Sri Vedanta-sutra, Part 17
BY: SUN STAFF
Oct 23, CANADA (SUN) — Sri Vedanta-sutra - Volume Two by Srila Baladeva Vidyabhushana.
Adhikarana 7
"Vaisvanara" is the Supreme Personality of Godhead
Introduction by Srila Baladeva Vidyabhushana
Vishaya: The Chandogya Upanishad says (5.11.1):
(Who is the atma? Who is the Supreme Personality of Godhead?), and (5.11.6) atmanam evam vaisvanaram sampraty adhyeshi tam eva no bruhi (You know about Vaisvanara. Please describe Him.) and (5.18.1) yas tv enam evam pradesa-matram abhivimanam atmanam vaisvanaram upaste sa sarveshu lokeshu sarveshu bhuteshu sarveshu atmasu annam atti (One who meditates on Vaisvanara, who is the size of the distance between the thumb and forefinger, and who is present in all worlds, in all elements, and in all hearts, eats food and is nourished.) and (5.18.2) etasya ha va etasyatmano vaisvanarasya murdhaiva su-tejas cakshur visvarupah pranah prithag-vartma sandeho bahulo vastir eva vayih prithivy eva padav ura eva vedir lomanir bahir hridayam garhapatyo mano 'nvaharyapacana asyam ahvaniyah (Heaven is the head of Vaisvanara, the sun is His eye, the wind is His breath, the sky is His body, the oceans are His bladder, the earth is His feet, the sacrificial arena is His chest, the sacrificial grass is His head, the garhapatya fire is His heart, the anvaharyapacana fire is His mind, and the ahavaniya fire is His mouth).
Samsaya: Is the Vaisvanara the fire of digestion, the demigod Agni, the fire element, or Lord Vishnu? Purvapaksha: The word vaisvanara is commonly used in all these four meanings, so its meaning in this passage is unclear.
Siddhanta: The conclusion follows.
Sutra 25
vaisvanarah sadharana-sabda-viseshat
vaisvanarah-Vaisvanara; sadharana-common; sabda-word; viseshat-because of the distinction.
The ambiguous word "vaisvanara" (in this passage of Chandogya Upanishad refers to the Supreme Personality of Godhead) because the qualities described here (are appropriate for the Lord).
Purport by Srila Baladeva Vidyabhushana
The word vaisvanara here refers to Lord Vishnu. Why? The sutra says sadharana-sabda-viseshat (because the qualities described here are appropriate for the Lord). This is the meaning: Even though the word vaisvanara has many meanings, here it means "Lord Vishnu." The description beginning with the phrase "Heaven is His head" clearly show that vaisvanara here means Lord Vishnu. Also, the words atma and brahma generally refer to Lord Vishnu. The result one obtains by knowing vaisvanara is the same as the result of knowing Lord Vishnu. The scriptures say yatheshika tulam (As reeds are burned by fire, so are sins burned into nothing by Vaisvanara). This clearly shows that Vaisvanara here is Lord Vishnu (for only Lord Vishnu has the power to negate sins). The word vaisvanara is composed of the two words visva (all) and nara (human beings), and thus means "He who is the resting place of all human beings." For these reasons the word vaisvanara here must mean "Lord Vishnu."
Furthermore, he says:
Sutra 26
smaryamanam anumanam syad iti
smaryamanam-described in the smriti-sastra; anumanam-inference; syad-is; iti-thus.
This may also be inferred from the statements of the smriti-sastra.
Purport by Srila Baladeva Vidyabhushana
The word iti here means "this is the reason." In Bhagavad-gita (15.14), Lord Krishna says:
aham vaisvanaro bhutva
praninam deham asritah
"I am the vaisvanara in the bodies of all living entities."*
In these words the smriti-sastra affirms that the Vaisvanara is Lord Vishnu. From this statement it may also be understood that the vaisvanara in the Chandogya Upanishad is also Lord Vishnu.
Now he refutes the idea that vaisvanara refers to the fire of digestion.
Sutra 27
sabdadibhyo 'ntah pratishthanac ca neti cen na tatha drishty-upadesad asambhavat purusha-vidham api cainam adhiyate
sabda-the words; adibhyah-beginning with; antah-within; pratishthanat-because of abiding; ca-and; na-not; iti-thus; cet-if; na-not; tatha-thus; drishti-sight; upadesat-from the teaching; asambhavat-because of being impossible; purusha-a person; vidham-the nature; api-also; ca-and; enam-Him; adhiyate-is read.
If (it is said the "vaisvanara" here) cannot (be Lord Vishnu) because many words here refute this idea and because (the "vaisvanara" is said here) to reside in the heart, (then I say) no because the teaching (of the scriptures is that one should) meditate (on Lord Vishnu in the heart) in this way, because it is not possible (to interpret the word here to mean anything else), and because (the text here describes the “vaisvanara") as a person with a humanlike form.
Purport by Srila Baladeva Vidyabhushana
The objection may be raised: The vaisvanara here cannot be Lord Vishnu. The text says ayam agnir vaisvanarah (This is the vaisvanara fire). Because these words prove that vaisvanara here means fire, the passage hridayam garhapatyo mano 'nvaharyapacana asyam ahvaniyah (the garhapatya fire is His heart, the anvaharyapacana fire is His mind, and the ahavaniya fire is His mouth) presents the vaisvanara as a group of three fires. The vaisvanara is fire, and not Lord Vishnu, because vaisvanara is said to be the resting place of prana (breath) and again because the Vedas say vaisvanara stays within the heart of the living entity.
Here the sutra answers this objection by saying cen na, which means "if it is said that the vaisvanara is fire, then I say no." Why? The sutra says tatha drishty-upadesad asambhavat purusha-vidham api cainam adhiyate (because the teaching of the scriptures is that one should meditate on Lord Vishnu in the heart in this way, because it is not possible to interpret the word here to mean anything else, and because the text here describes the vaizvanara) as a person with a humanlike form). Tatha here means “by considering to be the fire of digestion," drishti, means "meditation on Lord Vishnu," and asambhavat means "it is not possible to interpret the word vaisvanara to mean anything but Lord Vishnu because the text of the Upanishad says that heaven is the head of the vaisvanara and the other parts of the world are other parts of the body of vaisvanara." Furthermore, the Satapatha Brahmana (10.6.1.11) says sa yo hy etam evagnim vaisvanaram purusha-vidham purushe 'ntah pratishtitam veda (He knows the agni vaisvanara, who has a humanlike form and who stays in the hearts of the living entities). If the word vaisvanara is interpreted to mean “fire," then the explanations here that the vaisvanara resides in the hearts of the living entities may be accepted but not the statement that vaisvanara has a humanlike form. If vaisvanara is interpreted to mean Lord Vishnu, then both statements may be easily accepted.
Next he refutes the idea that vaisvanara means either the demigod Agni or the element fire.
Sutra 28
ata eva na devata bhutam ca
atah eva-therefore; na-not; devata-demigod; bhutam-element; ca-and;
For the same reasons "vaisvanara" is neither the demigod Agni nor the element fire.
Purport by Srila Baladeva Vidyabhushana
The objector may say: Because the demigod Agni is very powerful and great it may indeed be said that heaven is his head and (the other parts of the world are parts of his body), and the same may also be said of the fire element. This is so because of the following description of Rg Veda (10.88.3): yo bhanuna prithivi dyam utemam atatana rodasi antariksham (Agni, in his form of the sun, is spread through the earth, heaven, and everything between).
Even if this be said, still I say no. Why? The sutra says ata eva (therefore), which means "for the reasons already given vaisvanara is neither the demigod Agni nor the element fire." The words of this mantra of the Rg Veda are flattery only.
Avataranika:In the opinion of Jaimini the word agni may also directly mean "The Supreme Personality of Godhead," just as the word vaisvanara does.
Sutra 29
sakshad apy avirodham jaiminih
sakshat-directly; api-also; avirodham-without contradiction; jaiminih-Jaimini.
Jaimini is of the opinion that the word "agni" may be interpreted to directly mean "The Supreme Personality of Godhead," and there is no inconsistency in this.
Purport by Srila Baladeva Vidyabhushana
Just as the word vaisvanara, interpreted to mean either "the leader (nara) of the world (visva) or "the proprietor of all human beings (nara) in the universe (visva)," is name of the Supreme Personality of Godhead, the original cause of all causes, in the same way the word agni, interpreted to mean "the leader of all," is also a name of Lord Vishnu. Jaimini Muni considers that there is no contradiction in these interpretations because they are based on the specific meanings of each word's component parts.
The objector may say: How can the limitless Supreme Personality of Godhead become the size of the distance between the thumb and forefinger, (as vaisvanara is said to be in this passage of the Upanishad)?
To answer this question he says:
Sutra 30
abhivyakter ity asmarathyah
abhivyakteh-because of manifestation; iti-thus; asmarathyah-Asmarathya.
Asmarathya is of the opinion that the Supreme Personality of Godhead appears in this way (a size the distance between the thumb and forefinger) because He manifests Himself (in the heart of His devotee).
Purport by Srila Baladeva Vidyabhushana
Lord Vishnu appears in this way in the hearts of His devotees, who have the eyes to see Him. This is the opinion of Asmarathya.
Sutra 31
anusmriter iti badarih
anusmriteh-because of meditation; iti-thus; badarih-Badari Muni.
The Supreme Personality of Godhead is thought to be this small size because that conception is very convenient for meditation. This is the opinion of Badari.
Purport by Srila Baladeva Vidyabhushana
Because the Supreme Lord is meditated as residing in the heart, and because the heart itself is the size of the distance between thumb and forefinger, the Lord is thought to be the size of the distance between thumb and forefinger also.
Sutra 32
sampatter iti jaiminis tatha hi darsayati
sampatteh-because of transcendental opulences; iti-thus; jaiminih-Jaimini; tatha-in this way; hi-because; darsayati-the sruti-sastra declares.
(The Supreme Personality of Godhead can assume this very small size) because of His transcendental powers and opulences. This is the opinion of Jaimini. (It is known that the Supreme Personality of Godhead assumes this very small size) because sruti-sastra reveals (this information).
Purport by Srila Baladeva Vidyabhushana
The Supreme Personality of Godhead can become the size of the distance between the thumb and forefinger because of His sampatti, His transcendental opulence in the form of inconceivable potencies. This action does not limit or restrict the Lord in any way. Jaimini thinks in this way. Why? He says tatha hi darsayati (It is known that the Supreme Personality of Godhead assumes this very small size because sruti-sastra reveals this information). The word hi here means "because."
The sruti-sastra says tam ekam govindam sac-cid-ananda-vigraham (The Supreme Personality of Godhead is Govinda, who transcendental form is eternal and full of knowledge and bliss) and eko 'pi san bahudha yo 'vabhati (Although He is one, the Supreme Personality of Godhead manifests as many). In this way the sruti-sastra teaches that by His inconceivable potencies many contradictory qualities are simultaneously present in the Supreme Personality of Godhead. Some of these contradictory qualities are that even though His Himself all transcendental knowledge, he still has a body, and even though He is one, He is also many. Later in this book this will be explained in detail. The Supreme Personality of Godhead is simultaneously all-pervading and of a small size. There is no fault in saying this.
Sutra 33
amananti cainam asmin
amananti-they declare; ca-also; enam-this; asmin-in Him.
(The atharvanikas) say this of Him.
Purport by Srila Baladeva Vidyabhushana
The atharvanikas declare that this inconceivable potency is present in the Supreme Lord. In the Kaivalya Upanishad (21) the Lord says apani-pado 'ham acintya-saktih (Although I have no hands or feet, I still have inconceivable potencies). Srimad-Bhagavatam (3.33.3) says atmesvaro 'tarkya-sahasra-saktih (My dear Lord, You are self-determined and are the Supreme Personality of Godhead for all living entities. For them You created this material manifestation, and although You are one, Your diverse energies can act multifariously. This is inconceivable to us*).
These different opinions do not contradict each other. The Skanda Purana explains:
vyasa-citta-sthitakasad
avicchinnani kanicit
anye vyavaharanty etad
uri-kritya grihadivat
"Other sages take up small portions broken from the vast sky of Vyasadeva's opinions just as houses and other enclosures take up a small portion of the vastness of space."
