Sri Vedanta-sutra
BY: SUN STAFF
Dec 29, CANADA (SUN) — Sri Vedanta-sutra - Volume Five by Srila Baladeva Vidyabhushana, Translated by Sriman Kusakratha dasa.
Adhikarana 1
The Lord Should Be Sought
Introduction by Srila Baladeva Vidyabhushana
Vishaya (the subject to be discussed): To understand the Lord's qualities one should search all the texts of the Vedas.
Samsaya (doubt): Should one learn about the Supreme by studying the branch (sakha) of Vedic texts in one's own community, or should one study all the branches of the Vedas?
Purvapaksha (the opponent speaks): Because all the branches of the Vedas are different, one should study only one's own branch of the Vedas.
Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion:
Sutra 1
sarva-vedanta-pratyayam codanady-aviseshat
Because the Vedic injunctions and all other sources of real knowledge are not genuinely different, therefore knowledge of Him is the conclusion of all the Vedas.
Purport by Srila Baladeva Vidyabhushana
The word "anta" (end) here means "conclusion". The word "anta" is also used in this way in Bhagavad-gita (2.16):
ubhayor api drishto 'ntah
"This they have concluded by studying the nature of both."*
Thus knowledge of the Supreme Personality of Godhead is the final conclusion taught by all the Vedas. Why is that? The sutra explains: "because the Vedic injunctions and all other sources of real knowledge are not genuinely different." The "other sources of real knowledge" here refers to logic. In the Brihad-aranyaka Upanishad (1.4.7) it is said:
atmety evopasita
"One should worship the Supreme."
These words, as well as the promptings of logic, confirm the truth that these statements and many others like them in passages of all the Vedas, all describe the same Supreme Lord. The same Supreme Lord is described in the same way in the Kanva, Madhyandina, and other recensions of the Vedas.
Here someone may object: In one part of the Vedas (Brihad-aranyaka Upanishad 3.9.28) it is said:
vijnanam anandam brahma
"The Supreme is knowledge and bliss."
However, in another part of the Vedas (Mundaka Upanishad 1.1.9) it is said:
yah sarva-jnah sarva-vit
"The Supreme knows everything."
Because in this way each branch of the Vedas speaks differently of the Supreme, they do not all describe the same object as the Supreme.
If this is said, the author of the sutras gives the following reply.
Sutra 2
bhedad iti cen naikasyam api
If it is said, "because they are different," then I reply, "It is not so, for it is also in one".
Purport by Srila Baladeva Vidyabhushana
It is not so. That is so because these differences are seen even within the same branch of the Vedas. An example of this is the Taittiriya Upanishad, which gives the following two statements.
satyam jnanam anantam brahma
"The limitless Supreme is both knowledge and truth."
anando brahma
"The Supreme is bliss."
In this way the many different branches of the Vedas describe the same form of the Supreme Lord. They do not contradict each other at all.
Sutra 3
svadhyayasya tathatvena hi samacare 'dhikarac ca
Because of being qualified to study the Vedas and to perform rituals.
Purport by Srila Baladeva Vidyabhushana
In the Taittiriya Aranyaka (2.15) it is said:
svadhyayo 'dhyetavyah
"One should study the Vedas."
In this way one is ordered to study all the Vedas. In the Smriti-sastra it is said:
vedah kritsno 'dhigantavyah sa-rahasyo dvijanmana
"A brahmana should study the entire Veda, including even its confidential portions."
The word "samacare" in this sutra means because all are qualified to perform all pious rituals". The Smriti-sastra confirms this in the following words:
sarva-vedokta-margena
karma kurvita nityasah
anando hi phalam yasmac
chakha-bhedo hy asakti-jah
sarva-karma-kritau yasmad
asaktah sarva-jantavah
sakha-bhedam karma-bhedam
vyasas tasmad acikl pad
"Following the path of all the Vedas, one should regularly perform pious rituals. Bliss is the result attained by this. The Veda was divided into different branches because the people were not able to perform all the pious deeds described in the Veda. That is why Vyasa divided the Veda into many branches and the one collection of pious rituals into many collections."
Therefore, if a person is able to do so, he may understand the Supreme by performing all the spiritual practices described in all the branches of the Vedas. In the next sutra the author gives an example of indirect reasoning leading to the same conclusion.
Sutra 4
sava-vac ca tan niyamah
That rule is like the yajnas.
Purport by Srila Baladeva Vidyabhushana
The "savas" here are the seven yajnas beginning with the saurya-yajna and ending with the sataudana-yajna which, because they are performed with only one fire, may be performed only by the followers of the Atharva Veda. The worship of the Supreme Lord, however, can performed by the followers of all the Vedas.
The word "salila-vat" (like water) is an alternate reading of the first word in this sutra. If this reading is accepted, then the sutra means, "As all waters flow, without restriction, into the sea, so all the statements of the Vedas describe, as much as they have the power, the Supreme Personality of Godhead." In the Agni Purana it is said:
yatha nadinam salilam
saktya sagaratam vrajet
evam sarvani vakyani
pum-saktya brahma-vittaye
"As the water of rivers, as far as it has the power, always enters the sea, so all words, as far as their speaker has the power, should be employed to understand the Supreme Lord."
Sutra 5
darsayati ca
It also reveals it.
Purport by Srila Baladeva Vidyabhushana
In the Katha Upanishad (1.2.15) it is said:
sarve veda yat-padam amananti
"All the Vedas describe the Supreme Personality of Godhead."
This means that the Supreme Lord is known by all the Vedas, or, in other words, the Vedas reveal the truth of Lord Hari. The word "ca" (and) in this sutra hints, "as far as one has the power". They who have the power may worship the Supreme Lord by performing the pious rituals described in all the branches of the Vedas. They who do not have the power must worship the Supreme Lord by performing the pious rituals described in their own community's branch of the Vedas. The conclusion is that the Supreme Lord is the final object of knowledge sought by all the branches of the Vedas. This truth was also described in the very beginning of Vedanta-sutra (1.1.4):
tat tu samanvayat
"But that (Lord Vishnu is the sole topic of discussion in the Vedas) is confirmed by all scriptures."
This truth is thus repeated here in the discussion of the properness of studying the different qualities of the Supreme Lord. Because this repetition strengthens the argument here, there is no fault in it.
