Brahma Sutras (Govinda Bhashya)
by Kusakratha das Brahmacari | 2010 | 343,161 words | ISBN-10: 8175050063
This is the English translation of the Brahma-sutras including the Govinda Bhashya commentary of Baladeva Vidyabhushana鈥攁n Indian spiritual teacher (Acharya) of the Gaudiya branch of Vaishnavam from the 18th century. This Govinda Bhasya aims to apply Vedantic principles to address universal human concerns, such as suffering and death, rather than m...
S奴tra 1.1.1
Sanskrit text, Unicode transliteration, Word-for-word and English translation of S奴tra 1.1.1:
啶呧ぅ啶距い啷� 啶啶班す啷嵿ぎ-啶溹た啶溹啶炧ぞ啶膏ぞ
补迟丑腻to brahma-箩颈箩帽腻蝉腻
补迟丑腻鈥搉辞飞; 补迟补岣�鈥搕丑别谤别蹿辞谤别; brahma鈥揳产辞耻迟 Brahman; 箩颈箩帽腻蝉腻鈥搕here should be desire to inquire.
鈥淣ow, therefore, one should desire to inquire about the Absolute.鈥� (1)
S奴tra pagination:
础诲丑测腻测补 1:
The subject matter of all Vedic literatures is Brahman;
笔腻诲补 1:
Words which, taken by themselves, would not necessarily refer to Brahman, but in the Vedic context certainly refer to Brahman.;
础诲丑颈办补谤补峁嘺 1:
Inquiry into the Absolute.
Baladeva Vidy腻bh奴峁峁嘺鈥檚 commentary (Govinda-bh腻峁a)
础迟丑腻 [now]: This word indicates the conditions that apply to inquiry into the Absolute. Inquiring into the Absolute, although open to everyone, does have a number of prerequisites. When one has properly studied both material science and ordinary religion, understood their meanings and successfully applied their principles, observed ethical practices of truthfulness, nonviolence and other good moral qualities, purified one鈥檚 mind and heart through prayer, mantras and other spiritual exercises, enjoyed the prosperity and material happiness resulting from virtuous activities, and still remains unsatisfied, one is a fit candidate for inquiring into the Absolute. As soon as such a person attains the association of a self-realized person, he or she becomes qualified to study 痴别诲腻苍迟补 and inquire about the Absolute. It is best if the student associates with an enlightened person personally, but one may also obtain such association indirectly through a book or other information medium on the subject of knowledge of the Absolute.
Also, 鈥榥ow鈥� refers to the present time, when the depth and scope of scientific investigation has brought it face-to-face with the same issues discussed in 痴别诲腻苍迟补, namely the science of consciousness and the Absolute, which science terms the Universal Quantum Wave Function. Consciousness has become an inescapable obstacle to the progress of empirical science, because consciousness cannot be weighed nor measured, nor observed with certainty in anyone but oneself. The ineluctably subjective nature of consciousness means that it is not amenable to conventional objective empirical methods of scientific exploration.
Nevertheless, the role of consciousness in Quantum Mechanics is crucial; for as Schr枚dinger found, without exact knowledge of consciousness it is impossible to predict the outcome of any quantum transformation with better than probabilistic accuracy. The actual quantum state remains a mystery until decoherence of the Quantum Wave Function occurs when a conscious entity interferes with it by measuring a quantum phenomenon, either with the bodily senses or a technological extension of those senses. Thus it is impossible to understand the ontological implications and actual mechanism of quantum decoherence without extensive, detailed and deep knowledge of consciousness. In addition, Quantum Mechanics has no clear information on the Universal Quantum Wave Function itself, because like consciousness, it is empirically unobservable and therefore immeasurable by definition, being outside the ontological domain of manifested objective existence. Science knows of its existence and can estimate its properties only by mathematical inference.
However, any sane and thoughtful person can immediately observe that he is conscious, and that consciousness has many subtle qualities. There is a definite cause-and-effect relationship between the quality of our consciousness and the quality of our experience in life. However, Western materialistic science refuses to accept evidence from subjective sources, therefore it has no robust theory or accurate functional model of consciousness. This is a great weakness, because of the central importance of consciousness to everyday experience. The scientific theory of consciousness is the specific contribution and importance of 痴别诲腻苍迟补. 痴别诲腻苍迟补 provides a detailed theory of consciousness that is completely compatible with Quantum Physics.
痴别诲腻苍迟补 philosophy and practice provide an ideal experimental model and ontological platform for experiential exploration of the subjective mysteries of consciousness and the Absolute. The motivation for writing this work on 痴别诲腻苍迟补 came from realizing the potential of 痴别诲腻苍迟颈肠 model to deepen our understanding of the profound mysteries of consciousness and the Universal Quantum Wave Function. We have extracted this model from the original Vedic sources, formalized it using international standards for formal ontological notation, and explained it in our writings on Transcendental Ontology.
础迟补岣� [therefore]: Material work and religious piety bring results of material happiness. Because material happiness is based on the material bodily senses, it is inevitably imperfect, limited and temporary. It is imperfect because material happiness is always mixed with distress; it is limited because no matter how much happiness we enjoy, we always desire more; it is temporary because everything that has a beginning has an end: the vehicles of material happiness, the material body and senses, as well as the experience of happiness itself, are subject to termination. These are existential limits brought about by the very nature of material existence.
Nevertheless everyone desires perfect, unlimited and unending happiness. Direct knowledge of the Absolute, realized by proper practice of directed consciousness as described in 痴别诲腻苍迟补 and other Vedic works based upon it, is full of imperishable, limitless transcendental knowledge, eternity, bliss, and all transcendental qualities and attributes. Direct contemplation of the Absolute brings eternal bliss to the beholder. Therefore, instead of spending one鈥檚 entire time and energy pursuing temporary material sense gratification, one who wants substantial, permanent happiness should set aside a substantial amount of time and resources to inquire about the Absolute by studying and practicing the truths of 痴别诲腻苍迟补-蝉奴迟谤补.
At this point, someone may object: 鈥淪imply by studying material science, one attains knowledge of everything worth knowing. What is the use of slogging through this hoary old myth? What is the value of mysticism? What if, as a result of studying this knowledge, one abandons the reliable traditional path of religious piety and fruitive work, and instead takes to the practice of meditation and a lifestyle of simplicity and renunciation? This seems very risky. If we can obtain happiness simply by ordinary religion and material work, what need is there to give it up and study the arcane theories of 痴别诲腻苍迟补-蝉奴迟谤补?鈥�
To this objection I reply: 鈥淓ven if one carefully studies all the scientific literature and religious scriptures of the world, nowhere will one encounter a complete, practical theory of consciousness except in 痴别诲腻苍迟补-蝉奴迟谤补 and allied literature. Without this knowledge, misunderstanding and doubt will lead us away from the complete exercise of the power of enjoyment inherent in our consciousness. Because of this lack of transcendental knowledge, one鈥檚 actions and their results will default to the conventional material platform, which, as we have already pointed out, is temporary and limited. Thus in order to attain the unconditional, unending happiness we all desire, it is necessary to study 痴别诲腻苍迟补-蝉奴迟谤补 and other Vedic works of transcendental knowledge to strengthen our understanding of consciousness and gain full practical application of its natural but latent spiritual powers.鈥�
This is not to say that the study of 痴别诲腻苍迟补 is for everyone. In fact, it is a great and rare privilege reserved for the most astutely intelligent and morally advanced human beings. 痴别诲腻苍迟补 does not argue against ordinary material science and religion, but complements and extends them into the realm of transcendental knowledge of the Absolute. Material knowledge and skill is necessary for earning our livelihood and maintaining our existence. Performing the moral duties of religion helps to purify the heart, and ordinary religious faith provides a preliminary platform for approaching transcendental reality. The glorification of the Supreme as part of the practices of any religion helps qualify religious people to comprehend the Absolute. Similarly, study of mathematics, logic, philosophy, scientific theory and the rigor of scientific method provide a disciplined framework and valuable background experience for the study of transcendental knowledge. For although it builds on the statements of the transcendental scriptures, 痴别诲腻苍迟补 philosophy encourages鈥攁nd in the higher stages, requires鈥攊ndividual exploration, critical analysis and practical applications. Any pious and intelligent person who rigorously applies scientific method to the study and practice of 痴别诲腻苍迟补 will attain its profound rewards very quickly.
Association with people who understand and practice this transcendental knowledge is a vital factor in apprehending the truth of 痴别诲腻苍迟补. In the long history of the esoteric teachings of 痴别诲腻苍迟补, almost all successful aspirants initially attain interest to inquire about the Absolute from personal association with a self-realized person. By constant practice of the principles of 痴别诲腻苍迟补 in that association, they quickly became eligible to cognize the Absolute for themselves. Advanced Ved腻ntists, being free from envy and competitiveness, gladly help students attain self-realization through their personal association. Thus, any contact with a self-realized person is extremely valuable. If one somehow gets the great good fortune of personal association with a person who knows the complete science of individual consciousness and its relation to the Absolute, just try to learn 痴别诲腻苍迟补 by humbly approaching him as a student.
Bhagavad-g墨t腻 states:
啶むう啷� 啶掂た啶︵啶оた 啶啶班ぃ啶苦お啶距い啷囙え
啶ぐ啶苦お啷嵿ぐ啶多啶ㄠ啶� 啶膏啶掂く啶�
啶夃お啶︵啶曕啶粪啶え啷嵿い啶� 啶む 啶溹啶炧ぞ啶ㄠ
啶溹啶炧ぞ啶ㄠた啶ㄠじ啷� 啶むい啷嵿い啷嵿さ-啶︵ぐ啷嵿ざ啶苦え啶�tad viddhi pra峁噄p腻tena
paripra艣nena sevay腻
upadek峁anti te j帽腻na峁�
j帽腻ninas tattva-dar艣ina岣�鈥淛ust try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth.鈥� [Bhagavad-g墨t腻 4.34]
Certainly the student must have a broad background in conventional religious and scientific knowledge, and some practical experience in life. This will convince an intelligent person that these traditional sources of knowledge are incomplete, and that when doubts arise, he does not have sufficient personal realization of spiritual consciousness to adequately counteract them. Thus one with a conventional religious background will inevitably experience a crisis in faith. Study of the transcendental arguments and logic of 痴别诲腻苍迟补-蝉奴迟谤补 is necessary to expose all possible doubts and strengthen the student鈥檚 faith, so he may proceed to realize these spiritual truths for himself.
The ordinary duties of religion are necessary prerequisites, but they are not sufficient to bring the student to complete realization of Brahman.
The usefulness of the brahminical duties such as truthfulness, austerity, and mantra chanting is described in the following scriptural statements:
啶むぎ啷� 啶忇い啶� 啶掂啶︵ぞ啶ㄠ啶掂啶ㄠ啶� 啶啶班ぞ啶灌啶ぃ啶� 啶掂た啶掂た啶︵た啶膏え啷嵿い啶� 啶啷嵿啷囙え 啶︵ぞ啶ㄠ啶� 啶むお啶膏ぞ啶ㄠざ啶ㄠ啶�
tam eta峁� ved腻nuvacanena br腻hma峁嚹� vividisanti yaj帽ena d腻nena tapas腻na艣anena
鈥�By Vedic study, sacrifice, charity, austerity, and fasting, the br腻hma峁嘺s strive to understand the Supreme Personality of Godhead.鈥� [叠峁沨补诲-腻ra峁噛aka 鲍辫补苍颈峁诲 4.4.22]
The above quote states that they strive, but does not indicate that they reach the understanding they seek by those means.
The actual means of attaining transcendental realization of the Supreme will be discussed below.
啶膏い啷嵿く啷囙え 啶侧き啶じ啷� 啶むお啶膏ぞ 啶灌啶 啶忇し 啶嗋い啷嵿ぎ啶� 啶膏ぎ啷嵿く啶曕 啶溹啶炧ぞ啶ㄠ啶� 啶啶班す啷嵿ぎ啶氞ぐ啷嵿く啷囙ぃ 啶ㄠた啶む啶ぎ啷�
satyena labhayas tapas腻 hy e峁 腻tm腻 samyak j帽腻nena brahmacarye峁嘺 nityam
鈥�By constant truthfulness, austerity, transcendental knowledge, and austerity, one becomes eligible to associate with the Supreme Personality of Godhead.鈥� [惭耻峁囜笉补办补 鲍辫补苍颈峁诲 3.1.5]
Notice here again, the verse says 鈥渙ne becomes eligible;鈥� it does not say that one attains the association of the Lord by these methods.
啶溹お啷嵿く啷囙え啷堗さ 啶� 啶膏啶膏た啶︵啶о啶う啷�
啶啶班す啷嵿ぎ啶｀ぞ 啶ㄠぞ啶む啶� 啶膏啶多く啶�
啶曕啶班啶ぞ啶︵ 啶呧え啷嵿く啶ㄠ 啶� 啶掂ぞ 啶曕啶班啶ぞ啶ㄠ
啶啶む啶班 啶啶班ぞ啶灌啶ぃ 啶夃啷嵿く啶むjapyenaiva ca sa峁僺iddhyad
brahma峁嚹� n腻tra sa峁兣沘ya岣�
kury腻d anyan na v腻 kury腻n
maitro br腻hma峁嘺 ucyate鈥�Whether he performs other rituals and duties or not, one who perfectly chants mantras glorifying the Supreme Personality of Godhead should be considered a perfect br腻hma峁嘺, eligible to understand the Supreme Lord.鈥� [Manu-sa峁僪it腻 2.87]
Association with those who understand the truth also brings one transcendental knowledge. By this association N腻rada and many other spiritual aspirants attained interest to ask about spiritual life and were finally eligible to see the Supreme Personality of Godhead face-to-face. Sanat-kum腻ra and many other great sages have also helped many devotees by giving their association in this way.
The great value of contact with a self-realized soul is described in the following statement of Bhagavad-g墨t腻 [4.34]:
啶むう啷� 啶掂た啶︵啶оた 啶啶班ぃ啶苦お啶距い啷囙え
啶ぐ啶苦お啷嵿ぐ啶多啶ㄠ啶� 啶膏啶掂く啶�
啶夃お啶︵啶曕啶粪啶え啷嵿い啶� 啶む 啶溹啶炧ぞ啶ㄠ
啶溹啶炧ぞ啶ㄠた啶ㄠじ啷� 啶むい啷嵿い啷嵿さ-啶︵ぐ啷嵿ざ啶苦え啶�tad viddhi pra峁噄p腻tena
paripra艣nena sevay腻
upadek峁anti te j帽腻na峁�
j帽腻ninas tattva-dar艣ina岣�鈥�Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth.鈥�
The material benefits obtained by following the pious rituals of ordinary religion are temporary.
This fact is confirmed by the following statement of Ch腻ndogya 鲍辫补苍颈峁诲 [8.1.3-6]:
啶むう啷� 啶ぅ啷囙す 啶曕ぐ啷嵿ぎ-啶氞た啶む 啶侧啶曕ぞ啶� 啶曕啶粪た啶え啷嵿い啷� 啶忇さ啶 啶忇さ啶距ぎ啷佮い啷嵿ぐ 啶啶｀啶�-啶氞た啶む 啶侧啶曕 啶曕啶粪啶い啷�...
tad yatheha karma-cito lok腻岣� k峁yante evam ev腻mutra 辫耻峁噛补-cito loka岣� k峁Ｄ珁ate...
鈥�By performing good works [karma] one is elevated to the celestial material world after death. One is not able to stay there forever, however, but one must lose that position after some time and accept another, less favorable residence. In the same way, by amassing pious credits [辫耻峁噛补] one may reside in the upper planets. Still, he cannot stay there, but must eventually relinquish his comfortable position there, and accept a less favorable residence somewhere else. One who gives up his body without having realized the Self and his true nature will not be free, wherever he goes. But one who departs from this world after having discovered the Self and realized his true desire, for him there is freedom in all the worlds.鈥�
The following statement of 惭耻峁囜笉补办补 鲍辫补苍颈峁诲 [1.2.12] affirms that only transcendental knowledge will help one approach the Supreme Brahman:
啶ぐ啷�啶曕啶粪啶� 啶侧啶曕ぞ啶ㄠ 啶曕ぐ啷嵿ぎ-啶氞た啶むぞ啶ㄠ 啶啶班ぞ啶灌啶ぃ啷�
啶ㄠた啶班啶掂啶︵ぎ啷� 啶呧く啶ㄠ 啶ㄠぞ啶膏啶む啶 啶呧啷冟い啶� 啶曕啶む啶�
啶むう啷�-啶掂た啶溹啶炧ぞ啶ㄠぞ啶班啶ムぎ啷� 啶� 啶椸啶班啶 啶忇さ啶距き啶苦啶氞啶涏啶む
啶膏ぎ啶苦い啷�-啶ぞ啶｀た啶� 啶多啶班啶む啶班た啶 啶啶班す啷嵿ぎ-啶ㄠた啶粪啶犩ぎ啷�par墨k峁a lok腻n karma-cit腻n br腻hma峁噊
nirvedam ayan n腻sty ak峁泃a岣� k峁泃ena
tad-vij帽腻n腻rtham sa gurum ev腻bhigacchet
samit-p腻峁噄岣� 艣rotriya峁� brahma-ni峁ａ弓ham鈥�Seeing that the celestial material planets, which one may obtain by pious work, provide only temporary benefits, in order to understand the truth the of the Supreme Personality of Godhead, an intelligent br腻hma峁嘺 should humbly approach a bona-fide spiritual master learned in the scriptures and full of faith in the Supreme Lord.鈥�
The material benefits obtained by material work and following the rituals of ordinary religion are all temporary. By having faith and performing good works, one may attain an exalted position in this material world. One may not remain there forever, however, but after some time must lose that position and accept a less favorable one. The rewards of material activities are impermanent, if only because the material body with which one enjoys these rewards is itself subject to decay and death. In contrast to the temporary material benefits obtained even in the celestial material planets, the Supreme Brahman is the reservoir of eternal, limitless bliss. Therefore, material work and piety are inferior to the practice of transcendental knowledge, which provides unconditional enjoyment beyond the deficiencies of the material body and senses.
This is confirmed by the following statement of 罢补颈迟迟颈谤墨测补 鲍辫补苍颈峁诲 [2.1.1]:
啶膏い啷嵿く啶� 啶溹啶炧ぞ啶ㄠぎ啷� 啶呧え啶ㄠ啶む 啶啶班す啷嵿ぎ
satya峁� j帽腻nam ananta峁� brahma
鈥�The Supreme Personality of Godhead is limitless, eternal, and full of knowledge.鈥�
啶嗋え啶ㄠ啶︵ 啶啶班す啷嵿ぎ啷囙い啶� 啶掂啶啶ㄠぞ啶む
腻nando brahmeti vyajan腻t
鈥�He then understood that the Supreme Personality of Godhead is full of transcendental bliss.鈥�
The Supreme Brahman is eternal, full of knowledge and endowed with all transcendental qualities.
This is confirmed by the following statements of 艢vet腻艣vatara 鲍辫补苍颈峁诲:
啶� 啶むじ啷嵿く 啶曕ぞ啶班啶 啶曕ぐ啶｀ 啶� 啶掂た啶︵啶い啷�
啶� 啶むい啷�-啶膏ぎ啶多 啶氞ぞ啶啶ぇ啶苦啶多 啶� 啶︵啶多啶い啷�
啶ぐ啶距じ啷嵿く 啶多啷嵿い啶苦ぐ啷� 啶掂た啶掂た啶о啶� 啶多啶班啶い啷�
啶膏啶掂ぞ-啶ぞ啶掂た啶曕 啶溹啶炧ぞ啶�-啶げ-啶曕啶班た啶ぞ 啶�na tasya k腻rya峁� kara峁嘺峁� ca vidyate
na tat-sama艣 c腻bhyadhika艣 ca d峁浥泍ate
par腻sya 艣aktir vividhaiva 艣r奴yate
sv腻-bh腻vik墨 j帽腻na-bala-kriy腻 ca鈥�He does not possess bodily form like that of an ordinary living entity. There is no difference between His body and His soul. He is absolute. All his senses are transcendental. Any one of His senses can perform the action of any other sense. Therefore, no one is greater than Him or equal to Him. His potencies are multifarious, and thus His deeds are automatically performed as a natural sequence.鈥� [艢vet腻艣vatara 鲍辫补苍颈峁诲 6.8]
啶膏ぐ啷嵿さ啷囙え啷嵿う啷嵿ぐ啶苦く-啶椸啶｀ぞ啶ぞ啶膏
啶膏ぐ啷嵿さ啷囙え啷嵿う啷嵿ぐ啶苦く-啶掂た啶掂ぐ啷嵿啶苦い啶
啶呧じ啶曕啶む 啶膏ぐ啷嵿さ-啶啶氞 啶氞啶�
啶ㄠた啶班啶椸啶｀ 啶椸啶�-啶啶曕啶む 啶�sarvendriya-gu峁嚹錬h腻sa峁�
sarvendriya-vivarjitam
asakta峁� sarva-bh峁沜 caiva
nirgu峁嘺峁� gu峁嘺-bhokt峁� ca鈥�The Supersoul is the original source of all senses, yet He is without senses. He is unattached, although He is the maintainer of all living beings. He transcends the modes of nature, and at the same time He is the master of all modes of material nature.鈥� [艢vet腻艣vatara 鲍辫补苍颈峁诲 3.17]
啶ぞ啶�-啶椸啶班す啷嵿く啶 啶呧え啶苦う啶距啷嵿く啶�
啶ぞ啶掂ぞ啶ぞ啶�-啶曕ぐ啶� 啶多た啶掂ぎ啷�
啶曕ぞ啶�-啶膏ぞ啶班啶�-啶曕ぐ啶� 啶︵啶掂
啶 啶掂た啶︵啶膏 啶む 啶溹す啷佮じ啷� 啶むえ啷佮ぎ啷�bh腻va-grahyam anid腻khya峁�
bh腻v腻bh腻va-kara峁� 艣ivam
k腻la-s腻rga-kara峁� deva峁�
ye vidus te jahus tanum鈥�The Supreme Personality of Godhead is the creator and destroyer of the entire material cosmic manifestation. He is supremely auspicious, and He does not possess a material body, for His body is spiritual in all respects. He may be reached and understood only by loving devotional service. Those who thus serve Him and understand Him may become free from having to repeatedly accept various material bodies for continued residence in the material world. They become liberated from this world, and obtain eternal spiritual bodies with which to serve Him.鈥� [艢vet腻艣vatara 鲍辫补苍颈峁诲 5.14]
That the Supreme Personality of Godhead grants eternal transcendental bliss to His devotees is confirmed by the following statement of Gop腻la-t腻pan墨 鲍辫补苍颈峁诲 [1.5]:
啶む 啶啶�-啶膏啶ム 啶 啶む 啶啶ㄠ啶むた 啶о啶班ぞ啶膏
啶む啶粪ぞ啶� 啶膏啶栢 啶多ぞ啶多啶掂い啶� 啶ㄠ啶むぐ啷囙し啶距ぎ啷�ta峁� p墨峁環a-stha峁� ye tu yajanti dh墨r腻s
te峁Ｄ遽箖 sukha峁� 艣腻艣vata峁� netare峁Ｄ錷鈥�The saintly devotees who worship the Supreme Personality of Godhead seated on the throne of the heart attain eternal transcendental bliss. Except for them no others can attain this eternal bliss.鈥�
Since transcendental knowledge of 痴别诲腻苍迟补 will help one approach the Absolute and gain these benefits, one should inquire about it immediately from a qualified teacher. Material work, and the faith which one may obtain by pious activities, provide only temporary benefits. In contrast, the Absolute is the reservoir of eternal, limitless consciousness and bliss. As the infinite source and reservoir of consciousness and being, the Absolute is supreme, limitless, eternal, and replete with the fullness of all knowledge and consciousness. Thus in order to understand the science of the Absolute, an intelligent person should humbly approach a bona fide teacher learned in 痴别诲腻苍迟补 who is also experienced in its practical application.
Anyone who even begins to approach the Absolute by proper direction of consciousness experiences that our small individual consciousness can manifest ecstatic bliss and other wonderful qualities simply by the preliminary purification and concentration. When consciousness is liberated from the limitations of the body and mind, and concentrated by one-pointed contemplation on a transcendental object, it automatically manifests transcendental qualities such as compassion, bliss, unconditional love and transcendental knowledge. The Absolute is eternal, full of knowledge and consciousness, and endowed with unlimited wonderful transcendental qualities. The Absolute does not possess material form like a material living entity. There is no difference between the form and the consciousness of the Absolute. There is nothing greater than or equal to the Absolute, which has multifarious and immense potencies. Therefore if our limited consciousness is capable of experiencing causeless happiness simply by contemplation of its own transcendent qualities, the Absolute, the unlimited fount of all consciousness, certainly is full of unlimited transcendental bliss.
According to 痴别诲腻苍迟补 philosophy, the Absolute is the original source of all senses, yet has no material senses. The Absolute is detached from everything, although the source and maintainer of everything and all living beings. The Absolute transcends the material universe, and at the same time is the creator and controller of material nature. The Absolute is the creator, maintainer and destroyer of the entire material cosmic manifestation, but is beyond the control of material laws. The Absolute is supremely auspicious, but does not possess a material body, for the Absolute is noumenal in all respects. These paradoxical attributes are part of the essential nature of the Absolute as both the cause and ingredient of creation.
One can understand and reach the Absolute only by practicing directed consciousness as taught in 痴别诲腻苍迟补. Approaching the Absolute grants the student eternal transcendental bliss. Except for sincere students of 痴别诲腻苍迟补, no others can attain this eternal bliss. Those who approach and understand the Absolute also become free from repeatedly accepting material bodies for continued residence in the material world. They attain liberation from this world, and obtain eternal residence in the transcendental world of the Absolute, where they automatically attain complete fulfillment of their desires in the personal company of the Absolute. All this is described in detail in 痴别诲腻苍迟补-蝉奴迟谤补.
In summary, an intelligent person with good moral character who has studied and understood both religion and material science, who clearly understands the ontological difference between the temporary and the eternal, who has lost all attraction for the temporary and chosen the eternal, and who gets the opportunity to associate with a self-realized person, becomes a sincere student of 痴别诲腻苍迟补-蝉奴迟谤补. It is not a fact that simply by the study and practice of material science and religion one will naturally get the same benefits as the study of 痴别诲腻苍迟补-蝉奴迟谤补 provides. We see that those who have studied material science and religion, but have not associated favorably with self-realized teachers of 痴别诲腻苍迟补, do not become eager to understand the Absolute, but attempt to adjust their expectations to the limited happiness offered by material knowledge and work. It is also untrue that simply by understanding the philosophical difference between the temporary and the eternal, and attaining the moral qualities and renunciation of saintly persons, one will become able to understand and realize the Absolute. These qualifications are necessary, but not sufficient to attain the platform of transcendental knowledge.
On the other hand, those who are not expert scientists or pious religionists, but who have come into favorable personal association with a self-realized person, naturally become attracted to understanding the Absolute. We have seen that in general, three kinds of persons become qualified to inquire into the nature of Brahman: 1. 厂补苍颈峁ａ弓丑补鈥攑ious people who faithfully perform their material and religious duties; 2. 笔补谤颈苍颈峁ａ弓丑补鈥攖hose who spontaneously act philanthropically for the benefit of all living entities; and 3. 狈颈谤补辫别办艣补鈥攖hose who are already rapt in meditation and aloof from the activities of this world. All these persons understand the nature of the Absolute according to their respective qualifications. If they gain the association of a self-realized person and follow his instructions, that higher study compensates for whatever they lack in qualifications. Even if they lack a broad background in religion, the arts, sciences and philosophy, or if their character or behavior is flawed, still they automatically obtain all prerequisite qualifications simply by studying 痴别诲腻苍迟补 with a qualified teacher. Over time they gradually become more and more advanced in the discipline of 痴别诲腻苍迟补, and eventually they attain direct contact with the Absolute as the Supreme Personality of Godhead.
In conclusion, at a particular point in life, after certain understandings and realizations, a fortunate person may become eager to inquire about the nature of the Absolute. The Absolute is not merely a philosophical conception; nor is it a projection of an artificial philosophical construct or the consciousness of the individual on reality. All living entities have taken their birth because of the Absolute. They remain alive because they are maintained by the Absolute, and at the time of death they again enter into the Absolute. Please try to understand that the Absolute is the eternal ground of Being, the universal fount of consciousness, existence and life.
The nature of the transcendental knowledge of the Absolute imparted by study of 痴别诲腻苍迟补 is unlike any other kind of knowledge. It is not knowledge of a kind of material activity, because that kind of knowledge and activity can give only temporary, mundane results. It is not discursive knowledge like ordinary literature or mathematics, because such ordinary symbolic knowledge cannot free us from the materialistic realm it represents. Even if it were possible to impart an understanding of transcendental existence through language, this would not necessarily cure the deficiencies of our consciousness. For example, if a person who needs glasses sees the moon as double, simply hearing that the double vision is not a quality of the moon but of his vision may correct his understanding but not his astigmatism, even if he is firmly convinced that it is a fact. Thus, simply understanding the philosophical difference between mundane and transcendental categories of knowledge, consciousness and existence will not and cannot cure the disease of material suffering and rebirth.
Rather, the transcendental knowledge imparted by study of 痴别诲腻苍迟补 is a direct experience that our common perception of the world and ourselves is an illusion based on ignorance. When the subjects in Aristotle鈥檚 cave break free from their bonds and see clearly that the entire world of their experience, upon which all their knowledge was based, is actually false and contrived, their awakening is similar to that experienced by the aspirant who contacts the Absolute during 痴别诲腻苍迟颈肠 meditation. When we see that all along we have been imagining the world, ourselves and life to be one thing, when actually they are something completely different, we awaken to a new reality, one that was there all along but remained latent and unsuspected, covered and hidden by our imaginative substitute reality.
The 碍补峁环补 鲍辫补苍颈峁诲 [1.2.23] states:
啶ㄠぞ啶ぎ啷� 啶嗋い啷嵿ぎ啶� 啶啶班さ啶氞え啷囙え 啶侧き啷嵿く啷�
啶� 啶啶оく啶� 啶� 啶す啷佮ぇ啶� 啶多啶班啶む啶�
啶ぎ啷� 啶忇さ啷堗し 啶掂啶｀啶む 啶む啶� 啶侧き啷嵿く啶膏
啶むじ啷嵿く啷堗し 啶嗋い啷嵿ぎ啶� 啶掂た啶掂啶｀啶む 啶むえ啷佮 啶膏啶掂ぞ啶n腻yam 腻tm腻 pravacanena labhyo
na medhay腻 na bahudh腻 艣rutena
yam evai峁 v峁涐箛ute tena labhyas
tasyai峁 腻tm腻 viv峁涐箛ute tanu峁� sv腻m鈥淭hat Self cannot be gained by the study of the Veda, nor by thought or meditation, nor by much hearing. Whom the Self chooses, by him it may be gained; to him the Self reveals His being.鈥�
And what kind of person does the Self choose?
啶む啶粪ぞ啶� 啶膏い啶�-啶啶曕啶むぞ啶ㄠぞ啶�
啶啶むぞ啶� 啶啶班啶むた-啶啶班啶掂啶
啶︵う啶距ぎ啶� 啶啶︵啶оた-啶啶椸 啶む
啶啶� 啶ぞ啶 啶夃お啶ぞ啶ㄠ啶むた 啶むte峁Ｄ遽箖 satata-yukt腻n腻峁�
bhajat腻峁� pr墨ti-p奴rvakam
dad腻mi buddhi-yoga峁� ta峁�
yena m腻m upay腻nti te鈥淭o those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me.鈥� [Bhagavad-g墨t腻 10.10]
啶ㄠぞ啶灌 啶掂啶︵啶班 啶� 啶むお啶膏ぞ
啶� 啶︵ぞ啶ㄠ啶� 啶� 啶氞啶溹啶く啶�
啶多啷嵿く 啶忇さ啶�-啶掂た啶о 啶︵啶班し啷嵿啷佮
啶︵啶粪啶熰さ啶距え啷� 啶呧じ啶� 啶ぞ啶� 啶ぅ啶�n腻ha峁� vedair na tapas腻
na d腻nena na cejyay腻
艣akya eva峁�-vidho dra峁ａ弓u峁�
d峁涐梗峁璦v腻n asi m腻峁� y补迟丑腻鈥淭he form which you are seeing with your transcendental eyes cannot be understood simply by studying the Vedas, nor by undergoing serious penances, nor by charity, nor by worship. It is not by these means that one can see Me as I am.鈥� [Bhagavad-g墨t腻 11.23]
啶啷嵿い啷嵿く啶� 啶む啶掂 啶呧え啶ㄠ啶く啶� 啶多啷嵿く
啶呧す啶 啶忇さ啶�-啶掂た啶о 啶洁ぐ啷嵿啷佮え
啶溹啶炧ぞ啶む啶� 啶︵啶班し啷嵿啷佮 啶� 啶むい啷嵿い啷嵿さ啷囙え
啶啶班さ啷囙し啷嵿啷佮 啶� 啶ぐ啶ㄠ啶むおbhakty腻 tv ananyay腻 艣akya
aham eva峁�-vidho 'rjuna
j帽腻tu峁� dra峁ａ弓u峁� ca tattvena
prave峁ａ弓u峁� ca parantapa鈥淢y dear Arjuna, only by undivided devotional service can I be understood as I am, standing before you, and can thus be seen directly. Only in this way can you enter into the mysteries of My understanding.鈥� [Bhagavad-g墨t腻 11.24]
Therefore the actual practice of 痴别诲腻苍迟补 is complete in the form of bhakti-yoga, the devotional service of the Supreme Personality of Godhead.
There are many preliminary stages, each with its appropriate philosophical understanding, spiritual practices and realizations; but the stage of perfection is pure, undivided devotional service:
啶呧え啷嵿く啶距き啶苦げ啶距し啶苦い啶�-啶多啶ㄠ啶 啶溹啶炧ぞ啶�-啶曕ぐ啷嵿ぎ啶距う啷嵿く啷�-啶呧え啶距さ啷冟い啶
啶嗋え啷佮啷傕げ啷嵿く啷囙え 啶曕啶粪啶｀ぞ啶ㄠ-啶多啶侧え啶� 啶啷嵿い啶苦ぐ啷� 啶夃い啷嵿い啶ぞany腻bhil腻峁t腻-艣奴nya峁� j帽腻na-karm腻dy-an腻v峁泃am
腻nuk奴lyena k峁涐梗峁嚹錸u-艣墨lana峁� bhaktir uttam腻鈥�When first-class devotional service develops, one must be devoid of all material desires, knowledge obtained by monistic philosophy, and fruitive action. The devotee must constantly serve 碍峁涐梗峁嘺 favorably, as 碍峁涐梗峁嘺 desires.鈥� [Caitanya-caritamrta, Madhya-lila 19.167]
The Vedic literature contains many scriptural passages on different levels, meant to appeal to people in various stages of self-realization. 痴别诲腻苍迟补-蝉奴迟谤补 specifically addresses people on the cusp between the impersonal understanding of the Supreme and beginning to realize the personal nature of Brahman. Philosophical speculation and silent meditation may be an adequate method for addressing the impersonal aspect of the Supreme, but bhakti, or a direct personal service relationship with the Supreme Personality of Godhead, is necessary to realize the highest benefits attainable by study of 痴别诲腻苍迟补-蝉奴迟谤补.
痴别诲腻苍迟补-蝉奴迟谤补 is not an ordinary book, but transcendental sound vibration emanated by the Supreme Personality of Godhead Himself. 艢谤墨濒补 Vy腻sadeva, the author of 痴别诲腻苍迟补-蝉奴迟谤补, is the incarnation of the Supreme Personality of Godhead.
This is confirmed by the following statement of the 蝉尘峁泃颈-艣腻stra:
啶曕啶粪啶�-啶︵啶掂啶ぞ啶え-啶掂啶ぞ啶膏
啶掂た啶︵啶оた 啶ㄠぞ啶班ぞ啶ぃ啶� 啶啶班き啷佮ぎ啷�k峁涐梗峁嘺-dvaip腻yana-vy腻sa峁�
viddhi n腻r腻ya峁嘺峁� prabhum鈥�Please understand that 碍峁涐梗峁嘺 Dvaipayana Vy腻sa is actually the Supreme Personality of Godhead, N腻r腻ya峁嘺.鈥�
That 痴别诲腻苍迟补-蝉奴迟谤补 is a product of greater than human intelligence will become self-evident to the sincere reader upon deep contemplation of the extremely elevated subjects contained herein.
In conclusion, we have described here how at a certain point in time [补迟丑腻], after tasting the experiences of life, contemplating their meaning and reaching certain conclusions about the existential condition of human existence in the material world, person should therefore [补迟补岣�] become eager to inquire about the nature of Brahman. 痴别诲腻苍迟补-蝉奴迟谤补 is an opportunity to enter into the understanding of the Absolute Truth taught by the greatest sages, and attain personal, direct consciousness of the Supreme Personality of Godhead. This bestows the highest spiritual perfections of full transcendental knowledge, immortality and eternal bliss upon the sincere student of 痴别诲腻苍迟补 philosophy.