Sri Vedanta-sutra, Part 100
BY: SUN STAFF
Jun 04, 2021 — CANADA (SUN) — Sri Vedanta-sutra - Volume Six by Srila Baladeva Vidyabhushana, Translated by Sriman Kusakratha dasa.
Adhikarana 4
The Glories of Transcendental Knowledge (Part Two)
Sutra 21
stuti-matram upadanad iti cen napurvatvat
If it is said to be merely empty praise, then I say no, for it is something new.
Purport by Srila Baladeva Vidyabhushana
Here the objector says: These words are merely empty praise. They do not speak what is really true. As a lover tells the beloved, "You are free to do anything you like", but does not really mean that the beloved can do exactly anything, in the same way it is said that the person situated in transcendental knowledge may do whatever he likes.
If this is said, then the sutra replies, "na" (No. It is not so). Why not? The sutra explains, "apurvatvat" (for it is something new). Because the statement that a person who directly sees the Supreme Personality of Godhead may perform Vedic rituals as he wishes is a new teaching it cannot be mere empty praise of something already described. That is the meaning.
Sutra 22
bhava-sabdac ca
Also because the Sruti-sastra describes love.
Purport by Srila Baladeva Vidyabhushana
In the Mundaka Upanishad (3.1.4) it is said:
prano hy esha sarva-bhutair vibhati
vijanan vidvan bhavate nati-vadi
atma-krida atma-ratih kriyavan
esha brahma-vidam varishthah
"The Supreme Personality of Godhead is the life of all. He is the Supersoul splendidly manifest in all living beings. One who knows Him becomes wise. That person turns from the logicians' debates. He meditates on the Lord's pastimes. He loves the Lord. He serves the Lord. He is the best of transcendentalists."
This verse clearly describes the devotees' love for the Lord. The word "ratih" here means "love". The words "bhava", "rati", "prema" all mean "love". A parinishthita devotee who has fallen in love with the Supreme Lord has not the time to perform Vedic rituals very completely, although for the sake of the people in general he may sometimes perform them to a certain extent. In this way it is seen that transcendental knowledge is independent of Vedic rituals.
Fearing that another objection may be raised, the author of the sutras gives the following reply.
Sutra 23
pariplavartha iti cen na viseshitatvat
If it is said that they are pariplava stories, then I reply no, for those are specific.
Purport by Srila Baladeva Vidyabhushana
In the Brihad-aranyaka Upanishad (4.5.1) it is said:
atha ha yajnavalkyasya dve bharye babhuvatur maitreyi ca katyayani ca
"Yajnavalkya had two wives: Maitreyi and Katyayani."
In the Taittiriya Upanishad (3.1) it is said:
bhrigur vai varunir varunam pitaram upasasara adhihi bhagavo brahmeti
"Bhrigu approached his father, Varuna, and asked, O master, please teach me about the Supreme."
In the Kaushitaki Upanishad (3.1) it is said:
pratardano ha vai daivodasir indrasya priyam dhamopajagama
"Divodasa's son Pratardana approached King Indra's abode."
In the Chandogya Upanishad (.4.1.1) it is said:
janasrutir ha pautrayanah sraddhodayo bahudayi bahupakya asa
"Janasruti Pautrayana was very faithful and generous."
In these and other stories the Sruti-sastra teaches the science of transcendental knowledge. Here someone may doubt: are these stories meant to teach transcendental knowledge or are they merely pariplava stories recited at a rajasuya-yajna to appease the restless mind? Someone may claim that these are merely pariplava stories to appease the mind. After all, the Sruti-sastra declares:
sarvany akhyanani pariplave samsanti
"All are pariplava stories meant to appease the restless mind."
In pariplava stories the literary skill is most important and any philosophical instructions are all secondary. Therefore the Vedic rituals are what is really important and the transcendental knowledge contained in the stories of the Upanishads is not very important.
If this is said, then the sutra declares, "na" (No. It is not so). Why not? The sutra explains, "viseshitatvat" (for they are specific). Only certain specific stories are pariplavas.
It is said that on the first day of the yajna the story of Vivasvan's son King Manu should be recited, on the second day the story of Vivasvan's son King Indra should be recited, on the third day the story of Vivasvan's son King Yama should be recited. In this way only certain specific stories are employed for pariplava. If all stories were equally appropriate for pariplava, then it would make no sense to assign specific stories to specific days.
When the scripture says "all" stories should be recited as pariplava, the meaning is all stories in the chapter of pariplavas should be recited. Therefore the conclusion is that the Upanishad stories that teach transcendental knowledge are not pariplava stories.
Sutra 24
tatha caika-vakyatopabandhat
It is also so because of the unity of the statements.
Purport by Srila Baladeva Vidyabhushana
Because they are not pariplava stories, it is should be understood that the stories of the Upanishads are meant to teach transcendental knowledge. Why is that? The sutra explains, "eka-vakyatopabandhat" (because of the unity of the statements). Thus in the story beginning with the description of Yajnavalkya and his wives it is said (Brihad-aranyaka Upanishad 4.4.22):
atma va are drashtavyah srotavyah
"One should hear of the Supreme Personality of Godhead. One should gaze upon Him."
It this way it is seen that because of their context these stories are meant to teach transcendental knowledge. As the story beginning with the words "so 'rodit" is a story meant to teach Vedic rituals and is not a pariplava story, so the stories of the Upanishads are meant to teach transcendental knowledge. That is the meaning.
Because it teaches the supreme goal of life, transcendental knowledge is independent of Vedic rituals. Great saints therefore strive to attain transcendental knowledge. The stories of the Upanishads give concrete examples of the truths of transcendental knowledge. For example, they will give concrete examples to show the truth of the Sruti-sastras' statement (Chandogya Upanishad 6.14.2):
acaryavan purusho veda
"One who approaches a bona fide spiritual master can understand everything about spiritual realization."*
In this way also it is seen that transcendental knowledge is independent of Vedic rituals.
Sutra 25
ata eva cagnindhanady-anapeksha
Therefore also there is no need to light the fire or perform other duties.
Purport by Srila Baladeva Vidyabhushana
Because it is thus independent of Vedic rituals, transcendental knowledge does not need the help of the lighting of the sacred fire or the other activities of those rituals to give its result. Thus the idea that transcendental knowledge and the performance of Vedic rituals must be combined in order to bring liberation is refuted.
