Sri Vedanta-sutra, Part 106
BY: SUN STAFF
Jun 16, 2021 — CANADA (SUN) — Sri Vedanta-sutra - Volume Six by Srila Baladeva Vidyabhushana, Translated by Sriman Kusakratha dasa.
Adhikarana 10
Renunciation
Introduction by Srila Baladeva Vidyabhushana
The situation of Yajnavalkya and others who are within varnasarama, as well as the situation of Gargi and others who are not within varnasrama have been seen here.
Samsaya (doubt): Who are better: they who are within varnasrama or they who are not within it?
Purvapaksha (the opponent speaks): Because they perform the duties of Vedas and asrama and also worship the Supreme Personality of Godhead, they who are within varnasrama are better.
Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion.
Sutra 39
atas tv itarat jyayo lingac ca
But indeed the others are better, for there is a sign.
Purport by Srila Baladeva Vidyabhushana
The word "tu" (but) is used here to dispel doubt. The word "ca" (indeed) is used here for emphasis. The word "itarat" (the others) here refers to they who are other than the followers of varnasrama, namely they who do not follow varnasrama. The word "jyayah" means {.sy 168}their method of attaining transcendental knowledge is better". Why is that? The sutra explains, "lingat" (for there is a sign). The sign here is the Sruti-sastra's explanation that Gargi was very wise with transcendental knowledge.
This is the meaning: The scriptures prescribe the duties of the asramas in order to restrict the seemingly beginningless materialistic desires of the conditioned souls. Therefore the purpose of varnasrama is not to give facility for material desires, but rather gradually to restrict them. At a certain stage, however, the duties of varnasrama become obstacles to attaining love for the Supreme Personality of Godhead.
They who have become free of material desires and who place their love in the Supreme Personality of Godhead alone gain no benefit from the duties of varnasrama. Therefore they who have risen above varnasrama are better. In the Jabala Upanishad it is said that one may progress through the asramas one after another, or, if like Samvartaka Muni and others, one becomes completely devoted to the Supreme Personality of Godhead alone one may renounce everything and accept sannyasa at once, at any time. The scriptural injunction, "a brahmana should not pass even one day outside of the duties of varnasrama," is meant only for ordinary people.
Here someone may object: That may be. Still, the sannyasis, who are outside of the varnasrama-dharma and who are solely devoted to the Supreme Personality of Godhead, are not better, for they may fall down and again become materialistic.
When a sannyasi falls down and again accepts the life of a householder, his action is condemned by the scriptures. Also, one who accepts sannyasa, but then again faithfully accepts the glorious varnasrama-dharma, must tend to so many varnasrama duties that the single-pointed service to the Lord that was the advantage of sannyasa life becomes lost for him. On the other hand, they who accept the duties of varnasrama gradually make more and more progress in spiritual life.
If this is said, then the author of the sutras gives the following reply.
Sutra 40
tad-bhutasya tu natad-bhavo jaiminer api niyamatad-rupabhavebhyah
But one who becomes that does not cease to be that, even according to Jaimini. This is because of restraint, not being like that, and cessation.
Purport by Srila Baladeva Vidyabhushana
The word "tu" (but) is used here to dispel doubt. One who becomes that, that is to say one who becomes a genuine nirapeksha sannyasi sincerely devoted to the Supreme Lord, never ceases to be that, that is to say he never falls from his devotion to the Lord. That is the opinion of Jaimini, and it is also the opinion of Me, Vyasa. Why is that? The sutra explains, "niyamatad-rupabhavebhyah" (because of restraint, not being like that, and cessation). The word "niyama" here means "because they thirst to attain the Supreme Personality of Godhead, their senses are naturally controlled." The word "rupa" here means "desire". Because they have no desire but to attain the Supreme Personality of Godhead, Gargi and other renunciants decline to accept the order of householder life or any of the other orders of varnasrama-dharma. That is the meaning here. In Srimad-Bhagavatam 7.15.35) it is said:
kamadibhir anaviddham
prasantakhila-vritti yat
cittam brahma-sukha-sprishtam
naivottishtheta karhicit
"When one's consciousness is uncontaminated by material lusty desires, it becomes calm and peaceful in all activities, for one is situated in eternal blissful life. Once situated on that platform, one does not return to materialistic duties."*
Even Jaimini, who considers Vedic rituals most important, admits that the Sruti-sastra declares this of the nirapeksha devotees. The conclusion therefore is that the sincere renunciant must have performed all other duties in his previous births. That is why he is now pure in heart and free from the need to perform them any longer.
In the next sutra will be shown the truth that the nirapeksha devotee is better than the svanishtha devotee.
Here someone may object: Is it not so that the scriptural text beginning with the words "sarvam pasyah pasyati" shows that transcendental knowledge brings even the nirapeksha devotee to Svargaloka and the other higher material realms, and that when they enter the realms of Indra and the other demigods the devotees become attached to the material enjoyments there, and thus their unalloyed devotion to the Supreme Personality of Godhead becomes broken?
Fearing that someone might raise this objection, the author of the sutras gives the following reply.
Sutra 41
na cadhikarikam api patananumanat tad-ayogat
And not that status even, for fear of falling and for lack or interest.
Purport by Srila Baladeva Vidyabhushana
The word "ca" (and) is used here for emphasis. The word "api" (even) is used here to include all the pleasures present in the material world". The word {.sy 168}adhikari" means "the posts of Indra and the other demigods". The nirapeksha devotee does not desire their posts. Why is that? The sutra explains, "patananumanat" (for fear of falling). This is explained in Bhagavad-gita (8.16), where Lord Krishna explains:
abrahma-bhuvanal loke
punar avartino 'rjuna
"From the highest planet in the material world down to the lowest, all are places of misery wherein repeated birth and death take place."*
Also, the nirapeksha devotees have no desire to enjoy the material pleasures of the higher planets. Descriptions of these truths can also be found in many places in the Smriti-sastra. Thus, even though the glory of transcendental knowledge may carry him to the realms of Indra and the other demigods, because he has no desire to enjoy the material pleasures available in those worlds, the nirapeksha devotee finds that his unalloyed love and devotion for the Supreme Lord remains unbroken.
vIn the next sutra the author shows that the nirapeksha devotees are superior to the parinishthita devotees also.
Sutra 42
upa-purvakam api tv eke bhavam asana-vat tad uktam
But some even that which begins with "upa". The perfect stage of devotion is like food. This is said.
Purport by Srila Baladeva Vidyabhushana
The word "api" (even) is used for emphasis. The word "tu" (but) is used to begin the refutation of the opponent's idea. The word "eke" (some) means "the followers of the Atharva Veda". The nirapeksha devotees desire to engage in devotional service. The word "upa-purvam" (the word that begins with "upa") here means {.sy 168}upasana" (devotional service). The word "bhava" here means "the perfect stage of devotion". That perfect stage is like food (asana-vat) for the nirapeksha devotees. This the scriptures say. In Gopala-tapani Upanishad (1.14) it is said:
bhaktir asya bhajanam tad ihamutra
"Devotional service to Lord Krishna is performed when the heart no longer desires any material benefit to be obtained in this life or the next."
In the Gopala-tapani Upanishad it is also said:
sac-cid-anandaika-rase bhakti-yoge tishthati
"Devotional service is eternal and full of knowledge and bliss."
Wherever they may gone, the devotees worship Lord Hari. This is evidence that the devotees are always happy. The Sruti-sastra declares:
so 'snute sarvan kaman
"The devotee enjoys. All his desires are fulfilled."
Thus, even though he may be residing in the material world, the devotee experiences bliss equal to the bliss of the spiritual world. Many quotes to corroborate this may be found by searching the Smriti-sastra.
In the next sutra the author shows us another reason why the nirapeksha devotees, even without endeavoring to attain them, easily attain salokya (residing on the same planet with the Lord) and samipya (staying near to the Lord) liberation.
Sutra 43
bahis tubhayatha smriter acarac ca
Certainly outside in two ways because of Smriti-sastra and conduct.
Purport by Srila Baladeva Vidyabhushana
The word "tu" (certainly) is used here for emphasis. The word "bahih" (outside) here means that although the nirapeksha devotees seem to reside within the confines of the material world, in truth they are really outside that world. Why is that? The sutra explains, "ubhayatha" (in two ways). In Srimad-Bhagavatam it is said:
visrijati hridayam na yasya sakshad
dharir avasabhihito 'py aghaugha-nasah
pranaya-rasanaya dhritanghri-padmah
sa bhavati bhagavata-pradhana uktah
"The Supreme Personality of Godhead is so kind to the conditioned souls that if they call upon Him by speaking His holy name, even unintentionally or unwillingly, the Lord is inclined to destroy innumerable sinful reactions in their hearts. Therefore, when a devotee who has taken shelter of the Lord's lotus feet chants the holy name of Krishna with genuine love, the Supreme Personality of Godhead can never give up the heart of such a devotee. One who has thus captured the Supreme Lord within his heart is to be known as bhagavata-pradhana, the most exalted devotee of the Lord."***
The word "acarat" (because of conduct) here means that the relationship of the Supreme Personality of Godhead and His devotees is like that of a master and servant or like a jewel set in gold. This is explained in the Smriti-sastras. In Srimad-Bhagavatam (11.14.16) the Supreme Personality of Godhead Himself declares:
nirapeksham munim santam
nirvairam sama-darsanam
anuvrajamy aham nityam
puyeyety anghri-renubhih
"With the dust of My devotees' lotus feet I desire to purify the material worlds, which are situated within Me. Thus, I always follow the footsteps of My pure devotees, who are free from all personal desire, rapt in thought of My pastimes, peaceful, without any feelings of enmity, and of equal disposition everywhere."***
In these two ways it is shown that the Lord and His devotees are always together, whether they are within the material world, or outside the boundaries of the material world. Thus enmity to the Lord is the cause of repeated birth and death in the material world, and destruction of those feelings of enmity to the Lord is the cause of spiritual perfection.
