Sri Paramatma Sandarbha, Part 8
BY: SUN STAFF
Sep 29, 2020 — CANADA (SUN) — Sad Sandarbhas by Srila Jiva Goswami
Sri Paramatma-sandarbha
Volume One
by Srila Jiva Goswami
Anuccheda 12 and 13
Text 1
evam pariksaya tatra tri-devyas taratamyam api sphutam. tatha canyatra dvayenaha
In this story (srimad-Bhagavatam, Canto Ten, Chapter Eighty- nine) a certain test clearly determines the relative importance of the three Deities (Visnu, Brahma, and siva). The relative of importance of these three Deities is also explained in two verses of srimad-Bhagavatam. The first of these verses is given here (srimad-Bhagavatam 1.2.23):
Text 2
sattvam rajas tama iti prakrter gunas tair
yuktah parah purusa eka ihasya dhatte sthity-adaye hari-virinca-hareti-samjnah
sreyamsi tatra khalu sattva-tanor nrnam syuh
"The transcendental Personality of Godhead is indirectly associated with the three modes of material nature, namely passion, goodness, and ignorance, and just for the material world's creation, maintenance, and destruction He accepts the three qualitative forms of Brahma, Visnu, and siva. Of these three, all human beings can derive ultimate benefit from Visnu, the form of the quality of goodness."
Text 3
iha yadyapy eka eva parah puman asya visvasya sthity-adaye sthiti-srsti-layartham taih sattvadibhir yuktah prthak prthak tat-tad-adhisthata. tathapi paras tad-asamslistah san hari- virinci-hareti samjna bhinna dhatte. tat-tad- rupenavirbhavatity arthah. tathapi tatra tesam madhye sreyamsi dharmartha-kama-moksa-bhakty-akhyani sattva-tanor adhisthita- sattva-sakteh sri-visnor eva syuh.
This verse means: "Even though (api) He employs goodness and the other modes of material nature (taih) to create, maintain, and destroy (sthity-adaye) the material universe, the one (ekah) Supreme Person (parah) remains always untouched by these three modes. In this way He appears as the three forms Visnu, Brahma, and siva (hari-virinca-hareti-samj ah). Nevertheless, the best results are obtained from Lord Visnu, who is the master of the potency of goodness (sattva- tanoh). These best results are religion, economic development, sense gratification, liberation, and devotional service."
Text 4
ayam bhavah upadhi-drstya tau dvau sevamane rajas-tamasor ghora-vimudhatvat bhavanto 'pi dharmartha-kama nati-sukhada bhavanti. tathopadhi-tyagena sevamane bhavann api mokso na saksan na jathiti. kintu katham api paramatmamsa evayam ity anusandhanabhyasenaiva paramatmana eva bhavita.
Here is the meaning: One who worships Brahma or siva with the idea that they are the deities of the modes of passion and ignorance obtains only religion, economic development, and sense gratification, which bring only very little happiness, as his result. He obtains only this because he is completely bewildered by the modes of passion and ignorance. Even if he abandons the idea that Brahma and siva are the Deities of specific modes, such a person cannot at once attain true liberation. Only when he understands that Brahma and siva are partial expansions of the Supersoul, and when he strives to find the Supersoul, can that person attain true liberation.
Text 5
tatra tatra saksat paramatmakarenaprakasat tasmat tabhyam sreyamsi na bhavantiti.
athopadhi-drstyapi sri-visnum sevamane sattvasya santatvat dharmartha-kama api sukhadah.
If one does not see them as expansions of the Supersoul, one will not attain auspiciousness by worshiping Brahma and siva. However, even thinking Him only the Deity of the mode of goodness, if one worships Lord Visnu, one will attain auspiciousness. Such a person will easily attain whatever happiness may be obtained from religion, economic development, and sense gratification. He obtains this because of the peaceful and auspicious nature of the mode of goodness.
Text 6
tatra niskamatvena tu na sevamane sattvat sa jayate jnanam iti. kaivalyam sattvikam j anam iti cokter moksas ca saksat.
Thus by worshiping Lord Visnu without any material desires one attains true liberation. This is hinted by the following words of Bhagavad-gita (14.17):
"From the mode of goodness, real knowledge develops."
It is also hinted by these words of srimad-Bhagavatam (11.25.24):
"The mode of goodness brings spiritual knowledge."
Text 7
ata uktam skande
bandhako bhava-pasena
bhava-pasac ca mocakah kaivalyadah param brahma
visnur eva sanatanah. iti.
That the worship of Lord Visnu brings liberation is also confirmed by the following words of the Skanda Purana:
"He binds the souls with the ropes of birth and death. He unties the ropes of birth and death that bind the souls. Eternal Lord Visnu, the Supreme Personality of Godhead, brings liberation."
Text 8
upadhi-parityagena tu pancama-purusartho bhaktir eva bhavati. tasya paramatmakarenaiva prakasat. tasmat sri- visnor eva sreyamsi syur iti.
By giving up the idea that Lord Visnu is merely the Deity of the mode of goodness one becomes eligible to attain devotional service, which is the fifth goal of life (superior to the other four goals: religion, economic development, sense gratification, and liberation). Such a person attains devotional service because he understands that Lord Visnu is identical with the Supersoul. In this way all good things (sreyamsi) come from worshiping Lord Visnu.
Text 9
atra tu yat-trayanam abheda-vakyenopajapta-matayo vivadante. tatredam kramah yadyapi taratamyam idam adhisthana- gatam eva. adhisthata tu parah purusa eka eveti bhedasambhavat. satyam evabheda-vakyam tathapi tasya tatra tatra saksattvasaksattva-bedena prakasena taratamyam durnivaram eveti sa-drstantam aha
Some philosophers, claiming that the three Deities Brahma, Visnu, and siva are identical in all respects, may dispute these conclusions. Here is the explanation given in srimad- Bhagavatam (1.2.23): Although the three modes of nature are not equal, and are indeed situated in different levels of merit, nevertheless, they are all manifested and controlled by the one Supreme Personality of Godhead (parah purusa ekah). Therefore the controllers of the modes are not different from Lord Visnu. These words are certainly the truth. However, Brahma, Visnu, and siva are still different in the sense that some are direct manifestations of the Supreme Personality of Godhead and others are indirect manifestations of the Lord. Therefore one cannot reject the idea that the modes and their Deities are situated in different levels of importance. This is described in the following example given by srimad-Bhagavatam (1.2.24):
Text 10
parthivad daruno dhumas
tasmad agnis trayimayah tamasas tu rajas tasmat
sattvam yad brahma-darsanat
"Firewood is a transformation of earth, but smoke is better than the raw wood. And fire is still better, for by fire we can derive the benefits of superior knowledge (through Vedic sacrifices). Similarly, passion (rajas) is better than ignorance (tamas), but goodness (sattva) is best because by goodness one can come to realize the Absolute Truth."
Text 11
parthivan na tu dhumavad amsenagneyat. tata eva vedokta- karmanah saksat pravrtti-prakasa-rahitad daruno yaj iyan mathana-kasthat sakasad amsenagneyo dhumas trayimayah purvapeksaya vedokta-karmadhikyavirbhavaspadam. tasmad api svayam agnis trayimayah saksat tad-ukta-karmavirbhavaspadam. evam kastha-sthaniyat sattva-guna-vidurat tamasah sakasad dhuma-sthaniyam kincit sattva-sannihitam rajo brahma- dars anam. vedokta-karma-sthaniyasya tat-tad-avatarinah purusasya prakasa-dvaram.
Firewood manifested from earth (parthivat) is not like smoke, for smoke has some fire within it. In the same way the mode of ignorance does not manifest the duties described in the Vedas, but in the mode of passion the duties described in the Vedas may be partially manifested. By rubbing two wooden sticks one may create some and then a fire that may be used to perform a yajna. In this way smoke may lead to performance of Vedic duties (tryimayah). In this way smoke, or passion, is considered to be a better resting place for the duties described in the Vedas. Better than smoke, however, is fire. In this way it is seen that in the mode of goodness the duties described in the Vedas are directly manifested. Therefore goodness is better than passion. As wood is far from actual fire, so ignorance is far from goodness. As smoke is not as far from fire, so passion is not as far from goodness. From the mode of goodness one may attain brahma-darsanam (the realization of the Absolute Truth). Thus by following the duties described in the Vedas one comes to have realization of the Supreme Personality of Godhead.
Text 12
tu-sabdena layatmakat tamasah sakasad rajasah sopadhika- jnana-hetutvenesat tad-guna-cchavi-pradurbhava-rupam kincid brahma-darsana-pratyasatti-matram uktam. na tu sarvatha. viksepakatvat.
By the word "tu" (but) is hinted the truth that the mode of ignorance brings destruction. Because it brings some material knowledge, the mode of passion brings a little light to see the Supreme. In other words, in the mode of passion one comes closer to seeing the Supreme. However, because it is so agitating and troublesome, the mode of passion does not allow one to see the Supreme properly.
Text 13
yad agni-sthaniyam sattvam. tat saksad brahmano darsanam. saksad eva samyak tat-tad-guna-rupavirbhava-dvaram. santa- svaccha-svabhavatmakatvat. ato beahma-sivayor asaksattvam sri- visnau tu saksattvam siddham iti bhavah.
In this verse goodness is compared to fire. This is because in goodness one can directly see the Supreme. Because goodness is by nature peaceful and pure, goodness enables one to directly and properly see the Supreme. In this way it is proved that Brahma and siva are indirect incarnations and Lord Visnu is a direct incarnation of the Supreme Personality of Godhead. That is the meaning.
Text 14
tatha ca sri-vamana-purane
brahma-visnv-isa-rupani
trini visnor mahatmanah brahmani brahma-rupah sa
siva-rupah sive sthitah prthag eva sthito devo
visnu-rupi janardanah iti.
The ruth that Lord Visnu is directly the Supreme Personality of Godhead is also explained in these words of sri Vamana Purana:
"The three forms of Brahma, Visnu, and siva are all manifested from Lord Visnu, who is the Supreme Personality of Godhead. Brahma appears in the form of Brahma, and siva appears in the form of siva. Lord Visnu, however, is different from either Brahma or siva, for Lord Visnu is the Supreme Personality of Godhead Himself, the Lord who delivers His devotees from distress."
Text 15
tad uktam brahma-samhitayam
bhasvan yathasma-sakalesu nijesu tejah
sviyam kiyat prakatayaty api tadvad atra brahma ya eva jagadanda-vidhana-karta
govindam adi-purusam tam aham bhajami
The relative natures of Brahma, siva, and Visnu are also described in these words of Brahma-samhita (5.49, 5.45, and 5.46):
"I adore the primeval Lord Govinda from whom the separated subjective portion Brahma receives his power for the regulation of the mundane world, just as the sun manifests some portion of his own light in all the effulgent gems that bear the names of suryakanta etc.
Text 16
ksiram yatha dadhi-vikara-visesa-yogat
sanjayate na tu tatah prthag asti hetoh yah sabhutam api tatha samupaiti karyad
govindam adi-purusam tam aham bhajami
"Just as milk is transformed into curd by the action of acids, but yet the effect curd is neither the same as, nor different from, its cause, viz. milk, so I adore the primeval Lord Govinda of whom the state of sambhu is a transformation for the performance of the work of destruction."
Text 17
diparcir eva hi dasantaram abhyupetya
dipayate vivrta-hetu-samana-dharma yas tadrg eva hi ca visnutaya vibhati
govindam adi-purusam tam aham bhajami. ity adi.
"The light of one candle being communicated to another candle, although it burns separately in them, is the same in its quality. I adore the primeval Lord Govinda, who exhibits Himself equally in the same mobile manner in His various manifestations."
Text 18
na ca dadhi-drstantena vikaritvam ayatam. tasya srutes tu sabda-mulatvat iti nyayena muhuh parihrtatvat.
The example of curd given in this verse does not support the impersonalists' theory of transformation, for that theory is again and again refuted by the scriptures, and the scriptures' opinion should be accepted, as is declared by the Vedanta-sutra (2.1.27):
srutes tu sabda-mulatvat
"The scriptures are the root of knowledge."
Text 19
yathoktam yata udayastamayo vivrter mrd ivavikrtat iti.
An example of the scriptures refutation of the impersonalists' theory of transformation is given in these word of srimad-Bhagavatam (10.87.15):
"As many things may be created from clay and then again dissolved into the original clay, but the original clay itself remains unchanged, in the same way the Supreme Personality of Godhead creates and annihilates the worlds, but He Himself remains always unchanged."
Text 20
drstanta-trayena tu kramenedam labhyate. suryakanta- sthaniye brahmopadhau suryasyeva tasya kincit prakasah. dadhi-sthaniye sambhupadhau ksira-sthaniyasya na tadrg api prakasah. dasantara-sthaniye visnupadhau tu purna eva prakasa iti. sri-sutah.
The three examples given in the verses from Brahma-samhita may be understood in the following way. The example of the sun and the suryakanta jewels describes Brahma. In this way it is seen that Brahma is a very limited manifestation of the Supreme Lord. The example of milk and curd describes siva. In this way it is seen that siva is not like the Supreme Lord. The example of one lamp lighting other lamps describes Lord Visnu. In this way it is seen that Lord Visnu is the Supreme Personality of Godhead Himself in all fullness. The verse quoted in the beginning of this anuccheda was spoken by sri Suta Gosvami.
