-and; bnaht-ol dcvoiion;
bncan-by disiinciions; su-hovan-ilosc lcaincd in ilc spiiiiual scicncc.
They who are Iearned in fhe spirifuaI science say fhaf aIfhough in one sense
aII individuaI souIs are equaI, fhey manifesf differenf acfivifies in fhe maferiaI
worId, and even in fhe spieifuaI worId, fhey possess differenf degrees of pure
devofion for fhe Supreme PersonaIify of Godhead.
TEXT + (b)
tatna n hautnuman patnant
yatna-hratur asmI Iohc puruso bnavat tatnctan prctya bnavat. t.
smrts ca
yarsi bnavana samyc snr bnavat tarsi. t.
tatna n-moicovci; hautnuman-ilc Kauilumya icccnsion ol ilc Vcdas;
patnant-icad; yatna-accoiding io; hratun-saciilicc; asmn-inilis; Iohc-
woild; purusan-a pcison; bnavat-bccomcs; tatna-in ilc samc way; tan-liom
ilai; prctya-in ilc ncxi woild; bnavat-bccomcs; t-ilus; smrtn-in ilc Smiii-
sasiia; yarsi-in wlaicvci cxicni; bnavana-dcvoiional mcdiiaiion; samyc-in
cqualiiy; snn-pcilcciion; bnavat-bccomcs; tarsi-lilc ilai; t-ilus.
The foIIowing expIanafion is found in fhe Kaufhumya recension of fhe
Vedas: "The degree fo which one engages in devofionaI acfivifies in fhis worId
defermines his sfafus in fhe nexf worId."
The Smrfi-sasfra aIso confirms: "The exfenf fo which one is devofed fo fhe
Supreme PersonaIify of Godhead defermines fhe degree of his spirifuaI
perfecfion."
TEXT + (c)
santy-aya rat-paryanta
yc bnavan panca hirttan
tar cvam smaratam pumsam
taratamyam mtno matam
sant-ilc ncuiial-iasa; aya-giginning wiil; rat-ilc madluiya-iasa;
paryanta-culminaiing in; yc-ilosc; bnavan-mcllows ol loving cxclangc;
panca-livc; hirttan-aic dcsciibcd; tan-by ilcm; cvam-onc wlould
icmcmbci; pumsam-ol ilc living cniiiics; taratamyam-giadaiion; mtnan-
muiual; matam-aic considcicd.
NeufraIify, serviforship, friendship, parenfhood, and conjugaI Iove are
described as fhe five meIIows of Ioving exchange wifh fhe Supreme PersonaIify
of Godhead. Those who medifafe upon fhe Lord in fhese differenf meIIows
affain fhe appropriafe differenf desfinafions. In fhis way, fhe Iiving enfifies
possess differenf gradafions of good-forfune.
Sevenfh Prameya
TEXT 1 (a)
atna sri-hrsna-praptcr mohsatvam. yatna
jnatva cvam sarva-pasapananr ty a.
cho vasi sarvagan hrsna iya ty a ca.
atna-now; sri-hrsna-ol Loid Kisna; praptcn-ol ilc aiiainmcni; mohsatvam-
ilc siaic ol libciaiion; yatna-jusi as; jnatva-laving undcisiood; cvam-ilc
Supicmc Pcisonaliiy ol Godlcad; sarva-all; pasa-ilc iopcs ol cnianglcmcni in
maiciial cxisicncc; apanann-dcsiioycd; t-ilus; a-cic. (Tlc cniiic vcisc
icads jnatva cvam sarva-pasapanann, hsinan hIcsar janma-mrtyu-pranann
tasyabnnyanat trtiyam cna-bncc, vsvasvaryam hcvaIa); apta-haman, chan-onc;
vasi-all powcilul; sarvagan-all-pciavding; hrsnan-Loid Kisna; iyan-
supicmcly woislipablc; t-ilus; a-cic. (Tlc cniiic vcisc icads cho vasi
sarvagan hrsna iya cho p san banuna yo vbnat tam pitnastnam yc nubnajant
iras tcsam suhnam sasvatam nctarcsam).
7. Liberafion does nof mean an impersonaI merging, buf fhe affainmenf of
direcf associafion wifh Lord Krsna:
The Svefasvafara Upanisad (1.1+) expIains: "By undersfanding fhe frufh of
fhe Supreme PersonaIify of Godhead from a bona-fide spirifuaI masfer, one
becomes free from fhe enfangIing ropes of idenfificafion wifh fhe maferiaI
body, as weII as fhe various miseries and fhe frap of repeafed birfh and deafh
which spring from fhaf faIse-idenfificafion. By consfanfIy medifafing on fhe
Supreme Lord, he becomes free from fhe subfIe maferiaI body of mind,
infeIIigence and faIse-ego. He affains fhe form of an efernaIIy Iiberafed associafe
of fhe Supreme Lord in fhe spirifuaI worId, and aII his desires become fuIfiIIed."
The GopaIa-fapan Upanisad (1.21) aIso expIains: "Lord Krsna is fhe aII-
powerfuI, aII-pervading Supreme PersonaIify of Godhead, and He is fhe objecf of
fhe prayers and worship of fhe demigods. InfeIIigenf persons worship Him as
He resides in His own spirifuaI abode. They fhus affain fhe efernaI
franscendenfaI bIiss which is nof avaiIabIe for ofhers."
TEXT 1 (b)
banuna banubnr vcsar
bnat hrsnan svayam prabnun
tam stva tat-pac ntyc
suhnam tstnant mohsnan
banuna-in many ways; banubnn-wiil many; vcsan-loims; bnat-is
manilcsicd; hrsnan-Kisna; svayam-pcisonally; prabnun-ilc Supicmc
Pcisonaliiy ol Godlcad; tam-Him; stva-laving woislippcd; tat-His; pac-in
ilc spiiiiual abodc; ntyc-cicinal; suhnam-bliss; tstnant-siiuaicd; mohsnan-
libciaicd.
The Supreme PersonaIify of Godhead is manifesfed in many forms--buf His
originaI form is Lord Krsna. Those who worship fhaf originaI form of Lord
Krsna become Iiberafed from fhis maferiaI worId, and affain franscendenfaI bIiss
in fhe Lord's efernaI abode.
Eighfh Prameya
TEXT 1 (a)
atnahanta-bnahtcr mohsa-nctutvam
yatna sri-gopaIa-tapanyam
bnahtr asya bnajanam ta na-mutropan-narasycnamusmn manan-haIpanam cta
cva nasharmyam.
atna-now; cha-anta-unalloycd; bnahtcn-ol dcvoiional scivicc; mohsa-ol
libciaiion; nctutvam-ilc siaic ol bcing ilc causc; yatna-jusi as; sri-gopaIa-
tapanyam-in ilc Gopala-iapan Upanisad; bnahtn-dcvoiional scivicc; asya-ol
Him; bnajanam- vorsnp, tat-ilai; na-in ilis woild; mutra-in ilc ncxi woild;
upan-dcsignaiions; narasycna-icnunciaiion; amusmn-among us; manan-ol
ilc mind; haIpanam-mcdiiaiion; ctat-ilai; cva-cciiainly; nasharmyam-
liccdom liom ilc bonds ol laima.
8. Pure devofionaI service granfs Iiberafion:
The GopaIa-fapan Upanisad (1.15) expIains: "DevofionaI service means
worship and medifafion direcfed fo fhe Supreme PersonaIify of Godhead. Such
devofionaI service frees one from fhe desire for sense-grafificafion bofh in fhis
Iife and fhe nexf, and breaks fhe bonds of karma."
TEXT 1 (b)
naraa-pancaratrc ca
sarvopan-vnrmuhtam
tat-paratvcna nrmaIam
nrsihcna nrsihcsa-
scvanam bnahtr ucyatc
naraa-pancaratrc--in ilc Naiada-pancaiaiia; ca-and; sarva-upan-
vnrmuhtam-licc liom all linds ol maiciial dcsignaiions, oi licc liom all dcsiics
cxccpi ilc dcsiic io icndci scivicc io ilc Supicmc Pcisonaliiy ol Godlcad; tat-
paratvcna-by ilc solc puiposc ol sciving ilc Supicmc Pcisonaliiy ol Godlcad.
niimalam-unconiaminaicd by ilc cllccis ol spcculaiivc plilosoplical icscaicl oi
liuiiivc aciiviiy; nrsihcna-by puiilicd scnscs liccd liom all dcsignaiions;
nrsihcsa-ol ilc masici ol ilc scnscs; scvanam-ilc scivicc io saiisly ilc scnscs;
bnahtn-dcvoiional scivicc; ucyatc-is callcd.
The Narada-pacarafra aIso expIains: "Bhakfi, or devofionaI service, means
engaging aII our senses in fhe service of fhe Lord, fhe Supreme PersonaIify of
Godhead, fhe masfer of aII fhe senses. When fhe spirif souI renders service unfo
fhe Supreme, fhere are fwo side effecfs. One is freed from aII maferiaI
designafions, and, simpIy by being empIoyed in fhe service of fhe Lord, one's
senses are purified."
TEXT 2 (a)
navana casa bnavat. ya-uhtam sri-bnagavatc
sravanam hirtanam vsnon
smaranam paa-scvanam
arcanam vananam asyam
sahnyam atma-nvcanam
t pumsarpta vsnau
bnahts ccn nava-Iahsana
hrycta bnagavaty ana
tan manyc nitam uttamam
navana-ninc-lold; ca-and; csa--tns, bnavat-is; yat-wlicl; uhtam-
spolcn; sri-blagavaic-in ilc Simad-llaagavaiam; sri-pranraan uvaca-
Piallada Malaiaja said; sravanam-lcaiing; hirtanam-claniing; vsnon-o Loid
Visnu (noi anyonc clsc); smaranam-icmcmbciing; paa-scvanam-sciving ilc
lcci; arcanam-ollciing wcislip (wiil sodasopacaia, ilc sixiccn linds ol
paiaplcinalia); vananam-ollciing piaycis; asyam-bccoming ilc scivani;
sahnyam-bccoming ilc bcsi liicnd; atma-nvcanam-suiicndciing cvciyiling,
wlaicvci onc las; t-ilus; pumsa arpta-ollcicd by ilc dcvoicc; vsnau-unoi
Loid Visnu (noi io anyonc clsc); bnahtn-dcvoiional scivicc; cct-il; nava-
Iahsana-posscssing ninc dillcicni picccsscs; hrycta-onc slould pciloim;
bnagavat-unio ilc Supicmc Pcisonaliiy olGodlcad; ana-diiccily oi
complcicly; tat-ilai; manyc-I considci; anitam-lcaining; uttamam-iopmosi.
The Lord's devofionaI service consisfs of nine parfs, as fhe Srmad-
Bhagavafam (7.5.23-2+) expIains: "Hearing and chanfing abouf fhe
franscendenfaI hoIy name, form, quaIifies, paraphernaIia and pasfimes of Lord
Visnu, remembering fhem, serving fhe Iofus feef of fhe Lord, offering fhe Lord
respecffuI worship wifh sixfeen fypes of paraphernaIia, offering prayers fo fhe
Lord, becoming His servanf, considering fhe Lord one's besf friend, and
surrendering everyfhing unfo Him (in ofher words, serving Him wifh fhe body,
mind and words) - fhese nine processes are accepfed as pure devofionaI
service. One who has dedicafed his Iife fo fhe service of Krsna fhrough fhese
nine mefhods shouId be undersfood fo be fhe mosf Iearned person, for he has
acquired compIefe knowIedge."
TEXT 2 (b)
sat-scva guru-scva ca
cva-bnavcna cc bnavct
aasa bnagava-bnahtr
Iabnyatc nanyatna hvact
sat-ol ilc dcvoiccs; scva-scividc; guru-ol ilc spiiiiual masici; scva-
scivicc; ca-and; cva-ol ilc Supicmc Pcisonaliiy ol Godlcad; bnavcna-wiil
mcdiiaiion; cct-il; bnavct-may bc; taa-ilcn; csa-ilis; bnagavat-ol ilc
Supicmc Loid; bnahtn-dcvoiional scivicc; Iabnyatc-is aiiaincd; na-noi;
anyatna-oilciwisc; hvact-undci any ciicumsiancc.
If one engages in fhe service of fhe devofees and fhe spirifuaI masfer,
considering fhem equaI fo fhe Supreme PersonaIify of Godhead, fhen he may
affain fhe devofionaI service of fhe Lord. There is no ofher way in which fhis
service may be obfained.
TEXT 3 (a)
cva-bnavcna sat-scva. yatna tattriyahc
attn-cvo bnava. t.
cva-as ilc Supicmc Loid; bnavcna-wiil ilc conccpiion; sat-ol ilc
dcvoiccs; scva-scivicc; yatna-jusi as; tattriyahc-in ilc Taiiiiiya Upanisad;
attn-as a gucsi; cvan-ilc Supicmc Pcisonaliiy ol Godlcad; bnava-plcasc
bccomc; t-ilus.
Thaf one shouId serve fhe devofees, considering fhem equaI fo fhe Supreme
PersonaIify of Godhead HimseIf, is described in fhe Taiffirya Upanisad (1.10):
"One shouId serve devofee in fhe same way as one serves fhe Supreme
PersonaIify of Godhead HimseIf."
TEXT 3 (b)
taya ta-bnahtr yatna sri-bnagavatc
nasam mats tava uruhramangnrm
sprsaty anartnapagamo ya-artnan
maniyasam paa-rajo- bnscham
nshncananam na vrnita yavat
taya-by ilis; tat-bnahtn-ilis dcvoiional scivicc io Him; yatna-as; sri-
bnagavatc_n Srima-Pnagavatam, na-noi; csam-ol ilcsc; matn-ilc
consciousncss; tavat-ilai long; uruhrama-angnrm-ilc liius lcci ol ilc Supicmc
Pcisonaliiy ol Godlcad, wlo is lamous loi pciloiming uncommon aciiviiics;
sprsat-docs ioucl; anrtna-ol unwanicd ilings; apagaman-ilc disappcaiancc;
yat-ol wlicl; artnan- ilc puiposc; maniyasam-ol ilc gicai sous (ilc
malaimas, oi dcvoiccs); paa-rajan-by ilc dusi ol ilc liius lcci; abnscham-
conscciaiion; nshncananam-ol dcvoiccs wlo lavc noiling io do wiil ilis
maiciial woild; na-noi; vrnita-may acccpi; yavat-as long as.
The Srmad-Bhagavafam (7.5.32) confirms fhaf fhis is fhe onIy way fo affain
fhe Lord's devofionaI service: "UnIess fhey smear upon fheir bodies fhe dusf of
fhe Iofus feef of a Vaisnava compIefeIy freed from maferiaI confaminafion,
persons very much incIined foward maferiaIisfic Iife cannof be affached fo fhe
Iofus feef of fhe Lord, who is gIorified for His uncommon acfivifies. OnIy by
becoming Krsna conscious and faking sheIfer af fhe Iofus feef of fhe Lord in fhis
way can one be freed from maferiaI confaminafion."
TEXT +(a)
cva-bnavcna guru-scva yatna tattriyahc
acarya-cvo bnava. t.
cva-as ilc Supicmc Pcisonaliiy ol Godlcad; bnavcna-considciing; guru-ol
ilc spiiiiual masici; scva-scivicc; yatna-jusi as; tattriyahc-in ilc Taiiiiiya
Upanisad; acarya-ilc spiiiiual masici; cvan-as ilc Supicmc Pcisonaliiy ol
Godlcad; bnava-plcasc bc; t-ilus.
Thaf one shouId aIso serve fhe spirifuaI masfer as fhe Supreme PersonaIify of
Godhead is confirmed in fhe Taiffirya Upanisad (1.10): "One shouId serve fhe
spirifuaI masfer in fhe same way one serves fhe Supreme PersonaIify of
Godhead HimseIf."
TEXT + (b)
svctasvataropansa ca
yasya cvc para bnahtr
yatna cvc tatna gurau
tasyatc hatnta ny artnan
prahasantc manatmanan
svctasvatara-upansa-in ilc Svciasvaiaia Upanisad; yasya-ol wlom; cvc jor
tnc Suprcmc PcrsonaIty oj Gonca, para-supicmc; bnahtn-dcvoiion; yatna-
jusi as; cvc-loi ilc Loid; tatna-in ilc samc way; gurau-loi ilc spiiiiual
masici; yasya-ol lim; ctc-ilcy; hatntan-cxplaincd; n-cciiainly; artnan-ilc
mcaning ol ilc Vcdic liiciaiuics; prahasantc-bccomc manilcsicd; mana-
atmanan-loi sucl a gicai soul.
The Svefasvafara Upanisad (6.23) aIso expIains: "OnIy unfo fhose greaf souIs
who have impIicif faifh in bofh fhe Lord and fhe spirifuaI masfer are aII fhe
imporfs of Vedic knowIedge aufomaficaIIy reveaIed."
TEXT + (c)
taya ta-bnahtr yatna sri-bnagavatc
tasma gurum prapaycta
jjjnasun srcya uttamam
sabc parc ca nsnatam
branmany upasamjasrayam
tatra bnagavatan narman
shsc gurvatma-avatan
amayayanuvrttya yas
tusyc atmatmao narn
taya-by ilai; tat-loi ilc Supicmc Pcisonaliiy ol Godlcad; bnahtn-
dcvoiion; yatna-jusi as; sri-bnagavatc-in ilc Simad-llagavaiam; tasmat-
ilcicloic; gurum-io ilc spiiiiual masici; prapaycta-onc slould suicndci;
jjnasun-cagci io lnow; srcyan uttamam-ilc supicmc goal ol lilc; sabc parc-in
ilc iiansccndcnial mcssagcs ol ilc Vcdas; ca-also; nsnatam-cxpcii; branman-
ol ilc Supicmc Pcisonaliiy ol Godlcad; upasamasrayam-ialcn slclici; tatra-in
ilis icgaid; bnagavatan-ol ilc Supicmc Loid; narman-ilc dcvoiional scivicc;
shsct-slould icacl; guru-atma-avatan-onc wlo las ialcn ilc scivicc ol ilc
guiu as lis lilc and soul; amayaya-wiil non-dupliciious; anuvrttya-bclavioi;
yan-by ilis; tusyct-may bc saiislicd; atma-ilc Supicmc Loid; atma-an-
giving Himscll; narn-Haii.
Thaf one shouId be devofed fo fhe SpirifuaI Masfer in fhe same way fhaf he
is devofed fo fhe Supreme Lord is described in fhe Srmad-Bhagavafam (11.3.22-
23): "Any person who is seriousIy desirous of achieving reaI happiness musf
seek ouf a bona-fide spirifuaI masfer and fake sheIfer of him by inifiafion. The
quaIificafion of a spirifuaI masfer is fhaf he musf have reaIized fhe concIusion of
fhe scripfures by deIiberafion and argumenfs and fhus be abIe fo convince
ofhers of fhese concIusions. Such greaf personaIifies who have faken compIefe
sheIfer of fhe Supreme Godhead, Ieaving aside aII maferiaI considerafions, are fo
be undersfood as bona-fide spirifuaI masfers. One who fakes fhe insfrucfions of
such a bona-fide spirifuaI masfer as his Iife and souI, and sincereIy worships
and serves him, considering him equaI fo fhe Supreme as worshipabIe as fhe
Supreme PersonaIify of Godhead, greafIy safisfies fhe Supreme Lord, who fhen
gives HimseIf fo such a sincere devofee. The Lord gives such a devofee fhe
power fo preach His message."
TEXT 5
avapta-panca-samsharo
Iabna-vvna-bnahthan
sahsat-hrtya narm tasya
namn ntyam pramoatc
avapta-aiiaincd; panca-livc; samsharan-puiilicaioiy iiics; Iabna-aiiaincd;
v-vna-iwo-lold; bnahttan-dcvoiional scivicc; sahsat-hrtya-diiccily
aiiaining; narm-Loid Haii; tasya-ol Him; namn-in ilc spiiiiual abodc;
ntyam-cicinally; pramoatc-icjoiccs.
One who has passed fhrough fhe five purificafory rifuaIs, and been inifiafed
info fhe vaidh and raga sfages of devofionaI service, may direcfIy perceive Lord
Hari, and affain fhe efernaI bIiss of serving Him in fhe spirifuaI abode.
TEXT 6 (a)
tatna panca-samsharan. yatna smrtau pamottara-hnanc
tapan punram tatna nama
mantro yagas ca pancaman
ami n panca samsharan
paramahant-nctavan
tatna-in ilis way; panca-livc; samsharan-puiilicaioiy pioccduics; yatna-
jusi as; smrtau-in ilc Smiii; pama-uttara-hnanc-in ilc Uiiaia-llanda ol ilc
Padma Puiana; tapan-ausiciiiy; punram-iilala mailings; tatna-in ilc samc
way; nama-claniing ilc Loid's loly namcs; mantran-claniing vaiious maniias;
yagan-woislipping ilc Salagiama-sila and oilci dciiics; ca-and; pancaman-ilc
lilil; ami-ilcsc; n-indccd; panca-livc; samsharan-puiilicaioiy pioccduics;
parama-supicmc; ahant-ol causclcss dcvoiional scivicc; nctavan-ilc causcs.
These five purificafory procedures are described in fhe Padma Purana, Uffara
Khanda: "1. Ausferify, 2. wearing fiIaka markings, 3. Accepfing a new name af
fhe fime of inifiafion, +. chanfing various manfras gIorifying fhe Lord, and 5.
engaging in fhe performance of sacrifice, are fhe five purificafory procedures
which granf fhe Lord's unaIIoyed devofionaI service."
TEXT 6 (b)
tapo tra tapta-cahra-
mura-naranam ucyatc
tcnava nar-nama-
mura capy upaIahsyatc
tapan-ausiciiiy; atra-lcic; tapta-loi; cahra-calia; a-and oilci symbols
ol Loid Visnu; mura-ilc mails; naranam-wcaiing; ucyatc s cscrbc, tcna-
by ilis; cva-cciiainly; nar-ol Loid Haii; nama-ilc loly namcs; a-bcginning
wiil; mura-mails ol ilc Loid; ca-and; ap-also; upaIahsyatc-is obscivcd.
In fhis verse fhe word ausferify means fo accepf fhe branded marks of Lord
Visnu (fhe cakra, Iofus, conch and mace) and aIso fhe marks of His hoIy names.
Noic: Sila llaliisiddlania Saiasvai Tlaluia commcnis ilai ilis dilliculi
ausiciiiy is noi aciually nccdcd. Tlc picvious gicai dcvoiccs lavc sci ilc cxamplc
ol mailing ilc body wiil ilc Loid's loly namcs and symbols diawn in
sandalwood pasic. Tlis is quiic sullicicni.
TEXT 6 (c)
yatna smrtau
nar-namahsarar gatram
anhaycc cananana
sa Ioha-pavano bnutva
tasya Ioham avapnuyat
yatna-jusi as; smrtau-in ilc Smiii-sasiia; nar-ol Loid Haii; nama-ol ilc
loly namcs; ahsaran-wiil ilc lciicis; canana-wiil sandalwood pasic; ana-
and oilci similai subsianccs; san-lc; Ioha-ol ilc cniiic woild; pavanan-ilc
puiilici; bnutva-laving bccomc;tasya-ol ilc Supicmc Loid; Ioham-ilc planci;
avapnuyat-may aiiain.
The Smrfi-sasfra expIains: "One who marks his body wifh fhe Ieffers of Lord
Hari's hoIy names drawn in sandaIwood pasfe or ofher simiIar subsfances,
purifies fhe enfire worId and becomes eIigibIe fo enfer fhe Lord's spirifuaI
abode."
TEXT 6 (d)
punram sya urnva-punram tac
cnastrc banu-vnam smrtam
nar-manram tat-paa-
hrty-ayat-subnavanam
punram-ilc woid pundiam; syat-may bc; urnva-punram-iilala
mailings; tat-ilai; sastrc-in ilc sciipiuics; banu-vnam-in many ways;
smrtam-is considcicd; nar-ol Loid Haii; manram-ilc icmplc; tat-ilc
Loid's; paa-ol ilc loius lcci; ahrt-wiil ilc loim; aya-cic.; at-vciy;
subna-auspicious; avanam-causing.
The word pundram in fhe previous quofe from fhe Padma Purana (6a) means
fiIaka markings, many variefies of which have been described in fhe scripfures.
By marking fhe body wifh fiIaka, or wifh fhe forms of fhe Lord's Iofus feef, or
ofher auspicious marks, fhe body is sancfified and designafed as fempIe of Lord
Hari.
TEXT 6 (e)
namatra gatam sabnr
nar-bnrtyatva-bonaham
mantro staasa-varnan
svcsta-cva-vapur matan
nama-ilc namc; atra-lcic; gatam-dcsciibcd; sabnn-by ilc sainily
dcvoiccs; nar-ol Loid Haii; bnrtyatva-ilc siaic ol bcing Loid's Haii's scivani;
bonaham-indicaiing; mantran-ilc maniia; astaasa-cigliccn; varna-lciicis;
an-bcginning wiil; sva-own; sta-woislippablc; cva-ol ilc dciiy; vapun-
ilc loim; matan-considcicd.
The word nama means name. This means fhaf when one is inifiafed by a
spirifuaI masfer, one shouId accepf a new name indicafing fhaf he is a servanf of
Lord Hari. The manfra referred fo is fhe eighfeen syIIabIe GopaIa manfra, which
is considered non-differenf from fhe spirifuaI form of fhe Lord.
TEXT 6 (f)
saIagrama-puja tu
yaga-sabcna hatnyatc
pramanany csu rsyan
puranasu sanubnn
saIagrama-ilc Salagiama-sila; a-bcginning wiil; puja-woislip; tu-and;
yaga-yaga; sabcna-by ilc wois; hatnyatc-is dcsciibcd; pramanan-cvidcnccs;
csu-among ilcm; rsyan-aic sccn; purana-in ilc Puianas; asu-and oilci
Vcdic liiciaiuics; sanubnn-by ilc sainily dcvoiccs.
By fhe word yaga, fhe worship of SaIagrama-siIa and ofher deify forms of fhe
Lord is described. In fhis way, fhe sainfIy devofees find many references in fhe
Puranas and ofher Vedic Iiferafures fo describe fhe five purificafory processes.
TEXT 7
navana bnaht-vn-ruc-
purva vcna bnavc yaya hrsnan
bnutva svayam prasanno
aat tat ta ipstam nama
navana-ninc-lold; bnaht-dcvoiional scivicc; vn-ilc bcginning siagc ol
lollowing ilc iulcs and icgulaiions wiiloui sponiancous aiiiaciion; ruc-
sponiancous aiiiaciion; purva-bcginning; bnavct-may bc; yaya-by wlicl;
hrsnan-Kisna; bnutva-laving bccomc; svayam-Himscll; prasannan-plcascd;
aat-gianis; tat-ilis; tat-and ilai; ipstam-dcsiicd; nama-abodc.
The nine-foId process of devofionaI service described in Texf 2a may be
considered in fwo sfages. The firsf sfage is caIIed vidhi-bhakfi, or foIIowing fhe
ruIes and reguIafions of bhakfi. The second sfage is caIIed ruci, and if is affained
when fhere is sponfaneous affracfion fo Krsna and His service. Lord Krsna
becomes personaIIy very safisfied by fhis Ioving service, He fuIfiIIs aII fhe
desires of His servifor and brings him back fo fhe spirifuaI reaIm.
TEXT 8
vnnabnyarcyatc cvas
catur-banv-a-rupa-nrh
rucyatmahcna tcnasau
nr-Ingan parpujyatc
vnna-by ilc iulcs and icgulaiions; abnyarcyatc-is woislipcd; cvan-ilc
Supicmc Pcisonaliiy ol Godlcad; catun-loui; banu-aims; a-and oilci;
rupa-loims; nrh-manilcsiing; ruc-atmahcna-by sponiancous aiiiaciion;
tcna-by ilis; asau-Hc; nr-Ingan-appcaiing as a luman bcing, ilc son ol
Yasoda-dcv; parpujyatc-is woislippcd.
By fhe process of vidhi-bhakfi, fhe Supreme PersonaIify of Godhead is
worshipped in His Narayana feafure, manifesfing four, or somefimes eighf or
fen arms. By fhe process of ruci-bhakfi, fhe Lord is worshipped in His originaI
human-Iike form as fhe son of Yasoda.
TEXT 9
tuIasy-asvattna-natry-a-
pujanam nama-nstnata
arunoaya-vnas tu
santyajyo nar-vasaran
janmastamy-aham suryo-
aya-vnam partyajct
tuIasi-ol ilc iulasi plani; asvattna-ol ilc banyan iicc; natri-ol ilc amalal
iicc; a-bcginning wiil; pujanam-woislip; nama-in ilc loly placc wlcic ilc
Loid pciloimcd His pasiimcs; nstnata-icsidcncc; arunoaya-vnan-il mixcd
wiil ilc dasam; tu-bui; santyajyan-slould bc abandoncd; nar-vasaran-
cladas; janmastami-janmasiam; aham-bcginning wiil; suroaya-vnam-il
mixcd wiil ilc sapiam; partyajct-onc slould abandon.
One shouId worship fhe fuIas pIanf,fhe banyan and amaIaki frees, and
everyfhing eIse which is in reIafionship wifh fhe Lord. One shouId nof fasf on
fhe ekadas day which parfIy faIIs on fhe dasam, and one shouId nof fasf on fhe
janmasfam day which faIIs on fhe sapfam.
TEXT 10
Ioha-sangranam anvccnan
ntya-namttham bunan
pratstntas carct harma
bnaht-prananyam atyajan
Ioha-ol ilc dcvoiccs; sangranam-ilc associaiion; anvccnan-dcsiiing;
ntya-icgulai; namttham-and occasional; bunan-ilc lcaincd dcvoiccs;
pratstntan-lixcd; carct--snouI pcrjorm, harma-aciion; bnaht-dcvoiional
scivicc;prananyam-piincipally; atyajan- not abanonng.
A Iearned and infeIIigenf devofee, fixed in service fo fhe Lord, shouId reside
in a hoIy pIace, aspire for fhe associafion of advanced devofees, and engage in
fhe reguIar and speciaI acfivifies of devofionaI service.
TEXT 11
asa namaparanams tu
yatnatan parvarjayct
asa-icn; nama-io ilc loly namc; aparanan-ollcnscs;tu-also; yatnatan-
wiil gcai cndcavoi; parvarjayct-onc wlold avoid.
One shouId carefuIIy avoid fhe fen offenses in fhe chanfing of fhe hoIy name
of fhe Lord.
TEXT 12
hrsnavapt-pnaIa bnahtr
chantatrabnniyatc
jnana-varagya-purva sa
pnaIam sayan prahasayct
hrsna-ol Kisna; avapt-ilc aiiainmcni; pnaIa-ilc liuii; bnahtn-dcvoiional
scivicc; chanta-unalloycd; atra-lcic; abnniyatc-is dcsciibcd; jnana-wiil
sciipiuial lnowlcdgc; varagya-and icnunciaiion; purva-loimcily; sa-ilai;
pnaIam-liuii; prahasayct-causcs io bccomc manilcsi.
UnaIIoyed devofionaI service, which causes one fo affain Krsna, is described
here. When fhaf devofion is enriched wifh renunciafion and scripfuraI
schoIarship, if very quickIy bears fruif.
Ninfh Prameya
TEXT 1
atna pratyahsanumana-sabanam cva pramanatvam
yatna sri-bnagavatc
srutn pratyahsam atnyam
anumanam catustayam
atna-now; pratyahsa-diicci pciccpiion; anumana-logic; sabanam-and
Vcdic auiloiiiy; cva-cciiainly; pramanatvam-souiccs ol cvidcncc; yatna-jusi
as; sri-bnagavatc-in ilc Simad-llagavaiam (11.16.17); srutn-ilc loui Vcdas;
pratyahsam-diicci pciccpiion; atnyam-ilc Puianas and lisioiical iccoids;
anumanam-and logic; catustayam-loui souiccs ol cvidcncc.
9. Direcf Percepfion, Iogic and Vedic reveIafion are fhree sources of acfuaI
knowIedge:
This is described in fhe Srmad-Bhagavafam (11.16.17): "The Four Vedas,
direcf percepfion, fhe Puranas and Vedic hisfories, as weII as Iogic are four
sources of acfuaI knowIedge."
TEXT 2
pratyahsam anumanam ca
yat-sacvycna sunmat
maya-munavaIohaau
pratyahsam vyabncar yat
pratyahsam-diicci pciccpiion; anumanam-logic; ca-also; yat-io wlicl;
sacvycna-lavoiablc; sunmat-puic; maya-muna-ol ilosc bcwildcicd by ilc
illusoiy cncigy ol ilc Loid; avaIoha-in ilc vision; aau-bcginning wiil;
pratyahsam-diicci pciccpiion; vyabncar-cvidcncc; yat-wlicl.
Direcf percepfion and Iogic are acfuaI sources of knowIedge when fhey
confirm fhe aufhorifafive sfafemenfs found in Vedic reveIafion. OnIy fooIish
persons bewiIdered by fhe iIIusory maferiaI energy of fhe Lord accepf fhe
misIeading evidence of direcf sensory percepfion.
TEXT 3
anuma cat-numc rau
vrst-nrvaptagnhc
atan pramanam tat tac sa
svatantram nava sammatam
anuma-logic; ca-also; at-numc-wiil mucl smolc; arau-on a mouniain;
vrst-by iain; nrvapta-cxiinguislcd; agnhc-on a liic; atan-liom ilis;
pramanam--cvcncc, tat-ilis; tat-and ilai; ca-also; sva-tantram-indcpcndcni;
na--not, cva-cciiainly; sammatam-considcicd.
Logic and menfaI specuIafion are inconcIusive and unreIiabIe sources of
knowIedge. They may be compared fo fhe foresf fire on fop of a hiII which has
jusf been exfinguished by showers of rain, and fhus yieIds no Iighf, buf onIy a
greaf quanfify of smoke. InfeIIigenf persons fo nof fherefore consider Iogic and
sensory percepfion fo be independenf and infaIIibIe sources of knowIedge, buf
rafher fhey are dependenf assisfanfs fo fhe principaI source of knowIedge: fhe
Vedic reveIafion.
TEXT +
anuhuIo matas tarhan
sushas tu parvarjtan
anuhuIan-lavoiablc io ilc lnowlcdgc icvcalcd inilc sciipiuics; matan-
considcicd; tarhan-logic; sushan-diy; tu-bui; parvarjtan-icjccicd.
When Iogic confirms fhe Vedic reveIafion, if shouId be accepfed, buf
ofherwise nof.
TEXT 5 (a)
tatna n vajasancynan
atma va arc rastavyan srotavyo mantavyo nnyastavyan. t.
tatna n-luiilcimoic; n-indccd; vajasancynan-Yajnavallya cxplains in ilc
lilad-aianyala Upanisad; atma-ilc Supicmc Pcisonaliiy ol Godlcad; va-
cciiainly; arc-O Maiiicyi; rastavyan-slould bc sccn; srotavyan-slould bc
lcaid; mantavyan-slould bc undcisiood; nnyastavyan-slould bc mcdiiaicd
upon; t-ilus.
The proper use of Iogic is described by YajnavaIkya Muni in fhe Brhad-
aranyaka Upanisad (+.5.6): "O Maifreyi, one shouId direcfIy perceive fhe
supreme PersonaIify of Godhead by hearing abouf Him from a bona-fide
spirifuaI masfer. In fhis way one con properIy undersfand His posifion, and
consfanfIy medifafe upon Him."
TEXT 5 (b)
hatnahc
nasa tarhcna matr apancya prohtany cva jnanaya prcstna.t.
hatnahc-in ilc Kaila Upanisad; na-noi; csan-Hc; tarhcna-simply by logic;
apancya-is biougli; prohtan-ilc clucidaiions ol a bona-lidc spiiiiual masici;
cva-cciiainly; jnanaya-loi aciual lnowlcdgc; prcstna-O dcai Nacilcia; t-
ilus.
Logic which has no foundafion in scripfuraI reveIafion is described in fhe
Kafha Upanisad (1.2.9): "My dear Nacikefa, simpIy by Iogic one wiII never be
abIe fo undersfand fhe Supreme PersonaIify of Godhead, buf onIy by fhe
descripfions of a reaIized spirifuaI masfer."
TEXT 6
smrts ca
purvaparavroncna
h trartno bnmato bnavct
ty ayam unanam tarhan
susha-tarham tu varjayct
smrtn-ilc Smiii-sasiia; ca-and; purvapara-wiil ilc picvious Vcdic
auiloiiics; avroncna-noi in disagiccmcni; han-wlai; atra-in ilis conncciion;
artnan-ilc mcaning; abnmatan-acccpicd; bnavct-may bc; t-ilus; ayam-
bcginning; unanam-gucsswoil spcculaiion; tarhan-logic; susha-diy; tarham-
logic; tu-indccd; varjayct-onc slould icjcci.
The Smrfi-sasfra confirms: "One shouId rejecf fhe dry Iogic fhaf considers:
'How imporfanf is if fhaf one's reasoning foIIow fhe concIusion previousIy
described in Vedic reveIafion: If cannof be very imporfanf.' Such Iogic Ieads one
fo fhe process known as specuIafive guessing."
TEXT 7 (a)
navca-vusam yasma
branmar upajayatc
yac caupansaam branma
tasman muhnya srutr mata
na-noi; avca-vusam-diicd-up plilosoplcis wlo do noi acccpi ilc Vcdic
conclusion; yasmat-loi ilis icason; branma-ol ilc Supicmc Pcisonaliiy ol
Godlcad; nin-ilc piopci undcisianding; upajayatc-is pioduccd; yat-wlicl;
ca-and; aupansaam-dcsciibcd in ilc Upanisads; branma-ilc Supicmc;
tasmat-ilcicloic; muhnya-mosi impoiiani; srutn-ilc Vcdas; mata-aic
considcicd.
The Supreme PersonaIify of Godhead is described in fhe sfafemenfs of fhe
Upanisads, and for fhis reason Vedic reveIafion is fhe besf of aII sources of
knowIedge. They who spurn fhe Vedic reveIafion do nof have fhe power fo
properIy undersfand fhe Supreme.
TEXT 7 (b)
tatna n srutn
navcavn manutc tam brnantam. t.
aupansaam purusam prccnam. t.
tatna n--jurtncrmorc, srutn-ilc Vcdas cxplain; na-noi; avca-vt-onc
ignoiani ol ilc Vcdic icvclaiion; manutc-undcisiands; tam-Him; brnantam-ilc
gicaicsi; t-ilus; aupansaam-dcsciibcd in ilc Upanisads; purusam-Supicmc
Pcison; prccnam-I am inquiiing aboui; t-ilus.
This concIusion is confirmed in fhe Vedas:
"One ignoranf of Vedic knowIedge cannof acfuaIIy undersfand fhe
Supreme." (Srufi-sasfra)
"PIease feII me abouf fhe Supreme PersonaIify of Godhead who is reveaIed in
fhe Upanisads." (Brhad-aranyaka 3.9.26)
ConcIuding Words
TEXT 1
sri-manva-matc narn parataman satyam jagat tattvato
bnco jiva-gana narcr anucara ncocca-bnavam gatan
muhtr naja-suhnanubnutr amaIa bnahts ca tat-sananam
ahsa-trtayam pramanam ahnIamnayaha-vcyo narr t
sri-manva-ol Si Madlvacaiya; matc-in ilc conccpiion; narn-Haii;
parataman-is ilc Absoluic Tiuil; satyam-ical; jagat-ilc maiciial woild is;
tattvatan-in iiuil; bncan-disiinciion; jiva-ol living cniiiics; ganan-ilc
muliiiudcs; narcn-ol Loid Haii; anucara-ilc scivanis; nica-lowly; ucca-and
cxalicd; bnavam-posiiion; gatan-aiiaincd; muhtn-libciaiion; naja-own;
suhna-bliss anubluiil-ilc cxpciicncc; amaIa-puic; bnahtn-dcvoiional
scivicc; ca-and; tat-io ilai cnd; sananam-ilc mcans; ahsa-diicci pciccpiion;
a-bcginning wiil; trtayam-ilicc; pramanam-souiccs ol lnowlcdgc; ahnIa-
all; amnaya-by ilc Vcdas; cha-cxclusivcly; vcyan-lnowablc; narn-Haii;
t-ilus.
The PhiIosophy of Madhvacarya may be summarized in fhe foIIowing way: 1.
Lord Hari is fhe AbsoIufe Trufh, and nofhing is greafer fhan He, 2. fhe maferiaI
worId is reaI, 3. fhe jvas (Iiving enfifies) are differenf from Lord Hari, +. fhe
jvas are by nafure Lord Hari's servanfs, 5. fhe jvas are sifuafed in varying
posifions bofh in fhe maferiaI and spirifuaI worIds, 6. Iiberafion does nof mean
an impersonaI merging, buf fhe experience of fhe bIiss of devofionaI service, 7.
Pure devofionaI service granfs Iiberafion, 8. direcf percepfion, Iogic, and Vedic
reveIafion are fhe fhree sources of knowIedge, and 9. Lord Hari is reveaIed in
fhe Vedic scripfures.
TEXT 2
ananatirtna ractan yasyam
pramcya-ratnan navava sant
pramcya-ratnavaIr aarcna
pranibnr csa nrayc nncya
ananatirtnan-by Madlvacaiya; ractan-wiiiicn; yasyam-in wlicl;
pramcya-ol plilosoplical iiuils; nava-ninc; cva-cciiainly; sant-aic; prcmcya-
ratnavaIn-ilis bool, Piamcya-iainavali; aarcna-wiil gicai icspcci;
pranibnn-by ilosc wlo aic iniclligcni; csa-ilis bool; nrayc-in ilc lcaii oi
upon ilc clcsi; nncya-slould bc placcd.'
The nine jeweIs of phiIosophicaI frufh formuIafed by Madhvacarya have been
described in fhis book. Lef fhose who are acfuaIIy infeIIigenf, respecffuIIy pIace
fhis book, Prameya-rafnavaIi, wifhin fheir hearfs.
TEXT 3
ntyam nvasatu nrayc
catanyatma murarr nan
nravcyo nrvrtman
gajapatr anuhampaya yasya
ntyam-cicinally; nvasatu-may icsidc; nrayc-in ilc lcaii; catanya-ciilci
spiiiiual, oi Loid Caiianya; atma-loim; murarn-Loid Kisna; nan-oui;
nravcyan-puiilicd; nrvrtman-and libciaicd; gajapatn-ciilci Gajcndia, ilc
ling ol ilc clcplanis, oi Malaiaja Piaiapaiudia; anuhampaya-by ilc mcicy;
yasya-ol wlom.
This concIuding verse may be inferprefed eifher for Lord Krsna or Lord
Caifanya. Inferprefed for Lord Krsna, if may be fransIafed in fhe foIIowing way.
May Lord Krsna, whose form is spirifuaI and fuII of knowIedge, and who
mercifuIIy purified and deIivered Gajendra, fhe king of fhe eIephanfs, efernaIIy
reside wifhin our hearfs.
Inferprefed for Lord Caifanya, fhe same verse may be fransIafed in fhe
foIIowing way.
May Lord Caifanya, who is acfuaIIy Lord Krsna, fhe Supreme PersonaIify of
Godhead, and who mercifuIIy purified and deIivered Maharaja Prafaparudra,
efernaIIy reside wifhin our hearfs.